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§
Loni; Malabha (vast blue sky) from Maha nilabha. Tah napumsaka (a. tat) One of neuter gender. (skt. Na puman, Na stri, neither man nor woman) An impotent man, imbecile, eunuch, a coward. Sometimes a eunuch is born native, but more often they are artifically made. Everyone cannot become so; one has to deserve it by possesing some one rare ment like music, dance art, conversational ability etc. They now have an organization, they have now chosen their own god, annually they dedicate themselves to that God. They have some peculiar customs too as for example, the dead bodies have to be carried to the cemetary in a standing pose. TAT naman (n. tat) Bowing down. Bending, Stooping. Namaskar = Prostration. Dandavat namaskar, falling straight like a pole in front or at the feet. This is the way of doing obeisance to an elder or a sage. Saying namaskar with or without folding the palms in front, is the usual way of greeting in India, though in north India some poeple greet with a bear-hug. Namanam is a symbol of submission, in general. Swamis and sages do not fall at each other’s feet. They usually carry a danda (Ekadanda or Tridanda of swamis or Y-shaped short hand rests. They convey each other’s respects by simply raising their Dandas and saying Namaskar. This is called uddanda namaskar. afaar namita (a/f. tat) Bowed, a little bent down. In ancient times, a slight forward bend was considered a mark of beauty and modesty in a woman. Women did not walk upright. Poets had described beautiful women as Sannatangi’s. Today this term has become an anachronism. TAt namino (1m. Parsi) Specimen, sample, model, copy. (can. Namune, also in Marathi and Hindi). Tiné camkico namuno paléi. Look at the style of her walk! Tiné kapad 190 nhessillo namino paléilo Ve? Did you observe the manner in which she has worn her kapad? ware namiuci (m. tat) (skt. ma muncati iti = One who does not allow you to get away). There are more than one story about Namici, all of them ill-defined. It will not be unreasonable to presume that Namici was another name for the redoutable mechanic, Vrtra, the second son of Viswakarma. [app. 61 Vrtra] ArqX nambiri (m. d) N. of a class of brahmins met only in Kerala. (mal. Nambidri or Nambudripad. Pad is the shortened form of the skt. pada usually added behind a name as a symbol of religious respect; viz. Sankara Bhagavat pada. These brahmins claim to have descended on Kerala from Kasmir, about a millennium and a half ago. Adi Sankara belonged to this sect. (6 cent). In Olden days Namburis used to converse in Sanskrt and they were proficient Vedantins. Later they picked up the local Malayalam and made a special dialect out of it. Namburi Malayalam will not be understandable _ to ordinary malayali. They were considered tops as far as learned wit was concerned. [app. 60 Namburis] 7H: (-8T) namrah (—Namra) (a. m/f. tat) Bowing, bent, inclined. Namra also means devoted and attached. Namrangi A beautiful lady. A slight bow is considered a symbol of beauty in a woman, just as straight uprightness is considered Purusa laksanam. Namrata, abstr. noun, State of bending. wg nayu (m. tat) Lead, guidance, course of conduct. Nayu also includes political wisdom and doctrine of philosophy Durnayu, way-ward conduct of life. Childish perversity. wat nayanam (n. tat) (i) (lit) Conducting, managing, ruling, governance. (ii) An eye. In the dialect the tatsama word is seldom employed. It finds frequent references in poetry. Lord Krsna or Visnu or Laksmidevi is seldom mentioned without referring to their Nayana Kamala, eyes resembling lotus, or its petal (kamala dala nayana) comp: Nayanabhirama, gladdening the sight. Nayana gocara, visible for the eyes. TaAat naito (m. st) A traveller by boat or ship, an arab. (skt. nauyatrka) (f) Naitini. An indigenous construction of a samasa such as ‘‘Novo 4yillo to’’ Naitd also suits as an alternate origin of the word (P.G.N.). ade nartaku (m. tat) A dancer, an actor, or a mime. (ii) an epithet of Nataraja or a peacock. Nartaki (f) a female dancer, a songster girl, an actress, a pea hen. ais narnéndi (f. d) (mal. can. Nannari) Sarasaparilla (smilax ornata). Jamaica was the place of origin Its dried roots and extract are used as tonic, and as flavour in drinks and icecreams. The Indian variety belongs to the genus Asclepia daceac, and is known as Hemidesmus indicus. The roots of this plant are used as a substitute for real Sarsaparilla. It is a diuretic and diaphoretic tonic. (inducing urination and perspiration) Real sarasaparilla is got from the roots of the genus smilax. Name Sarasaparilla is of spanish origin. The drug grown in different regions like Columbia, Gautemala, Rio Negro, each has different ingredients. According to their contents, several varieties are classed into two categories. Mealy and non mealy. Mealy (Brazilian & Honduras). (Non mealy-Jamaica ). AT nara (m. tat) (i) A man. (ii) N. of an ancient sage of the Nara-Narayana pair. They were also martial men. They were said to be the sons of Yama, the God of death in a Daksayani. [app. 63 Nara Narayana] comp: (ii) Nara janma. Birth as a human is supposed to be the result of God's grace and lots of punya earned in previous lives. To make it fruitful, advice is given to engage oneself in the service of Visnu. [There is no objective evidence for the existence of past and future lives] (iii) Nara Kesari = Nara Simha, an avatar (incarnation) of Visnu in the form of half man-half lion, assumed to kill Hiranya Kasipu. This description of a man-animal structure does not seem to be true, because there are several other instances of clubbing an animal name with that of the man, but with different meanings viz. (iv) Nara Sardula = Man with the courage of a tiger. (v) Nara Rsabha = Man like a bull, ( sinewy and courageous ) (vi) Nara kitaka = Man like a worm (back-boneless and funky). The above three cases describe the traits and not the physiology of the man. The same thing can be applied to Narasimha. (vii) Nara deva = A king. (viii) Nara Nandana, Arjuna’s son, Abhimanyu. Biblical, Son of Man = Jesus Christ, (New Testament). The descendant of Adam (Old Testament). (ix) Nara-Narayana Asrama, Badri in the Himalayas. where the two militant sages lived. Later, sage Vyasa lived there. Religious leader Madhwa disappeared in Badri. (so it was said) (x) Nara Bali A humann sacrifice which was common in ancient days. Kings used to conduct it sacrificing the prisoners or they employed agents to recruit the victims by bribes or force. Garudas used to conduct Naga bali with naga prisoners of the earlier year. [app. 62 Nagabali] (xi) Nara manisu. Both terms mean the same thing, namely Man, or Human being. The combination, despite redundance, is used to create an impression or effect in conversation. Thus. ‘‘Gautamdan nadi tirak vacyanika, thaim éku naramanisu na 4slo, When Gautama went to the riverside, there was not a single human being. When aunties used to tell stories, the entry of a Raksasa (considered to be a man-eater) was usually announced like, Sram srim, Nara manisya ghani eta, hram, Bhrum. (I get the smell of a human being) to create an effect in the mind of the child. (xii) Nara pasu, beast of a man. (xiii) Nara bhuk. Man eater. a Raksasa. (xiv) Nara Pungava, Best of men. Nara Kunjara, grand man. (xv) Nara vahanam, Any vehicle (riksa or cart) pulled by man, (xvi) Nara-kailo. Man-Crow. Crow is present whereever there is human inhabitation. So crow is associated with man in certain sayings. viz. To emphasize the absence of human inhabilation, one says Eku KaiJo-manisu sari na. Not a man or crow was there. By gradual corruption it has become Kollo manisu na. Kollo is a fox, and fox is seldom associated with humans. Kollo manisu is absurd. (xvii) Narapiséca, An unreasonable trouble-some person is referred like that. 191 wat (-f&)(-4) navo (—vi) (—vern) ATH nardku (m. tat) (i) Hell. Supposed to be a region under the suzerainty of Yama, where the sinned souls are made to suffer appropriate punishments. There are said to be twenty one different sections in this region, each section meting out a difinite type of torture. These tortures are hair raising, horrifying, products of the most sadistic minds. No soul can vouchsafe to the fact of having seen any of those tortures with own eyes. Yet they are there, fibs of vicious imaginations to control the gullible. In Pandarpur, the city of Lord Vittala, a holy man has constructed a museum of several hellish tortures presented through dolls to the accompaniment of appropriate blood— curdling noises emanating from the victims. When the scene of Yama sitting in durbar is reached, the visitors threw unstintingly rupee notes of denominations tens and hundreds, as if that would soften the severity of torture to their souls when they dic. (ii) N. of a formidable Asura who ruled over Pragijyothis pura (on the border of Bharat and Burma). He conquered all countries of N. Bharat, and also plundered and ransacked Indra’s heavens. He had kept in his prison sixteen thousand princes, probably with intention of sacrificing them. But before he could do so, he was killed by Krsna or more correctly by Satya Bhama. Extermination of Naraka, is celebrated even to this day as Naraka Caturdasi. In some places Dipavali is celebrated in honour of Bhama’s victory over Narakasura. {app. 64 Naraka] adet narmada (f. tat) N. of a river which rises from the Vindhyas, flows through M.P, and falls into the gulf of Cambay on the W. Coast. Research done by Sanklia and others say that Ravana’s Lanka was an elevated island, and that the upper Narmada, upper Mahanadi, and the upper Brahmani rivers were so close as to enable Kubéra to function as a Varuna from the near-abouts of Lanka. Narmada was the ‘‘national’’ waterway of the Heyhayas of Mahismati. Its banks were the seats of several sages like Jamadagni and Jabali. wat (-f&)(-&) navo (—vi) (—vern) (a. m/f/n. st) (i) New, fresh. A bunch of newly reaped ear of corn, hung up as Toranam, is referred to as navem. (ii) Number Nine. The tatsama is seldom used in the konk. dialect but its compound words are freely used such as nawadhanya etc. In fact there has been a tendency in grouping things in nines. (a) Nava dhanya (coll: n-used in sing). Nine grains: in canarese. Godivé, Bhatta, Uddu, Hesaru, Kadalé, Togari, Hurali, Avaré and ellu (b) Nava khanda, Nine legendary divisions of the earth. Nine continents. (c) Nava grahas: Nine planets of astrology. The Sun, the Moon, the Mars, the Mercury, the Jupiter, the Venus, the Saturn and the ascending and the descending nodes which have been named as Rahu and Kétu. These planets are worshipped and propitiated by rituals such as Nava graha homa or Nava graha Santi or dana or japa (d) Nava dwara: Nine apertures, or outlets of the body: The eyes, the nostrils, the ears, the mouth, the anus and the genital organ. (e) ( Novadurgo Nine Matas (mothers). The Important in these nine motherly forms: Kumarika, Trimirti, Kalyani, Rohini, Kali, Candika, Sambhavi, Durga and Bhadra. (f) Nava masa: Nine months of pregnancy: (g) Nava Ratnas TAA navsani 192 - agy nahusu ine Men (gems) of letters (of Vikramas court ) Dhanvantari, indi Amara Sinhu, Sanku, Vetalu Bhatti, Ghata karparu, Kalidasu, Vararuci and Varaha mihiru Nava Ratnam (Engl. names in backet) Nine Precious Stones. (h) Vajra (Diamond), Vaidirya (Lapis Lazuli), Gomedhaka (yellow stone got from Himalayas or Indus river, Pusya ragu (Topaz), Nilo (Sapphire), Marakata (Emrald), Manikya (Ruby), Vidruma (coral), and Mauktikam (Pearl). (i) Nava Ratra: 9 nights from the Ist of the bright half of Asvini month to its 9 are devoted to the worship of Durga. [app. 50 Dassera] a fap (j) (AeTer) Navanath, Nine Leaders of religion. Similar to Alwars and Nayanmats in S. India, Maharastra had nine religious leaders: Adinath, Gorakhnath, Macchindranath, Kacchapnath, Jalandharnath, Gahaninath, Nivrttinath, Eka nath, and Gorak’s disciple and Nivrtti’s guru Gaininath. These are also called Parameswara Natha Panthi , (k) Nava Rasa: Srngaru (love), Hasya (ludicrous-ness ) Karuna (compassion), Roudra (anger), Bhaydnaka (frightening), Brbhatsa (torturing), Adbhuta (wonder), Vira (heroism), santam (patience). (1) Kubera’s nine Nidhis Padma—, Maha Padma—, Sankha—, Makara—, kacchapa—, Mukunda—, Nanda—, Nila—, Kharva—. qaerfor navsani (f. indi) A feel of newness or freshness. Things like cloth, paper, cellulose materials exhibit such new smell or feel. Tate naynita (n. tat) Fresh butter. The tatsama is seldom used in the dialect. The popular konk. word is Lani; this is a Sésvrtti Samasa constructed by picking the Ist and the 3rd syllable of the skt. word. Naunita — Nani —> Lani. When the butter is clarified, ghee is obtained. (Tipa in Tulu) AAAS navasagaru (n. d) Salammoniac. Ammonium Chloride. It undergoes sublimation when heated in solid state. It finds use as a flux in soldering and tinning processes. In. mal. it is called Navasaram and the Kerala konk. has adopted that. ATAIRT navarhsa (n. tat) Nine divisions. This term is heard in connection with horoscopes in astrology. Horoscopie chart is constructed by dividing the zodiac into 12 mansions or Houses. Each house therefore extends over an angular region of 30°. Therefore the position of a planet in a house is rather vaguely mentioned. For accurate predictions each house is further resolved into 9 divisions, each division spread over 3'/3 degree only, and then the positions of planets become more well-defined. Tact navala (a. Engl.) Strange. New kind, unheard of before. (Engl. Novel). aata navina (a. tat) Modern, New, Recent. navo srimantu (a. indi) Novo rich. aat navro (m. st) Bride groom. (skt. Nava Varah = Newly chosen) X f. Navri, Bride or the newly wedded girl. These words are more used in N. konk. and that too by christian’s mostly. The popular words in southern konk, are Vharétu (groom) and Vhakkal (bride). However there is a proverb in the south ‘‘Deda dissa nhavri”’ (lit) a bride of 1'/2 days. The idea is that no bride would be respected in the groom’s house for more than 1!/2 days. By that time familiarity breeds contempt. So anything that is much cared for, or shoots into prominence very suddenly, is indicated by this phrase. Waly nawabu (n. H/Ar) A viceroy or governor in the Moghal regime. (16th-17th cent). H-Nawwab. Ar-Nuwwab ). It has given rise to the Anglo Indian word Nabob which means any European who had become rich in India. Ultimately it has come to mean any Rich man. wetter nallayi (f. mal/Port) A good nurse. (Port.) aia = nurse, mal. nal/a = good, trained. In Kerala konk. the word means midwife. Nallais were very popular in villages where there were no hospitals nor allopathic medical men. They worked sincerely and efficiently and used to attend to the patient even at the dead of nights. Many a great man from Kerala of olden days was brought on to this earth by a nallayi. However, it should be admitted that they were not competent to deal with complications like the umbelical cord twisting round the neck of the foetus. AYAT nasvara (a. tat) Perishable, Transitory, Evanescent. Transient. afra nasipa (n. Apanta gerund of the V Nasé, Undergoing destruction. getting spoilt, (skt. Nasyaté, — (k) Naséta > Nasta (pr. t). ‘ nasta (a/n. tat) Lost/loss. (skt. Nasta/nastam) Disappeared, Vanished, Dead, Wasted, Spoilt. (i) ‘“‘NastO mohah smrtir labdhva’’ (chap. 18, 73, Gita) = gone is my ignorance on imbibing the wisdom. (ii) Tya cellyak sikévuncyak Kharcille rupaya nasta jallé, Money spent on educating that boy was a waste (iii) Ghara banduco meggélo udyamu nasta jallo. My efforts to build a house were nullified. (iv) Jhujjantu sénadhipati nasta jallo. The c-in-c is dead in the war. aweata nasiba (n. Ar) Fortune, Fate, Destiny, Luck. Not in use in southern konk. In Goa, Nasib ugdap = rise of good luck = gain, profit. Nasib phutap = Explosion or eruption or outburst of illuck. wartor nasrani (n. Hebrew) Nazarene or Nazarean = An inhabitant of Nazareth in Israel. It applied specially to christ but later (in Ist-4th cent). it came to indicate disparagingly a sect of jewish christians who observed orthodox jewish rituals to which the gentile christians were opposed. In Kerala malayalam it is used as a nickname for christians not very complimentary. TENT nassap. ( apanta ger. st) getting bad, spoilt, damaged, or degenerated. (skt. pr. participial ger. Nasyat ) Nasta (pr. t). Dida naslem, milk got curdled. (spoilt or disflavoured ). When curries and vegetables get insipid, one does not say - Naslem, correct word is Belséler (from the skt. Vilaksa , to become insipid, to lose the: native properties). WAIST naskaté (n. st) First night of the new-weds. This is a ritual, the first of the sixteen (Sodasa) samskaras. It is alternalety called Garbhadan or Insemination, or Fertilization of the wife. skt. Nava Skhalitam = First ejaculation. [app. 65 Naskote]. : TeX nahusu (m. tat) N. of a very powerful king of the lunar dynasty. He was the son of Ayuh and the grandson of Purirava, the son of Budha in Ila. He was the father of yayati and he ruled over Sindhu desa with Cyavana Bhrgu as his Purohit. [app. 66 Nahusa] — = tential — 193 -\'. aTg% Nanka vere nhiyith (f. st) A river, a back water, a big lagoon _ (skt. Nad7). The tatsama is used in konk. to refer to long Jo and big rivers. af nayirh (ind. H) Negative particle, No, Not (H. Nahir ). 17 kani tassi nayim . That story is not like that. Taverh sangillém satya nayim, what you said was Not truth. 7i celli kaim budhi natilli nayim. That girl is NO fool. (lit: Not without brain) 7@ ndlu (m. tat) (i) N. of a monkey chieftain, son of Viswakarma in a monkey maid of Kiskinda. He was said to have built the sétu over which Sri Rama and his monkey hordes marched into Lanka to fight Ravana. Research puts doubts on this. Valmiki in his Ramayana said when the party in search of Sita reached the southern ocean, ‘‘ Tatra dadarsu sca Nalasétim —Saw there the Na/a sétu. Nala sétu has been interpretted as a bridge made of pipes. What the monkey army did, was to reinforce or stfengthen the already existing pipe-bridge for the army to march over. (ii) N. of a celebrated King of Nisadha, a part of modern M.P. His story has been narrated in the Mahakavyam, Naisadham by king Harsa. [app. 48 Nala] Wet nilo (—li) (m/f. tat) A tubular structure. Big pipes are called nalo in masculine, while reeds and small pipes are mentioned in the feminine. An ablaut variation of nali, as Na/i means a cannon in Konkani. In some places Lafoni used to roll capatis or happals is also called naj/i. In Goa phunkdani, a pipe bit used to blow air into the hearth is also called Nai. In Karnataka Nalo indicates tiles, probably because the olden tiles were in the form of a tube spliced into two vertical halves. atest nalini (f. tat) Lotus plant. Nalinam (n) Lotus. comp: Najiniruha. Brahma supposed to have risen from an imaginary lotus sprung from the navel of Visnu, a horrible picture indeed if you view the physical aspects such as a mighty big individual with five. heads being carried totally on a tender lotus sprouted from the navel of another individual who is always sleeping. But allegorically a beautiful philosophy is clothed within this mystic figure. Nalini dala, \otus leaf, noted for its non-wettability by water. Anything fickle and unsteady is compared to Nalini dala gata jalam = water on the lotus leaf (most fickle, capalam ). AT na (ind. tat) Negating monosyllable word. means NO, or NOT. comp: Na Karap; Destroying, extinguishing = Nas karap — javap, going bad, getting into dissolution. Ih Konkani syntax, the negative particle is almost always placed after the verbal tense form viz. To gello né = He did not go. Havam karnd, | don't do. Tiné Vacyunna. She will not go. But in Gomantaki and christian konk. it is the other way about. They have copied it from Marathi. viz. Bhisma Pitamahu Hastindpurak na gello. Bhisma pitamaha did not go to Hastinapura. In olden konk. ‘*Sodalyar napiro”’, not enough if you search, has been changed into Na sodalyar puro by Portuguese influence (fr. Stephens, the earliest grammarian ). Na Vérm is equivalent to the skt. Va-Na-Va. Va = is it? N& V4 = is it not? Va is a symbol of question which has been dropped from Goan and Christian Konkanis. In those dialects the tone decides the question. In S. konk. Keller vém = did you do it? Gello na vém = Did you not go? Kucélalé sukke phova khellé né vern, Krsna? Taka tivém Kubéra gati dilli na vém, Krsna? Did you or did you not eat the dry phova of Kucéla? Did you or did you not give him millionnaire-status? It sounds like the cross examination of an accused!! but nothing of the sort. It is a common peculiarity of southern konkani syntax. AMAT nana (a. tat) (i) Diverse, various, manifold, sundry. It is an adjectival pratyaya added before nouns viz Nand Vidha = various ways. Nand phala, Diverse fruits. Nand Rasa, Different tastes. Nand jatiya, of different communities or types. Nanartha, Having different aims or objectives. Also used as indeclinable as in Nanavidham, in different ways. (ii) At times Nana is used in the sense of Vina = sans, or without: eg: Nand ndrim niskala lokayatra, without a woman, life is colourless. The above proverb can be used verbatim in Konkani also. (iii) Nanatma Vadu, Samkhya philosophy which states each soul is distinct from the universal spirit. aTg Nanka (n. st) Nose (skt. Nasa, Nose). It is the instrument of smell. The two nostrils are always wet inside so that any gas that enters is immediately ‘‘tasted’’ by the fluids of the nose, and the smell recorded by the brain. Besides, nose plays important roles in speech, and enjoying a flavour. Normal speech is more or less partially nasal. (i) Some people, say Americans practise pure nasal speech only. In konk. it is said Nankdantd kadan ullaita. (ii) A flavour is an admixture of taste and smell. The taste of a flavoured thing, say a mango, will not be as good when the nose is closed as when it is open. (iii) Some people are in the habit of muttering with their eyes drooping; it is said Nanka covdn ullaita, speaks to the nose. (iv) The phrase nankak dori ghalap means bringing under control. There are cows and bulls who do not obey but go their way. Such cattle are controlled by passing a rope through the septum between the nostrils. The phrase applies even to human beings. When an irresponsible, happy-go-lucky chap suddenly becomes sober and hesitant after marriage, the on-lookers remark”’ Tya celiyen taje nankaka dori ghalli’’. = That girl has put a rope on his nose! (v) Nanka bhari or Nankantu evasi jevio, He ate noseful, or until overflows through nose, is a phrase to denote gluttony. (vi) When one is suddenly surpirsed, his finger usually goes to the nose. This is referred to as Nankari bota dhavlem He was surprised and he placed his finger on his nose. (vii) Just think how difficult it is to touch the ground with the nose. How much more difficult would it be, if one is to draw a figure on the sand with the tip of the nose? Nankdana b6éro (géro) voddeita means torturing. Nankdantulyan jhari tandeita, Draws stream of water through the nose. = tortures excessively. Nawii is a technique in yoga where one draws in water through one nostril, and lets out through the other. (vii) Nanka inca karin bhovanta, walks about with up-turned nose. Behaves like a snob. Some phrases pertaining to nose:- (a) Nanka (cern) pida (skt. Nasa puta, nostril). (b) Nanka pili, squeeze the nose (to remove the slime = pinso ) (konk. Pili = skt. pida = press, squeeze) (c) Nank-Ksudro (adj. ) short-nosed. Tiny-nosed. mini-nosed. arg nancu 194 arnt nagariku (d) Nank-simbro, (adj.), one with an afflicted nose, or mortified nose. (konk. Simbrem = skt. Srantam, wearied, fatigued ) ts (e) Gurida nankaco. One with an eagle’s nose, of aquiline nose. (f) Nanka (Co) gondo, Nose tip or button. (g) Nanka dhankap. Blocking of nostrils (due to cold or sinus or bad smell around. (h) Nanka dando, Bridge of the nose. Napoleon was said to select his soldiers by looking at their nose. He believed, it seems, that long-nosed people are faithful and hardy. (i) Nanka maryada, Dividing septum between nostrils. (j)Nanka katrap. ‘‘Cutting'the nose’’— Often means insulting. Cutting of nose of Surpanakha in Ramayana, by internal evidence, might as:well have been figurative. Poor helpless damsel was insulted... ~ ° (k) Nanka mustintu dharap = Putting up with the insult. ag nancu (m. st) Dance, Drama, (skt. Natanam, dance ). Natyam, The art of dance, or drama. Natyasastra. The science of Drama, or Dance ( Written by the first exponent, the classical sage Bharata). The science is some times called Bharatam. aT nanca (v. intr) to dance. (skt. nata, Natati (pr.t) to gesticulate, to dance. Development of dance and drama, and great interest in theatre are necessary for rapid development of a language. Till recently Konkani had no literature, no poetry except the children’s poems; a little interest in theatre has been the prerogative of the Goan christians. The Hindu Konkanis were seldom serious as regards theatre, and if on any festive occasion a play was enacted, it was more or less a home entertainment (enactment of Kailo and Gurbanj) where in mutual compliments and flatteries abounded. [app. 67 Nancu] alfa nandi (f. tat) A benedictory prologue. A benedictory stanza before a drama is enacted, similar to Vinayaka Smarana before commencing any ritual. Praise of a deity before commencement of any religious rite. ( skt. Nandante dévahyatra iti Nandi aT nagu (m. tat) A snake. A fabulous concept of a semi divine being having the face of a man and the tail of a snake (seen generally in architecture connected with ancient temples like that in Konarka. Nagas are said to inhabit Patala. Puranas have indoctrinated people to think patala to be a region below the earth. But the fact was that the Himalayan heights through which ganga descended was considered Heavens, the gangetic plane was called the jana loka or earth. The regions east of plains where the river entered the bay of Bengal was treated as Patala, the abode of Asuras, Raksasas, and Nagas. [app. 68 Nagas] A distinguished person is sometimes designated as a Purusa Naga. Nagam (n) also means tin and lead metals. Naggini is a female naga. Nagadhipa = Sésa naga. Nagari = Peacock, Garuda, Lion. Naganandam:- a drama by Sri Harsa. Nagaratna, Naga Mani, Naga Joti= A jewel on the hood of a cobra. It is a fallacy in which many people believe even today. Kalidasa (the 6"cent A, D) puts in the mouth of Siva in the guise of a Vatu (Kum. Sambh 5" canto sl-43 ) — Parabhimarso na tavasti! Ka Karam prasarayét Pannaga ratna sutayél!! Torture there can be none from others to you, Lives there a man who dares to stretch the hand to pluck the jewel on a cobra’s hood? Naga Kanya (f. tat) Naga belles were reputed to be matchless beauties. Su/ocana, king Sesas daughter was considered ‘‘the Miss Universe’’ of the day. Is it believable when you take into account the subdued mongoloid features of the Nagas and their buxom build? Probably there is truth in the statement of philosopher Fletcher. “Beauty when most unclothed is the best attired super beauty” and the Naga girls were always sparsely dressed. Nagpuspa = Campaka called so because it is supposed to attract cobras by its fragrance. Nagcampem, A kind of sweet smelling flower, pure white or slightly yellowish (2 varieties) is also met within Kerala. The tree is wild, and is grown by the road-side. In Kerala it is also known as Hur-campem, wild campérh, is known botanically as Mesua ferrae, belongs to the genus guttiferae. There are 3 species in tropical Asia with narrow long leaves. These leaves are used by Saraswats to hold the dough while steam cooking Panpattali a sweet preparation. Flowers of M. ferrea are fragrant and are sold in sachets which are kept between clothes in trunks. More over they are attributed with medical properties and sold under different names Naghas, or Nagkesur. The hard wood of the tree is called iron wood. Then there is another fragrant flower called Naga linga flower because it strangely looks like a Sivalingam posited under the spread out hood of a cobra. This flower when it fades, gives bad smell and hence not used for worship. The tree is called couroupita, a genus of trees belonging to the order Jeaythédacae. The tree gives many seeds embedded in a pulpy fruit. The fruits are large globular and woody externally. By such appearance of the fruit, the tree is called Cannon ball tree. The fruits have a pulp which is of agreeable flavour when fresh, and the shell of the fruit is used as a drinking cup. The tree is a gift from the Portuguese. The Garuda tribals who were sworn enemies of the Nagas conducted an annual yagna. The Naga prisoners captured during the earlier year, used to be sacrificed in the Nagabali. (Purana says that the Garuda used to swallow the Nagas. Once it so happened that one of the nagas swallowed burnt the throat of the Garuda, ‘and the latter had to quickly vomit him out) It was as usual written allegorically. The truth was one of the Nagas by name Jimita vahana (borne by the clouds, an epithet of Indra) was a brahmin’s son, and his father had educated him in Vedas. On seeing the butchery conducted by the Garudas, he was frightened to his bowels, and instinctively he began to chant the hymns of Vedas at the pitch of his voice. Garudas hesitated because conventionally a brahmins progeny, esp. the educated, was unkillable to others. They liberated him with apology. Naga pura (i) Another name for Hastinapura. (Naga = Hastin = elephant). (ii) N. of a modern city (Nagpur) in. Maharastra, about 1000 km from Wardha (iii) Puranas mention a Nagpura in Patala. In all probability it is Nicobar island. (Sounds similar to Nagvara ) Naga yagna (better known as Sarpa yagna) was a vindictive massacre of the Nagas, to extirpate their race, performed by king Janamejaya, the grandson of Pariksit. Fortunately before that could happen, Astika, the son of a brahmin, jaratkaru in a naga girl (vasuki’s daughter Jaratkaru) played a trick, intervened with the king and stopped the Sarpa yagna. arte nagariku (a. tat) Cultured, civilized, city-bred, urban. X Pradkrtd. Now-a-days, country people often look upon nagarikas as vile, vicious and clever. Nagari, Script of the cultured people, Samskrtam “FATEH natdka We natika (n. tat) Drama, Acting. ‘Acting’ can have the figurative meaning of ‘Pretending’ or ‘Feigning’”’ (skt. Natakam = a play), There are two types of plays: Hasyaka (comedy) and Vyasanika, (tragedy). Natika = Actor. Natika (f) Actress. Natya (n) Art of drama, Natya Sastra, Science of drama, its theory and practice, Natya sala, drama hall, theatre. ae nadi (f. st) (i) A vein or artery. A tubular structure, A pipe, A flute. (skt. Nadi) (ii) Pulse (at the wrist or ankle) (iii) Nadi is also a measure of time = 24 min. or : muharta Dravidian mal: and tam: pronounce it as nazhi. comp: Nadi naksatra = janma naksatra. Nadi Vrana = Sinus or Ulcer. Phrase, Nadi rab/i = Heart has stopped beating. Pulse has stopped. Nadi dhariin céyi = Feel the pulse. (fig). Explore. According to Raja yéga system, there are three important arteries in human body : /da, Pingala and Susumna a) Jda is supposed to run along the right side of the body. Ida = Ila, is also the name of the daughter of Vaivaswata Manu, wife of Budha and mother of Puriravas. Later, she changed sex and lived a boy. b) Pingala is a reddish brown (tawny) blood vessel. It is also the name of a reputed sage, father of skt. prosody and the author of Pingala cchanda Sastra e) Susumna blood vessel is supposed to run between the ida and the Pingala nadis. Raja yogins believe that the prime ordeal Sakti lies coiled like a snake ( Kundalin/) in the plexus of the loins, and their sadhana (practice) is to wake up Kundalini which would then creep up like a snake via the Susumna nadi to sahasrara, the thousand petalled lotus in the upper tip of the spinal column. These are but subjective experiences, ATS nade (n. d) Ribbon. (mal. nada) ATTA nanaya (n. st) A coin. Any object stamped with an impression (skt. Nanakam ). “el Nha (v. intr. st) To bathe. (skt. snd = to bathe) Hammi dispadté sakalimi-sanjécém nhatati = We daily bathe morning and evening. Kailo nhallo manu dhonka jait ve? If a crow bathes, will he turn (white) like a stork. Nhanai (tr). Cerdik nhanéilem, Bathed the child. Nhavai, causal Celiyiekaran Cerdak nhayéilem. Made the girl bathe the child. Nhana (n) bath. Nhdni, Bath room. arf nati (f. st) Grand daughter. Masculine Nattu = grandson. Nattiraém (n. pl include both grand daughters and grandsons ). Naturvajo, possesser of grandchildren. Has reached the stage of a grand father. (skt. Naptr — Nattu, Nati. Naptr van > Natiirvalo. aTY natha (m. tat) Lord, master, protector, leader, husband. viz. Sitandtha = Rama. Avaninatha, Lord of the earth, king, emperor. Go-natha, leader of the cattle. One who takes the cattle for grazing, protecting and leading them back home at the end of the day. Kailas nathu, Lord of Kailasa, Siva. Nathahari = a beast. In the Astapadi 12. of Gita - Govindam, the Sakhi addresses Krsna as Nathaharé, which means “‘you, beast’’, you animal who cannot sympathise with the helpless condition of your Radha. Sakhi condemns the heartlessness of Krsna. If there was a comma between Natha and Haré, it would have been highly respectful. It is jayadeva's equivocation. 195 wag nayaku ATG nadu (m. tat) Noise, alternately Sabda, sound. Loud roar. (Simha nddu ). (yoga phil) the nasal sound ‘‘Om’’ is called Nada brahmam, the sound form of the Supreme. It is called Pranava = always fresh, ever new. While there have been long drawn discussions on the properties of ‘Om’ qualifying it to the title of Pranava (viz. Mandakyopanisad ), no one has ever questioned the undeservedness of the nasals like 4m, im, Om, aim. att nabhi (f. tat) Navel. Any similar cavity as for eg. the nave of a wheel. A focus point or central point. Nabhija Brahma. Nabhi Kamala = Padmanabha = Epithet of Visnu. (At the end of a Bahuvrihi, nabhi becomes nabha. Nabhinala = umbelical cord. ATH nama (n. tat) Name. (skt. Nama). skt. tatsama is used in konk. to mean caste marks made with sacred ashes, candana or gopi candana. These marks are made on the body by drawing one’s own fingers dipped in the ashes or unguent. Madhvas and Saraswaths have metal blocks called in konk. Simudras or Srimudras to make namas. Nama karan, Naming the child is a ceremony but not one of the sixteen (SodaSa) samskaras. This is clubbed with placing the child in the cradle (say 12 day). Cradling ceremony is called in konk. Pajlyantu dhdvarap and it is according to the grhyasutras. [app. 69 Namakaran] comp: Nama smaran, Remembrance of the name of the Lord. God and His name are identical, and so Namasmarana is equal to paramatma smarana. Gatyantar nd manu kéldnika Gajéndran eka kammaja tuntovin vairi dhariin Adimila smaran kellerm, Knowing there was no other go, the Gajendra ( caught by the crocodile) plucked a lotus from the pond, held it aloft by the trunk and prayed to Adimula (the Prime Ordeal cause ) Namavali A series of names of the lord which are repeatedly chanted as the refrain of a song. (Haré Rama Haré Ram, Rama Rama Haré Haré Haré Krsna Hare Krsna Krsna Krsna Haré Haré.] is an example of a namavaili. Nama Sankirtan: Chanting of the lord’s names loudly to the accompaniment of Vina, Vénu, Mrdanga, and dancing in ecstacy. Navanka, Navam bagék, Navank purdsi = For the name sake. Just for the sake of name. Navank purdsi mita ghali, Add salt just for the name. Navam divap, or dhavarap, give a nick name. Coining of a nickname is usually done by intelligent and jobless fellows who find no other entertainment. Nick names generally highlight a special trait of a person. Kochi, a concentrated habitat of Saraswats has of late become notorious for nick names. No one can stay in this small principality in Kerala continuously for ten days without acquiring a nick name. Thus there are people who could be recognised if only the nick name is uttered such as Bailen cabillo bhattu, Maddo cadtalli Pomma, Beta khapri, Addyaveli Bhogonti, Naligilo, Gud gidi santa dhuva. Navam buddavap, drowning the name; bring infamy. Prov: Navam vhdda, caritra sana. Name is bombastic, but the accomplishment a minuscule. aTaP nayaku (a/n. tat) (i) One who guides or leads. (ii) A chief, a master, a head, a lord, a commander. (iii) The hero of a story or lyrical poem. There are 4 types of lyrical heroes (a) Dhirddatta (b) Dhirddhata (c) Dhiralalita and (d) Dhiraprasanta. These four are further aM nara 196 =< 2 frets nithal sub divided making their total 48. (Sahitya Darpana). Rasa Manjari mentions only 3 classes: Pati, Upapati and Vaisika. Opp. of Nayaka (Hero) is Nayaki (Heroine) e (iv) Nayak is also a surname or title given to some Saraswats who were in the service of the Karnatic King or Chieftain. Malayalam surname Nair seems to be derived from Nayakar. AN nara (a. tat) (i) Pertaining to Nara (Man). (ii) Water. (n. d) (iii) Fibre. Narla nara = Kato, = coconut fibre. (mal. Nara = fibre) (can: Nar = fibre of any material, hemp, of plantain sheath etc. ANG naradu (m. tat) Dév Rsi Narada, who unlike the Rsis of the day, never accepted Daksina (money). He always strove for the welfare of society (lit. Narasya dharmo naram, tad dadati iti Narada = giver and protector of Nara dharma). [app. 70 Naradu] narayanu (m. tat) (i) Visnu, Nara = apa = Nara sinavah = children of men. ayanam = path, or place of resort. Abode or place of resort, of all Dharmic path of all men. Visnu = Vyapana Sila. One who pervades everything. (ii) Narayana is the name of a sage, brother of Nara. They did penance at the Badarikasrama. Some treat them as one and the same, while others consider them as two individuals, sons of Yama dharma born in a Daksayani. Besides being sages, they were intrepid warriors too. (i) Once they acted as guards obstructing the entry into Bharat of a 1000-headed demon from the N. West. The two brothers fought him alternately; while one fought, the other did research to sharpen the old tools or invent new weapons. At this rate they could cut only one head and two hands of the demon per year. But they did not give up their diligence. Atlast when the last head and the last two hands alone remained, the demon escaped by merging into the sun. (probably he took refuge in Iran and joined the Zarathustrian society of sun-worshippers. Mahabharata says Karna was an avatar of that demon. Nara under the tutelage of Atri, in all probability, played the role of Narasimha who killed Hiranya Kasipu. Narayana had a big harem of gandharva belles. When Indra sent his apsaras to seduce the sage, the latter clapped on his thigh at which a beautiful girl came out, who put Indra’s apsaras to shame. She was Urvasi. are narlu (m. st) Coconut fruit (cocos nucifera ) (skt. Narikéla or Nalikéra). Monocotyledonous. Seen in plenty in tropical areas. The Kernal from the fruit is used for making tasty dishes, or is extracted for oil after drying. [app. 71 Coconut] arte, atfeita, Atanferes, naritny, Narlirhv, Sondrlithv. The first two denote lemon. The third means golden lemon. kamla orange. Satukudis are termed Sakar nimbiyo in Karnataka. The ending —ling is the remnant of Jimbiyo or Nimbi “TY nasu (m. tat) Destruction (skt. Nasah = Nas-bhava = nil-state or disappearance ). Frustration, Ruin, Loss. Vitta nasa = Loss of wealth; Buddhi nasa, Loss of wisdom, madness. It can also mean Death. Cerdak bapisu nagu (better nasta ) Jallo = Father was lost to the child. (child’s father died). Ho megélo naga kalu = This is my unfortunate time. (indicates misfortune ) Nasu pavlo, went to doom. Cerdurm khéla samanu nasu hadta. The child destroys the toys. Tika Vardik karit Jagen maka nasu laglo. Ever since I married her, my misfortune- commenced. aTferenT nasika (f. tat) Nose, Elephant’s trunk (skt. Nasa, Nasika = nose). Nasika cirna, snuff. aTedtep nastiku (a. tat) One who thinks the future life is unreal because its performance and accomplishments are not visible. So too for the nastika, the unseen God is also unreal. Atheist, unbeliever. One who denies the authority of Védas. X astiku = believer. artes nali (f. tat) A tubular structure. In kera. konk. it specifically means a cannon. Nai gio, cannon ball. A narrow tubular passage or a corridor is also called nali, especially a passage flanked by two rooms (Eda niali, Eda is a mal: word meaning inter space, in between, inter connecting passage ). frrerenfes Nikkali ( v. tr st) to detach. Nikkdla to get detached (loosen), (v. intr). to dissemble, to destabilize. Nikkalta (pr. t); Nikkallem (p.t). (skt. Mis + kula — Niskolati = makes free from, detach). Kharjii khavdla nikkallern, The scab has detached from the itch. Ghara phatoru niklaita? Are you dissembling the bricks of the house. To vyaparantinu nikkallo = He fell out of business. Prep nikurstu (—sti) (—sta) (a —m/f/n/ —st) low, mean (skt. Nikrsta, p.p. of Ni + Karsa, Base, vile, vulgar. faferet niksipta (a. tat) Deposited. (skt. p.p. of Ni + Ksipa to throw down, to entrust with; Tagélemm maranapatr mije lagi niksipta kellélerm asa. The deed of his WILL has been entrusted to me. Also means pledged with. Bhangara jayém niksipta karun celléli vhardika calaili, (he) or (1) conducted the girl’s marriage by pledging the gold ornaments. faftaer nikhila (a. tat) Whole, Entire, All. Atala Sutaladi bhuvana nikhilai tini pavlani mejunu kallern Vamanana, Vamana measured by three “‘steps”’ all the worlds commencing with Atala Sutala etc. Nikhila bhuvana muktidu Murari, Mura’s foe who is the giver of Mukti (Liberation) to the whole world. Porgy nigamu (m. tat) (i) Vedas, Vedic texts, anything quoted from the Vedas ( often found in Nirukta). (ii) A work auxiliary to and explanatory of the Vedas. (iii) Words of gods and holy men. [app. 72 Nigamagamas] Frag nighandu (m. tat) A vocabulary or glossary of words, particularly of Vedic words explained by Yaska in his ‘‘Nirukta’’. frye nigidha (a. tat) Hidden or concealed. Private. Mysterious. Inscrutable. Frac nicétana (a. tat) Lifeless. Insentient. Dead. (skt. Nirgata cétana yasya sah) frst nija (a. tat) Innate, Natural, Inherent, Indigenous, one’s own. Satyam vidhatum nija bhrtya-bhasitam Vyaptim ca bhitesu akhilésu catmanah “To render his devotee’s word true To prove His presence every where too. ( Prabhlada-Caritam ) To palovmcak sadu dista, jalyari ladai martana nija rapa drsti padta. For appearance he is a quiet simpleton, but when he is cross, his real form comes out. fete nithal (ind. st) Perfectly, firmly, excellently. Ti kali nitha] upasi baisali. Yesterday she remained with perfectly empty stomach. (skt. Nisthya, steadfast). a a Z nid nidu (m. onomato) Exuberance, outburst of laughter, which has an alternate word ““Khut khutévin, hasta. In Karnataka, Nirbhida hasta, laughs fearlessly, without qualms. Nirbhida = (skt.) Nirbhita (P.G.N.) Nidnidé (v. intr). Nid nidéta (pr.t) = plays jollily, exuberantly. ‘PHEW niddala (n. st) Fore head, (skt. Nitilam) Nitila nétra (a). One who has an eye on the forehead. Nitilaksa, Siva with a vertical third eye on the forehead. frrafes nittali (v. intr. st) Pressurise down. Nittalta (pr. t) Nittallo (m) (p.t). (£) Nittalli, skt. Ni+dala — Nidalati, bursts down. Gurbinina nittélyari matr cerdumh bhair ettalem, The child will come out if only the woman under pains applies a pressure down, Cello udkade vacyak nittalta. The boy is pressing down to pass out stools. (The boy has constipation ). Prarfes nittali (v. intr. st) To separate by sedimentation. Cunno nittali. Slake the lime. [Water is poured on quicklime when, the latter crumbles by combining with water to give cunno or slaked lime. This is usually separated by sedimentation. Baince uddak nittallem. The well water was cleared by sedimentation. ( skt. Niddlaya, to break, split, divide sediment ). frat nitanta (a. tat) Exceeding, Excessive. (ind) Excessively, Exceedingly. Tageli sanprayi nitanta kastantu asli His young days were spent in great tribulations. Tya cerdak Unca kadika nitantam kasta bhoggille asati tane. He had exceedingly suffered in order to bring up that child. Nigama vanésu Nitanta cara khinnah! Upacinuta Bhavanesu vallavinam, [kr. Karnamrt, Leela Suka. sl. 28 ch. 2] OH! Ye, sore of excessive wandering in the forests of Vedas! Seek ye, the quintessence of Vedas tied down too the mortar behind gopika’s cottages. Pra nittu (m. st) spittle. (skt. Nisthiva, to eject, to emit., spit. Nisthyota = Nittu. In Malabar, where there are old people chewing pan, invariably a bright bell-metal vessel of the shape of a hibiscus flower is maintained to spit the red saliva. (konk.) pika is skt. pingala (tawny). A shoe flower-shaped vessel into which the red saliva is spit, is called in mal: Kolambi. (shoe flower is called in mal: Kolambi-poo, but in konk it is called Dossuné phul). Kerala konk. calls the spitoon piké aidana and not kolambi. rer nitva (ind, tat) Perpetual, constant, ever lasting, etémal. comp: Nitya Krtya, Nitya Nisthé Daily routine, daily duty or ritual (to attain an end). Nitya niyamu, Daily rule or regulations, inflexible routine. Nitya pralayu sleep, deep sleep. NitYya yovana, ever youthful, an epithet of Draupadi. Nityanitya, permanent and transcient, Sanatana and Nasvara. fram nidina (n. tat) (i) a rope or halter. Sagga kairyantayim nidan assuka, There should be a restraint (self control) in every action. Nidan natilli pravarti brake natillya kara manke. A job without control or restraint is like a car without a brake. (ii) A cause in general, cause of ailment, diagnostic pathology. FAR niddé (v. intr. st) To sleep). Niddayi (v. tr. caus) Cause to sleep. Baila niddéli = wife went to sleep (slept). Bailén cerdak niddailer. Wife sent the child to sleep. (Caused to sleep. Sleep is often personified into a goddess, viz: the 197 fatter nimitta Vedic story of two asuras, Madhu and Kaitabha challenged Brahma for a fight. The coward ran to Visnu who was fast asleep. Waking Him was a problem, and Brahma had to please the goddess of sleep to leave Visnu for a while. (skt. Nidra, (f) sleep. (konk. Nida (f).) skt. Nidrati (pr. t) sleeps. (k) Niddéta; (pr. t) Niddélo (p. t). Nidrana (tat) Sleeping, asleep. (used as n/adj). Hitlo Vélu cello nidran javun aslo. So long the boy has been asleep. Some people use it as a noun. ‘‘Nidrana kartalo”’ was sleeping. Prov: Niddelya simha tondantu kayirh mrga padat ve? will any animal walk into the mouth of a sleeping lion? one has to run about and hunt to fill the belly! FAAz nidesu (m. tat) (i) Order, (skt. VNidi = to order, to point out). Command, Direct. (ii) Speech, Narration. (iii) vicinity, neighbourhood fafer Nidhi Treasure, Receptacle, Reservoire. comp: jala— ocean; Tapo — a sage who has done long and austere penance; Vidya— one of great learning; Guna— one who is a seat of virtues. Nidhinatha = Kubera. Nava — of Kubera. see under (1) in Navo. frag nipatta (a. st) Filled with, full of (skt. mibhrta, covert, complete). Tané sdngillem nipatta phatti, what he said was total falsehood or mistake. Fagor nipuna (a. tat) clever, shrewd, skilful, proficient. Nipunaté (abst. noun) Skilfulness. Also Nipunatva. and Naipunya = Skill. fAreT ninda (f. tat) censure (skt. Ninda, Nindanam. X Stuti). Ninda stuti, ironical praise, Sarcasm. Ninda karap, Defaming, Reviling. Nifda bhoggdp, suffering the censure. {AAMT nibandhana (f. tat) Binding together. Restraint, check, a bond, a fetter, a condition, proviso. (skt. Nibandhanam = Restraining, checking). fet nibba (n. st) alibi, pretext, excuse. (skt. Nibha, pretext, allegation). In Karnat they use the word Névan which may be a derivation from the skt. Namnd = by or in the name of. (can: Néva = Pretext) fea nibber (a. st) Hard, close packed, firm. (skt. Nibida Tight, coarse, hard). Nibber sita, Hard rice. skt. Nirbhara = Excessive, may also fit in as the source word. Nibber Uttar, Harsh or abusive language. Tuveri taje /agi ulléilélemm cikya nibber jalem, what you said to him happened a little harsh. farefrat nimbiyo. (Nimbuvo in Kera). (m. st) Lemon. Pronunciation varies such as Limbiyo and Limbuvo. (skt. Nimbika ). (skt. Nimba) = (Konk) Nimbuvi = Lemon tree (f), Nimbu (m) (lemon tree). (Kédu) nimbu = bitter nimbu = margosa tree. Pra nimgi (v. intr. st) Ask, Enquire, Discuss ( Ved. Nimi§gla (a) Communicating, mixing with, Devoting to) (skt. Nimantra ( v. intr). fast nimajjana (n. tat) Sinking, Diving, Drowning, Submerging, Bathing. (skt. Nimajjanam. (fig) drowned in deep thought; Got deeply involved in difficulties or incidents. To daridrantu nimagnu jallo = He is deeply drowned in penury. fafeer nimitta (n. tat) A cause, a motive, a reason. (skt. Nimittam = cause. Nimitta matram bhava Savyasacin. Be thou a mere cause, Arjuna (Bh. git. 11-33) ffs nimisa 198 Frater nirvana fafa nimisa (n. tat) Winking of the eye. It is so fast a function that its duration is taken as a unit of time, of infinitesimal duration. Generally one says Eka nimisa by which he means ‘“‘just a small moment’’ without knowing it is one wink of time. frasaur niyantrana (n. tat) Control, Checking, Restraint, Restriction, government. Vidyarthiyalem klasa adhyapakale niyantranari asa. Student’s class is under the supervision of the teacher. far nimi (f. tat) Wink, twinkle of the eye. (ii) (m. tat) N. of a king, one of the 3 sons of Iksvaku (the other two being Vidéha and Madhava), who was the ancestor of the kings who ruled over Kosala. Nimi was known for an episode with Vasistha. The sons of Iksvaku collected all the men of their clan, Tirhuts, and carried a sacred fire with the help of their Purohit Gotama Rahugana across the river Sadanira. They constructed the city of Mithila. When Madhava, the eldest son died, Nimi took the crown. He invited Vasista to be his purohit (minister). Under the latter’s advice, several reforms were introduced; poverty was eliminated and the subjects loved their king so much that they addressed him father. (janaka) [app. 73 Nimi] Pray niyamu (often pronounced in konk. as Nému ).(m. tat) (i) Law, Rule. (ii) a restraint, a check, taming, subduing, confining. (iii) regularity, methodicity Fra niyukta (a. tat) Appointed (skt. p.p. of VNi-yuja > Niyukta = Directed, ordered, authorised, permitted. Anyone who is entrusted with a job or duty. Prany niyogu (m. tat) Commissioning, appointment. An injunction. Appointed task. Business entrusted to one’s care. Niyoga was a common practice during epic times, a wife slept with another man, with the permission of her impotent husband, or a childless widow is permitted to choose a bed-mate to procreate a son. [app. 74 Niyoga] frre niyala (v. intr. st) To hover in front, To illumin the mental vision. (skt. Niraja; Konk. word seems to be evolved from Niraj. Mellélya cerda tonda dole mukkari niyalta. The face of the deceased child hovers in front of my eyes. This verb is usually applied to waving lamps, Harati. Pr niratu (a. tat) Deeply engrossed, fond of, devoted to. Nirati, deep attachment or devotion (n). ; fi: ni The prefix Ni is the symbol for Nirgatam, lost or negated. When compounded with other words Ni transforms into Nir, Nis or Nis, and the corresponding compounds are mostly adjectives. viz. (i) Nir anjan, without collyrium, spotless, blemishless. (ii) Nistaita (konk) (skt. Nistarai = decants (usually the water after cooking the rice). (iii) Niskalanga, without tarnish. without blemish. (iv) Nirarthaka Meaningless; Useless; Wasteful. Such people have been compared to the teats hanging from the goat’s neck. Aja galastanairiva ltasya Janma nirarthakam. (v) Nirguna attributeless, propertyless. (vi) Nirantara (adj) without recess, continuous. Nirantaram (ind) always, permanently. (vii) Nirakaru, formless, Paramatma ) (viii) Niraksar (adj), alphabetless; illiterate shapeless. (adj) (Supreme- (ix) Nirahamkari, Sans pride and prestige, humble, ego-less. (x) Miralambu (a) Destitute, Supportless. (xi) Mrahari, without sustenance; absolutely fasting. (xii) Mirgati, Lost in life. Knows not the path. One without means, one without future. (xiii) Nirdos, Innocent, Blameless, Faultless. (xiv) Mirdhanu, Impecunious. Pauper (xv) Nirbaju, Sans strength. Inadequate. (xvi) Mirbhayam, (ind) Without fear. Unhesitantly (xvii) Mirabhilasi, Nirmohi Desireless. Unattached.detached (xviii) Mirbhagya, Mluck, misfortune (xix) Nirmala, Without blemish. Auspicious. Nirmalya Tulasi leaf used in Visnu puja. (xx) Nirmilam, Rootless, uprooted lock stock and barrel. (xxi) Mivata, Deprived of air. Soldiers of Vrtra, the indomitable enemy of Indra, were called Nivata kavacas, those wearing an armour impenetrable even to air. (xxii) Nirvasand, Having no tendencies (of previous life) (xxiii) Nirvikalpa, A state in which one can make no distinction between subject and object, knower and the known. (xxiv) Mirvikara, Changeless, Emotionless. (xxv) Nirvighnam, without impediments or frustration. (xxvi) Miravadhi, Innumerable. Without avadhi or limit. Boundless. = Nissima Borderless, Limitless. (xxvii) Nissaébdu, Noise lessly. Making no sound. (xxviii) Nissankam, Without suspicion, or doubt. Without hesitation. (xxix) NisSastra, Without weapons. —kdran, = Disarming (xxx) Miskapata, Innocent, Fraudless. (xxxi) Niskama, Desireless. (xxxii) Niskarma, work without aspiring for rewards. (xxxiii) Misprabha, Lustreless. (xxxiv) Nisphala, Fruitless. Wasteful. Useless. (xxxv) Nirbandhu, Without kindred. Friendless. fasts nirjalu (a/m st) Embarrassed, Sapless, Dried (skt. Nirjala. Without sap or water) pronounced Nirjil (konk. ). Puig nirnayu (m. tat) Conclusion after complete ascertainment. Decision, Resolution, settlement, Verdict Judgement. Prey Nirdésu (m. tat) Order, command, advice, instruction-pointing out. Nirdista (adj) (p.p. of VNirdisa — tat) assigned, a plot, ordered, ascertained. Frater nirmana (n. tat) (lit) Measuring (ii) Producing, manufacturing, making, creating. fratet nirmalya (a. tat) (i) Pure, Stainless. (ii) (n) Purity, blotless-ness. (iii) Remains of an offering to a deity such as flowers, Tulasi leaves. (iv) Tulasi leaf (Holy Basil) even before offering to a deity is called Nirmal. Saraswat males wear Nirmal on their ears which is equivalent to wearing it by the crest. frator nirvana (p.p. of VNirva, to blow, ‘to extinguish, (i) (lit) blown, put out, extinguished (ii) Death, final liberation, emancipation from material world and re-union with the Supreme Spirit. (iii) With Buddhists, it is absolute annihilation of worldly existence and attainment of perpetual calm. It does not encourage ideas of future births and lives. Hence it goes against the ubiquitous karma theory of the Hindus 4 rate nirvahu (m. tat) (i) Performance, accomplishment Taking to the end. (ii) To extricate oneself. Nirvahu na = No way out; can’t but do it. No choice. Frafr nivrtti (f. tat) Coming back; Retiring. Cessation, Termination, Abstaining from work, Inactivity, aversion. A separation from the world of Samsara. Ti kamantinu nivstti paviina, she has not yet retired from the job. (Phil) (i) Nivrthi is the first of the 4 stages in the realization of the Supreme, the succeeding three being jndna, Sopana and mukti; wisdom, staircase or flight of steps, and liberation respectively. (ii) N. of a great sage of the 12" cent. Vittal panth of Maharastra. He named his 4 children Nivrtti, jnan dév, Sopan, Mukti. Prag nivédu (m. st) n. from the VNi-vida, to offer. Offer to the Lord. Communicated to the Lord. Pronounced nivédu ( fayirae nigacaru (m. tat) A nocturnal being. Generally Raksasas were denigrated as moving about at night, in Puranic statements. Did they have any infra-red eyes that they preferred moving about in the dark? No, they were just normal human beings, original inhabitants of the soil. Immigrant Aryans looked on them as undeserving to live on the face of earth; so they never failed to shoot them at sight. Raksasas could not defend themselves because they could fight with stones and branches only against the bows and arrows. So instead of dying during day time, they used to come out of their abodes at night only, not by preference but by necessity. They were described in aryan literature as fiends, evil spirits, goblins. With no other tribals were the aryans so harsh as with the Raksasas. One other reason might be that a section of Riksasa women had some sense of morality and they did not oblige the aryans to make their habitat a pleasure ground of sex-hunt. On the other hand, other tribals like Monkeys (Vanaris) obliged the aryans most, with their lascivious women. Frere AT niscala tatva (n. tat) Immovable, unchanging, Reality. Sankara the founder of the modern Advaita Vada, says in his Bhaja Govindam “Nirmohatvé Niscala tatvam, Niscala tatvé jivan mukti" By detachment one gets well-founded in the Supreme. By the thought of the immutable Truth, he attains liberation. Moha, or Maya (Illusion) or Mara (cupid) is the main obstructor not after death, but even before, while living. FAyst nissern (n. st) Gruel, cooked rice water after decantation. (skt. Nistirnam (p.p. VNistr = to decant. Another opinion is that Nisyandam is the source of the word, which means, a fluid that trickles down, or oozes or streams down. Flux, discharge, juice etc). (i) Prov: Nisyantd matti ghalli = cut off the livelihood. Threw sand into the gruel) Proverb is used when some poor one loses his job due to the mischief of another. (ii) Nisyanti kaiJo haglo. ‘*A crow shitted in the gruel’’ used when the niggardly subsistence of some poor one is lost due to misfortune. (iii) NiSyantu kazhikdla dekak padtati. The raftérs of the roof are reflected in the gruel. A normal gruel contains a good amount of rice particles, making its reflecting capacity less. When the rice particles are less, the gruel becomes thinner and in extreme case, watery. In the latter case, its surface becomes a good reflecting medium, and so the rafters of the roof are reflected on its surface. The proverb conveys (a) a poor man lives in a thatched house (b) his poor meal of gruel becomes poorer. (Kazhikol is a mal. word and hence the Prov: is extant in Kerala only). Frag NisAdu (m. tat) (i) A member of a wild aboriginal tribe of hunters or fishermen. A girijan, an outcaste, a degraded tribe, a Candala. (ii) A musical raga (ni, the 7" note in the gamut of swards). Lord Krsna was a sworn enemy of Nisadas. In his younger days while in Sandipani§ asrama, he had killed a nisida whom he met casually in a forest. When Krsna was sitting on a tree branch brooding sadly over the catastrophe that had befallen the yadavas, (self-destruction under the influence of liquor) it was a nisada who shot at his toe; and the hero among heroes of the M.B. War who had braved biggest of astras like Narayandstra, succumbed that day to a simple crude arrow of-a hunter. Oh. Time rules over the Lord even!! Again when Arjuna was leading the yadava women to the safety of Hastinapura, a gang of hunters way laid and kidnapped the women, under the very nose of the hero of Maha Bharata. Frey nisédhu (m. tat) Prohibition; Prevention; Negation. Denial, Deviation from a rule. farsat nistha (f. tat) Steadfastness, Fixity of purpose, Active application, Firm adherence, Perfect termination. Fast nisthura (a. tat) Hard, rugged, coarse “‘cruel’’ may also be added though a better equivalent might be Krara Fran niska (n. tat) (i) A gold coin (of varying value) which is generally equal to one Karsa or Suvarna of 16 masas (gunja seed used in weighing gold). (ii) An ornament of the neck or chest. freer nissara (v. intr. st) Loosens. (skt. Nis-srja Nis as the prefix to a verb or adjective bestows the sense of completeness or fulness = Nissésam = without leaving residual). Nissarta=loosens thoroughly. gets released totally. Hatantilem aidan Nissarlem = The pot slipped from the hand. Vasuran nissarinu vacun dida pillem. The calf went loose and drank the milk. (from the cow). MNissar gina Loose character. Nissar(o) Kottu — Missarkottu = Nissar (i) ganti — Nissarganti = Easily untie-able knot, also called Nisr pasu. The unlettered spell it wrongly as Nisrpaka ganti (skt. Nistaranom = taking out) Sita nistata = Rice water is being separated by decantation. Baila sita nistaita (causal-trans). Wife is decanting the water from cooked rice. Matyavélem téla nistnu khala gellem. The oil on the head was lost by trickling down. Halvantilo mhévu thembévin nistata. Honey trickles down (drop by drop) and separates out from the halva. Mattem pusi, udak nistata. Sponge your head, water is trickling down. Frearfer nissni (f. st) Ladder, Staircase (skt. Nisréni ladder). Prov: Cadtalya mankadak nissani kitya? What is the use of a ladder for a monkey who is a natural climber. arnt nirajana (n. tat) (i) A kind of military and religious ceremony which the kings and generals performed in ancient days in the month of Aswin just before they took to the field of war. It was a function to purify everything concerning army. ara nica 200 TR nuppuro (ii) Waving lights in front of the deity. How did this custom come into being? The sancturn sanctorum of ancient temples ‘was maintained in twilight darkness by employing dim lights of oil wicks.. Psychologically a thing which is seen only partially, generates inquistiveness and holds a mystic glamour in the human mind. The devotee was taken near the idol; and a small flame of wick or camphor on a plate was waved from bottom to top of the deity. During this passage, the little flame illumined part by part, and the priest called attention to each part ‘‘Look at the crown, at the conch, at the wheel, see the Kaustubha etc. etc’’. Thus the mystic sacredness of the deity was maintained. The devotee got the impression that the God was huge and could be seen never as a whole at once, but only part by part. It cannot be denied that in the well-illuminated sanctum of a modern temple, where waving of lights is a superfluity, the devotee feels less fervour than in olden times. Indeed familiarity breeds, if not contempt, less reverence. By this time it has become a religious ritual and could not be given up though superfluous. So nirajana continues in temples and religious worship. Lights are waved in front of boys during Dipavali; in front of girls during Navaratri. Women folk pronounce it as Nilanjana drati ata nica (a. tat) Mean; of spoilt character; Debilitated; of low status, worthless, insignificant, short, dwarf. Astrologically, planets have houses in which they get exalted or debilitated. viz. Sun Moon Mars Ven Jupit Sat. MercuRahu Ketu Exalted: Aries, Taur Capri Pisces Canc Libra Virgo Gem Sagit Debilit. Libra ScorpioCane Virgo Capri Aries Pisces Sagit Gemini comp: Nica bhojya = Onion. Nica yoni = of low:birth. Atte niti (f. tat) (i) guidance, direction. (ii) Behaviour, Course of action, Propriety, Policy, Prudence (iii) Political science, statesmanship, Morality. Niti Sastra Science of ethics or Political science. Niti X a-niti. Niti natilya uthanapada Rayak Bhisurani bhrastu kello. Bhusuras (the sages) deposed king Uthanapada who lacked morality. Naitika (a) pertaining to Niti. ate nita (a/ind. d) Straight, upright. To nitu manisu That upright man. (adj). To nitu rabla He stands straight (ind). (can: Mita, upright, Mar: Nita, upright. viz. Jthevari ubha nita, Stands straight on the slab). Dadlyani nita rabuka, nita camkuka, Menfolk have to keep erect, and walk erect. fareitat or fersftat nimbiyo or limbiyo (m. st) Citron fruit, Lemon. In Kera, Nimbuvo (skt. Nimbuphala. Nimba = Lemon tree. Kodu nimbu = margo tree, Neem tree whose fruits and leaves are bitter. It is believed that the breeze of the tree is good for health, esp. of people suffering from lung trouble. Its flowers too are bitter, but are made into a sweet Chutney and eaten for its medicinal value on the day of break of the new year, jugadi (Telugu). In T. nadu its leaves are used profusely to apply on the body affected by poxes. Prov: Sasu Varas duddan simpilyariyi Kodunimbu gédu Javancém mhallélem na. Nurture it a thousand years by pouring milk at the root, neem would never turn sweet. A character inherent is never erased!! IX nira (n. tat) Water, Juice, Dropsy, a disease in which water collects in sub-cutaneous cavities. Nira ja, Born out of water; Lotus, Laksmi. Nira da, water giver. A cloud. Commonly heard in Bengal, viz Nirod choudhari Nira nidhi, An ocean, a receptacle of water. #F nirasa (n. tat) Disinterest (skt. Nirgatom Rasam yasmat, Insipidity ). #ta@ nivarn (v. intr. st) to get cool. (skt. Nirva, to cool. Nirvati (pr. t) cools). Huna uddak nivamtadlem, tiver nhavancak todovu kelyari. If you delay bathing, the hot water will cool. Balaku Prahlada dekinu Narasimhdalo képu nivlo, On seeing child Prahlada, Narasimha’s temper cooled down. Causal. Nivéyi (trans) = makes something cool. Cerdalem alayillem nivéita, cooling the child’s porridge. Vaidan Jépu sarovinu duki niveili, The Vaidya applied the syrup and cooled the pain. Ate nila (a. tat) Blue (skt. Nila) abst. n Nilbani, skt. Nilima = Blueness. Nilakam, Blue vitriol, Sulphate of copper. Nili or Nilika, Indigo plant, washerman’s blue or ultramarine (a silicate of aluminium ) Nilo (m) Sapphire. A blue transaparent precious stone fixed on rings, necklaces, bracelets, diadems and ear rings. qe nulo (ind. Mar) Silently, with mouth shut. Quietly. (Na + ulo — Nulo (without speech). Cello Nulo besla. The boy sits quietly (it is not merely ‘‘not-talking” but extends also to “not doing anything”. Coru nulo gharam bhittari riglo. The thief silently crept into the house. afer nusti ( or Nustic/ ) (ind. indi) Free of cost, for nothing, without faith (na + astikyam — Nusti (prevalent in Kerala and Karnataka ). Tr baila nustici ladayek eta. That woman comes for quarrelling for no reason at all. Nustici ve to rati nida khaltalo; aji taka pariksentu unci ‘marks’ mhellim khaim.. \s it for nothing that he was spending sleepless nights? today, it is said, he got high marks in the exams. Tuka kama javunké ve? Nustici melunna, prayatnu kadka. Do you want a job? You will not get it for nothing. You have to make efforts. Taka kassalo husko? nustici jevan mhelta. What worry has he? He gets sustenance for nothing (free of cost) : ae nustém (used only in Goa). Edible fish. Yt nuttana (a. st) Fresh, youthful, a pet. (skt. Nitana ) When a member of the house does not mix properly and behaves like a stranger guest, one says. Nuttan karta or Nuthan Karu naka: Dont show new man’s shyness! wat nuppiro (also pronounced as Nappiro) (ind — indi) (konk. Na + piiro — Not + enough — Nappiro ) Not sufficient, incapable. Taka melléler nappuro. What he got is not enough (ie. He must experience or suffer more) To kayim nappiro jallolo nhaim, Not that he is incapable in anyway. Nappiro jalyari nimgiinu ghévunka, If insufficient, you have to demand and get. ~_konk. nurniri (a. onomato) (indi) A word coined in to express “‘crispness’’, of fried chip, say plantain chips or corn flakes. When masticated, they produce NurNur sound. 7 AFT ndpura (n. tat) Anklet, The tatsama is seldom used in the dialect, but in poems and dance songs or dramatic *Vacanas’ it often makes appearance. viz. Kanaka nava mani ndpura sinjita (Lady) who jingled the anklets decorated with beautiful gems. The popular word in the dialect is gaggari valo (can: gaggari = A hollow ring of brass containing bits of metal etc to produce jingling noise when shaken). TA or FS ortta or Nrttya (n. tat) Dance, Acting ( abinaya ), Pantomiming, gesticulations, and showing mudras with hand. comp: — Priyu, Lover of dance, Peacock. Siva — Sala, Hall of dance; — Sthdna, the stage of dance or drama. qret nréams& (f. tat) Cruelty, Wickedness, Nrsamsu (a/m. tat) cruel, wicked. (skt. Nr’amsa, (a) malicious, mischievous ). aurar nentam (ind. indi) Not knowing. By ignorance. This word is produced indigenously from Népa which is the opposite of jana, the knower (skt. jfata) Na + jana Néna ) Janto (Knower) X Nento (ignorant) indicates the agent noun. Nentakayi = abst-n, ignorance, the state of not knowing. HFT nenni (f. d) (i) gratitude, Thankfulness (Kera. & Karnat) (mal, Nanni, can: Nanni, tam. Nanri) In Goa, the same idea is expressed as upakari vartati, we are obliged, we shall, reman useful. The older people of Kerala used to say Ogri Vartarh 1 am obliged or I shall remain useful. Ogri = Upakari. When children or youngsters behave irresponsibly, the elders used to say ‘Tum Ogri jawanci na = you will not remain useful. You will be of no use. (ii) In meetings and assemblies, the word used for thanks is Dhanya vadu (from Hindi) or Dinvas (from Portuguese. 3Hi¥ nemmo (m. st) Banana shoots spring on the yam-size underground root of the plant, Fresh shoots look very much like teats or paps of the mammaries. Hence the name Nemmo from the (skt. Narmatha = Nipple). et néla or Nélé (n. d) (i) Standing place, ground. (ii) Firmness, position, status, welfare. (can: Nélé) Cerdak nélary niddaisi Don’t make the child sleep on the ground. Tagélem nélé simma na attam, tagelo sahayu mejunna His stability in his post is not all right, so his help will not be available. Fart or TAY navro (m. indi) Bride groom (skt. Nova + Vara. Navavara = new groom). opp. X Nevri = new bride, N. of a sweet. Any person or thing treated specially for a short while is referred to as Dedda disa nevri, bride for one and a half days. ¥a néva (n. d) Pretext, a plea, to hold out as pretext. Tum kassalya névan ila attarn? Under what pretext have you come now? (can: Néva = pretext). (Prevalent in Karnat. more than in Kera. ) Fares névalern (n. d. st) A silver or gold girdle. (can: Névala = necklace or silver or gold girdle) (skt. Nabhi Valayam, a girdle at the level of the navel). The girdle can be single or multi stranded. Each strand is called in konk. a Pédu (can: Pédu = slice or a split part *9F Neéam (n. st) Snéha, love, affection, tenderness. Konkani Nesam means something rare, petting and indulgence, partiality due to fondness. These things go to spoil the child. Tane nesam divun celliyé Svabhavu vaitu kello. He spoilt the conduct of the girl by over fondling. aa nhésa (v. intr. st) To wear, to dress oneself. (skt. Nivasa = to live, to dress. skt. word has multi meanings but the k. word has only one specific meaning) 7/ kapada nhesly4 = She has worn a kapad (a cotton sari). Nhésai (caus. v. tr) Nhesdvap, Apanta gerund, not of any special significance, except in Vakalé nhesdvap = Dressing up and preparing the bride, which is a laborious process which needs a specialist ( a make-up-woman) Nhesvana, the attire, the mode of wearing, the style of dressing. ay négu (m. st) Feast, Heavy meal. (skt. Mighasa. Eating, Dining. The word means vigorous eating. Anything vigorously done, takes the verb mar in Konkani. Négu marta (pr.t) or marlo (p.t) The spellings can vary as Nhégu mhdrta. ¥fta nériva (n. d) Straight forwardness. (mal. Néré = straight; Nériva = Honesty, straight forwardness. tam: Nérmai ) The word prevails only in Kerala. (Nér Ariva = Nérive, mal. “Straight forward knowledge ). Aaed nairta (n. tat) South West direction. N. of the lunar mansion Mala ater nairmalya (n. tat) Spotlessness, physical as well as mental. aaet naivédyam (n. tat) An offering of eatables presented to a deity. Fenties naisargika (a. tat) Natural, In-born, Innate, Inherent. Naisargiku vayu, Natural gas, Marsh gas or oil gas used as fuel. aftet ndkar (m. Parsi) Servant, Attendent. Nokari (f) (abs.n) Service, labour, work. (most prevalent in Goa. Not used in Kerala). ateh ndkkam (n. d) Sight, Aim, objective. (mal. nokkam from the verb nokku (see). There is a second abstr. n. from the same verb, namely, ndftam, the style of look. Nottam dhavarlem = kept an eye on; supervised. Noftfam marlem = cast a glance: Nokkam is equivalent to the Hindi word Nadar, used in Gomantaki. When there is a genuine konk. word (Disti), which has fallen into disuse, the use of mal. and Hindi words is viewed with a distress. ate nota (n. Engl) (i) Paper money. (ii) A written sign or symbol to indicate the pitch and duration of a musical sound. (iii) A brief record of events or facts, generally in a chronological order. (iv) Official remarks to draw attention. at(eit)oret noncem (loncerm) (n. st) pickle. (skt. Lavanakam, Salted, (salty pickle). konk. Loncem = Lavanacem, (of salt) atte nondi (a. d) Lame. (mal. fond; tam: Nondi = Lame). Kunto (m) and Kunti (f) are words borrowed from canarese, and were in use for a long time. (can: kuntu a cripple, a lame man). But the most popular word in Kerala was and is Thonto probably derived from the skt. Tunna, (broken) from the VTuda, to break. are nonneé aly nonné (n. indi. onomato) Penis in bala bhasa. The real word for penis is Manguli but there is a taboo in openly uttering any word connected with sex. So it was called Sonné (Sunya, un-utterable ). Sonné has come to be so well-known to mean penis, that a second taboo has to be applied as far as children are concerned. So sonné is endearingly referred to as Nonné to the children. Nona (n. indi) It is an affable word used to address tiny tots endearingly. Kukkem Nona is the usual phrase Kukkerm meaning tiny, while Nona appears to be a contracted form of Nonne. ay nyayu (konk. is averse to the use of comp: letters to initiate a word. and so it is pronounced as Nayu) (m. tat). Method, Rule, System, Law, Justice. Prov: Nayu sédiin afayu Kartalyanka, Dévu hatu dina. ‘God does not lend His hand to those who give up justice and take to unjust practices” is a proverb which has now been reduced to a mere text-book maxim. Ancient customs followed even today are allegorically justified by calling them fayas. [app. 75 Nayas]. There appear to be about 30 fiyayas. like Arundhati—, Andha param para—, Asoka vana—, kaka taliya—. Most of them with the exception of one or two which apply to social customs, belong to the philosophical system of the nyaya school (school of logic commenced by Gotama of epic times). atfes nauli (f. tat) A technique practised by the Hatayogins, to clear the passage in the nose. Nostrils are linked to the eyes and the throat. The Hataydgi sucks pure water through one nostril and expels it out through the other. It is practised by the ayurvedics too under the name of “Nasyam’ where-in medicated powders or fluids are used instead of pure water. Some hatayogis use a stiff thread, which is introduced through one nostril and brought out through the other. ela nhayim (f. st) River, a back water, a vast lagoon, or big lake. (skt. Nadi = River, Sindhu river and Brahmaputra were considered as pascima and pirva Samudras. The region 202 — afer pak of Punjab was known as Sapta Sindhu désa, the land o seven oceans. -elUT nhana (n. st) Bath. (skt. Snanam). It was the daily routine of the Saraswat males to bathe atleast once, if not three times just before performing Sandhya vandanam. Women were expected to bathe early morning before they take up the kitchen work, to remove Sayya asaucyam (lit, impurity of the bed. [Though marriage was designated as Kalyanam or ‘Mangala’ ( auspices), fornication or copulation was treated as an impure animal act, the impurity of which is removable with a body-wash. Ti nhata (she bathes), Ti nhavancak vata (she goes to bathe) are of simple, and direct meaning. 7i nhavancak Jagli does d ; : not convey the simple literal meaning ‘‘She started to bathe”. — means “‘she has attained puberty”. She has mentruated for the first time. Similarly the meaning of Nhana dara gellem does not have the literal meaning “the bath has receded far”. Implies that the purificatory bath (after menstruation ) is missed ie. to say the woman is presumed to be pregnant. Nhana, a bath is either simple water wash, or an oil bath, for every one, but not so to the balanti the woman who ~ : ‘ : 7 has delivered. Balanti nhana is a prolonged ritual in the charge ~ of an experienced old matron, generally the mother-in-law. A large volume of water (not less than 50 lit) is prepared by boiling with herbs. Balanti is never allowed to exert herself, she is seated and bathed, and scrubbed by two other women, one to pour the medicated water, and the other to scrub. Balanti nhana has become a thing of the past, the compulsory rest for 2 months is given the go bye, and the Balanti goes out to attend duty in office on the eleventh day of delivery. When she is prone to be affected by puerperal fevers. Nhani (f. indi) Bath room. In olden days balanti nhani used to be a pit in the back yard, surrounded by a fence of palm leaves After the 25" or 30" day-nhana the child of the previous delivery is held by the mother and subjected to the same bath called Porlo mhanavap. There after the pit is covered, fence is removed, and balanti’s mhani disappears leaving no vestige. 7 pa (i) 21st consonant of the konk. the labials. (ii) It is the V" Swara raga and is referred to as the Pancama raga, which is often employed to express the Srngara rasa. In the Gita Govindam, Jayadéva describes the gopikas raising the ‘‘Pancamaraga”’: Gopa vadhiranugayati kacit udancita Pancamaragam”’. ( Ast 2. sl. 2). Early morning, before dawn, cuckoo, a migratory Indian bird is heard Taising a Pancama tune. In Indian poetry this bird is often associated with lovers suffering in separation. The birds singing esp in the spring season, are said to increase the pangs of separation of lovers, Were pakkeém (n. st) A sloping side of a thatched roof (skt: Paksam ), konk: Pakkam, wings; konk, pakkém = side of thatched roof. alphabet. First among Taha pakkané (ind. onomato) Suddenly with a sound like Phak. Sp. indefinite viz. Pacakkane (with a sound like Phacak) or Patakkané (with a sound of Phatak ). can: Pakkane = suddenly without a why or wherefore as for example. to burst out laughing. UeebT pakka (a. H) Real, regular (as the account from a diary). (ii) Shrewd, cunning. afar pakki (f. st) A small size bird. A flying insect. (ii) afar (Paksi) (f. tat) medium sized birds like crow and pigions (skt. Paksaki ) (iii) (TRE ) Pakkita (n. st) Small flying insects like mosquito, moth, termites. (skt. Paksakam kuttitam ) (iv) ) Pakko (m. st) Big size bird like a flying fox; bat. (skt. Paksakah) EE a c Paksi rayu = Garudu. Means of transport of Visnu who is called Garuda Vahana. Paksi badha:- Even now _ superstition persists that birds can influence children and grown ups too to suffer. Different birds have different malevolent fluences. For example a little harmless (or useful) bird like the owl is believed to impart rickets to the little children. (Vitamins and their effects were not known then). The Villager’s antidote for the rickets was to procure a bone of the bird and enclose it in a locket and use it as an amulet on the hand or neck of the child. qahie pakkita (Engl. packet) hand bag, pocket of a shirt or coat. TRAY piksapatd (m. tat) Partiality, bias. Paksapati (a) One who is partial, (lit) one who leans on one side. Gerad = Partial paralysis on one side. Getedt paksantar (ind. tat) Inter-party (matter). Kongressantu paksantar carcara Asati. In the congress there are inter-party squabbles. qaepfe pakkili (f. st) Coconut leaflets (skt. Paksa patri = lateral leaflets, side leaflets). Gents pakadi (ind. st) Clinging to. (skt. Prkta, in close contact. Pakadi ghetta = clings closely to the body. (generally children do so out of fear). Teas palkiidi (n. st) Cross legged. (skt. Pada + ghadi = leg-fold). When one eats from a leaf sitting down on the floor, he sits cross legged. With a slight variation it is also known as padmasana (lotus-like pose), which a yogi adopts when he wishes to sit quietly and concentrate. Tet pakaram (ind. d) Instead, As a substitute. (Current only in Kerala konk. mal: pakaram = proxy). Kerala konk. also uses the Hindi word Badal/ak though it is not very apt in the context. U® pakru (m. st) Resembling a bird. [a samasa of Pakki + akaru — Pakru). Thonto pakru = A lame ugly man. (a common phrase to mock a person as a cripple) Generality of birds cannot perform a regular walk by putting the right and left legs one after the other. They do a sort of hopping. The lame person also hops on his props. Hence Pakru analogy. Waa pikva (a. tat) Ripe, cooked, seasoned, ready for use, (ii) An item of food as in Panca pakvam jévana:(a meal of five courses ) Weate pakvas (a. H) Barbarous, An uncultured tribal. ame pagade (m.pl. d) Dice, Marking on the dice. (can: pagade) the dice play is known as “‘Pagade pasam khélu. = play with marked dice (can: Pagade paSake = marked die). ante pagadi (f. mar) Tribute, tax share, portion. A heavy tip demanded by the house owner from a prospective tenant. (Prevalent in Bombay). WT panka (f. H) Fan in general, and specifically of olden days. The word is almost erased from Konkani, having been replaced by the English Fan. The olden days Panké was made from a long stiff card board or plywood. The lower edge of the plank carried a thick frill of cloth, and the whole thing was hung above the seat of the boss, behind which there was a curtain. A String tied to the plank of the Panka was taken behind the curtain, A grade IV servant called the Panka-boy rocked the panka to and fro by pulling at the string. The efficiency of such a fan was very poor; it was more a symbol of status than a breezing machine. Ever since the electric fan was produced, the cumbersome pankas were relegated to the archives. However even today any rotating fin is called a panka, Pankas of the electric fan means the blades of the fan. Propellers of ships and boats are called pankas. There is a similar sounding word Pankah in skt. but that means mud, clay, humus, quagmire, and marsh. The Konkani parallel of this word is Paénku which ‘indicates a sticky consistency. Pankita of skt. means Pankdfa in Konkani. Anga pankata jallem. Body is sticky (due to evaporation of sweat. Pankila of skt. has been konkanised as Paikilo. dirt. Kumkuma pankila deha, Body smeared all over with Kumkuma. (Krsna during the Rasa leela) Pankah of skt. is not of much use in Konkani dialect but a compound of it Panka-ja = lotus (flower or plant) finds wide use. Thus Pankajastra, cupid. Pankajodbhava, Brahma. Pankaja ndbha, Visnu. Pankajari = Moon. Saraswath girls are named Pankaja, but yet while calling them, they are endearingly addressed as Pangi or Pangé which means ‘‘marsh’’. yf pangu (m. tat) Lame, crippled. There is an invocative sloka to be recited before starting to read Gita sloka. ‘ Pangum langhayate girim... God’s grace will make the crippled cross over a mountain. An alternate word of konk. is kunto (from can: Kuntu ) In Kerala Thonto is also used to mean a limper. oarfer pangayi (f. d) Oar. (used only in Kerala) The older generation uses the word Ollo (Ved-ollo = wet = oar) Dr Sunita Bai’s Dict. says it’s origin to be the portuguese word Pangaico. ont panguri (v. tr. st) To cover all around. (skt. Pari + arna cover all around. (pr.t, Parydrndti ). Siyarn disam havam pangurnu nidétam, During cold days I sleep fully covering myself. (ii) To cheat: To godde uttarani pangurtolo tuka He will cleverly dupe you with his sweet words. Tat paccé (a. d) green, young, fresh. Emrald green precious stone. us: To udgasu mije mandantu ajiyi pacuvéc asa. Even today that memory remains green in my mind. Jhadak pacive palle etati = green leaves are sprouting on the plant. This is another way of saying, that the plant is not dead. Afttam sari pacvi asa mu go tum, Even now you look so fresh., I say! afer pacci (f. d) Aunty. Mother’s younger sister. The usage, in Karnataka only. In Kerala, the mother’s younger sister is called Mous/. Pacci in canarese does not mean aunty and so the konk. word might be a corrupt pronunciation of Mausi. Letter ma can at times, turn into pa as a4tman — 4pan. Alterntaely it might have been derived from can: Pacce = green. A green (young) lady who has not yet brought forth children. qeafs paccadi (f. d) A kind of pickles made of raw vegetables, like cucumber, green mangoes, ripe plantain, all minced and mixed. (can: tel. tam. ). There is a close sounding word Paccatti. This is made by deep frying some vegetables such as Brinjol, snake gourd or bottle gourd or cundakka and adding it to a soup made by boiling dhal powder, a little tamerind, a little turmeric powder and cucumin seeds with necessary salt in water. 204 UT panca Gai panca i a UT panca isthe symbol of Panca (num. adj ) Five. Its use is to be added as a prefix to nouns and adjectives when it will impart the sense of five to the latter half of the compound as in panca-panday, five pandavas. (a) Pancanana: one who has five faces. Siva - also called Pancasyah, Panca mukha, and Panca Vaktra. A lion is also referred to as Pancanana because his mouth is always wide open (pancam ananam). (b)Panc + Anga, having five limbs or members. The compound means an Almanac whose five divisions are (i) Date (Tithi) (ii) Day (Vara) (iii) Star (Naksatra) (tv) Yoga (dashing) (v) Karnam (action). (Tithi varasca naksatram yogah karanaméva ca). (c) Pancanga Pranam: A prostration in which two hands, two knees and the head touch the ground. This type of prostration is done usually by women, while men prefer the astanga namaskaram (involves hands, knees, head, chest and eyes. Bahubhyam caiva janubhyam, sirasa, vaksasa dréa. (d) Pancangas of a tree, bark, leaf, flower, root and fruit. Tvak patra kusumé mila phalamékastha Sakhinah. (e) Pancakadayi (—gajjayi), (f. st) A sweet pudding prepared from flattened rice ( Aval), Bengal gram, cardamoms, dried coconut (khobrern) and jaggery. Appearance: Pudding - like (skt. Panca Khadya ) Panca gajjayi of Karnataka is prepared as given below. 2 table spoonful Bengal gram dhal; 2 table spoonful desiccated coconut (khobrern); 2 table spoonful sesamum seeds. ( Tilu). 2 table spoonful sugar; 4 table spoonful cardamoms crushed. Dry roast sesame seeds and Bengal gram dhal on very low flame. Cool, grind all ingredients together in a mini mixie to a coarse consistency. It is a ‘must’ for many religious ritials in Saraswat homes. It is offered as naivédyam to God and distributed as prasad. [Am. Konk. Asson’s “Indian cooking, konk. style, p. 122] Kittel’s dictionary gives: Panca Kajjaya = Five pleasant articles of food, namely (i) Avalakki (flattened rice) (2) Sesamum seeds, (ellu) (3) Kadle (Bengal gram dhall). (4) Kobre) (desiccated coconut) and jaggery (bella) (f) Pancavastha (f). Five stages in human life, namely childhood, boy or girl hood, youth, man or woman hood, and old age. ( Vardhakyam ). (g) Panca-gavyam. Five products of the cow; milk, curd, ghee, urine and dung. ( Ksiram dadhi tatha cajyam, muitram gaumaya meva ca). A mixture of these is administered (a few drops) to the person who is to be purified for sins like eating forbidden food, uttering lies or tendering false testimony. (h) Pancagni. Five sacred fires: Daksina, Garhapatya, Ahavaniya, Samya, and Avasathya . (i) Pancamrtam (i) An aggregate of five drugs. (ii) A collection of five sweet things used in worshipping deities: Dugdham (milk) Sarkara (sugar), ghrtam (ghee), Dadhi (curd) and Madhu (honey). Some people use plantain in place of curds. (j) Pancaksari A mantra of five syllables to please Siva. “Nama Sivaya”’. Certain people use ‘Om’ in front without knowing it makes it a Sadaksari (k) Panca gowda Five places where the gowda brahmins lived. (Bengal and the surrounding provinces. Anga, Vanga, Kalinga, Kosala, and Kasi). Panca Saraswata Five places where Saraswat brahmins lived. Anga, Vanga, Surparaka, Karnataka, Kerala. (1) Panca jana Five kinds of beings: Gods, Men, Gandharvas, Apsaras, and Nagas. Panca janah They are designated in puranas as Asuras and they were known to the Vedic Aryans as Phanis. It is supposed that they were phoenicians, an intrepid sea-faring people from W. Asia. Aryans were no match to them and so the Phanis were feared and shunned by Aryans. (m) Panca tantra, N. of a reputed book of stories in which five different tactics are employed to live and progress in life. These tactics were Sama, dana, bhéda danda and maitrighata. The book is said to belong to the 12™ cent. and the stories excel even Aesop’s Fables. A fairly popular English text by Arther Ryder is a translation of the skt. text belonging to 1199 AD (n) Panca tapas, A stage in penance, when tapas is done amidst four fires on four sides, and the fifth, the sun above. (0) Panca Nadam. The land of five rivers, Satadru, Vipasa, Iravati, Candra-bhaga and Vitasté. These were the ancient names of the rivers of Punjab, Panca + ap a (five water-ways) Here existed the Syamanta pancaka lake, later Kurukshetra. Hiranya Garbha conducted Brahma yagna and procreated Bhrgu, Angiras, Kavi and Marici. Saraswats lived in this Brahama Varta and they spoke a prakrit from which the Vedic dialect was born. (p) Panca Nirajanam: Waving of five things before the deity: a lamp, a lotus, a cloth, a ripe mango, and a betel leaf. The custom belongs to the Tantric worship. (q) Panca Pranas: Five vital breaths: Prana, Apana, Vyana, Udana and Samana. (r) Panca Bhuta: Five elemants: Earth, Water, Tejas (fire), Vayu (air) and Akasa or ether ( Vacant space). (s) Panca Mahdapatakas: (i) Brahmahatya, (murder of a Brahmin, usually referred in konk. as Birmati) (ii) Surapanam, (iii) Steyam (iv) Guruvanganagamah (illicit relation with teacher’s wife) and (v) Suta samsarga (incest with daughter ). Probably these patakas were invented after the Swayambhuva Manu, because swayambhuva himself was brought forth by the incest of Ananda Brahma with Sataroopa (Saraswati) his daughter. (t) Panca Mahayagnah: These were enjoined to be performed daily by Saraswata householders. They are Adhyapanam, Brahma yagiiam, Pitr yagiiam, Tarpanarh, and Deiva homa. (u) Panca bana: Cupid. His quiver holds five flower arrows: Aravinidam (lotus), Asokam, Cyitaém (mango flower) Nava mallika (fresh jasmine) and Nilotpalam (blue lily). (v) Panca Laksana: N. of a purana which deals with geneology consisting of sanga, Pratisanga, Vam§a, Manvantara and VamSanucaritam. During the marriage, the purohits recite the Vam$a Vrttantam which is referred to here as Purana. (w) Panca Ratr: A period of 5 nights when Vaisnavites observe a Vrata. (x) Panca loham: An alloy of 5 metals (i) copper, brass, tin, lead and iron or (ii) gold, silver, copper, tin and lead. ‘(y) Pancavati: A place which has five trees: Aswatha, Asoka, , Vata and Dhatri, all five belonging to the Vata or 3 family. In a part of Dandakaranya there were these fig trees, and a river called Godavari (not the present Godavari flowing through Andhra PradeSa) was flowing by the side. It was also called jana sthana (inhabitation of humans) and it was just about two miles from Nasik where Agasthya had his srama. (z,) Panca Dravida: Brahmanas living in five Dramila deSas, namely Dravida (tam. mal.), Karnataka, Gurjara, Maharastra and Telungu. (z,) Panca Ranga or Varna; Five colours; Blue, Red and Green (fundamental colours) and Yellow and white (derived colours). Panca rangé Saivané, A bird of five colours (imaginary ). (z,) Panca Pakvam: A feast with five courses. (1) Rice and ghassy. ‘ (2) Rice and Toya (Dhall soup) (3) Milk pudding (payasam ) (4) Rice and butter milk. (5) Side dishes - pickles, paccadi, and Happals. There are others who think that Pancapakvam denote a feast with five sweets. [To serve 5 sweets at the same feast is less probable] (z,) Panca Vadya: Bhéri, Sankka, Bell, Vina, and trumpet horns. During temple festivals, when the deity is taken on elephant-back round the temple, the panca vadyam consists of Cende, Talam,, jaganta, pipe like Sehnai, kombu. [Sivéli in Kerala] ray pafcamu (a. tat) Belonging to the fifth caste. An untouchable. Parriah. (ii)}— Raga. K6kilo rauti pancamam = kokila bird sings in the pancama raga. The Raga is called pancama because it traverses through five parts of the body. ‘‘ Vayu samudgato nabhe ruho hrt kantha murdhdsu vicaran pancamasthana praptasya pancama ityucyate (It rouses in the navel through and traverses, chest, neck, crest, and voice box). (iii) Pancami, fifth day of the lunar month. Ta panca (num. a. st) numeral five. (skt. panca = five) (skt. panca + ardha = Five and a half — (k) Pancada) other numerals initiated by panca or pan. (a) Pancévisa 25 (b) Pancatilisa 45 (cilisa — talisa, from prakrit Pali). (c) Pantisa 35 (d) Pancavan 55 the spelling ought to have been pancipin, pan being the symbol of pannas. But the inter vocalic pa in prakrits is prone to change to va, viz dipavali > divvali (ce) Pansasti 65 (f) Pancastari 75 (g) Pancdésim 85 (h) Pancé navi 95 (i) Paihsém 500. qatar pancidika (f. d) Gossip. In olden times discussions or gossips were conducted in groups of five membes in the fashion of pancayat. (Village council). Gossip was done by men or women in groups of five, and hence the name Panciyatika. There are also other phrases to mean the same. Phadi marap. (Back-biting) may be a corrupt pronunciation of phati (back) or phatti ( untruth). Marap here does not mean beating or killing, but anything done vigorously and violently is indicated by the verb marap. Another phrase Durulleita = talks ill. skt. Dir = bad, or evil or false. In Kerala all these phrases are uncommon and the popular phrase for tale-bearing is yesvadi ulleita. Yesvadi = a-yasas Vardhi = defamatory. Cadi sdngta is also heard in Kerala, Cadi in can: means inventing stories to slander or back-biting. carter pancayi (v.tr. indigenous) (lit) make to do five things. A cow has to be eased and emoted before it would release milk. This easing of the cow is done by making her do five things, (i) the calf suckling at the teats, (ii) the calf giving a few cuffs on the udder with its muzzle, (iii) the cow urinating, (iv) licking the calf and (v) the cow licking up the urine of the calf, which is said to be medicinal to the mother cow. In this iron age when the avaricious cowherds kill the calf and present its dry skin before the cow while milking, the above mentioned five items are not much cared for. aafit panjirerh (n. st) A cage where in birds and small animals like mouse and rabbit can be confined. ( skt. Panjaram ). Saint SadaSiva Brahmam calls the Lord as “‘Paramahamsa hyt panjara kiram’’, a parrot confined in the cage that is the heart (mind) of the Paramahamsa. When someone is ‘so much famished as to protrude his chest bones, it is said, = ‘To haddam panjirem jalla’”’ he has become a veritable cage of bones. This phrase is further suplemented with “*Tajim haddam mejuyat’’. His bones can be counted. WET pattana (n. tat) A town (gen. meaning) A city (skt. pattan = a city). At the end of every saraswat marriage, the couple are taken out in a procession called Pattana pravésu Pattans of ancient days were inhabited by highly cultured, erudite pandits and scholars. Patna of Behar was a paffanam, called Pataliputra during the time of Buddha, and was teeming with Buddhist activities. The university of Pataliputra attracted students from China to Asia Minor. Pattan in Maharastra was inhabited by highly erudite scholars of Vedas. To live among them was sometimes to be victims of bigotry. So was the case of the parents of Saint jnanadeva who were driven to commit suicide by throwing themselves into the ganges at Prayaga. (13 cent. during the rule of the yadavas in Maharastra) There is a minority section in India, called Pathans or Pattanis who live by usury, and they aiways carry a baton in their hands. Their method of extracting repayment from difficult customers is by using the baton. They appear to have migrated (to India) from Pathan in Afghanistan several centuries ago. Wer_ pattasu (m. d) A percussion cracker, looking like a ‘paper round’, which when forcibly thrown on the ground or aganist a wall, explodes giving a loud report (like phat, Hence the name phattds or pattas). It is very dangerously and unpredictably explosive, it is not marketed during Deepavali. Current in Kerala konk. only as pattasa undo ETS pattalam (coll: n — d) Army. (mal. pattalam. Patta in canarese means a band bestowed by the chief officer of the state. So pattalam literally means men who carry the band of the chief of state (royalty). The word exists in all Dravidian languages of the south. In skt. patta can also mean a uniform and so pattalam means a company of uniformed people. afer pattiké (f. tat) A plate, a table, or list; a document. Hé Varsa granthanci pattike kelli vE? Did you make a list of (text) books for this year? uel patto 206 > Uftaury patipandsu uet patto (m. d) Fine cloth, silk. In canarese it has the same meaning, a patta, namely a band on the forehead, an ensignia of royalty. A patta or patto also indicates a prominent man of the ritual or a function. Patto bandhan is a ceremony but Konkani adopts the Kankan bandap. Wearing a golden bangle (often a band of cloth at the wrist) as an ensignia of prominence, or as a reminder of the resolve undertaken by the individual. Patta + abhiséka = coronation. (Bathing the king with waters brought from different rivers by his vassels. patta Mahisi, the coronated or the principal queen. om Even an elephant can be shown as prominent or as the king’s favourité, by tying a band on its forehead. In olden days saraswat women used to wear a broad band of gold around the aldomen (Bangara patto). Now it is viewed as a show of vanity and wealth and disappeared from the scene. Pattam also means a paper kite. It has been borrowed from mal. by Kerala Konkani. but the more popular word is Sarango which lit. means one which has srnkhala (chain). The paper kites of Kerala in olden days used to have a chain made from paper loops, to hang down and serve as a ballast to keep the kite vertical (without wobbling) in the sky. Hence the name Sarango Mal: word pattorn has a second meaning, a title of recognition. Pattorn dillem, or ghetlem means Title given, or acquired. qeaely patvardhanu (m. tat) A vedic brahmin of great learning. A greatly read man with no practical experience but distinguished by a pafta. Even an elephant can be called so. It is used as a surname by some in N. India. Weta pattasa (n. d) Cracker (mal. tam. can.) But a popular term in Kerala konk. is Padak. Which is an onomatopoeic construction (that which bursts with a padak sound. [app. 76-206 Padak] The name of the camera Kodak is another similar coinage. Ug pada (v. intr — st) To fall. (skt. pata, patati pr.t). (konk: Padta pr. t; pallo p.t. Niddévun pallo (He) fell asleep. To madyaritinu khala pallo. He fell down from a coconut palm. Metaphorically it means a downfall. Padavéri tinu to pallo, He had a down fall in his position. (11) Some times this dhatu gives the meaning of “happening”’, and “‘fluttering’’. viz. Malbari pavsa dhannu padla = Arain-bow has occurred on the sky. Poftak miriyo padlyo bhukkén. The belly has folded due to hunger; Nidalak miri padli The forehead has puckered. (iii) Dolya pattem padta. The eyelid flutters. It is an omen, UfS padi (f. d) (i) A measure which is roughly half a seer (Pronounced as Ser). Seer is a variable quantity, Nevertheless it is almost equivalent to 1 kg by weight or 1 lit by volume). [app. 77-206 Measures] (ii) Padi in mal: also means a step of a ladder or stairs. Konkani has adopted it to mean a window sill. Jannarla padiyeri kannadék dhavarlyam The spectacle has been kept on the window sill. (iii) Farm wages used to be given in kind in olden days, and the grains used to be measured with the padi. So wages came to be referred as Padj alakku in mal. and tam. (konk. padi mejjap ). Payment by kind, involved the cumbersome distribution of grains, vegetables, fire wood and salt. This custom has almost completely disappeared and wages are paid in money. The frequency of payment varied. When it was a daily payment, the employee was called Divasappadi, and when it was monthly, he or she was called Masappadi cumulative monthly salary is called in mal. tam. and can. as Sambalam which word has crept into konk. as Sambdalu In Karnataka, the employee is called Sambalkar (skt. Sambhrtam = accumulated acquirement = vemacular sambalam ). (iv) Stones laid for foundation are called in mal. and tam. as Padikkal (v) A threshhold, (Humbaru in konk.) is also called padi or more correctly, ummara padi. aSsenties padkali (f. st) Ixora coccinea. Known in mal. as Cettipu and tam. as Vrccipii. (skt. Patalaki, a plant with a heap or multitude of flowers on a single peduncle). skt. Patala = heap or multitude ). These flowers are in great demand for pujas or worship of deities, esp. Mahalaksmi puja. qe paddalem (n. d) Snake gourd. can: Padayala (lit: falling or growing down). It grows down by hanging about and it is ashy in colour. The creeper is mounted on a pandal made of faggots. Moment the gourd is about Ift long the agriculturist ties a small stone at the tip of it. This helps it to grow longer and straight down. uet paddo (m. d) A young bull which has just reached maturity. (can: padde. Fit for breeding, stud bull). Feminine of paddo is paddi = heifer, a female calf which has just attained maturity. A calf not yet attained maturity but on the way to maturity is called in neutral Paddika. agat padavo (m. st) First day after the new moon. Totally dark new moon night has been unpleasant and people would be anxiously waiting for bright nights. (skt. Pratipada. When ever you see a near and dear one after a (long) absence, it is like Pratipad Candra darsanam, a highly welcome sight after anxiety ). Wore panasu (m. st) Jack fruit (skt. Phanasa, Artocarpus integrifolia) a native of S. India esp. Malabar. The fruit is large, in extreme cases, 3 to 31/2 ft long and 3'/2-4 ft circumference. The leaves of the tree are small and not split unlike in bread fruit trees (Arto carpus incisa). The fruit is enclosed within a thorny rind called Cari in konk. (skt. Carma ). Inside there are multiple seeds called bikkand (skt. bija kanda) which are enclosed within a puffed pulp, (ghdro in konk. and gurva = puffed, in skt.) which is a flavoured sweet thing for which the whole fruit is valued. Re-inforcing the pulp are leathery straps called Bhitam (konk.) (skt. Bustam ). The ghore are all attached to a single central spongy mass called mava (skt. masya (f), a field of beans or fit for (attaching) beans). Every part of this fruit is useful: the pulp is valued for its rare flavour and sweetness, the seeds are deep-fried or cooked and eaten; bhutarh are salted, sun-dried and fried before eating. Thorny rind is very much relished by cattle; the tree trunk supplies wood for construction, furniture and specifically for making some percussion instruments like Dho/, mrdangem and cenda and musical instruments like the Kumbham of a Vina UfeaqUTy patipandsu (m. st) A miniature jack, Looking like a jack, appearing like a jack. (skt. Prati + Pandasu; when Prati is prefixed to a noun, it means appearing like. For example, when a child resembles the father, it is said, it is Pirti bapaisu. When it resembles the uncle, it is said ed mavlo. konk. Pirti is the skt. Prati. In fact Patipanasu an exact epitome of the normal jack in its morphology anatomy, so as to refer to it as Lilliputan jack. Its maximum ‘size is that of a bread fruit which also belongs to the family of artocarpus. Its tiny pulp is relished by children, and the ‘seeds are dried and roasted for eating. The tree drops the ‘dried male flowers as thin long (12’’) strands. They have a special use for children during Deepavali. When ignited at one end, they burn slowly like a josstick retaining their ember for long. Therefore they are used to light the crackers. (Belongs to the arto carpus family; arto-carpus hirsuta? } afvsq panditu (a. tat) Learned, wise, shrewd, skilful, proficient Pandita vadi pretending to be a Pandita, a learned brahmin, a doctor, a physician. qurstt panjo (m. st) Great grand father. [this word has been formed from the relationship between Nattu ( grandson ) and Ajjo (grandfather). So for (great grandson) Pantu, the great grandfather should be Panjo. In skt. the words for grandfather and great grandfather are Pitamaha and Prapitamaha respectively, having no semblance with the konk. words. The skt. words for grandson and great grandson are Pautra and Prapautra respectively. As Konkani was a prakrit older than sanskrit, the konk. words Nattu (grandson) and pantu great grandson were formed from Vedic words like Naptr and Pranaptr. The feminine of Panjo is Panji (great grand mother) Prov: Ponté janmu ghetlyari ponjan/ponjén panati dharak asa = When a great grand son is born (when one has seen thro’ his/her fourth generation) the great grand father/great grand mother should carry a wick lamp. (as a symbol for starting his/her terminal journey ). Umstt panjira (n. d) West (mal. padinjara), current only in Kerala konk.) The skt. tatsama Pascima is known to the Kerala konk. but used only in literature and not dialect. gurfe pandti (f. d) A shallow bowl carved from a granite stone, or a small mud bowl or metal dish with a slot for laying a wick. The bowl holds the oil, the wick is drenched with oil and lighted. During Kartikai or at the time of Divali buildings, houses, and temples are illuminated by thousands of such Pantis (can: Panaté) an earthern or metal saucer with a wick serving as an open lamp. Matyari pinati dhavrin nancata (fig) Performs some foolish risky job. GUS pandim (n. st) Substantial something; Something valuable with which one can barter. [Pandam and Panam (money) have the same skt. root, VPana, Panyaté. Gharantulem pandim ghana dhavarun tam cellélli vhardika caleili. It is by mortgaging the valuables of the house that the mariage of the girl was carried through. qe pandé (ind. d) of old. Long long back. (skt. Puratane = pandé kalak = In olden days). The phrase or the word is used generally to start a story for the children. (mal. Pandu, current only in Malabar). afoor panni (ind. d) A type of coercive satyagraha. (can: Pannisu = to cause to make ready, usually by application of pressure, or showing muscle power). Getting a thing done by coercion. Controlling the action by force, but making it appear voluntary. Suppose a creditor wants his money back from a difficult debtor, he sits in front of the house or shop of the latter until the debt is cleared. It is termed in konk. Panni padap or baisap. It is a sort of “Sit down and strike”’ or “‘pen-down strike’? which are isomeric with Panni. odattet patanjali (m. tat) N. of the celebrated author of Mahabhasya, a commentary on Panini Sutras. (about 500 BC.) (ii) Also the N. of a philosopher who propounded the yoga philosophy. Some say that the Bhasya kara and the philosopher were one and the same. UdTehT pataka (f. tat) Flag standard. Pataki = The standard bearer. The word is not heard in the dialect which uses the popular word gidi (flag) in imitation of the mal. word Kodi afer pati (m. tat) Master, Lord, Husband. Grhapati, The owner or master of the house; proprietor. Ksétrapati, the ruler of the land. Governor of the place. Pati ghatini, the wife who murdered the husband. Pati Deva, A wife who considers her husband as a god. Pati Prana (— Vrata, —Sévaka) A wife who considers her husband as her soul, —totally devoted to the hudand, —considers herself an attendant on the husband. Pati Janghanam, Disobeying the husband. afersat patistha (f. st) skt. Pratisthad. The tatsama is not used in the dialect, but only in literature. Establishing in a position, stabilization. Grhapratistha laying the foundation of the house. Dévak Pratistha karap involves procuring an idol, fixing it in a place carefully selected by the concerned people, and making it unshakeable in its seat. The God has to be invoked in the idol with appropriate mantras and tantras as stated in the agamas. Powerful yantras are confined under the idol and the lord in the idol is then pleased with a series of pujas. In the course of the Pratistha of an idol, there is a significant ritual called Pranapratistha, by which alone the idol becomes alive in godliness. During this, the officiating priest holds a small mirror in the hand and reflects the sun’s light on the idol. “‘Life is transfused into the idol from the sun” is scientificaly very significant. Sun is the source of all energy for every one and everything on this earth. afer patri (f. tat) (k) patti = small sized leaves viz. curry leaves (k. Karbeva patti) of the tamerind tree (k. Cincé patti); Moringapatti, (k. Masinga patti). Flower petals also are called patti. Phullapattt. (ii) Sarpa patti. The hood of a cobra. (Mal: patti = hood) (iii) Page of a book or a letter is called Patra = patti (iv) The veins that wrap round a jati fruit (nutmeg) are called jatipatri. (v) Eye lashes, long row of hairs at the edge of the eye lid is called pafti in Konkani: an alternate term is ddlya pakkili ( skt. paksmali). A lady with beautiful lashes is referred to as Paksmalaksi od pattern (n. st) Eye lid. (skt. Paksma ). ot patté (v.intr. indi) To wink. an indigenous coinage from the noun pattem = eyelid. Cerdum niddélem; jallyari doJé pattétati. The child is asleep but the eyes are winking. (ii) pattevap = trusting. Cerdak pattevuncak najja. laggi randani jalta. The child is not to be trusted, very near the hearth is burning. Gabhak anik mdédak pattevuncak na, Advanced pregnancy and dark clouds are never to be trusted. at patto ait patto (m. port) Address. (Current in northern konk. only). In the south they use the word Vilasu. In skt. Vilasam means sport or dalliance. So the word has been borrowed from mal. At present the English word ‘Address’ is more popular than any other in the dilect. Ua patra or Patrika (f. tat) A letter, news paper. qarates patravali (f. tat) (i) An eating plate prepared by stitching together a numbe of dried leaves. Stitching is done usually by a large number of small pins prepared from green coconut ribs. (ii) An array of leaves. aaTat patrasam (n. indigenous coinage) Worthless news; Boast and bravado. Some people spell it as patrosam Wd pattala (a. st) (i) a thin layer. (lit) touching the bottom surface. (skt. prktam talam — prktalam — (konk.) pattala Peskati sanéri dharun pattali jalli . The pen knife (its blade) became thin by holding on the grind stone. (ii) Dilute: 4j7 diida patala aslem. Today the milk was dilute. Patalavani : the process of spreading thin. This may be continuous or discontinuous. Saya patalaili. Paint has been spread thin. (continuous). Maka Vodi patalavuncak asa, | have to spread the porridge into vodi. (discontinuous) Polo patalavap = spreading the dosai thin (continuous ) When a boring talker beats about the bush, and talks on the peripherae without coming to the central point, it is called Patalavani Patalangi = A girl or woman of thin compact structure. A beautiful lady. odtes pattali (f. indi) A sweet which is prepared from ripe jack pulp. The pulp is ground with soaked rice, jaggery, a little scraped coconut to get a slightly rough semi solid dough. It is spread over a turmeric leaf which is then folded along the mid rib. These folded packs are arranged in an Idlypan and steam-cooked. aanik pattemari (f. Port) A rigged up ship. A huge wooden boat fitted with a mast and sails and with provision for lodging. This does all the works of a small ship. uatet patrodo (m. indi) A special preparation of saraswats using colocasia leaves; and of late, Punjabis too. The latter might have learnt it from Saraswats whose ancient home was Punjab under the name of Brahmavarta. Preparation: A thick dough is prepared by grinding soaked rice and canadhal (in equal quantities) and a little turmeric. Necessary amounts of chilli powder, tamerind, salt and asafoetida are also added to the grinding dough. A cleaned colocasia leaf is placed on a flat surface and a thick layer of the dough is spread over it. Now a second leaf is placed over the dough, and a similar layer of dough is smeared over it. The leaf and dough alternation is repeated until the pile becomes about an inch thick. The ends are folded inwards and the pile is rolled into a compact cylinder held fast by tying with a twine, or better plantain sheath ropes (called in konk. vayu). Steam-cooked cylinder is cut into round slices which are eaten after smearing with coconut oil. It can also be roasted in coco: oil before eating. Gla pattaya (n. d) Granary where the year§ grain is stored. (current only in kerala konk. It is from the mal. word Pattayam. Some of these are underground structures where a ladder has to be used to get down. Underground 208% = 00 ee oe ae ge 4 USI padma pattayams are seldom used to stock grains like paddy, and wheat because underground seepage of water in a rainy country like kerala, is sure to spoil the grain. They are useful only for storing areca nuts and comparatively non-damageable things. Wooden rooms or rooms made of brick and mortar are designed to allow passage of draft of air which is necessary to maintain an ambient temperature. These rooms should be further safe-guarded against the entry of pests like rats and moths and termites. ufet patni (f. tat) Legitimately wedded wife. Strange! during vedic ‘times the word meant a mistress (skt. Patni X pati). This meaning is significant that Aryans had not then taken deep roots in India. So they gave precedence to survival over legitimacy. Having a female companion was more important than whether it was legitimate or not. qt pathyam (a. tat) Wholesome, beneficial, agreein with the system (in med. treatment). fit, suitable. ' Pathya-apathya, consideration of the wholesome and the hurtful things for the disease. Wq pada (m. tat) (i) A foot. (ii) A quarter measure. (iii) A fourth part of a stanza. Strangely this word has no forms for the Ist five inflections in skt. It is optionally substituted for pada after the accusative. A step, a foot-print. comp: Pada-Vidhi, word-rule. The mule that governs the changes in letters in the composition. Pada-Vinyasa, Putting down the feet. Orderly arrangement of words. Pada-Virudha, A perverse or repugnant word. Pada Sandhana, combining of words; or composing of verses. Padambuyja, lotus like feet. Downfall of Mahabali: The multi meanings of this word ( Pada) were not borne in mind by emperor Mahabali, nor did he comprehend that the youngster before him was capable of cheating him by punning on the word pada. Mahabali made a hasty promise of gifting land measured by 3 feet; and when it came to brass tacks, Vamana said he meant land covered by 3 lines of a quartet stanza. The consequence of his haste and carelessness was the loss of kingdom and emperorship. Even the great Bhagavata, Prahlada rushed to the scene to condemn the blatant cheating of a straight forward emperor. But Narada defended Vamana. The worst part was that Dirghatama, the nephew of Brahaspati, and an employee of Mahabali turned a traitor to his master and saviour. Ugh padaka (n. tat) (i) A slip, a position in the office. (ii) An ornament hung from the neck, a circular nugget of gold (iii) A medallion given as a prize in a competition or in recognition of some merit, or yesman service to society.- Ust padma (n. tat) (i) Lotus flower Nelumbium spaciosum (ii) a particular cross-legged pose, the first among the yogasanas and called Padmiasana. It is supposed to give a pose of ease, which allows for deep concentration. Its common name in konk. is Palkadi (Pada (legs) + ghadi (folded) — Pad ghadi — Palkadi) (iii) An army arranged in the form of a lotus was known as Padma vyuha. It needs enormous skill and intrepedity to break and penetrate it, but it is more difficult to come out of it. Mahabharata says that Dhrona tried this arrangement, but Arjuna’s son Abhimanyu broke it, but he did not know how to get out of it. He was attacked by six Maharathis against one, a blatant foul, spear-headed by Dhrona, but yet the young man proved to be ‘‘the chip of the old block”’. —— (iv) A_ high number, 10'7 = Thousand billions = 1000,000,000,000 is called a padma. _(y) Tantriks have divided the upper part of the human body into six plexus each one being called a Cakra or a Padma. The lowest one is the Kundalini situated at the lowest sacral part of the column, while the highest called Sahasrara (1000 petal-lotus ) is situated in the crest of the head. (vi) Padma-nidhi is the first of the nine nidhis of Kubéra. Its value is supposed to be equal to what is mentioned under iv above. (vii) The word padma is associated with the high — ranking (honours) titles given by the govt of India. viz. Padma-Sri, Padma bhisan and Padma vibhisan. (viii) Padma is the name of the goddess Laksmi, the presiding deity over fortune, and the consort of the Supreme Visnu. The word is konkanised, and women have been named Pamma and Pammi (Padmini). (Pronounced as Pomma and Pommi respectively ) (ix) A particular mode of coitus is called Padma sambhoga (Ref. Vatsyayana kamasutras ) (x) Padmaksa. Lotus-eyed. An epithet of Visnu, Krsna and Rama. In Kerala konk. Padmaksa erroneously refers to lotus flower. (xi) Padmavati, goddess in the lotus and with lotus flower. (Maha Laksmi). The word has been nativised in konk. as Pimmiati. (Pronounced Pommiati) Tatsama is also in vogue in the dialect. (xii) Padma + ja, Padma + udbhava, mean Brahma, born from, sprouted from and seated in a lotus (at the navel of the Supreme Visnu) (xiii) Padma gandhi, Always sweetly smelling of lotus flower. An epithet of Pancali (who was a dark but the most beautiful woman of her times. (xiv) Padma-nabha, An epithet of Mahavisnu who has a lotus in his navel. (konk. version of this word is Pattanabu or Padnabhu ) (xv) Padma Pani, An epithet of Buddha deva, Laksmi, Parvati, and Visnu, Sun and Brahma. Geet padavi (f. tat) (i) Position, post of occupation. (ii) Pride. (iii) Way, Road, Course. us: (i) To padaviri asi = He is in a good position. (ii) Sikkila kassalemh kim dhavem klas. Jalyari tageli padavi coyi. He has studied some 10" class, but look at his haughtiness. (iii) Sabhari padavi dakavunadka, Don’t make too much show of your pride. (iv) Tagélya padavik sdarjallolo bahumanu dakéitati, He is shown respect befitting his status. WE padda (v. tr./intr. st) (i) to clean. Danta paddile ve? Did you clean the teeth? This word has another spelling too: Pajja. To danta pajta, He cleans the teeth. (ii) to fart. (intr). To noisomely let out foul gas. The noise and the foul gas together make the entity Padu. A silent ejection of foul gas is called phuski (an onomato nomenclature). The latter is more foul-smelling and there is a humorous saying: Pada dhamka nada, phuski paramaghataki (skt. Parda = (k) Padda = to fart) 209 afte panikarki qatel padartha (n/m. tat) (i) Meaning of a word. (ii) A thing or an object of usefulness. (iii) Any topic which a Naiyayika subdivides into 16 sub-heads. Anything that can be named a category ( Abhidéya ). The number of such categories vary from philosophy to philosophy: VaiSesikas have 7, Sankhyas 25, Patanjali yoga has 27 and Vedantins only 2. _ ofea padiva (n. d) Routine, customary, something usually done. (mal. Padiva). Ti celli padivan dida dita. That girl delivers milk daily as a routine. The origin of the mal: word might be prati divas — prati diva — padiva. oeater paddhati (f. tat) A way, a path, a road. course of action. Ago cellé! Bammanali séva karcénci bailéli caritrya paddhati. Hey girl! doing service to the husband is the only caritrya paddhati of a woman. Deva mélika bhakti eki hrswa paddhati. To attain God, devotion is the one shortcut course. We padya (n. tat) (i) A poem containing padas and lines. The stanza of a verse. (ii) Measurable by a pada; belonging to a word. WATe pannasa (num. a. indi) Fifty. There are some who spell it as pancas but the ca here is unstable and changes over to n. thus pancads — Pannas. wart pannéra (num. a. indi) Fifteen. Pronounced outside Kerala as pandra. Gaudfes panpattali (f. indi) It is similar to Tam: kozhukkatta, but made leaf-thin. For this, a thick paste of ‘Myda’ (all-purpose flour) is spread on a leaf, over that the chin ( jaggery-coconut scraping mixture ground to fine consistency) is spread. The leaf is then folded and pressed and steam-cooked. When the leaf is removed, a thin sweet structure is obtained. qangt panmaddo (m. d) Palm tree (mal. Panamaram = palm tree). Other names Talté maddo (in kera & Karnat) Irola maddo Karnat) Irola baddi = walking stick. Wa4ae@ panvala (f. indi) A minute fraction of time measured by a single winking of an eyelid. It is an indigenous samasa: Pattévici + véla — Pat véla — Panvéla = a minute time equal to that of one wink of the eye. (i) kenna tuka apman kello kim, magiri thayim eki panvala rabak najja. The moment you are insulted, you shall not stay there even for the fraction of a second. (ii) Tum hanga raba, havarh tya “‘Shépantu’’ vacinu cka panvalen ettém’’, you please wait here, I will enter that shop and return with in the winking of the eye. (iii) Javmayi ailo manu, eka panvalék baisanayem to hanga. No doubt the son-in-law has come, but he would not stay here even for a moment. qautet panpodo (m. indi) Betel pan, nut, cunnam etc all rubbed compactly and sold as pan beda (in vernacular). Gaatat panpdlo (m. indi) A special ddsai roasted paper-thin. called in vernacular paper dosai. ofraie panikarki (f. mal.) A medicinal plant with round succulent leaves serrated at the edge, and having a strong borneol (camphor-like) smell. These serrated leaves look very much like the leaves of a veg: root tuber called kdrka in Mal. It is used for fever (pani/in Malayalam) and cold. The leaves are crushed between the palms and the juice qat panno 210 = Fe aq parah, para, Param squeezed on the crest of the patient. The plant is therefore called pani + kirka — pani karki. wat panno (m. st) A teat on the cow’s udder. (skt. past passive partiicple of Pa or Piba in causative form. Payana = giving or causing to drink). In contrast the human teat is called Civom = that which is to be sucked. Cow’s teat “‘pours out’’ causing the calf to drink, where as the human babe has to earn it by sucking. ore pansdropu (m. indi) Snake or the crawler of the leaves. It is a thin black thread-like snail without a shell. The body is covered with a slime which sticks to the leaves and when dry, leaves behind silvery lines on the leaf. Curry leaves (Murraya Konigii) are good example. The slime is said to be poisonous. So the leaves have to be washed clean before use. The snail itself can be one to twelve centimeters long and has a flexible flat head. acqgs pappadu (m. st) Pappad as it is called in Karnataka and Happal in Kerala. It is made of black gram powder which is mixed with water, and necessary salt and baking soda and made into a ball. The ball is then pounded with a special heavy pestle which is flattened at both ends. Pounding is continued until the proper compact consistency (judged by the expert) is attained. It is then rolled into a 1/2 inch diameter flexible rod. (several feet in length). The rod is cut into segments the size of which is decided by the size of Happalu aimed at. Each segment is rolled into paper thin circles of uniform size which are dried in the sun or in shade. These can be roasted on embers or deep fried in coconut oil. A properly made Happal has a delicious taste and it is used as a side item during a regular rice meal. The baking soda, they call as Happalkhar, and it is kept a trade secret. It is supposed to be a mixture of sod. bicarbonate and potassium carbonate. A few konk-speaking families took happal making and selling as their only profession and they came to be called pappad cettis. cetti = Sresti = ‘‘Vaisya.”” [app. 79 Happol-Pappodu] avarfer pappayi (f. Port) Papaya tree. ( port: papaia) Fruits (papay phal) are rich in starch and proteins. Besides, it has a white resin when not ripe. The resin contains papaine which is a strong enzyme to digest meat (proteins). Unripe fruits are cut into shreds, dried and powdered. Small quantities of this powder can be added to hasten cooking of meat. OcaTar pappasam (n. Port) Foot wear. Real konk. word for foot wear, is Vhano from the skt. vahana, the bearer of the load. (Port: Papuses ). qeqst pappido (m. indi) A code word for a quarter '/4 = pav = pappido ( prevalent in Kerala only ). UFqT pampa (saras) N. of an important lake mentioned in the Ramayana as having been visited by Sri Rama. Its location was in a place between Rsya muka hill and the Kabandhavana. Bali’s kiskindha was in walking distance, and Matanga asrama where Sabari lived was also nearby. Here Haniiman met the two wandering brothers and took them to the nearby Rsyamika mountain where Sugriva was living in exile, having unsuccessfully tried to usurp the Tulership of Kiskindha from his elder brother, Bali (also called vali ). [app. 78 Pampa saras in the south. ] Wachter paikilo (m. st) (i) Dirt, mud, marsh, (ii) Repugnant evil, foul reputation. (skt. Pankila, Dirtied, Smeared with, viz. Kurikuma-pankila-déha, body smeared with Kumkuma (evidently from the forehead of a lover girl). Paikane (indi) The place where Paikilo is collected; Lavatory. Paikila(cem) Dharane = “Holder of all dirt’’ is a suitable indigenous Samasa to explain the word Paikane. In Kerala they use the mal: word Kakkisa for the lavatory. This word might have originated from the local Balabhasa kakka = faecal matter, and ucca = urine, kakka + ucca — kakkiica > ~ kakkuse. Weeh paykerh (n. onomato/indi) Surnames-pai, kamath etc. [app. 80 Paykem] Wasa payanjalarh (n. indi) Anklets which jingle (Mar payim + jhanak — Payithjhanak — Payinjalam = jingler on — foot. carte payri (adv. of time st) Day before yesterday. (skt. Pirvédyuh. Two days before yesterday = Evvéri, [skt. Eka = purvedyu] caret (-ait, - ft, et) payalo (—lo) (—li) (—lern) (m/f/n -ordinal num. adj. st) First, (skt. Prathamaka. (konk.) Prathamallo = Pailo or Payalo). Waate paivata (indi. (f) Foot path. payarn + vata > paivata) us: Paivatén ailom, came by foot path; came by walking (without the help of conveyance. Gt parah, para, Param m/f/n. (adj pronoun tat) (i) Distant, Remote. Para Desa, far off lands, or foreign country. (/i) Beyond, further, on the other side, opposite. Param sahasra Beyond thousand. Paro ksam (ind) out of sight. Para tati = (konk.) Pel/tadi = The bank on the other side. Parajaya opposite of victory. Defeat. (iii) Subsequent, next to, future. eg. Bammandlé maranat param tika manantu sikha na jallemm, subsequent to or after the death of the husband, she became sick of mind. Sunnélya agamanat param gharantuli santi nasu aili. The peace of the home is dead ever since the arrival of the daughter-in-law. (iv) High, Distinguished, foremost, viz. Param + atma > Paramatma = The Supreme spirit. Gavaskaran Sencem param dhavandyo kadlyo. Gavaskar took more than hundred runs or G. took runs exceeding hundred. Paratpara Highest among the high. (v) Parah, Enemy, one who is hostile. Paramtapa, an epithet of Arjuna. (lit) one who tortures or punishes the enemies. Para + akrami — Parakrami = One who attacks the enemies. Destroyer of hostile people. Paraloka, the world of the manes. The other world which is supposed to accommodate all the dead. Par jati, Different community. (vi) Para ghallem. Threw far away. Lost for ever. This is not exactly Sendlem which means lost inadvertently or unintentionally. In the former case, loss is intentional. It is casting away Knowingly. A husband’s intentional desertion of a wife is referred to as Bailek parghalli and not Baile sendii, ( vii) Serially one after the other. Parampara = generation after generation ( viii) Para bhyta, brought up by others. Cuckoo or kuyil bird places its eggs in the crow’s nest. The crow hatches the eggs and by the time the crow realizes its mistake from the sound of the young ones, it is too late: the fledgelings fly away to safety from its murderous foster parents. (ix) Para purusa, the other man, the lover. ) Para stree. The other woman, the keep or a clandestine (xi) Parantam, Death. (adi) Parannam, living on another (as a pest) xiii) Parayanam, Devotional recitation. _ (xiv) Parartham, for the sake of another; with another aim. (xv) PardSraya, other's help. Paravasam, in the custody of others, helpless. (xvi) Paratantra, not free, in the trap of others X Swatantra. (xvii) Paradési, a foreigner, foreign. X Swadési. (xviii) Paradharmu. Another's duty. X Swadharmu. = One's own duty. Sreyan swadharmo vigundh paradharmat swanusthitam, Gita 3. 35). One’s own duties well performed, pale though they may appear, are definitely superior to others’ duties. Ud paratra (ind. tat) Elsewhere. In another world. Later on, In future. Paratram = future world. Paratra bhiru, A highly religious man afraid of the future in the next world. ade parkata (a. st) Old, ragged, patched garment. (skt. Karpatah or Karpatam ) a cloth strip of& parki (v. tr st) To boycott. (skt. Parakr = to reject to disregard, to slight, to take no note of). Ksanan natillern vhardike gellyari tuka parkitalim. If you go to the marriage without invitation, you will be slighted. This word is applied where-ever someone behaves in a boorish manner, (in uncivil and uncultured appearance ) GUwsilts pairjataku (m. tat) Commonly known as the temple tree flower, it is a member of the coral nyctanthes family. It was one of the 5S trees of paradise which were produced by the churning of the milk ocean. It was promptly appropriated by Indra and planted in the garden of paradise. {app. 81 Parijata Haran] GOT piranga (v. intr. st) To hesitate, to go round and round, and waste time. (skt. pari + gama = go round and round. Aidana suthu kon-eklo parangata; coru manu dista. Some one is lingering round the vessels, looks like a thief. Raila taima dhantavok vata. Tur parangata kityak, you know the train time is fast passing, and why do you then linger. UW pirimba (n. d) Pronounced with ba silent; param denotes the compound on which a building stands. Without building it is called verum paramba or (konk. BeJum param = Mere compound. It is a malayalam word accepted as such by Kerala Konkani. It is also referred to as jago (Hindi), and Vastd (Property ). Ga parvarh (v. intr) (st) To groan in sleep, or due to weakness, illness, or trouble in the nasal track. (skt. Pari + vama, making painful sounds; producing illegible groans. Tapu évanu cerdum parvanta = The child is groaning with fever. ; UW piraba (f. st) Festival, holiday. Occasion for joy (skt. Parvani. An occasion for festivities, a stage, or period of the year. (skt. Parva is equally fit to be the source word). Gt parama, in the sense of super, when it happens to be first member of a compound. (i) Param + agama = Holy writ of the jains (ii) ee Highest joy on realization of the ultimate ruth. (iii) Paramaétman, Supreme Atman or ultimate Truth. The sat in the sat-cit-inanda. (iv) Parama gati, Salvation (v) Parama ghiataka, most treacherous. (vi) Parama Padam, Sayujyam. The union of the atman with the Paramatman. (vii) Pavana, Purifier of all sins. Rama is sung as Patita pavana, the rescuer, purifier of the sinner or the fallen (viii) Parama Purusa, an epithet of Visnu (ix) Parama yogi, an epithet of Siva. (x) Parama Hamsa: A term used in Advaita to mean a yogi who lives in the world of the unreal, (a misnomer) and yet enjoys the truth, just as the mythical swan which isolates water from milk. (xi) Parama Hita, Most worthy. (xii) Paramértha, Reality, Truth. oT pararh (adv. of time, ind. st) Day after tomorrow. (skt. ParaSrah ). Similarly two days after tomorrow, Evvéram. (skt. Ekaparédhyuh ) WS pardrh (adv. of time-ind-st) Last year (skt. Paruta ) Pararum, year before last. (skt. Parar/ ). Evvérarum. Two years before last year (skt. Ekapardar/ ). aat parayanco (a. st) One belonging to the V" caste. Till a few years back, an untouchable. As education spread, untouchability vanished among the cultured. Why untouchability? Even the caste system was gradually forgotten by the educated. The untouchability has been politicised. The erstwhile untouchables are today’s privileged class, thanks to the reservation policy of the ‘‘popular’’ govt. ote parasakti (f. tat) The Supreme force in the attribute of Mother. GRY parasuh (m. tat) Battle axe, a hatchet. Parasuréma. Rama with the battle axe. His name was mere Rama at first. Later when Rama, the hero of Ramayana was born, prefixes had to be added like Parasu and Dasarathi Rama to distinguish between the two. Parasu Rama, a son of Jamadagni was a Bhargava brahmin turned a soldier. His soul aim in life was to exterminate Kartavirya Arjuna, but he did not stop with it and carried on with atrocities of murdering innocent children of the Ksatrias. He became the ruler of almost the whole of Aryavrtta, but in later part of his life, he was known to be Rama of horrible deeds (ghdra krtyas). Brahmins began to hate him, and complained to Kasyapa Brahma, who by a clever ruse exiled Parasurama. [app. 82 Rama of Horrible deeds] GUY pardsdru (m. tat) (lit) a beggar, mendicant. N. of a great Muni, a grandson of Vasista, and the father of Veda Vyasa. [app. 83 Parasara] aft pari is a particle used as a prefix before verbs and nouns. It gives a general meaning of “‘around, Round about’’, in addition to, against, opposite to, in consequence of. It is also an augmenter of meanings viz. Asru =tears, Paryasru = torrents of tears. Following are a few examples of compounds formed with pari as the prefix. (i) (ii) (iii) (iv) Pariatan, Roaming about; Pariksa, a test under supervision, Paryaya, multimeanings, going around, winding about, Paryanta, bounded by, uptil, as far as. Nhana kellyuparante, nadi tiraritunu Devasthan paryant to Iélinu ailo. After the bath in the river, he went wallowing from the river bank upto the temple. Paritrana, uplift, safety. Pantrapaya sadhundm vinasaya ca duskrtam, for protecting the good people and for the destruction of the evil-doers. (Gita-4, 8). (v) (vi) Pari-caraku, attender, servant. (vii) Parinaya, marriage (viii) Parindma, Transformation (ix) Parimana, measurement. Paritapu, sympathy adifert pariksit o1Z — Fe acta palayana writ pariksit (xi) _ Parityagu, Desertion, sacrifice Paritosu, Presentation of a memento. (xii) (xiii) Pari padi, A list, a schedule, programme. i Paripalan, protection. , an Pannehian Preddiing all around (comprehensively } (xvi) Paribhasan, Discussion ; (xvii) Parimarjan, Wiping all around or widely. (xviii) Parivaru, company of followers, Retinue j (xix) Parivartané, moving to and fro. Turning about. Revolution. et (xx) Pari vrajaka, wandering mendicant, an ascetic recluse (xxi) Parisilanam, constant contact, Attachment. (xxiii) Paribhramu, wandering about, Rambling, delusion (xxiv) Parisrama, fatigue exhaustion, Pain; exertion, labour. (xxv) Paristhiti, circumstances, evironment. (xxvi) Parihadsu, jest or joke, ridicule, laughter. (xxvii) Parisuddha, Immaculate and pure. Cleaned, cleared. (xxviii) Parivéstita, surrounded. Gopi janaih parivestito, surrounded by gopikas (Krsna). (xxix) Parihara, Antidote, Taking away, shunning, avoiding. A tract of common land around the village. adtferd pariksit (m. tat) He was the grandson of Arjuna, and the son of Abhimanyu who was killed in the great fratricidal war. Before the Pandavas left for the Himalayas, they had crowned Pariksit as the king of Hastinapur. He was probably the only and the nearest claimant to the throne, or more probably the Pandavas felt that Arjuna was the hero who brought victory in the battle and so the kingdom should go to a progeny of Arjunaé line. [app. 84 Pariksit] wehts parkistu (a-( superlative) - tat) utter stranger, most hostile, most unfamiliar. parati (v. tr. st) To turn about; to return (konk. partita, pr. t.) (skt. Parivarta, to go opposite, to return, Parivartaté (skt.). (konk.) Partata, v. intr). Apisantiinu to partolona = He has not returned from office. Kaylivélo polo upparti. (ut + parivartaya). Turn the dosai upside down (invert) on the pan. Uttara parti naka. Don’t change the word. (Don’t go back on the word). Coggo parati. Change (your) shirt. Phati ghuviona, samanu partilo. Hardly had (he) turned the back, (they) changed the article. gut parna (n. tat) A green leaf, especially the betel leaf. The word has been Konkanised as Pana which means NOT any general leaf, but specifically betel leaf and the plantain leaf. Pan Beda means Betel pan. Pannari Vadi = Serve on leaf means the plantain leaf. compds: Parna kuti, — sala = A bower of creepers, a green tent. A small residence in a green grove. — bhojan= eating from leaves. — aSanam, — aharah using leaves for sustenance (in the last stages of severe penance, the tapasa lives on leaves and in the final stage, even leaves are given up. That is the a-parna tapas. _parpataku A medicinal plant with bitter leaves. (oldenlandia? ) (skt. Parpata = a medicinal plant) arat paravo (m. st) Pigion. (skt. Paravata ). ; atst parasi (v-tr. st) To press, to massage. (skt. Pari + stu > Parisriyate = take all round or total care. konk. meaning is specific, to massage. Paramatma pratyaksu Javuncanika , Pundaliku bavsille paya parsitalo. When Lord Krsna appeared in his house, Pundalika was actually massaging the feet of his father. GWA parsa (v. intr. st) To stick to a place. To make unnecessary delay. (skt. Prasanja, to cling, adhere to, to feel affection). To gellélékadé parsata = He sticks to where-ever he goes. Cerdak sodiin evancak tika manna na Tem tar ti parsataé. She has no mind to leave the ‘child and come, that is why she delays. anifer parayi (f. d) Crow bar. (mal. Parakol) (lit. a stick made of hard (granite) stone. Most probably it is a legacy from the stone-age to Malabar. Initial parakols were all made of stone, while the present ones are of wood, bamboo, and metal. Konkani calls it pharkdlu. Kerala Konkani has further formulated a word pharka = to get stuck up (in mud) In a way it is allright because, parakola before use, has to be stuck: firmly and deeply into the earth. Tarum pharkalem The ship got stuck on sandrock. (Ship is anchored). When an errand boy delays, one says “‘gellele kade pharkolo. Cedo” The boy got stuck up or pharkalo where ever he has gone’’’ Parayi used for digging, and levering, is made of iron. In Kerala wooden or bamboo makes are seen. They are about 2'/2 ft. long, and sharp at one end, and pointed at the other. The pointed end is driven into the earth, and sharp end is used to peal coconuts. It is a sight to see how fast (less than a minute) those people peel a coconut. Usa parajaya (m. tat) Defeat, overpowering, losing the war ag faer pallakki ( Pallanki (in Karnataka) (f. st) Palanquin. (skt. Paryanka, or Palyanka. It is in the form of a bed laid in a cradle, with a cloth girt around (Hence Paryanka). It is actually suspended from a suitably arched bamboo pole. The bamboo pole is lifted on the shoulders of 2 or 4 men. Respected gurus and learned scholars, princesses, queens and zanana ladies used to move in palanquins. aerate palkadi (f. indigenous) Sitting cross legged. Folding the legs —Pada+ghadi — Palkadi. The pose is very similar to Padmasana of Rajayoga. Before the advent of chair and table, and even today in orthodox homes, people sit cross legged on the ground while eating. from plantain leaves. Ufee palti (f. d) Inverted manner or order. (can: Pallata, = irregular manner-). A more common word with the same meaning in /aka. Palti borrowed from can. or Tamil, is seldom used in Konkani, whereas laka is more heard in the dialect. Mankadan Jaka (Palti) marli. The monkey performed a somersault. D Ug pallava (m. tat) (i) sprout, new shoots, young twigs, a bud or blossom (ii) Leaf, Thorana, hanging festoons Pallavotsava or Thoranotsava is an annual festivity. Leaves, fruits and vegetables are hung in the temple, and taken back. (iii) A dynasty of kings who ruled at Kanci, the best of cities in Bharata, since very ancient days. The rulers called themselves Pallavas which figuratively meant young and growing. They were at loggerheads with the caliikyas of Badami (Bijapur) also called Vatapi. Orissa was also their target at times. Some of the kings were Buddhists and jains, but later kings were Hindus. They were great builders of a special type. They scooped and carved out temples. (See Mahabalipuram) [app. 85 Pallavas] (iv) konk. has derived its word Tallav from Pallav. Tallav is the end of a robe or garment. Vorla tallava timlem. The end of the vorla has become wet. Vorla in skt. is avaranam ). oeter pallavi (f. tat) The Refrain of a song. Songster may have separate assistants to sing the pallavi. The latter has to give all his attention to the main singer and sing the pallavi without missing the beat. So there is an idiom Pallavi mhonco, which figuratively means a kotower. Ucila4t palayana (n. tat) Running away. The tatsama is in use, besides, the word has been konkanised as Palca (skt. Palayita). Govindu palca jalo. Govinda has run off. - Vhoda siinya dekinu Sana sdnyan palca kellem. The small dog ran for its life on seeing the big dog. Wat pivan (n. Engl) A gold coin of Brittain, sovereign. (English Pound — (k) Pavan). (m) in skt. means wind or breeze, and is personified a God in mythology. He is also called Marut, who was a cousin of Indra. Pavana putra, and Maruti are the names of Hanuman, a hero of Ramayana, supposed to be a son of Wind or Mart. wa pavarh (v. intr. st) To swim. In konk. this meaning is specific, whereas in skt. it has dual meanings, swith and fly. Massali udakantd pavanté. Fish swims in water. Madém udakantu pavanta. The dead body floats on water. skt. Vplu — plavate (pr. t). Maruti Lankém prati plavaté. Hanuman flies against Lanka. But in konk. it is said Hanumantu Lankéka udté. Hanuman jumps to Lanka. Uda in konk. has double meanings: jumps and swims. Equivocal words plav in skt. and da in konk. is used to support the story teller who claims that Hanuman flew through air. No machines had been discovered to fly, nor could human body float in air by itself. Hanuman swam across a moat to Lanka. The thrilling description of Hanumans flight is only a fib of imagination. pavuni (num. adj. indi) Quarter less to. The word es an integral number. Pavuni panca = quarter less to five 45/4. Pavuni sat = quarter less to seven, ( 6°/s) (konk. pava + int — Paviiné = quarter less). This is a periphrastic way of expressing */4. Thus Pavuni dha = quarter less to 10 = number, 9+°/s. fam pavitra (adj. tat) (i) Very pure. Any thing that purifies. viz. Darbha grass is a purifier and in certain rituals a ring of derbha called pavitra muddi, is worn on the last but one finger of the right hand. That finger is usually called Pavitra béta [finger eligible for the derbha ring.] (ii) A filter or strainer is an instrument of purification and is therefore called Pavitra. (iii) There is a type of knot which is called Pavitra ganti cafes pavli (f. st) Eaves, (n. pl), overhanging edge of roof or a thatch. Even tiled houses have eaves. Water falling on the roof during rainy season drops or streams down the eaves. (skt. Pravali, Ridge of a thatched roof). In Western countries there is a belief that one who wants to listen to secrets, should stand under the cover of Eaves. (Eaves-dropping ). Among the Saraswats there is a superstition (genesis not known) that one should not apply oil to the body standing under the Pavii. It forebodes defeat or frustrations in endeavours. As a testimony they point out that Dharmaputra did so before going to the dice play at Hastinapura, The disastrous sequence is known to all. astt pasim (ind. st) A particle which is generally added to the genetive of a noun to give the sense of the accusative case. Taje pasim = To him. Dasarathaépasim To Dasaratha. Such usage is confined only in Marathi. In southern konk. pasim has the sense of Lagi = in the vicinity, by the side of, and its main use is to produce comparative degree of adjectives. Ghdrdce pasi maddo digu, the coconut palm is taller than the house. (lit, by the side of the house, palm is taller). Rama (ce) pasi krsnu budhavantu. Krsna is wiser than (by the side of) Rama. [skt. Parsvé = (k) Pasirh) Prov: Mandré pasi payu digu jalla. Legs have become longer than the mat. Figuratively, expenses have become more than the earnings. (karnat) (P.G.N.) % Ps pasu (n. tat) (i) Animal or cattle in general, cow in cular. compds: Pasu Kriya, animal sacrifice, copulation. Pasupati Lord of animals including humans, Siva. N. of a philosopher who propounded Pasupatham. , “Ro ast pasé (n. st) Gum, a slimy thing like the seum of cooked rice. (skt. Picchalam, any sticky thing including the exudation of certain trees. Pasamé (adj) wet, moist, not dry, alive, not dead. ager paséyi (v. tr. st) To rub, to scrub (usually clothes) (skt. Prea, prnakti (pr.t.): brings into contact with, Touch and mix). eg. tane hata pasévinu eka thdpat marlem. He rubbed his palms and delivered a slap. Paya pasévunnakka, don’t rub your feet. G2ITt pascata (ind. tat) From behind, afterwards, subsequently, finally. —tapu, Repentance, contrition. (ii) — Vata = westward wind. ofarr pascima (a. tat) (i) Hind-most (in time and space ) Kerala konk. uses the. word Panjira adapted from the mal. Padifijaru, west. (ii) PaScimadri = Wastern ghats. —abdi. Arabian Sea. UehT (Pasko) and Git (Posko) are two very similar sounding words, but in meaning they are poles apart. The former indicates an adder type highly poisonous snake. This snake generally lurks among decaying palm leaves, over drying fence nets; it stays perfectly motionless until the prey or the would-be victim is about a yard away. Then the anterior half of the snake shoots out; within the fraction of a second it pushes the fangs and injects a drop of poison. The snake is sure the victim would collapse in two or three miniutes with nerve paralysis. So slowly it moves out and pick up the dead body of the Victim. Saraswath people believe that the snake is highly revengeful and does not leave the spot until it sees the smoke of cremation of the dead body. It is an exaggeration. The snake is timid, it runs off on seeing fire and feeling the hot air from the fire. The word pasko might have been derived from the skt. qm = yama, the god of death, because death is imminent and certain. The snake is like the snare like carried by Yama. Konkani word Posko means adopted son. It is derived from skt. Zier or better oT = (K) datta kadldlo or kAdillo. YS means a pet. In ancient days rich widows or widowers used to keep a poru for sundry help or for keeping company. Mahntari ayelo poru was a common term, and stories about over-smart Poru were basketful. They would remind you of the jesters like Tenali Rama (Vijaynagar Court) or Birbal of Akbar’s Court or Jeeves of the writer P.G. Wodehouse. Poru has to do all work for the master. He protects, pleases, keeps company. The # word is Probably derived from the vedic root J. aN. Wala pasavat (ind. st) A particle suffixed to the 6” case of nouns, to generate the dative case. Cellyale pasavat Kulak navm mhellem. The family got a name on account of the boy. (skt. Prasaktya = connected with). qatar paléyi (v. tr. st) To look, to see, to view, (skt. Pra-loka. = to see). This was little used in Kerala konk. till a few years ago, but now it has become as familiar as céyi (skt. caksa = to see). Tané kali rati eku ati$aya Palailo. From the root Paléyi, the noun palavana (—i) (n/f) looking after, taking care of, nurturing, has been formed. Avsu marat lagin cerda palavani samma na. Since the death of the mother, the child is not looked after properly. fess palli (f. d) Church. (mal. pal/i). Church was in the habit of giving educational lessons; so Palli also means a school. A more popular word for school is $4/a@. Cello + oN ues paler 214 Gaistt (SGT) Panca janah —————— sdleka gella = The boy has gone to school. In its extended meaning, it embraces mosque of muslims and the temple of jews also. oe} pallern (n. st) Cradle. (skt. paryanka ). In Karnataka it is spelt as Palném. It is just a variation of pronunciation, | being changed into n. Pallyantu dhavarap is the ceremony of rocking the child for the first time in a cradle. It is generally clubbed with the Namakaran ceremony. [app. 69 Namakaran] UtqeAlTS pasi kapada (n. indigenous) It was an item during iaiae which has now become defunct. During the marriages of middle class families, a small collection used to be made from the invited guests. In the name of “decoration” a new kapad (sari) is kept on a big plate and some one will keep proclaiming loudly ‘‘Pasukapad Kartati’’ and the guests make small donations either in kind (cloths ) or money or ornament. (Pasa in can: means desire or willingness. Pasedana = gift for decoration = skt. Prasadhanam. In T.N. also this was an ancient custom. If a girl was too poor to bear the expenses of her marriage, she is allowed to proclaim a feast for the villagers. Guests were served on the plantain leaves. After the feast, when the guests had departed, the duty of removing the plantain leaves was exclusively of the would be bride..The custom was every guest kept some valuables, money or gold below the leaf. Such feasts had never let down the poor girls. Tq pasiin (ind. st) It is a poposition added to the 6" case of a noun to yield the sense of the 4" case. (Dative). (skt. Prasnéna = by the question of, on account of,) celiyé pasun viparita abhipraya asati. Regarding the girl, there are controversial opinions. areat passiinam (also Pasulam) (n. st) Asthma. It is an allergic ailment supposed to be produced by allergens like pollen cells of flowers. It is a sort of attempt by the body proteins to expel the foreign proteins or allergens which have entered the system. It is marked by a spasm of the chest muscles and the chest cage to expel the intruder; that makes the lungs empty of air and the patient suffers the pangs of suffocation. Hence the name Passunam (skt. Prasunya prana = or Prana stinya) empty of breath. UT paka (n. st) Wing (skt. paksa) Prov: Kunkada khellélya matya unca paka udta. The conscience of an evil doer always pricks him. The story goes that once a man poached and ate a chicken. When he went out for a walk, he was always suspicious whether others had come to know of it. So to every one he met on the road, he asked ‘Tell me whether you see any chicken-down over my head?” GThHY pakarn (a. st) (i) fully cooked (skt. Pakvam) Ready to eat. (ii) Tamed, Seasoned. Doni thapatam marantka coru pakam jalo. The thief became soft or tamed when two Slaps were administered. (mal. and can. paka). Pitti ghalika panku pakam jalo. The syrup has been properly cooked to receive the powder. 7i votantu camkinu pakam aili, she is throughly cooked (exhausted ) by walking in the Sun. Nalapaku. Nala’s preparations were models for ideal cooking. [app. 48 Naisadham]. This king seems to have had a few boons from the lord of fire, which is an allegorical statement to say he had studied the properties of fire and their application. Definitely he must have had a stove which burnt with a blew flame, for, he could cook in the minimum time maximum quantity of food and that with the best flavour and taste. He had experimented with closed and open cooking, roughly estimated the temperatures he could tap from different type of woods. Being himself fire proof, he seemed to have been an expert to rescue people (Karkotaka Naga) from forest fire. It is most probable that he must have known some recepie to make ordinary clothes resistant or proof against fire. He should have known the efficasy of lying down posture in prevention of spread of fire. He was notably famous for his masterly cooking. UlehUs pakkand (a. st) (i) Hard. (ii) Heretic. (skt. Pasanda (Piba re Ramarasam ... Parama Pavitrikrta pasandam ). Sadasiva Brahma. = Drink you Oh mind, the Rama Rasa, .. which purifies even the worst heretic. Grime Pagaru (m. st) A wall around the compound, Rampart. (skt. Prakara, a fence ). Prov: Pagarakai kana assuyat. *“‘Wall also might have ears’’ is a common idiom. Otherwise leakage of news of events taken place in camera, cannot be explained. Divested of the metaphor, it means “There are secret internal informants’’. Bic panku (m. st) A thick semifluid mass of any material, such as sugar, jaggery, mud, alluvium, marsh, or ointment. (skt. Pankah = clay; Pankajam = Lotus sprung out of clay. = Pankéruham ). When the consistency of a “‘Panku’’ is hard, it is called Khanda paku, while others Khara paku (Very viscous with rough grains) and leghu paku (slightly viscous). aaa, area pajei, padéi (v. intr/tran. st) (i) Making the teeth sing, cleaning the teeth. (Well cleaned teeth when stroked with a wet finger will produce a high pitch kici kici noise. Padé stands for Padya or Pada. To danta Paddéita or pajjéita. He cleans his teeth. (transitive). Pajeita is not used by all Kerala Konkanis, but only a few of.the most southern side. In Karnataka, this word is commonly used to indicate a sharp-tongue; when a youngster talks mannerlessly to elders or the guests. When one is highly fond of choosy delicacies like sweets, it is said Tané Jjiba pajjonu davarlya = He has sharpened his tongue. (ii) pade, to break wind, to fart. (intrans). To paddéta = He farts. Instead of using as a nominal verb, Konkanis say padu marta = breaks the wind. Padu (m), A fart with noise. Breaking wind without noise is called Phuski (f. onomato) (skt. Phus.Kriya ). Comparing the foul smell of the sonorous and the silent farts, children sing humorously “‘pada, dhamka nada, phuské, parama ghataké = Padu announces itself with a Dhumku. noise but phuski is treacherous (in fouling the air). UTat panca (num. adj. tat) Five. For derivatives, Ref. to. Panca, earlier, a to z, below Paccadi j Gat (STgRT ) Panca janah. They were designated Asuras by Aryans who used to dub all strong, industrious and intrepid people hostile to them, by this appellation. They were called Panca janas probably because they had an administration run by group of fives, as the modern village Pancayats. These Asuras were present in Bharat even before the Aryans of central Eurasia entered India. It is surmised that they were phoenicians who were referred to in the Rg Veda as Phanis. The presence of phanis was a nightmare to the Aryans and some of the Rgs in the Ist Veda are prayers to Indra to protect then from the Phanis. [app. 86 Phanis]. Pancajanya. Name of Krsna’s conch shell. OTST pancala One of the earliest developed kingdom _ of N. India. It was adjacent to Hastinapura (about the modern Delhi) and due to intense hostility with the Kurus, Pancala sided with the Pandavas in the great fratricidal war. The king of Pancalas then was Drupada. His daughter Draupadi (alias yagna Séni, alias Krsna, alias Pancali) a woman of mission, was directly or indirectly responsible for the war which resulted in the extermination of the Kauravas. qreeitga PatAliputra (m. tat) Capital of Magadha. Same as PaliBotra identified with modern patna [app. 87 Pataliputra] arefe (v. tr. st) Padéyi, Causal of Pada, cause to fall, makes (some thing) fall = pluck. The word is generally used to pluck coconuts. Narlu padeyta. Plucks coconuts. Plucking is called Padavap. Maddo (narlu) padavap = climbing the palm or felling the coconuts. The act of plucking is also called Pado. Cerdalo bapisu pado padavuncak gella. The child’s father has gone to get the coconuts plucked. Pado padavap = narlu Kadavap. UTE pada (n. d) (i) Disposition; well being. Aji maka pada na | pana), Today | am indisposed. Gelléle kade cerdaka pada na jallern. The child became sick where we went. (mal. péda, can. padu) (ii) Suffering, trouble. Gayéka dhariin hadika kassalem pada. What a trouble (or difficulty) to catch and bring the cow! PisSacé lagi haverh bhogillem pada makaci kalta. 1 alone know the troubles which suffered with that mad woman. (iii) Destruction, make useless. Donsim ripaya kapad ghévan dillélem nhesu natiller pettantu dhavarin pada kellem. The kapad which was purchased for two hundred rupees was made useless by not wearing and keeping it locked in the box. This pada seems to be identical with the mal. word Pazha = to waste. (iv) Pada, a scar. Big boils or cuts are bound to leave behind their tell-tale scars. Ghdyacem pada attarh sari vacinayem , The scar of that incision has not disappeared even now. {v) Pada = Loss. Appisantu tane kama pada kellem. His office job he sent to dogs. He lost his job. (vi) pada = own business. Tum tujem pada covin vaca, You mind your own business. (vii) Oru pada is a sandhi word in Malayalam (Oru = one + pada = A large number of quantity). Widely used; Rukaka oru pada ambo jalla. The tree has given a large number of mangoes. Tagelem ghara oru pada dira asd. His house is too far. (viii) Pado = propriety, rightness. Kara polisani kadin vhellem khayim. Tavern pablik vateri kara dhavardk pada as4 ve? = The car is said to have been taken away by the police. Is it propriety to keep your car on public roads? (can: Padu = suffering, trouble, manner, mode, fitness, proper state, singing = Indeed a word of several meanings!! 1g pathu (m. tat) (i) a lesson. Something to be learnt by a pupil. Amount of teaching done in a period. (ii) A rebuke. Taka haven eku pathu sikkeylo. 1 taught him a lesson (rebuked or punished ) OMFS padi (f. st) A bank or shore especially one which slopes from top to bottom water level. They are usually met with water ponds, canals, back waters. So the usual expressions are Talya padi (bank of a pond). Téda padi = the bank of a channel. Nhaince padika baisin varém khatati nava dampatiyo. Newly wedded couples sit on the banks of the back waters and enjoy the breeze. orforreur panigrahan (n. tat) lit. Holding the hand; fig. Marrying. In modern society a stranger or a guest is received with a shake of the hands. This was prohibited between opposite genders in ancient times. Mere holding of the hand of a girl by a boy was enough to declare them man and wife! Not so simple as that. The groom should hold the hand of the bride and lead her round the héma fire, and through several garhastya rituals. This is said to be ‘‘Agni saksi javin panigrahan karap"’. = Marrying a girl making Fire the witness. The tatsama word is seldom used in the dialect. Vardika is the popular term for GSB marriages. atfveet Panditya (n. tat) Scholarship, erudition, profound learning, cleverness, skill, sharpness. Panditu. One who has the above qualities. QMg@] Pandu Rangu (m. tat) N. of the deity in the famous temple of Pandharpur in the Solapur district of the Maharastra state. River Bhima, a tributary of the Krsna river meets the Candra bhagi river (so called because it bends like the digit of the moon in its course). The confluence of two rivers are always considered a holy tirtha. Pandharpur has developed into a pilgrim city at the confluence of Bhima and Candrabhaga. [app. 89 Pandurangu] Tug pandu King Santanu of Hastinapur married (second time) the foster-daughter of a fisher man, a stunning beauty by name Satyavati. He had two sons in her, Citra Ratha and Citrangada. Bhisma ( earlier name Deva Vrata ) brought 3 princesses, Amba, Ambika and Ambialika from the royal family of Kasi and gave the junior two in marriage to the two sons of Satyavati. Both princes died, (Citrangada by a disease, and Citra ratha by entering into a skirmish with a gandharva) before consummating the marriage. So the two royal sisters were made to co-habit with sage Vyasa (so says the Purana) by a rule of Niyoga and thus were born Dhrtarastra (the elder) and Pandu, (younger). The elder son was blind and so was precluded from ascending the throne; the younger, Pandu became the king, and ruled Hastinapura efficiently. qreset pandéla (n. st) Workshop or sales shop. (Panya sala = Workshop, place of trade or business, a market) QTuszZ pandyu (m. d) A native of the Pandya kingdom. Ever since the earliest times when S. India was known, the country was divided into 3 kingdoms, one of which was the Pandian kingdom. The other two were the Cheras of Kerala and Cholas of the coromandel coast. An account of their culture can be had from the writings of Marco polo (13™ century). Pandyas were the vassels of the pallavas and the Cholas for a long time but they threw off the yoke and became the foremost power in the south. The greatest of the Pandya kings was Sundara Pandya, who defeated the Hoysalas and became the emperor of the whole peninsula. His capital was Madura noted for its noble Meenaksi temple. Marco polo Venetian traveller touched the port, kayal, the mouth of Tamraparni, in 1288. He extols the rule of Sundara as a just and prosperous period. Trade with foreign countries flourished. Pandya kingdom had huge wealth of pearls and gems. But his greatest compliment was reserved for Queen Rudrama (1260-1295) of the Ganapati dynasty, of warangal. Uldch pataka 216 Geto pata The administration by the widowed queen surpassed that of ‘‘Ahalya Draupadi Sita Tara Mandodari tatha! many kings in justice and peace and prosperity. Utd pataka (n. tat) Sin. crime. Five patakas: Brahmahatya, Surapanam, Steyam, Guruvanganasangama, samsargasthésam, mahanti patakanyahu. Manusmrti 11, 55. Manusmrti mentions the five worst crimes as (a) Murder of a brahman, (b) liquor addiction, (c) theft, (d) intimacy with Guru’s wife and (e) Samsargastaisca (association with any of them). (skt. Patayati iti Patakam. A dilapidated man or creature, tottering on legs, and liable to fall dead by mere touch, is called Hatya pataka, ie potential sin of murder. QTdT® patala (n. tat) (skt. pata/lam) A skt. definition is Patatyasmin adharména, falls into this by doing vices or adharmas. The last of the 7 regions below the earth. (Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, Patala). NO excavations or space probes have ever revealed this seven layer pile of worlds. For practical purposes, the countries around the estuary of the Ganges are considered patalaloka. The tribals living on the heights say of Sahyadri call the people living in lower coastal regions as Patala lok Devra. (gentlemen of Patala loka). Uld patra (n. tat) (i) Drinking vessel. (ii) Khalaga patra, water vessel. (Khalagam from skt. Karagam), a cup, a jar any receptacle, or reservoir. (iii) (metaphorically) a deserving person to receive a gift. (skt. Vittasya patre vyayah (Bhartrhari), (konk.) Asdana palovin dana di, watch the receiver and give the dana. For example a cow should not be gifted to some one if you know he is a butcher. (iv) An actor or character in a drama is called a Patra. orfesret pativratya (n. tat) Chastity. Strictly speaking, this virtue should apply Loth to the wife (Pativratya) and to the husband (patnivrtya). Unfortunately man has been exempt from it since the beginning of society. Chastity has come to mean fidelity to the husband (the reverse has been forgotten). Chastity is a goddess crowned on the throne for the convenience of man. Whatever that may be, it is the earnest endeavour of every Hindu wife to live chaste, to be known chaste, and die chaste. ie, to completely dedicate her life for the pleasure of her husband, be he as dud as a rock, or as worthless as a blade of grass. Society has been going on in this fashion by sheer force of indoctrination and social taboos by the male over the opposite gender. Powers of pativrathas have been exaggerated beyond belief. For example (i) a Nalayani, who was so self-effacing as to carry her dilapidated husband in a basket over her head to his fiancy’s abode, had the power to stun the Sun and stop the time. (ii) A Savitri fought and drove away the God of Death (who was terror for others) and wrenched her husband, Satyavan from him. (iii) Arundhati, the wife of Vasista one among the Saptarsis could not be touched or molested by fire (Angiras Rsi). when the latter once tried to play don juan with her. (iv) Anasitya the wife of Atri Rsi turned the super gods ( Trimurtis ) into helpless cradle-babies when the latter behaved like libertines and begged for NagnaBhiksa. The above four instances are about epic pativratas of blotless reputation. There is a well known sloka which the grown up nubile girls of Saraswat families are made to chant with the hope of quick marriage. Panca kanyah pativratah Maha pataka nasinya!!’’ A scrutiny of the names shows that each one had deviated from the rules of chastity at least once. The sloka is at best a certificate of chastity to the fallen women. The real pativratas mentioned earlier do not need such a certificate, and so are not included in the sloka, quite significantly. arf patti (f. d) A tinsel channel used generally over the roof to collect the rain water and direct the flow to fall to the ground in a convenient spot. It is a must where two sloping roofs meet at parallel lines. (mal. Patti) aret pada (n. tat) (i) Feet. (of eminent people). eg. Guru padarh = Preceptor’s feet. Gurupada piija = worship of the guru’s feet. (ii) rays. Surya padam, Suns rays. (iii) Pada is often added to names of persons or titles to express great veneration, eg. Narayana Bhagavat pada. Sri Sankara Bhagavat pada. Padédakam, water used for washing the feet. Pada dasah, Humble servant at the feet. Padukam, Foot wear. They have come to be called by different terms in Konkani. viz. Pappasam (Portuguese), Vana ({skt. Vahana) one which bears the burden, Khaddavo, made of light but strong wood. It had a plate of the shape of the foot, with two heels one in front and one in the back, and a single peg on the top to grip between the big toe and the Ist finger. Foot wear made of leather was banned for brahmins So orthodox people like the priests used to wear Khaddavo. (skt. Kastama(yi) A classical instance of reverence to the foot-wear of respectable persons is the paduka pattabhiseka in Ramayana, when Rama stubbornly refused to return to Ayodhya, Bharata, his brother took Rama’s foot-wear, installed them on a throne in Nandigrama and worshipped them daily. He administered Ayodhya as the representative of his brother. atfx padri (m. d) A christian priest. (Latin. Padre = Father). He is a representative of their ultimate priest, the Pope of Rome. TT pana (n. st) Leaf. (skt. Parna any leaf). But Pana in konk. specifically refers to the plantain leaf, which is a use-and-throw away eating plate. Pana dhavarap,, placing of leaves (to start a feast ). The phrase indicates the feast is imminent. Pana bhdjan. Eating from the leaf = Pannari jévana. Sizes of plantain leaves are different for different guests. (a) Respectable guests are served on Aggoté pana ie full leaf with terminal tip. A full leaf is too big and so it is cut and the bit which carries the tip is called Aggoti (skt. Agravati ). What is called aggoti in Kerala is called agavaté pan in Karnatak and pan (the big bit without the tip) is called Sirvatépan, or called merely pana. If the leaf is slit along the mid rib, each half is called a Sira (f. skt. Sirma = split). Grown up children and middle class guests are served on these. When the “‘Sira’’ is cut into two, each piece is called Colko and is used by small children and servants. { Colko (k) = skt. Caturtha = '/4 pan). An alternate derivation for colko, is interesting (communicated by P.G.N). skt. Colaka means breast plate of a soldier, bark dress, bodice. In that hoary past of oak=leaf days, women might have used plantain leaf bits as a cover for the breast. Hence colko has come to mean plantain leaf bit. a £ and tattered leaves of the plantain are called Sénavat konk.) (skt. Sirnavat), These are used for making packets. d important ‘pan’ in konk. is the betel pan. Chewing was almost a universal habit with the orthodox and old people. Betal leaf (from a creeper looking like pepper vine ) is chewed with arecanut, cunnam and tobacco. In those days when there was no lip stick, chewing gave a red hue to the lips which was considered as a beauty ( Tambilam Srikaram Bhadram; Brahma Visnu Siva priyam) Saraswats make Patrvido with colocasia leaves. At the time of making this rare preparation, if anyone mentions pana, it is taken for colocasia leaves only. Qlaeh (n. tat) water sweetened with jaggery and flavoured with cardamoms. During feasts in temples, panakam is distributed under the name Tasri udak (skt. tarsyédakam ie Trsnayai udakam water for the thirst). In these days of ‘pepsi and colas’ Tasri udak has gone out of fashion and the new generation is not familiar with the word. For them panak conveys the meaning of liquor drink. Pana gosti = a group of drunkards. Panam , and Pivap are alternate words for liquor drinking. Panam also means ‘‘a kiss”. Adhara panam, sucking the lower lip. grat arfear pp sahiba (Port) Venerable Pope. (chr. konk. ). QT papa (n. tat) Sin, evil, vice, mischief. vile, inauspices. Ref to panca papa’s earlier. Papa-graha (astrol) evil planet. A planet of malignant aspect. Papa-nasan (a/n). One that erases sins. There are Tirthas or bathing ghats by this name. Ganges is considered a papa nasini. In Tirumalai Tirupati (A.P) there is a waterfall called P&panasan. arf, aretfer papi (m) and papini (f). (tat) Sinner. Often one hears remarks as follows (i) Amman papinin randhap karun, aidhana ghassin tya cellak sikkoyun Onca kadlo. Baila melco t6dé6vu, ammak mustun bhair ghalli. Mother poor lady educated and brought that boy up by cooking and serving in other houses. Hardly did he get his wife, he kicked out the mother. (ii) Kassalem papa kellélem kirh tane. Aji papi anna udak natillern vatéri padja = What sin did he commit? The poor fellow is today on the road without food and raiments. (iii) Tuika papiyak kassdlém dislem kim; baintu uddi marun atmahatya kelli, What came up in the mind of that poor fellow! He jumped into the well and commited suicide. The Dharma taught to us says “‘Abhor the sins and keep away from the sinner’’. The above common remarks in which the sinner is designated “The poor fellow’’ there seems to be a lot of sympathy poured over the sinner. The derivation of papa is Pati, Raksatyasmat atmanam “Beware of, Protect yourself from this’. Why then in all the above statements the sinner is sympathised with? One should have heard the Proverb “Kellélem pépa bhogiin sudha = One is sure to undergo the consequences of the sins committed by him. When the suffering is undergone, he is no longer a sinner. Sufferings wash away all sins and purifies the individual. The sympathy expressed in the above statements is for the sufferer, one who has washed out his sins, or in effect, no longer a sinner. Tan tané kellélemh tantanéci khavinka = One has to certainly bear the consequences of all that he has done. Here it is not sin that is mentioned, but Karma (action). It may be bad Karma (sin) or good karma (virtue), and accordingly he has to undergo suffering, or enjoy happiness. Papi gellélekade pataJa, where ever the sinner goes, there his tortures go too. The abstract noun papa seems to be a janus word with two opposite meanings (i) Sin and (ii) Docile poor victim. QTAG pamaru (a/m. tat) A man of low extraction. One diseased with scabs, vile, wicked, vulgar (used only in literature but not in the dialect). TUT papper (a. Engl) Pauper. Destitute, Insolvent. areatsy pappédu (m. st) (mal. tam. pappadam ). GTA Pama (n. Port) Broken rice as against aksata (unbroken rice). (Port. Pao = (k) Pama) orate pambati (a. d) A snake charmer. (mal. word borrowed, used only in Kerala). In Goa, the word is Garudi to mean a snake charner. UY payu (m. st) (skt. pada — paja — Paya). In skt. it means the leg of any inanimate object like table or chair, but in konk. it is the leg of a man, animal or inanimate object. Idioms (i) Payim padap:- Falling at the feet. A symbol of subservience. A mark of respect. Seeking blessings. (ii) Payari payu cddovun baisapa:- Sitting (on a chair) with one leg mounted over the other, generally a custom with higher status people. This style of sitting is prohibited in the presence of superiors lest it should be considered a disrespect. (iii) Payu évap (lit) coming of leg., ability to walk. Cerdak payu ailo. The child practises walking, or the child took the first steps. (iv) Payu dharap = Holding the feet or legs, as a symbol of surrender and asking for pardon. (v) Payu nita karap (lit) Stretching the leg. Taking rest. Housewife says: ‘‘aji phallem jalluparantem attam paran payu nita karak jainé or jalléna = After sun-rise today I could not stretch my legs (take a little rest) till now’’. A Malayalam proverb when translated into konk. reads. ‘‘Baisin jattari javunka payu nita karika = One has to sit down before stretching the legs. ‘‘sit down” here means figuratively ‘‘to settle well’. One has to settle well before he thinks of expansion. UTag payasu (m. tat) Pudding (lit: Made of water and milk). Rice is boiled with milk and sweatened with sugar and spiced with cardamoms. Cashewnut or badam pieces may be added to enhance the taste. QM par or param (ind. tat) On the farther side. Param tiram = farther bank or shore. Par pavillo, one who has crossed over, one who has reached the other side. It is also a term of censure, to mean one who thinks he knows everything and is beyond control. Param gata = Paragon (of knowledge) or skill; the phrase is complimentary. Master (of some art). One who excels. Para darsi, far sighted Par (skt, prahar). A rough measure of a day or the progress of time. '/s of a day or 3 hours = 1 prahar. and parumparya (n. tat) Things which are traditional, Hereditary succession. Traditional rites or instructions. ana parayi 218 aa pava ante parayi (f. D) Crow bar. (mal, Parakol) lit. a stick made of hard (granite) stone. Most probably it is a legacy from the stone-age to Malabar. Initial parako/s were all made of stone, while the present ones are of wood, bamboo, and metal. Konkani calls it pharkolu. Kerala Konkani has further formulated a word Pharka = to get stuck up (in mud). Parakola before use, has to be stuck firmly and deeply into the earth. Tarum pharkalem, the ship got stuck on sand or rock. (Ship is anchored). When an errand boy delays, one says “‘gellele kade pharkolo. cedo”’ The boy got stuck up where ever he has gone’’. Parayi used for digging, levering, is made of iron. In Kerala wooden or bamboo makes are seen. They are about 2'/2ft long, flat and sharp at one end, and pointed at the other. The pointed end is driven into the earth, and sharpend is used to peal coconuts. It is a sight to see how fast (less than a minute) those people peel a coconut. GRIT parava (n/a. d) Watch. guard. A striker of hours. mal. constructed it from the skt. Praharaka. Kerala konk. borrowed from Malayalam. anit pari (f.st) The hard stone in a mango (skt. Puri, tough, stronghold). gotta pari (anda-pari) one testicle, one half of the scrotum. / In Karnatak, they say Ambyaco katto for Ambyapari. Katto means fibrous material. There are mangoes with more fibre than flesh and in such cases one can say Kattya ambo which also harbours a pari (hard stone). OTs paritosu (m. tat) A present, a reward. Something pleasing, or gratifying. (skt. Pari tosika. The equivalent konk. word is udgiro = memento, an object to be kept in memory ). parinu (m. tat) One who has gone across. Often added as the latter half of a Samasa viz. ganaparinu = One who is a master of music. It has almost the same sense as Pravinu ont paro (m. d) Rock. (mal. para). (used only in ker. konk. ). UNG paradu (pronounced parddu) (m. tat) Quicksilver. Mercury (skt. Parada) utfet parli (f. st) It is a lizard belonging to the sub-order Lacertilia, (Lacerta inter punctula). It is compact and much longer than the house-lizard. (skt. Pallika or palli). There is slight confusion in names. Palli of skt. means house lizard and mal. has adopted it as such but konk. calls the house lizard sokni from the skt. sakuni = omen or sooth sayer. The fall of a lizard, its cet-cet sound, its direction and time are all counted in interpretting the omen. Tamil and mal. almanacs pubhish in them what is called gowli sastram to interpret the omen. Parli has not been attributed with such mysterious oracular powers. It spends it time crawling in dark crevices and living on small insects. Its bite has been erroneously attributed with instantaneous fatality. Probably it is purposely done because it is a very timid creature who may be mistaken from a distance and in darkness for a small snake, and is therefore liable to be killed. Now people think of its ‘thighly poisonous” bite and keep themselves far off. Kera Konkani has exactly a similar word, Parli which a farmer uses to mean an area of contusion. Contusion is imbibed from a hard blow, any where say the trunk, the fruit, root tuber etc. Parli is of pure skt. origin. It gives rise to the word pralaya. skt. word is pral7. It behaves peculiarly. The area of contusion can develop and over power the plant and kill it. That gives pralaya or total destruction. At other times, the living plant can over power the contusion and absorb it. That is called praliyanam. Whatever that is the farmer has chosen a very appropriate name for it. urate parvati (f. tat) (Pron: Paravoti in konk.) She is said to be the daughter of mountain Himalaya, in an apsaras Ménaka. A mountain cohabiting with a human being makes the epic incredible and so it has to be inferred that she was the daughter of the chieftain of a Himalayan tribal. Parvati is supposed to be the re-birth of Sati, the daughter of Daksa prajapati and the first wife of Lord Siva. She committed inmolation because her father insulted her husband during a yagna. She is now reborn to attain Siva once again. At first she tried to betwitch Siva by her charms. Siva who was penancing as an ascetic, was about to fall for her at a weak moment, but suddenly He tightened his control and took affront at her intrusion. Once again he sat in his austerities with eyes closed; and Parvati was thoroughly disappointed. This has been described beautifully as kamadahanam (personifying lust as kamadeva or cupid) by Kalidasa in Kumara Sambhavam. But Parvati was not to be dissuaded in that fashion. She took to penance by herself and undervent austerities by which she excelled even Siva in a short while. Siva then accepted her as a suitable partner. He surrendered himself to Parvati saying “‘adya prabrtyavanatangi tavami dasah’’ = from this moment onwards I am thy slave.... (5 sarga, sl. 86). The product of Siva-Parvati marriage was Kumara known by several names like Skanda, Subramania, Velayudha, Sadanana, Kartikéya, Gangéya. The last two are also the names of Bhisma, Kartikéya, Gangéya. Who was a mighty warrior, who might have helped Indra in his wars against Asuras. Another point to be noted is that the name of Subramania is not heard in Ramayana. So one is led to suspect whether Kumara was a character modelled and chiselled after Bhisma of Mahabharata! Both are Naistika Brahmacari’s Kumara was born with the mission of destroying an Asura by name Sira padma. Ulett palana (n. tat) Protection, guarding, nourishing, fostering. Palaku, one who does the above functions of palana. A guardian, ruler, horse groom. UTaT pavarn (v. tr/intr — st) To reach, to arrive, to attain, to succour. (skt. Prapa, prapnoti, attains). yeddolu ti gharlyaka pavilli astati. By this time she would have reached home. Ata vharari eta mhanu sangin attainn pavalona. He has not yet arrived though he said he would come at 8 O'clock. Ti swargari pavli. She attained heavens. “Dvarakaépaté, dhavnu pavath atarn” mhanu Draupadin boba marli, Draupadi wailed ‘‘Oh Lord of Dwaraka, rush up and save me”’. In skt. it is a transitive root but in Konkani past tense, it is treated as intransitive. Taq pava (na. st) (i) A Quarter (of a rupee) (ii) a foot step (iii) a line of a quarter (poem). (skt. pada or pada ). During Satya Narayan puja, Nivédya, a sweet pongal like preparation from different ingredients is named Sapa Nivédu. The correct spelling is Sahpav ie 11/4. (Saha + eka + pava — Sekpa) It means the Nivedya is prepared by taking 1'/4 measure of each ingredient. The word Pay is got from skt. Pad which is equivalent to (konk.) payu = leg. How one leg came to represent one ter ('/4) requires an explanation. The origin of this system uld have been the time when the Aryans were a pastoral C . Their main wealth was cattle or quadrupeds. One eg of a quadruped made a fourth part of the total number of legs. (P.G.N.) ‘Its double meaning as a foot step and as a quarter of a ‘stanza is important. The fate of Mahabali for not remembering the other meanings, has cost him his kingdom. Qrat pavana (a. tat) Purifying, Sanctifying. Fire is a sanctifier. Hence called Pavaka = purifier. QTaT Get pava vastra (n. d) Silk cloth, or a new cloth which is supposed to be ‘Pure’. Pava Vastra also means the upper cloth ie Uttariyam. Pravara Vastra — Pavastra. Cloth for wrapping around. arafe pavti (f. st) Recurring to and fro trips. skt. Pravartanam. There are other words having the same meaning viz. Calti, and Calliyo. Calliyo kadap or ghdlap = Walking to and fro without aim, but in anxiety. There is a belief. “*Bailen balanti jovumca vélari, bammunan calliyo kadka’’ = when the wife is delivering a child, the husband should walk to and fro’’. It is believed that it makes the delivery easier. May be, it will give a psychological security and satisfaction to the wife to see the husband “‘anxious’’ on account of her. (skt. ca/anam (calti) or Carya, (calliyo). Gray pavsu (m. st) Rain. (skt. Pravarsa. Pavsa véla > Pavsali (also pavsadi ). Rainy season. GTA padi (ind. Particle) (skt. Parsvé). By the side. Its equivalent is Lagi, nearby. This particle is essential to konk. to build the comparative sense of an adjective. Comparative syntax of Konkani is peculiar in that there are no separate forms for the comparative. For example take guru in skt.; comparative form is gariyan. Similarly in English the positive form Big becomes Bigger in the comparative. In konk. on the other hand, one simply places the things to be compared side by side and place the positive form of the adjective. The sense of the adjective is thereby enhanced or diminished and it connotes the comparative degree. eg. Narlu ambya pasi vhddu. (lit) A coconut by the side of a mango is big = coconut is bigger than the mango. In Maratti they use the word Péksem to produce comparative sense. This word appears to be derived from skt. préksane, (locative) = in a look around. Maratti uses pasirh (skt.parsve or Parsvena, by the side of, in the vicinity of) to produce the accusative sense. viz. Ramace + Pasim — Ramisim. To Rama. Rama darsanasim . For the darsan of Rama. OTT pasarh (n. pl — tat) (i) Dice (skt. Pasah( (ii) a rope, a noose, a fetter. At the end of a compound, it changes into — pas. Thus ga/apds, noose round the neck. yamapas, noose of God of death. Asapasd, The fetters of desire. UTA pasupatastra, (n. tat) An arrow or weapon belonging to Pasupati or Siva. Every notable God has an arrow special to himself eg. Brahmastra, Narayanastra, Indra sakti. Varundstra, Agneyastra, Vayu(v )astra etc. Pasupati was no exception. Ramayana and Mahabharata took place in the copper age. Anyone who possessed an iron or steel weapon was as much feared as some nations who possess atom bombs today. Examples of such people were Parasurama with the iron battle axe, Ravana with the steel Candrahdsa (a sickle), 219 fray pikkilu and Krsna with his iron boomerang wheel. Siva tribals were a sect who knew the technique of extraction of iron from its ore, and so they were in possession of an astra called Pasupatastra. It was considered equal to Visnu Cakra in its destructive power. Arjuna acquired one pasupatastram before the Mahabharata war for which he did penance. But there was no indication of his having used it at anytime. [app. 90 Pasupatastra]. UTS pasta (ind. st) Behind, lower (skt. Prstatah, the hind side, lower than, inferior) Bhikku (ce)pds/ pasta, worse than a beggar. Tad pasita (also pronounced as passdétu or bhasotu). (m. st) A small granary to keep grains. To begin with a pasata was a sort of elevated platform made of brick and mortar in the courtyard for guests and friends to sleep on at nights, and gossip during day-time. Later on, the expediency of having a cavity inside to store grains was exploited. Later Pasta came to be constructed with thick hard wooden plates, and it took the form of a gigantic box, to serve as a storage of grain and utensils, and as a double or treble cot to sleep at nights. Before the advent of gas stoves, hearths were made on the ground, and on either side of the hearth, small platforms were made with bricks and mortar or clay smeared with cowdung. These were useful to receive the kitchen utensils before and after cooking. They were called Bhasata. Pasata and Bhasata have the same origin (skt. Prasada = a raised platform ) QTe pala (n. st) (i) waves (generally of the ocean) (skt. Prolldlah or better Pravala, a large wave violently moving. A tremulous wave). A newly heaved wave. (ii) Every plant and tree has a mainroot called tap root. From this laterally a large number of secondary roots branch off. These are known as Palarh while the taproot is called the Mula. They are called palarh because the secondary roots and waves of water have one common property. They start at a point and spread outwards. Palarh Mulam are used together as a compact phrase. atfes pali (f. tat) Ear lobe. (skt. pali = tip of the ear, the edge or skirt. Ear pinna. Vipula pulaka pail... Git. Gov. sl. 42. = with the ear lobes excessively horripilated. (When Krsna kissed Radha). (can: pale = ear lobe; (konk.) Kanna pali OTe palérn (n. d) Bucket. (can: pali = wooden bow!) feat pikkap (VPika ) (v. intr. st) To become ripe (skt. Pakva, to ripen). Rukkari ambé piktati. (skt. pakvanti) Mangoes are ripening on the tree. Suruvék kélim pikkéyi. (skt. Pakvaya) To begin with, you ripen the plantains. Verb here is causal. That which is ripened, cooked or seasoned is called pakva. Panca Pakvarh jévana = a meal with five cooked dishes or items or five courses. Pikandélem, not fully but almost ripened. pikandévap means showing signs of ripening. piki. (f) ripeness. This term is applied to boils or carbuncle on the body. When they are about to open or burst, one says Karata piklem. The carbuncle has ripened. Phodu pikla, aji phalya javunasa. The boil has ripened, it is to burst today or tomorrow. fA pikkdlu (m. st) Land snail. These are with and without shells. Among those without shells, there are long broad and oval ones with tough dorsal skins. There are also earth worm like which leave silver limes on leaves. All of them are slimy or moist. Hence the name ( skt. Praklinna (p.p.of prakléda, to become moist). Since they are slimy and sticky, skt. word picchila, slimy, slippery, may as well be the source word). Pikkulu is a voracions predator of plants. Some of them climb up coconut palms and attack the frond. They are caught in sacful and burnt. Their locomotion is very much aided by the sticky slime of the body. fret pingané (n. Port) China ware, porcelain. Some people use this word to mean glass too. eg. pingana cimny, glass chimney. (Port. finjan ) fire pingarta (n. Port) gun, cannon. (Port: espingarda). ferris pingusi (a. st) Tawny, Reddish. (skt. Pingavat ) Pinga caksu Tawny eyes, An epithet of Duryodhana. fteafes pitnali (f. indi) Lean and long cylinder rolled out of dough (k) pita = skt. Pista) Dough is rolled into pitnali prior to making capati or Happolu. When a girl becomes lean and long, one remarks ‘“‘pitnali assi jalya.”” = has become like a pitnali. There is another Petnali which is a hollow bamboo stick used as a gun during gokulastami. Children pack (load) the hollow stick with some soft fruit and eject it by a quick push of a piston stick. fteciet pitlatarn (n. onomato) Tricks (mal. pittalatam ) youngsters are in the habit of cheating their elders. When a youngster approaches showing white teeth and beating about the bush, the latter tells the youngster‘‘ Tugélim pitlatam hanga clelava na. Your tricks are not solvent here. (Celeva is a mal. word meaning useful currency). Recall adava, another mal. word for tricks fret yfes pitta gali (f. st) (Jit) Small ball of dough. (skt. pista (dough) gdla (round). Small rounds made of dough. When a long pitndali is cut into uniform bits, they are called pitta guliyo. (to be rolled into capatis or Happals). There is a bird named pifta gilli. It is of the size of a house sparrow but by its longer tail gives, a bigger appearance, Grey on the dorsal side and white on the ventral, it has a yellow spot on the ventral side at the junction between the tail and body. It is a constant hunter after worms and insects in the compound; this it does with incessant chirping, which is often a nuisance. There is an interesting Malayalam folk lore which says the bird is chirping ‘‘endé kundikka ponnunda” ( there is gold on my anus ). This nuisancical nonstop chirping irritated the ruler of the place, who had the bird caught and its yellow spot cropped. The bird chirped loudes “The pauper king needs my gold, shame shame’’. On hearing that the king restored the yellow spot. But the chirping continued still. ‘‘The king returned my gold out of fear’. The ruler went his way leaving the bird to chirp till its end. farefae pitpité (v. intrans, Onomato) The inconstancy of spellings is evident, because it is also spelt as fists, facia All these mean wriggling (out of fright) or Jumping or jogging (with joy). Udkantuli massali dharinu nélari ghalyari, pid-pidétali, If fish is caught from water and thrown on the ground, they will show death spasm. Bokada alo katrinika taje hatpaya vidi vidétale. When the head of the goat was severed, his limbs were in a death spasm. fret or fate pitto or pitti Both are same, a powder masculine and feminine genders are applied according personal like. (skt. pithita. powder got by stamping or grindi with a pestle. This is dry grinding. Wet grinding results i pita (skt. pista = The latter is used for making Dosai Idli, whereas pitto or pitti is used to make capati, happ etc. fist piddo (m.st) Coconut leaf. It is a compound leaf with abundance of ribbed leaflets arranged in two rows o either side of the central rib. (skt. Patradhya, aboundi in leaflets ). A ribbed leaflet is called a pakkuli. ( skt. paksmaii) The base of the leaf attached to the palm is called Ponda, (skt. Patrantyam or Padantyam). Ruka pondak = at the foot of a tree. Pidya ponda = terminus of a leaf of coconut palm. fag, fafv= pindu, pindi (m.f tat) a bolus or a lump of cooked rice. It is mixed with gingili seeds when offered as oblation to the manes. Giving a undo or undi (round bolus ) to a crow is equivalent to giving a pindu to the manes. (undo is formed from mal. urunda = round). Monthly or annual memorial days (Sradha) will require the offerings of Pindu’s to fore-fathers. Garbha Pindu, Embryo at the early stage before demarcation of limbs. When rice is over-cooked and sticky, one says “‘sita pindu kellem. An obstinate youngster is given up as hopeless with a reprimand ‘“‘ussala, vaciinu pinda gadgadayi. Get lost, go and roll down the pindas. ( Offering pindas is of no practical use to the living). ftrout pinpo (m. d) When a coconut is very immature, — there would be no kernel inside. Instead, there will be a slimy preformation called pinpo. It is formed from 2 words. (can. mal. and tam. pin = late, retarded, unattained + pakva = maturity. pin + Pakva = Pinpo = immature) pinso (m. st) Catarrh of the nose, slime of the nose. skt. pinasah ) fagrat piturkarma (n. tat) obsequial rites of the forefathers. Pitur tarpana, pleasing or satisfying the forefathers, for which Sradha karma is done every month or every year. They are memorial rites to give contentment to the ancestors. Pitur tithi Date or Naksatra of the death of the ancestor, — is the date on which the obsequial rites are to be performed. Piturloku (m. tat) An imaginary region where the manes, after purification by the rituals performed by their dear and near ones in the world, are eligible to occupy honourably until their punya is exhausted, when they have to be reborn to complete their unfinished karma. [There is no scientific evidence nor testimony of anyone who is said to be reborn, neither to the existence of piturloka, and past and future lives.] Pitur Rinam (n. tat). Debt of the son to the father or ancestors. It is called Put. The definition of Putra is Punnama Rnat trayata iti putrah = One who takes across the debt called Put. ferAcyUNy pittappunna (n. indi) (lit) Sores due to excess bile. Syphilis, a sexually transmitted disease (S.T.D.) (mal. pitha punnam ) ferafes pittali (f. d) Brass (can. mal. tam. Pittala = brass) fart pittam (n. tat) Bile. It is one of the 3 humours of the body, the other two being Vatam (Rhume) and Kapham (Phlegm ) tta kamalé = (konk.) kajkoi, jaundice, or hepatitis. etting of the liver and discharge of bile into the blood, hich makes the whole complexion including eyes, yellow. Pitta jyoro A fever due to upsetting of liver. Symptoms: appetité and higher temperature. ittabhrame Mental upset due to bileousness. In fact all mental ilm like madness are called in tam. or mal. paityam arising from pittam ). Pitta nadi, the middle vein of the wrist. fear pinaka (m. tat) N. of Siva’s bow. It should have been a mighty iron weapon to have a name of its own, as was the custom with all mighty weapons of the day-viz. Rama's bow given by Indra was named Kodanda, Arjuna’s bow given by Agni was called Gandhiva. (Some say it is the name of Siva’s tridant). The bow broken by Rama during Sita-swayamvara was said to be Siva dhanus (Pinaka). The bow in the hand of Parasurama was also said to be Pinaka. So it would appear that any bow made of iron used to be called by the same name. | firafes pimpali (f. d) Long pepper (can. pippali) used _in Ayurvedic kasayas. (Piper longum) firs pirmpalu (m. tat) Holy fig trees. Considered the brahman among trees. Protected by a masonry platform around the base called Pimpaja kattern which is the resort of way - farers to rest awhile, a resort of village gossips, also a place . where idols of nagas and yaksis are installed. Pimpala kattem is notorious as the resort of deserted and helpless old people. There is a Prov: Dha jana amma pirpala kattari = Mother of ten is (usually neglected by all) ultimately on the platform around the fig trees. (skt. pippala, Holy fig tree) (ficus religiosa ). fear piyyavu (m. H) Onion. (Hindi, Piyas.) Piyyavu is very efficient to spice curries, especially the non-veg curries and Pulavu. It is reported to be a purifier of blood, and hence good for the heart. Hence the name Piyas which is very near to Piyusa, ambrosia. far pirangi (f. d) Canon, Big gun. (can: Pirangi. Konkani seldom uses this as it has its own word, Nal. (mal. and - tam., Birangi) fF piriki (m. d) Timid man. Coward. (can: Piriki, tam. poruki). | forge pirdoka (f. st) Black minute beads (skt. Pradagdhaki, highly burnt = black, charred. Beeds are strung on silver or gold wires. Three or four strands are then twisted and spun into a neat band. The two terminals are then provided with the two halves of a petti. The black band is worn round the neck by almost every married saraswat woman. It is an ensignia of marriage, a ‘‘disti parihdra’’, and it goes to enhance by contrast the natural fairness of face. fatt pirti (ind. st) Against, (skt. Prati, in opposition). When used as a prefix to verbs, it indicates direction towards or against, in opposition, counter. As a prefix to nouns, it shows semblance, equality, or the counter qualities. Praticandra = a rival to the Moon. Pratibimbam = Reverse of the Real = Reflection. Vrksam _ prati = at every tree. Prati dinam every day. (skt. Gangém prati = (konk.) Gangé pirti = in the vicinity of Ganga. Tagélo piutu pirthi taje manke asa. His son looks exactly like him. Pirti ullovunci celli, the girl who talks back or retorts. The same sense is given by ‘‘ulléilélyaka japa divinci celli’’, The | { girl who retorts to everything spoken. Pirtya pirti karap = The act of doing tit for tat, ‘‘the like for the like’’, Requital. Bomban morti Jagi pirtya pirtim kellem, Bombo gave tit for tat to Morti. frefar pirlika (f. st) Flute. (skt. Murali — some times Mal., the nasal of the labial series, transforms into another member of the same series or at times even into a ‘liquid’. eg. atman — 4pana. Similarly Muralika — Pirluka by this rare transformation. fasts pisada (n. d) The fibrous material, Begasse obtained after squeezing the juice from the sugar cane. This is used as fuel to concentrate the sugar juice; also it finds use in the manufacture of paper and insulation boards for making false ceilings. When the moringu pod is chewed and eaten, there is a fibrous residue, which also is called piSad6. (It is a mal. word) firyira pisaca (n. tat) Fiend, goblin, spirit of a dead person. feryst pisserh (n. indi) A state of mind (madness) believed in olden days to be produced by evil’ spirits ( pisaca) haunting some body. So it is named pissem. The possessed person blabbers and does several irrelevant things. One mad member will do to destroy the peace of the whole household. Pissem or Pisaca badha was attempted to be cured employing mantriks and tantriks. (Even today, the superstition prevails strongly among the uneducated lower strata of society). Modern medicines and psychotherapy have formulated systematic treatments for patients of mental disturbance, who are now confined to asylums instead of being subjected to torture. The superstitious believed that the torture to the mad person was torture to the possesing evil spirit. fafyer piski (m. d) Miser. (used only in kera. konk. ). mal.: pigukka = Miserliness. Pisukkan = Miser). fregfs pissudi (v. tr. st) To tear (into component parts ). (skt. pimSa, to reduce to one’s constituent parts. Pimsati pr.t) Phila pissudta, tears the flower (into petals). Mada/a pakkem pissullem = Tore the thatched roof (into the component coconut leaves or palm leaves). Kesa pissudtali ti celli, That girl will pull out the hairs. Bokko pissddnaka, Don’t scratch and tear the boil or itches. Daktéaru madém pissudta. Doctor dissects the cadaver. ffreat pisso (a. indi) A fool, an under-wit, ( used in karnat, less in kera. The word Pissanda is used in kera. konk. to mean retarded and mongoloid people. It means “‘like mad’’, not exactly mad. Semi crack, or ‘screw loose’ ). freatfve pissondi (f. d) A broom made of a type of tall grass. (the word is prevalent in Karnataka) In Kerala they call it ‘‘Sarni”’ freaentegq piskobbu (m. indi) A type of grass, a distant relative of sugar cane, but having much less sweetness, and much less (miserly) juice. Hence the name Piskobbu (lit) Miser sugar cane feat pista (n. Engl.) Pistachio. A sort of small nuts, used by aristocrats as condiments to puddings, cake, milk payasam. These nuts look green and / or ivory white in colour, and so small as to weigh only a fraction of a gramme. frea-etht pissandari (f. st) A type of organic network that holds together leaves, inflorescence and nuts of a coconut dt pi PRE aftr piv ee et palm. (skt. Pisang (tawny) + salinka (net-work ). Pisarig jalika becomes Pissandari in konk. dialect. dt pi (v. tr. tat) To drink. Cerdurh dida pillem. The child drank the milk. pitta has an extended meaning of drinking liquor. Tuver pivanca arambhilem manu aikilern muré, I say, I heard that you have taken to drink (liquor ). Tuverh pivian kuddap asa Ve?, Do you totter and stagger after drinking. Syntax appears abnormal when you use past tense of Pi. Havam kapi pillom, 1 drank coffee. But as per the custom in konkani, the sentence should have read: Havém kapi pill. dtr pika (f. st) Red spittoon after chewing pan (skt. Pinga, Turmeric or saffron colour). dife pindi (also pinji) (v. tr. st) To tear, to dissect. Narasimman Hiranyaka pottari pindilo. Narasimma tore the belly of Hiranya. Cerdum kagat pinjita. The child tears the paper. Metaphorically, the word means “‘Disclosure’’ of a secret, or ‘‘Divulgence’’ of information. Bammundan bhittari evence phide, Bailen taje lagi servai pindilem. No sooner the husband came inside than the wife divulged everything to him. (skt. Pradr — Pradarati, tears). ate pita (n. st) Dough got by wet-grinding of any grain (skt. Pista p.p. of piSa, to pound or grind dter pida (f. tat) Pain, squeezing, Kneading, annoyance. konk. equivalent is Pap, wringing, squeezing, pinching, molesting, harassing. Mayen sunnéka pida divancantu sima na. There is no limit to the torture given by the M-in-Law to the D-in-law. Pidestu (a. tat) One who is perpetually in trouble. dtfes pili (v. tr. st) (skt. Pidaya, squeeze) To wring, to squeeze. To torture. Tya Randpinico jivu pillo. They squeezed the life out of that cook. Modavalan avangalem pillem. The washerman squeezed the clothes. Tiné nimbiyo pillo. She squeezed the lemon. 77 baila bammana lagi duddu pilta. That woman squeezes the husband for money. uHfS pidi (f. d) A grip, a hold, a clue. To pidi padna He does not fall in our grip. (He slips through loop holes). Vyavaharu palailo, Kayim pidi mélna, | looked into the case, I don’t get any head or tail. (mal. Pidi = grip, hold, clue, handle. Prevails in Kerala only). Orarray pitambara (n. tat) Yellow silk garment. N. of Lord Visnu, Krsna and Rama. All of them wore yellow silk. Pitam ambaram yasya sah. Pitambarah (Bahuvrihi) otf pipi (onomato) Any instrument that makes a pi pi sound when blown. It is also called pempréni. ates plyisa (n. tat) Milk of a cow during the first seven days after delivery of calf. Nectar, Ambrosia. A sweet meat made out of it is called Piydsa pinda (called in tam: Palkova or milk halva). at piri (f. d) Screw. (mal. piri, (lit) twist or spiral (i) Dorak piri na, the rope does not have twist. (ii) Dhankanyak piri ghalli. The lid has been provided with a screw. (iii) Olden time Kerala konk. used the word Sankpiri to designate any screw. The first spiral they were acquainted with was the spiral of a conch shell (sankh piri). So they call all spirals by that name. Sonnara appovin vediyék sankpiri karovunka, Goldsmith has to be called to make a screw for the ear stud (iv) Pirtva (mal. word derived from Piri. It means return of income. Collection of dues. Total collection of sales at the end of the day is called Piriva of the day. (v) piriva (abstr. n. of mal: piriyuka = to separate, snapping of ties. Té doggam eka gandin hagtalé, aji pirinjalle. Both of them were shitting with one anus (another way of saying “One soul in two bodies’’) but today they have fallen out. (Pirinjalle is an adaptation of the mal. word pirinju’ poi or (tam. pirinjacu). (vi) Madness is referred to as Piri saddali jalya = the screw has loosened. Similarly enthusing or goading a person to do a thing is called Piri cadaili. (Screwed up). Doggam bhittari ladayi karak to piri cadaita He screws up the two to fight each other. Piri cadavap sometimes means tale-bearing, eg. Bammuna-baile madhem Sembhari assuyat, jalyari pattanabhan piri cadailina aslyari, puttin baile sodcya na aslem. There may be a hundred ~ things between a husband and a wife,but if Padmanabha did — not bear tails and screw up, Puttu would not have abandoned his wife. ater pila (n. st) Tender one. Delicate thing (skt. pélavam, tender and delicate). The word denotes tender young ones of all species, mammals, birds, reptiles, pisces. Masalépila, fish spawn; Divadapila, young one of a yellow snake; Savanya _pile, birds brood; Majara pila, kitten. Never applied to human babe lest it should be taken as insult. Kalidasa says in Kum. Sambh. Padam Sahéta bhramarasya pélavam, Sirisa puspam natu punappatatrinah. The delicate young one of a sirisa flower will bear a beetle’s legs, but not of a bird’s. chapt S. sl. 4. otter pili (f. d) A feather from the tail of a peacock (not from the wing). It has a long stalk with scanty downs on either side, and at the tip it carries a gaudily coloured “‘eye’’. It is nature’s glory comprising red, violet and blue and green dazzling at different angles. In ancient India it was an export commodity. (mal. Mayil pili peacock tail) Krsna’s ensignia was a peacock tail attached to his hair-do. Lord Subramania was inseparable from his transport vehicle, the peacock with a cobra suppressed by its talons. Peacock tail feathers are used to make most ornamental round fans, used by kings and emperors of old; in temple festivals with Sivéli procession, such big fans are waved on the top of the elephants. In Katha kali make-ups, the royal characters are indicated by holding two small peacock tail fans behind their ears. Till about 100 years ago, pili was not in Kerala konk. By then western style of education came into vogue, and palm leaf granthas changed over into paper books. There was a habit among the children to preserve one mayil pili (at least) within the folds of the book. The superstition was that the pili within a book would give birth to another pili. The fact was, some of the downs on the sides of the stalk were liable to break, due to pressure of paper. This happens at random, and the child believed that the original pili has given birth to a small new member. It multiplied by bringing forth new ones. There was lot of vigorons talk about pili among the little ones of the house, and thus the word got entry into kera. konk. Otherwise it is called Mora pak (peacock-wing) in konk. afer pivani (f. st) (lit) Drinking any liquid; but specifically liquor and mother’s milk. Whether the modern mother feeds the child on breast milk or not, it has been sntifically established that there is nothing as salubrious the mother’s milk for the child. Longer it suckles the yreasts, healthier the child grows. Pivani Rabbavap, weaning the child from breast. Child’s suckling also delays the mother’s "next pregnancy and so it is a natural birth control. | ara pungavu (m. tat) An ox, a bull. Generally added as a suffix viz. Nara-pungavu, a bull among men, a he-man, a chief or best man. Distinguished man. An excellent man. The term is applied to the Pre-eminent among any species _ vig. Mrga Pungavu The best among the stags. The word is found more in literature than heard in the dialect. qfer punji (f. tat) A heap, a mass, a collection, multitude. (skt. Punjah (m, punji (f) punjan (n). In konk. the feminine is more in use. janpunja, Multitude of men; koirapunj a heap of debris or dirt, Téjah punjam, Mass of brilliance. gare punjayi (v. tr st) to pick up, to heap up. (den. verb from punji). Tine phdla punjailem, She picked the flowers. Gullo punjailyo sakunkaran, The fortune teller collected his sea shells. (ie. he has finished his session of fortune telling ). q: Rr pujji (v. tr. st) to worship. [skt. pija, pdjayati worships] To bailéka hantunari dhavarin pujjita. He worships the wife on the bed. Are cellya, pustaku vacicé khatir, pujjika nhaim, 1 say boy, the book is for reading and not for worshipping. Instead of using as a single word, a denom: verb is more usually used as two words, Puja(n) kari, do the puja. (worship). qaitercett punjikatali (f. tat) N. of an Apsaras, a dark beauty belonging to the gandharva race. (N. W. regions of Bharat). One of the functions of the Apsaras was to entice a sage and break his austerities at the behest of Indra. In that process it is said that Punjika tali became the mother of Dadhici, and also many other personalities like the Matsya king and his sister Satyavati of Mahabharata. Ye putam (n. d) (i) A technique of preparing drugs, or refining metals, the various ingredients being wrapped up in leaves, covered up with clay and roasted over fires. The arrangement is known as Pufa-paékam in canarese. (skt. Sphotanam (breaking open, rending, tearing up). qegfe putpiti (Onomato, adj) Fat and round. gfe putti (f. d) A type of long rectangular basket in 2 folds, made from palm leaves. The two folds are joined at the top, and left free at the bottom. When the joined end is put on the head, the fold opens to cover the body as a raincoat. (can: putti, the poor man’s rain coat. Ge putta (n. d) An edible rice preparation (sweet/salt). A mixture of rice powder and coconut scrapings, and enough salt or / and jaggery are kneaded into a semi dry dough which is then packed in a long cylinder, the bottom of which has a perforated disc. It is then mounted on a steam boiler and cooked by steam. When cold, the material is pushed out along with the perforated disc. The long cylindrical preparation can be cut into segments and served. Sweet and salt mixtures are filled alternately, such that one can get sweet and salt segments alternately. It is a village preparation whose crudity has been preserved all through the ages. Its simplicity is irreplaceable. Puttu (pronounced pdta in konk. is a healthy and harmless food. fF puddi (f. d) (i) Dust, powder (ii) Phullarh puddi, pollen; (iii) Anything that is mini-size, such as precious stones fixed on vhédi (ear stud) or phulli (nose stud). (iv) Puddi karap, destroying, or pulverizing. To exaggerate the effect, one may say “Puddi révam kellem’’ pulverized into (worthless) sand. (can: pudi) (v) The mere word puddi in Kerala konk. means (by convention) Snuff. Using snuff is called puddi tandap. (vi) Dolyantu puddi ghalap or phapuddp = cheating (by throwing dust in the eyes) gfor puni (ind. indi) At least (in s. konk.) Tum éki pavti puni ailo ve? Did you come atleast once? In N. konk. puna conveys the sense of But. Havam thayim camkaldlom, puna to thayim naslo, 1 had been there; but he was not there. Tum puni thayim gelli? hi ladayi calcinasli If only you had gone there, this skirmish would not have taken place uot punna (n. d) Sore, an ulcer, a wound, a boil. Tané kharpun punna kellem. He scratched and scratched until it became sore (fig) He created trouble himself. (can: Pun, mal. & tam. Punna ) quette pundariku (pron. also as Pundaliku (n. tat) (i) In neutral gender, it means a white lotus flower . (ii) As an adj, it means white or fair man (iii) N. of the elephant which presides over the S.E Quarters. (iv) N. of a great devotee of Pandu Ranga. At first he made a small temple in the middle of the Candrabhaga river (a tributary of the Krsna river, but later a bigger and permanent temple was built in Pandharpur. The PanduRanga idol worshipped by Pundalika was installed in the temple permanently.[app. 91 Pundalika]. Before the advent of PanduRanga, Saivites and vaisnavites were at loggerheads and their internecine quarrels killed the peace of the divine centre. So a new sect called Verkade made an amalgamated philosophy or Dasar Padhati. The idol’s name holds pandu = fair or white, the colour of Siva, and Ranga or Ranganatha, which means Visnu. [app. 89 varkari sect] qua punya Holy deeds, sacred things (skt. Punyam virtue; merit, religious or moral; Purity. Punyaha Happy and auspicious day. Punya Karmi, One who does meritorious deeds. Punya tithi, auspicious date; Punya Joku, the world of manes; Punya bhumi, a holy land, (Arya Varta was once upon a time). Punyasloku, a man of good name and fame; An appellation of Nala of Nisadha, Yudhistira, and Janardhana. Punyas/6ki, an appellation of Sita Devi. Punyasloko nalo Raja, Punyasloko yudhistirah! Punya slokaé ca Vaidéhi, Punyasloko Janardhanah!! Punya tirtha, Meritorious holy lake or river. Punya margu, Righteous path. Dharona margu * Punya Vacana, Purificatory mantra. qafer puttani (m. indi) Son of own brother, a nephew. X Dhuvdi = Daughter of one’s brother, niece. Qq put (n. tat) N. of a division of Hell, where men without male progeny are confined after death. The son has to perform obsequial rites and relieve the dead soul from put. Hence the word Put-tra — Putra = Punnama Rnat trayate iti qufes puttali 224 dali i ener SS puttali (f. tat) A gold coin equivalent to about 4 Rs. in ancient days. A Varaha, the gold coin of Vijayanagar kings. 24 ct. gold was also called puttali. Yq putru (m. tat) Male progeny. Tatsama is used in literature only, while the dialect uses Puta and Dhuiva in the dialect. However occasionally the dialect uses compound forms of the tatsama viz. Ekaputra, the only son, Ista putru ( Moga pitu) Favourite son, Jéstha putru, Eldest son. Putra Kamésti or Putra Kama adhvara. In ancient days a yaga used to be performed to generate male progeny in a queen, when the king had proven himself to be impotent. Puranas make the people believe that a potent pudding or some such edible material would arise from the yaga kundam, and when the queen eats it, she would become pregnant. Since the biological rules of procreation were not different in those days, one has to infer that those yagas were a sort of Niyoga Vrtti conducted with great eclat. [app. 92 Puthrakamesti]. The potions arising from the yaga were at best ayurvedic preparation with mild drug effects. The heroes of Ramayana and the heroine of Mahabharata were products of Putra Kaméstis. — Virahita, one from whom the sons are separated either through Pravasa (living in far away places) or through death. — C&M , Deserted by the son. In this industrial age of Kaliyuga, deserting the parent has become a fashion. qetat pudina (n. d) Mint. An odoriferous plant used to make catni of a characteristic flavour. (tam. tel. can. Pudina. Supposed to be a native of Persia. Bergamot, Mentha citrata? ). Gaq punnava (f. st) Full Moon. (skt. Parnima). The full moon after the expiry of the cold season (SiSira Rtu, Magha and Phalguni months). in the month of citra is the highly welcomed Vasanta Pournami or citra paurnami. In Konkani it is called Sigmé Punnava (derived as sita gamana punnava, the F. moon after the cold season had gone). Qa: punah (ind. tat) Again. —pakah, A second cooking. — Samskdrah, Renewed investiture. Punarukti = Repetition. —Jananam. Rebirth, (unproved ) — agata, come a second time. Punaruthanam, Resurrection (as by jesus Christ). Punar darakriya, arrangement for a second marriage Punarnava, Nail or Hair, Punar-vasu, N. of the 7" lunar constellation. JaTT punnaga (m. tat) An elephant among men. A distingushed man. (ii) N. of a Raga (Punnaga Varali) gst purdo (cyperous rotunduma ) A type of wild grass, with small tubers at the root. It has immense medicinal use especially in troubles of trachea and the lungs. (Bronchitis and asthma). In Kerala its efficacy is so much believed, that the proverb runs Muttassi Sollum muti muthanga. = Muthanga is a recommended recipe of the granny. Or it can also mean, “the words of the granny are as efficacious as the mature muthanga!! mal: Muttanga is derived from skt. Musta Qt: purah (ind. tat) Forward, Advance. (i) Purassara, progress or motion forward (ii) —trayah = Tripuras which were destroyed by Siva -- Fe (iii) —antaka, Siva, destroyer of Tripuras. (iv) Purandara, Splitter of town, applies to Indra and Siva. (v) Purandara Dasa. When the word music is taken on lips, © the waves which rise uppermost in the mind are ‘‘Karnatic Music’. Though there were the Trinity of Karnatic music — in S. India, its highest peak was undoubtedly Purandara Dasa — of the 15" century. His songs were matchless in their melody, and peerless in their philosophy of attaining God through Dasya bhava. [app. 94 Purandara Dasa] ad purterm (a. st) complete, filled (skt. Piritam) over covered with Purtya purtem, cent per cent. An alternate Konkani phrase is dhanka dha (ten for ten) quiaitfes parna boli (f. tat) (skt. poli = cake. Parna poli = cake that is stuffed or filled. A stuffed sweet cappati like in shape. Its preparation is rather laborious, but considering the taste, it is worth the trouble [app 93 Purn Boli] qelt purthama (ind. adv. of time. st) At first, of old. (skt. Prathamam, firstly, previously, formerly, before. To purthama cangu manisu aslo. He was a good man formerly. An alternate spelling is Murthama, the initial pu being replaced with Mu. Many educated as well as uneducated people — pronounce in the latter fashion. This is one more of those rare transformations of pa to ma. Purthamallo, The first, the foremost, the former. Purthamasrama. life as a Brahmacari. gefer pursati (f. st) (konk. version of Purasrti = progress) going to the front, Advancing. The word is used in the dialect more often with a negative. Maka pursati na, (lit) I made no progress; but the practical sense conveyed is “I have no leisure. QteenT@ Puraskaru (m. tat ) Ranking in the front, Honouring as the leader. Felicitation as a mark of respect. Quer purana (a. tat) (i) Belonging to old times. Decripit, Dilapidated. Purana quila in Hindi means old dilapidated fort. (ii) Ancient legendary history. Some highly religious books ascribed to Vyasa. There are in total eighteen Puranas which hold the whole body of Hindu mythology. A Purana treats with six topics, Sarga, Pratisarga, VamSa and Vamsanucaritam, Manvantara and Laksanas. [app. 95 Puranas] (iii) Ramayana and Mahabharata are called Puranas in another sense: Pura api navah, old but fresh and new, A man might have heard a story a hundred times. But if there is a 101* pravacana, he will like to listen to that. That is purana, always New. Pauraniku, One who is well-versed in Puranas. Puran-kidan. meteor bits fallen on earth, or slag from a metal extraction furnace (skt. kifaka = poor in content as in the slag, hard, harsh) Purana Purusa, Visnu Puratana, former days. = Puranakalu girs purisam (n. tat) Faecal matter, excrement, pus. Gee purusa (m. tat) (i) Man, Male. (ii) — traya (Gram. ) I, I! and If persons, I, you, and Ae. (iii) Purusatva, manliness. = Paurusam. (iv) Purusa médha = Nara médhu, Human sacrifice. (v) Purusothama, an appellation of Visnu. Ge puri (a. tat) (i) Much, abundant, excessive. (ii) (n) pollen of flowers, (iii) the world of immortals. Se pura v) N. of the vi monarch of the Lunar race. He was the gest son of Yayati. [app. 96 Puru] _ - GT purdrava (m. tat) (i) lit, Loud voiced. or one _ of a stentorian tone or crying aloud. (ii) N. of the son of Budha in Ila, the foster daughter of Vivaswan. He was the founder of the lunar dynasty of kings. He was a brilliant warrior and a friend of Indra. In Indra’s place he met and fell in love with the Apsaras Urvasi. She immediately reciprocated. Their marriage was incompatible, and soon it broke even before the king could have a male progeny. He wandered in search of her. Rg Veda gives some ambiguous account of PuriRava-Urvasi affair. After a long time, Gandharvas brought him Urvasi on condition he would make fire in the way in which gandharvas made it. Urvasi again departed after the birth of a son, Ayuh Pururava conquered several countries, ruled as a rich emperor. In the beginning he gave plenty to the brahmins. Later he discovered that their avarice was insatiable. He demanded the gold throne which was being used by the Rsis of Naimisa. The Rsi§ plotted and brought about his death and ruin. [app. 97 PurGRava). quieg purdhita (pron. in konk. Purétu) (m. tat) (lit) placed in front. (i) One charged with a business. (ii) Family priest. One who presides and conducts all ceremonial rites of the family. In the royal families, the purdhita functioned as a chief advisor, a minister of the king. Vasista, Atm, Bharadvaja and Gotama were chief ministers of Ayodha kings, Anarta kings, kasiraja and Mithila kings, respectively. Paurohitvam, The act of working as Purohita. A more popular word is Purohitpan erect pulastya also called Pulastih (m. tat) N. of a sage of the Vedic times. Considered as the mind-born son of Brahma (an allegorical statement to mean ‘‘born in one of those Brahma yagnas of mass-scale procreations in which exact parentage of a child cannot be fixed’’ and so it is attributed to Brahma, the rich man who foots the bill of the yagna). [app. 98 Pulastya] gfar pullinga (n. tat) N. of the masculine gender in grammar. ( Nouns are divided into 3 genders in konk. Masculine ( Pullinga ), feminine ( Strilinga ) and neuter ( Napumsaka linga ). (Pullinga is pronounced as Purusa linga in Goa. It sounds crude). Characteristic desinences of masculine nouns are U and O, viz. Manigu = Man and dadlo, the protector Male. Ramu, Krsnu, ghddo (horse) Maddo (coconut palm). These two classes are therefore known as U-cchanna akarantas and O-cchanna akarantas. (cchanna = masked). The gender symbols are not retained beyond nominative singular in declensions. viz. Ramu (sing) —Rama (pl). ghddo (sing) —ghédé (pl). A change in the desinential vowel brings a change in the meaning. The skt. word skandhah has given rise to two words. Khando = branch of a tree, and Khandu = shoulder. Konkani is not favourable towards homonyms; the general law is one word = one meaning. Hence the change in desinences. gery pulému (m. tat) N. of an Asura. He is better known through his two daughters. The first daughter Divya loved an Asura youth who was her father’s namesake. But Divya was married by the redoubtable sage Bhrgu who created fourteen sons in her. When she was pregnant for the 13" time, her first lover Puloma discovered her in the Bhrgus dsrama. The law of the day was that the first lover had priority rights over the girl. So he lifted Divya on the shoulders and ran away without caring to know what pep is left behind in the girl after 13 child births. After going some distance, he had a stroke; he fell down and died. Divya, in her fall, aborted out Cyavana. : Puloma’s second daughter Saci was more beautiful than the first. It is said that Prahlada’s brother Anuhlada fell for her. But she was seduced by Indra, the King of Gods. Puloma wanted to curse him and approached the sages of Naimisa. But before the sages could take a decision, an unscrupulous Indra murdered Puloma. The sages punished Indra ‘by compelling him to marry Saci, and the latter became Indra’s queen, Indrani. She was the symbol of peace ie. her very presence ensured peace and quietude. Her son by Indra was known as Mahendra, alias Kakasura. gent (1) puskala (ra) (n. tat) (i) Blue lotus. (ii) A lake full of tempting water (iii) N. of a celebrated tirtha in Ajmere district. (iv) N. of the brother who defeated Nala in dice play and deposed him. (Naisadham) fe pusti (f. tat) (i) Nourishment, rearing, growth, increase, enhancement, strength, plumpiness. (ii) Prosperity, advancement, wealth, comfort and property. Pusti Vardhanu A promoter of welfare. JT puspa (n. tat) A flower, a blossom. It is the ideal object to compare with, for softness, beauty, and fragrance. Children and tender innocent girls and women are often compared by poets to different flowers. There are flowers unmatched in their flavour ( jasmine ). There are flowers with the gaudiest of colours but absolutely no flavour ( eg. flowers of (skt. Kimsuka, (konk) Pangiro). There are flowers with mild flavour and also beautiful colour and shape (eg. gulab semterhn or Rose). Geta puspaka (n. tat) N. of the Vimana of Kubera, which during the partition between brothers, was ceded to Ravana. After the death of Ravana, Vibhisana had possession of it. The return journey of Rama and Sita from Lanka to Ayodhya was done by this Vim4na. There were exaggerated accounts of performance by this Vimana. At best it was a boat with oars on the side and wheels at the bottom. At the bottom was the compartment for horses, oars men, and other servants and for storing rations. There was a top store which entitles it to the title of Vimana. It was not capable of flying in air. It was rowed through waters and horse-drawn on the land comp: (i) —anjali, A hand-scoopful of flowers. (ii) — ayudhu: Cupid. God of love. (iii) | —Danta, a great devotee of Siva. He fell from the Lord’s grace, but later he regained that by composing an immortal stuti known as Siva Mahimna stotram. (iv) — Ratha. It is a common name of chieftains or warriors among gandharvas, a powerful tribe from N.W. (v) — Rasa. Squeezed out juice of flowers which have been found to possess different medicinal qualities. (iv) —Ragu. skt. and konk. name of a precious stone known in English as topaz. Tq (%) fee puski or Phuski (f. onomato). Emitting foul smell. The process starts with a pus and ends with an /ska and hence the name. Sonorous breaking of wind is called padu. Geig pustaku 226 _— et qut parna A Konkani rhyme contrasting the two is “Pada, dhumka nada, phuské, parama ghataké’’ = Hai fart, thou art a dhumika nad, but Oh. phuské, thou art a silent fouli. Get pustaku (m. tat) Book, a manuscript. Ancient name in skt. was grantha and it was made of a pack of palm leaves tied between two thin planks on the top and bottom, using a string to pass through a hole bored through the whole pile. The rope is spiralled round the pack and fastened by a tight knot, (in skt. a grantha). After the advent of paper and printing, granthas are held sacred and some times as articles of curio. They are valuable repositories of ancient literature and are collected in libraries of oriental learnings. Gea pusyerh (n. st) It is also called piyam ( Pusya ) Naksatra in Vernacular (in kera. konk. too). It corresponds to the 8" lunar mansion. yah pulakam (n. tat) Hair standing on end at a pleasant surprise, or at extreme pleasure say during sex play, or extreme happiness of approach to the almighty Supreme. A thrill of a divine experience is usually accompanied by a goose hair on the body. viz: Angam Haréh pulaka bhusana masrayantim, Bhmganganéva (Mahalakshmi Stothram by Adi Sankara). Mahalaksmi usually sleeps on the chest of the lying down Visnu. They are in permanent union with the result the Lords’ body always manifests a horripilation of thrill. y When a thrilling news is broached, it is usual to say Anga phulléta or Angak Kanto uttaita, Hair stands on end. 4erh pulukka (n. d) It is the first liquid food served in Malayali temples. It is as important to Malayali as Sambar is to Tamilians, and Dhali toya to the Saraswats. fescerenty Puliccakari (f. d) It is an unaltered mal. word which means a curry which is sour and which substitutes the Tam: Morkozambu. Prevalent in kera. only. To give an outline of preparation: Puliccakari is a side dish. which is served on ordinary days or during feasts. Steamed and peeled colocasia tubers are cut to proper size and stewed in a masala got by grinding coconut gratings, a little termeric powder with salt and green chillies and tamerind together. The semi solid masala which would look termeric yellow), is diluted to proper consistency and boiled and served. Seasoning with oil and mustard is done if necessary. In. T.N. the Konkanies have adopted the local name Morkolombo, because butter milk is added instead of tamerind as the souring agent. { pi (m. st) A mono syllabic word meaning pus. (skt. Purisam ). afer puli (f. st) A boil with pus. Some type of itches or seabies become big boils which if pricked will emit pus. (skt. Purisaki ) Takk pujari (m. d) One who does puja, or ceremonial worship. (mal. tam. can. pijari = officiating brahmin). (skt. puja karah or Purohita). Gea piijya (a. tat) Worshippable, highly respected. Generally parents and preceptors are entitled to be referred to by this term. A father-in-law deserves to be referred as pujya. ; Pujyam (n. tat) A thing to be worshipped or respected. In Kannada and In Malayalam it denotes zero, or cipher of arithmetic. It has no value and is therefore used to occupy empty places. Thus in 0.1 the integer place is vacant. Valueless zero or cipher is an extract from the Arabic sifr. Perhaps in no other language than Malayalam, the immense use of . this ‘O’ is so well understood that they have named it pujyam. worship-worthy. By itself, its value is nil, but place it after a numeral say _ 1, the value of the numeral is enhanced by a decade, tenfold. Every zero placed after will enhance it to the succeeding decade. Thus 100 = ten fold ten, 1000 = tenfold a hundred and so on. So the zero, though not a king, is a king-maker. This ten fold multiplying capacity is due to the existence of 9 units before a ‘10’ occurs. It was initiated by the presence of our penta dactile limbs. Suppose an ostrich of 3 fingers on each foot were to invent the integrals afresh, they would have 1, 2, 3, 4, 5, 10 where 10 would mean 6 of our present scale. 20, and 30 on the ostrich scale would be equal to 12 and 18 on our decade scale. Whatever may be the scale, zero retains its enhancing role and so it is called pajyam in Malayalam. In many of the Indian languages it is called sinyam, empty. In prakrits like Konkani it is sonne. There is a ban in Konkani to name things which are sexy. Accordingly the male procreative organ is unspeakable. So it is called Sonne or Sunya in Konkani (Kerala). ‘Mongo’ is the real word for it. Pujya pada is a highly respectable term used to refer great sages such as sankara pujya pada. ( Adi Sankara) YS puda (n. st) Cavity or a fold. Nostril (Nanka pida). (skt. Puta or sphuta) K6pu ailyari thogade manigancéyirn mrgancéyim nanka ptdarh tudtudétalim = When angry the nostrils of some men and animals would pulsate. GqaT pitana (f. tat) N. of a beautiful Asuri, wife of Pralamba, the chief minister of Kamsa. She had heard of the wonder boy of Gokula and wished to fondle Him. Soon the time for it came. It would appear that Pralamba, by the inducement of Kamsa, sent his wife Putana to kill the babe Krsna. She dressed herself ‘‘to kill’. Besides beauty, Putana had excellent erudition and convincing argumentative skill, but her preaching went against the philosophy of the Rsis and Bhusuras. When she reached Gokula, men and women stopped work and began to enquire each other who the celestial beauty was. There was no man nor woman to stop this noble lady of unknown precedence. She went straight to the babe (no one to prevent her) fondled the Lord with kisses with the exhilaration of one who attained the summum bonum. When the babe smiled at her and squirted a mouthful of milk on her face, she got horripilation. Her emotions broke the bounds of the body, and she fell dead. Bhagavata says that the babe Krsna sucked away her life or prana. It also does not fail to say that pitana attained the status of mother yasoda having suckled the miracle babe and that she attained the punya loka (Go-loka) attainable only through intimate devotion to Krsna (ii) Another opinion: Pitana anecdote is an allegory referring to ‘Sisu maraka’ diseases like atrophy, diphtheria and polio. Gr piraka (n. tat) (i) filling, satisfying. (ii) In pranayama, one nostril is closed and a deep breath of fresh air (Prana) is pulled in through the other. This is called Pirakam. In the opposite, the apana (air from the lungs ) is exhaled (Récaka) through the other nostril. Piravani = A supplement, addendum quit purna (a. tat) Full of, filled total. (ii) Complete, accomplished. (i) Parna Kumbha = full pot. (iii) Parna manna, Total heart or total consent. (iv) Parna Viramu, a fullstop. Total retirement. Complete Test. (v) Parnahati, Oblation with the ladle full, usually the last offering in a Héma. (vi) FAT purani, (f. tat) A filler (into bed sac). Silk cotton ( Bombax malabaricum). In Kerala konk. silk cotton is called Savari kapis. (vii) Purana boli is a special sweet in which sweet Cuna (a mixture of jaggery, coconut scraping and spice like cardamom) is used as the filler (pirani) between two thin folds of maida or bengal gram flour, and roasted on a metal plate, as one does with capathi qf parti (f. tat) Full-ness, satisfaction, contentment Maka jévan parti jalem: | was satisfied with the food. Sradha purti = Completion of the ritual to the manes; Vrata purti, Completion of the Vrata or vow. Sikvané purti, completion of education. qa parva (a. tat) (i) Being in front or before. Previous, Earlier than. Parva dina = previous or earlier day. Adrsta parvam = unseen before. (ii) Former, prior, anterior, preceding. Parva dsrama earlier asrama (state in life like Brahma caryam, Garhastyam ). Purva desu, East country or habitat. Purva Janmu, previous or earlier life. (iii) The first of a series. Initial. (iv) Ancient. (v) Purva desu, Eastern region. (vi) Parvikari, ancestors, fore fathers. ‘Parva’ has been konkanised as phude (Pirve) and phudem (Parvéna) in front, in future. The former word is in the vii case while the latter in the instrumental. Without realizing this, and without caring for the anuswara in the latter word, people use phude as a janus word having opp. meanings “Long ago and in Future’’. comp: (viii) a aH, work started but left over in the previous life. Previous life and its left-over karma are imaginary subjects scientifically, but are considered very important in Hindu philosophy. Without them the existence of an individual soul will be shaky. (ix) Parva paksu, the first half of a lunar month. (x) Parva Bhadrapada, 25th lunar mansion consisting of two Stars. : (xi) Purva Mimamsa, An inquiry into the ritual part of the vedas as opposed to uttara Mimamsa or Vedanta — (Jaimini). (xii) Parvaju, elder brother, pirvaja = elder sister. (xiii) Parville, ancestors. (xiv) Parva-likhita (lit) written earlier. Belief is that every event in a man’s or woman's life is predecided or pre-written (by Brahma, the creator) in the forehead of the individual. So it is called Brahmali Rekha (Brahma’s writings) or kapalantilo géro, the lines, or writings in the forehead. It is equivalent to fate. (xv) Purvdanuraga Vipralamba. aT para (a. H) complete, all, whole, entire, full, gross, total. Cerdan magginu kelléte dudda, Pira uppin vhelle bavsun. The father grabbed all the paise got by the child by begging. qft pari (v. tr. st) (i) to bury, (ii) to fill. To koiru phondu khondin pari = Dig a pit and bury that rubbish. Derlaé mukkari asillo phondu matti ghalun puri. Fill the pit Prolonged separation of lovers = in front of the house by putting sand. Péri at times has the same sense as Bhari, to fill, with this difference. In [Purdp, the main purpose is to make a thing disappear by burying. To make the rubbish disappear, or to make a pit disappear. In Bharap, the main purpose is to fill. Thus in filling a pit, the filler might be level with the ground, or it may remain a heap much above ground level, revealing the place of pit]. konk. piri is the parallel of the skt. pdra to fill, but in konk. the emphasis is on burying. Busbdsy matiydntu payu purlo. The leg was buried in the loose sand. Tippille akramana kalari, aneka saraswatani tangéle bhangar puirnu ghallem. During the time of Tippu’s invasion (of Kerala), many a saraswat left his gold buried. Bailen bammundk sovy4ni purlo. The wife covered the husband with abuses or buried the husband in abuses. (iii) Puri is the name of a deep-fried cake made of wheat flour or Maida flour. (skt. puri or purika (f). It is generally eaten with mashed potato. . (iv) Puri Jagannath is a rich and ancient temple city, “the city of Jagannath, on the east coast of Orissa. It is noted for its religiosity and sacredness as well as a tourist centre. Ratha yatra of the Nab-kalébaras, Jagnnath, Baldevo, and Subhadra, is a most auspicious occasion once in 12 years. The temple is swept on special occasions by the ruler of Utkala. Temple had been sanctified most by Chaitanya Mahaprabhu, living dancing and singing before the Lord Jagannatha. ot pio (a. st) Enough, satisfactory, Tavem dillélem dhana maka piro. The money given by you is enough for me. I am satisfied or (skt. Paraka = satisfying enough. Pur paro, does not mean enough and enough nor more than enough. It means enough unto the day; call it a day. It is said with a feeling of tiresomeness, disgust and aversion. Te cerda lagi purpuro jalem, | had enough with that child. I am dead tired of that child. Purosi jalerh 1 am almost tired; I had more than enough Piro jallolo, One who is overbearing with a feeling of “he is sufficient for himself’. One who does not take elder’s advice. One who has gone astray. Disobedient working autocratically. fer pisi (v.tr. st) To wipe, to extend, to make nil. (skt. Pusa, to net, to lessen). Phalyari baréilélem pisi = Rub off what was written on the board. Hatu varlak pusi, wipe the hand on the “pallav’’ of the Sari. Matya uddak dngsyén pusi, sponge the water on the head with a towel. Sunyan vattem pussin khellern. The dog ate licking the plate clean. Dudduva péta pussili, the box of money is wiped empty. Kuladhana pussilem, He wiped away the family treasure (made nil). Tilo pusio, the caste mark has smudged (intransitive usage). Punya puslem, the luck has dried (intr) J@ piilu (m. d) A wedge. (mal. can. tam., pi/a ) generally a pile is inserted into a cleft in order to increase the cleft. When some one does some tale bearing to split a friendship, the idiom used is Tane thayim vacin pilu dhavarlo. He went there and inserted a wedge = He did a secret damage or split Jy prthu (a. tat) (i) Broad, wide, spacious, expansive. Prthu nitambini expansive hips or buttocks (said to enhance the beauty of woman). (ii) Prolix, Numerous, Smart, Copious, Abundant. 228 Se prthu (m. tat) An appellation of Agni, Visnu and Mahadeva. Name of a king of Arya Vartha. He was the son of the materialist King Vena who was in turn the son of Anga. Vena was a powerful, and autocratic ruler who had little regard for the sages, during those Vedic days. He was given to hunting, and womanizing. So the Vedic Sage Atri organised a group of fishermen who were powerful during that time, and sent an ultimatum to the king to be generous towards holy men. The ultimum went unheeded and so Atri with his group marched into the palace of the King. Véna was bound and whipped to death. The choice of a successor was difficult. One of the sons of Vena was put on the throne and he proved to be a chip of the old block. He was therefore deposed by the Rsis and Prthu was selected from among the illicit children of Vena (Purana says that Prthu was created by Venas mother churning the thighs of Vena. (thighs are an allegorical reference to zenana or harem. Prthu then applied his whole military force to coerce the agriculturists to produce more; milkmen to produce more milk and he said that 1/4" of everything produced, belonged to the king. [Applying military coercion is described as ‘‘Prthu cultivated the earth with his bow and arrow). Prthu was the inventor of the world’s first tax system. By gifts he became popular with the Rsis. (The period was when Matsyavatar and Kurmavatar had taken place) A highly pleased Atri proposed Prthu for the Indra’s post. But Gotama Rsi vetoed the proposal because, Prthu, though he belonged to the Anga Rsi lineage, had chosen Atri as his Purohit. tent pettaro (m. indi) Ornament box, pyramidal in shape, with a square or rectangular base. The surface is beautifully carved and inlaid with brass corners. There was hardly a bride who did not get a pettaro from the mother’s house (Kular). At present they are considered antiques, or articles of curio, which cost a few thousand rupees. defer pettéyi (v. tr. st) to send, to despatch generally pronounced without the desinent i, pettéi ( ) (skt. Présa, caus: Présayati = sends.) Megéle Bailéka gavam Petéitam, I am sending away my wife to her native place. Some people use it as a double verb. Petoviin din I shall give you by despatch. (not directly or immediately giving, but shall despatch through post or a messenger). There petovin is a participial secondary verb, where as din ( f.t) is the primary verb. Dhadap, Petévap and balavap are synonymous having similar meaning. (Sending, Despatching). af petti (f. d. st) (skt. Péti, box). A junction box between two ends of an ornament. It is actually a small rectangular box, often smaller than segment of a finger, which is used to hold together the two ends of a neck band (say Pirduké phanti a wreathed band of tiny black beads) or a wrist band, or a broad kankan (bangle). The small metal box is stuffed with lac. During fixing, the lac is molten over a small flame or embers, and the two ends are passed thro’ opp. ends of the box. When the lac sets, the joint is made. (skt. Pitakam = a box). Rev Kittel in his dictionary gives or a chest or box. dE pettu (m. indi. st) A blow. (skt. Pitha, to injure). To distress or to afflict. Pettu pallo. Blow was given. Sudden mob frenzies, and exchange of blows are referred to by this idiom which lit. means “blow fell’. Lati charge and war of sticks, are also referred like that. Pettu padlo”’ was 6 péti” as a basket an idiom which we used to hear several time during the Aratu festivals of Tirumalai temple in Cochin and Ernakulam, esply. after sunset. aet petto (m. st) The pup of a dog, tiger or lion, [generally — the little ones of the carnivores]. These little ones are a complete epitome of the adults. The konk. word is framed after the skt. pinda, a complete miniaturization of the adult. This is not the case with the young ones of the herbivores. One says sinya petto, vaga petto, or simma peto, but no one says gaye petto, or bokodi pefto, not even Manisa petto. Human child lacks the teeth and moustache or beard. Some times a mother who tosses and fondles a child often calls it Bubba petto which means “My dear little man” deta (=) pettak or Pettan (ind. st) Because of (the. mode, or manner, or intensity, or prolixity or severity) of an action. (skt. Prthak or Prthaktvéna (ind) by the severality or individuality ). Usage. i) Jivanak kastha jallélya pettan to gavurn sodun camkdlo, because of the severality of difficulties to make both ends meet, he left the village for the good. ii) Bailen savillya pettak bamminu samisaru sodnu sanyasi Jallo. Because of the intensity of scolding administered by the wife, the husband left the household to become a sanyasi. iii) Apmanu sdahan natillya pettak tane pranahatya kelli. Because of the unbearability of humiliation he committed suicide. From the above examples, it appears that pettak or pettan is an ind. poposition to be suffixed to the vi case of a participial gerund to yield the iv case, with a meaning of “Because of’. Vide other po-positions like Pasun (skt. Prasnéna) and Pasavat (Prasaktya) which also yield the iv case. There is one other instance where Pat or pettak is met with in konk. Kandapat (canarese areas) or Kandapettak (kera.). This idiom is borrowed by konk. from the local dravidian, mal. tam. or can. Kanda padi. The dravid padi here is formed from the skt. Prati likeness or resemblance. The idiom means as (he) saw, as (he) pleased. (in fact without reason and rhyme). Sangille padi kari, Do as told. Dekille padi karsi. Don’t do as you please. asat pedavo (indi-onomato) pidpidevnco pedavo = That which wriggles is pedavo (lit wriggler)."N. of a type of fish, Sardines. Pid-pidé (v. intr) to wriggle. que pendeé (v. intr. st) To concentrate into an adherant semi solid mass, as for example, a consistency suitable to roll Did bedas. Pendévap (n) getting into a slurry or semi solid state. Dud beda is known in konk. as Did Pendém. When the milk contains water, its fat which separates on heating, floats as a scum on the top. This is called in konk. Dudak saya mandta. When all water has been removed by evaporation, the milk forms.a semisolid mass; that is pendévap. Sufficient sugar is added to this mass, which is then rolled into small size balls, Did bedas. (skt. pinda > pindate (pr.t) oat pemprém (n. onomato) A pipe, Nada swaram. (also called Nagaswaram) Sehanai, snake charmer’s lute; children play with a pemprem made by rolling a suitable green leaf into a pipe. Even a coconut leaf can be tightly rolled into a pipe. A bamboo reed can also be made a pemprém. st péja = (f. st) Gruel of rice, wheat or samolina, barley or sago. Anything of a drinkable consistency. (skt. péya = tat peja 4 At Rice gruel, A drink mixed with a small quantity of boiled tice. fe peti (v. tr st) To pound, to thump, to deliver heavy blows repeatedly. To ram (beat down). For the purpose there is a ram-rod with a heavy weight base at the end of the handle. It is lifted and allowed to fall repeatedly, Ramming is usually adopted to level a surface. Ram-rod is called in Konkani. peftano (skt. pitha = to beat (konk.) pettapa = pounding. péthanakah = pettano ] Te kudicerh nela pettik asa. The ground surface in that room has to pounded and levelled. Tugelo pettano eka dissak maka dissi ye? will you loan the ramrod to me for a day? = peda (a.n. d/st) (i) Narla péda, empty coconut without milk and kernals. (skt. Petéh = empty box or chest). To narlu pédu, that coconut is empty. (ii) Pimpalaé péda or Phansa péda: The foot of the hard and long-living trees like peepal and jack, will be stout massive structures. When the tree is cut, the plane top of the stump left, serves as a seat or resting place, or meeting place of gossipers. These massive stumps are called péda. If a masonry platform had been constructed around the péda, it is called pimpala Kattem. ( mal. tam. kaffa = platform). These structures are common around temple trees. (iii) Vanna péda. The pounding mortars used to de-hull the grains were single pieces of massive wood. The usual shape was that of two short cones fused together at their narrower ends, One of the end surfaces is flat, while the other carries the pit to hold the grains while pounding. While not pounding with a pestle, the massive Vana péda served as stool to sit over. So in ii and I], Péda means an elevated seat. (skt. pitha — Péda ) Svar pedavana ( n. st) Idli cooking vessel. It is in principle a steam cooker, and where ever steam-cooking is required (as in the case of Patrédo, Patali, Sandhana, Sanna khotto (itty in Kerala) pédavana can be used. (skt. pistha pakm, a cooker of dough. ofoe péndi (f. st) Oil cake after extraction of oil. There is narla péndi after extraction of coconut oil, 77/4 pendi, oil cake from Sesamum seeds, Bhuyim mdga péndi, peanut cake. All these are used as cattle feed. The Dravidian for Péndi is Pinnakka or Punnaku and strangely skt. has borrowed it as Pinyakam qarant paindara (f. d) Sugar. (mal. Pancasara, can: Panca dara ) ahs perpidém (n. d) Gate-house. The gate in front of a compound in Malabar used to be flanged between two roofed rooms, in almost all households, especially those of aristocrats. These rooms used to be the watchman’s abode, a guest room, a resting place for commuters where water, sambhar (dilute spiced butter milk) or panak would be distributed to thirsty commuters. In Malayalam this structure is called Padi (gate) + Pura or Pera ( shed or a small house) = Padipera. By a strange metathesis konk. has changed Padipera — Perpidém. ®t péra (n. Port) Guava fruit. Péri (f) guava tree. (Dutch, Peer, and Port Pear). tgt- (Fe) -(%)- pelo, peli, pellem (a/m.f.n st) The farther one. (skt. Pila is a verbal root to mean throw away and that has been the origin of the adj. pello etc. Konk. word does not lay as much emphasis on the throwing action, as on the distances. Peltadi is a compound of Pelli + tadi, the farther bank as for all adjectives, this word has all its declensions. viz. Pelyan ghali, throw away far. Pelyantunu vencillem, picked up from the farther one. Pellyali Sathi, umbrella of another. Pelydle uttarantd namgilo, put faith in the other man’s words. Tem pelyan sédi, Never mind that. Baileka Pelyan ghalli.Divorced or deserted the wife. Occasionally it is used to express exclamation. viz. Simmu, etamanu Iekkin marli pelyan uddi, pavlo havamh peltadi. Thinking that the lion was approaching presto! away I gave a long jump and reached the other shore. Par ghalap and Pelyan ghalap are two different things. The former is unconsciously losing or Sendap, while the latter is purposely planned throwing away. ae pélu (m, st) A ball. (skt. pe/aka, round like a testicle, current in Kerala konk. In Karnataka it is Candu or zendu, can. cendu, mal. pandu ). OS pesi (v. tr. (f). st) As ay, to cut. (fruits like mango) (skt. pia, to slice into small pieces. (as a noun) (f) Pési = slice or bit) Ambo pesica phude, tasika asa. Before slicing, mango has to be peeled (de-skinned) Genre péskaru (m. Parsi) A revenue officer of the Moghal times. teentfet peskati (f. d) Pen knife. mal. Piccati is a shortened form of Pisankatti. This is the source of the konk. word. [The same is also called péna katti. In ancient days pens were quills. They needed sharpening with a knife.] te pélé (n. d) Fine for a mistake or aparadham. mal. pizha has been konkanised as pélé. Used only in kera. konk. af pairi (adv. of time) Day before yesterday. (skt. purvédyuh fet paingim (num:adj) Five hundred. (skt. panca satam ) oditer paitrika (a. tat) Relating to the father. (skt. Paitrkam, paternal, sacred to the manes, Sradha. Gtaente pokkola (a. d) Hollow. A water bubble or a bladder. (can: Pokkul). GitfRt pongiro (m. d) Erythrina tree with thorns all over, popularly called coral tree, yielding parrot nose-red long curved flowers. No flavour in flowers. There is a skt. idiom kimsuke kim sukah kuryat = what can the parrot avail of on the Erythrina tree. There is neither flavour nor food in the flowers!! Leaves are trifoliate with long stalks and leaflets oval and elliptical. Because of its thorny body, it usually makes good fence posts. (Tulu: Pogare is the source word for (k) pongiro ). Prov: Kante kajiin pangirak potun dharita ve konai? Knowing the thorny surface, will any fool go and embrace the erythrina tree? atte pongolu (m. d) N. derived from the Desi verb Pongu to rise up. (tam. can. and mal. ). When rice is cooked, it boils over, and Dravidians consider it an important omen which portends their future prosperity. The spring up of the boiling rice is called Pongal and the resultant rice with little salt and spices like pepper added is called pongd/u. In tam. Nadu, it is celebrated with great eclat, and is observed to some extent in Karnataka too. Pongal festival is in honour of the Sun, the bread giver for all, when he enters the astral ae ponju 230 _ BING Pom sign of capricorn, which coincides with Pausa (Jan-Feb ) which will abound in rich harvest. As far as Saraswaths are concerned, there are two types of Pongal preparations, sweet and salt. The main ingrediants are the same for both namely rice and green gram dhal (50:50) mixed and cooked well. Spices like pepper and salt are added to the salt pongal known as Ven-pongal. To the Cakkara pongal (sweet) jaggery and sugar are added and spiced with cardamom, cashew nut, pista and grapes. If proper consistency is attained, ghee may be added and served hot, or it can be rammed and spread flat in a plate and cut into little squares or rectangles and served. wey ponju (m. d) A fire torch. (can: Panju = a torch) Ponjam Coru, Thief or thieves who moved out at nights to plunder, holding big torches in their hands. They set fire whereever they could, and struck terror in the minds of the poor villagers. Many of them had the temerity to send notice on the prior day, warning the villagers to be ready to welcome them with gold and money, lest the village should fall victim to their fury. Yet there was no one audacious enough to organize the village into a militant band to resist the robbers. The same is continuing even today. Present day dacoits living in the ravines of deep valleys are the echoe of the olden times Ponjaricora. Metaphorically ponjam coru is also applied to unscrupulous large scale cheaters in society. utefes potali (f.d) A packet usually of paper. (can: pofla, tam. patlam) when the size of the potli is big, one calls it potlo, ascribing masculine gender. aie pota (n.d) Belly (can: potta, stomach, paunch, womb ). Usage and idoms (i) Potam akantu ailo, got a shock in the bowels. (ii) pota Karap, making pregnant by illicit relations. It may be due to love, or solicitation by the woman, or a rape by the man. (iii) Pota anca ailem, pregnancy has been confirmed by the bulge of the belly. (iv) Pota kulkuléta, noise of air moving in the bowels. (v) Potaéntulenh kadap, (lit) taking out from the stomach. (fig) Taking out secrets from the mind. This is done by applying the four methods Sama, dana, bhéda and danda, of which the last one is most important. Tortures of the Ill degrees are applied, and the torturer boasts that he would take out even the mother’s milk from his stomach. “Amma momya dida pillélem sari bhair kadina’’. It all depends on the severity of the torture devised. (vi) pottak kottu ghalap, (lit) Putting a knot over the belly. To tighten the belt. To ration the food. (viii) Potantu ghalap, Killing the hunger. Eating something. (ix) Potanti ceppap, stuffing or ramming into stomach. Over-eating. Gluttony. (x) Potanti karnu ghallem or Mantrasan ghallem:- Put something of sorcery into the stomach. This is frequently done by people of low culture and no education. If A. wants to punish B, he goes to the village mantravadi, from whom he procures some food material subjected to black magic. It is fed to A, who loses his self will and becomes pliable to B. Whatever bad effect comes on A, it is all due to organic poisons added into the food rather than due to any black magic. The victim shows symptoms of madness. a One of the mellods of cure is to take the victim to a Cattan temple. Cattan is believed to be the presiding deity of black magic. It is the Dravidian version of the word Satan. In the temple, the priest pours some potion from a dirty looking pot into the mouth of the victim. After a few minutes the patient vomits (not due to any power of a satan or Cattan) due to the metal poison ( Verdigris) of the ill-kempt vessel in which the potion is kept. It is believed that the black magic food remaining undigested in the stomach ( for months?) is evicted by the ‘‘vomiting therapy’ in the temple. Cure is not sure, but here and there some one claims a positive result. This is prevalent in Malabar only. (xi) Poftari payu karap, (lit) kicking on the stomach. (fig) striking at the livelihood. (xii) Porta phati éki jalli, (lit) belly and the back have fused, together, ie. the stomach has disappeared by thinning. An extreme case of starvation. (xiii) Pdta phuglem, stomach has swelled up due to excess eating, or by excessive drinking of water, or liver enlargement. (xiv) Yaka kdlcem ekaci, Pota bharun jevtolo. He knows only one thing. He will eat stomackful. (xv) Pota bhandari, a greedy glutton. One who treasures the belly supreme. (xvi) potari cadap (lit) getting over the belly. (fig) Raped, © (illicit) intercourse. The term is not applied to husband and wife in bed. (xvii) Pota vadlem, = dholi vadli, developed a paunch. péota vadicém dennam. The disease of enlargement of stomach, happens usually in the little ones who are fed on excessive fat (like ghee). The actual thing that enlarges is the liver which becomes soft and big. (xviii) Pota vattéri ghallem. Stomach is illtreated by not eating in time and by eating rubbish when ever available. (xix) Potantu vojévun eta | feel nausea in stomach. Stomach is churning up. I feel like vomiting. (xx) Potanti pillam radtalim. Stomach makes gurgling noise due to hunger atefer or Wether potki or Potaci (f. indi) An adulterous woman. One who had illicit relation with a male pre-maritally or extra maritally. To call a woman by this word is a strong abuse. Potké pitu, another strong abuse, meaning a bastard, a product of adultery by a woman. [People wrongly call the child illicit. No child can ever be illicit. It is the relation between a man and a woman that can be illicit. The innocent child cannot be responsible for the parents act]. Utet potto (a. d) Deaf and dumb (mal. pottan, deaf and dumb ). ; potto musu, a gadfly which usually tortures the cattle. It can transmit diseases while sucking blood. alert potiin (pr. participle, v.tr. st) Embracing. (skt. puta to embrace. putayati. pr. t. embraces). While in skt. the root puta has all its tenses, in konk. it exists only as pr. participle. The pr. tense is constructed over this as pofun dharta = holds embracing, ie. by double verbs. Rasa khela velari Krsnan ani gopiyani helta, peltarm potun dharcaka aslem, During Rasa Krida, Krsna and gopis used to hold one another in embrace and dance. utent podgo (m. d) A frying pan. pronounced podgo in kerala. In Karnatak, they call it Kaili. While podgo has the shape of the lower half of a sphere, Kaili (dosai pan) p frying, and for preparing oil-smeared “‘Up-karies” olid). Up-kari is a mal, Samasa; uppu (salt) + curry = cooked vegetables with Karam and salt. ( Kaili is from Kannada ‘Kavli. Kavu = heat. Hence kaili = Hot plate). Grorsit ponjo (m. st) Great grand father. (skt. pra-pitamaha ). Ponjo is an indigenous konk. samasa: Purana + ten — (Puranjo) — Ponjo; Ponji, (f), great grandma. tu (m. st) Great grandson. (skt. Pra-naptr). ) Ponti, great grand daughter (skt. Pra-naptri) GTFAT pomma (f. st) skt. Padma is Konkanised as Pomma. Pommiati is equivalent to the skt. Padmavati. Pommakki is the Konkanised version of Padmaks/. Gretfer portani (f. indi. st) Taste of old. Decayed, Disagreeable flavour. (indigenous) Puradtani + Sani Poratani ghar porno (a/m. st) Of old (skt. Puratana, adj. of old). Ancient, decrepit, decayed arate pormdélu (polmédlu) (m. tat) Fragrance. (skt. Parimala, Fragrance, perfume, scent). aret porlo (m. tat) A stage of close contact, close i mingling. There is a custom come down from the Vedic times, according to which a saraswat lady who has brought forth a new baby, has to wash out the Porlo stage, or the stage of close contact of the earlier child with the mother. _ (Porlo nhanavap ) _ Any child in the Ist two years of its life should be in close contact with its mother. This bodily contact is the condition that develops a feeling of security in the child. On the arrival _ of a new babe, the earlier one has to yield place, namely _ the close contact with the mother to the yonger one. This _ is done by giving the mother, together with the earlier child, an elaborate bath, signifying that the porlo state has been __ washed away. It is believed that porlo is something like an evil spirit desiring always to be with the mother. If that spirit is not washed away by the Porla nhana, the elder | child which was till then fondled, begins to think that it _ has a competitor, and it develops jealousy and obstinacy, * so the belief goes. Porlo in skt. is Prktaka, the spirit of _ being in close contact. } Porlo also means close vicinity of anything. There are young children, and even grown ups who always haunt the vicinity : of hearth in the kitchen. They are a nuisance to the mother - or the cook and one can hear loud comments from the kitchen _ “Randani porlyantu bhovunakka re; Bhair Vic = “‘I say, Don’t haunt the vicinity of the hearth; get out”. Randani like a tom cat. arate poruti (f. mal. ) Peace, patience. (mal. poruti with the same meaning). us: Tajé nimithim poruti na. There - i$ no peace on account of him. This statement is made when some one is incessantly begging for something, or distrubs one by practical jokes and mischief. (tam: Poru = be patient). * Sinimak vhorcak cello poruti dina. The boy is pestering me _ to take (him) to cinema. Sejjar gharlya cerdivam ailyari, __ Magiri poruti assunné. If children from the neighbouring house come, there will be no peace. . WB pollo (m. st) Derived from skt. kapdla by the elision of the first syllable, which is common in konk word- formation porlyantu majoru assi bhovanté; Hovers about the hearth i viz. Aranya — Rana; Vrksa — Riku; Abhyantara — Bhittari; Mukula — K6lo; Ahankaru — Hankaru; Kittem — ittem. Elisions are exceptions to the Rule I. [Ref. word formation in AHK Gr. of the author). Polyari vajéitalorm, shall give a slap on the cheek. atqur povina (n. a) Code name for the numeral 4. For other code numbers, ref to ‘Code Numeral, p. 86 of A.H.K.Gr. by the author). Gtae povierh (n. d) Coral. (mal. Pavizham ) when konk. absorbs the syllable Zh from mal. or tam. it does so via the cerebral la. Pavizham — Pavjem, skt. Pravala = (k) Povlerh. ateat posko (a. st) One who has to be fed and nourished. Adopted son. (skt. Pésya, to be nourished. (Pésyaka — Posko (k). Grad poltém (n. indi) A side dish made by cooking shredded plantain stalk in water spiced with tamerind, salt, chilli powder, turmeric and macerated bengal gram dhal. This can be used in place of Toya or Sambar. Some people use this word to designate raw mixed vegetable salad. Why is it named pojtem ? because all plantain stalk shreds will be seen floating or swimming over the surface. (skt. plavitim, made to float — (konk.) Polterm offerte pokiri (a. d) A profligate, Prodigal fellow. Pokiritana, Behaviour of a Pokiri. (can. mal. tam., pOkiri = vagabond ) ag ponga (n. st) A hump; a protuberance on the back, like that of a camel. (skt. Pungam = a heap) A man with a hump is usually nick-named by children Ponigaé mamu = Hunch-backed uncle. ote ponda (n. st) Near abouts of the foot. (skt. Padantikam. Madyé pondak rabsi. Stand not at the foot of the coconut palm. Pidyd ponda, the foot of the coconut leaf. The central rib of the compound leaf is flattened at the foot and ends with an arched claw with which it was attached to the palm tree. Ghdara ponda, the foundation of the house. Pondam soddap or Khondap searching or burrowing under the feet. Prying into your secrets. That is the art of a detective who makes too many personal enquiries and makes himself unwanted to everybody. ate pédi (f. d) A local measure to handle grains. (can: Padi = a measure of capacity, equal to half a seer). (ii) it also means threshold; Humbar in Konkani. In mal. and tam. padi, or (vasal padi). (iii) In olden times, wages used to be given in kind measured by Padi. So the wages came to be known in slang ‘*Podi mejata”’ in konk. and Padi alakkunnu in mal. and tam. atg podu (m. d) A band, a strand, a division. (can: podu = split division). Sarpa/é pddu tuntlo. A strand of the chain broke. Nevalyd podu, A band of the Nevalém (Nabhi Valayam = a belt around the belly at the navel level. Tine tini podam sarpali ghalyaé she has worn a three stranded long-chain. Tém d6ra tini podancém kim cari? \s that rope made of three strands or four? ator ponosu (m. st) Jack fruit. (skt. phanasa) Ponsa raku, jack tree or ( Artocarpus integrifolia ) Uiq pada ate poda (n. d) A hole in the ground, (usually made by a rat but eventually occupied by a snake, who had made a feast of the rat. (mal. potta, tam. Puttu; can: Pudugu = a place to get in and hide. Konkani has borrowed from the local vernaculars. Before borrowing, the olden konk. used the word Bila (from skt. Bilam a cave, or hole). Divada bila, Hole of a yellow snake. Vindura bila = Rat hole. pops ( onomato) To hide. (lit) go go (in vernacular ) (disappear or get lost in Bala bhasa) (mal. and tam. po = to go, to get lost or hide). (ii) Female genital has been named as poppo in bala-bhasa. ata poyam (n. st) The base of an areca palm’s leaf which attaches to the palm by clasping around it by its long and expansive thin but tough base. (skt. Pravara = over-coverage ). Its uses are many. (i) It serves in nature to wrap or over cover the neck of the palm and hold the long heavy leaves stuck to the neck of the tree. Being long and expansive and tough and thin, it is folded and pinned to make large rectangular use-and-throw away receptacle. These receptacles are very useful as bed pans to collect the refuse during the deliveries of women. The new born child itself is placed in it before giving it a wash or bath. Other materials such as the placenta to be thrown away are collected in other similar vessels which are called Biri (sing) or Biriyo (pl) (Probably from the mal. viri = to spread) The Poyam has to be soaked in water and beaten to spread before stitching into Biri. Prevails only in Kerala). (ii) Smaller size biriyo find use in Malayali temple feasts to serve Pulka (similar to sambar), and payasam. Not used in Saraswath temples. (iii) Some tribals, esp. Ulladas of Malabar use it to collect food from households, and also use it as “‘eating plates’. (iv) Choppers make a type of conical hat out of poyarh utter poyi (f. st) The sheath (dry or wet) which covers the whole inflorescence of a coconut palm. (skt. equivalent is Praroha, the scion, the sprout, or a new shoot. Originally the word meant the whole inflorescence with the sheath, but gradually it has come to mean the dry sheath. It is only of fuel value. On soaking, the dry sheath becomes a little pliable, and there are some who make a toy boat out of it, of the type of malabar race boat (Odam). Toddy, a country liquor is tapped from the green sheath on the palm, before it breakes to expose the inflorescence. A toddy chopper gets up the palm, sits on a firm leaf, cuts the tip of a sheath. He then beats it, (usually with a dog’s or a buffalo’s bone of the front legs) from the base to the tip, for 15 to 20 minutes. He then slightly pulls it to a slanting postion and inserts the chopped end into a mud pot well secured to a leaf. After a few days, a quantity of fermented liquid is collected from the pot. If the tapper does not want it to ferment, he applies a little lime (cunnam) to the tip. Unfermented sweet toddy is sold as padani. T.N. has an industry for making and selling padani in bottles as a sweet drink. ate poru (m. st) A boy kept as a pet, or a constant companion. (skt. Paraka. vPr, Parayati = closely assists. Parayati iti paraka). A boy who is pleasing and satisfying). Mhantarayyélo Poru:- The old woman’s pet boy. There are several folk stories in which a clever and intelligent poru creates and solves problems for the master (like the Jeeves of Wodehouse ). ate porum (ind. adv. of time. st) Last year. (skt. Paruta. X this year = (k) Avandu (skt. dmuta.) ate porarum (ind. Adv. of time, st) Year before th last. (skt. Parari) alte Pordbu (m. st) Prabhu, a surname among saraswat’s. [app. 80 Surnames or Paykem] ate polu (—li) (—la) (m/f/n. adj. st) Empty (skt. Pulakam, hollow, useless,) Shrivelled grain = Pola bhata. Any shrivelled pod. Badamb pola, The almond is empty inside. Tagélim uttaram pura polam, His words are all empty, without substance. Narlu polu = Péda. Coconut is empty. Avandim biyala muyyani khavun pola kellem = This year’s seeds were eaten by ants and made hollow. : utat povam (v. intr. st) to leak, to sprinkle down. (skt. Pinva, Pinvate, sprinkles + (k) Pevanta, pronounced as Povanta ). us: Pavsu pallyari ghara povanta. When rain comes, the roof leaks. Tém aidana povanta, that vessel leaks. Ref to 199 in the author’s Dhatukos) Navém ghettallem sattem povanta, the newly got umbrella leaks. arg fer poséi (v. tr. st) To rub, to scrub. (skt. Prea to bring into close contact with. (Prktam) Tane hata poSovun marlem eka thapat, Rubbing both ( palms) hands he delivered a slap. Paya poSavunaka, Tém avalaksana. Don’t scrub your feet. (Don’t cycle in the air) That is a bad habit. (inauspicious omen). ate posa (v. tr. st) To nourish, to bring up, to keep, to maintain. (skt. Pusa — Posati or Pusnati pr.t) To eka alsatian sinak posita. He keeps an alsatian dog. Possika gati natillém tiné eka cerdak viklem. She sold away a child, having no means to maintain it. Tuka canga Karlin possita ve yejamanu? Does the master look after you well? atfes or attes poli or Boli (f. tat) A type of cake. alae poléru (m. st) A plate, a tablet, board or plaque. Initially the word was applied to a plate loaded with fruits (as on marriage occasions). Phalaridha —> Paléru. In course of time, it is now applied to any plate or board with or without the fruits. Utast polo (m. st) Thin rice “‘paper’’ made from dough. The rice is soaked and macerated in a wet grinder, necessary salt is added. Definite quantities (a ladleful) of this thick slury (dough) is spread on a very hot plate; it gets roasted into thin plate-like structures. (Hence the skt. term Phalahaka, plate-like structure) —called Dosa. mal. tam. can. Dosé, A spongy perforated cake made of rice flour. Prov: Sejjar gharlya bailen kellélya polyank. otte naim. Dosai or Polé made by the neighbouring woman have no pores. (From this side, the other side is greener) at (g) WaT pormsavana ( Pumsavana ) (n. tat) A ritual to be conducted in the IlIrd month of pregnancy while the pregnant girl is in the husband’s house. This is the second of the 16 Samskaras which a Saraswat brahmin is expected to perform, the first one of course is garbhadana. The purpose or aim of Pomsavana is to beget a son, and to remove all obstacles (aristas) which come in the train of pregnancy. [app. 99 Pumsavana 2nd of the Sodasa Samskar] Wf pra (abridgement of Prakrsténa, excellently, superbly. Thus Prarambha aru = Prakrsténa drambha = excellent ning, fatra sira = Prarambhasura = A person highly ic to start with (ie. he would there after fall back). bdha that which is well started but deserted there after. is more meaning than this in the above sentences. pdha generally means Karmas or actions commenced in a previous life, and before they could be completed, death had overtaken the man. When he takes birth next time, his first charge is to complete what was left undone. The new life starts with the old (previous) life’s residue. Science has no evidence to the existence of past and future lives. Scientist says Karma theory is a soporific administered by the feudalists to the gullible commoner. Whatever happens, one has to blame one’s own actions in the present life. Weet prakatana (n. tat) Act of manifesting, disclosing, unfolding. Vadina Kortantu adhara prakatan kelle, plaintiff produced evidences in the court. Wert prakisana (n. tat) Bringing forth into light, Manifest, Publish; Disclose; announce; Declare. PrakaSaku , Publisher. Wenre prakaru (m. tat) Manner; Mode; Fashion, Sort, Kind, Variety and Species. Bahu Prakara, manifold ways. Il case Prakaran, and the vii case Prakarim are indeclinables, adv. of manner, which find wide use in the dialect. Tya prakarim tane ullovuncanik, aikatalyank santdsu jalo. When he had talked in that fashion, the audience became happy. Bavsun sangillya prakaran sikkunik taka pariksentu ulkrsta vijayu mhello. When he studied according to the manner told by the father, he got a brilliant pass in the exam. watt prakirti (f. tat) great fame, large name or reputation. WATT prakhyatd (a/m. tat) Renouned, celebrated, recognised, Acknowledged. wef prakrtu (usually pronounced in konk. as Prakurti) (f. tat). Natural condition, or disposition. Natural temper. Nature in toto. Behaviour. Whe prakurstu (a. tat) p.p. of Pra + krsa (i) Distinguished. Excellent, Eminent, Exalted. (ii) Lengthy (lit), elaborate. geraur praksepan (n. tat) Throwing, hurling, pouring over. We¥ pragalbhu (a. tat) Bold, Confident, Daring, Brave, Intrepid, Ready wit, Audacious, Arrogant. Weavg pracandu (a. tat) vehement. excessively violent, fierce, very hot, bad-tempered, terribly wrathful. Pracanda Bhanu, Blazing Sun. Pracanda Asoka. That was the name by which the Buddhists referred to the great emperor before he turned into a Buddhist. Probably it suited him for all the violence that he spent in the Kalinga War. But the moment he became a Buddhist, (mainly due to the influence of his wife VaiSali and daughter Sangha mitra ) they referred to him respectfully as Dharmda$6ka. Wars pracaru (m. tat) Going forth, currency, prevalence, use, circulation. pracétasu (m. tat) N. of an ancient sage, and Law-giver. [app. 100 Pracétas] He was also functioning as a Varuna. Varuna is a misunderstood term; people misunderstand it as the name of the Sea God, the overlord of all oceans. There has never been such a single man. There have been several Varunas. Kubera was one. After computing all information varuna was not more than a customs officer, at a sea port. [app. 101 Varuna] yareat pracodana (f. tat) An urge, instigation. (abstr. n. of the VPra+cuda, to drive forward. WaT praja(f. tat) (i) Procreation. propagation of species, generation. (ii) Offspring, progeny, (iii) Posterity, (iv) Subjects (of a king), people, man kind. Praja pati, a procreator, a minor Brahma. Prajadhyaksu, Sun, Daksa: Prajantaku, yama, the God of death. Praja tantu, Lineage, Line of descendants, race. Prajatantum ma jahi = Break not thy lineage = Don’t fail to procreate a son, is an injunction to the Brahmins of old. Wal prajna (f. tat) Knowledge, awareness. discernment, sanity of brain (Svabddhu in konk.) Prajna Vantd (a) Wise, intelligent, learned. Gory Pranayu (m. tat) A leader, guide. Confidence, Intimacy. Love, fondness, attachment Pranaya Kalaha, Lover's quarrel. Pranayi, a lover of husband. Pranaya kopu, Feigned anger of a mistress. WUra Pranava (a. tat) (i) A mono syallable pronounced “Om’’. (ii) An Epithet of Visnu, supreme being and of Nada Brahmam. ie. if the supreme is to be represented by a sound, that is ‘‘Om’’. (iii) Always fresh. Always young, ever youthful. It serves in the Vedas as a New Start, the counter-part of full stop in English. It has evaded intellect so far as to why of all the mono syllables “Om’’ alone is chosen to represent the Supreme. A simple objective exploration is that ‘Om’ has crept into Vedas to represent a new start, a fresh chandas. ie. Every fresh chandas is initiated by ‘Om’. Vedas were commissioned by the Rsis and their disciples studied them by heart. Authors are perfectly oblivious of their aiithorship and declare them to be revelations, at any rate a-pauruseyas, not made by men. Such complete oblivion about the thoughts and speech could have happened only under the inebriating influence of the soma juice; this inference is most difficult to escape notice, especially because this intoxicant has been praised in the Vedas on a par with Agni and Indra. When the bowels are full of this juice, an eructation like “Om” may erupt out followed by a chandas. That is how “Om” became practically the ‘‘fresh start’’ in the Vedas. Then it was transposed on the Supreme because the Supreme is ever fresh (youthful, never ageing). WTA Pranamu (m. tat) Obeisance. This may be offered merely by words or with words and folded hands in front, or by falling straight at the feet. The last action is called sastanga namaskar Wary pratapu (m. tat) Flowing heat, radiance; splendour, brilliance, dignity, majesty, glory, courage, valour. ofer prati (ind. particle) As a prefix to verbs: (i) towards, in the direction of. (ii) Return, back again, (iii) in opposition, against. As a prefix to nouns: denotes extreme semblance. viz. Prati amma, Prati bapa or Prati Phandsu pronounced in konk. as Pirti amma, pirti bapa, pirti phonosu (pat ponosu ). (iv) A faithful copy of a document is called a Prati ( Exactly similar to the original ). Ufagt Pratijna comp: Pratikar, Revenge; —kila, hostile; —Kriya, tit for tat, Retaliation. : The opposite of Prati is the particle Anu, viz. anu kula, favourable. : F Prati has the meaning of “‘Every’’. Prati din, every day (ind) Prati dhwani, Echo.; Prati nidhi, Representative; Prati Paksu, opposition party; Pratiphal, Reward; Prati bimba = Reflection. Ufa We - Pratipada. The first day after the New moon of a lunar month. Here Prati has the meaning of Prathama. Pratipada is called in konk. Padavo fag Pratijna (f. tat) (i) Oath, Swearing. Declaration, a promise. (ii) a vow. There are one or two classical pratijfias, which come uppermost in mind when one comes across the word pratijiia. They are (a) Bhisma pratijnia, (b) Pancali pratijna (c) Bhima pratijna [app. 102 Famous Classical Pratijnas] oferater pratipatti (f. tat) Getting, acquiring (ii) Knowledge, conscience. (iii) Resolution, determination, (iv) Respectfulness, Distinction (a) Vagarthaviva samprktau vagartha pratipattayé (Raghuvamsa. 1.1.) = In order fo achieve proficiency in words and meanings, (I pray unto Siva and Parvati) who are ever linked together like words and their meanings. (b) Cello sikkun sastrantu pratipatti pavlo. The boy studied and achieved distinction in Sastras. (c) Taka Vijrianantu pratipatti asa = He has distinction in Science. oferat pratima (f. tat) An image, Likeness, Statue, resemblance. Reflected image. (Pratima Candru = reflected moon). ofeterter pratilipi (f. tat) Transcription. Word for word copy. ofan pratiloma (a. tat) (lit) Against the grain or hair, contrary to natural order, inverted. (ii) A marriage contrary to caste. A mother of higher caste (brahmin ) and a father of lower caste ( Ksatriya). X anuloma = a marriage observing the caste rules. ie. higher caste father and lower caste mother. (a brahmin father and a ksatriya or vaisya mother viz the marriage of Nambudiri brahmins with Ksatriya women in Kerala). ofcarg prativadu (m. tat) Reputation, Disputation. UAT pratistha (f. tat) (i) Fixity, stability. (ii) Resting position, Inhabitation (iii) Grha pratistha = Laying the foundation of a house. Fixing the site of a house. (iv) Bimba Pratistha, Installation of an idol or a deity. pratisara (m. tat) Going behind, or against. X Purassérah, Moving forward or along. otereet pratihata (a. tat) Killed in revenge. Killed while parrying or hitting back, or resisting or opposing. (ii) Beaten back in war. Wetter pratiksa (f. tat) Expectation, anticipation, waiting for, hope, observance of a vow. Rati bara ghanto peran bamuna pratiksa karun baisali baila. Anticipating the husband, the wife waited till twelve O’clock at night. Weaet pratyaksa (a. tat) (i)Visible to the eye. In very presence of. Before the eyes. (ii) distinct, Evide clear. us: Rakta candana ruku udkantu budtaé manu tane pra kellem. He visibly demonstrated that the rose wood si in water. All cases of this word are in use. viz. pratyakasak pratyksan,pratyaksanti etc. Way pratyayu (m. tat) Conviction, settled belie conception or opinion. (ii) A prefix (viz Prati in pratyaksa) or suffix (as prati in Varam prati) (iii) A particle (affix) to be added to nouns (and adjectives) for getting the declensions (cases) Affixes to be added to the verbal roots to obtain the tens and moods forms. Thus Kari + ta — Karta = does. Kari + in — Karin = shall do. Uc pratyuta (ind. tat ) On the other hand, on the contrary. us: Talo sukkelyak uddak dillélern vhéde upakaru sangtati; Pratyuta tane dillélem hatya bagék visa tam. Offering water to the thirsty is said to be a great good turn, on the contrary what he had given was poison to kill him. UeqeletT Pratyudaharana (n. tat) A counter illustration. An example to the contrary. TFET pratyudharana (n. tat) Raising up again. Opening a closed issue. Rennovation. oe pratyéka (a. tat) Each, every single one Pratyékam (ind) one by one, one at a time, severally, singly, in or to everyone; especially, specifically. Tum hem khabhar sagatank sanga, pratyekam Ramanka. You tell this news to every one, especially ( specifically) to Rama. Wa prathama (a. tat) The first, the foremost, earlier. The konk. pronunciation is Purthama. (Some pronounce it Murthama ) (i) Purthamallo. The principal, the chief. Prathama mantri, chief minister or Prime minister. (ii) Purusa = ‘person’ in verbal paradigms of grammar. Engl. gr konk. gr. First person I Uttama purusa Second person you Madhyama purusa Third person He Prathama purusa (iii) Prathama : The first date of the lunar month. It is pronounced in konk. as Padavo (skt. Pratipadam) (iv) Prathama upacara, First place of honour during any important function. It is in recognition of greatness by all people assembled during the function. Nominating one from the audience for the prathamdpacara is like choosing a president for the occasion. In the yagna to produce a Varaha to kill Hiranya, Bhrgu chose Visnu as fit to receive the prathamopacaru. During the Rajasuya yaga of yudhisthira, Krsna was nominated by Bhisma to receive the honour. That was contested by Sisupala who pointed out that Krsna was neither a king, nor a member of the high caste, nor an elder in society, in every respect unfit for the honour. In the fight that ensued, Krsna killed Sisupala. wefarorr pradaksina (f. tat) Circumambulation of atemple — or deity, generally from right to left (clock wise) the purpose of which is that you keep your right side always towards the object which you are circumambulating. pradarsana (n. tat) Demonstration. Exhibilition, An exhibit, a show-piece. This word has come ) phidar, the frontage (of a house). elo predipa (m. tat) Bright light, excellent lamp. As | proper name, the “Light or ornament of the family’ just | Kula dipa. At the end of a word, it means that which lightens or elucidates, esp in the case of lit. works. Kavya pradipa or Bhasya pradipa. praddsa (a. tat) Corrupt, bad. As a noun— {i) Sin, offence. (ii) Evening twilight. Pradosagama, Jightfall, (iii) N. of a Vrata in worship of Siva, called Pradosa ~~ Wert pradhana (a. tat) Chief, Principal, Pre-eminent, dhani, A close companion of the king, a minister or a ellor. A state used to have 17 pradhanis. It also denotes the head of a village. WOM Pranasu (m. tat) Total diappearance. Destruction. gay prapancu (m. tat) (i) That which is spread out ‘expansively; (ii) Prolixity, Diffuseness (iii) The universe. (iv) Diversity of creation (v) Deceit or illusion. - WOF prapannu (a. tat) A refugee, one who sought a j gesort. WHS prafulla (a. tat) Abounding in flowers. Covered with blossoms. Wael Prabandha (m. tat) A connection, continuous discussion or narrative, a composition, a treatise. _‘Weet prabala (a. tat) Prevailing, Predominant, Strong, Powerful, Mighty. Ws prabudha (a. pp. of Vbodha —st). Awakened, Roused. (ii) Wise, Learned. GUT prabha (f. tat) Lustre. At the end of compounds — Shining like. viz. Candraprabha, shining with the lustre of the Moon. Dipa prabha, Luminance of the lamp. ( measured in candle power) Prabhakara, Sun. Prabhalaksmi, Splendour of light. Prabha ’ mandala, Prabha valaya = Prabhaja, Halo. It is supposed that a halo engulfs every God. So the idols are made with a circle behind them or behind their head only. _ We prébhavu (m. tat) Origin, Birth, Source. Akincana san prabhava sa sampadam (Kalidaisa) Though himself a pauper, the source of all wealth was He. (kum.sam. chapt. V. sl. 47) WT prabhavu (m. tat) Manifestation, Presence, Birth, Appearance. guferey prabhavisnu (a. tat) Pre-eminent. Mighty, Lord, Master. | WTd prabhata (a/n. tat) Shone bright. Has become clear (bright). (noun) Dawn, Morning, Day-break. i WY prabhu (pronounced in konk. as Pordbu) (m. tat) Lord, Master, one who is capable. Noble. Prabhu prahartum mayi nantakopi, | kalidas-Raghu vamsa ). Marik maka Yamak _ sari dhairyané (konk.) = Even the Antaka (God of death) is not capable of killing me. WATE prabhisana (n. tat) A good long speech. A lecture _ On a topic. A long discourse on some puranic event. * Pcl wat prabhutam (adj. pp. of Pra + VBhu ) Much. Abundant, Numerous. Wyft prabhati (f. tat) Source, Origin, Sufficiency, Supremacy, Lordship. Wat pramatta (a. tat) Excited, Drunken Intoxicated, _ Activated by passions. Waet pramathan (Churning, Fermenting, Pramatha. A type of goblins who are the attendants of Siva, or Ganapati. Hence Pramatha natha = Siva or Ganapati. Pramathalayam, A hill. garter pramathi (a. tat) That which stirs about. Agitator. Cancalam hi manah krsna, Pramathi balavat drdham Gita. 6, 34. (ii) N. of the 13" year of a cycle of sixty. WATT pramana (a/n. tat) (i) Standard, authoritative, Evidential, fit to be admitted as testimony. Pramani karan Authentification, Standardization. (ii) (As anoun) a measure in general, size, extent, magnitude. We pramada (m. tat) Joy, Delight, Rapture. (wave) Pramadda (m. tat) Rapture and joy. Madness intoxication, negligence, carelessness. (WATE) Pramddakam (a. tat) Giving joy or rapture enjoyable, intoxicating, making one negligent, derelict. WAEIT pramadvar4 (a-(f) tat) (lit) careless, Inattentive N. of the wife of Ruru, a powerful descendant of Bhrgu. (app. 103 Pramadvara] Moving as a free spirit in the forest, she was pricked by a poisoned nail. She would have died, but for the fact that Ruru volunteered to give his blood to her. The world’s first blood transfusion was then conducted by a gandharva, and Pramadvara was saved. Ruru carried a grudge against the Nagas who planted the poisoned nails to catch deer. gant pramarjanam (n. tat) washing, cleaning (In konk. some pronounce it as Parimarjana) wiping away, scrubbing off, Pije kindi parimarjan karun sudhi kelli. Kindi (a vessel with a spout) was washed and made clean. gftrert pramila (a. tat) (lit) One who tightly closes the eyes. X Unmila. One who is weary or under lassitude. A female proper name. wyfedt pramudita (participial adjective, tat) Delighted, Happy, Pleased. Pramudita. A female name. Krsna addressed Radha in Git. Govindam as Pramudita vadane hrdayanandance! war prameya (a. tat) Measurable finite. (So the infinite is called Aprameya or immeasurable ) Conclusion. A theorem to be proved. A topic to be discussed. wae prameha (n. tat) Urinary troubles including diabetes, stones in kidney or urine. WA pramukhu (m. tat) Chief, Principal, First and foremost member. A respectable man. Leader. Waqq prayatnu ( m. tat) Great effort, exertion, endeavour, perseverance, Activity. cel/ék dnca hadak tine kallélya prayatnak sima na. There was no limit to the efforts that she undertook to bring up her girl. (Watq) Prayasu is more or less a synonym of Prayatna; It means exertion, difficulty, and labour. (Noun from the Vprayas = to toil). Wany (m. tat) (i) A great and prolonged sacrifice. (ii) N. of Indra. (iii) Prayaga N. of a celebrated pilgrim place in Allahabad. The sanctity is due to the belief that Ganga, Yamuna and the invisible Saraswati have their confluence at Allahabad. It is deemed to be the Triveni Sangham. WauT Prayana (n. tat) Starting, Departure, a journey, Advance, March (of an army). (ii) Final journey from the world. Death. ; Mayi prayanabhi mukhe ca vallavi, stana dvayi ... (Lila Suka’s Sri Krsna Karnamrta. canto III sl. 37). WI prayukta (p.p. of Pra Vyuja) (a. tat) (i) Yoked, applied, employed, harnessed. (ii) prompted, urged, instigated. (iii) Closely united, compact Prayogu, application. Employment. Astra prayogu = Discharge of arrows. Aiduvam—, Employment of weapons. Vokada —, prescription or use of medicines. Kausala—, employment of short cuts or expertise of the trade. Praydjanu use. Tya cellyanimittim kaim prayOjanu na. There is no use with that boy. (That boy is useless). Uetry pralambu (adj/m. tat) Pendulous, Hanging down. Pralamba Késu = Long hanging hair (ii) N. of a prominent minister of Kamsa. He went to Gokula to kill the divine boys; In the guise of a villager he joined the group at the time when they were playing in single combats. The wager in the combat was that the defeated should Carry the victor on shoulder. Pralamba engaged himself with the big-bodied Balarama, and got defeated. As per the wager, he carried the big boy on the shoulder and ran to a distant solitary place. Balarama could see Krsna gesticulating to him from a distance, to deliver blows on the head of the stranger. With two fisticuffs on the temple, Pralamba was finished by Balarama. (ii) Dependants. An object like garland hang down from the shoulders. The object from or on which it is hung is called pralambana. Metaphorically it can be applied to the master-servant relation. A classical example was that of the courtiers who used to address Akbar the Great, as Alamabana. (iv) A prolonging matter or Slow-moving affair. Wety Pralayu (m. tat) Deluge (Pron.in konk. Pra/ayu ). Dissolution, Destruction of the world by deluge, at the end of a kalpa. Teity pralobhu (m. tat) Cupidity, Greediness, Covetuousness, Seduction. Wad pravacana (n. tat) A serious speech; Declaration; Teaching; Exposition of something esoteric. Interpretation; Eloquence; Religious discourse. Wadar pravartana (f. tat) Happening, coming to pass. Pravarti, Activity, Business, Behaviour. conduct. Wars pravadu (m. tat) Declaration; Proclamation;Spread of rumour. (ii) Discourse; Debate. WATE pravahu (m. tat) Carrying forward. Flowing or gushing forth of water, or air or any fluid. Wags pravalam (n. tat) (i) Young shoot on a plant. (ii) Coral. The tatsama word has been Konkanised as pavalem ( Pavlem ) Pavlya kaddi A shoot or a stick of coral. — Kido, coral insect. — Bhasma, coral ash, calx in Ayurvedic medicines. FATE pravasu (m. tat) Sojourn abroad or in any dis place. There is the proverb “Aho nu kastam satatam pravasa.....”’. Aho! it is diffi ] to continuously live away from home. (ii) Exilement. (ii) Foreign residence. Warg pravahu (m. tat) Torrential flow. Gangéco prav. nirantara Jallolo. The flow of Ganga is relentless. wettuy pravinu (a/m. tat) skilful, Clever, Proficien: Erudite. Wete Praviru (a/m. tat) Heroic, Powerful. Tay pravésu Entry, Entrance, setting on (of a chara in drama) “Ani Lankalaksmilo pravesutam"’. Now follo the entry of the character called Lanka laksmi (in a kali). Darter pravrajita (a. tat) Gone abroad. A wanderi mendicant. Great Dattatreya was a parivrajaka. A pupil o jain or Buddhist mendicant is also called a parivrajaka. FTAT prasamsa (f. tat) Praise, flattery, eulogy, (ii) Fame, glory. Prasastu, renowned, extolled, Laudable. Prasasti, Renoun, Gone abroad. Atma—, self praise. Can be a great blot in one’s otherwise good character. Hence it is to be condemned. Subhasitas say. ““Sukkai na sowbhagyai na méliika Swayam swaguna varnanén. Mélat kim stikha purandhrika Kellyari swahastani svakuca mardan | Neither pleasure nor luck can be had by praising oneself. Can the matron expect to derive royal pleasure by pressing her breasts with her own hands. . weit prasamita (a. tat) Tranquillized, Appeased, Quenched. quelled. —_—_ ee - UXT prasnu (m. tat) A question. An enquiry. Interrogation, query. Prasnothara, question and answer. Dialogue (ii) Study of omens. Probing into futurology PGE prasantu (a/m tat) Calm, composed Tay prasangu (m. tat) (lit) union, Association, Meeting, Discussion, A lecture. Peroration. Interaction, Preaching. Wah praskta (a. tat) One who is attached. Excessively fond of; devoted or addicted to; Contiguous. Waa prasanna (a. tat) Happy; Settled down; Bright and Pellucid; Gracious; Propitious. Kindly. : Wag (Taft) prasavu (m) (Prasiti) (f. tat) Delivery, generating, proereating, Bearing young ones. More popular than the tatsamas in the dialect, is the word Balantiro, everything concerning child-birth. Wats prasadu (m. tat) (lit) Settling down, clearing. ( pract) A portion or a remnant of anything, food or fruits offered | as ob.ation to a deity, Also called Naivédyam (Nivéditam ). It includes Anugraha, and Krpa; it is deemed pure and clean. WaTasp prasidhaku (m. tat) Promoter, one who accomplishes or decorates. prasidhu (a/m. tat) Accomplished, established, , notorious, Renowned, celebrated, Prasidhi. nent, renown, prasirand (f. tat) Spreading, publicizing, — Mantri, publicity minister. © prastaru (m. tat) Strewing about. Spreading Raga } in classical music, Alapana. (ii) Bed or couch. ternative, Vistaru ) QEATEAT prastavana (f. tat) Causing to praise. To mention lo speak of. Introduction, conversation on the topic, Preface. ond prastuta (n. tat) Going forth proceeding. (ii) An nedition, A journey, Departure, March of an army. The it of an army. Pr trayee (lit) Three routs ( for realizing the supreme). ahma Sutras. Bhagavat gita, Bhagavatam. ll three anthored by the same Rsi, Vyasa Krsna Dvaipayana ne people put upanisads in place of Bhagavatam ) get praharsa (m. tat) Extreme joy, Hilarity, Mirth, ; anam, violent laughter, Laughter galore is generally rohibited to nubile girls. It is against modesty, if it extends eyond a sweet silent smile. WEI prahara ( m. tat) A skirmish accompanied by beating, triking, kicking and exchanging blows. QTeHlt prakara (m. tat) Fence, a wall, an enclosure as in the case of concentric walls around a deity, named Ist, 3rd ete., prakaras as they serve as pradaksina pathas od ramparts. prakrtu (m. tat) Common man untouched by culture. ly boorish villager. Prakrtam, unrefined language with undeveloped grammar, syntax and ill-defined rules of formation of words. A vernacular-language. Not a learned language; a native dialect, homely speech. Indian linguists affirm that Sanskrit is PRAKRITI and that prakritams are born out of it. But several foreign counter parts as for eg. R. Pischel (A Gram of the Prakrt Languages ) and J. Bloch (Formation of Marati Language) point out that there are strong evidences of the possibility of existence of prior to sanskrit. (prak krtam, Prakrtam) Prakrts ped a good deal through stage-dramas. They were generally made the medium of expression of the lower characters of drama, such as female companion, lower {menials) class males called cétis and cétas, Sakhis etc. (Ref. Sidraka’s Mrcchakatika) (200AD). UT&H prak. This is a prefix that gives (i) the meaning of earlier, prior, former, previous, preceding. _Praktana, previous times; prak pada preceding word, prak _ janma =a former birth or a previous asrama. Thus Brhamacary &srama is a “previous life’’ to the grhastasrama {ii) East = Prak, udaya = Rising in the east. (iii) Prak jotis pura. N. of a city which existed between _ Assam and Burmah. It was the capital of the evil king, Naraka, _ a tribal belonging to the farmer class. He became powerful, and he had kept 16,000 kings prisoners, to be killed in a sacrifice. On information given by Narada, Krsna proceeded _ to prig jotispura, along with his pet wife, Bhama, with the : of liberating the prisoners. In the battle that ensued, Naraka hit Krsna with a mace, which sent the latter into ee . claiming. 237 FM pranu a swoon. Immediately Bhama took Krsna’s place, and Naraka fell to the sharp arrows of Bhama. UIq: prajfah (a/m. tat) Intelligent, wise, skilful, learned. graced prajapatyam (a. tat)(i) Pertaining to Prajapati or a creator. (ii) A system of marriage in which the parents of the bride do not demand any kanya sulkam (bride money, In ancient days, girls had to be purchased to be made wives). On condition that the groom would ever live faithful to the bride, Prajapatyam was an ideal marriage. GT pranu (m. tat) (i) Breath, Respiration (ii) The vital principle called sou/, of which much has been said, but little has been known to anyone. It is identified with conscience (awareness of existence). Rationalists call it consciousness (wakefulness of senses). Buddha deva denied its existence. comp: (a)Pranu kadté or khata, takes or eats my life. Gives all troubles and tortures to make life unpleasant. (b) Prana ghataku, treacherous murderer. (c) Prana tyagu, Sacrificing one’s life for the benefit of another, as for example receiving a bullet meant for another, or jumping before a tiger to save one’s child. (d) Pranadana Restoration of life. A gift of life as for example, rescuing some one from the jaws of death, say rescuing a child or sick man from a burning house. Also curing a seriously sick patient, reviving a drowned man by artificial respiration (mouth to mouth breathing ). (e) Prananathu, husband in higher castes. A lover in others. (f) Prana vayu, Oxygen. (g) Prana védana, Pangs of death Idioms (i) Pranu ghévun dhaviom, escaped with life. (ii) Pranu par ghallo. Wasted life for an unachievable thing or by fondling over someone whose loyalty was uncertain (iii) Pranu mellyari ( Vancin varlyari) bhika maggun khaina enough if I escape death; I shall live by begging (if need be). (iv) To pranu sodta te celiyé khatiri. He is prepared to lose his life (if need be) for the sake of that girl. (v) Pranu hatam dharun baisuka. One has to sit holding the life in the palm — Not sure when the fatal accident would take places — Prepared to die at any time. This is the condition of mind of a commutor while travelling by an autorksa in a town. Paddo khoncik ettalo dekin, ti pranu (jivu) hatam kadun, gandik payu lavinu dhavii. On seeing the bull coming to gore, she ran away for her life taking long strides. (vi) Tika pranya bhayya asa (lit) she is afraid for her life. synonym antonym Prana priya (The beloved Prana kantaku (the thorn of my heart) of my life). Prana vallabhu (protector of Prana vancaku ( Villain to my soul) my soul) Prana snéhitu (Most Prana badha (Torture of intimate friend) my soul) Prana mitru (My Prana sankatu (greatest best companion } impediment Prana pati (Lord Prana hirhsa (The murderer of my life) of my soul) Prana dhanni ( Proprietor Prana hatyu (the yama of of my soul) my soul. WMTaty pranayama The general trend is that the synonyms find frequent and active usage (thanks to modern cinema) during the adolescent period and soon after the marriage. There after, often the synonyms fall back, while antonyms come to the forefront. Qrorrary, pranayama (Mm. tat) This is a Niyama or control of the breathing process. The two nostrils are supposed to feed oxygen to the blood flowing through two nadis, ida, and pingala. During pranayama, each nostril is closed alternately and oxygen is drawn in through the open nostril There is a third nadi called Susumna. The summum bonum of Pranayama is to awake the sleeping Sakti (otherwise called Kundalini situated at the sacral plexus, and make it creep up via the susumna nadi to the apex of the head, where there is a 1000, petalled lotus. Sahasrara That state is called Turya or the iv” state, the earlier three are jagrat (wakeful), swapna (sleep), susupta (deep sleep). grfer prani (a. tat) One which breaths. One that lives. A sentient being. (skt. pranin ) Uidehley pratakkalah (m. tat) Early day break; early in the morning, Next morning or tomorrow morning. Though the tatsama is in use, the dialect prefers to use the synonym. Sakkalim (skt. saha + kalpam, by dawn) [PG N has a way to derive Sakalim. He says Usas + kalim became sakalim by the elision of the initial U. [pronounced as Sakanim also] Pratakkala snana, Sakkalim nhana. Normally a saraswat is enjoined to have his bath early in the morn before Pratakkala bhojan, breakfast. gremiter prathamika (a. tat) Initial, primary, first. (ii) former, previous, occurring for the first time. Pradurbhayu (m. tat) Coming into existence. Becoming evident. Materialization. Manifestation. Sudden appearance. (of a deity on earth). There are several instances when deities had sprouted out as swayambhu’s. In fact it was a trick played by mendicants on gullible villagers. Such a miracle occurred in an open ‘maidan’ in Mambalam a division of Madras with a mini explosion at 2 am. People in thousands thronged carrying materials for archana (puja). A priest was immediately appointed to perform pija. The purpose of this miracle was to prevent a certain other community to construct their prayer hall on that area. The chief minister of the State (Rajaji) promptly decried such miracles. [app. 104 Miracle of swayambhu idols] WIT prapta (a. pp. of prapa) got, attained, obtained by right; incurred, suffered. Completed. karma prapta, acquired by one’s own karma. pancatva prapta jalo = Dead. Pancatva, Resolution (of the material body) into the five elements. prapti (n,f, tat) (i) acquisition, gain, profit (ii) power, capability. Taka prapti na = He is incapable. WItceat prabalya (n. tat) (i) Power, . Might. (ii) Ascendancy, Superiority, Predominance. orarotter pramanika (a. tat) Established by proof, Authoritative, found in scripture; standardized. gratsrt prayascitta (n. tat) Atonement, expiation, indemnification, religeous act to atone for a sin. A definition of prayascitta is given as ‘‘Prayo namah tapah proktam cittam niscaya ucyate! Tapo niscaya samyégat prayaécitta mitiryate’’. 238 a WicHTE protsak gift prayi (f. indigenous) Derived from prayana = th journey of life. Prayi = extent of progress in the journe of life. = Age. Prayi kitli? what is the age? Jivité prayanasy pramanam prayi; skt. prayati, progress of journey in lif Prayah at the end of compounds means “mostly, almost nearly. for eg. Mrtaprayah almost dead, dying, a little le; than dead. usage: celléka prayi jalli. The girl has reached the ( marriable age. Tika prayikarunu Vhardika kellya. She has had a lat marriage. graur prayéna (ind. tat) By and by, mostly, genera gradually. warreay prayopavésu (m. tat) A compound of pray (a type of penance by abstaining from food) + upa + Visa to sit down. In short it was a type of immolation, to sit down and not to take any food. In about 21 days death takes place and the body rejected. When Lord Rama felt that he had completed His mission, He entered Prayopavesa to end this life. In the purana it is stated that Rama sat in consultation with the God of death, but then Durvasa disturbed Him by intrusion into the chamber. The consequence was that Rama sought Sarayu river to commit suicide. [app. 128 A critical view of Rama katha]. ftrar priya (f. tat) Beloved. Priyatamah (Superlative) Husband. Priyatama Wife. Priyatama dehardha nari Haro! Hara whose devotion to His wife was so great that he donated half of his body to his dearest (vairagya Satakam of Bhartrhari ). fraaet Priyamvada (f. tat) (lit) Sweet speaking. Speaking things which are to the lover’s like. Affable in talk. used as proper name of girls. otter priti (f. tat) Love, liking, happiness. There are mentioned six methods by which the liking is expressed. (i) Dadati (gives) (ii) Pratigrahnati (receives), (iii) guhyamakhyati (reveals private matters ) (iv) prechati (enquires personal matters ) (v) Bhunkte (takes food from) (vi) Bhdjayate (feeds). caiva shadvidham pritilaksanam (ate the six types of expressing one’s liking). od préta (n. tat) Departed soul, the deceased, a ghost, an evil spirit. Prétannam, the cooked rice balls ( Pindas) oblated to the manes. Préta Karma, obsequies of the dead. Préta bhiimi, cemetary. Preta laglem, haunted by a ghost. Préta Joku, A world (like purgatory) where the dead souls live. [Preta and everything — concerning the dead souls are subjective imaginations]. Prétanathu. = Siva. Preta sitaka. The days of impurity until the obsequies are completed. oy prému (m. tat) Love. (skt. Preman, affection, love). Passionate attachment. It is a one sided love like that of the Gopis to Krsna. Marati bhajan goes ‘‘Premabharé Hari Kirtani nafica”’ Dance with passion during Hari-Kirtanas. Ororr prérana (f. tat) Instigation, Encouragement, urging, inciting.” Sana astana dhariin cerduvanka Sikvanéri prérana divunka. Little children should be encouraged and prompted into education even from early childhood. icaTEs protsahu (m. tat) Encouragement, zeal, ardour, stimulus protsukya, abounding eagerness. ‘SIT praudhi (f. tat) Full growth, Maturity, Greatness, 'y. Boldness, Audacity, Pride, Arrogance. u (a) one who has one or more of the qualities. Gtssue Praustha pada (m. tat) Another name for the month of Bhadrapada (Aug, Sept). QIAer planal (n. Engl. can) Flannel. (can. Planal) Woven woollen stuff used for trouser. A cotton cloth imitating flannel. th % pha. The twenty second consonant in the series. Its pronunciation is aspirate and labial. The mono syllable is used to create some imitation sounds. For example phapha is an onomatopoeic in Balabhasa. When a babe or child gets a shock by a sudden loud report, or by a fall, or by some strange animal jumping before it, the mummy or the granny runs and picks it up to the accompaniment of sonorously uttering phapha and vigorously shaking or swinging the child. The old folk believe that by doing so, the bad effect of shock leaves the child for good. ofan phakkiné (onomato-in-imitation of a sudden sound) Suddenly. As is the case with onomato’s, the word is weak in its spelling. In Kerala they say phaffennu or phaskane to express the same meaning. Wed phakta ( ind/a. st) (adv) Distinctly, clearly, evidently. (as adj.) Distinct, clear, evident (skt. spasta, really, truly, (Hindi, vernaculars pakka } Tané kelléli phakta caki, What he did was a clear mistake. Tagélé uttardntonu kalta to phakta coru manu, From his words it becomes evident that he is really a rogue. were phakiru (m. Parsi) A muslim mendicant. Some of them were philosophers and highiy honoured by rulers like Akbar, the great, and Hyder Ali, the ruler of Mysore. But many of them were poor and paupers. Remember the Prov: jikvalyari sultanu, harvalyar phakiru, = A ruler in Victory or a pauper in defeat. One must change the title as per circumstance; sultan if victorious, or fakir if defeated. Y phagru (a. st) Not real, secondary by the side line (skt. phalgu, unessential, not much important. (ii) Name of a river flowing by Gaya (Behar), and generally called phalgu. (iii) Phagru mavurh, father-in-law’s brother. (iv) phagru mayim, mother-in-law’s sister or ( sister-in-law ) (v) Phagru soiro. A friend of the guest. tafe phatti (f. st) Lie, fraud, cheating. Probable source might be the Portuguese word Feitico. But there is an equally probable source, Sphatiki = quartz crystal or glass piece. In the 15" to 16" century, Vijaya nagar was a centre of trade for diamonds and precious stones. Fraud used to be committed by substituting gems with quartz; Spatiki (skt.) came to be called phatki and in the final version phatti (in konk. ) Phatvana is abstr: noun, the art of cheating. To phatvdlo. means he got cheated. Tane phateilo = He cheated some one. ( Phatai or Phatavai are causal forms) Phaftingu, cheater, liar, double crosser. Prov: (i) eka phatiyék rakdka dha phattiyo sanguka jatalém, = To sustain one lie, ten more lies have to be said. java (ii) phatti kalyar karterh gati. If (you) take to lies, (you) will end up with the coconut shell (begging bowl). refer phadki (f. st) glass. (skt. sphatiki.) Quartz crystal. (Set phaddo (m. Ar) A veil (Purdha/in Arabic ), a curtain. Every modest woman of arabs used to wear a veil, because the Arab youths were so passionate that a handsome face might turn them uncontrollable. (ii) Curtains used for doors, windows, or for partitioning the space of a room are also called phoddo. Canarese word for curtain is padda. Konkani might not have imbibed the word from Arabic, but done so from the local vernaculars, such as kannada. (iii) Curtains used on drama stage (introduced first by the Greeks and hence named yavanika in skt. ). to give a colourful background, or denote the change of a scene, or the end of the drama, are also called phoddo. Thus phoddo ghallo or padlo means the scene has ended or the drama is over. wens phadphade (a. onomato) One who flutters, unstable, easily irascible; easily upset so as to become violent or disgruntled. To eku Phad Phado tar = He is a disgruntled prattler. Tagélé phadphadé aikunu Kannak Khiliyo pallyo. Ears have gone deaf by listening to his disgruntings. Phadphadé (v. intr) Tum appadlélyak, kellélyak phadphadeta kityak? Why do you grumble for anything and every thing? ate phadi (f. Port) A cut bit of an areca nut believed to originate from Portuguese Pedaco. But since there was pan chewing even earlier to the Portuguese, the more probable source of the word can be the skt. Pradirna = well-split, a cut piece. The betel-pan is chewed with areca nut bits. Hence it is known in Konkani as Phadi-pan (Karnatak) or phadican (in Kerala). Phadicana dalu = A pile of betel pan (as arranged in shops). Pan-chewing is an evil more or less similar to smoking. (ii) Phadi also means smai/ cut pieces of vegetables cooked in side dishes. Thus bataté phadi = pieces of potato [app. 105 Pan-chewing]. Wg phadu (m. st) A boil, a burn, a swelling due to stings or steam burn, or fire-burn. (skt. sphutah, swelling, expanded boil). et phado (m. st) (i) Big size vegetable pieces inside dishes. eg. Baingana phado. Bigsize brinjol pieces smeared with oil and spices and cooked. Big mutton pieces in curry are also called phédo. (skt. Pradirnah ) (ii) Spread out hood of a cobra. (skt. phatah = expanded hood). Kisnu Kaliya phadyari nanclo. Krsna danced on the hood of Kaliya naga. wee phaddem (n. st) Pleat. A married Saraswat lady is enjoined to wear the long sari, by creasing it in the front and making a number of foldings ( Phaddem ) of which one is taken between the legs to the back side and tucked at the hip (kas). But the present day woman wears a shorter sari; and the pleat and the kas are given the go by, and from the hip down, the sari is cylindrical. tHuit phano (m. tat) (i) Expanded hood of a cobra ( skt. phanah = hood). (ii) A bunch of plantains attached to the stalk. kélya phano. (iii) A row of teeth is known as Dantam phano = Array of teeth (iv) The prongs or teeth of a comb are arranged in a row. Hence dantam phani — dantani (tatpurus samasa ). phani, cobra, a snake with a hood. —kataka, a bangle in the shape of a snake. —Kundala one who wears an ear ring shaped after a cobra. —dhara, one who wears cobras (Siva); Phani bhisana (Siva). Phanitalpa (— Sayana ) One who has cobra as his bed ( Visnu). — bhuk, one who eats cobras, peacock or Garuda. Phani Véni, one who has long and black tresses. Phanindra Suta, the daughter of the king of cobras; (a) Sulocana, the daughter of Sesa naga. When Indrajit (Ravana’s son) vanquished the nagas, as was the custom of the day, the victor claimed the daughter of the vanquished king. Sulocana was a beauty without parallel. When Indrajit was felled by Laksmana, she ran to the battle field and wailed over the dead body of the husband. On seeing her wailing, the killer Laksmana himself was moved to tears. (b) Vasuki’s daughter Jaratkaru who married a brahmin of her name-sake and mothered the boy Astika who on a later date was responsible to stop the sarpa yagna of Janaméjaya and protect the Naga race from annihilation. (UUT phanna (n/d) Seasoning, flavouring usually with fried mustard seeds, and curry leaves; and it indicates the finality of preparation of the dish. So the word has come to mean the finality or the end of an endeavour or enterprise or any effort. It means “‘throwing the spanner in or put a spoke”’ or ruining a purpose. (can: Phanna = annihilation; Tuin ) dle phattaru (m. st) Stone, rock piece (skt. Prastara. Phattari(f) a smaller size stone or granite rock. tant phatemari (f. Parsi) A small ship. Or a big wooden boat equipped to work as a small ship. tifedt phanti (also phanti) (f. st) (i) A line, a row Tum phantintu bésa, You sit in the row Taka utkaravinu phanti-bhédu kello, He was made to get up and sit in another row. People of the same status and / or of the same community used to sit in the same row while taking food during a feast or ritual. Sitting in the same row was a great privilege in those days when caste system was strictly observed. If one of a lower caste was discovered in. the row of higher caste, he was immediately reprimanded and often violently removed to his appropriate raw. So Phanti-bhedu Karchem, expelling from one row to another, was. considered a great insult. (skt. Pankti, (i) a row, a line of arrangement, a collection, a flock). (ii) Pigtail on a woman’s head. Kesak Phanti ghali. Collect the hair and spin into a pigtail. (iii) Wreath. Phila phanti bandi. Tie a wreath out of the flowers. Bammunan bailé guni car hatiyam Phulla phanti ghetli. Husband got for the wife 2 yards of flower wreath. (2 hattis = 1 yard). (Hati is the fore-arm length). On the road side flowers are dispensed by measuring the length of the wreath with the fore arm. Kessa phantiyék éki banna cindi bandi, Tie a colourful ribbon to the pigtail. 3 (iv) Wreath of crackers:- (TsaaT tatfedt ) Divalek padkam phanti ghevancak asa, We have to get wreaths of crackers for Divali. : (v) Pirduke phanti... A neck band of Pirdik. Every married saraswath lady is enjoined to wear a black pirduké phanti close around the neek. A quantity of the minute beads are strung on a hair thin silver or gold wire. Each of these stands is called a saru.Three or four such sarus are twisted and woven together to make a phanti. Pirduke phanti is an ensignia of having married, and the coal-black phanti adds to the effect of fair complexion which most of the Saraswat ladies have. , (eat phantarn The number of times. Eka phantarh. Once or one time; Don phantarh = Twice, two times. etc. Bahu phantarh or Masta phantarh = Many times. (skt. Bhasanta (m), Time. This word has got entry in the dictionary, but not yet in literature). Monier Williams Dictionary. (cathe phantyari (ind. st) (Adv. of time) Very early morning. (skt. Pratastaram; Another dictionary has given the source word as Prahné tana which means “‘in the fore noon’’, © in (k) Denpar phude. mugs phappidi (v. trans. st) To sprinkle. Sakalim uttaviin Sithado phappudi. Early morning, get up and sprinkle the cow-dung water. (skt. Pra + prsa — _ praparsate = phappaudta, = Sprinkles. us: (i) Tijé dolyantu matti phappulli = She was deceived. (lit. They put dust in her eyes). (ii) Tine gellélkade sithodo phappudtalim. She is despised whereever she goes. (lit) they will purify the ground which she walks by sprinkling cowdung water. (iii) Celi gellélya gharlyak sithodo phappudtali. The girl will destroy the house where she is given in marriage. (lit) She will clean with Sithddo which ever house she goes to. In (ii) and (iii) more often Séna saraitali (apply cowdung) will substitute sittodo phappudtali. Sena Saravap is also a method of cleaning the floors in olden days. (iv) Cerda tondari éki rasi pavudar phappullyam. A lot of powder (a heap of powder) has been sprinkled on the face of the child. phappayi (v. trans. st) To pluck indiscriminately. Plucking is pro maturity selective, but in phappavap both mature and immature are knocked down. (skt. Pra pataya) Cerduvani péri kankade phappaile. Children indiscriminately plucked the immature guavas. 7 phapparaco (m. st) A kick with leg. (skt. Pada-prahara — (k) Pha pparaco). Gayi phapparaita, The cow kicks ( while milking ). Bailen phapprailo nimittim to ghara sodun gello. Because the wife kicked, he left the house for good. When one gets disgusted with some one, he tells the latter, ““Havarh eku phappara dina kurtari: “‘T’ll give a kick on your middle’’. phampalmisa (n-d) A variety of large size lemon, which assumes inside a tawny colour when ripe. The orange pulp is sweet cum sour cum resinous in taste. In Dravidian languages (mal. & tam. ) it is called Bamblose lemon, from which, the Engl. name pomlose is framed; while the konk. name is from the mal. Bambalamus or Phampalmus. Utchtey pharkdlu (m. d) A 2-3 ft. spike, pointed at one end, and flat like an axe at the other end, and made of iron metal or hard bamboo. The pointed end is anchored nto the earth while the flattened end is used for de-husking coconut (mal. Parakkol, probably the earlier specimens re made of hard granite (para) th pharaka (v. intr) (d/st) To get anchored, stick “in mud and sand, running aground. Tarum pharkalém. The ship ran aground. Boti cikalanta pharkali. The boat got stuck in clay and mud. (skt. Pra + karsa = to pull. Prakarsa = ) Pharka ). wif pharangi (m. Port) Frankie in spanish. Once upon a time anyone coming from the west, and wearing long trousers and fair complexion, was referred to as a pharangi. The feminine is phargini. Now that the people have studied hy and nationalities, they are referred to as spaniards, rtuguese, French and the Germans, etc. a(a)ate phar(1)v4di (collective noun. st) Furniture made of planks. (skt. phalaka-vati = of wooden planks) Prov: Sankavari codovun phalem tandap. Utter cut-throatism clean cheating. (Engl. pulling the rug from under the feet). In olden times canals and channels were crossed by walking over the planks placed over them. There were unscrupulous people who would encourage a simpleton to walk over, and when he reached the middle, the villain pulled the plank and toppled him into the water. way phappé (v. intr. st) To become swollen at the scratches; The skin may get.swollen by contact with chemicals or organic poisons. us: Lembydni cabun anga phappéler. The body has swollen by the bites of big red ants. The swellings of the skin are termed daddada. in Konkani. (skt. danturita). Sunkam kidi Angari cornu, anga phappélem, The body has swollen due to a caterpillar crawling on the body, Notwithstanding the cause, any phappévap is a swelling. (skt. sphaya to grow large or fat or expand. Sphayaté in skt. = phappéta. (in konk. ) re phallem (n. st) Early morning, New day, Sprouting day. (skt. Praréhanam — (prak) pahallern — konk. . eal phallya Tomorrow, (Phallyan, (prkt) Prahallena by the growth of the newday = Tomorrow. Phayi is a variation of : Phialle phallyan (or phalle phallyari) uttah Get up very early morning tomorrow. Prov: Jango dakovun phallem kellem. (\it) Spent the whole night by showing the thighs. Practicaly it means wasting the whole time by exhibiting the paraphernalia, or the acessories but never coming to real business; it is a type of cheating (Prov: extant in Kerala only). Prov: (ii) Ekadasi jagaran kellem - gurpalyan khélnu phallem kellem. Observed a sleepless night on Ekadasi day. Spent the whole night in playing gurpalem. et ACT SATS phala saraka vyaru (m. d) A business in general merchandise. General provisions sale. (purely a mal. word extant in Malabar only - mal: Palacarakku Vydparam ) GeI(S) phala (la) (n. tat) (skt. Phalam) (i) Fruit, (ii) Reward, (iii) Result (iv) Product of multiplication, (v) Fruit of action, (Karma phala) An outstanding statement in Gita is ‘‘Karmanyévasti adhikarasté, Ma& phalésu kadacana” - Your right is only in doing the karma (work), but never in the results thereof” (Gi. 2.47). Desire for fruit is the prompter of actions. To remove the prompter and yet to work, one should be a saint. (1) Phala Vantu, fruitful (2) Phaladhyu, Brimming with fruits. Prov: Phala polovun riku mollavunka. The price of the tree has to be judged by looking at the fruits. This proverb is not very correct. Some trees like teak are valued for its timber. But it will be allright to say “A tree is judged (for its qualities or usefulness) by its fruits, just like, Parents are judged by looking at the children. This was allright till sometime ago, but today, in this industrial age and the age of science, the children say they owe nothing to parents. (2) Phdalaru a samasa, Phalani éva ahara - phalahara — (k) Phalaru. Fruits are eaten sumptuously and people claim they have fasted during Ekadasi. Politicians also fast often in a similar way. For Gokulastami, Saraswat’s have the custom of despatching basketful of fruits to the houses of their married daughters. In a joint family of olden days, gokulastami was a favourite season of plenty of helpings of fruits. But it also used to generate sourness by comparing notes of the magnitude of the fruit baskets of individual daughters-in-law. (3) phala-phala, gain and loss. (4) phala Sidhi, attainment of fruits (5) Phala Sruti, listening to all the good things that will accrue. These are usually catalogued at the end of any ritual, by the presiding priest. Sometimes in some Vratas, apart from good things, there is apaghatasrut/, evils that may happen if you commit the error of say not eating the prasadam or not waiting to listen to phalasruti. ei phalsa (Vv. tr. intr. st) Come to pass. Comes true, happens. (k—phalsata framed from the future tense of skt. phalisyati. Tane sangillem phalsata. Whatever he says comes to pass. (tr.). Tiggéli jiba phalsata. Her tongue is an oracle. (correctly predicts ) (intrans ). Though formed from the future tense of skt. the konk. word is paradigmed independently into all the 3 tenses Phalsata, (pr.t); phalsalém (past tense) and Phalsatalém (fut.t) phalphalé (onomato) (v. intr) Glitter by lapiz lazuli, or handiwork on the cloth using gold or silver thread. Spelling is weak, as usual with onomato’s. For instance, some people use Tha/thalu to mean the same glitter. ®@aT SH phalsd ruku (m. tat) Phalasa tree (Butea frondosa ) (ii) a name for Magadha. (iii) Evergreen. Dandas in the hands of Swamis and brahmacaris are usually made of the Palasa twigs. we phalém (n. st) A plank, a slate, Board in the class. (skt. Phalakam = blank, shield of the soldier; Phalaka pani a soldier. WaT phavar (v. intr) To enlarge; bulge; multiply; to puff up. Udidu udkantu phavarta, Black gram bulges when soaked in water. (skt. Pravardha, to enlarge) (Phavarta = Pra Vardhate ). Nové tandula sita phavrna, New rice when cooked does not enlarge. Uttar phavravunakka, Don’t multiply words. Don’t beat about the bush. Abstr. nouns are phavrap and phavrani (ie. the process of bulging and the extent of bulging) q phavu (m. Marati) Flat beaten rice. (skt.) Prthuka — mar: pohé — konk: phavu. A single scale of phavu is called phava khaval on account of its resemblance to fish scales ( Masalé khavol ) or itch - seals (Khorju Khaval ) Prov: Phavu dekku natillyak kharju khaval phavu. To one who has not seen beaten rice, the itch scabs become phavu. Idiom. Kucélale phava - A poor man’s valuable present. [app. 106 Kucélale phova] tathtet phagila (n. Mar) A rare variety of gourd related to bitter gourd - Bryonia maisorensis. It is used for making side dish (Mar. Phagal). tafe phati (f. st) Back, Dorsal side (skt. Prstaki). (a) Phatj thaptili. Patted the back. Thapat is not used as a verb in Kerala and Karnatak. When a woman is patting cowdung to make fuel cakes, it is said semi thapita and not thaptita. Ghédya phatiri baisla. He is sitting on horse-back. Avaniprstha = Earth’s surface. Avani prsta cari, a wanderer on earth’s surface. (b) Phataphati, one behind the other. Phataphati dhavantati chases one another. (c) Phatallo, one behind, phidello (phudéco), one who is earlier. (d) Phatibal:- A support from behind, a buttressing effect, an escort. Ramak phatibal javun Laksmanu ranantu gello. Laksman went to the forest as an escort of Rama. A seconder in a sword-combat is also a phatibal. (e) Phati vaso = The back bone, which is important to keep a man erect. It is not straight by itself and has a some what bow-like curvature: It is a great protection for the spinal cord, the tail-like end of the brain which descends down through the hollow back bone. So the back bone is called Spinal Column. It is constructed by piling 33 annular bone pieces called Vertibrae, one over the other. Hence the back bone is also called Vertebral column. Old age disease called Spondylities is due to the wear-out of vertebrae and exposure of nerves. As the Spinal cord controls our reflex actions, any damage to the column (say by accidents) affect the reflex functions such as breathing, walking etc. (f) (atte ater) Phati partan . Customs of Saraswat marriage earlier to or later than the ceremonial functions, are all of ancient origin, of the period of child marriages. The marriages starts on an intimacy greater than any before: greater intimacy functions within the walls of greter familiarity: and everyone knows that familiarity is the breeding place of contempt. Contempts generate bickerings, and then step in bossy prestiges which lead the matter to court where it is decided more often by separation than by reunion. Such a fate was resented by our non violent society which aimed at expansion by colonisation rather than by blood shed of the innocent. One of the methods of protecting a marriage is not to allow it to die in monotony, and keep the relationship always fresh. Happiness does not live in a years long unbroken intimacy, but freshness thrives on many short partings. That is what our ancients did. Phati Partan is the first of such a short parting, first return of the girl from the husband’s house to the mother’s KULAR. The groom accompanies her but he has the option to return earlier than the girl, which he exercises with a smile on the face to please the M-in-Law but with a well masked packet of curses in his heart. Besides phati partan which has no special date but at about the 2nd or the 3rd month after marriage, there are (a) Jugadi (Laggoci Porab, konk.,) (b) Suttam Punnav (The Full Moon day of changing the Yagno pavitam and (c) Deepavali all on their respective dates, when the girl can be taken to the Mother’s house, but as a rule accompanied by her husband to assure to the outside the compatibility of the couple. All these occasions are opportunities to gather from first hand knowledge whether the girl has got an amicable home, conducive circumstances, and whether she is happy or not. A second Phati Partan is done when the girl has advanced - in her first pregnancy. Earlier than her eighth month she is brought to her mother’s house because delivery is expected to be less painful in the midst of her own mother. This time she remains in mother’s house till the babe is 3 months old. The second function is not without a superstitious incident: the mother’s brother boycotts it, He is supposed to represent Kamsa. A girl living in the father’s house before or later than the marriage is referred to as SUVASINI (Sovvasini in konk. ) walt v. tr. st) To rob, sieze, to steal in general, to boot. (skt. Pra + Hr, to rob or steal by force. ie. stealing is attended with Prahara, torture. In the Kerala konk. they say ‘‘Coru pharta’’ = thief robs. This phrase does not distinguish between stealing and robbing. In Karnat. konk. they use Coru in verbal form and say Coru corta, the thief steals. To vatteri vattallyalém dhana pharta or uppita. He robs or plunders the wealth of the way-farers. Indeed in — Kerala they made no distinction between pharap and c6rap, viz. pharlélya or corlélya ambyak cadi rici. Stolen mango is sweeter. There is a word pharu which is a rare noun form equivalent to pharap and it means looting. Usually it is used in association with a similar rare noun form Maru (= Marap) Maru Pharu calta Beating and looting are going on. [Incidently another such rare noun form is Dhavurn = Dhavamp] tart pharo (m. d) A measure of Malabar, roughly equal to 20 kg. mal. para = 10 Dhangalis, each Dhangali = 2 kg. [app. 77 System of Measures] generally used to measure grains. (The word exists only in Kerala Konkani). Pharo Davarap: This is a mode of welcoming a deity who is out in procession to make collections from each house. Each house keeps a para (pharo) vessel filled with grain. On the grain a whole inflorescence of a coconut palm is anchored. It gives a beautiful appearance like a small christmas tree. Apart from that several other puja samans like coconuts, plantains, betalpan and nuts, camphour, and saffron are also kept. The deity comes on an elephant to the accompaniment of conch blowing, one cenda, a loud cymbal and one horn. The materials are collected by the retinue. trent phalguni (m. tat) The name of a month extending between feb. 15 to mar. 15". It is the end of the cold spell. The full moon of this month is celebrated as Sigme punnava (Sita-gamana = Sigmé). To the Dravid’s known as citra paurnami, it is the last month in the Hindu Calendar. (Sali Vahana Era). “Ta phava (a. st) Excellent, capable, proficient (skt. Pravara). It is equivalent to the skt. word daksa, clever, competent, expert. Another konk. word of similar sense is dastiku, (skt. drsika), worthy of regard, worthy of quoting, A visible Model. tates phali (f. st) (i) A bit of a cleaved garment. Tané véstico phaliyo kelyo. He made long strands of the vesti. (He completely tore the vesti into longitudinal strips). These cloth fragments are also referred to as cindiyo. ee oe (Haat phalko (m. indi) A big hole in a big cloth, which if left to develope, will end up in philis, cleaved ribbons. Phali + Kr — (Phalkar) — Phalko (ii) Bits of a longitudinally split plank. Phalém phdli kellém. __ The plank (board) was split longitudinally. _ (skt. Phalitaki, p.p. of the Vphale = to split, to cleave). i = sloping bank of a tank okt. phalitaki { (k) padi = sloping of a (k) phali (pali) = edge. Kanna pali = Ear pinna. a cartileginous edge. Phuddi pali = Labium of the vulva. Goindya (gandi) pali = Buttocks. Tilya padik sune beslarn. The dog is sitting on the sloping edge of the pond. The older generation of Kerala Konkanis used a word phalitam to mean a joke, (a splitter or side splitting joke). alas! it is seldom heard now. Tum mijé laggi phalitam sangun vélu par ghalsi. Don’t you tell me jokes and pass away the time. frat phidar (n. st) The frontage of the house. (Lit) Something to be exhibited. (skt. Pradarsakam, an exhibit). There is another opinion that the word was formed from a Portuguese word Fitar. (?). us: Phidarantu kon ailyam manu palai. Please see who has come to the front of the house. Phidarantu éka torana bandi. Hang a Torana in front of the house. Phidar kennaim Sudha Karun dhavaruka. The frontage must be always kept clean. foarte phirphiri (n. onomato) Denotes a state of extreme exhaustion, during which one loses control over muscles, and faecal matter oozes involuntarily with phir-phir sound. Tine kam karin gandintu gu ailo. (lit) She was so much exhausted with work that brought faeces at the anus. Such type of work is done under coercion. Another version is kam karin phirphiri bhair aili. In causal form. kam karovun phir phiri bhair kadli. (lit) coerced to do work until stool came out, In Karnataka, they say “Kam Karun gandi pinjli” = Did so much work until the anus opened. hY@ phita (n) Gold or silver thread which is imposed on cloth to give a glitter. (Port: Fita to glisten) coliyékai kapadakai phita cabbailyam. Glistening embroidery has been attached on the blouse and kapad. It ceased to be the fashion for sometime, but it is seen here and there especially among the N. Indian women, in present days. $T._ phuppurh (Balabhisa - Onomato) Flower. pet phurnél (n. Port) (Engl. ) Funnel. perf phuljadi (in kera.) (Akasto) (in karnat). Popularly known as four o'clock flower, because the flowers blossom at that time. The seeds of the plant look like pepper seeds. bo} phullé (v. intr. st) (i) To blossom. Bud opening into a full blown flower. A plant in blossom is a glorious sight. Tije ténda phulté. Her face brightens. (she smiles) Sanja phulléli. The evening is brightened by glorious colours in the sky. skt. Vphulla, Phullati blossoms ). (ii) To expand, enlarge. Lhdyi phulléta. Pop rice, swells, or enlarges. pare phullangi (a. tat) The whole body covered with flower ornaments and garlands. Lord Venkateswara is adorned so and lord’s phullangi darsan is given on thursdays. Perse phulla kutti (f. d) A giant size flower-pot of fire works. For usual Divali fire works, it is of the size of a badminton ball, but phullakutti, generally used in temple festivals is made large cylinder size, a foot or two in height and about 8” in diameter. The sparks would fly upto 50 ft from a big size one. Some of them carry open slots on the side near the top. When the fire hisses up it draws air thro’ the slot and gives out a whistle which gradually rises up and then falls, There can be more than one whistles depending on the number of slots on the sides. (mal. Kuri = kutti (t dental) (k) = upright cylinder or a stout peg. pet eq phullarn bandap an idiom which means (lit) tying flowers esp-on the ears, and (metaph) flattering too much (so that the victim loses his foot on the ground). Ingratiating into some one’s favour. ( Phullarh is the plural of Phila ( p.p. of skt. phulla = Phullitam ) we phulli (f. st) nose stud. Since its shape is usually of a tiny flower, it is called phulli. Some ear studs too are called so. & pha ( onomato. mono syllabic word ) blowing air. Phukari (v. intr). Blow air. In olden time before the advent of electric bulb, lamps were made of wick flame and oil. They were put off by blowing air. Hence phu kari has become synonymous with putting off a wick lamp. An alternate term is vadvay/ (skt. vata vahaya (blow air), put off by wind. teh phunki is the (n.v.intr. st) (i) a blowful of air. Randanintu phinki marté amma, Mother is blowing on fire in the hearth. (Before the advent of gas, stoves were operated by kerosine or solid fuel like wood. Fire wood has to be often blown with air and women used to do it with their mouths. (ii) Stealing. Cello phunki maruk sikta. (idiomatic ) Boy learns to steal. The origin of the idiom should be from the goldsmith about whom there is a saying: Sondran phunkilyari dhank ata = If the goldsmith blows on gold in his stove, ten grams would become 8 grams. When used as a verb, phdnki becomes a janus word, having two opposite meanings. Thus. Divo phunkita = puts off the lamp. (Randaninti) ujjo phunkita makes or blazes the fire (in the hearth). Commercially blowing is done with a bellows which is known in Konkani as phunkani skt. does not have a primary root corresponding to phunki. Blowing is denoted by phat karoti (blows) and phut karo = phunki (noun). ®T phiga (v. intr. st) To enlarge or bulge or bloat by absorbing water. Madém baintu phuglem, The dead body bloated in the well. Udidu udkantu phugta, Black gram swells in water. Phuggéyi = Cause to swell. TanddJu phuggeyi idji karuk. Soak the rice for making idli. Baloon phuggéyi, Blow (Puff out) the balloon. Phuggita, small bubble. Cerdum phugguta kadun mellem. The child died emitting small bubbles from mouth. Also phenukarun mellem, died by making foam in mouth. Tonda phuggavap. Bloating of the face, as a mark of anger, dissatisfaction or disappointement. A puffed up balloon is called a phuggo (in konk.) (skt. phu-krta) Phuggo. Phogro (bloated faced) is a variation in pronunciation of phuggo. Phuggo + akar — Phogro = bloated. Phuggo kadi idiomatie, to. Beat the head until contusions rise on the forehead. (alternative, kKapan ghé) Tane addalléle kade phuggo ailo. He has a contusion at the spot of knock. He phita (a. st) (i) clear, transparent, clean. phita vakkaco. One who speaks with clarity of words. phutar swabhavu, Transparent conduct. Phuta jivita, a life of clean habits. S (ii) Phuta karap (lit) making clean. (fig) Destroying. kulara dhana phuta kellem, He wasted the wealth of the family. He became a pauper. phitu jallo is synonymous with divali nhallo. phutkai (abst.n) cleanliness. tle phati (f. st) (i) Cracks. usually on the feet during winter season. This ailment which lasts long or repeats every year is called lita (k) (from the skt. lina = split, cracked ). (k) phiti is the equivalent of (skt.) sphuti. a crak on anything - Aidana phiti palli, A crack has fallen on the vessel. Kannadéka phuti asa. There is a crack on the mirror. Pandavam bhittari phuti palli na. There never happened a split among the Pandavas. ray phiadé (adv. of time - st) In antiquity. Long long ago, once upon a time. (skt. Pirvé , of old). Konkanis of Goa and a few imitators of them in Kerala use this word in the opposite sense too, namely in the sense of “Sn future’’,. Thus for all purposes it appeared as a janus word, but in fact it is not. In the ‘‘A Konkani grammar” by Fr. A.F.X. Maffei, the author strains with long explanations how this word functions for opposite meanings; yet his explanations are far from satisfactory. All this confusion has arisen because people have ceased to respect anuswara. They are in fact two words, one with and the other without anuswara. skt. Purvé generates phidé = Long back, in ancient times, while the skt. Pirvéna generates Phiider, by the front, in times to come, future etc. tele phidi (f. Fr) Woman’s genital. This is one of the “unspeakable” words and in Balabhasa, it is changed into Po-po or Phoppo. (something to be hidden). (French Pudendum, = something to be ashamed of). Sometimes the word is used in masculine, ( phoddo). arte phiradi (f. d) Grievance, complaint prevalent in Kerala konk. only. (mal. purati, same meaning as above). @CRe phurphiru (n. onomato) Expansion due to excitement. Framed from the sound that is heard while making popcorn or Lhayi (skt. Laja). The word indicates excessive enthusiasm. When guest children arrive, the house children get excited. Then the older people say ‘‘Cerduvam phurphurétati’’ children get excited (like popcorn or lhayi eT phila (n. st) A flower (skt. phulla, p.p. of phulla, to blossom, to bloom. Riku phullélo. The tree has flowered. phula lagle flowers have got fixed. Some trees like mango, coconut etc, flower profusely. All flowers do not last long, much of them falling down within a few days. Those which out-last these fall days, are said to stick on and last. thet phencem (a. st) Tortured, troubled, Disfigured. Usually applied to the nose. (skt. VPicha, pichitam — phencem) Cerduvani ladayi marnu eklan ekla nanka phencem kellern. Children quarrelled and disfigured the noses of one another. thrant phemparo (m. st) Tough translucent pericarp of jack seed, which ends in a succulent stalk with which the seed is well fixed on the central spongy mass called in konk. mava (skt. Masya = a field fit to fix the seeds). (skt. Praparvaka = (konk.) Phemparo, elbo joint. If the forearm is folded at the elbo, at the bottom there is a prominent protrusion called phempém or phemparo. (elbo joint). The spongy jack seed stalk has the semblance of an elbo joint. uy phénu (m. tat) (i) Foam. (over a fermented liquid or a liquid which contains a detergent. (ii) foam from aerated liquids (when the pressure is released, as while opening cool drink bottles. Such an effect has been found to be disastrous for a deep sea diver. When he goes deep, under the pressure of water, the nitrogen of the air dissolves in his blood. If the diver rapidly comes to the surface, the dissolved nitrogen will effuse out all at once creating a “‘soda bottle’ effect and kill him. So a deep sea diver surfaces slowly in stages allowing the dissolved gases to go out little by little © (iii) Bubbles which float over floating water after a rain, or water flowing from a water fall. Some of these falls emanate — so white a foam covering over large areas, that they have caused naming the fall as Did Sagar (milky ocean) (karnataka). (iv) Foam that rises up just when milk is about to boil. The appearance of this foam is so certain that one asks ‘‘Duddak phénu ailo vé? Did the foam rise on the milk, which is equivalent to “Did the milk boil. (¥) Village women believe that children bring up foam in the mouth just while dying. So the mother wails “‘Ayyo, Ayyo, Cerdan tondantu phenu kadlo, the child has brought out foam in the mouth, which is equivalent to saying “‘the child is dying”’. (vi) Foam produced by detergents while washing cloth using materials like soap, surf. etc. There is a children’s toy which produces a continuous stream of soap bubbles which float in air and exhilerate the children. thuit phéni (f. Port) (i) A liquor produced by fermentation of cashew (kaju) juice. (Produced in goa). (ii) The name of a sweet (S. India) appearing like a flat conglomerate mass of semia, deep-fried in ghee. As it is consumed after pouring sweetened milk over it, it is called pal pheni. he pheru (m. st) The prong or spike on the heel of an equestrian rider. To induce the horse to run faster, the rider pokes the prong on the side of the horse, with different degrees of pressure. Speeding the horse is therefore called ghodya(k) pheru marlo (marap) pressed the pheru on the horse. (skt. Préraka = the spur, (lit) Inducer). talser phoddo (m. Ar) Screen, curtain. Déva mukkari Phoddo. Holding a curtain before the Lord. (A common custom in temples, when the temple managers wish to make- their deity dearer). Phoddo ghalap. Lowering the curtain is a phrase used in connection with drama-stage. It means a change of scene or the ‘finish’ of the drama: phoddo is the konk. version of Ar. word Purdha (veil) talet phoddo (m. st) Effigy. A caricature replica made from paper and plaster, mounted on pole (s) and made to flutter. The flutter is taken for a dance by the ludicrous phoddo. ie. Phoddo nancap. (skt. spandita something moving with a flutter, tremulous and shaky. In saraswath temples, one crowded day of the festival, is devoted to phoddo nancap. Huge caricatures moved with flutter to add humour or ludicre to the hilarity and jollity of jumping and dancing mostly under the infuence of liquor. Gif phogu (m, st) Blazing fire. (skt. Bhirga (Port. fogo) phdgu ghallo made into a blazing flame. (completely destroyed fire). Laggdci parabé phullé disa koiru ekkadé kdrun phogu jp asa. \t is customary to collect the rubbish and set e on the day prior to the new year day. ‘watvg phondu (m. st) A pit, a cavity in earth. (skt. Pufaka = any shallow cavity on earth). Idioms:- (i) Tané phondu khandilo. He dug the pit (for himself). He brought self-destruction. (ii) Phondantu ghalap. Pushing into the pit (as in elephant trapping (a treacherous act, cut-throatism). Phondantd dhavarap (lit) placing in the pit. Burying. Burial. This long | @ ba 23-rd consonant in konk. alphabets. Soft, labial pronunciation with a plosive feature. @eHafeh bakbaki (onomato - Reiterative of the sound ‘Bak’ ) (adv.) Gulping instantaneously with a sound of ‘bak’. Voraciously eating. Bakbaki khata coilyari, dha dissénk anna dekiléna manu disté, The manner in which he is gulping with bak bak noise, it will appear he has not seen food for ten days. @*F bank (n. Engl) Bunk. A box-like structure which is used to sit upon and transact business during day time, and used as a sleeping couch during night. Those were the banks of the earliest days. a baku (m. tat) Pronounced Bhéku. He was mentioned in M. Bharata as a gluttonous raksasa living in a bush on the border of the village, named Ekacakra. He used to torture the residents of the village by looting and plundering, and sometimes carrying away men who would not return. Kunti with her sons, Pandavas arrived at the place. She was moved on hearing the woes of the people. She despatched Bhima with strict injunction to kill the demon who caused misery to the brahmans. Bhima had a tough fight at the end of which Bheka lay dead on the ground. [app. 107 Bhéka Vadham} @PS bakula (n. tat) In Konkani known as Vavvdla _ (Mimusop elengi). The bumper white flowers of this tree are popular with girls and women. They are strung on a thread into long strands which are folded and worn over hairdoes. Bakula malika, a \ady who wears on the hair Bakula flowers. In the Sthalapurana of Tirumalai, it is recorded that there was a lady devotee of the Lord, who served the Lord with the attitude of a mother. She brought about the marriage of the Lord with Padmavati, the daughter of the mythical Akasa Raya, the chieftain of the place. She was believed to be the custodian of the health and the food of the Lord. In the kitchen of Tirupati temple, there is an idol of Bokul mili, and all Nivedyas are placed in front of the idol as if to get her approval before presenting to the Lord. ic fancy conceives that a Bakula tree blossoms if young ladies spitout mouthfuls of water on the tree. Tq bigat (n. st) Meal, food. Eka bagat = Single meal/day - A vow widely observed by men and women ___ to achieve something through austerity or in memory of some _ feligious event like visiting Lord Venkateswara or Puri 4 @ait (weit) bacco or bhacco standing idiom raises the doubt whether some time in the past Saraswaths practised the custom of burying their dead (which was not an Aryan Custom); Phondantu payu. A foot in the grave. On the border of death. Late evening of life. So phondu has been linked with death or the dead. Phondu khondun piraép: Destroying and eliminating all evidence. Anything most hated is disposed like this Uddak natillo phéndu (metaphor ). Useless ( penniless ) fellow. That is a Talerh without water. Pool without water. Prov: Tan tané khondille phondantu tetto padta; Each one falls in the pit which he himself has dug. a nemesis, or a retribution. phondaro (Phondu + akara = of the shape of a phondu. qa Jagannath. Bagat = (skt. Bhuktam). aT baga (f. desi) (lit) Share. Bagéka (mal. Vakekku) for the sake of (ind). On behalf of (mal. Vaka is from skt. bhaga. Kerala konk. has absorbed the mal. word vakakku as bagék (ind). Rarely used as noun. eg. Tagéli baga to kadinu vhéro. Let him take his share. Sometimes used as adj. eg. Tigéle bagé (co) varito veglo davarla, | have kept the share on her behalf separately. @ is used as a substitute for asti, wealth or bank balance. Taka ghara ghevancak baga assa ve? Has he got the capacity (wealth) to purchase the house? The origin is from Mal: vaka = skt. bhaga = share (of wealth) Konkani has also the word Bakka which is derived from Mal: vakku = Edge. Bakka urunda kari = Make (the loose ends of the vesti round (by stitching). Jagale vakyari vassi = Don’t go to the edge of the verandah - Mal: vakku is used in Tamil to mean capability (Avanakku vakku illai = He has no ability for that). In kera Konkani, vakkem means the joint of the thigh with the hip. ast bangdo (m. indi) carp fish. Source not known. Probably a corrupt pronunciation of Vankado, (k) Crooked or Bent. AST Sy banga désu (m. tat). Bengal (Mod. W. Bengal cum Bangla des). In ancient days Anga, Banga, and Kalinga were neighbouring districts. Parts of these merged together to constitute a homogeneous district called Gowdadesa. Saraswats after their expulsion by KartaViryarjuna from the Narmada region, took refuge in the Gowda desa. They are designated as Gowda saraswats (from Tirhut, mod. Behar ). Aswalayana, the leader of the Saraswats was one of the many pandits and ministers of king Janaka. bangalavu (m. Port) A bungalow. A house made of bricks and having more than one floor or storeys. Without storeys, a building with a single ground floor is referred to as a cottage. aacat batako (onomato) (m). A rapid grab, as the word bacak sounds. The best example is a dog or cat grabbing the meat piece, as if it will be lost by delay. With carnivores it is a second nature. aaalt (teat) bacco or bhacco (m. st) Nephew. skt. Vatsa, an endearing child. Konk., Vasram, a calf, has also the same origin. In Hindi Bacca refers generally to one’s caste mark, and Thengalai, of southern culture who bear dear son. G.S.B’s love the milking cow’s calf as dearly as their own children. Endearment leaning towards the nephew is an evidence for the association of Saraswats with matrilineal Dravid societies in Kerala and Karnataka. In a matriarchal society sister’s son is more endeared than one’s own. Sister's son is ear-marked to become the son-in-law of the uncle, and that is why people call their fathers-in-law as uncle (Mama). Konkani too has adopted this custom of calling the fr-in-law as Mavur = mama). @a bajar (n. Parsi) Market place, Bazar. In pure konk. it is referred to as tinto, a junction of three roads. It was believed that business at the junction of 3 roads would prosper by the sheer number of people who meet there. Therefore Tinto became synonymous with bazar. When someone curses another, it is said ‘“Tintyari padtalo’” = Market would be your final resort. Parents and old people deserted by their children are at the mercy of people in the Tinto. awahet bajbaji (adj. onomato) indicates a state of rheology, semi solid consistency. It has a feeling of tackiness, or of thick porridge. Some people pronounce it pac paci. a(st) ft bajji or bhajji (f. st). (skt. Biyika = a plant abounding in seeds. The amaranthus plant is well cooked and macerated, spiced and served as a dish during meal. (ii) also means a catni of roasted brinjals macerated in curds. atait baji any vegetable like potato, onion, or brinjal, (in the form of cut pieces) are coated with a thick paste of bengal gram dough, and deep-fried in oil. Served as baji. (skt. Brasje = to parch, to fry) Bhaji (v. tr) Ti potato bhaji talta# = She is frying potato bhaji. 77 happal bhajita. She is roasting happals. avait baji (adv. enhancing the meaning of an adjective. Generally adjectives indicating vices. (Canarese Bajjé = crafty, very bad) Baji vaiti = very bad. a procuress, engaged in nefarious activities. @ET battap ( apanta gerund of \ Bafta = to get proselytised. (lit) getting poluted. skt. Bhrasta, To jati bhrastalo (Bhatlo). He changed his caste. Prov: Bhatlyari kurseri baisuka, If you are proselytised, (If you become impure in the caste). You better sit on a chair. ie. pretend elevated. Brahmin converted to christianity should take to long pants and boots and practise sitting on chairs. An analogous proverb in konk. is, Umti pallyariyi nanka unca, even though fell down flat on the belly, the nose was not soiled. {Es battala (n. st) A globular vessel. skt. Vartulah. Usually with wide circular mouth, big semi globular body. Such cauldrons were used during temple feasts. aeet batéto (m. Port) Eng. Potato, used more in Karnataka than Kerala where many konkanis call it Kaka. In malayalam it is called urula kizhangu There is another ground plant with serrated round leaves spread on the surface, and yielding dark root tubers which are called in Malayalam Kirka, which becomes Kika in Konkani. Potato is distinct from that. @Sch Badaka (n. d) North. (can: Badaga = north or northerner. In Udagamandal, there is a colony of Badagars who are traders in tea leaves and coffee seeds, potato, onions etc., (Mal: Vadakku, = (konk.) Badak, current only in Kerala konk.) A genuine konk. word is Uttara which is reserved for literature. Uttar also means ‘‘a reply”. Among the Vaisnavite Ayyangars there are two cultures:- Badakalai = of northern culture distinguished by the Y-shaped V or U-shaped caste mark. aertft badayi (f. d) Vain pomp. Bragging. (can: Badayi = Vain glory, pretences. Marap is the verb that goes with it. Badayi marta = blows his trumpets. This word is most probably — formed from the konk. word Vhdaddayi or Vhadpan. Vaddayi + Badayi. Badayi in (H) means flattery, in kera konk, it means vhadpan or vhadkayi = blowing own trumpets. af= badi (f. st) Class, type, tribe, genus (skt. Vargin from Varga. Va — ba, + rgi — badi. Celli digi rindi javun vadlya. The girl has grown tall and broad; Tiji badi tassi = her genus is like ‘that. Hinsiicem uttar aikiin cello ulo dévun camkdlo. Taji badi tassi. On hearing the insulting talk, the boy went away without saying anything. That is his nature or type. Vokkal Voréta pasi doni bottam digi. Tiji badi tassi. The bride is two inches taller than the groom; that is her genus or saili or parampara. af baddi (f. d). A stick, lathi. (mal: Vadi, can: Badi = stick, cudgel, a staff for striking. a) Badiyam khélu: a game with sticks. It is played with a long stick and a small bit. The little stick is placed as a bridge over a small slot made on the ground. It is to be tripped up by the long stick, and before it can touch the ground, it is hit with the long stick to a long distance. Distances are measured and the laws of the game are applied. b) Baddi davarli (lit) Held the stick. (fig) cheated, duped. The phrase and its figurative meaning arise by the custom of inserting a pole horizontally between the legs of a runner so that he falls down. It is considered to be a mean trick on the unwary runner, a cut-throatism, or treachery. c) @edtent Badtika (f. st) indigenous ) Children throw stones at ripe fruits. A small stout and heavy stick is an improvement over a stone and usually brings down more than one fruit. Probably the word is formed as Badi + sthésta — Badtika = a firm or strong stick. @SafS Badbadi (onomato) (i) (n) Hurry, haste. Badbadi Karta, anikai masta vélu asa railak. (He is) all making hurry. There is plenty more time to catch the train. (ii) Badbadé (v. intr) to make haste, Be in a fhurry (iii) (adj) a state neither solid nor liquid. Thick porridge-like. Cerdum badbadi haglem. The child passed stools which is of badbadi consistency. (child has indigestion ) A more frequently heard pronunciation of this word is qeats (Ghad badi) a(st) orghtt BanSirern (n. st) Waste cloth, torn pieces of cloth generally used to handle vessels in the kitchen. (K) Bana = skt. Bhajanam = receptacle., pot, cup or plate. K. Sirem = skt. Sirnam, torn, scrap cloth). So skt. Bhajana simam — (k) Bansirem aurattes Bansali (f. st) A place or a room where materials for trade are got ready. (skt. Vaniksala. It is a sort of semi workshop and it used to be a part of the residential house of a Saraswat during the 16" or 17" century. Having adopted trade as profession, Saraswats had given up their Varnadharma and got equated to Vanijas. Many of them became *‘ Taruvam byarélis’’ ie. export import businessmen. Their daily rituals carried out at the three Sandhyas and their long pujas were condensed into shorter and less frequent events. In fact they entrusted all their religious matters with a specially chosen section which came to be called Bhat-jis or Purohits. By this device of performing the rituals by proxy, Saraswats managed to retain their brahmin-hood and zealously guard the same. — @fosent bandikar (m. d) Driver of a cart, bandy or or carriage (like Rksa). (can: Bandikar mal. tam. ). (K. Bandi = cart, any vehicle) MART pani (to sound like boni) (f. st) First sale of the day. skt. Bodhand = awakening, arousing. aaa batisa (num. pron) Thirty two (skt. dvd trimSat/). Other numerals initiated by ba (between 10 and 100) are Bara (12), Bavisa (22) Bavetilisa (42); Bavan (52) Basasti (62), Bastiri (72), Basim (82); Banavi (92) @aet badal (n. Parsi) (i) change, alternative. (ii) (v. intr), Badalté, gets exchanged. Badalsi (v. tr) exchanges. Eka bannaci Ramali péta ani kisndlii badalsili. Rama and Krsna exchanged their boxes of the same colour. (iii) Reply, answer, Haverh nimgilyaék badal sdnga, \et me have the answer for what I asked. (iv) Retaliation; Hamgelya celyan badalak marlo nantana tugele celyak ladayék appainayem . Our boy struck a retaliatory blow, but never invited your son for a fight. @G badha (a. tat) Bound, tied, fixed, confined, firm. (p.p. of skt. Vbandha = to tie) Not generally used in the dialect, in this sense; reserved for lit.) Baddhaci (adv) Truly, Factually. Baddhaci, havam pakaru uddi maran bhittari ailorh. Truly (1) jumped over the wall and came in, This word is used more in Karnatak than in Kerala, where they use “‘Satyak’’ or Vastavak’. Havem sanglélem bidha, tum namga. Believe me! What | said is true. Compounds of Badha are frequently heard in the dialect of Kerala and met in literature. Badha musti = close fisted, Not a spend thrift. Badhanjali, palms pressed together vertically at the chest level. It means great respect. Badha virodhi, confirmed hostile. Badha vairi. sworn enemy. @eatt bantar (a/n. d/st) Tattered cloth, wavy undulating, crooked. ( Marati potarem , tattered ) (skt. Bandhura, uneven, curved, also means ‘“‘beautiful’’ and handsome. Bandhura kési = One with beautiful curved locks of hair. In konk. it is used only in the derogatory sense. @q banda (n. st) closure, stoppage (individually or together) a strike of work. (skt. Bandhanam). Bandhanam also means imprisonment. Kamsan kisndle ammak bappak bandhana kellim = Kamsa imprisoned Krsna’s father and mother. “Bali pura badhyata yena dinava Sa lokanathopi tadipa bandanam”’ Mahabali suffered imprisonment by the Great, one day. That very same Great suffered imprisonment by the mother today. (Krsna Vilas Kavyam - context Ulukhala bandhanam). (a) Bandi, (adj) bonded, captive. (tatsama) Bandi Kameli = bonded labourer. (b) Bandi (v. tr) to bind, to tie, to construct. gayék bandili. Tied down the cow. To ghara banditaé = He constructs a house. ( skt. VBandha — Badhniti pr.t). Kaméti voyim bandita, the worker ties ( constructs) the fence. Kapad samma bandi = Tie your kapid properly. {c) Bandu (i) A dam over a river. (ii) a bund that separates two fields in an area of agriculture. These bunds are about a foot wide, and they serve as a foot path. (skt. Bandhaka.) acor bandana (n. st) The abdomen. (lit) the place or the abode of the knot. Men and women wear their lower re: es 4 garment by taking it round the body and tying a knot on the abdomen. Abdomen therefore came to be associated with the knot of the garment. Bandhana (knot) + ayanam (abode) — (Bandanayana) — Bandana = abdomen. @alaet bandobasta (n. Parsi/can:) securely settled in custody. Cérak karagrahantun bhair vartasana bandobasta asuka. Security must be provided while taking a prisoner outside the prison. ay bandhu (m. tat) A kinsman, a relative. Bandhu kama, affectionate towards relatives. —dattam = (lit) given by the Sambandhi. A sort of stridhanam, Woman’s property. — Aina, Destitute. QT bappa (m. st) Father (skt. Vapta, lit: the Sower). In most languages the words for father, Vapa, Bapa, Bapisu, Bavsu, Father, Pater, Padre, begin with V, B, F or P.. One exception is Mangalore Konkani which calls father as dau. (which denotes e/der brother elsewhere. Kunbi’s called their father as abba, which corresponds to appa of Mal: ( dravidian ) Bappa and 4nu are also used to call small boys out of endearment or out of disgust, as can be distinguished by the tone. Jevlore 4nd, Soukhya asa ve? Ana, did you finish your meal? Are you hale and healthy? (out of endearment) Caviye oftantulyan aikataélo manu dista. Kenna ailo re bapa tum? Appears to be overhearing through the key hole! when did you come re, bapa (out of disgust) Bappa is also used to address gods respectfully. In Maharastra and Goa, God Ganapati is addressed as Ganpat bappa. Bapulo, or Bapdlo, Father's brother (in Karnat and Goa) In kera. the father’s brother is called appoppa. Instead of uttering the full word bapula, in Karnat, they call the paternal uncle Bappa and this creates confusion between the Keralites and Karnatakas. Bapulo javai = husband of the brother’s daughter. — Aji = Sister-in-law of the grandma. — déru = cousin of the husband — Nananda = husband’s cousin sister — Nati = Brother’s grand daughters. — Panji = grandpa’s brother’s. wife — Panjo = Brother of the grandpa. — Bhaini = fathers brother’s daughter. Cousin sister — Bhaci = daughter of the cousin sister — Bhavu = Father’s brother’s son, Cousin brother. — Bhavaja = Bapulo Bhava baila — mamu = Mother’s bapulo bhavu — Mayim = Bapul mavarhci baile. @aTS bambila (a. st) Excessive spill. Ragta —, Excessive flow of blood, Agni—, Excessive spread of fire. Asru —, profusion ( jugful) of tears. Bamunan kopunik bailen asru bambal keller When the husband scolded, the wife shed jugfuls of tears. (k) Bambdla = skt.(a/n) Brhmanam = roaring noise, wide spreading, profusion. Bahulyam also means all these. AP] Bammiinu (m. st) (lit) Brahmin. Used in the sense of husband in the case of brahmin ladies. For a woman of other castes, ghévu, dadlo, or bhartaru is used to mean the husband. afte bayi (f. st) A segment, a portion sonarlimbya bayi, = a segment of golden orange. (kamala orange) The word is applicable to all segmented fruits such as satkudi orange, dharambo, pumpkin, pomlose etc. (k) bayi is the parallel of skt. bhagi, the f. of bhaga = a division or portion. Candrama bayi. Moons digit. aan baikolu (m. d) Dry paddy-grass generally used as cattle fodder and roofing material for huts. (mal. tam. Vaikol = Straw}. &F baillern (n. d) Net. (tam. & mal. Vala = net) Balyam pollolo simmu, the lion, caught in a net. (from Aesop’s fables ). Prov: Thonda dhankin nulo baisalyari, massalén sari bollyantu podukna. If one sits aloof with the mouth shut, even a fish will not fall in the net. thd barkat (n. Ar) Prosperity, plenty, abundance, auspices. (can: barakattu, success. mal. varkattu, success ). (skt. Brhatkam, greatness, expansion). STAI barko (a. d) Soft, juicy, pulpy. mal: Varikkan Cakka. Pulpy edible jack fruit. RS baradu (a/m. H) Minute bug that attacks rice during storage (H. Burai, evil, wicked (insect) ae barei (v. tr/intr) to write, to draw, (lit) draw lines. The word Baro means /ine in Dravidian languages: mal. Vara. tam: Varai, can: Barasu, to write or cause to write. (k) Barap, a letter, communication, writing. Barapi or Baroup!, a writer. Barap vacun vhode kellem. He read the better and exaggerated (the news). Mastaru bordari lekkam baraita. The teacher writes sums on the board. aet barso, First feeding of anna to the child. It is one of the 16 Samskaras. (skt. Prasanam, Feeding). Some people wrongly conceive that Barso is from the konk. samasa Baravo diso — Barso. It has nothing to do with the 12” day of birth. The child is not ready for Barso on the 12" day, in fact it will not be ready until it completes 4 months. By the habit of conducting Barso elubbed with the namakarana ceremony, a second fallacy in the minds of some saraswats, is that Barso is identical with namakarana or Pallyam davarap (Cradling) ceremony [app. 69 and 108, Namakaran and Barso] Wat Barabar (ind. Parsi) Matched, equally, correctly. Barabori is the noun form meaning, match, equality, correctness. Tugéléim megéléim sinim barabar asati bhonkintu, your dog and my dog are equal in barking. arat barbaré (v. intr. onomato) To make sounds like burbur. Barbarévap; Talo ponu_barbaréta. Throat has gone sore and makes burbur noise. SXq baray (n. d) Income. mal. tam. Varavu The usual combination phrase Bardv, celavu = (in mal. varavu-celavu) income and expenditure. In ultimate sense it means the balance of budget. Barav cévun javunka celav korik (lit) Adjust your expense according to the income. Cut the coat to suit the cloth. (Current only in Kérala). ant bari (n/a/ind — d) A side, a slope, a slant. (i) Tuje barik k6né sirlem? who scratched your side (n) (ii) Tane marléle bari petta Jagun ti melli. She died by receiving the side blows he struck. (adj) (iii) Havam bari nidétam. Let me sleep on my side. (adv). As a noun it has its Vibhaktis, as for eg. Vatén camkatana barin or bdarican vaca. While walking on the road go by a side. ghara barintuli or barici voir uddi marnu gelli gai. The cow escaped by jumping over the fence on the side of the house. It should be borne in mind that the vibhaktis function as adverbs. (can: Bari = side. Flank). at bard (a/n. st) (i) Good, excellent, (skt. varam = Srésta = excellent. It takes gender pratyaas, Baro, Bari and Barem (ii) a line. (in Kerala) Barépan (abst. n) =. skt. Varatvam, goodness, excellence. This word Baro should be distinguished from boro of kera, meaning a straight line (mal. Vara). In Karnatak, straight line is known as géro which will not get confused with baro. eT bala (n. tat) Strength. Power. As a prior member of a tatpurusa samasa, it functions like an adjective, Balavan. Thus Balarama = Strong Rama. Bala Bhadra = Bala Deva, the elder brother of Krsna. Bala divap encouraging, buttressing, supporting phati bala, giving support from behind. a seconder. Baladhyu, blazing with strength. Balatkaru coercion. Balatsangama, raping. afet bali (f. tat) A sacrificial oblation. (fig) a victim. jJamadagni kartaviryale kopagnik bali jalo. Yamadagni fell a victim to the anger of Karta virya. Sacrifices used to be named after the animal that was sacrificed. Thus there were - aja bali (goats were sacrificed) and Nara bali (human were sacrificed). Naga bali (by garudas was a massacre of nagas). Bali is meant generally for mean, wicked and cruel dévatas, (known as ksudra devatas). While taking meal, a saraswat offers citravali, or citrabali in konk. This too is a bali or offering to Citragupta, and Yama, the former being the latter’s ledger-keeper. afer bali (a. tat) Equivalent to Balovat (skt. ) and balavantu in konk. (compar: Baliyan, super: Balistu ) Mahabali. He was the grandson of Prahlada, (and the son of Virocana ). He was a benevolent king who made his country “Overflow with milk and honey”. He brought under his sway, every known country of the day, not through blood shed but by colonization. He established a department of mass production of human beings and appointed Dirghatama as its head, because he had specialized in the godharma technique of procreation. Mahabali’s prosperity roused the jealousy of the Devas, Indra sent his brother Vamana to banish Mahabali. Disguised as a Brahmacari, Vamana gathered an army of the Naga tribals, left them hidden at the outskirts of Mahabali’s capital city (Kasi). He then entered the palace and eked a promise from the king that he would give him earth measured by 3 feet. (skt. pada), Pada had double meanings, foot and a line of a stanza. Mahabali was in a hurry and assumed the former meaning, while the crook Vamana meant the latter meaning, In three lines of a stansa. He covered all regions under the sway of Mahabali and forcibly appropriated them all. Mahabali was thus cheated, and banished. He was kept under house arrest in the Nagaland. Bahubali (lit) Mighty-handed. He was a personality of Vedic times, being born as the son of the great and mighty Rsabha deva in jayanti, the daughter of Indra whom he had vanquished. Rsabha’s elder son was Bharata, a capable administrator, after whom India which was jambu dvipa, came to be known as Bharata khanda. Bahubali was the younger brother of Bharata. Throne and kingdom became the bone of contention between the two. Bahubali was the stronger of the two in muscular force as well as will power. For several days the contested for supremacy by engaging in different types of fights with different weapons. Ultimately Bahubali emerged ctorious but then he made the greatest of sacrifices. He ve back to his elder brother all things he had won, and same a Jina mendicant, Jina means sc/f-conquered. fis colossal statues are established at famous jain centres, ‘as for eg: Sramana Bela kola and Dharma Sthala, both in ‘Ki to mantion but two. - SEATS Balmajaru (m. st) A wild cat. It is a good . and inhabits the holes (skt. Bilam) in the tree trunks. - Hence Bila marjira (skt.) and Balmajaru in konk. ABUTS ballaudi (v. tr. st) To cross over (skt. ullangha or vilangha to transgress ). Ramalo gero Sitén ballandilo. Sita transgressed the line drawn by Rama. (ii) Cerdak payari davarlyam. Payu ballandandja, child is kept on the legs. Don’t cross over the legs. This instruction is observed rigorously, as a faith by the illiterates. Others know it is a precaution against accidents. Humboru ujja payan ballandan yo. Come in by crossing over the threshold with your right leg. (a welcome to the new bride when she arrives at the husband’s house) mal: word Vallanda (embarrassed. adj) has crept in kera. konk. as Ballandu. This adj. has to be distinguished from the previous verb. @eret ballava (a. st) Very bad. A harbinger of evil. (skt. Balaha, one of the seven clouds which occurs as a harbinger of destruction of the world (just as kala ratri before one’s death. Opposite is cnga; and the pair canga, ballav go together in usage and in happenings. agrat balliyo (f. (pl). tat) Pendulous ear-rings (skt. Bali = an ear ring) oscillating bomb shell shaped ear. ornaments. eT baloon (n. Port) Balloon. (Port. Balao) A thin film latex sac which, if blown into, swells into a big globe. If filled with a light gas like hydrogen, the balloon will rise up. Instead of the costly hydrogen, transport balloons simply heat the air inside by keeping a stove. The hot air is lighter than cold air, and the balloon goes up. a(t) gett bhaSssing (n. st) A fascinating or attractive ornament. An ornament worn to subjugate or to attract. (skt. vasi (attractive, bewitching), + Srgara = adornment suited for amorons interviews -» BaSsing. A dress suited for amours. AAT baska (f. indi.) from VBais = to sit. Baska = Sitting, meeting of a committee Baski (f. indi) sitting on haunch as while passing stools. One of the items of drill is to repeatedly sit on the haunch and get up. @eqA bassan (a. H) Made of Bengal gram powder. (Hindi— Bessan = gram flour). Bassan undo is a globular sweet, the size of a ping pong ball made of roasted bengal gram powder + sugar powder. A flavouring ingredients like cardamom, cashew nut or Pista Powder. Bassan Ladu has a more popular brother known as Mothim Jadu. This is made by extruding the B. gram powder paste through a plate having number of small holes. The droplets are delivered straight into hot oil. The fried pellets are soaked for 4 hours in sugar syrup after which the pellets are isolated and drained. When they appear dry, they are mixed with flavouring material like cloves, kalkhand, and cashew nut bits. The mixture while hot is pressed within both palms and made into ball shape. @fSenTe bahiskaru (m. tat) Sending the odd man out; boycotting; Throwing out (the inconvenient individual ). bahumata (a. tat) One who polls largest number of votes (Mata = Votes or opinion) (skt. Bahumata = greatest or most abundant, highly honoured ). Bahu manu (m. tat) great respect, high honour. @€ bahu (a. tat) much, plentiful, abundant, great (comparative) Bhuyas, (Super) Bhuyist. comp: of Bahu (i) Bahuvacan = Plural (in gram) (m) Ramu (sing) Rama (pl) (f) Sita (sing), Sito (pl) (m) Ghédo (sing) Ghodé (pl) (n) Sunern (sing) Sunirh (pl) (ii) Bahu mukhi - many = faceted (iii) Bahu - rapa - multi-shaped. @ES bahula (a. tat) thick, dense, compact abundant, copious, numerous, manifold (compar) bamhiyas, (super) bamhisth. gat bahudha (ind) by many ways or (means ). agferer bahuvidha (a) many routed, having many methods. T bahukrtam = bahukaranam _ Exaggeration, Exaggerated. ET bahusa (ind. tat) Generally, commonly, frequently, repeatedly, often times, most probably, (skt. Bahusas frequently, often repeated) used more in Karnataka. aait balgern (n. st) Thin long strips of bamboo skin (or skin of any suitable tree) used to tie as bow string (in N. E tribal areas) or to the knitted coconut leaves or palm leaves to fence posts or roofs of huts. Coir ropes are not suitable for this, because it lacks the stiffness of bamboo skin or bark strips which have to be passed from one side to the other of the fence or roof. (skt. Va/kam, bark of a tree or bamboo). aor balayi (v. tr. st) Despatch, send forth. skt. Vala, to go. caus — Valayaté. Rayan dutak baléilo = The King sent a messenger. Havem kagata balélem, | sent a letter. act baler (n. st) A circle. mal. tam. Va/ayam, a circle, Vala = bangle). mal. might have derived these words from the skt. Valayaka. can: Balé = Bracelet of glass. ABTA baltiivo (m. st) The state of being a child. (skt. Balatvam ). Balyam is young age, the age of a child. But very old and retired people develop a state of mind similar to that of a child. That is called Baltivo, (some call it second childhood ). People having baltuvo talk and enjoy silly prattle, irriate other elders by their obstinacy, waywardness and quixoticness. They indulge in playing with their grand children. aoa balbali (a. onomato) Loose, flaccid, flabby. For example, flesh is flabby, muscle is compact and tight. A man who has rarely a muscle but all loose flesh, is called balbali manisu. Waetsh ballika (f. Eng) Any pox, specifically small pox. The konk. word is formed from the Engl. word Plague. Plague — Pilék — ballik. Small pox is a virus disease which manifest by raising pocks all over the body, where as plague is a dreaded affliction transmitted by rat-flea bites. Once upon a time both diseases were sure killers, and were considered dreadful visitation of God as a sort of punishment. In India small pox was the visitation of Amman or Mother goddess, and the poor village folk strove to appease the goddess by the offer of a goat or hen. The medicine they used was margosa leaves to be applied to the afflicted body. The patient was made to lie on those leaves. The English physician Jenner (1750-1825) discovered that vaccination with a lymph containing modified virus, was a deterrent to a major attack of small pox. But the belief in the mother goddess prevented the villagers in India to accept vaccination for a very long time. Now of course through the efforts of W.H.O., Small pox was not only controlled, but eradicated from the face of the earth. ap banku (m. Port.: Banco). A Bench. In olden days banking business was carried out by people sitting over benches. So banking came to be identified with banco’s or benches. (konk. Banku). ; arfiret bagil (n. d) Door, gate (can: Bagi! = door way. (used only in Karnat. In kera. they call it Kavad (skt. Kavada I} aleq batap (n. st) Leaving the Hindu religion by becoming a convert to christianity or Islam, was considered as getting polluted. (skt. Bhrasta = to be polluted = (konk.) bhasta gerundial form, battap) = causal. battavap = proselytising. Prov: Batlyari kurceri baisuka = If you get converted, sit on a chair. Change of Faith and conversion were looked down upon in early days. Brahmins who sat cross legged on bare floors or a plank, continued to do the same, but those who got converted began to sit on chairs, 2 faet above the brahmans. This physically compensated their psyche which was mortified by the stigma attached to conversion. One may recall the vernacular saying ‘“Though fell flat on the belly, the nose was not soiled’. Sitting on a chair was considered prestigeous. areter batli (f. Engl) Bottle. A cylindrical glass vessel with a small mouth and narrow neck. There are also wide-mouthed bottles and bottles of different shapes and sizes. aroorfet bannavi (adj. num. st) Ninety two. skt. Dvdnavati. afer bani (f of Banu = arrow) A spike; a bar of the window, fence or grill; a bar of a ladder. (Nisani bani). Bars which surround a cradle. (Pallya bani). The bars of a grill used to be shaped like arrows if not spears. So they are designated. Bani, the feminine of Banu (an arrow). ST bana (i) The name of a poet associated with emperor Harsa Vardhana who was himself a poet and dramatist (1st half of the 7 cent). He was the author of kadambari and Harsa carita. (ii) Astra or arrow (or a weapon). Verbs associated with are marap = catapulting, sodap = discharging. (iii) Name of a mightly Asura king, a son of Mahabali, ruling over Sonitapura in the modern Arunacala desa. He was so great a devotee of Siva, that the Lord took His abode at the gate of the Asura, to be of constant protection to his devotee. Since there was none to oppose him, he felt uneasy with mighty strengh and weapons which lay idle. It was then that Lord Krsna attacked him because his daughter, usha kidnapped Krsna’s grandson. After severe fight, Krsna dismantled the power of the Asura and liberated his grand son. SI-g bandu (m. st) (i) A bund between two agricultural fields. It demarcates the boundary between the fields and also serve, as a narrow foot path. Last but not the least, the bund is important to hold water in the field. (ii) On a big scale, the word means a dam over a river It obstructs the flow and develops a reservoir of water, | source of potential energy for irrigation or for “‘generation”’ inundate the inhabitation of the Vanaras and the Girijans. So Medha Phatkar is fighting against the possible damag to the lives and property of poor people. The first dam in the epic ages was constructed by Hiranyaksa, over the river Sona and the place which later came to be known as Vamana Vana, abode of Rsis, was inundated. The Rsis exaggerated and the gullibles of those days believed when they said the whole earth was carried by the Asura and concealed under the oceans. They plotted and killed the world’s first dam builder, who had brought plenty, and had over-run the country with honey and milk, and gold (Hiranyam). skt. equivalent of Bandu is Bandhita, pp. of VBandha to build or construct a bund. @I-qUT bandana (n. st) skt. bandanayanam See. under Banda and bandu. @T-efer bandani (f. st) The bind of a book. aTa&h badhak (a. tat) Troubling, tormenting, affecting, vexing, annoying. aTaT badha (f. tat) Pain, suffering, affliction, torment. Maka badha divunaka re = 1 say, don’t torment me. TU bandhavu (m. tat) A relative, a kinsman, bandhu — jana arf bai (f. indi) An endearing way of referring to a girl or woman or wife. (Has its origin most probably in the Hindi word Bibi, Respectful lady). Hé phantam maka Jatéli €ki bai tam. This time what is to be born to me will be a girl child. afa bayirn (f/d. st) A well. (can: Bavi. skt. Vapi = well, Any reservoir of water. Prov: Baincern tonda bandhuyat, jalyari alavya tonda ani jana tordam bandhik jaina = It is possible to close the mouth of a well, but it is impossible to close a harbour and the mouths of people. Baintilo bebbo. ‘‘a frog in the well’ a proverbial phrase indicating a man of limited knowledge but who thinks that there is nothing beyond what he knows. Tact baila (f. st) Woman in general, wife in particular. (skt. Bharya). Bailam mdadnantulem devank sari kalna (skt. Prov: Strinam ca cittam devo na janati). Baila buddhi pin buddhi.Women’s advice is a hind advice, (backward advice, not progressive). Pin is a mal. word standing for skt. prsta = hind. This is an archaic proverb which has been disproved by more than one achiever among women. Women Executives and administrators who have excelled menfolk are many, as for eg. Indira Gandhi, GoldaMeir, Sirmao Bhandarnaike, Mrs. Thatcher, - all recent women who. have excelled men. An English proverb translated: Ekék Vhodda manisa maksi Kennai eki baile Varta = Behind every great man there is a woman. A skt. proverb translated: Lajja striyank éka bhusan Women’s natural shyness is their greatest decoration or ornament. Bailagandu =Henpecked ‘cock’. A husband always subservient to the wife. ilén cabillo bhattu , This is a nick name given to a wife-beater. he priest, whenever he lost temper used to belabour his fe. Unable to bear the nuisance, one day while he was ng her, she plunged her strong teeth in the bulging belly bhat. There after the wife-beating disease vanished earned an ever-lasting nick name. SMT bard (num.adj) Twelve. Ba stands for 2 (skt. dvi) and ra stands for 10. @MMS baranda (n. Eng) warrant, summons from an uth , Such as a magistrate. ATA baravo(m. indi) Twelth day of the obsequies of dead person. It is the day of culmination of all rituals. art bari (f. d) Long splinters of cane or bamboo grass. sy are used as long and flexible cross bars of fences, ‘they are used in japan in place of iron rods to re-inforce concrete. Artistic things are also made out of these. Accurate slide rules, which were in great demand as calculators before the advent of cheap electronic computers, were made in japan from bamboo splinters. They should have been chemically treated so as not to undergo expansion or - contraction due to changes in temperature and humidity. (mal. Vari = bamboo splinter) . anfer barley (f. Engl) A sort of grain. When boiled with water, yields a thick slimy extract. Salted or sugared, it makes a good drink to feverish patients. | @INAt barso (m. st) First time offering of ““Annam”’ to a child who is atleast 4 months old. (skt. (anna) prasanam. , Barso, the word is coined from Prasanam. Some people club | the Barso with the cradling and Nama karan celebrations. - fapp. 108 | @T6 baru The day of the week. In skt. varam means _ day. Viram varam = day by day (every day). But in mal. and tam. it means a week of seven days. In fact in skt. or konk. each day is indicated by adding varu to its name. Thus skt. Aditya vara, Somavara, Mangalavara, Budhavaru, _ Brhaspativara, Sukravara, Sanivara. konk. Aitaru, Somaru, ° l Mangaliru, Budhavaru, Birestaru, Sukraru, Sinivaru. i let bala (n. tat/d.) (i) Tail (ii) Long hair. Ghddya _ bala, Horse tail, which is made of long hair. (mal. va/a = . tail. Ved. vdrah = tail + valah. Raman kémak balla bandilo = Rama tied Koma to his tail. Rama made koma a subservient associate. Sometimes one hears: Tum tije ballak bandik ucit na. You are not fit to be tied to her tail/not fit to be even a servant. The proverb should have had a story from Ramayana for its basis. It would appear that Ravana during his rising period enquired Narada, whether there was anyone anywhere who did not pay regards to his name. Narada mentioned Bali, the chieftain ’ among monkeys, and also added that he was a Sakhamrga and Ravana could tie him with a rope and drag him to Lanka. _ Ravana went with a very efficient force of Raksasas, Bali, remained as if he did not notice the approach of Ravana with belligerent motives. When the enemy reached within * arms distance, the rapidity of action of monkeys was ; unbelievable. In the winking of an eye, every one of Ravana’s __ fiiksasas had been tied to the tail of a monkey and pinned _ to the ground. Ravana congratulated and admired the power of Bali. Subsequently the two enemies became friends, because they both hated the Aryans. When a wife makes a husband completely subservient to her wishes, and treats him like Zor arent bavnga a door mat, one does not say Bailén bamundak balla bandilo. The appropriate Prov: is Bailen bamunak muddi kardnu tjé bottak ghilo. The wife made a ring of her husband around her finger. @leth balaka (m. tat) A boy. The word bdla is used in adjectival sense, by constructing tatpurusa samasas: (i) Bala bhasa, a child’s language, exists in konk. as mostly onomatopoeics and reiteratives, as for example Koko, Nunnu, Bobbo and several others like these. (ii) Bala badha, childhood’s afflictions. (iii) Bala mitra, childhood friend; (iv) Bala krida or Ieela, childhood sport. also Bala kéli ( specially krsna’S leelas). (v) Bala vidhava, child widow. While there were large number of child widows, there was no child widower because boys and men were allowed to remarry but the girls not. (vi) Bala Brahaspati, a child prodigy. But when a child was extraordinarily clever and crooked, there was a proverb on him “‘ammé vardikék mita vallélo”’ = (idiomatic) nasty bastard who served salt during the feast of mother’s marriage. (vi) Bala vira, a child hero, as for eg: a child who can keep a thief at bay until help comes from the elders. (viii) Balarka, early morning seen. (ix) Balak/, girl, (x) Bala gopala, Krsna, because he used to tend the cows even as a child. a clild cowherd. (xi) Bala candra, a digit of the moon, which is supposed to be carried on the crest by Siva (xii) Bala bodhini = A book of instruction to children. (xiii) Bala sanyasi, one who takes up Sanyasa as a child (like Adi Sankara and Sri Rama Krsna Paramahamsa), (xiv) Balamrga, young deer. (xv) Bala sayya = cradle, (xvi) Balatrna, young grass, (xvii) Balahatya infanticide. atte bili (m. tat) He was elder twin brother of Sugriva, and the chieftain of the Vanaras. He was anti-Aryan in his outlook and so was eliminated by Rama, a blatant injustice committed by Rama who had never been offended by Bali. He was killed without warning and that too by shooting from a hidden place. Sugriva played a villainous role against his elder brother. Bali was fortunate in getting as his wife a cultured and knowledgeable Tara who was the de facto ruler of Kiskindha. [app. 109 Bali of Ramayana] arg (aratfst) bavu or bavji (m. st) Brother-in-law. Sister’s husband. He is very kind to his wife’s kith and kin and reciprocally he is sympathised with as a poor fellow ( Sadhu ) Bhaginyayah pati, Bhavdo. ATantsta bavetalisa (num. adj. st) Forty two. ala bavan (n. adj. st) Fifty two @Ta bavarn (v. intr) To fade, to be weary. skt. Mlai = to be weary. Mlayate (pr. t). Tujém tonda bavlem kitya? Why is your face faded? @TeT bavnga (Vv. intr. st) To stoop, to drop. skt. Vivanga to limp, to go. It may also be a denominative verb from vaman = bent down. Vamnayate — (konk. ) vavanga. Children with the name Vamunu, are endearingly called by a shortened form Bamvni. To khando bavangeyi, ambe kadtém, Bend that branch, let me take the mangoes. Maruk ubbarlolo hatu, tigelém nirmal ténda polovun bavangalo. The hand that was raised to beat, slowly dropped down on seeing her innocent face. Konak bavngu natillem Arjundlem matem, Draupadili puspa mala polévin bavangalem. Arjuna’s head which had not bowed before any one, now bent down on secing the wreath of flowers in the hands of Draupadi. alae, Aafet baviern, baveli i Hy “ alae, ATafeT bavlerh, baveli (n/f. d) Doll, an image. (can. Bombe, tam. Bommai; tel. Bommalu Ih, arate bavisa (num. adj. st) Twenty two. (skt. dvavimsati). @tfSi basim (num. adj. st) Eighty two (skt. dvayasiti ) TT baspa (n. tat) Tears. comp: Baspa kantha, Throat choked with tears. @TaRS basasti (num. adj. st) Sixty two (skt. (dva) dvisast ). aredtt bastari (num. adj. st) Seventy two. (skt. dvisaptati or dvasaptati). argre basundi (f. indi) A sweet meat made of condensed milk. Milk is allowed to evaporate on a small flame. The fatty scum being formed on the top of the milk is skimmed now and then collected in a bowl. In the end sugar, pista, badam powder are added to the collected condensed milk. If necessary a flavour may be added such as cardamom powder. Served after cooling in a fridge. The name of the sweet is most probably derived from the Hindi Basna which means to thicken and settle down. That is what is done to the milk, it is condensed and made thick to settle down. bahu (m. tat) Not generally used as tatsama in the dialect. But its compounds such as Ajanu bahu (long arms reaching the knee), Bahubali (of strong arms), Virabahu, (heroic by his hands), an associate of Lord Siva who took active part in destroying Daksa. Tea bahya (adj. tat) The external, outer. Sarvankai doni vyaktitvam asati, bahya ani antar. Everyone has two personalities. (i) external and (ii) internal. The inner one is the real nature (Prakrti) of the man, while the external one is an artificial mask over the inner. aeottedt balanti (f. st) A woman who has delivered. (skt. Balaka vanti). A woman with a new-born child is given special treatment in the family. She is freed from house hold duties, and any work of exertion for about 3 months. She is fed with special food to contract the belly and the womb. Her baths are elaborate and medicated oils and water boiled with medicinal herbs and applied on her body. She always sits aloof without touching any one until the days of pollution (usually 10) are over. Ba/antipan, the state of being a balanti, usually lasts for 3 months after delivery. Balantiro means all processes commencing from delivery, care of the child and the mother until the lady is declared normally fit to mix with the house hold people and duties. TRH baliika (n. st) Round chips like Banana chips, and potato chips. (skt. vaJayakam = circular objects ). ferg bindu (m. tat) (i) A point, like a full stop. (ii) a drop. Swéda bindu = a drop of perspiration, Bija bindu, drop of semen. (iii) Saffron spot on the forehead between the eye brows, otherwise called tilaka, the symbol of a Mangala Stri. (iv) Tiny particle (v) a mark by the teeth of a lover on the lips of the mistress. fercat bimba (n. tat) (i) Disc. as in surya bimba and candra bimba. A round face may be called vadana bimba (ii) An image, a reflection = Pratibimba. (iii) The fruit of a bimba tree, which when ripe would be ruddy. Poets often compare the lips of a beautiful lady to the bithba fruit ( Bimbadhara ). bimba. The likeness of the god or image of the god. replica. ferftt cateatet birmi karambal, feRtetet birambal, fee bimbul These three are the names of one and the sa fruit, a sour fruit which is used as a souring agent of Karambal in Konkani means a sour fruit with which Kz a vegetable sauze or mixed veg. dish is made. There two varieties (i) Birambal (of small size) and the ot (ii) Dharam karambal; Dhara means ridge; so ridged kara (big size, as big as a mango). The latter can be roast on embers, squeezed along with spices to yield a side di When ripe, it is edible as such. Besides it can be slic and made into a pickle. Bifmi in skt. means a kind of sm fish with a reddish tinged armour; the fish is known | Malayalam as Cemmin. So the Biitmi karambal of konk. known in Malayalam as Cemmin puli. Its size will be t same as that of the fish. The fruit can be slized, salt and dried to make a pickle. fe bi A particle used often to bring out a sense “etcetra’”, or a doubt in the possibility. Jane aikilem (ve?) could it be possible that he over heard it? Tuka phullai billam ghevance na(vém)? Have n’t you got to purcha: flowers efcetra. Ago bhama, tuvém nanciin Binciin dakéiles soiryank? I say Bhama, did you show the guests your d. etcetra. Are puta, Tiivém hotelantu khellem bi, Bhuka | manu sangika? Dear son, is it possible that you took meal in the hotel to say you aren’t hungry. bi and ba are substitute symbols for 2nd and 2. 2nd dat of a lunar month is called b/. Ba substitutes 2 in Bara ( 12] Bavis (22), Batis (32) etc. . ferarnUS bikkand (n. st) Jack seed. The whole jac is mistaken for a single UNIT seed. Each individual see is then believed to be ‘‘a piece” of that UNIT, bija khand (skt. bija + kanda = (lit) a piece of the seed. Jack is | multi seeded fruit. A single piece among the seeds is calle: bikkand. ferrcnet bikkala (a. tat) Over cooked. Made soft ani defective. (skt. Vikala = imperfect, Too soft and withered decayed. viz, Péja bikkal jalli = kanji got overcooked Slurry-like. mal. word vikka/ = stammering has also crept into kera konk. as bikkal. So to distinguish between the two, tht overcooked péja is called Bikkili. feraqpug bikkundu (m. st) Bedbug. (skt. ukkuna = bug) feretei biccaka (m. st) Small child (skt. Vatsaka H—bacca = dear child). fersteftf8t bijbiji (a. onomato) Clay-like in appearance Consistency of a porridge. Spelling variable like bej béje or pec-pécé. Bikkili also is a synonym. fas bijagar (n. Port) Hinge joining the door to the door post. The purpose of a hinge is to swing the door. fersé biddern (n. d) Stopper, lid (can: Birade) = a peg cork, stopper. Originally it meant the wooden pegs whict were rotated to tighten or loosen the strings of a musica instruments. feSM bidara (n. st) Place of inhabitation. (skt. vihara a place of gardens, part of a monastery). bidi (f. d) Loose twigs or pieces of wood. (can: eces of wood or faggots ). Not used as such in Konkani, { as a combination kid-bidi fire wood for ‘cita’ funeral ‘PRroreftftr binbini (a. d) (onomato) Very big, dense, thick, . (can: Bin = dense) (pertains to darkness). Binbini ku = very dense darkness). PT bitta (n. st) Genus, species, seed. Father’s praise own sons “To konalerh bitta manu Ieklem tuvem’’, se genus (seed) did you think him to be? (mal. Vitta ). word is not connected with bijam of skt. It is constructed skt. vitirnam given down or bequeathed to posterity. inheritance) Descended, a genus. In heritage is often a easure = skt. Vittam — (konk.) bitta faraft bittari (ind. st) Inside, within (that time) = Taje ittari = by that time. “upto” (paryan) when space is erned. Koci bittari = upto Kochi = “within limit of” ms to be a corruption of the spelling Bhittari (skt. ‘1 tare ). i evancak cari varam asati. Taje bittariy kama kaida . Elder brother will come in 4 hours. Within that (ie., before he comes) the work must be completed. fereffer bibati (f. tat) (i) Magnificence (of the Lord. 10" chapter in gitd is named Vibhuti yoga and attempts at describing the indescribable glory of the supreme) (ii) Saivites smear on the forehead 3 lines of Bhasma or ash as the Prasada of Siva. Siva’s abode is the cremation ground and he is covered all over with cita bhasma. Devotees imitate Him but their Vibhuti is not from Smasana, but made ‘at home by incinerating cowdung cakes. Some claifh -that they add a little cité bhasma to sanctify it. _ ftsait bibbo (m. st) Full kernals of any nut, say the i sles (undried) cashew nut. (skt. Vi+pirtam = that which fills the nut. _ Bibbel is oil for lamp (in Goa and Karnat). In Kera: it is called Divel. (tatpurusa. Divacern téla—+ Divéla. Any unedible oil. For sacred rituals, even edible oils like coconut _ oil or cows ghee can be loaded into the lamp. * fareftqur bibhisana (m. tat) (lit) Terrifying, frightful, . formidable, a bully. {ii) Name of a younger brother of the great Raksasa king | Ravana. He was a sort of cousin, ie. Ravana and Vibhisana had the same father, but different mothers. Contrary to the meaning of his name, he was a timid man, who was not good at research, and so could not achieve anything concrete _ like weapons or secret formulas. He was always a partisan of Gods who were the sworn enemies of the tribals like Raksasas. He did not like the ways of Ravana conquering regions after regions, and by and by it turned out to be _ jealousy. When Rama attacked Lanka accusing Ravana for _ Sheltering an Aryan woman (it was not Sita but Sita’s mother __ Vedavati an old love of Ravana), Vibhisana thought it proper _ time to join the ememy. He advised Ravana to send back . Vedavati and surrender to Rama, which a self-respecting _ Ravana would not care to follow. So he deserted Lanka _ & joined the enemy force. Immediately he was crowned as Lankéswara, because Rama knew what was in Bibhisana’s heart, nothing short of Lanka's throne. Though he turned ‘a traitor, Ravana continued to shelter and feed the other : _members of his younger brother's family. ] Such a man who turned unfaithful to the salt he ate, has been made one among the seven ciramjivis [app. 110 Traitor Bibhisanu]. ferars biyyala (n. st) (skt. Bijala) a fruit or pod which has in it the seeds for the next cultivation. It is carefully selected and preserved. Selection depends on maturity and big size. Preservation in olden times, in the absence of insecticides and arsenic salts, was done by simply coating the seeds with wet cowdung and drying the cake. Seeds are isolated from cow dung just before sowing. The natural preservative here is the phenolic content of the cow dung. HTEAV] biramanu (m. tat) (i) a brahman. (ii) A feast given to brahmins is also known by the term. Devajanti brahmana = Feast in the temple for brahmins. Brahma hatti = murder of a brahmin was considered biggest papam or sin (known in kera. konk. as Birmati. The priest who constantly officiates in funeral obsequies is nick named Birmati bhattu. One can hear remarks aside in konk. as follows:- (i) Birmati phutli (His) sins have begun to visit (him) (ii) Taka Birmati lagli. Sins have affected him. (iii) Megéli Birfmati ghévunaka tum, Don’t incur sins from me. feeds biréstaru (m. st) Thursday. (the day of jupiter ). faretepet bilkul (a/adv. H) Completely, wholly, absolutely. fererfe bilati (a. Ar) Foreign ( Ar—Bilayata= foreign. fer (Ferg) bili, billu (f. H) a cat. In konk. it is added to the balabhasa. The usual term for cat in konk. is majara (skt. marjara) fercatfe Bissati (v. intr) (st) To struggle to get free. to liberate oneself. (skt. Visrja, to let loose. Céru bissatinu dhavlo. The thief got loose and ran away. feracrt bilko (m. tat) Hole, cavity, burrow. mouth of a cave (skt. Bilaka). Kapadak bilko padlo. Bhair vaccak na vata. Kapad has got a big hole. There is no way of outing. Ruka bilkyantum kiran ghidu kello. A parrot has made his nest in the cavity of the tree trunk. Bilko is simplified as Bia. Bila vasi = snake or rat. Even a rabbit or any other animal that lives in a hole. Ahobilam. lit. what a big cave!! A religions place dedicated to Narasimha, in the cuddappa dist. Andhra Prades. feral fer bilbili (a. onomato) Slimy flabby. Porridge-like. Spelling is not stable. Some may say pilpili. att biga (n. d) A lock, a pad lock. Bigatu, a key to a lock. Prevalent in Karnat. only. In kera. they use the word Khadiyatu for lock and Cavi (mal.) for the key. can: Bigi = Tightness, fastening tightly, securing well. Bigu (adj) tight. Kattu bigd kari. Make the knot very tight. He phanta Sivilli coli, bigi asa, The coli stitched this time is very tight. In kera. the word bigu is seldom heard. For tightening they say tarati (skt. drdhaya = to tighten) Bigade hati > (konk.) Bigatu, a handle of the lock, key. af bir (n. st) Seed (skt. bijam) Prov: Bim takit bhata, As the seed, so the grain. @tsrekt bijaksar (n. tat) Certain sacred mono syllables, the sounds of which represent a certain deity, or stand for certain aspect of force or Sakti. A devotee concentrates on the monosyllable and attains powers to manipulate that force to his advantage. wtf bidi The Vedic OM is called Nadabrahman, because its sound is supposed to be identical with the Supreme Brahmam. Devotees get liberation from Samsara (worries of work-a-day life ) by concentration on it. Hram Hrim, Hrim, Hraim, Hrah are bijaksras representing different aspets of Sakti. There is an account in ancient literature of how the two asuras Madhu and Kaitabha attained invincible powers by concentrating on these; they defeated even the supreme Visnu, but the latter killed them by a trick by playing on their egoism. [app. 121 Madhu-Kaitabha] aftfS bidi (f. d) A crude country cigarette. No tobacco is used. Shreds of a certain leaf are rolled in a piece of the leaf and tied with a thread. A small stick-like bdi is lighted at the broader end smoked from the thinner end. Bidi industry, next only to match and firework industry is a big employer of children, and is wide spread all over S.India. Bidi has all the deleterious effects on the body as a cigarette. (mal: tam: tel: and can: Bidi) atte bibhatsa (a. tat) Disgusting, loathsome, hideous. Tané bavst marlélem eka bibhatsa karma jalem. His beating of his father was a savage deed. Avsii tintyari sodlélem ani eka bibhatsa Karma. Leaving the mother at the junction of 3 roads (market place) was another boathsome deed. or Heaft bandiri (Mandari) (f. st) A mat, (skt. Médurita, spread over earth (Surface). A smooth and soft thing spread over the ground. Mats were made from a type of grass, which is softened by boiling in water. By boiling - with sour milk and fat, a softer, and whiter variety is obtained which is known as acé bandiri. There is another brownish white mat called Bima bandiri. In T.N. there is a village called Pattamadai which is famous for making quality mats. A special mat, when tightly rolled can be confined in the hollow of a walking stick and the cost also is equally high, more than 1500/a piece. ST biri (f. d) A rectangular mouthed receptacle stitched out of the broad sheath (konk. poyarn) which holds a leaf to the trunk of the areca palm. It is leathery and silky smooth on the ventral side, so much that a newborn baby can be carried in it without causing any discomfort. gaat bukko (m. d) (i) Male cat, (can: bavuga, male cat, tom cat. caterwauling cat screaming) (ii) Name of one of the two founders of Vijayanagar. (the other being Harihara ). (iii) A black or white fungus that mysteriously develops on bread kept in humid atmosphere. Kerala konk. calls it Bhatto. Bhatto mandap = Formation of the fungus Bukko (Karnat). Jager bukbaki (a. onomato) Fat, plumpy. Mhantaro nira dévun buk biki jala The old man has become fat and flabby due to dropsy. Gs Bud A particle of the same sound. Not used as such, but as its sandhi combinations. eg. Buduk javun, (karun) budlo. Indicates a sense of suddenness. Budkili: In Ker. konk. it is a compound of two words Bad (to dip) + Kuli (bath) = a bath by dipping in a tank. A drowning man, or one who is diving, will send up bubbles which will burst with a sound almost like “Bud Bud’’. That is also referred as Budkili. Budkiili marta means either dives or drowns. Budkulo (m) A mud pot with narrow mouth which while filling by dipping in the tank, sends out air bubbles with Bud Bud sound. Budkule is used as a sur name in Goa. Jeqq Budbuda (Mm. tat) Foam. A collection of bubbl This word generally signifies the transitoriness of life, bud budakara, of the foam. Foam and collection of bubbl represent the individuals and society. They are made of t same material (liquid); they are given an individuality | the air enclosed. They all cease to exist when the air escap hits the atmosphere. Between the formation and disappearance They enter into partnership, they dance together, they fig! and destroy one another. Several small bubbles coalesce ar form a big bubble which in fact is most vulnerable. Ever bit of Budbuda bears semblance to the human society. _ gfee, buddhi (f. tat) Intelligence, wisdom. Prov: Budd, asilyak bhandar naka, there is no need with treasure fo: a man of intelligence. comp: (i) Buddhi Muttu (lit) A block to the intelligence tether end of wits, unsurmountable difficulties. Muttu is mal. word meaning a block or a stop. (ii) —Mosu: Lack of intelligence; a failure of thought undergoing a deceit; becoming the victim of a fraud;; bei f tricked, committing blunder or a mistake’. (mal. tam. can m6$a or Mosam = got tricked) (iii) — Vaibhava, magnitude of intelligence, intrepedity (iv) — Samarthya, ability or cleverness of intelligence. d (v) —.Sagaru, Ocean of intelligence, limitless wisdom. (vi) —Navasagasu, shallow intellect. Navasagara is s ammoniac (ammonium chloride) which volatilises. : Lord Buddha (m. tat) Born in the Nepal Royal family, he was disgusted with the Royal splendour; got curious about the mystery of life and death, and wished to sold the mystery. F He ,undertook severe penance and at the end of 6 years he realized the Truth, when he was sitting under a Bodhi tree. He formulated a philosophy which is now called Buddhism. Some of the principles are | (1) The body is like the string to the Veena. Best tones are emitted when the string is neither two taught nor too slack. (2) Mara or temptation is the hindrance that prevents progress towards Nirvana. (3) Budda’s philosophy shook Hinduism to its foundations. He said no one is born a sinner, no one carries the sins of a previous life into the present, and the sins of present into a future life. (4) Belief in past and future lives, and the Karma theory which is the foundation of Hindu Philosophy, are the perpetrators of feudalism. The poor would remain poor, the rich will grow richer. For the benefit of the poor, he preached in Pali, the then language of the common man. - (S) Those who lead a life without falling into the snare of Mara, are sure to attain Nirvana, ultimate end of life. Buddha formed Sanghams, because Sangham alone can protect the young monks from deviations. These sanghams were considered as equal to Buddha. Where there are doubts and difficulties, they chant Buddham Saranam gacchama, sangham, saranam gachama. There was no Hindu or brahman who could defeat Buddha in rationalistic argumentation. In fact many Hindu Scholars preferred to avoid Buddha out of fear. of defeat. There was no second Buddha, and Buddhism ( Hifayana ) soon deteriorated, aided by the ministrations of Hindus, until ultimately in the 2nd cent. A-D, Mahayana Buddhism was inaugurated by emperor Kaniska. [app. 111 Buddha and Buddhism] Eid buddu (a. st) Very old man with mental faculty at nadir. Faded wisdom. (skt. Vayo Vrdha ). budha (m. tat) (i) Planet mercury. It is one of the two inner planets ic. planets which are nearer to the sun ; than the earth. (Those that are farther than the earth are called the outer planets), The earth is 93 million miles away from the Sun while Mercury (Budha) is 36 million miles away, Venus the second inner planet is 67 million miles away. (ii) Budha, the son born to Tara, the wife of Brahaspati, by her affair with Candra. [app. 27 Tara Sasankam] as Fal, F bubbu, buvva, bi (Bala bhasa - Onomato - when a carbuncle or contusion happens, a child weeps making ““bQ buvva” sounds). Boil, itch and contusion. burki (v. tr. st) To collect, to gather. (skt. Bhruda, to collect), Cerdan taka sita bhurkin khellem. The child ate the curd rice gathering it (with a swirling motion of the hand). This type of gathering before eating becomes necessary with a thick or viscous liquid like pudding and curd rice. There is a certain amount of onomatopocism too, because while sucking the liquid food from the half closed palm, a sound like Bhruk is heard. AMS burdi (v. tr. st) To tear (usually with the nails. (skt. vidf = to tear, to split, cut to pieces). ( Vidarayati pr. t). Majarak dukkailyari témn burditalern. If you give pain to the cat, it will scratch you (and tear your skin). Narasimhan Hiranyak pota burdun divansi marlo. Narasimha killed Hiranya by tearing the latter’s belly. art burdo (m. d) (i) Chimney of a lamp, a gourd bottle, a dry gourd, a whole coconut shell with its kernal removed through a small hole. (this last item is also called kamd6lu in kera. konk.) from skt. Kamandalu ) can: Burade, gourd bottle, a chimney. burdya tnd = a gourd-shaped face. Divya burdo khairh, where is the chimney of the lamp? (ii) Dirt on the body. can: Burude = Mud, Mire, Dirt - kera. konk. has modified this word into Baro = Dirt on the body. Anga baro kartyan khardilyari vacana. The dirt on the body does not go even if scraped with a sharp and hard coconut shell. Occasionally one can hear the word bordo in place of buro. Gergqet bulbul (n/f ar) Nightingale. A small reddish brown migratory thrush of genus Luscinia. The male sings melodiously both by day and night. Bulbali from the VBule, (Onomato - reiterative ). Slippery. Slimy to touch having the state of Bolu (Thick porridge ). Sls bullaku (m. st) A nose ornament which grips the partition ridge inside the nose, and hangs down over the upper lip. (skt. u//alit, swinging, oscillating). It is a great favourite with Saraswath ladies and was considered a beauty, intensifier in a rustic face. On the contrary, the modern opinion is that a bullaku adds to the rusticity of the face. At any rate it is a hindrance for kissing on the lips. GA? burso (a. d/st) Dirty, soiled, untidy. (It may be formed as (i) Buro (dirt) + Saha (with) — Burso or derived from (ii) Bhramsin or bhramsitd fallen, depraved. The earlier one (i) seems to be better. Bursani, the state of dirtiness. Bursé (v. intr). Tugélem bursellerh ténda dekin kayim vord né tuka = On seeing your untidy face, I will not take you anywhere. 4 biku (m. Engl) Book. Bukavele gayen tana khaveneya na. Cow in the book will not eat grass. (Precept of the book, is remote from practice. Je bata (n. d) Boastfulness (can: Butuga, a shameless/man) Bata kattarté, Blowing one’s own trumpet, Boasting shamelessly. JS bida (v. intr. st) To dive, to drown oneself. (skt. bila = to sink, to plunge) cerdurh talyantu budlem. The child drowned in the pond. To budddn heltadisin peltadi gello. He dived and swam from this bank to the opposite. Prov: Kailo budlya mankén nhavun ailo. (lit) like a crow dipping (in water), he has bathed and come. (fig) a very imperfect hasty bath. armfS begadi (f. d) A circular ring about an inch in diameter, made out of a horn. Hair is taken through it, and then rolled around the whole circle so that a puffed up bun like hairdo is made. (can: Bigu, to be puffed up, inflated). Such a hairdo (usually on the head of little girls) is referred to as Begadé phanti @h béenk (n. Port) Bank. In olden days banking business was conducted by the banker sitting on a bench. Bench is called in portuguese Banku. Thus the name Bank stuck to the usury profession. afe (-zt) betti (tto) (f/m. d) Hard pellets. Firm, stiff beads. (can: Betti or Bettitu, That which is hard and firm). A natural example is goat’s castings called Bokad/ betti. Cerdum betti betti javun hagta, Child passes stools in hard pellets (child is constipated). Betté phadi, Hard dried areca nut (used in chewing). Betto (m. st) refers to small round objects (not circles) as for example, the marbles with which children play. (skt. Vrtta, round). Betyani khelu, marble play is very interesting to children (boys) at a certain age, and they get addicted to it; highly addicted boys are nick-named Befto khapri, (lit) a devil of marbles. Since the game is played on public roads and busy areas, it is not viewed with equanimity (not so decent a game). aet beto (a/ind. st) (skt. Vrtha - to no purpose, vain, useless. As an adjective, it is usually combined with the word Véju = time. Vrtha vélu = Betélu = Leisure time. Maka tem karik betéluna. 1 have no leisure to perform that. AAT bettamba (n. Port) Button (Port: Batdom arATe bettalu (m. tat) An inferior deity belonging to the class of bhuta-preta-pigachas. In Goa they worship this deity in temples. It is strange that Saraswats given to worship of the highest deities Siva and Narayana, worshipped the lower dcities too. It was due to their associations with adivasi Nagas. Bettalu is equivalent to Vétradhar, bearer of cane or staff = gate keeper. Pancavimsati stories of Vikramaditya are supposed to have been told to him by a vétala, a ghost that remained hanging head down from the branch of a tree. @rerfet bendarli (f. st) A parasitic plant seen usually on rich fruiting trees like Mango tree. Endowed with thick coin-like leaves it spreads on the mango branches like an undulating chain of coins. Known in mal. as ittikkanni, it is called mistito in English (Viscum album). The creeper is brittle, it drives its roots into the skin of the host tree and sucking the sap slowly but surely destroys the host. The eat bebbo westerners have a special respect for mistlto. They kiss each other under the branch of mistlto hung above during christmas day. skt. parallel for the word is Bandhura gatri, (konk. ) Benderli (f), a creeper of undulating (beautiful) body. The propagation of the parasite is equally interesting. The tiny fruits of the creeper are succulent and sticky. When any tiny bird pecks at it, it sticks to the nose of the bird. The flabbergasted bird runs off with the seed sticking to the nose. It goes and rubs the beak on another tree, and then the seed is transferred to the new tree, a future host. eat bebbo (m. indi) Frog. (can: Bebbane = sudden puffer or inflator (especially during the mating season and croaking ). skt. Manduka Bheka. Dravidian Tavala or Tapakalé does not seem to be the source of the konk. word. Marathi Manki corresponds probably to the Manki bebkuli which is a tree frog which by long leaps fly from one tree to another. When they see a cesspool under the tree, they lay their eggs inside a foam ball generated from their body. This foam drops from the tree to the water surface, and will act as a protection for the eggs even after hatching. Bebbo is a toad of big size, Rana Tigrina. Any small size frog in referred as Beb-Kuli = belonging to the family of frogs. Bebbya Sather = a common name for Mushrooms. Toads undergo hibernation for nearly 6 months during the hot season. agrat bellanco (m. d) Servant, Handiman, Factotum. One of an inferior caste. (mal. Vélan or vélavan) Exists only in Kera-konkani. AGe belsé (v. intr. st) To become insipid, to lose freshness, lose characteristics (skt. Vilaksa, to lose properties. Toya belsélem. The dhal soup has lost its freshness. Be/sellem sita, old or rancid rice. Belséllem khabbar, very old and the same news. AWTS bejaru (m. d) Weariness (can: Béjar = annoyance, mental discomfort ). - ag bédu (m. d/st) Hunter. (tam. mal. védan. can: Beda, hunter). Forest people who live by hunting animals. Fowlers, farmers etc. Dravidian languages seem to have formed the word after the skt. Vyadha, a wicked lowcaste hunter. ad béta (n. st) Cane. (skt. Vétra or Vétasa, cane, ratan. Stick in general. ae bélu (m. st) (i) Bilva tree. (Bella ruku) wood apple tree with tridant leaves (Geronia elephantum. Its apple has medicinal value; leaves are dear to Siva and there is no Siva puja without Bilva leaves. (ii) Tendril of a creeper, using which the creeper holds and climbs. Some people call a creeper as a whole a bélu viz. Kuvalya bélu, creeper of an ash gourd. sigur baingan (n. Parsi) (lit) Violet coloured Brinjol. It is applied without distinction to any brinjols. There are big varieties called giJa used for making Bajji and gojju. Wa beva (n. d) (i) Sultriness, heat. (can: Bévaru = Prickly heat. Beva sahan jainanti, Tem phan sodire! Sultriness is unbearable, I say please switch on the fan. (ii) Bevu (m) Beva ruku = margosa tree (Neem) (Melia azadirachta ) dace bevladi (f. d) Anxiety and flurry. (mal. Vevalati). Prevalent in Kerala konk. only. TB bésti (f. tat) A cloth which is not stitched but simply wound round the body (about the abdomen) and worn. (skt Vésta or Véstana = encircling) (mal. Vésti) WM besa (v. intrans st) To sit (skt. Mi + Visa = ; sit by the side. Mj stands for Nikafe = nearby. This is a rare instance of the initial syllable being dropped in the Konka word. skt. Visa means fo enter but konk. uses it to mean sit. Tummi kurSeri bessai. You please sit on the chair. To ukkani besla. He sits on the haunches. ukkani = skt. ut kuncane. ateeht bokko (m. d) Boil, Pustule, Pimple, a bluste in any part of the body. (can: Bokke ) ataatfs (§) bokkadi (du) (f/m st) A goat, a lamb, a kid; Any young domestic animal. (skt. Varkara, a goat or a lamb etc). @tSt boddo (m. d) (i) Any heavy pole. Thick lati. It is the masculine of baddi = a stick, a walking stick. (mal. vadi, = a stick. (ii) A worthless and boastful fellow. Boddo marta, talks out his boast = bita katarta (iii) An elderly person, or the head of a family, umpire in a dispute. (from Vhédu = big or old, or great). Boddo dharap. Holding a sceptre. Holding a staff as a symbol of sovereignity. In Saraswat temples of Kerala, whenever any ritual is conducted by donation from an individual, the latter or his representative delegated to attend, is given a — heavy silver stick (called ghattika) to carry in the hand. é avs bondo (m. st) A small coconut fruit, just out from — a flower, not fertilized. 3 The skt. root VBhanja to break away, to isolate from the main herd, has given rise to three words in Konkani (i) when an elephant in rut or in revolt breaks away from the group, it is said Hasti Bhunjali = The elephant is at large. (ii) Very young elephant cubs are very mischievous and © disobedient. They usually stray away and get lost. Such an © isolated cub is called Bhundo = isolated one. (iii) A small coconut fruit just out of the flower, falls away — from the large bunch, due to non fertilization or heat. Such isolated fruits are designated Bondo. Both Bhundo and Bondo are derivations from the same skt. word. Bhagna p.p. of — VBhanja @lxit bonto (m. st) A cloth tightly rolled and tied by itself to give a ball size pack is called a Bonto. It is generally used to insert or pack into crevices and holes. Depending on the size and shape, bonto can be used to plug a hole in a vessel, to plug into an open tap whose closing mechanism does not work, or a rat hole in a wall. Coran tye tondanta avangalya bonto ceppilo, The thief packed her mouth with a cloth bonto. (skt. Bandha. a tie or a knot (of cloth). If the bonto happens to be big in size it is called guddolo, and if very big like the washer man’s bundle of clothes, it is referred as Mota (from Hindi Mota = big). Vassarté guddolo, a cloth roll of a woman in mensus. (skt. gunthita = guddolo Vgunta to envelop, enclose). Ba/anti also carries a bonto or guddolo (Balanti bonto = cloth pack of a newly delivered woman. atfedt bonti (feminine of Bonto) (st) (i) A reel of yarn. (ii) A handful of yarn (thread) tied like a bunch at the tip of a stick. It is used to apply water or oil to hot plates like the ones used to make Dosai (rice omelet). It is called tella bonti =a tie ( of threads ) used to apply oil. (skt. Bandhi = [k) bdnti) @rarat bonnavo (m. Port) Bonus (in English) a gratuity. _ gist bobbo (m. balabas) Eatables, sweetmeat (a reiterative) Bobbo dévu a God or deva who looks like an edible cake. Moon as described to the child. bombali (f. st) Navel pit. (skt. Bharma (nourishing) Nabhi (navel) + Bharmali > (k) Bombuli - vv ee Navel which gave nourishment to the child while in the womb. A spongy navel cord linked the embryo’s navel with the placenta, a spongy mass of blood vessels, which would absorb food from the wall of the womb, and pass it on to the embryo). Hence significantly called nourishing navel or Bombuli in Konkani. Thus far the nomenclature has been But there is a belief that; Navel is the seat of procreation; Brahma, the creator has been given his seat in a lotus that springs from the navel of the Virat Purusa, That does not seem to be quite apt. Bombuli seems to have completed all its role and functions while within the womb. In a few women it plays the role of a sensory centre. aa bommiitra (n. indi) (lit) Excessive urine. (a konk. Samisa - Bahu + Muta > Bammata) Diabetes. The skt. word Prameha includes several urinary diseases, whereas the konk. word Bommuta refers only to diabetes mellitus. aret, atear, aTaet bommé, bombé, bavlem (n. d) images made of may be clay, papermache, or metals. (can: Bombé, metal images) a puppet, doll, idol. (Tam. Bommai. Pondiceri is famous for mud bommais, usually called Puceri bommai, (Puceri is a shortened form of Pondiceri). Mal. Pava so Kerala konk. calls it Baviem or Bavili ang borddu (m. d) Insects in grains. can: Burude = insect, mud and mire; a type of very small beatle that attacks rice, millet, and dhals or grains in general. Associated verb is Jaga, to infest. Borddu /aglo infected by timy pests. HS bollern (n. d) A net. (mal. Vala + konk. Bollem. Verbs associated are Bollerh ghalap, or vindap. (putting or throwing }. In practice there are different types of nets: chinese nets are on a heavy structure of wooden poles. Its operation is alternate dipping (for about 15 min) and then raising above water with the enclosed fish. These nets make a show on the shore of the Arabian Sea at Kochi, and Kerala. Their function is region-fixed and limited, where as nets thrown from moving boats are of wider scope to make catch of fish, ataft bovri (f. st) Eye brow. (skt. Bhra, Natural eyebrows which were the favourites of poets who gave it fanciful descriptions. They called them creeper-like (Bhri lata), (Bhrikuti) knitted eyebrows, sign of frown; (Bhrivilasa) playful eyebrows. But in modern cinema culture, eye brow is a bad coin and hence gets shaven on the face of every cinema girl; and in their place the make-up man draws a hair-thin dark line with a pencil. There are certain communities in which cye brows are viewed auspicious and would not be even slighlty trimmed at the time of shaving. ate bdta (n. d) A finger. (can: Bottu, (i) a finger (ii)Tilaka). A finger breadth was used as a measure of lengths in olden times. Eki botti rundhai meant one finger breadth. (not an absolute measure, as the finger sizes would vary). atte boti (f. Engl.) A boat. In Gomantaki, the desinential vowels are given the go-by and both the finger and the boat are spelt alike bot. Such examples are innumerable in Goan Konkani. ats boda (n. st) Shaven head. (skt. Mundam) Many a time it is referred to in a derogatory sense. When one condemns the statement of another, he says ‘‘tujem béda’’ = your numskull, or Taka boda na = He has no brain. Women with shaven heads were brahmin widows. But that custom has to day almost disappeared. There were then buddhist and jain ‘‘sanyasinis” who were also shaven heads and were disliked by Hindus at first, but they endeared themselves to society by their ardent social work. Some of them were extremely forceful in their speech, and wielded great power with the down trodden. For instance Kannagi could not have burnt Madura city in retaliation for the murder of her husband, but for the help of a Buddhist nun who wielded great influence with the Kurava community who were behind the spreading flames. Hindu mendicants of old did not seem to have had shaven heads. It was at a later date, say the beginning of the christian era (the first century AD, at the time when Hinayana was changing over to Mahayana Buddhism—during Kaniska’s period ) that the Hindu monks began to imitate Buddhist monks, mainly for the purpose of absorption of that religion. Mimamsakas, protagonists of ritualism, had nothing but contempt for such sanyasins, as for example, when Adi Sankara intruded into the house of Mandana Misra (about 6th century A. D.), the latter questioned him ‘‘Kutastvam, Munda” wherefrom are you, shaven head? The christian institution of nunnery with heavy weightage on social services and service to the helpless, was an imitation of ancient Buddhist nunneries. Some phrases on béda: Tane boda kellém = He spoilt and lost everything. Boda tassilém = became a pauper. Bodko roku (lit) A tree that had dropped its foliage in draught. (fig) One who had become impecunious due to adversity. Tajé bédari sittodo rokovunka: (an expression of extreme hatred) Cow-dung water has to be thrown on his shaven head. (Since the expression is used even against non shaven heads, herein the “shaven head’ means brain less head ). ata; Gea baba; bowa (n. d. st) Loud cry, a roar. [skt. brmha, to roar. Brmhanam = a roar. While skt. has a verbal form (Brmhati pr.t), konk. does not; and so auxiliary verbs are used-eg. Boba marta: Sune bovva karta, The dog is barking. (similar to skt. Buk karoti). (can: Bobbe, An outery, shout, bawl, yell, battle cry ) Bobbati (a konk. samasa ) Boba + kincati — Bobbati, A shrill roar, an inarticulate cry of terror. att bomb (n. Engl.) (i) High explosives are used in War for mass destruction. There are different types with different degrees of devastation. They are the simple gun powder bombs, polymer plastic bombs, atomic bomb and hydrogen bomb. There are instantaneously exploding bombs and time bombs triggered by a clock mechanism. The latest fashion is human bombs. The explosive material is tied to the body of an individual and concealed by the garments. The human bomb goes as near the target as possible under some pretext, and at the opportune moment, the human carrier triggers the bomb. They are used by the terrorists with sure results. : (ii) The English word pump has been adapted in Konkani as bomba. Bomba udak = water from the pump or pipe. Household taps are also called by that term Havam 4ji bombari nhavun ailom, 1 have come today, after bathing under the tap. (i ) A few children have a protrusion at the navel, due to improper medication and treatment of the spot as soon as the umbelical cord was cut. For all purposes, it is harmless, except for its appearance. This protrusion is also referred to as bomb. ate bolu (a. st) Viscous. Slimy (like egg albumen). ( skt. bolaka from the VBula, to be dense, to sink) children’s porridge has bdlu consistency. Karnat’s Bolu is known in Kera as d/ayillem ate bolem (n. st) (i) A circular ring or band, or bangle. (skt. valayam), Tijé hatacim bhangra bolim pdleyi. Look at the golden bangles on her hand. Peskate dandyak ( mustiyék ) eka bolem ghali. put a (metal) band around the handle of the knife. (ii) Volem, a hemispherical half of a coconut which has a circular cross section. aloe bolav (n. d) A bend. Vaték eka bolav asa. There is a bend on the road. Candrabhaga nadik candrama siré manke €ka bolav as4. Candrabhaga river has a bend similar to a moon-digit. Malayalam Va/avu, a bend, from the ¢ vala to go round in a circle. cate byaru (m. st) Business. (skt. Vyapdra ). areeate barhaspati (m. tat) Brahaspati. The preceptor of gods. Extremely knowledgeable person. Son of Angiras Rsi., husband of the beautiful Tara who eloped with Candra, to settle an account with Brahaspati who had clandestine relation with Mamata, his elder brother’s wife. Father of Kaca whom he sent to Sukra to learn the technique of reviving | the dead (Mrta samjivini vidya). Sted barhat (a. tat) Large, great, big, wide, broad, extensive, vast, abundant, strong, comp: (i) Brhat + aranyaka © upanisad, a celebrated upanisad authored by Yagnavalkya, and forming the last 6 chapters of satapatha Brahmana. ( Svéta yajur Veda). (ii) Brhat katha, a work by Gunadhya. (iii) Brhat Kétu, N. of Angiras Rsi or Agni. (iv) Brhat Gola, Water melon. ( Cimbat in konk. ) (v) Brhannala, Name assumed by Arjuna during the ajnatavasa in the palace of Virata (Matsya) Raja. Brhad Ratha (one having a big chariot). N. of the father of the great Magadhan emperor, Jara Sandha. He was the son of Uparicara Basu, who got that title by incessantly plundering the neighbouring — kingdom of Cedi and disbursing the loot to the brahmins who in return called him Cédyopari cara. Brahat Ratha had no children. Then by grace of a Canda Bhargava Rsi he got two dead sons; and a Raksasi by name Jara soldered the two into one body and that was Jarasandha. [app. 35 Jarasandha, Emperor of Magadha] qT W bha 24th Vyanjana of the Konkani script. Stands for planets and stars. Hence Bha-ifa = sun. (also pronounced as Bha-ina and bhagola). Bha-cakram, = Bha-mandalam. = the zodiac cycle. Bha-pati = Moon. Wah Wh bhak bhaka (n. onomato) A sound simulating voracious eating. The spelling is weak; another may prefer to pronounce it as phak phak. (v) To eat makng bhak bhak noise. (adv) Bhak bhaki khata = eats voraciously making bhak bhak sounds. A good example would be that of a dog. Werehf€ bhakkari (f. indi) (i) Rough and thick dosai. Rice is ground a little rough to make bhakkari. It is not So tasty as dosai, but it is a quick filler. (ii) A substitute for the word phiidi (female genitive organ). There are Bakris with special names, made of grains other than rice. afd bhakti (f. tat) Devotion. Not the dry devotion of a mercenary, but the passionate devotion as between lovers. True bhakti is one-sided or “always the giving type”, and not as in business ‘‘a give and take”. Bhakti margu, the path of Devotion (to reach the Lord). It is one of the three major paths which lead the aspirant to unite with his Maker, — the other two being the karma path (Doing dispassionate work, without aspiring for reward) and the jnana path. (Discriminating between the Real, the Truth, (Satyam) and the unreal, mithya or asat). In the Bhakti marga, Prema bhakti or Madhura bhava is the highest form in which the devotee cultivates a mystic relationship with the Lord, as (i) a servant to the master (eg. Hanuman to Rama) (ii) a brother (eg. Bharata towards Sri Rama) (iii) a mother (as YasGda to Krsna) (iv) a father (as NandaG6pa or Vasudéva to Krsna). (v) a friend (as Arjuna to Krsna) and (vi) a lover (as a Gopi or Sri Radha towards the youthful Krsna). To cultivate such intimacy with the august Maker, it is not- enough nor necessary to daily go to the temple and do circumambulations or sing a Kirtana or two. Rather it has to be attained through long years mystic sadhana’, a mental practice in silence. Bhakti marga is reputed to be the easiest to reach the goal. Sadhana is conducted with abject surrender of the whole Self to one’s “Ista” Déva or the beloved ‘Lord and not that magnificent entity which inspires awe and reverence. Bhaktu (tat) a worshipper, a devotee, the faithful. Bhakti-traya, Bhakti to guru, Bhakti to Linga and Bhakti to Jangama. Evidently it is a Lingaet Philosophy of Karnataka. Bhakti Vihina, sans devotion. Bhakta Dasu, slave of one’s devotees. An appellation of Visnu WTA Bhagata (n. st) A portion of food. (skt. P. P. P % the VBhaja to divide, to distribute, engaged in. Eka Bhakta fad _ (Eka Bhagata) One meal/day. This is observed periodically (once in 2 weeks) as a means for slimming, and as a vow | yi to achieve something. Bhagtakar = A cook. Bhagat dasu, a slave of food. eg. a bonded labour. 2 bhaksyarh (a. tat) Eatable, an article of food. Bhaksya kar = a cook, a baker. “T bhaga (m. tat) (i) One of the twelve forms of the sin presiding over love and marriage. Hence bhaga dévata, conferring conjugal felicity. (ii) Good fortune (Bhagyam ) (iii )Affluence and prosperity (iv) As the root for bhoga, sex play. Bhaga = Kama deva. Bhagaghna = Siva who killed Kama. (v) Knowledge, Brilliance. arty bhigbhagu (n. onomato) High blaze with sounds like Bhag-bhag. Bhdg bhagé (v. intr) to blaze brilliantly. ujjo bhagbhagéta. The fire is blazing high. Bhag bhagi (ind) blazingly. Rakdda bhagbhagi jolta. The fire wood is burning blazingly. WT bhagga (v. intr. st) To slim down (skt. VBhanja = to pull down, Banksyati pr.t) (pp. Bhagna). eg Celli bammunanthaim gelly uparanté bhaggali. The girl has been pulled down (slimmed) since going to the husband’s house. Samaci kha ani jéva bhaggik najja. Eat and lunch properly and don’t get shattered in health. Bhagga is prevalent in Karnataka. In Kerala, Konkanis use the word Sukkap. (skt. susa, to go down, pp is Sosita) bhagnu (m. tat) Obstruction, frustration, termination. Tiggélé vardikék bhagnu ilo. Her marriage was frustrated or obstructed. Her marriage broke off. Tagélé sikvanék frdukidyari bhangu ailo. His education was terminated midway. aint bhagonti (f. st) Mother goddess. (skt. Bhagavati ) Konkani has many synonyms for this word, viz Dévi, Santéri, Santadurga, Mahalaksmi, Mahakali, NavaDurga, Malasa, Sarvari (Gloomy dark night). Devi seems to be identical with Parvati, Sakti, Sati, Haimavati. Each of the principal deities of Trimurtis, is endowed with a consort who is an aspect of the Devi; thus Visnu with Laksmi or Mahamaya, Brahma with Saraswati or Bharati, and Siva with Sailaja or Sakti. All these Devis are worshipped during the Durga puja {app. 50 Dassera]. WT bhidngu (n. st) Obstruction, frustration. (bhagna). Saru pillélya bapsin dhavé vardikék bhangu haddlo. The father who was drunk, brought out the termination of the daughter’s marriage. Nirnayaék Bhangu hadlo = violated the resolution. FT bhangi (f. tat) Break, subdivision undulation. But Bhangi in Kerala Konkani denotes only one meaining, namely Beauty. Tya celiyé bhangi coi, Look at the comeliness of that girl. According to Natya Sastra, Bhangi is imparted not only by undulatory steps and poses built by curvatures but also by Varnakriya, ie the application of paints and wearing of colorful costumes (P. G. N.). WT bhangar (n. tat) (i) Gold. (skt. Bhngaram) (ii) Cloves; (iii) The golden vessel used at coronation. The word Bhangar can also be derived from Mangala: Prov: Bhangar tukOcekade majarak kittem kam. What business does the cat have in a place where gold is being weighed? aT bhangura (a. tat), Liable to break. Brittle, fragile, crooked, Dishonest. airy bhagirathu (m. tat) N. of the great grandson of Sagara, the solar king who was brought up by Ajigarta, a name assumed by Rucika towards the end of his life. Sagara loved his subjects more than his own children. Once an army of his having 60,000 soldiers was erased out of existence by sage Kapila, Bhagiratha wanted to avenge the incident without directly clashing with the powerful Rsis. So he launched on a scheme of bringing down the river Ganges from the Himalayas, and enlarging the river on the plains and divert it to flush away the kapilasrama. He couched his purpose in the most unoffensive words ‘‘The humble and sustained efforts of a grandson to sanctify the bones of his ancestors with Ganges water and ensure their salvation.” Bhagiratha confronted many impediments in the course of his endeavour. Never once did he lose his heart, but got over all obstacles by applying sama (with sweet pleasing arguments) Dana (bribery) bheda and Danda (using force ). Even today when some one achieves something under impossible circumstances, it is common to say proverbially “Bhagiratha prayatnan mellélem’’ got by Bhagiratha prayatna or Herculian endeavour. anfiefr bhagirathi ( pronounced in konk. anit) (f. tat) N. of the Ganges that flows from the foot of Himalayas to Bhagalpur. Herculian efforts of emperor Bhagiratha were recognised by naming the river as ‘““The daugher of Bhagiratha’”’. The konk. word Bhagrati, by its sound effect conveyed a sense of “burlesque and uncouth’’; Nonetheless some girl-children are called by that name. Seal bhacco (m. st) Nephew, sister’s or brother's son. (skt. Bhaginéya) Bhacci is the fem. Niece. The structure of the skt. word is such that it is unlikely to be the source of the konk. word. The most likely source is vatsa, which is a word reserved for the most endearing child, namely ones own son, But the association of Konkanis with Dravidian societies of Karnataka and Malabar shifted the endearment from one’s own son to the Aliya Santana which then came to be referred to as bhacco or (vatsa). The calf of a milch cow is also called by the endearing word Vassiram (derived from vatsakam ). WRT bhaji (pronounced Bhdji) (v. trans. tat) (i) To worship, to wait upon, to adore, to honour, to devote oneself, to resort to, to choose, to prefer. (skt. Bhaja, to divide, to share, to allot, and all the meanings given above. Devak bhojjun bhojjun Dévan kassalem dillerm , With incessant worshipping what did the God give?! This is the question asked by those who worship the Lord in the business man-fashion. Worship shall be a one-sided love; it cannot be mixed with any sort of beggary to gain something. afer bhajji (f. d) Curry made of green vegetables (amaranthus) (skt. Bajji = Rice or gruel ie highly cooked, solid + liquid consistency. can: bajji = catni of roasted brinjol mixed with curds, chillies, salt etc. called gu/a baji or gojju. Any green vegetable bruised and spiced and made edible can be called bajji. In skt. such a preparation is called Bhaksya. Figuratively, when any one is beaten black and blue, and UT bhaji 260 > ee Ws bhadra bruised all over, one says ‘‘7aka policani marnu bhajji kello, He was beaten into bajji (into a pulp) by the policemen. atfet bhaji (v. tr. st) To fry, roast, boil, to Parch. The edible product is also called Bhaji. (skt. Bhrasja, to roast or fry). Tane patato sindhun bhaji talli. He cut the potatoes and oil-fried the bhaji. To kailiri polo bhajita. He is roasting the rice dosai on the iron plate. (as trans. v.) Happolu bhajailo, pappad is roated. (intrans. v) “ For the same roots functioning tr/intras ref. to p. 234 of AHK Gr. + by the same author. watt bhanjan (n. tat) (skt. VBhanja (i) Breaking down, destroying, frustrating. : ? (ii) Removing, driving away, dispelling. Tryambaka Karmuka bhanjaka Ram = O! Ram, the breaker of the Siva dhanus (Gita Ramayana) Dinamani mandala Mandana, Bhava bhanjana = O! thou, the jewel of the solar race, the dispeller of the woes of samsara. (Gita Go., Jayadeva, canto 2. song 2). weft bhatji (m. tat) Learned brahmin. A. priest respectfully called. fem: battini, respectfully addressed as bhattini irrespective of age (in Kerala) (skt. Bhattini = queen or princess ). uf Bhatti (f. indi) A capacious hand bag made of bamboo skin or palm leaves. The word is an extension of Potti ( big belly ) of a glutton. Used to carry flexible things like vegetables and clothes. In Kerala there are rivers which get inundated with water during rainy season, but get dry as desert during major part of the year. These river banks are also called bhatti from mal. vatti = dried. us: A/uval bhattiri sivaratri calta. = Sivaratri is being celebrated on the dry banks of river Alway. ( Periyar of T.N.) WE bhattu (m. tat) A common word (in singular) to designate a priest who presides over rituals, marriage ceremony, and obsequies. He also conducts Aomas and yagnas and is expected to know the appropriate Mantras and the agama vidhis. Each Bhattu family may be the Purohitas of several Grahasta families. They are addressed ( generally ) as Bhatmam (ie priest uncle) in Kerala and merely as Bhat in Karnataka. Lower caste members like Kunbis address him as Bhatajo (Grandpa priest) irrespective of age. Bhatpan (abstr. noun) = Bhatta vitti = The function of a priest, the profession of a priest. It was the monopoly of the males; but it has been reported recently that a number of ladies have taken to this profession and are being patronised by more and more people due to the simplicity and the open-ness of the rituals performed by them (Reported in “‘Week”’ magazine 1997 Manorama publication, Quilon). WUST bhandar (n. st) A treasure of money jewels and/or gold. Saraswats lived for a long period (14th to the 19th centuries) in fear of being attacked by marauders like Timmappa of Vijayanagar, (when they lived in Konkan) and from Hyder and Tippu of Mysore when Konkanis lived in Kerala. The result of this fear was they developed a habit of burying their gold and jewels in pots. These people got killed or they died a natural death before they could retrieve the buried pot of wealth. In Kerala there were quite a few instances when buried wealth. In Kerala there were quite a few instances when buried wealth pots were recovered by some people who were digging ponds or demolishing buildings. Even today there is belief in Kerala that houses with an ancestry going back to a century and more, have to be carefully watched during demolition for hidden treasures. (skt. Bhandagar — Bhandar). The word can be employed to denote the storage of any valuable thing, as for example Subhasita Ratna bhandagar; but among the Saraswaths, Bhandar _ has assumed a special limited meaning of stored wealth. Bhrgus of Vedic time called it Kamadhenu. Bhandari = a treasurer. _ It has now become a surname for some Saraswaths. They style themselves as Bhandarkars too which would mean “‘Makers of. treasures’’. worertes bhansali (f. st) A hall where materials for sales are got ready. (skt. vanik sata). Research thesis of Sri Alexander, the governor previously of Madras and later the governor of Maharastra, describes the nature of the Saraswat houses during the periods of the Dutch and Portuguese Companies in Kochi. Every house had an underground room or some separate room where materials for trade were got ready. By about the 14th century Saraswats in truth set aside their jati dharma and took to trade with countries beyond the seas. But their orthodoxy compelled them to have all their customs and rituals performed by proxy. Thus was born a new class (not a different caste) of Bhats, learned and respected people or Purohits: Inter marriage between Bhats and G.S.B’s is allowed. The articles which they traded in were medicinal herbs, spices, peacock feathers and peacock oil, forest produce like Sandal wood, red wood, honey, Animal nails and teeth, birds bill, ivory, sea shells, especially conch, Pearls and coral shoots. India had perhaps the greatest proficiency in those days for carving on shells, corals and ivory. Wure< bhansirerh (n. indi) Old torn cloth used to handle vessels, hot or cold, in the kitchen. The konk. samasa is Bhanacern + Sirem. Bhana = skt. Bhajanam (a receptacle). Sirem = skt. Sirnam, pp of Vs to tear asunder. Final and total meaning is a torn piece of cloth employed to handle vessels. A useless fellow without respect is referred as Bhansirem. An ill-treated and abused d-in-l, too. Wat bhatto (m. st) White or black fungus that develops on food material kept in humid atmosphere. (skt. Bhastraka, = a leather-like growth). Karnatak konk. calls it Bukko- Bukko mandlo, Fungus was formed. Bhatsani, the smell of fungus. Bhatté (v. intr) to catch fungus. Bhata vottan ghalinatilyan bhattéta. The paddy is catching fungus because it was not dried in the sun. YX bhadra (a. tat) Good, happy, prosperous, auspicious. Added to the terminus of a name, it denotes an ideal or good person, viz. Rama Bhadra, Bala Bhadra. When you address a lady as Bhadra it means “My good lady’. Bhadram Te = Happiness and prosperity be thine, is a phrase of benediction. , Bhadra kali = Benevolent Blackie. Kali, the mother goddess is dark in complexion and hence called Kali. She is powerful and her visitation (to evil doers) is accompanied by diseases, and disasters. She is therefore worshipped as a violent and fierce deity. She is worshipped with awe and terror. A fear-complex is not good for nurturing devotion and so Kali has been given a certificate as Bhadra, a benign mother. Weave bhabbava (n. pl.) A konk. dvanda samasa. Bhava ~anik Bhiva + Bhabbava, brothers. The feminine of this Babbainyo. Bhava ani Bhainiyo, (Brothers and sisters) > Bhavandarh. Brothers and sisters, may be of the same parent or may be cousins; Brothren = People of the same religious denomination. Wet bhayya (n. tat) Fear (skt. Bhayam fear, alarm, dread, apprehension, fright and terror), —anvitu,(a) with fear, —Akrantu (a) over come with fear. —dpaha, warding off fear. Bhayankara/Bhayanaka, Terrible. In some parts of Karnataka (as for eg. N. K.) antithetie words are used to describe the same thing. viz. Bhayankara candi something like killer Beauty-(P. G. N). afer bhaini (f. st) Sister (skt. Bhagini, sister, a fortunate woman. ( Bhagah nivasati asyam iti, because fortune resides in her). To a brother, his sister is the most fortunate woman. The elder brother has a special responsibility to protect, and to bring up his sister, and even to look after her marriage by choosing a groom and footing the bill of marriage. This custom is followed among the Dravidians of the South India, whether it is a matriarchal society or not. Could Bhagini be a word borrowed from the Himalayan tribals, among whom there existed a system (or social law) of brother marrying his sister,.and so the brother considered his sister as all his wealth. One of the Buddhist Jatakathas narrates that Sri Rama and Sita were brother and sister. Similarly it is said Cleopatra was married by her brother, the Pharoah of Egypt, and Egypt had a culture contemporaneous with India’s. So if the brother were to marry a sister, the definitions of ‘*Sister”’ should be significant, and distinct from Sahodari, (Born of the same mother) or Swasd, a woman free to move or go whereever she pleases. A sister refers to her elder brother as the Karanavar, in Kerala (the elder and the custodian) of her family. This dignified title is fast slipping away from the brother, and is now assumed by the husband or the father. wreat bhayyo (m. st) Husband's elder brother. The genesis of the word is probably from Bhrata Aryah meaning “Brother respectable’ or “Brother noble’. In Telegu the word is Bhavayya. His respect was so high and rigorous that the daughters-in-law of joint families were forbidden from presenting themselves before the Bhayyo. A proverb was employed “Bhayyo durstu Duryodhanu”’ = Bhavayya is the most cruel Duryodhana. In the first instance Duryodhana was NOT a Bhavayya (of Pancali) because he was younger to Yudhistira. Secondly, if all Bhavayyas were cruel, the word Arya would not have been added in the formation of the word. Probably the proverb was coined and used by the elders whose main concern was the unity of the joint family. GWT bharana (n. tat) (i) The act of nourishing. (skt. VBhr to carry, to support) (ii) the act of governing. afer bharani (f. tat) (i) N. of the 2nd constellation of the stellar series. (ii) A porcelain pot which lacks a neck. Fat people whose head is joined to their torso directly without using a neck, are usually nick named Bharani. Wq bharatu (m. tat) There were in fact four Bharatas in Hindu mythology. To mention chronologically, they were {app. 112 Bharatas in Puranas] (i) Rsabha devas son, Bharata ( Vedic personality ) (ii) Sakuntalas son Bharata, a distant ancestor of the Pandavas, lived during the later vedic period. (iii) Dasarathi Bharata, the brother of Sri Rama. (Puranic time ) (iv) jada Bharata:- The first 3 Bharatas have left evidence for their existence, whereas the 4th seems to be a fictitious creation, a fiction concocted by about the beginning of the christian era, when Buddhism was about to split during the rule of Kaniska. The purpose of the concocters was to revive belief in rebirth and the karma theory which had been mortally shaken by the teachings of Buddha deva. [app. 111 Gotama Buddha] (v) There was a fifth Bharata who was supposed to be an exponent of Bharata natyam, (or Natya sastra). There are others who doubt the existence of the tutor of natya. They think that Bha-ra-tam is a combination of Bha for Bhava, Ra for Rasa and Ta for Talam. Fusion of Bhavam, Rasam and Talam constitutes Barata natyam. (vi) Bharata also means one who governs himself, self-controlled; Bharat varssa got its name because all its inhabitants were Bharatas, self-disciplined. In Bharata, Arjuna is addressed by Krsna as Bharata. It means one who is born in the line or the family of Bharata. (Here it is Sakuntala’s Bharata ). CET bharadwaja ( m. tat) A great sage of the Ramayana period. He was himself a king, being the foster son of Rsabha deva’s Bharata. He then abdicated the kingship in favour of his son, Vitatha and became the purohit of Divodasa of kasi, because paurohitya was more lucrative than kingship. Bharadwaja is also known as DwaydmSayana, a son of two fathers, Brhaspati and his elder brother Utathya. Brahaspati carried and discarded him on the path of Bharata, who took him and fostered as the crown prince. Bharadwaja was considered one among the Sapta Rsis. Lit. the word means a sky lark. He was one of the richest Rsis who could afford a grand feast to Rama and his brothers and associates, in the first leg of Rama’s vanavasa. As usual with grand parties, Bharadwaja provided soma on an abundant scale. Sita who knew the evils of drunken-ness poured out hundred pots of soma into the river Ganges: Bharadwaja is said to be the father of Dhronacarya. All Rsis were self controlled until they came across a nymph. Bharadwaja met Ghriaci, and created in her the future preceptor of the Pandavas and the Kauravas. When the child was born, she left it in a Dhrona vessel of the asrama. The disciples who were duty-bound to protect the reputation of the Guru, reported that the child simply sprang out of the vessel Dhrona. aut pharbhari (ind. onomato) The word is meant in the sense of hard and roughly. Prahladak hastin bharbhari tandun vhello. The elephant dragged Prahlada rough and hard. The word is also used in connection with eating and passing stools. To Bharbhari jemvta = He eats voraeiously. To Bharbhari hagta, He is pouring out his undigested stomach. eft hari (v. trans/intrans) (st) To fill. (skt. -VBhr (konk.) Bharta = fills, glutton’s eating is referred to as filling the belly. To kassi bharta, poléyi. Look! how he fills himself. Saléntu janpad bharle, people have filled the hall. I bhar (v. trans.) To hold, to support (skt. VBhr Bibharti, to bear, to support). To scoop up things which have been strewn. Nelari paljélo tandilu bhari. Pick up or collect the rice strewn on the floor. Dada umtilyari bharak wT bharasi 262 WaT bhassita sadhya kim? Is it possible to collect and scoop if the milk wife, My children’; but when death came, he was left at is spilt on the floor? Cédum koiru bharta, the maid is sweeping and collecting the rubbish. ; ! ubbari (skt. ut + Bhr), to lift up. 7ané marik kursi nbbarii. He lifted the chair to beat with. rife bharasi (v. trans) To mix, to adulterate (skt. Misra - Misrayati = mixes. The initial ma + va — ba — bha by spirantization. It is a direct inbibition of the can: word Barsu. (PGN). To Kundo tussuva vottu bhorsu naka, Don’t mix the bran with the husk. Ullaitana Konkani vottu angrézi bharsunaka. While talking, don’t mix English with Konkani Prov: Duddantu uddak bharsilyariy athava udkanti dida bharsilyariy, phala ekaci. Whether you mix milk with water or water with milk, the result is the same. WCU bharkiina (f. indi) Severe cold with nose blocked with slime. A probable Konkani samasa is Bhar (filled) + Ka (slime, dirty matter) + Nasa (nose) > Bharki nasa — Bharkina. bharmu (m. tat) A condition of temporary hallucination (skt. Bhrama. eg. Dik bhrama, confusion in respect of location, inability to recognise surroundings. Citta bhramu slight madness. Kali donparam nida kadiin uttamvcanik, sanja kim phallem mhollolo citta bhramu uttailo. Yester-noon when I got up after a nap, I had a confusion whether it was the evening or the morning. Wale bhartaru (m. tat) (i) Husband (ii) Lord, Master, Superior. (iii) Head of a department (iv) Protector, Supporter Some husbands think they are governors of the wives. Modern wives do not and should not surrender their liberties. aft bharti (f. indi) Lit. Filling ups, but in konk. it has a special meaning, namely High tide, X Sukti = low tide. Prov: Ek bharték eki sukti. There will be a low tide for every hightide. Good and bad, day and night, high tide and low tide, luck and ill-luck all come alternately. Nothing is permanent in this universe of dualities; one is followed by its opposite. When Milk or payasam is diluted too much, one says figuratively: Duddak Bharti ailya or Paisantu Bharti. Uct bhala (v. tr. tat) (i) To tell, to describe, to narrate. (skt. Bhalla, Bhallate. Bhalta not in common use unlike the Bhol in Hindi. Wa bhava (m. tat) (i) Life, Samsara (Bhava sagara ) (ii) N. of Siva. Bhavasya patni Bhavani = Parvati. (iii) Birth. Deriv— Bhavatita One who has crossed Bhava sagara, or the turmoils of life. Bhavamaya = Bhava sagara, Bhava dukha. Sorrows of life. Life is taken to suffer. Bhavataraka, = Siva, Rama nama Taraka mantram. Bhavatarini, Sakti, the name of the idol which Sri Ramakrsna Paramahamsa worshipped in the temple at Belur. Want bhavaji (m. indi) Husband of the elder sister. Supposed to be a very fine gentleman who is generous to a fault. So he is sympathetically referred to as Bhavado - a poor gentleman. wast bhavdo (—di, —dem) An expression to denote a poor gentleman. Poor in the sense that he/she is not conversant with the ways of the world and so he/she suffers deserving other’s sympathy. To bhavdo moru Paryant meggéli baile, meggélim cerduvamh mhonu yecana kadtalo. Martasana untyari padlo. Till his death that fellow worried saying “‘My the junction of three roads ( market place) wfaeq bhavisya (a. tat) (1) Of the future; that which is imminent. Bhavisya kalu, future tense (gram). (II) N. of one of the 18 Puranas. WS bhasta (n/a. st) Impurity (skt. Bhrasta is p-p. of ‘/Bhraga to fall down, to decay. (i) A woman is said to be impure (Bhastaci) (to be isolated and becomes an untouchable) when she is in her mensus period, or when she has delivered a child. Such impurity is limited say to 4 days or 10 days. (ii) A woman who has lost her husband is considered impure and she should not touch other Sumangalis until she is made Anvali (pure). Her purification is done by subjecting her to mental and physical torture, namely undergoing fasting until sufficiently famished, under tonsure of her beautiful tresses and becoming a young bodki. All articles of beauty such as coloured cloth with borders, jewels and ornaments, bindi or Kumkum spot on the forehead, have to be discarded. The mean philosophy is that the husband, even after his death exercises the sole proprietorship over his wife; so she should be made unattractive so that others may not covet her. Some people even desire her to burn herself on his pyre unmindful of her youth and ambitions. (iii Legitimate copulation even between the ritually married husband and wife, was associated with impurity. Early mornings, orthodox women of the household carry their night dress and bed sheets to the washing room before going to work in the kitchen. The impure clothes were referred to as Bhasta avangalem. (iv) A convert from Hinduism to any other community is treated as an impure individual. Conversion is known as Batavap (ie. Bhrastavap ). Battallo = a convert (impure) (skt. Bhrasta ). Now there are organisations like the Arya Samaj who arrange to bring back the converts to their parent religion, by performing some expiatory rituals. (v) A man who had crossed the oceans, or visited foreign lands was also considered impure. He too had to perform. expiatory rites. Wet Bhasma (n. tat) Commonly used Konkani word is gobbaru (can: and tulu: meaning ‘“‘manure’’). But the use of the tatsama word gives it dignity when smeared on body as caste mark. Another dignified term is vibhuti = Magnificence. One generally says ‘‘angak Bhasma ( Vibhati) Sarailem (Saraili). No one says “‘angak gobboru sarailo” = body is smeared with ashes. Bhasma or Vibhiti is the casté mark of the Saivites. This _ ash is from the funeral pyre (Cita bhasma). Lord Siva lives in the smaSana and so His body is smeared with ashes from the pyre. Saivites try to follow their Lord’s example, but their Bhasma is home-made by incinerating dry cow-dung balls. Bhasma karap = Nasu hadap. Destroying, Bringing ruin. Ajan kellélem dhana, pia bhasma kellem natuvan. The grandson brought ruin to all the wealth created by his grandpa. Weg bhassati (m. st) Elevated platform on either side of the hearth in the kitchen. It is used to keep aside vessels hot or cold on its top or its under shelf. Bhassatu and Pasata have their origin from the same word of Vedic dialect, namely Pasthyam = small dwelling house. cum store space. EE qrenft bhakri (f. d) (i) Rough and thick dosai. (can: ari Bread). (ii), Jt is used figuratively to mean a woman’s nerative organ. In Kerala there is a type of obscene scolding. A child is at times scolded Tuji bhakari (to a girl child), or Tuji amma bhakari (if it hapens to be a boy). However - such rusticity is almost on the vanishing stage with advancement _ of sophistication. WrTad bhagavata (m. tat) One who is always dedicated _ to the Bhagavan. - Bhagavatim is a treatise which narrates the mystic ‘/ec/as’ of the Lord, the inscrutable working of the Lord. The original _ Bhagavatam is attributed to sage Vyasa. Vyasa was reputed to have recorded the incidents of the great fratricidal Mahabharata war. Soon after, Vyasa lost his beloved son Suka to Mamuni Narada. In distress of Putra S6ka, Vyasa approached his guru Narada who advised him to write on the Leelas of the Lord to get genuine peace of mind. Peace is there where equanimity of mind exists. Where the mind is tossed on the waves of emotion, peace takes to flight. Bhagavan, Bhakti and Bhagavata are all considered one and the same. So an insult to a Bhakté or Bhagavatam is an insult to the supreme Lord. “TTT bhangar (n. st) (i) Gold, Swarnam) (ii) A golden vase, The word can be derived from Mangalam or skt. Bhrngar WaT Bhamba, gold or golden ornaments in Bala bhasa. wifir bhangi (f. tat) A drug prepared from the hemp plant. (cannabis sativa). Also known as ganja (skt. Bhanga) ary bhangu (m. tat) A safron line parting the hair on the head. A golden chain may be used to part the hair. (skt. Bhanga = Dividing, Parting. Splitting (ii) Failure Rakte virakte ca varé vadhinam Nirarthaka Kunkuma patrabhanga Sri. Kr. Karn; canto 2- si. 99. If the husband is well attached, or if he is the opposite, in either case there is no need to paint the head with the parting line of Kunkuma. Hair parting line made of Kunkuma, is an external exhibition to declare that one is a Mangala stree But if the attached husband is always by her side, what is the necessity with an external exhibit? (ii) Bhangu = failure. Tiggéle vardikék Bhangu ailo. Her marriage got stopped in the middle. Daksalé yagnak Sivan bhaingu hadlJo. Daksa’s sacrifice was obstructed by Siva. Salkaryak vice kade bhangu hadunaka Re = | says don’t bring in your obstacles where we go for performing good things. WMT bhagu (m. tat) (i) A part, a share, skt. Bhdgah (ii) Partition, Distribution. The pure konk. word is Vanto (share). Bhdgu karap = Vanto ghalap = Partitioning. GT bhagya (a/n tat) (i) Divisible, a share in a partition. (ii) (n) Luck, Fortune, Destiny, Fate (iii) Happiness, Welfare. Prov: Vanitangélern manna ani dadlangéle bhagya Dévak sari kalna, magri kassi manisék Lady's heart and man’s fate are not known even to God; how can man!? Bhagyddayu = Dawn of fortune, Bhagyavasat = As luck would have it. Bhagyavantu = Lucky man amfe bhati (f. d) Bright desert - like shores of a river. (Sea shores are not referred to by this word) The source word is without doubt can: Battu = to become barren, to dry up like a stream, evaporate completely, dry station. This word is present in mal. as vari and in tam. as vatti, meaning being the same. During the rainy season there are floods, but in summer, the shores are parched giving a desert appearance. The word bhati has a third meaning namely a stand of Wick. Semia bhati, the strand or wick or thread of Semia when it emerges out from the press. Semia bhati padnare! | say the semia thread is not coming out. There is a can: word Bhati which should not be mistaken for konk. Bhati. That word means brightness, light and splendour. (skt. vibhute) It is used to describe bright beauty. For eg. tentacles of Bhingar are beautiful & hence called Bhingarabhati. A bride is described as “Celli mbhalléli” Bhingrabhati gé; cello mballyari karkal gummatu. (P. G. N.) Aluval Bhati the parched shore of the Alway river (Periyar of tam. Nadu. It flows through Alwai, 12 miles from Kochi). On Sivaratri night the river bank (Bhati) would be teaming with millions of locals and of the surrounding areas. Night is religious only in name, it is spent in jagaran (ritual sleeplessness) having all sorts of recreations; A literally deserted place for the rest of the year, it suddenly comes to life, becomes agog with marketing, entertainments, and catering. When someone wishes to refuse a request, there is a periphrastic way of telling: Aluwal bhafiyéri vac = go to the desert shore of Alway. ie. Do penance for a year and take your chance on the Sivaratri night. Nothing is available in a bhati (except on the Sivaratri night). WTS bhaderh (n. d) Hire price, wages, rent. (skt. Bhatika, wages, rent. can: Bhdtaka, Hire wages, Rent, (wages of prostitution too). Bhadya baila = Prostitute, woman on contract. WMT bhana (n. st) Any vessel, a pot, a cup or plate. Puspa bhajan, flower vase or basket (skt. bhajan = konk. Bhana = Vase. water storage vessel in the bathroom. Saraswat housewife was in the habit of (not now) keeping a big sacred vessel at a height out of reach usually. Every day when she took rice for cooking, one fistful of rice was thrown in the Bhana (sacred vessel). This is a sort of reserve to be used only rarely in emergency with the permission of the senior (mother-in-law) in a joint family (the joint family has become a thing of the past). ¥ Prov: Bhana bhangra jalyariya, matyari dhornu baisik sadhya ve? Even if the vessel is golden, is it possible to have it always perched on the head. : arorgfit bhangirem (n. indi) It is a Konkani Samasa of two words. Bhana (vessel) + Sirem (Sirnam) torn or tattered cloth, rag. Rags were used to handle vessels (hot or cold) in the kitchen. Generally they are dirty and should not come into contact with good material. WIVES bhanda (n. tat) (i) A box, a trunk a chest (ii) A collection of goods, wares of merchandise (iii) Any valued possession; ornaments in general. Bhandagaru, Store house, Store room. Jnana bhandagar, Repository of knowledge. wfes bhandi (f. d) A cart, A carriage. (mal. Vandi, can: Bandi = wheel, a carriage. Raila bhandi = Train. Riksa bhandi = Rksa. An alternative term, more prevalent in Karnataka is gadi. Gado = wheel. That which moves on the gado is a gadi). Bhandikar = Cart-puller, cart driver, cart-owner. WT bhat (n. d) Paddy, Rice in the husk. Bhatu ( Maharastri) unhusked rice. wed bhadrapada (m. tat) Bhadrabhiryukta paurnamasi Bhadri, sa yasmin masé sah Bhadrapada. Name of a lunar month (Aug-Sept). N. of the 25" and 26" lunar mansions called respectively Parva Bhadrapada and the uttara Bhadrapada. atfadt bhamini (f. tat) (i) angry woman, passionate woman; a vixen. A beautiful woman. (ii) Bhamini Vilasa, a poem by Jagannath Pandita. (iii) Bhamini shatpadi. N. of a Kannada metre. (iv) Bahamani:- N. of a Muslim kingdom, contemporaneous with the Vijayanagar kingdom and covering more or less the Nizam’s territory of a later date, in S-India. In 1347, during the rule of Mohammed-Bin-Tugluck in Delhi, an Afghan Officer by name Asan Gangu Bahmani who claimed to be relation of an ancient Persian king, set up an indepenent kingdom. This kingdom lasted for about 150 years, During their hey-day (about 1463 during the rule Mohammed Gawan), the kingdom spread from sea to sea. Bahamini kings were a thorn on the side of the Vijaynagar kings, their bone of contention being the Raichur Doeb, an interlying territory lying between the Tungabhadra and the Krisna rivers. The two kingdoms were alternately sacking and pounding the same area several times, with the result the peasants and agriculturists were severly affected and they suffered a 12-year famine. The Temple city of Kancipuram also once became the target of the Bahmini, and they damaged several temples therein. Mohammed Gawan, a hero of several battles, alone shone in relief with his unprejudiced justice and benevolent Rule. Bahmani Rulers and administrators were severe. They policed the roads, irrigation and agricultural centres. Taxes were high. A Russian traveller Athanasius said that the nobles travelled in silver palanquins, while the commoner was ill-clad sick. Muslims alone were appointed to high offices. In contrast, the Bijapur Sultan, being a Turkish, employed besides Turkish, the Hindus and other foreigners. Bahmani Sultan, Ali Adil Sha built several mosques to commemorate the fall of the Vijayanagar kingdom by the combined attack by several Muslim kings. A factor that seriously increased the weakness of the Bahmini kingdom was the fissiparous dis-harmony between the local and the-foreign officers. UTA bhair (ind. st ) Outside ( skt. Bahir or Bahis - outside ). Bhair kadi, Take it out. (as advy.). Akkadya bhair ghallo. Threw him out of the gate. Kali to ghara bhair nidlo, yesterday he slept outside the house. Cerda nimithim bhair-bhittari vaca na. Because of the child, I get no time to go in or out of the house, Veggi bhair sar go tur, start quickly, you my dear girl. Bhair shows some declensions despite being an indeclinable. To bhaircyan meggélem dura ulleita (iii case) He denigrates me in external circles. Kitantu eku bhairco (vi) manisu asamu. (Bhairco = adj) There is one outsider in the company. Bhairtunu (v) ailona, taje bhittari ladayi arambhili. He had hardly arrived from outside, immediately the quarrel s In its vibhakti forms, it is always an adverb. Ng bharatu (a. tat) (i) Belonging to or descen from Bharata (ii) An inhabitant of Bharata Varsa (iii) N. of the most celebrated poem composed by Vya muni, and it narrates the history of the line of Bharatas It is so comprehensive that it is said ‘‘ Yannéhasti nasti kutracit”” what is not here (in Mahabharata) cannot be anywhe: else.Indeed it is so, because the work has been tampered with, modified, or expanded by many people during the subsequent ages; the present editions are vastly different fro: the original. (iv) Bharati = Saraswati, speech, eloquence, Dramatic art. Jayadeva bharati = Gita Govindam. poem. composed by Jayadeva. ( 12" century). “Te Bharu (m. tat) (i) A load, a burden, weight. Prov: Kuvalék kuvalem bharu jaita ve? Will the plumpy ashgourd be a burden to the mother creeper?! The proverb is used to signify. A mother never feels her child a burden. (ii) The brunt of an action. eg. Jhuja bhdru pura tané vhavlo = He bore the brunt of the whole battle. Similarly. Vardiké bharu kone kadlo. Who bore the brunt of the marriage? (iii) A big mass, specifically 2000 palas of gold. comp: Bhdarakranta, over-burdened, Heavily burdened. Bharédvaha, A porter: Bhdara vahana, a beast of burden. Any appliance to carry weight or load such as wheel barrow, trolley. amfet bharavi ( m. tat) N. of the author of Kiratarjuntyam. He was a contemporary of kalidasa and was noted for the - profundity of words. A sloka which narrates the merits of individual poets, says ““Bharavérartha gauravam’’. ang bhargavu (m. tat) (i) Descended from Bhrgu. (ii) Belonging to Bhrgu’s line (iii) An epithet of Parasu Rama and of Sukra, the preceptor of the Asuras, and the regent of the planet Venus. Markandeya also is at times denoted as Bhargava. wmiat bhargavi (f. tat) Daughter of Bhrgu. An epithet of Maha Laksmi, the consort of Maha Visnu. Devayani, the daughter of Sukra is called Bhargavi, because sukra has the appellation of Bhargava. In a great war between the Gods and the Asuras, Gods lost all their wealth and women to the Asuras. The incident has been described as “‘all wealth sank in the ocean of Milk’. After a long discussion and bargaining over the repatriation of prisoners (which is allegorically described as churning of the Milk ocean) Devas got back what they had lost. Laksmi or Bhargavi “‘rose up’”’ from the milk ocean as a sister of Candra. It was a time of “‘free for all’, each person could appropriate what ever he wanted. Thus Indra appropriated all valuable things like elephants and horses. Every one coveted for the extra-ordinary beauty of Laksmi, but she made a bee-line straight to the supreme Maha Visnu who received her on His chest. So she is called Visnu Vaksa Sthalalaya By the request of the Rsis, when Bhrgu went to test the thri murtis, to select one to preside over of the yagna to produce the Varahavatara, he gave a kick on Visnu’s chest, and the person who bore the brunt of the kick was Mahalaksmi. She left Visnu who washed and massaged the feet of the offender instead of punishing him. Visnu sans his ‘‘Prowess’’ became a “hollow husk’’. et bhale (ind) An exclamation to mean Bravo. (can: well-done) The exclam: phrase has one other half, (Bhale Bhes) well done, excellent. Bhes literally means excellent remedy. can: Bhésaja = Drug or medicine. “TEST Bhavaja (f. st) Brother's wife. (skt. Bhrdturjaya ). wraat bhavana (f. tat) Imagination. Fiction. Bi ] fictional characters. Mannantu eki Bhavana kelli. Drew a mental picture. Bhavana citra Imaginary picture. Figurative picturization. ‘Ta bhavarh (n. tat) (i) A posture, a manner, mode, true condition, innate disposition. (ii) The word has a special meaning in Konkani, namely ego, or pride or haughtiness. Taggelem bhavam coilo ve? Did you notice his haughtiness? (iii) In dramas and poetry, Bhavas mean emotive postures. There are said to be 8 or 9 according as the Rasas are viewed as 8 or 9. Bhavarthas, Meaning of the Bhavaas as conveyed through es. Bhavasandhi, co-existence of two emotions. When a girl is given in marriage, and when she starts for her husband’s house, leaving the parents, the latter experience two antipolar “emotions, (a) Happiness because the daughter is going to set up a new establishment for herself, and (b ) Sorrow because one offspring brought up so many years with affection, is leaving them once for all. "Tq bhavu (m. st) Brother (skt. Bhrata). Any intimate relation can be and is called a brother. Bhavandam, Brothren (people of the same religious denomination), brothers and sisters. rater bhavji (m. st) Sister’s husband. Brother-in-law. The term is prevalent in Karnataka. In Kerala, the popular term for b-in-] is Bhavu (brother). But now the Dravidian term Aljiyan has been adopted. WT bhiasa (f. st) Speech, talk, Language (skt. Bhasa), Dialect. (ii) Splendour, Lustre, (iii) N. of a poet of humour. Bhaso hisah, Kavikula guru Kalidasa Vilasah (Prasanna Raghavam 1, 22). Bhasyam = Commentary. far bhika (f. st) Beggary. Bhikmagri Bhiksu = beggar Bhika magtallo, beggar. skt. Bhiks4 = alms. The konk. word Bhika is used in all cases of low class beggary. Then there is the beggary of the Divine class which is respectfully referred to as Bhiksa, the skt. term. Bhiksa of the Swami, the supreme pontiff of the community is a rare class by itself, consisting of mainly Anna Bhiksa to the pontiff and his retinue. The convenience of the pontiff has to be ascertained and the function arranged by entreating him to condescend to accept the invitation. Since it is a type of dénd, it has to be accompanied with a Daksina, a gift of money. On the whole one Bhiksa for the swami may cost a few thousand rupees. fits bhingaru (a. st) (skt. Bhangura = crooked, curled, springy, perishable, brittle. These are properties seen in the coconut inflorescence which is therefore called Bhingaru. When the tough sheath (called pdyi in konk.) is removed, the flower takes the shape of a christmas tree. golden in colour with large springy arms on a single stalk. Coconut inflorescence makes ornamental decoration. In every Malayali house when the temple deity visits the house, one para of paddy is given decorated with a full big inflorescence. firey bhiksu (Bhikku in Konkani) (m. tat) Beggar; mendicant; A brahmin sanya4si; A Buddhist Bhikku. Hence Bhiksa Sangha = Monastery. Bhiksu Sutra, a collection of rules for the mendicants. freq bhijja (v. intr) Getting soaked, to absorb. ( skt. abhyanja = to anoint, to smear (i) adhika vélu ohalyari kessink uddaka bhijatalem If you prolong the bath, water will soak into the hair. (ii) Hama angantu bhijalyari saitya jatalem If perspiration soaks into the body, one will contract cold. f8T=¥ bhijjadu (bhijdo in Karnataka ) (m. indi) Coward, A pack of fear. A konk. Samasa: Bhayya(co) + ghidu = a pack or cage of fear. Celli kalkanta bhijjudi. The girl is afraid of darkness. (very timid in the dark). froreftot bhin bhin (a. reiterative) Dense, terrible, dreadful. (can: Bin, Dense) used in connection with darkness. fRrafk bhittari (ind. st) Inside. (skt. Abhyantare , abhigatam antaram, interiorly ) (i) Majara ATA bhittari padiem. The cat fell inside the well. (ii) Coru bhittari riglo, the thief sneaked inside (iii) Hatu masina bhittare padnu Kkattarlo. The hand went into the machine and got cut. Furr phitti (f. tat) (skt. Bhitta = A split, a division, a partition wall.) While there are multiple meanings in skt. in Konkani it is specific to an extention of the thatched roof, which serves as a rain-guard (similar to sun shade of the window ). Another word for Bhitti is Pavli Eaves. The expanded edge of a sloping thatched roof. Bhitti is from skt. VBhida, to divide, to split. In the west, the superstition is “To stand under the eaves is to overhear secret talk and whispers”. The oriental superstition is ‘‘if you apply oil (for bath ) standing under the Bhitti or Pavli, you will become victim of defeats”. The example of Yudhistira is cited. f8tq bhinna (a. tat) p.p.of Bhida. Split, broken, Disjointed, detached, loosened) kutumba bhinna jallem. There has been a split in the joint family. Chinna, p.p. of chida is inseparable from Bhinna. So one says Chinna Bhinna. Chinna = shattered. frat bhilko Bilko (skt. Bilaka) a hole, a small cave (m. tat) fran bhisarai ( v.tr. st) to frighten, ka/kantu vésu partun yévan tika bhisaraili = He came disguised in the dark and frightened her. fireether bhistayi (v. tr. st) To scold, to censure, to reprimand (skt. Bhartsa, to frighten, to threaten, seems to be the source for both words given above. pathu sikkunatilyan mastran cellyak bhistailo Master ( Teacher) scolded the boy for not studying his lesson. ft bhi (v. intr. tat) To fear. (skt. bhi — Bibhéti (skt. pr. t) = Bhitta (k. pr.t) Fears. (i) To hasti lagi vacyak bhitta, He fears to go near the elephant (ii) Tya celiyék bhayya bhiti natillerh vaddéilya. That girl has been brought up without fear or fright. Bhayabhiti natillo = adventurous risking ones life. What is the difference between Bhayam and Bhiti? Bhaya is one of the essential four natural tendencies, while Bhiti is the acquired terror. Wty] bhimu (a/n. tat) (i) Terrific, terrible, formidable (ii) N. of the 2nd among the Pandavas. He was mighty of sinews and took delight in felling elephants. [app. 113 Bhima Sena]. (iii) Name of a river which is a tributory of Krsna river near Pandarpur. It flows in a moon-digit like curve and is called Candrabhaga. Devotees of Panduranga take their bath in the river and then walk to the temple on their feet, or they roll on the road to reach the temple, while a third category measures the whole road with the lengths of their bodies. ate bhiru (a. tat) timid, cowardly. Ksantya bhiru (a) one who parades timidity as patience. Bhirutvam (n) cowardliness. timidity. WX bhirern (n. st) A gang, a company, a crowd skt. Bhinna karah = Demolishers. They generally work in companies. Hence Bhirem. sftafor bhisani (f. tat) Terrific warning. Anything that excites terror. (Bi) bhisana (m. tat) Very terrific, terror-striking, (ii) N. of the youngest brother of Ravana. He was suave and timid, opposed to the meaning of his name: wey bhismu (a. tat) Terrible, frightful. Sentiment of terror (Bhayanaka ). (m) N. of a son of Santanu born in Ganges - so says the Maha Bharata, and the people believe the impossible. He played an important and noble role in the great epic. wera bhismaka (m. tat) King of Vidarbha, the father of Rukmini and Rukmi. Rukmini was forcibly taken away (Raksasic custom of marriage) by Krsna, much against the wish of her brother Rukmi. air bhukti (f. tat) (i) Eating, enjoying, fruition. (ii) Astrologically a small well-defined sub period in a much longer Maha dasa period of a planet. yet bhundo (m. st) Elephant cub. (skt. Bhagna, p.p. of VBhanja, break or split). Broken away from the main body or the Sangha. A young cub of an elephant is mischievous and often gets broken from its group. YATT bhuy migu (bhuyim cono in Karnatak ) (m. indi) lit: peas from the ground or sub soil pea. It is a literal translation of the English word ground-nuts. This word is heard only in Kerala. In Karnataka they call it also Nelakkadala (Canarese). Bhuymuga tél groundnut oil which is an edible oil in south India. Wade bhuyntél (n. indi) Oil from ground. Kerosene. The word is heard in Karnataka konk. In Kerala, they call it Mannénné (Malayalam word for ‘‘oil from earth’’ ). yf bhurki (v. tr st) To collect, to gather (skt. Bhruda, to collect, to gather). Cerdan sita bhurkin khellem. The child ate the rice collecting it. This “collection” is done generally with a Swirling motion of the palm or fist dipped in a fluid food like curd rice, or payasam. One fistful thus collected is called a Bhurko. Bhurko marap = collecting with a sweep of palm or fist. ant bhurgo (m. st) Also Bhurgem in nentral. Small boy or child. (skt. Arbhaka, Paya mijantu paillélya bhurgyak Nardsimhan ubbarlo Narasimha lifted the little child ( Prahlada) fallen at his feet, WA bhurbari (a, onomato) Very dirty. Covered over with slime or dirt and dust. Bhuro = Slimy dust. (can: Burugu = Scum. Superficial dirt) Dolyantu kajal bhurburélem Collyrium in the eyes has got smudgy. wr bhurse (v. intr. st) To become untidy. (skt. Bhr: to be disorderly, to decay, to decline) Hem bhuréellern tond, ghévun khayim vhord na tukka. With this untidy face, you shall not be taken anywhere. Cerdalem avangalem bhurgelem. The child’s clothes have become soiled. Yat bhuvan (n. tat) A world. There seem to exist 3 bhuvanas (Tribhuvanas), which were further dissected into 14 lokas. bhi, better known in konk. as Bhuyim, earth, or ground — or Bhimi (f. tat) Bhuyincéri, on the ground. Prov: Bhuyinceri cama patalavunca pasi pavalak vhano ghalcem sulabha. It — is easier to wear leather chappals than to cover the earth with a leathery carpet. ; skt. tatsama Bhu is seldom used as such. But it exists in — compounds like Bhu kampa = earth quake; Bhu tala = Plain — surface of the earth; Bhu pati = Lord of the earth, a king. Bhu loku = Earth of the humans, Samsara. Ym bhika, (f. st) Appetite, Hunger. (skt. Bubhuksa, Desire to eat, desire to enjoy anything. eg. Potak bhiika na, stomach has no appetite. Bhukkén talavalélom, got exhausted by appetite. Bhukkén pola phati éki jalli. By extreme hunger, the stomach collapsed and became one with the back. Mita Bhuk, one of limited appetite. Hita bhuk, one who eats only things which he likes, choosy in food. ¢ YST bhija (n. tat) Shoulder, arm, hand Prov: jiba /allavunce — Phide, bhija jharei. Before salivating the tongue, ( desiring for something), please put in some efforts with your hands. (you have to toil with hands to achieve anything. Ye bhita (n. tat) (i) A living being, human or animate or divine. Bhita jatam Anything artificially produced. Any creature. (ii) Bhata, 14" day of the dark half of a lunar month. (iii) The spirit of a dead being, a devil, ghost, an imp. Bhita lagap being caught by a ghost or spirit. (iv) Bhita kalu. = past tense. (v) Bhita daya, compassion towards creatures. Bhuté adi, Supreme Being; Bhita natha, Visnu or Siva. : (vi) In the jack fruit, the unfertilized flowers become long, flats, and get closely attached to the pulp of the adjacent fertilized seeds as if it were a shell-like protection around the sweet pulp. Each long strand is called Bhuta, which can be salted and sun-dried, and fried for eating. (skt. Bustam, the shell of a fruit. afer bhati (f. tat) Welfare, Happiness, prosperity, riches, fortune. (ii) Superhuman power. aft bhiri (a. tat) Numerous; more and more abundant, very great, vehement, severe. Bhayas, the comparative degree and Bhayistha the superlative of Bhiri. Bhiyasa (ind) repeatedly; frequently. Wo a a a V4 on (f. tat) (i) Earth, ground. (ii) Storey of a house, Mahli in konk. ) Characterization of a usage. {iv) Actor’s costume (v) Preface, Introduction. YT bhusan, (n. tat) Ornament; Decoration, Alankar. (m) Name of Visnu. Bhusitu. Decorated (p.p. of VBhusa to decorate) Another konk. word for Bhusitu is Ketvillo. Prov: Ratnani ketvilyariy sarpu bhayankaru bhayankaruci, Even if decorated with pearls and jewels, the serpant terrible is still Terrible. bhrgu (m. tat) Patriarch Bhrgu Muni. Brahma’s son (lit. Blazing, flaming). Most influential among the Vedic Rsis. fapp. 114 Bhrgu Devas] ¥TT bhrngaram gold. (konk. ) Bhangar Yq bhrtyu. (a. tat) (skt. VBhrti = to support, to bear, (maintaining), to be nourished or maintained. One requiring support, a dependent, a slave. (ii) King’s servant. A minister of state. WF bhendérm (n. d) Lady's finger, used for making curry, pachadi, and sambar. This vegetable is slimy when chopped. (Dravidian name, Venda, (in mal. & tam.); Telugu & can: Bendé Ka is the Dravid word for a vegetable pod. Hence the ultimate word is vendékka or Bendékai, Abelmoschus esculentus formerly a native of W. Indies, now naturalised in India. we bhéti (f. d) Meeting one another. Seeing or speaking to each other; social interview. Tancé bittari dist’ bhéta, na. Between those two, they neither look at nor speak to each other. (tam. péf/, can: Bhéti, meeting, encounter, interview, visit, to show one’s face. Wf bhati (v. tr st) To break, (skt. Bhida, to break, to cut asunder, to cleave, to split. Bhettallém vatem, lit. Broken round plate; the phrase is used as a nick name for someone who cannot keep a secret, who always tom toms whatever he knows. WF bheku (Baka in kamatak) (m. tat) (i) A glutton; (ii) A raksasa who lived near ekacakra grama, and tormented the people of the village. Bhima, on his way to Pancala, killed him for which the ekacakra people were ever obliged to the Pandavas. (iii) a frog. Bhéki = a female frog known differently Bebbi, Bebki, and Bevkuli). WE bhénda (n. d) (i) Lower half of the back. (ii) Back bone. (iii) Sacral region. Disu soggol Vojjér vhavun bhénda mollém. Carrying load the whole day broke his back, (or broke his backbone). Bhénda mdédasi kim aslem. There was work enough to bend (break) the back. Bhénda modap, (lit) breaking the back; (fig) controlled, or contained, or Disabled. Polisan itya coralem bhénda mollem. Police broke the back (literally or figuratively brought under control) that robber. (Subjugated the robber). ae bhédu (m. tat) Partiality, leaning to one side. Avsu bapsini cerduvam bhittari bhédu karu najjé. Parents should make no difference between children Savatyam lagi bhéda karun kalavu jallo; Paraspara cerduvamgeli hatya kelli, By differentiating between co-wives, there arose a rancour among them; they killed one another’s children. (story of Bharata) Babhavam bhittari bhéda uttaile. Differences arose among brothers. Ténca tém kula nagu jallo. That by itself caused the downfall of the family. WX bhéeri (f. tat) War drums of huge size, can now be seen in temples) mounted on roller carts to facilitate easy movement. They are covered with skin and beaten with heavy sticks (usually the bare stalk of a coconut bunch). Their dhum dhum sounds can be heard far away. The masculine of this word, Bhéru is a nick name for a big bellied individual. tH bhériphal, Engl. Berry fruit. It is also known as “Sourgel’’, the konkanised version being Sabadgel. wt, bhairavu (a. tat) (i) Of terrible sound or voice, frightful or horrible throat. (ii) A formidable aspect of Siva which had a role in destroying Daksa yagna. (iii) N. of a Raga which is sung to excite emotion of terror. @fat Bhairavi (f. tat) A form of Durga. Bhairava yatana, a sort of purificatory torment inflicted by the Bhairava of Varanasi on those who die there, to make their spirits fit for absorbtion into the Supreme. Wf bhairi (a. f. st) That which is expelled out. (skt. Bahiskrt7, thrown out (of the body). Bhairi rakéita, pours out the bhairi. What is poured out is of watery consistency. Diarrhoea. ate bhoénka (v. intr. onomato) Bhénki (v. tr. st) To Bark (skt. Bukka, to bark, to speak. Prov: Cabapd pdasi bhayamkara tya sinya bhonki, That dog’s barks are more frightening than its bites. This proverb is used to denote any one who shouts but does not do any harm. Prov: ii) Bhonkce sinyan cabce na, Barking dogs seldom bite. To stop one’s irresponsible blabber, you say kKayim puniym bhonkunaKka . ane bhogaderh, (n. st) A cylindrical vessel made of metal, with or without lid. The mouth is as wide as the body. used for storing eatables, sweets and savouries (skt. Bhogya, eatables + Bhogyadam — Bogader in konk. ) ( Spelt also as Bhoggalem). ater bhogi (v. tr.intr. st) to suffer, to enclose, to enjoy, to bear. (skt. Bhuja, to eat, Bhujati (skt. + Bhogta (konk.) A synonym in konk. is anubhasi, enjoy or suffer. (sif]) Bhogu (n) Amorous play. An oblation to a Devi. Prov: Tantanem kellélem tetto bhogta, Whatever each one does, so he enjoys or suffers. (ii) Morcya phiide masta bhoggilem tiné, she suffered a good deal before death. (iii) Gopiyani Krsna lagi punnave ratim jamuna tirari bhogu kello. Gopikas enjoyed amorous play with Krsna on the jamuna banks during full noon nights. (iv) Ek kalak kubéru aslo, aji to kucélu javun kasta bhogta. Once upon a time he was a Kubera, today he became a Kucéla and lives with difficulties. wititfet bhogonti (f. st) (skt. Bhagavati, the feminine of Bhagavan) Mother goddess. In Vaisnavite temples, the mother goddess is always attached or associated with the main God. In the case of Visnu, Laksmi, the mother Goddess, is always borne on the chest of Visnu. Bhogonti is a form of Sakti, truly more powerful than the male principle, Siva. Kali is depicted as dancing on the chest of Siva. wtatt bhovro atat bhovro (a/n. st) (i) a spinning top? (ii) A tree belonging to the cotton family. It has yellow flowers and its pod looks like a spinning top. It does not give cotton, and is called poo paruthi ( flowering cotton tree ) in Malayalam. (iii) A beetle (skt. Bhramara, a hovering insect of armour - coated body and wings. attaft bhovari (f. st) Eye brows (skt. Bhrukuti = eye brows twitted - frowning. Bhru (eye) brows. Bhrubata Long eyebrows, symbol of beauty in women. It is no longer so, because present day women pluck or shave it off, and remake it with carbon pencil. atat bhovarn (v. intr. st) To wander, to roam about. (skt. Bhrama, to wander, to move, to ramble, whirl round, to totter, to reel). The tatsama is seldom used except in samasas. Thus: citta bhrama, confusion; Dik bhrama, delusion about quarters. Abstr.noun: Bhovandi. (skt. Bhramanam ). Causal Abstr.noun: (skt. Bhramanam) Bhovan davap. want bh6érd (m. st) A bundle, a mass, a heavy load eg. Rakuda bhoro; a bundle of faggots. Madala bhérd, a bundle of coconut leaves. (skt. Bhara, a load, a weight, a burden. (ii) Large quantity, a bundle. Konkani has an alternate word, Vhajjem meaning a load, which simulates Bhoro. (skt. Vahyam = konk. Vhajjem ) The mal. word Kettu has been adopted as Kafu in konk. which also indicates a bundle. Katu can be prefixed with several nouns Rakuda katu, faggot bundle; Turupam katu, 268 - a pack of cards; Happalam katu, a bundle of Happalam: Phadipana katu, a pack of betel leaves. Beedim katu, a bund of beadis. , é aT bhojan (n. tat) Eating, feasting, Prov: Bra anc Bhojana priya = A Brahman is noted for his love of food This Prov: has been twisted as Brahmano bahu jana priya A brahmin is the favourite of many. Two of the six lin of making friends are “‘eating and making to eat’’ ( Bhunkte, Bhojayate caiva Sadvidham pritilaksanam . WT bhoja (n. tat) N. of a celebrated king of Maly; 10" — 11™ cent. A.D. A great patron of skt. and the author of several learned books, one of which is Saraswat Kantabharana. (ii) N. of a country and its inhabitants. Kamsa of mythology was called Bhoja raja. wag bhosu (m. st) (i) Capability, ability, energy (skt. (ii) Bhasa, brightness, lustre, splendour) (iii) Desir aspiration. WY bhramu (pronounced in konk. Bhirmu) Roaming, Confusion, hallucination. WY bhrarisu VBhramsah ) falling off, Dropping down, Detraction. Tatsama is seldom used, and the Konkanised version is Bhasta. (skt. Bhramsayate is konk. Bhastaita ). The last word means “Undergoes deprivation; overthrow’’. konk. Bhastu is equivalent to skt. Bhrastah, (adj), polluted. qT W ma (i) 25th consonant of the konk. alphabet, nasal cum labial pronunciation. (ii) Middle of the 7 notes of music, fourth note, Madhyama Raga. (iii) Probably the first syllable a new-born babe learns to pronounce, because it happens to be the syllable to address the mother. WaT makara (m. tat) (i) Shark (ii) Crocodile (iii) The banner of Cupid. Hence Makaradwaja = Cupid. (iv) Capricorn or the Makara Rasi of the zodiac. (v) The shape of Visnu’s ear-ring, Makarakundalam. (vi) N. of one of the treasures of Kubera, Makara nidhi (vii) Makara Sankranti, the entry of the sun into the Makara Rasi, is celebrated in S.India (esp at Thiruvannamalai) as an important event. (viii) Makara Saptami, 7th of the bright half of the Magha month. fae Masu: Period for celebration between Ist Dec. to 10 Jan. makarandu (m. tat) (i) Nectar of flowers. eg. Sthitéravinde makaranda nirbhare = When there is the lotus full of nectar. (ii) Flower juice. Age makuta (n. tat) Crown. Also spelt as mukuta. (ii) Tiara, diadem, crest, a peak point. WT mangala (a. tat) Auspicious, lucky, propitious, fortunate, prosperous. (n) Welfare, wellbeing, good omen. (i) Mangala Vadya, God is awakened from bed to the sound of Nadaswaram peculiar to South India just as Sehanai is peculiar to North India (com. by P. G. N.) (ii) ATeTAT mangalacaran , An auspicious introduction in the form of a prayer at the beginning of any endeavour. (iii) Mangalaksatam, sprinkling of unbroken rice on the head of a newly wedded couple. (iv) Mangalastakam, Certain benedictory slokas muttered at the time of sprinkling the rice. When some one brings about — an abrupt ending to an event, it is said sarcastically “he — chanted the Mangalastak”’. a (v) Mangala Varu, pronounced Mangiaru, Tuesday. Mangala is the name of the planet Mars. (vi) Mangala sitra, An auspicious cord worn by the woman round her neck as long as her husband is alive. Pirduke phanti, a black band of dark beads strung on silver wire is one such. Some times a yellow string with a turmeric piece tied on it is tied round the neck as mangala sutra (in T. N) (vii) Mangala snana, the bath undertaken by the yajamana at the end of the ceremony marks the completion of the religious function. During temple festivals ( arattu in Malabar) the end of the ceremony is a ceremonial bath of the deity, carried on the head of a priest, in the temple tank. It is named Avabhrta = The end of the principal function or yagna. water from the tank is sprinkled by fingers on every ’s head. Vangala Harati, Before the ‘‘God’’ goes to sleep, the day’s rite is to waive the lamps before the deity. This may done at anytime between 8 pm and 12 midnight. This ngalarti is proclaimed by ringing the biggest bell in the emple. On silent nights, the bell can be heard by devotees even 5 miles away and they then send their prayers at Mangala Harati. WTeT magadha (f. tat) The southern part of Bihar was called so in puranic days. The most famous city in this region is Patna which was known in puranic days as Puspapuri (Pataliputra ). It became the seat of a university and attracted scholars from Greece in Western Asia to China in the east. Magadheswara, the king of Magadha, was the famous and Jarasandha, the father-in-law of Kamsa. He was a Sakta and believed in conducting yearly a ‘“‘Nara bali” of the defeated rulers of the neighbouring kingdoms. Since Krsna killed Kamsa, the emperor turned into a sworn enemy of Krsna. The emperor lived in a highly fortified house known as Rajghar and that was why Krisna, Bhima and Arjuna had to jump over hind walls to gain entry. The prakrt of Magadha was the common man’s medium Magadhi. Vardhamana Maha Vira, the founder of Jainism used Magadhi for propagation of Jain creed. Gotama Buddha also of the 6th cent. BC adopted Pali which became a popular medium to spread his Budhism. Pali was the language of the Hindyana Buddhism. It was not sanskrit but very much like it. eg. Buddham dhammam saranam gacchami. Siraswaths, after the elimination of Jamadagni by Kartavirya, had fled to the eastern regions, Anga, Vanga and Kalinga. In Tirhut they were given refuge by king Janaka, Sita’s foster father. Aswalayana of the Vyasa school was their leader. Philosophers like Gargi, and Yagnavalkya, adorned the court of Janaka. rritt maggiri (ind. st) After, Later, (lit) = on the way. (Margari — Maggiri. Margan — Magalyan ( margavelyan) or (Marga cyan). By the road. Maksi = Behind, is a variation of the above words. opp: Mukkari (lit) on the face, in front of. (skt. Mukhopari ). ait maggo (m. st) The line that separates the hair of the right side from the hair on the left side. (skt. Bhanga = Divider. This word is used as a tatsama and also as a konkanised word Maggo (skt. Bha — Ba — Ma (k)). The word has only one meaning namely the dividing line between the hair. But when separate dividers like a gold chain is used, it is not called the maggo but Bhangu. The spot of Kunkuma dividing the forehed into two halves, is also called a (Patra) Orthodox family women were expected to make the dividing line centrally, so that there would be equal amount of hair on either side. If any young daughter-in-law made the maggo a little to the left (Dhavko maggo), it was highly resented by the elders, because a left side magggo was a usual thing with women of loose morals. skt. name for maggo, the parting line of hair on head is Simanta; a woman who manifests it prominently is called a Simantini. , manguli (f. st) Male genital organ. (age - 16 -25 years). Bigger adult size is called mango. Prof. katri in his “Formation of Konkani” says that its derivation is from the skt. Langilam, tail. But letter L to be absorbed into (konk. ) via Ma is uncommon and is probably the only instance. It is probable that word was derived from the (skt. ) mangala, auspicious or propitious, just as the marriage is designated as Kalyanam, or mangalam, in certain parts of Karnataka. [P. G. N’ (Katapadi)] communicates that ‘‘Langilam” generates Nangdram (anchor) and not Mangili. WY magnu (a/m. tat) Drowned, Engrossed (p.p. of skt. Wet = to dip. To Vicdra magnu jalo = He became engrossed in thought. WaT magha (f. tat) 10” lunar mansion, and when Candra goes into union with the star Magha, it is considered Simha rasi (Sth zodiac sign) by the astronomers. Magha trayodasi falls on the 13th day of the dark half of the lunar month Bhadrapdda ( Aug-Sept) Kanni of the Hindu calendar. Waehe mackata (n. d) A thick variety of dosai made from rice powder, gratings of coconut (mhr. Maskat). In olden days the preparation of Mackat was done from a type of pulse called Mosare; Masar krta = Mackafa. This pulse imparted a smell to the preparation and so in Goa maskata is known as Ghaniyara. uferaentet micaikotto (m. d) Big size bean removed from the pod and dried. Macci means barren or dried in Dravidian languages: mal, tam., Koffa means beans. Wale mancata (a. st) One which grows high and shady due to spreading. (skt. Mancita Vmanca = to grow tall and shady ). Wait manco (m. tat) A couch, a bedstead cum sofa, a raised seat (skt. Manca a pulpit. Prov: (i) To mancak thappolo, He is glued to the cot, (became lazy, bed ridden, wasting time without as much as getting up from the bed). (ii) Manco sanu jallyariyi, khira cari javinkai cot is small, nevertheless it requires four legs. azqa manciiva (n. Port) A country boat, moving by the force of the wind. It has an upright post on which a thick mat is tied spread out to catch the wind, mast and the sail. — This is called in Malayalam a macupai (dried mat). Portuguese seemed to call this wooden boat a mancuva. In fact the Malabar konk. word mancuva had great similarity to the Malayalam word macupa/. In Karnataka it is called Manji. HST majjara (n. st) Cat. (skt. Marjara). In Bala bhasa, Cat is called Billu and kitten Billi. Prov: (i) Majar natille velari, vindira Raya. In the absence of the cat, the rats are the rulers. (ii) In the council of rats, a resolution was passed. ‘‘That, in order to prevent indiscriminate slaughter of Rats, it is resolved to tie a bell on the neck of the cat, such that its arrival would be harbingered from a long distance’’. The idea was sonorously applauded and the mover was highly commended. Then some one unostentatiously raised the question “‘Hamgélyantu kon asa majara galyak ghanta bandco?, who among us is bold enough to tie the bell on the cat’s neck? (iii) Bhangar vikOce kaden majaré kittem kama, what business has the cat got at place where gold is weighed and sold. (iv) Majarak khélu, vindurak jivu. A sport for the cat, life and death to the rat. Cat is a sadist animal; with the first bite on the neck, it partially kills the rat, then it leaves the hold so that the victim would make desperate but futile ast majah attempts to escape. Cat enjoys such cruel play. (v) Dada pittasana majar dole dhankta. Cat generally steals in the kitchen, and it does not wish to be seen stealing. So it closes its own eyes and enjoys the milk under the blissful ignorance that it has closed the eyes of the world. A proverb to point out self-deceiving fools. (vi) Majara bhagyan sinkhya podu tuntlo. When a cat entered the kitchen, it saw to its chagrin that people had become wiser and they had secured their milk pots in rope-hangers from the roof, which were not accessible to the cat. As luck would have it, a small mouse entered the room, he saw his ‘‘Death”’ waiting for him. Before the cat could pounce, the mouse scrambled to the roof and in his flurry, got deposited on the knot of the rope hanger. He saw the cat anxiously waiting for him, nevertheless habits die hard and the mouse nibbled on the knot. One strand of rope gave away; and down fell the milk pot along with the frightened mouse. One leap of the cat, and the mouse was a dead thing. There was enough milk to fill the cat along with a few bites of soft meat. (vii) Majara kanu Ranani porlyak ghastilo be ve? When a cat becomes a ghar majar never going out of it, the above proverb is applied. It is believed that the cat will become a ghar majar, if you rub its ears on the immediate vicinity of the hearth. (viii) Majara bodari panti A lamp on the head of a cat. (The cat will not keep its head steady and the lamp is certain to fall down. The prov. is indicative of an endeavour which is certain to fail). (P. G. N). WT majah (n. Ar) Jolly good, enjoyment. (Ar. Maza) H - Maza - Pleasure, relish, flavour, fun, frolics, jollity, savour. We majja (f. tat) Marrow of the bone (skt. majjan, (m) marrow, pith of plants. Majja samudbhavam, Semen, believed to be formed from marrow. ABST manjula (a) Lovely, beautiful, (n) a proper name of girls. Sweet and melodious. Hef matki (f. mhr. ) (i) A small earthern ware or metallic vessel (un-tinned copper) (P. G. N) or metallic vessel used for cooking rice. Bigger size is called Matko. Sometime back there was a gambling game by this name in Maharashtra. Vessel used for boiling water or paddy is also called Madki. Sometimes, one takes a vow to offer a matki-ful of rice to be cooked as neivédyam to the deity. He then says “Haver aji €ki matki kelli’’. In ancient days, temple-cooking was done in mud pots. Even today, the custom is continued in orthodox temples, like Balaji at Tirumalai. Though cooking is done in a Matki, the quantities cooked varies. The Matké nivedu is qualified by the quantity. Thus one says Podi matki kelli. (Podi is a volume measure of a grain, nearly a litre). Ek kilo matki, nivedya is made out of one kg of rice, then there are poor gluttons. They fill their stomachs with food enough to last 24 hours. On seeing their avarice, on-lookers Say wittily and derisively. ‘“‘He devak panca padim. matki nivedu tam” = This god’s nivedya is made of five padis matki. Prov: khancakai pray6jana nd, Matki pettuk jait. Not useful for anything. May be good at filling Matki (P. G. N). HE matta (n. mal) Posture, style, manners. Tigele matta covuin valkilo havam. 1 recognised her on seeing her manners (or style ). Other words expressing the same sense are Tarapén 270 =e (can:) Ritin (skt.). Matta also means extent or measure. The style of usage in Karnataka is “Tagele matta havarh virodhu sangand = 1 shall not object to the same extent as he. 7 ag mathu (m. tat) A Mutt, a monastery. A house where religious activities are practised under the guidance of a Guru. The hut of an ascetic. Kanyastri mathu. A convent of christian sisters, a seminary. It is under a mother superior Mathadhipatni. WSs = small madki. Madkullo is pronounced as Budkulo in Kerala and Burkulo in Karnataka. H¥Jo5 = A small dish usually made of hard wood. It is used to store nuts. This word can be derived from the earlier word. May be it is indigenous from Mara (mal. wood) + kullérh (konk»dish) = a dish made of wood. There is one more, called Margi, a wooden dish made out of hard jack wood or palmyra palm. WSS maddala (n. indi) Woven coconut leaf. The leaf (Piddo (k)) is seasoned by placing in water in a pond or river. When proper softening and pliability is got, it is taken out. The straight-ribbed leaflets are bent till the ribs are broken, slanted and woven with the neighbouring leaflets. Maddala seems to be a samasa of two words:' Moédiinu or modcunu (having broken) + Vi/élem or vindillem (woven), — In Kerala Maddala means the wooven leaf only. sch madak (n. mal) lit. a fold, or some obstruction or impediment. The Malayalam word is absorbed without any ‘alteration. Madak nissarailyari novésaniyéco parmdlu vatalo. If you undo the fold, the new-ness smell of the cloth will vanish. There is a genuine konk. word ghadi, which makes the mal: word redundant. ufS madi (v. tr. d) (i) To bend, to fold, to double up. (Tam: Tuni madi = Fold the cloth. Mal: madico = fold. Can: = Maddi, to fold. Konkanis in Karnataka + Madci, fold up, bend. Konk. in Kerala-madak kari = make it folded. Madi has a second meaning namely awkwardness, clumsiness, unwillingness, madness, laziness, hesitation, in short Inertia. us: Niddantulo jaggo jallona re attaim. Tonda dhuvun madi par ghali. You have not yet become free from sleep; Wash your face and give up your inertia. Angadik vacyak kittem ré madi, | say why are you unwilling to go to the market?. Cellék Satter dharuk cello madi pavanta. The boy is unwilling to hold the umbrella over the girl. Tane madiyén karcem karma sarvai nisphal jata. All work that he is doing unwillingly goes to waste. d Celiyélerhn madiye tonda coilyari kayirn kam sanguk dissana. If you look at her rude face, you can’t ask her to do any work. aeates madvali (f. can) Washer woman. (m) madvalu Washer man. Madi in can = washed clean cloth carried on a coat or vest hanger. This hanger stick is called madi, and man/or woman carrying Madi came to be called madvali or madvalu. ufS maddi (f. st) (i) That which settles at the bottom, sediment. ( Tella maddi = Sediment at the bottom of the oil). Udakantu maddi beslya = There is sediment at the bottom of water. (ii) Maddi can also mean ‘“‘kalem avala mandet, colocasia esculenta. : 3 alle WEA madtél (n. Port, Martelo Hammer). maf maddéyi (v. tr. st) To trample; to stamp with set. To mad6évun mad6vun madyari unca cadté. He climbs ‘on the coconut palm by kicking and kicking. (skt. Mardaya, causal of Vimrda crush, press and destroy). W:8t maddo (m. st) Coconut palm (skt. Mardita = kicked with feet). A tree to be climbed by repeated trampling in a series of leaps. A strong loop used about the ankle (very common in Malabar and T. N.) keeps the feet in a clasping position, to hold the palm trunk. The female of maddo is maddi, areca nut palm. All areca palms are not climbed by trampling; only the first one «is done so. In the areca farm, the tall lean pliable palms are close to one another and the climber on the neck of the tree oscillates the tree with a sort of resonance of his body, and at the proper moment jumps on to the neighbouring palm. So its name has nothing to do with climbing. It is called maddi for the same reason that the f. of undo (big bolus) is undi (small bolus ). afer mani (f. tat) Bead, jewel, precious stone, a pearl. (ii) Two lumpy masses dangling from the neck of a goat, aja gala stana. Maniyanco Soru, long and flowing wreath of beads. AU] or AUT manu or manin (p. p. participle of mana to think, to deem, taking as, considering as; The Konkani word is mostly used to mean “‘that’’, the conjunctive pronoun joining a noun clause with the main sentence. (i) Aji pura-Vastu sala paléitolo manu to mhantalo He was telling me that he would see the museum all the day. (ii) Ghara parisarantu eku vagu bhovanta manu sanguin to dhavun bhittari sarlo. Saying that a tiger was prowling about the house he ran in and closed himself. (Feuq) (FEU) mhdnu, mhanin (p.p. particple of VBhana, to speak to say. This word is iso phonetic with the previous entry, but its origin is entirely different and so the meaning too! Megélem udyana kamaniya asa manu mhantalo Bala Bhadru. BalaBhadra said that my garden was attractive. The first manu corresponds to that, while the 2nd ‘mhantalo’ corresponds to ‘‘said’’. Mana in its first person singular pr. tense is manayé = I respect, (yours respectfully) has been konkanised as Mané. This term is used during the conversation of a mutually respectful couple. Coyydye mané (wife addressing hubby) look here, please, yours respectfully. Aikaté ve mané tum/. (Hubby addressing wife). Are you listening please, yours respectfully. Kiterh mané what is it? Yours respectfully. Mr PGK (trichur) says that mané is equivalent to the English way of addressing, I say! It is not so!! The refinement and the respect conveyed by mané are absent in “I say’’, which appears to be colloquial without any respect whatsoever in it. At any rate “I say’’ does not have that endearment and intimacy held by Mané. wore manki (f. st) Female frog, any small size frog especially the slimy sleek variety which usually gives long flight-like leaps from tree to tree. The word is the Konkanised version of the skt. Manddki. Manki is used in Marathi too. skt. Mandika — (k) Manku, frog. WUT (7) mank@(n) (pr. participle of Vmana) thinking, ‘ appearing like, accordingly (skt. Mananéna) Tya mankén, in the same manner, accordingly. mal. konk. has a mal. word matirin= ritin. avely mantope (m. tat) pronounced in konk. mantovu (skt. Mantapa) A shed, a roadside shop, pandal, pavilion, a tent. Mantapas can be permanent halls of pleasure or meant for special ceremonies viz. Kalydna mandapa (for conducting marriages). Udydna mantapa, a pavilion in the garden, to sit and enjoy the flowers. It was in one such udyana mantapa, that Bhima finished off Kicaka, the tormentor of Draupadi. {app. 113 Bhima Sena] A special type of very temporary pavilions springing up, can be witnessed in South India esp. T. N. These tents are erected enroute to a temple where a festival is in progress. The way-side tents are meant to distribute panakam (free drinks like dilute butter milk or sweetened and spiced water). Structures of stone pillars (some monolithic) with flat roof, on the top and open frontage were meant for accommodation of travellers or way farers ( way-side chatrams (Fr. chateau). WUg AMS manda or manda (v. intr) To sediment, esp. in oily substances, light muddy layer at the bottom of long preserved oils; it is called fella maddi, sediment of oil. Scum formation on the top of liquids is also called mandap Dudak saya mandli. A scum has formed over the milk. (a usual phenomenon when the boiled milk is left to cool). Similar scum on top forms when starchy material (rice) is boiled in water and left to cool. Nigyak saya (skt. cchaya = scum) mandlya. A scum has been formed over the boiled rice water. HUSA mandana (n. tat) Adornment, ornament. Tatsama is used only in literature, but sparsely in the dialect. The latter was bangar or jhayém or alamkaru (m). Mandana was the name of a mimamsaka ritualistic philosopher whom Adi Sankara defeated by his dry argumentation. Consequently Mandana and his more erudite wife Sarada became disciples of Adi Sankara. Srngéri Sarada mutt was established in honour of that learned lady. que manderh (n. st) A word derived from the skt. mandalam, (i) a circle, (ii) halo and (iii) an array of large numbers. like ddarsa—, array of mirrors, cchaya—, array of shadows; cd4pa—, a large collection of bows etc. In Konkani too it means a collection or circle of several members. Thus a tuber of colocasia is called ava/a mandem, the Konkanised form of Avalambita mandalam =a collection of (small) tubers hanging around or dependant on a (bigger) tuber. Another substance which is similarly called is Ha/di mandem, reason being the same as mentioned earlier. There is one thing common between avala manderh (colocasia) Haldi mander, (turmeric), Allya mandem (ginger), to assume the name “mander, and that is, all of them grow bigger and in a multitude about a nucleus by the process of accretion of material (starch). But the same definition cannot apply when konkani calls soap nut pods, sikkai mandem. In this case it means only hardness and prolificity. There was a time when soap was considered deleterious to India woman's lengthy hair. Women used only a macerated syrup of soap nut to clean the hair. avet mando (m. d) A sort of baked sweet meat. (can: mandaka = a cake or bread of wheaten flour. In konk. it is usually a combined phrase undo-mando that is heard. Undo is the mothirh laddu or sirai laddu (lulama undo ). (ii) Mando means commode for urination in the lavatory. afe maddi Any vessel made use of for the same purpose is called mando. afe maddi (f. d) A massive tuber ( colocasia giant) formed by the process of cumulation. It has more irritating character than ordinary colocasia, and its leaves are also thick and giant size. Its leaves are not useful for making patravido. This word must be distuiguished from the iso-phonic madi, areca nut palm. WUSeT mandala (n. tat) A circle drawn anywhere as for eg. on the sand with your toe. At a certain age children play by making circles in sand. (ii) a circle of days and weeks. Devalantu hamgélem bhajan asa eka mandalak. There is our bhajan in the temple for a full ‘“‘circle’’. This circle may be as pre-determined-say 7 days or 21 days. This group of bhajan performers are called a Bhajan mandali. A very small circle-say the cornea of the eye-is also called ( do/ya ) mandali . Tane dolya mandali vairi Kelli. Pupils of the eye went up. Mandali kapalak vhelli = swooned. (iii) Latitude and orbits:- Bhi madhya rékha manodharanéntu asillem eka mandala. Tya mandalace eka paksantunu surat edira paksak vacyak ata hajar miles dira asa. Earths equator is a circle in mental vision. To go from one side of it straight to the other side, the distance is eight thousand miles. Téci lekkan, bhumin sirya pradaksina kadce mandalak diggayi Sarasari ekdasem sasim million miles tam. By the same account the average length of the diameter of the orbit of the earth around the sun—elliptical circle of circumambulation of the earth round the sun — is indeed one hundred and eighty six millions miles. (iv) Mandal also means the region over which its influence is felt. Surya mandal = Suryaloka, Candra mandal = Candra loka. People of the M. Bharata and Gita time believed that these celestial lokas were not attainable by human beings while they are alive. After becoming manes, some of them proceed to these celestial spheres to work out their karma, after which they returned to the martyaloka. The time of death, such as Uttarayana and Daksinayana, helped in deciding the route taken by the manes. The former helps the manes to proceed via Devayana rout, while the latter pitrayana road. (So it is said in Rig veda. These have been touched upon by Vyasa in his Brahma Sutras. Chandogyopanisad also mentioned them. But the modern scientist’s achievement of landing on the moon while alive and returning with the moon rocks for analysis, has proved all the above mere fibs of imagination. When an eclipse clears up, the disc of the moon or sun would be clean and clear. That is generally reported as Surya (candramu) sudhamandal Jallo. quuyuuy mannenneé (n. d) Kerosene oil from the earth (can: mannu = Soil or earth. enné = oil) also called gima enne in karnat. Sima, and Vilata were synonyms of England and or London. The earth does not yield kerosene straightaway. What is got is a crude oil which is distilled and fractionated. One of the cuts of fractionation ( 185°C-230°C) is kerosene. i Ad mata (p. p. of VMana. Thought, Leanings, wish, hope. (ii) vote. (iii) Religious denomination. Thus kristu matakkar = those who belong to Christianity. afta mati (f. tat) Intellect, understanding knowledge, opinion, notion. (ii) Resoulution, Intension, Design (iii) Recollection, remembrance. 272 Wet or Fatt mantdro (mhantaro), Mati bhramsa, or —bhrama, mental illness, delusion, confession. Mati manda = dull wit. Mati hina = sans intelligence. The above compound words are used to reprimand some one. ; afe matti (f. st) Earth, clay (skt. myttika) (ii) a kind of fragrant earth. (a) Bharani mattiyén kelléli, the jar is made of fresh earth, (kaolin, clay) 1 (b) Ramayana kalak matti ghara dandak prayogu kartalim. During Ramayana times, peope were using clay for house construction. In Kerala, they call sand as Rémvam (skt. Rénu). Wa matterh (n. st) Head. (skt. mastakam, that which is at the top of anything, eg. parvata madstaka Peak of the mountain. Ghara mastaka = Muggilu = roof top. Mattern ghalap, unnecessarily intervening and taking up responsibility; a meddler. Matter dukap, head aching. WaT mathana (n. tat ) Churning, stirring, killing. eg. Madhu mathana (krsna), the killer of Madhu. Mathanacala, mountain used for churning milk ocean- (mt Mandara). AQT mathura (f. tat) N. of an ancient city of Punjab, : situated on the right bank of Yamuna. It was the capital of the Bhojas during the M. Bharata time. It was in imitation of that city that the Pandias of South India named their capital as Ten Madura or southern Madura. ' Mathura on Yamuna is a great pilgrim centre. The childhood sports of Bala Krsna, his Rasakrida with the Gopis, were all performed on the banks of Yamuna in the vicinity of Mathura. It was ruled by the indomitable Kamsa, the uncle of Krsna. After getting rid of Kamsa in a personal confrontation on a Dhanur yagna day, Krsna restored to the throne Ugra — Sena, the father of Kamsa, whom the son had usurped and imprisoned. There was no peace in Mathura for a long time. At frequent intervals, the emperor Jara Sandha, the father-in-law of Kamsa attacked the city with his hordes. It goes to the credit of the Yadava brothers who played with great tact and humbled Jarasandha and his hordes several times, built their own prestige and arsenals, developed relation with Hastinapura, Vidarbha and Pancala and ultimately enjoyed the prestige of king-makers. HORT manthara (f. tat) N. of the maid-servant of Kaikeyi, — the II queen and favourite wife of Dasaratha. She had to play an important role in the enactment of the drama, called — Ramayana; Manthara played the role of a detractor of Kaikeyi who was normally more affectionate to Rama than to her — own son Bharata. Kaikeyi was made to believe that Rama’s _ coronation would terminate her importance in the palace. — So she asked for the two boons promised, and their immediate implementation. (ii) Mantthara (lit) slow, dullard, stupid (iii) Manthara of Ramayana was a hunch back, bent on the spine. Thereafter, any hunch back came to be called Manthara, the ear biter or the brain washer. (iv) Mountain Mandara has been wrongly spelt as Manthara mountain. ; WAI or FEAT mantaro (mhantaro). This has been — long misunderstood to mean “‘old and senile people (vayo — vrdhas). On the contrary the word means ‘‘a devout man of wisdom”’. (skt. maridhatr = mantaro. In a company there — may be nil or many or all mantare. The word mantaro is distinct from mhalgado = The first, the prime or the eldest. — a company there can be never more than one mhalgado maholkrsta ). ATE mamdhatr ( m. tat ) N. of agreat solar king, successor of Sagara; He ruled in central Bharat, with Mahismati as his capital. He is said to have repelled an invasion of mahismati sy Ravana. He was the son of Indra in Yuvanaswa. ‘uvandswa was a solar princess who has been all along queraded as a prince. Once he went out for hunting; ‘and while in the forest, he entered a Bhargava Asram to quench his thirst. Young ascetics of the dsram discovered ‘that Yuvandswa’s thirst was of a more fundamental nature. As was the custom, the asrama spread the rumour that the prince by mistake drank a magic potion which changed his ‘sex. Meanwhile, they sent for Indra who came, and on seeing the nubile girl very handsome, impregnated her. In due course _amale child was brought forth by caesarian operation (reported in Purana as “the child came out by bursting the side” of ‘the mother. At any rate Yuvanaswa died in delivering the child. Then someone asked ‘kam esa dhasyati’’? whom shall ‘the child suckle. “Mam dhasyati’’. ‘‘He shall suckle me” came a loud report from among the assembled crowd. It was Indra’s voice; he came forward and made the child suckle his pointer finger. So the child was named “Marhdhata Weg madanu ( m. tat) Cupid who can intoxicate or jubilate “any one into mental anarchy. (Madayati iti Madana). (ii) Delightfully maddening, passionate love. (iii) Spring _ season ( Vasanta Rtu). _ (a) Madanakuséh, tooth and nail marks on the lips and breasts . after passionate intimacy. : — (b) Madanari, madanadamana (-dahana) = Siva. (ce) Madanatura, Madanapidita = tortured by passion. (d) Madana sadana, pudendum. _ (e) Madana kantaka, Erection of hair (horripilation) during — love. _ (f) Madana Caturdasi, 14th of the bright half of Caitra (Mar.-Apr). (g) Madana Bana, Five flowers aimed as arrows by Cupid. They are Aravindam (Lotus) Asokam, Cutam (mango). Nava mallika (fresh Jasmine) and Nilotpalam (Blue lilies). Madana is therefore referred to as Puspabana. * (h) Madana Kaméswari, A drug which is supposed to rouse passions ( aphrodisiac ). (i) Madana Janaka, Krsna being the father of Pradyumna who was supposed to be the re-born Cupid who was burnt ! to ashes by Siva. (j) Madana Yudha: | dat dafira careotorffea ofr Git. Gov. Sloka 83 Biting, pricking with nails, pushing, pulling plucking at the hair and endless such things, until at last one or both get tired. The peculiarity about this fight is that every injury is a pleasureful pain. Jayadeva admiringly exclaims’’ Aho! Strange are the ways of Cupid! [app. 126 Avatars of Cupid and Rati). Wentfet madrati (f. ind) Midnight (skt. madhyaratri. __ midnight). Madrdti jalli, kombo radta. \t is midnight, the cock crows. ne ee ah wdtey madilu (m. d) Wall; a brick and mortar curtain. (can. and mal. madil. konk. has borrowed the mal. word in Kerala. Actual konk. word is pagaru (from skt. prakara ). In karnat. they use one more word vandti. ae madu (m. tat) Intoxication, drunkenness, inebriety, madness, lust, lasciviousness, egotism (skt. mada which is a drug like opium. Once a difference arose between Indra and Cyavana as regards the eligibility of the Aswins to attend yagnas and claim a share there-of. Cyavana was obliged to the divine doctors for having restored his eyesight. Indra raised his vajra against Cyavana, who benumbed his limb and disabled Indra to bring down the mace. (Divested of the allegorical nature of writing, it means Indra was prepared to fight, but he could not because Cyavana had made his soldiers drunk with soma mixed with Bhangi. It was personified as Madasura. It was an epic victory for Cyavana, and the Aswins’ eligibility to the sacrificial share was established. It was then decided that Madasura must not be released any more except in gambling dens, and prostitution’s hide-outs ). (ii) The rut that flows out of the pustules on the forehead and the temples of young elephants. The rut invites flies all around the animal, which then goes out of control and becomes dangerous. Elephants in rut, are secured to mighty trunks of trees with strong iron chains. There are different types of madas, viz. (iii) Soundarya madu = Haughtiness of beauty. Prepossession about looks; Dhand madu, overbearing due to the possession of wealth; and finally jana madu, garva of having several connections, or peoples’ support. Among the 6 evils of human life, (Kama, krodha, lobha, moha, mada, matsarya) mada and matsarya go together. were maddalerh (n. d) A tabor, beaten on both ends. (can: maddala. mal: and tam: maddalam). Mediators who blow hot and cold simultaneously, and join with both contenders are nick-named Maddalem because they are cats on the wall who speak for both sides. (beat on both ends) ae maddém (a. ind) Central, in the middle, Intervening. (skt. Madhyama) Tum Kitya maddém rabla, why are you standing in between? or on the way; or why are you obstructing? skt. tatsama Madhya is seldom used in the dialect, but of course is found in literature viz. Madhyasthu, Madhyamu, neutral, umpire, referee in matches; speaker in a debate. Madhyama purusa Second Person in the predicate in grammar (Thou, Tum). Madhyahna, Midday. Madhyama, mediator, the Medium (language of conveyance of ideas), Phidé kalak dési bhas madhyama javin 4sli. Hindi madhyama karak madhyarastra bahu prayatnu kadta . In olden days local language was the medium (of instruction and business). The central government has been putting in lots of efforts to make Hindi the medium. WY madhu (m. tat) (i) Madhuram (adj) Sweet, pleasant, (ii) as noun Honey, nectar of flowers. (iii) Spirituous liquor, soma juice ( Vedic time) (iv) Vasanta Rtu (Spring season). (v) N. of a demon who came to Bharat along with Kaitabha to enforce the Assyrian script. It was found unsuitable for the undulating phonetic singing of vedas. [app. 130 on script]. (vi) There is a Madhu mentioned in Ramayana. He was killed by Satrughna and the Mathura city was constructed with Madhu’s land. aye madhuméha comp: (a) Madhukara = A Bee (b) Madhukésa = Hive; nt (c) Madhuparkam, A sweet preparation of honey which is offered to respected guests, and to the bride groom when the couple reach the house of his father. (d) Madhuvana, The forest where the Asura Madhu lived, and where the modern Mathura puri stands. (e) Madhupanam, drinking of spirituous liquors in company. Sugriva’s was a stark example of giving away to Madhupanam at the dereliction of his promised duty of sending out search missions to find out Sita. (f) Madhu candra = Honey moon = Madhu Vidhu mye madhuméha (n. tat) Meha is any disorder of the urinary system. Madhuméha is Diabetes mellitus giving out sweet urine. (sugar in urine). meas madhwacaryu (m. tat) The founder of a new sect of philosophy called Dvaitism or Dwaitam [app. 115 Madhwa-Carya]. Wee mankata (n. st) Wrist joint. It is actually a samasa word. of Mani = wrist or ankle + ghafak = joint = Mani ghatak (skt.) = Mankata (k) fer mani (f. tat) (i) A jewel, gem, precious stone, a bead (of various colours). eg. Kale maniyanco soru A long chain of black beads. (ii) An ornament. eg. Syamantak Mani = An appliance to extract gold from river sand; It was presented by Sun God to Satrajit (a yadava) (why and what for not known). Though an appliance, it appears Satrajit was wearing it about the neck as an ornament. (iii) Wrist. Mani ghatak (skt.) = Mankata. (konk.) Wrist joint. When a child comes to the stage of walking on fours, one says ‘Cerdurn mankutyani vata’. The child moves by wrist and ankle. foot manni It is also pronounced with an aspirate mha. (f. st) A saying, a proverb. The style of rendition of a song. The word is a participial noun of VBhana = to say, to sound). (skt. Bhananam = Mhdanni (konk.). eg. of a mhanni. Mita Khellolo udak pitalo. The man who has eaten salt, will drink water. aq mantru (m. tat) (i) Consultation, counselling, giving advice, Vedic hymn, recitation of sacred prayer (ii) Sacred texts, consecration with; spells to enchant with. (a) Mantarsap, the process of casting the spell. Tane mantarsun dillolo vornvorn khavcanik diki gelli. When the thyme seeds consecrated with hymns were eaten, all pain vanished. (It may be remembered that thyme seed by itself will eliminate stomach ache, but the gullible believe it is the work of mantra or spell. (b) Mantra Vadi. One who casts spells. One who invokes a spirit on some one else. A wizard (or better, a witch doetor). His art is to make someone possessed. Then the wizard would step in with a promise of driving of the spirit. Gullible village people believe that diseases like hysteria, madness, epilepsy etc., are curable by mantras and magicians and when they realize their folly, it becomes too late. (c) Mantra bal. People believe that mantras, if properly uttered, are very powerful to achieve the results. But they do not stand objective tests. Sometimes a wizard attains notriety for his bad deeds. One fine morning some one hurts him 274 afer m ant with a stick and deprives him of his frontal teeth. The absenc of frontals would mis-spell the mantras and make th witch-craft useless. That is the belief of some. (d) Yantras are usually practised side by side with Mantra Adi Sankara had a habit of drawing Cakras (Sri Cakra ¢ Sakti Cakra, Camundi Cakra etc.) and contain the erst whi uncontrollable spirit on his cakra by the power of his mantra This used to create an ominous effect on the minds of th observers, usually the saint’s disciples and followers. (e) Mantropadésu (i) A Bijaksara, such as Om, or Hram or Hrim is secretly chanted in the right ear of the Si by the guru; This is called initiation into the religious ways. (ii) A father seats his son of about 6 years, on his right lap and mutters the Gayatri mantra into the child’s ea S. That is ceremony of upanayana. The child is ceremoniously vested with a thread ‘‘yagnopavitam”’ and a small staff (danda). Son is called Célo by Saraswath brahmins because he trained to be a cela or sisya by accepting the Gayatri mant from the Sire. Non brahmins, on the other hand refer to their sons as céfo or cédo which means an associate, a friend or a helper. q (f) Mantraksara = a syllabic representation of something abstract. The sisyas are made to repeat its pronunciation a limit less number of times. A mind which is at first not controllable, gets concentrated on the sound and then i conceives a shape for the sound. When he becomes an expert in creating the shape, the moment he utters the syllable, becomes a siddha. As the mathematician represents his infinity by the symbol a, the philosopher has chosen a monosyllabic sound “Om” to represent his infinity. (g) Mantropacaru, welcoming any respected person with mantras of mangalasis, accompanied with the washing of his feet with a Purna Kumbha Mantarsap. To cast a spell with mantras. Cerdak tapu bhayankeru uttaylo. Mantarsin doru bandillo asa. The child has high fever; a rope on which mantras have been invoked, is tied to the hip of the child. Even today Hindu women believe that a Moslem who has prayed in the mosque is surcharged with magical powers. They wait at the exit door of the prayer hall with their children sick with various ailments. Moslems coming out of the hall oblige them, they waive a bunch of peacock tails over the child, mutter some sounds and blow over the child. The mother goes away with a confidence as if she had consulted © the best, nay the super human doctor. Similarly there are quite a few number who carry on the — neck or hand or hip a locket in which a mantra written on copper plate, or palm leaf or mere paper is enclosed. They believe the purpose would be gained by the power of the mantra. : aft mantri (a.m. tat) Wise and clever, councellor. A ~ minister in olden days was required to possess knowledge — on several things especially Vedic texts. Therefore, more often than not, kings minister used to be his purohit too. Pradhana mantri = Prime minister Mukhyamantri = Chief minister Mantri pramukh = Important and senior ministers. There is a surname Mantri among the G.S.B’s of Belgaum. (reports P.G.N.). The report continues to state that during the supremacy of the Vijayanagar kings, a Vedic scholar — by name Madhav Mantri was the governor of Goa and he belonged to the Angiras gotra (a Bhavani’s journal ). } = mandu (a. tat ) Slow, tardy. dullard, indifferent, stupid, l-wit. The tatsama does not find much use in the dialect. its compound words do. viz. Manda pada, Slow walker. One having elephantiasis is called a Mando Manda Bhubuksa, Dyspepsia, dampened appetite. ) Manda Bhagya, of poor luck. ‘d) Manda buddhi, slow-wit e) Manda maruta, slow breeze. i weatferdt mandakini (f. tat) Akas Ganga. Heavenly or Divine Ganga. The name by which Ganga is known at the i dantcer. (lit) slow flowing, flowing tortuously like a snail. - ( mandam akatiti mandakini ) Ware (Hate) mandara (m. tat) A divine flowering tree, one of the wish-fulfilling Kalpa vrksas. Sometimes God is i Bhaktajana Mandara, wisb-fulfilling Kalpa of the devotees. (In Kerala, the tree is called Mandiru). There are different varieties of Mandaras with pinkish, red, white and yellow flowers. Yellow flowers will hang down as bells and so in konk. it is designated as ghantan mandiru. Its leaves _ will smell like curry leaves when crushed. Mandira mala = A garland of Mandara flowers. _ Mandara sasti, 6" day of the bright half of the Magha month. ~ (Kumbham - jan. — feb.) } i Wat manna (n. st) Mind (skt. Manas). Heart, Intelligence, Understanding. (ii) Something special in the brain that cognises and perceives the sense effects. | a a 2 (iii) Will, Wish, Temper. (iv) Philosophers consider mind as a dravya or substance entirely different from the Atman or the soul. Much is said about the latter, its indestructibility, its cycles of lives and deaths. When the body is destroyed, Mind is destroyed, but the Atman is not. There is no physical proof for such imagination. But there is no doubt about the presence of an all pervasive life force, in which every living being is swimming. There is a mind which functions from the brain. Apart from these, the creation of an intermediate infinitisimal Atman possessing all properties of the Paramatman seems to be superfluous) atleast according to Buddha deva. Paramatman is the source of all energy. Body with its five senses is the instrument to detect and measure or learn that energy. Mind is the connector which links the body to the infinite Paramaitman. Where is then the necessity of an additional entity, the soul? comp: {a) Manobhirém, Pleasing to the mind. (b) Manas kantam, attractive puller of mind. (c) Manaksépa, Distraction of mind. (d) Manogata, thoughts in mind, not yet made out. (e) AaA:WATE Mana prasédu, composure of mind. This is not the same as happiness. This is equivalent to Ananda which corresponds to the position of equilibrum of a pendulum. When the pendulam is at the extreme left, it may be a position of bitter unhappiness, and at the extreme right extreme happiness. But these two states are not at all stable and they are momentary. What is stable or $A$vata, is the zero equilibrum position. Visnu’s abode (Mind) is a house neither of happiness nor of extreme worry. Vaikuntha Abode of (f) Mano-mathah = Manmathah (a/m. tat) One who churns the mind; Cupid. (g) Mano-Rama (a. m/f). Pleasant to mind. Pleasing appearance, conversation and amiable manners. Manohara (—hari). Stealer of hearts. God alone is capable of this feats. About Panduranga of Pandarpur, Leela Suka says “Vinyasta hastopi nitamba bimbé, Dharta samakarsati citta vittam. Though the hands are vested on the waist, That robber sucks away the wealth of the heart. Mano ranjanu has the same meaning as manordma (h) Manna kargap. Dissolving or melting away of the mind. That is one of the traits of men of real power. Even though the enemy deserved nothing less than death, yet tearful entreatis and suffering of a being can melt the heart of a truly powerful one. Idioms and Prov: (i) Manna eka javdp:- complete agreement of minds. Celiyéleim, cellaleim mannam eka jallim. The girl’s and boy’s minds became one. Manna dslyari margu ve na’, If there is a will, will there not be a way? (j) Mannantuler kadap = Reading the mind. A psycho analyst knows several objective technique. By and large, a usually adopted technique is questioning and answering. A time consuming process it is, requiring enormous patience on the part of the psychologist. Then there are thieves, and prohibition offenders and sex offenders, who keep their minds tightly locked. A small number will break under the Ill-rd degree infliction. Yet others would need instruments like ‘Lie detectors’, “Breath analysers’’. WAG mannayu (m. st) A resolution, an agreement in which all minds are united. (skt. Mano yuktam, a most suitable plot for which there was unanimous agreement of all minds. Aq manu (m. tat) A law-giver of pre historic days. Any celebrated person who was a representation of the total society, or who bore a father-head. (hence Manuja = Man, born from Manu). The first Manu (the prime ordeal man of ancient lore) was named Swayambhuva or self-born. In fact he was the son of Swarna Garbha Brahma produced by incest with his own daughter Sataripa (Saraspati). Swayambhuva was subordinate to Brahma, who had appointed ten Prajapatis (minor brahmas) whose prime function was to reproduce and increase the Aryan census. They bore the fatherhead and so were called Manus. The seventh Manu was called Vaivaswata. Manu who was the son of Kasyapéya Vivaswan (Sun God). He ruled over the then known earth, like Anga, Vanga, Magadha regions and he is supposed to be the progenitor of the modern race. During his reign a pralaya (flood) occurred and the whole race would have vanished in it but for the saving hand of Visnu. A few good natured members who observed Aryadharma, were picked up in a boat piloted by Markandeya Rsi, and propelled by the strength of a whole, avatar of Visnu. Vaivaswata Manu was one among them and he became the founder of the solar dynasty of kings, and he appointed few more Manus or prajapatis to increase the Aryan population which had suffered heavily by the pralaya. The names of 14 Manus are given below:- (i) Swayambhuva, (ii) Swarocisa, (iii) Autami, (iv) Tamasa (v) Raivata (vi) Caksisa, (vii) Vaivaswata, (viii) Savarni, (ix) Daksa Savarni (x) Brahma Savarni (xi) Dharma Savarni ( xii) Rudra Savarni (xiii) Raucya-Deva Savarni (xiv) Indra Savarni. WAY manmathu Manvantara, the intervening period between two successive Manus. This period has been given in the Manusmrti as 43,20,000 human years which in turn is equal to '/14 day of Brahma. When all 14 Manus have completed their administration, Brahma would have completed his one day. We are living in the 7 Manuantara. Early Manuantaras were noted for the dearth of women folk in Arya vrtta. Aryans had to use the river-side tribal women and at times commit incest. Procreation for colonization was considered the greatest service to society, and morality came only next. WAY manmathu (m. tat) Cupid, God of Love (lit) Tormentor or churner of the mind. The mind of one who falls in love is usually chaotic or better, anarchic and uncontrollable. Manmathdlayam, female pudendum or hip. Manmatha yudham, copulation with all accompanying animality. Ref. Madana; also [app. 65 Naskote] Manmatha Lekhanam, Love letter. WaAdT Mamata (f. tat) Possessiveness - A form of extreme selfishness, which is a hindrance to Realization. A feeling of meum, or ownership. A case of possessiveness is illustrated in the Bhagavatam, by the character of Satyabhama. Contrary to Bhama was Rukmini who surrendered everything to her Lord. Krsna had a way of pleasing both. He brought from the heavens the sapling of the rare Parijata tree and planted it in the compound of Bhama. He saw to it that the flow of wind was such as to waft all flowers to the courtyard of Rukmini just in time for her puja. (ii) N. of Candra’s sister whom Utathya, the elder brother of Brahaspati married. She was of stunning beauty and even self controlled sages used to ejaculate on seeing her. Varuna kidnapped her, to recover her from whom, Utathya had to seek Narada’s help. Wa maya (ind. particle) when added to the tail of nouns it imparts the meaning “‘full of’. viz. Ananda mayam, over flowing with happiness. Dukha mayam = Full of sorrow. Eku pavsu padce phude gavum udkamaya jalo. No sooner, than a rain has fallen, the village is inundated with water. (ii) N. of an Asura, reputed to be the greatest architect in the Puranas. He planned the matchless mansions of the Tripuras, one on a mountain top, one on the Gangetic plain and the third in the patala (netherlands, probably sunderbans in the estuary of the Ganges. [app. 42 Tripuras and app. 116 Maya] Haat maino (m. H. mahina) A month, = Masa (skt.) Maindlem, a monthly (journal ) Ht mayura (m. tat) Peacock, Konkanised word is Moru National bird of India. In colourful beauty, a peacock is matchless, especially when it spreads the tail and dances. That usually happens when the skies are darkened and rain is impending or during mating calls. Peacock is believed to be a born enemy of snakes, and is represented with a snake being held in its talons. In Hindu mythology, it symbolizes a jnani or yogi who has tamed the snake of the ‘Mind’. Subramania the Lord of jnana rides over a peacock. Saraspati the goddess of jnana is also associated with a peacock. Tatsama word is used more in literature than in the dialect. Real konk. word for Mayura is moru. ( ii) N. of a poet, the author of Surya Satakam 276 (iii) Peacock throne: A model of artistry and extraordir ar opulence of the Moghal emperors. It was made by emp ro Shahjehan ( prince khusro, the grandson of Akbar, the Great It was placed in the hall of public audience in the emperor’ palace constructed near Jumma Musjid in Delhi. The throne had golden legs, and pillars each of which bor two pea cocks encrusted with rubies, diamonds and emrald Its cost in those days was a 100 lakhs of shahjehan’s mohars A hundred years later, it was carried away by Nadirsha of Persia. ANT marana (n. tat) Death, personified as Yama, (lit) controller or leveller of all. Janana marandantata. Birth endin " with death. Maranatmak, risky with death. Marana ni§caya, Every being that is born, is assured of a death. Marana patra = A will. Maranadika, obsequies related to death. Marana, some magical hoodooism done with the intension of killing some one. More than magic, active poisons are surreptitiously employed in this black magic. Prov: Mellolo suntlo, Varlélo khavadi khata. He who is dead is liberated, he who survived suffers in agony. (ii) Marnu pitto karin, 1 will beat you into a powder (so that no one can revive you) (iii) Marténa Kayrh Vhorak jaith ve? Is it possible to take with you anything, while dying? (iv) Mellolo mello, varlélyalern khabbar kitém mhonu polovya. Let the dead be gone; Let us see to the condition of the survivors. Survivors alone are important and not the dead. (v) Marana niscit manu, ji lagén maéanantu niddévunka Ve? Because death is certain, should you begin sleeping in the cemetary even from today? Put in another way, (vi) Etalé janma sine javanco tam yogu manu aslyari, aji dharun gi Khavancak ve? If you are destined to become a dog in the next life, should you practise filth eating even from today. (vii) To mdrunu taikiji kirléli, He is dead and weeds have grown in the place. A figurative way of saying he is dead and gone long ago. Adah (Arend) maratakam, markatam (n. tat) Emrald : green, a bright green precious stone. waft maramati (f. Ar) Menial work, work of civil construction, work of a factotum. wtfer marici (m/f. tat) (i) A ray of light (ii) N. of a prajapati, one of the mind-born (!) sons of Brahma [No one can be procreated by a mere wish in mind. When a son was of illicit birth, ie., the fatherhood was unknown, it was customary to say ‘‘Mind born”). Marici was the I son produced in the Brahma yagna of Hiranya Garbha Ananda. Marici’s son was Kasyapa who became a Brahma later during the period of Parasurama. (iii) Maricam, Black pepper, pungency. (iv) Maricam toyam = Mirage. (v) Marici had an illicit son in Tataka, named Marica. He was related to Ravana as a sort of uncle. In the first encounter with Rama with the Raksasas ( during Viswamitra yagna ) Rama killed all enemies not sparing even a woman Tataka. It was not difficult for Rama to kill Marica; so it was significant why he sparel him. Because he was a brahmin’s (Rsi’s) son. At a later stage of Ramayana, it is said he became a golden deer to decoy Rama far away from Sita, and then Rama killed him. Sure there should be some mystery in ot kill a brahman’s progeny. a agree (f. tat) Desert. (skt. Maru = desert; sand) ess. A place without water ( Mriyatesmin bhitani / maru ii) Maru is the name of a fragrant plant worn in the head by ladies (can: Maruje, tam: Maru) HX maré (n.d) A veil or curtain. Something which obstructs he view, (mal: Mara; can: Mara - Hiding or concealing). A woman who has recently delivered needs a temporary ‘separate bath room. A pit is dug on the ground and the ‘area is surrounded with a fence made of coconut leaves _ (woven). Thus a temporary bath room is completed. The circular fence is called maré wee (MES) markida (Mankid) (n. st) Monkey (skt. _Markata ) Proverbially monkey is an ugly man; Mankada is often quoted to exaggerate ugliness, Father tells his little son. (i) Puta, tondak tel layi, na jalyari mankodu jatilo. 1 say _ dear son, apply oil to the face, otherwise you will become a monkey. (ii) Mankadarh Vardikék gadavam ginta. For the marriage of the monkeys, donkeys are the musicians. _ (iii) Saru pillélya mankada manké, Like a drunken monkey. (iv) Tane maka mankadu kello = He made me a fool or buffoon (vy) Cadtalya mankadak nissani dita. Offering a ladder to _ a monkey (who is a natural climber). (vi) “‘Celiyek vhoriinu taka dilli mankada hataéntu manikya dillyavari” Assi bavasuni lekcerh eka sahaja, ““The girl was given to him as entrusting a jewel in the hands of a monkey”. Every father thinks so of his married daughter. HC margila (n. indi) The word is a combination of two words. Maram (mal. wood), and Kullem (konk. dish). Mara + Kullerh = Margdla = a shallow dish made of usually wood. Employed to preserve nuts, seeds, grains and many things of similar kind. Margula is further simplified as Margi in Karnataka. Konk, Kullem is derived from skt. kola, a shallow dish. a mirtu (m. st) Mortal (skt. Martya = mortal, a human - being, a man. literally means one who is controlled by death —— (mptyu). j It is used as a proper name among G.S.B’s and Kunbis. ~ In olden times Dey, Nara, Raksasa were used as proper > names. viz. » Krsna’s mother was called Devaki, because | she was the daughter of Devaka = Deva or God. Similarly a nuler, belonging to the farmer class, was called (Naraka) Nara = Man. But how and why purgatory came to be identified . by Naraka’s name is a matter to be guessed. wea Mardanam (n. tat) Crushing, grinding, destroying. Mahisa mardini = Destroyer of Mahisa = goddess Kali. Kajiya mardanam, The crushing of Kaliya naga = Krsna's feat, an episode of Krsna Leela. Mardanam is a noun obtained from the tr. verb, Mrda ( Marda) to trample with the feet, tread, destroy. Mardita is the p.p. of Mrda (one is kicked or trampled). at marma (n. tat) Vital spot. There are certain centres which are the cross points of several nerves. If you touch * OF press one, it gives more than usual pain, it may even . disable the victim from operating certain parts of the body. o-oo ~ " To marmari pethu ghévin mello. = He died receiving a blow on some vital spot. Not with humans only, even animals esp. elephants have a number of vital spots, some giving pain and some others frights. Tagelim uttrarh marma lagcim. His words directly hit on the vital points. He hits the nail on the head. Wate maryada (also Maryadi) (n/f. tat) (i) Limit, Boundary, Frontier, Verge. (ii) End or Terminus, (iii) Bounds of activity or morality; Rules of propriety, decorum, conduct. To maryaden besla = He keeps himself within his limits or propriety. skt. Marya = Boundary; frontier at which one has to stop the activity. The skt. word has been Konkanised as mharem. Nattu 4j4 mharyantu nidlo. The grandson slept beside the grandpa [This is a normal process. The abnormal process is Tajé mharyantu asa eka kunbini chedum. Beside him in the bed is a kunbini girl. afera malina (a. tat) Impure, Dirty, Foul, Mean, Wicked. (Het) Mala (n. tat) dirt, meanness, filth, impurity. (ii) moral turpitude, (iii) Any impure secretion from the body. Manusmrti catalogues twelve impure secretions from the body; they are: (1) marrow of the flesh (any oily excretion) (2) Semen, (3) Vaginal secretions, say menstruel excretion (4) Marrow of the bones (5) Urine (6) Faeces, (7) Slime of nose, (8) wax of ears (9) incrustation in eyes (Vonkoru in kera. konk.) Vonkeru in Karnat), (10) Perspiration, (11) Bile, (12) Kapha or phlegm from the throat. Wea malaya (m. tat) N. of a mountain in S. India. Since it is supposed to be overgrown with Sandal wood trees, one may guess it to be Karnataka which produces the best Santalol. Poets of India never fail to mention them as generating and disseminating breeze perfumed by sandal oil. Sometimes the breeze carried the poison spray of the snakes who were fond of the perfume and inhabited at the roots of the sandal trees. Malaya breeze was peculiarly torturing to the separated lovers. However, as usual, much is made up by imagination and no one has exactly stated nor seen where the Malaya range is. Jayadeva says in Git. Gov. Lalita lavanga lata parisilana komala Malaya Samiré Malayaja = Sandal tree. Malaya Vasini = An epithet of DURGA. WAN malabar (n. tat) Better known as the Kerala State or mere Keralam, is the strip of land on the west coast of India. The name Keralam was given, because it was ruled by the Chera dynasty of kings a millennium ago. Culturally it is one of the advanced states whereas economically it is very much behind. The presence of a long coast with several developed harbours like Parkat, Alleppey, Koci, Kodungallur and Calicut caught the attention of our ancestors in Goa, and they migrated at first individually, and later in an exodus due to the notorious inquisition of the Portuguese overlords. The migrants carried with them their culture, pristine Konkani, and their istadeva. Whatever may be the plus and minus points regarding their migration, Fr. Pereira says that the most undoubted advantage has been the preservation of Konkani more or less in its pristine form. Two regions where this pristine pre-16™ century Konkani is spoken, are Karnataka and Kerala. Though there wet mallo has been incursions by several Desi words, they stand out separately, and are used optionally because there are real Konkani alternatives for them. Kerala through its length and bredth holds about three lakhs of konk.-speaking Saraswaths. They form a strong minority in certain places like Koci. The present generation of Saraswats, in Malabar has adopted Kerala as own Birthplace. wer mallo (Mallya, and mallar are other variations ) (m. tat) (i) A surname among Konkanis [app. 80 Paikem]. The word literally means a boxer or pugilist, or a military man or a leader in the king’s army. Many surnames used to be bestowed on individuals when they were in the service of the rulers of Karnataka, Banvasis and Tuluvar. The title Mallya was conferred by the rulers in the sense of great, big, or chief (Kittel. corr. P.G.N. ). In N Karnataku, Konkani — speaking barbers are called kappani male. (P.G.N.) Malla yudha wrestling or boxing fight. mallikarjuna (m. tat) N.of a Siva - (lit) white and fair like mallika, a jasmine flower. N. of the Sivalingam on mt. Sri Sailam. mallinathu (m. tat) N. of a celebrated commentator (14/15" Century). He has written on Raghuvamsam, Kumara Sambhavam, Mégha dutam, Kiratajuniyam, Naisadha caritam, and Sisupala Vadham. afeod mallipatram (n. tat) Mushroom. Popularly known in konk. as Bebya satli (Frog stool). We mallern (n. st) (i) A lamp stand made of earth. An oil lamp has two sections (a) a broad heavy base and (b) the upper, which serves as an oil reservoir and wick holder. It is the latter that is called a mallem. (skt. Mallaka, = a lamp stand. It may hold one or more wicks. Tiny single-wick earthern vessels were used in multitude, to illuminate and decorate houses during Deevali. In tam. they are called akal vilakka. In konkani, they are known as maillatti (skt. Mallaka, small mallem ). One of the features of ancient Kerala temples is that the walls of the temple were externally decorated with innumerable mal/em, made of metal and permanently mounted in several rows on wooden frame fixed on to the wall. One example is the Guruvayoor Temple. On important days, oil is fed into the mallems and wicks are lighted, giving a grand appearance of some thing from a fairy land. (ii) White ants make sand hills of gigantic size also called Mallem in konk. They are the most primitive cultivators. If one breaks open an ant hill, he will see layers upon layer of tiny mushroom like fungus being cultivated inside. Externally looking like a small sand hill, it is called in Konkani Valté (cem) mallem. (skt. Valmikam, ant hill. The word mallem is used in Karnataka as Pavana Mallem ( a cluster of gold chains joined via gold sovereigns). Seventya malle ( bouquet of yellow marigold); in short it is applied to a flattened cluster of anything (P.G.N.). In fact the temple lamp post assembled by mounting one above the other multi-wick plates, is also called Divya mallern. ware mavsi (f. st) Mother’s younger sister is called as Mausi in Kerala. (Matuswasa). If it is an elder sister, she is addressed Akka. (Desi). Mavsi also means the wife of a paternal uncle. (fathers younger brother). The wife of the elder brother of the father is called Mhava (skt. Mahaka = eminent woman) In Karnataka, mother’s younger sister is called Pacci. In using words indicating relationship, there are wide differences between Karnataka and Kerala Konkanis. 278 ——— wasnt mavlinga (n. st) Sweet lemon, as big as a bi mango, has a rare flavour, can be eaten raw after peelin, of the skin. used in salads. (skt. Matulinga). (Citrus medica] Waar mavio (m. st) Uncle, brother of the mother ( younge; or elder), (skt. Matula). In Kerala and Karnat, also called Mamu (uncle) (Desi Mama = mother’s brother). Mamu’ wife is addressed Mayim HAP masi (f. st) (i) A she-buffalo; also pronounced mhasi (skt. Mahisi) (ii) Chief queen. (Patta mahisi. Ruling queen, The queen who has the right of taking her seat with the king during durbars and functions. In Konkani the same word mhasi is used for both genders, Rightly speaking the male buffalo must be called maéi roddo. Roddo is the Konkanised version of Rsabha. (skt. Mahisa) (iii) Mahisa is the vehicle of Yama, the God of death in Hindu mythology. (iv) N. of an Asura whom Devi killed because he had become unkillable to others. The Supreme Lord took the form of Sakti, a beautiful lady, because the asura could be killed by a woman only. Killing of Mahisasura is celebrated every year on Dassera by worshipping Sakti as Mahisasura mardini. Mahisasura was the representation of nescience and Tamas, and Devi was the harbinger of jnana and infuser of activity. — HIT masina (n. st) Cremation ground. Some people pronounce it masdna. There is likelihood of mistaking it with mosani = stealing. (skt. musa to rob or steal.) comp: (i) Smasana: Vésma = Siva, one who has made smasana his dwelling place. (ii) SmaSana gocara = Siva, who can be interviewed or met — on the cremation ground only. (iii) Masana vairagya, fleeting or very temporary vairagya. ayythy massingu, (m. indi) Moringa pterygosperma. Locally known as Moringa tree. Soft wood, useless for any construction. Liable to be infested in certain seasons by poisonous caterpillars. The main use of the tree is to have its long pods popularly known as Drumsticks to make side ~ dishes. The pod contains vitamins and iron and are said to improve virility. The konk. word Massingu is made of two words; (i) Ma (skt. to measure) + (ii) Sangha (konk. = (a) an assembly (b) a pod of seeds. Thus Masangh — Masingu = measuring stick, or metre-stick. (Mimanartha sangha, a pod stick for the purpose of measuring. Ben oil which is extracted from the dried moringa seeds finds use in lubricating delicate machines like watches. afe masi (f. tat) Ink. (skt. Masi = carbon black or soot. Another term prevalent in kera. konk. is Saya = colour or paint. Kajal to be applied to the eyes is prepared at home. A wick soaked and saturated with herbal juices is burnt in a medicated oil, a cool surface held over the flame, sublimates — the soot, which is mixed with more medicated oil and made into a soft paste ready to be applied to the eyes. Tea massolu (m. d) A preliminary preparation got by grinding coconut, fried pea-dhal, condiments, etc. It is called masala in the local languages. This is to be added ~ to the final preparation like curry or ghassy. Prepared and used in all households. The word is familiar in Maharastra and Hindi belt too. ites massali (f. st) Fish in general. (skt. Matsya ). Phe word is popular in Kerala and nowhere in Karnataka ; Goa. In Karnataka they designate it as jhalkem (skt. hasaka); and in Goa they call it Nustem (Mhr). HET mist (a. st) A large quantity (skt. Mahat, big, ; large, vast. (Quantitative ) (ii) Ample, abundant, extensive. (quanta and numerical ) Wes mastaka (n. tat) Head, pinnacle of the head, skull. Top of anything say a tree, a house or hill. An clephant’s . = Head ache. —Suli = A whirl of hair on the top ‘back side often of the head. Pron = Suzhi (in Mal:, and Tam. ). wtfeer masti (f. tat). Ardent passion, lustful-ness. (skt. _ Masti = measure, weight). Tatsama is not used as such, ‘but soldered to the tail end of words. viz. Madana mast ‘{adj.) weighed down by Madana. Tagélé cerdalagi to _ méga-mast javin asa. He is weighed down with affection to his child. In Hindi, mada means intoxication, drunken-ness, _ jnebriation. Sdru pivunu taka masti uffailya. He has become tipsy by consuming toddy. Badiyé Kanangak masti asa. Tapioca tuber has an intoxicating principle in it. _ Mattasya bhava = The state of intoxication= Masti. Masta _ or misti in general denotes Jarge quantity or a large number. Though literally the meaning is limited to measuring and _ weighing, in a broader sense it is related to Mahat = great or vast. Taje Jaggi mastu paiso asa = He has vast wealth. Haver taka masté pavti sanglem Hasti(ce) lagi vacu naka : manu. 1 have told him several times not to go near the _ elephant. Some people speaking northern Konkani pronounce _ the word as Matsa which is likely to be mistaken for matsya = fish. mahasul (n. Ar) Governmental fixation of agricultural produce, Agricultural assessment to charge taxes. _ The word is used in Dravidian languages too (eg. tam.) Mhr and H. also use it. It means public revenue from land, and also Private income from land. TEST mhaliba (n. st) The great blue expanse. (Maha nilabha (skt.). It is a sésa vrtti samasa which has taken _ one letter from each of the 3 words: * Maha Nila Abha, Ma+la+bha — Malabha, Great + Blue + _ Lustre. Blue Sky. WeT mah (a. tat) Great. (skt. Mahat, great in size and qualities. ' comp: When prefixed to nouns Mahat becomes Maha because . the nom. singular is, Mahan. (i) Mahdlaya (\it) the great house. (pract) The annual | Sridha, or commemoration ceremony of the fore fathers, ie the grand banyan tree, VarnSa Vrksa, with its branches, every member of the grand family is offered an oblation. It is a grand house because all manes are propitiated and in konk. known as Mhd/u Maha kaya, One with a gigantic body, or great stature Au kaya was one with a giant's body. Ravana’s second son was named adhikdya because, the mother, a Vidyadhara woman died in child birth. When Ravana tried to lift the child, he could not, because it was excessively weighty. So the father named the child Adhikaya. (iii) | Maha kala. The great Destroyer, Siva is also called ’ Kalakala = controller of even the God of death. N. of a Sivalinga of Ujjain. (iv) Maha Kali, the supreme (Mother) goddess. She has a terrible form and so she is more feared than loved, though some look upon Her as Mother. Maha jana. Multitude of people, public mob. It is used as a title or surname in the Hindi belt. It is employed to address ttades men, bankers and merchants. Maha java, one of great speed, Maruti was considered: ‘Maha javam maruta tulya vegam”’ (Obeisance) to the quickestman with the speed of wind”’ Maha Atavi, great forest, vast in area. Maha tapa, One having done, or doing severe penance. Maha tala, Sixth among the seven nether worlds. Mahé téja, of great lustre Mahatma, High soul; Noble minded man magnanimous man. Maha Danam, Extraordinary gift. To be a Mahadani 16 gifts have to be given. Mahdadéva, Siva. Maha Devi = Parvati. Maha anaka, Big drum or Bhéri Maha Navami = Durga puja; A religious festival of 9 days in the bright half of Aswini ( Sept-Oct ), followed with Dassera feast. Maha neivédya, Any offering to one’s Ista deva. It is a prasada, or great favour of the Supreme, and not ordinary oblation to a way-side deity. Mahantu, A man of eminent nature. (k) Mhantu = Father’s elder brother. Maha Padma, N. of one of the treasures of Kubera. Its value is 10'* gold coins of the day. Maha Pataka, Ref. Panca pataka. Maha Purusa, Eminent person of great dignity. Maha Pralaya, Total annihilation of the created world. It happens at the end of a Kalpa (One day of Brahma = 1000 yugas or eons. (Beware of exaggeration) Maha prana, (gram) A class of consonants which need aspiration during their phonation Mahabilam, A big cave. In Ahobilam (Cuddappa dt of AP) there is inside a big cave, the temple of Lord Narasimha taking rest after murdering Hiranya Kasipa Maha maya, Maya is nescience and delusion. It also means mother and mother-in-law. It stands for Prakrt/. Mahamayé is the sweetheart or the consort of Maha Visnu. Mahamaya got shortend to Mammai, and then Mumbai (Bombay) for euphonic pronunciation. The presiding goddess of Bombay is Mummai. Maharanya, Dark thick and vast forest, (the ancient abode of Maharsis ). Maharathas, (—rathis), One who fights with bow and arrows (it can be any other weapon too ) standing in a running chariot. In the Ratha-gaja turaga-padatis of those days, Maharathi held the supreme cadre during wars. (xxvii) Maharaja, King of Kings; Emperor. ( xxviii) Maha rani, Chief queen of a king. (xxix) Maha rastram, great kingdom of Maratas. (xxx) Maha Rudra, Siva in His angry form. (xxxi) Maha vata, Cyclone. (xxxii) Maha Raurava, one of the 21 hells. (xxiii) Maha Visnu, the great One who remains diffused or merged in everything. (v) (vi) ( vii) ( viii) (ix) (x) (xi) (xii) ( xiii) (xiv) (xv) (xvi) (xvii) ( xviii) (xix) (xx) (xxi) ( xxii) (xxiii) (xxiv) (xxv) (xxvi) afget mahila afeet mahila (f. tat) A praise-worthy or worshipful woman. It is a samasa of two words Maha + Ila — Mahila. Ila or Ida was the foster daughter of Vaivaswatha Manu. She was invited by Manu to commit incest at a Brahma yagna; she refused to go, and she went to Mitra Varuna (Agastya) her real father. By his advice she had all her sex-desires fulfilled by Budha, the son of candra by Tara. After getting a son (Puri Ravas, the founder of the lunar dynasty) Ila managed to change her sex and avoid further pestering from the oldman, Manu. : afeaeast mahisadhwaja ( m. tat). Yama, the lord of Death. His vehicle is a buffalo and on his banner there is the picture of buffalo. mahisasura (m. tat) This asura was a symbolic representation of nescience, laziness and all other ““Tamo gunas”. His name is more often heard in Mysore than any where else. Mysore faintly sounds like Mahisasir. Devi is worshipped as Mahisa Mardini in Mysore with pomp and eclat as is not found anywhere else. (In Calcutta they worship Kali and not Mahisa Mardini). Behar is reported to have a few icons but publicity and worship are not on the same scale as in Mysore. Mahisasura got boons of invincibility under all circumstances; However being a mortal, he agreed to have his death at the hands of the weaker sex. He then began to torture aryans and when the atrocities crossed, the limits of bearability, people rushed to Brahma and prayed him to eliminate the Asura. All gods contributed their mite of the energy, and with that infinite bank of energy, Brahma created Devi, the personification of all Sakti. With multi weapons and multi hands, and seated on a wild tiger, she fought the Asura and felled him down. Dassera day is celebrated in honour of this event. Arar manco (m. st) Palanquin, cot, a seat (skt. Manca, couch, sofa, bed. wTusfea mandavi (f. tat) N. of a river in Goa. Panaji, Goa’s important city is situated on this river. (ii) The ruler of a province (lit:meaning ) (iii) N. of one of the 3 own daughters of Siradhwaja Janaka, the foster father of Sita. Names of Janaka’s own daughters were Mandovi, Srutakirti, and Urmila, and never once any of them was addressed Janaki, or vaidehi or Janakatmaja. HTVsTas mandaval ( f. indi) a Predetermined course, Time table. Chronological list. aris mandi (f. indi) A circular covering plate made of earth, metal, or any other thing like plastic. The Konk: word is the parallel of the skt. Mandali which also means the circular iris of the eye. PGN writes to state that the word does not denote so much the round shape as it does the decorative design on it. There are mandi plates oval in shape, with beautiful artistic designs around. Mandi has its origin in (skt.) Manda, (Mandati) Bhisané = in decorating, Mandita = Mandi. ATM mandu (m. indi) A cycle (of a game as per its rules ). Mandu is applied to games like cards play, ghurpalam khélu etc. Ho mandu javo. Anicya mandaka tuvem ekkade Javyat. Let this cycle be over, you can join for the next cycle. Mandu also means the proprietor’s seat, In ancient days it was possible that merchant proprietors had circular or round 280 = seats. Any round elevated seat, masonry, or wooden or pillo was occupied by the proprietor of the shop. Mandari bais k6éna. Who is sitting on the mandu (in other words “w is the proprietor ). Lots of luck and illuck were superstitious attributed to one who sat on the Mandu, and that influenc the prospects of the business. mando (m. indi) A sweet meat, in the shape a bolus. It is usually associated with another globular swe undo. Acarya Dwarak writes that the real shape of is half Moon like the Somas of tam: nadu. ATS manda (v. intr) To sediment esp. at the bottor of oil, or that which accretes as a scum at the top of milk Saya mandta = the scum accretes. : madéyi (v. tr) (st) To trample, to massage. (sk Mardaya, causal of Mrda, to squeeze, to press. (konk. Madéita = Mardayati (skt.) Ajjan phatiri madévuncak sanglem. Granpa asked me t trample over his back. Madoviin cddiika asa dekiin madyai called mado and madi, because they have to be climbed by kicking and trampling. i manaim (f. d) A wooden plank resting on lugs, to sit upon. (can: Mani = a stool, low bench, a seat). It finds use for sitting, while taking food served on plantain leaves, or for sitting long while doing Sandhya Vandan‘ or Puja. P.G.N. (Katapadi) is of opinion that the Mani and Manai- of canarese and Konkani should have had their origin ir the skt. Manya = Respectable, while the kera. Konkani Manayim should have come from Mananiya = deserving respect or worthy of respect. He quotes a saying: Senai gandi manaim = Learned Senai’s bottom is manai. Learned people were never allowed to si on bare ground but only on Manaim. Any orthodox or religious occasion is made to look more so by the wide use of Manaim by the guests, irrespective of the availability of chairs, stools and benches. manika (n. tat) (i) Precious stone, Ruby, made of corundum with colour varying from deep crimson to pale Tose. . (ii) a merchant who deals in rubies. (iii) The end of a female’s bundle of hair ornamented with a ruby. Manikya =~ made of Ruby (iv) N. of a Vrtta ATG matrka (f. tat) (i) Inherited from mother. (an uncle, granpa, or granma) (ii) Model. | Ald Matram (adj) An affix when added to nouns, gives the sense of ‘‘measuring as much as”’ “‘just that much, nothing more,nothing less’’ To matram camkaélo = He alone (no one else) went. Angula matram. Just as wide as an inch. Tya adhyapakan manavank vencicem jati matram coévun tam. Selection of students by that teacher is by looking at the# community only. Ksana matram, in a moment, instantly. i HTaT matra (f. tat) A measure. A unit of length, breadth, or height or a moment. : (ii) A small particle of some matter. A little trifle. | (iii) A medical pill. Saraswats have adopted this word in” this sense. Matré khelli Ve? Did you eat your pill. H (iv) (Gr) Time required to pronounce a short vowel is called — a matra, A syllable which takes 2 matras time for pronunciation « is called Dirgha and those requiring 3 matras, pluta. } : , 4 ) janma matran, to eku brahmanu. By virtue of birth alone s a brahmin. (not by his karma) vi) A matra vrtta is a meter regulated by the number of dial instants it holds. matSarya (n. tat) Envy, jealousy, malice. It is . of the six deadly enemies (sadvairin) of man. (Kama ha lobha moha mada matsarya) “qiewi, ated madaka, madanam (adj. tat) One who | tes. Generating love. wife Madri (f. tat) A lady from Madra pura, a city or a principality in ancient Kasmir. Nothing much is known about “her, except a trifle bit that is revealed in the mutually hostile conversation between Karna and Salya. The place was noted for its belles of exquisite “architecture”, but of loose morals. Madra, the king of the place during M.Bh. war was a good but spiteful warrior. Those who crossed his ways were to invite never-ending trouble, so much so, the king came to | be known by his nick name Salya (a thorn). Pandu is stated | to have married a girl ( proper name not known, simply stated as Madri) from that royal family. Promothnath Mukerji, a res. worker in Puranas says Pandu ~ did not have a wife named Madri and she was just a time-serving ~ creation for a couple of purposes: firstly if Nakula and Sahadeva ~ were twins (indeed they were mentioned to be so) the count of Kunti’s paramours would have exceeded four, and as per the rules of the day, she could not be considered a chaste woman, To save her the stigma of a prostitute, the Rsis of the SataSrnga mountains created a fictional Madri. Secondly, being a fictional character, she was also fictitiously destroyed by committing sati on the pyre of Pandu. In fact Pandu himself had not died but went to a far off place to attend a yagna which was to last for 15 years. In the purana itself it is stated that Narada one day told Dharmaputra that he met his father who desired his sons to perform a Raja suya Sacrifice. When the Pandavas went to Hastinapura, Madri was not in the group; in fact there was none who had seen her personally. The fact that Salya joined the Kauravas and not the Pandavas during the great war was significant and corroborates with the fictional nature of Madri’s character in the epic. madhavu (m. tat) (i) (lit) Sweet like honey (ii) Vernal season (Vasant Rtu), (iii) Mayayah dhavah, the consort of Mahamaya, Maha Visnu. (iv) An epithet of Krsna (Radha Madhavayor jayanti yamuna kilé raha khélayah = Victorious be the Love’s secret sports of Madhava and Radha on the shores of the Yamuna. (Git. Gov. canto 1. opening sloka. Madhave Makuru Manini Manamayé Oh. Lady of prestige, pl. don’t take your ire on Madhava. (Git. Gov. canto ix. sl.1-8. (v) Name of a celebrated author, son of Mayana and brother of Sayana. The two brothers had written a commentary on RgVeda. areret Madhavi (f) (tat) (i) Candy sugar. (ii) Vasant’ or spring creeper. Madhavi flower is beautifully smelling and white which gives a pod of seeds each one carrying a silver-white tuft. These tufts try to float the sceds in air and help distribution [ Wattakaka volubilis}? [called by children as grandpa’s beard, Appupan Dhadi (mal: ) (ii) N. of a daughter of emperor yayati. Her story is a saga of suffering for no fault of hers, but for the political gains of some others, namely Viswamitra and Trisanku. Trisanku had attacked Swarrga at the behest of Viswamitra, Indra’s army pushed back the invaders, and Trisanku was about to be thrown out of heaven. On a quick and quiet assessment, it was found that Trisanku needed 700 more horses to turn the tide of battle. Viswamitra ordered Galava to fetch 700 horses, which he did with the co-operation of Madhavi. She was given to three Solar kings in exchange for horses. After giving to each king a much desired male-issue, she returned to Galave. She left Galava and took up Sanyas. Horses got in exchange for Madhavi were despatched to the war field. Devas now found Trisanku was irresistable. They sought for a treaty during which it was agreed that each party would continue to hold the land which is already in its possession. Thus Trisanku happened to retain a part of the heavens which came to be called Trisanku Swarga. If the partisans of the defeated party denigrated it as a topsy turvy place, it only reveals their jealousy. Wat mana (n. tat) Nape of the neck (skt. Manya = Nape of the neck. Vardhakya ailyari mannantu ddki uttaita. When old age comes, there comes pain in the nape of the neck. Qa manay (a. tat) (i) Related to or a dependent on Manu. Manav Sastr, Human science, (ii) A student, a youth, a lad or boy (fem) Manavi. These words have been borrowed by Dravid. languages of S. India. araeteh manasika (a. tat) (i) Mental, imaginary, spiritual. — dhyana, deep meditation. — Sastra, Psychology. TY manu (m. tat) Respect, Honour, Regard. Manadhana. Pride (in a good sense). Prestige. Manam Kula dhanam, Honour is the Family Wealth. This has been the motto of the Koci Royal family. (ii) Lover's anger. ““Madhave ma kuru manini manamayé. | say you girl of prestige, take not your pride on Madhava (Git. Govi. canto ix-1 -8) Manahar, Manabhanga. Insult to prestige. Draupadik Kauravani sabheri manabhangu hadlo. Krsnan tiggélo manu raklo. Draupadi was insulted publicly in the assembly by the Kauravas. But Krsna protected her self-respect. Apnyancakai vhoddank manu dekkuka or divinka, you have to show respect to people who are elder than you. Mana patra, citation, Manya = Presentation in honour. Tane kellélya vaidiké samman javin, Rayan thaka cakra gramaco eku bhagu manya kello. In respect of the medical treatment he provided, the king gave him as a present a portion of the cakra grama. Tajem manyapatra tamberpatyari ( Tamra patrari. (On copper plate) borovun dilyam A certificate of manyam has been given written on a Copper plate. HTY mappa (n. d) Pardon, condonation. (mal. mappu, pardon, pure konk. word is Ksama kelli = pardoned ). Source of the word may as well be Hindi (urdu). AIA mammam (n. Reiter. onomato) In Balabhasa it means “‘eating’’ Mam = eating, Mam Kari (you) eat. Cerdan kélem mammam keller. The child ate up the plantain. Kokko mammam kello ve? Did you eat the rice? HT] mamu (m. d) Maternal uncle. Dravid — mal. tam. can: & tel: Mama = maternal uncle. konk. has borrowed from them esp can. and mal. Konk. has its own word namely Mavio which is equivalent to skt. Matula. Both mamu and Mavio are equally in use in Kerala and Karnat. Mayim (f) i wife of the uncle, ie. aunty. This word also designates pe which is a custom imbibed from the Dravidian, matriarchal society. Mamu and Mayim are employed to address any stranger-man, or woman. That is also the custom of Dravidian societies. — A mother-in-law in Kerala or Karnataka does not mind if she is referred to by the d-in-law as Mayim, but she resents being addressed so. A daughter in law has to use II person plural (Tummi) while speaking to the mother-in-law. Nowadays, d-in-law is heard addressing the m-in-law as Mother or amma. A father in law in Kerala is referred to as Mavum by the d-in-law, but she cannot address him that way. Ancient Aryan custom was to designate him as Arya or Ajja in konk. It means granpa. The word Mavurh is the Konkanised version of Mama (uncle). In Dravidian custom there was a system of giving a girl in marriage to the uncle’s son (occasionally to the uncle) in which case the uncle becomes father-in-law and the aunty, the mother in law. This custom has seeped into some G.S.B. families too. Mavlu-Bhacei swairika. A new ritual is introduced into the marriage custom, called Humboru dharap (lit. capturing “‘the gateway’”’ ( threshold). When the groom is bringing the new bride into the house, the groom’s sister squats on the humboru. She would not budge until and unless the new couple promise to give an offspring of theirs in marriage to an offspring of the sister. When the sister’s progeny marries the uncle’s progeny, the uncle (Mamu) becomes the father-in-law (Mavum) The word Mayim refers to aunty or the mother-in-law, but it does not mean mother. In Karnatak, it is the custom to call the brother of the F-in-law as a pagru mavum. Phagru mayim means the wife of the f-in-l’s brother, or the mother-in-law’s sister. mamila (a) That which is customary or usual. (Mhr. and H.). Some time back, the term was used to mean tips (say to servers in a hotel, or conductor of train). Now the bribery has become so wide-spread, that there is none free from bribery, and tips are demanded as a matter of right. ATaT maya (f. tat) lit - deceit, (viz Mayajal = A net of deceit, magic which is but a sleight of hand; jugglery, witch craft. (ii) Apparition created by relativity. For eg. when the train moves, one does not feel so, but sees the trees and lamp posts on either side moving in the opposite direction. Again at the horizon when the moon rises, it appears bigger than normal. After sometime, when it rises up in the sky, it looks small or normal. These are hallucinations, or Maya created by relativity. Again two straight lines of equal length may be made to appear one longer (A) than the other (B) by attaching two V’s by the apex to the ends of each straight line. A >——_< B——_> (iv) Mayavada = Some where about two millenia ago, tenets of Hindu philosophy were shaken to their roots by the strong Tationalistic arguments of Buddhism. The main reason was Hindu Philosophy was in a small protected cycle of the upper castes from whom the common man was at a far distance and under threats of sins and nemesis overtaking. When a new religion of Buddhism rose with no such isolation and threats, there was an exodus of Hindus converting themselves to Buddist tenets. Maya Vada was invented and fostered at that period mainly to stem the exodus of Hindus converti to Buddhism. [app. 111 Buddha and Buddhism]. Maya is also the name of Prakrti, the consort of Puru: It stands for the universe. According to P.A.M. Dirac, British physicist, the limitless universe is a close-pack | electrons which cannot be sensed by any creature. An electre manifests itself when it chooses to move. Movement < electrons takes place only through created matter and/or hig density of magnetic field. Movement of electron is equivaler to kinetic electrons, matter in motion, which is another ten for living matter. When the kinetic electrons stop their motion and transform into potential electrons, the matter or creatun is dead. Life and death are but two states of the same thin; electron. This very much corroborates with the Hindv philosophy of a Paramatman, who is an akarmakrt (not 4 doer of things) that is potental force. (A Visnu slumbering eternally), and His prakrti, the counter part kinetie electron, in other words living matter does all work. According to the above facts, science believes only partially in the Maya vada. (i) It agrees with Jivo Brahmaivah napara. Life is not different from Cosmic life or Paramatman, because both are made of the same stuff, the electron. But at the same time it is not identical with it, one being in the potential while the other in the kinetic state. (ii) Maya in real life is that every piece of living matter thinks that it is the Doer; Prakrti is Doer and the prompter in the close-pack of electrons (in potential state ). é uratedt Maya Devi (f) N. of the mother of Buddha. deva and wife of king Sudhddana of Nepal. N. of the wife of Asura Sambara, and the foster mother of Pradyumna Krsna’s ~ Son. of globules left on plants especially oak tree and its leaves, by insects, fungus, or bacterium (gall) F ATaTyT maya mrga (m. adj) Fraud deers. A fraud deer appeared in Ramayana. There in it is depicted that a golden deer appeared mainly for the purpose of kidnapping Sita — from the Asrama. But the hindrance was the presence of — Rama and laksmana in the hermitage. Sita got enamoured ~ of the animal, though she ought to have known it to be unreal and a maya product. Consequently Rama and Laksmana one after the other, left the Asrama in search of the deer. Maya deer happened to be an animal attached to Maricasrama. aratfet Mayavi (m. tat) N. of Kamsa. Maya Vati. N. — of the wife of Pradyumna, Krsna’s son in Rukmini. She was _ actually older than Pradyumna. When he was a babe 3 days old, he was stolen from the lap of Rukmini by Sambarasura. When Krsna was about to take action; Narada dissuaded him, saying that Pradyumna would learn Maya Vidyas from the Asura, and would be useful in future wars. Sambara’s wife Mayavati brought him up, fell in love with the boy and took the youngster as her husband. Prodyumna killed Sambara and returned to Dwaraka with Mayavati. Mother-in-law received her with warm heart. Maya of the Asuras was not magic or any superhuman art. Asuras were learned in certain sciences which covered chemistry and physics. In modern time, there was Walt Disney. His wonderland performed several superhuman feats, yet they were purely scientific applications. Walt Disney deserves the title of greatest mayavi Asura. Mayavi was the name of a Raksasa who challenged Bali of Ramayana for a duel. His tactic was that of a buffalo, ATaTHes maya phal. It is an excrescence in the form | i L > t into the belly of the enemy and rupture the intestines. it Bali was too agile for the Raksasa; He stepped aside n his path, and Raksasa was carried by the momentem behind. Bali quickly turned around, caught hold of the *s ankles. With a heave he lifted him head-high, and e him round and round made him giddy. Then he him dead far away at the Matangasrama. wrarefat mayasita Valmiki has said in Ramayana, that Ravana did not kidnap the real sita but only a Mayasita. "his character was played by Vedavati the biological mother - of real sita. Read [app. 128 A critical view of Rama katha] to understand how they managed it. The actual events can horribly different from the polished sophistic narration original Ramayana. Poor Vedavati, the daughter of and biological mother of Sita, was ear-marked for of death by the sages like Gotama and company. the crime she did. Circumstances drove her to the advances of Ravana. Sita did not know that who was driven on to the fire lit by Lakshmana, eal mother, but the horrible spasm, and terrible pangs of a lady set on fire was indelibly writ on her . That is why at a later stage, when the two boys Lava Kusa were taken into the palace by Rama and when greater-than-god sages of the day advised him to accept only after her entering a fire ordeal. She recalled the spasms of Vedavati and preferred to end her life by a precipitous fall into a deep ravine. That is how Mother a 3 Ss 3 sa22SE bee eee _ Earth came and received Sita in her bosom. | arft (v. tr. st) (skt. Marca, To injure, torture, to kill) Cerduvam heltérh peltam marnu ghettati. Children indulge in beating one another. Krsnan Kamsaék Marlo. Krsna killed Kamsa. Ghddékkaran i cadnu phéru marlo, The horseman got on the horse and applied spurs. Verb Mar is applied to vigorous performance of anything. Boba marap:- Raising a hue and cry. Pinjal Kade Sivani mari, Apply stitches (promptly) where the cloth has given way. To utsavantu Bhéri martalo.He was beating the big drums during the temple festival. Ladiye viciphide tine eki kasa marli: Just before starting the quarrel, he tucked his vesti from front to behind. Cerdum phatti maruk siklém. The child has learnt to utter lies. BTS noun form, Beating. It is usually accompanied with Pharu. Maru Pharu, beating and looting. Maram maru Beating and charging galore. Incessant violence. (ATs) (Fave) maru (mharu) (m-) A member of the (Pulaya) lowest community. A candalu. cruel, uncivil. (A Folk story that depicts the relation of Maru with GSB, Read on p.80 under “Koranti’’. AM mara (m. tat) (lit) A killer. (ii) An obstruction, a hindrance (iii) Cupid, the god of love. In Buddhism Mara is what the Satan is to Christianity. He is the temptor who frustrates advancement in religion. One has to destroy the Mara before he could attain Nirvana. It is interesting to note that in Hindu Astrology, the 7th house which is the house of love, and marriage, is considered a Maraka Sthina. ‘WTHVST markandeéya (lit) Son of Mrkandu. Markandéya is one of the several Ciranjivis, people without death. It is an exaggerated fiction to say that a created being was without death, the only sure gift from God. How did these seven escape it? A name could be made indelibly ever lasting, or a seat, or a chair, or the headship of an 4srma can be made everlasting by crowning a new incumbant in the seat as soon as the old one is dead. That is how some holymen like Sankaracirya became Cirantana. As soon as one Narada perished (The first Narada was killed in the Daksha Yagna) anew one took up his duties and thus Narada became Ciranjivi. “‘Aswathama Balirvyaso Hanumamsca Vibhisana Krpa Parasuramsca saptate Ciranjivina”’. From the above sloka you will find only seven ciranjivis, according to the Vaisnava mythology, and Markandeya’s name is not included. Similarly Saivites have declared their Ciranjivis in the Tiru Vilayadal stories, and Markandeya’s name will be seen there. Rsi Mrkandu, after a long spell of child-less-ness, had a son by the grace (boon) of Siva. He got a premonition from Siva, that the son would become good natured, devoted, but would have a short life not exceeding 16 years. Markandeya grew precocious, brilliant and an ideal devotee of Siva. The father became uneasy when the son approached 16th year of age. One day, as illuck would have it, Markandéya was chased by a poisonous Cobra. He raised the name of Siva, ran fast and clasped the Siva linga which he used to worship. When the frightened boy sat in a stupor, the snake was seen crawling towards its target. Markandeya raised a hue and cry calling on Siva. On hearing the commotion, one or two archakas came out, who understood the situation; One of them plucked the nearest thing available, a Tri Su/a (a tridant) with which he smote down the snake. The story, has been mentioned in the Thiru vilayattu of Siva, allegorically as Yama appeared on his buffalo conveyance at the exact time to perform his duty and caught his victim in a rope noose. Unable to bear the plight of the devotee, Parama Siva erupted out of the Siva linga and drove away the Kala. He then declared that a Siva Bhakta while in devotion is free from Death. Markandeya was the first ciranjivi. A few years later, a mahapralaya occurred which destroyed everything and everyone, except those with a satVic nature. Markandeya took pity on creatures who were imminent to be destroyed. He constructed a vast boat over which he took a male-female couple of every species. Pleased by his compassion, Lord Visnu took the shape of a dolfin who pulled the boat over the flood waters and acquainted Markandeya with all parts of the world, and when the floods subsided he left then in a safe place. The-story has been repeated in the Old Testament, under the title of Noah’s Ark. anigitt margasirs Konk. version, Mrgasirem (n. tat) Name of the 9th month of the Hindu year, (Nov-Dec) (otherwise called Dhanurmasa ), in which the moon is joined with the V constellation Margasirem. In tam. the month is known as Margazhi. art margu (m. tat) Path, (skt. Marga) (i) a way, a road (ii) a course, a search, a direction, a style. (ii) N. of Margasirem. comp: Marga darsi, Sign post, path indicator; Marga bandhu. WIS marjana (n. tat) Cleaning, Purifying wiping, rubbing, effacing. (ii) Sprinkling one with water, with hand or with darbha grass. arate (ft) marwadi (-ri) aratfe (ft) marwadi (-ri) (m. indi) (a; belonging to Marwar) N. of a class of people who radiated away to different parts of India from the towns (Patans) of Rajastan. Hence they are also called Pattans. With Sindhis and Gujaratis they form a class of astute business men. They claim their descent from the Rajputs of the Aravali range. Those who see their complexion, imposing stature and dress cannot but believe that they are a mountain-bred Ksatriya class. Information collected from a member of the community points to the existence of caste system among them but it is unbelievable. The fact is they are vanijas posing as Ksatriyas, (just as G.SB’s are vanijas posing as brahmans ). Caste or no caste, they form a close-knit society as can be inferred from the manner in which they greet each other with a chest-and-shoulder embrace which signifies that each would lend his chest and shoulder in times of dire need. In India Marwari has become synonymous with money-lenders, but it should be said to their credit that they do not lend or hawk their money in the street. They only play the role of “‘friends-in-need” to those who need money immediately. Money lenders form but a small section. Majority of Marwaris occupy high positions or carry out independent business and a few of them are kings of industry capable of influencing econimic breezes and cyclones. To summarise the traits of Marwaris, they are highly self-disciplined in the matter of money. They never over-spend; they set aside a percentage towards charity (chowltries and rest houses), another part towards educational and medical (colleges and hospitals). They are generous in hospitality and generality of them are teetotallers. With of course some exceptions (Person. comm: G.S.L.). Alea malyavantu (m. tat) (lit) One who is wreathed, or garlanded (i) N. of a mountain Tange. (ii) N. of the son of Sukétu and the maternal uncle of Ravana. Malyavan worked as Ravana’s minister during the latter’s heyday. [app. 119A Malyavantu] artes mali (v. tr. st) To hold, to possess, to wear (skt. Mala, to hold) (konk. Malta = skt. Malati) Ti vhokléka phil malta, she fixes flowers on the head of the bride. Tya celiyén kagta phila matyam mallyam. That girl has worn paper flower on the head. Aled mavva (f. st) The pith of the jack fruit, which is a spongy stalk on which the individual seeds are all attached. (skt. masya = stalk used for attaching a definite number of beans. can: Masya = field of beans. (a) A jack seed is called Bikkand in konk. (skt. Bija Kana ). (b) A bikkand is enclosed in the sweet pulp, Sweet pulp is called ghoro (skt. Gurva = stuffed) for which the jack is valued. (c) The sweet pulp is itself enclosed in a loose net of Bata (skt. bustam = the shell of a fruit). Butas are actually the unfertilised flowers. (d) Phemparo:- Between the seed and the sweet pulp, there is a translucent tough thin skin (a peri carp). This ends in a spongy stalk which is called Phemparo ( skt. Praparvaka = elbo joint) which is fixed to the mavva. 284 _ tam: mami, or ammami mal: - ammayi,) (ii) Mother-in-la =< ati mayim (f. d) (i) Aunty, wife of an uncle. (Dray: Because the Saraswaths (some among them) have adop fe the Dravid system of Mavli Bhacci swairika, there is th possibility of an uncle later becoming a father-in-law. Uncle’ wife then is the Mother-in-law. (iii) Mayim is also a common respectful term to add any stranger elderly woman. The word amma, or mamma, or maa can be used to add both the mother and mother-in-law. But the latter takes seriou objection if directly addressed as Mayim because the term indicates strangerliness. But reference can be made to he m-in-L as Mayim. Girls have now devised a custom of addressing the f-in-l and the m-in-law by the plurals of word —thus Mavano, Mayéno. (PG.IN} Tq mavurh (m. d) This is the konkanised version of the Dravidian word Mama, uncle. Skt. has adopted this Dravidian word. Ta mava (f. st) A scar (skt. marga, A mark left by a wound or any affliction such as sores or itches. ATY masu (m. tat) (i) A month of usually 30 days. Astronomers have discovered that the earth performs two types of motions. (i) Circumambulation in an orbit around the sun and (ii) a top-like spiral rotation around its own axis. A duration of one complete rotation around the axis is 24 hours, otherwise one day. The primary circumambulation in the solar orbit is called the duration of a year which is equivalent to 365 1/4 days. To put it in other words, the earth performs its secondary revolution about its own axis 365 1/4 times; in the duration it performs a single primary solar circumambulation. The length of the day and a year will vary from planet to planet. Thus 1 year of Saturn is 30 years of the earth and similarly 1 year of Jupiter is 12 years of the earth. A year of the earth has been divided into 12 months or — masas on the basis of the movement of the Sun or the Moon. It has been done in an ingenuous way. In the first — instance an imaginary circular belt is conceived extending about 8° on each side of the elliptic. This belt holds the orbits of all planets circumambulating the Sun, It is called zodiac, its 360° circle is divided into 12 zones or houses as they are called. Each house “therefore has an angular length of 30°. Since there are 27 stars or constellations, — cach house of the zodiac accommodates 27/12 = 21/4 constellations. Months are decided by the movements of the sun and the — moon into these houses. For example when the sun enters a zodiac sign, it is called the beginning of the month named after the sign. Makara Sankranti means entry or the transgression of the sun into the zodiac house Makaram. Similarly for other months. Another way of deciding a month is by ascertaining with which constellation or the Naksatram the Moon is joined with. Solar year starts with the month of Simha ( Jul-Aug) while the lunar year commences with citra (Mar-Apr) (Mesa masa). Names of Months of a year in diff. Calendars Hindu Dravid European Duration on Solar Solar Engl. Calendar Mesa Citra Aries Mar-Apr Risabha Vaisakha Taurus = Apr-May Mithuna = Ani Gemini May-Jun karkidak Adi Cancer =‘ Jun-Jul Simha Avani Leo Jul-Aug Kanni Porattasi Virgo Aug-Sept Tulam Aippasi _—_Libra Sept-Oct Vriscigam Kartik Scorpio Oct-Nov Dhanu Margazhi Sagittarius Nov-Dec Makaram = Tai Capricom Dec-Jan | Kumbham Masi Aquarius Jan-Feb Phalguna Meenam Phalguni __Pisces Feb-Mar (ii) Masu or masa (in Karnatak), After-birth, placenta, (lit) ‘Impurity, filth or dirt. In Kerala this word is applied to the after-birth of cattle and animals. For human after-births they use the word vara. (skt. Varaki, impure, miserable ). (ili) Since Masa is used to indicate placenta in Karnatak, ‘they use Mhaino (a Parsi word) to indicate a month. It js used in Goa too in the sense of a month. Treter masika (n. tat) (skt. Masik = some rites performed every month preferably on the Amavasya days, for the benefit of one’s fore-fathers. Another name for this is Sradha {something done with intense interest) or Tarpana, pleasing the manes. There are twelve masikas, pertaining to 12 months during the first year of death. rat maso (m. st) Big fish, Lord of fish, Whale (skt. Matsya ). wrest mali (f. st) A storey. (skt. Malika. mal: Malika, a palace, a garland of jasmine, a necklace ). Malyévéli mhave, A nick name for a prestigious lady who isolates herself from all commoners. Resides in an ivory tower. Prov: Taggéli uncaveli mali bhadyak dilli = (lit) His upper storey is let out. (Fig.) there is nothing in the brain that he could use. | Tetfes mhali (v.tr. st) To decorate (with flowers or * garlands) (konk.) Mhdjta pr. t. (skt. Malla = to hold, to possess. Mallate pr. tr.) Ti vhokaléka phula mhalta. She is fixing flowers on the head of the bride. Tine kagta phullam matyantu mhalyanti. She is wearing paper flowers on her | head. Fete mhalu (m. st) skt. Mahdlaya (generally observed on a new moon day) lit: a great dwelling. Hindu religion insists on every one to repay his debts to his manes. Most he does every month by offering pindas to the crow (this bird being taken as the representative of a dead forefather ). This is called mhasik or monthly feeding of Manes. Now consciously or unconsciously one may miss one or more of one’s forefathers during the mhasikas. To expiate for any such ommission, every year a mhalu is performed. During this, the names of every member belonging to the big family-tree, even belonging to the distant branches are taken out and fed with pindas (sankalpa). fart mitti (a. H) When a high class savoury of attractive flavour is eaten, its taste lingers on the tongue so much so the cater makes involuntarily some noise resembling mit, mitmit. The word means slow and deliberate enjoyment of a taste. To khavunu mittiyo martha = Having eaten, he produces mitmit noises (with the tongue). In other words, the preparation was excellently tasty. (skt. Mrsti, a savoury with agreeable flavour. Enjoyment of a good ( well-cooked ) preparation (with noises produced). Well-cooked food of a marriage feast was known in olden days as Mrstannam. When a marriage proposal is considered, different people desire for different things. A skt. sloka says “‘Kanya varayate rdpam, Mata vittam, Pita srutam. Bandhavah kulam icchanti Mrstannam itaré janah". The girl desires for good looks, girl’s mother cares for his wealth, while the father looks at his (groom’s) reputation. Relatives look at his kulam. All others look forward to a tasty feast. firarfer mithai (f. h) Sweet meat, confectionary. (origin skt. Mistha). farcarfer mitsani (f. indi) The taste of salt (sani is a suffix which when added to any common noun gives the abstract form. Mita= salt; Mitsani = saltiness, taste of salt. Abstract noun). Similarly-ts or sem are other suffixes which when added to the noun yields the adjectival forms. Mita + Os Mittusa or Mitsem or salty. Mita = common salt. (n. st) Origin from skt. Mrttika = pertaining to earth, clay. The original konk. word for salt, had been Lavana and so the salty pickles are named Loncem (noncerh). Then how came salt related to earth or clay. There was only a single place, the Thar desert in Punjab where rock salt used to occur. But it is improbable that this rare single instance could have led to the formation of word which relates salt to clay or soil. Those who had gone to salt mines (say at Tuticorin) would see that large amount of sea water is drawn into man made lakes by the side of the ocean. These lakes stand on a ground whose soil is 50-60% saturated with salt. It is this salt that crystallises out on the soil, when more salt water is sent in and evaporated. Crystallised salt is taken in baskets and heaped on that clayish-looking soil. Hence the belief that salt is taken out of clay-soil (skt. Mrthika). A more probable source word for Mita is Mrsta = sprinkled, p.p. of VMrsa to sprinkle. (PGN). ~ Prov: Mita khellolo uddaka pittalo = He who has eaten salt will drink more water. (ii) Mittaci nenni na: No gratitude for the salt eaten. (iii) Mita mirsang uvvali, you exorcise away the evil eyes using salt and chillies. [An elderly woman takes a little salt and a couple of long pepsicum in the fist; takes the fist three times around the head of the person suspected to have been affected by evil eyes, and then throws the two into the fire with the incantation ‘‘Let the evil eyes of so and so be charred”’. (iv) Mitta lavap or ghalap = Pickling. (v) Ghayari mita ghalun koccavunci jati. He is a sadist type who will pack salt into the incision and harass. A sadist who gives pain over pain. (Insult over injury). faq mitru (m. tat) (skt. Mitra) A friend, an associate. (ii) The name of one among the twelve Adityas who is usually associated with Varuna. Hence in the Puranas, Mitra varuna usually occur together. Once both the Rsis loved the same Apsaras, Urvasi and produced only one son, later known as Agastya. He is also known as Dvayamsayana (child of 2 fathers) and Maitra Varuni. fret mithuna comp: Mitra droha or (ghataka), a stark example was the killing of Vratrasura by Indra. It is one of the greatest sins, but Indra had no compunction to commit the same!! and people continue to call him king of Gods. Mitra labha. N. of the first book of Hitopadesa. Freya mithuna (a. tat) (i) A pair, a couple, twins (ii) Junction, union. (iii) Copulation, coitus. firear mithya (ind, tat) False, deceitful, substance-less, vain, purposeless. ea Jaganmithya. One of the important tenets of Maya vada. It states that all manifested things are illusive. comp: Mithyavada, A false proposition. For example while jaganmithya is absolutely correct to the Maya vadis, it is a false proposition to the Dvaitins, the followers of Madhwacarya, and also to the scientists who say that the manifest and the non-manifest, both. are true. Mithyacara = Hypocricy, Sadacara = good manners. Mithyapavada. False charge. Mithyavadi = Liar. feat minni (f. indi) (onomato ) Balabhasa. A child’s penis. Children are neither taught nor allowed to utter the other words like mango or manguili fret minminé (vy. intr/onomato) To glitter. An alternative word is thalthale Prov: Min minéuncém sagga bhangar jaina = All that glitters is not gold. It also means twinkling. Akasari naksatra minmineta. The star twinkles in the sky. Minmini specificially denotes gimming or twinkling ie. alternately dimming and brightening. The word ‘min’ sparkle generates the mal. word Minnal = Lighting flash. Minnal has been adopted by Malabar Konkani. In Karnataka side, Minnal is called Mincu or vinju (from skt. vidyut } fet mimmi (a. onomato) Long pepper, Pungent. ( Balabhasa ). Mirya konu (m. indi) A grain of pungency, pepper nigrum. Mirerh = pungency. Mirya sanga, long pepper, chilli capsicum. Sanga (skt. sangha, a collection) means a pod of pungent seeds. TAR mirern (v. intr) Action of pungency. Mirsanga cabun jiba — Onta miréta. Biting a pepsicum, the tongue and lips are paining with burning sensation. A more popular word indicating irritation with pungency is Mirmiréta (Re-it, onomato). A burning sensation like Mir-mir. This sensation is more predominently felt when someone packs a wound with salt and chilli powder. Ghayantu mita mirsanga sareili = Applied salt and chilli in the wound, (a sadist who gives insult over injury). mirem, pungency, is derived from the skt. maricam = black pepper. The action of pungency of pepsicum or pepper is much more than the mild Mir Mirévap. So, many people use the word fire for pungency. Pottantu ujjo eta or jibberi ujo eta = Fire blazes in stomach or flame burns on the tongue. Onta sollale, Lips are peeled of the skin (indicating severe pungency. aif miri (f. st) A fold, a wrinkle, crease. (skt. marya, limit, boundary. us: (i) Bhukén potak miriyo padlyo : Hunger has wrought folds on the stomach. (ii) Vardhakyari nidalaka miriyo padtati. Tankani Brahamale gere mhantati. When old age approaches, lines appear on by Brahma. (ii) Three folds on the belly were considered as folds o beauty in females in ancient times. Kalidasa while describing Parvati’s penance for getting Siva, describe ---Payodharotsédha nipata cirnitah! Valisu tasyah’ skhalital prapédire! Ciréna nabhim prathamodabindava!! Kum sam. Sth canto-sl-24. [skt. vali = (konk.) miri] ret mirai (v. tr) Flirt, Boy or girl going gay wi a partner. Celiyén cellyak mirailolo asa. The girl has enchanted the boy, (mesmerised by flirtation). Miravap seems to have its origin in Miri or fold. Getting enchanted or falling in love is a sort of “bending, or folding or “polarization of the personality” in language of science. (konk.) Miri = fold, might have its source from skt. Muram = entwinement, surrounding, encompassing. There exactly does the Miravap end. te mita (n. st) Common salt. Original konk. word for salt was a tatsama Lavana. Pickles were known as Lavanacem, shortened to Loncem. Household pickles were seldom provided ~ with preservatives, So invariably in a months time the pickles © will be covered with milions of white larvae. They are removed by a special laddle called Kusi, the larvae themselves being called kisi. Present day, there is no such nuisance, thanks to modern preservatives such as sod: benzoate or Pot: bisulphite. fe midi (f. tat) Tender ones of garden produce esp — of creepers like cucumber, and gourds. These tender ones _ are very small and hence the name Midi, [skt. Mita = limited — (size )] little one. can: Midi = a very young one, quite unripe, pellet like fruit, viz a small cucumber before the flower falls ( Tavasya midi ) titvg (AvSt) mindu (Mendo) (m. d) One who has no control over his animal passions (can: Mindu, = Licentious man - Immoral fellow, Libertine. ferfos (APTS) mindi (mendi) (f. d) Lusty woman. Nubile girl. (can: Mindi a lusty girl of marriable age). far (mitti) Konkani pronunciation appears like Meri, — The double rr in merti are pronounced like the double re in Orrawa (Ottawa of canada) rr has a sound of t when pronounced as a palatal or dental. (i) Small silver rings to be put on the last but one toe of the bride. The right of putting the rings is vested with the Maithuna, or the brother of the bride. A new bride while walking making a metallic sound by the solid silver rings hitting the ground, or by the jingling of a silver chain round the ankle (anklets) is considered a sacred omen in houses. (ii) Keeping the meter of a sweet Raga by making sounds with the tongue. A sweet raga is very much like a flavoured savoury or sweet, which is eaten with relish by making some appropriate sounds with the tongue. ta, Mina (m. tat) (i) a fish. (ii) The 12 house of the zodiac; Western name pisces. When the Sun passes through this zodiacal house, the period is called Mina masa. (Feb - Mar) (iii) The first Avatar of Visnu was the Mina or Matsya (iv) Mina Dhwaja, one who carries the banner with the figure of a fish on it. A Pandya king. Cupid the God of ve carrying the figure of a Makara Matsya on the banner. -) Mina gandhi, an appellation of Satyavati, grand mother ina Rocani, a feminine beauty who has fish shaped cye. - ftarar mimamsa (f. tat) (lit) Inquiry. ii) Name of one of the six daréanas of the Hindu philo sophy. There are two divisions in this, Parva mimamsa and | mimamsa. The former deals with Karma and was founded Jaimini, and is called simply Mimams. Uttar mimamsa js ascribed to Badarayana (Ved Vyasa). The two systems have very little in common. The first one is given to ion of rituals of the Vedas while the latter deals with the Brahmanas and so it is called the Vedanta. | Hr misi (f. st) Moustachio. (skt. Smasru = Beard, ‘moustaches. Prov: (i) Megélo bapa Vaga Nankéntuli misi tuntilolo tam. My father, is one who plucked the hair from within the ‘nose of a tiger. [A son bragging about his father] (ii) Misiyék tOpa; Nissantu ( Kazhikola) banlyo. Sallyari misiye lavancale tuppaci jhayi = Daily gruel is becoming ‘thinner, nevertheless grooming the moustachio needs nothing less than ghee. One has to imagin the situation to understand the irony and the aptness of the proverb. ‘There is not enough coconut oil for the moustachio, then where from can you expect sandal oil for the beard) mukkéri (ind — indigenous) On the face, In front of, in the presence of (konk. Mukhace vain Arai _ ~ Mukkari us: Tane javunka aslélem mukkarie ulléilerh. It should be he who spoke what ever he wished to say on the face. Mukkarsum gello, He moved forward and ahead. Mukkari sardnu — Mukkarsunu Opp: Magalyan (indigenous) Margavelyan, shortened to Magalyan = Behind (the back). The word mégiri is the opposite Mukkdri, and its source word is skt. margari (on the way) ic. it is coming behind. In canara side, they use the word Maksi, behind, late. Maksi ought to be a corrupt spelling of Magsi = (Margaci, of the road, on the way. Magsican = Margacyan = by the behind. By the backside. Prov: Magalyan mukkari covunka kasaléym karma korika. Before you do any work, you have to watch behind and before. This proverb is absolutely true literally and figuratively. Any work can be made easier and more effective if you know the whole history of the process. Extrapolation of the graph will then give an insight into the past and future. mukkarsap (v. intr) (Split samasa is Mukkari sarap ) coming forward, say volunteering to perform something. Ghira ujjo ghetalyari bobbo miéarlyari nappuro; ujjo vadavavuncak mukkarsuka. When the house is on fire, it is not enough if you add to the people who make loud noise, but go forward to quench the flames. mukadémbu (m. indi) One who always jumps forward and stands as a hindrance in front. (lit) A pillar on the way. Hindrance, Nuisance. skt. Mukha sthamba — (konk.) Mukdémbu. Bhair sarca véléri mukdémbu assi rabunaka re. While (1) start out, dont make a nuisance by standing like a frontal pillar. This is not a complimentary word but one which shows dislike. eas muktyaru (m. Ar) The power of attorney. Afat mukti (f. tat) (i) Liberation (from Samsara or any other restrictions ). Herm ghar rakiin megélem jivita gellém. Maka mukti mélat kirn? My life is gone by taking care of the house. Will I ever get a liberation? (ii) Anything working to its full capacity without any hindrance from inside or outside can be said to be a Mukta. Thus Mukté Kantaéh = at the highest pitch of voice. Mukté manah = Manna sodun = with open and free mind; Muktaéphala = Mothim = Pearl; Mukta hasta, with liberal hand, with the hand not drawn back, Mukti Séna, Salvation army. In Karnataka Mukti is also called Makli or Mekli = Release. qearat mukvanco (Mogranco in Karnataka) (m. mal.) Fisherman. (prevalent in Malabar only) A fisherman often dips himself and his instruments, like chinese net and basket nets, when he catches fish. “‘Dippinjg” in malayalam is called Mukkuka. Hence the fisherman is called in mal: Mukkuvan (Mukkuvanco in konk. ) WE mukha (n. tat) Face. Tatsama seldom finds use in the dialect, but samasa words are common. (a) Mukha laksana, good features or omens of the face. (Physiognomy ). (b) Sri Mukha, Face of Sri or Laksmi. Mukhasri, a good featured face. Sometimes used derisively: Taggélya srimukhan kassdlern sangta manu aikuya = Let us hear what his divine face says. (c) Mukha Mudra, facial features, gestures of the face to convey ideas to others. Animals esp. Dogs are very quick to grasp these gestures on the face of the master. Facial gestures are used in monoacting; Katha Kali is an art drama wherein there is no oral speech, and all ideas are conveyed by gestures of face hand and legs. (d) Face is said to be the mirror of the mind. Every emotion in the mind sends its reflection on the face. Candid and innocent people and children easily let known what is in their heart through facial expressions. Culturization means learning to control the facial candidness, suppress the expressions which may cause unhappiness. For example, say a wife beats the husband. A frank villager will raise tantrums, “Stone or straw, I am your husband who has made three knots round your neck; How dare you beat me’’, so saying he may beat her in return. On the other hand, a cultured husband would put on an artificial smile and brush off the affair ‘Oh. it is a pat”. People would appreciate him “he knows manners’’. (e) People connected with administration, medicine and law usually cultivate a morbid face sans emotion, That is necessary for those professionalists because they deliberately wish to keep their clienteel at arms distance. However there are a few clever ones among them, who stick a permanent plastic smile on their face. (f) It was customary in olden days to eat a fruit and finally some nuts (perfumed nuts some times) after a square meal. This was for Mukha-suddhi (cleaning the mouth and flavouring the breath. (g) Mukha proudhi (facial gravity). In colonial days the officers used to learn how to keep their upper lip stiff (P.G.N. ) eT mukhya (a. tat) Important, Prime. Mukkya mantri, Prime minister. Mukkya Karyalaya, Head office Mukhyatva, Importance. Mukhya Adhyapaku, Principal ATT mungusi ayer mungusi (f. indi) Mongoose. (Herpestes edwardsii [can: Mungari, mal./tam. iri, skt. Nakula] So if at all it is a borrowed word, it should have originally belonged to canarese]. Mongoose, is a proverbial born enemy of snakes. Its cleverness in escaping poison fangs, lies in its extra ordinary agility. Some say that its safety lies in its bristles which stand on ends while attacking the snake. They say that is why it is called Naku/a (skt.) which means un combed prickly bristles, which stand in the way of effective bites. They prick the nose of the snake. In actual fight, the first half is the offensive by the Cobra who raises its hood 2 or 3 ft. above the ground, majestically hisses in turns and follows its attacker; and delivers vigorous bites. The agile mongoose jumps back. After about 20 such vain hisses and ineffective bites, the snake shows signs of tiresomeness. Then the mongoose mounts its offensive with sharp short teeth and even a big cobra would be in shambles in two or three minutes. Mongoose which till then was playing calm and cool, suddenly becomes ferocious when the cobra is tired. The reptile is a victim of the tact of the rhodent. ant mungo (a. st) Dumb (skt. Muka = Mute, dumb, silent. Speechless (congenitally or later acquired through accidents). Mungi and Mungem, f/n of Mungo. To mungo Javun rabla, He stands silent. In Karnataka—T.N. border there is a famous temple of a goddess, Mukambika, consecrated by Adi Sankara. Mungi in Maratti means Ant. anitey muggilu (m. st) Unpaired, not tied to another odd number, liberated or lonely number ( skt. Mukta ) liberated, abandoned, free from ties. The term is usually heard during the play with sea shells and ghurpalem generally played by women; and also when children play with pebbles thrown up and caught on the back of their palm. The opp. of this word is sari, even number, derived from Sri or Srita = attached, clung to, united with. HTS muggilu (This is almost but not exactly isophonic with the previous member. This is just an ablaut image, a single vowel change in the spellings of the two. (m. st) Apex of a roof. (skt. Mukuta, crown, diadem, peak point of a thatched roof. can: Mogul = Ridge of a roof. The word could have been as well formed from the skt. Mukula = a bud. The shape of roof of an old-time house, is like a gigantic flower bud. mucukunda (m. tat) A mighty solar king, the son of Mandhatr. After a glorious rule, he became a Mauni and Sanyasi. He killed Kala yavana who was unkillable by Krsna. [app. 120 Mucukunda] fe mutti (f. d) Log of wood. (lit) a closed fist or a fistful. (skt. Musti). skt. tatsama is used in the case of handles of knife, sickle and other household instruments. Thus you have peskate misti, handle of a knife. Kojite misti, handle of the sickle; kuradé misti, handle of the axe. Since the handle is long in the last case, it is also called dando (skt. danda = pole). Dantem grinder, has a musti of its own. (ii) Small size sandal sticks are available just to fill the fist at both ends, and rub the stump on a big stone to produce the paste. Such stumps are called ganda mutti ( or muttiyo( pl). (iii) Bigger size logs ( not Sandal ) which are used as improvised Stools besides way side hotels are also called Muttiyo. or { Péda viz. Pimpala péda, a big log of a peepal tree, Cince peda or Mutti = a big log of a tamerind tree, A log 288 afte mud a of wood used to make a mortar, is also called Vana pég Mutti has come to stand for hard strong and big tree bas Malayalam has coined a word “Muttan’’ to mean forcef and heavy happening say Muttna pavsu,” a very heay downpour Muttana vota, awefully scorching sun. Such wor are expressive, but they lack parentage. WE muttu (m. d) Any obstruction. It has been borroy re from Malayalam. Mutta impediment. A malayalee says Budi muttu, to say “Brain does not work’’, at his wits end, no able to achieve anything. Kera Konkani says “‘Ho eku Mutt kalu’”’ = This is a time of obstacles or failures. This wo prevails in Kerala only. Muttu also means a buttressing support. Suppose a wall j falling, Kera Konkani says ‘‘Pakarak muttu di re” 1 say give a buttressing support to the wall (to prevent it from falling ). (iii) Muftu means knee Joint; Muttu in can: touch each other. Kera. konk. uses it in that sense. Muttu dukta, knee is paining. Knee cap is called Muftaci pari, cap of the knee. Pari, viz ambyapari = stone of mango, is the konk. equivalent of skt. Puri, a fortress, or fortified city. Any hard protected mechanism is called Pari. Knee cap is one such important device protecting a complicated joint of the knee. Andapari_ is the hard scrotal bean. WE mut: (A particle - onomato - used in Bala bhasa ). Little children, while being fed, are told mut kari = swalloy it. Tonda mut kari cerda! | say child, shut your mouth. Ranne mutkari, stop your cry. YS midimnba (n. st) A Pimple. (skt. Mukha + dirnah — Mukhadirnah = Eruptions on the face = (k) Mudimb. qurqur munmuné (vy. intr. onomat) Talking within lips. A sort of murmurring, expressing usually dissatisfaction or recalcitrance. Some people have the habit of singing within lips (Not the bath-room songs) while walking on roads or working in office or labs. That also is denoted by munmunévap. afcs, -Us, -Uet mundi, —dém, —do (f. n. m) adj. Blunted, shaven, clipped. (i) Sunya bal mundém kellém = Dog’s tail is clipped. (ii) Bhikkulém boda mundém kellerh. Bhiksu’s pate is shaven. — (iii) Munde pencilak monne dhavari, Make a point for the blunted pencil. (Sharpen the blunt pencil). Monne = Point from mal: word Muna. (iv) Bamunu marinika bailék mundi kelli. When the husband died, the widow’s head was shaven. ate muddi (f. st) Finger ring. When it was used as a finger ornament only, it was called Anguliyakam . In Ramayana, Rama sent His anguliyakam to Sita through Hanuman. In later days it was also used as a seal for stamp by the kings. — This is depicted in Mudra Raksasam a drama by Visakhadutta dealing with the beginning of the Mauryan period. From then on, anguliyakam became (skt. Mudra ). Putting a ring on some one’s hand was a mark of appreciation; and if that some one is of the opposite sex, it becomes a mark of love and desire to marry. This is a significant act among the christians and tantamounts to betrothal. A muddi (ring) is said to have played a role in the mythical story of Sakuntala. It was the custom in those days for kings to be loose in character and in the indiscrete use of girls of Asrama and the tribals and finally leave them in the lurch. it happened to Sakuntala, the foster daughter of the sage va. The truant who ditched the girl in this, was a famous or Dusyanta on the throne of Hastinapura. To call him jous libertine would be indecent and the story writer ed the following anecdote of a ring. Jusyanta had given a ring to Sakuntala, which being loose yn her fingers, was lost in a river bed while washing the nds. Meanwhile Sakuntala incurred a curse of Durvasa. it is brought out that the king refused to accept Sankuntala because he was a libertine, but because of the curse. f only the ring given to her by the king could be produced, » curse could have been averted, but that was not there. Anything trying to coil or circle itself is called “of the shape of muddi” (konk.) MudiyaJo = Mudiyéco + akaru. Cellydlo ‘mudiyalo kesu pojévum celli meccili, the girl fell in love with the boy on seeing his curly hair. But mudiydlem is ‘seldom used to describe a dog’s coiled tail, mainly because ‘of the size disparity. Dog’s tail is designated kavvallélern (rolled). met muddo (a) A big lump of something semi solid. ‘Ideal example - Send muddo, a lump of cow-dung. (can: -Mudda) Ajayillerh muddo jalerh. The mix meant for porridge turned lumpy. Géda ghettallerh muddo asa. Jaggery purchased is lumpish. The word prevails in mal. and tam. Figuratively jt is used to describe a lazy sloth. Sena muddo assi hantunak | thapin nidla. He sleeps closely clasping the bed as a lump _ of cow dung. - AVE munda (n. d) White cloth worn by males from the beginning of civilization. It was made of cotton or silk, and the homosapian had given up his earlier cumbersome attire made of animal skin, or tree bark. Even now, to keep up the custom atleast in symbolism, a Brahmacari carries a roll of skin (deer) with him, or hangs a piece of deer skin (Krsnajinam) from his yajnopavitam. _ The white cloth used long ago, by rich Brahmins, used to be about 4 metres long and 1 1/2 metres broad. It used to be wound (or rolled around) about the waist and so was named vesti. (One which is wound round). Wearing the vesti was an elaborate process taking one end of it in ’ between the thighs to the backside and tuck up at the waist behind. The other end is pleated, and a band of these folds is made to hang down in front from the waste. Since all together five tuckings are done, it was called the mode of | Panca Kacca or Pancakas method of wearing. Later, when the poorer classes could not afford so long a cloth, and they found the mode of wearing too cumbersome, the original size was cut into two and each piece (max 2 metres x 1 1/2m) was called Mundu (in mal. and tam.) which means cut pieces. This piece was rolled once around the waist without pleats and “‘kacca”’. Kerala konk. has adopted the word Munda, and Mundu wearing has become universal in South India. Nonetheless during religions functions and rituals, many people prefer to wear the vésti in the Pancakacca mode. Mundu (karnat) = Turban cloth. ST mudra (f. tat) (i) Seal, a stamp. These seals or the finger rings carrying a seal or stamp were used as a pass or passport. (ii) Gestures made by eyes, face and hands and fingers are called Mudras, and are the basis of several types of dances in India, such as Katha kali, Mohini Attom, _ Bharatan&tyam, and Kuccippudi dances. They have the mudras z 289 arate mumbrayi symbolizing flowers, animals, and emotions. (iii) Mudrana = Printing. (iv) Sri Mudras:- Dwaitins, the followers of Madhwacarya have to inprint on their body figures of divine things like Conch, Cakra, Padma, and certain Bijaksaras like Narayana mantram ). Unlike the Advaitins who make 3 strokes of Vibhuti on their forehead, the figures which the Dwaitins have to inscribe are difficult and time-consuming. So Sri Mudras are metallic templets which are dipped in a paste of (Not candan ) Gopicandan, which is a clay from Mathura, and impressed on the respective parts of the body (cheek, belly, shoulders and forehead ). This is done daily during the Sandhya Vandana. Women (GSB) are not permitted to do Sandhya Vandan and so they do not apply the Sri mudras. No Srimudras means no heavens, and no salvation. However the GSB women do not wish to enter hell, and so they induced the great Swami; the highest pontiff of the community to brand them with a seal. The process used to be carried out as below. The Sri Mudras was made almost red hot in a flame; the area to be branded was covered with a wet cloth and the hot seal was quickly pressed on the cloth and quickly removed too. The steam-scalded skin swells up and after a few days leaves behind an indelible replica of the Srimudra on the skin. For this scorching a small fee was claimed by the swamiji, and the women depart having been assured of the Heavens. People humorously remark that the process is one of “Kasu divun lasu ghevap. However it is referred to respectfully as Mudra dan. ait muni (m. tat) (Mini in konk.) A sage who observes mounam or silence. Many people do not know that observing silence is a great discipline bordering on penance. It not only silences the lips but shuts down all silent thoughts of mind. The term Muni was specially used in ref: to Narada, Agastya, Vyasa, and Budha Deva. Munindra was applied to Viswamitra. Panini, Katyayana and Patanjali were called Munitrayam. Munérbhava = Mounam. Silence. arate munk6pi (a. a hibrid word of Malayalam (or can:) and skt. Mun (front, in mal. or can: can + Kopa (anger in skt.). A man who loses temper unnecessarily. A better phrase which is in use, is ‘‘Taje nankariképu. He carries his anger at the tip of the nose. (Current in Kerala and karnataka ). WAIT muyyévap (v. intr) Benumbing. Losing control, losing sense. Muyyévap does not mean any ants moving. Muyi = ant = is known as Mungi or dumb. Muyyévap is tantamount to becoming silent or benumbing. Muyyévap is caused by lack of blood supply due to obstruction enroute. arate mumburi (f. st) Fine sparks of fire. (skt. at = husk fire or chaff fire. (When m is associated with a liquid r or /, the combination is absorbed into Konkani as mba (=) (thus Murmuri becomes Mumburi). In olden days mosquitoes used to be driven by fumigating a room with husk fire. So mumburi came to be synonymous with mumbura = mosquito. (jhalara in Karnatak from skt. jalalaya — jalara) Mosquito larve are born and bred in water (jala) mumbrayi (v. tr st) To bake or cook on husk fire (Now it applies to baking on embers too). Chappathis, root tubers like sweet potato etc. are made edible by this way. Tane khavuncak bikkand mumbrailem. He baked some jack seeds on embers for eating. Wt Mura Mura (m. tat) An evil element who was the friend and minister of Narakasura. From various descriptions, one is tempted to think that Mura was a trained crocodile which guarded the city gate. Krsna killed him after a tough fight for which He was given the titles of Murari, Murahara, Murajita and Mura ripu. AVS murandé (v. intr. d) To shrink or shrivel, to bend, to crimple. Roja jhada udakabhavan murandéta. The rose plant is shrivelled due to scarcity of water. mal. = Morandu poi = crimpled. ator murgono (m. indi) Murandello k6éno, (konk.) Murgono. Drawn together and shrivelled rice grains. Sita murgono jallem. The cooked rice has become murgono. This condition is reached by overcooking in the absence of enough water, the commencement of charring. The above two words are derived from canarese murutu, to bend and crimple. ates murali (f. tat) Flute, made of bamboo reed. This skt. word has been Konkanised as Pirluk. Flute served for two purposes of Krsna. When he was a cowherd boy, he used it as a baton to control the herd. He could call a tune when bored or when he was in a lyrical mood. His flute tunes were attractive even to cattle. His tunes on flute often contained a secret message to the gopis, in respect of the rendezvous that night. viz. Namasametam Krta Sankétam Vadayate mrdu Vénum. (Git. Gov. canto v. song xi, sl.2). When Krsna grew into a politician and king-maker, to carry a reed with him would be silly if not ridiculous. But he carried it everywhere and at all times.. So it is to be inferred that the flute was useful (in some way) probably to propel his weapon, Cakra. Murali dhara, one who always carries a flute, Krsna. Wat mullo (m. mal.) mal. word Mila, a corner in a room, is borrowed by kera. Konkani. Mullo is also found in canarese. When worldly useless people sit with vanity in a corner of the house, one usually remarks. To eku mulyantu Rano. “He is a Highness in the corner’, figuratively it means a broom stick. BF muska (n. d) (i) Obstinacy, pertinacity, stubborn-ness (ii) mal. Muska or can: Muskara, strength, power, vigour. (iii) Insolence, self-willed. skt. and can: Muska = testicle, scrotum. Muskara = One having large testicles. In short muska is therefore a sort of he-man-ness or effusion of masculanity. af musti (f. tat) Closed fist. Pronounced in konk. as miusti (i) closed fist. (ii) Fistful, eg. misti bhornu vorévu bhikkuk dillo. The beggar was given a fistful of rice. (ii) Handles of small instruments. Peskaté misti = handle of a pen knife. Koite musti, handle of a sickle. (iv) Taje phatiri eki masti marli, Delivered a Fisticuff on his back. (v) Fast grip. An obstinate man. Markada musti, Monkey grip is a proverbial model for fastness and obstinacy. Musti yudha, Fighting with fisticuffs. Boxing. mustiku, The name of a boxer employed by Kamsa to kill the Gopala brothers, When Krsna and Balarama attended the Dhanuryagna, two professional fighters invited and challenged them to try a hand. Gopala brothers were novices in the strict sense, but by constant practice every day in the play field with the other cow boys, they were surprisingly adepts in the art of boxing and wrestling. While Krsna got 290 ' the wrestling between Krsna and Canira. Many people ¢ qeot mireet engaged with the wrestler Caniira, Mustika, the boxer, withoy any premonition, pounced on Balarama who was watchir today do not know that Balarama was a man-mour ai in size and the boxer Mustika could hardly gain any advantag by making a surprise attack. In a few minutes Mustika wa lying flat with all joints of his body pulped and loosened, WAls musiindu (m. d) Muzzle of an animal. Prot din; part of the face including nose and mouth. (Mhr. skat. used in Goa). Sani celiyén tiggélé annak musundari mario The little girl slapped her elder brother on the front of th face. afer musti (v. tr. tat) To kick (conventional understanding ) (skt. Musta = Rolling down, gathering up like a heap. Tané payan mustilém. He kicked with his leg. Tiné aydana mustilém, She knocked on the vessel. A more appropriate word for kicking with the foot is phapparaco (skt. Pada prahara). In the lay man’s language (slang) phaparaco marlo means a woman rejecting a man or a jilting a woman. Foot mulliyo (f. d) Impertinent replies or talk. Angry replies. When a junior or a servant becomes disobedient or angry, he or she retorts which is not pleasant to hear. The words are pricking. Mulliyo is derived from can: mul which is adopted into konk. as Mulli. (Mul in Can: means a prickly thorn, a sting. Though it is masculine in can., konk. has adopted it as a feminine. A single thorn’is called a kanto (skt. Kantaka), but a bunch of thorns is called Kanti. Similarly Mul of can. has become mulli and the plural of it is Mulliyo in konk. Recalcitrant children or servants, when they begin expressing — views against the elders, it is said ‘‘ Cerduvam mulliyo ullouncak siklim. Children have learnt to argue against (the elders). — Baila bammunalagi mulliyo ullaita, or Patu bavsu Jagi mulliyo ullaita = ‘‘Wife argues with the husband; son does not listen to the father” are statements which we often hear in society. {mii (ind) A particle of exclammation having different meanings depending on the tone and circumstances. viz. Havam parikséntu jayu pavli ma This is an expression of joy - an expression having achieved something not expected . or contra-predicted. (ii) javdim gavum sodin dhavio mu go dhuvé! My dear daughter, the son-in-law has left this place for good! (Herein is pity and despondency! (at something happening without expectation). (iii) Tuggélé ajagraten byarantu nasta ailemu papiya. I say unlucky fellow you brought loss in the business by your own > carelessness (in sympathy). : 7? mirkhu (a. tat) stupid, foolish man, a silly or ignorant one. MurKhattana (imbibed from mal. / tam.) or Murkhatva (from skt.) stupidity, silliness etc. ( Murkhasya swabhava, — abstr. noun). People of cruel deeds who function heartlessly are called murkhas. A cobra is often referred to as murkha snake, because it is a timid creature and in its fright, reacts excessively. JT migu (m. st) Green gram (Vigna Radiata) (skt. (ax8:) Mudgasta used in the preparation of maga toya, muga upkari, pongolu, sweet or savoury), Muga payasu, and Mojiku (Sukhiyan in mal. ). Teor mirccha (f. tat) Fainting, Swooning, Delusion. More than the tatsama word, Mircchana(e) finds use . Though it is fem in skt. it is presumed to be noun in konk.). Vastrépaharan karunik kaurava Pancalik murcchanerh ailemm. In the Kaurava assembly li fell into a swoon where she was undressed. Pancali ily unconscious. Marcha in Malayalam means rpness’’. A few people have adopted this word forgetting orthodox konk. word Dhara = sharpness. ‘‘Peskdtek ‘cha ghali. Sharpen the knife’’ such constructions are heard imes. Cellyale buddhiyek cangi murccha 4s. Boy's intellect 's sharp. In practical usage, it is absolutely necessary to ‘distinguish between murchanerh swoon and murcha sharpness. H afr mianji (f. tat) A rope spun out of munja grass is tied round the hip. This is an important ritual during the thread ceremony. ie. upanayanam. Usually this ceremony was conducted at about the 6" year of age. Probably ‘till the age of 5 or 6 children were left naked. With the initiation into Brahmacarya, the “newly born Brahman’’ takes ‘to wearing a Kaupinam (loin cloth). Karnataka — Kasti from ‘Kasi = geruva) for which purpose a rope is needed around the hip. Kaupinam was a ‘must’ for every Brahmacari. So the tatsama word upanayan is seldom used, but the word Manji bandap is universally used among GSBs. midayi (f. d) An instrument for tapping samples of grains from big bags. Usually carried by agents who strike business between merchants. It is known as auger in English and Mudayi in mal. The instrument consists of a tube with a handle at one end, and a sharp point at the other. There is a longitudinal slot running the length of the tube. When "the agent pushes in the tube piercing the bag with the pointer, the grains fall in through the slot and fill the tube; when the auger is pulled out, a tube-ful of sample is obtained. The word is borrowed from Malayalam. Maida in mal. means base, root or bottom. The auger is - generally applied to the base or bottom of grain bag. Hence the probable derivation may be from skt. Malé chinathi iti milayi — Mudayi. WS mada (n. d/st) Bottom, root. (mal. Mada = The bottom or base of a basket. . Mida in tam. can. the base, bottom. On the other hand, the feminine of this word, Midi means lid, a cover plate in Dravid language. can: Midige = to cover The masculine form of this word, Mado denotes the buttend of a broom, | asweep made of grass, or coconut ribs. (konk.) Sérnimudo = buttend of a broom. To receive blows with a sarni mido from a woman including one’s wife, is considered a great insult to any male. Women usually swear ‘‘Sarni muda petta khatilo” = you will receive blows with the broom stick’’. Following the example of the Sarni mido, a bundle of any fibrous material came to be called Mudo or Mudi viz. Muda divo, a stumpy and short wick made of a bundle of threads or Baikalé mudi, (a bundle of hay). Narla Sendo (tuft) is also called Narla mudi. By the bye, these words prevail in Kera konkani only. WE midhu (m. tat) Ignorant, block head. (i) Bhaja govindam Bhaja govindam Bhaja govindam Midha mate. | Adi Sankara) Oh, Ignorant mind! Resort to Govinda, Resort to Govinda, resort to Govinda. (ii) Kinkaraniyam Kimakaraniyam iti nojane paramo mudha. **What is to be done and what not, know not I a fool extreme. A prayer to the Gurunatha. WF mata (n.st) Urine (skt. Mutram). Muti (v. intr) to make water, konk. Muttita, makes water (pr. t). comp: Muttasaya, urinary bladder, abdomen. Mutté kdsa, urinary bladder. Mistakingly taken as scrotum. Matra nirédhu, obstruction of urine. Matra pariksa, uroscopy. Matra margu, Urethra. Mitra Vardhak, Diuretic. qeat miidévi (f. tat) She is supposed to be the elder sister of Mahalaksmi or Sridevi and is therefore known as Jésta devi. She is something like the bad fairy of English tales. She is the antithesis of Laksmi, being lascivious, sparingly dressed, coquetish and flirtatious. The following is a significant comical anecdote about how a clever Visnu managed to amicably settle a quarrel between the two sisters. Each one claimed to be more beautiful than the other, and finally called upon Visnu to settle the matter. He said he wanted to observe them more, and asked them to walk in front of him. After they had done so, he cleverly stated Midévi was simply superb or match-less when she walked farther away from Him, whereas Laksmi was invincibly beautiful when she walked towards Him. mfr muyi (f. d) Ant (Mhr - Mungi = ant) nevertheless the adjacent Goa pronounces it as Maya. aft mirti (f. tat) An idol or Vigraha. A 3 dimensional shape, animate or inanimate. A form, A body. A figure (all 3-dimensional manifestations of something abstract as in Ramo mirtiman dharma, Rama is the personification (murti) of Dharma Prov: Murti Sani jalyariy kirti vhodi, even though the physical stature is small, the fame is blazing. Gt mirtu (m. st) An auspicious hour or more correctly “‘an auspicious moment’’. Every Hindu ceremony is conducted in an auspicious moment. The importance of this auspicious moment is so great, that the whole vivaha is identified with that moment. When a Kerala GSB asks ‘‘Mirtu kello ve’’? it means “‘has the marriage been conducted’? In Goa the query is Lagna keller ve? (skt. Muhdrta is Astrologically 48 minutes ) Murta kapad, A sari (kapad) to be worn at the time of marriage, just on the hour of marriage, also called ( Lagna kapad). This kapad is by custom, a presentation from the groom or his mother to the bride. Murté disu = Marriage day. quiet mardhanya (n. tat) Zenith, On the head. (ii) in Gr. cerebrals or lingual syllables, phonetised by touching the roof of the mouth with the tip of the tongue - eg. ta, tha, da, dha, na. Adityu akasa mirdhanyari ailo. The sun reached the apex of the sky. (Mid noon). Tigélem pissem aji mirdhanyari asa. Her madness is at the highest pitch today. YH mila (n. tat) (i) Root, (ii) origin. (skt. Moolam, root) Na Vimarsaniyat nadi-mulam tatha ca rsermulam. Make no search of the origin of a river, nor that of a sage. (Because more often they would be repugnant). Hem rompa tya gudgya malak phuttunu ayillem. This sapling shot up from the root of that bread fruit tree. There is a proverb. ““Kanakam milam kamini mulam Bahuvidha kalaham Joke ninam. All troubles of this world have their roots in gold and girls. (iii) 19" lunar mansion, in Dhanu Rasi. Mda/aja, born in Dhanu rasi. afte misti comp: Mila karan, Prime cause. Mala gavum, Principal village, or capital ' Milavem (adj) The fundamental, the basic. Mula Sthana, Foundation. i i To mila khondacyanta samarthu asa. He is clever in digging to the roots. (good at burrowing under your foot). Milam sodhap searching the roots, peeping into your private life or your geneology. (iv) Mala also means anus = Muladvara. Here Mula means lowest. Muladhara. Here mila means not the lowest, but the basic or fundamental. Miladhara is the basic or primary or the first of the six plexus, the seats of Sakti, imaginary centres in the spine. Muladhara is situated almost at the level of the navel pit. Wey, a balm to be applied over the skin to remove pain. Source word might be can: Mulamu = plating or gilding, but a better source is the English word Balm — Bulamu > Mulamu. afte misti Ref. earlier to aie WZ miisu (m. st) Housefly, Honey bee. Musu mdarap is a phrase to indicate an idler who indulges in a useless hobby, and has lost his bread-winning avocation. An inveterate miser is designated a Musu civillo, one who chewed and sucked the bees. When one wishes to taste fresh honey, he breaks a bit of the honey comb and shakes off the bees/and chews it. But the miser refused to shake the bees off, and chewed the hive along with the live bees. Walaa miuliku (m. indigenous) A type of globular sweet, a speciality of GSB’s. It is made from green gram, which is pressure cooked and mixed with scrapings of coconut and jaggery, and spices like cardamom. The mixture is homogenised in a mixie and then on an open pan. When it is almost solid-like, and while still hot, small quantities are picked and rolled into balls on the palm. Each ball is dipped in a slurry of Maida flour and deep fried in oil. When locals of Malabar tasted the sweet, they said ‘‘Sukhiyan tanne,” “Indeed a thing to be enjoyed’’. But the Konkanis call it Maliku from the skt. Malika = Primary, Original, Principal. This is the principal or only nivedya in some of the temples, eg., temple of Venkatachalapati of Ernakulam, Narasimha temple at Turavur, and Narsimha temple at Anantanarayana Pusam, Alleppey. It is the Mukhya nivedya FT mrga (m. tat) A quadruped in general, any game animal in general, specifically a deer, antelope; this animal’s body is spotted with white dots as if some one has painted it. So in konk. they use an alternate name, Citra myrga shortened as cittala, Citala is used as a surname in Maharastra. (ii) Fifth lunar mansion is Mrgasiras, (iii) N. of a lunar month, Margasirsa, or Margali corresponding to Dhanurmasa (Nov-Dec), (v) Mrgadrsa, N. of capricorn, goat, a sign of the zodiac. (vi) Mrganga = Moon. (vii) Mrgajinam deer-skin worn by ascetics and brahmacarins. ( viii) Mrgéndra = lion; leo sign of the zodiac. (ix) Mrgamadam, musk. Ye mrtyu (m. tat) (i) Death. Decease. (ii) Yama or Yama dharma. God of death is called so because, he is the controller or leveller of every one and everything; and in his deeds he is justful, and equanimous, never committing injustice. Yamadharma was the gaoler of the Aryans. If a man was cursed to die, yama used to imprison him for a long period say 15 years and more. (iis) It is an epithet of Maya, Kali and Cupid. 292 AE mi wed: martyah (m. tat) Marte-bhava yat = Martyak mortal, man, (ii) World of mortals, the Earth. Te tar bhuktva swargalokam visalam ksine punyé martyalokam visanti D (Bhag. gi - 9.21) Yet mrdula (a. tat) Soft, tender, delicate, mild, gentle % (Mé) A particle which in balabhasa means dead. 7, mé jalo. He died. Some people reiterate the particle, M mé, Dead. Billi mémé jalli. The cat became dead. But Memm in the balabhasa means fish. trentfes mekali (v. tr. st) To loosen, to untie (skt Vi+glai + Vigalati = loosens) Vigalita bandha manojna kesapasa, with the beautiful tresses of which the knot has been undone. (a description of Yasoda running in panic. Sukumara kavi. Krsna Vilas Kavyam ). Atami megélé mannace sankasta mekkalle, Now my mental anguish has become less. af metti (f. d) Silver rings two of which are slipped on the 2nd or 3rd toe of the bride, by her brother. Thereafter when she walks in the house, the two rings hitting the floor will make a pleasant metallic noise. (can: Mettu). The custom of wearing mettu is very important even in tam. marriages. It has now crept into GSB. Vivahas too). Ref. Merri earlier, after Mendi. Ret mettarh (n.pl. D) Foot steps. Staircase, steps of a bathing ghat. can: Metla or Mettiga, step or stair case or a ladder. WAC mékhala (f. tat) = (i) Waist. Anything that surrounds or girdles the waist (ii) A sword belt. WT mégha (n. tat) Cloud [Méhatiti, Varsatiti méghah] (ii) N. of one of the six ragas. Mégha patham, atmosphere, path of clouds. Méghari = Indra, or the wind. Meghanandi = peacock or the cataka bird Méghanadu, Thunder, N. of Ravana’s first son, Indrajit. Méghantam, autumn. Megha jyoti, Lightning: Megha dutam = a celebrated poem of Kalidasa. af mendi (f. st) Young girl. (skt. Manavika, damsel __ (Hest) Mendo (m. st) A lad. (skt. Manavika, a little man). These words are used generally in a contemptious sense namely having dandiness, and libertinism. Hur ména (n. wax, grease, oils. Hata menkata jalle, Hands became greasy or waxy. (Mhr ména = gum, resin, Ména % is strangely formed from an unexpected source, namely Madana (cupid, bee) > Ména (P.G.N. and Kittel) Tt méti (f. d) A type of leaf which is macerated and softly plastered on fingers. (Art of painting fingers) This méti is not related to fenugreek seeds used in making side dishes in kitchen. It is taken from can: Mettu, softly coat, — or plaster, to softly daub on fingers. The paste (plaster) — is made of leaves of a plant called Méndi in skt, Mayilanji in Malayalam, Marudani in tam, and Mendi in mhr. and Hindi. (Lawsonia alba). (Henna plant). ier ménti, Fenugreek used in cooking. On grinding with water, it gives a slimy paste resembling that of albumen. At a certain stage of vedic culture, Rsi§ like Vasista enjoined that during yagnas meat should be precluded and Navadhanyas or other grains were to be used. Fenugreek’s slimy nature e it a “médhya’” (fit to be oblated), as a substitute [ ; or marrow. Fenugreck seed ( Trigonella Foenum méyno (m. st) Husband of the younger sister, or ser brother of the own wife. (skt. Maithuna, related igh marriage, coitus, or sex union. '(f. st) Sister of the wife. (skt. Maithunika) Ar méj or méji (v. tr. st) To count, to survey, to Mejté or Mejita pr. tense. konk. skt. Ma to measure. Pr.t.). usage: ‘i) Mayadasu raticer bhigarbha-grhantu beistn duddu ty) . Mayadas was counting his wealth every night sitting n his underground cellar. hi Tuverh gajjani mejjili re? | say did you survey the paddy field? (iii) Tine bammunak samac mejan dhavarla , she has correctly assessed her husband. Baca ménaka (ff. tat) N. of one of the best-looking apsaras of Indra. She played an important role in the life of Viswamitra; she seduced him into sex-life and made him give up his penance. The child born was Sakuntala, who was brought up by sage Kanwa. The ancient name of India, namely Bharat -yarsa is considered by many as a historic remembrance of the rule of Bharata, the grandson of Menaka. Abhijnana | Sakuntalam is a dance drama by Kalidasa. ‘Kalidasa in his Kumara Sambhava mahakavyam presents Menaka as the housewife of Himavan, the chieftain, and father of Parvati, Between the two incidents of Viswamitra and Himavan, Kumara Sambhava seems to be the earlier. Nonetheless, it is doubted whether the two Menakas were one and the same. Menaka seems to be an institution of aliased name like Narada and Vasistha, and so the probability is that the two Menakas were different individuals. Menaka’s importance in Parvati parinaya has been brought out by Kalidasa Sailah sampirna kamopi mena mukhamudaiksata prayéna grhani nétrah kanyarthésu kutumbinah (Ku. sam. 6" canto 85" sl.) Mena, though an apsaras was - Not to be considered as one among the courtesans employed by Indra to digress the sages from their penance. Kalidasa has said “‘Mendm munindmapi mananéyam Hest méisi (Melei) (v. tr. st) To mix. Dada ani udak simaci melsin (melunu) ghetati, Milk and water mix very well with each other. To blend, to mingle Te/ ani udak ghantilyari sari melsinanti ( milénanti ). Oil and water subjected to churning refuse to blend. Misraka, Blendable. Misrita Bharsillem, Melsillem, méléyillern = admixed. Hors or Hart ménaim or MClaim (n. st/d) Curds. (skt. Manthaniyam is a probable skt. equivalent, Another probable source word is of indigenous construction. Ména = wax + akar = consistency. Ménakar — Ménaim. (of the consistency of wax) Near Maharastra and in Goa, a number of people call it ghanayar, meaning Dense) Wea médias (n. tat) (i) Material of construction of the Earth. (ii) Fat, Marrow. (iii) One of the 7 dhatus of the body and is supposed to be (erroneously) in the abdomen. (iv) Excessive corpulence. Médaskrtam = made of flesh. [app. 121 Madhu - Kaitabha] 4S méru (m. tat) It is a fabulous mountain around which all planets including the Sun are said to circumambulate. It forms the central axis of the universe described in ancient days in terms of dvipas. (islands). It had unlimited wealth of gold and gems (in the imagination of the Indo aryans). Following that belief, the central bead in any garland of beads or jewels is called Méru. It was considered to be of a latter date than the Himalayas and the Vindhyas. As a matter of fact, no one knows where this Meru mountain is. Once during the Vedic days, Vindhya mountain competed with Méru, to claim the first in height. The result was that the commuters from the north to Dakkin patha had to traverse a circuitous route. Agastya was one of them. He dealt a severe punishment that laid the Vinthya mountain prostrate at his feet. So Meru continues to be the highest peak even today in poets’ mind [app. 2 Agastyal]. fet maestri (m. d) mal. can. Maestri = Head workman. Portuguese maestro = an experienced skilled workman. (Eng = a master of the technique) to5( fe) méla (—li) (v. tr. st) To join, to meet, (ii) to acquire, (iii) to assemble. (skt. Mila, to assemble. us: (i) Tum taka vaciin méla, you go and meet him. (ii) sangillo samanu mello ve angadintu? could you get the required material in the shop? (iii) Sunand ani Sulabh melnu véléri udyanantu gelyanti Sunanda in the company of ( together with ) Sulabh has gone to the park on sea shore. (iv) Kali to maka vateri mello, Yesterday I met him on the road. (v) Tika collejantu admission mellerh. She got admission in the college. (vi) Phalya véléri méluya, Let us meet tomorrow in the Marina. Hos mélam (n. d/st) An assembly of certain musical instruments, all performing together according to certain rules of the land. There is no band master but each performer knows his part well. Members of the public often join the performers by keeping the beat with the hands. Melam (mal. word from skt. VMila, to assemble) is performed in temple during festival days. The usual instruments taking part are cenda, maddalam, udukka cenda, (all percussion), shenai type blowing pipes, (kombu) horns blown at specific intervals, big cymbals and a jaggant adding to the pageantry of variegated noises. There will also be an array of decorated elephants carrying a deity with silk umbrellas above, two horse tail tufts regularly waved as a fan, and finally a pair of peacock tail fans. Each mélam takes three to four hours. can: Méla = Mirth, sport or fun, where people assemble. [mal. can. Mélam = (konk.) Mélam; and skt. Milanam] He méha (n. st) Passing urine (skt. Miha (ii) Any urinary disease including venereal. (iii) Méha = Mésa = a ram, a goat. Hntet maingdto (m. d) A type of mango pickle - Salted mango. Unripe mangoes of a lower quality are used for the preparation. The two bulky and pulpy slices from the side are removed, such that the inner ‘stone’ is completely exposed on those sides. The front and back of the stone are covered by two thin slices. Many such stones are pickled by burying them in crystals of salt. In mal. it is called Manga-kottu and in Konkani, Maingotto (current only in Kerala). Hararefer maitravaruni Hararefer maitravaruni (m. tat) An epithet of Agastya. Agastya was probably the most powerful sage of his time. He was born of the Apsaras Urvasi, who concealed the new born in an earthern pot (kumbha) and she returned to Indra. As the child was discovered in a kumbha, his earliest name was Kumbha Sambhava. Just before the birth of the child, Urvasi was living with two Rsis, Mitra and Varuna, with the result that neither the mother Urvasi, nor the two sages could say who exactly was Agasta’s father. He is claimed as son by both the Rsis and he is called Maytra Varuni. He got the title Agastya (Mountain - humiliater) after he made the Vindhyas touch his feet. Agastya’s feats have been narrated in the [app. 2 Agastya]. At maitri (f. tat) (i) Belonging to a friend. Friendly. Amicable (Mitrasya bhava Maitri) Maitra = high class brahmin. (ii) Among the sins, Mitra droha (harming the friend) is one of the most serious, but Hindu Swarga was ruled by one Indra who did not hesitate to commit it. Being unable to defeat Vrtra, he pretended to be a friend of him, and one day, while bathing in the sea he killed the friend most heinously, for which he earned a title, Vrtrahana ( vrtrari) (iii) Lunar mansion (17") Anusam ( anuradha) ( Maitrakam ) (Anizham in mal. ) ater maithuna (ref. to Mevno earlier below Ménti). Rett maidan (n. d) Vast open level ground (mhr: mal: tam: telu: and can:). el Maiddr (n. indi) Backyard. Maidarantu = in the backyard, Maidarcyan or Maidaryan = by the hind gate. (skt. Maya dwar = concealed gate. There is another opinion that Maider is a word borrowed from the Dutch Moeder = Private, Secretive door. Opp - Phidar, Front court yard, (skt. Pradarsaniya, fit to be exhibited, Frontage, a show-piece. aT maina (f. d) mal. tam. and can. have this word to mean a kind of jay bird. Kerala Konkani uses another word salari (origin probably, onomatopoeic the noise it ’ produces while taking off). Its beauty lies in a yellow streak on the beak and a brownish maroon colour. There is another variety which if properly trained, has the ability to repeat words like a parrot. Acridotherus tristis is the common myna: The talking myna is called grecuba religiosa. There are other varieties of myna’s too - such as jungle mynah, Brahminy mynah, Hill mynah etc. Grecuba religiosa is the talking variety. Rah mainaka (m. tat ) Supposed to be the son of Himavan in Menaka. The daughter of the same Himavan had a human form (Parvati) but surprisingly the son was mountainous. _ Those were days when mountains were endowed with wings. When they began flying, they left behind a trail of devastation. [There was nothing super human. They were days of glaciers]. When the complaint went to Indra, he started cutting their wings [Indra knew some technique to make clouds shower down. When rain fell, glaciers melted and stopped as if their wings were chopped.] Indra was systematically chopping the wings of flying mountains. But before he could reach Mainaka, the God of wind (Vayu) gave him a terrific push into the ocean. He fell in the mote dividing the island of Lanka from the mainland. The mainaka island was a greenland of lustre brimming with fruits. Hanuman was tempted to have a nice go at them, but he controlled himself because he should not detract himself before he completed his main purpose of meeting Sita. ——— WleHcare moktyaru (m. d) The power of attorn ; pleni potentiary (can: and mhr). Ref. earlier to al below Mukd6mbu. AVTST mogadarh (n. d) Bandman’s drums. It used be covered only one side with Ox skin, while the oth was left open. It may be of Tulu origin. a cupola (covere on the side with ox skin). can: gumata. Kunbyam cédé Bhogor devajantu mogadém vajitati = Kunbi boys beat the d in the temple of Bhagavati. ay moggu (m. d) Bud. (can. moggé, tam. Moggu| Moggu malli = jasmine at bud stage att moggern (n. st) Cucumber ( skt. mugdham, attractive simple and artless ). Unlike fruits of other creepers, a cucumbe: has a simple build, just a cylindrical body with canopy ends Hence the name Mugdham. AYE mohara (a. d or Parsi) Bunchy. Close-packed. In flowering plants such as Bougain villas. There are plants which yield individual flowers on each stem, there are others which give close packed bunches. The latter are called Moharas. can: Magaru = covered over by abundance. ant moggorem (n. st) Jasmine flowers. (skt. Mudgara =Jasmin) It is a creeper needing support. A suitable tree having less leaves of its own and affording a full exposure of Jasmin creeper to the sun [during the flowering seasor Mar-June] is chosen as a support. The supporting tree is called in konk. Moggoré ghovu = Husband of the Jasmine. Mogg6ri = Jasmin creeper. ata mocana (n. tat) Liberation (from Samsara or any other burden. In olden days deaths inflicted by God (avatars) were considered moksadas or mocan from Samsara. Bhaktas believed an individual must be lucky or privileged to be killed by God or His avatar. Thus it was believed that Kamsa and Putana got Moksha, but Kala yavana and Jarasandha did not, because in the Ist case Krsna killed Kamsa with his own hands, and Putana with his mouth where as in the latter two cases they were killed by Mucukunda and Bhima respectively. There are alternate words to replace Mécan, such as Sod vad karap (getting released) and Suntap (getting unyoked, | or snapping the tie. ater (Het) motto (mutto) (m. d) An egg (can: mal. - Mutta, tam. Muttai) [skt. andam, which yields compounds — like Brahmandam = universe or infinitely big egg, Marthandam, Dead egg, the Sun. \ Ti or Wet Moddu, Muddo (m. indi) A sticky mass, a shapeless lump as for eg. cowdung. Figuratively a stupid — fellow is designated a Muddo. | me moddem (indi. st) Centre, centrally (skt. Madhye = — in the centre). Tum maddem etta kitya? Why do you come in between? why do you interfere? Hi meggéli maddénci celli: This is my. middle girl. ie, the 2nd among 3 or 3rd among five children, so on and so forth. aX monné (n. d) A point. Suve monné, point of a needle. Khandya monné, point of a sword. Ago, pencillak monné kari, Hai girl, sharpen your pencil. (source. mal. Muna = a point. can: Mane = point). Tat monno (a/m. st) One with speech-defect. One who umb and speech-less. (skt. Maunam asyastiti mauni — «. monno. A silent ascetic (Mauni) or (Muni). hile monno is congenitally dumb. Muni is silent for self Maunam is a difficult discipline as it involves stilling tet mommo (reiterative, indi) Mother's breasts. sbably an item of bala bhasd, arising out of Mam mam 1). However it is applied to the breast of anyone. (child, an or woman). Gaice momme panné = Cow’s mammeries ‘re known as panne (skt. stanam or vaksojam is ‘rthographically unrelated to mommo. The nearest skt. word 4 mommo is marma = a vital organ (a sensitive ‘art of the body). ‘ araafe molsidi (f. d) A golden screw (made by goldsmith o fasten the ear rings in place. Sometimes molsidi is found yn bangles too. The word is got from a compound in canarese, Mole = a central peg or nail + Suttesu, to spiral round > MoJesoti. Molsiadi (konk.) = a screw. ; aty mdgu (m. st) Love, affection. Mogaci dhuva = Pet jaughter. Cello vaitu jallo,; amman dillélo mégu cadu jallo; 4nikai nesam divo. The boy has been spoilt. He has been petted by the mother a little too much; let her pour out more fond favours. ( skt. Moha, swooning, perplexity, delusion, confusion, ignorance, mistakes, affliction, deluding power (Maya) applied on enemies, addiction to sensual pleasures. Never once does the skt. word refer to the emotive feeling of fondness towards one’s children and brothers which the konk. word refers to. So konk. Mdgu is nearer to the skt. ‘Vatsalya than to Moha. In sl. 73 of chapter XVII of Gita, Arjuna says ‘“‘Nasto moha ‘smrtir labdhva............... " Sthitosmi gata sandeha. So moha irrespective of being love, affection or Vatsalya is a weakness that makes one unstable and the consequences are deleterious to mind and body and society. Increasing ‘number of old-age homes, and desertion of the aged parents are proofs of Mégu wasted on the young ones. | ate mota (f. d) A fat bundle of cloth or some sundries. - Madavalu dhuvani méta hadtaé. The washerman fetches the bundle of washed clothes. (Hindi) Moéta = Big, fat plump, coarse, corpulent. In olden days, when steel or leather trunks were not available, people used to collect all sundries and bundle them in a cloth and carry it on the back, shoulder or head 7ané tageli mota ubbarli (lit) He has lifted up his bundle. (Fig) He has got ready to depart. ate méda (n. st) Cloud (skt. ji mdta, jIvanam jalam mitam baddham anéna. Another derivation is from the skt. word Mudira, (konk. Médéla, cloudy-ish. Véla tondari méda dilém mu. Alas, the cloud has covered the sun, (and so a drizzle has occured) Tuje tondari mdéda ailem kitya. Why is your face clouded. Wte=Tivéya(i) = She also. To + ve + ya > Tovéya (i) = he also. (v) Addition of suffixes aca and kuca:- In southern konk: they add aca behind the past perfect participle of the verb to produce the sense of “‘as soon as’’, viz. To ailoléca ( aill6ca) bailé pasun nimgilem = “‘as soon as’’ he came, he asked about his wife. The same sense is brought out in Goan konk by the addition of kuca to the past tense form of the verb. viz. To ailo kuca bailé pasun nimgilem. As soon as he arrived, he enquired about the wife. meq yaksu (m. tat) A member of a class of people (tribals on the Himavan, Nepal, Bhutan region), considered demi gods in ancient times. They along with Raksasas were governed Wee yaksma by Vaisravana Kubera. They guarded their king’s gardens and his big treasur¢s. bs (ii) In some circles they are considered ghosts or spirits capable of tormenting the humans. A hysterical woman is sometimes said to be haunted by a yaksi. lit. yaksa or yaksi, means “honoured beings’. (iii) Yaksas probably lived on the borders of the Nagaland, so much so intermarriage was permitted between Yaksas & Nagas. Among the Saraswaths who still continue to worship the aboriginal nagas, the idols of nagas are found to be mixed with a few idols of yaksis who were supposed to be the spouses of the nagas. (iv) Yaksas and kinnaras (another tribal on the Himavan ) were noted for their musical and histrionic talents. Even today yaksagana is a popular entertainment of karnataka. (v) Yaksi is a sort of female friend attached in service to Durga, and frequently holding intercourse with mortals. Yaksi are invoked by those who practise sorcery. ; ae yaksma (m. tat) A pulmonary disease in general. Yaksmi, one who is consumptive. asaTy yajamanu (m. tat) One who sacrifices or performs the yaga, or conducts a yajna. One who foots the bill of the yajna. (ii) A householder is called yajamana because as a grahastha he performs several yajnas, big and small. Fem: yajamani, The housewife. yajamanpan, the status of, or the pose of a yajamdna, proprietor. aaa yajurveda (m. tat) A veda which is the collective body of mantras for the Adhwaryu priest, is culled out of the text of RgVeda with additional material for the rituals. Age yajus (m. tat) (i) A sacrificial prayer or formula. (ii) A technical term for certain mantras (taken from Rgveda) muttered with special intonation at a sacrifice and thus distinguished from the normal Rgs and samans. ay yajna (m. tat) A sacrifice. The difference between a yaga and a yajna is that the former is a sacrifice to the Gods while the latter is a resolve being executed to the accompaniment of some sacrifice to attain certain personal ends. Thus a Sarpa yagna (by Janaméjaya) was specifically meant to exterminate the race of the Nagas. Varaha yajna was secretively performed to produce a yajna Varaha, the boar avatar of Visnu for the specific purpose of destroying Hiranyaksa, the dam-builder extraordinary. Nara yajnas of Jara Sandha were aimed at getting unparallelled suzerainty over the universe. Dasaratha’s “‘isti” was a putra-kama yajna to nullify the barren-ness of his wives. [in fact they were not barren but Dasaratha was impotent]. Aswamedhas and Rajasuyas were sacrifices made to the Gods to proclaim one’s overlordship. comp: a) yajna kankana, A bracelet of thread worn about the wrist at the time of undertaking the performance. It is an ensignia, a constant reminder of exclusive engagement in the yajna, a whole-hearted resolve. The Kankana also distinguishes the yajamana, with a sole-hearted resove. b) —Kunda, A rectangular or square hole on the ground to develop the sacrificial fire and to deposit the oblations. c) —Pasu, The animal to be sacrificed. Figuratively, a victim who is condemned to death. d) —FPurusa, The soul of the sacrifice. (ii) Agni (iii) Visnu. 298 e) —Bhiimi, a place of sacrifice. Places where great yajn were conducted are visited (during Tirthatan) even tod; Thus Syamantha Pancaka was the place where Suvarna Garb Brahma conducted the yajna to produce sages like Bhrp It was the place where, in the presence of Agni, at a yajr conducted by Kasyapa Brahma, Parasu Rama was bestowe the title of DanaSura for gifting away the whole bhimi } Kasyapa. It was at the same place that the great Kuruksetr battle was fought. f) — Sala, Sacrificial shed. g) —Sena, one who had conducted a series of sacrifice: to procreate martial offsprings. viz.-Drupada, the king ¢ Pancalas. His daughter, Draupadi was therefore called Yagn; Séni. h) Yagnopavitam, One that has been brought out of a yagiia Jahnivem of the Konkanis, is the sacred thread which father ceremoniously invests on his son (6 years old) Gayatri Mantra, in the course of a yagna. The ceremony is called Upanayanam because the son is expected to folloy the foot-steps of the father. The thread is called Jahnivem in Konkani, because its presence over the body of a brahmin should give him the feeling of the holy Ganges flowing through the body, by keeping the body ever so pure. Sacred thread should be taken special care of from becoming polluted. At the time of answering natures’ calls, the thread must be lifted and hung from the right ear. Why? is a mystery to generality of people. In ancient days, modern type of night-so commodes were not available, and people used to ans the calls by sitting on haunches on bare grounds. These grounds were dirty and unhygenic. When one sits on haunches, the left side of the sacred thread will hang and roll on the di ground. Hence the need for lifting it by the right side and hanging from the right ear. i) — Vedi, An elevated place or altar for locating the yajna kunda. j) quate yupa yasti, An important pole or post to whic the yagnapasu is tied at the cite. The post is made of bamboo poles. afeasny yatibhangu (m. tat) The sin of masquerading in alapana mistakes committed during recitation of religious literature. ; ate yati (m. tat) An ascetic, one who has renounced the world. One who has controlled the passions. Ucq yatnu, (m. tat) From Vyata, to attempt, to strive, (neut) attempt, endeavour, effort, trial, perseverence, © diligence, assiduity. (konk. sp. yatana) : (ii) Pains, labour, difficulty, Sougandhika phil melcantu Bhimaka bhayankara yatana kadiika aslem. Bhima had to take : enormous pains to procure the Sugandhi flower ( for Draupadi). , Pariksa pass javuncantu Bhangaran kalléle yatana edé-tedé bi nhaim. Efforts put in by Bhangar to pass the exams were — not small. (edé-tedé = tit-bit). To rinantun sodavalolo, bailelya” yatnan tam. It is by the wife’s efforts, that he came out of his debts. In kera., the word is spelt as yecana, liable - to be mistaken for yacana = beggary. see yatan or yecana | under yajnaseni. =e ed WaT yatha (a skt. word which is not used as such in Konkani. On the other hand, the compounds in Konkani are very many. ; (i) Yatha Kamam, —istam, —aSayam, according to the © desire, as one likes, as conceived in mind. (respectively) ‘athisramam, as suited to the stage in religious life. tha garhastyam = grhastésramocitam . tha kami, independent, unrestrained ‘yathd kalam, at proper time, at suitable moment. ) Yatha kramam., as per schedule, Regularly, methodically. i) , as said already. |) yatha jatam, as is born senseless, stupid viii) Yathd praptam, as is procured, untouched or -meddled after procurement. um, Sambh. Sarga V, Sl. 47) (xii) yatharham, Yathdcitam, according to merit (xiii) yathaSakti, as per one’s capability; as best as one ti Sahagamanam, A few centuries ago, before the $s got a strong-hold on India, there existed a detestably inhuman custom under the label of orthodoxy and chastity, which was at first called saha gamanam, but later became by the name of Sati. woman is very clever. She does not want to burn and at the same time, does not wish to carn the of having broken a custom. So she performs yatha saha gamanam; she walks with the dead body to as the burning pyre as she can endure the heat, and then ly throws a bamboo post into the fire and returns, with satisfaction. (xiv) Yatha srutam, as reported; (xy) yathdsilam, as per one’s temper, (xvi) yatha Vrdham, according to seniority or age. yadu (m. tat) N. of the eldest son of Yayati in Sukra Putri ayani. He was a brother of Puru and an ancestor _ of Krsna, being a founder of the yadava race. ( Yadukulam ). Yadu had a curse from his father, that neither he nor any of his descendants was eligible to become a king. {ii) The name of a country which lay west of Yamuna, Yadugiri, Melkote hill north of Mysore. Melkote temple has . been made famous by Ramanujacarya who rang the temple bell, and when the commoners including the untouchables - gathered around, proclaimed from the top of the tower, the sacred Astaksari, Om Namo Narayanaya, much against the : behest of his guru, Tirukkaci Nambi yadrecha (f. tat) (i) Chance, accident, (ii) Independence of action. Instrumental. yadrcchaya, accidentally. (ind) (a) gavum sodin gello mhilléle Madhavak kali yadrcchaya deklo. Yesterday | accidentally happened to mect Madhava who was reported to have left this village. Gangele yadrccha sambhasanatiinu samjalem, tika upéksa karin gelléle ghovan dhakti vardika kelli manu. From the accidental talk of Gangi it was known that the husband who deserted her has married a second time. Gm yintra (pron: Yantar) (n. tat) (i) (lit) that which _ restrains or fastens. (ii) a machine in general. An instrument or a contrivance. (iii) an amulet, a tiny casket in which a mystical mantra or an astronomical chart is enclosed. The _ idea is that the mantrik has imprisoned the different planets in favourable positions so as to be benevolent always. _ Cerdak tipu cadu jallo dekiin mantravadi bhattakeran eka > yantar mantarsun bandeilerh. On seeing the child’s fever gone up, I had the mantric Bhat energize a talisman and tied it (on the child). There was a time when village people beleived that mantras and tantras were more powerful than medicines in cures. Yantra Sastra = Mechanics. Yantra kar = mechanic. @aquT yantrana (f. tat) Restraint, control, rule. (ii) Fastening, Binding. (iii) Compulsion, trouble and torture @W Yama (m. tat) (i) (lit) Twin-born (ii) One who controls (every thing). One that levels every thing is Death. It is a mysterious phenomenon of life, unavoidable and unpredictable by the grace of God. In fact life and death are the obverse and the reverse of the same coin, namely creation, and the two always go together. He who “‘deceives”’ the force of death, survives. Hence survival in Konkani is known as Vancap, deceiving (death) Death has been personified in Hindu mythology as God Yama, or Yamadharma Raja. Man makes his God in his own form, and after his own mental development. [app. 122 yama] avs yamaganda (n. tat) An inauspicious time to start any endeavour or a journey. It is somewhat similar to Rahu kalam, Yama gandam. Hours of yamagandam Thurs 06.00 — 07.30 Wed 07.30 — 09.00 Tuesday 09.00 — 10.30 Mon. 10.30 — 12.00 Sun 12.00 — 01.30 Sat 01.30 — 03.00 Fri 03.00 — 04.30 aqat yamuna (f. tat) N. of the sister of Yama. (ii) N. of Durga, (iii) N. of the celebrated river starting from the Himalayas flows through U.P. by the side of the ancient city of Mathura and falls into the ganges at Allahabad. It is one of the 3 most important rivers, Ganges, Yamuna and Saraswati, the three meeting at a place named Triveni Sangham. Most of the childhood sports of Krsna were performed on the banks of yamuna, & so it is mentioned as holy in Bhagavatam. auch yamakam (n. tat) (i) Twin birth. (ii) Repetition of some phonemes or syllables in the same stanza of poetry mainly for the purpose of rhyme. eg. Bhartur Bahumata bhava Sakuntalé. (Kalidasa in Sakuntalam ). aufrent (aafrar) yavanika (f. tat) A curtain, a screen, a veil introduced into India by yavanas ( greeks). aarte yayati (m. tat) A celebrated king of the lunar dynasty [app. 123 yayati]. ag yallamma (f. tat) A village deity. Dravidians of South-India usually believe that Rénuka devi, the mother of Parasu Rama turned up after her murder by the youngest son, into one of the forms of Divine Mother, Kali, or Mariamma (T.N.). Yallamma (A.P.), Bhagavati ( Malabar ). @a@ yava (m. tat) (i) Barley corn, (ii) in palmistry a figure resembling barley corn seen among the lines of the palm supposed to be an indication of abundance of wealth and fortune. (iii) The weight equivalent to a barley corn. (iv) A length equivalent to a sixth part of an inch. aaa yavana (m. tat) (i) lonean, Greek, any foreigner in general, a barbarean, a mlécha, a moslem. (ii) wheat. (iii) Yavanari is an appellation of Krsna because he defeated aya yasas and destroyed the greek army which invaded Dwaraka under a cruel leader Kala yavana. Yavanika, Curtain, screen or veil. Greeks were the first to introduce stage plays or dramas, in which curtains were used to create back-ground effects. Those curtains were called Yavanikas. Later the meaning got expanded to embrace any sort of curtain including a veil. Yavani, the female of a yavana. They were so impressively fair that there was a saying ‘‘ Yavani navanita komalangi”’ agTq yasas (n. tat) Honour, respect, fame, reputation, glory, renown. Yasaswi (adj) honoured, reputed, famous. Kim va Ké§ava, bhasnéna bahuna? Punyai yaso labhyate!! Context: Laksmi feels peeved because people do not call her Visvodhara, despite her lifting Krsna by her chest, whereas they call Him Govardhanodhara for having lifted a small hill some where on the earth and she ends by the consoling words ‘‘Why talk much;? Fame is verily the fruits of good deeds of erst. Sri K.K. Amr: chapt 2. sl. 103. ayer yasoda (f. tat) N. of the wife of Nandagopa, and the foster mother of Krsna. Yasodaya labdha yasOnavambudhéh! Nisamaye nilanisakaram kada (Sri k. Karnamrta sl. 95 To behold the Blue Moon when shall I be ordained Of Yasoda’s ocean of glory newly obtained. ayer yasodhana (m. tat) (lit) One whose wealth is his reputation; Renowned. ) Yasédhara (f. tat) (lit). One who adorns herself with renown (ii) N.of the mother of Buddha deva, and wife of sudhodana aaante yasvadi (f. st) Defamation; Talking ill behind one’s back. (skt. A-yaSas vardhi = Derogatory remarks). 77 miuje yasvadi ulleita = She makes derogatory remarks about me. In Karnataka they say “‘Mijem dura ulleita’’ (lit) Talks ill about me. To mispell as Dira Ulleita is probable. ay yaga (m. tat). A sacrifice, oblation into fire. A synonym of Homa, Yajna or Havana. alah yacaka (m. tat) Beggar, mendicant, suitor for a girl. yacana, the act of yacaka, petition, supplication, entreaty, request, solicitude. In konk. a word Vinanti is used to denote a request or supplication. Yacaka Vrtti, Begging profession or behaviour. (it is distinct from yacana). Its mean-ness and exaltation depends upon the purpose for which beggary is practised. A healthy but lazy man’s beggary is a mean profession. On the other hand beggary done by a mendicant or a Brahmacari or a Vanaprasthi or a deserted parent goes by the term Unci Vrtti, exalted profession. A man doing this is regulated by some rules, (i) He cannot accept anything more than he wants for the day, (ii) Money should not be accepted, or atleast money can be accepted as the last resort only in the absence of ready food. He should prefer cooked food, so that he can avoid the difficulty of cooking, and running a kitchen with utensils. aIWaAcsy yajnavalkyu: N. of a celebrated sage of the vedic times. Before him, there was only the Krsna Yajurveda, under the custody of Veda Vyasa and his disciples. But Yagnavalkya made Sveta yajurveda; which holds important upanisads like Brahadaranyakopanisad and Isavasyopanisad. Yagna Valkya was in the court of Siradhvaja Janaka, where he strutted like a colossus among hundreds of learned Pandits. [app. 124 Yajnavalkya]. agar YajhaSeni (f. tat) A patronymic epithet Draupadi; it means, the daughter of yajna séna. King Drup; of Pancalas performed a series of yajnas mainly for the purpe of producing valorous and martial offsprings. He was theref called Yajna Séna. aid yatan (f. tat) (i) Return, Requital, Recompense (ii) Revenge, Vengeance ’ (iii) Torment, Anguish, Torture of the hell. Though ¢ sanskrit word has multi categories of meanings, konk. dial has only the iii category indicated above. Konkanised versic in the dialect is yacana ( yecina) torment or anguish in mi (i) Cerdum mellem manu yecdna mannantu. Mind is with anguish because the child passed away. (ii) To hz manu tum kitya yecana kadta, If he has failed, why do ye worry (iii) Brahmacarik vhardik kellina mhdlléli yaca éthastak kellelé vhardikéntinu modcan kassi mhélap mhat the house holder is all tense without seeing an outlet wedlock. A word which is a synonym of yatana is the skt. word ey deep sorrow, mental worry, anguish. Tatsama finds use i the dialect in Kerala spelt as adi. Cerduvank kassi Sikovunc mhallela adintu assa ti baila.. That lady is in deep worrie: as to how to manage children’s education. Bammanalem ka gellem mhallele adintu ti baile sukkun ailya. The wife ha grown lean under the anguish of the husband losing his job What is used in the Goan konk. is neither yatana nor Adi, but yad. The origin of this yad is unknown. ataT yatra (f. tat) Journey, expedition, voyage, yatra was an important journey in ancient times but today honeymoon yatra to Kashmir and Ooty claim greatel importance. Not only tirthatanas have become secondary. tirthas have been forgotten too. Holy places, ancient temples, sacred lakes and rivers have all suffered the same fate. | Yatra Sangap has a special meaning of “taking leave of” to go away. . yatriku = a traveller. Tea yadav (m. tat) Belonging to the clan of yadu (the first son of king Yayati). Yadu and his tribe carried a curse imposed by Yayati that they were never eligible for a crown. Yadu had actually been expelled by his father from Sindhudesa, for refusing to oblige the father with his testicles. | Krsna belonged to the Vrsni race of yadavas and He did not see eye to eye with yadus tribe and danavas (Danu’s tribe). Vrsnis became strong and overthrew Kamsa in Mathura. They re-instated the old man UgraSena and thus assumed the statis of King-makers. i In puranic days, they spoke a language called abhiri which abounded in Ukadras. [Ukara bahula bhasa abhirirityabhi dhiyate], which is the case with Konkani too. (ii) Besides the mythical Yadavas, there was a clan of Kings who ruled in Devagiri or Yadavgiri (Maharastra) during the 12" and the 13" centuries. They were known as Yadavas. att Yana (n. tat) (i) Going, moving, walking, riding, a voyage, marching. (ii) A conveyance, vehicle, carriage, chariot, palanquin. vayu yanam = aeroplane, ja/ayanam, by a boat, or a ship. avy yamu (m. tat) (i) A fourth part of a night, a period of 3 hours at night. (ii) A night is made of four yamas, hence called a yamini or yamika A sister or a daughter-in-law is also called a yamini. noble woman in general. ‘Gat yukta pp. of Vyuja (tat) (i) united, yoked i) adapted, fitted, (iii) fit, proper, suitable, yuktam (ind), tingly, properly. Tatsama finds use in the dialect. eg. Tém na ukta jallélem. That work is most fitted. Taka yukta allél baile. His wife is adapted well to him. There s another word which the dialect uses more often and that iter, readily useful, spontaneously useful, eg. Hammi hatrantu vacyanik, ghaSsillim aidhina aitim javun mellim. Vhen we went to the chatram, there were cleaned vessels adily usable. dite is derived from skt. a4yuktam. yukti (f. tat) Tactics, skill, strategy, expedient means , a plan, a plot, a contrivance, a device. a (m. tat) (i) A yoke. (ii) a pair, a couple. ji) A yuga is an age or con. (Truti yugayati = a trifle appears con). (ili) Three yugas, krté, Tréta and dvapara, have gone by. We are in the iron age or kali yuga. Each yuga holds a huge collection of years. Thus krta = 1,728,000 years, Tretd = 1,296,000, Dwapara 864,000 and Kali = 432, 000 “ars. The four together make 4,320,000 years. Which is a Mahayuga. The regularly lessening duration of each y yuga is significant of the regular lessening of health and morality of people living in those yugas. or (317) yugal or javvala (n. tat) (skt. yamale or jamala or Twins, a pair, a couple Wee yuddha (n. tat) (p.p. of Vyudha = to fight) war, ‘i atte is used mostly in literature. The dialect commonly uses a Konkanised word jhija = a fight, also used as a verb eg. To maranda lagi jhujta. He is fighting against death (He is refusing to die ). AetfBx yudhisthira (m. tat) (lit) Firm in fight. N.of the - first Pandava who had an alias Dharmaputra. (He was not a good fighter. Hence a misnomer prompted by the ambition of the mother). He was more known for his pacific wisdom and candid nature and the last but not the least, his addiction for gambling, which once deprived him of everything including wife. He Seemed to have uttered a halflie only once, in his whole life, but that was enough to reveal that he too had a desire to become the ruler of Hastinapura. He often carried his patience beyond limit so as to be suspected of unmanly impotency, his usual technique being sit down and weep like a child when his wife, noble Pancali was disrobed or tortured by Kicaka. But despite all that is said above, Yudhisthira was like an innocent boy intensely loved and respected by his wife, Draupadi, and treated as the pupil of the eye by his brothers. Readers at this distance of time, cannot explain the antithetic phenomenon. Probably the credit is Kunti’s. In fact the unity among the Pandavas was so firm that Pramathanath Mallik a research worker in M. Bharata remarked that pandavas ‘were not 5 men; but a single man with 5 traits. gaa (qa) yuvaku (yuvati) (m/f. tat) Youthful boy and Youthful girl. Boy or girl who has attained puberty. (ii) Strong, healthy, excellent-looking. In south Karnatak, they Say tarndto and tarnati = youthful. Wait eklo (adj. pronoun—) Solitary individual (f. ekli). Solitude is a cruel state into which the aged are thrown by their relatives. He or she who turns it into an educative and engaging state, derives nuggets which no one else can give. One who usefully passes through solitude is like the purified gold that has passed through fire. There is a famous song of Rabindranath, which opens with a call ‘‘Eklo Calo, Eklo Calo” = go it alone, go it alone” (Rely on your own legs, have self confidence ). konk. word Eklo is formed from the skt. yékta (solitude) yékté —» yékto (one who lives in solitude) — yeklo. us: Celli ekli bhavanta = The girl is moving about alone. Cellyak bhayya na To rati mdsnantilyan eklo camkin ailo = The boy has no fear. He came walking alone at night through the burial (cremation) ground. rat yettar (adv. of place. d/st) At a height, above (can: Ettara = tallness). (skt. Uttara = adj. with several meanings among which are, higher and upper. us: Sikvanéntu Radha Ramapasi yettar pavii. \n studies Radha got a higher class than Rama. Yettar jati, higher caste. aete yedddlu (ind. st) So long a time, so much delay. (skt. iyat = so much, so large, to this extent Vélu = time. Iyatvéla = Yeddolu (konk.) us: Tujo yajamanu Tuka soddun ailolo. Yeddolu paryan tuka Rakin beslolo. Your master had been here in quest of you. He had been waiting all this time. [were from Kiyad Véla = How long; aete from Tadiyad vela = that much long time] aa (aaa) vyapar, Business, sales. Yepar is prevalent in Goa, esp the christian konk. In their dialect, the first consonant is often a casuality thus wiki = sell, they say /k/. This process of dropping a letter is called Elision. Vyapari yeppari, merchant. aaa yevkar (abstr. n. from the konk. Vyo = come) Welcome. But the tatsama word Swagat in more popular. Yevkar dillo = Svagat Sanglerh, or Swagat kellern ay Yésu, or jeso, or jesus. [app. 11 Yeso]. aty yogu (m. tat) (i) A type of penance. It has been defined as “* Yogascitta Vrtti Nirodha, a control of the mental waves. In Gita it has been stated the control of the Mind is as difficult as that of air. Vaydriva Sudus karam. There are four different yogas. Jnana yoga, Bhakti—, Karma— and Raja—. The aspirants of jnana yoga incessantly think that every created being is unreal, and therefore be shunned. The Supreme Brahmam is the only reality that never perishes and hence be the goal of achievement. In their state there is no duality. So far so good. But they proceed beyond and say the infinitesimal soul in an individual is identical with the infinite supreme. It is equivalent to say a small pebble is the same as a mountain. How absurd it may look if one says a cipher is the same as the unit One. In the Bhakti yoga, one develops a mystic relationship with the Supreme. The soul is never the same as Supreme. It can attain states like Samipyam, Saripyam and Sayujyam; Yet it retains its individuality which enables it to enjoy the presence of the Supreme. There is no enjoyment in singleness or the solitude of the “‘Same-ness”. Hence Duality ( dwaitam ) is an essential feature of the Bhakti yoga. A bee cannot enjoy honey if it becomes one with the latter by dissolution! atte yoni In the Karma yoga, the aspirant does his duties with the firm faith that he is but the instrument of God. He does not aspire for the fruits of his action. Lord alone is the giver of fruits. The whole Karma yoga has been epitomised into a single pill of a sloka in Gita, opening with a “Karmanyéva adhikaraste ma phalésu kadacana’’. chap. 2. sl 47 In the Raja yoga, the aim is to have a Healthy Mind in a Healthy Body. Mind is cleansed and made healthy by expelling the 6 enemies (Sad Vairis) namely Kama, Krodha, Lobha, Moha, Mada and Matsarya. Desire, temper, stinginess hankering, intoxication and competition respectively. It is possible by diligent control over the mind. But mind is like a glue, which cannot remain unattached. So by incessant prayers, make it attached to the Lord. The other half of this yoga is to make the body strong and supple by subjecting it to sit in a series of prescribed poses (Asanas). It also ’ consists of Pranayama or exercises of the lungs. Krsna who was well-versed in all yogas was known as Yogeswara. His expertise in Yoga was once demonstrated by an obstetric operation which he conducted with His Cakra, to save the foetus in the womb of Uttara. Uttara was the wife of Abhimanyu and the daughter in law of Arjuna. Aswathama, the son of Dhrona, had sent out a Brahmastra (a type of poison gas or vilratory appliance) which made pregnant women abort the embryo. Krsna saved the child with a minor operation. (later day Pariksit). Krsna was also the author of other types of hallucination by dint of his expertise in yoga, viz vision of Virat Rupa, Recovery of cows from Brahma who had secreted them (Hence called Go-vinda ) comp: (i) Yoga Samadhi. The latter half of this phrase means /ntimate union with the object of concentration. Sésa talpa sayi Mahavisnu is said to be in yoga nidra or yoga Samadhi. He is in deep concentration and intimate union with His own Prowess (known as Vibhuti or Prakrti or Prapanca). Unfortunately in certain Dravid languages such as Tamil and Malayalam, Samadhi means Tomb or death. But the correct meaning should be communion. Sometimes a yogi enters into self contemplation during which biological functions like breathing and heart beat can slow down to almost nil. One cannot say he is dead; it is like the polar bear or a toad 302 > THe rak undergoing hibernation during the unfavourable season. Dea has now been defined as the stoppage of brain functions. (ii) Yoga Vasistham, N. of a work which deals with the w, of attaining final beatitude by means of yoga. i. (iii) Yoga Sutra, Aphorisms on yoga. Short pithy statemen on yoga. (iv) Yoga bhrastu One who deviated from the disciplin or rules of yoga. ; (v) Yoga maya (a) Practice of yoga is believed to endoy certain magical powers, otherwise called eight aiswaryas, ast siddhis ( anima, laghima, prapti, prakamyam, mahima, isitvam vasitvam, kamavasayita). The following anecdote (from th sayings of Sri Ram Krsna Paramahamsa ) is worth remembering A disciple went running to his guru and with bubbling voic of great joy revealed that he had acquired the magical poy of walking over water (Laghima). The guru decried “‘It is not worth a dime. Twelve years of penance wasted over crossing a ferry. I will cross the same ferry paying five cents” (b) N. of Mother Infinite, who is one with Maha Visnu, ie. made of the same stuff, but She is dependent on Him for performing all Her actions. (c) Sheis called Krsna Sahodari because she was born in the womb of Yasoda at the sam time when Krsna was in Devaki$ womb. Vasudeve effecte an exchange between the two. A transplantation of embryos. (vi) Yoga Ksému, Aquisition and retention of plenty. State of one who is rolling in milk and honey. It has been defined as ‘‘Alabhya labhé yoga syat (yoga is attainment of the un-attainable) Ksémo labhdasya palanam Protection and retention of the attained object is said to be Ksema. (vii) Yoganga path of yoga has eight ‘angas’ (a) yama, (b) Niyama, (c) Asana (d) Pranayama, (e) Pratyahara, (f) Dharana, (g) Dhyana, (h) Samadhi. ) (viii) Yogyu, Fit, Appropriate, Deserving (adj). (ix) Yogi, (joggi) A mendicant who may or may not be proficient in yoga in its strict sence. (x) Yogyaté Deservedness, Yogyatayi (in Goa), Fitness. aire yoni (f. tat) (i) Female genital organ, Vulva. (ii) Source of anything. Dukha yoni = Source of sorrow. atat yovana (skt. youvanam) Youth or Youthfulness. Besides the tatsama, konk. uses Tarnato = youthful, - Tarnatpan = youthfulness. y v ra (i) 27th consonant, a liquid semi vowel — phonetization palatal as in Rama, or cerebral as in khara or kharpap (scratching) or dental as in Orrawa ( dttawa) (ii) When suffixed to nouns or pronouns, it yields the locative case, such as ghara rin, vaté ri. (In fact, the particle ri is a residue from the pratyaya vairi added to the noun. Gharace + vairi — (Gharavairi) > Gharari ( similarly vatéri, hatari, kalari) (iii) In prosody, a syllabic foot (gana) consisting of a short syllable between two long ones, == (named amphimacer) (iv) Ra is interchangeable with Ja, During Vedic days aryans and Iranians had close contacts and the Iranian language used mostly Ra. First few books of Rg Veda have used Ra whereever necessary. Later by contacts with the mongoloid and the ganatharva races, /a was preferred to ra. eg. rakkuda became lakkuda, Roma became Joma (as in Lémapada). This interchange is extant even today. Thus the word parmalu (fragrance) is pronounced as palmalu. : Tete rak raki (adj. onomato.) Incesantly and severe. — Rak Raki vota (adj) incessant sun, severe sun. Vota rak raki padta (adv). The sun strikes hard. Vhuna varem rak raki marta (adv ) Hot wind is striking incessantly. An alternative word is again onomatopoeic, carcari = skin-scorching. vota carcari marta. The sun strikes scorchingly (skin scorching is imagined to make carcar sounds). Pavsu rakrakv padlo = ined incessantly. Rak Rak sound is heard when a thick 4 is continuously poured out. Curcur or carcar is a typical of scorching. eg. Dosai or omelet. This only showed the language fathers had been careful in choosing most ate syllables even in the matter of onomatopoeics. | Yah rakkam (ind. Arabic) Paying cash, ready money. can: an item or article of an account. An amount of money). ment of money immediately. The word is also spelt as 1 rakkéda rupya ghetle = 1 got cash rupees immediately. "YRS rakkida (also spelt Lakkida) (n. d) Fire wood, faggots, wooden staff. (can: Lakadi = wood. Lakuta = a wooden staff). Yaa rikta The tatsama word is Konkanised as * (Rahgata ) (mn, tat) blood. (As adj) (i) Coloured, dyed, painted (ii) -enamoured, attached, affected by love. - Rakta bimba], Flow of blood with a roar. (skt. Bahulyam ) _ abundance, plenty, copious. _ Rakta sravam, Haemorrhage. Discharge usually through _ genitals. _ Rakta sossap (khavap ), — torture _ relations. Cinema people vividly portray it viz. Norsemen attack the English isles and lay them waste. Arson, butchery, and raping continued for days. The chieftain cohabited with a woman as he did with countless others. A son was born sucking the blood. Giving mental maya or pasa, An unexplainable pull towards blood lifted sword and quietly walked away. That is Rakta maya or Rakta pasa. Rakta kanthi, sweet voiced Rakta kamala, Red lotus Rakta Candan, simplified in Konkani as Rattandana lit. blood coloured Candana. Rose wood. (Ptero carpus santolinus ). Raktadhara, stream of blood. Rakta Mandala, a pool of blood. Rakta aksa, one with blood-red eyes; Male buffalo. Raktambara, one with red attire RaktaSaya, Heart; spleen, Rakta vasana A brahmin with a gerruva cloth in his fourth fisrama. ( Sanyasa) Tt rajata (a. tat) White, silvery, Rajatotsavu = Silver jubilee. (25th year’s celebration) used in Ayurvedic system of medicine. Rajat mauna, pure white mind; Rajata giri = white mountain Kailasa gauram, snow-clad white peak in puranic days was only Kailisa. The tatsama Rajat by itself is not usually employed in the dialect. Its compound words find use in literary Konkani. TAT raksa or (TAT) raksdni (f. tat) Protection. Kaurava sébhéntu vastrapaharandé samayari, kisnan Draupadik raksa kelli. Krsna gave protection to Draupadi at the time when she was disrobed in the Kaurav assembly. Raksa bandhan: A custom of N. India where sister ties round the wrist of a brother a twisted thread as a guard against evils. A jewel tied for the wrist for the same purpose is called Raksa mani. THe raksas (m. tat) An evil spirit. (The fact is that they do not exist except in the gullible brains of some county folk. When some one is ill or off his brain, people around him say that he is possessed by a Brahma raksas. (a brahmin evil spirit), and promptly seek a man of witch craft to drive out the devil. cut rangu (m. tat) Colour, hue, paint. (ii) A stage, theatre. A place of public amusement (iii) Arena, battle field. Ranganatha, Lord of Ranga, Visnu. The world or the universe is considered a theatre where each creature plays his or her or its role. The Lord is considered the Director of this play. Hence Ranga natha or Ranganayaka. The consort of Ranganayaka is Ranga nayaki. Ranga vantu, Sukra, the preceptor of Asuras. Hor rangani (f. tat) A child’s rattle or a tirhkling toy. TW] raghu (a) Ved. (lit) Quick, rapid, nimble, fickle. (ii) The proper N. of a celebrated emperor of solar dynasty. {app. 125 Raghu (Kula)]. {aAT racana (f. tat) Creation, production, performance, literary work, composition, concoction. viz. Tum mijeri naka jallélem racunnakka. Don’t you concoct wrong things of me. Hi kabirdasali racana. This is kabirdas’s composition. tht raci (v. tr) (tat) To construct, to concoct, to compose, to plot, to create. viz. Natillem racap = concocting unrealities or falsehood. Jayadévan Gitagovind kavya racilem, Jayadeva composed the poem, Gitagovindam. Raman Javuncya phadéci Valmikin Ramayan racilem manu khyati. It is reported that Valmiki plotted (Blue printed) Ramayana even before Rama was born. Tia rajata (a. tat) White, silvery Rajatotsavu Silver jubilee. (25th year’s celebration) used in Ayurvedic system of medicine. Rajat manna, pure white mind; Rajata giri = white mountain kailasa gauram, snow-clad white peak in puranic days was only Kailasa. The tatsama Rajat by itself is not usually employed in the dialect. Its compound words find use in literary Konkani. Ti ranca ( v. intr) (st) To plod with interruptions. Kallélem kairim ranjata. The work undertaken plods on. (skt. Recha = to fail in faculties, to become inept). us: cerdali nida ranjali. child’s sleep is interrupted. Tagélo prabandhu ranjata. His thesis is plodding on. Cellélem tella nhana ranjalem, the girl’s oil bath got interrupted and irregular. To ranjin ranjin khavadi khavin mello. He plodded and plodded and died after long suffering. The word is spelt also as ranca. T&F ranjaka (a/m. tat) Exhilarating, pleasing exciting love or passion. (ii) Entertainer (iii) Painter (iv) Husband, lover, Janakja ranjaka = Rama. Ranyjand pleasure, happiness. Vidisaku eku jana ranjaku tar, Vidiska is indeed a popular jester. Ati budhimant jallélyank matr itar Jjanank ranjan karuk sadhya. Only very intelligent people can entertain others. raja (f. h) (pron. as raza) Will, wish, consent, permission. Conventionally it has come to mean in Konkani a leave holiday. wrt rajani (f. tat) Rajani = night, - Kara, - ramana, - pati, = Moon. Rajani cara = a night stalker, a raksasa (Not that they had any infra red eyes, but because they were mortally tortured by Aryans and upper castes if discovered anywhere. So they preferred to move out during nights only. (ii) a thief or a goblin. —mukham = night fall. we rajas (n. tat) Dirt, powder dust, pollen (ii) menstruation (iii) The middle among the 3 fundamental gunas, the other 2 being Satwa and Tamas. oa Rajoguna is supposed to be the cause of all activity. %. In other words it is egoism and greed that prompt activity. Rajaswala, menstruous woman. Cne who mentally and morally feels darkness. Rajjangana (Rajas + angana) This is the quadrangular space surrounded by the four rooms or halls of a house. In olden times houses were designed to have a square or rectangular space within. It was open to the sky, but surrounded by verandah and rooms or halls. Men and women sit on the verandah and throw all dirt and dust, spit red after chewing pan etc. So it was an angana of rayas, dust and dirt. Samples of these can be seen where ever inter space between houses is lacking as in the kéri or (cheri) houses of cochin or in the Agraharams of T.N, where houses are constructed contiguously leaving no space in between and all round. eur (TUT) radné or ranné (n. st) Screaming, yelling, shouting (skt. Ratitam p.p. of vrata, to shout or yell. Radgo (a. mas) One who shouts or yells. A child always weeping is called Radgem cerdum. In Goa this word is spelt as Radvo or Radpi. tg rada (v. intr) (st) To shout, to talk irrelevantly. (skt. rata to blabber or shout). Tum kassalem ratta? What are you blabbering. Havem ratcem tumcé kannantu vacyana; Tumkam Jaglyari kaltalem, what I shout does not enter your ears. When you are stricken, you will realize. When a Kodiyalite and a kocinite meet and do not understand each other’s words in Konkani, they contemptuously decry “Hem kassalem koci (kodiyalcer) rannem, what is this babble of koci (kodiyal). US or UE radi or rodi (f. st) Mould, fungus grown on decayed materials like bread, fruits, cooked food etc. Kussin Rodi aili moulded after total dacay. [skt. Ripita soiled, hardened overspread moulded]. (Set riddo (m. st) Male buffalo (skt. Rsabha ) WIT rana (n. tat) Battle. The tatsama is rarely used by the dialect. Jhija is the more popularly used word. But compounds of rana are frequently met with viz. Rana gambhiru, fierce in battle. Rana dhiru, Brave in battle-viz Rama and Duryodhana. Rana Suru means the same. Rana bhumi, Battle field. Rana yajnu, A sacrifice to please the lord or God of war. Rana vadya, Drumming and bugling to announce or declare war. TOrRfor ranrani (onomato. adj. indi) Scorching, severe. RanRané vota = Scorching sun. Weakness of spelling of an onomato word is clear, because it is at times spelt as RakRaki, Pavsu rakraki padta, It rains cats and dogs. Ref. to entry below ra. tT ratna (n. tat) (Konkanised word is Rattan ) Jewel, precious stone. Precious stones are supposed to be Nine, Navaratnas, viz, (1) Mukta (2) Manikya,(3) Vaidirya , (4)Gomédaka (5) Vajra (6) Vidruma, (7) Padma Taga (8) Marakata, (9) Neela. Some people fancy that each of these stones represent a planet of the Navagrahas. They wear rings mounted with these nine stones carefully chosen and fixed in appropriate places. With the Navagraha ring on the hand they move about with the euphoria of having subdued the planets, never to give them trouble thereafter. Anything or any person who is extraordinary can be call a Ratna. Every mother deems her child extraordinary an she calls it fondly Meggela Rattana, yo re or yo go = con to me, my precious jewel!! Similarly there were some nine extraordinarily accomplish philosophers in the court of Vikramaditya, they were ca Nava Ratnas of Vikrama’s court (7" cent. (i) Dhanwantari, (2) Ksapanka, (3) Amara Simha (4) Sank (5S) Vetala bhatta (6) Ghata karpara (7) Kalidasa, (8) Vara mihira (9) Vararuci. There are others who believe in 5 mineral stones (Pane; ratnas) and a third category in fourteen (Caturdasa ratnas) Anyone who is best of mankind is also called Ratnam. viz Raghu Kulanvaya Ratnam = Sri Rama. Brja sundari kucdspada ratnam = Lord Krsna comp: Ratnakara = Ocean, the mine of pearls. Ratnavali = a necklace, a string of jewels. N. of a dra composed by Sri Harsa (about 615 a.d). Ratna garbha, an epithet of the first ever Brahma. He y the father/grandfather of Swayambhuva Manu, on the bar ! of Saraswati. Later he migrated to Brahma Varta and conducted the second Brahma yagna and procreated four great sages. Bhrgu, Angiras, Usana and Marici. Ratna darpana = A jewel serving as a mirror. It may also” be a mirror decorated with jewels. Ratna deepa a gem serving as a lamp. Ud-aquT rattandana (n. st) Rose wood, a costly hard wood tree, hygroscopic absorbing moisture and swelling. Hence doors made with this tree will give trouble. It is used for drawing room furniture, doors and door posts in temples. Rubbing on a stone with water yields a red paste. Rakta (red) + Candana (sandal) — Rakta Candana Konkani name for Rosewood -> Rattandana. thet rati (f. tat) (1) Pleasure (ii) Fondness and attachment (iii) Among the NavaRasas, Smgara has Rati as to Sthayi — (iv) coitus (v) considered as the consort of Kama, the god — of love. Their main function has been mentioned in the Puranas _ as making the men fall in love with women. One day they tried their mischief with Siva who would not yield to any type of enticement. Parvati stood on her toes to entice Siva by garlanding him. Just then, to make sure, Kama aimed a floral dart at Siva. The Lord could not brook the audacious impertinence of Kama, and so with a single Humkdara, He diverted the arrow against Parvati, and also charred Kama to ashes. That is why Kama moves unseen between lovers ( Ananga ). For more of Kama, [app. 126 Avatar of Cupid and Rati]. , Rati géha (-Bhavanam) (-mandiram) = Brothel, Pudendum Rati-pati = Cupid, Ratirasa = sexual pleasure. <2 rathu (m. tat) A carriage, a chariot, the ancient counter part of the modern car. Usually the owner never drove his own chariot except under unavoidable circumstances as when the charioteer was killed during the battle. Charioteer force was an important part or Anga of the army, the other three being elephant division, division of equestrians and soldiers on foot. (Ratha, Gaja, Turaga, Padati form the caturangas of the army). Philosophically body is considered to be the chariot and the Sarathi, the soul. In the tableau of Gita, it is slightly different. There the Sarathi was the paramatman, Arjuna the fighter was the Atman and the body was the chariot. riot has figured in the ancient literature (Sangham period ) nilnddu. There was a Cola king who administered the y impartiallyy applying the rules (Niti) of Manu. He s called Manu neeti Colan. He had a bell tied in front th , and anyone could ring the bell to submit his t personally to the king. The bell rang one fine ‘jorning, when the king came out, he was surprised to see \¢ plaintif to be a cow. Nonetheless he appointed a commission yho submitted after investigation, that it was only in the night that the prince, the heir to the throne had : his chariot over the calf of the same cow. The squence was, the Cola king made the prince (his son) je on the road, and himself he rode the chariot over the of the prince. A second anecdote pertains to another great king, Pari whose extended even to the vegetable kingdom. Pari went forest ahunting. The road ended blindly where, the king stopped the chariot and proceeded on foot. He spent the whole day hunting down animals who were giving trouble to the poeple of the neighbourhood. He returned to the chariot with fond expectation of giving relief to his tired feet. Lo! he discovered that a creeper had taken the pains of crawling ‘over the chariot and climbing around the flag mast. The king sacrificed the chariot in favour of the creeper, and abecoaly walked the distance to his palace. He is generally referred to as vallikku Ter kodutta pari = Pari who sacrificed a chariot by gifting it over to a creeper. Maharathis of Mahabharata period were warriors who were adepts to shoot unmissingly from a fast moving chariot. VE radda (a. st) Conquered, subjected, prevented, stopped. -(skt. Randha, p.p. of Radha, to destroy, to obstruct. Raman -yéyim bandin tigélerh év-vacdp radda kellem. Rama constructed a fence and obstructed her coming and going. | Vittajile gadyantinu pandile gadyantu uddak vhojtalem, bandu _bandun radda kellem. Water flowing from Vittala’s field into Pandu’s ficld was stopped by constructing a bund. Pakistinancim Vimandm Bharatavelyan vaccem asillem radda kellem. Pakistan's aeroplanes going over India have been banned. je the air route has been closed. Teter randani (f. st) Hearth. Fire place pron: Rannani. It means one who completes the cooking. _ Randhana nirvartini. Randhana palaka — Randpi or Randpo, the cook who looks after the cooking. The fem. is Randpini. Randani or Rannani or Ranni Porlo (m. st) A space closely adjacent to the hearth. It may be the seat of the cook. Porlo is formed from the skt. word Prkt&, attached to. Majara kennaim Ranni porlantu baista = A (cunning animal which steals food such as) Cat always sits in close vicinity of the hearth. Ramdayi, side dish. (skt. Randhité = cooked). (skt. Randha =tocook =(k) Randi). Randhayi has undergone a change of spelling as Ramdhayi. TAT ramf (f. tat) One who pleases or delights. (ii) N. of pr by consort of Lord Visnu, and the goddess of wealth. (iii luck, fortune. Mythology says she was Bhrgusuta swede, er in the milk ocean and recovered by churning it (allegorical). She herself chose Visnu to be her - husband. comp: Rami nitha, (—kanta), (—pati) epithets of Visnu. Pronounced in the dialect as Rama. Tavft ramani (a. tat) Pleasing, gratifying, charming, - delightful. (ii) (f. tat) A lovely young woman. a wife, a Pal a mistress, a woman in general. (iii) used as proper name by both genders. TT ramya (a. tat) Pleasing, enjoyable. ramaniya (a. tat) Pleasing, enjoyable, beautiful. THUTH ramanaka (a. tat) Pleasing, a husband, a lover. Ramanakam, the name of an island (Bhagavatam) supposed to be in Sundarbans at the mouth of Ganga. Lord Krsna is mentioned to have defeated the Naga Kaliya (or Kalinga) and ordered him to shift his factory to the Ramaniyaka or Ramanaka island. Western authors opine that this island was in Egypt but the circumstantial probability to be in Egypt is almost nil. TUT rambha (f. tat) N. of an Apsaras, considered most beautiful woman in heaven and earth. In addition to being a keep of Indra, she is said to have married a son of Kubera ( Nalakubera ). tat ravi (m. tat) An epithet of the sun. Ravi sinu (—putra) (—tanaya) Saturn , Karna, Sugriva, Vaivaswata Manu, Yama, Vali (being a twin of sugriva). Each one has the right to style himself sun’s son. Ravi means also no 12, Ra=10, and bi=2, Ravi=12. Mythologically there were 12 suns; One day Viswa Karma, the father-in-law of the sun sawed the latter into 12 smaller suns. These twelve-suns report made Tilak to opine that the ancient home of Aryans was N. pole, because there alone the 12-sun phenomenon is visible. {at ravo (m. d) Small particle [can: Rave, small particle of anything. So this can also be the source word for Révam, Sand (in konk. )] Konak kandillo govum ravo jallo. Wieat which was pounded for making kano became ravo. [kano is big size, half grain. TaO@M ravalar (n. indi) King’s palace. (Raya kulagar. Raja becomes Ravu or Rayu-kula. Agar means fort-like. tite rasidi (f. Eng.) Receipt (adapted from English). Ug rasmi (f. tat) (i) Ray of light, (ii) a rope, a bridle, a rein. Some people use a metathesis in the spelling and say Ramsi. Surya (ci) Rasmi. Sun’s ray. Ghddya (ci) Rasmi The reins of the horse. RH rasi (f. st) A bodily fluid flowing out through an injury (not the blood). konk. uses the word Pu (skt. Purisa) to denote putrid thick matter coming out from ripe boils. But Rasi is not putrid, not foul smelling; Generally it is watery as in a case of say skin pealed off or a fresh steam boil ruptures. (skt. Rasa) Rasa has besides countless other meanings too. Boss A rassu (m. st) (i) Sap (of trees or young plants) juice (of fruits) (source word of Rassu is skt. Rasa as in the previous entry) syrup. (ii) The best or the essential part of anything. . (iii) Olden name of mercury was Rasa in skt., paradu in konk. (iv) a condiment, a side dish made from the extract of pepper and called Rasam in Tamilnadu. Konkanis seldom use Rasam (called, Mullagatawny in Dict.) but they prefer Téya ie Dhal water instead. (v) Pleasure, humour. Tantu bahu raspati asa aikika. There is plenty of humour to listen in it . (Raspati = High class humour ). (vi) Rasa means taste too. Human mouth can differentiate 6 types; Madhura (Sweet), amia (acidic), Lavana (saltish), Taate raspati kodu (bitter) #kta (pungent) and lastly Kasaya (acrid) ( vii) Rasa also means interest or inclination or sentiments (emotional ). There are Nine sentimental emotions. (a) Smgara (b) Bhaya, (c) Santa, (d) Adbhuta, (e) Bibhatsa, (f) Hasya, (g) Raudra, (h) Viram, (i) Karuna. Reproduction of these is an art very essential for the artiste, say of Kathakal. Rasalo, full of juice. Rasaja = sugar. (viii) Rasabhasma, Oxide of mercury. (ix) Rasadyana , Excellent boiled extracts of fruits and plants. (x) RasaVargu, condiments like pepper, salt etc. (xi) Rasa hari, a dehydrator or remover of fluids, sponge; The ancients employed brick type of porous stones. Infact this technique is still adopted by people of countries where water is scarce, and they seek brick pieces after urination. (xii) Rasatala, A world situated lower than the earth. (xiii) Rasika (a) one who enjoys fun and humour. No body has seen it nore gone there. (xiv) Rasikatvam, tastefulness, savouriness. (xv) Rasokti, A statement profound with humour and sentiments — casual and minor jokes are called phalitam in Konkani. Probably it is borrowed from Malayalam which also uses this word in the same sense. Phalitam literally means anecdotes which have occurred and experienced. (xvi) rasdali (f. indi) comp: Rasa + kadali > Raskadali — Rasdali, a type of plantain, yellow when ripe and rich in starchy matter. Also called Raj kadali. (xvii) nandarbalem (n. d) A Bandana fruit. (skt. Nétr kadali = Leader among plantains, became Nendra ppazham in Malayalam. This has been Konkanized as Nandar balerh = Nandar kéler. In practice it is called Nandarbalem kélem. The last word kélern is redundant. ( xviii) = full of humour. want raspati king among jokes or kingly jokes. A first class joke. Tugeli kani aikuya, Masta Raspati asa. Let us listen to your story; it if full of interest. teeta rahasya (a. tat ) Of privacy, of solitude and loneliness. Secret. Clandestine. (as a noun) Secret, mystery (as ind) Secretly. Vidurén Dharma lagi sanglem rahasya javun (ind) Patala Curanga pasun. Vidura told secretly to Dharma regarding the underground tunnel. Wh (are) raka (laka) (v.tr. st) To protect, to await for. Though there is no difference in meanings ‘of the two words in Karnataka, a slight differentiation is made between the two in Kerala. ié Raka is used to mean “Protection’”’ only and Laka to mean ‘‘waiting for’’. The skt. equivalent of Raka is Raksa, to save; and Laka is equivalent to Laksya to aim at. Tuvem hanga bescya laksya kitem? What is the aim of your sitting here. Havam bailé (k) Jakin baislam. 1 am sitting here awaiting my wife. Devan maka rakkilo. God saved me. Raila stesanantu to hamka lakin rablo. He waited for us in the railway station. Wea raka (a. tat) Full moon night. Not frequently used. comb: words like Raka candramu, full moon; and Raka kanya, a girl starting to menstruate are used in literary Konkani. (ii) N. of the mother of Khara and Surpanakha who were cousins’ of Ravana. Wet raksasu (m. tat) Mythology describes a raksasa as a demon of huge size so as to gulp a human being; at the same time they coveted after beautiful human ladies. They were depicted as Nisa caras, (night wanderers) with all evil qualities of robbing and killing. j Scholars who have done research say that Raksasa was hybrid tribe produced by the union of aryans and mongoloii and the Gandharvas. Raksasadhipa, the ruler the Raksasas. For a long time Vaisravana (Kubera who w; pro-Aryan) was the ruler over Gandharvas and the Raksasg But later Ravana organised all Raksasas into a single and he became the undisputed ruler of the Raksasas. Raksasantaka The Death of raksasas or exterminator 9} raksasas. Maha Visnu. [app. 127 Raksasas]. Wes rakiida Fire-wood. Also pron. as Lakiida. can: Lakud is the source word. TW] ragu (m. tat) (i) Similar to Rangu, colour, dy hue. (ii) Passion. viz. love, amorous or sexual feelings. (iii) The pink colour that spreads over face, when a girl blushes. (iv) A musical mode. There are six primary ragas: ( a) Bhairava (b) Kausika (c) Hindola (d) Dipaka, (e) Sri Raga and (f) Megha raga. (Bharata, author of ‘‘Natya Sastra’’. Raga lata, N. of Rati, the wife of Cupid. weg raghavu (m. tat) Anyone descended from emperor Raghu, the celebrated solar king. This word specifically points to Sri Rama, the ideal and Dharmic king of the line. Raghavendra: N. of a brilliant Madhva saint, mo popularly known as the Lord of Mantralaya. His devotees consider Him as Guru Sarvabhauma, Kamadhenu, Kalpa tary and Cintamani, ie fulfiller of all their desires. Their faith is that Raghavendra was an avatar of Prahlada. His purvasrama name was Venkanna, and he was born as the 2nd son, (3rd child) of Timmanna Bhat in Gopikamba. Early days passed off in poverty. He was educated by his brother-in-law ( Madurai Narasimha Carya) because he lost his father. After mastering vedas, sastras and puranas, he returned to live with his elder brother, Guru raja at Bhuvana giri. At this time he married — an amiable girl, Saraswati. Instead of getting involved in Samsara, Venkanna proceeded to conduct further studies with Sudheendra Tirtha. The master quickly detected that Venkanna was most sincere in his work and the boy had also become extremely erudite in Vedas and Sastras. Suddhindra Tirtha was once challenged for a debate by a Dravid Saint. The subject being grammar, Sudhindra was not very sure. He deputed Venkanna, who fought a wordy duel and won in the end, his opponent actually running away. Sudhindra then bestowed on him the title of Bhasyacarya. There after he took a digvijaya tour and later returned to Kumbhakonam. He led a family life for sometime and got a son. Venkanna 1 was in deep poverty and he named the son as Laxmi narayana — (with the fond hope, his son would not fall into poverty). Venkanna became a renounced teacher, his poverty did not leave him. He shifted with his family to the mutt and lived | on temple prasadam. But he was worriless. In due course Sudhindra tirthas’s health deteriorated. He saw his Rama in dream who advised him to hand over charge to Venkanna Bhat. God’s wish was carried out in the presence — of king Raghunath of Tanjore. Venkanna now became a full sanyasi under the name of Raghavendra. He had no time — to attend to the house hold. So his wife Saraswati committed suicide in despair. Raghavendra established the Mantralaya mutt on the Tunga — bhadra. He seems to have authored 47 works, relating to Vedas, Brahma sutras, Gita and upanisads. i 2S alaya, every devotee who goes there, is fed with meal as an annadana. rajya (n. tat) A country, a kingdom, a royalty nty. Governed by a Raja. Rajya bharu = Government a constituent member of a state. ‘Aja (m. tat) A king, a ruler. (pronounced in Konkani iva or Rayu, a Ksatriya comp: Rayaduta = Messenger king, Ambassador —Vamsa. Dynasty or geneology 7 of one of the most powerful Cola king crowned in 985 Raj Sasana, royal command. ) _-Rajadhi raja is a Cakravarti (emperor), also tickled by encomia like Rajéndra, Rajeswara etc. When a king becomes the over-lord of several princes, he establishes his capital centrally in respect of the vassals; in other words, the vassal dominions radiate out from the capital like the spokes of a wheel. It is like the wheel-like web of a spider who stations himself at the central point. The spider can easily register even the smallest disturbance created by any insect that strikes the net. i Raja Raja Cola. Rajalaksana, Traits of royalty, royal personality. Ensignia of royalty like the sceptre, crown and throne. (iv) Raja marga or vithi, Royal route. The king has the priority to use the raja vithi and others should give way. So the king seldom goes by other routes lest . it should inconvenience the general public. But today’s vain ruler moving about with security personnel does not mind givng untold inconvenience to the public. (vy) Raja(Kala) (Sobha) (Téjas) (Sri) = Brilliance in appearance, abundance of everything needed, affluence of wealth. (vi) The best of anything is called Raja. . Thus Sarpa raja = Vasuki, or Ananta. (vii) Vaidya raja = Best among medical men ( Dhanwantari ). (viii) Gaja raja, Leader of elephants; Indradyumna. (ix) Gana raja = Vighnewara. ) rT Raja Kanya (Kumari) princess, Rajakumaru = Prince. . (xi) Raja kavi, Poet laureate or A king who was also * a poet. (Candra Gupta II alias Vikramaditya) (Harsa Vardhana) (xii) Raja grha, a palace; pronounced as Rajgar. Captial of Magadha. (xiii) Raja yoga a peculiar positioning of Candra and Jupiter in astrological chart. He or she enjoys all pleasures that a king enjoys. For this yoga, the moon must be situated in the Sth, 7th or 9th place from Jupiter. When Candra is in the 9th from Jupiter, it is called Gajakésari yoga. However, there is a limit to believe in these things. (xiv) (ii) Rajayoga = An easy technique of meditation. Rajadwar, Gateway of the Palace. (xv) Raja bhoga, Royal repast. (xvi) Raja Mudra, kings seal. In olden times, the mudra used to be carried on the ring on a finger of the King§ hand. (xvii) Raja Mukuta, Kings crown. (xviii) Raja neeti administration of law and order. (xix) Raja laksmi, Royal aiswarya (grandeur) Raja Sn = Glory of the King. ‘ (xx) Raj putra, Rajputs a ksatriya race of Punjab. (xxi) Raj Cudamani, (Raj Pungava) Best among the kings. (xxii) Rayatva, Kingship, Royalty ( xxiii) (xxiv) (xxv) Rajpatni, Kings wife may or may not be Pafta Mahisi. Raja manya, Worthy to be honoured by kings. Raja Risi, one who was born a Ksatriya but became a Risi by virtue of his learning, penance and virtuous deeds. Viswamitra (Devaratha) was the best example. There is one instance of the reverse of this and that is Dasarathi Rama. At the age of 10 or 12, Viswamitra borrowed him from Dasaratha and he started his life therefore as a Risi Kumar. He was in the Asrama for full six years. Then again at the age of 21, he went to the forest in the garb of a full fledged Sanyasi, “in order to keep up the word of his father”.? So for a period of 6 + 14 years, ie for the first half of his life, Rama lived strictly the life of a Risi. Afterwards for about 36 years he took up the administration of Ayodhya. So he was a Risi-Raja. In recent years there was another example. Krsna deva Raya of Vidya nagar took leave of his royalty in order to avoid a bad period called Juhu yoga. He then put his Guru, Vyasa Teerha on the throne, and led the life of a subject of his Guru. The pious Guru ruled the Vijaya nagar kingdom for three or four years. So Vyasa teerta became Vyasa Raya (a RisiRaja). WAT rajinamo (m. Parsi, H, Mhrt) Resignation letter to get relief from the job. waite rajiva (n. tat) A blue Lotus. —netra or —aksa = One who has lotus like eyes, Visnu (Rajiva locana) —Mitra (a/) Sun, a friend of lotus, —Mukhi, a woman with a lotus-like face. Weer ratal (n. Port) A weight of 16 ounces. (Portuguese arratel. (During portuguese-time, weight varied between 12, 15 and 16 ounces). British one pound, symbolized as /b contained 16 oz = 453.6gms. afer rani (f of rayu the king) (tat. d) Chief queen of the king. (can: tam: Rani = queen, wife, a woman of high status). WS randa (f. tat) skt. Randa = term of abuse to address a woman. (ii) A widow of easy virtue. Rande (co) pitu, a strong abusive term to address a man. - son of a bitch (whore). Strangely some old widow can be seen and heard fondling her little grandson ‘‘Aré Randéca” = I say, son of a bitch or RanddJa = Rand + kula — Randiila, belonging to the class or family of whores. The term is some times used by old widows fo fondle a little girl. “Ago, Randkula’’ This may be peculiar of Kerala only. In Karnataka they abuse a woman as Tin Kasam randila = a whore of three paisa worth, a cheap prostitute. Randgo = Widower. a slut, a whore. A afer rati (f. st) Night (skt. Ratr’). RatrinCara. Nocturnal wild animals, a raksasa Ratrija = a star or constellation Ritri-jala = Dew, fog, mist. Rati-disu. Day and night; incessantly, Rata-rati. In the dead of night. Darkest part of night. Rata rati mofanantu vacin yéta to. He is capable of going at the dead of night to the cemetary. Ratyan rati, In the last yma of the night. It is about to, but not yet become bright. Ratri sancaru, going to a brothel. Wea rana Wa rana (n. st) Forest, bush. It is a mutilated spelling produced from skt. Aranya by the elison of the first syllable. Aranya literally means a land neither grazed nor cultivated — a wilderness, a desert. comp: (i) Ran-kadar, forest tribals; uncivilized boor with rustic features. (ii) Ran-kailo, wild crow. (iii) Ran-keli, a wild fan type plant used in gardens for beautifying the garden. (iv) Ran tulasi, a wild member of Tulasi family, evinces more smell, NOT used for pijas. It is called in Malabar as Mara tulasi (konk. Mar tulasi). This spelling might be a corruption of mala tulasi, because it finds use in making garlands odoriferous. The original spelling might also be Mala tulasi because it is obtained from Ailly regions. (v) Ran majar, ferocious wild cat which can never be tamed. (vi) Ran dukar, wild boars with fierce tusks whch they keep sharp by rubbing on hard rocks. Even the tigers fear them, because they attack the enemy in packs. (vii) Ran vata, forest route. WaT radha (P. P. of Vradha = to propitiate, to conciliate, Radha or Radhika = Hladini, an exhilarater. It is a fictitious character invented somewhere between the 10th and 12th century A.D. during the upsurge of Vaisnavism of Madhura Bhava under the influence of great reformers like Vallabhacarya, and Caitanya. Radha cult is the imaginary state of intense love (Préma) between two lovers (Radha and Krsna) who get separated. In separation love blazes into Vipralamba. The lovers pine for each other’s union. ( Yearning of the mind for the Supreme). Ultimately the Sakhis, (companions symbolic of Guru) bring about the re-union. ° During the Vipralambha period, Radha pines by the separation, often she imitates Krsna thinking herself identical with the lover ( Madhuripurahamiti Bhavana Sila — Git gov. — Astapadi 12. sl.4) but the pangs do not subside as long as the separation lasts. Radha-Krsna bhava is an “‘acintya bheda bhéda bhava”’ as Sri Caitanya stated. Radha and Krsna have their exclusive abode called Goloka, higher than Vaskuntah according to the followers of this cult. There does not seem to be a character by name Radha in the Bhagavatam. It is a later personification of a Madhura bhava. The name seems to have been coined from a phrase ““Radhikaradhito”” found in one Gopika stuti. Today there are Harikathas like Radhakalyanam told extending over several hours. They are misrepresentations; there was no marriage between lovers, it was intense prema in Separation. When once Radha has been personified, then other human data and relations are added. She was the daughter of VrsaBhanu, she was older to Krsna, she was related to him as an auntie etc. all fibs of imagination galore to make the story appear real. However, the philosophy of Madhura Bhava, a mystic relationship of the individual with his Maker, is a specific mode of the Bhakti cult, which is easier than other ways of re-union. Poet Jayadeva (12th cent.) composed his Gita Govinda kavya based on this Madhura bhava. Whe randi (v. tr/intr) To cook. (skt, Randha) Baila vassaryantu randita = Wife cooks in the kitchen. (tah) Side dish, cooked food. This is produced from pp. of Vee (zt). Ramdhayati = (k) Ramdhita 308 Wat raba (v. intr. st) To stop, to stay, to wait (sk Raha to quit. to desert). Rab re; Tum thayim_Vacunak I say you stop. Don’t you go to that place. Aj rati ty hanga rab. This night you stay here. Hawam yevu per, tum rab, you wait until I come back. WY ramu (m. tat) Inner meaning of the word is “Lor of the universe’. The first ever Rama was the fifth so; of Risi Jamadagni. He became famous and powerful. He becam the ruler or overlord of all countries in Bharata. Every yeg he collected kings and their offsprings who were not hi partisans, and killed them. Dasaratha, a king of the solar dynasty belonging to the Iksvaky family, (some say he belonged to the line of Sagara ) conducted a Putrakama yagna and got 4 sons. The king was a fan of Jamadagneya Rama and so he named his first son, Ram a. Lord Krsna’s elder cousin, the son of Vasudeva in his wi Rohini, was a mighty man with a gigantic structure. To distinguish between the three, they were called (i) Parasu Rama (2) Dasarathi Rama and (3) BalaRama respectively. However, the word Rama, reminds you of the son of Dasaratha only. Because he was an embodiment of Arya dharma. [app 128 a critical view of Ram katha]. (i) Rama dita Hanuman. He went as the messenger of Ramz to Sita sojourning in the Asoka Vana. ) (ii) Ramphal, similar to Sitaphal. A variety of anona fruit. — (iii) Ram bana, Rama’s arrow. They have built exaggerated stories about it. When Rama took it, it was one arrow. When he placed it on the bow string, there appeared ten arrows. When they left the bow string, there were 100’s and when they struck the target, there were thousands. (iv) Ram Jeela, story of Rama enacted as a street drama. (v) Ram rajya, An administration based on Dharma, and maintenance of absolute peace. Prosperity went increasing, stealing disappeared, wayfarers could sleep on the road with money bags for pillow, yet no money was lost. In short an ideal government based on Dharma went to make a Ram rajya. (iv) Ram Navami shortened and pronounced as Ram Nami. 9th day of the bright half of the Caitra month, supposed to be the birth day of the Lord, and it is celebrated as such even to this day. Rama has been a pet name to nomenclature the children with. By combination with names of other gods, there are now a large variety of Ram namis to call the children with. Thus you have Raja Ram, Siva Ram, Sita Ram, Manga Ram, Taraka Ram, Ganga Ram, Atma Ram. Then you have Ram Chandra, Ram Krsna and a countless other Ramas. Rama Murthi a Vigraha or icon of Rama. It may be a concrete or conceptual form to worship in one’s heart. This word is also widely used as a proper name for children. (vii) Ram katha, The story of Rama. The original Ramkatha, is known as Ramayana and was composed by the world’s first poet namely, Valmiki. The belief is that it was written even before the birth of Rama and the various characters — had been chosen and fitted later into the blue print to enact the drama. Internal proofs are many which bear testimony to this belief and clearly show that it was a plot against Ravana and his race. (viii) Ramadas, There were two Ramdasas. Goppanna of Golconda (AP) born in 1620 was a contemporay of Sivaji — and Aurangazeb. out a, an employee under the Sultan of Bijapur, swindled ury to build a temple to Rama on the hill called la on the bank of Godavari. Consequently the sultan put him in the fort of Golkonda*, where he was d for 12 years. Then a miracle seems to have Rama and Laksmana in the guise of two speaking equestrians, seemed to have gate-crashed into . bed room of Bijapur sultan and paid off all the dues » Gopanna. [Miracle-hating scientists need not bother. jopanna’s maternal uncles Akkanna and Maddanna were urtiers in Bijapur and influential at the Delhi Moghul court]. was released. lonely life within the prison, Gopanna spent by pouring soul-stirring melodies which pertain to his torture in the prison. In the excellence of his melodies, he was in no way inferior to the Haridasa saint singer who preceded him, namely Purandara Dasa (1486-1564). [app. 94 Purandara dasa] _Samarth Ramdas of Maharastra was a political saint, who blessed Sivaji Maharaj in his anti moslem expeditions. Sivaji had such faith and respect for the saint, that he would not mind risking his own life just for listening to the Abhangas of Ramadas. In such a dare devil act, once Sivaji was almost caught by Muslim soldiers. A rumour spread that Sivaji Maharaj | | was present in the crowd, that he was listening to Samarth Ramdas. The place was surrounded by guards. Sivaji sat quiet, listening to the saint. Then a miracle occurred—miracle in the sense of its unexpected-ness. Someone with a pointed finger and bawling out Sivaji, Sivaji, was chasing a running figure. The guards who had surrounded the concourse where actual Sivaji was listening to Ramdas, went chasing the same man, The religious discourse ended in due course and Sivaji up and walked away as if nothing happened. x) RamacaritaManas, story of Rama written in a popular poetic form by saint Tulasidas. [app. 145 Tulasidas] A Prov: Ramayan Sagalem aikille uparantem nivangilem khayim ténerh Ramu sitelo kéna manu = After listening to the whole - Ramayana, he asked it seems ‘‘what is Rama to Sita?”’. Ram nam japuce vésan galo kattartaé. Chants Ramnam incessantly and under that guise cuts the other man’s throat. WATT ramanuja (m. tat) (lit) A brother of Rama. Rama had 3 brothers: Bharata, Laksmana and Satrughna. Last two were twins born in Sumitra. The age difference between Rama, Bharata and the twins was only of a few days. Rama and Bharata were of dark complexion, while the twins were fair. “Ramanuja”’ cannot apply to anyone of the 3, but by constant association it applies only to Laksmana. Similarly Bharatanuja can apply only to Satrughna. Conversely Laksmanigraja can apply only to Rama, though normally it should apply to Bharata too. (ii) Religious Reformer Ramanuja RaméAnuja carya lived in the 12th century and he was the foster father of the Visistadvaita cult which was initiated by Nammalwar, Tirukkaci Nambi, Alavandar ( Yamunacarya) etc. Generally he is not designated by name but merely as Acarya or Periaval. The devotee approaches the Lord through extreme humility and thorough submission (Saran gati). Through meditation he develops a mystic relationship with the Lord. Any relation to the Lord was through the medium of Lord’s EEE EE * Bhadricala has been mentioned in the Brahmanda purana in the section which deals with Gautami. There was already a temple and _ Gopanna rennovated and enlarged it. na? consort ‘‘Laksmi”’. The individual soul is apart from the Supreme but by his meditation and Kainkaryam (personal service) (Karseva of the sikhs) the indivdual is eligible to gain samipya, saripya and ultimately Sayujya. WHAT raméswara (m. tat) lit: Iswara or Siva of Rama. While returning after killing Ravana in Lanka, Sri Rama wished to expiate for the sin of killing a great devotee of Siva and a brahmin’s son at that. He therefore made a Sivalingam with sand and worshipped it at the tip of the peninsula. Sankalia, a past archaeologist of the Deccan institute, Pune, has through his research come to the conclusion that neither Deccan nor Ceylon had the where-with-all to construct the “Sétu’’. Again from the habitat of the Sala trees, the nature and shape of the caves on the Vindhyan range, and the burial rites as mentioned in the case of Bali, he is of opinion that Lanka was on the Vindhya mountains. (Ramayana-a Myth or Reality Sankalia. Peoples publ. House N. Delhi). Again Majumdar, a critique on Puranas surmises that the original Raméswara ( Sivalingam ) is in a way-side temple near a railway station about 200 km S.W of modern Calcutta. There is nothing wrong in the surmise if Lanka were to exist in the Vindhyan range. Rameswar Kappani, Hair cut of Rameswar. Used ironically to mean “‘perenially incomplete job’’. The barber of Rameswar, after half finishing the haircut of one man, moves to the next; he plays the same trick on the second, third, next and next, until at last a long row of “half shaven heads’’ is formed. Many of the earlier members in the line get frightened by the length of the row and they run off in search of another barber, who is difficult to avail of. So they are obliged to return home and it has come to be known as Rameswar style. Wag rayasu (m. d) A letter from a Guru (swami) (can: Rayasu = a command). The secretary-ship of a local government. Swamyalo rayasu aslo = there was a letter of command from the pontiff. Wat ravarh (num. adj) Coded number 2. current only in Kerala. Taka rava loktaco dire, | say, give him two rupees. Lokto = head. A rupee carrying the head (profile) of the emperor = Loktéco (ii) Rava = sonorosity. Tijo rava coy. Look at her sonorosity. (loudness and/or roughness of voice) Ravu pronounced as Rao is a surname of a large number of G.S.B. It is a variation of the word Raya = Royal person. Many people of different surname, (say Prabhu, Pai etc have opted for Rao. Moreover, many communities other than GSB’s have now adopted this surname ( viz. Telugu speaking people ). When low caste people who had no surnames originally, take a fancy for surname, they opt for Rav. WaUT ravana (pron. ravanu) (m. tat) lit: A man of stentorian tone. Probably Ravana loved to hear loud sounds, for he named his son Mégha nada, Thunder toned. Knowing the facts of Ramayana, researching in the inner evidences available, Ravana may be deemed as the anti hero of the tale; At any rate he does not deserve to be called the villain. He had been blasphemed and wronged against more than his doing wrongs. He did not kidnap Sita, the inner evidences favaour that she was carried away by Indra, who simultaneously put Vedavati (Maya Sita) in Lanka. Hanuman had never seen Sita or her mother Maya Sita before and so he was unable to distinguish between the two. After UT rasi Ravan Vadham when Vedavati was brought forward, the puffed prestige and exaggerated morals stood in the way of Rama’s looking on the (Maya) Sita. He said “7 shall not look upon her until she bathes in Fire. She perished in that fire, and the real Sita was brought by Angiras Risi and presented before Rama. Rama did not incur the sin of sacrificing a poor woman, because he did so without looking at or without knowing who the lady was. Similarly a second improbability was the statement that Rama shot and killed Marica in the disguise of a deer. Marica, being a brahmin’s son was avadhya to Sri Rama. Only Laksmana could have killed him. Besides such and several fouls committed in the battle, like Hanuman beating Mandodari or Sulocana to disturb the yagna commenced by their husbands Ravana and Indrajit, a research worker might rightly feel that Ramayana needs a thorough rehandling and rewriting giving proper recognition to the greatness and virtues of Ravana. WAST rasi (f. tat) (i) A heap, abundance eg. Devaki punya rasi = The abundance of Devaki’s virtuous deeds; Krsna was born her son because of her abundant virtues. Cerdum rasibhari haglem. The child defecated a heapful, collection, multitude. (ii) an astrological house, a sign of the zodiac. Rasi cakra, a cycle of zodiac signs. When the planets are given placement in this cycle of signs, a horoscope is produced. Generally the birth rasi (Janma rasi) decides the personality of the child, and the child is given a name as permitted by that Rasi. Rasidhavarap, consulting oracles or omens. Omens are called in konk. Sokuna (from skt. Sakuna, a bird of omen) and so Rasi dhavarap is also called Sokun dhavarap. For this purpose, one goes to a Bhatji who takes a fistful of sea shells (courie) and keeps them as a heap? (Hence the name Rasidhavarap). Then he distributes the shells in two’s or fours, ultimately ending in some zodiac sign. Depending on that sign, the predictions are given by the learned Bhatj. How subjective the technique is very clear; the same Bhatji can never produce the same result twice, yet some people place absolute faith in them. Raman brahmanank rasibhari dhana divap aslem. Rama used to gift away heapful of wealth to the brahmins. UE rastr (n. tat) A kingdom. An empire. Thus Maharastram, a kingdom made famous by Sivaji Maharaj. Dhrtarastra one who bears the burden of the kingdom. N. of the blind father of the Kauravas. He was the elder of the two pretenders to the throne, but an infirmity like blindness was considered enough by Vidura and Bhisma to disqualify him. So Pandu the younger brother was made the king in Hastinapura Pandu suffered from leucoderma and was also impotent. So after a year or two, by the advice of Kunti, his wife, he retired to live on the Satasrngu mountains. Then Dhrtarastra under took the administration and became the king. He made Duryodhana, his first son the crown pince. But soon a pretender, Yudhisthira (Pandu’s eldest son) arrived in Hastinapura, along with his four brothers. Though called Pandavas (or Pandu putras), the fact was they were all procreated by Niyoga Vrthi, and in all probability sons of the Risis doing penance on Sata Smga. Pandavas and the Kauravas were always at loggerhead. Dhrtarastra favoured his son Duryodhana, while Bhisma and Vidura (supposed to have sired Dharma putra ) were partial towards the Pandavas. Rastriyam, Pertaining to the nation. National. 310 ee Rastrapati, The king or emperor who governs the natic In a democracy like America or India, the ruler is call a President. In America, he is all powerful, where as India, he is all powerless, the prime minister, the elect representative of the people, is the de facto ruler. Presiden house is not called Ravalar, (fort-like palace) but Rasp bhavan. We rasa (n/m. tat) (i) A din or noise. (ii) A villa dance in which men and women freely mix and collective dance. The most well-known Rasa dances were called Ra kridas or Rasa leelas, in which Lord Krsna was the centr, figure, and cowherds and their women danced round an round about Krsna, on the banks of the Yamuna river, unde bright moon light. The esoteric meaning of this dance h; been described in Narayaniyam by Sri Narayana Bhattatiri and in the Sri Krsna Karnamrta by Leelasuka. Devotees cai learn its significance in Gita Govindam of Jayadeva also. Leela Suka describes a scene of the Ras/eela Anganam anganam antaré Madhavo Madhavam Madhavam cantarénangana | Ithamakalpite mandate madhyagah Sanjagou vénuna Devaki nandana|l| Between Gopi and Gopi there was a Madhava Between Madhava and Madhava was a Gopikal In the centre of a human circle so formed, Devaki nandana merrily on his flute performed || rahu (m. tat) lit: A Seizer. Rahu is the ascending node of the Moon, an abstract thing personified as a cobra and then a planet in mythology. He was the son of Vipracitti_ an Asura, in a demoness Simhika. (Recall Sunderkanda of Ramayana where Sinhika has been described as a ferociou' demoness seated at the bottom of the ocean and who used. to capture any object flying above in the sky or floating above on water surface by catching its shadow. One need not wonder at that; it is just an allegorical description of a whirlpool eddy in the waters around Lanka. Simhika caught Hanuman and gulped him, but he burst her belly and jumped out. Rahu and Ketu the ascending and the descending nodes of the Moon are elevated to the status of 2 planets exactly 180° from each other. For example, if Ketu is in the Mithuna Rasi.of the zodiac circle, the anti node Rahu will be stationed 7 houses away in the Dhanu Rasi. If all planets move in a clockwise manner, Rahu and Ketu move in the anti clockwise direction tarrying about a couple of years in each house. Rahu mahadasa is for 18 years. Astrologically, the two planets — are considered extremely malefics except under exceptional circumstances. Structurally Rahu is described as a cobra with a human ( Asura) head and Ketu as a mere torso without head. How did they come to be like that. Mythology says they were once upon a time a single body of an asura. Recall the churning of the milk ocean; Asuras were strong and they played a major © role in churning. At a certain time a pot of ambrosia rose up, and Asuras being mightier appropriated the pot by force. Visnu played a mean trick on them and took away the Amrta kalasa. Irate Asuras did not know what to do. One among them discovered the secret place where Visnu had started disbursing amrta to the gods. The cunning Asura stealthily — entered the long row of gods and cheated the cheater Visnu. He received the Amrta on the palm and swallowed. Meantime he smiled gloating over the success of his mission. When d, the Asura’s teeth seem to have divulged hin; and Surya were the first to point out to Visnu, who cut the head of the Asura with his Nandaki sword. the asura had gulped the ambrosia, the cut pieces J not die, but survived, the head as Rahu and the torso Ketu. Gullible people strongly believe that since the Sun | Moon were the first to detect and expose the Asura, ‘is now and then wreaking his vengence by eclipsing them. hu kalu an inauspicious time to start a journey or business. -s duration is always 1'/2 hours but the time of occurrence from day to day. viz he Weck day Rahukalam la) 4.30 — 6,00 pm 7.30 — 9.00 am 3.00 — 4.30 pm 12.00 — 1.30 pm 1.30 — 3.00 pm Friday 10.30 — 12.00 noon. Saturday 9.00 — 10.30 am «iter rijja (v. intrans.) (tat) To soak (in water), When the rice is being cooked, there may be a break say due to lack of fuel in the hearth. Then one says Tandul rijjata. Rice is getting soaked. An interruption may take place in the midst of a bath. Then one says nhana rijjélem. Body ‘soakes, bath interrupted Pavsantu timmin uddaka rijjalem. Having drenched in the rain, water has soaked into the body. Soaking the body in water leads to cold, cough, (skt. Rija ({R@jate) to fry. Frying infuses the hot oil into the object). ‘Bhijjap has almost similar meaning to that of Rijjap. It is from the skt, abbyanja, to smear or to anoint, to soak. Haima | i kapala ussaji ani tapu uttaita. By the sweat soaking into the body, headache and cold are generated. fravg rivizu (m. Ar) Custom, tradition, usual way of behaviour. Established usage or method. ft riga (v.intr. st) Wriggle and enter. [skt. R7 to trickle, to ooze, Riyate) To tikket ghévunatillem kassikim sinima koftayéntu riglo, without taking a ticket, he somehow wriggled into the cinema tent. fror rina (n. st) Debt. skt. Rna is masculine Every man has 3 debts to repay (i) debt to sages, (ii) to gods and (iii) to ancestors. He repays them, (i) by Brahmacarya and adhyayana, (ii) by Deva yagnas and (iii) procreation of a son. ““Brahmacaryena Risibhya, yajnéna Dévébhya, prajaya pitrbhya. Besides the above three, borrowing of money or any material also becomes a rina RnaRnam, a debt incurred to repay another. Rna grastu, one who is always engulfed in debts. Prov: (i) Rin ghetina sukha, dittana dukha = Happy while borrowing, sorry while returning. (ii) Rima ghevuncem ghanyantu hatu sirkavunce Iekkan = _ Borrowing is like putting the hand in the oil crusher. Sometimes one loans out money to a good friend. Death or some other calamity takes away the friend. Then the loaner draws consolation. ‘‘It is a’’ Purva janma Rinanubandha, by a loan which I owed him. There is no guarantee that there was a past life, and that there would be a future one. But everyone believes in the past and future lives. tra rita (v.tr. intr. st) To become empty (skt. Rica, to empty, to evacuate, Rinakti pr.t, konk. Rittataé = empties; _ Rittaité (caus) trans, makes empty. Cellén bhana rittailem, _ avalaksana. The girl emptied the emergency vessel, a bad _ omen. Tine bhandar rithailem. He emptied the treasure. a fed rittern (a. st) Empty (skt. Riktam, p.p. of Rica, to empty, to evacuate, to clear, to purge. skt. Rinkte = (konk.) Rittétd empties itself. (Caus) Rittaita, causes to empty, A/dan rittai, empty the vessel. tf riti (f. tat) A method, a manner, a mode, a fashion. Sarvatrésa vihita riti. This custom or mode is assigned to everything and everywhere. Fruet rinto Soap berry. There are quite a few trees, whose nuts produce lather when rubbed with water. viz. Soap berry, —nut, —bark, —root, —plant and —pod. They are used as detergents to clean materials. For example when a gold ornament is being cleansed, the gold smith rubs it with water and soap berry. (Fruit of Sapindus saponaria or Sapindus emarginatus ). tra ripa (f. Engl) Reaper. (Adapted from English). Long narrow wooden strips running over rafters of tiled roofs. Reapers are fixed on the walls to hang framed pictures or to run electric wires. They are also used as under supports for plywood. ay ripu (m. tat) Enemy, foe, opponent. Aik, Surapati ripo(k) gellerh bharana, Listen, the administration went to the enemy of the king of gods (= Ravana became the ruler) (from an old poem of late Narasimha Pai, one of the first Konkani poets, Ernakulam (1930-1940’s)). OA rukma (a. tat) Bright, radiant (n) a gold ornament Rukmakam, Thorn apple Rukmangada (a. tat) Wearing gold ornaments, or amulets. ofanttr rukmini (f. tat) N. of the daughter of Bhismaka, the ruler of Vidarbha, and the sister of Rukmi. The brother decided to give her in marriage to his friend Sisupala. Rukmini had developed a deep love for Krsna, by hearing about Him from the street bards. She was determined to marry Krsna and she sent a message thro’ a brahmin. In the letter, she had entreated with utmost humility to save her soul. Being a SaranagataRaksaka, Krsna had no second thought and he immediately started even without an army. Balarama, who knew the situation, followed him with an army. Rukmini proceeded to the Kali temple at the outskirts of the city just before the Kanyadan; and Krsna lifted her from there and proceeded to return. But Rukmi attacked him with an army. In a few hours Balarama arrived with a mighty army which pulverised Vidarbha’s forces. Balarama caught Rukmi by the tuft but desisted from killing him, because Rukmani implored on her brother’s behalf. So Balarama left him after shaving away half of his moustachio. Rukmini’s marriage took place by the Raksasa rites. She was hailed as an avatar of Mahalaksmi. She loved Krsna for loving sake, without expecting any reward and Krsnas respect was all for Rukmini. Ever given in her thoughts to Krsna, she was the embodiment of His Satva guna. There is a story, interpellation of a later period, which says Satyabhama could not balance Krsna, she approached Rukmini and told her sad story. Rukmini told Bhama that there was nothing easier than that; she took a Nirmalya of Tulasi (Holy basil) and respectfully placed it in the pan opposite to Krsna and lo! the Lord was counterpoised! In the matter of important events like reception of great personalities and hospitality to V.I.P.s, Rukmini operated in close association with Krsna. Thus when Kucéla was being personaly attended to by Krsna, Rukmini was also by the side. She promptly prevented Krsna from eating a second fistful of flattened rice which was partially soaked in the sweat of Kucela, and so was biologically un hygienic. Similarly Durvasa was once a self-invited guest of Krsna. During those occasions he (Risi) used to prove a veritable nuisance to his host. He wished to be carried in a chariot pulled by Krsna and Rukmini in their birthday suits. No woman would have had the courage to do it except-Rukmini. She had never a desire of her own. Her desire was Krsna’s desire, Krsna’s pleasure. east rukko A jar with lid made of wood. These are different sizes and shapes. For eg: Kitchen ware using salt or mustard. will be medium size vessels. Those which are used for storing are larger sizes. There is a round compartmentalized vessel where the spices are stored. It may about a foot in diameter and is called Sabbardem. There are smaller sizes, modelled into different shapes and painted beautifully. viz a small white-wood boat and two small human shaped bottles for sprinkling salt and pepper. The name Rukko originates from Raku, tree or wood. eh ruku (m. st) Tree. (skt. Vrksa tree. There is a partial elusion of the first syllable, and R kara has been absorbed through ru. Most probably Luksu ( of Asokan period’s Pali prakrit) is the source of this word. Vrksaka = (konk.) Sannallo riku, small tree. (konk.) Rukkavali = (skt.) Vrksavali. Ruka péda, a stout bit of tree trunk, generally from near the root. Rukka khando, Branch of a tree. Khandu, shoulder or hand has the same root as Khando, the branch, namely Skanda= that which has sprung up. €& rudru (a. tat) Dreadful, terrific. There are children (usually a first child) who receive overpetting and therefore develop into selfish, obstinate, un-adjustable and cruel indivduals. They are referred to as éka rudras = Lonely terrible. (eka dudra, rustic Konkani) (skt. VRuda = to cry, to lament. Plu, Rudrah = a group of gods, 11 in number who are supposed to be manifestations of Lord Siva. (Sankara was their leader). (‘‘Rudranam Sankarascasmi — Gita, 10, 23) Rudraksa (lit) the Il eye of Siva. Actually it is a type of fruit with a hard wrinkled rind, looking like the undulations on a peeled walnut. The II eye, otherwise also called Virupaksa is an ugly eye; Saivites make a rosary with it and use it in Japam ( counter part of the Tulasi manimila of Vaisnavites ). The myth is that Parvati once got annoyed with the ugly eye, plucked it and threw far away. It fell down, sprouted into a tree round about the foot of the Kailas (seen in Nepal and the Himalayan range ). (i) Rudra vasa = Cemetery, the abode of Rudra; Kailasa supposed to be the snowy heights of Everest; Banares. (ii) Rudra priya or Rudrani = Parvati. eft rici (f. tat) Taste, relish. (skt. Ruci (i) Splendour, brightness (ii) a ray of light, (iii) zest for eating (iv) At the 3rd or 4th month of pregnancy, a woman develops a special desire or ruci for things like mango or green tamerind fruit etc. That desire is also called rici or Duvvalo (skt. Dohada = longing of a pregnant woman). Some women esp. of princess status used to develop Quixotic desires, like spitting liquor on the foot of the Asoka tree and then kick the tree with her tender foot. (iv) Rucikar an appetizer (adj) tasty. Palatable. To rucin khaviinu mittiy marta. He ate with avidity and is making mit-mit noise; (vi) Ruci= pleasure, love. Taka celiyeri ruci utttailya. Hi has developed a liking for the girl. (vii) N. of the daug of King Nahusa. She was married by Apnavana Bhrgu, th younger brother of Cyavana Bhrgu. When she was pregnant the family had to flee before the wrath of Karta Veeryarjuna, to the Asrama of Vasista in Kasmir. But the emperor’s soldiers came out through a rupture in the thigh, he was name by Vasista as Ourva. (from uru). As the son of Ruci, he was known as Rucika. Rucika was brought up by Vasista, and he also managed to get him married to Satyavati, the daughter of Gadhi, the ruler of Kanya kubja. Rucika produced 3 sons in Satyavati ( Jamadagni, Sunacchépa and Suna puccha) and one son in his mother-in-law, who became the laterday Viswamitra. wut ruppem (n. st) Silver (skt. Rdpyam = silver. Rupyaka = a Rupee. Indian rupee in earlier days carried the profile of the British emperor, and its value was 16 annas, one anna being equated to 12 pisa. Rupee’s smallest fraction was a pisa, 192 of which would go to complete ‘a rupee. After the independance, monetary system has been decimalised. The present day rupee is equivalent to 100 pisa, — and the Indian rupee carries profile of its prime minister. Profiles of Nehru, Indira, and Rajive have already appeared on the rupee. The purchase value of a rupee was much more before than today. It has been devalued twice or thrice and now it is about equal to 10 paise of old. In 1930’s 6 purana pisé could fetch about a litre (padi) of rice. Today the price for the same quantity of rice is Rs. 9 -10. Rupee coins are frequently minted and its appearance and sizes vary so much so that one cannot easily distinguish between — 50p and 1-and 2-rupee coins. ; Rupya utSava or Rajatotsava = Silver jubilee. SUT-tt rupantar (n. tat) Transformation (from one state into another (viz solid ice — liq. water — gaseous steam. An indivdual can transform into another, by plastic skin surgery. Which can be afforded by cinema artistes only. ®T ripa (n. tat) Form, figure, appearance (ii) Beauty, charm viz. Rupa tére mastana. A Hindi song which says, “Beauty thine is simply intoxicating’. There is another prov. in regard to the beauty of women.” “Bharya Rupavati Satru. The more charming a wife, greater the danger on account of her. Read the story of Uthatya and his covetable wife, Mamata, given elsewhere in this book. (i) A woman with a charming figure is called Su-ripa. Tigélem rupa kiti sundar. How charming her figure is ! Rupa /avanya, Beauty and loveliness. One who possesses these two is called Rupalavenyavati. (ii) Ku-ripi, one with a body of bad qualities. There are 24 qualities to be watched in a woman; of these colour is one. Colour itself can have six shades or variations, such as Sukla, Krsna, Pita, Rakta, Harita, and Kapila. (iii) Elegance, _ excellence, Vidya nama narasya rupamadhikam. (iv) Vibhaktis of nouns (in declensions) are called rupas. (v) Ripaka = a rupee coin. It is also the konk. word to denote a metaphor (a figure of speech) in which the upaméya is presented as being identical with the Upamana (skt. m abhédo ya upamandpaméyoh ). Bahu-lata and creeper like arms lotus-like hand srimukha-candra on like face of Sri) are some examples. Note there are yrds like vat or iva in these metaphors. Rupaka is the name of a Tala(beat) in music. Also jt means a metaphor or allegory. ‘@S randa (a, st/d) Broad, wide. Rundayi (n) breadth, width. In Konkani, it has only these limited meanings. In “and canarese the word Ruddha has been used in -sense, like bigness, increased growth, largeness, . As big or large bodies as always obstruct smooth or passage. Ruddha also meant obstructed, dammed. Konkani it was used only in the sense of bigness. Digu-thoru = Long fat (man) Digu randu = tall and big or ty sized (man). However since the word rundu is associated ry tallness or height or large length, naturally rindu was taken to mean breadth. Length and breadth are always associated with every material as the x and y axes of dimensions. But the truth is that Rdndu means big, , and sizable more than breadth and width. konk: Rundhayi (skt. Rodhanam, l\argeness, bigness ) $tAS rumbida (n. st) (i) Fruit of the fig tree. (Ficus erata ). It is called in Marathi audumbar, { skt. udumbara ). (ii) konk. Humbaru = threshold of the house, has also its origin in the same skt. word. ® rdru (m. tat) A kind of deer, (ii) a dog. In vedic times Bhrgus living in Anarta, (mod-Gujarat) were very fond of hunting dogs, so fond that they named their sons after dog and its limbs. (viz Suna:puccha = dog’s tail, Suna:chépa dog's scrotum etc. RuRu word is NOT popular in Konkani which favours Sunem, dog. This is a contrast with modern G-S-B’s who are almost universally phobic towards dogs. Entry of dogs into living rooms is prohibited. Dogs are a bad omen; their wails portend something unpleasant. are impure and untouchable creatures. Even today, orthodox G.S.B. women take a bath if a dog is touched, and a right royal punya havan by a priest is necessary if a dog enters the house. RGRu was the name of the grandson of the indomitable Cyavana Bhrgu; he was the son of Pramathi by anymph named Ghytaci. The world’s first transfusion of blood was done by him to save the girl he loved. [app. 103 Pramadvara] ®@ rava (f. d) Mar. Rai — (konk.) Riva. In skt. Arka. (lit) Worshippable or arcaniya. The flower has five petals united to a central column, but free and recurved at the base. The petal gives the beautiful appearance of a tiny elephant trunk. So in T. Nadu, itis called Pillayar ( Vighneswara ) flower. The flowers are profusely used on the Vinayaka Caturthi day to decorate the idol. Botanically it is known as Calotropis . It grows as a wild shrub anywhere in hot tropics (S. India). The flowers have a pretty rose purple colour, locally known as yerukkumpoo (T.N) Uses Inner bark of the young branches yield valuable fibre capable of bearing greater loads than hemp. All parts of the plant abound in a milky fluid which is corrosive on the skin and eyes. On exposure to air, it becomes hard like Gutta percha. In a fresh state, it is used as remedy for cutancous ailments. Bark of the roots also possess medicinal properties. Solid mass of hardened juice find use in making chewing gum. The fruits of the tree are of the size and shape of small but plumpy plaintains. They are usually attached head to head on each stalk, When mature, they open to let out a large number of seeds, each one provided with a silvery tuft. It is a jolly good time to school-going children to chase the flying or floating seeds in air. The tuft is so white that it is called in the local tongue (Malayalam) Appippan dhadi (Grandpa’s beard). ruvi (f. d) A farthing, a kasu (Mys and Maharastr ) a 12th part of an anna. In olden times (before independence ) British currency was in vogue in India. One Rupee coin had the profile of the emperor, and it was made of 16 annas. Each anna was constituted by 12 pisa. Kerala konk. used to designate it as duddu, canarese in Mysore side called it Ruvi. One rupee was made of 192 duddu or Ruvi. After the decimalization of currency, an Indian rupee now contains 100 naya paisé. ¥ ré (a monosyllable used as a vocative particle) (skt. Re with the same meaning and purpose). It is the Konkani equivalent of the English “I say” used while addressing some one. When the address is combined with urgency, and/or surprise, one reiterates the particle in quick sequence viz. RéRé! Palayudhvam palayudham RéRé! = “Run away run away, I say’ The statement is made in panic Dhavamyi, dhavamyi Here ReRe means oh/ye is pronounced as Aré-RE. Yat rekha (f. tat) A line, or streak. (ii) Evidence, Tiggélé atmahati pasum kayim rekha melli na. There is no evidence as regards her suicide. Tum meggelé dhanaco eku avakasi manu Kassali Rekha asa tujelagi. What evidence have you got that you are a pretender to a share of my wealth. (iii) A longitude. Prime Meridian of Indian astronomy (600 AD imaginary) was drawn from Lanka to Méru and passing through Ujjain. Meru was the core of the Puranic mountain system. (Eng. skt. dict: of v.s. Apte) Yas récakam (n. tat) Emptying (of lungs in particular ) Exhalation (through a single nostril) X Pirakam. (inhalation through a single nostril) (ii) Purging, emission of breath. Besides Recaka and Piraka, Prandyéma can have a third item namely, Kumbhakam suspension of breath. ty rénu (m/f. tat) Dust, a particle of sand, a grain of ollen. (ii) Bhaktapdda rénu, tr into Tamil, Tondar Adi podi. This was the name adopted by an Alwar who was known earlier as Vipra Narayana. (iii) Rénu or Renuka was the name of the wife of Jamadagni. She was the daughter of King Renu of Ayodhya. To start with Jamadagni was highly attached to his wife. There was a time when he spent a lot of time to divice a foot wear and an umbrella to protect Renu from the hot sun during her to and fro trips to Narmada river to fetch water. After the birth of 5 sons Renu lost her charms in the eyes of Jamadagni. The relation between Renuka and Jamadagni became insipid. In those days as even today man’s eyes always hovered over newer pastures. Jamadagni charged her with an unbelievable crime and wished to eliminate her, the only hurdle in his path of taking another girl; at the same time he did not wish to incur the sin of stree-hatya. He managed to murder Renuka through his fifth son, the latter day ParasuRama. Jamadagni married Kankana, a fisher girl, the object of his love. Renuka is worshipped even to this day as the representative of universal mother, by the fisher folk. (in Bengal and T. Nadu especially). People say that the name of the language Konkani is in honour of Kankana Devi an alias of Rénu. Y@ révarn (n. d) Sand, fine grain gravel. can: Reve = Fine gravel, fine sugar (known in Kerala as Tanyé paindar ) Milk powder. Mhr also uses the word with the same meaning. Yate révati (f. tat) King Révata’s daughter, the princess of Kusasthali. She was practising military arts in Sandipani’s asrama when Balarama met her. Balarama assured her that he would help her to regain her father’s territories lost to the Panca Janas. Balarama defeated the Pancajanas and built the port of Dwaraka in Kusasthali. Revata gave Révati in marriage to Balarama, and the girl brought with her Dwaraka as Stridhana. Tenth rokk6i (also pron. as Lokko/) (v. trans. st) (skt. Joota = to strike, to knock down. Lotayati (pr.t) Cello maka lokoita. The boy tilts me. Rokkoi is the caus. of Lokka to walk staggering this way and that like a drunkard. To pivunnu lokkata. He walk unsteadily after drinking. Tané botlantulem tela rokhiilem. He tilted down the oil from the bottle. wy rogu (m. tat) disease, ailment, indisposition infirmity. Prov: Rogu ailyari arogyacem cangpana kalta. Only when sick, one realised the wholesome-ness of health. wrntet roggodo (m. st) grinding stone, wet grinder. (skt. Ghartta = grinding stone. It would appear as if the Konkani has merely reshuffled the syllables of the skt. word, to get Roggodo and so it might fall foul of one or two rules of word formation. Another probable source may be Rakkara (Ru = to divide into fine grains. Kara = maker, a grinder. There is a belief Roggodyari vatilyari kurtu hallin balantiro subsuda jatalo. If (a pregnant woman) operates a grinding stone; hip joints get loose and delivery becomes easier. ite, we, tetat ronti (roti) (Rontos). These words mean variations in the chappati, and all of them are prepared by wetting fine powder of wheat or rice into a dough, cutting into small balls, and each bolus is then flattened with a roller pin into circles of different sizes. Rontos is of rice flour, the dough flattened into circles 3-4’? and deep fried in oil. R6ti is roasted on embers, and is made of wheat flour. ws roda (v. intr. st) To weep, to cry. skt. Ruda to weep. jhada ullailyari cerdum rodtalem. If you talk heavily the child will weep. Artham kalak bammunu mello manu baila rodna, Bappa mello manu putu radna. In recent times the wife does not weep over the death of her husband, a son does not wail over the death of the father. weepy, always weeping. tiet ronto (a. Mhr) Hard and fat. (generally applied ‘to areca nut). Rontya phadi. Hard and big size areca nut. (Mhr. eat ronto (m. can.) A vermin that eats at the root of trees. Ronta larvae of lice. (can. Rota = Dirt, filth, any nasty thing) rontayi (v. tr. st) To ruminate, to chew the cud. (ii) To say the same thing again and again. (skt. Romantha, Roman manthnati iti — chewing the cud. When someone says the samething again, it is called Rontavap. roma (f. tat) The hair on the body of humans and animals. (skt. Roman), (ii) Feathers of birds, (iii) Wool of sheep. Hair on the body of humans, has been named differently as per their location on the body. The hair on the head, of man and woman, is called Késu (skt. Késa). Hair on the chest (usually of men), armpit, beard, calves, — these are simply called Roma. Pubic hair is called Sénta. Dhavka Sénta is an abusing term, derisive. E Taka havam eka Dhavkade sénta monu Iektam = 1 consi him as my left side loins’ hair. It means, I consider hij a trivial detestable person. More derisive is the term ‘“‘Goindy Sénta’’ = hair about the anus. Tuka megéli roma tuntovuncyak sadhya na re = I say yo are not capable of plucking one hair of mine. Rommalo (-li (-lem) m/f/n. adj). Hairy Romanca = Horripilation. Romapada, (Lomapada), One whose leg is covered with hair (ii) Name of the King of Cédi. He adopted the dau of Dasaratha (Santi, elder to Rama, and born by Niyoga). It was difficult to get a match for her. Later he manag to decoy the youthful Risikumar by name Risi singa an made him marry Santa. Later Dasaratha invited the youth to preside over his Putrakamésti as a result of which he got 4 sons Rama, Lakshmana Bharatha and Satrughna. (iii) Roma Harsana One who will thrill you until the hair stands on end. (iv) N. of Sita, (a pupil of Vyasa) who narrated several Stories to Saunaka (lit-son of a bitch. The word Puloma has the same meaning as Roma Harsana. Pulakayati romani yah Sa puloma. There was an Asura by that name, and he had two daughters, Divya and Saci. Both made history in the Aryan realm. The elder Divya became Bhrgupatni, and became the mother of fourteen or fifteen Bhrgu devas, while the younger Saci became Indrani. Her father, Puloma was killed by the rapist Indra. rompa (n. st/d) A small tree just sprung up. (Mhr. Rompa, little seedling, just sapling sprouted. The original source should have been skt. VRuha — Rohanta = a little tree in general. The word occurs in the immortal abhang of Tukaram: vadlem = At first there was only one seed. The seed sprouted and out came a little tree which grew up). The word is pronounced variously like Rompi, Rompo, R6mpa and Rompita. rédan (n. tat) skt. Rodanam = Weeping, tears. {from the Vréda. Prov: Rodce bailékai hascya dadlyakai namgii najja, Don’t trust the woman who weeps and the man who laughs. wt (at) ft rohita or lohita (a. tat) Red. (n) Red colour, red blood (m. a red horse). (ii) N. of Haris chandra’s son, (iii) (m) Sun. p.p. of VRuha. rohini (f. tat) (lit) Red cow. (ii) N. of the 4th lunar mansion. As all other stars, Rohini too was Daksa’s daughter. She was most beautiful and therefore the most favourite of the husband, the Moon. (iii) It was the birth Star of Lord Krsna. “$4 Rohini nilamasuta Ratnam, krtaspadam gopa Vadhu kucesu”’. (Leela Suka’s Kr. Karnamrta) = That star Rohini brought forth a blue jewel which has found its place on the breasts of the gopa belles (in competition with the Swati star that brings forth pearls). (iv) N. of the mother of Balarama. Rohini was probably the first wife of Vasudeva, and Devaki, the 13th wife. So Balarama is called Rauhinéya. ‘‘Sigurasti mamapi Rauhineya, ‘‘="’ My son, Rohini putra ( BalaBhadra )---- So said Vasudeva (to NandaGopa when the two met in Kamsa’s Sabha (Krsna vilas kavyam, Sukumara kavi). raulika (f. indi. st) Kitchen cricket, soft fleshy bodied, unlike the garden cricket of hard scaly body. Lives on the remnants of food materials. — nocturnal habits. Lives in crevices, continuously producing a cr-cr monotonous tone (skt. Rava = sound + valika = continuously produced noise) ( Ravvalika ). “adim bija ékalem; Bija ankuralem Rompa @ la 28th consonant of the konk. alphabet. It is classed as a liquid Semi vowel. Its pronunciation is Dental. Its cerebral isomer |a is a favourite in the konk: dialect. GH Mika (v. tr) To tilt, to slant. e.g. jhadani cadi asille kadem trasu lakta. A balance tilts to the side of greater weight. During the Rg vedic times Aryans were friendly and closely moving with the Persians. So one finds that in the first ten books of this Veda, ra sound which is the favourite of Irani has been used prolificly. In later days due to more contacts with the Gandharvas and the Mongols, the ra sounds came to be replaced by the /a sound. (eg. Parimala Giri > Palimala gili). Originally the skt. roof was Ruta which later became Lufa, to strike, topple down etc. Tattar aidanantilem udak rikkailem ox lékkailem = wster was tilted down from the leaking vessel. Since the skt. root is Ruta or Luta, a spelling like rokkailem or lokkaita is also correct. caus: Rokkai or Lokkai = Cause to tilt, cause to pour out. Botlintulem tel kailintu rokkailem. Poured out the oil from the bottle into the frying pan. Sdru pivin vattéri loktalo Minpitu kali. Minpitu was tottering drunken on the road yesterday. Balat sangamartha tane tika mancari lokkaili. He pushed her (flat) on the bed with the intention of raping. @aretfer lak laki (a onomato) unstable, tottering, tilting this side or that. eg. Meggélo mukkavélo dantu loklokéta. My front tooth is shaking this way and that. Majara bodaveli ponte manke tugéli sayé botli laklaki asa mu re! 1 say your ink bottle is tottering like the wick lamp on the head of a cat. @aehN lakkar (also lakkad ) (ind. st) lit— On the target = to destroy. Lakkad kellem = destroyed. (k) Laksyari = (skt.) Laksyé). Putdn bavsdlo ghatiyalu lakkad kello = Son damaged or destroyed the watch of the father. Cerdum khelco samanu lakkad karta. The child is spoiling the play things. Spelling lagade is also in vogue. Kar polovin dhavandailena jallyari voggi lakkada jatalern. ( A warning that ) the car would suffer damages if not driven carefully. gq laksu (m. num. adj) The word has been Konkanised as Jakku, but the tatsama is also used by many. A hundred thousand (anything) makes a lakh or laksu. Laksadhipati = owner of a lakh, a lakhier. (ii) N. of a group of islands in the Arabian sea near and opposite to Kerala coast. Laksadvipa. PVT jaksiina (n. tat) (i) A mark, a token lucky or inauspicious, birth marks, both are seen on the face or body. (ii) Good or bad omens, may be an event or (a chance happening. Even animals are assessed by laksanas). Thus a cow should possess good teeth, long tail with stout tuft and Kajal round the eyes. Then one says Gayi Jaksanavanti asi = The cow has auspicious signs. (iii) Symptoms of a disease, Ksaya roga laksand kitem? What are the symptoms of consumption (Tuberculosis ). wafer laksmi (f. tat) In modern times, people use the tatsama. The Konkani version is Laksim Devi, = goddess of laksma or auspices. She is said to be the consort of Lord Vishnu. She is fortune, prosperity, wealth and success. So she has been designated as Bhagya Laksmi, Subhaga or Subha Lakshmi, Dhana Laksmi, Vijaya Laksmi, Santana—, Dhairya —, Grha —, Vara—, Raja—, etc. Legend says she sprang out of the Milk ocean when it was churned by the gods and asuras, simulatancous with the springing up of Candra, Uccaisravas, Amrta and Halahala. Though there were several suitors, she seems to have walked straight to Visnu, who lifted and placed her on His chest. So she is known as Visnu Vaksa Sthaldlaya, One who has her abode on the chest of Visnu. Conversely Visnu is called Laksmi Ramana, —Pati, and Laksmisa, Laksmi Nivasa, Sri Nivasa etc. Laksmipija is a special ceremony in every one’s house, esp. those of bankers, traders and other commercial people. It is performed on a new moon day of the Kartik month. The commercial year closes on that day and the account books are piled and worshipped. LaksmiNivas also means a Red Lotus. When a woman is always weeping she is nick named Radgi Laksmi; an ever smiling one is called Hasta Laksmi; A highly capable, powerful in body, and masculine in demeanour is nick named Lanka laksmi. aferiuy laksimanu (a/m, tat) lit. One with auspicious Gunas. N. of one of the 4 sons of Dasaratha, the son born by his Il wife Sumitra. In fact Laksmana was one of the twins born to Sumitra (the other twin-Satrughna). Unlike Rama and Bharata, Laksmana was fair and was quick to lose his temper. He was an inseparable companion of Rama from childhood to death. During Vana vasa he was virtually a dog of Rama, doing every menial work for his elder brother because his mother had advised him while starting for the forest, ‘‘to consider Rama as the representation of Dasaratha, his father’. Reputed as the killer of Indrajit, the most heroic son of Ravana, Laksmana was laid prostrate on the battle field, once by using Nagastra (by Megha nada) and second time by the use of the irresistible Saku by Ravana. Both times the Raksasas desisted from killing a helpless enemy. Laksmana married Urmila, one of the daughters of Janaka and he had two sons in her, Angada, and Candra Ketu who were settled by Rama as rulers of two principalities in the N.W of Bharat (Angada in Tarapatha, and Candra Ketu in Candra Kanta). End of Laksmana was a tragedy. Rama, having settled his (?) first son Kusa in Kusapuri in the Vindhyan range, retained his own son Lava with him and launched on a Prayopavasa (to end his life by abstaining from food). The idea was Rama wished the throne of Ayodhya to be adorned by his own son Lava; Kusa had been palmed on him. The matter was serious. The plotters among the Risis had decided otherwise; They at once despatched the worst among them (Durvasa) to teach Rama a lesson. Laksmana had been ordered by Rama to keep guard at the venue of his fast. When Laksmana saw the Risi approaching in anger, he simply did not obstruct him. Rama clearly understood his efforts were lost. But in Mea lksya 316 —s order to escape any curse from the angry savage, he drew out a sword from the wall, and ran behind Laksmana, apparently to kill him for any possible insult to the savage Risi. Laksmana ran straight to the Sarayu river. During that short period, Laksmana’s mind was full with sadness. He had served Rama throughout his life, especially the 14 years in the forest as a real under-dog. The reward for all that was now the same brother had given him up, nay he was chasing to kill him. He made his last bow to Rama, and jumped into the stream. Rama took that as a cue and followed suit. wea liksya (n. tat) (i) Target, aim. (ii) Ambition, purpose in life or. any endeavour. Laksya Vedi = A knower of his target; target-oriented. Today’s long-distance missiles hold some mechanism to find direction. A migratory bird who travels long distances at night may be having some sort of biological direction finder. What Karna used against the formidable Ghatotgaja (Mahabharata war) was a Laksyavedi, because whatever eluding or evading technique the Raksasa tried, he could not escape hit. The arrow which Dasaratha used (called a Sabda Vedi) to hit Sravana, was in principle a laksya vedi missile. eM lagna (n. tat) (i) Attached, stuck to, contacted with. (p.p. of skt. V/aga (v. tr), to adhere. (ii) In Goa it means marriage. Lagna kellem = married. In kera. and karnat. it means a muhurta or auspicious moment. (iii) Astrologically it means the Birth time or the zodiac sign in which the birth has taken place. (iv) touched, united, welded, soldered. Lagna patrika = Marriage invitation. Lagna Sudhi = auspiciousness of the house (zodiac) of birth. Lagna masa = Janma masa, the month of birth. went lanka (f. tat) In Telugu, any island is called Lanka. So Godavari river has many Lankas. But Ramayana interpreters have made the people believe that Ravana’s Lanka was identical with Ceylon or the modern SriLanka. In Ceylon one comes across several things bearing the names found in Ramayana. But the intensive research of Sankhalia (Deccan coll, Poone) (“Ramayana, A Myth or Reality?’’) has shown that Lanka was not Ceylon, for, South India did not have the where-with-all to construct the Séfu and the archaelogists have said that Lanka was a very small island capable of being circumambulated twice in one night by Haniiman, and situated at a multi-cross way of rivulets among the Vindhyan ranges. Being in the Aryadesa, infested by a long population of Raksasas, Lanka was at first in the hands of Raksasas; it was forcibly appropriated by the more powerful Aryans. Lanka went to Visravas, who was the father of Kubera and Ravana. When Ravana grew powerful, he demanded his patrimony, a half share of Lanka. Thus half portion of Lanka passed on to Ravana without any fight. The two halves were demarcated by a mountain range. Rama with his army landed on the Kubéra’s half portion of Lanka. On a later date, the original Lanka seems to have vanished in some cataclysm like an earth quake [as in the case of Dwaraka of the subsequent Dwapara yuga]. Lankadhiga .= Lord of Lanka, Ravana, or Vibhisan. Lankeswara, Lanka pati also mean the same persons. Lanka-dahan, Lanka was burnt down by Haniman. He went to meet sita who was reported to be in Lanka. But Hanuman indulged too much in vandalism. wmte langoti (f. Port) Broad loincloth. Very essential for the Brahmacdrins. It is called in Kera. a Vollané and in Karnat. kasti (from skt. Kasayita. A probable source word is the skt. Linga-pata = A coverage of the lingam. wrest langdo. (langdi, and langdern, f and n) (a. Parsi) Imperfect, not the first rate, defective, viley. (Parsi. langda = lame, limp) eg. Ambo Jangdo aslo. Mango was defective. Tane ghetallem kara langdem. The car which he got is a limper. Soiled, not brand new. tat langhanam (i) (nominal form of Viangha = to go by leaps, traversing over water surface, or voyaging through air. (ii) Disregarding, treating with contempt, slighting. (iii) Foregoing food. Fasting, Abstinence, Foregoing the supper. In Kerala there is a proverb, a water-snake’s bite is enough to cost you a supper. Even the weakest mischief-monger can be nuisance enough to cost you “a supper”. (k) Eka raticem bhojan na karunk hevvalem puro. waferar laghima (f. tat) Abstract noun form of the adj. Laghu =Lhavu(k) = light. ( weightless ). A state of light-ness. It is one of the eight aiswaryas attained through penance. Siva is supposed to be the only one who possesses all the eight. (Anima-Laghima-Prapti, Prakamyam, Mahima, Isitvam, Vasitvam, KamavaSayita). Siddhas have one or two of these only. Laghimas has been experienced by the astronauts who had gone to the Moon. At the borderline between the earth and the moon, where the earth’s gravity was counterbalanced by the Moon’s gravity, man experienced weightlessness and could float in space. Laghu katha, Light story, or small story. A story not so laden with philosophy as to be un-understandable to the common man. Laghu-Karan, making the ‘load’ light. Considering an important matter as inconsequential. cTSTT lajja (f. tat) Shyness, hesitation, shame, bashfulness, modesty. Kamaturank na lajja ani bhayya, for the love-lorn there is neither shyness nor fear. Lajjavali = (a) Modest, shameful; Lajja Ainu = Bereft of shame or modesty; Lajjalu = modest. Lajje kando, Morbid with shame [Kando is a petrifying rot or inner affliction of fruits). Too much shy as to be useless. The same idea is conveyed ironically as Lajjé kombo a hero of shame. (cock is usually a symbol heroism) Vhardiké mantavantu celli lajjéli. The girl got shy in the marriage pandal. Lajja striyangelem bhisan. Modesty is decoration to women. Lajjé (v. intr) Lajjéta (pr. t) Lajjeli (p.t) of the nominal - verb. c1eMe latpat (adj. onomato) Flimsy, automatically or for little or no reason breaks up into bits like lat and pat. Kama kellélem latpat najja, Work done should not be flimsy or non-durable. Some people pronounce the word as Lappat—nappat = Scanty. landamundi (indigenous. onomato) Squabble, little fights, mischief (used only in Goa). In Kera. the same sense is conveyed by Kundamandi. In T.N. it is called Tillu mullu. eta lata (more correctly Lata) (f. tat) (i) A creeper, (say Priyanga or Madhavi) (ii) used as a proper name for girls. maT lata (iii) Usually added as the last member of a compound. (eg. hr lata, long eye brows. Bahu or Bhuja lata = Long arms. idyut lata = streak of lightening. ) Figuratively the word refers to a slender woman. emp: Latagrham, A bower surrounded by or over grown by creepers, An arbour. Lativesta = A mode of coitus (Vatsyayana KamaSutra). eT linda (f. indi) London. In olden days when Konkanis . were not so familiar with geography, everything brought by sea route (by ships) was believed to have come from Landa; ~ London being the capital town of the rulers, was well known. Thus Landé gudgo (kadgi), Bread fruit. (lit. it is a ‘jack of London’. Another is Landé campem. Landégudgo in local Malayalam is known as Kadal cakka (ocean-borne jack fruit). A little later this name got corrupted to kada cakka, Kadan meaning debt. Debt is hated by everyone; so the superstitious malayalis cut off all bread fruit trees in their compounds. Another foreign place name known to the Saraswat woman of old was japhina, which would be mistaken for japan. If the whereabouts of someone or something was not traceable, they used to say Japhandntu gello or pavio, ( went to japhana). While Chinese had traded with the west coast, Japan did not in those days. So japhana was Jafna of Ceylon. wafer lambi (a. from the root Jamba = To hang down. to suspend oneself. To sumbaritunu Jambta = He hangs down from the rope. This need not necessarily mean suicide by hanging, which has a different word galpasu (rope round the neck). Anything hanging loose can be called Jambi. Tiggeli sarpali lambi asa. Her chain is hanging much or very lengthy. Lambi also means long and/or tall. Lambi manisu, tall man. Tya manisa khandaritunu doni cillam lambtati = From that man’s shoulders, two bags are hanging. A hanging abdomen is called lambodar. Vinayaka is called so bacause of his notable belly. Valmiki has made an attempt to picturize Surpanakha as an Ugly woman, a lamb6odari, which in actual life she did not seem to be. In some northern regions, a word Lapitodar is heard, and people say it is a substitute of Lambodar. Others opine it is an alternate word for Labhadador. This word is drawn probably from Hindi, where in Jabbada means Penis (male generative organ). So this word means a boaster who poses as a he-man, but comparatively useless. arate lamyadi (f. can. ) Prevalent in Karnatak, also called Brinjaris. A migratory caste like gypsies who eke their livelihood by selling salt, grain, beads. Most of them are reported to have the habit of thieving anying from animals like cats, dogs and bullocks to house hold articles. They also sell forest articles. In T. N. they are called Kurikar, because they carry a gun and shoot birds and squirrels, or trap animals like cat. SAU lAbbana (n. Ar) Olebanum, a resin used as an incense. (Arloban = gum benzoin, oil of cresote. In vernacular, sdmbrani. L&bbina vati = joss stick, Used during pujas as an incense. Some people wave it in the fashion of Harati in front of the idol. Some others use joss sticks as fumigators for mosquito repulsion. * layu (m. tat) Dissolution (noun form of the Vaya = to dissolve) fusion, melting, solution. Special meaning: extinction (Pra laya). Great floods of puranic days tended to destroy every thing. (ii) Deep concentration, Exclusive devotion, and the mind becomes one (laya) with the object of devotion (iii) Union of song, dance and instrumental music is called the laya of performance. ee lalata (n. tat) (skt. Forehead). Tatsama does not find place in the dialect. Forehead in (k) is known as kappal, which in skt. means skull bone. Ever since Siva used Brahma-kapalam to beg, kapalam has got one more meaning, “Begging bowl’. A puckered forehead or the forehead of old people manifest some lines, which are believed as written by Brahma, the creator; and the proverb goes “‘Lalata likhita rékha parimarstum na Sakyate”’. Lines written on the forehead cannot be circumvented; (k):- Kapalantu bdraitéler kaduk konak sadhya na or kapala gero pussik konak sadhya? = who can erase the lines on the forehead? wieta (Kera) or Sete (karnat) lallavarh or rulayurh (n/m.) Sooji or samolina. There is no specific word in skt. that might give rise to this konk. word. The nearest possibility is Lava (small particle) and that has given the word Rava in Malayalam and Tamil, but that cannot generate lallavarh of (k), because the konk. word is longer than Java. The only other probability is Lalasikam = a sauce, a secondary food. It is not a primary food, and generally taken in the form of uppuma on days of upavdsa or as a breakfast or light repast. (uppuma = a salt dish in vernacular ). AUT lavana (a. tat) (i) Saline, salty, briny (ii) N. of a Raksasa, son of Madhu who was killed by Satrughna. Lavana was a pet of ParasuRama and was being protected by him closely (in his navel). That was one of the causes for banishment of P. Rama from Aryavartha. Tatsama Lavana is seldom used having been replaced by kharu, and/or Mita. Lavanancern is salty pickle better known as Noncem. (iii) Lavana also means lovely, beautiful. From that the derivation Lavanyam = loveliness, beauty. @a lava (n. tat) (i) A small particle. To emphasize the smallness, the word is usually clubbed with another word Lésam, with the same meaning. Lava /ésam very minute. The combination word has the effect of re-iteration. (eg. To manigu kalo kalo = That man is very dark. Ti baila théri thori, that woman is very very fat) Maka madrati masnantu vacyak lava lesam bhayya na. | have not an iota of fear to go to the burial ground at midnight. (ii) N. of one of the two sons of Rama, (stated to be twins by one version, while another version says, that Kusa was created from grass by Valmiki). After settling the elder son Kusa as ruler of Kusa puri, Rama wished to install Lava, his own son on the throne of Ayodhya. Towards this purpose he entered Praydpavesa vrta to end his life. But the news got leaked to the Rsis who wanted a Rsi, santana to be on the Ayodhya’s throne. They sent Durvasa on seeing whom Rama realised that all his ambition was thwarted. Under an excuse of chastising Laksmana for his disobedience, the two brothers ran and jumped in the Sarayu river and ended their lives. Hardly two months had lapsed after the tragic end of the brothers, Kusa appeared at the gates of Ayodhya with a huge army. Docile Lava vacated the throne in favour of Kusa. It speaks of the power of the Rsis of the day. macita laviavi aacifa lavidvi = Fresh verdure waving in the breeze and creating the apparition of waves in a green sea. One dictionary says its origin is from the can. word Lavlavike . In Canarese, this word means extreme desire, avarice. konk. word Lav lavi does not have those meanings, but the word valvalé has all those meanings. ( Valvalé is the reverse spelling of laviavi). Laviavi (a. st). Tender green leaves oscillating in breeze. Gadyantu bhata lav Javi asa. In the field, the paddy had grown green and oscillates in the breeze. Lavlavi should have originated from Lulita, skt. Lulit is the p.p. of Viula = to be tossed, to be shaken, to be moved to and fro. Also means elegant and beautiful. Ambya riku Javlavi palléla Mango tree has given new sprouts which dangle in the breeze. eT lassuna (f. tat) Garlic (skt. Lasunah) welt lahari (f. tat) A large wave, generally of emotions. When one meets a monomaniac of music who bores his listeners with his alapana, it is remarked that he has entered into a Smngara lahari. One who worships his “‘bottle” is said to be in the Madhupana Jahari. There can be Bhajana Jaharis too. wleodt lalita (a. tat) (skt. La/ita, playing, sporting, dallying. (ii) Amorous, voluptuous (iii) Beautiful, handsome, graceful (iv) Salt, trembling, tremulous. comp: Lalitabhinaya = graceful gesticulation or acting. La/itartha, Amorous meaning. Lalita Javanga lata parisilana komala malaya samiré. In the pleasant breeze of the Malaya mountain softly gracing on the swinging creepers of Lavanga (Jaya Deva Git gov. Ast 6, sl. 1) Lalita (f) N. of the Supreme Goddess. (ii) any woman in general, but specifically a wanton woman. comp: Lalita pancami, Fifth day of the bright half of Asvini. Lalita saptami, the 7th day of the bright half of Bhadrapada. On both days the supreme Mother is worshipped. eitch laka (f. st) (skt. Laksa, a type of red dye, obtained from the excrement of some insect which infects a type of palm. Women handpick the excrement, it is melted and an expert who knows the exact consistency pulls out a long and broad sheet of (Engl.) shellac. The red dye obtained from lac is entirely different from the non solidifying red dye got from the cochineal insect which lives on cactus plants. In the offices, lac is called sealing wax. It is melted and applied to covers and documents, and over it ( before cooling) the proper seal is impressed. The seal leaves it replica on the lac. (k) Lak is inflammable and so it is figured in the Mahabharata. The astute schemer Suyodhana wished to burn away and eliminate the Pandavas who were pretenders to the throne of Hastinapur. So a house made mostly of lak was constructed and Pandavas were invited to make their abode init. Fortunately Vidura who was in the know of things warned the Pandavas in time; So they escaped via an underground passage, set fire to the house themselves and spread the rumour that they perished in the conflagration. A string and a bit of sealing wax were constant companions of physicists two generations ago. They made use of them to make rapid connections, which were gas-and vapour-tight. In ancient times, women used the lac-dye for ornamenting their feet (soles) and lips. It was known as application of alaktaka. (ii) In konk. laka means also somersault. The word is derived from the can: /aka = Somersault. (Laka hago manganna = give a somersault, you monkey-brother). or WS lakida (n. d) Fire wood, faggots. (can: lakadi, wood, Jakuta, faggots, a staff, a club. In olden day homes had wood-burning hearths and often one could hear “aji_ randika rakuda na” There is no wooden fuel to cook today. wnlé lakota (m. d) Envelop (to enclose a letter) Borrowed by konk. from can. la4k6tu , envelop of a letter, A closed letter. Most probably the envelop was called lokéto because the stamp on postal covers in those days carried — the head (say of George V, the emperor of India). At a — later stage, the word lok6to was applied to all envelops, — even those without postal stamp. cir laga This is a root of multi meanings. Depending on the environs, it can mean (i) attach to; eg Cerduvank lagin beséi, Seat the children touching one another. in the vicinity. Rail stésana lagici éka taxi nilayam asa. Very near the railstation there is a taxi stand. Related to To cedo megéle ayak lagtallo. That boy is related to my maid servant. Because of, Pitu parikséntu harvolo; taka lagiin bapisu mello. The son failed in examination, because of it (following that) the father passed away. To cello tya celiyé maksi laglo That boy is permanently (or always ) attached behind that girl. ( skt. ) laga means follow closely. Haunted: Tya celiyéka eka bhita laglem That girl is possessed by a ghost. Some times houses are also haunted by ghosts. These superstitions are not to be taken seriously by the rationalists. When the word in the instrumental or the locative case, Lagén (skt. lagnéna) (or lagi) it means extra, one more eg. Eka phula lagén (lagi) bavlem, one more flower withered. Lagico or lagco = next, (vi case used as adj) It has also the sense of mAdryantu (bed mate), in contact. Jagicyan. (III case) by the side, (not touching). Lagicyan gellyari puro, cerdum martakim boba! I have only to go by the side, out come the yells from the child. Lagi Jésar = in near future. Tane J/agilésar rina vapas kellem manu na. He is not accustomed to repay the debts in near future. Lagi sarap: moving closer, becoming a partisan Lagi kadap, making friends, taking into one’s favour. (ii) (iii) (iv) (v) (vi) (vii) ( viii ) (ix) (x) (xi) VLig can be applied in the following cases also. vaitu kalu laglo, afflicted by bad times. Bhika (Badha) (Maya) (valti) lagli (got hungry) ~ (attacked by troubles) (fell in love) (infected by termites ) Nida lagli = fell asleep, doJe or disti lagli, fell into evil eyes. Rukak katal laglem, The tree got a rot inside. Sittak varem lagta, cooked rice is exposed to breeze (to get hard) Matyak vota lagta, sun is striking on the head. (xvii) Dida mélayank (or dhayank ) laglem. Milk has curdled. CT-AT-cMT=—slag-na-lag (pron. lak-na-lak) (ind.) Touch-and not touch (generally heard as laknalaka). Anything precariously connected together is called so. Lunkalli Sarpali ekkadé kelléli, laknalaka javiin asa. The snapped chain which is repaired is in a precarious state. (xii) ( xiii) (xiv ) (xv) (xvi) 4 natr unca phatra cabbéilele lag-na-lag asa. Bricks attached . above the other, are in a touch-and-not touch state. ‘AVANT lacar (a. Parsi?) Helpless, incapicitated, weak. Hayam lacar jallorh. \ became helpless. Aicem kam pura lacdr cimkani. Today's work was all hopeless walk. ca areery lajahomu (m. tat) A yajna or homa performed during Saptapadi of marriages. The bride takes 7 steps - following the groom, around this homa. Popped rice ( /hayi in konk.) is put as 4hdti into the fire and the bride is made to inhale the smoke arising out of it. @lA lanchan (n. tat) A sign, a birth mark, a token. At the end of comp. means marked with , eg. Srivatsa lanchanu One who is marked by Srivatsa (Maha Visnu). SaSalanchana = Moon. The tatsama word is less used in the dialect than the Konkanised version, Lasem. @rethe or Meth tatary vii case used as an indeclinable ) (H) lit. it means on the wheel, like the bull at the oil ghani. Tine maka litary ghallo or cadéilo. He misguided me. He made me get upon the wheel. Javunu javunu cello Jattari padlo. By and by the boy went astray [incessant work which has no end). warfe jati (v.tr. st) To roll by using a roller-pin. (skt. Lata) generally Aappal or cappatis are spread by rolling pin. To happala pita latita, He is rolling the happal dough. Metaphorically /atilerh means ‘‘spoilt’’ (flattened ) the purpose. Taner vacun kassaleri kellern? J/atilern vé? What did he go and do? Spoilt every thing, is it not? Latoni, rolling pin. It has one more use. In cartoons, usually it is shown as an effective weapon in woman’s hand. @%, & wate or rate (i) Spinning wheel. An old rudiment of a spinnig device used by villagers- Made popular under the name of Carka (Cakra) by Mahatma Gandhi during the freedom movement (H latta = spinner) (ii) Pulley used to lift water from the wells. (iii) Latphalém, A round plank over which the capati dough is rolled thin. ®Tg ladu (also /addu) (m. tat) skt. laddu or ladduka = Round ball-like sweet meat (made of sugar, wheat and or rice flour, ghee and spices. arsaag ladavaidu, A country doctor. A medical man with unkempt dress. Lata in skt. means a learned man with shabby clothes. afe( fe) old string. This word is popular in Konkani but some others use the word -— dori. Ladi bandhun giccu kari phanti, Make the pleat firm by binding with a string. MM lana (a. Lanu, Jani, lana m/f/n) Smooth very fine powder. Phdlem Janaci asa. The plank is extremely smooth. Pita cikya lagi lana javank asé. The dough has to become a little more fine. skt. Slaksna gives rise to two words (i) Sana and (ii) Lana. They have separate meanings in kera. and karnat. Sanu = Small, lanu = smooth. In Goa, Lanu means small as well as smooth. Boda Jan karap lit: means ‘‘shaving close”, but figuratively it means inflicting big loss. Tassun tassum /annaita, By scraping and scraping he smoothens the surface, Unwilling to leave behind any remnants of wealth, deprives him of all. TY labhu (m. tat) Gain, profit, acquisition, advantage. Tak& upadrav divin tuka kassélo labhu mello. What did you gain by giving him troubles. wT lamba (v. intr. st). skt. Lamba = to hang on. Pakko pakkyathayim gellyari, khayim eka khandyari lambthalo. When bat goes to a bat’s house, he will hang from some one branch (Prov: indicating the accommodative nature of guests of the same species). Metaphorically ‘hang on’ means dependence. Kam mejcya khatir tajéri lambuka javun asa. Has to hang on him for the sake of getting a job. arf layi (v. tr.) Similar to /4ga earlier layi is a root of multi meanings of which four are given below. (i) To smear (ii) To touch (iii) To feed and (iv) to light. Tum saya \aita re? I say, are you smearing or applying the paint? Ujja vati padakak \ayi, Touch or apply the fire spark (stick ) to the cracker. Saraspati cerdak \aita, Saraspati feeds the child. Vhoréta vontak léni laili, applied butter to the lips of the groom. All the multi meanings of /4yi can be ultimately related to viaga, to attach. So one opinion is that it will not be wrong to consider layi as a simplicia form of lagéyi — layi (by eliding the intervocal ga). In other words /ay/ is causal form of Jaga. The other opinion is that layi is not a single word with multi meanings (because konk. is by and large averse to the coinage of homonyms ) but different words with ablaut changes. Ablaut changes are hard to be discerned in a fast-delivery dialect. Thus Laita = to light, from the skt. VLasa tr, inflame, to set fire to. Sanja jalli, Thanavelo divo /ayi. \t is twilight, please light up the lamp of the house. Léita = to smear, from the skt. Viip. , to anoint, besmear. (Jimpaté = leita) (or /épayate from /épa ). Laita = to feed from the vedic Vlada, to fondle, to caress. Amma cerdak laita, Mother fondles and feeds the child. Bammanan bota lailem matr, ghalli kincati bailén. The husband merely touched with a finger, out sent the wife a terrific scream. Here Jailer is a simplicia of the causal of Viaga ie lagéilem. WAH layak (a. Ar) Suitable, matching, deserving, capable, competent, worthy. Tum kassalei kamak tayar na, you are unfit for any job. Kali ayillem cédum ghara kama layak karta. The maid who came yesterday does the house work very well. @tei7 lalana (n. tat) Fondling, coaxing, over-indulgence. Ekalénci cerdurn manu lekkun avsu masta /alan karta, Being the only child, the mother caresses it very much. The konk. word dpirbai is more frequently employed than the skt. word Jalan. Cerdak cadi apirbai karin vaita kellem. The child was spoilt by over indulgence. wre ale (v. intr. st) This is a denominative verb from the /aJa = salivation or saliva. (skt. Viala = to desire, to fondle (Lalayati) ) (Lala = saliva ). Prathamallem cerdum manu avsu bapusa adhika lallaitaci. Being the first child, the father and mother fondle it too much. Eku potbandaro motim ladu dekkan lalléta. A greedy glutton salivates on seing motirnladu (a sweet meat). Lalléta = lala galta = sends out saliva in streams. It also means cringing (without self respect ). arfeset lalitya (n. tat) Lalitasya bhavam. Loveliness, charm, beauty, grace. ; (ii) Delicacy of diction or phrases, alliteration. In the days of Vikramaditya, literary gems were valued or noted for their specialities. Thus it was said “‘Dandinah pada Jalityam, Bharaverartha gauravam, upama Kalidasasya. Poet Dandin was noted for the delicacy of his phrases, while Bharavi for the gravity of meanings. Kalidasa was superb in the choice of apt comparisons. (iii) Amorous guestures. wtq lavu (m. st) This may be a recent word patterned after the English word ‘‘Love’’. Excessive hankering. Too much attachment (skt. Lasa, which is usually employed as the latter half of a compound with abhi. eg. Abhilasa. A child has great avidity for Did béda. It roams about the hearth and pesters the mother. This sort of attachment is called Lavu. Some child is bent on drinking chocolate milk and nothing else. Then also it is said “‘Paléi cerdalo Javu’’. Look at the preference, the child had developed. Lavu is also spelt as Ravu. Sabar ravu kadunaka re cerda, 1 say child, stop showing too much preference. TTS lasern (n. st) (skt. /anchan) A mark esp. a birth mark. The latter is a permanent mark and can be employed to discover lost children, in other words, it is sure mark of identity. In olden times, royal children might be abducted, or young heir apparents may be put to sword or poison. Under such probabilities, royal children are exchanged for servants’ children, only to be recovered at an appropriate date, making use of birth marks. Birth marks are divided into auspicious and inauspicious ones. Black moles occur anywhere on the body. A solitary black dot on the cheek is considered a beauty spot. So in the absence of it, many girls make an artificial beauty spot with kajal. A birth mark on the right side of a male is considered inauspicious. For the females, it is so if it happens on the left side. Gorbachev has a big birth mark streaking from the crest to the forehead. Breaking into smithereens the vast Russian empire, is attributed by the superstitious as due to his inauspicious big birth mark. Those who are not superstitious, blame his peristroika and glasnost policies. Whatever may be the cause, Gorbachev is a sad man today. Lord Visnu is called Sri Vatsa Janchana. One whose chest is marked by Srivatsa. In fact it is not a birth mark, but a scar left by Sivas spear. (There was a war between Siva and Nara Narayana brothers consequent on the destruction of the Daksa yagna). wafer lasi (v. tr. tat) To set fire to. Causal of the skt. viasa, to shine, flash, glitter. Koiru ekkade karun asi, collect the dust and debris and incinerate. Hanumantan Lanka lassili. Hanumanta put lanka on flames. Lassallo is the p.p. gerund. The word does not carry the literal meaning, one who has been burnt. It means a disobedient rogue of a boy. Lasu, a burn, a scalding. Kasu divun Jasu ghévap is a proverb pertaining the custom of getting scalded by a Srimudra at the hands of the pontiff. Prov: Lassalle phovak kussalli soyi (lit) for the charred flat rice, rancid coconut scraping. This is to denote complementary things which go to complete the badness. (11) Lassalle gharak tandille kazikal labhu. (Lit) In a burning house, whatever few rafters yon pull out, are the only gain. to rescue whatever you can, instead of trying to prevent the process of destruction. ¢ Lassacya inca tél rakkeilem (lit) Poured oil on the burning spot; indicates some one who aggravatés pain, or an adve ccs situation, by providing fuel rather than medication to the — burn. fert linga (n. tat) A symbol of representation, a mascot, - an idol. Thus OM is the mascot of the supreme, just as co is of infinity. The alphabets used to represent elements — in the Periodic Table in Chemistry, form a modern version ~ of mascots. Mascot worship started during Pre Vedic times and was confined to the Prakrts who had not gained any skill in sculpturing. Even today rustic adivasis, if asked to make faithful idols, they would make idols far from the semblance of the original; as for example the idols of Krsna, Balabhadra and Subhadra in the Jagannath temple of Puri. These idols are the Sabara type of sculpture. Lingam in grammar denotes gender; Pullinga = masculine gender; strilinga, feminine and napumsaka the neutral gender. Pullinga has been changed into Pumrusa linga in Goa. A Sivalingam is truly symbolic, having the simple shape of an oval stone, a mere representation noted for its simplicity. At a later stage when Vaisnavism was aggressively growing, a synonymous but vulgar meaning came to be associated with Siva lingam. Siva worship was confined to the genetic organ only and to prop this idea, some people manufactured the story of Bhrgu sapa on Siva. Initial vulgarity was further enhanced by describing the pan-pitha on which the oval stone is fixed, as the symbol of vulva and thus the Sivalingam (the oval stone on the panpitha) came to represent coitus. A westerner who visits India goes back with the idea of Phalic symbolism in the worship of gods. To consider idols and all caste marks phalic symbols is absolutely wrong. Both Saivism and Vaisnavism are responsible for the origin of . these perversions. ferent lisko A nick name to indicate a muslim. The origin of the word is unknown. It means a ‘Moslem’ and the word prevails in Kerala only. Most probably it is an indigenous construction as Lingamsa katrita, = lisko = circumcised. Another opinion is that /isko has originated from Nicaka or Nica = Mean, vile, base-minded, low-born. Kerala has two chief minority communities. (i) The christians whom the early missionaries got by proselytising poor fishermen. Even after embracing christianity they continued their career profession of fishing. Since they were constantly soaked in the salt water of the sea, they were nick-naked kharo (salt). (ii) Muslims were considered low because they performed cow slaughter. More over their caste was marked by the religious performance of circumcision. Hence nicknamed Jisko. ite lika or liki (f. st) The eggs of louse or other parasites, a rut (skt. /iksa or likhya or liksika. They are discernible to the eye and are generally hand-picked from the head or body (monkeys are experts in this). Being resilient, they are pressed between nails and killed. ater lipi (f. tat) Writing, written characters, letters, syllables, alphabets. A language is made of words; A word is an assembly of syllables arranged in a particular order, so as to give a meaning to the assembly. An assembly without meaning is not » ae ? , rere _— dered as a word. Thus vasana = cloth or smell, is a word, but Sanava is not a word because it has no meaning. e order of placement of syllables is important, for different ers, there will be different meanings. For eg. No = a tement of negativity, where as ON = above, over etc, entirely different meaning, It shoud be remembered that a language gets stablized, and standardised provided it has a region or district of its own. Without a country of its own, its name would be obscure. [app. 130 script] Saraswaths who speak Konkani have a record of their own. They never hankered for a district of their own as much, as they were interested in making money. Money carried its own woc in its trarn so much so Saraswats were perennially on Peregrination until about 600 A.D. Whereever they lived (Anarta (mod: Gujarat) Kasmir, Madhya Pradés, Gowda) they were not the rulers but a sect. secondary to the local people and their government. Konkani has had no patronage from the rulers, at any time. From 1960's after the independence of Goa, Konkanis still continue to be not free from troubles. During the Portuguese rule, they gave up their mother tongue and adopted Marati for their children’s education and for their own writings. So Marati people say that Konkani is not an independent language but a dialect of Marathi. But for the strong resistance of the konkani-speaking christians, Marathas would have had their way. When once Konkani was acknowledged as an independent language, Konkanis (Hindus and brahmin ) turned their umbrella according to the breeze. Marati writers which the Konkanis were, dropped Marati and hastened to write in Konkani and claim national awards (Alas! their Konkani is far too different from the real konk. of the 16th pre Portuguese period. It deserves a more appropriate name say Gomantaki. Karnataka and Kerala happen to be the preserves of pre-portuguese pristine Konkani. [so says Father Pereira] Konkani is the prakrt nearest to Sanskrit and hence its lipi has been fixed as Devanagari. But there is a strong pressure from keralites to have Malayalam script, and from the Karnatakas, (esp. the Christian Konkanis ) to have the Canarese script. At any rate Konkani is not standardised though the India government has long started giving awards to Konkani writers. The truth is that the Konkani of one region is not understandable to the people of another region. PTE lugat (n. st) A cloth piece, something very much desired or longed for as adornment or decoration. A cloth serves all these purposes, its necessity to man is next only to food. While praying to God, a man or a woman says “nna vastrak unavu karunk najja deva!’’ O God don’t make me needy for food and raiment. Probable source word is Lohitam (skt.) — (k) Lugafa, p.p. of skt. VLuha, to strongly desire for adornment. @fE loti (f. Engl.) Robbery, fighting, grabbing (from English Joot), In konk. the word is used in the case of children and has come to mean mischief done by growing childen, or the wickedness of a child. Cerdum gharantu lity karta = The child does lot of mischief in the house. Tt lita (f. st) Cracks on the edge of the feet during winter (skt. Juntha. Ulcerated chilblain on heel. Kibe. HF linka To tear off, (v. intr) (skt. Lanka ) Galya sérpali Junkli, the gold chain on the neck snapped. In. S. Canara, the word is spelt as Luntta = snaps. af lai (v. tr. st) To cut, to reap. skt. via, Lunati = Reaps, harvests. Lavap, action-based gerund; Harvesting. Luvani Product-based gerund, Harvest. ame lengoti (f. st) (skt. Linga-pata) A piece of cloth that wraps the male organ. A tight-fitting underwear. In olden times it was known as o//ané or kasti (skt. kasayita ), usually worn by brahmacaris, vatus, or yatis. aay lekhini (f. tat) Pencil or pen. Anything used for writing (say a feather). Lékhana = a letter, a write up, a painting. Lékha or Rekha = a line, a streak, a furrow. A modus of occurrence. Té sambhavaci rékha melli, got an insight, or a peep into that occurrence. Mayaran burdan angari lekha (more popular gandi) kel/i. Cat scratched and made a line on the body. Tine kadléler chayacitr rékho padunu vikurti jallem. The photo taken by her was disfigured with many lines crossing over it. @a leka (n. st) Calculation, written account ( skt. /ekha ) Léka gupsalem, calculation went wrong. Tane Iekkillem eka, jallélem anieka. He calculated one thing, but what happened was another. Cellyan Grhakrtya léka kellern vé? Did the boy do the home work sums. @feh (v. tr) To count, to measure, to estimate (skt. laksa) Gurunathu cerduvali. samkhya Iekitalo. The teacher was counting the population of students. Ghara Vistaru kitlo asa manu lIekin sang. Calculate and tell me the area of the house. ave lénda (n. st) (skt. Larhdam) = Excrement, ordure, dung). Shape of the excrement is also considered. Only of cylindrical shape are called /andam. Prov: Ekka lenda kutke = Bits of the same lénda, to indicate their properties would be exactly identical. Pellets made by goats, and called Lendi. In human beings, esp. children /endj is a symptom of constipation and the discharge is slow and strenous. In schools, teachers punish the students by making them do Jendis. From the exercise point, it is not different from Buskies, but the humiliating part is the crux of the punishment. The siudent should sit on his haunches and make the noise of a strenous hum as if he is discharging a pellet. This he has to repeat as many times as the teacher commands. When the child has constipation, the mother says Kasta kadun Cerdan eki lendi sodli. With great difficulty the child excreted one pellet. Big round balls excreted by elephants are called Pindu. @rtat lembo (-bi (f) Long size red ants inhabiting the trees. They stitch the leaves to make a hanging nest. Because of their hanging nest and longer size they are called Jamba pronounced as /embo. Their stings are very painful, and they are pugnaceous fighters and one should think twice, esp. on the top of a tree, before approaching a Jembya ghidu (nest of the lembos). @aenls Iekkada = laksyari, to target at. Ref. earlier to lakkar after lak-laki ay lépu (m. tat) Something to be smeared, or plastered or anointed. It is a balm to be applied on the region where there is pain. aa léya According to the definition, white wash of the house is a Jepa. Cement and mortar too fall in this category. Lepakara white washer, brick layer, plaster maker. aa léya (n. st) Something (usually a medicine) to be eaten licking. (skt. Vliha /éhya (k) Lévim v.tr. lick. (skt. viiha to lick). jevana rucin cello bottam leventa. The taste of food was so excellent that the boy is still licking his fingers. gt lésam (a. tat) A small part, minute particle, tiny portion, an insignificant portion. celli kaim lésam nhaim. The girl is after all not insignificant. ag lésu (m) (Port. /enco) (i) Handkerchief. (ii)a second cloth, shawl, a towel in general (iii) a crochetted piece of silk, (iv) Boot lace. witeet lokto = head. see Lakoto earlier after Lakude. weave lokkanda (iron) (n. st) lit = a piece of metal. Loha khanda — Lokkand. skt. Loha = red, made up of copper or iron. wile léku (m. tat) (i) World (ii) People. There are 3 lokas, swarga, Prthivi and Patala. There is a more expansive classification in which there are 14 worlds. But there is no physical testimony of any one having seen the 14 worlds. comp: Lokapvadu, Blame by the people, Public scandal. Lokacar, people’s custom; Loka-Priya, very popular. Lokasammata, approved by the people. (as for example a ceremonial marriage said to be L6oKasammat Jallélem-kanya-purusa lagna (a girl and boy union with the approval of the people). Lokédhéar uplift of the people. Lokapakar Public facility, Public utility, for the benefit of the public. Lokayitu, worldly, materialize. aint longo (m. indigenous) A laceration left on the body after caning or whipping. Longo is therefore produced by intimate contact with a cane or whip and is coined by a displacement in the spelling of Lagna. wareart ldcana (n. tat) An eye. Rayiva locana = one with lotus (like) eyes (Krsna). Meena ldcani = A lady with fish like eyes. The name of the goddess at Madura. witfeT toni (f. st) Butter. (skt. Nd va Ni tam, NaNi —>Lani > Loni. art lopa (m. tat) Elision, dropping, losing, Deprivation, Destruction. (lit) One who has lost the the mascot. N. of the wife of Agastya. Legally she was the daughter of the king of Vidarbha. But biologically Agastya was her father. Agastya was then the rising star, and when the childless pair, the king and queen saw Agastya coming as guest in the palace, they requested him to bless them with a Santana danam. Agastya in the prime of his youth was just wanting for such an opportunity; the product was a beautiful girl child. ring or S22 Agastya then departed to work out the ‘‘Aryadharma”’. Fifteen years passed away and Agastya found that no one was prepared to give his daughter in marriage to him (because the parentage of most of our eminent Rsis was shady). So he went to Vidarbha and demanded the king to give back his daughter. King had no other go; and Agastya married his own daughter. Lopa mudra was a highly disciplined girl, and she was — strong in views and decisions, a true chip of the old block. Agastya showed no inclination for the pleasure on bed, and Lopa pretended that neither she was an inch behind. She never complained but minded her work as a dutiful house wife. At last Agastya failed in his continence and shamelessly made advances to the princess. Lopa showed her true colours, she said he should acquire enough wealth so as to maintain her with the same amenities as her father (Vidarbha Raja) did in the palace. Agastya met with several disappointments in the course of his attempts to amass a modicum of wealth. Then it was he remembered his nephew, Vaisravana, alias Ilavila who was earning plenty of wealth nefariously. He gathered all information with regards the black modus operandi of Ilavila and went to his inn (near Nasik). Ilavila tried to kill him with poisoned food; but Agastya maimed him, plucked his eye and knocked out his teeth. Cantankerous Ilavila became Kubera (of deformed body) from that day — Agastya plundered Kubera and took away all his wealth and lived in all connubial happiness with Lopamudra. any lobhu (m. tat) Covetuosness, avarice, cupidity, greed. It is one of the six vices or congenital enemies of man (Kama, krodha, lobha, moha, mada and mitsarya). Lobhi, (a) One who suffers from lobha. wtet Iolam (a. tat) Shaking, rolling, tremulous ‘‘a/d/a tulasi vana mala bhisana---”’ (Narayana Tirtha) (Oh you Rama) bedecked with swinging Tulasimala and Vanamala---. (ii) Lola N. of Laksmi. As wealth remains permanently with no single individual, it is believed the goddess of wealth (Laksmi) is fickle or unstable. Wealth never stays in any place for long. (iii) Greed. (iv) Lightning. Lolagni = fire blazing with flickering tongues. (v) Slender, weak. Tigelim kankana sopir Jdlam asati. Her bangles are lean and weak. wile lola (v. intr. st) To wallow. Lie down and roll. “‘Pota duki nivaran jalyari, dévasthanantu Joltam’’. If the stomach ache is cured I vow to wallow in the temple. (skt. lutha ( wae) to roll). tteMTfer Rolling with the body. (Lothanam Angena) Lolo = roll. Patrvidya lolo = a roll of Patrvido. If the roll is small, it is called Loli, (which can also be spelt as ndji, a tube or pipe. Teg thovu (a. st) Light (skt. Laghu), light, slow. Vholi vaca. Go slow. Pavia lhovu dhavari, place your step lightly. Some people substitute Vhold with Vhogura. Cerdum vhogira camkata, child walks slowly. q =o va, 29 Consonant. A semi vowel. Upper teeth : the lower lip are required to pronounce this syllable ‘and hence Panini Sutra, Vakdarasya dantaustam. It is often ‘replaced by ba and a rule Va-ba yor abhéda has come into being, but there are many exceptions to this rule. - Northern Konkani uses Va in the sense of and, eg _ Ram Va Kisnu (Ram and Krsna). In southern Konkani, Va finds use as the skt. “Va-na-Va" phrase (yes or no) as a query symbol. eg. Ramu gello Ve Kimna = Did Rama go or not? f aan Vakkalat (n-Persian) Advocacy, The function of a Vakil, an advocate, or pleader or a representative. | @a@ne yvakada pronounced Vokkada (n. st) (skt. ausadha = medicine, usually Ayurvedic or country medicines. But now the word is applied in general to medicines of all systems. @@eAt vakkana Explanation, Commentary, Statement. (origin from Vakil (advocate) vakula ‘Tree Mimusops elangi. Noted for the profusion of flowers of light pleasant fragrance, of the size of P&rijata or coral stem flowers. @eeh vakkerm (n. st) Groin (skt. Vanksanam = groins ). The depression between the belly and the thigh. The joint of the thigh with the body. a@aaed vaktavya (pot.p. of Vaca to speak ) (i) Fit to be said, to be declared. (ii) Blameable, Reprehensible. GATS vaktdru (a/m. tat) Speaker. (skt. Vaktr, Vakta) Talking, eloquent, orator. (ii) An honest learned wise man in general. a@a vaktram (n. tat) Mouth, face, [(k) Tonda from skt. Tundam = mouth] (ii) Snout, muzzle, beak, the spout of a vessel @gh vakra (a. tat) Bent, curved. (skt. Vakra = crooked, (fig) mentally crooked, tortuous (i) Vakrokti, oblique replies, indirect or equivocal statement. Dishonesty. Fraudulent statement, evasive speech. (ii) Planets Mars and Saturn are called Vakras because they perform what is called in astronomy Vakra gati or retrograde motion. Those planets which are placed in space outside the orbit of the Earth are called outer planets, and retrograde motion is more characteristic of all outer planets (Mars, jupiter, saturn and Neptine). Planets vary in their angular speeds in their orbit, the period for one complete circumambulation round the sun, being designated a year. While the earth takes 1 year for completing one cycle, saturn takes 30 years. This gives an idea of the relative speeds of planets. Imagine you are sitting in a faster car (the earth) and looking at a slower car (Satu), you will see the slower car doing the retrograde motion. When you are in a moving train, don’t you see the stationary telegraph posts on the side, going in the opposite direction? This visual hallucination is a result of the relativity of motions. Vakragati of a planet forebodes malignancy according to the astrologers. (iii) “‘Vakra” has been Konkanised in two ways (a) Vakkaru = Razor (of the barber). Probably in ancient days a razor was a sickle-like curved knife. (b) Vankudo, crooked, with bends in body. But a better skt. source word for Vankudo is Bhangura. (iv) Vakra-danta (a. tat). One whose teeth are (sabre-like ) crooked or curved. Danta Vakra was the name of a king of Kasi. He was a brother of Sisupala and so a cousin of Krsna. The two brothers were vassals of emperor Jarasandha, a veteran enemy of Krsna. Jarasandha was killed by Bhima just before starting the Rajsooya yagna of Yudhisthira. Sisupala was killed by Krsna during the Rajsiya yagna, while Danta Vakra was finished after the yagna. Vakra tunda, an epithet of God Vigneswara. (known in konk. as Ganapati Bapa). Vakra tunda also means a parrot. Asta Vakra. As the name indicates, it refers to a highly learned sage who was born with 8 bends in his body. Before him, only Lord Krsna used to take the pose of Tribhangura (three bends) while he wished to play on his flute. ama vagtern (a. st) (lit) Spoken out. (skt. uktam (p.p. of vaca = to speak). A thing spoken out becomes an open matter. Prov: (i) Ténda Vagterm dharlyari musa rigtalé If you keep the mouth open, flies will gain entry. (ii) Ghara vagtem sodin bhair vacanajja = go out leaving the house open. (iii) Vatem Vajan tane sangati vagti kelli = He proclaimed the news to the accompaniment of beating a metal plate. (iv) Dudda aidana vagterh asa. The pot of milk is open. you shall not @edat vacana (n. tat) Speech, utterance, A word or sentence spoken out. (ii) An aphorism, a rule, a precept. This word occurs in grammar, to mean singular, (eka vacan) and plural (Bahu or anéka vacan). Konkani (unlike skt.)does not have dual number (Dvi Vacan ). Vacana bhrasta = One who broke his word. Vacana Sthita = One who kept his word. @aq vaca (v. intr) To go (skt. Vraja = to go, to walk, to proceed (ii) to depart, to withdraw. Vatha (pr.t.) goes. Accordingly the past should have a form Vahla. But Vaca has no past tense form in Konkani. Kunbis use the word Vahlo. Brahman konk. uses the word gello = went, which is derived from gama (gaccha), to go, in skt. Why the verbal root has been changed for the past tense is not known. Vatta vatam (continuing pr.t.), while going. Alternately, Vattastenna = while going. @giat vancana (Vancap) In skt. Vancana (f) or Vancanam (n) is the noun form derived from the root Vanca, to cheat, to go slyly or crookedly. Causal is Vancai; ( Vancaita pr.t. = makes one survive. Noun form of the causal is Vancavap = avoiding, escaping from, evading, shunnung. asia yajjap (iii) Cheating, defrauding, deceiving. In konk. the tatsama verbal form is used mainly in the sense of survival or evading death. Death is the reverse side of Birth, and the latter.is the obverse side. The two put together can alone make the whole coin of life. Birth and death are the limiting points of the whole life. Look at the fist of the newly born. The babe tightly holds it closed, as if there is some treasure in it. Treasure or no treasure, it holds an invisible guarantee, which the Lord revealed in the Gita as jatasya hi dhruvo mytyu = Death is certain to a being. This is your guarantee. Death closely follows every being every minute of its life. Every minute that the being remains alive, it does so by ‘‘cheating’’ death. So when someone survives an accident, or a cantankerous plague, or an attempt at murder, it is said: Yo Vancdlo = He was made to cheat (death) ast vajjap (n. st) Playing an instrument, Beating (drums, Mrdangam or Bheri). (skt. Vadanam, (konk) Vaji (v. tr) (skt. Wadaya = to cause sound) Nama samétam krta sangétam vadayate mrdu vénum....Git. Govi, chap 5, Asta.11 sl.2. = Lord played the flute softly softly generating code sounds which revealed the names of the places of rendezvous. Beating percussion drums is also called Vajjap. If some one is slapped or cudgelled, it is said: ‘‘Taka dhorunu samaci Vajjailo” = caught him and beat him severely. Vadyam = sound of musical instrument. ast vajra (a. tat) Hard, adamentine, severe, (ii) Thunderbolt of Indra, It is supposed to have been constructed by Lord Visnu with the bones of the Saraswat sage, Dadhici, for the special purpose of killing the invincible Vrtra. The weapon proved more noisy than destructive, and Vrtra continued to be as free as ever. Ultimately Indra was obliged to employ his patent weapon, deceipt and Mitra ghataku (treachery to a friend). Vajra is known in English as diamond. Chemically it is identical with the black charcoal. Carbon has 3 allotropic forms, charcoal, graphite and diamond. While charcoal is amorphous, graphite is built by layers of crystals placed one above the other so that each layer can glide over its neighbour. This character gives graphite its lubricating power. Diamond is carbon atoms crystallised out in the form of octahedrons. There are sparkling colourless and coloured diamonds. Diamond colours are often due to the variations in crystal structure of other inclusions. Vajra or diamond is considered the hardest among the minerals. A scale of hardness of minerals was prepared by a German geologist, Mohs (1733-1839), for which he placed the following 10 minerals in their ascending order of hardness. (i) Talc, (ii) Gypsum, (iii) Calcite, (iv) Fluorite, (v) Apetite (vi) Feld-spar, (vii) Quartz (viii) Topaz (ix) Corundum (x) Diamond. Experiment conducted was simple scratching or get scratched one mineral by the other. This method is somewhat empirical but it proved very useful thro’ the past two centuries. In the Table, talk occupies position 1 and diamond position 10. compds (a) Vajranga, an epithet of Visnu .jalle uparante bodavelem vhoda éka vajjem ine jallem. = (b) Vajra musti, a fisticuff as hard as a diamond. is what the pugilists and boxers aspire for. (c) Vajra Hrdaya, a Kathora, Nisthura. Those were the words with which the pious and modest Tulasi reprimanded Visnu when he raped her. (according to a puranic story, an interpellation.) [app. 39 Tulasi] y (d) Vajra danta (adj) one whose teeth are as hard as diamonds. 4 (e) Vajra niscaya, Diamond-firm resolve, (f) Vajri, Indra. Vajri tanaya, Bali and Arjuna and Kakasura known as Mahendra. ast vajjern (n. st) Load (skt. Vahyam, to be carried) _ { Figuratively it may mean mental worry. Celiye Vardik A great load has lessened on the head after the marriage of the girl. amare vajvodi (f. st) Rain spray carried by storm. (skt. Vraji Vodha = air borne) asala vadavai (v. tr. st) To extinguish blowing (wind). (skt. ud + viva = Udvivati = (k. Vadvata = extinguishes, intr. Udvayayati = (caus) k. vadvaita = causes extinction). ast &h vada riku (m. st) Fig tree. (Ficus indica). Also called Banyan tree (skt. Vata Vrksa) Sita sité vaté Yamuniye taté Samjagau venuna Dévaki nandana. Under the cool-cool shade of the vata on the Yamuna tata. The son of Devaki piped on flute a sweet gana. Sr. krs karnamrit. 2-sl. 42. aeur vatana (f. st) To cast away (urination) (skt. Vitaranam. Ti vatanéka camkalya = She has gone to urinate. Vatanéka (iv case) or Vatan itself can be used as indectinables. Viz. Ti Vatan gelli, she finished urination. ag vatu (m. tat) A lad, a stripling, a boy in his youth. Not a very honourable term. It is the equivalent of the English fellow, or chap, or guy. Students of religion or Brahmacaris are many a time designated by this word, otherwise the tatsama is rarely used in the dialect. In Kumara Sambhava, Siva appeared before the penance-doing Parvati, in a vatu form. He proved to be inexorably inquisitive, so much so at one stage Parvati had to command her companion “to shut the mouth of the fellow” Nivaryatam ali kimapyayam vatu punarvivaksu sphuritottaradhara. Kum. Samb. S-sl. 83. aetes vattuli (f. st) A small circular plate which is generally used as an accompaniment of a bigger plate (vattern) used to serve meals. (skt. Vrttakulya (Vartula) = belonging to the category of round plates. There is another opinion that Vartuli is derived from the skt. uttata which literally means a shallow plate. ag vatterhn (n/a. st) A bigger circular plate (used for serving meals) (skt. Vrttam = Round, circular. Eating plates in olden days were made of metal, esp, bronze. So beating on an eating plate produced sound like that of a bell. Hence, at a pinch, one might use metal plates for making proclamation. Prov: (i) To eka bettallem vattem. He is a “broken circular plate’. ie. not useful for serving food, nevertheless can be used for beating during proclamations. The proverb is usually applied to people who talk unnecessarily too much. ii) Tine vattem vajilem, She drummed on the plate nd proclaimed everything publicly. iii) Putén vatem vikkunu kartem kallem = The son sold off the metal plates and took up the coconut shell in . hand, Coconut shells are associated with impecunious sepgars. Proverb refers to a profligate son who disposes 1 family property to live in lavishness, and ultimately spraded into a beggar. @ET vaddap (gerund from the root vada = to grow. “The noun from the root vada is vadi and it has more (i) Coi ré, tya celiye Vadi = (ii) Aré megélya panndri payasu Vadi, | say, ‘= I say, pull on the rope, than one isophoneme in Konkani. viz. I say, look at the growth of that girl. serve the on my leaf. (iii) Rupaya ussinya dilyari kidi vadi melta = How much interest do you get if you loan your money? (iv) Aré dora dharun vadi, na jalyari bucket toggu padtalem , otherwise the bucket will fall down. (v) Védi pataili go tuvem? 1 say girl, did you spread the cooked food (in the sun) One or two have ablaut changes in their spellings. One or two are from entirely different roots. But the words indicating interest and growth are from one and the ~ same root. One should make one’s own device to distinguish ee them, viz the local dravidian languages use the word Vaddi for interest. This may be adopted by Konkani. yadi = growth, interest (on loans and deposits). (skt. Vrdhi). vadi = Serve (the food in plate) (skt. vata. This root has given rise to two konk. words (i) Vanti, to divide, share and (ii) Vaffai = to exchange a higher denomination coin or note for changes of smaller denomination. vidi = to pull (skt. vada = to exert) yodi cooked and dried food. (friums). (skt. OdanT = cooked and dried. aferst Vanija (a. tat) A person engaged in trade. Since ja can be exchanged for ya, the word is pronounced as Vaniyanco, given to trade, a tradesman Between the 15" and the 18 centuries, many Konkanis of Goa migrated to Kerala. It was reported in a research thesis that the Konkanis preferred to live in stereotyped houses, in which one large hall (usually under-ground ) was called Bhansali which is the Konkanised version of Vanikséla, a hall where-in trade materials were got ready. @utft vanati (f. d) A dividing partition or a wall. (can: Vantaki, a curtain or a dividing wall. @a vita (n. st) Sun shine. ujjerm vata = Fiery sun, very hot sun. Vatdco ghdsu khayit ailam 1 have come bearing the biting sun. @WS vuttida (a. d) Tough like leather (Mar: Vattad. Aji péle vattad jalle, Today the dosai became leather-tough or rough. Chapati cdma vari vattadi Asli. Chapati was tough and rough like leather. aft vati (v. tr. st) To pour (spelt also as vhoti) (Ved: juhoti, pouring oblation into the fire) Eg. (i) Randpo rannanintu tel vhotiti The cook oblates oil into the cooking hearth. The cook wastes the oil. (ii) Dada Vatata (in the sense vatun vata) (used as an intrans: verb)= The milk overflows. (iii) Vhotdn gellélem dada. Krsnarpanam. The milk that has over flowed, is lost once for all. aeq vatsu (m. tat) A term of endearment to address a male child. (skt. Vatsa = dear Balaka, my darling son. The young one of any animal in general. But for that purpose the Konkanised version of the word vasirarh, or vasrum is used. The feminine of Vatsa is Vatsé and is used to address daughters affectionately. ““Tapa qua vatsé, Qua ca tavakam vapu” where is penance? and where is your (tender) body”. So addresses Menaka, the mother to penance-inclined daughter Parvati. (Kumar. Sambh ) (ii) There was an ancient country by name VatSa, its people were also called Vatsas. (iii) vatsa is sometimes used as a shortened form of Vatsara, a year. comp: Vatsa pala, a keeper of calves. Epithets of Krsna and Balabhadra. a@cqeAT vatsala (a. tat) A child-loving lady. It is used as a proper name. A cow is designated as Vatsala. Vatsala dhenu, mata, A calf loving cow is a mother. Vatsalyam = Quality of loving the children. (not ones own only). (Vatsalayah bhava) @eaq vadana (n. tat) Face, Mouth. a@erdit vadanti (f. tat) Hearsay news. (skt. Vadanti = Speech, Discourse ) Kim-Vadanti = Rumour (generally bad). ay yidhu (m. tat) Murder (skt. Vadha = killing) During war one becomes a hero by committing large number of murders which are called patriotie deeds. But even a single killing during civil times is called a murder and punished accordingly. In ancient times too killing became a murder if it was done by a common man. On the other hand, it became a moksa or liberation when committed by an avatar. Thus Ravana, Kamsa, Sisupala etc got liberation at the lands of Rama or Krsna. However death is a death, total annihilation, whether you call it murder or moksa. comp: Vadhddyama. Attempt at assassination. aq vadhi (f. tat) Bride, Daughter-in-law. A_ bride during marriage is called in Konkani as Vakkal which is the equivalent of skt. Vadhikulya, belonging to the class called daughters-in-law. (ii) a woman in general A new daughter-in-law is designated as also Nevri Prov: Deda disé nevri, hittatto hittatto kartati. Dusser disa coi, dussériy bhuinceri astali. New bride, one and a half days tossed up in the air. On the second day, there she is once again on the floor. Vadhipravesa, Entry of the bride for the first time into the groom’s house. She should enter with her right-foot first in, a very meaningless superstition indeed. While right foot or hand is all right for man, for a woman, her left side is considered as auspicious. But supertitions are beyond arguments and reason. @aq vana (n. tat) A forest, wood, thicket of trees. Vanantam Interior of the forest. On the outskirts of aet vandan the forest. é Vana Kunjara = Wild elephant. Vana Kukkufé = a phaesant. Vana Karpasi = wild cotton tree Vana Kadali = wild plantain tree, called in the south Malai Vazha pazham. Vananara = a forest tribal. The word becomes Vanara by the rule of haplology. Vana daha = Forest conflagration. Khandava daha = In Mahabharata there is the story of Krsna and Arjuna destroying the Khandava forest enmass with all inhabitants in it. After clearing the forests, they constructed the city of Indra prastha in competition to Hastinapura. Vana Mali (a) One who wears a garland of wild flowers around the neck. An epithet of Krsna. Dhira Samiré Yamuna tire vasati vane vanamali Git. Gov. Asta 1l1.sl.1. = Vanamali waits in the forests on the bank of yamuna, where blows a strong breeze VanaRaksaka. Forest keeper. An officer who enforces the prohition of poaching of rare animals such as tigers, elephants and lions, also guards against sandal wood smuggling. Vana Vata = forest path. Vana sSobha = grandeur of a forest. Vana Sobhan = a lotus. Vana Laksmi, Beauty of the forest personified Vana devata, a guardian deity that protects the forest. Vana Raja = a lion or a tiger. Vana Vasu = a stay in the forest. The epic instance is the fourteen years sojourn of Rama in the forests of the Vindhyan region during which he destroyed many raksasas, ultimately finishing off the Raksasa King Ravana. Vanavasi usually pronounced as Banvasi = a tribal who lives in forest. They went by different names such as Girijans, Vana Naras or Vanaras of Valmiki, Vyadhas, and Nisadas. There was even a dynasty of rulers called Kadamba Vanavasis who were rulers over Goa during the 7 and the 8" centuris. Their script was Simhali. King Rama Raya (1200) had as his minister a learned Saraswat by name Hemad pant who seemed to have invented the Modi Script. Ae vandan (n. tat) Salutation, Vandan Kellem, humbly respected, paid homage. n.form from the skt. root Vanda, to pay respect, to invoke. viz. jagatah pitarau vande, (invocation to the creators (parents) of the universe (Siva and Parvati) (Devi) Vandya = Venerable, worshippable. Vandaniyu = One to be extolled. Deserving Tespects, fit to be adored. Vandani (f. tat) A drug supposed to have power to revive the dead. (Not scientifically certified ) There are 3 words which appear to be similar sounding. Fire, ata or Onni = wife of the elder brother, and @fX = a measure of the quality of gold like carat. A. (afer) Vahni (m. tat) Fire. One among the three or four earlist Vedic gods, the others being Indra, Varuna and Vayu. There was no Vedic rite without the presence of homa-fire, fire kindled and blazed in a homakunda (a square or rectangular pit). Agnim ile or ide, “I worship Agni’ are invocations found in the Vedas. Materials offered to gods, were directly entrusted with fire who then carried them to the gods. It was after the acceptance of Agamas that the homafire ceased to be indispensable for performance of rites. Rg. Vedic aryans (identical with Saraswats ) placed Fire on a level with Indra, and considered it to be the giver of health and wealth and Soma Juice. : Imagin those days when there was no match box; for yagas had to be freshly generated with great diffi by churning hard wooden pieces. The technique known only to a few Rsis was guarded as a secret, lest it should go to the notice of the hostile non aryans. war time, when it is said that ‘“‘the God of fire was invoked”, it meant the aryans mercilessly set fire to the camp of the enemies. It was the duty of the principal Rsi of a gotra to maintain in his hermitage an ever-burning fire (never-to-be extinguished. All people of that gotra will daily borrow the fire from the Rsi for their house hold cooking and rituals. Even now in Tamil they admonish an enemy “‘jneruppu kodakka matén unakku”’ | shall not give fire to you. The digestive power of beings has been viewed as a type of fire usually referred as jatharagni, a better designation would be Vaisvanara mentioned by Lord Krsna in the Gita. 15" chapt. Purusottama yoga, sl 14. Aham Vaisvanaro bhutva praninam dehamasrita, Prandpana samayukto pacamyannam caturvidham. Abiding in the body of every being as Vaisvanara with the help of the air inhaled and exhaled, I cook four types of food. This sloka is invoked at the time of Citrahuti (during meal) daily in the morning. Vaiswanara, jatharagni is Visnu Himself. Vyasa could not have conceived the classification of food as carbo hydrates, Proteins, salts and water. His four types are (i) Péyam (drinkables, liquids) (ii) Bhojyam. (Solids) to be eaten by mastication. (iii) Lehyas. Lickables, semisolids stickable to surface and (iv) Cosya, suckable, say a juicy fruit, a mango. B. alfa (or Sitft) vanni (Onni) (f. st) Wife of the elder brother. (skt. Vadhinam Nétri, the best or the leader among daughter’s-in-law. In Telugu she is addressed as Vadina. c. aft vanni (n. st) The word has become almost extinct by disuse. It was meant to express the quality of gold in a gold-covered ornament. (skt. Varanam = gold covering or screening or protecting) The word is not prevalent in Goa. Pure gold was rated as 10!/2 Vanni. Mischievous and troublesome children are ironically referred to as ‘‘Mijo bhangara piitu dhassada (10'/2) Vanni’. My golden son is pure gold. ; afennt vahni garbha (m. tat) A Bamboo or a Sami tree. (lit) one which has fire inside it. Bamboo and Sami were used in the churning method of producing fire. ae vaijhada or AIH Vayukar (a. tat) Something producing indigestion and gas in stomach. eg. Mango is said to be vaikar to children. aarrur vayangana (n. Parsi) Brinjol. (Beng in Persian = violet: ). (skt. Vanga = Egg plant). There are white brinjols and violet too. There is another giant variety commonly known in Karnataka as gi/a which is used for frying Baji. aatt vayri (ind. st) Up, above (skt. upar’ the word is more prevalent in Karnataka, while Kerala makes use inca, above, up. Alternately spelling Véili may also ‘be absorbed; Véeillo = Superior (in service). The one is above (viz. the man on the upper berth in the compartment. of the important uses of upari is as a pratyaya, produce the vii case of declensions of nouns, producing meaning of on or over. ghara(ce) + vain, Ghara airi — gharari, over the house. Vaté(ce) + vairi — VAteri on the road. Aft vairi (a. tat) Enemy. Hostile. This word is shown here because it sounds very akin to its predecessor, but is of an entirely different root, namely Virodha, opposite view. Vairi can alternately be called a Virodhi. @aet yayas (n. tat) Age. The word is actually borrowed from Malayalam, but the latter has derived it from the skt. Vayah. In the Kerala dialect, the tatsama or the Malayalam word is seldom used. The more popularly used word is Prayi = age. comp: Vayodhika = Vayo Vrdha = advanced in age, old through age (in imitation of jnana Vydha, senior through fe. VayoSandhi, A transaction between two stages in life say between the youth and the major man. ®@t vhara (v. tr. st) To take away, to rob [skt. Hr, Hara, to rob] pr.t Vharta = takes away. Vhella, past = took away. Coran peskati dakkovin galya bhangar kadan vhellerh. The robber took away all the gold around the neck by threatening with a knife. BN or AF vhorétu (Vareta)(m. st) Bridegroom. How the word came into konk, is controversial. (i) In N. India, a bridegroom is called Barat and their contention is that all people of Bharat were called Bharats (self.controlled). This is quite possible. (ii) PancaTantra which is said to have a very distant antiquity (some say it was current in B.C, while others say 12" cent. A.D) Gives a sloka, Varam varayate kanya, mata vittam, pita Srutam. etc. etc. The girl chooses the groom, the mother prefers richness, while the father looks to the groom’s popularity etc etc. So the groom is a commodity of girl’s choice. ie. Varayita = chosen. Varayita can be the source word for Varétu. (iii) Root Vr, to choose, has a meaning like choosing a boon. Groom is a gift like a boon, Vara. Thus Bharat, varayita and Varadatta are equal contenders to the parent-hood of the word, Varétu. comp: Vara diksa, a function got ready to lionize a groom. The word is Konkanised as Vardika. Vara daksina:- During the Vardika (marriage) the girl is given as a gift (Kanya danam), and from ancient stories, one understands that the receiver of a gift is to be provided with a daksina to be used in the maintenance of the gift. It was, and even today it is the custom, if you gift a cow to a priest, you must aso provide for the maintenance of the animal. In a Vardika, the father of the girl not only gifts away his dear and precious daughter, but also provides for her life-long maintenance. At present, if the Varadaksina is not given amply, the girl is tortured, and at times immolated. This pernicious social custom has wrought the doom of many a father of girls. This system is not permitted by the Vedas. During the Vedic times, a wife had to be purchased by the groom by paying kanya sulkam to the father of the girl. That is a rational trade procedure. But the present day Varadaksina is irrational, boosted by false prestige, and flaunted as a vulgar extravaganza of corrupt people. In the present day marriages consisting of Kanyadanam followed by a huge varadaksina, what is the role of the priest. Can’t he advise partees against varadaksina, and immolation of young girls etc.? The role of the modern priest is best narrated in a sloka: Varétu moro, vokkal moro! Bhattali ghadi tattantu podo Let the bride die or the groom. Bhatta’s Daksina should come to his plate. Att varam (n (pl), Engl.) Hour, burrowed from English but pronounced with Portuguese intonation. Since Galileo (Italy 17” century) discovered the clock seeing the pendulum, finer and finer mechanism has been perfected and the ‘‘hour-box”” became smaller in size until atlast a century back stylish pocket watches with hanging gold chain became a male fashion. Konkani designated it as Varah karando = hour box. This hour box had two ear-like loops on the opp. sides to facilitate hanging with a gold chain, or tying on the hand with a strap. The loops gave the appearance of semicircular moons serving as ears of the hour box. Thus the name karna (ear) + indu (Moon) — Karnéndu (Karando konk. ) Ate varkade (a. Mhr.) the other, the remaining one. This word is not heard in Kerala, but it is prevalent in Goa and Karnat. Marati might have derived it from the skt. Vigata, separate, parted. Konkanised version of Vigata is Véglo, commonly used in Kerala. Karnataka has an alternate word also Vingadu, another. (ii) Varkade also means a religious society which takes out a Bhajan procession anually to Pandarapur. athe varkalu (m.d) A rubbing stone, Touch stone rusties pronounce it as Orkdlu. Metals, esp. alloys as for ex, gold, are tested for quality by rubbing on a touch stone. The streak of the metal line is inspected by experts and quality assessed. It is a subjective test. The word has been borrowed from the local dravidian; mal. tam. or canarese. Orakka (mal.), orco (tam.), and (can.) mean rubbing. Kal = stone. Orakal = rubbing stone. Strictly correct spelling is Orékkal. Sonnaran bhangar Orkélaceri jhareilem. The gold smith rubbed the gold on the touch-stone. (Orkdlu) at vargu (m. tat) A class, a multitude of similar things or people. A division (military), a tribe, a company, a society, a family, whole of a classified thing. Students of a single school or college. Vargi, ( Vargiya), Belonging to the same Varga, a relative (skt. Vargya, Possessing the same characteristics or properties. Siksé vargu, A group of disciples Vargi karan classification into groups. Gramina vargu, Villagers, plain spoken, uncivilized. Varga Prasa, A type of alliteration. awat varjana aaat varjana (f. tat) Discarding, hating, avoiding, excluding, renouncing, deserting. Varjana is the n-form of Varja, to avoid or discard. An alternate word is Tiraskaru. Tane bailéka varjana kelli. He discarded or avoided or eluded his wife, or He deserted his wife. Varjita, abandoned. Avsu bapsun varjita kelléle pita héra kalak jivitantu pragalbha Jallele asati. Sons who were deserted by the parents have at a later date become great in life. Malghadyank sodin ghallele pita samuha varjaniya javyat. Sons who neglect their elders are likely to be boycotted by society. ae vardé (v (intr) st/d), To become dry, to be inconsistent. Pita Vardélem, the dough (made for Dosai) is inconsistent, not uniform. It appears the word might have been derived from the skt. Virudha = to be inconsistent, at variance with. A second opinion is that it is a borrowed word from the Desi language. For eg. mal. tam. and can. shave the word Varajuka = to become dry; Varandu, became dry. Konk. Varde might be an adaptation from that word. avetet varcila (ind) Over and above, worse still. Bapusu Kellele Kama kuly divancantu hati maksaita. Putu Jalyari bavsu varcila. Father pulls the hand back in the matter of paying wages. The son is worse still. (skt. uparicit. The affix-cit is added to give a sort of indefiniteness to upari. Varcila = a bit above; worse still. Bammunu dharma daridri manu bailéli vaca, taje varcila. Thinking that the husband is a miser in giving, went to the wife. She is worse still. ata vardika (f. st) Marriage (among G.S.B’s). Marriages in general have been classed as Vivaha, Sambandha and Swayamvara. These names are coined from the customs prevalent in Marriages. Vivaha means carrying away the girl or bride, probably forcibly. This type is then called Raksasic type. Lord Krsna’s marriage of Rukmani was of this type. At times a groom forcibly enters the Pandal and behaves like a bull in a china shop; frightens every body and in the mele quickly carries away the girl. That is how Trisanku, the Ayodhyan prince, (father of Harischandra, and famous as the creator of Trisanku Swarga) married a Pariah girl. For a long time there was the custom that after a severe pogrom of battle, the victor used to claim the daughter of the vanquished as his bride. In all such cases of Vivaha there was one thing common. The groom overtly or covertly proves his superior masculanity by Slaughtering a few people of the girl’s side. The custom continues still in symbolism; In Coorg where the people are martial or warrior-like, for the convenience of the groom a few plantain shrubs are planted near the Marriage pandal. Just before tying the Mangala sutra, he Tushes out, swishes his sword right and left bringing down a few plants. Then with the pride of a hero who had conquered the villains he goes back to the pandal and “carries away” the girl. European custom’ also shows that their marriages deserve to be called Vivaha. Their groom lifts the bride and Carries her delicately into the bedroom. On the basis of such reasoning, the G.S.B. Marriages can not be called Vivaha nor a panigrahana. The rituals indicate that it may be called Parinaya. 328 — ~ RE varadu Sambandha is a superficial companionship like relationship which one could break easily. It generally starts with the presentation of clothes, which if she accepts, means she would accept the man too. Swayam Varam, a function to which the neighbouring princes are invited. The bride princess then makes her choice. The choice making may be purely subjective or by holding a test. Swayamvara invariably raised jealousies and ended with skirmishes and battles. aut varna (i) A sour soup made essentially of thordhall soup plus buttermilk plus/turmeric (for yellow colour ), plus salt and spices. (ii) Aksaras, alphabets, vowels. Varna Vihina = Unlettered (iii) Castes. Brahmana, Ksatri, Vaisya and Sudra were the four Varnas which raised their heads soon after the Vedic period which was free from that caste cancer. What was started as an expedient to perform one’s profession or trade, turned into a social evil. Egoism on caste prestige spread everywhere. Even today India is not completely free from that caste consciousness. Varnasrama: The first 3 castes had four asramas in each one’s life, they were Brahmacaryam, Garhastyam, Vana prastham and finally Sanyasam. The Purusa Sikta of RgVeda, mentions the different parts of the Virat Purusa’s body as the places of origin of the castes. viz Brahmana sprang from the mouth, and Ksatriya from the shoulders or hands, Vaisya was born from the Infinite’s thighs, while the Sudra from His feet. (iv) Varna also means colours. Newton in the 17" century had discovered that white light was composed of 7 colours © which can be designated by their acronym Vibgyor. Light was and still continues to be, a mystery. A beam of light is made of fast-moving electrons; one is surprised how the many negative charges do not suffer divergence. Light beam seems to function like a river of electrons, while a strong magnetic field functions like a river bank which prevents the divergence of the electronic beam. So a light ray was called (by Maxwell) as an Electro magnetic radiation. Radiation is a wave-like motion. Often a light ray springs surprises by its electrons behaving like solid particles. It possesses both a wavy and particulate nature at one and the same time. So the Varnas (colours) of light are not so simple as they appear to be beautiful. autat varnana (f. tat) Description, Painting, Colouring, Explanation. (ii) Praising qualities. comp: Varna Pancaka (a) That which contains five syllables as for example Pancaksari. Acq vartaku (m. tat) (lit) Abiding, existing (ii) a trader, a merchant. adart vartamana (a. tat) Existing at present. (ii) News. comp: Vartamana Kalu (gr) Present tense. (ii) Revolving. Vartumana Patr = News paper. AX varadu (a. tat) One who gives boons. One granting wishes, ready to fulfil wishes or Tequests. One who readily answers prayers. Varada Raja (lit) A king among boon-givers. (ii) Name of the famous Vaisnava deity worshipped at Kanci, the ancient capital of the Pallavas, All vaisnava deities are believed to be Varadas, and they hold one of their — ilms turned down earth-wards as if in an act of giving ouring down) boons. It is called the Varada hasta mudra. Lakshmi, the consort of Lord Visnu, also always exhibits a Varada hasta mudra, Lord Venkateswara of > 7 hills has only two hands which hang down. The nt hand shows the Varada hasta mudra while the hand evokes several explanations. Suffice it for the to say that the left hand shows Abhaya mudra, one cannot get over a subdued feeling that it once held a long stick or spear. au varma, An affix added to the names of Ksatrias. It means protection, coat of arms, or armour. Rulers of Koci were named Varmas. Rama —, Ravi —, _ Marthanda—. varovu (m. st) Rice (skt. vwrihi = thrashed and husked rice. (Prevails only in Kerala. karnat. people say Tandal. Varovase, rice etc i¢ rations. A vara (v. intr. st) To survive, to remain (as balance) to exist. To mhantaro attarh sari varla. That old and wise man is alive even now. Ghettalle tupantu doni kilo varlem. Out of the total ghee purchased, two kilos have remained as balance. Varlo + aslo > Véarldlo, adj, one who had survived. (past perfect participle). It is pronounced as a simplicia varillo (skt. \V Vrta = to exist, to be. Vartate~ (konk.) varté exists. Ate varla (n. st) The end of a sari or robe or garment. (skt. Pallav= (konk. ) Tallav, end). Kapadia tallav = varla. Modest G.S.B. women never allowed the pallav to flow and wag behind them. They encircled the pallav around them to cover themselves and stick the tip in the girdle belt. Encircling or covering is known as varanam in skt. and that becomes varle in konk. ata, ad, ag varias, vars, vars (n. tat) A year. vars varsa = Prati varsa = every year. Varsan varsa, _ year after year. year by year. ave vararuci. N. of a poet and grammarian, One among the Nine gems in Vikramaditya’s court. He is identified by some with Katyayana, the celebrated author of Vartikas on Panini Sutras. Varahu (m. tat) (i) Boar, hog. (ii) A gold coin of the Vijaynagar kingdom. It carried on one side the replica of a boar-hence the name, usually pronounced as Vara. (iii) yagna varaha, the 3rd Avatar of Visnu. arrefatet variha mihira, N. of a famous astronomer, and the author of a mathematical work, Brahat Samhita. He was believed to be one of the 9 gems of the court of Vikramaditya. aft (ind) A suffix added to the genitive case of nouns or adjectives to express similarity. The skt. equivalent is Vata added to nouns or adj. to show similarity. There is a difference namely the konk. suffix is added to the vi case of the noun, whereas the skt. affix is added to the root of the noun directly. (konk.) Rama (ce) + vari. skt. Ramavat = Like Rama. (konk.) Avsi (ce) + vari dhuva. As the mother so the daughter. skt. Matrvat duhita. Ae vardnu (m. tat) A deity of the Vedic times, Varuna supervised over navigable waters, harbours, export and import and slave trade, A varuna worshipped just as Agni and Indra were also worshipped. Puranas have been written so that the readers would believe that varuna was a single entity. The truth was that there were more than one varuna functioning simultaneously in different places. A varuna of olden days corresponds to the custom collectors at the modern ports. There was a good deal of trade going on over the Ganges, Sona, and Mahanadi rivers. There were important cities along these rivers, where the trade vessels had to touch and at each such port there was a varuna. They used to reccive the “custom” which was a sort of ‘“‘protection money’’ either in kind or cash. Horses were a precious commodity which the varunas accepted as customs fee and some varunas had huge horse stables in which they carried out the lucrative horse breeding. In Ramayana, Rama is said to have sent for the Varuna (sea god) and to take permission and money from him to conduct the war against Ravana. That Varuna was Vaisravana (kubera) who was functioning as Varuna in Lanka which was a touching point of all trade vessels. A Note:- Vaisravana Varuna had a spite against Ravana who snatched from him one half of the island of Lanka. So Rama thought he would easily get the money from Vaisravana to kill Ravana. But Vaisravana had an equally bitter spite against his father’s uncle, Agastya who was responsible to deform his body and make him Ku-bera. Rama was working under the guidance of Agastya. Hence the delay of varuna obliging Rama. Some astrologers consider the planet neptune to be the Varuna while casting horoscopes. The weapon of Varuna is said to be a rope noose with which he catches the transgressors such as those who go to sea shore to bathe at prohibited hours etc. Once Vasudeva, Sri Krsna’s father was taken away by a crocodile servant of the Varuna ie Varuna employed servants who would lie in wait like crocodiles for innocent victims. From the circumstances one has to infer that Varunas were vigorously engaged in slave trade. It would not be wrong to say that if a man could muster a gang of rowdies and ruffians, he could then ply the profession of a varuna happily. ae varu (m. tat) The act of choosing, selecting something or some one who is dear to oneself. A boon, a blessing. There is a difference between the two. Blessings are given voluntarily as per the pleasure of the giver. But boon is entirely the prerogative of the seeker. ae valern (n. st) (Specific to) The half section of a coconut. (skt. Valayam = anything circular in circumference and spherical in shape. Bdlem means an anklet. Balaka, Banana chips. Word prevalent only in Kerala. In Karnataka they call it kélya kacri. This name may suit chips of irregular shapes. For chips which are all rounds looking like rupees, nothing like Balika ( valayaka ). aciaet valvila, A stew made from mixed vegetables and coconut juice. In mal. and Tamil it is known as Aviyal, and in N. Konkani it is called gajbaje. The Kerala name is onomatopocic. This preparation of Kerala is so tasty that everyone develops a greed to taste 330 —— arated vassarti adeehel valkala I — 9 90IIIIII9H it. Extraordinary greed to taste or eat, is called valvale. From that the name of this side dish has become valvdla. Geehet valkala (n. tat) Tree bark. The tatsama is not commonly met with in the dialect. During pre historic days, thin tree barks were used as garments, by Rsis in the forests, Brahmacaris in society. In fact all poor people who could not afford the garments: from china and Dacca, resorted to tough leaves and lighter barks. Wrapped round the waist, it was fastened with long strips of bamboo skin, or a creeper. In those olden days, ropes available were thin long strips made from the sheaths of plantain plant. (This is called in konk. vaya. Ropes were also spun with yarns from barks, or from the long fibres of certain leaves like pandas and cacti. These used to be called Vavii (in konk.) and Véalkali (in skt.). Hemp rope used to tie packets in shops is an example of Vavii. ABT vallaga (f. st) A festival for expression of pleasure ie to dance and to eat. (skt. Valganam from Vvalga, to make merry. In Kerala a number of families own small temples, in which they have established their family deity (Kuladeva) brought down from Goa. There are temples of Mammayi, Narayani, yaksini etc. They celebrate an annual utsava on a moderate scale. An important feature anticipated by the public is the neivedyam or Prasadam, upon the grandness of which rests the prestige of the family that owns the temple. There is a custom to entertain little infants below 2 years, to jump and dance uttering valla vallaga, and simultaneously lifting the arms in arch-like fashion. acter valmika (n. tat) The sand mound built by white ants. These tiny creatures are the nature’s earliest cultivators or agriculturists. Those who have carefully dissected a mound, would discover layer over layer of loamy sand in which myriads of tiny mushroom shaped fungi being cultivated. On one side they are a marvellous species of farmers. On the other side they are voracious destroyers. Their target victims are libraries full of invaluable books, and artistic furnitures made of wood other than teak. The Valmika reminds one of the world’s first poet, Valmiki (lit) one who was born of a white ant mould. He has made himself unforgettable by composing the original Ramayana. Valmiki seems to be the illicit son of Rsi Pracetas in some Apsaras. As was usual in those days with illicit offsprings, the present illicit infant was left on the road, near the foot of a pillar. ASY vallabhu (a. tat) (i) Beloved, supreme. Generally denotes a husband or lover. (ii) Superintendent, a herds man. Vallabhacarya N. of the celebrated founder of a sect of Vaisnavites, which looks like a compromise between dvaitam and advaitam. He worshipped Krsna under the name SriNathji, who is enshrined in Nath dvara (Rajasthan temple). He founded the Pusti marga, the path of grace as the way of approach to the Lord. The Seva according to this path was very personal or mystical. Pustipath affords casy access to the Lord by the Bhakta, because emphasis is on the development of bhava, Bhava of Yesoda, or Nanda or a Gopi. Herein lies the dvaitic aspect of Vallabha’s Vaisnavism. The paintings in the Rajasthan temple give an excellent expatiation of the Pusti marga. aeattes vavvoli (f. st) skt. bakula. Poets of yore believed that the output of flowers increases if young and beautiful ladies kick the tree and spit wine on it. aw yasam (n. tat) Influence, control, power. celién cellyak vasam kello. The girl captivated the boy. In lit konk. compounds abound, such as Soka vasam, under the influence of sorrow, steered by sorrow. Mrtyor vasam, overpowered by death. Paravasam, Under the influence of others. Vasamvada (a. tat) Obedient to, under the influence of. Submissive. Sa dadarsa guru harsa vasam vada Vadanamananga nivasam. Git. Gov. ch. 11, asta 22. sl.1. = with broad smiles under the influence of inner joy (Guru harsa Vasam Vada) Hari displayed love on His face. AY varnsu, (n. tat) A race, dynasty, lineage. Ethnical races are Caucasian, Mongolian, Boer. (ii) Assemblage, collection, Multitude. When some people make themselves prominent by their absence, one says “Tangélo varhsu kayim deka ailo na’’ = there was not a trace of their race. (i) Mankadamh covuncak parkat gello. Mankdam vamsu kalyim naslo. Went to Prakat to see monkeys. There was not a trace of them anywhere. (ii) Vamsi, one~born in the same race. Vamsi (adj) One having a flute, Lord Krsna. (iii) Vamsa vrksu, family tree. Lineage which has been laboriously maintained in a tabular form, showing generations in their chronology. (iv) Vamsa ksayu, Degradation of the race. (v) Vamsankura, The only progeny or sprout that remains of that family or race. aeaurT vassana (f. tat) Smell. (skt. vasana = smell. In konk. it means bad smell, repulsive odour. The opposite is Parmdlu or Palimélu, 2erfume, Scent. Unbearably bad smell is called ghani from skt. ghrana. (p.p of Vghra, to smell. also called ghamsani. eq vasantu (m. tat) Spring season. (Caitra, Vaisakha months), Vasantha Rtu which is the season meant for lovers. It is full of flowers, a grand panorama of colours, sexy noises made by the cukoos or koils, bees and beetles. So a description of this Rtu is a must in all lyrics. It is usually personified and made an inseparable companion of Cupid. Vasanta tilaka, N. of a Vrtta in poetry. Vasanta Pancami, The fifth day of the bright half of the month Magha. Vasantotsava, Vernal festival, spring festival held on the full Moon day of Caitra. It is now identified with Holi and is celebrated in the month of Phalguni. aeata vassarti (a. st) A woman in mensus, a woman in her monthly period. (skt. Visravati, one who is oozing, one who is flowing. The days of oozing are traditionally banned for co-habitation. To make the ban effective, the lady is placed under some sort of quarantine. She is said to be Bhasti (Bhrasta) unclean, and anyone who uches her must immediately clean himself or (herself) th a full bath. , in animals (cows and dogs) it is the oozing that is most fertile and so they are inseminated oozing. (-fe) vassiro (-ri) (m/f. tat) An inner apartment a house. (skt. Vasaram, usually a bed chamber. In snk. it means kitchen. In N. konk. kitchen is called (Port for kitchen). afeg vasisthu (also Vasisthu) A celebrated sage of uranic times. He was the Purohit of the solar kings. For more information ref [app. 131B Vasistha]. @AERNT vasurhdhara (f. tat) Mother earth. Vasu means wealth and riches, gems and jewels and gold. The earth D all these things within her womb. So the name in dharati + Vasurndhara; Nandratna Vasumdhara. @qet vasiila (n. Ar) Collection, realization of money. Vasul karap = collecting. Vasdl baki, Balance after realization. ae vastu (m/f. tat) A material, a thing, a property, a land (f. eki vasthi) Vastu nistha, survey of land. ‘ Vastu Suci, Measurements of property. Vastu sthiti, Location of property. _ Vastu Sastrajnu, civil engineer. Vastu = anything worthy. A child is scolded: Tum Vastu nf re = you are worthless. A thing is condemned: Tem vastu nhaim. tq vastr (n. tat) Cloth, garment. Garment is an essential requirement next only to food. Many people pray ‘‘Deva! Anna vastrak unavu karsi! Lord, never lessen e, my quota of food and garment Se < q Vastra gal. Very fine powder sieved through cloth of close texture. This is one of the common operations in the manufacture of Ayurvedic medicines. Vastrapaharan. It refers generally to the disrobing of a woman. Disrobing in public is obscene and prohibited. In the west there is a sect called quakers, and their patent technique of expressing public protest is by undressing themselves in the public. A few years ago, there was a quixotie custom called streaking, which also was a disrobing. However disrobing instances are few and far between. A puranic instance is the disrobing of Pancali in the Kaurava Sabha. It was a vindictive operation conducted by prince Duryodhana, to settle score with Draupadi. Dharmaputra, the eldest among Pandavas was a dice maniac. Without realizing that his knowledge of dice was shallow, he agreed to play against one of the veterans of the day, Sakuni. Right from the beginning the game was proceeding catastrophically against Yudhisthira. At various stages clders like Vidura and Bhisma advised him to withdraw, but he was entirely under the spell of the game. Dharmaputra wagered his wife Draupadi and he lost her to Duryodhana. A revengeful Duryodhana had her brought to the crowded court and under the nose of venerable people like Bhisma, Drona, and Vidura, ordered DusSasana to disrobe her. For some time the unfortunate lady kept appealing to the elders, but they remained silent. She appealed to her husband and his brothers, but those mighty warriors who fought the great War, remained imbecile. What right had Dharmaputra to wager her and his brothers? Seeing no one coming forward to help and give her justice, she strongly prayed to Krsna who had earned a name as the protector of the helpless (Anatha Raksaka). She fell down in a swoon. Dhrtarastra, and Dussasana got the fright of their life fearing that she was dead. She had no awareness of what happened later, but the Kauravas suffered enough anxicty. When she woke up, she swore that the tresses holding which Dussdsana molested her would be left in the same state undressed and uncombed, until she procured the blood of Dussasana. She kept her word and she achieved the blood of Dussasana through Bhima. ae vala (v.intr. st) To shake, or tremble or become unsteady due to fatigue. Any part, hand, foot, leg or neck can independent of one another develop fatigue. (skt. Valla, to shake or tremble). Cerdak handi dhorunu hata valle. valu, n/masculine fatigue. There are two other words in konk. meaning fatigue. (i) bavantaé (from skt. milai (mlayati) and the other (ii) Vavantéta from skt. mlécha, to fade, to lose control. aAwAgG valyalu (m. onomato) Ardent desire. Strong longing for something. can: word Lavlavisu means all these. If one reads the reversed spelling, the konk. word valvalu can be arrived at. Valvale (v. tr) Valvaléta, desires strongly (Pr. t) Valvalo (a) One who is greedy. Valvalaita (caus) causes to salivate. Godse khand angadi mukkavelyan cerduvank vhorun valvalaita. By taking the children via the sweets shop, he causes them to salivate. a@ten valiki (n/f. st) Acquaintance, Valka (v. tr) to recognise, to regard. (skt. w + Jaksa = to notice, to regard) To maka polovin valkicem laksana kayim na. Having seen me, he does not seem to recognise me Ti Ramak veggi valkili. She immediately (quickly) recognised Rama. Note, the verb though transitive, holds concord with the subject in past tense. One of those exceptions due to long usage. Tum dekkille uparante valkunatilyavari vata mu Re! | say, after seeing me you move out as if you did not recognise me! Valaki kelli = introduced (in meetings). aeste valti (f. st) White ant. (skt. Valmika = ant-hill, valti, white ant). These insects build their sand mound about anything (animate or inanimte) which remains stationary for long. When they build it around a man, the latter is called valmikr. aqare valaru (m. st) Bangle man. (skt. valaya kara, the man who makes and sells valayas or bangles. Bangles are called Kankanas. In Konkani the tatsama “Valaya”’ is not used. @@ valerh (n. st) (skt. Valayam. The half section of a coconut cut at its equator. (Ref earlier to p.329, below varu) @v&h vaka (n. tat) A word, a sound, a speech. Vakkalahu, wordy fight; quarrel; speech strife; dispute. Pron. Vakkalavu Vakkutila, (a) crooked in speech; vakpafutvam = Vak caturyam, skill or cleverness in speech, beauty of speech. ateAloTag = vankansip vakparusyam, Harshness or severity of speech. Vak praudhi, proficiency or the gravity of speech or language. Pride in one’s own speech. Vakdevata, vaksri, beauty of speech. Goddess Saraswat. Vak adambara, vain display, Pedantry. Vakdattam, an oral promise, Betrothal ( vakd4na ) Vak balam, strength of speech, influence of recommendation Vakvadu, disputation. Vak vibhavu, excellence of speech. Vak vrsti, shower of words. speaking like an open tap. Vangmayam, consisting of words and words. Vangmillam, origin of words or through the medium of words. Vak Sastra, Etymology Vakbanu, Piercing or pricking words. Vak Brahman, The syllable that represents the Infinite. Om. Thogadé vakance miilam mélika kasta. It is difficult to get at the origin of a few words. Hem kama eka dostalé vangmulam maka mellélem. This job I got by merely a word (an oral recommendation) of a friend. ATAWTAT vankansap (v.tr. st) (konk. Vankansita = (skt. Mangalasérate); blessing with auspices. Wishing everything auspicious. At present vankansap stands for praise and flattery. yajamanak vankanasun eka mhaina bonus ghetlem. He flattered his master and got one month’s bonus. atest (-fS)(-S) Vankiido (-di) (-derh) (a.m/f/n. st) Crooked, bent, curved, curled. (skt. Bhangura > Bankuta > (konk. vankuta). Tri Bhanga. Three bends, N. of Krsna who stands with 3 bends of body (at the neck, waist and feet) while he performs on flute in the middle of the Rasa mandala. To make the word euphonic with alliteration, or to mean “‘some sort of crookedness’’, Kerala konk. uses vankud tenkudo. Tenkudi is a long pole with a hook at one end. It also means “‘parrots’ beak’’. anid vagtem (a. st) Open, well-known, publicised. (skt. uktam,spoken out) vagtem is specifically used to indicate the open-ness of cavities or enclosed space. (i) ToOnda vagterh sodlyari musa bhittari rigtale. If you leave the mouth open, flies will enter. (ii) Taka kalso vagto dhavarlyari Jhorle padtale. If you keep the pot of butter milk open, cockroaches will fall in it. (iii) Bamunan bhittari codce phide, bailen nossam para vagtim kellim. No sooner did the husband enter in, than the wife exposed all the news, (iv) Kavada vagtem sodi, varem évo. Leave the door open, let breeze come in. avy (m. st) (skt. Vyaghra) A tiger. By its beauty, and extraordinary strength, and cleverness in fight, tiger Is considered to be the king of the forest. Its beauty was its down fall; since ‘Tiger skin” was a lucrative commodity in the foreign and Indian market, tigers were killed for pleasure and pelf until at last the species faced the danger of obliteration. At present tiger-killing has been banned, and Tiger is a protected animal. Vagmiyi, a dark coloured big size ant. Often it turns a cannibal-its bite is very painful. Vag manisu A big sized ferocious looking, and often losing temper and speaking harsh and sonorous words is branded by this name. However he should not be mistaken for Purusa Vyaghra which is an encomium. Vagi, Big size prawn. Vagini, Female tiger. Vagita (vagaco kuttaka) Small size tiger. Vaghoni (f. st) Big size centipede. [Ghuni is a word which is applied to any crawling insect]. anes vaglem (n. mar) Butterfly. In Kerala it is pronounced vaguilem. In Maharastra there are people with surnames vagle, Maratti might have derived the word from the skt. valgula = Beautiful flying fox. Butterfly is called in skt. Salabha. araeatt vacaspati (m. tat) Brahaspati, Jupiter, the | guru of the Devas. Considered to be the lord of speech. — Vacaspati sannapi sOsta mirta vaSasya cintastimito babhuva — (Kum Sambh). Though the lord of speech, he was at his wits end without knowing what could be a coveted desire of Astamurti. Vacaspatyam, eloquence in speech. Oration, harangue. TATE vacalu (a. tat) A sonorous speaker, a garrulous talker, boaster. Mikam karoti vacdalam...... (Subhasitas) — Vasudevas’ grace can make a dumb one a sonorous orator------- ; atfer vaci (v. tr/intr) (skt. vaca, to speak) to read. Ti pustakam vacin kalu kadta, she spends time reading books. art vanca (v.tr/intr. tat) To cheat, to deceive (skt. vanca) caus vancayi, to avoid, to escape from, evade, defraud, cheat. (i) To apaghatantinu vancaélo. He survived the accident. (ii) 77 sukhan vancata, she lives happily. Thus survival, living etc are all meanings of Vanca which means cheating. Who cheats here and whom? Living and survival are done by cheating Death which perennially follow us since our birth. (jatasyahi dhruvo mrtyu, death is assured to the being born — is the rule mentioned by Krsna in the Gita. If one wishes to live, he has to cheat the death. Vancana (f) Deceit, fraud. Tane maka vancana kelli, He played fraud on me. Vancai is the verbal form, and previous sentence may be re-written Tane maka vancaili, He deceived and saved me from death OR he let me survive. anrafe vajvadi (f. st) Rain spray carried by storm or wind. (skt. Vraji vodha, storm-borne, or water spray carried by storm) Vraji, moving wind, vodha = borne). A better spelling vajvddi. anraat vajasanéya (m. tat) A synonym of Yagna valkya, author of Sukla Yajur veda. (Vajasneya Samhita). “Me was a disciple in Vyasas’ asrama. Being a recalcitrant man, he revolted against his guru and created the ‘‘white’’ Yajur veda as opposed to Vyasas’ Krsna Yajur veda. When asked to return the Krsna Yajur veda, entrusted with him, he strew the yajus in public places. Disciples of Vyasa had to assume the form of Tittiri birds and collect them. That collection became the Taithariyopanisad. afar vaji (v.tr. st) To play on (instrumental). To beat (a drum) Vajta (intr). Ghanta vajta, the bell rings. gjita (tr), To ghanta vajita, He rings the bell. (skt. da = to speak. caus Vadaya, to play on. Vadayate iu vénum, He softly blows on the flute (Git govind (i ae Dil 2 Vajap figuratively has come to mean “slaps’’. Seliyén te celyak doni vajeilim, The girl gave that boy wo slaps. jpi or vajpéli, one who plays on. To cello devajantulo nkhu vajpi. That boy is the conch blower in the (Arq) vanji (vanjuta) (a/f. st) A barren woman. arren-ness was considered as a defect of woman only. But as science advanced, it is now known that childless-ness may be due to the infertility of the man as much as that of the woman. Blaming a single party is no i (skt. vandhya = barren). Prov: vanjik kaltaé vé Prasava vedana. How can a childless woman realize the pangs of child-birth? (generally quoted to highlight knowledge without experience). Ale vata (f. st) Road, path, (skt. vithi) Prov: Dhajané ammak vata 4dharu. To a mother of ten sons, road is the ultimate refuge. (ii) Vatén vacya vaga maka evun kha ga, Dear way farer tiger, come in and make a meal of me. Vata adharu, Helpless one becomes a road dweller. Vata karap, Finding a way out. For that the self-will must be strengthened because it is said “Where there is a willy there is a way”. Vatévelyank Tintyantulyank manu na = there is no respect for street dwellers and dustbin caters. aeqat yatkilo (m/a. st) Belonging to the class of globes. (skt. Vetta kulya ). ated vatip Gerundial noun from the Vvati, to grind {skt. Matha = to grind. By the habit of absorbing ma of skt. via vam in konk. vatap is got. Some say vartanam, moving round and round is the source word of vatap). Revolving, turning round, rolling, and grinding. aréfer vatani (n. st) Urination. Vatdné(k) Baisdp, sitting for urination. This sophisticated term is used when ladies go for urination. (skt. Vitarana = giving up, abandoning, leaving). aife vanti (v.tr. tat) To divide, to share. (skt. vanfa, to share, to divide). (i) Puttani bavsulem dhana vantilem, sons divided the father’s wealth. Vante is the noun form of Vvanti. The above sentence can be re-written as “Puttani bavsulem dhana vante ghalle’”. Kerala konk. is generally shy to use the verbal form directly, but they prefer using noun forms with an axuliary verb. Opposite is the tendency in Northern Konkani. Eku Sangu niyamitu Kelyari kama jallem mhallelem assunna. Sanghace anigani tangtangelerh krtya vantunu ghetlyari matram kam caltalem. Mere formation of a committee does not mean that the work will be done. Each member must define his share of the work, only then the work will progress. Vaftayi (from the same root, vanta) = changing a higher denomination coin or note into lower denomination. Tane Sem rupaya nota vattailem.He changed a 100 Rs. Se note, The small change is called in konk. Cilvdna which is borrowed from Canarese (Cilavan). It is the odd money over a round sum. Figuratively cilvdn means less important trivial thing. Cello cilvanu nhaim. The boy cannot be discounted. OR. This boy is a tough guy. argara yadvaya (v.tr. st) Extinguish (a flame) by blowing air. (skt. vata = air, va = to blow, Vata vayati > Vadvayata = Extinguish by blowing air. Some people blow air with the mouth, others do it by waving their palms or by fanning with a fan or cloth in the vicinity of the flame. Small amount of air will enlarge the flame instead of putting off. So blow strongly. arfe vadi (f. st) Growth. Celiye (-ci) vadi paléi = Look at the growth of the girl! (skt. Vrdhi). (ii) Interest which contributes to the growth of a loan amount, or the capital of a deposit, is also called vadi (and vaddi by some). Aji panca hazar niksepu kellyari, panca varsanantar vadi samét dha hazar meltéle. \f you deposit five thousand today, five years hence along with interest you will get ten thousand. Adhik vaddi duddu udkantu gello, Money got by excessive interest was lost in water. Vadi (v.tr. st) To pull, to exert. The word is isophonic with the previous word, but for an ablaut change. It is derived from another root vada (skt.) meaning ‘“‘to exert”. Dora(k) dharin vadilyari matr balti unca ethali. If only you hold the rope and pull up, the bucket will come up. af, atte vidi or vodi (f. st) Cooked and dried food (friums). This is one more sounding alike to the previous two. It is derived from the skt. root Odani, cooked and dried food. serfs vhadi (v. tr. st) Another isophonic with the previous two with an ablaut change. Maka vhadi = serve for me (eatables). (skt. Vafa or vanfa, to divide, to apportion. ast, ant, arét yado, varo, vati (m/f. tat) (skt. vata (-ti) meaning an enclosure or a place of exclusive inhabitation. Thus Gopa vado, an exclusive inhabitation of cowherds. Usto varo, a place where remnants after eating, are confined. Similarly Vassarté(co) or balanti (co) varo = An exclusive enclosure for the use of a woman in mensus or a newly delivered mother. Varyari pallélim cerdivam, Road bums or tramps. vaddisu (Janma divasu) Birthday. Not known why it is called the day of growth. Probably because the growth of the child is taken into count from the day of birth only and not from the time of conception. ie growth in the mother’s womb is ignored. Alot yana (f. st) Foot wear. Spelt also with aspiration on the Ist syllable vhana. (skt. Varanam, encircling, screening, protecting. Earliest foot wear was made of wood, and called khaddavorn (skt. kastamayi). This type of wooden foot wear was a must with Bhatjis (priests ) and Brahmacaries. The common people used to wrap a thick leather piece around the foot. Hence the name varanam (skt.) or vhano (konk.) arora vanayi (v.tr. st) skt. Vi + Naya = Vinayate = Vanaita (konk.) = Removes, separates. To separate. (for example rice from tiny stones. There are two techniques. arfot (-0ft) vani (-ni) (i) Hand picking and (ii) Density separation or flotation. Sita vanavap, separation of cooked rice from water done by decantation (Nistavap = skt. Nistaranam. Sassama vanavap = separation of mustard seeds from sand and stones. Round shape of the seed is taken advantage of and the mustard is rolled down a sloping surface. Vanavap therefore is a common name for separation of a mixture. Decantation, flotation, rolling etc are specific names for the operation adopted for separation. Rolling of mustard seeds is differentiated by the name Gadgadavap. arfor (-uit) vani (-ni) (f. tat) Goddess of learning, Goddess of speechs. She is known is Saraswati (ii) N. of a Puranic river, Saraspati. The Brahmins who lived on the banks of this river were known as Saraswats, noted for their learning and achievements. Even today saints and sages attach to their name, the word Saraswati, say Candra Sékhara Saraswati. A super work in literature, say a superb poem like Jayadeva’s Gita Govindam is called Jayadeva Saraswati. There was once a 12 year famine during which the vedas would have been lost but for the efforts of a Saraswat brahmin. Vedas were not written words, but they were divided into sections, each of which was left to be preserved in the memory of a disciple. If that person died or someone kidnaped him, then the vedas would be lost. People were dying of starvation, but the Saraswat muni adapted himself to a change of diet. He lived on fish and he took 60 disciples and vested the responsibility of preservation of vedas with them. That famous Saraspati river, [equal in holiness to Ganga and Yamuna) disappeared when the Thar desert encroached. Many superstitious people even today believe that Saraswati is flowing underground, and joins the Triveni at Allahabad. Vani, the goddess of learning is reported in mythology as Brahma’s daughter and also the wife. How came this relationship. When Aryans came to India from central Europe (some say Central Asia) they had not brought their women. Their strong desire to propagate themselves to spread the Aryadharma, combined with the nonavailability of women, led them to adopt some strange ceremonies and rites. There was one Suvarna garbha Ananda Brahma; he begot a girl child in a local woman residing on Saraswati bank. She was so beautiful and learned, she was called Satarupa. Brahma, her father could not take his eyes away from Saturupa, therefore he developed four faces so that she was always in his view. The Strange rite which they adopted to increase the Aryan population was called Brahma yagnas, which is another word for mass reproduction. Brahma’s union with Satarupa produced Swayambhuva who became the world’s first Law-giver. (Manu). att vata (m. wind. (ii) One of the three humours of the body, namely Vata, Pith and Kapha. An imbalance among these, according to Ayurveda, brings about ailments like gout, rheumatism, paksavatam and arthritis, Vatajvara ‘‘Fever due to vitiated wind’’. Vata putra = Bhima or Hanumanta, Vataphullantram = Flatulence in bowels, indigestion. Paralysis of the sides (Paksvatam) is created by a stroke in the brain (rupture of a blood vessel in the brain) and consequent vitiation of the nervous centre controlling tat) Blown air (p.p. AT to blow) the paralized limb, by blood clot). Vayukar (Vatula in Goa) is some food stuff which produces excessive gas in the blood stream. It also creates flatulen and indigestion. Vatadhatu One of the 3 arteries near the wrist. VataSana, air eater, a snake, a cobra. ATATARUT yatavaran (f.) Climate (borrowed from Hindi), mentions temperature and humidity in the air. Prediction of a dry or wet weather. ati vati (f. st) Wick of a lamp (skt, vartT = wick (made of threads). Vartika, the inflorescence of a jacktree is also called Vati. Vati of the Patponosu is used as a fire wick to light Divali crackers. ajadea + vatsalya (n. fondness (to children). ATKTAT vatsyayana (m. tat) N. of the author of “Kama Sutras’, a classic in erotica. Some scholars think his date to be 11th century BC, contemporaneous with Panini, the grammarian. ate vadu (m. tat) Discussions, argumentation, disputation, controversy, theory, doctrine, vivadu, debate. tat) Loving-ness, tenderness, Vada grasta, Vadapatr, Vadavisaya, debatable, contestable. | aver vadyam (n. tat) Instrumental music or musical instrument like Veena, Vénu, Mrdangam. A number of instruments go to make a concert (vadyaghdsa). ATeRTAVT vadarayana (commonly Badarayana) a synonym of Vyasa, the presiding sage of Badarikasrama. Vyasa’s- usual habitation was varanasi. Probably he migrated to Badari late in life after completing MahaBharata, and Bhagavatam. In Badari, Vyasa is supposed to have authored Sariraka Sutras of védanta philosophy. Badari is also the name of silk-cotton tree. Probably the asrama had many of them. aT vana (n. indigenous) A mortar for pounding grains. (skt. Ulikhalam has no semblance to the konk. word. An important use of a mortar in ancient days was to pound paddy, wheat and rice, to remove the husk or make flattened rice. For making flattened rice, there was no separate vana, but they used to make a pit in the floor of the house. A hole in the floor or wall was called Vana. In later days, even when vana became a separate entity, the name vana stuck to it. (Later day vana was made by scooping a pit on one flat end of a sturdy wild tree stump. This used to be processed in the forest itself). Vana also means “belonging to a vana or forest’’. The whole meaning of Vana is a ‘a hole in the stump of a tree belonging to the forest’. (ii) As a pratyaya, van can be used as a suffix to abstract or common nouns, to indicate ownership. Thus dhanam + van -» Dhanavan, a money bag, a wealthy man. Buddhi + van -» Buddhiman. A man of wisdom. Dhanavan becomes Dhana_ vantu, buddhiman becomes Budhvantu in Konkani. Prov: Vannén vociin maddalya laggi dukha sanglem. If you tell your woes to one who is a greater sufferer, you cannot expect any sympathy. Vana is being pounded only on one end, where the pit is, whereas a maddalern is beaten with both hands on both sides. vt AGEY yainaprasthu (m. tat) One who is in the rd asrama of life. This can be a member of any f the Ist 3 varnas or castes. A grihastha who is completely atiated of his grihasthdsrama, can proceed for the Il , a sojourn in the forest, far away from the maddening , preparatory to one’s final end. Dhrtarastra, Kunti, etc. resorted to the forest before they died. Forest > was a frequent occurrence and many Vanaprasthis ave sacrificed their lives in davdnala (forest fire). -«@YATs vanara (m/n. tat) Tatsama is freely used in the dialect to mean monkey or of monkey characteristics. oy Te gharlyacim cerddvarh vanararh 4§i asati. The children of that house are monkey-like. - But more frequently, the dialect uses the word mankada (from skt. Markada ). _ Ramayana is a story of a severe fight between two rival tribes of forest men, vanaras and Raksasas. While raksasa needs no introduction, Vanaras need a = couple of words. They were a tribe of forest people who were pro-Aryans. These tribals lived in the forests of Vindhyas. Vanaras of Ramayana were not monkeys, but vananaras. Haplology is a rule of grammer, when two similar syllables are placed side by side, one of them can be dropped. So one na was dropped with consequent compensatory elongation of the initial vowel, and there-you have the word, vana(na)ra — vanara. It was an unpardonable ungrateful-ness that poet Valmiki attached a tail to their hinds, and a monkey muzzle to their face. Vanara women were easy call girls of Aryans while the latter took a trip to Deccan via the Vindhyan forests. On the other hand Raksasa women stood by their ancient pedigree and prestige and repelled the Aryan’s advances. In fact they blocked and closed down the Daksina patha of the Aryans. The latter spread the rumour that Vindhyas had grown taller and blocked the path of surya. They brought Agastya and set fire to Vindhyan forests where the raksasas lived. Ramayana was therefore a fight between these two forest tribes; and not a single aryan soul was sacrificed in it. @lTa vapas (adv. H) Returned, given back, riverted, refunded, reimbursed. Eka phanta vikkillo mbhdlu vapas ghevunca na. Material once sold shall not be taken back. An alternative word in konk. is Partunu(adv). amy yvama (a. tat) (i) Left (laevo) X Daksina = right (dextro). Tatsama vama and daksina are not in use in the dialect. The commonly used words are Davem (left) and ujjem (right). (ii) Perverse, crooked, wicked. (iii) A janus word having opposite meanings. It means beautiful, lovely, charming. Vadma Jocani, of lovely eyes. Vamacara, of forbidden custom. Vama Sila of perverse habits. There was (and probably is) a cult which practices vamicira. They copulate but without discharging milt, they drink wine and liquors. They visit smaSana (burial or cremation ground) sit over a dead body and concentrate on their ferocious god Siva or Kali. Vamangi, A wife who has formed the left side of her husband. Parvati Ardhanari is the name of Siva. It is a coalascence of the male and the female aspects of the Lord. yaminu (m. tat) skt. Vamana = (lit) a dwarf. Visnu’s fifth incarnation which was specifically meant to cheat a very benevolent sovereign and banish him to the Nagaland. Vamuna was not a physical dwarf, but figuratively he was very humble, meck and beggarly in character. Why cheat an extraordinarily great king of great lineage (grandson of Prahlada)? simple reason, was green jealousy. Indra’s brother, Upendra, the son of Kasyapa, was entrusted with the job of banishing Mahabali. The king was powerful, popular with his subjects, liked by friend and foe alike because he gave away gifts making no difference between any one. The land was full of wealth and people enjoyed peace. That roused the jealousy of Indra. Beggar-like Upendra asked Mahabali for a land which would be measured by 3 padas. The straight forward king did not remember that Pada had multi meanings. (i) foot, (ii) a line of a quartet, etc. Having promised the land, Vamana recited 2 lines of a quartet in which the names of all countries were included. There was no land to fill the 3rd line, with the result, the king had to give away the Kasi samsthan to the cheat, Vamana. Because he used 3 padas or lines of stanza, Vamana is also known as Trivikrama. Vamunu or affectionately Babni are names given to Saraswat boys. Prahlada reprimanded Vamana and Narada who plotted to cheat Mahabali in this manner. That the king was cheated was beyond controversy. Jayadeva in ‘Git Gov.’ says ‘‘Balim cchalayate’’. Several hundred years back Sukumara, a Balakavi sang Krsna vilasa Kavyam where he mentions “Balimpura badhyata yéna danavah | Sa lokanathopi tadapa bandhanam” II The context was, Yasoda tied down Krsna to a ulukhala. Though Krsna was the lord of all worlds, nemesis did not spare Him. Long ago he tied Mahabali (by Nagapasa), Today that same Lord was subjected to a similar punishment. avy vayu (Desinential u silent) (m. st) Silky rope made by tearing the plantain sheaths. It is silken in appearance, and good for weaving. Hence called in skt. vaya = weaving, sewing. avaqut yaiyangana (n. st) Brinjol. egg Plant (Parsi vaingala = violet coloured). arayat vaygilo. It is an acute pain creaping in the abdomen of a newly delivered woman. After the expulsion of the child, a new adjustment of space has to be done by the remaining organs. It is accompanied with pain, as if a cannon ball is rolling. Hence the name. Vayagali, a small pill which an ayurvedic vaidya prescribes for intestinal gas trouble. arag vayatu (a/m. st) Bad, ugly, horrible (skt. vikata , hedious, formidable, frightful } (ii) Fierce, savage. (iii) Proud and haughty. Tatsama vikata is also used in the dialect. To cello vikata buddhiri gello, that boy digressed into bad ways. comp: Vayat karap, making bad; damaging, destroying. Vayat kadap, undertaking bad bargains. Vayatdntu padap, fell into bad ways, got involved in bad Situation. Appini khavun khdvunu attam Gopalu bhangi adhin jallo. Eating on and on, today Gopal has become a slave of opium. argtaet vayu vilanga 336 = afer (arf) vali or bali 5 vayu vilanga A medicinal plant whose seeds are used as vermifuge. Erycibe paniculata. How the plant derived its name is not known. Probably by the expulsion of worms, gas trouble also should have ceased. That way the name can be justified. aTauT vayana. (n. tat) A present of sweet meats given along the turmeric and saffron to Suvasini (a girl living in her father’s house. The present received (vayana ) has to be disbursed to other Suvasinis. This acara is observed on occasions of festivity, or fasting, during vasantotsava or Madanotsava. ajaey vayalu (m. st) A hole by the side of the main hearth which helps the air to move and allow the fuel to burn. It is the rudiment of a chimney. As the out-going gases are hot, the hole beside the main hearth is used as a secondary hearth to keep things hot. Since the main function is to make the air move it gets its name as vayu (air) + Cala (causing movement) —> vayalu araet vayado (Port) contract, kharar (Hindi). ated yayavya (a. tat) Midpoint of North-West region. AWM varanasi This is probably one of holiest of holy cities in India. It is situated on the bank of the most sacred river, Ganga mata, and the presence of Kasi Viswanatha makes it holier still. There was a time when there was no Hindu through out the length and breadth of India, who did not cherish the wish of discarding his mortal remains in Kasi. The city was the centre of highly religious pandits, who sat in judgement over religious doubts or disputes. Vyasa the great sage lived here in his early life, until lie moved out to Badarikasrama. Varanasi became Benaras in the English mans’ mouth; but the sanctity of the city remained in tact, without diminution. People go and live in the holy city in order to die; after death the body is cremated, but before the cremation is complete, the half burnt bodies are thrown into Ganges, because the queue waiting is long. This custom has created not so good an impression in the west. aTfeE varidhi (m. tat) Ocean. Varinam nidhi — varidhi. Vari lipi = writing on the water. udkantu barailer means, it is no document (outcome negative ). _ OT varu (m. tat) Name of a day of the week. Aji varu ittem = what is the day today? Week days are named after the planets as (Aditya varu) Ajtaru: (SomaVaru ) Somaru; (Mangala Varu) Manglaru; Budhavaru; ( Brahaspati varu) Birestaru, (Sukra Varu) + Sukraru; Sani varu — Sinvaru. aM vara (f. st) Placenta, (skt. Varaka, impure, filthy, dirty). Placenta lies in contact with the wall of the womb. A long unbelical cord connects the dirty mass to the navel of the embryo. The child gets all its nourishment from the mother via the placenta. Varé(-co) déntu, the stem of the placenta. A short while after the child birth, the dirty mass of placenta is ejected out. The umbelical cord is then cut, and the child is isolated from the placenta. am varerh (n. st) Blowing wind, moving air. (skt, vraji, a gust or gale of wind; stormy wind). : Vraji vodha (skt.) — vajvodi = spray blown by stormy wind. Varem ghalap, blowing the wind. Done with a hand-fan (aino (konk.) 4-vijana or by the old aristocratic fashion Pankha or by the modern electric fan. amt yaro (m. st) An enclosure for confining the remnants after feast. Children of beggars who live on these remnants are called Varyavelim cerduvam (children living in dust bins) Varo means also an enclosure for the use of a lady in mensus or a newly delivered mother. [In short varo is an enclosure to confine dirty stuff. arat yarta (f. tat) Tidings, news, intelligence. Tatsama is seldom used and the popular word is Vartaman. Varta matr, superficial acquaintance with any subject. arelet vardhakya (n. tat) Old age. Symptoms: (i) Intellect works ambitiously, and hopes to translate the thoughts into action. But the body is not capable because of lack of hormones. (ii) Every faculty has become weak except desire which has grown young “‘Trsnaika Tarunayate” (Adi Sankara). (iii) Gradually but surely the wisdom dawns. “Others do not need me, and so they do not like me”. “If I do not wish to offend others, I should be a table or chair, an inanimate object in a corner’. (iv) In the solitude so obtained, the mind turns towards the Maker and then the exit comes. aTet (-3) vala(-la) Big beans or double beans. It has the shape of a sword which in vernacular is called vala . at-(atetRaet) valakhilya, A collection of eleven additional or apocryphal hymns in the 8th Mandala of the Rg Veda. (ii) One of the thirty three classes of sages that Sri Rama met in Citrakita during his vanavasa. Their size was that of the thumb. There were 60,000 of them created from the 60,000 hairs of the Virata purusa. (on the whole unbelievable ). atfet (arfet) vali or bali (m. tat) (i) The name of a powerful monkey king of Kiskindha. He was a mighty wrestler and pugilist. Several asuras and Raksas who challenged him were literally pulped by Bali.’ He was the son of Indra and the twin brother of Sugriva, the lazy schemer. Sugriva’s sole aim was to usurp Bali and become the king. Once he managed to shut up Bali in a cave to fight an asura, went home and usurped the throne. When Bali returned unexpectedly, Sugriva ran away for his life, beyond the reach of Bali. Since then the two brothers were sworn enemies. Schemer Sugriva resorted to Rama and promised to search for Sita and get her back. It is rather strange that Rama who never stood in need of help- from others, in this’ instance accepted Sugriva’s offer and in return, he promised to kill Bali. Killing of Bali by Rama hiding behind a tree was the only dastardly sin Rama committed. Bali never harmed him in any way, nor did he challenge Rama. Killing such a person without even a warning by Rama who is sung as Murtiman Dharma is simply d andable, a “blot that cannot be obliterated from as’ life. Tara, the intelligent wife of Bali cursed Rama (according to Rajaji’s version of Ramayana) “‘Rama, have killed my husband who had done no harm you, simply to gain your wife. But you shall not in her company’’. [app. 109 Bali of Ramayana]. (ii) (f. st) A creeper (skt. Valli) Vamsa vali, geneology. When some one is constantly E : E a ¥ “winding round the ankle’’ and causes hindrance, the former curses the latter ‘‘Kondali vali hi birmati? whose lineage is this Brahmahatti? Prov: Soddilli vali payya addajji, The creeper I was searching knocked on my ankle (anticipated long search was belied and the result obtained in a jiffy). @lq vavurh (m. st) A measure which existed some ago but has now become obsolete or forgotten. It is the length that extends from the tip of the middle on one arm to the shoulder of other arm. It is about 4'/2 feet or 1'/2 metres. It is not a measure of precision. The origin of the word Vavum is from the skt. Maha, (v.tr) to measure. Mahaté pr-t. avade vavanta (n. st) Ardent desire. (skt. Vancha = strong desire. Tiruppatico Jaddu khavunk vavanta kadtali aji. Grand ma was extremely desirous of eating laddus of Tiruppati. @ae vavanté (v. intr.) This word appears almost isophonic with the previous word. To differentiate it is spelt as Bavante, but people use both spellings. In rapid speech Bavanteta becomes Bavanta, gets tired. (skt. Vmlai; Mlayate —» Bavanté = that which is faded. Phula bavlem = flower faded. Hatu vavantévin handiri baisallem cerdum toggu padlem. The hand having fatigued, the child sitting on the side hip fell down. arigt vasi (f. D) Obstinacy, an intense desire to out-shine. There is no parallel word in skt. Probably the word is borrowed from mal. or tam. Nearest approximation in skt, would be Vasi karanéccha. Desire to win over, or enchant. It is not exactly equivalent to obstinacy. Obstinacy is a trait belonging to the Matsara class. In Karnataka they call it Hatha. ara vasa (v.tr. tat) (i) To perfume, to fumigate. p.p. participle vasita finds use in the dialect. Vasita = a lady, any woman. (ii) Lady attired, decorated. Vaijayanti lata vasitorasthala, Nanda Bmdavane vasitaé madhyaga Sanjagau vénundé Devaki nandana. With the breast bedecked with vaijayati flowers Surrounded by the belles of Nanda’s garden Devaki’s son fluted his reed in abandon. Sri Krs-karna-ch2, sl. 40 TAT vasana (f. tat) (i) A knowledge derived from memory (ii) Inclination by birth (Janma Vasana). When children show any special propensities or exihibit any strange proclivity, people attribute them to their previous life. Karma theory’s hypothesis that a man starts his work where he left it in the last life, is apocryphal. Past and future lives are fibs of imagination. (iii) Fancy imagination. (iv) Perfume, scent. Vassina (the Konkanised version of vasana) means bad smell (not perfume). Good smell in konk. is designated as Parmolu corresponding to the skt. Parimala. avaa vasava (m. tat) Indra (f) = Vasavi, a synonym of Satyavati, the mother of Vyasa. Vasava Datta. There is a work by the same name, by Subandhu. According to Katha Sarit Sagara, Vasavadatta was the daughter of Canda MahaSena of Ujjaini. The princess was carried away by Udayana the king of the vatsas. Bhavabhuti says she was betrothed to king Sanjaya, but she loved and allowed herself to be carried away by Udayana (Malati Madhavan ). avgfer vasuki (m. tat) N. of a celebrated Naga. He seemed to have served as a rope around the Manthara mountain during the churning of the Milk Ocean. He was the brother of Ananta naga or AdiSésa. @Aea vasudeva (m. tat) (lit) Lord of wealth. Opulent. Vasudeva = Krsna. (ii) N. of the father of Krsna. There were at least three Krsnas during that period. (a) Vyasa, (b) Gopala, (c) Pancalii They were distinguished by the names (a) Krsna Dvaipayana, (b) Krsna Vasudéva and (c) Krsna yagnaséni. araft or ATant vasari (f. small room) vasaro (m. big room) (skt. Vasara, an inner apartment in a house, which is accessible only to very few close friends or relatives. In Kerala, Vasari means a kitchen; and V4saro any living room or bed room. arat vaso (m. st) Thick stout bamboo (grass). Vas? (f. thin bamboo) (skt. vamsa or vamsi) Vasya naji, (skt. varnsa nalam) a flute. Vaéi pindu, a thicket of bamboos. A cluster of bamboo grass or thin bamboos. (skt. vasa = dwelling, living (ii) Perfume (iii) attire, cloth). aragt yasirarn (n. st) The calf of a cow. (skt. Vatsaka a pet son) Cow was equated with the mother or the earth, and the cow’s calf was dearer than a son. ATE vastava (a. tat) ( Vastor sambhutam = vastavam ) Real, True, substantial. This word is very common in Kerala, but not heard in Karnataka where they use instead Badhaci (truthfully). Vastavak (adv), to tell the truth, really; truthfully or truly. Derived from vastu means substantial property or landed property. Tane tagéli vastu vikkiin tam celyak vidésaék dhadldlo. \t is by selling his landed property that he sent his son to foreign country. Vastava vada, Disputation on a reality as opposed to Bhavana vada (discussion on hypothetical subjects). @leaq vahan (n. tat) A carriage or animal over which one can ride. Rksa pulled by a man is also a vahana (cycle Rksas are in vogue ). Vehicles on the road are cycles mopeds, tri wheeled autos, cars and buses, bullock carts, coaches drawn by horses (once used by aristocrats and royalty). Palanquin, (like Rksa) is transported via human agency. Vahanas going on air are copters and planes. Trains and trams need rails for their motion. As on land, so in water, there are a variety of vehicles. In prehistoric days, boats were made of grass (Papyras) and leaves, (Phoenicians used them over the Mediteranian and the East Indies people over the Pacific. Later boats were seTet vhalo fish-shaped, made of barks and wood. Finally ships were made, huge in size with metal plates rivetted to one another. In ancient days there were super men called gods, What was the difference between a man and a God. The only difference was the latter possessed a vehicle for himself, while the former was still dependant on his legs to move about. Even a child God (Pillayar or Vigneswara, has a rhodent under Him). There are others with eagle, peacock, bullock and buffalo as their vehicles. In Puranas there is mention of Vimana being used by Ravana, Kubera, etc. and some of our present day men say that aeroplane is not a new discovery, and that they were already in use in pre-historic days. Puranic Vimanas were a sort of coach-cum boat structures drawn by horses on land, and when they encounter a river, they untie the horses who were taken on board, and the oarsmen take charge. These vehicles had an upper storey which was called the vimana in which the owner used to sit. Even to this day, the upper storeys of the temple Pagoda are called Vimana. That does not mean, the top of a Pagoda can fly in air. oeleat vhalo (m. st) A streak of dry saliva, over the cheeks of any one who sleeps with mouth open. When he turns on one side, saliva flows out along the cheeks. A colony of ants moving in a thin line is also called muyye whalo or muyye vhordana. The origin of vhalo and vhdlap of konk. may be the skt. word valganam, to flow, to rush out. fa, Vi (ind) Useful as a prefix to verbs and nouns. It bestows an emphatie speciality on the meaning. Vi stands for Viséséna (specially). Thus Vi + jaya = Vijaya = super victory; vada = discussion, vivada = heated discussion. Vi as a prefix augments the meaning. At times Vi is affixed to give the opposite meaning. eg. yuja = to join, vi + yuja > Disunite. Kraya = purchasing. Vi + kraya = selling. Here Vi acts for Vigata. vikaru (m. tat) (i) A change in nature. Sometimes children behave erratically, obstinate and get on the nerves. The person who is teased, remarks Coi, taje vikara. Look at his change of nature. (ii) See his opposite nature. (iii) Change of mind and purpose. (iv) Excitement, agitation. ferent (vikkar) (v. intr. st) To strew, to scatter (skt. Vi + kr, vikarati, strews) (caus: Vikkarai) Tanem sassama vikkarailem, (trans). He strewed the mustard seeds (on the ground). Bharaniyantuleém tela vikkarta. Oil overflows (intr) from the porcelain bottle. vikasu) (m. tat) blooming (say a lotus flower) (ii) Joy, pleasure (iii) Sky. The infinite expanse of space. vikramu (m. tat) (i) Taking a stride, walking, pacing. Trivikrama one who took three strides. Visnu Vamana. (ii) Over powering, adventurous, heroic, valorous, (iii) Prefixed to nouns to make fancy names. eg. Vikramarka, Vikramaditya. Vikrama saka was started by Vikramaditya (57 BC). feng vikrayu (m. tat) Selling or sales. More popular than the tatsama is the Konkanised term vikkap derived Expansion, amplification, 338 from the VViki to sell. (i) Puraskaru mellolo samanu vikku najja = should not sell a thing got as a presentation. Aji kabbej sassar (mharag) vikté. Today the cabbage sells cheap (costly). fafF virki to distribute. It looks as though this word is got by a metathetic rearrangement of spelling of the word, wikkar, their roots being the same. To avoid homonyms, a single root gives rise to two words. Vi + kar -— Vikkar (intr), overflows Vi + Kar s Vi + rak(metathesis) + Virki (trans) to distribute. Virki has an involved meaning of squandering. Kutumbacem dhana virkiler. Family wealth has been squandered. Damdoru vallagé duddali virkitaé, Damodar is distributing the duddali of the Vallaga. ferptet vikurti (f. st) A tendency to do un-natural things. Deviation from nature is (skt.) Vikrti viz: excitement, anger, rage, emotion tendency towards buffoonery performance, playing practical jokes which may not go well with elders — in short an all round mischief maker. farts vingadu (a. st) Another. ferret vinglo (m. st) Charcoal. Usually the word is heard in Christian Konkani. Pristine Konkani had it as Ingalo (derived from Angaraka, fiery). faae vigraha (n. tat) Icon, deity, replica. feet vighna (n. tat) Obstruction, difficulty, termination. compds: Vighneswaru, VighnaRaya, the lord who controls evils or obstacles. Popularly He is known as Ganapati, because an obstacle is deified as a gana or evil spirit. Vighna VinaSaka. Again it is Ganapati. Being the lord who presides over obstacles, He is offered worhsip before starting any endeavour. The belief is that a propitiated Ganapati will obviate all evils. Hence the name Vighna VinaSaka. Those who are Saivite minded perform Nandi Sradha, which is equal to Ganapati puja. This name, Vighna Vinasaka being too long people agreed to use only the latter half, vinaSaka. The letter S$ (31) is unpronunciable in several prakrts and Dravid languages who substitute ya and say “Vinayakaya nama”. Vinayaka here is a proxy word for vinaSaka, and if this continues, Vighneswara is sure to doom the ignorant “‘devotee’’. One gentleman argued Vinadyaka means “great leader’. His brother Subramania was one, a great leader and commander of DevaSena, but no one has heard the child god (Pillaiar) being a great commander. Probably the nayakatva must be taken as guidance and _ since Vighneswara is considered as a Teacher, the nayakatva or guide-hood may be conceded. ferereruy vicaksanu (a/m. tat) One who sees distinctly. One who scrutinises through a lens, far sighted seer. Wise, clever and proficient observer. Many people spell the word as Vitaksanu. In several cases. Ca may get replaced by ta. This reminds of the historic association of Konkani in Tirhut with the Magadhi language wherein (skt.) Catvarimsat(40) is spelt as Cattaris or Cattalis. Eke calis is pronounced by old generation as Eketalis, and Bavecalis as bavetalis, so on and so forth. This inbibed habit is responsible for the spelling vitaksanu ——————————— eel fare vicaru (m. tat) (lit) Wandering, roaming. (ii) Deliberation, reflection, examination, investigation, (iii) Trial ( vicdrana ) niyam = to be considered, to be deliberated or ‘taken into account, to be doubted. Saivah vayam, Na khalu tatra Vicaraniyam karnamrt. ch. H sl. 24. Saivites we are!, be no doubt about it. Context is — Leela Suka, the author was a born Saivite in a family of saivites, But he lived as an ardent Krsna Krsna Let there Vicarasila discriminator, given to rationalization. fafer@ vicitra (a. tat) Handsome, beautiful, elegant, (ii) Surprising, wonderful, exclamatory. fereq viccu (m. st) Scorpion (skt. Vrscika). ‘* 4 fates vicvi (f. st) A type of pugnacious itch which quickly spreads all over, and leaves behind deep marks d all over after cure. Once attacked the victim suffers : for four to five years. (skt. Visvanc or Visici = everywhere, (konk.) vievi). frst vijana (a. tat) Un-inhabited plane, lonely land, solitary place. Vijané means privately. spreading faag vijayu (m. tat) (i) Victory, conquest. (ii) N. of the 27th year in a cycle of 60 years. (iii) An epithet of Arjuna. N. of one of the two gate keepers of Vaskuntha. compds: Vijaya Laksmi, the glamour of overcoming the enemies. Samara Vijaya Laksmi saiva murta babhuva. She appeared to be his personified glamour of victory in the war. (Kalidasa in Raghuvamsa) context Prince Aja returns from the battle field after defeating the 56 kings who confronted him while going away with his newly wedded wife, Indumati. Vijayadasami, the 10 day in the bright half of the Asvina, It is also known as Dassera [app. 49 Dassera]. Vijayanagar, The unforgetable capital of KrsnadevaRaya, destination of pilgrimage of every job-secking youth of 16th century. faart vijnanam (n. tat) Knowledge, wisdom, special understanding. compds: Vijnana maya kosa = The first of the 5 sheaths with which the soul is supposed to be enclosed. Discrimination and skill. (ii) Earthly knowledge gained through research (as opp. to Brahma jnina). The 7th adhyaya of Bhagwat Gita is on Jnana and Vijnana. Vijnanéswara N. of the author of Mitaksari, a commentary on YAjna valkya smrti. Vijndna pada, N. of Vyasa. Vijnana Matrka N. of Buddha Deva. frag (aT) vijnapan (-na) (n/f. tat) A respectful submission, request, entreaty. “Kalé prayukta khalu kala vidbhir- Vijndpana Bhartrsu sidhiméti (Kum. Sambh - ch 1 sl. 93, Raghu Vam. ch. /7 sl. 40]. A representation made to greatmen bears fruit if only submitted by men who ; know the correct time. [context. Devas all joined together and made an entreaty to Siva to procreate a son very soon. Kama deva made the same request at a wrong time and got himself reduced to ashes by the k6pagni of Siva. “ ” I 339 faery vidagdhu farqat vinjalo (m. st) Almost isophonetic with vindu/o, but means kingfisher (skt. vanjula). The name means ‘a first class cheater’. Bird is not only beautiful with multi colours, but also very intelligent and clever. It can catch a fish three feet deep under water. It steals from protected tanks, and even directly from the chinese nests, under the very nose of the fisher man. A proverb says Budhi adhik javun vinjulo motte sodta talya padik. The super intelligent kingfisher ironically lays eggs on the sloping bank of ponds. Because of the sloping surface animals and reptiles would not try to explore the nests (holes in sand) of the kingfisher. But the irony is that before the fledgelings grow so as to take to the air, the rainy season starts and floods innudate the kingfisher’s nest. That is the end of it. faeg vithalu (m. tat) The lord worshipped at Pandharpur (a Siva, Krsna combination). He is supposed to be standing for eons on a tile (itha or vitha in Marathi) at the behest of His devotee Pundalika. [app. 89 Panduranga and app. 91 Pundalika]. faea vindip (apanta gerund) Root Vini/vindi (v.tr) to twist, to spin, to wind, to thatch. (skt. véstanam, from Vvésta to wind, to twist). us: (i) Phanti vindili, spun the pig tail (hairdo) (ii) Maddala vinta, weaves the coconut leaf. (iii) Tujo kanu vinditalom, 1 will screw your ears. There is a more graphic expression in Kerala. Tuje kanna kirlo kadtam, 1 shall crab-grab your pinna. (iv) Jangé cimhto vinditarh, 1 shall pinch your thigh. fat vitta (n. tat) (P.P. of vida + /abhe, to gain) Discovered, gained, acquired. (ii) Wealth, property, possession. Yallabhase nija karmOpattam Vitam téna vinddaya cittam (Adi Sankara in Bhaja Govindam). whatever gains your efforts bring you. Be thou pleased with what you deserve. Alpak vitta mhelyari madrati sattern dhartalo. If a silly fellow gets a treasure, he will hold an umbrella at midnight. Recall the Vabaydrabhéda rule. Here is an exception to it. If the initial letter Vi is replaced by bi, the meaning differs. Bitta means ‘“‘seeds’’ for sowing one’s progeny. While flattering one’s own child, a vain father asks ‘“‘To kénalem bitta manu Ieklem tuverh? whose seed did you think him to be? Others say the v-b rule is not broken. It is a misunderstanding. Bitta is the same as Vitta = property. faaet vitala N. of the second of the seven nether regions under the earth. The seven regions are Atala, Vitala , Sutala, Rasatala, talatala Mahatala and Patala. They are fibs of imagination, and you are thoroughly mistaken if you believe that they lie one below the other. In fact, they also believed that the Himalayan heights were the heavens, Gangetic plane the earth and the Gangetic Delta the Patala. They are all contiguous. fareny vidagdhu (a/m. tat) (p.p. of Vi + daha, cook well) (i) Burnt up, cooked well, digested. (ii) Clever, charming, respectable (iii) A scholar, a learned man. feet vidarbha fast vidarbha (n. tat) N. of a district which | is now called Berar. (ii) A native of the Vidarbha district. The king of Vidarbhas. Vidarbha tanaya, The daughter of the Vidarbha King. eg. Damayanti, the wife of Nala (Naisadha), Indumati, the wife of Aja and the mother of Dasaratha, Lopamudra, wife of Agastya. Vidarbha princesses and women (vaidarbhis) were world-famous for their beauty. Vaidarbhi and Gaudi are two distinct styles of sanskrit. fae vidarana (n. tat) Rending, splitting, tearing, ripping, breaking. (ii) A tree or rock in the middle of a stream splits the stream into two and so is called a Vidarana. Yuvajana hrdaya vidarana manasija nakha ruci kimsuka Jjale Git. Gov. ast. 3 sl.4 context Vasanta varnana Erythrina trees are in full blossom, as if exhibiting a cluster of nails of Kamadeva getting ready to split the hearts of youthful boys and girls. vidura (m. tat) Vidura was the brother of Dhrtarastra and Pandu and was an important personage in Mahabharata. Purana says he was the son of vyasa in the servant maid of Amba, the eldest d-in-law of Satyavati. He was of a Satvic temperament and was supposed to be an avatar of Dharma raja, the dispenser of justice. His wife was a sister of Devaki (Krsna’s mother). Devaka, father of Devaki, had a daughter by a sudra woman. Vidura’s partiality towards Dharma putra, and certain statements in Mahabharata hint that Vidura could in all probability be the real (biological) father of Yudhisthira befitting the alias Dharmaputra. He played important roles in saving the Pandavas from the lac-house and from an evil spirit despatched by Duryodhana. farqa vindip (gerund of the Vvindi) (v.tr. st) To throw, to pierce (skt. Vi + nuda, to cast away, to pierce ). (1) Cello kailyak phatoru vindita, Boy throws stone at the crow (skt. Vinudate — konk. vindita ). (ii) Cerda kana kali vindile. Child’s ears were pierced yesterday. Piercing the ears for purpose of wearing ear ornaments is performed ceremoniously. Many people who speak the dialect are ignorant about the distinction between vindap and vindap. Ref vindap below Vithalu. farqe vindiru (m. st) Mouse, rat. (skt. undura = rat) Other spellings in usage are undaru, undur. Prov: Vindurari Kopan ghara ujjo Iailo. Set fire to the house to exterminate the rat. fae vidisaku (m. tat) A joker. Ancient kings were patrons of Palace jokers. Some of them could see farther than others of normal intelligence. Stories of Tenali Raman in the Vijaynagar court, and Birbal in Akbar’s court, were hilarious, packed with wisdom and morals. There is no circus without buffoons. In modern cinemas, humour is a must and so scenes are created befitting a humourist or a joker or jester. They are called comedians and comedianas. 340 frat vidhava_ ferqat vindilo (m. st) A swing (skt. Hindola or Hindoluka, a swing, a cradle). Prov: Vindulyavéle ginta bhajanak éndnti, songs on the swing are useless for bhajan. Modern day, swings are rare and probably vanished from memory. So the proy. has to be changed Nhaniantulim padém bhajanak ogri nhaim, Bath-room tunes are not useful for bhajan. fereyy vidésu (m. tat) Another country, by custom it means only foreign country. Vidési, (a) foreigner, foreign goods. Videsa mantri, Minister dealing with foreign affairs. It does not mean that the minister is a foreigner. fee videha (a. tat) Bodiless - viz. Love; Kamadeva was created by Brahma with a body. He enangered the great ascetic god, Siva by throwing his flower arrows at Him. The enangered Lord opened his third eye (of Jmana) and there lay Kamadeva reduced to a fistful of ashes. (ii) Vidéhas:- incorporeal great philosophers who identified themselves with the soul? and forgot the body (déha). They are called vidéhas. Monarchs of Mithila were father-like towards their subjects and were therefore called Janakas. They were therefore known as Videha Janakas. Sita’s foster father, Sira (solar) dhwaja Janaka was one such. His detachment with the body was so perfect that the Dev Muni Narada accepted him fit to instruct great tapasvins too. He asked his disciple Suka (Vyasa’s son) to go and take his first lessons from Videha Janaka who was a grhasta in contrast to Suka who was a Brahma Jnani. fear vidya (f. tat) Learning, lore, sciences. The usual number of subjects, to be studied is said to be fourteen —> 4 vedas, 6 angas, and Dharma, Mimamsa, Tarka{ or Nyaya) and Puranas. Prov: (i) Vidya dhanam sarva dhanat pradhanam. Wealth of knowledge is superior to all other types of wealth. (ii) Na Rajharyam na tu céra haryam. Education cannoi robbed by the king by way of taxes, Nor is education a material that will attract thieves. When some one tries to cheat you, you will reprimand “‘Tuggéli vidya mijje lagi kadsi. Don’t you waste your trick on me. (iii) Vidya dhenu is an aspect of kamadhenu, esp. for those poets whose profession was to flatter rulers and receive gifts. They call their art as Vidya dhenu. Vidyadharas were once considered super men or demi gods in ancient days. They are now understood to be a Himalayan tribe with a culture of their own, and a streak of mongoloid features. fear vidyut (f. tat) Lightning or thunderbolt. Vidyut Sakti, voltage, power of electricity. vidyut Priya = Bell metal, lightning conductor. Vidyut Lata = streak of lightning. Vidyut Karana, a generator. ferry vidvanu (m. tat) (f = viddst) Knower, wise, learned. Vidvat Sabha, a conference of the. learned. Vidvat manya, honoured by the learned. faerat vidhava (f. tat) (Vigato dhavo yasya sa) One whose husband is no more. Vidhava avédanam = widow marriage, Vidhava gami = one having intercourse with a widow. ok 2 lanl fet vidham (n. tat) A kind, a sort, udara nimittam bahu vidha vésam. For the sake of the stomach (for a living) many types of guises are taken by man. (ii) At the end of numeral if the word Guna is added, it means folds. Pacdmyannam Caturvidhan. Here it means 4 kinds and not four fold. Dviguni, sadguni mean 2 fold, or six fold. : fafer vidhi (f. tat) An action, a method or manner, a rule, a commandment, an ordinance, an injunction. (ii) A religious rite, ceremony. (iii) The creator, fate or destiny , luck. (iv) A court decision, (usually pronounced in konk. as bidhi) kédadin bidhi sangli, court gave the judgement. fey vidhu (n. tat) The moon, camphor, N. of Brahma, Visnu and Siva. compds. vidhu ksaya: waning of the moon. Also the period of the dark fortnight of the month. Madhu Vidhu, Honey moon. Vidhu Mandala, Moon's orbit or circular moon plate. Sometimes when the air is loaded with humidity, a colourful halo happens round the moon due to refraction of light through micro water droplets. That is a mandala around the moon. Jalanidhiriva vidhumandala darsana taralita tunga tarangam Git. Gov. asta 22 Just as the ocean on seeing the moon’s circle gets excited and sends forth high breakers. faaat vinata (a. tat) One with the head bowed N. of the mother of Garuda brothers. Said to be one of the wives of Kasyapa Rsi. Kasyapa seems to be an extraordinary specimen of human being who could co-habit with cobra woman, and bird-women, and produce snakes like Sésa, Vasuki and host of others (mother kadru) and birds like Aruna, charioteer of Surya and Garuda, the vahana of Visnu. So too he produced daityas in a lady called Diti and Adityas in another lady named Aditi. Kasyapa is said to be the father of Indra and Vamana too. If you understand the Puranas literally, you will reach the limits of credulity and throw them all away as unreliable, untruthful fibs. The individuals mentioned above are as much humans as the vanaris of Ramayana. Our ancient writers indulged in presenting facts allegorically. The narration appears fantastic. Suffice it to say, that Nagas were a tribe which colonised Bharatavarsha earlier to the arrival of even the Aryans. Garudas were suspected to be phoenician because they possessed a good deal of skill in manipulating boats. They were attributed with the ability to fly but that was buncum. Garudas wore masks resembling eagles. Their movements were by swinging from tree to tree clasping creepers or ropes tied for the purposes. When they attain a velocity in swinging, they have wing like structures tied on each side, which could be fanned out as a china fan, so that they would get a good glide in their locomation. They were supposed to be phoenicians who landed in Bharat with their boats. There is an anecdote regarding Vinata, which again is allegorical, If you happen to be a good dissector of allegory, try to understand the anecdote. When the Garudas met local or the senior tribe, the Nagas, Kadru the mother of Nagas had a bet with Vinata. Kadru said that Indra’s horse UccaiSravas had a black tail, which Vinata at once refuted by saying it to be white. The person who loses the bet had to be the slave of the winner. Kadru commanded her sons to go surreptitiously and hang themselves from the hind of the horse. By this fraud Vinata was defeated, and she was bound to be the slave of Kadru. Indra came to know that the nagas had played a mean trick with his horse, and he swore to butcher all Nagas. When the actual pogrom started, the nagas approached Garuda and offered to liberate them from their slavery, if only he could transport all the snakes to Nagavaram (Nicobar) to escape the fury of Indra. Garuda being an expert navigator performed what the Nagas wanted. Thereby Garudas became free, nay they became bitter enemies of Nagas, and wreaked their vengeance for having played fraud with them. faadt vinati (f.) Bowing down, bending, stooping. All these are happening to the stalk of a colocasia leaf. Hence Konkani has named it Vénfi (from Vinati skt.). Saraswats are adepts in making veg. dishes with every part of colocasia. Vénti is made into ghassi (a type of curry using fried and macerated coconut scraping) and also sukkerh (a semi solid preparation). Colocasia leaves are made into Patrvido a preparation exclusively made by Saraswats only, and now it is said, Punjabis also make it. faa vinamra (a. tat) Bent down, stooping, depressed, sunk down, modest, humble. farq vinayu (m. tat) Guidance, discipline, moral training. sense of propriety, decorum, polite conduct. Good education is necessary to develop Vinaya. Vidya dadati vinayam. Another wise man says “More than vidya, Indriya Jaya (conquest of passion) is required for vinaya. feat vina (ind.) Without, except. (Generally used with accusative, dative, instrumental or ablative) Tuka vina konanguni halli phullamala? Except for you, for whose sake is this flower wreath (iv case). Tajjan vina ti phattari ubbaruk konak sadhya na. This rock cannot be lifted by anyone except by him (iii case). Vina is skt. tatsama. konk. has also an indigenous substitute for this. It is Nantana, use this in place of vina in the previous two sentences. feare vinadi A measure of time equal to one sixtieth of a ghatika. Since ghatika = 24 min, vinadi = 24 seconds. The word is derived from nadi = pulse, and also a period of time. In other words olden day’s doctor examined the pulse not to see the rate but to decide a length of time. Probably 24 beats of the pulse made one Vinadi. ferry vinagu (m. tat) Destruction, ruin, decay. Vinagonmukha about to perish, to meet one’s doom imminently. Vinasa kale viparita buddhi. When it is time for ruin, thoughts become divergent and dis-united. fafaart viniyoga (m. tat) (i) Separation, detachment, abandoning. (ii) Employment, application. Vimarsana khatir tane samayu niyogu kello. He employed or applied (all) his time for the purpose of research. Tane jivita pura cerduvank vairi haduk viniyogu kellem. He disposed his whole life for the up-bringing of his children. Pranayame viniyogah Now, appointment to the duty of performing pranayama!, commission to a duty. fasta vinita 342 fata vinita (a. pp. of Vi + naya) Taken away, well, trained, educated. (ii) Modest, humble, gentle. Vinita vésa = humbly dressed. That is how one stands in front of the lord. He removes his turban or headdress, takes out the anga vastram from the shoulders and ties it around his waist as servants do to do any service. This is done in the presence of a Guru or a king too. fear vinuta (a. p.p. vi + Nu = to extol) Highly extolled. Tyagaraja vinuta, highly praised by saint Tyagaraja (Sri Rama) commended lavishly. Narada vinuta = Visnu. (ii) N. of an alliterative Prasa. feate vindda (ger. noun of vinuda = to drive away) Srama vinoda, driving away the strain. A diversion, an amusement. Play, sport, pastime, pleasure, happiness, gratification, jesting and joking. ferent vindhya + adri or acala (m. tat) Vindhyan ranges in central India, which divided the country into North and South India or Uttara and Daksina pathas. This mountain has played important roles in the history and in Puranas. (i) In the first instance if South India was comparatively less disturbed by invasions than North India, thanks should be given to the Vindhyas. (ii) It was a region teaming with Raksasas, danavas, vanaras and other tribals. Modern research has come to the conclusion that Ravana’s Lanka, and the Vanaras’ Kiskindha were in the Vindhyan ranges. During the Vedic times, the aryans were in the habit of frequently going to Daksina patha. Euroute through the vindhyas, they found a pastime in molesting the tribal women. Vanara women welcomed such advances, while the Raksasas striclty prohibited such immoral acts, “nay they closed the route to Deccan. This incident has been presented in ancient writings in an allegorical way. ‘‘Vindhyas have grown taller in competition with Maha Meru, and obstructed the passage of the sun from east to west. Then came a short Rsi by name Mitra Varuni who made the proud mountain bow down and fall at his feet. Thereafter the thankful aryans whose Vindhyan route to the south was reopened, bestowed the title of Agastya on the dwarf muni. Bereft of allegory, the Teality was Agastya was one of those rare people who knew how to make fire. He treacherously burnt down the inhabitations of the Raksasas at dead of night. Several Raksaas and their women and children died in the pogrom, and the others surrendered. That is how the tall Vindhyas were made to prostrate before Agastya. Vipakva (a. tat) Well cooked, or well-dressed, Mature and ripe. vipaksaka (a. tat) One who is on the opposite side; opponent; antagonist. (gr) exception. faqs vipad (f/n. tat) Calamity, (ii) Death. But the frequently used is Konkanised as apathyu. child had a calamity. Vipadodhara Extricating from the accident. Vipad grasta Entangled by calamaties. vipad sagara. Ocean of misery. misfortune, adversity word is apad which Cerdak apthyu jalo = The feather viparita (a. tat) Inverted, opposite, wrong, contrary, false, disagreeable, inauspicious. Something very untoward - say death. Vardikék gellél kade viparit callem. Vardika Sutkalan Vighna Jjalli, Where we went for a marriage, an untoward thing happened. Due to the death quarantine of a relative, the marriage was blocked. Viparita Vrthi, otherwise called Purusayitam is a sexual mode where the female acts as the male. Though the tatsama (viparita) is used in the dialect, fully Konkanised words upparti (skt. Viparitaya) uppartita (inverts) are used. Kailivelo polo upparti. Invert the dosai on the pan. Sani koddintiin vhoda koddintu vacanika bidhi partili. When I went from the small court to the high court, the judgement was reversed. Uparati savitri, A~ Savitri in the reverse. ie a woman who kills her husband by the power of her pativratya (chastity ). feraTeT vipasa (f. tat) N. of one of the five rivers of Punjab, ‘now called Beas. Literally it means ‘removal of rope’’. There is a legend that Vasistha, once extremely dejected by the murder of his son Sakti by king Kalmasa pada, tied himself hand and feet and jumped into the river to commit suicide. His veteran enemy Viswamitra saw the unconscious body floating. He -rescued it and gave first aid to Vasistha. When he later revived consciousness, he reviled the rescuer. That part of the river is known as vipasu (rope untied. fafa vipina (Pronounced in konk. as vipina. In konk. the end vowel is either silent or half pronounced while the penultimate vowel is prolonged). A forest, a grove a thicket. Bmdavana vipiné lIalitam vitanotu subhani yasasyam (Let Jayadeva’s description of the secret play of Kesava in the thickets of Brndavana bestow on you profusely fame and auspices. Git. Gov. chap. 1 asta 4, sl. 8. vipula (a. tat) (i) Large, extensive, broad or wide. Vipulam Nitamba désé. In ancient times, to be fat and expansive on the croup was considered a beauty in woman ( Malavikagnimitram 3.7). This adjective is usually associated with Pulakam (horripilation) viz. Vipula Pulakam. Vipula, pulakabhara danturitam. Krsna’s body looked prickly with heavy horripilation all over (Git. Gov. 11th chap. asta 22 sl. iy: vipula Pulaka pali sloka 43 With heavy horripilation, hairs standing in rows. This describes a Mahabhava of Radha who always lived in union with Krsna in Dhyana Samadhi. (ii) An epithet of MahaMéru, an imaginary mountain. No one knows where exactly it exists. (iii) N. of a disciple of a Gautama Rsi. His is a Strange story of how a man’s conscience pricks him day and night for the wrong he had done in the dark [app. 132 Vipula] There is a konk. Prov: Kunkada khelléya matyari paka udta khaim. It is said that the man who has eaten a poached chicken, always carries the chicken feather on his head, Vipulas’ story is similar. faa vipra (m. tat) A brahmin. Sada brahmani vartate yo sa brahmana. One who always dwells in the Paramatman. (ii) A sage, a Rsi, a man who “sees” (a seer or prophet), a man of wisdom. naRsi Brahmhan turned Rsi. Any man to become it was an unwritten rule, that he must be a in first. That was the opinion of Vasistha. But ‘isv tra falsified that belief. He was a Ksatriya first ind then became a powerful Rsi. ere are some holy trees like Aswatha (Banyan) and which are treated like brahmins among trees. tree is a sthala vrksa in many a Vaisnavia Sometimes its foot will be crowded with icons of Nagas and yaksis. There was and is a belief that childless women would become fertile by circumbulating the brahmin among trees. So were produced the great sages Viswamitra and Jamadagni. fagery vipralambha (m. tat) Deceit, tricking by - dear-looking phrases, (false statements) or by not keeping appointments. (ii) Prolonged separation of lovers after a quarrel. Love in separation appears several folds sweeter. Hence it has been developed as a philosophy putting Radha and Krsna in the Nayika, Nayaka sthana. Jayadeva’s Git Govindam (12th century) is a poem which describes Radha and Krsna dallying in abandon as intimate lovers. Then Radha * pt becomes jealous and the Lord takes the stance of a masochist full of false prestige. The two separate, but each keep hankering after the other, and take years for reconciliation. Ultimately the Sakhis bring about the sublime union. Bhakta hankering after the Lord is in the same state of Vipralambha; his or her bhava will be the supreme Madhura. This had been preached aad illustrated in his life by Caitanya Mahaprabhu (Nadia, old Bengal). farnet viphala (a. tat) Fruitless, useless. Tala phaladapi gurumati sarasam kim viphali kuruse kuca kalagam (Git. Gov. 9th chap. asta 18 pada. 2) Why send to waste your pot-like breasts bigger than the palm fruits? Tuje maksi bhovillom aslem viphal (Vyartha) jallem. My hoverings behind you became useless. fast vibhakta (a. tat) (p.p. Vi + Bhaja) (i) Divided, partitioned, parted away, (ii) Retirement, solitude Vibhakti (f. tat) apportionment. (ii) Inflection of nouns and pro-nouns in Grammar known in English as ‘“‘cases’’. falta vibhinna (a. tat) (p.p. of vi + bhida) (i) Broken asunder, wounded, dispersed, sputtered into bits. (ii) Different, variegated. faq vibhavu (m. tat) Wealth, riches, property. (ii) Weight, power, greatness. (iii) Exalted position, rank dignity Magnanimity, final blessedness. keval prakrtu vanya manigsu jallélya jatayik moksu dillolo Rimalo Vaibhavu. To give liberation to a mere rustic forestman jatayu bespeaks of Rama's beatitude. farafer vibhati (f. tat) Power, greatness. (ii) Prosperity, riches, welfare. (iii) Dignity. Exalted rank. (iv) Super human power consisting of astaiSwaryas or Separation, division, __ partition, the 8 gunas Animd, laghima, Prapti, Prakamyam, Mehima, Isitwam, vasitwam, Kamavasdyitwam. If any one asks for vibhuti in South India, he would be given a pinch of ash to be smeared in 3 lines on the forehead. This is supposed to be taken directly from the body of Siva. How do they manage it? Siva is said to be a Smasana Vasi and so they procure the ashes from the burnt pyre (cita bhasma) and so the fact is the household vibhiti is mere cow dung ashes. faye vibhrama (m. tat) Roaming, wandering, going around, (ii) Rolling about (iii) Hurry, scurry, flurry due to surprise or perturbation (An alternate word is Sambhrama. Ravanale Sakti aiduvan Laksmanu nelare padlo manu aikunu Ramu Vibhramu pavio. On hearing that Laksmana was felled to the ground by the weapon ‘Sakti’ of Ravana, Sri Rama was perturbed. (iv) Mental anarchy due to falling in love. It is so powerful that women wear their clothes and ornaments in wrong places on the body. (v) Doubt, apprehension, caprice. fant vimala (a. tat) Pure, spotless. (ii) Transparent, candid (iii) White (Arjuna) Vimaladri N. of a mountain in Gujarat (girnar) famous for its inscriptions. (iv) vimala is a proper name for girls (in India). feast: vimarsa (m/n. tat) Deliberation, examination, discussion, reasoning, researching, discrimination of good and bad. fart vimana (m. tat) (lit.) Disrespect, dishonour, (ii) Balloon, a heavenly car moving through skies. In modern times, Aeroplanes, and copters. The word Vimana appears in Puranas too. Great kings like Ravana, Indra, and Vivaswan, Vaisravana etc. used to travel in vimanas. The puranic vimanas had neither the semblance nor the mechanism to float and glide in air. By a careful reading in between lines, any astute reader would arrive at the conclusion that they were at their best, chariots cum boats plying over land and water. On the land, horses pulled them, and where the land ends, the horses were embarked and Oars men took charge. The vehicles had two storeys, the upper one being called the Vimana, just as the temple tops or the top storeys of pagodas are even to day referred to as Vimanas. Since Puranas were composed by poets, they use their licence to exaggerate. vimukta (a. tat) (p.p. of Vi + Muca, to set free, to release) The liberated, abandoned, given up, quit. Mukta kantah, Full throated raised voice. Nibadha mugdhanjalirésa yace Nirandhra dainyonnata mukta katham (Leela Suka) Sri Kr Karnamnit sl. 79. vimukha (a. tat) with the face turned away from (ii) Disinclined, opposed, adversely bent. far viraktu viraktu (a. tat) (p.p of Vi + ranja) Very red, Ruddy. Discoloured. (ii) Changed in mind; detached, disaffected, displeased. (iii) Dispassionate, disgusted (alternate equivalent Nirasu. fasit virjap (apanta gerund of wi + ranja, to distemper ) Spoiling, discolouring, upsettings. Badly cooked material is called Virjallo vastu, material overcooked. Sita virjalem, Rice was badly cooked. Tella nhana virjalem Oil bath was interrupted or missed. Duda virjalem, Milk has soured (because heated with interruptions ). attr virap (virta, virlem, virtalem. pr, p, f. tenses) Over cooking. Consistency spoilt. Sita virnu bikkili jallem, Rice was over-cooked and had a clay-like consistency. (skt. Vi'+ Jaya, to liquefy, to dissolve). Bhajji virli Spinach was over cooked. fag viratu (p.p. of vi + rama = to terminate) Ceased, left off, stopped, rested, resigned, concluded. faxet virala (a. tat) Having interstices. Not continuous and compact — isolated (pron. as Berlo ). (ii) Fine, delicate, rare, scarce. (iii) Remote, distant. (iv) Coagulated milk or curds. Damaged by pecking birds, engraved by insects. (viz. Termites or white ants). Isolated or isolated palm: Berlo maddo. Lonely or isolated palm damaged by insects. fact virlern (n. st) A circular enclosure screened by thatched coconut leaves and poles. (skt. Varanam = enclosure. An area which is surrounded. Such enclosures are put up temporarily for bathing and other ablutions of a newly delivered mother, or there may be a permanent virlém for all the ladies to be used at their monthly periods of mensus. fara vir virém (a. onomato) An old cloth in tatters, A cloth so old that the moment one touches it, it degrades or tears with a vr vr sound. ferg virahu (m. tat) Living in separation esp. two lovers. Separation of new-weds is enforced in the name of traditional customs at certain intervals during the Ist year of marriage. By short separation, the love between the two is augmented and affirmed. The dawn of spring with colourful flowers where ever one tums the eyes, with Kokilas cukoo-ing from all quarters and bees and beetles humming around flowers, make the separation unbearable to the lovers. Sa Virahe tava dina Bhavanaya tvayi lina (Git. Gov. 4th sarga, Astapadi. 8). In her separation from you she (Radha) is emaciated and melancholic. In her mental samadhi, she is dissolved in you. Ksanamapi virah pura na séhé Nayana nimilanakhinnaya yaya te. (sl. 33, chap. iv Git.. Gov. ). There was a time before, when she could not bear even a moment of separation from you, and she cursed the winking of her eyes that regularly interrupted her vision of you. How such a one live so long separated from you? 344 —— fret viripi Prolonged separation can lead to melancholic love-lorn-ness. — What are the symptoms of the disease? (i) Romancati, Profuse horripilation happens. (ii) Sitkaroti. The patient often makes sounds like ‘seet , seet’, Sounds which every one makes when the body is relieved of some drastic heat due to hard toil. (iii) Vilapati - Laments. (iv) Ut kampaté - Trembles (v) Tamyati - Chokes. _ (vi) Dhyayati - Becomes moody (vii) Utbhramati - Blabbers suddenly. (viii) Pramilati, Again falls into a reverie (ix) Patatyudyati - Lies down and gets up often (x) Mirchati. Finally swoons. The above ten are the symptoms of kamajvara, incurable by any doctor except one - the lover. faxte virata (i) To be brilliant or effulgent. (a. st) (skt. Viraja (lit.) A philosopher; a Puman Absolute; the sum total of all humanity. An ancient concept of such a Purusa has been given in the Rg Véda (read Purusa siktam). In the Puranas, it is believed that this aggregate Purusa was born of Brahma (Hiranya Garbha Brahma in his daughter Sataripa. It was an incest, but the times were such there was a shortage of women. For the purpose of the propagation of the race, incests, were allowed out of necessity. However they did not wish to project incest as an ideal form of special life nor as the best line of procreation. All incests have therefore been well concealed in an ambiguous style. viz:- “Brahma having divided his own substance into male and female, produced from the female, the male power. Viraj who then produced Swayam Bhuva who in turn created ten Praja patis etc. Those who are interested more in the Virat purusa, may read 10th and 11th chapters of Gita. (ii) Virata (Viraja) Supreme king or emperor. (iiy) N. of a district most probably Berar. It was known ’ during MahaBharata days as the Matsya kingdom and Virata was the progentor of the Matsya Dynasty. Matsya Virata was the own brother of Matsya Gandhi alias Vasavi alias Satyavati, the grand mother of Dhrtarastra and Pandu, she being the wedded wife of Santanu. Pandavas probably knew this relationship, and they also knew the kindness of the Virata king. That is why they chose Matsya Palace to spend their 13th year of WVanavasa (Ajnatavasa). Virata$ daughter uttara was given training in dance by Arjuna disguised as Brahannala. She was later given in marriage to Abhimanyu, Arjuna’s son. feweq viruddha (p.p. of Vi + rudha} (a. tat) (i) Hindered, checked, obstructed, blocked. (ii) Opposed to, Incongruous, contradictory, unlawful. (iii) Hostile, adverse, inimical Virodhu (m. tat) Objection, hostility. Virodhu na = no objection, no quarrel. Virodhi, opponent, enemy. wrong, ferate viripi (a/m. tat) (f. ni) Deformed, misshapen, disfigured, ugly. (ji) Unnatural An alternate word is Kubera. Tat virocana (m. tat) (i) Sun, moon, fire. (ii) . of the son of Prahlada; He was the Asura king who ruled over a vast area between Tibet and Vangadesa. fe was the father of Mahabali. He took the side of ra, in a bitter war between Brahaspati and Candra, latter having eloped with the wife of the former. dra backed Brahaspati. The mighty Asura made the king of gods come to terms with Candra. frerg vilapu (m. tat) Wailing; lamentation; moaning. farerra vilaya (arabic) A colloquially used word to “mean England or western foreign lands. English man, when he was in India had all the right to call England as “My Home”. But the Indian, in his perfect imitation of “Master’’ began to say “I am home-bound’’ whenever _ he was going to England or foreign (Ridiculous). _ Vilayati kombo = turkey (used for christmas feast). Even today Kerala konk, uses the word Vilata to mean England. vilasu (m. tat) Sport, play, pastime; pleasure. . (ii) Dalliance, graceful movement, Laksmi vilasa. Laksmi a vilasate tadgéhe iti. (iii) Beauty, charm, amour. fade viviru (m. tat) (i) A hole, a fissure, a cavity, an interstice. (ii) A fault, a flaw. _ Vivara noji, a tube with holes, Flute. Vivaram = detailed information. skt. Vivaranam, exposing, explaining, describing, interpretation. A hole as in the Flute. Celyan vacun tajé lagi vivaru sangilo = and gave him all information. fang vivahu = marriage. Hindu law gives 8 forms of marriage. Brahmi, Devasta, thaivarsa, prajapatyastathasura gandharvo, raksascaiva paisacascés tamo adhama. (arsam is an archaic type adopted by vedic sages). For description of each type one has to refer to Samaveda. fergt vivrta (a. tat) Disclosed, expressed, unmasked, made bare. X samvrta, closed, masked, well-guarded, surrounded. . faa viveka investigation. (ii) The power of distinguishing between the real and the unreal; between the material and the spiritual, between knowledge and the nescience. vivéka budhi, discriminating intelligence. vivéka 1ya, sans discriminating intelligence. Unable to make out good from the bad, and the real from the illusion. The boy went (m. tat) Discrimination, discretion, visaradu (m. tat) clever, proficient, conversant, learned, famous, celebrated. feryrret visala (n. tat) (i) Spacious, expansive of big dimensions, long and broad. (ii) Mlustrious, rich, abounding in. An epithet of Ujjaini town. Visdlaphdila (adj) Having broad forehead; taken as a good Purusa-laksana, supposed to be a sign of strong intelligence. Visd/aksa, an epithet of Visnu. Visd/a Nétri, a lady having broad and big eyes. It is a highly prized Stree laksana, an important factor for beauty. This is iy the opposite of what Chinese people think. Their women q mostly have line-thin window of lids. + fate visirh This is a pratyaya (or poposition) suffixed to the genitive case of a noun, pronoun, or adjective to construct the IV case of the latter(Dative). (i) Tugéle kodati vyavahara visirh Tiruvanandapurat vocuka jallem. 1 had to go to Trivandrum on account of your court case. Visim (konk.)= Visayé (skt.). (ii) Kama visim (Visayanter) bhévun bhévun puro jallem. Enough with wandering and wandering for the sake of a job. farg visésu (m. tat) (i) Pecularity, distinction, special property. (ii) Copious, abundant. Akurti vigésu, excellent form; Atithi vigésu, distinguished guest. ferery visramu (m. tat) Rest, repose, relaxation, cessation of effort. feryez visuddha (a. tat) Purified, cleaned. (ii) Free from vice, sin and imperfection. (iii) Spotless, stainless, virtuous, straight forward. fat viswam (n/a. tat) (adj. all, entire, whole, universal ). (n). universe Visvé déva There are 10 superhuman beings going by this name. Their proper names are Vasu, Satya, Krata, Daksa, Kala, Kama, Dhrti, Pururava, Madrava and Kuru. Visva karma (Tvastra) The architect of the universe. His daughter Samjiia married Vivasvan (Sun). The husband was too much and always inebriated with the soma juice, so much as he had no time to look after his wife and children. Therefore oneday Samjfia left him and went to her father, Tvastra. The latter reprimanded saying the wife’s proper place was with her husband. So the poor lady went to uttar Kasi and eked her living by becoming a horse (an allegory to mean that she used to carry people on her shoulders from the foot of the hill to the temple on the top). While deserting the husband, Samjna had left in the Asrama her friend Chaya, the daughter of Savarni Manu. Vivaswan did not know any of these developments until Yama, his eldest son by the first wife Samyna came with a complaint about the ill treatment meted out by the stepmother to the children of Samjna. The Sun became extremely penitent and contrite and rushed out in search of Samjna. When he reached Viswa karma’s asrama, the f-in-law caught him by his disc, and cut him into 12 (Dvadasadityas). An allegory that he was taught the division of labour, and reserve a part of one’s time to the family. Twastra (viswakarma) was also famous through his sons. The first son was known as Trisiras, cleverer than Brahaspati, but was killed by a mercenary wood cutter who had been bribed by Indra at the instance of jealous Brahaspati. To avenge the death of the Ist son, Viswakarma trained his second son Vrtra who proved invincible to Indra despite the latter's wealth and man power. At last, Indra killed Vrtra committing Mitradroha and deceit. Viswakarma was an excellent mechanie too. He provided the Kalakeya Asuras with a type of metal armour where even the air could not penetrate, let alone other missiles. This gave the kalakeya army the name of Nivata kavacas, one whose armour was impenetrable even for the wind. Comp: Viswanatha, Lord of the Universe, Siva called ferary visvasu 346 so in Kasi temple. It can also mean Jagannath (of Puri). Viswa koSa Encyclopaedic dictionary. é Viswa Parisad All world assembly. Universal meeting or council. Viswa Vikhyatas, famous all over the world or in all worlds. frarg yvisvasu (m. tat) Faith, confidence, enough faith so as to be entrusted with a secret mission. Visvasa ghataku, treacherous traitor. Visvastu (skt. visvasita, -p.p. of visvasa). trust-worthy fellow. ferarag visvavasu N. of a Gandharva. One visvavasu has been mentioned in one of the stories of Mahabharata, as the father of Pramad Vara, who married RuRu, a Muni of the Bhargava clan. The girl was one day felled by a Naga with his poisoned arrow and she was given up as dead. But Visvavasu, the Gandharva performed a miraculous blood transfusion quite unknown in those days except to some rare Gandharvas. The blood for transfusion was donated by the lover. Gandharvas lived beyond the N.W. region of Bharata as for example modern Afghanistan. They were regarded as supermen. One may recall the anecdote of Pancali working as Sairandhri in Matsya’s palace. She knew that a number of people cast a carnal eye on her. But she used to keep all of them in abeyance by tellingg a falsehood that she had a Gandharva husband who would kill any one misbehaving to her. Gandharvas had become powerful even during the last stage of Sri Rama’s rule. He had to depute Bharata to repel an invasion of Bharata by Gandharvas. During the Mahabharata period there were several incursions by them. Once a Gandharva by name Citraratha challenged Citra Ratha, the son of Santanu, and commanded the latter to change his name. On refusal, the Gandharva easily killed the Kuru prince, a grand father of the Kauravas and Pandavas. Two generations later another Gandharva, by the same name CitraRatha challenged Arjuna, but got defeated by the Pandava prince. Thereafter the two became great friends. During the Vanavasa, the schemer Duryodhana developed a sadist vein and started with a huge retinue to look at how the Pandavas suffered in the forest. Accidently CitraRatha was in the same forest, and he captured the whole lot not sparing the invincible warriors Bhisma, Dhrona and Karna. The imprisoned Kauravas began to wail calling the Pandavas to rescue them. After a lot of coaxing by Dharma, Bhima and Arjuna confronted the Gandharva. The latter knew he was no match to Arjuna and escaped by the backdoor, but at the same time imprisoning the Kauravas in the vimana in the air. Arjuna was a yogi (athlete) and he broke a hole in the vimana. The imprisoned indivduals were thrown down one by one by Arjuna, and Bhima enjoyed his part of the work namely to catch in hand the falling indivdual. Bhima did not allow the indivdual whom he did not like, go without receiving a shock to the skeleton. A confidante There were even then unique medical men Gandharvas, who were experts not only in transfusion, but in transplantation of organ. King Drupada’s eldest son Sikhandi was born a girl, but was brought up by the mother as a son. The king who was not aware got him married to a princess of a neighbouring king. The secret came out during the “‘first night’’ there was a commotion and Sikhandi ran away from the palace. After long wandering he came across a Gandharva, an employee of Kubera, who, on hearing the plight of Sikhandi, readily agreed to exchange his male organ with the female organ of the prince. Sikhandi did attain boyhood with the help of the Gandharva who later became a keep of Kubéra. fears visvamitra (Visvasya mitram yo-sa) A friend 2 of the universe. (ii) N. of a celebrated sage born in the line of Kusika and so known as Kausika Muni. — He was the son of Gadhi, the emperor of Kanyakubja. His purvasrama name was Devaratha. Though a Ksatriya — by birth, he took the challenge and succeeded in becoming — a Brahma Rsi. A great feat of Visvamitra was to tide over a 12-year famine. He distributed all his belongings to be used for relief from famine. He exchanged his ; son galava for 100 cows which he donated to the sufferers — from famine. He saw a big granary of cereals owned — by Vasistha who refused to give anything to the non Aryans. As the king of the place, Viswamitra had the — right to use force to release the food materials, but — he was overpowered by the secret guards whom Vasistha _ had nurtured. 4 Puranas were written by partisans of Vasistha and so Visvamitra has not been painted in the right light which he deserved. (i) The two sages were class-mates in the Agastyasrama when they were young boys; yet the two were antipodes, Viswamitra loving all subjects aryans and non aryans equally, while Vasistha was ill-disposed towards the non aryans. (ii) To get the title of Visvamitra was a notable thing which Vasistha could never have dreamed of. (iii) Research into the Puranas shows that Viswamitra had saved Vasistha from drowning in the river Vipasa. He had saved Harischandra and family from being ruined by Vasistha. Truth has been presented topsy turvy in the Puranas that Visvamitra was cruel to Hariscandra, who was the son of the best patron and saviour of Visvamitra, that was none other than Tri Sanku whom Vasistha has cursed thrice, but Viswamitra helped to conquer a part of the heavens. (Trisanku swarga). (iv) Viswamitra’s compassion ‘towards human beings can be guaged by recollecting how he saved sunachépa from being oblated in a Narabali conducted by Lohitaksa. (v) Visvamitras’ greatness and capabilities could be summarised in one sentence. The assembly of sages of Naimisaranya could find no better teacher than Visvamitra to train Dasarathi Rama in karmuka Veda (archery) and Shape the raw youth into a great Avatar (incarnation). _ FARTS visistha (p.p. of Visisa, to particularise) Distinguished. The superlative of Visesa, Superior or the best. Visisthadvaita, A doctrine of Sri Ramanuja, which regards Brahman and this Prakrti to be identical and real. ( Advaitan says that the Prakrti is unreal). ~ ferayer visruta (a. tat) Renowned, celebrated, flowing forth (in the case of a river or a flowing stream of something (wealth). fay visam (n. tat) Poison. The tatsama is used in the dialect but a Konkanised word, vika is also used. is an unfavoured letter and is absorbed via ka in nk. Visa (f) faeces, excrement. figa{m) Poison, Venom. (ii) Water (from clouds) Visada = = Snake. I = A spell supposed to cure and save from ‘¢ bites. Many people say that they had been cured, but to a rationalist, a treatment wherein the doctor and _ patient do not even meet, there should be some use for cure other than manthram. The real cause is that 99% of snakes are not mortally poisonous. = faay Visamu (m. tat) (Vigato Sama = Visama = neven, not plane). Rugged, irregular. In Kerala konk. ‘it is pronounced as Besamam which is borrowed from Malayalam. A father tells the mischievous son: Besamam _ divundka re, 1 say, don’t give me trouble. Besamam ‘also. means disfavour, wickedness, Besamacerh (a) ‘Troublesome, wicked, painful, difficult, dangerous. ferrq visayu (m. tat) A thing to be discerned by our senses — sense objects. There are 5 different visayas, corresponding to 5 senses (Ripa, Rasa, Gandha, Sparsa and Sruti). (ii) Any worldly or material object or a transaction. (iii) Sense pleasures. Visayi, sensual, carnal, voluptuary, a worldling. A king, Kamadeva. Visayasakti, attraction, or attchment to sense objects. The possessive temperament of a materialist. ferqferert visacika (f. tat) Cholera. faroy visnu (m. tat) The second member of the Hindu Trinity. He is in charge of the Protection of the worlds (vis = Vydpané, Visnu = Vydpana Sila). The mame suggests that He has diffused into every one and everything of the universe. Yet it is said He lives in a separate abode called Vaikuntam (lit. worriless-ness) which is constructed by a big cobra (Adisésa) coiling over the surface of the Milk in milk ocean. Visnu sleeps or pretends to sleep (eyes half closed). Laksmi the goddess of wealth and power massages His feet. There is deep and very sensible philosophy behind every item of this allegorical picture of Visnu. It is from this reptile house, that Visnu descends to become an Avatara to save the world ‘“‘yada yada hi dharmasya glanirbhavati Bharata” = ‘‘Whenever the dharma becomes a casuality”’. His vehicle is an eagle named Garutman (considered a personification of the 4 vedas) and his weapons are (i) a discus which works like a boomerang and is named sudargana (one which shows everything in the right light). {ii) A mace named Kaumodaki (lit. Moon shine) and a sword named Nandakam. His bugle is a big reddish conch shell named Pancajanyam which is the terror of the enemies. A gem called Kaustubha which he wears on the chest is visible from a long distance and is another terror to His enemies. Visnu is said to be fond of alankaras (adornments) (Alankara priyo Visnu), yellow garments ( Pitambara) and wild flowers ( Vana mala dhara ). These things shining against the sky-blue hue of His gave a really grand vision to His Bhaktas. FAUT visanna (a. tat) (p.p. of Visad, to get depressed) Dispirited, dejected, cast down, despondent. Visédu (m. tat) dejection, sadness, grief, sorrow, disappointment, despair. fara viskalayi (v. tr. st) To open, to broaden, to make whole. (Kala in skt. means a small part of something, a digit (say of the moon). Remove the digit, make it non digital, make it whole, Vi + kalayate + Viskalayate. Making whole, opening. Kavada viskalayi, open the door. Pustaku viskalaitdé = opens the book. Sattem ViskaJayi (unfold the umbrella) (viskala something which is not in parts). Tagélem dpisa asco jago viskalu asa = where his office stands is a wide open area. Viskala maidanadntu varerh khata. He enjoys the breeze in the wide open maidan. Sakalim suryodayari kammala viskalétaé. Early morning at sunrise, the lotus blooms. Tonda viskalailyari phatti nantana na. Open the mouth, nothing comes out except lies. Another skt. word which seems to have the potential to be the source for the above word is Vislisa, to burst, fly asunder. ferent visargu (m. tat) Emission, ejection, dispelling (breath) with force. Gr. aspirates or Mahapranas) abandonment. Relinquishment, Visarga is written as two dots, one above the other. While Visarga is concerned with breath, visarjanam pertains to liquids. Throwing down, throwing out, giving away. Cellyak bhisaravuncanika, tane mala matra visarjan kellem. When frightened, the boy voided and discharged urine. Sanklope kartasdna hatari uddaka rokovun visarjan karap asa. While making a Sankalpa, (mentally givig a danam) Visarjan of water is done by way of washing the hand. Sanklope with Visarjan is a Vagdan or Niscayartha. At the beginning of a Puja, there is an 4vahanam or invocation to fix the deity in the idol or kalasa. At the end of puja, the deity is given a send-off called Visarjanam. feeaT@ vistaru (m. tat) The spread, the extent in sq. area. Tugelya jagya vistaru kitlo?. What is the extent of your plot. (i) A description of a story written elaborately generally evokes a remark “‘vistaru karun barailem’’ has been written in Vistara (elaborately ). (ii) Generally a woman delays too long on her make up and apparel. Then the husband from outside shouts, Tugelo vistaru puro kari ‘‘call a halt to your Vistara’’. (iii) When a musician needlessely delays the Kirtan by elaborating on the Alapana, the listeners invariably remark “Today he would cover the alapana in Vistaru and take up the Kirtana tomorrow’. (iv) When some one beats about the bush, without arriving at the point, members in the audience murmur “coi, tajo vistaru = look at his vistara (elaboration ). fae vihdra (m. tat) lit. (i) Taking away. (ii) Pleasure, sport, play, a park or a garden. (iii) Jain or Buddhist temples or monasteries. (iv) Bihar got its name because of the presence of large number of temples and monasteries ( Viharas). (v) A palace. Some palace names in Kerala end in Vihara. Thus Citra vihar, Revati vihar etc. faf@a vihita (a. tat) Fixed, ordained, decreed. Vidhi-vihita, kennai alanghya mu. what is decreed (by Brahma) can never be transgressed. at vi (v.tr/ intr. tat) (skt. vi, to deliver, pr.t. Véti, delivers) To give birth to. Hamgeli gayi villi. Our cow delivered (a calf). This tatsama dhatu is used for animals and plants only. Tagéli kéli vivun ghadayu jallo. His kadali plant fruitioned and produced a bunch. But no one says ‘‘Tageli baila villi’. His wife delivered. Majari vivun cari pillam jalli, Female cat gave birth to four kitten. atten viki, To sell. (ref. earlier) Vikrayu below vikrama. ate (atfe) vidi (bidi) (f. d) A country, cigarette. It is made by wrapping shreds of leaves (of the bidi tree) in a square bit of the same leaf, and rolling it into a cylinder tapering at one end. A lot of child labour is employed in this industry. Carcinogenic property of this leaf has not been stated any less than tobaco. Village people given to bidi smoke end up with tuberculosis. Vidi is a vernacular word used in southern Dravid languages. att (atSt) vido (bido) (m. d) mal. bida = A compactly rolled packet of all ingredients of pan chewing. Mar: Bida = tambulam. There are special bidas charged with intoxicants which can knock out a normal man in few minutes. People are made addicts by being given such bido. Bido divap (offering Bida) is a respectful gesture towards great or elderly men and women. aftorr vina (f/n. tat) A lute or tumburu. One of the earliest of the stringed musical instruments known from the times of Veda’s when GSB’s lived on the Saraspati river. Goddess of learning Saraspati was adorned with a Vina. The probable origin of this might be from the pre-historic hunter who worked with bows (and arrows). Different bows had different ‘twang’ sounds when the strings were pulled and released. This gave man the idea of Vina. Modern day vina, besides being work of art constructed from specially treated wood, has many strings, and the facilities to produce any tone or half tone at the will of the player. Vina vadaka, vina player. afte vindi to twist (v. tr.) These have occurred ate vindi to pierce (v. tr) { earlier under Vithal and ; Vidura respectively. at vidhi judgerdent, fate. a vira (v. intr. st) To get over-cooked, to become soft and unfit; to get vitiated. (skt. vilaya, to dissolve, to soften, to liquefy). Sita sijjin virlem Rice got over cooked and soft. ate viru (a. tat) Heroic, brave and mighty. The tatsama is sparsely used, but combination like virangana (a brave lady), Vira Abhimanyu (Brave and mighty Abhimanyu), Viraputra or kanya (Brave son or daughter), ViraBhadra (A kinkara of Siva specially trained to destroy the Daksa yagna) are found in many. (ii) N. of one of the nine Rasas or sentiments. N. of one of the dsanas (postures) of Hatah yoga. Vira Saivam: It was a Saivite cult founded by Basavanna, supposed to be an avatar of Nandikéswara, a minister of Siva. In life, Basava was the minister of Bijjala Raya of karnataka in the 12th century. Even at a young age Basava rose above caste and creed. When he was to be invested with yagnopavitam, he rovolted and ran away from the house stating he woul not allow himself to be fettered with such banalitj like caste and creed. In his vira saivam, when o a person had taken the Diksa and accepted a Sivalingar round his neck, all became equal in devotion irrespective of their caste. That was a period when Jainism and Buddhism wi attracting masses of Hindus into their fold. Basavas’ acti preaching of equality and brotherhood among the devo stemmed the exodus of Hindus into other religions. That was a brave deed and hence the name Vira carry a Siva lingam around their neck). Basavas’ rising popularity roused the jealousy of the other colleagues who carried tales and brought about misunderstanding between the king and Basavanne. The latter thought over the impermanence of human nature; He resigned and retired to kudal sangama. There he wrote down the tenets of his religion, and they go by the nam¢ Basavas’ Vacanagalu. Each vacana ends in ‘“‘kudal sangama’’. This religious reformer, it is said, had two wives, but no children. afte viryam (abstr. n. tat) Valour, heroism, prowess. (ii) virility (Semen), courage, potency. (iii) Lustre, splendour. ete vhiru (m. st) Coconut rib. The rib is flanged on either side with the leafy parts. Because it is encompassed and hidden by the leafy flanges, the skt. parallel may be Vrta, saivam or lingaisam. (followers are called lingayats because they p.p. of the Vr, to hide, to surround. To — get at the rib, the leafy halves on either side have — to be scraped with a scalpel, or to be torn and spliced. Based on this observation the word of origin may be Vrkna, P.P of vrasca, to tear. There are some people in Malabar who think that the origin is the (tam.) mal. word jirku. If the first two syllables alone are chosen for the word formation, and with the prosthesis of ‘vh’ the konk. word vhiru is got. Vhir phanti a very thin (supposed to be as thin as the coconut rib) pigtail, or plait of hair. It is popular in Kerala more than any other place. ate visa (num. a (f), st) Twenty (skt. Vimsati) a score. vissavo (vimsa) (a) Twentieth (ordinal), twentieth part. ater vilo (m. st) Sickle, a big curved knife. skt. vicehurikaé may probably represent a curved knife (vilo). This latter is not the tree branch cutting big knife which goes by the name Koiti (konk.). This is purely an adaptation from mal. koitu = reaping. A knife used for reaping paddy grass was called Koiti. But today the word applies to any big strong knife. can: and Marathi — koita, that which cuts. Earliest reaping knives were a sort of bill-hooks. The word ili in skt. can be used to easily derive vilo but it does not specifically mention a sickle. It means short swords or cudgel. qsqet vud vido (a. onomato. indigenous) Frisky, agile, very active mischievously. Cerdum vudvidern Jallélya pettak, payak dora ghalun banduka. Because the child is over-active and frisky, it has to be tied down with a rope on its leg. vutpatti (f. st) Birth, production, (ii) Source, coming into being. Tuggéle saléntu vutpatti kiti asa. How much does your produce? aq vutsavu (m. st) A festival; joyous occasion; bilee. Festive dances are called Tandava. Such festivities usually held in temples. (skt. ufsava ). 4 aeat yurvarerh (n. onomato. indi) Measles. The whole ody is continuously covered with innumerable pustules, and if a finger is run over the body, you get a “vur yur” sensation. Hence the name. Some people call it five day's fever, but the fever will be accompanied with 8 head ache. Village women treat (and respect) it under the category of poxes. In T. Nadu every pox is called Ammai, Ammai pottiruhka, the pox pustules have appeared. One of their staple treatments consists in laying the patient over Margosa leaves, fanning with the leaves. These leaves are dipped even in the bath water. At vanerh (a. st) Wanting, deficient, defective (skt. fina— with prosthesis of V — (konk.) vinerh, = less than the number). The word can be used in the sense of minus by attaching it to a numeral. Thus Eka vine visa + Ekinisa = one minus twenty = Nineteen. Eka vine tisa + Ekintisa + One minus thirty = twenty nine. OH veku (m. tat) A wolf. In skt. it means wolf, jackal, hyena, owl etc. Vrkddara. It is an epithet of Bhima, the middle pandava. Even when a wolf cats a full meal, its stomach never bulges, but remains lean. Bhima’s belly was also like that. The term applies to the Supreme Brahman who swallows the whole universe, swallows everything yet remains unbulged. That is because if you add or subtract infinity to or from infinity, the sum or the balance is. still infinity. Gas vrksaku (m. tat) A tree in general. The tatsama is sparsely used. But the Konkanised word Raku is generally used in the dialect. Since the forests are made by the trees, the latter are called Vanaspatis. There is a story in the MahaBharata about 7Jrees, which is significant about the culture and life of people in Bengal. Pracina Barhis was a grand old aryan who wished to conduct a Prajipati yagna. Narada who was disciple of Kapila, was a protagonist of Vaisnavism and its Bhakti cult. He converted Barhis to the Bhakti cult and dissuaded him from the rituals and the yagna. Barhis’ son was Pracétas, more brilliant than his father. On father’s advice he went to do penance in one of the islands of Sundarvanas. When he returned after twelve years, the topography of the land was all full of forests. There was no living place. Pracetas gave notice to the trees to vacate the land encroached by them. But supported by the king of Candra kona in Bengal, the trees flouted the order of Pracetas. then started a terrific pogrom of trees, and unable to stand the butchery, the trees surrendered, but Pracetas would not stop because their- friend king of Candrakona had to surrender. There upon the king appeased Pracetas offering his daughter Manis/ in marriage to Pracetas. The story shows that tree growers and traders were called trees. In Bengal there was a big timber exporting trade encouraged by the king of Candra kona. One of the methods of apeasement was offer of girls or women. Caste system was not rigorous. Viz. marriage was allowed between a ksatriya, say Pracetas and a low class woman, “daughter of the trees’. 4a vritam (p.p. of vrta) (a. tat) Rounded, circular. (ii) Circumference, a circle, Konkanised as vaffem a round plate, generally used to serve food to cat. (iii) A poetic metre regulated by the number of syllables. Vrtta madhyam, Centre of a circle. gard vrttantam (n. tat) An incident, an event, an occasion (ii) News, tidings, intelligence (iii) History in totality. afer vrtti (f. tat, p.p. of vrta) Abiding attitude. (ii) Action, operation, function. (iii) Course of conduct, mode of action (iv) Bodily cleanliness. (a) Tane kellélem pura vrthikéda All that he did was unclean, or dirty rubbish. Vrtti-kéda is a mal: word meaning defective. (b) Sadvrtti assilyak kenndim kairyantu jayu One who has clean mode of work, gets success in all endeavours. (c) Avsu bapsuni cerduvank vrtti javun dhavarka, Parents should keep the children clean. (d) Dehavrtti eki rdéga nirddhini. Bodily cleanliness is an ailment preventive. ate viru (a. tat) Heroic, brave and mighty. The tatsama is sparsely used, but combinations like virangana (a brave lady), Vira Abhimanyu (Brave and mighty Abhimanyu), Viraputra or kanya (Brave son or daughter), ViraBhadra (A kinkara of Siva specially trained to destroy the Daksa yagna) are found in many. (ii) N. of one of the nine Rasas or sentiments. (iii) N. of one of the dsanas (postures) of Halah yoga. Vira Saivam: It was a Saivite cult founded by Basavanna, supposed to be an avatar of Nandikéswara, a minister of Siva. In life, Basava was the minister of Bijjala Raya of karnataka in the 12th century. Even at a young age Basava rose above caste and creed. When he was to be invested with yagndpavitam, he rovolted and ran away from the house stating he would not allow himself to be fettered with such banilities like caste and creed. In his vira saivam, when once a person had taken the Diksa and accepted a Sivalingam round his neck, all became equal in devotion irrespective of their caste. That was a period when Jainism and Buddhism were attracting masses of Hindus into their fold. Basava’s active preaching of equality and brotherhood among the devotees stemmed the exodus of Hindus into other religions. That was a brave deed and hence the name Vira sa/vam or Jingaisam. (followers are called aee because they a Siva lingam around their neck). Bakavanl rising eeniey roused the jealousy of the other colleagues who carried tales and brought about misunderstanding between the king and Basavanne. The latter thought over the impermanence of human nature; He resigned and retired to kudal sangama. There he wrote down the tenets of his religion, and they go by the name Basava’s Vacanagalu. Each vacana ends in “‘kudal sangama’’. This religious reformer, it is said, had two wives, but no children. (com: by Mrs. Prafulla Athul) afte viryam (abstr. n. tat) Valour, heroism, prowess. (ii) virility (Semen), courage, potency. (iii) Lustre, splendour. sét@ vhiru (m. st) Coconut rib. The rib is flanged on either side with the leafy parts. Because it is encompassed and hidden by the leafy flanges, the skt. parallel may be Vrta, p.p. of the Vr, to hide, to surround. To get at the rib, the leafy halves on either side have to be scraped with a scalpel, or to be torn and spliced. Based on this observation the word of origin may be Vrkna, p.p. of vrasca, to tear. There are some people in Malabar who think that the origin is the (tam.) mal. word irku. If the first two syllables alone are chosen for the word formation, and with the prosthesis of ‘vh’ the konk. word vhiru is got. Vhir phanti a very thin (supposed to be as thin as the coconut rib) pigtail, or plait of hair. It is popular in Kerala more than any other place. att visa (num. a (f), st) Twenty (skt. Vimsati) a score. vissavo (vimsa) (a) Twentieth (ordinal), twentieth part. after vilo (m. st) Sickle, a big curved knife. skt. vicehurika may probably represent a curved knife (vilo). This latter is not identical with the big knife which goes by the name Koiti (konk.). Koiti is purely an adaptation from mal. koitu = reaping. A knife used for reaping paddy grass was called Koiti. But today the word applies to any big strong knife. Can: and Marathi — koita, that which cuts. Earliest reaping knives were a sort of bill-hooks. The word ii in skt. can be used to easily derive vilo but it does not specifically mention a sickle. It means a short sword or cudgel. eget vud viido (a. onomato. indigenous) Frisky, agile, very active mischievously. Cerdum vudvidem Jallélya pettak, payak dora ghalun banduka. Because the child is over active and frisky, it has to be tied down with a rope on its leg. Gata vutpatti (f. st) Birth, production, (ii) Source, origin. (skt. utpatti), coming into being. Tuggéle karmaséléntu vutpatti kitli asa. How much does your workshop produce? geg vutsavu (m. st) A festival; joyous occasion; a jubilee. Festive dances are called Tandava. Such festivities are usually held in temples. (skt. utsava ). Tat vurvirerm (n. onomato. indi) Measles. The whole body is continuously covered with innumerable pustules, and if a finger is run over the body, you get a “‘vur vur’’ sensation. Hence the name. Some people call it five day’s fever, but the fever will be accompanied with severe head ache. Village women treat (and respect) it under the category of poxes. In T. Nadu every p OX is called Ammai, Ammai pottirukka, the pox pustules have appeared. One of their staple treatments consists in laying the patient over Margosa leaves, fanning with the leaves. These leaves are dipped even in the bath water. Ger vullo (m. st) A call. Northern Konkani uses the Hindi word 4vaz which is unnecessary when genuine konk. word is available. (skt. ul/apa, (konk.) ullo di = give a call. This prevails in Kerala, and when they pronounce, it sounds uld/. ullo divap, calling. In karnat they say appei, to call, skt. dhvaya, call. @Ut vanerh (a. st) Wanting, deficient, defective (skt. una— with prosthesis of v -» (konk.) vinerh, = less than the number). The word can be used in the sense of minus by attaching it to a numeral. Thus Eka vinem Visa — Ekiinisa = tisa — Ekintisa + One less thirty = twenty nine. TH vrku (m. tat) A wolf. In skt. it means wolf, jackal, hyena, owl etc. Vrkddara. It is an epithet of Bhima, the middle pandava. Even when a wolf eats a full meal, its stomach never bulges, but remains lean. Bhima’s belly was also like that. The term applies to the Supreme Brahman who swallows the whole universe, swallows everything yet remains unbulged. That is because if you add or subtract infinity to or from infinity, the sum or the balance is still infinity. Pairnat pirnamudasyate | Purnasya pirnamadaya Purnamévavasisyate (KENA - upanisad?) There are two Infinities, the Paramatman, and Prakrti (Srsti). One Infinity is brought out from the other. Having taken Infinity out of Infinity, the balance is Infinity. JAP vrksaku (m. tat) A tree in general. The tatsama is sparsely used. But the Konkanised word Raku is generally used in the dialect. Since the forests are made by the trees, the latter are called Vanaspatis . There is a story in the MahaBharata about 7rees, which is significant about the culture and life of people in Bengal. Pracina Barhis was a grand old aryan who wished to conduct a Prajapati yagna. Narada who was a disciple of Kapila, was a protagonist of Vaisnavism and its Bhakti - cult. He converted Barhis to the Bhakti cult and dissuaded him from the rituals: and the yagna. Barhis’ son was Pracétas, more brilliant than his father. On father’s advice he went to do penance in one of the islands of Sundarvanas. When he returned after twelve years, the topography of the land was all full of forests. There was no living place. Pracetas gave notice to the trees to vacate the land encroached by them. But supported by the king of Candra kona in Bengal, the trees flouted the order of Pracetas. The latter then started a terrific pogrom of trees, and unable to stand the butchery, the trees surrendered, but Pracetas would not stop because their friend king of one less twenty = Nineteen. Eka vinem ~andrakona had to surrender. There upon the king appeased tas offering his daughter Manisi in marriage to Pracetas. > story shows that tree growers and traders were d trees. In Bengal there was a big timber exporting e encouraged by the king of Candra kona. of the methods of apeasement was offer of girls women. ste system was not rigorous. Viz. marriage was allowed tween a ksatriya, say Pracetas and a low class woman, “daughter of the trees”’. ‘Wf vrttam (p.p. of vrta) (a. tat) Rounded, circular. (ii) Circumference, a circle, Konkanised as vafferm a round plate, generally used to serve food to eat. (iii) A poetic metre regulated by the number of syllables. = Vrtta madhyam, Centre of a circle. - i yrttintam (n. tat) An incident, an event, an occasion (ii) News, tidings, intelligence (iii) History in totality. @fe vriti (f tat, p.p. of vrta) Abiding attitude. (ii) Action, operation, function. (iii) Course of conduct, mode of action (iv) Bodily cleanliness. (a) Tane kellélern pura vrthikéda All that he did was unclean, or dirty rubbish. Vrtti-kéda is a mal: word meaning defective cleanliness. (b) Sadvrtti assilyak kennaim kairyantu jayu. One who has clean mode of work, gets success in all endeavours. (c) Avsu bapsuni cerduvank vrtti javun dhavarka, Parents should keep the children clean. (d) Dehavrtti eki réga nirddhini. Bodily cleanliness is an ailment preventive. Gur vrtha (adj/ind. tat) Purpose-less In vain, useless, unproductive. Tatsama is occasionally used. viz. Tum Kassalyak vrtha hanga eta. Why do you come here without business? Vrtha vélu, leisure, free time. This has been Konkanised as Bettélu. Maka bettélu mélnd = 1 get no leisure. 4% vrddha (a. p.p. of vardha, to grow) Fully grown, Aged, old. Vayo Vrdha, old by age, Dharma Vrdha, wise by always doing his dharma. The konk. word mbhantéro (from skt. Mandhata, old and wise) corresponds to Dharma Vrdha. Jnana Vrdha, old by knowledge, well-read learned. Agama Vrdha, old by performing vaidic acara. Learned in the Vedas. Tapo Vrdha an aged sage. vrddhi (f. tat) growth. Development. Tatsama is sparsely used in the dialect, but its Konkanised version Vadi is commonly used Tagélem kila vrdhi pavillem. His family is one which has prospered. (in children, or wealth or property) Vyarantu Vrdhi jalli. There was growth in (his) business. Fe vrnda (a. tat) A collection of numerous A society; A community. Vmdaraka (a) much eminent, pleasing, attractive. Vallayi Bmda Brndaraka Kamuka Sanjagau venuna Devaki nandana many. more; Kr karna. chapt 2. sl. 38 = Worshipped as foremost among lovers by the hordes of gopis, the off-spring of Devaki fluted forth a stream of melodies. yrndavana (n. tat) N. of a forest near gokula or more probably it was a raised mound of earth where the cowherds planted and preserved Tulasi (holy basil). Tulasi was worshipped and extolled as Vmdavana Devi Vrécika (m. tat) Scorpion. Rarely used except probably to refer to the month by that name. Konkanised word is Viccu or Biccu Vrécika masa corresponds to Kartika in Vikram Saka. (Oct-Nov), this is the month when the Sun is in the Scorpio sign of the zodiac. vrsaparvan (m. tat) (i) An epithet of Siva. N. of an Asura King who lived during the Vedic age Vrsaparvan had a beautiful daughter by name Sarmistha. The Asura guru Sukra had a highly capable and self-willed daughter by name Devayani. At first the two girls were very friendly but later they quarrelled on a silly matter and Sarmistha the more agile of the two pushed Devayani into a deserted well and left her to die. But before that could happen king Yayati who was hunting in that area, rescued her from the well, and promised to marry her. Devayani could not forget the painful insult she suffered from Sarmistha, and so she manoeuvred through her father to get Sarmistha as her maid in waiting. That actually worked her own down-fall. Though extremely capable, Devayani was tardy in matters of love. Yayati was a play boy. Ere-long Sarmistha pocketted him and had a son by him — all without the knowledge of Devayani. Very soon the matter was out. Devayani quarrelled and went away to father Sukra. After sometime, the angry Sukra, the master of Atharva, got the opportunity and he taught Yayati a lesson by castrating him. After the king repented and apologised to Devayani, Sukra transplanted the testicles from Puru the son of Sarmistha to Yayati, the father. FTF vrsabhu (m. tat) A bull. It is a fighter animal and dangerous to be irritated. Strong men of fighting temper are called Purusa Rsbha, Bull among men. (ii) the vehicle of Siva is a bull by name Nandikeswara. Poets describe him as tall and as white as the Himalayas. Kailasgauram Vrsamaruruksoh Padarpananugrahapita prstam (Raghuvamsam, Kalidasa). (iii) The sign of taurus is represented by a bull, in the zodiak. The month when Sun is in Taurus is named Vrsabham. (iv) Vrsabhéksana, epithet of Visnu (v) Rsabha deva - N. of a mighty king of Vedic period He was the father of Bharata, after whom Bharata Varsa has been named. Rsabha’s second son Bahubali was mightier than the Bharata, In combats of every type, Bahubali defeated Bharata. But seeing the evanascence of every material thing, he handed over the whole kingdom to the elder brother Bharata, and went the way of his father accepting jainism. Vrsabha deva was voted by the sages to be an avatar of Visnu, but he renounced everything and wandered like a mad man. In Kerala and Karnataka the tatsama is rarely used. Paddo (bull) is used in Kerala, where as in Karnataka they use Bailu ae vest 352 - -s = ate vrsti (f. tat) Rain, shower. Adityat Jayatt Visti, rain falls because of the Sun. Anna Vrsti, Prolific distribution of food. It should be borne in mind that the tatsama is only for literature, and seldom for the dialect. Dialect uses the Konkanised word Pavsu equivalent to skt. Pravarsa Puspa Vrsti, a shower of flowers. Poets were in the habit of telling that the Gods showered flowers on any extra ordinary personality like Sri Krsna or Sri Rama, or any unusual and Dharmic event. In an event between two parties, and the writers equally disposed towards both, they make the Gods shower flowers on both. When Duryodhana reprimanded Krsna, Gods showered on Duryodhana; when Krsna countered every accusation, and counter charged Duryodhana, then Gods showered on Krsna. aftr veggi (vii case of Vega, speed) In speed. Speedily (ind). Rapidly. (ii) Impetuously, Impulsively. For still higher speed, the word is reiterated, Vegivegi. Regional pronunciations are not always correct. In Kerala there are many who say Voggi and Vogivogi, or as Oggi, Ogiogi. iat vegalo (a. st) Different, changed. The above word prevails in Kerala, where as in Karnat, they say Vingadu. Both are derived from the skt. Vikarita. In the northern side, Goa etc, they use Varkadé which sounds nearer to the skt. word. All the above three can be replaced by Dusro, ‘a second one which tantamounts to ‘‘a different individual’’. Vegvegale differentiated individually. (In Goa, Vevegio ). Vegalavap, isolating from the group - a great insult or offence to the individual, who feels that he is boycotted. Equivalent to parkistu karap ay vejju (m. desi) A hole, a fissure, a perforation. Canarese Vejja is the source word. afr venci (v. tr. st) to pick up; to select, to collect (skt. Vi+Ci + Vicinoti = collects) (a) Toggu padléle dudda vencita, picks up or collects the coins fallen down. (b) Baila jhadavelim phullam vencita. Wife picks flowers from the plants. (c) Megélo pitu phayi etélo Americantinu eki celiye(k) vencuk. My son will come tomorrow from America to pick his bride. The last two words makes the style snobbish - as if brides lie strewn on floor like coins, or as if the brides will stand in queue at the airport. Simple good style is Celli polovuncak . ate Vedi (f. st) An ear ornament. It is an anachronism: During Puranic days, tribals like ‘‘Vanaras and Raksasas’’ had a Superstition that the easiest way to gain swarga was to develop one’s ear lobe such that it touches the shoulder. They used to pierce the lobe and start inserting first a small roll of palm leaf. Gradually they made the roll bigger until the bottom tip touched the shoulder. These palm-leaf coils were known as Vestaki or Védi in prakrt. Later days any ear ornament came to be designated as Védi . This was the case in Kerala where there are large number of aboriginals, like ulladas, vettiyans, pulayas, etc, etc. G.S.B’s got the word from the prakrtas or adivasis. In Karnataka, they use the word Kudko, what they say Vajra kudko is called vajra védi in Kerala, aur vénu (m. tat) Bamboo reed, a flute. Tatsama is used in the dialect esp as compds like Vénugopalu, Vénu nadu, Venu bhaftu (Venbotu). Pirlook, a Konkanised ? form of Muralika is more frequently used in Kerala Konkani. Venu is inseparable from Sri Krsna. It will look silly if Krsna who rose to the status of a king-maker, always carried a flute to sing on it. It is more probable that it had other uses than as musical instrument, namely, it could be used as a walking stick on difficult terrain, it could be used as a defensive weapon, and last but not the least, it was most probably the “launching pad” of His boomerang cakra Namasamétam krta sankétam Vadayate mrdu vénum - Git.Gov. Astapadi 11. sl 2 Krsna sings on flute giving tunes which specify the places of rendezvous (Tunes as a sort of code language). sare vetalu (m. tat) A kind of ghost or goblin or vampire. Supposed to be living in a dead human body or inanimate materials. In the stories of Vikramaditya, a Vetala usually figures; the king seemed to have control over that goblin. Stories having Vétdla are fiction. ag védu (m. tat) Sacred revelations of Hindus. They are not human creations but a-pauruséyas, untouched by human brains. There were only three Vedas at first; Rg, yajus and sama ( Veda trayi) Atharva was subsequently added. Each Veda has Two parts-Mantra or the Samhita; and the Brahmana. Since the Vedas were “‘revealed” they are also known as Srutis as distinct from Smrtis which are taken out of memory. Smrti should ever follow Sruti which is always more authoritative Srutérivartham Smytiranuagachat (Raghuvamsa). Kalidasa gives this analogy to illustrate how king Dilipa always followed the steps of Nandini The sages to whom the hymns are ascribed are called Drstaras (in skt. = Seers. (in tam. Pappan) and they are never called Srstarés (composers). Since every one agrees, or made to agree by social compulsions, Vedas are made by some superhuman agency, and so they shall not be tampered by any human agency. Veda Vakyam is equivalent to the Biblical word, a sacred statement to be gulped without salt. (Modern day, they are anachronistic ). Vedabhyasa, the period of Brahmacarya, the first asrama in a brahman’s life, is devoted to the study of Vedas. Proper intonations and correct meanings are insisted. Védangams. These are a class of auxiliary works meant to help in the correct pronunciation and interpretation of the Vedic texts and right employment of mantras in ceremonies. Six védangams are : (i) Siksa, the art of articulation and pronunciation (ii) cchandas, science of prosody (iii) Vyakaran (grammar) (iv) Nirukta, etymological explanation of difficult words, (v) Jyotis astronomy and (vi) Kal/pa, ritual or ceremonial. Védantam - An upanisad which comes at the end of Vedadhyayana, the last of the six principal darsanas (Darsanas are systems of Hindu philosophy based on those upanisads). This system is sometimes called uttara mimamsa being regarded as a sequel to jaimini’s Pirva Mimamsa. - ; : E, @eat vedana (f. tat) (i) knowledge, appraisal - ii) Sensation of Pain or Torment. The word is mostly sed in this sense. Tatsama is rarely used in the dialect. Ar popular konk. word for pain is dukki (from skt. dukha = Torment) Vagmilyén cabilyari bhayankar dukki. Mhen Vagmuyi stings, the pain is terrible. Tatsama word is used in Malayalam, but it has not et penetrated into konk. dialect. Aecarg yedavyasu or Viyasamuni (m. tat) One who classified Vedas into different sections or parts. One has analysed the Vedas. One who arranged the into a compilation. Vivyasa Vedani tasmat Vyasa. was the son of Parasara muni, in a fisher woman Satyavati or Vasavi. His place of birth was an in the ganges and so he was known as Dvaipayana. he was dark, he was named Krsna. At the of five, Paradsara took him away and under the of the father, he became a highly learned sage. underwent training under gautama but the teacher the pupil could agree on few things. He had a role to play in Mahabharata. (a) In the first instance it is believed that he procreated Dhrtarastra, Pandu and Vidura. But researchers differ and say that the procreator might have been Bhisma. (b) Through out the period of Mahabharata, he was an advisor and guide to who-so-ever sought his help. (c) He is credited with the authorship of Mahabharata about which people say “‘yannéhasti nasti kutracit’’. (What is not in this, can not be had anywhere). (d) Then there are the eighteen Puranas which are attributed to Vyasa (from the style and lack of gravity, it is doubtful whether they are Vyasa’s creations). Vyasa’s greater works are Brahma Sutras, Bhagavatam and Bhagavat gita (which are called Prasthdna trayi (e) Vyasa is considered as one of the seven ciramjivis (evergreen, one cannot say they have no death because that will go against Gita’s statement ‘‘jatasya hi dhruvo mytyu"”. Death is certain for a created being. So ciranjivi can only mean, they will be remembered as long as Sun and Moon last. ayar véSya (f. tat) a harlot, a prostitute a courtezan, a concubine Vesyam: Habitation of harlots (Red light areas). Konk. word for a vesya is cédi, which is derived from skt. céfi, a female keep or servant. Konkanis admit that cétis are an indispensable evil of society and has been allowed for the sake of safety of the Kulastriya or family women. In olden days cefis formed a class of highly learned women, sometimes referred as ganikas who were masters of 64 arts. Their tribe has vanished, and today’s artiste has rarely more asset than the beauty of architecture of her body. ay vésu (m. tat) Apparel, Dress. (skt. Vésa = dress also spelt as Vea = house, residence, dwelling) (ii) Disguise - Udara nimittam bahukrta vésam. For feeding the belly, man puts on variegated guises. Vésa dakavap, Enacting some tricks either to frighten or impress and deceive. Police should tell them Vésa dakévunaka. Stop your drama! Vésadhari, Hypocrit. agar yestina (n. tat) Encompassing encircling. Sunyani taki vestana ghetli. Dogs surrounded him. (skt. Vésta, to surround but the konk. word is a gerund and to use it as verb an auxiliary ghetli is used. Another auxiliary is vestana ghdli, Vestana, has been Konkanised as the verb Védayi = Véstaya. Tem Kapada Vhoklé(k) Védayi. Wrap that kapada around the bride. In south India a single cloth is simply wrapped round or coiled round the waiste, unlike in N.India where they include kacha or kasa while wearing. So the single cloth of S.India is named Vésti, that which is simply encircled or wrapped. In olden days Véstis were 8 cubit long, to wear in double fold. The present Véstis, in the name of economy, have been cut to 4 cubit length, and they are called Mundus (skt. Mundita or Munda shorn or cut or clipped). Mundu = '/2 vesti. (i) Ghara(k) vestan ghalun éku digu pakaru 4sa, there is a tall wall surrounding the house. (ii) Ghayak vestana karun avangalem bandi = Tie a cloth (bandage) encircling the incision. ater vésta (n. st) A customary ritual to be done before the marriage. Settlement, fixing on a firm date (in Dravidian languages it is called MNiScitartam) Vesta (konk.) = skt. vyavasthd. The ceremony consisting in exchanging Tambilam (konk. Vido divap) along with a plateful of fruits. aH velu (m. tat) (i) The Sun, (ii) Time. Vélu dnca ailo. The sun has come up high, It is long past dawn (to wake up the late get-uppers) Tagélo vélu pavio, To mello. His time has come, he died. (skt. véla = Time ). (iii) Veli (f) sea shore, Beach and garden. 77 véléri varem khavunca(k) gellya. She has gone to the beach to enjoy the breeze. (iv) At times used in the sense of rest or repose. Gharantulem kama purosi asa, maka vélu méjna, enough with the work in the home, I get no time (to rest) (v) Vélu is synonymous with Kala, Time or Death, or Sun. In drav: languages too, such expressions are common viz. (tam: Avar kalamandr = He became (one with) time. (He died) Though kala and véla are said to be identical, there can be subtle difference between the two. viz. Kassaleim karuk kalu vélu cévunké. Here kala = Time, vélu = Opporunity. You should observe the time and opportunity before you do a thing. (vi) If a number is placed before Vela, the latter conveys the sense of number of times. Havam carivéle taggéle gharlyak camkolom. 1 went to his house four times. Cari véle sangilyariy cellya boda(k) vacana. Though I told four times, the boy does not understand. aft vayi (ind) A sound to indicate affirmation, meaning “yes”, “Indeed! ‘‘Surely’’. (skt. Hai or Hum — not to be used at the beginning of a sentence, but (konk.) vayi can be freely used to start a sentence). Spelt also as Vhai or Vai vhai, havam thaim camkalélim tam. To tukka lagallo visayu nhaim = Yes, 1 had been there indeed. That is none of your concern. Vhai Vhai. Double affirmative, may be ready agreement .But by a change of tone, the speaker's agreement can appear ironical or negative. Viz. a wayward son boastfully tells the mother that he would look after her in old age. She replies Vhdi Vhai, Maka gothu asé tavern maka pdlévuncem. Yes yes, I know how you would look after me! (ironical reply meaning negative). arght vayukar vayukar (a. tat) Gas producing - (Pronounced Vaikar ) indigestion producing. An alternate word is Vaiphad a variation of vaikar = heavy on the stomach ie. creating indigestion. aanet vaikalya (vikalasya bhava) (n. tat) The state of being defective (defect) or deficient. (ii) Mutilation, crippling. (iii) Non existence, imbecility insipidity of interest. Paya vaikalya tagélem bdlahinatva jallem. Defect in the leg became his weakness. aque vaikunth (n. tat) (lit) The state of worriless-ness. That is the state which exists in Maha Visnu’s abode, which is therefore called Vaikuntham. Visnu Himself is called Vaskunthu. A good deal of wisdom has been exercised in coining the Vaikuntam, which is a periphrastic expression. A straight forward expression could have been “‘a ananda Nilayam”, the abode of happiness. The human mind is a pendulum which swings non-stop to the right and to the left alternating between happiness and sorrow ad-infinitum. If it swings to the left, be sure it will swing to the right too. A day will be followed by a night and vice versa. For everything in the universe, there is an opposite. For instance if a current is flowing through a conductor, an opposing fucoult current automatically develops, flowing in the opposite direction. Real happiness is not a state of sense pleasures, but the state of equilibrium. The state of dynamic equilibrium of the pendulum of mind is a state where there is neither pleasure nor worry, or more correctly a state where in the distinction between pleasure and pain is obviated. That is the reasoning behind the naming of Vaikuntham. Vaikuntha Caturdasi, The 14 day of the bright half of Kartik masa asraedt vaijayanti (f. tat) A banner or a flag. (ii) A garland, a necklace. (iii) N. of a garland of wild flowers covering the chest of Mahavisnu. Also called Vana mala, and Vaijayantilata. ast vaidirya (a. tat) Sapphire or transparent Blue precious stone. (skt. is Vaidirya - (a) got from the mountain Vidira. The where-about of this mountain is not known except that it was a distant mountain. What our ancients thought to be sapphire, obtained as blue stone from some mountain, happened to be lapis lazuli (Lapis (lat) Stone; lazuli (lat) azure or sky blue colour): Chemically it is a mixed sulphate-silicate of sodium and aluminium. “At present it is chemically produced to be sold as washerman’s blue. In ancient times Vaidurya stone and its magical power found use in decoration and ornamentation. afer Vaitarani (f. tat) (i) N. of a river in the Kalinga country (Orissa). (ii) N. of a river in the Hell. Pitr’s have to cross it to reach the Pitr loka, and if they do not reach that destination, they are on the Toad without any help. One method of assuring that they cross Vaitarani is to gift away a boat made of gold to the Purohit. But people do the ceremony gifting sugarcane boat. 354 Sacer vainatéya dant Vaidarbhi (f. tat) Princess of Vidarbha (Maharastra - Madhya prades of today). In ancient days there were two places in Bharat which were noted for the beauty of their women - Vidarbha and Madra Pura (somewhere in Kashmir). Vidarbha had produced many puranic women like Damayanti, the wife of King Nala of Nisadha, Indumati the wife of Aja and mother of Dasaratha, Lopamudra, the daughter and wife of Agastya and last but not the least Rukmini (Laksmi’s incarnation } the wife of Sri Krsna. aefe vaidehi (f. tat) The daughter of the King of Vidéha. King Sira dhvaja of Mithila had earned two titles. As the beloved of his subjects he was called janaka the father-head. As he was a great philosopher who never identified himself with his body, sages like Vyasa referred to him as Vidéha. His daughter (more correctly the foster daughter) was referred as Vaidéhi, who was identical with Sita, the queen of Sri Rama. There seem to be a concerted effort on the part of the author of Ramayana and other sages to refer to Sita (who was a foundling) as Vaidéhi and janaki, or janaka suta. These words were never used to refer to any other (real) daughter of janaka, namely Urmila, Mandovi, Srutakirti. ar vaidya (m. tat) ( Vidya astyasya A medicalman. The tatsama has been iti) A scholar, Konkanised as Vaidu. (ii) The offspring of a Sidra in a Vaisya mother. Vaidyanathu, Dhénvantari, Siva. There was a poet Vaidyanatha who wrote a treatise on Ethics, Vaidyanathiyam ayer vaidhavya (n. tat) Widowhood. (skt. Vigata dhava yasya, tasya bhava). A widow (in Hinduism) is considered an Amangali or inauspicious person. Society does every possible thing, such as tonsure of her head, removal of her ornaments, using unattractive, ungaudy dress, and ban on putting a Tilaka on the forehead etc, to prevent her from re-marrying. She cannot participate in rituals, and should keep off from newly married couples. In short she lives like a dead among the alives. aaar vainatéya (m. tat) Son of Vinata (Garuda, pron. as Guridu in the dialect). Garuda is the vahana or Vehicle of transport of Maha Visnu. In all G.S.B. temples, the Garuda vahana is important, and so it is covered with silver plates or gold plates according to the status of the temple. During the 1/2 yearly or yearly utsavas, one day is reserved to take out the deity on the garudavahana. Purana says that Vinata had two sons. The first son was born deformed paralysed below the belt) and he became charioteer of Surya, by the name of Aruna. The second son who was more powerful was Garuda or Garutman. People are made to believe that Garuda is an individual. No! in all probability it was a clan or society of foreigners who arrived in Bharata during the period between the Vedic and the -Puranic eras. For some time they were subordinated by the Nagas who were powerful. Later they gained their independence, and became enemies of the Nagas who had earlier ill treated them. They became staunch partisans of Vaisnavites, and in all wars where Krsna or Visnu was involved, garudas were also a major factor. os ser ” a ahig vaibhavu (m. tat) Greatness, glory and grandeur. pnificence, splendour, Power An alternate word is Vibhuti. Tenth chapter of Gita is called Vibhuti yoga, dealing with the Aganita guna gana asamana Vibhoti of Supreme Lord, (Limitless and unmatched splendour Krsna). &t vaira (Virasya bhava) (n. tat) Hostility. Enmity, ~ animosity. (ii) Spite, grudge. iii Quarrel, opposition. Kuppo ani Bukko kennai ladayi mértati, Tanta anyonya purvika vaira asa. Kuppa and Bukka always quarrel. They have long-standing enmity. @urft vairagi (m. tat) An ascetic. One who has subdued all his passions and desires. Vair§gya (abstr.n. tat) Absence of all worldly desires and passions; indifference to the world; asceticism (ii) Aversion, Dislike in life. (iii) grief, sorrow. @aeadt Vaivasvata (vivasvato apatyam puman) (lit) Born of the Sun or Sun’s progeny. (ii) N. of the 7” Manu who is supposed to preside over the present age. N. of Yama, the God of Death, who was also a son of the Sun. N. of the planet Saturn, who is a son of Surya, and a younger brother of Yama. Vaivasvata manu had a beautiful foster daughter by name Ila. When Manu became old he wished to perform a_prajapati yagna during which he desired to commit incest with Tila. Beautiful Ta did not wish to have sex with the old haggard and so she left the house under the pretext of getting permission from Mitra-Varuni, (Ila seems to have been created by a Putra kamayaga at which Mitra varuni (Agastya) presided. He was therefore the biological father of Ila]. Enroute she met a young and eligible man Budha, the son of Moon by Tara the wife of Brhaspati. Ila got a son PuruRava who became the king of the Seven Seas (Sapta Sindhus, probably the mouth or the confluence of Indus with Arabian Sea (modern sind). Then she informed Manu that she had changed sex and so she wouldnot be available any longer for his Prajapati yagna. Thus was Manu tricked in his “unholy” Yagna. Ila took the name of Sudyumna. Pururava’s saptasindhu was in fact the patrimony given to Sudyumna by Vaivasvata. ayraray vaisampayana N. of a celebrated pupil of Vyasa. He was the teacher of Yagna Valkya who very soon picked up quarrel with the teacher. The pupil formulated his own version of the Yajur Veda and called it Sukla yajus as distinct from the Krsna Yajus of Vyasa. Earlier Yagna Valkya had been entrusted with the up-keep of Krsna yajus. Now Vaisampayana was forced to ask his disciple to return the Krsna yajus. The recalcitrant disciple decided to degrade the yajus by ‘‘vomiting’’ it in public places in the presence of undeserving people; Sakala Vaisampayana called his other pupils, ordered them to transform into Tittiri birds and pick up the vomited yajus. Here there is an allegory. Tittiri birds or partridges are known for their knack of distracting intruders and egg-poachers from their hatchery. So Vaisampayana’s order to the desciples was to protect the sacredness of the Veda by diverting the undeserving listeners. The recovered yajus came to be called TaittiriyOpanisad. Vaisampayana was also noted for his puranic story-telling. He seemed to have recounted the story of Mahabharata 355 saat vyatha to king janaméjaya of Sarpa yagna fame and a desendent of Pariksit. vaisyu A member of the Il community among the caste system formulated soon after the Vedic times. It is traders community and in Konkani they are referred to as Vanijas (skt. vanija) or Vaniyance. (konk.) They also go by the title of sait which is a corruption of the skt. Srésti. They need to be very rich and honoured by all communities, brahmins and Ksatriyas inclusive. aerany vaigravanu (a. tat) Son of Rsi Visravas by a princess, Ilavila. So Vaisravana was also known as Ilavila. He was partly a mongol extract. At a later date he tried to kill sage Agastya with poisoned mutton, but the latter maimed him for life by breaking one leg, and gorging out one eye and knocking out most of his teeth. So Vaisravana came to be called Kubera. (of deformed body). Ravana can also be called Vaisravana, because he was also procreated by sage Visravas in a Raksasi woman, Kaikast, supplied by Kubera to his father. So the age difference between the elder Kubera and the younger Ravana could be 25 to 30 years. QOrt vaisvanara (a. lit) Common to all created beings (esp. humans), An epithet of fire, the Digestive capacity, jatharagni. In Bh. Gita. chap 15, sloka 14. Krsna says. “Aham Vaisvanaro bhutva Praninam déhamasrita Pranapana Samayukto Pacamyannam caturvidham. I enter the body of every created being, and with the help of prana and apana, I cook (digest) four types of food. Four types are: (1) Peyam (Drinkable. (2) Bhojyam (edibles) (3) Léhyam (lickables) (4) Cosyam (suckables). This sloka is repeated every day by the G.S.B’s at the time of citrahat ayer yaisamyam (visamasya bhava) Unevenness, Roughness, harshness, Ireguality, Injustice, (ii) Misery worry, calamity, worry. (konk) Vaismya pavunaka. Havam asi tuje maksi. Dont you worry, I shall be behind you. (I shall support you) aura vaisnava (a. tat) Relating to Visnu; One who always meditates on Visnu. Vaisnavam: one of the three inportant religious cults, the other two beings Saivam and Saktam. _ SATS vaisimbala (n. st) konk. Avaro = skt. Ambar. Avaro is a hard leguminous seed, pealed and dried. Unpealed beans, ie. the whole beans are called Vaisambal. (skt. vasitambara = clothed (unpealed) Avara bean. (pod). att vyanjanam (n. tat) (lit) Making clear; Indicating mark. (ii) a token, a sign, (iii) a consonant. aaa vyatikrama (m. tat) Transgression, violation, a breach (ii) Disregard, Neglect. (iii) Vice, Crime. eqet vyatha (f. tat) Pain, agony, anguish. (ii) Fear, Alarm, Anxiety. (iii) Agitation, Disquietude. Man in deep debts says. saftrare vyabhicaru 356 att votto. katha re Bhava katha Budanta asa vyatha . Sy Story oh. brother, story, mind is filled with worry. sahrare vyabhicaru (m. tat) Going astray. Deviation from the right path, erring, commiting crime and or sin. (ii) Infidelity, faithlessness; unchastity. Bamunan Kkituleim rakillyariyi, bailén manna Kellyari, Vyabhicaru kartali. However much the brahman may guard, if the wife makes up her mind, she will commit infidelity. caaqaty vyavasayu (m. tat) Resolve, strenuous effort, diligence, industry, agriculture. cadaele vyavaharu (m. tat) Court complaint. (ii) Any affair, Business, any dealing in commerce. (iii) Any judicial matter, court trial, legal dispute. aeat vyasanam (n. tat)A calamity, distress, adversity. Sa suhrt vyasane ya syat. (Panca tantra). A friend in need is a friend indeed. Similarly about unfaithful friends. Lokkonda tapoviin martasana, Korlancoyi Korlanciyi Sesippa, when the iron made red-hot is being beaten, the black smith and his wife alone remain behind. (Rest of the fellows run away for fear of sparks). endeavour, cay vyayu (m. tat) to expend, to give away, loss, waste. throw away, be spend thrift, lavish. Konkanised word is Vécu (in Kerala) and Kharcu (in Karnat). Kerala word is a noun and an auxiliary verb has to accompany it. viz. Tane rupdya vécu kello = He spent away the rupee. But the karnat. word is both a noun and a verb = viz. yémhainyak kharcu adhiku = This month the expenditure is more. Tane rupaya kharcilo. He spent the rupee. set vyartha (Vigato Artha = Meaningless) Useless, in vain, fruitless, un profitable. This has more or less the same meanings as vrtha SATA vyakarana (n. tat) Grammatical analysis and decomposition. It is one of the six Vedangas. The most towering personality in skt. Grammar was Panini. Simho Vyakaranasya Karturaharat pranan priyan Paninéhe. (Panca Tantra - 2, 33) Panini seemes to have been killed by a tiger or lion. SaTher vyakulam, Agitated, perplexed, alarmed, troubled Vyakulatma = Troubled soul, cata vyaghra (m. st) A Tiger. Suffixed to the name of living beings, it means the best or the chief among the category. Thus Purusa Vyaghra, a tigerish man the word has been Konkanised as Vagu (m) and Vaggini (f). Prov: Vaga bal dharap. Catching the tigertail - a never ending hazardous job, a vicious cycle. There are some fools who invite trouble which could have been safely avoided. It is said Vatén Voca Vaga, maka éviin khaga CUNT vyaja (n. tat) Deceit, trick, fraud. (ii) Imitation, Semblance, covert allusion, feigning Vyaja stuti Ironical or Sarcastie flattery. eerie vyadhi (f. tat) Sickness, (epidemic or endemic) Adhi Vyadhi = Leprosy connected with mental pain. Vyadhi &rasta seized with a disease. Ailment, disease, camate = vyaparu (m. tat) Employment, _ business, occupation, profession. sarftr vyapti (f. tat) Act of pervading, pervasiveness, Permeation. Diffusion into everything viz Visnu = Vyapana Sila. In Prahlada caritam a sloka reads. Satyam Vidhatum nija bhrtya bhasitam Vyaptim ca bhutesu akhilesu catmana To prove true the word of His Bhakta and also to prove His own Omnipresence. cated vyala (n. tat) A vicious or wicked snake. This word has been Konkanised as Hevdleri which in fact is a timid and harmless water snake. ef vyiha (n. tat) A military array, a large squadron. Recall the Padma Vyuha which was penetrated by Abhimanyu. (ii) guessing, reasoning, logical surmise. AMT vrana (n. tat) Wound, sore, ulcer, bruise. Prov: Natile Kadé kharpiin vrana keller. Scratched and made a sore where there was none. Self-made or invited trouble. Ad vrata A ritual observed. Any religious act performed with a resolution. A sacrifice is a Vrata. Vrata Bhangu,A breach of vow. Vrata hina, one who never performs religions function. at yo An option particle sometimes used at the end of a query, while addressing an eminent person like the gure (Swami). Viz. Swamyano! Tummi Kittem vo sangtati. Oh Swamin what may be thy opinion. Another use of Vo is to add it the end of a numeral to convert it from the cardinal to the ordinal. viz: Panca (five), Pancavo (fifth) Dha (Ten), Dhavo (10th) arr vogri (a. st) Useful, in your service, serving a purpose. (skt. upakari (useful) In Goa ‘upakari’ is used in place of “yours thankfully” or “yours sincerely”. In Kerala this word is used to criticise or reprimand children. Tum vogri javunca nare; | say! you will never be useful. (you will be useless). Tuven maka Phata vavun kelléle dudda vogri javunca na. The money which you have made by cheating me, will not come for use to you. art vojjem (a. st) Burden, weight, Load (skt. vahyam , that which is to be carried as a load. Haver sanglete tas$i aikilyari, tuje bodavelem vojjem khal kadin. If you do as I tell you, I shall relieve you of your burden. ale vottu (ind. D) Close, together, united. can. Ottu, put together, join, to come together, union, conjunction. Te doggayim ottu mélun sinimak camkéale. They two joined together and went to the cinema. In Kerala ottu is not used and the word ekkade = together is used instead. Te doggayi melun (or ekkade melun) cinimak caémkalé. They two joined together (or merely together) went to cinema. atet votto (m. d) A hole, a crack. This word is prevalent in Karnataka. (can: dtta) In Kerala Vejju or Phiti are the only words in konkani for perforation. Vejju is found in canarese too, but not heard much in use. Aidanak votto or phuti padli. The vessel has a hole (crack) (eta is not aff vonki (f. st) To vomit, vomitting. (skt. Vama = to vomit, Vamanarh, Vomitting, (k) Vonkdap) spitting out, ejection from the mouth. - Vonkaro, symptom before vomiting. The sensation (spasm) destined, it will be ejected as vomit. a@faite vonkoru (Vankiru) (m. st) It is an exudation of the lachrymal gland which on exposure to air becomes semi solid or solid. The colour, consistency and appearance of vonkéru in the morningis are so repulsive as to generate nausea, But the word is not derived from vonkaré (nausea) but from a delicious and precious material, Makarandam. Human eyes esp. the ladies’, are compared to flowers, so the exudation from the eyes, vonkoru is the konk. equivalent of Makaranda. One may recall that skt. M is absorbed into Konkani via Vm. atg yodu (a.m. st) (i) Big by size, or status or age. (skt. Vardhita = grown (big) (ii) Véda(co) (roku) Fig tree. It grows like a Banian tree with spreading branches supported by adventitious roots Sita $ité vate yamuniye tafe Sanjagau vénund Dévaki nandana. On the yamuna’s bank, under the cool cool fig tree. The son of Devaki blew the tunes on the murali Sri Krsna karna — Ch 2. sl42 p.89 Vafapatra is important to all Hindus. In the final Pralaya, the dissolution of the universe, Lord Visnu is supposed to absorb every being into Himself, assume the form of a child and float over a Vatapatra over the pralaya flood. He is called Vafapatra sayi (in skt) and as Vodapannavelo Kisnu (in konk.). Vatavasi (a) One who lives on a fig tree. It is the spirit of a yaksa or gandharva. The superstitious believe that these spirits live on the branches of a fig tree and jump down on the shoulders of some one passing that way, and haunt them for some time, until some mantrika drives them away. @fet vido It is an edible savoury, deep fried and made of black gram. The black gram has the property of enlarging during deep frying, and hence the fried material is called Vddo ( Vardhita ) alte yodi (f. st) Cooked and sun-dried material, usually fried before eating. (skt. Odani). There is a multitude of varieties of Vodi made of different cereals and vegetables. Odi also enlarges just as Vodo. So it can be considered the feminine of Vodo. alfer voni (f. st) A short cut (skt. dna smaller, deficient, incomplete). Unaka = shorter than, smaller than (route). It is more than probable that a road (way) skt: Vartani is the source word. @fa vota (n. st) Hot sun (skt. Atapa (lit) causing pain, Heat of the sun or fire) Sunshine, exposing to the Sun. Sunbath is called Vota khavap. In America there is the fashion of fair-skinned people sun-bathing and tanning the skin brown. ata voiji A corrupt form of referring to a Vaidya. Prov: Vaijyé kade p6ta nippovuncanajja, you should not hide what you eat from the doctor. atfa voyim (f. st) A fence. In the beginning the word was used to refer to a mound of earth or Table land with mountain slopes as a barricade against the encroachment by bulls and elephants who would destroy the crop. In skt. Vapri = Voyim. Later man learnt to make artificial fences with poles and leaves, or barbed wires or wire nets. attr voyi (v. tr. st) To sow (skt. Vapa = Voyi. (k) Vaptr = Sower. Father. Various languages have coined their name for the father, viz Bappa, Vapa, pappa, and these bear semblance to Vaptr. There is a belief “you will reap what you sow’. A konk. Prov: of Kerala runs ‘‘Pokkali voylyari birippa javancina. If you sow pokkali (a certain variety of rice) you cannot reap Birippu (another variety ). sett vhora = Vadhu Vara = groom and bride. In ancient days marriages were conducted when the couples were almost children. The idea was that the boy and the girl should know and acclimatize to each other even from an early age. The boy was usually 6 or 7 years older than the girl, and would have been instructed on all precautions and customary rules of how to behave. Since both the boy and the girl were still children, thy were brought to the marriage pandal by their uncles lifting them in baskets. This was called vhora ubbarap. Carrying the Vadhuvaras. @it voré (adv. ind) Slanted. Leaning on. The word is formed from the VVarga, to resort to, to lean on. (skt. Uri (particle, ind) urikr = Verga. v. intr. to recline uri karanam = Vergap. inclining = to resort to). atet yorla (n. st) One end of the sari which is taken over the left shoulder and then wrapped & fixed about the waist. (skt. Avaranam = wrapping) Vorla bharap, There is a ritual in which the bride’s vorla is filled with rice, and coconut. (atest) arerut vollane (n. st) Loin cloth. This a thin long strip of cloth, about S’’ broad and 2 to 3 ft long. It is a must for Brahmacaris. A thread is tied round the waist, one end of the strip is fixed to the front, the length is pulled between the thighs, and the other end is fixed behind in the thread. Since it takes a full half circle bend, it is called in skt. Valanam = moving round in a circle. Hence the konk. name. This name prevails in Kerala only In Karnataka they call it Kasti (skt. kasayita, geruva colour. Brahmacaris and ascetics wear the loin clothes having geruva colour. atat vévorh (m. d) Thymol seeds. In skt. called Aja modaka. (Ajasya (of the sheep) moda iva, (gandha) yasyasti sa). It is highly useful for stomach pain in children. (Botanical name — Apium involucratom or ligusticum ajowan ). Konkani, V6vorn is derived from Marati Owa Ajamodiké. N. of a Raksasi kept to guard Sita in Lanka. The guard was smelling like a goat. ale volu, Ref. to vila, p.331 atest voléyi (v. trans. st) To comb the hair. (skt. Ullikha, to scratch, rip up, scarify). (Volévap = the act of cleaning the hair) @tesagq yolévap (n. st) Symptom of nausea. One feels that the things are thrown up from the stomach. (skt. Slanda, pr.t olandati = casts or throws upwards ). outa vheryan 358 SS ke a a ele vhonti (f.) A pouch in general. There are seat vheryan This is a corruption of the spelling Paryanta (upto). In Kerala the wrong spelling has got stabilized by dint of long use. Paryanta became Peryan and then Vheryan. Moreover malayalam has the word varé = upto. Frequent use of the malayalam word has cast its phonetic contamination on the konk. word. This preposition can be used in respect of place and time. Tur Koci vheryan mije vottu yo. You come with me up to Kochi (upto a “‘place’’) aay Sakalim dharun sanja vheryan tum tya kurcéri baisa. From morning till evening you sit on that chair. (upto a “‘Time’’). sea vhavarh (v. tr. st) To carry. Tya dampati maddem, bhair vattasana bapan cerdak vhavunka manu eku mannayu aslo. Between that couple, there was an agreement that whenever they go out, the father should carry the child. (skt. Vaha, to carry, to suffer. setett vhoddan (ind) Firmly, unswervingly. Strongly, steadily. (skt. uddardhyéna, very firmly, uncompromisingly. selSle vhoddolu (adv. of time) just a little before. (skt. drdhva vélayam, a little while ago, ere a little while oeeleip vhoddastiku (a) one who poses a_ big money bag. setft vhonni (f. st) Wife of the elder brother or the first daughter-in-law. She is to be respected on a par with the mother or mother-in-law. defn: Vadhiinam nayika - Vadhini -3 Vhonni (k) In Telugu too they use a similar word, Vadina. ST skin different types. Kir vonti, kir in can: = small, small pouch. Seating a child on the lap is said as Vhontintu— besla (seated in the vhonti). A sari can be folded and — tucked to carry materials like grain etc. That is also called a Vhonti. Pallav of the Sari of a bride is made into a pouch. There is a ritual in which this pouch will be filled with grains & a coconut. It is called Vhonti bharap, filling the vhonti. Cow’s udder is also called Vhonti. In skt. it is called Udhana. There is no word either in canarese or malayalam or marati which konk. could have borrowed or adapted to form the word vhdnti. The only source therefore could be from the skt. root Vanta, to divide, Vantaki = Vhonti, a dividing or partitioning pouch. oeloyer vhoniiva (f. st) (skt. Hanu = chin, that which injures life. Maruti got a hit which damaged his chin. So he was nicknamed Hanumat. SereTUT vhorana (indigenous) Vadhu Vara yanam, a procession carrying the bride and the groom. Any single line march, as for example, the march of the ants can be called vhorana Muyyé Vhordna, Migration of ants in a single file. setae vholap (n. st) The act of flowing. Nhdince uddak vholta. Water of the river flows. (skt. Valga to leap, jump, gallop, to go, to move, go by leaps). When blood oozes in a stream one says Ragta vholta, blood flows by leaps. When someone is suffering from diarrhoea, it is said gandintulyan vhalta, flows by leaps through the anus. In Russia a fast flowing river is named Volga (looks sanskritish) oT WT § is the 30" consonant of the Konkani alphabet. Its pronunciation is palatal (Jcuyasanam talu. Panini sutra). Since $a can be absorbed into the prakrt as Ca or it may transform into the dental sibilant Sa, the spellings of words initiated by Sa are rarely stable. Wh saka (i) N. of a king belonging to the salivahana dynasty (ii) An era or epoeh which starts in 78 A.D. (iii) N..of a country and its people. Sakabda = a year of the éaka era. Wet gakti (f. tat) Strength, power, ability. Regal power which has three components, Saktitraya (a) Prabhutva (b) Mantra and (c) Utsaha (or (a) King, (b) minister and (c) energy ) (ii) a N. of Parvati, the consort of Siva. (iii) In olden days of Copper age, an iron sword, spear Or mace used to be called a Sakti. Such were the Candrahasam sword of Ravana, or the Sakti (a mace) used by Ravana against Laksmana, or again the mace hurled by JaraSandha against Balarama. Parasu of Parasu Rama was a formidable éakti type of weapon. Sakti weapons were usually propelled by women. Sakti dhara, Saktivel were names of Kartikéya who Possessed a spear. (iv) Vasista’s son, (father of Parasara and grandpa of sage Vyasa) was named Sakti. He quarrelled with the local King, who killed and cooked his flesh to be served to Vasistha. (v) Tribal people believe that the female generative organ is an emblem of Sakti. From times immemorial to . the times of Phulan of Cambal ravines, when a fight became too tough, the tribal women used to stand naked before the enemy. When Bhanasura was fighting Krsna, Bhana’s mother gathered her women and did so. Sakti hina = powerless. Yish Sakra (m. tat) Powerful, strong, mighty. (ii) An epithet of Indra, or Visnu, or Yama. Wht Sakkara (f. st) Sugar (skt. Sarkara) (can: Sarkare = Sugar candy). Kerala Konkani uses the word Peindara which is an adaptation of the Malayalam word panjasara (pansara). Sarkara in Malayalam means jaggery. WHT s4kGnu (m. tat) Omen (skt. Sakuna = (a sparrow) a bird. During Puranic days omens were often inferred by looking at certain birds-say white necked kite used to be called Visnu kite or garuda) So the skt. word yr the bird came to be used to mean Omens. (ii) ater days Dravidians constructed an claborate chapter sf omens connected with the house lizard. So the Konkanis 10 had mixed with the Dravidians called the house §akuni (pron. Sokni ) | i was the name of the uncle of Duryodhana, brother of Gandhari, and the crown prince of Khandahar. was a strong protagonist of his nephew. He was he number one dice player of his day, and a schemer r excellence, next only to Lord Krsna. P utra in his immature wisdom and youthful self esteem agreed to play opposite the veteran Sakuni. With “the vicious infatuation of an amateur dice addict, Dharma pawned in the most impeachable manner all his possessions, brothers, and finally the wife too. The vindictive subjected Princess Draupadi to the most inhuman treatment of disrobing. In the name of truth and oath, every one seated in the assembly, seemed to have lost their chivalry; disrobing amidst most pathetic wailing proceeded, none of the male members protesting, with the exception of Bhima. Or could it be a hidden vein of voyeurism in Bhisma-Dhrona-Vidura-Krpadis that kept their mouths shut. Finally the atrocious act stopped when Draupadi entered into a traumatic swoon. All this could happen because of the adeptness of Sakuni. Mahabharata says that Sakuni played foul. He had no need for it, against a vain and immature player. In the fratricidal war, Sakuni was killed by the youngest among the Pandavas, Sahadeva. Sakuni has become a by-word to indicate wicked people. That is to wrong this strong epic character. gakuntala (pron. as Sakuntaja ). She was the foster daughter of Kanva Muni. She was married by Dusyanta and she had a son by him, named Bharata. Many people believe (not quite correctly) that India is called Bharat Varsa after the sdkuntaléya Bharata [app. 133 Sakuntala]. 3T arn (tat) Happiness. sam kara, one who gives prosperity and happiness; One who gives auspices. (ii) N. of Siva (Sar karoti iti Sankara). (iii) N. of a celebrated guru of advaitins, Sankaracarya of Kaladi, who lived in the 7” or 8” century, born in Kerala in a Namboodiri family. He renounced the world at the young age of 10 or 12 years. He travelled all over India on foot, defeated in arguments several eminent philosophers of Mimamsa, and jainism. He played a great role in strengthening Hinduism and stopping the on slaught of jainism and Buddhism, for which he preached a peculiar brand of advaitism, strengthening that entity called Atman or soul. According to Sankara Atman is an important entity which is identical with the Paramatman. “‘jivo brahmaiva naparah” Sankari = Parvati. Sankarabharanam - N. of a Raga in Karnat. music. STeHT Sanka (f. tat) Doubt, hesitation. scruple, suspicion, misgiving, apprehension. (ii) An objection in a disputation. Sankakula, filled with fear or hesitation. Sankdspadam, a matter for doubt. YTS Samkala (pron. also as AwHTS ) (f. st) Iron Chain. (skt. smkhala, chain, fetters). The king of Kochi used to give a Vira Smkhala, a golden chain on the dp was) eA wrist as an award to people who had shown excellence in some field. (ii) An iron chain for tying an elephant. (iii) A measuring chain, used in surveying land. we §ankhu (Pron: Sonku) (m. tat) Conch shell. With a hole on the apex, the shell can be blown to produce horn-like sounds. Ancient charioteers used conch shells as horns; each shell had a characteristic sound of its own, so that every warrior was distinguished by the sound of his conch shell. The olden times conch shells bear majestic names. Krsna’s shell was known as Panca janyam (got from Pancajana Asura); Arjuna’s conch was known as Devadatta, while Bhima’s gigantic shell was called Paundraka; Yudhisthira’s conch was known as Ananta Vijaya, Nakula used a conch called Sughosa, while the last pandava, Sahadeva blew Mani puspaka. [Distinguishing by the sound of the conch was in Dvapara yuga, whereas in the earlier Trétayuga, the warriors were recognised by the twang sound of their bow-strings. ] gankhu is a holy shell and was used from times immemorial during pujas for pouring water, delivering the holy urtam etc. Holiest of holy was a rare type called Valampiri Sankhu, one with a dextro spiral. (anti clock wise). They used to fetch fancy prices (lakhs of rupees). Since dextral spiral conch (spiral progressing from R > L) is very rare, it is considered sinister or inauspicious by the Westerners. Kerala Konkani’s first experience with a spiral was most probably with the natural spiral marked on a conchshell, with the result they call all spirals as Sankhupiri or Sangpiri in dialect. Holy water or Tirtém is to be distributed using a conchshell as a spoon. There is a Prov: “‘Sankha uddak tirta, kalasa tirta uddaka. (Mere) water within a Samkhu is believed to be tirtam, whereas real tirtam within a mud pot is treated as water ordinary. Meaning is, status or virtue goes with association or the place occupied. comp: Sankha nidhi, One of the 9 treasures of Kubera. Sankha patra, A vessel having the shape of a conch Sankha Nali Pron: Sonka noli) Wind pipe or trachea at the region of Adams apple. Sankhu puspi, a creeper having flowers of white and blue colour - also called Visnukranti (clitorea ternatea lin). YRETYS sankhasiru (m. tat) N. of an asura who lived during the early Vedic period. He was a trader in conch shells which were in great demand for blowing and puja purposes. Once there was a sudden depression in the trade and the asura attributed it to the advent of new Vedic scholars. So he kidnapped and hijacked many of them to his island, where they were imprisoned. Puranas depict this event as “The asura stole the Vedas. Vedic period did not have a script and so Vedas had not taken any material form as a book or grantha. Vedas were in the minds of Rsis and the asura hijacked those Rsis. Narada, the avatar-maker, arranged a league of fisher folk who could swim under surface and reach the island of Sankhasura, when he was having a nap as a siesta. The asura was taken unawares and overpowered by the fishermen; The Vedic scholars like Atri and his group were rescued from prisons. This has been described as wags Sankhaciida “Visnu took the Matsyavatar and killed the Asura who was hiding in the bosom of the ocean. Visnu tore with the fingers of His two hands the body of the Sankhasura. As a token of that, every Sankhu exhibits marks of fingers along the cleavage. All these are ideas full of fancy couched in allegory. wags Sankhaciida (m. tat) (lit) (a) one who wears a conch shell. (ii) N. of an asura who became versatile and powerful and thereby incurred the displeasure of a jealous Indra. He was the husband of Tulasi ( Holy basil), the daughter of Dharma Dhwaja and Madhavi.Tulasi was a model of womanhood and chastity, and Sankhacuda had acquired a boon that he could not be vanquished or killed as long as his wife was chaste. [app. 39 Tulasi] wit (éankhini) (f. tat) One of the four classes into which writers on erotic science (Kama Sastra) have divided women [the other three are Citrini, Hastini and Padmini ) SanKhini - has been described in Ratimanjari as “‘Dirghadhi dirghanayana Varasundari ya kamopamdga vasika gunasila yukta Rekha trayena ca vibhusita kanthadesa sambhoga kéli rasika kila Sankhini sa” Acarya Dwaraknath of Udupi writes to state that those who are interested in knowing the more intimate physiology, and sexploits of the 4 types of women would go through Bharatesa Vaibhava and Sambhoga Sandhi of Ratnakara Varni. : ay Santanu (m. tat) (lit) A benevolent king given to building bridges, hospitals etc. (ii) N. of the son of Pradeepa of the lunar dynasty, and the ancestor of the Pandavas and the Kauravas. [app. 134 Santanu] wet saci (f. tat) Wife of Indra, a dignified lady whose presence compels every one to behave properly. Kalidasa in Raghu Vamsa says. “‘Aja was chosen by Indumati in a swayamvara. Violent out-bursts from the assembled princes were imminent but. Sannidhya yogat kila tatra sacyah Swayamvara ksobha krtam abhavah, Due to the presence of Saci, no one dared to create commotion in the Swayamvara. Indra, the play boy that he was, was quite reverential towards his wife. Often she had played important roles in Indra’s life. One such was when Indra had to go “underground’’, because he committed the murder of Vitra by treachery. Saci played a substantial role in getting rid of the substitute Indra (Nahusa) and to bring back Indra from his hiding place. Saci was the daughter of Asura Puloma. She was a Tape victim of Anuhlada, the brother of Prahlada. She was the younger sister of Divya, who was married to the redoubtable Bhrgu mamuni. Saci was raped a second time by Indra. It was treated as an assault by a Deva on an Asura girl and was therefore unpardonable. Puloma the father swore to get Indra cursed, but he could not move the Rsi sadas so quickly. Before he could, Indra smote him on the head and killed him. Nonetheless, Indra was compelled to marry Saci. Indra’s son Mahendra born in Saci is called Kakasura because he was born of an asuri girl. ~ 360 WSH sddaku (m. d) It is also pronounced as Saddu or Sadduka. Local dravid languages tamil and telugu have this word in them to mean a co-brother-in-law, wife’s sister’s husband. YTS Satha (a. D) Wicked. (can: Satha = bad, perverse, = dishonest, perfideous. sathatva (abst.n) wickedness, roguery, stupidity, obstinacy. Ref. to Alea p. 393. Yat Satam (num. adj. tat) A hundred, gatakam <= Sekkanda = a century. Ribero solavya sekhandyantu Asillo eku padri. Ribero was a padri of the 16" century. Medical collegeaci tisri §atabdi aghosan caléili. 11 Centenary of the medical college was celebrated with eclat. Satadru = a river of hundred branches. Modern Sutlej Satavante (num-adj. st) A hundred fold ie. product of multiplication by 100, equivalent to skt. §ataguna 1 Satavantyana, By a hundred fold. konk. word for a hundred is sem . It is used generally in singular with plural nouns of any gender. Thus gem manisa, sembhar ambe. Tirusur paraka sem hastiyanci Sivéli For the puram festival at Trichur, the procession is by hundred elephants. Satayuh, a life of hundred years. Satananda, a gautami Rsi. Purohit of Siradhvaja janaka, father of Sita. In reality Satananda was the maternal uncle of Sita. Now one need not wonder how Sita was found in a field furrowed by janaka. (ii) Hiranya garbha Brahma, the father cum grand father of Swayambhuva Manu, was also known as Sadananda. Visnu is also known by the same name. Satakumbham = gold. It is believed that from the top of Satakumbha mountains. Satapatha Brahmana. The Brahmana portion attached to the Sukla Yajur veda. Satparvan (lit) one which has a hundred bamboo. Satamanam, Percentage. Wash satakratu = Sata Makha (a. tat) One who is the author of a hundred yagnas, Indra. The post of Indra was elective during Vedic days. A senate of brahmins or Rsis would suggest and vote for a name. He who got the majority was made the Indra. Those who had an aim at Indra’s chair, should conduct yagnas and give wealth in money and kind to the Brahmins. Usually a strong king would trample over his weaker neighbours. Thus uparicara Basu frequently descended on the Cedi kingdom, looted and disbursed the loot among the brahmins. Once Rsabha deva was favoured and recommended but there was no final unanimity. Nahusa was recommended by no less a person than Cyavana, and he became Indra. But the same Cyavana brought about his down-fall. Prthu was recommended by Atri, but Gautama disfavoured him. Once Yayati, a scion of the lunar dynasty was recommended and became Indra, but he brought about his downfall by bragging. All these Kings. had sometime or other tortured their neighbours, looted and given the wealth to brahmins. Their aim was to complete 100 yagnas. Mean while Indra saw them as future contenders to his throne & he would do his best to frustrate their yagnas, as for example stealing the horse of sacrifice as he did in the case of king Sagara. gold was got segments; a (f. tat) A lady who was master hundred arts. N. of Saraswati. She was both the and wife of Hiranya garbha Brahma. garbha Ananda Brahma had copulated with a of the Saraswati tribals, and begotten a girl. ious girl gained excellence in all the then and so came to be called Sata Rupa. She moment without seeing her. So he developed four heads so that she would always be within view, in which ever direction or quarters she might be. Sometime later, Brahma conducted a yajna for the purpose of procreation of the Aryan race. The mate chosen for Brahma was Satarupa and in due course she brought forth Brahma’s progeny, the first law-giver, Swayambhuva Manu. gratafer satavali (in Karnat - Sata muliké) It is partly a desert plant with bushy coniferous leaves - Asparagus Racemosa fatru (m. tat) An enemy, a foe. an adversary. (ii) a political rival. Satrutva = Enmity. Satrupaksa, opposition party. Enemy’s side. Satrughna, fourth among the Rama brothers, brought forth through the Putra kamesti. The name means a destroyer of foes. Satrughna was the twin brother of Laksmana, both born to Sumitra, the Il wife of Dasaratha. There are not many martial deeds done by this brother, except that he killed the demon, Madhu and colonised Mathura. Satrughna had two sons, subahu, and Bahusruta. 3TOT gana (n. tat) Hemp. In local Dravidian, (tam). it is called $4na (Sannal) kaira = Rope of hemp. Tatsama is used only in literature and that rarely. Kerala konk. has adopted the word as Suttaji (skt. Sana valkali or rarely Vavii = valkali (in skt.) Suttili had been useful for making gunny bags to hold rice and grains. Sometimes cement bags are also made with hemp threads. Hemp ropes are not as strong as plastic or other similar material. In cheapness nothing can beat Suthali and Kéli vayu gift sani (m. tat) Saturn. As a planet of the solar system, it takes 30 years to go round the sun once where as the earth does so in one year. Because of its slow motion the planet has been named Sanaiscara = slow mover. As a planet it is matchless in beauty, with two co-planar concentric rings of colours. It was Maxwell who mathematically calculated and said that the Saturn’s rings are “‘fluids’’ in character, which in commoner’s language means that the rings consist of small solid particles moving round and round the planet. Mythology says that Saturn is Surya’s son, by his second wife Chaya (the daughter of Savarni Manu). Chaya did not treat the children of the first wife equanimously. Astrology believes that the Saturn is mostly a malefic, and during his 16 years Mahadasa, the individual suffers untold mental agony and insults of all types. In order to assuage the pain of the sufferers, they are often told “Even Lord Visnu is not exempt from Sani’s evil influence’’. Regarding “‘the friends and enemies”’ of this planet, special mention must be made about Angaraka or Mars who is believed to be an inveterate enemy of Saturn, and vice versa. While all planets have Viksana or Drsti to the 5", 7 and 9" houses from their respective location, saturn has strong Viksana to the 3rd and the 10" houses. Fear is said to lead to obeisance, worship and reverence. Planet Sani has come to be worshipped as Saniswara and he travels on the back of a Crow. The weekly day which bears the name of Sani (Sanivara in skt. Senvar in konk.) is the last day of the week (Saturday). YT sapatha (n. tat) Swearing. It is done for two purposes. (i) to assert or asseverate that one’s statements and/or actions are correct; and (ii) when one wants to ban another from pursuing or doing something, ic. binding by an oath. Swearing is done in the name of God, or father, or mother or self. There are villagers who will swear in the name of rivers, hills or trees. All these reveal the rustic nature of Sapatha (Pronounced in konk. Sopitu ) (ii) A curse; an imprecation. Yeq Sabdu (m. tat) A sound (of men or birds or other elements). Sound of musical instruments. Phonetics is called Sabda Sastra. Phonetization and intonation were important topics for Vedic parayanam; it was believed that a mantra could be effective if only pronounced with proper intonation. People thought, and even now think, that a méantric could be put out of operation by knocking out his frontal teeth, his sound will then lisp, and without proper phonetization his mantras would be ineffective. Sometimes mantrics had been meted out with such punishments. Importance of phonetics in linguistics has been described in Mahabhasya thus Eka Sabda samyagadhita, samyak prayukta Svarge loke kamadug bhavati. comp: Sabda Brahma = Om. Sabdatita = One who is beyond words. A wit once said ‘A man can chew and make anything Ucchistam. But he cannot do that to God’. God is beyond description. Sabdanurupa = Similar to the voice or sound. Sabda koSa = a dictionery, a lexicon. Sabda caturya: Cleverness in speech. Eloquence. Sabda Vedi = an sorrow which can detect its target by listening to the sound emanating from it. Dasaratha seems to have used some such arrow, and Sravana a Rsi Kumara who was filling water, got felled by it. Dasaratha incurred a curse. Sabda bhédi, That which splits or breaks using sound. (super sonic) or Ultra sonic sound is capable of doing so. If directed against hardened stones in the urethra, the stones get crushed into powder. Sabdajna, a philologist, a time-keeper who beats a pair of cymbals, (talams) $abdalankar, Rhetorics - This is of 4 kinds, (i) Yamaka (ii) Anuprasa, (iii) Vicchitti citra and (iv) Vakrokti. 3144 Samana (n. tat) (i) Quelling, allaying, subduing (ii) Extinguishing, ceasing, coming or bringing to an end. Divo Santu jallo. The lamp came to be put off. (skt. Dipa samito babhuva ). (iii) N. of Yama. yrat: Sami 362 a (iv) Samana Samana. N. of Siva who subdued and drove away Yama when he tried to extinguish Markandéya. konk. Santu = skt. Samita, p.p. of Sama, to put off. There is no direct verb like samai in konk. and so an axiliary verb is employed with the noun or the P-P. of skt. verb. Thus Santu kari = to put off, to bring to an end. skt. Samitam kum Recently people have begun to use the word Santuvar = put off (direct Verbal form). But santvavap is more frequently used with the breaking of bangles. (konk.) santvavap more or less equivalent to Samitatvaya. wat sami (Prosopis spicigera lin), also the tree Mimosa suma. In ancient days it was known as a fire tree, because it was employed to produce fire by laboriously rubbing hard woods. As if a preservation of the ancient custom, even today the priests get a few twigs of Sami tree to the yaga place. Fire is struck with a match stick or an oil wick and the twigs brought are added into the fire. Wax gambara (a. tat) (i) (lit) Excellent, Best (ii) N. of Sambar deer. (iii) N. of an Asura who turned out to be a foe of Indra, the rain God. (it is presurned that the Asura was only a symbol of drought). Indra could not capture the Asura, because of the practice of magic (chemical) warfare. (Maya yuddham). Indra wanted someone of his camp to pick the magical warfare. Narada worked out a long term scheme. He convinced Lord Krsna of the sincerity of Indra’s purpose. Next he went to the Asura whose wife, Mayavati was too young and beautiful for Sambara. There were frequent quarrels between the two on the topic of no children born’. Narada induced the Asura to kidnap the child of Krsna ,born in Rukmini, which was only 5 days old then. Sambara presented the child to Mayavati and she got sincerely engaged in fondling and bringing up the child which was more than 16 years younger to her. Narada secretly met Mayavati when her foster son had crossed seven years. He sowed in her mind that Krsna’s boy, Pradyumna was an avatar of Kamadeva and that she herself was Rati in per previous life. The young lady was highly impressed by the apocryphal story of Narada, and thence forward her relationship with her foster son took a Strange turn. She began to fondle her foster son not as his mother, but like a long separated paramour. The boy liked it and he grew into a brilliant and radiant youth. He learnt from his foster mother all Asuric tricks of Maya yudha. If did not take long for Sambara to discover the abnormal relation between the son and his mother. Soon fights began to rage between the son and his foster father. In the fights Pradyumna finished off his old foster father. So Pradyumna is called Sambara mathana. He married Mayavati sixteen years his elder and returned to Dwaraka. Rukmini with Harati in hand, welcomed her d-in-law who was of the same age as herself. So intermarriage between Asuras & Devas or Aryans were socially permitted. WAT sanbaka (f. tat) A bi-valve Shell or a small conchshell. The word has been Konkanised as simpi (ii) Sambika was the name of a highly disciplined Sidra, who excelled all Rsis of his time by the rigour of his penance, Naturally the high caste brahmin Rsis got + —— wT sari green with jealousy and they played a trick on Sr, Rama. They sedated a child and presented it before Rama as the deadbody of a premature death. Rama was told that something unlawful was being committed in the country. They then pointed out the sidra to Rama. The prince of Ayodhya was enormously surprised at the austerity of the Sudra whom no brahmin could ever hope to emulate. Nevertheless he was being pressurised and he had to do away the innocent Sudra, with an unwilling mind. But there was a method in those days to call the murder done by an avatar as Moksa or Liberation. So, Sambuka got his liberation at Rama’s hands. wy sambhu (Sam bhavayati Sambhu) One who gives prosperity and auspices. N. of Siva. and also Visnu. Sambhupriya = Parvati, Durga. Yat sayana (n. tat) Lying posture, sleeping position. (ii) a bed, a couch. (iii) Copulation Sayana Ekadasi: The 11" day of the bright half of asadha (june - july) when Visnu lies down for His Caturmasa. Ksirabdi Sayana: N. of Visnu who sleeps in Vaikuntah situated over the ocean of milk. Sesa Sayana (sayee) : an epithet of Visnu who sleeps over the coils of Sésa naga. It is an allegorical picture of the Lord. A purified Mind with all its tentacles controlled, is like a subdued and coiled snake. Sésa naga is also called Anantanaga, because mind is ‘‘ananta’”’ or infinite. The Lord is made of the same stuff as the purified and controlled mind. Milk ocean is a representation of salubrity, auspices and prosperity. Sarma (a. tat) (i) Happy and prosperous, (ii) An affix to the name of a brahmana, viz. Visnu Sarma Varma, Das and gupta are other affixes. Affixed to the names of ksatrias, and vanijas. INU Sarana (n. tat) Protection, help, succour (ii) refuge, shelter Saranagata = Saranarthi, One who has come asking for shelter, refugee. Yamihé Kamiha Saranam = (Wail of Radha - Git.Gov. 7-4.) = Whom shall I now approach for a shelter? (iii) Abode, sanctuary, habitation. Saranya, Fit for being a refugee, fit to be protected. helpless, miserable. YN Sarat (m. tat) Autumn season (sept-nov months, or Aswin Kartik, or Tulam - Vrscigam) When one is blessed for a long life, it is said ‘‘Jiva Saradam Satam = live thou for a hundred autumns. In English autumn is the III season of the year. Figuratively therefore autumn stands for maturity and wisdom or Decay. Sarad §asanka Moon of the autumnal nights is noted for its coolness, clarity and brightness. So poets usually compare their favourite as Sarad Sasanka Samana or §arad-indu-vadana YN Sarayi (f. tat) N. of a river in Ayodhya. Its banks were the picnic spots for Rama, Sita, Laksmana etc in younger days. Sometimes poets had described Rama as Sarayu tira vihdra, just as Krsna used to be said as ‘‘Yamuna tira vihari. Rama and his brothers committed suicide by jumping into the same stream of Sarayi. (also spelt with initial dentals) 3X Sari Pron: géri in Kéra: konk.) (ind-mal.) Prevalent only in Kerala and Goa, it means allright. a mark of px sent, equal to yes; agreed. (in Goa - yes, quite ‘ ‘beri (lit) equal to equal, vol. to vol. or weight veight, general meaning ‘‘on an average’’. ra Vrtti, Maintenance of the body. Vaikalya, Ailment of the body. ira dandana. Corporeal punishment. ra Sastra. Physiology or Biology Déha Vs Déhin. That which resides in the Deha is called Déhin, the mysterious soul, about which it is again and again grilled ‘‘the soul does not die when the body dies”. Some philosophers had spared no pains 4 to instil in the minds of novices that the soul is the real entity while the body was nasvara (impermanent) and so need not be cared for. Against this there are ¥ a. vere “statements like “Sariram adyam khalu Dharma Sadhanam”’. Kalidasa in Kum. Sambh. Body is the first and foremost to be cared for, because that is the instrument for practising Dharma, The great Buddha deva has said that soul does not seem to be a separate entity, independently transmigrating from one body to another. The wick of a lamp could at best light up another wick looking like itself, but it could hardly transmigrate. Buddha also made a great discovery “To get realization, or the best music, the strings of the violin should be neither too loose nor too taught. One shall not torture the body too much thinking it is not permanent. If the Lord is made of the same stuff as the controlled mind, the mind is made of the same stuff as the body, and the mind dies with the body. 3TeTH Salabha (n. tat) A beautiful butterfly or moth (a grass hopper or a locust can also be called Salabh. The tatsama seldom finds use in the dialect. The word used in kera. dialect is vaglem or (vaggulem) (Mahr. origin). Yet Salyam (n. tat) A spear, a jhavelin, any pointed weapon to be hurled against, an arrow included. (ii) a thorn, a splinter, pin or peg or similar small things capable of giving pain of nuisance value. Any person who frequently gives pains is figuratively called a $alya or a thorn. There are people who, if you ever trample on their toes or cross their path, would turn out to be Salyas. (iii) N. of a king who was the brother of Madri, said to be the second wife of Pandu. King Salya went to take part in the Maha Bharata War. On the road he seems to have got obliged to Duryodhana by accepting too many favours from the latter, with the result he fought on Duryodhana’s side, opposite the Pandavas. Karna was the commander who would meet Arjuna in the battle. The latter had the world’s number one charioteer, namely Krsna; In order to match the charioteers, Salya had to be made Karna’s charioteer and Salya resented Salya proved a great nuisance to demoralise Karna. was killed in the battle by yudhisthira. and incisive reading between lines, shows that purely a fictitious character. She never existed, to be invented in the text for the purpose covering the debauchery committed by Kunti. So Salya id not be the maternal uncle of the Pandavas, and ii E &Z z Z he had no obligation to fight in Pandava’s favour. YTq savarh (n. tat) Dead body, corpse. skt. tatsama is very rarely used in the dialect. It may find some use in literary writings. The popular substitute is a genuine konk. word madem pron: as méderh (skt. Mrtam = Dead). §avasana. A hatha yoga pose simulating a dead body. Lying flat on the back, one clears the mind into a blank. One by one the joints and limbs are relaxed of tension. A peaceful pose results which leads quickly to sleep. But avoid sleep. Sava-aSanah (a) One who eats dead bodies (a cannibal habit). There is a sect of Aghdris whose members practice abnormal habits like sitting over dead bodies in the cemetary and concentrate at the dead of night. They appease their hunger by scooping bits of flesh from dead bodies being burnt at Benares. They add borneol or camphor to spice the cooked human flesh before eating. 3Tat Savara (sp.can change to Sabara) (m. tat) A tribal man of mountains, a Barbarian or a Savage. (ii) An epithet of Siva because Siva once disguised Himself as a Sabara and presented before Arjuna who was penancing to please Siva to get His Pasupatastra (iii) In Ramayana there is mention of a Sabari, a tribal woman who was attached to the Matanga Asrama. Her proper name is not mentioned by Valmiki, though the role played by her was not by any means small. She had to feed a tired Rama and Laksmana, for which she had picked the most choosy fruits [Purana goes a step further and says she bit every fruit and ensured it to be sweet]. Since the death of Matanga, the asramites radiated in different direction. When Rama arrived, there was hardly any human soul except the above Sabari. On a hungry stomach Rama felt her fruits to be doubly tasty. Sabari’s end has two versions. One says that she was over-excited for being privileged to feed a divine prince. Her old age could not bear incessant waves of emotions. Having shed a jugful of tears of joy (AnandaSru) Sabari leaned to the front and lay dead placing her head on the lap of the Lord. ; The second version is that Sabari felt that her eyes who had seen the Lord in such close quarters, should not be defiled by seeing any other object. As soon as Rama & Laksmana left the hermitage extolling the merit of the good old hunter woman, the latter immolated herself by throwing into a nearby rivulet, which was known afterwards as Sabari. graft Saveri, Silk cotton tree. Produces soft silky cotton to fill beds, and cushions. (skt. Salmali Karpasa = silk cotton. (konk. savéri Kapdsu ) year §4sso (pron: Sosso) (m. st) Rabbit (skt. SaSah) A shady spot on the moon is said to resemble a leaping hare. So Moon is called sasanka, a body marked by a rabbit figure. QTd Sdstra (n. tat) Weapon, arms (ii) any tool in general. Sastrastra, weapons for striking and throwing. arms and missiles Sastra kriya, surgical operation. use of implements. Any dissection making Tes éalern (n. st) Scales of a fish. Scalps from dried itches. (skt. §alkam, bark or rind of trees, also spelt Salkalam). In kera. konk. the word is pronounced colem. Also known as Khavala (khorjicem (of itches), phowvacem (of flattened rice)) Slehel Sakala (a. tat) Relating to a piece or portion (ii) A school of RgVeda to which the Saraswats owe allegience. (Rgveda has two schools. The other one is Baskala ; Sakala pratigakhya, N. of the Rg Veda pratisakhya which is the traditional recension of Rg veda as represented by the sakalas. Jil Santa (a. tat) Appeased, allayed, calmed, satisfied, pacified. santa rdga = One whose ailment has been cured. Santam (ind) enough, no more, God forbid. In Kerala, the word used is Puro, or Purpiro = enough or enough unto the day. Santa (f. tat) a woman of tranquility. Used as a proper name for girls. Dasaratha had a daughter by name Santa long before Rama was born. She was given in adoption to Lomapada, the king of Kasi. She was married to Rsya Srmga who was invited by Dasaratha to preside over his Putrakama yaga, by which Sri Rama and his brothers were born. Santi (f. tat) pacification. This may be performed for the Pitrs or the ancestors or to devils who might haunt the house or individuals. Accordingly it is called Pitr Santi or Préta Santi. Sometimes a Santi homa is conducted for general appeasement of elements and cessation of all hostilities. That establishes peace in the family. All the above Kriyas are at best for one’s own mental satisfaction. What material benefits they have, cannot be vouchsafed by anybody. Yeh Saka (Sénka = per hundred) (skt. Sataya or Satam prati. us: Kammisan Kitlem mbheltalem = How much commission is allowed? Saka dha = 10 per cent. WaT sakha (f. tat) Branch, a section; a faction. (ii) A school; a traditional recension of related works like Vedas. (iii) Lineage of members of a family or village. When fully traced, some families may look like the Adyar Banyan. sakha mrga = monkey. Sakha bhéda = Difference in the (Vedic) schools. YT sana (Pro. also as Sana) (f. tat) A touch stone, A grind stone on which tools are sharpened. Barbers have small elegant ones with at least 2 sides, one rough, and the other fine. Grinding stones are mostly round wheel shaped, and mechanised either with an electric motor, or manually with a foot pedal and fly wheel. There is a sophisticated technique of polishing with alumina of different grades, and etch the polished surface to bring out the structure of metals (in metallographic analysis ). It is highly useful in learning the prior history of that metal piece. YY sapu (m. tat) A curse, an imprecation (ii) an oath, a ban or interdiction. (iii) Sapastra, curse used as a threat or a weapon. Many of the ancient sages were indulging in this sort of threats. Though the tatsama word is used in Konkani, the more popularly used word is Sra4pu or Sirdpu; the spelli has been changed by the interthesis of liquid ra the second place. Such interthesis of ra has been poin by prof Katre as common in Apabhramsa. For eg. Vyasa is pronounced as Vrasu; Dustu as » durstu. Katre attributes it to ‘“‘contamination’’ and quotes the rule “‘Abhatépi Kvacit’’ which sanctions the insertion of ra. Insertion of ra in Durstu, is due to the contamination with the skt. ‘Dur’. Similarly ra in Srapu is due to the contamination with Srapanam = cooking. ‘VSrapin [app. 135 Sapa]. YIXeT sarada (a. tat) (lit) Belonging to the sarat season (autumn). (Saradi bhavam saradam, autumnal) (ii) Young, fresh and beautiful girl. (iii) N. of Durga, and of Saraspati. (iv) A proper name of any girl. Sarat Kale puraé yasmannavamyam bodhita Suraih! §arada Sa ...! WMT garni (f. st) Broom. (skt. Sodhani = a broom). Sudhi Karini = one who cleanses. Also spelt as Sarni. Sarni kKhuntyan maraép = Beating with the tied end but end of the brooms. When an angry wife beats her husband, broom is the easiest weapon to reach at. Prov: — Sarni sarva jagyank sudhi Karta, Appan bhavdi asudh varta. A broom cleans every other thing, but itself remains unclean. we §arang (a. tat) That which is made out of horn. Srnga dhanva = Visnu (whose bow is made of horn). Hence the proper name sdranga pani, one who holds in hand a bow made of horn. greet Sareyi (v. tr. st) To cover, to smear, to daub (also the sp: Saréi) (skt. chura, to daub. caus: chorayati). us: Taje tondari Kalki Sareili = smeared soot on his face. (fig) Disgraced. Gelléle kade Sena sarovmci baila tar ti, Where ever she goes, she would clean-sweep with cow-dung — that type of lady is she. ‘Applying cow-dung” means, totally destroying. W(t) sala (sala) (m. tat) A tree which grows tall and stately in the central belt of India (in Vindhyan forest). (Shorea robusta). This tree has been mentioned in Ramayana as being present in Kiskindha. Bali used to do his morning exercises by boxing and bending these trees. To prove that he could easily kill Bali, Rama showed a feat by felling seven trees with a single arrow. Single arrow piercing through seven salads at one stretch; Or was a single arrow used seven times to fell the trees one by one. Ramayana is not clear on the point. This mention of the Sala trees proves that modern ceylone was not Ravana’s Lanka (ii) Name of a King of the Salivahana line. Wiettatet salivahana (m. tat) Members of this dynasty were Telugu kings who were also known as Sata Vahanas, and Sata Karnis. They ruled over Maharastra and most parts of South India from Nasik to the east coast, during the period 230 B C to 230 A.D. Names of nearly 33 rulers of that period have been sorted out from history. At about 78. AD they started a new era called Saka Varsa which is in currency even today (in SI), under the name Vikram Samvatsara. During the period of Candragupta Maurya, Salivahanas ee re considered a strong kingdom with 100,000 infantry, )0 horses and 1000 elephants. However they were umerated under the “Law of Piety” of Asoka. So is presumed that they were vassals of Asoka, the t. After Asoka’s period, they declared independance om Mauryans. They expanded all over S. India. The greatest king of the line was Gautami putra Satakarni. defeated the rulers of Gujarat, and appropriated all d irrigated by Godavari. Berar, Malva and Katiawar, Konkan were also annexed by him, (120 AD). son Pulumayi defeated the powerful satrup of Ujjain, damana, and demanded his daughter in marriage. ‘ rule ended by 225 A.D, having been over-run by the Calukyas of Badami. Salivahanas were orthodox Hindus, but they were very tolerant towards Buddists and Buddhism. Never there was any antagonism between the two religions. Daccan prospered under their rule. Population was mixed, with Sakas, yavanas, and other foreigners. A number of parts were opened in the west coast and trade flourished. They minted their own coins of gold, silver and copper, which bear the emblem of a ship (mark of overseas trade). yimga sasvata (a. tat) Eternal, perpetual (Sasvada bhava = SAsvataém). Ever-lasting X Nasvara, transcient, ent. (ii) N. of Siva. (also of Vyasa and the Sun). JIWGAT Sasana (f. tat) Instruction, discipline, command, Rule, and order, an edict. Dhakilya sunné lagi vhodi sina Sasana Karta. The elder d-in-law bosses over the younger. Megéle bammunaka dandu ani Sasana matra karik kalta. Megélem arogya, sukha-dukha nimgika na. My husband knows only to command and instruct, but never enquires about my health, happiness and sorrows. At the end of a name, Sdsana means, a punisher. eg. Smara Sasana. Punisher or destroyer of cupid; Siva. YIeT Sastra (n. tat) A sacred precept; scriptural injunction. (ii) Any department of knowledge, of science. The word sistra is added at the end of the particular subject. Thus Dhanus sastra = archery; Védanta sastra = knowledge of the Vedas; Nydya sdstra = Logic, Tarka sastra = knowledge, disputation and logic, Alankara sastra = Rhetoric. Sastrajnu (Sastravidu), well-learned in Sastras, a mere theorist. Sastra virudha Unlawful; Banned by scriptures Sastr/, one skilled in Sastras, a pundit. wifesary Saligramu (m. tat) An emblem of Visnu formed out of special black stone, known as Saljgrama sila. In Gokarmam there is a gigantic sivalingam of irregular shape made of Saligram sila. s are obtained from the banks of river Gandaki of Nepal. As in the case of conches, there is some insect residing in each Saligram; the insect is attracted by the Tulasi leaves on the bank of the river. During the high tide, the saligram ascends the bank, but during the low tide, it gets stuck being unable to more out fast. The cavity on the $aligram in which the insect lives is carefully examined for its dimensions, and the number and nature of cakras inside — the data so obtained is used to decide the name of the Saligram, whether it is Narasimha or Gopalakrsna, or Laksmi narayana. Each one is then worshipped according to the rites of puja allotted for it. Saligram worship is in imitation of the Buddist custom of worshipping Stupas. Lord Venkatesa of the seven hills prominently sports a long chain of Saligrams down his shoulder. A story is told that the karnatak saint VadiRaja was a great collector of saligram. When he reached Tirupati, he had a pleasant hallucination. The place was full of pebbles and every pebble was a saligram. With such a “‘darsan’’ before him, he was tempted to give his life’s collection to the Lord. fia Sinkem (n. st) A hanging pot-rest. A sling (skt. sikyam or Sikya = a loop or swing made of rope. In the picture of cowherd’s houses, such swings loaded with mud pots filled with milk and curds, are usually shown. Stealing milk and curds from such swings were usual items of Bala Jeela of Krsna. fret sikkAp ( Apanta gerund) (n. st) Learning, studies. (skt. Siksa@ = study. (konk. Sikvana Verb. root (skt.) Siksa, to study - (konk. Sika) Sikta (pr.t), Siklo (p.t) can: $ikkéi = to teach (skt. siksaya) Amma _ celiyéka randap sikkeité. Mother teaches her girl how to cook. Siksé guru, Religious preceptor. —Siksa gurusca Bhagavan Sikhi pincha mowli. Victory be to my religious teacher, the divine boy who bears the peacock plume on his crest— (sr. kr. karna. sl.1.) (ii) Tatsama siksa in Konkani means punishment. (taken or given). foranthet sikkai (f. desi) Soap nut extract. The nut is soaked in water overnight and next day ground to a fine paste. The soap nut is called in konk. Ssikkai mandem. Mandem is used here in the same sense as a ‘pod’. The word is an adaptation from mal: or tam: where in it is called sika kai Goldsmiths use a type of soapnut (Berry of Sapindus Saponaria) which with water, instantly produces lather and is used in cleaning newly made gold articles. ferax Sikhara (a. tat) (Sikha astyasya iti) one which has a peak, or summit, or a crest. (ii) a tuft (iii) Bristling of hair. The konk. word Siggira means “pointed at the top” derived probably from Sikhara = top point of a sword. If you see the longitudinal section of a coconut palm, its structure will be seen as a close-pack of siggiram. (Goa Sigrarn) The word means narrow hair, their bristles which are pointed at the top. fer@ivS sikhandi (a. tat) Crested, tufted. (ii) (m) a peacock. Sikhandi dhwaja = Kartikeya. Mada sikhi pincha cida, Krsna who wears on the crest the tail of an exuberant peacock. (iii) N. of the first son of Drupada, the king of Pancala. The child was born a girl, but the mother, for some reasons paraded it as a boy. Sikhandi underwent training under Dhronacarya. When came of age, he was made to marry the daughter of a neighbouring king. Then the secret was out. Sikkandi ran away from the house and country to escape the wrath of the wife and the father-in-law. As luck would have it, Sikhandi came across a gandharva ferarafer sikhamani 366 << * zee fra an a (in the service of Kubera) and found him too willing e the sex. Cuan returned a male and lived happily with his family. When the Bharata war started, Sikhandi who was an unknown warrior till then, was made the generalissimo of the Pandava army. He was to fight opposite Bhisma, the invincible, who was the commander of the Kaurava army. The brain behind this matching was Krsna’s. Bhisma Pitamaha had a contempt for Sikhandi, the girl-turned-boy, and so avoided direct fight with Sikhandi. Bhisma wished to die with the arrows of Arjuna, but Arjuna would do nothing to injure Bhisma, because he was brought up on the knees of the grand sire. After 7 or 8 days Krsna became impatient with Arjuna, but he was bound by an oath not to take up arms. In the life’s eternal laws, one cannot always look down upon another. The “looker down” goes slack and careless. Destiny decided some such moment for the old man, and lo! Bhisma was shot down by an arrow of Sikhandi. He could not believe it was Sikhandi’s. Krsna pronounced Sikhandi a great warrior and hero. fSrarattr sikhamani (n. tat) Applicable to both genders. (lit) a crest jewel. Ravi kula sikhamani = The crest jewel of the solar race (Rama). yadu vamsa sikhamdadni A crest jewel of the yadu race - Krsna. Rite Singaru (goan sp - Sinagar, Sirangar) (m. st) Decoration with dress suited for amorous sports. (skt. Smgara) Dress suited for sexual union. (ii) Sentiment of love, sexual passion, waves of eros (Srmgara lahari) Smgara Sakhi murtimaniva Madhau mugdho Hari kridati (Git Gov. sl. 11.) Hai my friend, intoxicated with madhu, Krsna sports as if He is the personification of all passions. In konk. Singaru does not pointedly mean sexual union, but just a degree more than usual make up. Celiyéka singaru karap :- speical decoration to prepare the girl for marriage ceremony (ie. she shall be the connoisure of all eyes). FST sijja (v. intr. st) To be cooked. sita Siji td, rice gets cooked. (skt. sai, sayate). When you expose a trickster, you say figuratively ‘‘ Tugéli dali hanga sijjunna”’ your dhal will not be cooked here. ratte Sidrayi (v. trans. st) To spill, to scatter. (skt. chidra, to spill. Galya haracim mothim Sidrailim, Scattered the pearls of the long chain round the neck. Tine Babhavam bhittari sidrailem. She brought about a split between the brothers. FerfereT sithila (a. tat) Loose, slack (ii) Un-tied, Un-fastened, Weak, Feeble. Apart from the tatsama, which is used in refined talk and literature, Konkani has its own word, Saddila or Saddala. us: Gayek bandilli saddila asa. the cow has been tied loosely. Kurta(co) Kottu saddil jallo. The knot round the waist became loose. The opposite of Sithila ( Saddil) is skt. Dhrdhaya (konk. Tarati), to tighten. frantsr Siparasi (f. D) Recommendation, patronage (can: and Mhr. Siparsi) frarkr Sipayi (m. d) Soldier, fighter. A peon, a servant who does specific job in courts, fey simpi (f. st) Bivalve shell (skt. Sambaka can: cippu = oyster). Clams belong to the snail group and are edible. feifer(aT) simbika (f. tat) A type of pod of a legume looking like rice. Till about 70 years ago adulteration of rice was done with Simbi. Second world war brought in jaw crushers and ballmills which are now used to crack quartz pebbles, to look like rice. . fRrfer Sibi (m. tat) (lit - a beast of prey. (ii) N. of a country and its king. King Sibi is generally well-known to all purana readers as the great soul who saved a dove (agni) from a vulture (Indra) by offering his own flesh equal to the weight of the dove. Sibi was the grandson of king Yayati, a scion of the Lunar dynasty. Yayati had a beautiful daughter Madhavi who played a great role — she sacrificed her prime and pleasure of life for the only purpose of creating a Trisanku Swarga. She enabled Trisanku to conquer a part of Swarga and establish himself as the overlord of it. Asssured by the promise of help by the great sage Viswamitra, Trisanku attacked Amaravati, the city of Indra. But Indra mustered more soldiers than anticipated and pushed Trisanku back. The great Kausika sought the help of his son cum disciple, Galava. The latter rushed to Yayati, married his beautiful daughter, Madhavi and traded her (used her as a surrogate mother) sequentially with three SuryaVamsi celibates who were anxious to have progenies of their own". These kings together supplied a thousand Panca Kalyani horses in exchange for a consort. These horses, rushed to the battlefield gave a new surge of energy to TriSanku and his army. Indra was on the defencive and in a short while he was sure to be routed. He then negotiated for peace and TriSanku secured for himself whatever portion of Swarga he had conquered That was the TriSanku Swarga. There was nothing Topsy turvy about it. FAR simudra (f. tat) skt. SriMudra - a particular mark on the forehead and the chest made by the Madhwa Vaisnavites. G.S.B’s are enjoined to stamp there mudras every day during Sandhya Vandana time. Simudras are made of silver or bronze and they carry the replica of Visnu Cakra, the conch shell. Another one holds the sacred Astaksari. “‘Om Namo Narayanaya”’. A paste of gopicandana (the clay from Brndavana) is made into a paste by rubbing with water on the left palm, the simudra is dipped in it and stamped on the body (on the forehead and chest). There are those who wish to have emblems of éimudra as permanent marks. They pay a certain sum of money to the pontiff. They are then branded by the pontiff using the metal seals made red hot over fire. The process is known as Mudra dan “ The Surya Vamsis who married Madhavi each for a year, were (i) Haryéswa of Ayodhya, (ii) Divodasa of Kasi, and (iii) Usinara of Bhoja. The children presented to them by Madhavi were respectively VaSumana, Pratardana, and Sibi. eS stuck up, to be inserted, wedged in, trapped. smkhalaya = konk. Sirkayi. caus) Ja q1o siyyalern (n. st) Tender coconut. It is a drink for its cool “milk”. Sitala jalam > ) = siyalem fiyyalo This is equivalent to Sitakdlu or siyyam Ju. Cold season. - skt. Sitam = cold. /(steraq) Selvitu = SitaJavantu, cold in nature. 8th firka (v. intrans. st) To get entangled; to get (skt. To doggance maddem sirkun baisdla. Flanged by the two he sits as if interlocked with them. Sosso gulkyantu sirkilo. The rabbit got trapped in the noose. Jevtasana ulléilyari, talyak sirkatélem. \f you speak while eating, things may stick to the gullet. Sirka also means put on, wear, insert. To coggo kadun sirkai re! Bhovuncak vacya. 1 say take that shirt and put on, let us go out to walk. Kessantu kholi sirkai, \nsert that hairpin into the hair. Bettamba(ce) votyantu gulab seventern srikailem. \n the button hole, he stuck a rose flower. Probably in those old days, sticking, attaching, insertion etc. were done with the help of a chain as binder. Hence the word $irka, Gudyari Vatta sina pavla phatra khancintu sirkunu janga pindun Rucilo garbhu bhu-gata jallo. While going over mountains, the foot of Ruci got stuck up in a rocky crevice, her thigh tore away and her foetus thrown out. (Relates to the birth of Rucika under dire circumstances ). Bammunu bailéce ani avsuce maddem sirkun dukha bhogta. The brahmin undergoes suffering having been caught between the Scylla of the wife and the Charybdis of the mother. Kavadak khili sirkayi. Insert the latchet to the door. Danta(ce) Khancintu siggir sirkialem. A pointed fibre got stuck up in the crevice of the teeth. fret sirlo (m. indi, st) Garden lizard. (Not the chameleon) This lizard, when it wishes to hide itself, will become flat with the bark of the tree. It clings to or sits attached to the bark. Hence the name Sirlo = skt. Srita = attached (In Goa called siddo). f81Te Siras (n. tat) = Head. “‘Sirasd s/aghyate candram, Visam Kanthé niyachati. (on Siva) (ii) The skull. (iii) Peak of a mount (iv) Top point of a tree esp. a coconut palm. Siras Kapali, One who holds a skull in the arm for begging Siracchedam, chopping the head, beheading, Decapitation. i tna, Siromani = crest jewel, Best among the lot. Sirobhusana, crest adornment. In Kerala sSiras is pronounced by many, esp. women folk as Sirasva. viz. When someone swoons, they say vayu Sirasvék gello, His breath has gone to the brain. It may be a sort of contamination from frequent pronouncing of sarvasva. forest = sirsiri (a/v (v) Sir-sireta = It drizzles. freqe Sirpita (in Goa §irpito) (collective noun) cut off twigs or bits of thin branches. (Valued as a quick fuel by the ancient people. (skt. Crta sputa = cut or broken with nails. Crta (Jd) = joining of the nails of onomato) Drizzling rain two fingers, [generally the thumb and the middle finger] and spota = breaking). Crta spota is called ciraputul (chirapit, sirpita) in kera konk. fENEATT Sirastrana (4irastra) A head dress, such as a turban, helmet or hat. Kalidasa says in Ragh.vams. Sivastraniskarsana bhinna mouji (while describing the victorious Aja standing in front of Indumati) With hair dishavelled due to the removal of the crown. firisapuspa (n. tat) Flower of a tree called Sirsa. Poets of old had a fancy to quote this flower as the model of delicacy. Kalidasa in “Kum. Samb’’, says Padam sahéta bhramarasya pélavam Sirisa puspam Na tu punah patatrina Delicate flower of Sirisa may at best suffer the foot of a bee but not of a bird. fetetats siréstadaru (m. H) A native clerk in a collector’s office. FST Sila (f. tat) a grinding stone. A granite stone. The art of making use of a granite stone is called Silpam, sculpture. The artist is called Si/pi. Siléya = strong rock; siléyam = bitumen or benzoin. f8Ta Siva (a. tat) lit: Auspicious, propitious, lucky -prosperous. (ii) N. of the third God among the Hindu Trinity, ie. Brahma, Visnu and Siva. Siva’s portfolio is to destroy and hence He is called Hara. People praise Him out of fear. (iii) Siva is not worshipped as an idol of human form, but as a symbolic cylindrical stone called Lingam (means symbol; but some perverts take it in the sense of male genital organ or the phalus or penis. A mythologic story has been built around the necessity of worshipping Siva in linga form. Bhrgu the irascible was once deputed by the Rsi senate, to assess the relative merits of the members of the Trinity. Brahma the father of Brhgu took offence at the disrespectful attitude of Bhrgu and kicked him out. Bhrgu then proceeded to Siva, his teacher, and was put off by the lack of respect by Siva for a Sanyasi, and also Siva’s continued indulgence with Parvati who occupied half of his body. Bhrgu declared Siva a strildlupa and said that He deserved worship only on His Phalus. Others have added more ‘“‘alankaras’’. viz. There is an opinion that a Lingam fixed over a panpitham is a representation of coitus. Such idcas are products of mischievous fancies. When foreigners visit iva temple they are already saturated with such dirty fancies. Siva Pancaksari. Five sacred syllables that hold in them $iva as Nada Brahman. They are NA MAH SI VA YA Siva Ratri 13° day of the dark fortnight of Phalguni (Feb-Mar). Kalhana in Raj Tarangani states that in olden times, kings too participated in the celebration. Artistes gave performances, singing and dancing. Feasts were arranged. Alberuni states, in the following night, ie” 14” Phalguni was Sivaratri. People worshipped Mahadeva all the night, offered flowers and perfumes. It was a jagaran, no one slept, no one reclined. People visited temples. raf sivai 368 a a eee In Kerala, people assembled in lakhs on the dry desert shore of the Alway river (Periyar river). Siva dattam (lit) Presented by Siva. Visnu Cakram was a gift from Siva to Visnu. Krsna spent 12 years doing penance which was a sort of research to pick pure ore (from the ayomukhi area), to construct a suitable reverburatory furnace to be used with hard coal. Krsna drew a circular depression on the floor of the clay soil and poured the molten metal into it and produced a wheel-shaped (chakra) weapeon. It was a boomerang. Krsna used to worship siva with a hundred lotus flowers every day. One day one flower was less and Sri Krsna plucked one of His eyes and presented it to Siva. An extremely pleased Siva then presented the weapon to Krsna. (This story is a topic of folklore). Siva Purana is also known as linga purana. [app. 95 Puranas]. Siva Puri = Kailas of poetic fancy. or Banaras where Kasi Viswanatha reigns supreme. _ SivaPrasada, One who has pleased Siva. A Lingayat. Siva Yogi, one who mentally contemplates on Siva, and tries to gradually merge with Him. Siva Sakti, Powers or Prowess of Siva - Personified into Parvati, Kali or Durga. She had so much pleased Siva that the latter surrendered half of his body to her. They exist as a joint male-female configuration as Siva Sakti. One cannot exist without the presence of the other. frafe Sivdi (f. st) A collection or a pile of stringed palm leaves. Till about 150 years aga, writings were done by scratching on neatly prepared palm leaf strips. Each strip has a hole through which a string is passed and this collection was called (Talta) sivdi from the skt. §yuta (Talipatra) = stitched, (Si-yu-ta — (k) Sivdi) This word sounds similar to another word, Civdi, viz Kobba(ci) Civdi = the chewed fibre of sugar cane. This latter word is from the skt. Carvita (chewed). When a coconut is pealed off from its fibrous rind, generally a tuft of fibre is left over to cover the three ‘eyes’ of the coconut. This tuft is not to be called sivdi (as some people in Kerala do). Its appropriate name is Sendo. = tuft. PITT sigira (m. tat) Autumn; cold season. (Magha - Phalguni; corresponding to jan—feb or Kumbha > Meenam). (ii) Dav, Frost, ( iii) Coldness, Frigidity. Fey sisu (n. tat) A baby, a child, an infant. The youngone of any animal. Instead of the tatsama, Konkani uses the word Pila (delicate one) derived from skt. Pelavam = tender. Saisavam (Sisor bhavah) = the state of a babe. Infant-hood. Sisupala, N. of an ancient king of Utkala (Orrisa). Probably he was fond of children or he maintained children homes. He was a cousin of Krsna being a son of Damaghos in a sister of Vasudeva, Sisupala stuck to the camp of emperor JaraSandha of Magadha who was a sworn enemy of Krsna, because the latter had finished off Kamsa who was the son-in-law of the emperor. Sisupala seems to have born with four hands with Sankha and Cakra, and he was resplendant like Visnu. An astrologer had predicted that the child would die at the hands of one on whose lap he loses his extra two arms. This strange phenomenon happened on the lap of Krsna (who was incidently twenty years older to Sisupala), Sisupala’s mother entreated the Lord not to kill her son for any misbehaviour, and Krsna promised her that he would forgive a 100 insults but not more. Sigupala had once attacked Duvaraka, but Krsna and Balarama ignored him. Atlast during the Rajsuya yagna, he became extremely jealous and angry at the prestige which Krsna commanded with elders like Bhisma. He abused the Lord recalling his low birth, and “underground” child-hood and ‘promiscuity with females etc. Alas he exceeded his sanctioned hundred faults. Krsna attacked him, but Sisupala broke the Lord’s Sarnga bow. But he had no weapon to protect him, when the Lord’s Cakra attacked him. fea sissdri (f. st) Crocodile (skt. simsumara). fr9st Sisserh (n. st) Lead (metal), (skt. sisam) free Sista (a. tat) (lit - Remaining; left behind; Residual. People were divided into two main classes Dusta’s and Sistas. Dustas were those of ruined discipline where as Sistas were good natured people. God incarnated for Dusta Samhara and for sista Paripalana, for protecting the virtuous, wise and learned, civil, polite, eminent and distinguished. freq Sisyu (m. tat) A pupil; a disciple. Sisyu havam, tuggelo— Rak maka Saran pavilyak Protect me, disciple thine Refuge you are mine. Bh. git. 2-7 Sisya Parampara, successive line of disciples Sisya putra: Some disciple endear themselves so much to the guru, the latter treats him like one more son, Sit sim (n/a. st) Cool (skt. Saityam = cold) us: Bhair sin asa (It is cool outside (as adj.)). There is cold outside (as n). Si Khataé (cold bites) I feel the biting cold (ii) Dull, sluggish, lazy (skt. Sitalam) (iii) Selvata (skt. Sita-van, (konk.) sitavantu or Selvatu ) (iv) séli = cold. Séli lagtali, you will catch cold. ( Sitali). If some one feels constrained not to stay even a single second more in a place, he expresses as follows: Eki Seli ghadi rabu najja:- Seli ghadi, fraction of a second; konkani has three words to mean Small (or smooth ). All the three have come from the same skt. word Slaksna Sana (Small in Kera.) Slaksna — Lana (Smooth in Kera but Small in Goa) Seli (Small in Kera) Some more usages Aji pavsu padtalo; selvata varem marta. It will rain today. Cold wind is blowing. Bhair Selvatu asa. Matya topi ghali: It is ‘chill outside. Wear your cap on head. viter gika (v. tr. intr. st) To study. (skt. Siksa = to learn) Cello dhave klassanti sikta. The boy studies in the 10" class. Khaimsinu tum him vaita uttaram sikta re cerda? I say little one, where from do you learn these bad words. ‘he will learn the lessons of wisdom. —sfifer (v. intr) (skt. cikki (n) Sneezing). There no regular verbal form in skt. but it is there in nk.). Cerdum Sinkta, Saityan bi assuyat. The babe is sneezing,. may be due to cold. Dadlyan Sinklyari Hastin bhivunka. If a he-man sneezes, an elephant should get a shock. gfftr ginga (n. st) = a horn (skt. Smga, a horn) summit of a mountain, a tree, a temple or palyari budhi siktalo. When he confronts difficulties Sinki = , a buffalo horn was used for trumpeting. (lit) a Rsi with horns. N. of a young saint to a Kasyapa Brahmin in a woman of the deer tribals. He married Santa, the daughter of Dasaratha and foster daughter of Lomapaéda. The young sage was invited to preside over the Putra Kamésti performed Dasaratha, which resulted in the birth of Rama and his three brothers. RsiSmga had. two horns tied to his head by his tribal mother as per the custom of the deer tribals. Srngeri Mutt of Sankara in Karnataka, means a Mutt situated on Smga giri (a mountain with a peak). yita sighra (a. tat) Quick, rapid, speedy. sighram (ind) Quickly, Rapidly. Sighra budhi, Quickly grasping intellect. Sharp wit Sighra kavi. Nimisa Kavi, spontancous poet. Sighra képi Quick tempered. Figuratively in Kerala it is said Taka Nankari Kopu. He has anger on his nose tip. gftat ita (a. ind. Hindi) Straight, without a halt; Without protest; quietly [(H) Sidhé]. (watch the spelling It is not sita, the heroin of Ramayana) In Karnatak, they use another word “‘Surdta’’ (straight). Stesanantunu Surita gharlyak. yo = come straight to the house from the station. Vitae Sitalakam (n. tat) White lotus. yitfee indi (v. tr. st) to chop; to shred; to cut. (skt. chida, to cut. chinatti (pr.t.) cuts). Ti sdrnu Sindita; She cuts the yam. The word is specially applicable to the cutting of vegetable. One cannot say ‘Raku Sindita”, it shall be Roku kattarté. However Katarép applies to vegetables also. viz. Ramdayé sdmanu kattarta. Chops the vegetables for side dish. sitftc Simpi (v. tr. st) To water, to moisten (skt. sinca = to sprinkle, to pour smai/ quantities, to soak, to pour water). Jhadim Simpilim re? Did you water the plants, I say? Sakdlim uftavdn téne madde simpilé, getting up early morning, he watered the coconut palms. In Goa they call the irrigation minister as Simpané mantri!! yftet iba (n. st) White spot. (Some time such spots appear on the skin, mainly due to some mineral deficiency skt. equivalent may be ‘‘Subhram” = white or Sabalam = Variegated colour). gtr or sift siripi (srapi) (v. tr. st) To curse, mentally wish ill. (skt. Sapa, to curse. [app. 135 Sapa). Siri (v. tr. st) To scratch, to tear, (skt. sf (4) Smati = pr. t, tears). Kanto Jagiin anga Sirlerm; Body was scratched by contact with a thorn. Ghovali vésti siri ani bhansirerm kari. Tear down the husband’s vesti and use the pieces as handcloth for handling cooking vessels. yitet ‘ila (n. tat) Disposition, Nature, character; inclination; At the end of a compound it means one who is inclined towards viz. Kalaha Sila, Mauna sila, inclined towards quarrelling and by nature reserved reply. Madhu ripu rahamiti bhavana sila. (Git Gov asta. 12 sl.4) given to constantly think “I am Madhu ripu”’. Similarly Daya Sila, (compassionate), DanaSila giver, and aSwasana §ila = consolator. Manisyalem Sila taggelem parama bhusana A man’s conduct is his biggest credit or ornament. In skt. Sila functions as a verbal root meaning to practise, worship, to put on. But in konk., the noun form Silam has to be clubbed with a suitable auxiliary verb. viz. Munijana nirantara sausilya silana Kartati. Sages incessantly practise sausilya. (In skt. Silayanti munayah sausilyatam ). Manna silan karcem eka tara tapas Training the mind is a type of penance. Cala Sakhi Kunjam, Satimira punjam Silaya nila nicolam (Git Gov Ast ll.sl 4 = Move on my friend to the foliage bower steeped in darkness. Put on thy blue cdli. yitfa& sivim (v. tr. st) To stitch, to darn, to sew. (skt. Siva — Sivyati, stitches = Sivanta (in konk.) sivdi (skt. Syuté, a bundle of palm leaves strung together by passing a rope through each. The bundle is then flanged on top and bottom, with polished wooden plates. vite Sivurn (m. st) Very hurtful and noxious eruptions due to virus attack on skin, Herpes blisters. Though it is generally a disease of the skin, it may sometimes affect mucous membranes producing characteristic patches of vesicles. skt. Sirvi = Injurious or destructive disease. Erupted shingles are called in konk. Sivam khdrdju or Itches due to Herpes. gftafer siveli (f. d) A procession of the deity riding on a decorated elephant with royal paraphernalia of a silk umbrella, peacock feather fans and chowrites; in front there are a variety of instruments, pipes, horns, drums and cymbals. Konk. of Kera: has borrowed the word from Malayalam and probably the latter has taken it from the skt. Sri Valanam = auspicious procession. In fact they are important rituals during the Ardtu days. ft 4 faeces, shit (in Bala bhasa. Sissi kari = Defecate, pass stools. The babe or the child used to be seated on the ankles of the two legs, (of the mother or ayah) the legs being bent upwards at the knees. Then the lady utters sissikari which signals to the child to defecate. YH suka (m. tat) (lit) A parrot. (ii) N. of a great sage, the son of Vyasa, a bom detached soul. He rose to greater heights of asceticism than his father. There is a significant fable. A number of apsaras were bathing in their birth day suits in a way-side lake. The youthful Suka who was always immersed in the Brahamam passed that way and the apsaras did not mind. Then came Vyasa, the sight of whom at a distance drove the girls run for their clothes and attire themselves properly. A surprised Viyasa asked for the reason for their differential behaviour. They replied that a man who had tasted sex was dangerous, where as one who had not done so, and who is always immersed in Brahman, need not be feared. Suka was chosen to read out Bhagavatam to Pariksit Maharaya who was preparing himself to die. Suka was the disciple of Narada and the latter took him away from Vyasa leaving the latter in the abysmal pool of putra soka. Life without son became unbearable and Vyasa might have ended his life, if only Narada had not intervened and advised him to write the Maha Bhagavatam which would increase his devotion to Lord Krsna and make him forget his putra soka. After completion of instruction by Narada, the latter felt that Suka was game to take up higher tests and instructions, but who could be a guru greater than Narada? That was a house-holder, fully immersed in the administration of Mythila, none other than Videha Janaka. Janaka put Suka to severe tests. The youth was enticed by beautiful girls like Rambha, He was made to carry a vessel brimful with oil through busy thorough fare of Mythila. Suka came out the victor in all tests and was named Suka Brahmam. He was even treated on par with a God - Suka deva, He was even addressed as Sukacarya. Suka was named so because he was the son of a woman of the parrot tribe, by sage Vyasa. Yfet sukti (f. st) Low tide (skt. Sosita, emaciated, dried, parched, withered; p.p. of the caus. Sosa). When an individual is emaciated, kera. konk. says suklo’ but karnat. konk. says bhaglo. (from skt. Bhagna, p.p. of Bhanja, to break up) Ys sukra (a/m. tat) (i) Ved. Bright, Shining. (ii) Planet Venus, generally considered benevolent, and its Dasa is supposed to bring happiness and prosperity. (iii) N. of the Asura guru, Sukra who knew the medical treatment that brought the dead to life! When applied in the War-field, the asura army would always remain of undiminished strength, and this one factor was enough to route the army of Indra. There are some families in the North who have their surname as Sukla. Sukla = sukra. afer suci (a/f. tat) Bright, white. (ii) Cleanliness, purity. (iii) Virtuous, Holy, Innocent. Sancalaya, Lavatory. Bath room. Wee suddha (a. pp. of sudha to clean, to purify). (ii) Clean, pure, holy, undefiled, Stainless, spotless ( iii) Correct, Faultless Suddhi_ (n) Purity, cleanliness Brightness, Lustre. Purification. Expiation, atonement. Truth, correction, enquiries. When an individual makes himself scarce for a long time, Kerala Konkani says “Taji Savli sari na’ His shadow even is not to be seen. But in Karnatak, they say “Taji suddhi kaim na There is no enquiry even, about him or His whereabouts are not known. Sudhi here can mean news, tidings, rumour and information. Suddhipatra, Errata page or corrigendum. A certificate of purification by penance or atonement. Panca gavya stotram is one such. Sodhana (f. tat) Purifying, cleansing process. (ii) Correction, cleaning away errors. (iii) Refining of metals. Wectet sudhddana:- N. of the king of kapila vasty whose son was Sakhya muni, later known as Buddha Deva. yr siiné (sp: Sine: (skt. Sunah.) (m) a dog). When the Bhrgus were living in Anartha (mod. Gujarat) hunti dogs were popular with them. In fact they loved and respected dogs so much; they named children after the limbs and parts of a dog’s body. Therefore there was one Sunaka muni, and his son known as Saunaka who was a great philosopher and story teller. There were others known as Suna puccha = Dog’s tail, and Suna chépa = Dog’s scrotim. This sage was a Bhargava Rsi, the son of Ajigarta (crawler, snake). It is more than probable that Aji-garta and Rucika the father of jamadagni- were identical. Rucika was leading an under ground life to escape the wrath of Karta-virya Arjuna. Ajigartha was bringing up an adopted son Sagara who was a scion of the Solar dynasty and heir apparent to the throne of Ayodhya. Being in need of money to bring up the future king of Ayodhya, Ajigartha thought of selling his own son, Suna cchepa to Harischandra. Harischandra’s mother, a tribal woman had as per her tribal convention, vowed to sacrifice her first grand son (Lohita) to Siva. Harischandra proposed to substitute some one else in the place of his own son. So he purchased Sunachepa for this Narabali. Sunachepa was tied to the “‘yupa yasti’’ but just before sacrificing him, he began to recite Rg Veda hymns. Rsis who had assembled saw that the sacrifice would end in a great loss, loss of a Védagna. They quickly formulated a device. Firstly Visvamitra of the Kausik gotram would adopt Sunachepa as his son. Change of the Bhargava gotra to Kausik gotra would tantamount to the sacrifice of a Nara. Thus the Narabali was conducted without shedding human blood. garist Suparsi (f. d) Recommendation. A letter of credentials, A word of support (mal. Suparsi). Yt subha (a. tat) Shining, Bright, Beautiful, (ii) Subham = Mangalam, auspices. Luck, fortune, virtue. Subha ahnam, Lucky day. Subha Muhurtam Auspicious moment Subha karyam an auspicious work to be done. Subhaga, elegant, subhaga Sarira = Mangala swarupa, one whose body is auspicious. Subha lagna. Auspicious marriage. Subha Varta, good and meritorious news. Happy news. YH subhra (a. tat) Bright; shining. (ii) White. Ya kundéndu tuséra hara dhavala ya Subhra vastra vrta White brilliant cloth of Saraswati, the goddess of creation is acclaimed by poets. Kalyana Muhurta. Virtuous Ye suri (n. H) A beginning, commencement Being a noun it needs the help of an auxiliary to function as predicate. Kama Suri kari = (lit) Perform the commencement of your work. (Commence your work). (can: has borrowed from H. suri = commencement. Suravék = at the beginning. At the start. Surdvat = To begin with. » yeas bhu and prarambhu are real Konkani words which e the same meaning. : fulkam (n. tat) Bride-price. Toll of any kind; ferry tax.. In ancient days brides had to be purchased / paying in money or in kind like horses or cows. the foster son of Vasista wished to marry Satyavati, he daughter of King Gadhi of Kanya Kubja. He had to pay a price. 800 stallions. PAST Susrasa (f. tat) (lit) Desire to hear: Desire to serve, Desire to attend on. (ii) Dutifulness. Susrasalaya = _ Nursing home. —- YH Suska (p.p. of Susa, to get dry) (a. tat) Dried, , shrunk, emaciated. The word has been Konkanised in Kerala as Suklo or Sukli [also spelt as Sukkalo “and Sukkalli or Sukko and SukkiJ. In Karnatak, the p.p. of the skt. word Bhaga, Bhagna has been Konkanised as Bhaglo, or bhagli When the bride returns from the husband's house, the mother does not get sleep unless she makes noise over “‘Ayyo, Celli bhagin vira kaddi asi jali. O my Lord, the girl is famished to look like coconut rib. Converse is also a custom; when the bride returns after Savvasini (Suvasini), the mother in law would make a furore “‘Ayyo, celli bhagin or Sukin sokni jali”. O! God, the girl has slimmed to look like a lizard. , Desiccation, Emaciation, Exhaustion parna = Dry leaves. Suska nira = parched lakes. Suska Vida = Dry arguments. Vayasi gate kah kama vicara $uske nire kah. kasara. Bhaja govindam by Sri Sankaracarya. When age has advanced where are the passions? When the water has dried where is the lake? W( A) Re Sokara or Sikara (m. tat) Pig; Hog. Konkanised spelling is Dukkar. YE: Sidra (m. tat) A member of the fourth caste, the community meant to perform service to others. According to the Purusasdktaé of Rgveda, Sudra was born from the feet of the Purusa. He was treated as a low class; he was not allowed to cross the path of the brahmins or Ksatriyas. He was forbidden to touch the water of the wells wherefrom other two communities drew water. During the Vedic days, there was a distinct feeling that one who does manual labour, even if it is one’s own was lower. A man having a trunk calling a porter to place it on train, or a professor who calls his attender to carry his small portmanteau from the car-park to his room, are following the vestige of a custom of Vedic days. The symbol of the highest community was to solve all problems by brain work, and he who put his hands in a work was an inferior caste. There were two noteworthy individuals in Vedic times. Sukra and Brahaspati. The fomer, Asura Guru believed in doing work with his own hands and he could come into possession of rare medicines, and techniques: Sukra could revive dead soldiers with the result Asura army always showed the same number of fighters, whereas Brahaspathi’s Sena dwindled by time and got defeated. This peculiar habit of the people of Bharat was being followed by Greeks who had contacts with the Bharats. One day in the Greek senate came up a problem as to the number of teeth in the mouth of a horse. They would not step out of the room, open the nearest horse’s mouth and count the number of teeth. But they continued their discussions disputations on teeth of a horse for 30 years. YA sinya (a. tat) Empty, Vacant, words pertaining to sex were forbidden in common talk. As an example, man’s penis was called sunya (in konk. Sonné) which meant unspeakable. Later, Sonné, the unspeakable itself became unspeakable, and the younger folk were made to refer to it as “mini”. (ii) Sunya means also desolate, lonely, secluded. (iii) Cypher of arithmetic. The peculiarity of cypher is that it by itself has no value, but suffixed to any other numeral, it increases the latter’s value by a ten fold; comp: Sinya Vadi, athiest, a Buddhist (because Buddha Deva doubted or denied the atman which was so essential for the maintenance of the Hindu Karma theory. YX Sidra (a. tat) Brave, Heroic, (ii) a figher, a warrior. (iii) N. of a yadava. Sira sena was the father of Kamsa. The latter imprisoned him and usurped the throne of Mathura. When Krsna killed Kamsa, the first thing he did was to re-instate Sira sena in Mathura. Souryam, Heroism. (Surasya bhavah). MTT Srgala (m. tat) A fox. The tatsama is seldom used in the dialect. Konkani designates a jackal as kollo. (probably a Mahr. word) Jackal is an animal noted for its capacity to cheat others. In Mahabharata a $rgala has been mentioned who used to pose himself, as the genuine Vasudeva, (Hence earned himself the title Srgala Vasudeva). He ruled over a small principality called Karavirpura on the west coast. The imposter used all ensignias of Vasudeva such as Srivatsa scar, a Nandaki sword and Sudarsan cakra made of rusty iron. His niece Saibya daily performed puja to him by waiving camphor before the imposter. After the elimination of Kamsa, there was a threat from Jarasandha, the emperor of Magadha and the father-in-law of Kamsa, who swore to sack Mathura and capture the two yadava boys. Krsna knew that the peaceful Mathura nagari would be obliterated if only the hordes of Magadha descended on Mathura. So the two brothers sought advice from Parasurama (whose Asrama was on Gomantak hills) and moved into the jungles. The two brothers went underground for 12 years during which they constructed some Divya Sastras, like Cakram, and Musalam (pestle) Sarnga bow. It did not take long before a clash took place between Krsna Vasudeva and Srgala Vasudeva each demahding the other to surrender his weapons and claims to titles. Srgala was killed and the Krsna Vasudeva married Srgala’s niece Saibya (she was the seniormost of the four wedded wives of Krsna, though he had earlier generated a son, Upasloka in the Kamsa’s maid servant Kubja. The other three wedded wives in the order of seniority were (i) Rukmani, the princess of Vidarbha, (2) Satyabhama, the daughter of a rich yadava Satrajit and lastly (3) Jambavati, the daughter of jambavan, the chief of the bear tribals). SPT Srngara Ste Seon sehnai Te érngara (konk. pron: Singaru) Sentiments, intense desire to copulate or Sambhoga. There are two types of Sambhogas, namely Smgara and Vipralambha. In Srngara, the lover is so excited that he may look like the personification of passion itself. Jayadeva describes them through the mouth of a Sakhi of Radha. eae Smgara sakhi! murtimaniva madhau mugdho Hari Kridati. Git Gov ch.1, sl.11, Hai friend Krsna sports with abandon appearing himself as passion personified, and intoxicated by the spirit of Vasanta. ST sem (num. adj. st) A hundred (usually treated singular collective noun. viz Sém manisya = a hundred men; sém bdilo, a hundred women. Sém cerduvam, a hundred children. Gender differences do not apply to the num. adj. In kera. konk. Ekkasem is said, to mean one hundred, whereas in Karnatak, they say Sembhdri, one full hundred. Sit seko (m. st) The hot season (this word is prevalent in Karnatak only). In kera. konk. they call the hot season gimu. Both séko and gimu are got from Gimu (kera) cau Sigmo -— séko (can: Séke = heat.). Grisma becomes sigma by the re-arrangement ( metathesis) of spelling. Sieh ski Verbal root corresponding to sekkap = application of heat. séko divap = Sekkap, giving heat say with cloth or sponge dipped in hot water, or by hot water bag or bottle. Séki = to foment. Angak duki asle saggé kadén, bammunak bailén vhan udkan Sekkilem. In all places where there was pain in the body the wife fomented the husband with hot water. wren Sejjari (a. st) A neighbouring man or woman or thing. (ii) (n) Neighbour, associate. (skt. Sahacari = companion ) Sejjar gharlyank vocun phadi marcem bailamgelo vinddu. Going to the neighbouring houses and gossipping is a women’s hobby. (pleasure). ste( -fe)(-z) saiti, saite or sait (m. st) Excellent man, Pre-eminent person. (skt. Srésti = Prosperous business man (Kubera), President of a mercantile guild. Respectable, religious householder. Stor Séna (n. st) Cow-dung. skt. Chagana Séni, Dried cowdung cake, used as a solid fuel. Women mix the dung with husk, make balls and then flatten them by beating with hands, over a wall. There they will stick until they are dry to be burnt. Sé€na Saravap, Smearing the floor with cowdung paste, was considered a process of hygeinically cleaning. A little phenolic content of the cowdung was believed to destroy the bacteria on the floor. Figuratively $éna saravap means destruction as the word Saphai of Hindi conveys. Celli gellélekade §éna saraitali. The girl will bring destruction or down-fall whereever she goes. (by internal dissensions, internecein quarrels, or by sowing incompatibility ). set Sendap (n. st) Missing, Losing ( unconsciously, or carelessly). On the other hand Par ghalap, = Throwing away (done wilfully or purposely ). Séndi (v. tr. st.) (skt. cyu, to drop down. Cyavati (pr.t). Durvasale Sapan Sakuntalen muddi sendili. By the curse of Durvasa, Sakuntala lost her ring. Bhikkun sita sendilem, the beggar discarded some rice. sendi is formed not directly from Vcyu but from cyavanam, just as Bhovandi is formed from Bhramanam. But there is another word Sevdap, (Sevdita (pr.t) to scatter, scattering ) which is directly connected with Vcyu. Sevdita = cyotati. Cerdan sita Sevdilem. The child scattered the rice. Similarly sassama (mustard) or Pirdak (black tiny glass beads) sevdili : gvgt(-Ust) sendi (—do). Tuft of hair, feminine, indicates small tufts of men and masculine indicates bun-size big tufts or hairdo’s of women. Old timers used to shave half the head in front and flaunt a small tuft behind. Afterwards man took to stylish crops of hair. Now once again modern flower children have started magpie tails, dove tails behind them. Indian ladies’ Sendo was attractive and at the same time conservative unlike the japanese kumonos. They used to beautify it further by encircling it by a wreath of white jasmine which can fill a whole room with its natural perfume. Some women first spin a pig tail and then spiral it in the form of a Sendo. Conservative Sendo is generally seen behind the head, but there are variations. Small girl’s sendo is called ponytail. Andal endo of Tamil nadu is beautiful but nobody practises it except during Vijaya dasami days. It stands on one side of the head in the pictures depicting Andal. A similar and more beautiful type stands like a leaning tower on the head. It was first invented for the “Mohini attam” dancers, but many girls and common women of Kerala also practise this type. Taji Sendi mije hatanta = His tuft is in my hand - a phrase used to indicate that “He is entirely under my control”, Sendila and Sendkdla are two terms which are used with a taint of contempt in them. Tane kaim atikramu kelyari, Sendkula dharun tanditalo naim havam? If he does any transgression, will I not pull him by his lock of hair? When a coconut is pealed off its fibrous rind, its shelf life shortens considerably. (a few days). But it can be prolonged by retaining a conical shaped tuft of fibrous material covering the ‘3 eyes’ of the fruit. This is called Narla(co) Sendo, tuft of coconut. yoreacdt Senavat (n. st) Dry tattered plantain leaf. Dried leaves of the plantain very soon get tattered in the wind. They are referred to in sanskrit as Sirnavat = having tatters. (In Goa spelt as Sénat or Sénavat). Such dried leaves are used to wrap food materials. srortter, yiorfa, yrut Sénéyi, Sénvi, Sénai (m.a. a surname given to learned GSB’s. They generally functioned as Account Keepers. Steuer Sehnai (f. H) A mini pipe popular in N. India, It sounds more or less like the snake charmer’s pipe. It is held reverentially, and everyday morning and evening experts play on it in the towers of the gate of royal families. 7 SHR seri (ind. D) Yes, all right, agreed, accepted. (mal. Sari). (Prevails only in Kerala konk. and T.N. Telugu has also the same word Saré or Sarige. aa semvterh (n. st) Marigold. A big beautiful yellow - flower, highly liked by women (Simantinis) and hence the name in skt. Syamantaka. Sta ssa is a shortened form of Asis or benediction. One of the rites in marriages is to load the couple with benedictions. The bride holds the pallav of the sari and it is filled by the Sumangalis with coconut, grains and aksatas and flowers. This is called sésa Bharap. HT ssa (a. tat) Remainder, Rest, all other residue. (ii) Result, Effect. (iii) N. of a celebrated cobra who seems to make a coil of himself and offer a floating bed to Visnu over the vast expanse of the milk ocean. It is an allegorical picture. Sésa naga with his thousand heads stands for the mind with its thousand distractive tentacles. When the mind is controlled and subdued by self will, it becomes the balance or the remainder (Sésam) after throwing out all desires and evil thoughts. It coils and accmmodates the parama Purusa. A salubrious healthy mind represents the milk ocean. Milk ocean, the Sésa naga and the Parama Purusa are all made of the same material. (iv) Balarama of Mahabharata and Laksmana of Ramayana are supposed to be incarnations of Sésa Naga. Site ssi (a/n. st) (f) Merit, felicity, welfare (ii) Superior, Excellent, (iii) Fortunate, Blessed, Final beatitude, Absolution. (skt. sréyas (a/n.) Notwithstanding the above meanings in skt. the word is used in Konkani, mainly in the sense of Trani (f) p.p. of trai to protect; the ability to protect or save, where-withal to offer refuge ). rarker @layi (v. intr - st) To whistle and murmur. (skt. Ksvéda, ksédati = whistles tat Slo (m. st) Green moss growing and floating over fresh water surface (skt. Saivala). SeJo bharun uddak niplevun pandak aslélyo maslyo vayu méla natillerh martati. The moss having overgrown and covered the surface of water, the under-living fish die without getting air. Ser saili (f. tat) A mode of expression. A style of writing or expressing. (adj. from the (n) Sila (skt. saili = manner of conduct, or acting or course. Sku (m. tat) Sorrow, grief, distress lamentation, anguish. (skt. sdka) Vitattat Socaniya (a. tat) Lamentable, deplorable, mournful. VituT Sona (spelt also sdn) (n. tat) Red coloured fibrous rind of a coconut. (skt. gona, (a) Red coloured fibrous husk (known in konk. as Katto of coconut. This is decayed by keeping dipped in cess pools, and after a month or so the fibrous material (called coir or cakari in mal.) is isolated from the soft pith by beating the sdna with a short stout stick. The fibre (coir) is then spun into rope and beautiful floor mats and door mats. It is one of the big export industry of Kerala, which employs large number of women workers. (ii) N. of a river which rises in Gondavana and flows and falls in the Ganges at Pataliputra. Sona in Konkani and Bengali means golden. In old times, during the day 373 sarq syamu of the Hiranya brothers, this river was a water way in the foreign trade of gold. It was then known as Iranovaha or Hiranya vaha = carrier of gold. yifwr gobha (f. tat) Light, lustre, radiance, beauty elegance, loveliness; grace. Sobhita (a) graceful, lustrous. SINWAT sdbhand (f. tat) Beautiful woman, Handsome lady. (ii) (n) a burnt offering inclusive of happy results. (iii) Turmeric which is auspicious to S. Indian Women. giteft saubhari (m. tat) N. of a Rsi who lived on a small island in the yamuna river. Daily he threw the discards of his food into the water for the fish to eat. In the long run the environs of the island were full of aquatic creatures. Rsi was much interested in the mating of fishes, egg layers and vivi parous. Time was when a new race of people had arrived and settled in Bharat. They were called Garudas, who became sworn enemies of the Naga tribals who were the earlier occupants of Bharat. Nagas were compelled to behave as inferior race in the presence of Garudas. There was a Naga named Kaliya in the Kalinga desa, and he was rich and influential on account of his ayurvedic medicine manufacture. Garudas were efficient navigators and good fisher men. Once a few garudas had been to the shores of Kaliya river (a tributory of yamuna). They happily made a good catch of fish which was being reared by Saubhari Rsi. An angry Rsi cursed the garudas and made the island and river unapproachable to garudas. Once the Kalinga naga, had flouted the garudas; immediately he was man-handled and he had to run for his life. Garudas chased him, and the faster garudas would have easily caught Kalinga who was at his wit’s end. Fortunately, he thought of Saubhari’s island and ran into the yamuna river. Saubhari became passionate by constantly watching the mating fish. He married a hundred daughters of a neighbouring king and was fully indulgent in sex. So Kalinga got a vacant island whose owner had gone away. There he prospered by manufacturing medicines out of arsenic, mercury and sulphur and one of his frequent customers was Saubhari. yitt gauri (m.a. tat) Born in the line of Sura. Sura was a Naga chieftain. Sauri applies to Krsna and Balarama. Sura Naga was a Yadava Chieftain too. Yayrat smasan (pron. in konk). cemetery, Burial ground. comp: Smasaéna gocara, one who frequents the cemetery. Smasana, Vasi, one who lives in cemetery, - a ghost or Lord Siva. Sma$ana Vesma. Lord Siva. Smasana Vairagya. Temporary detatchment. SQTY syamu (a. tat) Dark blue in hue. Generally §yam4 means, a dark night, a dark woman, a female cuckoo, dark tulasi, yamuna river. (ii) An epithet of Krsna or Visnu. (iii) Syamala, Black, dark blue. It is a proper name esp. for girls (Syamala = Durga). Ramam $yamala komalangam, Sitasaméropita vama bhagam Prayers unto the blue-hued comely figured Sri Rama who had Sita seated on the left lap. Context: Rama PaftabhiSekam Masana (n. tat) Stet Sraddha 374 = a Goo iq svetakétu STeaT Sraddha (f. tat) Respect, reverence. (ii) Religious faith; (iii) Trust, confidence. Sraddha (a) Faithful, believer. Sraddham, a funeral rite performed in honour of a departed soul of a relative or friend. Sraddhaya diyate iti Sraddham. A Sraddham is of three kinds - Nitya, Naimittika and Kamya. ST] Srama (m. tat) Toil, labour, exertion, weariness, fatigue, exhaustion. (ii) Penance, austerity, distress, military exercise, hard study. Srama jalam = Perspiration Sramajala Sakala Kalébaraya Vara madana madatilélam Sakhi hé kesi mathanamudaram Git. Gov. II part, Ast 6, sl. 4 Context: After her piquant separation Radha approaches Sri Krsna - Then every part of her body was perspiring. (due to excessive $mgara Rasa). ‘MAUT Sramana (a. tat) One who toils, a labourer. (ii) a Buddhist ascetic, a religious mendicant. Female Budhist mendicants were called Sramanis To begin with, Sramanas were looked down upon by the Hindu higher caste members. Later by their exertion and expertise like medicine, philosophical stories etc, Sramanas ingratiated into the favour of rulers especially of Karnatak. From then on, they came to be respected and invited for food. A thirteenth day of the funeral rites, was specially ordained to feed the Sramanas. Sravana month, the 5" in the Vikram Samvat corresponding to “‘Simham” of the solar calender or to july-aug- of the Engl. calender, is noted for the Sravana dvadasi which is observed by the Hindus by fasting and other ceremonies. It is probably a prelude to the observation of Vaikunth ekadasi in the succeeding Bhadra month. (a) Sravanam = Hearing, (b) Sravana Sakti, ability of the faculty of hearing. MPT Sranti (f. tat) Fatigued; exhausted; weary. oft si (f. tat) Wealth; prosperity, plenty. (ii) a King’s (Royal) majesty; or dignity. (iii) Splendour, beauty. (iv) Laksmi, the consort of Lord Visnu (v) N. of one of the six Tagas in music. (vi) Sri is often used as an honorific prefix (in place of Mister ). ; SriMudra pron: in konk. Simudra. Metallic seals are dipped in a paste of gopi candan and impressed on particular parts of the body of a Vaisnavite (Madhwa ) Srivatsa This is a curl of hair growing over a dark patch on the chest of Visnu. (Hence His appellation Srivatsangita Vaksah. Mythology says that subsequent to the Daksayagna which was forcibly stopped and destroyed by the members of the Siva tribals, there was a war between Visnu (Nara and Narayana to be exact) and Siva. Siva’s tridant made a deep injury on the chest of Narayana, which after healing was over grown by dark hair. So SriVatsam is a curl of hair on the chest of Visnu. Sri Vallabhah, Sri nivasa, or Sri dhara = Visnu. Sri cakra is the figure of a circle drawn by tantriks. It has a dot or bindu at the centre to concentrate on. From the bindu radiate a definite number of triangles to the top and to the bottom. Every Durga or Devi idol is believed to have been installed over a Sri Cakra figure, by some (¢antrik. Sri cakra is worshipped in many families, where the members are devotees of a Devi. Srikantah = Sankara. aft Sruti that which is learnt by hearing viz. Vedas. Vedas are said to be APAURUSEYAS. ie., not written or made by man, but they are revelations. Opposite to Sruti, there is smrti (what is produced from memory ) viz. Upanisads AH sloka (m. tat) An extollation, a praise in verse form. Many poets of old used to eke their living by composing verses on illiterate chieftains and rulers. Vanity of human mind prompted the kings to reward them well. But sometimes a ruler did not know how to assess the sloka, and then he would adopt Ranjit Singh’s method. [app. 146 Ranjit Singh]. avy Svasu (m. tat) Breath (consists of inhalation and exhalation. In ancient times it was an aerobic exercise named Pranayama. Brahmins had to perform Pranayama every day atleast for a few min. during Sandhya Vandanam. _ ‘BA sveta (a. tat) White Sveta padma = white lotus. Goddess of learning, Saraswati is said to be seated in a white lotus (Sveta padmasana). Sitalakam is another name for white lotus. aah Svetakétu (m. tat) Name of an important epic character. He has been one of the two law-givers (the other being Dirghatama) on the topic of woman’s chastity. [app. 136 Swetakétu] Epithets of . T W sa 3lst consonant of the Konkani script. Rather a disfavoured syllable, it is absorbed via ka, Sa, and Sa; viz: (i) Paksam — Paka (wing), Pakkem (one side of a roof, usually leaf thatched). (ii) Kasta — Kasta, (trouble). (iii) ~ Bhasa — Bhaéa (language). (iv) Vrsabhu — Bhasavu (Bull). (v) — Spasta — phakta (clear). (vi) Sasta — Satto or Sathi (sixth). Sasti — Sati (sixty). (vii) Sodasa + Séla (sixteen). (viii) Amarsana > Avamsaru (Hurry or haste). (ix) Susyati — Sukta dries, becomes lean. (x) Kiismandam + Kuvamlem, ash gourd. In short, the spellings of words initiated by Sa are unstable or weak. We sat (num.adj:) Six. It has been Konkanised as Sa. skt. tatsama is used in konk. mostly in the samasa form, and its spelling may vary as Sad, Sat or San. ‘Six’ happens to be a magical number in the sense that several things naturally happen in bundles of six. A few examples follow. (a) Sadanga, Six works auxiliary to the Vedas; (i) Saiksa kalpa, (ii) Vyakarana, (iii) Niruktam, (iv) Chandasam, (v) Citi, (vi) jyotisimayanam (b) Sadabhijna, One who knows six sciences, a Buddha deva. (ce ) Sad gavya, Six things belonging to a cow, (i) Gomitram, (ii) Gomayam, (iii) Ksiram, (iv) Sarpir, (v) dadhi ca. (vi) Rocana. More frequently panca gavya (all the above sans Rocana) is used for purification of an individual. Generally the mixture is taken in like Tirtham, to the accompaniment of a Narayana mantra. viz. ‘Om! Namo Narayanaya, idam pancagavyam punati( -tu ) mam” = My obeisance to Narayana. (Let) This panca gavya purifi(es) me. (d) Sadanana, Sadvaktra, Sadvadana, Sanmukha. All these mean Kartikeya or Subramania, who is said to be a son of Siva. It is allright to be a mental picture of a God, but in actual existence none can manage with more than one head. One theory is that Sadanana was a group of 6 boys or Kumaras, born of the Angiras Rsi in the wives of the Sapta Rsis. [Of the seven Rsig wives, Arundhati, Vasista’s wife refused to have union with Angiras. Hence six and not 7 Kuméaras). These boys were very powerful and mischievous and 5 of them got killed by Indra. There remained only one Kumara, who is also known as Gangeya, Kartikeya, and Devasenapati. In fact he was the son of Angiras Rsi in Swaha, the Daksa Kanya. There are some other names too, such as Skanda, Saravana bhava, Swaminatha. There is an anecdote or story behind each name. It is said that with one throw of his spear he split a mountain named Kraunca, and is hence called Kauncari. Glorious were his martial feats. (e) Sadkarma. Six duties enjoined on a_ brahmin: Adhyapanam, adhyayanam, yajanam, yajanam tatha danam, pratigrahascaiva Sadkarmani agrajanmanah. It also indicates the six professions sanctioned to a Brahmin for his subsistance: (1) Uncham, (2) Pratigraho, (3) Bhiksa, (4) Vanijyam, (5) pasu palanam, (6) Krsi karma. They are meant to be part time jobs for brahmins who are expected to spend more time in puja, adhyayanam, meditation than other things. P (f) Sad jala vidyas. Six magic performances: Santi, Vasikaranam, Sthambanam, Vidvésa, Ucchatanam, Maranam. (g) Sad Cakras, Six mystic centres or plexes in the body are situated in line with the spinal column. Lowest and the Ist is Méladhdra, corresponds to the lumbar region. It is the seat of sex and all mundane desires. The second cakra is on level with the navel, known as swadhisthana; The others situated serially upwards are Manipiraka (level with the heart), anahata (level with the throat), Visuddhi (level with the mouth) and 4jna (level with the eyes). Man’s mental power (called Kundalini = coiled like a snake) is supposed to be seated at the mulddhara. By concentration one has to wake up and uncoil the Kundalini and make it creep up from Cakra to Cakra. Kundalini’s final target is to reach the 1000-petalled lotus sahasrara situated in the crest (third eye). Then the man gets salvation or liberation. It is achieved through Rajayoga. (h) Sadjam: The fourth note (some say the first) of the 7 primary notes of the Indian gamut. Named so because it. is formed from 6 organs: Nasa, Kanfah, Uras, Talu, Jihvd, Dantasca. Sadjam is supposed to imitate the notes of a peacock. ““Sadjam rauti maydrastu. (i) Saddarsanas, six principal systems of Hindu philosophy. Sankhya, Yoga, Nyaya. Vaisésika, Mimaémsa, and lastly Vedanta. These are also known as Sad SAstras. (j) Sad dirgha, (Sing. coll. n) Six long vowels, i, ft é, 6. (k) Sad Dravyas (of jainism) the five elements of life, like the Panca bhutas of Hinduism. Jiva, Dharma, adharma, pudgala, kala, and akaSa. (1) Sad prajna. One who is acquainted with six subjects, four Purusarthas (Dharmartha kama moksa) and besides (5) Nature of the world, and (6) Nature of Paramatman. (m) SadRasa. Six types of tastes: Goda (sweet), Kodu (bitter) Tiksem (pungent), Torat (acrid) and Ambata (sour). (n) Sadripu. These are not external nor physicals but A; internal emotions: Kama, Krodha, moha, mada, lobha and matsarya. (0) Sadavastha. Six situations in life: Bhika (Hunger) Tana (Thirst), Dukha (sorrow) Mada (intoxicated egoism ), Vardhakya (Evening of life) Marana, (Death) (p) Sadaksara Mantra of six syllables. ‘‘Om! nama Sivaya. Infact Pancakshari is ‘‘Nama Sivaya’’ is more popular. Om, the pranava symbol is not necessary, because Siva is Himself Pranava. qug, Ws, Wsh sandu (n. tat) a eunuch. This need not be a derogatory term, because people entrusted with important political missions were also called eunuchs. WISI. sodasa sles an ateer. gogatie of eunuchs: (i) congenital, There are two types (2) man-made. ae Rarely once in a way a child is born with ill-defined sex organ. In some cases when they reach puberty, the organs grow more distinct and there are instance of girls changing into boys at the time of puberty. Marked distinction of the sex can be hastened with a little help from any sympathetie doctor. Those congenital eunuchs who do not get their sex defined at the time of puberty, would lead a pathetic life in society. The best thing for them is to join the society of eunuchs which has branches in several places, and which is a well knit society with strict social rules. In some places, members of this society do not fail to visit homes whenever a new child is born. It is only to verify whether their society has got a new potential member. Man-made eunuchism consists in physically castrating the man. The process is done secretly in a bushy place, and in most cases in an unhygeinic way. Herbal leaves and cow dung are rubbed and smeared in the wounded regions. One has to qualify to become a eunuch. An attractive appearance, excellence in certain arts like dance, and music. By playing on these arts they earn a livelihood. Their society runs their own brothel. Why do people wish to become eunuchs? Due to un employment and hunger. Eunuchs are in demand to take charge of large harems or Zananas. There was a time. when the greatness of a man was counted by the number of women in the zanana. But the human mind is jealous, and he wants his women not to be in the clutches of other men. So he appoints non masculine eunuchs. These eunuchs may not be able to do the usual sexual procedure. But they are a happy going lot, mischievous and can play several pranks, enjoy secondary sexual pleasures, or may remain mere voyeurs. There were two classical examples of sex change. (1) Shikhandi the Ist son of Panchala was born a girl but a Gandharva transformed him into a man. Bhisma had nothing but contempt for shikhandy, but the arrow that felled the Pitamaha was a sharp and pointed one from shikhandis quiver. An earlier case was of Ila the foster daughter of Vaivasvata Manu, Ila went out and lived with Moon, until she had a son Pururava. Then she got a sex change, changed her name as Sudyumna, married a princess and created 2 more sons. gtSeT sodasa (num. adj. tat) Sixteen. Konkanised word is Sdla Sodasopacara (m. tat) Sixteen ways of offering worship to a deity: Asanam, Svagatam, Padyam, Arghyam, Acamaniyakam, Madhuparkacaman, Snanam, Vasanabharanam ca Gandha-puspe, Dhupa___ dipan, Naivedyam . Sodasa Candra Kala. Sixteen digits of the Moon are named as: Amrta, Manada, Pusa, Tusti, Pusti Ratirdhrti, SHE Sasthi Sasini, candrika, Kantirjyotsna, Sripritiriva ca Angada ca tatha Pirndmrta Sddasa vaikala Sodasa Matrka, Sixteen divine mothers: Gauri, Padma, Saci, Médha, Savitri, Vijaya, jaya, Devaseva, Svadha, Svahé, mathar lokamatara Kuladevata Sodasi a girl of 16 years of age. (ii) An epithet of Durga. Bengal has been noted for its fervour to conduct Navaratri and Durga puja every year. But the Saint of Daksineswar, Sri Ramakrsna Parama hamsa conducted Durga puja in his own inimitable style. He substituted his sixteen years old wife Sarada Devi, on the pedestal of Durga and worshipped as a personification of Durga. It was an effective practice to overcome passions. It is not so easy for any ordinary man to worship a young lady with wet clothes sticking to the skin, and concentrate on her as a mother! 48S sastha Cardinal 6" (part of something, say wealth, or part of a day, or part of a produce). Tax was invented by king Prthu who demanded a sixth part of everything. Prthu was a son of Vena in a Vaisya woman. He was acclaimed as a good king because he left no stone unturned to please the Rsi-brahmins. Agriculturists worked their hard under threat of being shot by arrows by the king. Same oppression was there in the matter of other produces like milk, grains and fruits. Sastha has been Konkanised as Satto Satti and also Sasti (m/f.) meaning the 6" date of either half of the lunar month. Sixth day of the birth of a child is celebrated as Satti. Many children are invited and fed with sweetened flat rice. Sattiyé phodvu is famous for children. Sasti is also the 6" case of declensions of nouns and pronouns. This Vibhakti of Konkani, as in sanskrit, is an adjective. There are two forms, viz., Rama/a and Ramaca. Konk. having lost most of its original Vibhaktis, compensates by post-positioning a variety of pratyayas behind the noun. In doing so, the Sasti Vibhakti of the noun or pronoun is used. Viz: (a) Rama(ce)-+lagi di + Ramalagidi = give it to Rama (II), Ramak di (b) Rama(ce) + pasi Sanga + Ramapasi Sanga. Tell it to Rama II (Ramasya parsve kathaya) (c) Rama (ce) + Karan -— Rama Karan = By Rama. Il (d) Rama (ce) + Khatir — Rama Khathir = for the sake of Rama IV (e) Rama (ce) + lagitSun s Rama lisin = From Rama Vv The VI case is therefore very useful to the Prakrit to produce the sense of other Vibhaktis. SF Sasthi (num. adj (tat) = Sixty. Konkanised word is Sati. Sastiabda = Sixty years. It is an occasion of celebration. Sastiabda pirti of marriage or of the parents, 3 score years was considered quite a long life!! ‘note of Indian music. The beginning and the end of @ sa (i) Dental sibilant, 32nd consonant. (ii) First each octave, Jrohana and avardhana are Sa sounds a, a, Y sa, sath, su. These three syllables find profuse use as prefixes to nouns and verbs and they impart a sense of “with, good, well, auspices, virtuous, special and augmented”’. viz.. Sa-saunaka = along with the dog. Suguna = Virtuous qualities. Ramu suguna bhusanu. Rama is embellished in virtuous qualities. Sulabhantu Visnd tulya Kona na Sa-santosam = Happily. Sa-kkalim (skt. Sukale) early morning, in good time. It is pronounced also as Sakkani. The word has been verbalized as Sakkaldp in goa, to mean “‘it brightens’’. Sam is prefixed generally to verbs and adjectives eg: Sam-yukta (adj) one who is well married. Sam-Ullanghya, Having crossed over well. Samudru Samullanghan Karnu Maruti Lankek Pavio. Maruti reached Lanka after easily crossing over the ocean. There are quite a number of numerals in Konkani, initiated by Sa. For the sake of convenience, they are collected together and presented below. (a) & Sa (num.adj ). Six. skt. (Sasa) —> Satti (k) = 6™ day after the birth. It is celebrated by distributing, sweetened flat rice (Phovu) to children. (b) tat Sata (skt. sapta) Seven (7) (c) Sola (skt. Sodasa) Sixteen (16) (d) AaT Satra (Sapta dasa) Seventeen (17) (c) tata Sovisa (Sadviméati) Twenty six (26) (f) (Sapta Vimsati) Twenty Seven Sattavis (27) (g) WAT Sattisa (Sadtrimsati) Thirty six (36) (h) @tdta Satisa (Sapta trimsat) Thirty seven (37) (i) aaarefte, ( Sad- (46) Fourty six Savéet Catvarirhsat ) (j) i (Sapta Catvari- (47) Forty seven Sattetalisa msat ) (k) MTT Sippan (Sad pancasat) (56) Fifty six (1) @atat Sattavan (sapta pancasat) (57) Fifty seven (m) atfe _sati ( Sast?) (60) Sixty (n) Sassasti (Sad_ sasti) (66) Sixty six (o) Satasti (Sapta Sasti) (67) Sixty seven (p) Sattari ( Saptati) (70) Seventy (q) reat Sastari (Sad Saptati) (76) Seventy six (r) (Sapta Saptati) (77) Seventy Sattastari seven (s) ST Sasim —(Sadsiti) (86) Eighty six (t) @aAT Sattasim (saptasiti) (87) Eighty seven (u) Aree Sannavi ( Sannavati) (96) Ninety six (v) erarourta: Sapta navati (97) Ninety Sattannavi seven \ 4 ™~ Ox. oe A word about the names of ‘AitabO tts will not be out of place. for fractions are applicable to the hundreds. Their derivations are available in A.H.K. Gr. PBJ pp 82-84 Names of fractions are: Déda ®S 1'/2; Addéca ASA 2/2. Ovvita AtEFS 3/2; Cawad Wears 41/2. These names can be directly added to the 100’s. Thus Deddé sem = 1'/2 hundred (150) Addé sem = 2'/2 hundreds (250) Ovvit sem = 3'/2 hundreds (350) Covvad sem = 4/2 hundreds (450) Pancad sem = §5'/2 hundreds (550) Individual numbers are named as follows 222 — Donsem ba visa; 317, Tinsem satra 485, Carsem Ponca sim. The name of the hundred is mentioned first followed by the units and the names of the tens in the last. However in Goa, the name of the units is mentioned first, followed by the tens and finally the number (not the name) of the hundreds. Thus the examples given above will sound as Bavisa don 222; Satra tin 317; Pancasim car 485. 170 will be pronounced as Sattar isem. Wat sakkala (ind. st) on the floor, Down below. This word is mostly used in Karnat. but rarely in Kerala, where the popular word is khdla (below). Sekkala and Khala are both probably derived from the skt. Khalam= threshing floor; flat with the ground = Sakhalam. ( Sakala, konk ) WHS samkasta (m. tat) Terrible troubles. Angak samkasta= uttaile = Body contracted ailemnts. Manéantu samkasta jalyari kama calna. If there are mental worries, work does not progress. Wet sakarmak (n. tat) It is a grammatical term involving transitive verbs which carries an object with it. The opp: of this is akarmaka or intransitive verbs. Mola aikalyari boda tasta. If the price is heard, the head will be shaven. (intr). To ambo tasta He peals the mango. (trans). There are many intransitive verbs, which by the addition of i in the penutimate “position, change into transitive. viz. Arambata (intr), arambita (trans) Bhajta (intr); Bhdajita (trans) (See p. 234, Author's A.H.K. Grammar ) aaeT (pron.. aaciy) Sankalpu (pron: Samklopu ) (m. tat) A resolution made first before commencing a religious rite. A little water is taken in the right palm, and it is drained to the floor while announcing the resolution. (Definition: Kah Kama sa kalpa, A resolution is to carry out what has been desired.) To make a Seeaioet a deem; to regard; to will, a determination to imagine. A declaration made by a wife while dying on the funeral pyre of the husband. ; Samkalpa yoni, an epithet of Kama deva. Kamadeva exists in the mind only, and mind is the house of all sankalpas. aang samkayu (m st) A bridge, a causeway. skKt. Sankrama = cross over. Transit of a planet through a zodiac house as for example from Dhanus to Makara of the Sun is celebrated in Tiruvannamalai as Makara Sankrama or Sankranti. Wale sankala (f, st) A chain, fetters. (skt. Smkhala, fetters ) . Prov: Lokonda javd, bhangra javo, sankhala sankhalacé = Be it of iron, be it of gold, fetter is a fetter. Chains are of different calibre and purpose. There are chains of iron to tie down elephants. There are ‘‘Oddiyanams”’ of gold tied round the waists of rich (and beautiful? ) women. Surveyor’s iron chain is to measure the land. Then there was the heavy golden chain Veera Smkhala worn round the wrist. It was an award from the Cochin Maharaja in recognition of bravery or excellence in any field including literary and educational. Sankalam mahru - A pulaya with chains:- Village people in some places believe in Pulaya ghosts whose hobby is to kill solitarry night walkers in narrow footpaths. The ghost is in the habit of jingling a chain. Recent discovery shows that the sanklam mahm is a Russel’s Viper, whose sting causes immediate death. The scales of the viper’s tail produces the chain noise. Weaatter sakalim (ind. st) Early morning. (skt. Sukdle — (Mharati) Sakkalim. Another opinion is that it is from (U)saskale = Arunodaya at Sun-rise. (ii) Sakalim has come to be used as an adj. viz, Sakan ghadi = early hour, before sunset; “Are! veggi camak, Sakan ghadi ghara pavya. 1 say! walk fast, let us reach home in early hours. (before dark). Prov: Sakal ghadi uttailélem savané kidi dharta, Early bird catches the worm (adapted from Engl. ). In Goa Sakalim has been verbalised as Sakdlap = Day dawns, Sun rises. aehlda — sankirtan (n. tat) Praising, applauding (ii) glorification of God. Repeatedly chanting a name of the Lord becomes a Kirtana. Uprerct samkucita (a. tat) p.p. of sam-kuca, to be contracted, shrunk. Lanka patilem Ravanalem yasas samkucita jallem = Ravana’s kirti (fame) got shrunk when Lanka fell. (skt.) (Sankdca), Sankocu (konk) (m. tat) Shrinking, Contraction, (ii) Terror, fear, shame, hesitation. Dussasanan tandin Sabhé mukkari vhorunika Draupadilo sankocu vhédu Jallo = when Duséasana dragged her before the royal durbar, Draupadi’s fear and shame grew high. aehg samketu (m. tat) (i) a message, allusion, intimation, mark or token. (ii) Krsna used to summon Gopis for Raslila, by playing on the flute a pre-arranged tune. It contained a code message as regards the place of rendezvous. “Nama samétam, krta samkétam Vadayate mrdu vénum—’’. Git.Gov. ch 5, ast 11, sl.2 (iii) A short explanatory note in grammar Watg samkédu (m. st) A raft got ready by tying together several logs (as the Kattumarams of oriental coast) or one or two country boats. These are used to transport cars and lorries, and sometimes to construct a floating pleasure house. (skt. Samghatita) Mal: Cangadam. Gea samkhya (f. tat) Enumeration. A number. A numeral. A sum. Samkhyatita crossed beyond number. Innumerable. Samkhya (a) relating to numbers. (Samkhyaya nirvrtham) (i) One of the six systems of Hindu philosophy attributed to sage Kapila, the grandson of Swayambhuva Manu. He seems to have recited it to his mother, Devahiti, the daughter of Manu, because there was no audience to listen to his new philosophy. It is called Samkhya yoga because it enumerates 25 tatvas. The 25" tatva is on the elaboration or the emancipation of the soul. This yoga considers the universe as a development of the inanimate Prakrti, while Purusa, the soul is a mere Jooker-on, a passive phenomenon. Sankhya agrees with Vedanta, being synthetic in character and conversely disagrees with the analytic Nyaya philosophy of Gautama (Vaisésika). Sankhya differs from Vedanta in denying that God is the creator and protector of the universe. ante sangati (f. tat) (i) a union*, a meeting. (ii) a company, an association, a society. (iii) Sexual intercourse. WT sagga (adj/pro) All, Every (skt. Sarvam) Sagga Janankai stkha javo = Let all people be happy Sarvaga, Sarva rupa, = Siva. Sarvadhikari = a suprintendent Sarva anukramanika = general index = Sarva artha Sidha = an epithet of Buddha deva. Sarva damana, all-subduing: = Death. Sarva darsi, Supreme being, an epithet of Buddha Sarva Saksi, Paramatman. Witness of all. aTe saggata This is a Konkani samasa-word to be split as Saggakita = everything (or all) + a collection or a heap. (skt. Kutasa = in heaps or multitudes. Word Kuttam might have been borrowed from vernakular. (mal tam. Kitam or can: Kite, both have the same meaning, a heap or a big collection or multitude. Sagga kita = Everything collected in a heap. anitat saggolo (adj) whole, entire. (skt. Sakala = with all parts, or bits, or fractions. ie., full. Sakala candra means full moon, Moon with all 16 digits. Prov: Sinyak saggdlo narlu dillo khaim. An unpeeled whole coconut seems to have been presented to a dog Dog’s mouth and limbs are not equipped to de-husk a coconut. So the whole coconut is useless for the dog. The proverb applies to pompous but useless gifts. Sagalyakai has the meaning of skt. Sarvatra = Every where, Sagatank = sagga kutank, to every section, to every heap * Sangati = Sangama, Ganga Yamuna sangama can be called Ganga- Yamuna-Sangati. Tagtagélem mannank Janmantara sangatijna mhantati ; It is said that one’s own mind-is the knower of relations and associations of other lives. This seems to be a wrong belief because mind is closely associated with the material body and dies with the body in the end. Normally one recalls nothing of any previous life. T sangita (n. tat) [p.p. of VSamgai = to chant, in chorus. To celebrate together with singing]. 2 in a chorus. Harmonious singing, ic. Songs accompanied by instruments. le symphony (gita-vadya-nartanam ca trayam ucyate ), A concert. §ala = concert hall. astra = Science of music. ay sangu (m. tat) A come-together, a meeting, a sonfluence of rivers, e.g. Triveni sangam (near Allahabad ). ) Konk. Sanga means a pod of a bean in which the seeds are collected. ji) Friendship, attachment to worldly objects. ““Satsangatve nissangatvam; Nisangatve _nirmohatvam.... Bhajagovindam, Adi Sankara. 88 a group of Buddhist monks. Budha paid great importance to novices living in Sanghas. He advised against isolated living. A Sangham was as important to the monk as Buddha deva Himself. Their marching refrain is ‘‘Buddham _ saranam gacchami, Sangham saranam gacchami. Sanghas were organised multitudes. There were different sanghas Maharsi Sangha, Manusa sangha, and Baudha Sangha. Apart from these, there were trade union Sanghas. As already said earlier, Buddists considered Sangha as important as Buddha. Fish move in multitudes called school or shoal. So they are called Sangha cards. Sangha jiva is a member of a labour union. The union of two or more rivers is also known as sangham. i samgrahu (m. tat) collection, an accumulation. (ii) Seizing, grabbing, storing, restraining as for example by rationing. (iii) Epitome, Summary, Gist of essence of a matter, Abridgment, Compendium, A brief account. (iv) A store room, a catalogue. saguna (a. tat) (i) One with qualities. (ii) one with a string (of the bow). The opposite is Nirguna = Propertyless, Devoid of qualities. The supreme conscience is worshipped as nirguna by the advaitins, but as Saguna by the other philosophers esp. the Madhva Dvaitins. Perhaps the most reasonable believe that the Parabrahmam is both Nirguna and Saguna, which is to say that the manifest is as real as the unmanifest. Saguna has an akara or shape. He or She can be beautiful, or horrible or terrifying like Mahakali. Idol worship is a Sagundpasana of the Lord who may be Ananta Kalyana guna Sudha Varidhi, or Ananta Bibhatsa Kala ratri swarupa. The prasanti form of siva can have its counterpart, the terrifying Kalabhairarva bent on destroying Daksa yagna. The Saguna Lord has all qualities: He is not impartial but biased towards His devotees. He is full of love and certainly protects His Saranagatds (refugees). He is moved by Kirtanas which are flattering songs only begging for mercy. He can play miracles which are unexpected and ungoverned by any scientific Laws. The presentation of Sri Krsna as Saguna Brahman is unique and all-endearing, and all-powerful, and omniscient. In contrast to Krsna worship, airgundpdsana is bland and tasteless. It is the worship of an Electron, an elusive DI ; ; 3 thing, sometimes a pellet like matter, but at other times having a formless wave nature. It is emotionless and impartial moved not by flattery and prayers. aay sangharsu (m. tat) Rubbing against, Friction. (ii) grinding, collision (iii) Rivalry, Envy, Jealousy Santatim bhitari sangharsu uttavin kutumba sagalém nasaka gellérh = with envy and spite among the children, the whole family went to dogs. Tare (®) sancalu (—ru) (m. tat) Moving about, walking here and there. (ii) Passage, Transit of a planet from one to the next zodiac sign. Samcaraku, a traveller, a leader, a guide afar samcitam (p.p./a. tat) collected, accumulated, laid by, stored (as for ex. palm leaves for writing) (ii) Full of, Reckoned, Enumerated. afeq sacivu (m. tat) A friend, A companion; (ii) A minister, A councellor, Sacivdlaya = Secretariat. Watt sajjana (a. tat) Good, Virtuous, Respectable people. anit sajani (f/a/tat) Suave and simple lady. asftadt samjivani (a. tat) A medicine or a mantra that brings back the dead to life. It was believed so in puranic days, but so far no means are discovered which can rejuvenate a really dead being. In Ramayana, when Laksmana was felled by the ‘‘Sakti”’ of Ravana, Hanuman seems to have brought a mountain on which Mrtaésamjivani plant was growing, and Laksmana seems to have risen from the ‘dead’. In all such cases it is doubtful whether the person was really dead; At best they could have been mortally wounded. In Maha Bharata it is said that once these was a battle between Arjuna and his son Bhabru Vahana. Once the father was killed by the son, and another time the son by the father. Both times, they seem to have been “brought back to life’ by Ulipi (a Naga Kanya, wife of Arjuna) by the application of a Sanjivani Mani (jewel). During an earlier Vedic age, there took place a war between Indra’s gods and Vrsaparvans’ asuras. Asura guru, Sukra was an expert to bring back the dead to life by a secret Mantra, so much so the gods were worsted. Later Brahaspati, the guru of the Gods sent his cunning son, Kaca to be-friend Sukra and steal the Mantra. Kaca Captivated the nubile daughter of Sukra (by name Deva yani) and accomplished his mission. But the mantra lacks credence in modern times. WaT sajjap (v.tr. st) Perfectly matching (pr.t) Sajta = Matches; Sajlo, (—li) (—lem) Matched. (p.t.) (skt. Saydthya (adj.) one of the same flock, or tribe. A correct match). Bamunak sajjalli baila, a wife perfectly matching the husband. Ti celli tuka sajjali nhaim. That girl is not your match, (not compatible with you) aT sAvap (v intr. st) Tolerance. Dada pillyari maka sdita, jallyari tika saina. If milk is taken, it may suit me, but not her. Pascatya jandnk hamgelem taka saina. Westerners cannot tolerate our butter milk. yt samjaa 380 ad sat (skt. VSaha, to bear, to tolerate. The word prevails in Kerala. But in Karnatak they say ‘‘jata, and Jaina : Cerdak dida jaté , The child tolerates milk. Kali Jevillem potak jainé, the stomach could not tolerate yesterday's food. ; Many people pronounce the letters Ca, and Sa with a fricate sound similar to Z. In that habit, saita is corrupted to jaita —- jaina. Megéle cerdak kocico hovo jaina The climate of Koci is not suited to my child Pavsu matyari pallyari tuka savunnad go dhuve. Daughter dear, you can’t tolerate to get drenched in rain. ‘‘(tuka javuna’’ in Karnatak Konkani). aq samijiia (f. tat) (i) Consciousness. (konk. Samjani) (ii) Intellect, Mind, Knowledge (iii) N. of a daughter of Twastra or Viswakarma. She was married to Rsi Vivaswan who styled himself as the Sun. She was the mother of Yama, Yamuna and Vaivaswata Manu. She was disgusted by the excessive drinking of Vivasvan who was most of the time under inebriation by the Soma juice and had no time for his family. So she substituted Savarni’s daughter Chaya in her own place, and ran away to her father’s house. Samjna was not received well in her parental house and so she went out seeking some independent means. Poor lady went to Uttar Kasi and joined the tribe of horses, whose profession was to convey the pilgrims from the foot to the top of the hill where there was a Viswanatha temple. Vivaswan produced three children in Chaya, Sani (Saturn), Tapti, and Savarni Manu. Chaya was very preferential to her own children, but cruel towards the elder wife’s children. One day Yama revolted against the step mother and kicked her. Then only Vivaswan came to know that she was a substitute wife. He immediately proceeded to bring back Samjna. His father-in-law punished him for his neglect of family by sawing him into 12 bits (Dvadasa Adityas). (Devoid of allegory. Viswakarma introduced division of work for easy execution). Vivaswan then joined his helpless wife amidst the horse tribals; He procreated two more children, twins called Aswins, who later became noted physicians and surgeons’ of gods. It is noteworthy that Vivaswan could not realize that his wife was substituted. It will not be wrong to guess that the hermitage of olden days were dingy without ventilation, and the entrance a restricted square hole as in the hutment of Todas of Nilgiris. Recall the incident of Divya, it took some time for asura Puloma to detect Divya in the light of the yaga fire and Puloma carried her and crawled out like a_ boar. Unventilated houses were necessary in cold regions; So our ancient Rsis were living usually on mountain-heights. WaT sacéla (a. tat) With clothes Women were ordained to bathe in open places with the clothes on. This rule was obeyed in its breach. In ancient days, beautiful women like the apsaras and grown up girls were all fond of open lakes and rivers to bathe. They used to reserve the clothes on the bank, and get into water in their birthday suits. If the modern boys in youth hover round women’s colleges, in olden days they hovered about open bathing places of women. Our venerable Rsis were not exempt from this ailment, on, Dressed up. as for example Bhrgu Cyavana who used to pry on Sukanya (the princess of Anarta) while she bathed in the lake Vadddhara (modern Baroda). Krsna would not have got the opportunity to steal the clothes of Gopikas. At any rate, it would appear, that indulging in Niécéla baths led to many easy marriages, led to easy winning of girls and last but not the least led to the birth of many an ancient sage of ours. However Sacéla snan is dignified. Sy There is another peepee il goes by the name | of sun bath in the west, where men and women almost 99% naked resort to wide beaches to tan their skin. They are proud and boast about their tan and many a time sun-burns too. ate satti (f-ordinal number) Sixth day after birth. In konk. it is pronounced as Sasti or Satti ‘Sixth’ is a mystic number associated with Swastic. It is celebrated by distributing sweetened flat rice. (Sattiyé phovu). It is believed that the 6" day indicates the future prosperity of the child. Hence the Prov: Sattiye bareiléler kona kadita? = who will take away what has been written (ordained) on the 6th day? There are people who use it in the masculine as Sitto. set sadala or sadil (a. st) Loosened, not tight. aeSlet skt. sithila = slackened, un-tied, Severed unnerved. usage: Gayék bandilli sadil jalli. The tied. down cow has got loose. 7i dhairyan kopan mukkarséli. Doni uttaram Vadu kelluparantem ti sadil mdvu jalli. She got up with great vigour, anger and bravery. After arguing two points she got soft and loose. Ud sat (a. tat) A being, Existence, Truth, (ii) Essence, Nobility, worthy, Respectable. Can there be anyone who has not heard Sat-cit-ananda, the supreme Truth, or Happiness. Human mind is a ‘snake’ of thousand heads. When one controls all these heads, he is said to have a sat-cit. It is not a vacuum but is full of eternal happiness. (Sat’ finds use as a prefix to nouns, verbs and adjectives. thus: Sat sanga, a good company. Sadasad, Real and unreal or good and bad Sadacar, good manners. Sadgati, happy good state, Sadguna, good manners. Sajjana, good people, Sadpatra, good receiver Sadvrtti, good routine, Sadvitta = good natured. SadVrtta jallyastana stana mandala tujem Marjara krida karta kitya pranyalagi* mije (Git Gov. Il canto-sloka 24) Satpatha, good route, correct road. Sadguru, excellent Teacher; Satputra, an ideal son. Sadupaya, Easy means, a good short-cut. - Satpatni, an ideal wife. Prov: Patra covin dana divancem, you make your gifts to deserving people. * Pron: as pranyali . konk: : word Satta = Essence, gist, is from this skt. Satta Khavuncaka jalléli santati. Children who are. to eat up the innards (entrails). Tane sangillya Satta manantu kéarinatillem ullovu naka, Don’t you open our mouth without understanding the substance of what ie said. Ti Celli éki satta tam. That girl is indeed an imp ‘a spirit). This statement prevails in Kera: only. In Malayalam there is the word asatta (worthless) which is employed ‘to scold some one, One has to think whether konk: (Satta = imp ) is not a corrupt version of mal: asatta. et sitya (a. tat) True, Real, Honest. _ (ii) Sincere, Truthful. - (iii) Brahma loka. Top most of the seven lokas. _ Satyam (n) Truth, Oath, (iv) First of the four yugas (eons); the golden age, the age of truth. [Yugas. Krta, Tréta, Dvapara, Kali which is the present iron age.] (v) Satya Vrata, Son of Ganga, later known as Bhisma supposed to be the son of Santanu. He was certainly the son of a brahmin from several incidents in his life. (vi) Satyavati (konk; Satvati), also known as V4asavi and Matsyagandhi. (being a fisher woman engaged in plying a ferry. She was the grandmother of Dhrtarastra and Pandu. Having been married by Santanu she was the senior queen of Hastinapur. She had a pre-marital affair with Parasara Muni and its product was the renowned Krsna Dvaipayana Vyasa Muni, the classifier of the Vedas, the author of Mahabharata, and the devotional Bhagavata. Eighteen Puranas are also attributed to Vyasa, but there is no credence in the attribute. Comp: Satya Narayana: Supreme Reality Satya Bhima (konk. Sadbhami). She was the daughter of Satrajit, a yadava gold-maker. She was the third of the four wives of Krsna (the other wives in their order are (1) Saibya, (2) Rukmini, (4) Jambavati). She was a highly Rajasic or possessive woman and stories are many of -the love-quarrels between Krsna and Bhama. She was the pet associate of Krsna as Kaikeyi was of Dasaratha. : Satya Pratijna A true oath. Such an oath taken by Satyavrata earned him the title of Bhisma, the terrible. Two others who also came to be known for their Satya Pratijia were Pancali and Bhima. [Today people correlate Truth and honesty with Hariscandra]. Satyavadi, — Bhasi, — Vacani = speaker of truth. Satyavantu (SatyaVan) Truthful. Honest. Then there is _ the legendary Satyavan, who died prematurely, but his wife ‘Savitri’ fought against death, and brought him back to life by giving him heart-massage. Satyabodhu, Consciousness of truth. Satya yuga, Krta yuga. First of the four cons. kari. A phrase used in Kera. only, to mean “Do it from the beginning’. Literally it means ‘‘Do it honestly,” So it is a penalty for some foul committed _ in a game. All the three mean a Satyagrahu. A nonviolent struggle or fight against injustice. IT sinna (a. st) Very thin, Feeble, Weak, a slight. Cerdak sanna t4pu asa. The child has a feeble fever. Sanna Vésti, A thin wrapping cloth. Tum eka sanna uttah (as adv) = you get up a little bit. To sanna kopilo, (adv), He was angered a little bit. [skt. sanna, p-p. of VSada to sit down, weak, feeble, a little, small quantity, slight, thin. (adj./adv.) Alternate source word may be slaksna. * oreo, sansanu (onomato:) A feeling as if ants are moving over the body. Some times while passing urine, there comes a feeling of momentary shiver over the whole body. That is due to the discharge of the ‘static’ accumulated in the body. (It is not a usual phenomenon). @fa sati (f tat) A virtuous and chaste woman. A female ascetic. An epithet of goddess Durga. N. of Daksayani, Siva’s wife who immolated herself during Daksa’s Vajapeya yajna. Now the word Sati has come to mean ‘“‘the wife immolating on the funeral pyre of the husband”’. The word with such a meaning is not seen in well-known skt. dictionaries ie., the custom of immolation was not heard of during Vedic times, nor in the puranas except for the doubted case of Madri the wife of Pandu. Research has however shown that Madri was a fictitious character invented to preserve the chastity of Kunti. The custom of immolation was definitely of a later origin, say from about the 12” century. Even then it did not seem to be a voluntary process except in the case of Rajput women who hated the muslim marauders more than death. The victims were indoctrinated and drugged and even physically forced; and the young wives at thier impressionable age were made to believe that a Sati became a goddess and would be deified in petty road-side temples, rather shrines. Raja Ram Mohan Roy was chiefly responsible to stop this inhuman worship of masochism. Eswar Candra Vidyasagar who encouraged widow marriage, also added momentum to the stoppage of Sati. ae saddem (n. st) Anything substantial. Something material. Something countable. (i) Aji disu Sagoloci eka saddem kelléna tya kamélyan. This whole day not a single substantial thing has been done by that worker. (skt. Satwam, Something worth while ) (ii) Celyan aji eka sadder vaciléna. The boy did not study anything worthwhile today. (iii) Mije lagi eka sadder ullovunaka tum. Don’t you tell me anything. (iv) Eka Sadyak prayojan natilli tari ti kaméli. That maid is useless for any effective work. Ged santa (ind. st) Slowly (skt. Sanai is not fit to be a parallel of the konk. word. So the only parallel is Santa, p.p. of VSama = to abate, to extinguish, to be peaceful. Santatkai = Peace, Quietude. Santatkayén kari = Do it without hurry., (Peacefully). 382 + wed sadayam > Weq (santu) een nan ETT TO Sobii7) 9 csi ~=~SStCs<‘“‘ Sadanandu: N. of the first Brahma, ‘Hiranya garbha. (ii) N. of the son of Gautama in Ahalya. He later became the Purohit of Sira dhwaja janaka of Mithila. He played key roles in transporting the baby Sita to the fields of janaka, and proved an ipso facto guardian of the growing Sita, Sada nira (f) always with water. This was an alternate name of the Karatoya river which flowed by the dsrama of Gautama. Sada-gandhadvisa: (Lit, always in ruts. Epithet of Airavata, Indra’s elephant. SadaSiva, (Lit, — always benevolent, Ever auspicious. An epithet of Siva. aay sandésu (m. tat) Information, news, (ii) A message, an errand. (iii) A command. A mission. IV N. of a costly sweetmeat which is sent to impt. friends in Bengal. Vhardiké madden hadillo sandésan anarthu jallo. The message brought in the midst of the marriage proved disastrous. wee sandéhu (m. tat) Doubt, Uncertainty, Suspense. Tanem hanga evuncem cku Sandéhu tam His coming here is in doubt. Sasandeham is a figure of speech in rhetoric where-in one is mistaken for the other, due to similarity. Welt sadyé (f. D) A feast. Sumptuous meal. (kera. only. Mal. Sadya WY sindhu (m. tat) (or Sandhi (f. tat) A union, a function, a combination. (ii) an alliance military or political. Peace agreement between two nations. (iii) A critical juncture called dasa sandhi, the union of two major periods (Mahadasas), may be an opportune moment or unfortunate one. (iv) A period between the expiry of one yuga and the commencement of the next yuga. (b) The period between one part of the day and the next. These are also called Sandhis, Sandhya, that which is concerned with the sandhis of the day, There are 3, Trisandhyas as they are called, Pratah sandhya (morning Twilight). A brahmin is expected to do his Sandhya Vandanam 3 times a day, a sadacara which is observed comp: Sandhi Vata. Rheumatic pain of joints in the skeleton, Arthritis. This sandhi has nothing to do with sandhya WAP sanaku (m. tat) First of the 4 sons of Brahma the other three were Sananda, Sanatkumara, and Sanatana. Father enjoined the sons to engage themselves in the work of Srsti, procreation. Then they would style themselves arreanr, arater sannidhanam, Sannidhi as Prajapatis. Aryans came into India without their women. During the Vedic age, they were highly out-numbered by the Adivasis, tribals. Multiplication and spread of the Aryan race was an immediate necessity. So Brahma who took the portfolio of procreation made all his sons and friends prajapatis (minor brahmas ) engage themselves in procreation in the tribal women, for which they never hesitated even to commit incest. Pressure for augmenting the Aryan population was such that the brides at the marriage used to be blessed as “‘Be thou the mother of sixteen sons”, and Brahmacaris used to be given a stern injunction”’ Praja tantum ma jahihi”’ = Break not the thread of lineage” (continuity of Procreation to be maintained. ) Sanakadi§ flouted the order of Brahma. They went away in search of Truth and in search of a guru. Soon they found one who always sat facing the south (the quarters of Yama) and was therefore called Daksindmdarti. The guru was young, and the sisyas were older. The four asked him four questions one after the other. Sanaka asked “Who am I?”. The guru sat in deep silence meditating on the nature and work .of conscience or self. After sometime Sanaka nodded the head, and turned to Sananda as if in approval. Sananda then asked ‘where from do I come?’’ The behaviour of the guru had no change. After some time the disciple smiled as if he had his answer. Then the other two asked respectively ‘What do I eat to live and grow’ and ‘Where do I go from here?”. The answer was the same for all the questions. ‘‘I” am deep silence”; “I” came from that silence, =) ay sustain myself on that; and “‘I’’ go back into the eternal silence’. Sanaka = all ears and attention Sananda = One who is always in bliss Sanat = an epithet of Brahma, so Sanat Kumara, Brahma’s son, Sanatana, Eternal, Perpetual. Wace sannada (n. Ar) Appointment Order. Any authorization letter, a certificate. aera sahnai (n. Parsi) A small size Nadaswaram-like pipe. Its size is that of a snake charmer’s pipe and it does not possess the grandeur and versatility of a nadaswaram, but it has a higher natural pitch. This pipe is regularly played at the gates of notable Musalmans, as a sort of ritual. @AY sanmanu (m. tat) Felicitation; Esteem of the good. Ufa, Afafer sannidhanam, Sannidhi (f. tat) Vicinity, Proximity, Physical presence (ii) Taking charge of. The presence of some dignitaries seem to instil peace and order, nay a progress in the endeavour. Kalidasa in Raghuvamsa says: Aja the son of Raghu won the bride Indumati. There were about 55 other princes who formed a league to fight him down. But they could do no mischief or revolt in the marriage pandal simply because of the presence of Indrani. ““Sannidhya yogat kila tatra Sacyah 384 aaredt sampadanam | afar sannipata —————— IOMMVOR’PBX Se Lp ee ea ¢ Svayamvara ksobhakrtam abhava”’ afore sannipata (n. tat) Falling down, alighting, descent. Falling down in a confluence. (ii) Collision and conjunction Sannipata from jannipata or (konk) senpadu (iii) Assemblage, a collection, (iv) Sannipala, from jannipala or (konk) senpadu is due to _the combined derangement of all the three humours, Vata, pitha, and kapha, thereby causing a dangerous type of fever accompanied by shiver. Wag sanyasu (m tat) Abandonment of all possessions, Renunciation. (Defn) Kamyanam Karmanam nyasam sanyasam kavayo Viduh: Giving up of covetable Karmas is acknowledged as Sanyasam by the learned people. More important than that is, this abandonment must be a spontaneous sacrifice. Here is an anecdote,, which you may come across in the sayings of Sri Ramakrisna Paramahamsa. “‘A wife was asking the husband why he was so unconcerned with her brother who had announced the date of his renunciation “‘why does he want such long time?” asked the husband. ‘Oh he has to apportion his wealth among a large number relatives’ said the wife. “‘Phoo’’ said the husband, your brother is NOT going to take up Sanyas. Look what real sanyas is. So saying he walked out of the gate never to return. aur sappan (n. st) Dream. (skt. Svapna, sleep. This is one of the 4 states of mind namely, jagrat, svapna, Susupti and Turya, (wakeful, sleep, deep sleep and samadhi resply). Dreams occur during the svapna state. ayg sapitu (m. st) Cursing, an oath, an imprecation, swearing. (skt. Sapatham = Oath). Oath is taken in the name of some great person, place or thing usually in the name of God, Father, mother, self or guru. Some others, esp the lovers take an oath or give a promise in the name of surrounding prakrti, say in the name of a river, or rock or tree. At times an oath is taken with an ordeal such as keeping burning camphor on the palm. nate saptapadi (f. tat) lit: Seven steps. A ritual of Hindu marriage during which the groom leads the bride around the sacrificial fire in seven steps. The bride has to walk steps following the groom. Hindu custom does not allow dating between boys and girls. Taking seven steps would do to mutually understand each other. Kalidasa says (in Kum. Sambh.) “‘yatah satam sannata gatri sangatam Manisibhi saptapadinamucyate”’. = good people’s friendship is acquired by walking seven steps together. ae sapta (num a. tat) Seven. Saptarsi, Seven sages. N. of a constellation known in English as Ursa Major. This group of stars are arranged in the form of a great bear. Among the 7 normal size stars, there is s smaller one, said to be Arundhati, the chaste wife of Vasista. There is an erroneous belief that those who cease to make out. this starlet is only 6 months away from the grave. Arundati darsan, Seeing Arundati is an important ritual of Hindu Marriage, because every man desires his wife to be as chaste as Arundhati whom Kalidasa describes (in Kum: sam) as Tésam madhyagata sadhvi patyuh padarpiteksana (Among the seven sages, the chaste Arundhati stands with her eyes fixed on the feet of her husband). ; The groom has to show the tiny star to the bride. It is not easy. He must start showing gross objects like a tree, its branch and then the Great Bear group etc. It is called in dictionary as Vrksa-sakha nyaya: (a) Names of the Seven sages are Marici, Atri, Angiras, Pulastya, Pulah, Kratu and Vasista (b) Sapta ratram, (Seven nights) or Saptaham (seven days). Any ritual, a bhajan or puja which lasts for 7 nights (days) (c) Sapta dhatus, seven “constituent elements’? of the body: chyle, blood, flesh, fat, bones, marrow and semen. (d) Sapta patalas: Seven nether worlds. They give a (wrong) notion of layer-wise arrangements of worlds below the earth. The 7 worlds are Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala and Patala. Research shows that during Vedic and Puranic days the Gangetie plane was considered Bhurloka (earth). Himalayan heights above the plane were the several upperworlds or Svargas. The regions below the Gangetic plane such as Sundarvanas, Nicobar islands, etc were netherlands, several patalas (Defn. Patati asminnadharména iti patala. People without dharma are despatched to the netherworlds ). aa saptami (ordinal num, adj) (f, tat) 7” day of the bright or the dark half of the lunar month. (ii) N. of the 7 case (Locative) of the declensions of nouns and pronouns. In the pristine konk. it is produced by suffixing antum (for in) or upari (for on) to the sixth case. Thus gharace (vi) antum + ghara (ce) + antum — gharantum (in the house), ghara(ce) + (upari) — gharari (over or on the house). aah saptaloka (m.pl. tat) Seven upper worlds. It is believed that people go to these upper lokas only after death, if only they had done dharmic deeds. 7 worlds are Bhirloka, Bhuvar loka, Swar loka, Maharloka, Jana loka, Tapoloka and Satya loka which is alternately called Brahma loka. Somewhere about the 12” century, Radha Krsna Bhagavats like Vallabhacarya, have added an 8" world. Go-Loka or Brj Loka. In the Brja loka Radha and Krsna are supreme. Nothing specific is known about the other lokas. Mat sampathi (f. tat) skt. VSampada = Wealth. Prosperity, success, Riches. Accomplishments. aoa sampanna (a. tat) (p.p. of ‘VSampada = sampatsyati = Earns.) Prosperous, fortunate) Happy. Dhana-Sampanna = Sriman, Reigning in prosperity. Vidya Sampanna, Endowed with the wealth of knowledge. Wales sampadaku (a. tat) One who acquires, accomplishes and completes. An editor. A compiler. aur sampurnam (a. tat) Filled, all or whole, for example Sampirna Ramayan = whole or complete story of Rama. “Jti Satya Narayana Vratam Sampurnam” by this the Satyanarayana Vrata is complete. aaret sampadanam. (n. tat) Accomplishment, gain, Acquisition. Many konk. in Kerala use the word Sampadyam. ‘borrowed from Mal. ). Related words are Sampatti, Sampatta (wealth), Sampanna (prosperous) auch samparka (m. tat) (i) Mixture, (ii) Contact. Tya bailéco Samparku (or Samsargu ) mhollélo naka hamkam, We do not want any semblance of contact - with that woman. (iii) Society, Company, association. yet sampradana (n. tat) (lit: giving away) N. of the IV vibhakti of declension, and its function is to serve as an indirect object in syntax. Eg: Manisaéka mola dekkananti he kalak (They) do not show respect (direct obj) to men (indirect obj) nowadays Havem Santika pustaku dillo. 1 gave the book (dir. obj) to Santi (ind. obj) Pratyayas which are suffixed to the genitive case of the noun or pronoun to get the Sampradana Vibhakti are a legion : a few are shown below. (a) guni (skt. ganané - on account of (b) Khatir (skt. Krte = For the sake of. (c) Pasun (skt. Prasnéna = by the question of (d) Pasavat (skt. Prasaktya = in reference to (ec) Nimittim (skt. Nimittena = Because of agent sampradayi (f. tat) In skt. it is masculine sampradaya (konk. uses it as sampradayu. Tradition. Traditional handing down of instructions (ii) A peculiar system of religions - A religious doctrine. The worship of one particular deity. (iii) An established usage. AVANT samprasiran (n. tat) a gramm: term indicating the change of ya, ra, Ja, and va into simple vowels ir \lr and u. This term is the reverse of Vrdhi of vowels. Samprasaran is commonly met with in Kerala konk. during the expression of the neg. future. The method of construction of neg. future is to place na after the infinitive mood. Konkani has unusually two infinitives, for eg. Vacyak and Vacunk = to go. Vacyak na = Does not have to go, — V&ci na is a samprasaran AuleoT ~ samproksan (n. tat) Sprinkling — over. Consecration. This is adopted as an alternative for a full bath in a river or a tank. In fact a shower bath is a samprokhsan WHET sAphiila (a. tat) Fruitful, Bearing result, productive, successful. WISH subhadjel (Sp varies - sour gel (in Kera.) and sapper jelli (in Karnat). It is commonly known as Bhérik kai or Bheri phal in S. India. Bot: name is Pyrus pyrifolia. In English known as sand pear or chinese pear. (Dr. K.G. Bhat. Poorna Prajna college. Karnat.) The trees grow on mountain slopes in Ooty and Kallar (S. India). wags sabsida (a. st) Normal, usual. (skt. Sarva Sudha = all clear, All right). Cerdum sabsida udkade gellerh. The child has passed normal stools. Dévadayén to sabsida asa. By God's grace, he is allright. WeaTa sabbava (ind. st) To salute, pay respects, to honour, to worship. (skt. Sabhajanartham = for the 385 Wa sama purpose of paying honour, a courtesy call) Havam sabbav ailolon 1 came simply (not for any special purpose, just to pay courtesy). Wart sambdlipa (v. tr. st) Managing a situation by properly explaining the same. (skt. Sambudha = to inform. Sambddhaya (causal.) To inform and explain. ) Vardiké samayari, stridhand visayantu putan ull6vun sambdlilem = At the time of marriage, on the subject of dowry, my son addressed, and explained everything, and managed it well. GaATEAT sambradana (f. st) A feast to satisfy. A service for gratification, An occasion for delight. ( skt. Samaradhana ). ag sambhavu (m.tat) Birth, production, existence spring-up, Happening (ii) Cause or motive, origin, occurrence. @UTaAT sambhavana (f. tat) Paying respects, Felicitating, Honouring, showing affection and love (ii) Reflection, Fancying; Supposition, Possibility. ATI sambhasan (n. tat) i) Discourse, conversation; greetings; watchword. aut (84) sabha or sdbha (f. tat) An assembly (Defn: Saha bhanti abhista niscayarthamékatra yatra) [Where several people meet together to take a resolution for a desired purpose] (ii) A council, A parliament, A company board of directors’ meeting (iii) A large number. Vhodi sadbha ekkadé jalli, A big conglomeration assembled. (iv) A much frequented place such as a gambling house. (v) Cidambaram in S.India is called Tillai Sabha. Lord Cidambara natha is supposed to be either presiding or conducting a cosmic dance in front of the Tillai. Sabha (an assemblage of religious worthies). So the Lord is called Sabhdpati or the President. Ironically, the very same term denotes the keeper of a gambling house. Or can it be that the universe is a huge gamble or the life itself is a gamble!! A sama (a. tat) (pron. also as Sémma) The same, identical, equal. Hasticém ani ghodyacem bala sdma ve? Is the strength of an elephant and a horse identical? (ii) Like, similar, Astiku nirgunu jallyari, gunavantu jalléle daridrya sama jaind. A rich man devoid of gentle qualities cannot be equal to a poor man brimming with virtuous character. (A poor man with character is superior to a rich man without character). (iii) Impartial, Fair in treatment. (iv) Straight. Gero séma na. The line is not straight. (v) Plane: Sama vafen vaca, Go by plane road or the right route. Samiaci camka Re, Vankudo tenkudo camkunaka. I say walk straight, Don’t walk zigzag (criss-cross) (vi) Suitable or Proper —Hamgéle Celiyén tajevottu vacém sama mhonu maka disna. Our girl going with him, does not appear to be proper. (vii) Certain zodiac regions are called Sama’s or equals. viz. WVrsabha, Karkadaka, Kanya, Vrscika, Makara and Mina. (viii) Samatala is a mode of keeping time in music. (ix) An agreement or acceptance Sama = All right, permitted. Garewal sambodhana 386 =~ sale samasti comp: Samanantar gére = Sama caturasram = Sama caturbhuja = parallel lines. A square Rhombus (eg. ‘Diamond’ of the playing cards. Sama kalina = a contemporary Sama varna = same community Sama sandhi = A treaty on equal terms Sama karta = Equalizer, Death is the equalizer of every one. In Kerala therefore Sama or Samma has also the meaning of destruction. Cerdan ti kannadi samma kelli. The child broke that glass. Strangely Samma karap also means Repairing. Gadi samma Kelli. The wheeler vehicle is repaired, or the vehicle has been dismembered. A word simultaneously holding opposite meanings is called janus phrase. Waa sambodhana (f. tat) (lit. Explaining. ) (i) Addressing, (ii) Vocative case. Konkanised as Sambdlap. WAT samja (v tr. tat) To know, to understand, to recognise, to be aware of. (skt. Samjfa — Samjanite pr.t.) to be on the alert; on the watch. Goyamkarani ull6vuncem kocikarank ani monglair karank samyana. What the Goans speak is not understandable to the Kocikars or Mangaloreans. analy samadrsti (f/a. tat) Having equanimous out look. Impartial. Unbiassed. Prasannatam yo na gatobhisekata Tatha na mamlou vanavasa dukhata. [Sangita Ramayan] Rama, an ideal in equanimity, did not bloom into happiness on hearing the rumour of his own coronation, nor did he sink in gloom during the travails of sojourn in the forest. aaathy sampiri (f. indi) A screw, the correct spelling is Sankhupiri (spiral on the Sankhu, conch shell). This word is heard only in Kerala. sambhogu (m. tat) general enjoyment. Pleasure, Delight (ii) Possession and use. (iii) Carnal enjoyment. Copulation. It is one of the two types of love: Sarhbhoga Smgara, and Vipralambha Srngara. WAY Sambharamu (m. tat) lit: Whirling. Dizzy reel (ii) Hurry, Haste (iii) Excitement, confusion, flurry. (iv) Fear, error, Ignorance. (v) Uproar, tumult. (skt. Sambhrama, excitement } Kasalyak Cerda! tum itlo sarhbharamu karta? Why do you make so much fuss, my child? (or why are you so much Turning round. excited. ward Sammata (a. tat) pp. of VSarnmana = to agree) (ii) Approved, Agreed upon, Consented, (iii) Highly respected (Sarva Sammata) = Honoured by all, universally esteemed. Sammata patra, Written aggrement. wag samayu (m. tat) Time, occasion opportunity. Time is an immaterial abstract commodity which has to be measured indirectly from the matter and its velocity. Time varies with velocity. For instance the distance between the house and the college is 10 min. by walk, 7 minutes by cycle and 3 minutes by car. In all 3 cases the distance is the same. Time varies inversely with velocity. comp: Samayojita = Samayanusar, as befitting time WAT samara (n. tat) A fight, war or battle Samara bhumi = Samarangana, Battle field. Samara Vijaya Laksmi, the Victor of the war has a special brightness on face, high tides of happiness roll in his heart and he is all love and affection for his dear and near ones. When all these tracts are personified, they go to make his samara Vijaya Laksmi. When Aja defeated the fifty six competitors and won the hand of the princess of Vidarbha (Indumati), Kalidasa says in ‘“‘Raghuvamsa”’ that the bride appeared to be a personification of Aja’s victory’’. ie Samaravijayalaksmi saiva mirta babhiva WAHT samargani (a. st) Full of health. Hail and healthy. (skt. Samardgyéna) Deva dayén to Samargani asa. By God’s grace he keeps hail and healthy. aay samartha (m/a. tat) Strong, powerful, qualified and competent. (ii) Proper, fit, suitable. Sivaji Maharaj of Maharastra had a guru, Samartha Ramadas. He was a mystic of great achievements, and hence the titles Samartha. Abstract noun Samarthyam = cleverness to Carry out any mission and pass unscathed through any circumstance. aadur samarpan (n. tat) Dedication. Giving or handing over. Delivering. aafemreardur samalingakarsna (f. tat) Homosexual tendency. A widely prevalent banality, not considered fit to be discussed in the public. Far from being a recent malady, this perversion prevailed during Puranic days in India and during the old testament days in the West. When Sri Rama was living on the Citrakita mountain, the place was full of penance-doing sages. They were enamoured of the beauty of Rama, and begged him for Anga-Sanga. Rama escaped from them by telling he was observing the ekapatni Vratam. So it is evident that the penance-performing sages satisfied their occasional sexual urges by homosexual union. In the Bible, chapters 18 and 19 of the “Genesis” tell that Sodom was a village somewhere in old Palestine and all people there indulged in the perverted anal coitus. So this type of male homosexualty came to be named Sodomy. It is said one day God got angry with this perversion, sent two of his angels who destroyed the whole of Sodom. Female homosexuals are called lesbians. At present the number of homosexuals has considerably increased, so also the people affected by the dreaded AIDS. Homosexuality has been blamed as the cause of this sure killer. Homosexuality is no more a hush hush talk, they have formed associations and have represented to the governments to frame laws for the Marriage between members of the same sex. ; ante samasti (f. tat) Collective. Aggregate of all parts which are all similar to the whole. (ii) Totality. A synonym is Samastar, all, whole, entire. _———-y samagamu (m. tat) Union. Meeting after a while (ii) Intercourse, (iii) Confrontation. _ Mithiléntunu Ayodhyéka-Partasana, vattéri jallo ghora u. While returning from Mithila to Ayodhya, ‘occurred on the road the terrible confrontation with Parasurama. Prathama Samagama = First night, in konk. Naskote ta nasti kila, tésam cinta nasti dama Karuna Sampdrnanam Sadhu Samagama Samkirnanam No worry! No worry! For those who are filled with patience, control and compassion, there is no worry, there is no worry. For those who glorify the company of the Sadhus, worry is not there. Saddsiva Brahma$ Kirtan 16 - Kamakoti Publications. aay samarambhu Commencement. Bharata yudhaco Samarambhu Kuruksetrantu nhaim. Raja siya yagnantu bhagu ghevunca gellélya Duryédhanak Indraprastantd jala-bhranti evuncanika Pancali phutén hasii. Toci to yudhaco samarambhu. The origin of Bharata yudha was not in Kuru Ksetra. Duryédhana went to Indraprasta to partake in the Rajsuya yaga. (On seeing the polished marble floor) Duryédhana got the hallucination of a mirage. (On seeing that) Pancali erupted into a loud guffaw, That indeed was the start of the Maha Bharata war. WATTS samacaru (m. tat) Proceedings, goings on. (ii) News, Information, Report, Tidings Samacar Patra = News paper. WAT samaja (n. tat) An assembly, A society, A meeting, A club, A multitude, A party. Samaja Virodhi— anti social element, a traitor to society, Samaja sévaku, Social worker. WATE samadhana (n. tat) (lit uniting ) Putting together. (ii) Peace, Composure, Satisfaction warer samadhi (f. tat) One of the four states of mind, The fourth state is called Turiya, the other three being jagret (wakeful), Swapna (sleepy) and susupti (deep sleep). (ii) Concentration of the mind on the absolute Truth or Mind uniting with the Supreme. WAM samana (a. tat) Similar, Same, Equal. (ii) Common, Uniform. (iii) A friend, One’s equal. Samanadhikarana (a term in grammar) (lit. “‘of the same government’) Being of the same case relationship. Panini sutra 1.2.42. says Tatpurusa Saménadhikaranah Karmadharayah. Karmadharaya denotes a tatpurusa samasa formed from Coordinate Padas (padas having the same case endings). aarti samapti (f. tat) The end; the conclusion, Termination, Fulfilment. wurada Samavartan (n. tat) Return, especially of a pupil returning after completion of a course or religious study. (m. tat) —_ Beginning. ATA samasa (m. tat) An aggregate, A union (ii) A compound of words. They are classified in grammar as Dwanda, Tatpurush, Bahuvrihi, and Avyayibhava. (Ref. author’s. A.H.K. Gram.) (iii) Conciseness, Contraction. So skt. Samdsata or konk: Samdsam means ‘‘In short’, “‘briefly”, “‘succinctly’”’. Eg. Cade ullovunka kityak? Samasan sangilyari tugéli karni nyayanukula nhaim. Why talk much? To tell you briefly (in short. or in a nut shell) What you did was not legal. afetat samiti (f. tat) Meeting, Union, Assembly. (ii) A flock, or a herd or a pack, Thus Bokadinci Samiti = flock of sheep. Gayanci samiti, herd of cows. ata samipa (ad of place) (Defn Samata 4po yatra ) Near, close by, Adjacent. Samipantu, Samipim are also used with the same meanings. Manjutara kunjatala kélisadané Tha vilasa ratirabhasa hasitavadané Pravisa Radhé, Madhava Samipamiha (Gita Gov.) canto 11, Asta. 21.) In the above sloka, Madhava Samipam has the meaning of a closet (a private room) or enclosure (for love sport). afarsr sammiéra (a. tat) Mixed, mingled. blended. (ii) Very sociable, Diversified. skt. Misram means English Mixture. In Bengal, some people have their surname as Misra. It means sociable or learned or a great man. Even in ancient days there were names like Vasistha Misra and Mandana Misra (the great Mimamsaka ). a@diur samirana (m. tat) Air, wind, Dhira Samire yamuna tire Vasati Vané Vanamali Gita Gov. 5th canto Ast 11. SL 2 The Vanamala bearer waits among the bushes on the banks of yamuna where steady and profuse breeze is blowing (ii) the breath, Prana (Vayu), jiva (Pranas ). Ananéna Madhu Satrurantara nadadé Sa tu tatah samiranan Sukumara Kavi. Krsna Vilasam. Context: Baby Krsna suckles the beautiful Putana. He played with her breasts as he used to play long before with Pancajanya and sucked profusely her milk out of them. But alas! along with the milk, Madhusudana dragged out her inner jiva too. ates samiksaku (m. tat) Overseer. One who does a close and thorough inspection. One who understands the nature of material. = AE samudayu or Samihu (m. tat) A collection, A multitude, An aggregation. jana Samudayu or Samuha, A crowd of people. A society of men. Gaja Samiha, A herd of elephants Vighna samuha, Multiple obstacles. samutpatti (f. tat) Production, creation, origin, birth, occurrence. A synonym is. Samutpadan. Production. Accomplishment. wgieg samrddhi waite samrddhi (f. tat) Abundant growth. Increase of property. . (ii) Prosperity, opulence, wealth, and riches. (iii) Exuberance, Profusion. generally the blessings go “‘Dhana Dhanya Samrdhirastu”’ synonym of Samrdhi is An approximate Sampatti = prosperity, abundance, accomplishment, perfection and excellence. ian Antonym of Sampatti is wipatti, bad time or poor circumstances. Loss of wealth; Impecunious situation. Subhasitas say: Sampattau ca vipattau ca Mahatam ekarupata, In prosperity and in adversity great men have the same equanimity. Sri Rama was an ideal example. (Ref. Sama drsti) aang sammohu (m. tat) (i) Madness, Bhrama or bewilderment, confusion (ii) Infatuation over an individual. If the object of infatuation is a thing or animal or plant, it makes the sammugdha a slave; if it is a female of the same species, it ends up in his doom. Sammohanam = Ignorance, swooning, folly. In olden days there was a weapon sammohandastra which was some sort of poison gas affecting the nervous system or chlorine gas which would choke the breathing mechanism. Aja, the father of Dasaratha, while going to the swayamvara of Indumati of Vidarbha, was confronted by a Gandharva (an Afghan). The gandharva was defeated and forced to part with a Mohanastra. Later this astra was used by the prince to quell the rebellion of the competitor suitors. Another instance when a Mohanastraé was used, was by Arjuna in the guise of Brahannala. (Virata parvam of MahaBharata). Duryodhana with his army attacked the Matsya kingdom mainly with the idea of exposing the Pandavas residing there in Ajnatavasa (Exile incognito ) Arjuna used a Mohanastra and stunned the whole army. Wate samrat (m. tat) A paramount sovereign, A universal lord; One who rules over other princes and has performed a Rajasuya yagna (eg. Yudhistira) In olden days kings hesitated to perform a Rajasuya yajna, because there was a belief which was not without evidence, that Rajasuya generally happened to be the culmination or the apex of glory after which the conductor emperor happened to fall on evil days. (vide yudhistira’s fate). The reason is that the yagna usually suppurated the jealousy of many smaller kings who united to form a clique against the Samrat. Samrajni is the feminine. Wad sayta (ind. st) Along with, In the company of (skt. Sahita, accompanied by, attended by) A synonym of the word is Saméta, the p.p. of Samé to come together, accompanied by. Radha saméta Krsna, Krsna accompanied by Radha. Gandhiva saméta Arjunu “Reference is to Arjuna who got on a pyre for self immolation having failed to kill Jayadratha, and Krsna advising Arjuna to take his gandhiva bow with him). aGsd samyukta (a. P-p. of Samyuja) to join with, amalgamated, united. (ii) Accompanied by, Endowed with. at sara (v intr. tat) to move, to go. (skt, Sr, Sarati = moves ) cikya dia sara go. | Say, move a little bit away. The 388 movement here is more or less like crawling or gliding a bit because the distance covered is very small, fraction of an inch to a foot or two. However the word Sarta may be the precursor of the word Carta = crawls (Here the distance covered is indifinitely longer. (ii) Sara has been Konkanised as Sari, to stir and blow air. Tya rannanintu ujjo sari. Please stir and blow on the fire in that hearth. sar (Ar) An affix added to the present tense of a verb to give the effect of present continuous tense (while doing) and/or an adverbial clause of time such as “‘hardly was it done’. In Kerala the adverbial time clause effect is produced by the use of ‘‘before it could be done” eg: (i) Sangce phude to pavlo = Hardly had I spoken, he arrived. (ii) Tane gharantu payu dhovorca phudé, baile béba marli = No sooner did he step into the house, than his wife raised a hue and cry. In Goa there is a different method to bring out the same meaning with a clause of continuous present or past tense. (iii) Manta sar to pavlo, No sooner I spoke than he came. (while speaking, he arrived.) (iv) Cerdak car varsam jata mansar, tem kar sodtalem. Hardly did we say the child is 4 years old, than it was driving a car. In Kerala too at times, this type of syntax is heard. In Kerala, the Goan mhansar is treated as equivalent to mbhanta astana (while speaking, Present continuous tense) — mbhanta sana — mbhansana. WT sar (a. st) Similar, Equal. (skt. Sadrga (konk. Sarko ). Bammunak Sar jalleli baila = A wife befitting the husband. It would appear the word exists in Parsi too. Bina Sar or Vinasar + Benazir (Bhutto) = Matchless, unique. ait sari (f, D) (i) Thin mettallic wire. The word is probably got from Hindi jhari a gold lace used to embellish women’s dress. In konk. any type of thin wire is called a Sari. viz: Avangalem Sariyéri sukkata ghallem. The cloth is put on the thin G.I wire (for drying) (ii) Women who play with “‘gurpdlern are familiar with Sari which means even number. The opposite of it (antonym) is Muggilu (odd number) Sari is derived from skt. VSri Srila = Sari = attached, not odd, not independent, paired. aie sari (v intr. st) (i) to run, to go fast. (skt. Sr.). Sarari yo = come munning. (imperative) (ii) to blow (like cigarette smoke), to flow (like open tap), Squander. (iii) Expend lavishly and uselessly. Parvikangélem dhana natuvani sarlem. The wealth of the ancestors was squandered by the grand children. In Kerala they use: saran vaca or yO = go or come quickly. This is not connected with the above sar. It is got by mutating the first half of the word Avamsaran = by haste, (it is to be in the Il case, whereas sar comes in the VII case). There are some people in Kerala who use the word Dharan in place of sarai. But it is not totally wrong. It means the same as ‘“‘very fast’. Dhara = pace of a horse so Dharari means with the speed of a horse. Or fast like a flowing liquid (Dhara = Flow of a liquid). (iv) Sari = Women’s long-wear. In. N. India called Sadi which has crept into Konkani. skt. sf, viz. Kanci sati = silk sari from kancipuram. (vi) Sari also means skt. cita, funeral pyre. Sariyéri dhavaru _ paryant tagelo konku vaccina. Until placement on the funeral pyre, his revenge will not vanish. ele sardaru (m. Parsi) A chief. Women fondle and toss the children calling them Sardara petto. Little Sardar. @Y sarpu (m. tat) (defn. Sarpati iti) One which crawls or glides. Forward motion in a zigzag manner. A cobra, A serpant. Sarpari, Peacock, Garuda, mongoose. Sarparaja. King of Nagas. Vasuki. aa siraka (n. D) A word borrowed from Malayalam Carakku (i) merchandise, saleable commodities, materials for sale. (ii) A woman of loose character, generaly referred as a saleable commodity. (This word—heard only in Kera.) ates sarpali (f. st) A necklace, a gold chain flowing down from the neck. Flowing or gliding strands (kt. Sara pankti > (k) Sarpali. aay sarpancu (m. H) Chief of a village pancayat. Wad sarbat (n. Ar) A soft drink, generally supposed to contain some fruit juice. AA saraspati (f. tat) [Defn: Sarasim pati = Leader among rivers] N. of a river of Vedic times, which existed in Punjab, Sind locality. It is supposed to have dried and disappeared in the Thar desert. The first settlement of Aryans was on the banks of this river, and their work a day life was intimately connected with this river. Naturally they named it the best of lakes, and called themselves Saraswats. They married the tribal women residing on the banks of the river, who called themselves Saraswatis. Classic example of this hybrid marriage was of Hiranyagarbha Ananda Brahma who married a Saraswati, and the girl born of this union was named ‘Sata rapa’ who is now considered the goddess of learning, because, she was the master of a hundred arts. Father Brahma was so much attached to her, to the extent of loving her and procreating in her Swayam Bhuva (Manu ) The Aryans on the bank of Saraspati became renowned as the most learned philosophers so much so even this day the most learned sages take up a suffix, Saraswati behind their name. [Candra Sekhara Saraswati / Kanci Sankaracarya]. Eminent authors or poets refer to their important works as Saraswati, viz. Jayadeva Saraswati = Gita Govindam. This noble river disappeared under the sands of a desert, but “like the fond father who refused to believe his son was dead’’ the Aryans refuse to believe that Saraswati has become a river of the past. They strongly believe and make others believe that the river still flows under the sands and manages to reach the ganga-yamuna confluence at Prayaga. (Trivéni Sangham). Saraspati has come to be spelt as Saraswati and the name is applied to any river flowing beside an Aryan inhabitation. It can mean a sarovar, a lake, it can mean goddess of Learning, the daughter and wife of Brahma. According to Hindu mythology, Saraswati presides over every branch of knowledge, especially the Adhyatmic. Veena is her instrument. She carries a japa mala (a wreath of beeds) and a book in one hand. Her Vahana for transport is a Swan, a bird believed in mythology to have the power to separate water from milk (allegorically, the ‘Sat’ from the ‘aSat’, the Reality from the unReality). At times, She is pictured with a peacock (which represents yogis who have controlled their minds (as the peacock controls a snake with his talons) During the Navaratri festival (othervise known as Durga pija, all goddesses including Saraswati, are worshipped together or one by one in turns. The last Dasara day (known in S. India as Vijaya Dasami) is specially reserved to worship Saraswati in the form of books, or the tools of one’s profession. Many house holds commence the education of their little ones on this day. It is called Vijaya Dasami because it is believed to be the day when goddess Durga (Saraswati) Killed Mahisasura and got a pyrrhic victory over Nescience/ignorance. TS sarala (a. tat) Straight, honest, upright (ii) Sincere, candid, artless. aa sarva (pronoun a. tat) Tatsama is used in the dialect. viz. Sarva Saktu = Omnipotent. Sarva jandnka kalllo visayu to. The topic is indeed known to all people. Besides the tatsama which is reserved for formal use, the konkanised colloquialism, Sagga is widely used. Sarvartha Siddha (a) One who has attained the aims of life. This is a big encomium bestowed on Buddha deva by all, including Hindus despite their animosity towards the Tathagata. Sarva kalasala, An institution of all arts. A university. SarvéSa, The supreme Lord. Waa sarvatra (ind, tat) Everywhere, at all places, at all times; Sarvatraga = One who has access everywhere, wind or air or Paramatman. Wael sarvatha (ind) In every way, By all means. waar sarvada (ind. tat) Always, at all times, for ever. Wel sada (ind) Always, Perpetually, At all times. comp: Sadanira An epithet of the river Karatoya which was flowing by the side of Gautama asrama. This stream always (round the year) used to have water. Sada narta, wag tail bird. Sada yogi, An epithet of Krsna (Yogéswara) a) Yatra yogéswara Krsna ch. 18. sl. 78. Bh.Gita (b) yégam yogeswarat Krsnat 18. sl 75. Bh.Gita (c) —Y6geswara, tato mé tvam darsaya atmanam avyayam ch. li-sl. 4. Bh. Gita Sadasiva, Always Benign Parameswara. @elda sadatana (a) Incessant, Perpetual, Eternal. Skt. version = Everyday. Tatsama is never used in the dialect. ater siddarh, This konk. version is popularly used. It means “every day”. skt. source words can be ATT or Waa. 390 GAT sarhéodana — Gaara sarvanam pai ae Pn ences @aala sarvanim (Pronoun) A class of pronominal words. Since they represent all nouns, numbers _and adjectives, for singular and plurals of masculine, feminine and neutrals, they are called sarva namas. aft savari (f) silk cotton tree. [skt. (sretacit) galmali, Savari Kapiisu (K) = silk cotton. aaarter sarvasaksi (a. tat) One who is the witness of all actions, generally it is the all pervasive Paramatman, who does no work, but is the witness of all and every action. The Antaryamin (in-dweller) is Omnicient. all knowing (Witness of all) wag sarvajnu (a/m. tat) All knowing omnicient way sarva Saktu (m/a. tat) All powerful. Omnipotent. Was sarvasvam (a konk. Samasa of two pronominal adjectives, sarva = All, everything + Svam = one’s own, belonging to oneself. All self property. Sarvasvapaharan: confiscation of everything belonging to self. watreat sarvangasan (n. tat) It is a posture in Hata yoga. The man lies flat on his back and slowly lifts his legs straight up above the face. The posture is stabilized by buttressing on the back with the palms. Stay as long as possible. In this posture the weight of the whole body and the limbs falls on the neck and the shoulder. Hence called Sarvangasan. Now bring the legs without bending at knees, straight across the shoulder and past the head, until the toes touch the ground. In this position, the posture looks like a plough and is called Halasan. Asanas give a trimness and flexibility to the body. ware sarvottamu (m. tat) One who is perfect in every aspect. An appellation of Krsna and Visnu. This is an ideal picturization, difficult to come across in flesh and blood. = Purusothama wacarter Sarvavyapi (a. tat) One who has diffused into everything; It is an appellation of Visnu = Vyapana silah, Omnipresent. Sarvopari, Above all. chief., Supreme. Sarvopakari, friendly or helpful to all. A social worker 4 Sarvani (corr. sp.) Sarvani, N. of Parvati or Durga. Wife of Siva arat sdrasi (ind/a. tat) Along with the juice or fluid. To péja sarasi jevta. He takes in péja with solid and liquid together. (skt. Saharasam = sarasi ind/a). Small coconut saplings are called Sarsi; watch the difference in Sp. Sarast and Sarsi. The sprout of the coconut sapling emerges from the apex of the coconut, from the Il eye of the coconut. So the sprout pertains to the head or apex of the fruit. Its skt. origin is Sirsaki. WAC samvatsira (m. tat) A year. Saka year of Vikram era. [Defn: Samvasanti Itavotra samvas-sarat] skt. Samvatsara prathama is Konkanised as Savansar padavo. Ma-kara (and anuswara sometimes) is absorbed into Konkani by spirantizing into Van. Samsar — Samvasar or Savansar. UST sallapu (m. tat) Conversation; a chat, a discourse. : ACATS salkaru (m. tat) (i) Respect, Treat with respect (ii) Receiving hospitality (iii) To honour, to worship; to adore, to adorn. aeaht salgi (f. can:) Friendship, companionship. Maka tugéli Salgi naka, 1 don’t need your friendship. (can: Salige = Friendship, indulgence, amicability; Salgekar = Friend ) Wet salam (n. Ar) Peace be to you; Salutation, Obeisance; = ‘‘Namaskar’’; Prandm adieu, good-by ete salisa (a. Ar) Cheap, Normal, Natural. Watt savti (f. st/D) A co-wife, A rival wife; A step mother; (can: Savati = a rival wife, step mother) skt. sapatni, co.wife. Defn: Samana pati yasyah iti) fellow wife, Mistress. Svati sapatni kila tarakanam Muktaphalanam jananiti rosat, Sa Rohini nilamasita Ratnam Kr. Karna, canto 2. sl 65. Kanva gives an advice to Sakuntala preparatory to her going to the Dusyanta’s Hastinapur palace. ‘Kuru priyasakham Vrttim Sapatnigané. “Be friendly with your rival wives’’. Tata savaye (skt. also as sapava) num. adj) One and a quarter (1'/s). pada = pava = '/s. Saha pada (Saha rava) — Sapava = plus a quarter. (1'/s). This word be prefixed to other numerals. viz. Savaya doni = 2'/4, Savaya panca = 5!/s4. Savaya sata > 71/4 so on and so forth. In the Satyanarayana puja, the naivedyam is called Sapav nivedu, a neivedya which has been prepared by mixing 1'/4 measure of each ingredient: Wheat, milk, ghee, sugar, plantains and raisins, (a trace borneol or a few cardamoms ). Prov: Savaya Khana pdta phuggem = Eating more than normal (ie 1'/4) leads to stomach bulge or indigestion or diarrhoea. (avoid over-eating) wale samyadu (m. tat) (i) speaking together, Dialogue, conversation (ii) Discussion, Debate. Teaver savvasini (f. tat) (skt. Suvasin’, a married girl with the husband living, stays in the father’s house. For nearly a year, after the marriage, the bride frequently visits the father’s house under several pretexts of custom and rituals. Whether the custom is good or bad, the important purpose it serves is ‘“‘frequent intervals of separation keeps the flame of love blazing in the couple” ie for a long time they remain fresh to each other. aankt savari (f. Ar) A conveyance, a vehicle, a passenger procession. WateT savala (n. Ar) A query, a problem or exercise in maths; a demand, a challenge. ay sarSayu (m. tat) A doubt, an uncertainty, hesitation, suspicion. Konanceri tika samsayu asa ve? Do you suspect some one or anyone? To éku samsaya prani (or Sarnsayatma ) He is a doubting Thomas: Samsayaspada, cause of suspicion, AMAT sarnsodana (f. tat) Investigation (ii) Complete purification; cleanliness. (vii) correction, rectification. — WAT sarhsargu (m. tat) (i) commixture; (ii) contact, association; (iii) Intercourse intimacy, close “Parita nan& vidha phala vargam Piba re Ramarasam, Manasa Piba re!! ‘Drink you O! mind, the Rama rasam! Which distances from you the evil associations and which is full of many types of fruit juices. Samsarga dosa Evils from bad association. WEAN sassara (a. st) In plenty. In ample quantity. (ii) cheap. (skt. sasrikam, plentiful, fortunate ) Agi sAssirh (num a. st) Six hundred. konk: Sa (6) X Sémm (100) —> six hundred) (skt. SadSatam ) GATS sarhskaru (m. tat) (i) Refinement. Sarskrtam, refined (language). A gentleman is called gentle because he has refined character, (but how many of you know that to become one, he had to sacrifice many things with a smile) (ii) Pristine, traditional culture. Samskarahinu = without refinement, Boorish. EMM samsthana (n. tat) Province, Diocese, An area where one’s powers are solvent. (ii) An Institute or Establishment as for example Kasi Mutt which is called Kasi Samsthan. (iii) A collection. A common place of abode. A samsthan is a place to live in, or stand close together. So Swamyalem kasi Samsthan is a house for the Swami to live in, while at Kasi. We saha (ind. tat) Together with. In the company of (skt. tatsama is seldom used in the dialect. But its compound words and derivatives are in wide use. Sahita skt. has been konkanised as Saita. Thus Sasi sdita Ramu pavio, Rama has arrived in the company of Sasi a) Sahddara, one who shared the womb; a brother. b) Sah-adhyayi, co-student. c) Sahkaru, co-operation. d) Sahakari = co-operator. e) Sahddha, son of a woman who was pregnant at the time of marriage. It is one of the 12 types of sons recognised during puranic times. f) Sahagamana, an escort; g) Saha gamanam committing h) Sati Sahacara, companion, (konk) sejjari, neighbour i) Sahadeva, N. of the youngest Pandava supposed to be born in Maédri. He was a good psychologist and an astrologer. A great devotee of lord Krsna, it is said, that he could tie down the Lord with his mental dhyana. Research on Mahabharata has shown that Madri was a fictitious character created to save the chastity of Kunti. In many places in the text the 4" and the 5™ pandavas are referred to as jamalau (twins) which means they should have been born of the same mother ie., to Kunti devi. j) Sahadharmini, Housewife, legitimate partner’ in life. She takes part in all the rituals which a house holder has to perform. k) Sahabhojan, Eating together (say in Sambrédana) or with friends and relatives during rituals. 1) Sahabhagi, co-partner in business, m) Saha Vasika, fellow lodger. Phanti Bhojan is another name. Wet sahaja (a. tat) In-born; congenital, natural, hereditory. Soyridni éndphudé candatkayén cdlovuncem tigele sahaja. As soon as guests arrive, to manage things beautifully is a natural (art) with her. (— is her heritage) @eq sahana (n. tat) Enduring, Bearing. Sarva Kastayi sahana karci jati tam to. He is indeed the type that will bear all sufferings. (ii) Patience. Dukki mhonu nirantara boba méarlyari koné pavunna, cikya cikya sahana sikkuka. No one will care if one incessantly bawls out “‘pain, pain’. One should learn a little bit of patience. Te gurbinika sahana sakti na. That pregnant woman has no ability to bear pain. Wea sahasra (num a, tat) The tatsama word is sparsely used. For general purpose Sasu (m) is heard all over Kerala. Hajar (Parsi) means a thousand and is popularly used in karnat. Ancient people (Vedic time) did not consider a thousand to be a definite number. They understood and applied it as a huge number. If that was not their outlook, they would not have given a thousand eyes to thousand heads (cyclop) in Purusa sukta. A vigilant god like Indra is called sahasraksa. Viratpurusa is described in Rgveda as of a thousand heads, thousand legs, and a thousand eyes. Sahasrarjuna, a thousand handed son of Krta Vira, had not enough space on the lateral sides to attach a thousand hands. So how did they do it? It was an allegory to refer to S00 soldiers who always moved with Arjuna. Sahasra bhojan. It was a veritable Sambradana feasts of temples where large number of members of community squatted on a white sandy ground in open air. Items are cooked in man-size vessels, and served simultanously; They all commence eating at the shot of a gun and get up from the eating plates (plantain leaves) all simultaneously at the shot of another gun. Such a disciplined feast of a large concourse of people was a common sight till a few years ago in the saraswat temples of Kerala. Sahasranama A thousand names of Visnu. They are composed either as recitable slokas or in the form of mantras which can be used for Sahasranama pija It is believed that primeval Sahasra namavali was composed Weta sahalékhaku by the great Krsna bhakta Bhisma Pitamaha, _when he was resting on the arrow bed awaiting Uttarayana for casting away his body. aenap sahalékhaku (m. tat) a co-author, a joint editor. Gels samharu (m. tat) lit. (i) Bringing together; collecting. (ii) Compression; Restraining (iii) Destruction of the universe; Srst, sthiti, Samhara are the duties of the trinity Brahma, Visnu, Eswara. Maheswara or Rudra, the third among the Trinity is incharge of Samhara. afeat samhita (f. tat) (i) combination, (ii) Compendium, Compilation, Any systematically arranged collection of texts or Verses, a compendium of Laws and codes; eg: Manu Samhita. A continuous hymnical text of the Veda as formed out of the padas or words along with the proper phonetisation. et sila (in kera. only) Spite, jealousy, revenge, suppressed anger. In Karnat the word is spelt as ala. The difference in spelling is due to the fricate pronunciation of the sibilant. Sala and jala, both seem to have formed from the skt. jvala = flame, which denotes spite, or suppressed anger. In Tamil it is called Vayatterichal = a blaze in the belly. ats saku (m, Port) A gunny bag. (Port. Saco) Probably the Port. spelling was borrowed from the mal. caku The English word Sac is a near approximation to the mal: word. WHT sakiin is a suffix which when added to the 7" case of a noun or pronoun, gives the V case, or the ablative case (Apadana Vibhakti). viz. gharantu (7" case) + Sakun (suffix) — gharam sakun = from the house. The original spelling of the suffix is Thakun (skt. Sthitva = having stayed). Later the spelling got corrupted into thavun, sakin, sin, and thin. gharanthin majata bhair dhavlem, the skt. version of this is Grhe sthitva marjaro bahiradhavat = Having stayed in the house, the cat ran out. Staying and moving away give the sense of ‘From’. TT sanga (v tr. st) To tell, to speak (skt. Sumbha to speak, Sumbhati Pr.t.) konk. Sangta pr t. and sanglern past t.) Sangani = statement, konk. Mhanni = utterance. Bailen sangille ragari nanciico bammunu, A husband who dances to the tune raised by the wife. Ye (Kera) Ate, gre (Goa) Sungata, Prawns. (skt. Cingata, a shrimp or prawn. WALA N. of the capital city of Kusadhwaja janaka the elder brother of sita’s foster father. He was defeated and driven away, when he turned into a RajRsi and set his asrama near Gautama’s, Indra’s escapades with Ahalya are well known. A beautiful gitl child was born, who was named Vedavati. Gautama was not pleased in bringing her up and so he gave her away in adoption to Kusadhwaja. She grew up indeed into a stunning beauty. Many Raksasa Kumaras had sought her hand but Kusadhwaja said that Vedavati was betrothed to Sri Visnu, which means she would not be married to any one. But Ravana and Vedavati met and liked each other. Though Purana says that Ravana Taped Vedavati, a 392 ee comprehensive reading of Ramayana does not offer support to it. The result was a girl child, the latter day Sita Devi. The child was carried to Mithila by Sadananda Gautami who was the Purohit of Janakas. Sira dhwaja Janaka discovered the child among the furrows and so she was named sita. Janaka adopted her as he had no children just at that time. Thus it was that Ravana- Vedavati putri became fatherless Bhumi putri. @ehdt Sakéta (n. tat) Another name for Ayodhya. Sakétaka, an inhabitant of Ayodhya. arfer saksi (a. tat) (f, saksini. (Defn saha aksi asya = One who is an eye witness. (ii) Attesting, Testifying. Saksat (ind) In the presence of; Before one’s eyes. Under the very nose of. Personally witnessed, visibly; in person or personally witnessed. GIT sanja (f. st) Close of the day. (skt. Saya = end of the day; an arrow; Sdye = in the evening. Sayahna Vela = Evening time. Sanja Véla (konk) Sanjé sakalim camkanak vata = Evening and mornings goes out for walk. aie santa (f. D) A fair, it is a big conglomeration of merchants and merchandise, which assembles once a week or a month. Konkani might have got the word from canarese Santa for bazaar, or it may be an adaptation from mal. canda = Beautiful or it may be a translation of the Eng. word ‘Fair’. It is called so in English and Malayalam because this periodical assemblage was invariably accompanied by shows and entertainments and exhibitions of specified products. ute sata (n. D) Mango or jackfruit juice gelled and dried on a flat surface (say that of a mat). When dry, it has a smooth shine which gives the deceptive appearance of satin cloth and so it is called Sata (can. Satin, a thick cloth). Sata is a delicacy to munch during leisure times (Saraswats make—Ambsata and phansata). UTeT sata (n. D) Barterng (in trade), exchange. (can: Sata = barter, called so because they use a thick satin cloth as the cover for the barter). The two parties put a kerchief over their two palms and exchange their offer by touching each other’s fingers. Each knuckle of a finger has a definite code value. artes sandi (v tr. st) to thrust, collect and _ stuff. (an equivalent konk. word is Cépi = jampack) Coran tije tondanta lugtaco bonto sandilo or ceppilo. The robber thrust into her mouth a crumpled cloth ball. Sarpabilantu cello boddo sandita”. The boy is poking a pole into the cobra’s hole. (skt. Samdha. Samddhyate, pr.t., to inflict upon, to shut up, to contract). Some people pronounce it as Sani but the latter is liable to be mistaken for Sanéphataru, Test stone for testing gold or emery stone for sharpening knives. Or you may mistake it for an abstract noun ‘like. Tiksani, godsani €Tsq sadda (num pro) an affix imparting the sense of ‘‘with a half’. (skt. saha+ardha = with half). It is not generally suffixed to one, two and three because they have special terms such as Déda = 1!/2; addéca = WISe sidda —— 2 . | /2, and auvafa = 3'/2, (Ref p. 84, authors’ A.H.K.Gr) e use of Sadda commences with four or five. - sadda is seldom used. Sadi si = 6/2, Sadistta, also Sathida = 7/2. Sadi ata, ~ also dttida = 8'/2. Sadindvva, also ndvvada = 91/2. From elevan onwards Sadda has to be necessarily revived: thus in Kerala, Konkanis say Dhassada (10'/2), Ikra sidda \\'/2, Bara sadda 12/2, Tera sadda. 13'/2. Karnataka Konkanis say Sadidha 10'/2, Sadi ikra 11'/2. Sadibara 12!/2 and Sadi tera 13'/2 so on and so forth. aife simpi (v tr. st) To furnish, to provide with (fire) (skt. sam+pada — to provide with, sarhpatsyate pr. t). Sakalim uttavan randanintu ujjo sampilo. Getting up early morning, fire was lit in the hearth. are, atfe, arft sadi (—ti), (—ri) spelling is weak and variably pronounced. There are 3 synonyms of the long (9-yds) wrapper cloth of a Hindu house wife. (skt. Sati, orthodox S.I. house wife calls it Pudava (mal. and (tam.) Podavai. This a colloquial form of Porvai (tam. wrapper, or a cover cloth). In pure konk. and in N. India it is called Kapad. (skt. Kancisati = Patya kapad (in konk.) = silku podavai or Pattu podavai in tam.) Patta in mal., tam., and Patte in Can: = silk, woven or not woven. Silk garment. aror/ (for) sana (—ni) (f. tat) A touch-stone on which noble metals are rubbed and the expert judges the pluality from the colour of the metal streak. (ii) A grinding stone on which instruments like knife are sharpened. (iii) A grinding wheel mounted on a motor to polish surfaces of finished articles or surfaces of marble or mosaic floors. (skt. Sani. whetting stone) Peskati Sanéri dharli. The knife was whetted on the grinding wheel. Sani as a suffix. When added to an adjective it yields the corresponding abstract noun. viz Ambso (Ambusa > Ambasani = sourness. Godu (sweet) gédsini = sweetness Ghamghama, putrid smelling + ghamsani, putrid smell. leq sidhya (a/n. st) Dishonesty, trickery, guile, cunningness, obstinacy. (skt. Sathya, (Y@aT) guile, perfidy. Cerdum Sadhya karuk siklém. The child has learnt to play obstinate. (So it is said in kera. But in Karnat they use the word Hath ®) Wadia santatgati (f. tat) A procedure which is continual, regular, and lasting. Older people usually remind the youngsters with this word which they usually mispronounce as samtatgaddyi. The meaning is something like “Halt! think! and proceed and continue until you reach the goal. (Festina lente = Make haste slowly). Baler, ATafet sattali, satali (only in kera) (f. st) Umbrella. A mush room is called Bebya Sattuli, A toad stool or toad’s umbrella. (skt. Chatraki, Sattuli (konk). In karnat; they say Satterh for a modern foldable umbrella. In kera. as well as in Goa, Sattem means unfoldable palmleaf umbrella. Such umbrellas were invariably carried by a class of Kasmiri brahmins called Nambudiris. Also an umbrella-cum-topi combination was used by the farm workers, (pulayas) and by fishermen. It was called Toppi kuda. @uateéth saptahika a weekly, a publication which is brought out every 7" day. (ii) It may also be any ritual which lasts for 7 days. aredtq satviku (a. tat) (f. Satvikr). Satvagundnvita one having satva gunas or pacifism. A well-wisher to all. He is honest, sincere, and good, virtuous and amiable. Satva is the first and the best of the 3 gunas into which all beings are classified. (the other two gunas are Rajas, Activity galore, and tamas, nescience and inertia. There is no one who possesses exclusively a single property. Every one has a mixture of the three, and he is categorised under that quality which predominates over the other two. areater satyki N. of a great yadava warrior, the son of Satyaka, and himself a powerful Mahdrathi. He was a student of Arjuna, and a great devotee of Krsna, so much so that the Lord never failed to take him along while going on important missions. a) When Krsna went on Pandava dutyam (as an ambassador of Pandavas) Satyaki was the prompt informer and to warn the Lord that Duryodhana had hatched a plan to imprison Krsna. When that time came and Dussdsana took the first step towards Krsna, a gigantic humkar erupted from the latter that shook the roof of the building “I have not come alone. Look?” there outside the Kaurava assembly sood a hundred Maharathis and at their head stood the devoted Satyaki. That was enough to send shivers in the bowels of even mighty warriors like Bhisma and Dhrona. Krsna too reciprocated to the devotion of Satyaki. During the 18 days War Satyaki used to fight three to four Warriors per day. On one such day, when Satyaki was already tired by prior fights with others, there stood before him face to face Bhuri Sravas, a yadava, a sworn enemy of Satyaki. In the fight that ensued, the latter was worsted by the enemy, and it was but a few minutes before the devotee of Krsna would be killed. Krsna stopped the chariot of Arjuna which He was driving, and called the attention of the Pandava to the scene. “A devotee of Mine and a disciple of thine, is in peril. Shoot Bhuri Sravas immediately’. Krsna said to Arjuna. Though at first unwilling, Arjuna immediately complied and cut the hand of Bhuri Sravas; Thus the Lord saved his devotee in the nick of time. aredtafa sandipani N. of a sage, a guru who managing an asrama in Ujjain. Visnu purana says Krsna and Balarama accepted him as their guru, and joined his asrama. Krsna mastered the sixty four arts in 64 days. It would appear that king Revata of Kusasthali had sent his daughter Revati to the same Asrama (During the Vedic time, women were not forbidden from learning under a guru, or for doing guru kula vasa. Princess Revati had a specific purpose in studying martial arts, namely to recover her father’s territories which were over-run by Pancajanas. Revati and Balarama fell in love of each other at the first sight; She understood that was that 394 Glq sanu TAT saiman she was dealing with a straight-forward, candid man-mountain who would be extremely useful in dealing with the maritime force of the Pancajanas. Guru Sandipani understood that Krsna was not an ordinary man and so when the time came for the collection of guru Daksina (Teachers fees), he asked Krsna _ to get him back his lost son. It was a period when there was a vigorons slave trade in Bharat and the so called Varunas (and there were many of them) were actively participating in it. Sandipanis’ lost son should have been trapped and sold out as a slave. Krsna had an elaborate information service and he collected all information about the whereabouts of the guru’s son. Next time when the Pancajana ship touched the port of Kusasthali, Krsna and Uddhava swam across and surreptitiously got into it. In a straight fight with a whip (which Krsna as a cowherd was an adept in using). Krsna finished the powerful Asura and retrieved the guru’s son. The guru was highly pleased and he blessed the disciple. The beautiful reddish conch-shell called Pancajanyam was acquired by Krsna during that episode. Meanwhile Balarama routed the foreigners and handed over Kusasthali to Revata. However the latter gave his daughter Revati in marriage to Balarama, and Kusasthali was brought as dowry by Revati. Later day Dwaraka, a port flourishing with foreign trade was built on Kusasthali: The Yadavas shifted from Mathura to Dwaraka and settled there for a few years. Ty sanu (a. st) (i) small, lean, fine, thin. (ii) soft, gentle, smooth, mild. (konk. lanu) (iii) a minute, a little bit of time. (konk. séli ghadi) (skt. S/aksna, soft, small and minute fraction) Sanpan, smallness, littleness. There is a proper name Sannallo, which is mostly heard among Kunbis (the farmer class) UieqUT saindana (Pron: also as Sannana). In taste and consistency it is almost the same as Idli, a typical S. Indian preparation made of boiled rice + a little of black gram. Idli is small in size while Sandana big. Rice-gram dough is steam-cooked in appropriate size plates. Some people make pyramid shaped receptacles by stitching the leaves of jack tree, and steam cook the dough poured into them. These pyramid shaped “‘idlis” are called khotto in Karnat; and ittu in Kera. aaa sadhana (f. tat) accomplishment by actual practice; fulfilment; completion. achievement. (ii) worship; propitiation; adoration; conciliation. STENT sadharana (a. tat) Ordinary, Run-of-the-mill, general, common to several; universal. Sadharana priya or Pranaya = a commoner lover. Viéharati vané Radha sadharana Pranayé harau. Git. Gov. ch II sl.1 When Radha (saw) Hari sporting with commoner lovers (she was filled with anger and jealousy). Tey sadhu (a. tat) (i) good natured, perfect. (ii) The meaning corresponds to Sajjana, Virtuous, religious, righteous. (iii) Well-behaved; of noble descent; a sage or saint. (f) Sadhvi (iv) Sadhu (ind) an expression to indicate approval. For a rightful deed, the on-lookers approve and say Sadhu, Sadhu. [Disapproval is indicated as DhikDhik These skt. words have not permeated into konkani, which says Bhalé Bhésa for approval and p4pa-re-papa for disapproval. aes sadhya (a. tat) possible, achievable, to be attained, to be established. aod sampratam (ind. tat) just now; At this very moment; Immediately (ii) Fittingly, properly. aq saba (a. st) all, everything (konk. sab = skt. sarya, konk. Sida = skt. Suddha, normal, clean, allright. These words are seldom used individually but generally as a combined phrase Sab suda = Everything all right (skt. Sarva Sudha. Everything clean. Cerdum 4ji sabsida udkadek gellem = The child passed today normal stools. Tigélo tapu nivaran javin ti sabsuda jalli. Fever having subsided, she became normal. In Goa Sab siida phrase is pronounced as @™ Ys ATs sabara (a/ind. st) Too much, Exceedingly. (skt. Sarvatha, exceedingly much). Bailélim uttram dikun bamminu sangi(k) laglo:’ Tur sabara ulleiti mugo”’. On listening to the wife’s words, the husband said “I say, you indeed talk exceedingly much” aIaTa sabava (ind. st) Simply, out of courtesy, (ii) Respectfully, wishing greetings. (skt. Sabhaj, y.tr. to greet, to respect, to congratulate, to please, to honour. Kitya ayilli go tum. Why did you come, I say?, Sabava, simply, out of courtesy. Ubghani par ghaluka, to dispel solitude. @iate sambaru (m. D) A staple side-dish which occupies the status of Dhali toya in Saraswat meals. It was started first by the Tamilians, but because of its suitability to go with idli which has now become national food item, sambar has come to be known all over India. It is made essentially with cooked dhal, spices and suitable vegetables, lady’s finger, potato, brinjol, drumstick, cauliflower and a long variety of others are added along with tamerind extract. A typical tamilian meals consists of cooked rice, veg: curries, kitu, avial, paccadi or cutney, or pickles (Urkai). Rice is taken in three courses. (i) with sambar, (ii) with rasam, and (iii) with butter milk or curds. Ghee is served in the Sambar rice. arare sabardem (n. st) collected (spicy) materials. (skt. sambhrtam) A circular wooden box with a number of compartments radiating from the centre, each of a sector shape. Condiments and/or spices are stored in this box which is very handy and saves time in the kitchen. This box has now ceased to be used in the kitchen. Capsules contain spices and are carried on steel wire Carriers. aTAT saman (m. tat) (i) Appeasing, comforting, soothing. (ii) The first of the four upayas; Sama, dana, bheda and danda, which are applied in that order to achieve one’s end. A cal hymn or song of praise. A verse from text of Sima Veda. (the third Veda, Rg., Yajur, and Atharva. Sadma is supposed to have been out by Vivaswan the Sun God) Sama gayaka an epithet of Ravana. Though decried as _ Raksasa, Ravana was the son of a great brahman, nd grandson of Pulastya Brahma. He was highly erudite n Vedas, and when he sang the Samas, it would appear , if ten people were chanting. When the Maya Sita s in the Asokavana, he employed a number of Vedic mins to sing Vedic hymns early morning for the enefit of his Paramour. Je was undoubtedly a noble soul who deserved his oper dues. arrest sarnco (a. indi) One who is straight forward. ‘(philo: Samki Vaten. By straight road. Through honest means. In Karnat: instead of Samki, they say surdta or Samma. The latter is a famous word having opposite meanings. Repair, and destruction. Some people wrongly use Samki too in similar manner. samki can have only one meaning namely “allright or defects repaired”. ‘STA sdmantu (a. tat) Neighbouring, _ kingdom’s frontiers. Samanta Rayu, A feudatory or a vassal king. MST sampadap (v intr. tat) Fall in; get trapped, hurl down. (skt. Sarn + pata, (Sampatati = Sampadta (konk.) p.t. Sampalo or Sampallo = fell down or = in a trap., got into a noose. Tijo payu bilantu sampallo. Her leg got entangled in a hole. Tajo hatu vindura katrintu sampalio— His hand was caught in a rat-trap. Sampaté = an interview, a meet-together. Mesa sampata = Entry of the Sun in the zodiac sign. Mesa. raed samarthya (n. tat) (i) force of words, capacity, ability (ii) cleverness, fitness, adequacy. (Samarthasya bhava samarthyam ). Vagace lagi jhuja karak bala matram napuro, samarthya lagi javunka. To fight a tiger, force alone is not enough, a knack or cleverness is also needed. WATT simanya (a. tat) (defn, Samanasya bhava—) a commoner; a thing or person who is general and not un-usual; not special, (ii) Vulgar, insignificant. An unusual boy is extolled as ‘‘Cello sémanyu nhaim. The boy is not ordinary, (not a commoner like every boy) Another synonymous sentence is. ‘Cello cilavanu nhaim. (The boy is not ‘small change’ ie., Not insignificant. Samanya is equivalent to Sadharana, common class, ordinary, low class. (Grammar, Samanya rupa) Declensions of nouns in konk. being an Indo Aryan language, is to be done in the manner as in skt. Nouns are to be classified according to their vowel-endings or desinent vowels and the po-positions or the Vibhakti pratyayas are to be affixed to the pratipadika. Foreign missionary fathers, who were the pioneers in bringing out konk grammar, especially those of the 19" century, did not adhere to this principle, evidently because they were not conversant with Sanskrit. At the same time they sincerely believed that I.E. languages such as Latin and Greek should be the model to develop konk. grammar. They invented new names for the pratipadika Bordering _— 395 aTqeT sayujya such as “‘the original case”, which was replaced by the successors as the “Samanya rupa’’, while some others christened it as “The stem’’. After a lot of work they fixed on the Vocative case as the Samanya rupa or the Stem of the konk. noun. It was absurd because ahvana was as much a vibhakti as any other, and so rules prohibit to affix the pratyaya to a vocable which is already a Vibhakti. (Ref. pp 132-136 of the author’s A.H.K.Gr. ) aTasat samrajya (n. sovereignty, Imperial sway. (ii) an empire, a dominion, A samrat: one who rules a samrajya, is called a cakravarti or atleast a Maharaja. As emperor or a Samrat wields over-lordship on neighbouring countries. In ancient days they were literally called overlords, viz, Basu the ruler of Magadha (M. Bharata) had made it a hobby to swoop over the weaker Cédj kingdom, carry away a great loot to be distributed to sages and brahmins. So the latter honoured Basu with the title of Cédyoparicara Basu, or merely Uparicara, overlord who walks over. anys samudrika (a. tat) lit; Born of ocean, oceanic. (ii) Related to marks on the face, and shape of the body. These marks can indicate the good and bad fortunes of the individual A palmist may be classed as a samudrika, one who knows to interpret the bodily marks. The related sciences are collectively called Physiognomy TaT saya (f. tat) (i) End of the day. (ii) Semblance. Cerdak avs saya asa. The child bears a semblance to the mother. (skt. chaya = shadow or photograph. } (iii) A thin layer of green moss over the surface of water. Talyantu udkari saya mandali, In the tank, moss has formed over the surface of water. A more popular word is Sélo (skt. Saivdla ) (iv) Saya is also the name for the scum that forms over boiled milk. Duddari saya mandta, Scum is forming over the surface of milk. (v) Saya means colour, ink and paints. tat) Universal or complete saibu (m. Ar) European, a foreigner in general. (f) Saibini. (Ar.: Sahiba = Respected Sir and respected madam ) Prov: Saibale mantavantu subbdlim yessam. The prov. points to one who takes credit at the expense of others. arate Spf, teak wood tree. Tall tree with hard wood which is generally not attacked by white ants. ATaeit sailo spider (Ref to Suttalo) AST sayujya (n. tat) A type of Moksa (liberation) There are different degrees of Moksas anticipated by the vaisnavites. The main four types are: (i) With some virtues backing him, a devotee can reach the Vaikuntam where the Lord resides. This is Saloka moksam. With a greater quantum of virtue, the devotee might be allowed nearer the Lord and it is called Samipya moksam. When he becomes more virtuous, the devotee is eligible to assume the same form as of the Lord. It is known as Sardpya moksam Finally, when he becomes pure Satvik, he dissolves and becomes one with the Lord. = Sayujyam. There after he is free from the cycles of deaths and births, so goes the belief. ait sari (v tr. st) To spend (generally lavishly) to flow, to waste. (skt. Sru, Sravati, flows. Natu tugélo duddu Sartolo thini dissam phude, Grand son of yours will squander your money before three days. Baltintulem uddak sarunaka. Don’t waste the water in the bucket. On saréi (caus of Sr Sarati = spreads (skt. Sarayati = causes to spread, causes to flow, to apply, Applicable to paint, ink or cunnam (white wash) Prov: Ti gellélé kadé $éna sareitali. She will clean and apply cow dung paste whereever she goes. Sena saravap means destroying and cleaning. Tondak pavudar sareita. She applies powder to the face. Putan bavsii tondak kalki sareili. Son painted the father’s face dark. Darkening the face metaphorically means “Brought infamy or dishonour’’. aTeT saranga (a. tat) With paint, spotted, variegated. (n) spotted deer. (ii) Visnus or Krsna’s bow made from the horns (Srriga) of a stag hence Saranga. This special bow was presented to him by Indra. Sarangi N. of a stringed musical. instrument. Ua sarko (a. st) One who holds nearest semblance. One who is an exact replica. A summary or an epitome of another Sarkem Samblance, exactly similar in all aspects. (skt. Saraka). Krsnak Goindalem sarkem asa. Krsna bears exact semblance to Goindu. ART sani (f. st) Broom, a brush (skt. Sodhani— alternately can be Sam-marjani = that which wipes well, or Sam-skarini, that which cleanses, purifies). It is considered the best weapon in the hands of a housewife. Sarni khunto, the handle by which the broom is gripped. Sarni kKhuntydé petta ghetle ‘Received blows with the handle of the broom”’ is degrading, and doubly insulting, because it implies that the blows are from a woman and secondly, with an unclean object. Prov: Sarni sarvank §udhi hadta, appan bhavdi asudha varta. This refers to some fake reformers who can move the masses for good, but themselves remain dirty committing sins in privacy. anfer sarathi (m. tat) (Saha Rathena—) Driver of a chariot. A chariot with an able, intelligent and clever charioteer was the equivalent of a modern tank. Arjuna’s victory in the War was as much, if not more, due to the excellence of his Sarathi, none other than Lord Krsna In contrast, Karna’s failure was in no small measure due to his unsympathetie Sarathi, King Salya of Madrapura. He demoralised Karna whereever possible so much so Karna was driven to swear that he would kill Salya after the War was over. However he was killed even earlier by Arjuna. ATavty sarvabhauma (a. tat) Consisting of or r to the whole earth. A universal monarch (ii) N. of the quarter assigned to Kubera. There stands his elephan named Sarvabhauma. areata sarsica (ind. st) Even with all the juice, (Saha Rasena = along with fluids or juice). Péja dillyari sarcica pivunka, if kanji is given, it must be taken in even with all fluids. To Rasalo ambo sarsica civin khavunka. That juicy mango must be eaten by sucking all the juice. ANAT saraswata (a. tat) Natives of the shores (or banks of) river Saraswati. There were original or aboriginal tribes here before the Aryans came from central Eurasia, Saraswati whom Hiranya Garbha Ananda Brahma married was the daughter of a tribal woman. These tribals were cultured and civilized. Brahma’s wife Saraswati had mastered a hundred arts and earned the title of Sata rapa. al sare (n. tat) Manure. (skt. sara = essential material, gist, substance in a nutshell. Manure is the most required thing (next only to water and air) by a tree. When a child misbehaves, one remarks’ Aysu bavsun dillélem sarem tam’. This is the encouragement given by the parents. Ufer sali (f. st) skin (skt. Sarlind = closely attached. — Kélya sali = plantain skin. Ulafes savli (f. st) A creeper like shade. Shade spreading over a large area. Deep or heap of shade. (skt. chaya Vallari = (k) Savli. Savata = Light shade, Shade-like area. (chaya vat = Shade-like or shaded) WTaAT savapa (apanta gerund) Tolerance. (K) Saita = (skt.) sahaté, tolerates, bears. Taka yo hdvo sdaina This climate does not suit him. Spelling seems to have been corrupted in Karnat: by the custom of fricate pronunciation. Saita and Sainad are pronounced as Zaita and Zaina which is then corrupted as jata and jaina Nja denotes reproduction, or happening; it has nothing to do with tolerance or fitness. In Kera: one says “‘Sakalim kapi maka saina’’ (1 do not like coffee in the morning), the same would be said in karnat: as Sakalim maka kapi jaina (coffee does not “happen” to me in the morning. arateit savalo (m. Port) Big onion (Port: Cebola) arfefe savitri (f. tat) lit: a female sun worshipper (def. Savita devaté asyah) (ii) A ray of light. (iii) N. of a celebrated hymn of Rgveda, also known as Gayatri (def. Gayantam trayat iti—) (iv) N. of a wife of Kasypa brahma, (v) N. of Parvati. - (vi) N. of the wife of Satyavan, the king of Salva. She was the daughter of king Asvapati. She was so lustrous and beautiful that many suitors who came to wed her, were not fit to hold a candle to her. So she remained unwed for a long period without getting a proper groom. There after she herself went out and was willing to choose Satyavan, the son of Dyumatsena the king of Salva, who having been driven out of kingdom by enemies was leading the life of a hermit. Then came Narada to the palace, and as one who knows the future events, told her that Satyavan was a fit match for her, but he would not live for more a year. This shocking prediction did not make her her resolve. year passed after the marriage. Satyavan went as ual to cut fire wood in the forest. Unusually Savitri her desire to accompany him. True to the n of Narada, Satyavan got a massive heart attack nd fell down. Savitri went on calling and addressing endearingly. She kept on telling him that both of were still in the prime of youth, and that they yet to play many a love sports. Along with such affectionate tete-a-tete, she kept on massaging the chest and heart of the fallen Satyavan. She pictured to him whole lovers paradise, if only he would care to get . As luck would have it, her massage of heart was effective and slowly Satyavan opened his eyes and got as from a day-slumber. Everyone congratulated the brave and resourceful girl. Savitri’s interpid feats in recovering her husband from the jaws of death, have been described by the story writers as a battle royal, a battle of words and wits between Yama and Savitri, at the end of which Savitri emerged victorious with a neatly packed soul of her husband under her armpit. She retraced her steps back from yama loka to the earth, and without delay blew the soul into the nostrils of Satyavan. and lo! the man got up alive after death. Professional story tellers now-a-days say that yama takes to his heels, whereever Savitri or her name is present. Savitri’s story of fighting yama and winning back her husband’s soul is so popular and believed to be true that every newly wedded bride is blessed by elderly ladies by saying ‘“‘Janma Savitri bhava”’ = Be Thou a live Savitri. savukar (a/m. Port) Rich man, rich house holder, one who lends money for fraud work. A rich merchant. Wer sivda (a/n. st) Low and wicked, a fool and an idiot. (skt. S6tha, an idler, sluggard, worthless. (ii) a rogue, The word is heard even in the Dravidian Tamil. S6ta, idling worthless man. It is a derogatory word used to condemn anyone. WTaUM savadhina (a. tat) with attention. Be careful, or cautious, be diligent carefully. sivakasu (m tat) Leisure, slowness, (ind) Sivakasim or Savakasén = slowly, diligently. OTq sivu (m. tat) A type of tick, arachnid parasite. If it gets entry into the cars, it eats up the tissues inside. It has a very high rate of reproduction and multiplication anc hence the name Savaka = productive or generative. OTs sAsankam (ind. tat) With a feeling of fear, apprehensively, Dismayed. AIMTAT sisSamsa (a. tat) Full of desire, Hopeful. Expectant. arert sfstangam (ind. tat) With a humble prostration of the whole body touching the floor with cight limbs. {(i) janubhyam ca tatha (ii) padbhyam (iii) panibhyam (iv) uras&, (v) Dhiya (vi) Sirasa (vii) Vacasa (viii) Drstya pranimo astinga] AY sasu (num adj. st) A thousand. synonyms. (skt.) Sahasra, and (parsi) haj4R. Considered as a huge number in Vedic times. A super intelligent super human being was designated Sahasra Sirsd purdsah = a thousand headed purusa, Sahasraksah, a thousand eyed, (an epithet of Indra). Sahasra yoni one with a thousand female genetive organs is another epithet of Indra, which he earned by his escapade with Ahalya. area sdhasam (n. tat) (i) Violence, using force, (ii) a criminal act, (iii) an adventurous feats; rash act. Sahaskar = bold, audacious. areca sahitya (n. tat) (i) Association, Felloship, (ii) Literature or rhetorics, (iii) Art of poetry. wrest salari (f. st) a mynah, a bird of the starling family in S.E. Asia. There is a talking species Gracula religiosa. Spelt differently in different regions, as sal6ri, saroli and saléri. ferdtfr sintiti (f. tat) (skt. cintiti) consideration, thought, reflection. When someone commits a foolish losing bargain, the old grandpa chides “Taka Joktyak sintiti na vem?” Does he not have thought and reflection in his own head. (Does he not have brain in his head or does he not have common sense) Lokto = head, lit: perceiver. (skt. lokayita). In place of ‘loktyak’, bodak or kapalak will equally suit. frae sindiru (spelt also an Senduru) calcined ashes of a mineral. Red Kumkuma is referred so. Many sinduras are found in the medicine box of the ayurvedics. Kunkum sindura is to be worn by women who are NOT widows. In Koci there is a very old temple ordained to a Bhagavati who is all over rubbed with Sindura. The idol is known as Sindura Bhdgonti. farez siddha (a/p.p. of Siddha = to be accomplished) (i) fulfilled, successful, attained, performed. (ii) Skilled, Conversant with. (iii) Perfected by, as for eg: Tapassiddha, sanctified by penance, Pious, holy, divine, immortal. (a) Siddha Vaidya, Divine doctor. . (b) Siddha Purusa, immortal man. N. of Siva. (c) Siddha yogi, a yogi who has attained fulfilment. perfection; achievement, success; a Ganapati who helps the devotee to attain the desired objects. Ref. to Anima. One who has accomplished his purposes. N. of Buddha Deva. (h) Sidha Sindhu, Celestial Ganges. feeatet siddhantu (n. tat) Established —_ end. Demonstrated conclusion of an argument. An established dogma, established truth. A text resting on conclusive evidence. (d) Siddhi, (e) Siddhi vinayaka, (f) Asta Sidhis, (g) Sadhartha, In konk. a child’s dogged tantrums to attain what it desires, is also called Siddhanta. viz. Cerdum siddhanta karta, The child behaves obstinately, (shows doggedness ). This word is used as’ such with the same meaning in Malayalam. But in Karnat they say Cerdum hata karta. faery sindhu Hata is a skt. word meaning “‘violence, pressurising, use of force. Siddhanti (a) One with an established dogma. (b) a dogged child. fay sindhu (m. tat) Ocean, Sea, big rivers like Indus, Ganges and Airavati. Sindhuraja. King of sind. Jayadratha. Sindhuja = Laksmi. During the churning of the milk ocean, Laksmi is supposed to have emerged along with Candra. So she is called Sindhuja and Candra Bhagini. fireare siyyaru (m. st) a shivering type of fever; a rheumatic fever; filarial fever. (skt. Sitalam + Kara, producing cold shiver). farrr sirka (v trans. st) To insert; to tie, to bind. (skt crta, to connect together = Crtati pr.t) (caus) Sirkai. Tane pensila kanari sirkailem He inserted the pencil over the ear pinna. Roja phule bettama ottyantu sirkailem. The rose flower was inserted in the button hole. Sirkata also means obstructs; Sukkém sita khavun talyak sirkalam. Cold hard rice obstructed the throat. Duddu tondantu ghalaisi, talyaka sirkatalo = Dont put the coin in the mouth, it may block the throat. Sirvonu (m. st) (skt: Sravana, the name of the fifth month of the Hindu calendar; Corresponds to the Engl. months July-August. (ii) N. of the 22nd asterism. (iii) Sirvonditaru, on sundays of the Sravana month Saraswat ladies observe the custom of exchanging Vido (Beeda of betle pan + a ripe plantain fruit) among themselves. (iv) Tiruvonam, the great annual festival of Kerala, dedicated to Mahabali the virtuous and magnificent king, falls in this month. (v) N. of a Vysya boy ascetic whom Dasaratha seems to have inadvertently killed thereby incurringa curse that he would die of Putra Soka. (iv) Sravanam (lit) knowledge gathered through ears. fey simmu (m. st) A lion (skt. Simha. The word seems to have formed by reversing the spelling of HIMSA, violence. Prov: Niddellya simma tondantu sosso évan padna. No rabbit falls in the mouth of a sleeping lion. (Even a strong animal has to put in effort to earn his livelihood) (ii) N. of a month of the Hindu Calendar (corresponds to July-Aug) (iii) N. of a Zodiac sign, Leo. Simma garjana, Roar of a lion. A lion roars keeping his mouth near the ground. By the sound effect, other animal think that the lion is in near vicinity, and _ start Tunning in all directions thereby forming easy prey to the hiding lion. The male lion does not generally hunt, but the female chases and drives the animal to the hiding lion who kills it and claims his lion-share. (a) Simmavalokana nyaya. A hunting lion often turns his head to look behind. It is believed that the lion does so to assess the distance already covered and yet to be covered. But the most probable reason may be, the lion looks behind to see if any other lion is chasing him, or if any other animal is within his reach. Any animal on the run (be it a lion) is liable to be chased by any other animal (s). This fear haunts the chasing lion. 398 (b) Simmasana (lit) a seat or throne carried by lions and for kings and emperors to sit upon. Generally a seat of honour. (c) Simmadwaru a main gate; the principal gate of a palace. (d) Simmayand, Simma Vahini (adj) one who rides on a lion-vahana. N. of Durga or kali or Mahisamardini. (e) Simhala. the ancient name of ceylon. (Defn: simho ’ astyasya, a lion’s den). The lion’s den is strangely passing through a stage of attack by a Tamil tiger pack”’. (f) Simmavataru Incarnation of the lion. (Nara simha) Narasimhavatara . ant sija (v tr/intr. st) to be cooked, getting cooked. (skt. VSidha, to be cooked. Sidhyati = cooks, dresses, makes preparation ) Tandulu sijta, Rice cooks itself (intr) Ti tandiju sijjéita, She cooks the rice (trans); she causes the rice to be cooked. ate sita (n. D) any new unstitched cloth; Can. has Citi, to mean printed cotton or cintZ. Maratti has the word chita. Konkani would have derived from any one of the languages, as she was in association with all those languages. Baila divaléka sita ghevancak gelléli. Wife had gone to purchase cotton cloth for Divali. ats sida (indigenous from the previous word) a sail used in a country boat, or dhonis or ships. Malayalam word is Macupa which is not in use in Konkani, but a derivative Monciva (a country boat) is widely used. Sida sodavadilyari, moncitva dhavantalem. If the sail is unfurled, the boat will run. tte sita (p.p. gerund of VSidha (skt. sidha = cooked rice. Rice fully prepared or dressed. Sijdo, (1 half-cooked. (skt. sidha + ardha) atat sita (f. tat) The heroine of Ramayana. The foster daughter of Janaka of Mithila. She was picked up from a furrow (skt. Sita) in a field. Hence named Sita. aie sindi (v tr. st) To cut, to chop vegetables. (skt. chid: + (k) Sindi. ( Chinatti skt. pr.t.). Konk-Sindita. eat sima (f. tat) (1)A limit, a Maryada, border line, margin (ii) a land mark. Simanta, Parting line of hair on head. A beautiful woman is referred to as Simantini. (iii) One of the Samskaras; a purificatory rite observed by pregnant women during the 4", 6" or the 8 month. (iv) Srimantu also means the eldest. Simanta putra or Putri = Eldest son or daughter. a sira (f. tat) (skt. sira = any tubular vessel of the body such as a vein, artery or a nerve (ii) Redness and inflammation of the eye. Dolyak Sira uttailya; Eye has become red. (iii) A torn half piece of any leaf is called (pannaci) sira = A piece of a leaf. skt. Srtam patram, siré pan. (konk.) During feasts distinction is made between - people. Rich or decent elders are served on full size plantain leaf (Aggote pana (konk) = Agravati patra (skt.)), Second rate or less important people on pannaci Sira (Half bit of the leaf), and lastly children and servants on Colko, a quarter bit. io att stra SS (ii) An epithet of Janaka of Mythila, the foster father ‘of Sita the heroine of Ramayana. a fa sivirh (v tr/intr. st) To sew; to stitch; (skt. _siva, sivyati pr.t.). ‘HE véstico votto sivan di, Please darn the hole on ‘this vésti. .Grhastriydni ubgani vacyaka Sivani ku _vifloda-kalaksepu kella. Housewives have made stitching ‘a hobby to pass their solitary hours. (skt. sivika = (k) Siva = sewing needle. PT sukkap (v intr. st) Drying, (physically and mentally) (ii) going lean. (skt. Susa, Susyati = (k) Sukta = Bétce up. Ambya sola vottanti sukta, Mango slices are ; drying in the sun. Celli assi sukli kitya? How did the girl get so famished. This query is made by the m-in-l when the bride returns from the parents’ house, and by the parents when she returns from the husband’s house. There is no substance in the query but only the ego of each party. Baila vadi sukkéita, wife is drying the friums in the sun. Sukko or Sukkallo (adj) one who is famished. Sukkado = half famished. (a konk. samasa. ardha — sukkado (konk.) Sukko and Sukdo are sometimes used as proper names. viz Sukkad mamu, lean uncle. Sukdo is further qualified by adding Vati = a thin wick of cloth or cotton. Thin as a wick. Others make the comparison to a coconut rib eg. Sukkollo kaddi or Viru. There are others who say ‘“‘Sukkun kanti jalo” fanished and dried like bamboo thorn. afer sukti (f. indigenous) Low tide X Bharti, high tide. Prov: Samudrakai Sukti bharti varta, Even the expansive ocean suffers low and high tides. Significance is, even greatmen have ups and downs in life. PATS sukumaru (a. tat) Delicate and beautiful youth. Sukumara Kavi :-Reported to be a boy poet who composed the incomplete Krsna Vilas kavya. It deals with the childhood days’ pranks of Krsna. Other poets like Leela suka have also written on the same theme but the difference lies in the circumstance in which the poems were created. The story says Sukumara was a brilliant disciple of a renowned guru. The guru did not wish Sukumar to relax in his studies, and so he was sparse in giving encomia to the boy, but unfailingly severe in criticism whenever he committed any mistake. After sometime the boy concluded that the guru was prejudiced against him, and decided to finish him off. At the dead of night the boy climbed on the thatched roof of guru’s cottage with a big stone. As he was waiting for a good moment, he overheard the guru's wife asking the husband why he was always severe with Sukumara, but not so with others. Guru replied that he did not wish his ace student slide back on encomia and praises and develope over-confidence which will be the end of his excellence. The boy became extremely contrite on hearing the guru; he got down from the roof, and without caring for etiquette, crashed straight into guru’s bedroom. He begged to know what was the prdayascittam for attempt on the life of the guru. “Burning oneself in the slow fire of husk” said the guru who told him, that it did not apply to Sukumara. Sukumara immolated himself. While sukko + undergoing a slow death he composed the poem, but before he could complete, death overtook him. So goes the unbelievable story prevalent in Kerala. And the story tellers never get tired of spinning decorative asides. One such is that Kalidasa the super gem of Vikramaditya’s court, once attempted to complete Sukumara’s incomplete work. Then he heard a mysterious voice “Don’t mix your plantain tree thread with the rich silk yarn”. Which made the super poet give up his attempt. sukrta (n. tat) good deed; pious and virtuous action (ii) Wisdom; Learning; (iii) Luck, fortune. Yee sukraru (m. st) (skt. Sukra vara) Friday. Days of the week are named after the planets (konk. ) Eng. Skt. Aitaéru Sunday Adityavara somaru Monday Candra ” Mangalaru Tuesday Mangla ” Budhvaru Wednesday Budha ” Birestaru Thursday Guru ” Sukraru Friday Sukra ”” Sinivaru Saturday Sanivara ”’ WG sikha (n. tat) Happiness, joy, pleasure, comfort (all these are there for Varuna and so his capital is named Sukha. This Varuna was indeed Kubera Opp. of Sukha is Dukhah (sorrow, suffering and misfortune. Sukha-Dukha Kolu natillo, One who had not known Sukha and Dukha. ie., one who did not experience Samsara. WTS sungata (n. st) (skt. Cingafa) shrimp, prawn. Prov: Sungata khellélya matyari sola asé. One who has eaten sungata has its scales on his head. Prawn eating is religiously banned to a saraswat. So his conscience pricks whenever he eats it. sugandhu (m. tat) Fragrance, perfume (ii) gandhaku-sulphur. Flowers with few exceptions, emit strong or mild fragrance of their own. Poets fancy that the breeze blowing from the Malaya mountain ( where-abouts not known) is loaded with perfume. Puspa sugandhi sumalaya samire, Munijana sévita yamuna tiré gayati vanamali (SadasivaBrahmam ) qveTq suntap (apanta gerundial. n. of VSunta = to extricate). (v. intr). becomes free. (konk) Suntt = skt. Svatantra. (k) Suntata = (skt.) Svatantrayati, To sadhu bammin tya Bhadra kali hattanisun suntlo. That simpleton husband got free from the hold of that Bhadrakali like wife. (i) GM siita (n. st) Thread (skt. Satram ) In a brahmin marriage, there is a ritual in which the bride’s and the groom’s hands are tied together with a thread. That is called Sut-bandhan and it signifies that they are there-after related to each other. When one is divorced or excommunicated, the process is reversed; a thread tied to the husband’s and the wife’s hands together is snapped, their relationship is rendered extinct. The ritual is called Sut-Khandani. (ii) GM: the name of a pauranika. The sons of a ksatriya in a brahman woman were generally classed as sitas = charioteers. This particular sita was a pravacaka, an expert in telling stories from Puranas. A snob in puranas is nick-named sutpuraniku in konkani. 400 — > Fersit sudarsip Gilet suttali o_O a Gilet suttali (f. st) A hempen thread. Thread made out of the bark or skin of young hemp. (skt. Sitra-Valkali = (konk. Suttali) thread made of hempen bark) suttalo (m. Mahr) a small spider. All spiders have a gland on the abdomen. Its gel-like secretion can be drawn into superfine silky thread. Small hunter spiders use the thin silk yarn as a mode of conveyance, some beautifully coloured garden spiders build elaborate nets to trap flying insects. Tiny long legged spiders build the nuisance of cowebs anywhere and everywhere within the house. Heavier big size spiders (tarantulas) use their secretion to make the cocoon at the time of laying the eggs; It is purely a female job because the male of this species much smaller in size rarely survives a mating as the female makes a meal of him. The name Suttalo (of Kerala) is a derivation from the Mahr. Suttawala — Suttalo = one with the thread or yarn, Suttalo applies only to small size hunting spiders who hang down long threads, and swing in the breeze to reach long distances. Bigger size house spiders are known as 4tapayyanco, Eight legged one. In Karnataka, all spiders in general are called Sailo. It is probably the corrupt spelling of Suttalo = Suddalo > Sujjalo — Suyyalo — Sailo, Big female which carries the biscuit shaped coccoon is called potta Ata payyanco ie., 8-legged one with a pot (in Kerala) and gabba Sailo, gravid spider (in Karnataka. (Corr. Sp. is gabba sailo) AltwTEX sitika ghdra a maternity hospital. a place where delivery of women is attended to). (lit = @_ suttu (adv/n. D) A circle (around something, say a house or temple or institution. Going in pradaksina is actually circling round the temple clockwise To devala suthu kadta, He performs circumambulations round the temple. In pradaksina there is no alternation but to move clockwise (L to R). Dravidian languages mal. has curra; tam. has suttal, and Can. too has suttal, all meaning ‘‘going round’. Kera. konk. has borrowed the mal. word. Cello celiyece currum bhovanta. The boy howers around his girl. (ii) Suthu in Kerala konk. has a second meaning, namely thread worm which afflicts young and old. @at GAT suttara punnava (lit: Thread fullmoon. Brahmins change their yagnopavitam once a year on a fullmoon day, on the Avittam naksatra in the Avani month. Hence the Ceremony is called Avani Avittam (in T.nadu) Garett suttavelo (adj. indi) (lit. one from a thread ). It is a sarcastie phrase to refer to someone who makes great fetish about purity and cleanliness. So he is said to be not born on earth, but descended from heavens on a thread without coming into contact with anyone or anything. A showy snob. YatHieT sutkal (n st) A period of ten days of impurity consequent on a child-birth in the family. (skt, Siti Kala — (k) Sutkal. The impurity bans the relatives from entry into the temple and performance of any religious rites. In the beginning, the ban applied only to the child birth but now sutkal also means the mourning period after the death of some relative. It is not separately indicated because taboos are identical for both. afea suddhi (f. tat) Ref. to Suddhi, cleanliness, enquiry. Gat sundar (a. tat) (i) Loveli, beautiful. handsome, charming. (ii) N. of cupid. (iii) N. of Maruti in his younger days. Hence it is that the chapter describing his mission to Lanka, is named Sundara Khandam. (iv) Sundar is one of those words which can fit equally as the name of a male or female (Ramani, susila, Sakti are two other examples). sudarsan (a. tat) (lit: One which shows the right fact or the truth, One who enlightens, one who is good-looking and beautiful. (ii) N. of the boomerang discus of Visnu. Everyone admires its unfailing hit, and its invincibility against other weapons, but no one knows the details such as how to hurl it, who carried it to the battle field, or how did it keep company so as to be available to Lord Krsna at mere thought of it? Why was Krsna preserving it on the sea shore for the nights. A powerful man like Aswathama could not lift it from the shore with both the hands. Would not so heavy a weapon be cumbersome for use during fights. At any rate, the chakra used to be hurled very rarely, as a last resort only, that confirms the cumbersomeness of the process. One has to imagine that the flute had something to do with the catapulting of the Cakra, otherwise it is difficult to imagine how a bamboo piece became inseparable from Krsna even after he attaimed the status of a king-maker in Arya Vrtta. A flute would have been useful as a stick to control the cattle whom he was herding during his boyhood. Probably during leisure hours one could entertain oneself with a flute. After becoming a politician or rather a statesman, having attained high status among the rulers, carrying flute everywhere would have made Krsna a laughing stock of everybody. Most probably cakra has something to do with the flute, possibly to mount it on the flute, and with a special device whirl it round and discharge to fly. It rises up and boomerangs back to the catapulter. On the return journey, it unfailingly reaped the head of the enemy. Its momentim was so large, that no other weapon could stand against it. In the Mahabharata there is the story of one king Sudarsana who was deposed from his kingdom (ayodhya) by his enemies. He went to a forest and lived with his wife. Enemies used to send villains in disguise to murder the king. King in exile instructed his wife to please the villains whenever they came. The wife got disgusted with that sort of life and committed suicide by jumping into a nearby rivulet which is now known as Oghavati which was the name of the queen of SudarSna. gersia sudarsap (v/tr. st) lit; Showing off as good or better - showing only the good side. (skt. Sudarsayate, showing the good points, and concealing the rest. When a father chastises the son, invariably the mother mediates singing paeons of the good nature of the offspring. She is preforming the Sudars4p and the father will say “Tum taka sabhar sudarsunaka; cello vaita vatten vatolo. He will fall into bad ways. Goan spelling is Sudhardép. (Desai dict p. 902). —_—— ‘WAT sudha (f. tat) Nectar, Amrta (konk. Ambrita) A beverage of the gods. (konk. Ambruta is neutral gender, whereas skt. sudha is feminine). Amytamsu, one having nectarine rays, Moon. Mythologically, Moon was got by churning the Milk Ocean, The concerned allegorical statements are too tough to decipher. Suffice it to say that Asuras (more energetic and straight-forward than gods) were invited for help. Evidently it signifies the same sort of joint research which culminated in the production of a potion that made the drinker deathless or ever-lasting. (Unbelievable and so far without objective proof.) Asuras being more strong were quick to snatch the pot of Ambruta. Then the ‘lean and lanky’ gods used their usual weapon of trickery and fraud and stole away the pot for themselves. Kumbha melas, celebrated once in twelve years at Prayaga, Haridwar, Nasik, and Ujjain, Godavari and Kumbhakonam, are in memory of wrenching the Amrta Kalasa from the Asuras. Another instance when Amrta comes to the fore in mythology, is when the Nagas entered a yagna-hall surreptitiously. For thus defiling the yagna, Indra vowed to destroy all Nagas. The latter approached the tribe of Garudas who were under a contract of servility to the Nagas, to fetch them amyta from the heaven, Garudas proved their might by fighting Indra, and fetching the pot of amyta to save the nagas. Indra seems to have sent in a cat which toppled the vessel before the Nagas could use its contents. So the Nagas fled in an exodus to the Nicobar islands to escape the wrath of Indra. comp: Sudhakara, Sudhanga, Sudhamsu— Epithets of the Moon. Sudhotbhava, Sudhapani, epithets of Dhanvantari, prime ordeal physician. sundparanta (Suna or Sona = golden; parantam = extreme west end of the coast beyond Sahyadri. It tallies with the Konkan coast. aarit supari (f. H) Areca nut or betel nut. The more popular genuine konk. word is phappala (skt. piga phala). It contains a mild alkaloid to add taste to the pan. QWATA suprabhata (n. tat) (lit: good morning.) a sloka, a hymn or song to wake up an important personality, say god. It is qualified by the name of the temple or the deity before whom it is sung. Thus Venkateswara Suprabhatam is the one which is sung daily morning before Lord Venkateswara of the 7 hills, Tirupati. Now suprabathams are composed on every god and goddess and sung in the respective temples. There is a suprabhatam on the panca bhutaés which can be sung in the open, or on a hill or a sea shore. ayant subhedar (a. Port) Ruler of a district, something like a modern governor. (= Nizam in Parsi). WA sumar (ind. Port) Ordinarily, generally, on an average, approximately. In Karnatak, they use the word Antadikek = an average from beginning to end. FANT sumaran (n. tat) (skt. Smaranam ) Remembrance, recollection; Yadi HariSmarané sarasam manah. Git. Gov-1. If the mind finds pleasure in thinking of Hari in mental recitation. comp: Smarananugrah = a kind remembrance. Smarana padavi = death. gate sumurti (skt. Smrti) (f. st) (lit: Remembrance, Recollection) Smrtis were compiled by human authors in contrast to the Srutis (Vedas) which were supposed to be apauruseyas, not generated by the humans, (revealed by the Supreme). Whenever a difference occurs, smrti should give way to Sruti. afer siyi (v tr. st) To apply, to smear, particularly applying collirium to the eyes. (skt. suc/, needle = Sdcyati. pr. t) In olden times a thin pointed needle-like rod or Kusa grass was used to apply the black paste to the eye. Dolyak kajal suylem. Collyrium is applied to the eye. Materials like ‘Surma’ used to be applied by a thin rod made of a molten mixture of metals like lead, tin, and traces of copper, silver and gold. In the case of country medical men, the application rod instead of curing, will spread the ailment, if not kept clean after each application. Gl sura (m. tat) a god, deity. (Not generally used in the dialect but only in literature) To start with, there were 33 crore devas or Suras. Under one king, Indra. (ii) Fair in complexion, brilliant in brain. (iii) Suru (Kera) Sdro in N. konk) = toddy comp: (a) Surangana, apsaras or any celestial woman (b) Surari, enemy of gods. They were called a-suras. Pancajana asuras, believed to be phoenicians, and referred in the Vedas as phanis, were very much feared by the Aryans. In fact Suras and Asuras used to call each other names. Asuras used to call Aryans Devatas i.e., Devils, and Aryans called Asuras Demons. Ahura is Asura and that is the greatest god of the Iranians. (c) Sura dasitva. Position of god’s maid. There was a custom about 500 years, before Christ, that the most beautiful woman of a place should not marry, should live as a common property of everyone who pays. Ambapali was one such devadasi. Indeed prostitution was a necessary evil, to protect the chastity of hvuse wives. (d) Sura nadi, celestial Ganges. Sura guru. Brahaspati, the son of Angiras Rsi. He started life as the guru of Hiranya Kasipu at Kasi. Hiranya’s nephew Trisiras, was a colossus in Vedadhyayana, martial arts and in drinking, (and hence the name). Brahaspati was an urchin in knowledge and achievements compared with Trisiras. Hiranya therefore induced his nephew to join him as the Asuraguru. Consequently Brahaspati was dismissed from the post of guru. An enraged Brahaspati cursed Hiranya and pronounced an oath that he would leave no stone unturned to kill the grand asura Hiranya. Brahaspati then joined Indra as the Devaguru, a post which had been vacated by Trisiras. Indra had Trisiras killed by a wood cutter whom he promised a share of the yagnas. Even today, a wood cutter claims his yaga-bhaga whenever a yagna is performed, and that is the reward for treachery which was ignobly committed by one of his ancestors. Similarly in the preparation of a Nara-Simha, and creation of the circumstances which led to the murder of a benevolent Asura king Hlranya Kasipu, one can reliably believe that the role of Brahaspati would not have been small. ant sorgu 402 " wa suryu any sorgu (skt. Swarga, heavens, the land of the devas, ruled by Indra. Amaravati was its capital city. Now believed to have been somewhere between Nepal, Tibet and palmir plateau. Sorga-Kama : One who desires to attain the heavens. In ancient days, no one entered heavens before death J in other words no one could enter the heavens with mortal bodies, because ‘‘the people (devas) who lived there, were thought to be deathless’’. [This point is contestable (1) Dasaratha was taken to heaven in exchange for agreeing to send Rama to the forest. (2) Trisanku, Ayodhya king, fought and wrenched a portion of the heavens from Indra. That was considered separate from heavens, and was called Trisanku Swarga. (3) There is mention in mythology of great sages, like Narada, Bhrgu and Duravasa going to heavens with their body. Later a manuscript of Bhrgu Samhita (dated 1100 BC) was obtained from Tibet. The idea of inaccessibility of heavens to mortal bodies became prevalent from the 5" century A.D. when Mimamsakas got established with sphota theory. Rituals assumed importance more than what they deserved, because they became a source of easy and large money for those who presided over Samskara karmas to send the souls of ancestors to heavens. It is a prolonged process of the first 13 days vigorous karmas to give shape to the spirits, and masikas every month and Varsikas every year, and one Mahilaya. The toad to heavens was ridden with obstacles like rivers of pus, deep bottomless wells, and many a diversion into wrong and sinful ways. All these are warded off and crossed by the departed souls, when their offsprings give profuse daksinas, and danams of a gold boat, a live milking cow or a small golden substitute thereof to the presiding Purohitas. Qt surata (n. tat) Great enjoyment. Sexual pleasure, coitus or copulation. A sequence in suratam is described by Jayadeva in Git. Govindam, sloka 88; Atha sahasa supritam Suratanté sa nitantakhinnangi Radha jagada sadar —midamanandéna G6ovindam. Radha with everylimb exhausted by the sexual sport, Spoke happily and waxingly at the end of the Suratam to Govinda, who was immensely satisfied by the favours shown by Radha OT suranga (n. tat) A hole cut in the wall for the purpose of getting into (ii) A sub-terranean passage; a mine dug underneath a building. (sp: varies as Suranga and curanga). ahr surabhi (a. tat) of sweet smell; fragrant (ii) Pleasing, handsome, celebrated, wise. (iii) Tulasi (Holy basil), jasmine. (iv) N. of Kamadhenu of Indra. Later this word came to mean hidden treasures of wildly rich people, some of whom were expected to be ardent Sages. Jamadagni, Vasista, Apnavana were such sages (v) Spice, nut meg (konk. Jaiphal ) afd surti (skt. sruti, (f. tat) (i) Hearing, ear, rumour. (ii) Vedas reported to be revelations as opposed to Smrtis the basic frequency of a song) brought out from memory. (iii) In music, a division of the octavo, a quarter tone or interval. The basic frequency of a raga which is usually maintained as a reference by a harmonium or a nagaswaram. Sruti is an important reference or guide or support to the exponent of the raga. When someone becomes a “‘yesman’’ or when someone instigates another to continue his tirade, the remark made is Surti dharak pavio Here comes the man to keep-up sruti. In place of the verb dharik, one may use kadap, tandap, or voddap. qat surmo (m. Parsi) A thin rod made of minerals like antimoney, sulphur, noble metals etc., to be rubbed into the eye. (Ref. Siyi). GT suréi (a. H) Unboiled raw tice; whole rice; rice used for Aksata to be sprinkiled on head by way of benediction during rituals. Hindi Siray means the Sun, the only un-erring, infallible one needing no credentials. Sirei in konk. means unbroken, whole, perfect, uttama Gear suruveka (prevalent in Karnat: and Goa) (ind. H. —Suri = to begin) at first, to begin with; for the beginning. In Kerala the popular words are adyam, prathamaci, arambhari; Sura is not used in Kera. In Goa there is also an elongated spelling, Saruvatéek. GAT ~suraksa (f. tat) Strong protection and body guards. But sometimes the bodyguards themselves had turned assasins. It is ironical that such thing happen in governments which style themselves as “popular”. WT surangana (f. tat) A woman of super human beauty. A Devi, an apsaras, Indra’s special women whose main work was to seduce someone whom Indra was afraid of. A celestial beauty. [see under Qf earlier] auvst surando (a.) (a konk. samasa, vibhakti tat purusa Suraco hando -» Surando, a big vessel of liquor. fig = One who indulges in over-drinking. ( origin Goa Desai dict. p.906) GF siryu (m. tat) Surya, the sun. (defn. Sarati akage iti). Mythology says that Vivaswan (the sun) was a Rsi, son of Kasyapa in Aditi. He travels in a chariot drawn by seven horses. Aruna the elder brother of garuda is the charioteer. The Sun is said to have had sequentially two wives, the first wife, Samjna, the daughter of Twastra ( Viswakarma) begat Yama, Yamuna and Vaivswata Manu. The second, Chaya, begat under extraordinary circumstances Sani, Tapati, and Savarni Manu. Subsequently Vivaswan also produced the Aswins (the divine surgeons) in Samjna. Vaivaswata Manu became the founder of the Solar race of kings. All solar kings had a fancy to call their capital town Ayodhya which means “‘invincibly fortified’. Surya and Candra are concerned with grahanam (eclipse). Mythology says that Surya and Candra are captured and swallowed by Rahu and Ketu (two demons) and that accounts for all the eclipses. Such myths are now replaced by scientific explanation. However even today those who observe eclipses, take a bath after that (Purification of self) Surydpasana, worshipping the Sun. The sun stays for about a month in each zodiac sign. Its transit from one sign to another is observed and some (eg. entry of the Sun into Makara, and Mésa) are celebrated. comp: . 3 (a)Surya putra, Karna, Bali, Sugriva, Yama, Sani and ‘Manus, Vaivaswata and Savarni. (b) Surya Putri, Yamuna, Tapati, Savitri or Gayatri. (c) Surya Kanti, Brightness of the Sun. A Sun flower (d) Surya Kula, Solar race of kings. They were richer and more powerful than the kings of the Lunar race. (e) Surya grahana, when sun, moon and earth happen to come in one straight line in the same plane, an eclipse or grahanam occurs of the moon or the sun. When the moon intervenes between the Sun and the earth, a solar eclipse takes place and it is also the new moon day. When the earth intervenes between the Sun and moon, the lunar eclipse happens and that is a Full Moon day. The diagrams of eclipses can be had from a school physics book. Surya is considered as the supreme Being Narayana as far as the earth and its beings are considered. Every bit of material on the earth is a gift from the sun, yes, your clothes, your food, your house, your energy to work, electric power every thing is a gift from Lord Surya. (f) Pancayatana 1-A temple of Surya in the centre, and on his four corners, the idols of Rama, Visnu, Devi and Siva are installed. (generally seen in Orrisa). (g) Surya Sndna: Sun bath. Skin tanning, as it is called, is a craze in the west where people suffer from fair skin. So they like to have it tanned by basking naked to different degrees. Any beach at week end gets full with sun-bathers of both sex, and they are proud in showing the Sun tan and also sunburns (occassional ). ew sulabha (a. tat) Easily accessible, easily attainable, easily feasible. Gods are not easily available. One or two are exceptions Visnu is a sulabha. One or two examples as evidence. (a) An elephant held aloft a lotus by its trunk and sent out a moving cry “Adimila’. Lo! in a moment Visnu appeared and saved the elephant from the clutches of a crocodile. (b) In a great assembly of kings and other men, young and old, a young woman was being forcibly disrobed by a villain disregarding all chivalry and decency. It was the acme of human vendetta. When it became sure that she would be humiliated, she helplessly raised both her hands and sent an S.M.S., “Oh the Lord of Dwarak reach me at once and “Save My Soul!! Krsna saved the honour of Draupadi by making her swoon and dead-rigid. Mythology says that the Lord provided her with an endless or an irremovable sari. (c) Siva is another God, who was quick to please and bestow His favour. Markandeya was destined to die on the 16 birthday. The boy was highly attached to Lord Siva and no day passed without his doing worship to the Linga. When the day of death came, he became the victim of a snake bite. Markandeya simply went and embraced the linga and called on Siva to save him. Strangely after a while, the snake that was hiding came out and the priests killed it, whereas the boy did not die-nay he became a chiranjivi. Another instance was when halahala poison emanated from ha 4 a T sulab 3 rareftt swadhina the milk ocean, it began to kill several persons by its fumes. People ran helter skelter secking refuge. No one knew what to do; Siva also did not know. But He knew one thing which others did not and that was people who sought refuge must be saved. So He sacrificed Himself by swallowing the poison. Parvati Devi who was by the side, throttled Sivas neck and stopped the poison, before going to the stomuch. That is an excellent instance of Siva’s soulabhyam. sulaksana (f/a. tat) A woman of great beauty, who bears auspicious marks on her body and face. Such a lady is considered fortunate. sulécana (a/f. tat) A woman noted for her big and beautiful eyes. Other beings who have such model eyes are (a) those who are called fish (hence Mina locani or Minaksi; (Fish shaped eyes) (b) lotus petal has the outline or shape of big beautiful eyes. (Hence Padma dalayataksi = Eyes elongated like the lotus petal; Sveta dala nayana = Svetalana) and (c) the eyes of a fawn (hence Harinaksi) Sulocana was the name of a Nagakanya, daughter of Adisésa. She was considered Miss World of her day, and the most eligible youth of the day, Ravani Indrajit took her as his wife. Her attachment to Meghanada was so intimate that she did not believe that he was dead and went on talking to his severed head with endearment and pathos so much so Laksmana who killed him began himself to shed tears. atte susila (a/f tat) of exemplary character. A good tempered lady. amicable lady. Susila is the N. of the wife of yama. Oh! what a match God has made, a suave gentle lady for one of ferocious deeds!. She was a Daksaputri, and she begat two great soldier-sages Nara and Narayana of Badrikasrama. suvarna (a/m. tat) A material with attractive colour, gold. Tatsama is seldom used in the dialect. The word Sona is used in Bengali and Saraswats have imbibed from that Sdnar = goldsmith. River Sona, a tributary of Ganges, is called Sdéna because its-ancient name was Suvarnavaha. Earlier during the Vedic period, Hiranya and Hiranyaksa carried on their gold trade through the river and then it was known as Jranovaha. Gold was known as Hiranyam coming from Jran. Swarna Mahotsavu = golden jubilee. Suvarna yuga. golden era. Yate suvadu (a/m. st) Sweet, tasty savoury, dainty. (ii) Pleasing, lovely, charming. Gintéli karta ginta, suvadu anbhasité panditu. A songster makes songs, but their sweetness is enjoyed by pundits only. (skt. svada) qarett suvadin (sp. also suvadan) as the instrumental case of Suvadu = Ruci, it is an adverb; suvadin nancta, sweetly dances. Tiné kellélyo ramdayo suvadi asati. Dishes made by her are quite tasty. tareita swadhina (a. tat) Under own control. This word has nothing to do with Suvadin or suvadan. The former is a samasa (Swa + adhina) = under own control whereas the latter word is the Konkanised version of the skt. root swadu. Nayika, the heroine of love escapades is one who makes the Nayak (hero) her own by offering him multi tasty 404 Gat susruta FA siikha pleasures of suratam (love sport). Let us see what Jayadeva says about heroine making the hero her own (Swadhina Bhartrka ) a 3 Atha kantam ratisrantam api mandana ba ie z] adhavam mugdha Radha Swadhina Bhartrka a aiae < Git. Gov. sl. 88 Then Radha who was entranced by Krsna who was thoroughly exhausted by the exertions of copulative sport, expressed to Madhava her desire to get herself decorated. Madhava who had already become her slave. (implicitly obeyed). AT susruta (lit one who is reputed far and wide) (a. tat) well-known, well-versed in Vedas, N. of an ancient surgeon, whose work together with that of Caraka, is treated as the oldest authority on medicines, and held in great esteem even to this day in India. agit susupti (f. tat) a state of deep slumber. Complete insensibility; spiritual ignorance. The third of the four states of mind: jagrat, Swapna, Susupti and Turiya. GI=T susumna (f. tat) a particular artery of the body said to be between /da and Pingala arteries. (ii) N. of one of the principal rays of the Sun. Gae7T susabhya (a. tat) A highly refined member, a man of humility. One who observes the etiquette of a meeting. eT (of variable spellings. wet, and tae) Sasta, Sosta an Svasta (used as indeclinable. st) (skt. Svasamstha, self absorbed, self dependent, self reliant, Svavalambana ) In konkani, the word is not complimentary; it hints at laziness, self comfort, slight irresponsibility too. When a man is kicked out of job, and sits, solitary, in the house, he is pointed out as ‘‘To sosta baisla choi look, he is comfortably sitting with no responsibility. (ii) Sosta means sound state of health. Deivale dayen to Sosta ds4. By god’s grace he is keeping fit and healthy. (iii) Fortunate. Ravanu laggi pavum bittari Bali sosta baisalo, Bali sat quietly (with self confidence and fortitude) until Ravana came in hand’s reach. Konkani has a special phrase (in kera. and karnat) to Say a man sits aloof. This was reported by a foreigner fr. Maffie of St. Aloysius college ‘To tajju tlyaka baisdla’’. He is sitting aloof and alone. (It means. To konalya khabboréka na. He is not interested in any ones’ affair. GEM sustayi (v.tr) To kill. to strike. Sustaita = kills. pr.t. skt. Su + sida, to kill fully. Susiidati (skt.) (konk) Sistaita, fully kills. Madhu Sadana = Madhu’s killer. (Krsna ) or ( Visnu ) YZ “silu and Silo. Both originated from the skt. Silam (spear) a pike, a stout Stump pointed at one end such as the tusk of an elephant. (a) In ancient days there was no guillotine to carry out the death penalty. So they mounted the criminal on a Silu which was a pointed pike fixed firmly on the ground. The criminal is seated on it such that the pike passed up through his anus. (b) Silu also means a thin earth worm like sand snake. The two can be easily distinguished by looking for perfect zigzag motion of the tiny snake and the anchor-and g0 straight motion of the earth worm. This snake does not die when beaten with thick sticks, on the other hand a few whippings with a coconut rib kills it. Its. bite may not be painful, but it generates itching all over the body and also swelling of the skin in some places. (c) Sulko, a stake used to peal coconuts. It was originally made from hard granite stone and was known as para-kol in mal. konk. Pharkdlu. But now it is made of any hard metal like iron or copper, but the same old name remains. gi (Balabhasa, onomato:) making water, Passing urine, pizzing. Dhuvé! tum sullukari. Daughter babe! make water. Yad sikta ‘(n. tat) A vedic stotra, as for example. Purusa Sikta of Rg Veda. Rsi to whom it was revealed is said to be Atri. This Sikta delineates the morphology of the Virata Purusa and sings His glory. It was the time when a caste-less society split into 4 castes or Varnas. It very soon became caste ridden. The Sukta sings the region of the Purusa’s body from which the 4 castes were born; Brahmin from the head, Ksatriya from, the shoulder, Vaisya from the thighs and lastly the Sidra from the bare foot. There are Suktés on almost all the deities, prajapati—, Sri—, Rati—, Suktas on panca bhutas etc, etc. FI sikha (n. tat) Happiness, comfort (ii) Beauty, Pleasure. Sukhi One who is happy and joyful. Happiness is of different types and strange types at that. (a) Alasya sukham! Pleasure of laziness (b) Pravasa sukham. Happiness of foreign sojourn (c) Saubhagya sukham. Happiness of prosperity. (d) Atmananda sukham. Pleasure of seeing the Jn-dweller. That is enjoying the glory of the self. (e) Arogya sukham. Happiness of well-being and health. (f) Sarhsara sukham. Happiness with the worldly life. (g) Rati sukha is one of the highest happiness. (h) Santana sukha, (1) Ahanta and Mamata sukha, Socialization and being a socielite. These are some of the different aspects of sukha. Sukha and Dukha. They are not different things, they are the obverse and the reverse sides of the same coin. One following the other is the nature’s law. For every day there is a night, and likewise every sukha (pleasure) is to be followed by its reverse dukha. Sukha and Dukha are like the right and the left swings of a pendulum. During swinging it is never stable and quickly rushes from one to the other (opposite) side. It is stable only in the equilibrium position where there is neither right nor left swing, but only a_ stationary position or equanimous position when the mind’s fickleness has been stilled. A swinging pendulum alternates between pleasure and pain but an equanimous mind has neither, and it is the state of permanent happiness. That is why the great sages who projected the picture of Visnu’s abode, refrained from naming it ‘‘Ananda nilayam” and correctly named it as Vaikuntam, the abode of worriless-ness. Prov: Sikha-Dukha kalu natilyak, veggalyale ( Vingadale ) Kasta ka8si kaliika! How can one who has not experienced pain and pleasure of life understand the difficulties of others? ba « YeAT siicana 405 GZ siimbu siicana (f. tat) Indication. Sicana patra : Index. Price list, or list of materials available. Sdcana phalem, notice board. Sacika. Index of the contents of a book. An alternate word is Anukramanika. afr siji (f. st) Swelling (skt: sujatam gross fat. In skt. the meaning is well-meant, but in konk. it means swelling due to a fall and contusion, scalding or beating Sujta. pr.t. of VSuja to swell. (v. intr.) Phuggap and phavarévap are not exactly equal to sujjap. Udidu phugta means the black gram enlarges by absorption of water. (skt. Prusa, Prusnati, enlarges). Tandil sijjinu phavarelo. Rice got bigger in size by cooking. (skt. Pravardhaté = phavréta (Ref. author’s A.H.K. Gr. pp. 403/404). @S sida (a. st) (skt. suddha) clean, normal. Tapu vocunu cerduri sabsuda jallern; The fever vanished, and the child became allright (or normal) aut siné (n. st) A dog (skt. Suna (m), Suni f. bitch). Dog is a pet animal of man, more faithful to him than his own species. But they have come to be treated as dirty animals, and their entry into the house is forbidden (and considered bad omen) in many brahmin houses. 3 During Vedic time, Bhargava Rsis residing in Anarta were very fond of hunting dogs. They loved these faithful animals so much that they named their own children after the names of a dog’s limbs. Thus there were sages and philosophers by the name Saunaka, Sunappucha, Sunacchépa. The following is an anecdote pertaining to Sunacchépa who was the second son of the sage Ajigartha (lit: a crawler). The latter is the name assumed (so it is believed) by Sage Rucika to escape notice by Kartaviryarjuna. His only mission was to destroy Arjuna for which he was gathering strength by befriending royal families. Ajigartha was bringing up a young boy, Sagara by name, and a progeny of the solar family, who later became the most powerful king of his day. Ajigartha needed money to bring up the boy. So he sold Sunacchepa to Hariscandra, King of Ayodya, who needed a boy for a human sacrifice, which he vowed to Varuna. chépa was tied to the yupa yasti (sacrificial post ) preparatory to sacrifice. But the boy began to chant Rgs and chandas and Siktas. The assembled Rsis, Viswamitra especially, opined that the boy with such Vedic knowledge should not be sacrificed. Viswamitra adopted the boy, and consequently the Bhargava boy became a Kausika boy. The change of gotram was equivalent to sacrificing the boy. Thus the human sacrifice of Hariscandra was fulfilled and at the same time Sunacchépa was spared, (Hats off) to Viswamitra’s ingenuity. Prov: (i) Sunyak kaim kama na, Baisun muthika vélu na. A dog has no particular commitment, yet it is too busy to sit down and make water. Said about showy snobbish busy bodies. (ii) Sunyak simmasan dillyari, tem soddita gobra rast; Give the dog a royal chair to sit, but it will seck a heap of ashes for itself. (iii) Sanya bala noliyantu ghalunu sdsu varsa dhavarlyariyi nita javancdna, Even if you confine a dog's tail for a thousand years in a straight tube, it will not become straight. (iv) sinya maksi éka bala. Some one constantly following another. (v) Sunyak roma asa mhonu kelsyak kaslo prayOdjanu. A dog may have bushy hair, but of what use to the barber? But Today in the wake of dog beautician shops, the proverb is no longer valid. (vi) Sdnyak Saggalo narlu dilléle manke. \t is like giving the dog a whole (un-pealed) coconut (useless gift) (vii) Kéval sdnya gu soddun gellyari Kantiyer vaccuka. Mere dog-shit if you need it for emergency you will have to walk over thorns. (vii) Sane santantu gelle lekkan. Like a dog visiting a fair!! (absolutely useless, purposeless despite a show of urgency ). Ave santi (f. tat) Dry ginger (skt. sunthi) Prov: Sinti natillo kasdyu na. There is no medical decoction without the presence of dried ginger. This also refers to certain people who hold membership in several committees all at once. @_ sutram (n. tat) a thread (sita in konk) a strong fibre, a thin wire. (ii) Sacred thread, Yagnopavitam (liti. thread produced from a homa. The first three castes are eligible to wear it. (iii) A short rule (such as P4nini sutras) or a precept or aphorism. (iv) A trick, an expertise in a particular job comp: Sutra dhara one who wields the threads. Thread puller. In dolls’ play popular in olden days dolls were motivated by pulling a dark thread connected to its limbs. Thread holder alone knows which thread moves which limb. So the thread holder is a controller of the whole stage. The universe is a stage on which every being plays its role by the motivation of a Sitradhari. Lord Krsna is believed to be the Kapata nataka sutradhari, because He sits in every one’s mind and motivates it to do what it does. Krsna’s bala lila is referred to as a Kapata nataka, a mock drama. Suta Pauranika was the worlds first story teller who used to hold the audience spell-bound. His name has nothing to do with thread (in konk). Most probably he was a driver of chariots, who diversified and became an ace story teller. In all the seven hundred yagnas conducted by Kart4viryarjuna in his capital city of Mahismat’, during the intervals between rituals, Sita pauranika held the audience thrill-bound. Arjuna was a Visnu bhakta and Suta’s stories were also on Visnu. If some one shows extra interest in puranas he is nick-named sutpuraniku in konkani. Sita or thread is an important item of ritual in a marriage. A new relationship between a man and a woman is signified by tying their hands with a thread (Sitbandhani). Before the divorce courts came into the picture, a divorce had to sanctioned by the Swami, the head of the community or by a Purohit. Ceasing of relationship was indicated by cutting a thread tied round their hands. ( Sutkhandan ) GA sina (f. st) A daughter-in-law. (skt. Snusd) Aq simbu (m. st) A rope. It is not commonly used because there are several other synonyms. In Kerala 406 wget QI surnu Ge srsti one hears of Sumbavélo Khélu; It is generally two types. Walking on a horizontal rope fixed between two trees on the roadside. and sumbari cadap, climbing the vertical rope and disappearing (called rope trick). These are now very elementary, compared with the items shown in modern circus. BRU] sirnu (m. tat) yam. (skt: Sdrana an esculent root. qae suvaru (also pron. as sodru (m. st) Sound (skt. swara) = noise, sound) (ii) a note on the musical scale, a tone, a tune. When a note happens to be wrong, it is called apaswara. (iii) At the age of 17=20, a youngster’s voice becomes hoarse. It is called breaking of voice. (in Konkani, Talo bhettap. (iv) Vowels in alphabet are called Swaras. (vi) An accent is called Soru. There are three types. Udata, anudata, and Swarita. (important in reciting Vedas) (vi) He (ae) Saru (m. st) long and hanging necklace, a chain worn on the chest. (skt. Sara (a) a chain that hangs on the chest from the shoulder. YE also called At in goa) Suru (Soro) (m. st) Toddy, wine, (skt. Sura, an intoxicant. Siru is tapped from palms including coconut palm. There are people specialized in toddy-tapping. He chooses an inflorescence which is tightly enclosed in its natural sheath. He cuts the tip of the inflorescence, bending suitably inserts the tip into a receptacle (a mud pot) and leaves it like that for a few nights. Before covering the tip with the pot the sheath of inflorescense is tapped with a hardbone (fore leg of a dog of buffalo) from top to bottom. That is called tapping. Toddy trickels out and fills the pot in a few days. It also sets simultaneously fermantation. If sweet toddy is required, the sliced tip is smeared with a paste of lime (cunnam) Gel surdas (m. tat) N. of a blind bard. of Brij in Rajasthan. He was not any slave of toddy as the name misinterpretted might mean, but he was certainly intoxicated by the devotion to the Gopala. Blindness did not hinder him. from rising to the heights of poetry in praise of the ‘‘cowherd boy”. His works occupy a very eminent place in Hindi literature and he is considered the Valmiki of Brijboli, being the first to write poetry in that dialect of Hindi. He became a legend during his life time and the Brij dialect got recognition due to him. Some of his songs have been incorporated in the grantha sahib, the holy books of the Sikhs. Surdas probably authored seven works of which the more important ones are Sursagar, Sur Saravali, and Sahitya lahari. Surdas was a follower of the Pusti cult of Sri Vallabhacarya: Krsna was the Supreme and he can be attained only through His grace. All his songs are centred round the “leelas of the cowherd boy Divine. Surdas spent most of his time in the temple of Srinath. Surdas was born in 1478 in a poor Saraswat brahmin family. qa Stiva (f. st) (i) stitching needle (skt: Sivika, sewing needle. Sivani = any needle stetching). (ii) Hand of a clock or the needle of a watch. (skt. Sicika = an indicator, Prov: Suva cadovumcak Jago dillyari, Kandana cadeita. If a needle space is given, he tries to introduce a pestle. The parallel story in English is of an arab who allowed the camel to place his front legs inside the tent. The camel entered his full body, with the result, the arab was pushed out. (b) Savén Kadcem Kandanan kadunajja. What you can manage to take with a needle, you should not attempt with a pestle. (you should be economic in the use of your energy). We suksma (a. tat) Subtle, atomic, tiny dust particles setting on your books and writing table are visible to the naked eye, and you wipe them away. These tiny particles can get further pulverised into sizes which measure about 10° cm. They then float in the air. They are of such microsize that gravity cannot settle them down. They have tiny charges which repel each other, and they move about vigorously. Yet get into a room and search for them, not a single one of them can be seen. Darken the room and let in a ray of light through a small chink in the door. At once a million of them would become. visible moving about in the path of the lightray. This is the difference between gross dust and subtle dust. (ii) Subtle all-pervading spirit: Dirac, a Cambridge mathematician made a discovery which is accepted but not viewed with importance it deserves. Dirac said that the universe is a limitless expanse of closely packed electrons which do not manifest any movement. It is a jam-packed ocean of stationary electrons doing no work (akarma Krt). Only when some action takes place and some electrons move, one can feel, or measure those electrons. Electrons move in, or by or through a material. Moving electrons or kinetic electrons are as limitless as the potential or non moving ones; in other words Prakriti, the creation is as limitless as the creator, the infinite ocean of electron pack. Prakrti is gross matter whereas the non manifest electron pack is the subtle or the Saksma all pervasive Paramatman. Some people believe in ghosts and they can see them in lamp posts; they can see a snake in a Tope. Since all people cannot see such ghosts, the believers say that the ghosts appear in Suksma sarira. But that is nothing short of mental delusion or hallucination which can not stand objective verification: However belief in ghosts is important to Hindu philosophy because that is the proof of existence of a soul which transmigrates from body to body. Without rebirth and transmigration of soul, the karma theory would fall. a srsti (f. tat) (p.p. of Vsrja, to let loose, to send forth) That which has been created. Creation, Nature, Prakrti. Puranic belief is that Brahma, the first among the Trinity, has the portfolio of creation. Though respected as a great God, he did not live in an inaccessible Brahma loka which was a fib of imagination. He was as mortal a man as you and I are today. He was not bom a Brahma, but he made himself one in his old age if he possessed enough wealth to conduct a Brahma yagna. which cost a lot. Some times a yagna prolonged into several years. A Brahma had to foot the bill. These oe ee ee eee mas were necessary to enlarge the Aryan population Why are Brahma yagnas costly? Each Br. yagna was a community ‘procreation on a mass scale. Healthy and girls from the Adivasi tribals were hired and an equal number of aryan boys too. These were accommodated, fed well, on rich food for a period until they brim ; with vigour. Then mass procreation was commenced to the “accompaniment of chanting Vedas, pouring Ahutis into the yagna kundam. The financier Brahma has the right on any girl at any time of his convenience. But the old man could not do much except enjoy the pleasure of voyuerism. Often he keeps on watching some vigorous pair, then it would be said the child was born of the mind of Brahma (Manasa Putra), and most children belong to this category. Narada belonged to this category. Sometimes an extremely excited Brahma may perform an ascultation with a finger, and the child would be considered to have born of the thumb of Brahma. When children were born Brahma could not escape Nature’s vagaries. Approximately half the number were the less wanted girls and the other half boys. Brahma retained all boys and the responsibility of bringing them up. The newly born girls were sent with their mothers to their respective clans. The girls born during a yagna have the privilege and priority to attend the subsequent yagnas. They were known as Brahma Kumaris. It was an ambition with rich old men to conduct Brahma yagnas. Therefore there were several Brahmas at one and the same time in different places. One can safely infer that there is hardly a brahman, Rsi or sage who can claim pure Aryan blood. aantt sejari (a. st) a neighbour, one who keeps ‘company, an associate (skt. Sahacari ) @AaaN sej vasira living together or in the neighbourhood. (skt. Saha Vasara = living in close company. aq sétu (m. tat) (lit; a bund of earth, a mound, a bank. In all agricultural fields, there are bunds or ridges made of earth, and people make use of them as narrow foot paths. These narrow foot paths also can be called Sétus (ii) A dam, a bridge. Tatsama Sétu is seldom used in the dialect. Bridges are usually called Sankavu Sétu, the word immediately brings up in the mind the Sétu of Ramayana between the southern tip of India and northern tip of ceylon’”. It is supposed to have been built by monkeys brought down from Kiskindha in the Vindhyas. Recent research has shown that ceylon was not the mythological Lanka of Ramayana and that the sefu at the southern tip of India was not the original @a séna (a. tat) One who possesses masterly strength or lord-like qualities. In Bengal some people have sen as a surname. In mythology too there were names like Bhima Sen, (Pandava) and Stra Sen (Kamsa§ father). When a single man possessed the strength of an army, he was probably given the surname of Sena. Séna (f.) an army. Sén@ pati, Commander of the army. (lit. husband of the army. Lord Subramania is called Deva Sénapati commander of the army of the Devas. Sena is also personified, and there are stories telling that Deva séna was Indra’s daughter. ay sépu (spelt also as Sépu (m. st) Anise seed (Pimpinella anisurn). Known in mal. as Catakuppa (skt. §atakumbham). The konk. word is a Sésa vrtti samdsa from the malayalam name. Catakuppa > capa — S€pu Anise seeds are used for steam bath given to remove cold and aches in the body. The patient sits on the floor, and a bowl of boiling anise seed water is kept in front of him. The patient then bends over the bowl, and is covered all over with a thick carpet. Carpet cover serves for a closed space. In about five minutes the body is covered all over with sweat and the individual feels refreshed. AANS semmialern (a. indi) Seli - dead, Séli mellélern = cold just dead = water. Tepid water. cold; mellélem = Sémdélem = warm At séro (skt. Sr. to move, to flow, to creep up) a climber. [(skt.) Sarayati iti, (konk) Séro] Prov: Raku Covin sero divunka. A creeper shall be allowed after assessing the strength of the tree. Haq séva (f. tat) Service, guruci séva kari. Do service to the guru (or Swami) Sévan, the act of serving. Devalem sevan karta, Does puja to the Lord. aah sévémyim (f. Mahr.) Sevaya probably derived from skt. Sutrika, thread-like) vermicelli; a rice savoury prepared by drawing steam-cooked dough of rice through a die. Extruded material is thread like. It is eaten hot with a sauce or cutney or sweetened with coconut scraping and jaggery. ae séstu (a. st) (skt. Sasita, p.p. of ‘Sasa, to command, to govern). ordered, directed, advised, punished, admonished. Baila bammunilaggi ““Sabar séstu karunakati tummi’’. too much. skt. VSadha, to command. can be substituted for Sasa. Arjuna tells Krsna (Bh. Gita 2.7. Sisyastéham, $adhi mam tvam prapannam. Diciple thine am I. command me who has sought refuge in Thee. Don’t try to command ata sokku (n. D) (i) infatiation, stupefaction, torpor, sluggishness, loss of consciousness (ii) Pride, rut (as of the elephant), foolishly mad lusty boy. Where some one grows insolent, isolates himself and boycots others, it is said Taka sokku uttaila = He has grown lusty and insolent. (it is a foolish and childish behaviour) can: Sokku = intoxication. More used in Karnatak. In Kerala, simple Aafkaru is substituted. arntat soggolo (skt. sakalaka = with all units; whole soggdlo candramu = full moon; Prov: saggdlo narlu sinyak To make the show of a gift. The gift is useless to the reciprent. arnt soggo (m. D) Expanded base of an areca nut palm leaf. Soggo is highly useful in wrapping round of the palm and hold to it strongly. May be derived from the Can. word Sogadu, contact or clasp. aisat sonkro 408 =p Gtx sonné The word is prevalent only in Karnat. In Kerala the word is poyam. Gist sonkro (m. st) A heap of commingled river sand. Sand of variegated sizes mingled. Ungraded, not sorted out, riversand (skt. Sarnkara = mixture, impure, a blendy gravel). alte sodi (v. tr. st) To let go. Polisdni corak sodlo , The police have let off the thief. Tine gayék sodli. She let loose the cow. Vivada veélari sodlem tane eka uttar bhallo as§a topucem, During the debate he let out a word which would strike like an arrow. Celiyén bammunk sodlo. The girl sent out her husband (discarded or divorced. Pujananthar dévak Visarjan kello (Sodlo) After the puja, the God was given a send-off. Sodvani (f) act of letting loose, Liberation. Te mandi bodké hatamsin randpyak sodvana melli, The cook got liberation from the hands of that shaven headed widow with elephantiasis. In Kochi, pronounced as sodavat. alvsTs sondala (f. st) The trunk of an elephant. (skt: $undarah = trunk). (skt. Sundala = an animal having trunk, an elephant). The trunk is a fifth limb to the pachyderm, it does more work than a leg. Its tip is very sensitive and the animal can pick up with it a small 25 paisa coin from the floor. It is infact an elongated nose. With a neck-less and un-bending body, the maximum the elephant could do was to kneel on the front legs; yet it mouth would not reach the water in a mountain stream. So the trunk is the Nature’s gift to the elephant to pick up water from the streams, about 10 to 15 lit at one suction a gigantie straw indeed to drink. It lifts the trunk in the air and smells the presence of other animals, if any, at a distance. The trunk is strong enough to push or pull living trees, and transit heavy logs from one place to another infact a tamed elephant is kept for such work only. A leader among these intelligent animals holds a staff in his trunk and often pokes the ground to detect any traps kept by man. ator sona (n. st) The thick fibrous rind of a coconut. Probably the name was derived from the indigenous Sola (thick skin or a slice). Alternately sona might be based on the brown colour of the outer skin and the tawny colour of the fibrous matter (skt. Sona = Tawny, reddish brown, crimson, maroon. eti. The tawny fibre is spun into ropes. For this, the Sona is soaked in water in a Stagnant poool for a month. Then it is taken out and beaten with a hard stout stick, when the fibre becomes free from flesly soft particles and the skin. Now the fibre is ready for spinning. While coconut fibre topes of varied sizes and twists are used in tying anything Say trees, water-lifting buckets at the well, to tie down boats and ships, another colourful and lucrative industry has developed using coir (fibre) and that is the carpet industry. These carpets are lovely, and can be made to order from door mats to huge hall size. The carpets are stretched, by ironing and incorporating hair thin steel wire. The’ stretch does not remain permanent in humid climate, and the carpet shrinks. The second defect is the steel wire protruding out of the shrunken carpets, prick the feet painfully. (ii) Sona or Sdnah is the name of an exceptionally male river rising in gondvana and joining the Ganges near Pataliputra (mod. Patna). During the time of the Hiranya brothers, it was known as Jranovaha because the gold trade between Bharat and Iran was mooted via’’ this river. [Irano changed into Hiranya = gold. Sona means “‘golden’”’ suvarna in Pali, Bengali and Konkani.] atust sondo (m. Port) Prawns de-skinned and dried. (Prevalent in Goa only). : ate sédi (v. tr. st) To search for, (skt: Sudha Sudhyate, pr.t. = (konk. Sodditd = searches for). Sattili khayim gelli mhonu soditélom. 1 was searching where the’ umbrella had migrated. ujjo ghetalyacem karan soddilem = cause of the fire. Prov: Khandana gellyari kolsyantuyim sodduka If a long pestle is lost, (you) have to search even inside a mud pot (an impossible place). @taTS sonnaru (m. st) Gold smith. (skt. Suvarna Kara) Suvarna in prakrt is called Sona. Prov: Sonaran appadlyari Bhangar dhanka ata. A touch of a gold-smith demotes gold from ten to eight. (As a_ professional community, goldsmiths were notorious for pilfering gold till sometime back. Ten and eight indicate quality on a scale called Vahni, number 10!/2 denoting pure gold, and as adulteration increases, the vahni number would sink down. This measurement is not now in zogue. atanterfrarat wrongly pronounced as atantert. Sonarlimbiyo. (lit: golden lemon) = Kamala orange golden in colour. There is another sweet variety bigger in size than the above item. In the local dravidian it is called Sattu kudi, and konk. has borrowed that term. ayer sonnilo (sona kula, belonging to the gold species, a golden bit. prevalent in Goa and Kerala. used in addressing a pet boy, or used as a proper name. arrchtet sonkido (indi) lit. golden insect. Fire fly. Prevalent in Goa only. Des. Dict. p.923. Kera. & Karnat. prefer kajolo formed from skt. Khadyota. arg sontu (a. st) in put-off state. (skt. Samita, pp. of VSama , to slowen, tranquillize). This adjective is used as a verb by combining an auxiliary verb. Thus Sontu kari. make it allayed. Extinguish it. Téla sorunika divli sontujalli, When the oil was exhausted the lamp came to an end. Rati dha varamri tane divo sontukello. Night at 10.0’ clock he put off the lamp. ata sonné. This has nothing to do with gold. It means cipher or zero (skt. sunya). and it refers to male organ or penis. It is a taboo in kerala konk. to take the name of male organ in decent company and it is referred to as unspeakable or zero in the fashion of Pytagéras the Italian mathematician (570-497 BC) who forbade his students from mentioning irrational numbers, such as the sq.root of 2, or x(pi), the diameter/circumference ratio. But Pytagoras also knew that though the irrational numbers were difficult to live with, one cannot do without them either. The same is the case with untamed penis. (Ref. to author’s “Sign-post of Science”). In Goa one may say Aditya akaSace sonnyari ailo. to mean the Sun reached the apex or the meridian (I) investigated the the sky. But the same may be mistaken for an in Kerala. afar sdpan (n. tat) Steps, stairs, a cascade. Sdpana , a flight of stairs. sopiitu (m. st) An oath (taking or administering. (skt. = a curse, an imprecation, a swearing in ‘the name of one who is dear and near, such as one of the parents, or in the name of a child, and yet others in the name of God. A mother swears banning the son from going out of avsulo soputu, Tum ghara sddun vacyak najja “I say this is your mother’s oath. You shall not leave this family’. Disobedience to the oath means incurring a curse and some evil will fall on the person on whose name the oath was administered. In the above case if the son disobeyed, the mother is likely to be visited by some accident, disease or even death. Nowadays one sees lovers on the “screen”. The boy swears to life-long protection of the girl, in the name of a tree, or a stream flowing nearby. The least one can say is to pity the foolish girl who believes on those oaths. E are sopiru (a. st) Commonly used to mean lean, lanky and famished individuals. Why a new word? when there are other words like Sukkallo (dried) and Bhagallo (famished). Because sopuru means more than lean. It is derived from Suspari, dried all around, OR from Su+piraka, one who is easily filled or satisfied anatromical sophistication to mean ‘‘very much famished’’. A famished man who has lost his paunch needs little food only to be satisfied, he needs less cloth to attire a thin body, less space to accommodate himself in a bus or a room or a bed. Alternately, one may think of the can; word soppe, a variety of straw, as the source word for Sopuru. Uruva = shape or dimension. Sopperuva — Soppiru = Straw-thin. Soppuiru is at times used as a proper name. Soppuru mam = uncle Thin. Soppuraandi, straw-thin fakir. areat soppo (m. Eng.) A type of stone-seat at the end of a verandah. It usually served the same purpose as the modern sofa sans the cushions and soft feel. konk. soppo is an adaptation from sofa arg sobhavu (m. tat) One’s! nature, innate character. art sopan (n. st) (skt. Svapna = n, dream.) Svapna Vicadra, Interpretation of a dream. Sopan. (Swapan) Our present knowledge about the intricate mechanism of dreams, is nebulous. Dr. Penfield of the Megill university of Canada had discovered different centres in the human brain of which one was of old memories. When he tickled it with an electrode, the patient was capable of narrating very old incidents. Researchers also discovered that there are different stages during sleep, one of which is when eyeball movements are frequent and rapid. That is also the stage at which dreams are most likely to occur. This cannot be the answer for the ‘why’ and ‘how’ of dreams. Some of the memories submerged in the subconscious come out and enact a drama on a semi conscious state. It could be an apparition of fulfilment of some unfulfilled desires. If that is so, how come unpleasant nightmares also are experienced in dreams. They are not in the list of desires. Perhaps the explanation is that the most unpleasant things are also things which are feared, The fear complex makes one constantly think about them to find means of warding. However realistic the dream may be, the dream objects seldom befriend with real materials except perhaps in the disease called somnambulism or sleep-walking. For instance dream thirst, however severe it may be, needs only dream water to quench it. But the bed-wetting and pollution nocturnum make the researchers feel that the border line between the dream and the wakeful is too thin or ill-defined. Sopana Jokanti asd (he) is in a dream world. a day dreamer. ®t soma (m. tat) (i) A Vedic time plant which was extracted for the Soma juice, the divine intoxicant under the inspiration of which the Vedas were revealed to the Rsis. Soma juice was sacrificed to Agni, Indra and Varuna. [app. 144] (ii) Moon came up from the Milk Ocean and so was called the brother of Laksmi. Another version says that the moon sprang from the eye of Atri. Soma (candrama) was born with the most attractive features, such that he was accepted by twenty seven daughters of Daksa. (I* Aswani to 27th Revati). Due to exessive indulgence in sex, Candra contracted consumption and was in danger of being lost totally. He was advised to do penance to Siva in a temple at Kathiawar. Shiva made him wax for 15 days and wane for the next fifteen. The deity whom Soma worshipped came to be called Somanatha. This was the temple which was looted and defiled by Mohammed Ghori eighteen times. Near this temple was the Prabhas Tirtha where the drunken yadavas beat one another and collectively died as a consequence of a curse of the Sanakadis. comp: Soma lata, Soma Vine, a creeper which supplied the Vedic Aryans with a divine intoxicant. Indra was a slave of this juice and knowing his weakness, Atri’s daughter one day dangled a creeper in front of the Devaraja and promised to give him the creeper if only he would cure her father’s baldness. Sdémayaga. Some thing like the modern richman’s party, it was a drunken party where soma juice flowed from big pots. The yajamana who footed the bill would be given the title of Soma yaji; participants would all be in a euphoric mood of singing (Vedas) and probably dancing too Séma VamSa. Lunar race of kings. An interesting anecdote in mythology is Tard Sasankam, the affair between Tara, the wife of Brahaspati and Moon, a student in Deva guru’s 4srama. Tara fell in love with Soma. The latter at first resisted but was later convinced that the guru’s wife badly needed a mate, because the guru was carrying on incest with Mamata, the wife of his elder brother Utathya. A son created in Tara by Candra was called Budha. When Budha grew up, there was a happy incident. Ila the beautiful foster daughter of Vaivaswata Manu did not like to commit incest with the Manu. She ran away from the foster father, had a full sexual life with Budha ad sOmpem 410 ‘ phate SSL, SS says that sages like Dirvasa and Bhrgu did enter Svarga for more than a year. She got a son whom she named Purirava. The latter started a new line of kings known as Sdmavamsi§, Purirava - Asis > Nahusa > Yayéati etc. aid sompem (a. st) Made easy, brought closer. (skt. Samipé, brought to hand, brought closer) Bringing to the vicinity things to make it easier. Samipan (II case) and Samipantu (VII case) are used adverbially. attr soyi (f. D) Scrapings of coconut pulp. ( skt. root should be carvita, chewed, ready to brouse). Marati calls it cava or cavi. Probably konk. modified the Marati word into sdyi arent, arther soiro or soirini (m/f. st) One’s own relative, a transcient guest. (skt. Sviyaka (m) Svakiya. One’s own wife. Sviyaki = female guest. @tatt# soirika (a. st) Relationship esp matrimonial. To soirika sodta. He is on the look-out for a matrimonial relationship. (He is on the look out for a suitor). (skt. sviya-Karanam, making them one’s bandhavas ) ae séru (m. st) skt. Svar = sound, voice. Some boys produce hoarse noise when they reach the age of puberty. This phenomenon is called Voice breaking. Soru tandita: drags on an alapana. One who does it should have svara madhurya (Sweetness of voice) and Svarajnana (mastery over the particular Svara) Many S.I. musicians do not maintain a sweet voice and depend only on the Svarajnana, boring the audience to hell. Soru dharta, maintains the basic tune. In any music party, behind the master musician, there will be a very un-ostentatious individual holding a non impressive Veena or harmonium or Nadasvaram and generating the same monotonous tune with low volume (audible well to the musician only). It is more correct to call it Surti dharta = maintains the sruti or basic frequency. When a senior punishes a Junior, there arrives a sadist who encourages the punisher at every stage to continue. Such sadists are nicknamed, and the victim curses and speaks out ‘Pavlo ga surti dharik’’. Soru also means a long gold chain gliding down the chest of a lady, a necklace or a flower garland that hangs down the shoulders. (skt. Vsr to flow). It flows down from the shoulders to the chest and continues to flow down upto the navel region. Hence called a “Flowing chain’. UNATST sormala (f. indi) It is a konk, Samasa: Sura (brightness) + Mala (chain) — Sormila = A wreath of lights or lamps. A large number of coloured bulbs are wreathed on a single string and kept ‘hanging from branches of trees. It gives a beautiful appearance in the dark. any sorgu (m. tat) Heavens, Paradise, Pauranic Svarga Was somewhere between Nepal, (Alakapuri) Tibet (Trivistapa) and the Pamir plateau). It was ruled by Indra, an elected king, a protector of Arya dharma. It was believed that Svarga was accessible only to the souls of the dead. But this had been disproved by people who entered Svarga with their physical bodies. Mythology a with their physical bodies. There is the instance of Trisanku (Hariscandra’s father, and ruler of Ayodhya) He invaded Svarga to teach a lesson to its jealous mischief monger king. But he was driven back at first. When he was about to be thrown out, Sage Viswamitra helped him by despatching 800 fully equipped war-horses, Trisanku over-powered Indra who had to strike a compromise with Trisanku. Indra had to cede a part of Swarga to the Ayodhya King. That is called Trisanku Swarga. It is declared in Gayatri that there was a plurality of Swargas. “Om bhur bhuvah Swah’’. For the modern man his wife is his swarga: atleast he thinks so before marriage. Tya celiyén taka vhardika kelléli, swargu melléle lekkan Jallem. That girl’s marriage to the boy was like getting a heaven for him. arent sorango (m. st) Paper kites sent up in air by children and others. (skt. Saranga, a big bee or a brid like flamingo crane or peacock. The paper kites are made to give such appearances. ‘Alter sili (v. tr. st) To un-wrap, to loosen, to open up. (skt. Slatha to peel, to strip) Soli has nothing to do with sali (skin) which is the Konkani counter part of Samlina an intimately attached, or tight wrapping. To narlu sollita, He peels the coconut Cerdan, bokko sollilo, The child opened up the boil. Tem pakket soli. Please open that packet. Khavance phude Kélerh solluka. Prior to eating, the plantain has to be peeled. atet sola (n. st) a segment, broken slice irregular piece. Ambya sdla. Dharambya sola and karambala sola are used as substitutes for tamerind in the kitchen. Ambya sola is made by cutting out irregular slices green mango and adding a little salt and dried in the sun. It can be preserved for .months (skt: Cyutam = irregular cut pieces. MOT sola (num.adj) Number sixteen. Sd/avo 16" day (ordinal number) though 13 day is generally the last day of obsequial ceremonies, there are some people. who observe the 16 day too. aaa (at) sovap or savap (v.tr. st) Scolding, taking to task (skt, Sapa, to curse, to execrate, to express abhorrence. In olden times an angry man would curse his offender. But today the angry man fulminates into abusive language, which is called Sdévé (konk.) and the act of abusing = Sdvap. Sakti munin Sudas rayak sovalern ‘‘aré,tum Raksas ja” mhanu. Sakti (son of Vasista) cursed king Sudasa “I say, you be a Raksasa’’. Amma putak sovatali: Are Randéputa, tuka jivitantum barkkat Javunci na. Mother was cursing the son, I say you son of a whore, you shall never prosper in life. are sosi (v. tr. st) To suck, and drink as the new born does with the mother’s mammeries. (skt. V cilsa to suck, cisati = sucks). Sucking the nipples of a grown up girl or woman as an important item of love-making is mentioned in Kamasastra, and admitted as practised by even great gods, Remember T.D. Suprabhatam. s Sosi, kerala Konkani also uses another word . It is a perverted obscenity practised both by n and hetero sexuals (known in medical books as leto). Rasalo ambo sossunu Khavunka. The juicy mango to be sucked and eaten. Patar baju Krsnan sossun marli. Child Krsna sucked | her breast and killed Putana. alg sdsu (m. st) A hole in a pipe or tube, such a garden hose. (skt. Susi = a hole in the pipe, jiram = a small hole. a areat sosso (m. st) A rabbit. (skt. Sasa, a hare) {ii) a rabbit like shade on the moon, due to which the moon is called SaSanka. (iii) Erotic writers have assified men into four, of which Saga is one. Definition f Sasa type is given as: “Mrdu vacana susila komalanga sukes sakala guna nidhanam /Satyavadi Sasoyam! Suave spoken, with attractive body, and conduct, ‘endowed with beautiful hair, a seat of all virtue, speaking ‘nothing but truth; That is the SaSa Varga. ‘comp: Sasidhara and Sagadhara mauli, Epithets of Siva. Sasa Srngam. Horn of the hare = (figly) an impossibility. In kera. konk. horse is substituted, instead of Sosya singa, they prefer to say ghddya singa. This preference is probably due to the local language, which (mal. tam) has Kutira kkombu, horn of a horse. sibuka poli pronounced as atenrattes, poli stands for cake (f. Arab) a tablet of soap. This word is prevalent in Kerala and Goa. In karnat; they use the word Sabunu (soap), Sabuna khadi, Soap cake. Saphu is heard in Arabic and Hindi to mean ‘clean’ and Saphayi = cleanliness. Sabu means any detergent (cleanser ) ated saukarya (n. tat) Facility, Ease, Convenience. (lit) hoggishness. ( Svakarasya bhavah = Saukaryam. Taking unduly large share, selfish for oneself as in the Arab and his camel story. art saujanyam (n. tat) Goodness, kindness, gentility, generosity, clemency, friendship ated saundarya (n. tat) Beauty, loveliness, elegance. ates saudagaru (m. Pers) An Iranian merchant generally a horse-trader. A selling agent. ate saudha (a. tat) Related to nectar. One which is plastered white. A white-washed mansion, a big house like a palace. atftach sauptikam (n. tat) N. of a chapter in Mahabharata in which is described the dastardly murder by Dhronaputra Asvathima of a number of people who were sleeping. ahaa saubhagya (n. tat) Good fortune. (Defn: Subhagasya bhavah) luck. If a man and woman couple, gain each other's favour, confidence, and devotion all that is a great -luck or Saubhagyam. There is a skt. saying ““Priyesu saubhagya phala hi caruta’’. Beauty, charm and grace in a woman are to procure saubhagyam with her lover. [Ku-Samb.5S-1] ti, Fh: stambha, skambha Het saumya (a. tat) Graceful, handsome, lovely, charming, gentle, soft, mild. (lit. related to Soma (moon) The word can be used during conversation to indicate approval. Saumya, Saumya. = Yes, Yes. or allright, allright or good Sir, good Sir. Saumy6pacara = gentle way of hospitality. Saumya grahds, gentle planets, Moon and Guru. Others are known as Ksudras, but Budha, the son of Moon in Tara, the wife of his Guru, is specially called Saumya, (soma’s putra). atta saumitri (m. tat) Son of Sumitra meaning Laksmana. Laksmana was one of the twins, the other being Satrughna. These twins were very fair in contrast to Rama and Bharata, who were both dark coloured like a cloud. (Megha syama). Satrughna was closely attached to Bharata, just as Laksmana was inseparable from Rama. While Satrughna has equal right to be designated Saumitri, that title was exclusively used for Laksmana. It was just like calling Sita, janaki and Mbythili which were better deserved by the other three real daughters of janaka, while Sita was only his foster daughter. thee skanda (a. tat) Ejected out, jumper out, fallen down. (i) N. of Kartikéya. Skanda was the commander of Deva Sena (god’s armies) and was in supreme power. So in Bhag-Gi 10-24. the Lord says“Sendninam aham Skanda. (Skanda am I among commanders). In a critical analytical study, considering the birth in extraordinary circumstances considering their common names, Gangeya and Kartikeya, their military might and invincibility in war, one feels that the role of Skanda in Puranas would have been almost certainly played by Bhisma (ii) Skanda Sasti, a festival.in honour of Kartikeya on the 6" day of the Caitra month. (ii) Skanda Purana N. of one of the important among the 18 Puranas which appear to have been written between 1000 and 1800 A D, but ascribed to Vyasa of pre-historic efa. tH skandha (m. st) Though isophonic with the previous entry, its meaning is entirely different. This skt. word has generated two words of konkani. Khando, (a branch) Khandu (shoulder) Skandha Prov: (i) Baisallya Khandyari kiradi marta: He cuts the branch on which he sits (denotes a self destructive fool). (ii) Khandari baisin kanu cabinaka. Sitting on the shoulder, don’t bite the ear. Points to people who ingratiate into the favour and carry tales or do harm. tq, FHM: stambha, skambha (m. tat) Seldom used in the dialect, but their konkanised version, Khambo is widely used. (Gat) Khambo. that which props, supports, upholds. a pillar. (ii) one which is immovable. When someone stands still, it is remarked: /ttya re Khambo assi rabla? 1 say why do you stand like a pillar Mukha stambha is made into a konk. samasa. Mukhadombu. Anyone who elboes his way to the front and stands there as an obstruction, is nicknamed Mukhadombu. Valmikig child-hood name seems to be Stambha because he was a foundling got at the foot of a pillar. 4 stana konk. version is WH. Female or mother's breast. It is a sensitive spot on female body which gives her a thrill by the touch of the lover’s finger. There are philosopher poets like Bhartrhari, who have condemned them, eg. Stanau mamsa granthi } Kanaka kalagavityu pamithau... Wairagya Satakam 3.20 Those thrilling objects which some poets have extolled as golden pots, are mere balls of flesh. Vidhavangele thana Upayogu natille curmutétati; Téci lekkan, daridrangele manoratham Sidhi vina layu pavantati. Just as the widow’s breasts which gradually shrink and disappear without use, so also the desires of the impecunious dissolve and disappear without achievement. Thanya = mother’s milk. breasts, at times very difficult. In such cases a very bitter resin (cenninayak) is applied to the pap of the mother. tat stri (f. tat) A woman. (ii) a female of any animal, (iii) own wife, a housewife who devotes her life for the management of the house. [app: Boys and girls-Vedic times 139] tater stuti, Stavana and Stotra, all these are tatsamas and synonyms of praise, or eulogy, or panegyric. {7 stupa, A Buddist monument erected to keep a sacred relic of Buddha, a tooth, or nail or lock of hair. All of them have a stereotype shape whereever they may be, like a topi or a heap. Hindus copied the Buddist custom, by starting to worship Salagram which have more or less a mini stipa form. tury sthayu (m. st) Konk. pron: Thayu (skt. Sthanam konk Thana. mal: Sthalam, has entered kera. konk. as Thala, a place, a ground. This word is not prevalent in karnat, where they use the Hindi word Jaga Thana, and Thala mean an auspicious spot. In every G.S.B. family, there will be a permanently burning lamp. It is called Thanavelo divo. Accaryan (the carpenter ) ghara thala mejunu kallem. The carpenter measured out the most suitable or auspicious ground or land to build the house on. Raila gadiri thayu na. There is no space (or no seat) on the train. He Varsa, megéle putak Thayu na mhonu, collejanti pravesu mello na. This year my son did not get admission to the college on the ground there was no vacancy. Thana also means rank. Hé varéa megéle celléka pancave thana melle iscolantu. This year my daughter got the 5" rank in the school. Small compounds are called Thaya kutké. Tane ghara bandika thaya kutko ghetila, He has purchased a small land bit to construct a house: Whenever an idol is fixed in the house or a temple, it is referred to as Thana pratistha kelli. When it is not an idol but a Kalasa it is said Kalosu thanari dhavarlo. A good principl to cultivate is Kallélem tethe thanari dhavoruka, thi which are removed, should be returned to the gs respective places. TUTE sthavararh (pron — Thavaram ) (i) Fixed to a spot. Stationary. immovable. (ii) Inert, inactive, (iii) a mountain, (iv) a real estate, a heirloom. Opposite is jangamah, movable. The two go together. as Thavara (Thira) jangamah Immovable and movable property. feTaWT sthitd Prajna (a. tat) Determined, resolved: = acyuta, steadfast in conduct; steady minded, upright. It was a title borne by guru Madhvacarya fers sthimaka (m. tat) Tatsama is not in use in the dialect, but a Konkanised version Thembo. (A motionless drop) is commonly used. fT sthiram (pron.) (i) steady, firm (ii) immovable, permanent (ii) Constant, Faithful (iii) Stern, relentless, hard-hearted Celyak kam kittem? Thiram javun kai na. What is the job of the boy? there is nothing permanent. Thira budhi, one of firm mind. feat (pron-Thiti) (f. circumstances, position (job) To canga thitiyeri asa. He is in a prosperous condition Atam asce thitiy€k, tané havanka divincina tagéle celliyéka. During the present situation, he will not give his daughter to us. TE snéhu (pronounced in konk. —Névu) (m. tat) Affection, kindness, tenderness. More frequently used than these, are the terms Maya and Moku. Villelya ammanka ascyavari moku, Vingada Konank. astalo? who will have more affection than that of the mother who has given birth to!! Bhavén megélya snéhapirvam Tirupati laddu divun dhadlo. Brother mine has sent me Tirupati ladus out of affection. eaeat spardha (f. tat) Rivalry, competition, jealousy, envy. This is a quality to be carefully avoided or meticulously given up. Pay sparsu (m. tat) Touch, contact; Skin is the tactile organ. It functions via a piezo electric mechanism. Different parts of the body react differently to touch. One usually laughs if tickled under the arm pit or on tat) Condition, state, the ribs. Some others are similarly sensitive to a touch on the sole of the foot. Sparsa also includes embrace. A new-born babe is said to easily distinguish its mother’s touch. 4B spasta (a. tat) Distinctly, visible, evident, clear, manifest. Tane tya visaya Pasun spasta karin sanglem. He spoke very clearly about that affair. . leet sphatika (f. tat) A crystal, quartz, glass (in konk. phatki) In olden times, cut glass or quartz crystals used to be substituted for real precious stones and so the word phatki or phatti became synonymous with falsehood and fraud. Phattingu (konk.) > a liar. 4 E ’ a sulphate of sodium and aluminium, is called " (salt of glass) because it looks like glass PHS sphuta (a. tat) Broken, burst. This word has sen konkanised in multiways. | Phuttép, the act of breaking or bursting. ) Phita, clean, clear, plain (Phita uddak = clear water). ita karin Sanglemn, spoke clearly. To phuta uddak i = He drinks clear (clean) water. iv) Phddo, (a) Hood of a cobra; (b) big pieces of vegetables in a side dish. Bainganico phodo, cut pieces of brinjol in a side dish like ghassi (v) Phati, a crack. Kéalsyak phiti padli, a crack has developed on the mud pot. (vi) Phadak, a cracker (skt. Sphotékam) SAT, pron: Summarana. Smarand (f. tat) remembrance, recollection,smemory. Devali sumaran Kari.ré manna! Oh. Mind, take the memory of God. Smaraka = a memorial. Smaraniya, deserving commemoration. A simple konk. word for remembrance is udgasu (kera) (Karnat) and ugdasu (in Goa). It is derived from skt. Vudgraha. A memento or object for remembrance is called udgiro in Karnat. Goans should naturally spell it as ugdiro. Frat smarta (a. tat) Relating to memory, a memorial. (ii) Smrti Vihita, Based on or prescribed in Smrti (ii) A well versed brahmin who follows the path of traditional law, such brahmins form a separate smarta sect. Safe smrti (pron. Simurti ) Recollection, memory. (Defn: Sarhskaramatra janyam jnanam Smrti} Smrti is the jnana born out of culture only. It is what has been delivered by thinkers among human authors, in contrast to srutis which are said to be a-pauruséyas untouched by the humans. ie., Revelations from the Supreme. When there is any inconsistency between the two, Srutis should be taken as authentic. ‘‘Srutérivartham Smrtiranvagachata”’ (Raghuvamsa-kalidasa) = just as Smrti always follows the gist of Sruti. What is deviated from Sruti is known as Srutyapétam or Sruti nirudham. Smrti sastra = an ancient law book generally ascribed to some manu eg. Manu Smrti WY srapu (also pronounced as Sirapu) (m. st) a curse, (skt: Sapa. an imprecation. Anathema. (ii) abuse, calumny (konk: Sdvé) (iii) an oath or a ban. (konk. soputd (skt. Sapatha) Ue srava (m. tat) Flowing, Oozing, Dropping, Trickling. Vi-Sravanti, a profusely bleeding woman. A woman in mensus (konk. Vassérti) recollection, worthy of *4@ sva Reflexive pronoun indicating oneself or by self, one’s own, belonging to self. comp: a) Sva-buddhi (Soya buddhi) own intelligence. b) Sva-rajya or Svatantra, self rule or government. Svatantré = independence. tall fergra svadhisthana c) Sva-bhavu natural, congenital, innate or inborn character. d) Sva-sva one’s own relative. ¢) Svécchad as per one’s desire, self will, * —céri moving at one’s own pleasure f) Svartha (adj) Selfish. for one’s own sake. g) Svayatta, self earned, Svarjitam h) Svagatam. Su + agatam = welcome. i) Svata = Svayam = oneself. j) Svacchandam, just as one pleases. k) Svadesa, own country. Svadési = made in one’s own country X Vides7, made in foreign land. 1) Svadharma; ones own religion. tq: = Svah = Sorga, paradise. Gayatri starts by Bhur Bhuvah Svah = The earth and the worlds and the Svarga? instead of saying by one word Visvam. (the universe). During Vedic days, there was an innate belief that there were more than one earth (loka) and more than one Svarga. Their topography was sheer imagination. Fath svati 15" constellation. There is a blind belief that pearls are formed when a bicellar mother of pearl opens a little to swallow a drop of rain that falls when the svati constellation is rising in the sky. So swati is called Mukta phalanam janani, mother of pearls. aa svatta (generally pronounced Sotta) (n. D) Property, wealth. Dravidian languages mal. tam. and can: all have this word Svattu (the sp as given in Kittel.) In some parts of karnat: the word is spelt as Sva-Van = wealthy, prosperous. ¥aeT svalpa [pron-solpa) (a. tat) an extremely small quantity. (skt. defn: sustu alpa, extremely small quantity. Minute quantity, a trifle. tated svasti (ind Su + asti = Benediction unto you. A particle to wish well. “‘Swastyastu Svastyayanam”’, A means of accruing money and prosperity. Gtfet sasti (skt. sasvatT (f. st) for eternal years, permanent endowment, perpetual, for all times to come. There are many temples in Kerala who accept a sasti endowment for conducting a vow, say making a special naivédyam or a bowl of sandal paste to be handed over to a stipulated descendant and his successive generation of children. It is called Sasti bandap. (corruptly spelt as Svasti ) ¥alg svadu (pron - Suvadu) = Ruci taste (skt. Svada = taste, flavour) (i) Ravishing, enjoying, sweetening. TAIRIBM svadhisthana (n. tat). In Raja yoga human energy is visualised as a coiled snake that is normally resident at Muladhara cakra or sacral plexus. By concentration of the mind, the snake can be uncoiled and made ‘to climb up. The climb up is not continuous and quick. There are a number of Cakras along the spinal column and the energy snake tarries at each of this. At every succeeding cakra, concentration power has to be enhanced to push the ‘snake’ to the next higher cakra. Cakras do not have any special shape or marking, but their location has been arbitrarily fixed through experience. They are Miuladhara, Manipuraka, Svadhisthana parallel to the navel, Ajna, Vi-suddha, and the last but not the least, Sahasrara, a thousand petalled lotus sit the tangqud svanubhay apex the third eye on the head. Man gets liberation when the Serpentine Kundalini reaches Sahasrara. He soon discards his mortal frame with all his desires frozen. Falqua svanubhay (m. tat) One’s own experience, self-experience. TAMA svabhiman (m. tat) Self-respect, Svabhi mani self respector. A sect was once started by Periyar, E.V.R. in T.N. Though sinister looking in their dark attire, they were a self-willed lot. They distributed “‘titles’’. tarfer svami (m. tat) Kula guru. Patriarch of the Community. Svami Bhakti = guru bhakti. Reverence to Svami, guru is considered even higher than to God. The Swami is expected to be highly learned in Adhyatmic, and Vedic and Puranic literature. He is expected to write and speak in Sanskrit (in the public). He has to be a benevolent leader, who loves his disciples. He must know every disciple personally, and be aware of any problem they suffer from. He therefore must maintain a gang of efficient informants. Swami must be the repository of the culture of the community, and bear its father-head. taleT svaha An (indeclinable) expression meaning ar oblation in general to all gods. When offered into th fire, the latter carries it to the gods. Figuratively, it means “swallowed” or “squandered”, Ayjalem dhana swaha kellem natuvan. Grandpa’s wealth was squandered by the grandson. “Dhavarun rakkunu ghe” mbhanu tine dillilemm dhana tane ‘swaha’ kellem. He swallowed the money which she entrusted with him to keep securely. ‘ (ii) N. of the daughter of Daksa who married Angiras Rsi who was reputed as the living god of fire. He had to play two important roles. (a) Keeping Sita in his custody during the days of Rama-Ravana yudha and (b) to be the progenitor of kartikéya or Saravanabhava. TANEA syarasya (n. tat) Possessing natural flavour. Excellence, Elegance. Tagéle samvadantu éka svarasya asa. There is a natural elegance in his discussion. taitentor svikaran (n. tat) Acceptance. Agreeing to a new idea or opinion. Making a view one’s own. Alternate — words: svikaru and Svikrti e @ ha 33rd consonant of the Konkani alphabet-Guttural. An explosive or Sonant aspirate. Employed to give aspirate effect (spiritus lenis = forced breathing) to consonants which do not have their own type of aspirate as for example: Na — Nah; Va — Vah, Ma > Mah. Till the 16" century it was an unwritten rule to have the initial letter of a Konk: vocable to be an aspirate. 16" century saw the portuguese conquistadors meddling with Konkani, with the result to day the christian Konkanis speak the language without the peculiarity of aspirate initials viz. Nahna — Nana; vharta + Varta; mahnta > manta; hagta — Agta. To obey the rule of aspirate-initial, some times ha exchanges place with a, thus ahankar of skt. becomes hankar in konk. dharati becomes hadta in konk. @HTe hankaru (skt. Ahankéra) Egotism, ‘I’-ness; self-love, Nescience, ignorance about Spirituality (according to Vedanta) Pride, self conceit, haughtiness. As per Sankhya Philosophy it is one of the causes of creation (Sankhya karika 22, 24 and 25) _ (8) (Fé) (At)wReT hakkala (f. st) The bride, The girl about to be married. (skt. Vadhukulya = about to enter the family of wives, about to become gtha patni) ar hagé (n. can) Hatred, enmity, spite. The word is very familiar in Karnat. but in Kerala the spite or anger is indicated as Konku = crooked. A crooked mind schemes to retaliate (spite). at hajar (num.adj. Ar) A thousand. Genuine konk. word is Sasu (skt. Sahasra) Konk. of Vedic times used the word to mean a great number and not a definite thousand, witness the Purusa sikta of Rgveda. Prov: : Huliyécyo khoncyo hajar ghetlyuparantem matram €ki dévaci sundar murti jata. A beautiful idol of God is got after only receiving a thousand chippings with a chisel. (After only severe suffering, one becomes the worshipful object of the public). @e hata (n. can:) Obstinacy, stubborn-ness. @6 Hatah (n. cam) Violence, force. Hatah yoga is a part of Raja yoga, a mode of controlling the mind accompanied by forced discipline of practising postures of the body. Mental concentration is to be accompanied by Physical discipline of the body called dsanas. Since the mode involves self-torture, it is called Hatah yoga. weqle hadkiti (a, onomat: prevalent in Goa, kera. and Karnat) means “Skin bones”. One with rattling bones. Rattling produces kut-kut noise. Another word expressing the same meaning is haddam panjirem, a cage of bones: auet hando (m. tat) A large earthern ware pot. Now it means any big boiler like vessel. (skt. Handa) Handi is the feminine, meaning a smaller version of a pot suitable for rice cooking. Usage: Handyantu uddaka bhari = water. (2) Devalantu Sambhradanéka handyantu randap. In the temple during feasts, cooking is done in- big Aandas. (3) Hundo or Hundo-pando (Goa) = Dowry. fill the Handi with @eal hatya (f. from skt. VHana, to murder). Slaughter. Hatya patak a possible victim of murder; liable to be easily killed; Refers to highly dilapidated beings. 7 : , %e (a. can:) Appropriate, correct, proper way, just the right quantity, True state, Natural circumstances. usage: (i) Cerduvanka jévovuncem hadan dsuka Feeding e children should be done in proper dose. Randico tandiju hadan kaduka; Vyartha karuk najja. © for cooking should be properly measured. Don’t waste BP (kochi), EAE (Goa) (Hantina) (Hatrina). is word is used to indicate thick, soft cotton or silk filled, or coconut fibre-filled bed. If it is a derivation om sanskrit, there is no single word for it in skt. rom the morphology of it, one may guess that a derivative ‘word Sd (astaranam) may be a source word, but it means “‘a spread-over” and nothing more. A place, let it be anything (a hard sofa, sand mound, or a tree branch) when one reclines, or lies down to sleep, that place is called ST (bed) in_skt. ATER has some morphological semblance with @-{2T but does not cover its other attributes. ered hanmantu (skt. Hanumat, m. lit: one of damaged chin). N. of a monkey chieftain in the Ramayana. [app. 141 Hanmantu] @taT hamba (Balabhasa (f) A cow or a calf. (Onomato the sound the cow produces to bay. Hambé (v. intr. onomato) Baying of a cow or a calf. Hambéta, (cow) makes noise. Dhara kadtallo manisu ailo mhonu vasra sodcaka gayi hambeta. The cow is baying for sending the calf as the milking man has already arrived. @lHe harkate (a. st) Parched throat, Loss of speech. (skt. Hrta kantah Loss of speech. Parching by thirst ) Talo sukkun harkata aile. Voice is broken due to extreme thirst. @fh harki (a. st) (skt. Harsin, pleased, joyful, gay. Cinemak vacyak cello Harki javin rabla. The boy is all joy ready to go to a picture. Gharantu T.V. hadinik cerduvam harki jallim. When TV was got for the house, children were all thrilled. #Rt harji (f. Ar) A petition ®t hardo (m. skt. Haritaka) Myrabolans. A fruit which is highly acrid and has a purging action on the bowels. Extract of the rind is used for tanning leather. It is one of the ingredients in some of the ayurvedic Kasayams (decoctions). There is a belief ‘‘one hardo will do as much good as ten mothers. (konk. eku hardo dha ammance saman) BUT (n. tat) Robbery, deprivation, taking away. ctc. The words like Hara, Hari, hrta etc are all formed from the skt. Hr, to rob. Adi Sankara in his Bhaja Govindam says. Ma kuru dhana jana yavvana garvam Harati nimésat Kalassarvam Be not a snob on the strength of your wealth,man power and youthful health; it does not take more than a moment for Time to snatch everything away. Bhaccin mammalem dhana haran kellem _ Nephew grabbed all wealth of the uncle. ®t hara (im. tat) One who robs. An epithet of Siva who under his portfolio of ‘“‘all destroyer’ robs away everything. He destroys sins also. So the Rsis_ chant “Hara Hara Mahadeva’ Hara Gauri (or Parvati) Parameswara BR hari (m. tat) One of the 3 deities of trinity, who holds the portfolio of Protection. Hari literally means attractor; by His beauty He robs the heart of devotees. Leela Suka in Kr. Karnamrita says: Vinyasta hastopi nitambabimté Dharta samakarsati cittavittam. Resting his hands on the hip (Vittala’s pose in Pandarapur ) the Rogue that He is, robs the wealth of my heart. [canto 2. sl. 34). Krsna robs many more things. The same author sings in another sloka. * Séyam munindrajana manasa tapa hari Sdyam mada vraja vadhi vasandpahari Soyam trtiya bhuvanéswara darpa hari Sdyam madiya hrdayamburuhapahari Canto 1-sl.81. He is the remover of woes from Muni srestas’ minds He is the stealer of clothes of Gopis of love-lorn minds. He is the destroyer of egoism of the ruler of heavens Ha! the same Rogué Hari has now my lotus heart stolen (ii) Hari also means a lion, an ape. ®t harderh (n. st) Heart, Mind, chest bosom. usage: (i) Kovalak marinika kannakin hardyari marnu ghetlem. When (her husband) Kovalan was killed, Kannaki went on beating her chest. (ii) Kamuki sangta kamuka laggi : Meggélern hardem saglénc tuka bhadyak dillern, The girl tells her lover, “My heart is rented out in total to you” (iii) Harder ghatti karun ghe, Please toughen your heart (to receive bad news) 3 (iv) Puttak marnu ghallolo dekkan. Surpanakhélem hardem bhethlem = On seeing the son lying murdered, Surpanakha’s heart broke down. (v) Sunnén kellolo phanti bhédu, mayyén hardyantu dhavarin ghetlo = The partiality shown by the daughter-in-law was preserved in heart by the mother-in-law. (vi) Hardyari ghali re: Throw it on his chest (a contemptuous way of telling “‘give it to him”. (When a person goes to see a dead body, he throws a coin on its chest). (vii) Hardyari ghévap (Kadap) = Taking up an unpallatable responsibility. (viii) Hardyari khoncap, Stabbing on the chest (figurative ) to be ungrateful. to reward good with bad; to be disloyal. (ix) Hardyari mustap, Kicking on the chest. (to be ungrateful). (x) Hardem dhad dhadéta, the heart pulsates violently. (due to fright or excessive burden.) erat( -fa,-&) harvo (—vi, —vem) (a. st) Green, or yellow. Unripe, immature. (skt. Harita, verdant, green) Harvantu (a) greenish, unripe, immature Harvantani, flavour of unripeness. State of immaturity. ®t harami (a. Ar) Bastard, unworthy, the condemned, vulgar, insignificant. aha haripathu (m. tat) Bhajans of devotees like Namadev, Tukaram, Jnan dev, Ghora Kumbhar, and Jani Bhai. The word is prevalent in Goa. haridasu (m. tat). There was in the 15" century a Dasa padhati, a sect of devotees who styled themselves as the “‘slaves of Hari’. They actually added the word Dasa behind their proper names, thus Purandara dasa, Kanaka dasa. Ramadasa (Samarth). They usually spent their days as wandering minstrels singing sweet melodies on the greatness of Hari. Those songs remain even today the best soul-stirrers. Eita- khandita) and hanta — handita). Bailan ( padyan) manigak handinu toggu padéilo. A bull gored and pushed down the man. The spelling of ‘thanda’”’ is weak and variable. One can hear in different places words like Hanta, Hansata, Handita - all generated by the same root, like skt, Hana. The word anda is current in Karnatak only. In Kerala the word khoncap (earlier meaning, stabbing) is being used. Gayén tika khoncili, the cow gored her. @@ halla (v. intr, st) To sway, to swing from side to side. Stru pivun halta, He sways after taking toddy. (skt. Hvala to sway, shake or tremble } [The konk. word Dala, and skt. Dula also mean rocking but that is swinging to and fro and not from side to side. ] eaq havana (n. tat) Oblation, offering in yagna; invocation viz. the presiding priest says “Indraya swaha’”’ and puts the oblation into the fire. The fire god Agni is supposed to carry the oblation faithfully to the god 416 named. Calling the god’s name and entrusting the oblation with Agni is known as 4hiti Havyam, (a. tat) that which is to be oblated in the yajna fire, like ghee, water, cooked rice. (coru). After oblation it assumes the name Havis. evita hasis (f. Ar) Modern name of a drug known earlier as Bhangi and opium. It is produced from the hemp pod, and its use as a drug was known from the Vedic times. Using the customary allegorical languages, some of the great sages like Cyavana who used it for self aggrandizement called it ‘‘a Madasura’’ under their control. The following story from M. Bharata bears witness. Cyavana who was cured of blindness, promised the Aswins a reward of a yagna bhaga (yaga share). Indra stood against it because Aswins were considered of a status lower than gods. The scheming and treacherous Cyavana Bhrgu mixed opium in the soma juice and distributed it on the occasion of a yaga which he managed to be conducted at the expense of his f-in-l, the king of Anarta.. Cyavana then boldly distributed a share of yaga to the Aswins. When Indra raised his Vajra, and called on his soldiers to attack, every one was under sedation having consumed opium. Cyavana then brought forward an army of Pancajana Asuras whose might the devas dreaded. Indra ate his humble pie and surrendered to Cyavana. Pancajanas or Phanis as they were called, conquered the Swarga, as no soldier was available to fight for swarga. Cyavana told Indra that he would help him to regain swarga. Meanwhile he would now control the Madasura who would be released on occasion in the houses of gamble and of ill-repute. @fEt hasti (m/f, st) For both male and female elephant. (skt. Aastin was konkonised as Hasti.Since it appears as i-Karanta, a symbol of feminine-ness, Hasti for purpose of grammar was taken for feminine. But infact it was used for both genders. Now people have begun the habit of saying Hastu (m) and Hasti (f) (skt. Adastin7). Hastini also means a class of women. Erotic writers have divided women into four categories. An elephantine woman having thick lips. thick hips, thick fingers, large breasts, dark complexion and libidinous appetite. (Ref. Rati Manjari) An Indian pachyderm is useful to man as an animal of heavy labour in fields and forests. These mighty animals are trapped in deep pits which are dug and concealed on the “elephant path’’ in the forest. The trapped animal is lifted out of the pit, with the help of tamed elephant’s. It takes one to two years to turn it into a perfectly tame and trained worker. Western Ghats are rich in elephant population. Elephant’s tusks are white or lightly yellowish white showing a characteristic grain under the microscope or even to the naked eye. An elephant fully grown with long straight © tusks is majestic, but the tusks are the elephant’s doom. Elephants are poached and killed for the tusks which fetch heavy money in foreign countries. Hastanda (Samasa) Hastéce danta = elephant’s teeth. Elephant’s tusk is carvable into tiny and big articles of superb artistic value. —— (i) Hasti lokun vata, jalyari to mumburdncem Jéka . (Penny wise, pound foolish) lit. Elephants slip the drain, but he is keeping count of mosquitoes. ') Vhoda hastika ghanta naka. lit. A big elephant does need a bell. fig: Big things need no separate advertisement or publicity. BRT hiisterh (n. tat) N. of the 13” asterism (skt. ‘Hasta (f) (konk.) Hasterh, (Mal./Tam, Attam) cst hamsu (m. tat) A swan Hamsaka = a goose. or duck. In ancient days there was a tribe of Hamsas who functioned as emissaries between lovers. viz., Love between Nala and Damayanti in Naisadham, by Sri Harsa _A description of the Hamsa bird given by poets is more poetic than real. Hamsa is the Vehicle of Brahma; and -Saraspati. At the approach of rain, hamsa migrates to the Manasa lake. He is gifted with the unique power of isolating milk from a mixture of milk and water. The philosophical significance is that he is capable of discriminating the real from the unreal-Hence the title of the great yogis, ‘Parama Hamsa’. Leela Suka in Kr Karnamrta, canto 2, sl. 36, describes a scene during the Rasakrida as Kéki Kékadrtanéka pangéruha Lina hamsavali hrdyata hrdyata Peacocks made “‘Kéka’’ noise in gleeful approbation Swans leaned on lotuses with hearty assent. Deriv: Hamsa gati. swan's gait of a beautiful woman. Hamsa nada, cakling sound of geese. Hamsa Kita, a peak of the Himalayas. Hamsa dhvani, N. of a Raga. Hamsa Vahana, Brahma. @ee halidi (f. st) Turmeric. (skt. Haridra. (Pron Haldi in Karnat) It is obtained as a root tuber, then dried and powdered for use. The powder is used as a depilator, and to spice and colour some dishes and add colour to Rangoli. Dried turmeric has attained prominence as an auspicious material. When a couple is in a hurry to solemnize the marriage and a gold a/i is not available, a bit of dried turmeric is substituted for the tali. When neighbouring women visit one another, they are greeted with haridra. and Kumkum. (konk.) Halduvo (adj) yellow, (skt. Haridrabha) et hakir (a. st) Shaky, weak and ready to snap, almost ripened. (skt. Hwalita. Hwala = to shake, to move ) Favls halsika (a. st), Dirty, repulsive, smeared with dust. (skt. As/ilaka = Filthy. Dipped in the sewer. SAS halsindo (m. can) A long bean with a number of seeds linearaly arrayed inside the pod. When the pod dries, the bean inside shake making ‘hal hal’ sound if rattled. Hence ie onomatopocic name Halsando, (only in Karnataka. I Kerala this bean is known as Covli or Covlé sanga fies halli (f. can) A settlement in the interior, isolated from civilization. A village of rustic people. A hamlet insulated by a forest. A hamlet without civilization. (used only in Karnat. In kera —pariskdru natullo ) ®@% hala (adv. indi) Slowly, lightly. The word is got by inverting the spelling of lava, from the skt. Laghu = lightly. Lavo + Vali > Halli = softly. Some people use the word Hagira (to convey same sense; but this word is derived from Aghdra = non-violently = softly. Nové karari hagur cala ré puta = Dear Son, go slowly by the new car. @1 ha, A particle to express: (i) Exclamation. Ha, maka sddun gello mu ré puta, Aha, dear son, you deserted’ me and left for ever. (ii) Ha! Potta daki sahan namu. (Expressing distress) Ayyo! the stomach ache is unbearable. Ha, mdatiari piddo padjo, Alas! coconut leaf fell on the head. (iii) (at) Ha (with nasal anuswara) to express surprise Ha, to itle veggi partalo kim? What? did he return so quickly (iv) @T 81, guffaw laughter in exuberance. fete a laughter in merriment. Both these types may mean mockery and/or villainous laughter. @lT haga (v. intr. st) To defecate, to evacuate. (skt. Hada, to void, Hadaté = (konk) Hagta) Hagdo, One who passes stools several times. Hagvani ( Hagvana) diarrhoea, evacuation of watery faecal matter. Haguk mutik sédi na. Does not leave me to answer nature’s calls. Indicates pestering by a child or torture by a boss. Hagri mutri kelli (goa only) answered nature’s calls by fright. The same sense in conveyed in Kerala by “Bhayyan tane Séna kellem’’ he made dung due to fright. @Ml hanga (adv—st) Aside, flank, proximity. (skt. ankah, flank.) Some people mistake it for a noun, but in its declension it discharges adverbial function. Thus To hanga dillo. He had come here. Tem madem kali hangacan vhellem. That corpse was yesterday taken by this (way) Havarn hanga thakun phayi vatam, I will go from here tomorrow ®t hazar (n/a. Ar) One thousand used in Karnat and N. konk. In kerala they use Sasu (skt. Sahasra). ®t =hajar (a. Ar) One who available. Beit (m. st) Thick rope, as is used in tying down elephants, or anchoring big boats (skt. Hinjira) (VS. Apte) ®TS hada (n. st) A bone. (skt. Ast) Hadim panjirem. so lean as to appear like a bony cage. (i) Aré rukkari codun haddim modsi. 1 say, don’t break your bones by getting up the tree. Sumbari covunkicem hadam modci vidya. Rope - is an easy way to break the bones (ii) Khana jévana natillem celli hadam salli jalli. Without food and supplements, the girl has become skin-bones (scare crow) gfe hadi (v. tr, st) To bring (skt. ahara, dharati = (konk) Hadta. neg. imperative Hadunk naka, don’t bring. Simplified into a samasa, hdnaka. Majari pillanka hanga hanaka. Don’t bring the kitten here. Ut hano (m. Engl) One anna. Till the independence of India, the coins in circulation were Rupees, annas is present, readily walking etg hata 418 ————S$— $< Te ee nN é and pies. One anna was equivalent to 12 pies. One rupee = 16 annas or 192 pies. There was no frequent minting nor so rapid change of designs as it is today. Notes were very distinct from one another by their colour pattern, and the coins by their sizes and shapes. @tq hata (m. st) A hand, a palm, (skt. fasta. Tatsama is seldom used in the dialect, but compounded with other words, it has wide usage. Ba dee (a) Hatgina. luck of the hand; (Hasta guna canga jalyari, matti kallyari bhangar jata. If the hand is lucky, mud taken by it turns into gold. (b) Hat likhita. Writings on the palm, lines on the palm. What is destined or ordained. (c) Hastaksara. Signature, Handwriting. In Karnat, this is called dhaskat (a Parsi word). (d) Hasta samudrika, palmistry. (3) Hatanti dillem tondakade pavana. Between the cup and the lip there can be a slip. (f) Dactorana rogyak polovun hati phappullo (sodlo). After examining the patient, the doctor rattled his fingers (as if he gave up hopes of recovery of the patient. (g) Vhoda mdanisanka polovuncaka vattasana hata hallovun vacya najja. When you go to see greatmen, don’t go with empty hands (hands freely swinging) (h) Kopu evuncanik tane hatu kadlo. When angry, he lifted the hand to thrash. Hatu kadap is an idiom meaning “attempt to beat’’. (i) Assillem dhana nasu hadun, aji to hata kholle karta Having ruined all wealth, today he begs with cupped palms. (j) Rati varam dha jatati hatapaya nita karuk. It becomes night 10 0’ clock, to stretch one’s limbs. (to take rest) (k) Doni hata carikarap: Making two hands four. Marrying. (1) Hatu Javap. Touch the job for namesake. To be a cause. To be insincere or disinterested. (m) Hatusodun kharcap. Spending liberally with no restraint on hand. (n) Hatd ghalap: Enter into the fray. (0) Hata tandap. Pulling the hand back snot liberal with the hand. Putting a restraint on endeavour. ; (p) Hata timmovap (lit) wetting the hand; accepting the hospitality. Not wetting the hands indicates un-friendliness or animority. (q) Hastuki (adj.) one who has the “‘bird in his hand”. Another expression of the same idea is Hastamalaka (adj.) one who has it as sure as the bery fruit in the hand (r) Hatti, cubit in English, is a measure equal to the length of the fore arm. In normal cases it varies from 17 to 18 inches. (s) Hastemukha. This has nothing to do with elephant nor with hasta, hand. Its correct spelling should be Hasat mukha, smiling face. Celli hasat mukhi asa, the girl has a (pleasant) smiling face. ata hani (f. tat) destruction, nonexistence. (skt VHana, to destroy, damage, torture) though the tatsama is used in the dialect, the verbal toot Hana has been Konkanised as handa, handta or handita. Gayi handtali, the cow will kill or destroy, great hapko (m. st) Degraded, or interrupted drawing of breath. Last breath (skt: Apakarsa, interrupted breath, Abandonment, - = arate hapolu (in kera) (Pappodu in Karnat) Among Dravidians (tam, mal) it is known as pappadom. In T.N. there is appalam which is entirely different from Happdlu. which is a very tasty food. Its secret lies in the quality of the Happal Kharu, ie., baking soda used in the manufacutre. Best Pappods of Kerala are made by specialists who — are designated as pappod chetties. (chetti is from the © skt. Sresti = noble) (sait, a surname adopted by the Vaisyas (Vanijas) is identical with chetti. Therefore the G.S.B’s who are called chettis have given up their Varna dharma and taken to trade. The shelf life of good Happolu (pappodu) is five to seven days. Later it slowly loses its puffing property and becomes harder too. There are also other varieties, viz Mirya Happdlu (with pepper and chillies and pungency thereof) @lft hari (f. st) Shame, Defeat. Hari khavap = accepting defeat (generally in children’s games) (skt Hr, shame, bashfulness, to fail. (Jihrati pr.t, Harvata (konk.) ghurpalya khélantu santa harvali. Santa failed in the game of gnurpalem. When children talk about hari, they usually combine it into a phrase Hari ghari khellivé? (Ghari is a fried vadai) lit: Have you eaten the Vadai of defeat ) @T@ haru (m. st) (i) Boa constrictor. (skt. Ajagara Ajam girati iti. lit: a swallower of goats, (ii) A long chain or garland. Stana vinihitamapi haramudaram Sa manute krsa tanurati bharam Git Gov. 4" canto. Ast. 9 So enfeebled is Radha with her sufferings that it seems her slender waist would snap under the load of the long garland of flowers adorning her chest. Haram amala tara taramurasi dadhantam parirabhya vidiram 11™ canto Ast 22. (Radha) beheld Krsna who from a long distance, was closely embracing to his cerulean chest, the restlessly swaying garland made of priceless pearls. aiear halvo (m. Ar) Name of a sweetmeat. Halvai (in Goa). It is a semisolid. There are varieties like Mango halva, jackfruit halva or Roseapple halva. eteT hal (n. onomato) Lamentation over the loss. The word can alternately be exchanged for vilapa, dragged out wailings of artificial nature and of nuisance value. Main purpose is to ettract sympathy. Ti baila paléi, kassi hala kadta. Look at that woman, how she drags out her wailings to attract sympathy. etetlect halahala (n. tat) A deadly poison said to have been vomited out by Vasuki naga who was being used as a rope to churn the Mem mountain on the milk ocean. Lit: it means colossal destruction. The fumes of poison began to play havoc on everyone. Visnu closed his Nava dvaras and made himself immune.’ Siva thinking not of Himself but others, and he swallowed it outright. Parvati got anxious about Siva, and choked His neck by her grip. Visnu closed the mouth of siva, and the poison remained in the neck. Siva became Neela kantah. (dark necked). Te havarh First person pronoun singular. Morphologically 4 it has no gender differenciation; gender can be inferred from sahacari words, viz the predicate. Havam coilom — (m), coilirh (f) and coilérn nenter. - The derivation of this pronoun and the peculiarity of changing the havam base into ma and mi during declension have been dealt in the author's A.H.K. Gr. p. 138. at harh A particle of assent, ‘yes’, “‘allright’’ It may be repeated periodically by a story listener to show he is listening with interest. Bly hasu (m. tat) A smile, a laugh. Derision an expression of one of the emotion of man called Hasyarasa. The expression bursts forth at a jest or humour. Facial and rib muscles and the sides may be activated to different degrees so as to say side splitting laughter. (konk.) Aasiin hasin pota bhettlerh, stomach burst laughing and laughing. Bla hasa (v. intr) To laugh. to deride. Hastd (pr.t.) (skt. Hasati = laughs), Hasmukhi (a) one who has a smiling face. While Adsu is a violent expression, a smile (skt. VSmi, smayate = smiles) is a mild and suave expression. Smile can be cynical and then the term Sméramukha is used. This verb and its derivatives have yet to gain currency in Konkani. Hasyam humour; jest; hasyakara = Vidisaka. Hasyaghar, a house of entertainment viz. Drama companies which conduct road side yaksa gana in Karnataka. fet hingu (m. tat) Asafoetida, a gummy exudation of the Hingu tree. Narthex asafoetida, a tall plant growing in Western Caspian. Exudation is got by cutting the upper part of the roots; it hardens on exposure. fears hijada (—re) (n/m-Ar) eunuch, impotent. One who is neither male nor female. They are in most cases made so artificially, while a small number might be born with indistinct sex difference. They have to learn some art of entertainment, like music, dance or story telling. They have some social customs of their own as for example the dead should not be laid flat; they have to be conveyed in erect positon to the crematorium. fee hittu (m. st) A savoury food made by steam cooking rice-black gram dough in small pyramid shaped receptacles specially stitched out of jack tree leaves. The dough which is used for hittu can be used for making Idli and sandan or sannan. (skt: Hrsti, delight, joy or pleasrue) the same item in Karnat. is called khotto (basket) because the jack leaf structure is itself a mini basket fefeter hidimbi (f. tat) The female of a ferocious forest tribals known as Hidimbas. [app. 143 Hidimbi] feorqt hinsip (v. tr) Gerund from the VHinsi, to insult, treat contemptuously, isolate, to afflict (skt. Himsa, Himsati (pr.t.) (konk) Hinsita. Himsa has_ the sense of making one a hina, forsaken, or neglected shut out form, lowered in status. Lowering can be of 2 types. (a) kayik (physical) and (b) manasika. Hinsap belongs to the latter variety. It generally operates through verbal means (Vacika) 419 fea hima feat hitam (a. pp of Hi, to send forth) Pronounced Hita, to gratify, to please, to exhilarate. Fit, Beneficial advantageous Wholesome, salutory used in the case of words, and diet. Hitépadesa and Hita bhojan Prov: Hitam Manohari ca durlabham vaca. That word is very rare which is pleasing to the mind and at the same time wholesome to the being. Hitopadesa. N. of a celebrated collection of tales ascribed to Visnu Sarma. f&J hindu (m. tat) N. of a tribe of people who lived on the banks of the Indus river during the Vedic times. It was a custom those days to call any broad river as Sindhu = ocean or sea. Thus Brahmaputra was called eastern Sindhu, and Indus river the Western Ocean. In those days there were trade and social contacts with Iranians. Iraneans used to pronounce sa as ha. So Sindhu came to be pronounced as Hindu and inhabitants of the settlements around the river were called Hindus. hindilo (m. st) A swing (skt. Hinddlaka, swing or cradle. There is a festival called Hindola in the bright half of Sravana during which dolls of Krsna are placed in the cradle and swung. fearat hindyana (lit: smaller or lighter vehicle) That was the earlier form of Buddhism started by Buddha deva and lived by great men like Asoka. It continued to be the only sect. till the beginning of the christain era. A new set of foreigners called Kusans from central Asia had occupied N.India and their leader Kaniska was an able administrator and a subject-loving monarch. He liberalized the strict discipline of the Hinayana and started a new recension by the people’s request. That came to be called Mahayana or the Big Vehicle. Philosophy as taught by Buddha Deva was simple “Live correctly” and ‘“‘get rid of Karma”. These two lead you into Nirvana where—from there were no re-births. It was a practical creed preached by Buddha deva and spread far and wide by Asoka. That became the religion of ceylon, Burmah and Siam. Their religion came to be called Hinayana But when Buddhism was adopted by the nomads of central Asia and other tribes, (by the beginning of the christian era) it became mixed with all sorts of beliefs and rapidly changed character. (i) Buddha was made a divine being instead of a glorious past Teacher. (ii) Stories were spread that Buddha had hundreds of previous incarnations which were called Bodhi Satvas. These Bodhi Satvas were given greater importance than Buddha Deva. (iii) There was no idolatory in Hinayana. Now a spurt of images of Buddha sculptored by Greck and Latin artists rapidly took place. Idolatory, strongly objected to by Budhadeva lifted up its head, Temples, altars, banners, music and incense and procession became rampant. This was northern Buddhism and was spread into Tibet, China and Japan. This was the Kaniska-effect. f€4 hima (a/m. tat) Cold, frigid, frosty, dewy. konk. uses the Konkanised version of dew, namely Dovu. Dova ghetto a block of ice. Tatsama (Hima) is not in use in the dialect. But compounds of the tatsama are heard often. viz. *. fever hiranya 420 Ree hurvhurérh Hima giri (—Saila) (—alaya) snowy mountain, the house of snow. respectively. es Hima giri tanaya (—Suta) the daughter of Himavan. Epithets of Parvati f€mvq hiranya (lit. pertaining to Iran). In ancient days when Aryans and Iranians had trade relations, social contacts, increased. There were two powerful kings who’ ruled from Kasi, and spread the land with “‘gold and wealth”. They were therefore called Hiranyas. (golden), the elder brother was Hiranyaksa and the younger Hiranya Kasipu. The elder was the worlds first engineer to build a dam which was broken by the jealour aryans. Trade flourished through water ways. Among them was the male river sona which was known in those days as Swarna vaha, gold carrier. Hiranya brothers were great research workers. In the Puranas, research has been mentioned as penance to Brahma, the Lord of Saraswati, the goddess of learning. Hiranyaksa became an expert dam maker. He irrigated the land and crops, and his country overflowed with prosperity much to the envy of Indra and his followers. In one case of dam-building, there was a little inundation. Horrifying news, exaggerated stories such as the Asura stole away the whole earth and locked her up under the ocean, were spread. An association on lines of the ku-klux clan was formed by Narada under the presidency of Visnu; a thousand farmers from Assam-Burma border were reeruited, given training in demolition of dams. One fine morning when the Asura was off the guard, they went and demolished the dams and killed Hiranyaksa too. Thus ended the life of the first and only dam builder of the world, an inhuman sacrifice into the fire of envy of Indra and his followers. In a similar way, Hiranya Kasipu,- the enviable warrior that he was, was also finished. Envy, treachery and tricks were the chief promoters of Indra and his followers. A great warrior and philosopher was lost in the murder of Hiranya Kasipa. aug hindu (m. can) A crowd, a multitude. (can. Hindu = a collection, a crowd, a herd of cows, a mass, a large number) Ti celli gaicé hindantulyan caémkatali. That girl was walking through the midst of a herd of cows. Gadyantu vaccanika éku mharam hindu ekkade jallo. When (1) went to the field of cultivation, a crowd of field-labourers gathered round. [Mhara was once considered untouchables, but now they have advanced under the category of Harijans ) aa hinu (a. tat) One who is deprived or devoid of; eg. Buddhi hinu = brainless. Acara hinu, without daily rites or one belonging to a low caste, one having mean mind. Tagélem hinapan uttarantunu samjata. His mean-ness is understandable from his utterances. & hur (referred to as Hum-kar) A sound “hum”. This sound is made at regular intervals by a listener of katha or prasanga to show that he (she) is listening and attentive. Some people make ham sound. If the tone and length of the humkar is enhanced, it can mean defiance, warning, querying, or even a threat. A classical defiant humkar has been described by Kalidasa in Kum. Sambh. Asahya humkéara nivartita pura Purarimaprapta mukha_ silimukha Imam hrdi vyayatapatamaksinot - Visitna mirtérapi puspadhanvanah. The arrowhead, turned back by the unbearable humkar did not touch Siva, but it made a deep furrow in the heart of Uma, though by that time the floral arrow-sender had been reduced to ashes. A catastrophic Humkar!! indeed. Gait hujjo (m. st) Fire. (skt. Huta Vaha, or Huta bhuk (a) one who carries the oblations, or one who consumes the oblations) Hujvadu (m. st) Light, brightness (skt. ujvala, light, brightness ). gga hudukké (kera only) (n. tat) A small rattler (percussion instrument) which has the shape of an hour-glass, and which makes high-pitch noise. The word is borrowed from mal. or tam. skt. itself might have borrowed Hudukka from the south, because the genuine skt. term is damaru (usually used by kapilikas). Fortune tellers of T.N. make their presence felt by rattling udukka. So they have been nick-named Kudu Kudu pandi udukha is a very ancient instrument, because it is seen even in the hand of Nataraja, during his cosmic dance. ( vide-statuets, or idols) Panini sutras commence with a repertory of phonemes divided into fourteen sutras which go by the name Siva Sutras, because it would appear that these 14 emanated from Siva’s udukka. Chanted rapidly, they look like some Tillana sounds in Bharatanatyam. ‘‘aiun Rirkeons, aiouc, hayaverat lan jfiamargananam, jhabhanj jhabhaghadhas, Khaphachathta catatav, kapai Sasasar hal” hudhidi (a. onomato) Restless, frisky and unreliable. Cerdum hudhudi, ujja lagei namgik na. The child is frisky and restless, so can’t be relied near fire. gis hundi (f. tat) A vessel which is carried from house to house or fixed in a central place or near human settlement to collect money. Such locked vessels are kept in temples. Hundo (in goa) means dowry. hummati (or humti) (v. tr) To uproot. Pluck along with roots. (skt. Unmilaya) GATT human (n. st) A riddle (skt. Upamana) humman (n. st) Side dish with watery gravy. (something like a soup. skt. Udakaman, watery). Staple Toya of G.S.B’s (Thordhal soup) can be included in the category of soups. Watery gravy is called udkalu rossu erate humbéru (m. st) Threshold of a house. Cellék humbraveli hadly, (humberavelyan is more correct) The new bride was taken over the threshold. Going over humboru is with ‘‘the right foot first’. Konk: Humboru = skt. Udumbara. Dantumbaréam a celebration on the out-break of the first tooth. The child is seated on a threshold (Humboru) - and showered with “‘ceedai” (deep fried rice powder balls). Ceedais are called Humbaram in Konkani. (from P.G.K. by communication) BrRt hurvhurém (n. onomato) Measles. The body is covered all over with tiny red pustules. If a finger p EPe bake 421 zetet vhollaga ————————————————— SSS. is run over’ the skin, it appears rough with a hurhur feel. Eeq hulpa (v. intr. st) To feel pungent or a blazing sensation. (skt. Ujvalati = Hulpaté, sometimes jajtd (skt. jvalati) is also used. Ghaydntu mita pédin hulpata, Salt having fallen in the cut, gives blazing sensation. Hullopu = noun, pungency, burning sensation. huvw~aru (m—) Rising tide of water, flowing mass of water. A flood. There is no exact parallel in skt. urva (adj.) is not adequate, neither Prajaya. The most suitable word giving this nearest meaning to a flood is Udgara = Vomiting in masses. A flood is after all a violent vomiting of water by the ocean, rivers or clouds. After several considerations, udakodgara, violent vomiter and up-raiser of water, seems best. husvasu (m. st) A long or deep breath. A sigh is a long breath with sorrow in mind. A fate with a humkar following, to indicate a resignation to the plight. Huswasu is a long breath with no signs of sorrow, but of a long awaited relief. (skt. ut+Svasa). hulvhilu (onomato—) A sensation like that of an ant crawling on the skin. @ANT husar (a. Parsi) To be careful, wise and vigilent. husko (m. st) Worry, pain, sorrow indisposition. (skt. Asukha, affliction, grief unhappiness. FT hangi (v. tr. st) To smell (skt. ud-ghrati =Hungita = smells. eq hada (a. st) Block head, ) A better source word foolish, unwise. The spelling of the word changes Some say Hida, others say Bédu, people are so foolish as to be blames. €aq hina (a. st) Hot. Aidana hana (or Vhdna) jallem. The pot has become hot. sp: Vuna is also in vogue. (skt. usnam ) rustic, (skt. Abuddha, useless, may be from place to place. Buddu Vhuda. These the buttends of all (i) Hina udkaghotu, thi karikaina, giJakai na. Hot water gargle, too hot to gulp, too thirsty to spit out either. (ii) Huna udak ghar lasina. (From Goa) Hot water is not hot enough to burn a house. Inadequate preparation fails the effort and the result. A hima (f. st) Perspiration, Sweat. (skt. Usma = heat, steam, vapour, perspiration, hot season) Humé dudda = money earned by sweating. 64 hrasva (a. tat) Short, Dwarf, small in stature. Hrasva Kirti = Infamous. erat hegdo A surname to indicate a chieftain, leader. (canarese ) % hédu (m. st) Reason; cause, object, motive. (skt. Héta reason. Prov: Hédu natillem marana na, There is no death without some reason behind Hédu-Hédumat, cause and effect. Hédu-Vadu, controversial reason. hémantu (m. tat) N. of one of the six seasons. (Rtu) ; cold winter season. Months of Margasirsa and Pausa (Dec-Jan) ®ate GT hémad Panth. During the 7” or 8" century Gomantaka came under the sway of Kadamba Vanavasi kings. The script used by them was called Simbhali. King Rama Raya of the 13" cent: had as his minister a learned Saraswat Brahman by name Hemad Panth. Who was responsible for the formulation of the Modi script or Shenvi script. It was a mixture of Canarese and Marati. It was in use in Goa between AD 1200 and 1500 for trade purpose, and for government records. Hemad, smithy of gold or iron (Goa). @aT hema. May be the proper name of a girl, lit. Hémam = gold, Hemakara = gold smith, known in konk. Sonnaru. Hémadri = Mt Suméru (an imaginary mountain). (b)Hému (Kera.konk) (m. D) Bossing, commanding, Demanding, extraction. Adapted from canarese Hemme = Pride, vanity, self assertion; a sort of silent coercion. (snobbishness } fe hetti (f st) Female dog. (skt. Hrsti = Delight, happiness, joy or pleasure) the name was probably coined during the Vedic period when the Bhargavas of Anarta were proud of their hunting dogs. A Kennel keeper only can appreciate the happiness that a female dog brings,because it is a regular breeder. Male dogs are not called Hetto, but petto. (Ref. to the author's A.H.K.Gr. p.402) In can: Heftuge = a female friend. An affectionate female. It is a fact that a female dog is more attached to the owner than the male. ®EM hérdisa (ind. st) A later day. Next day. (skt. Avarédyuh, another day. Fate hewvalern (n. st) Water snake. It is comparatively poison-less. (skt. Vya/a. Considered very poisonous). setg vhodu (m/a. st) Amplified, enkanced in volume and/or weight. (skt. Vi-vardhita) Vhoddan (II case doing adverbial function). with enlarged (noise). ( Vivardhiténa ) Another possible source word may be ud-dhardyan. Tane oddhan ullo dillo, He called out loudly and firmly. ay hodmu (m. tat) A sacrifice into a fire blazing in a four-sided pit (Homa kundah). Yaga and yagna are two synonyms. Yagas are conducted for general purposes or welfare, where as Homas are performed for specific purposes, viz. Mrtyumjaya homa. (for prolonged life). . Both were attended by Rsis and sages and gods. A lot of wealth flowed from the yajamana to the brahmins. Kings who distributed large wealth were honoured with titles viz. Cédyopari cara Basu = Basu who was the overlord of Cédi. If a king completed a centum of yagnas, he may be voted to the throne of heavens. it hora (sastra) is a special branch of Phala-Jotisa. It literally means 1/24 period of an Aho-rathram; i.e. equal to an hour = half of a Zodiacal sign; it also means horoscope or horoscopy. aetert vhollaga (f. st) A festival conducted at the approach of the spring, three or four days before the full moon. Sometimes the celebration prolongs for 10 days in the month of phalguni. Vollaga has now become the festival of Holi in N. India; joy and pleasure are expressed in the most un-restrained manner by throwing bucket-fuls of colour water at one another, throwing paints over cars. @latq holovu 422 aatg hdlovu (m. D) An interval. Usually an interval during an incessant rain. It is prevalent in Kerala konk. having adapted from the mal. ozhivu. (ii) flow’ of radianee between two vast dark clouds is called Ad/avu in can: karnat. konk. should have adapted the can: word cikke holovu mélinika have avangalem umbafin nhana kellem. When I got radiance flow in the interval, I washed all clothes and took my bath. The peculiarity of vholovu is sudden-ness of its coming and going. ag horétu (m. st) Bride groom. In north India he is designated Bharat. Both words are derived from Bharata, a native of Bharata. It means self controlled, and disciplined. It is an appropriate word because the bride groom in a Hindu marriage is expected to be a disciplined celebate. lat hold (m. st) A jester, or joker (skt. Hladin one who jests or tells stories to the groom) a go between the bride groom and the bride or others. Blfes hali (f. of Holo, st) A female jester, a go-between, © a seconder to the bride. (skt. Hladini) It was not customary — in olden times, to have direct speech and free movements — between the new-weds. During marriages which used to be from two to seven days celebration, the bride and groom would suffer from isolation. So a Holo and Holi were appointed to keep company and entertain the bride and the groom. In Karnataka, Holo and Holi are designated Dheddo and Dheddi. The groom was a whole man, and the minor holo made One and a half man or Dheddo Similarly 1'/2 woman Dheddi sent vhora, Wedding couple. Vadhu and Vara = Vhora. Vhora Kadap (Ubbarap): During olden days child marriage was the custom. The groom and the bride would be playful children. So they used to be brought to the marriage pandal carried in baskets on the head of uncles and/or aunties. This was called vhora kadap or ubbarap. Vhorana, Vadhu Vara yana. Procession or Pattana Pravésu re} @ Ja It is the 34 consonant of konk. and has a cerebral phonation. As a full fledged consonant, it can combine with all vowels to give its inflections such as la, la, J, lu, Ir, lé, lo etc. There is no word in konk. initiated by la, and so la has only an intervocal Status. In the Vedic dialect, there was a habit of pronouncing la as da, thus AgnimiJé used to be said as Agnimide. la is seldom used in Sanskrit, in other words la and la make no difference in meanings. Kalidasa and kalidasa are one and the same but that is not so in Konkani. Kali means yesterday, whereas Kali means black, or divine mother Durga. Kalu = time, but kalu = Yama kalu, death. ; at & ksa the 35" consonant is a joint letter of Ka and Sa. It can be written as FT and &, but the latter mode is adopted almost universally. In Goa, ksa is used to represent an unknown moiety similar to x in algebra. For X-ray, they say Ksa-Kiran. Ksa is a disfavoured consonant in konk. and it used to be absorbed via the letter kha. Thus ksana was Khana. Ksina + Khina; ksara became kharu in konk. The present position is, besides the Konkanised words, many tatsamas are also used. These tatsamas have become as popular if not more than the Konkanised words; it 1s proposed to start every para in this chapter with a tatsama followed by the meaning and then the Konkani adaptation. a QUT ksana (n. konk. Khana) skt. Ksané in a moment vil case = konk. khani. Tané celyak khan kani marlo = He beat the boy minute after minute. (continuously ) (Non stop he beat the boy). Khan khané = continuous, severe, non stop. There is a_ similar sounding word Kankané asiici na Havem-gelle (gelléle) kankané tané gharlyak astici na Every time I went, he used to be absent in the house. Kan kané = (skt.) ganané ganané, (each) every time, ganana = a count; the number of times. Usage: Ksanamadhuna Narayanam anugatam anusara Radhiké! oh. my darling Radha, this very moment, rush into the arms of thine own Narayana, who has (come down from his false prestige and come down to see you). Git Gov. Ast. 23. erty Ksatriyu (m—) A member of the military. konk. Khatri or Khatre. = skt. ksatriya. This sect is second in the caste echelon, Brahmana, Khatri, Vaniya and Sidra. &{4UT ksapana (tat) A Bauddha or Jaina mendicant. &TAT ksama (f) konk. Khéma = Patience, Forgiveness, Khéma maggili = begged for pardon. (skt.) Ksama sila (k) Khema sila & ksayu (n. konk. Khayya, Tuberculosis wasting disease. Consumption, Ksaya rogi = consumptive patient. @X khara Caustic, acidic, saltish. konk. Kharu, washing soda, saline water like sea water, incinerated ashes. Baking soda. Védyak kharu ghaliika vissarsi = dont forget to add baking soda to the Vadai (a puffed up deep-fried savoury). In Kerala Kharo is a code word to designate a christian. In other words, a christian is called a Saltish fellow. That is because the early missionaries (st Thomas 55 AD) could easily get large number of converts from among the poor fishermen. Infact christianity of early days was the religion of fishermen. They dive in the sea water often and so their skin was always saltish. Hence Kharo. amt khara — T ksipra (a) Quick, speedy, a measure of time. ‘sipra prasadi (i) One who is quickly pleased (ii) N. f a river flowing through Ujjain Ksipran (ind. ). efter ksina thin, Lean, emaciated. konk. (p.p. of &f, {). Khinitu jallo + Khinijjallo became emaciated, kalu. Downtrend of career. papi, one whose sins have been washed away. aX ksira (Milk of cattle, milk of trees. Milk of sonut got by squeezing the scrapings of Kernal. better own as Narlé rossu (coconut juice) (Konkanised ira) Khiri is a pudding prepared by cooking broken wheat in milk and jaggery; and spiced with cashewnuts, _cardamoms and pista seeds. The word dida (skt. Dugdham ) is more popular than Khira as far as milk is concerned. _Khira sagara. The ocean of milk (an imaginary item) the abode of Visnu. Khira sagara Sayana = Maha Visnu, the supreme Lord. He sleeps on a strange bed made of the coils of a naga, Ananta. The picture is highly allegorical. The milk ocean stands for a perfectly purified conscience, snake _Ananta stands for a controlled mind whose nature is endless infinity (Ananta). The paramatman the supreme Visnu sleeps within the coils of the Snake. He sleeps to show He is actionless, Akarmakrt. Anantanaga (Adi _ $@sa) and Visnu are made of the same stuff. In other words, Mind or Conscience and the Paramatman are made of the same stuff. QX ksudra (adj) Small, vile, wicked, niggardly Sarapu 7 _ eku ksudra prani, cobra is a vile and virulent creature. aa ksétra A field, a ground, an abode, a sacred spot. Kuruksetra is called in Gita as Dharmaksetra = a sacred spot [Dharma ksetré kuruksetré Samavétah yuyutsavah. (opening line of Gita). It was sacred because in the earlier yuga (Tréta), its name was Syamanta Pancaka Tirtha, and it was in this place, Dana Sira Parasu Rama gifted away the vast earth which he ruled over, to Kasyapa Rsi to expiate himself for the sin of flooding the earth with innocent kings’ royal blood. Yet earlier in the prehistoric Vedic period, it was the place where Hiranya Garbha Ananda performed a five-year Brahma ‘yagna and procreated Bhrgu, Angiras, Kavi and Marici, four grand patriarchs of earliest times. (ii) Ksetra also indicates human body. The 13” chapt. of gita is on the relation between the body and the indweller (called by Hindus as the soul or Déhi (iii) Means a Temple reputed for its deity and the people’s faith, such temples have been notified as permanent sacred places. Eg: Trayambakeswar and Mahabaleswar in gokarna, Kasi Viswanatha, Gaya, Mathura and Rameswar, Tirupati Venkateswara and Puri jagannatha and Kedarnath. Ksetra palu the guardian of the temple, as for ex, the two gatekeepers Jaya and Vijaya, in all Visnu temples. Every village used to have a Ksetrapala or more correctly ala, as for example Madurai Veeran in T.N. Cranganur Musri is the ancient temple of a very famous Bhagavati and there is a Ksetrapala (Khetrapalu in konk). The legend is that this Khetrapala grows every night in height and girth. If left to itself, the khetrapala would fill the whole space; so two heavy logs are used every morning to administer a number of blows on the head. Thus the locals ‘“‘maintain’’ the size of the idol within limits. Similarly in the Anantha Padmanabha temple at Trivandram there khetrapalas. One of is told, grows his toes at night and there are 'arge number of people who believe this cock and bull story. aq ksému (n) Happiness, well-being, prosperity and peace, security (yoga ksemam) [Apraptasya prapti yoga, Ksemah tad-raksaka] The word has been Konkanised as Khima. Where people used to converse in skt. Kusala pragsna was made as Ksemamayé? (equvt. to Eng.: “How do you do’’), When a man is not on talking terms with another, a Konkani would say ‘‘Khima mbhdallalem aksara ulleilona (ulléinayern)’’ 1 did not accost him even by a single word ‘‘khima’’. (konk.) Khima? = Kalyan ve?; skt. Ksemamayé? ksobhu (n) Shaking, (ii) Agitation, disturbance; obstruction, revolt. Sannidhya yogat kila tatra Sacyah Swayamvara ksobha krtam abhavah Kalidasa-Raghuvamsam. Because of the exalted presence of Indrani, there was no disturbing element during the swayamvara (of Indumati) Ksobhu = Santépu = sorrow. Ksobha natya = tragic drama. To Ksobhu pavio, He got angry. att Cropping the hair. As early as the Vedic days, this word had been Konkanised as Cau/a. Caula karma is a ritualistic cropping of hair, say just before initiation into Brahmacarya; or just before doing a Pitr Karma WT (= + a) ja. Beside ksa, there is another joint letter, ja + fia in the devanagari lipi which is not pronounced as Tatsama, (hence not counted) but it has been absorbed into the dialect via gyana. There are a few vocables initiated by (jfia) gyana in Konkani. Thus jnani Zail Singh is pronounced as gyani zail Singh. Hindi pronounces it the same way as Konkani of Kerala. Gujaratis who are closest to Konkanis pronounce it as gydni Z.S. where as the Goan Konkanis departed far from the southern brothers and pronounce it as ginydni which looks clumsy. The only rare instance when jiia is heard is when some one talks with more than normal nasalism. Then some one mocks at him “Jia jfiia munjfia karnu ullovunaka Ré!! dT One who knows. (konk). janaru or janto or jantallo. Wt (n) Knowledge, information. (konk. gyana) Learning. (ii) Consciousness, cognizance. (iii) Conscience. Knowledge of self through meditation. This is also called jnana yoga or, gyana yoga. It teaches that the Supreme alone is real and permanent, jagat is untrue and transcient. (Brahma Satyam jagan mithya. One who follows this path is called a gyani, and in his quest after truth, he rejects everything saying Neéti, Néti = Not this, Not this. } Gyana yoga is the first in order among the 3 paths leading to Truth, the other two are Karma yoga and Bhaktiyoga. Gyanéndriyam , sense organs which feed the consciousness. They are five: twak = skin, caksuh = eye; Sruti = ear; jihva = tongue, ghrana = nose. gyana drsti, Intellectual vision. No clear data of how to perform it. Probably a shrewd mixture of psychology, imagination and intelligence. gyana buddhi, a discriminative intellect. (skt. Walt) (konk.) gyanavantu” (a) Knowledgeable person. (Taraetq) gyanahinu (a) man without discriminati mind. Man devoid of knowledge. (One should reste that knowledge and literaracy are different. A hi can be a cipher in the matter of human val es}>, 4 tossing. Tarde gyapaku (a) one who remembéfrs}.one with ° memory prodder. a ' Tuvem maka gyapik kellond kitya. Why did) you not “> \ remind me. | = | k 4 \ a \ 424 ‘ie Appendices The Author Speaks: All appendices have been clubbed-together as a separate comprehensive section of this dictionary, because the author and his helping friends felt that the appendices make a veritable treasure-house of not merely knowledge, but rationalistic explanations for the many incredible phenomena which had been a strong (?) (or weak) point of our ancient philosopher writers and story tellers, who spoke and wrote most of the things allegorically to make them interesting to the man in the street. Many incredible happenings were gulped without salt in the name of divinity or devotion. The more we read, the more incredible they appear thereby causing the westerners call them a pack of lies. Folks of Bharat were indoctrinated to believe that matters Puranic were matters devine or god’s own and that the mortals had no business to tamper with them. Ultimately they may also quote their familiar proverb Rsi moolam (origin of a Rsi) and Nadi moolam (the origin of a river) are NOT to be investigated. Such simple folk have to be educated that god does not stand in the way of rationalism and Truth. It is the false devotion and lack of inquisitiveness that will mar the progress of their common sense. A general survey has revealed that the man in the street is not usually more than skin-deep in the puranas. No one so far has made any efforts to know who were the biological parents of Sita. Can you explain what Asoka Vana nyaya is? A grand father confessed to me the other day that he was not able to answer his grandson as to how Hiranya could conceal the big earth under the ocean which was only a part of the earth; can he conceal a foot ball within a tennis ball? Having removed the earth, where could he have anchored his foot to fight the Varaha? Do you believe that any one could have a lion’s torso and human infra region. How could he compress himself in a pillar? Rama was a personification of Dharma. How could he then behave in an irrational manner in deserting Sita near Valmiki Asrama? Can you enlarge yourself to out-grow the universe as Trivikrama did? Such and similar questions have been discussed in the appending part. More than that, it is a repository of the culture and customs of the ancient society and esp: of the Saraswaths. It will make interesting reading to the young and old, konkani-speaking or non-speaking, and it is a “Must” for every house holder and house wife. However if there are any snobs who disagree with the placement of such a big portion of appendices in a dictionary, I have only to point out the remark about dictionary in its extended meaning, given in the Oxford Dictionary. A Dictionary in its extended meaning - is: “A book of information or reference on any subject or branch of knowledge, the items of which are arranged now usually alphabetically or some order stated there-in’’ (xxv) Index of appendixes SI. Page BE, TAOKOBCODY ov snsnv...0cusesserensccseecsecsasorasoee 458 . i ce rp 37. Sita-Devieweovnennnrninnninnnen 459 i IRR eae ete eo eee 425 BB. WAALAit............cecceressecssessessserscccersooss 460 saris ML. csscccceenscsssnsncnynee 427 SRI enc csaepaceisenckse pa twur>parscasecto-- 03 461 UN sc insntsessecvececestinc nes 427 iguana i lame ecm et cr ccccian 2 scncecccesesisneecnrosies 428 41. oe SPOT re Cro ET PPE ER CEE PEPE oer 463 6. Arjunu SSS hs 429 AZ. TYIPUCAs ......-ccisrsorreescssecscerssnnensnereonoes 464 7. Asoka Sane te ae 430 43. Satya Vrata......... 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Akkamma Mahadevi The rustic woman who contained the over-sexuality of a prince, her husband. _ Born in a poor middle class family, bound by endless ‘social customs and rituals, Akkama grew up with a mind of her own, socially conscious and inwardly religious a strong desire for the uplift of women. The chieftain of the place was impressed by her looks and sought ‘her hand in marriage. Akkama did not refuse, sheerly out of fear that something untoward might befall the parents in case of royal wrath. P The chieftain built his castles on physical enjoyment where as Akkama indulged in Vratds and rituals which enjoined self discipline. There was hardly any pleasure for the king and he and Akkama formed a_ perfectly incompatible couple. Then one day the climax came: the chieftain used force, the calm and mild-looking Akkama erupted like a volcano in protest against the affront. She disrobed herself and stood in her birthday suit reprimanding the ruler to help himself as much as he wanted of her nudity. The “macho boy” shrank in fright at the unexpected. Then Akkama declared that if her nudity could frighten and repel a lecherous ruler, she would rather be without clothes for the rest of her life to be safe from lascivious men. So saying she walked out of the palace. It is said that when she visited respectable male membes like Basava Deva, she used to cover her front with the flowing hair. Akkama adopted the sweet Bhakti marga (Madhura prema) and considered herself the spouse of Cenna Mallikarjuna (a certain form of Siva, the presiding deity of Sri Sailam. Her preachings which have come down as ‘‘Vacanas’’ each one of which ends in the name of her ista murti (chosen lover God) were directed towards the ideal conduct of Society woman. She spent her last days in the personal service of the lord of Sri Sailam: The story was introduced at the instance of (late) Mr. Gurpur, and transmitted to me on the phone by Mrs. Prafulla Athul. 2. Agastya The mountain bender The following are some of the superhuman feats and achievements of Agastya in the cause of Aryadharma. (i) Agastya is a title, whereas his earlier name was Kumbha Sambhava, because he was a foundling from a mud pot. Children of illegitimate union used to be discarded in public places in a vat (Dhrona), or in a mud pot (Kumbha Sambhava), in a field (Sita) or on a lotus leaf (poikai Alvar). Vasista, Pulastya, and Agastya were brothers, products of illicit union of Manganaka varuna (title of a customs officer of those days) with Urvagi, a celestial nymph of gandharva stock. For some time she was having liaison simultaneously with two sages, Varuna and Mitra with the result Agastya was considered a “‘dvayamSayana”, a child of two fathers and therefore designated as Maitra-Varuni (ii) He was noted for his short stature and extra-ordinary physical and spiritual (?) strength. (iii) One of the earliest achievements of Agastya was to banish the imposing and impartial Nahusa who refused to give undue privileges to the sages of the Agasya-type. Agastya did it by a nasty trick as follows. Nahusa was a great favourite of Bhrgu Cyavana, the guru of Agastya. When the celestial throne fell vacant due to Indra’s going under-ground as a sequel to his committing a brhma hathya (treacherously killing Vrtra, the son of Viswakarma), the powerful Cyavana promptly voted Nahusa to Indra’s throne. Having assumed the post of Indra, Nahusa worked as an institution and refused to favour the kingmaker sages. The sages plotted against him. Under their ministration, Jndrani, the queen of the heavens refused to accept Nahusa unless he came riding a palanquin borne by the Rsis. While bearing the carriage, the sages purposely tottered and slowered their paces. An irritated Nahusa dealt a severe kick on the head of the nearest bearer who happened to be Agastya. The stocky dwarf with one heave toppled the palanquin. The Rsis who were waiting for this moment, trampled over the limbs of Nahusa, while Agastya literally danced on his chest. Nahusa who had the strength of an elephant was worsted and packed off to the Naga land to live the rest of his life as a tribal Sarpa (Snake) iv) Now about his title Agastya:- How could this dwarf make a huge mountain (Vindhyas) fall at his feet? The puranic story has been made highly allegorical to cover up the great atrocity committed by Agastya. The real facts were as follows. The Aryans especially the Rsis had struck a short-cut to the south, over the Vindhyas. This Dakkin patha lay through a thick inhabitation of yakshas and Raksasas. Their women folk were buxom 426 nT and shapely attractive. The commuting Rsis invariably made advances towards the tribal women. The self-respecting male members of the tribals (except the Vanara tribe) at first objected to their pleasure hunt, but seeing the aryan nuisance not diminishing, they blocked the route totally. In retaliation, Agastya (who was one of the few who knew the technique of fire-making) set fire to the Vindhyan forests. It was a horrible pogrom in which the tribals lost thousands of lives and all their material possessions. Ultimately they had to fall at the feet of the Kumbha Sambhav to stop his devilish spree of setting fire to the forests all over. For this treacherous inhuman massacre of thousands whose only fault was their resistance to exploitation, Rsis honoured Maitra-Varuni with the title of Agastya, the mountain bender. v) Agastya is credited with having drunk the waters of an ocean. Exaggeration cannot go farther. It was again a dastardly act committed under the darkness of nights and narrated in the puranas as puffed up allegories. Kalakeyas, (another branch of Aryans called Asuras) also known as Nivata-Kavacaés got fed up with the nuisance of the foraging hordes of Indra. Kala keyas were honest hard workers and whenever their bumper usufructs were ready to be harvested, the devas used to ravage and loot the area like the latter day Mahomed ghori. To avoid these frequent marauders, the industrious Asuras built a luxurient city and encircled it with a broad moat filled with water. The ocean dried by Agastya was this moat. At the instance of Indra Agastya and his disciples dug an underground channel connecting the moat with the nearby tributary of the Indus river. The moat was drained dry via the channel. That was the modus operandi of drinking the ocean dry. vi) Agastya was the disciple of the redoubtable Cyavana Bhrgu, a grandsire of Parasurama. The master and the disciple were birds of the same feather, cruel, hard-hearted, adopting any foul means to achieve their purpose. Agastya established an asrama, a school of archery, in the Vamana Vana (in the latterday Magadha). Devaratha, later-day Viswamitra and son of emperor Gadhi, was Agastya’s disciple. Agastya was the foremost teacher of archery of his time. Tataka, a grandma of Ravana was responsible to drive away Agastya from that thick inhabitation of Raksasas to somewhere near Nasik in the Western slope of the Vindhyas. vii) Agastya played an important role in the elimination of Ravana, next only to the role of Indra. Having been driven out of Vamana vana, he bore a permanent vendetta against the Raksasas. He presented to Rama, the Kodamda bow, a strong steel armour which was put to test by Rama against Khara, Diisana, and Trigiras in Pancavati. In the first day’s war, when Ravanas weapons were all destroyed, Rama was unwilling to kill Ravana, the latter being the son of a brahmin, Visravasa (allegorically mentioned as having swallowed amrta kurnbha). Agastya rushed to Lanka to instruct Rama to chant Aditya hrdayam. Even that did not expel the inhibition of Rama. So the inveteate foe of the Raksasas, Agastya arranged with the Garuda tribe to make a rear attack on Ravana and inflict a mortal blow. It is written in the Ramayana that the Garuda pecked and pierced the back of Ravana and took away the amrta kumbha, a masked allegory to indicate that Ravana was stabbed in the back, a blatant foul in the war. Ravana who was killed by Rama was already half-dead. But for Agastya’s promptings it was impossible for Rama, who was the embodiment of Dharma, to commit the sin of killing a half-dead Ravana. However Saraswat house wife has drawn a lesson. Ash gourd is regarded as equivalent to a child. So Saraswat woman is forbidden to kill it by cutting the gourd = Bala hatya. So what they do is, they call a boy to the kitchen and ask him to deal the first blow Afterwards the mother cuts and cooks it. viii) Agastya was one of the many who had committed incest in the Puranic days. He was once a guest of the Vidarbha king. The royal pair had no issues to inherit the throne and at the request of the king, the dwarf sage worked a miracle. He impregnated the queen by a mere look (The naive and the gullible believe). The queen brought forth a beautiful girl child who was brought up in all royal pomp and glamour. Sixteen years passed by. The pigmy sage made his appearance in Vidarbha. “I have come to take back the girl whom I gave you sixteen summers ago’’ said he to the king who was stunned. There was no alternative, and Agastya thus got his wife Lopamudra ix) Lopamudra was a very clever girl. She served the old sage patiently hiding her feelings of mortification, but one day when he wanted to get into bed with her, she put a severe condition. “‘Not until you become rich, and provide me with luxuries as I used to have in my father’s house” said she to the love-struck Rsi. To earn royal wealth, it would take long time but the sage’s “Kama daha’’ could not wait that long. So Agastya decided to rob two other robbers. Ailavila and his brother, Vatapi used to run a choultry in Nasik where they plundered the way-farers by giving them poisoned food. That seems to be a cock and bull story, but recall Charles Shobharaj who re-enacted the story in India (Delhi. and Bombay) during the 1980’s). Agastya went prepared and used his ‘“‘Agastya curnam’’ to digest the poisoned food. He then killed the younger brother, and maimed the elder Ailavila who had to run away from the fury of the murderous sage, with his life suffering a loss of 29 teeth and one leg and one eye. Because of severe deformity inflicted by the pigmy. sage of gigantic strength, Ailavila was thereafter known by the name Kubera. For your information, Kubera was Agastya’s grand nephew being the grandson of Pulastya. ’ 3. Angulamali The heartless murderous bandit, who turned a saint by the touch of Buddha deva. Angula Mali was a ferocious robber. The story of out-law is the story of one of the many victories of Buddha deva. which took place somewhere near Ranci in Behar. The notorious robber was in the habit of ‘decorating himself with a garland of fingers of his victims; the name. Exhibition of such sadism is usually adopted by dastards to strike terror among the villagers. : Those were the days (5" cent. B.C) When Siddhartha had become Buddha and busily engaged himself in social reforms and uplift of the fallen. Once Angulamali became his target; Villagers warned him that those who had gone into the den of robbers had never returned. Never-the-less, an undaunted Buddha deva ventured and went alone. His tall majestic personality with a royal gait struck the robber that he was dealing with a different type of visitor. Buddha’s fearlessness and his soothing words of matchless persuasion sowed the seeds of doubt in the mind of the ruffian, and his murderous hand shrank and withdrew. A few day’s stay, the over flowing compassion on one who thitherto knew only hatred from society, and therefore became love-starved, worked like alchemie on Angulamali. He searched his heart and felt repentant. Villagers were surprised to see Buddha returning from the robber’s den. They wondered who the docile and humble disciple walking behind Buddha, could be. It was none other than the erst-while dreaded Angula Mali. He became an ardent Buddhist Bhikku. (On phone - by Profulla Athul) 4. Anjana Known widely through her more famous son Hanuman. She was a black beauty who was earlier an apsaras of Indra. In her earlier life, Anjana was known as Punjikasthala and she was working as an apsaras in the Indra’s court. Once she refused her favours to an old Rsi and so she was excommunicated to live among the monkeys on the Vindhyan range. [Note the punishment for not falling for a monkey-looking old Rsi] Monkeys of Ramayana were not animals, but human tribes called Vana naras. According to a grammar rule of haplology, when two similar syllables, in this case two na’s, are close togethers, one of them can be deleted. Thus vana nara became vana(na)ra — Vanara — Va§nara. The first syllable is elongated as a compensation for shortening of the word. Punjikasthala after being cursed, felt lonely and helpless and she took refuge with a Vanara named Kunjara in Kiskindha. The latter gave her in marriage to a monkey ——= . leader by name Kesari, Generally known as Anjana (due to her dark complexion) the attractive girl was in the habit of taking an evening walk in a udyana by the edge of a hill. Indra’s cousin, a majestic man-mountain in build, Marut had a carnal eye on Anjana for a long time. One day a strong wind wafted her meagre wear exposing to the eyes of Marut a treasure of beauty. Kesari the husband was jealous and so Anjana constructed a closed cottage on the fringes of Kiskindha and warned Kesari not to disturb her in any way during her 30 day’s Vratam. During nights those thirty days, Marut was her clandestine visitor. Vanaras were rather proud of their illicit amours with play-boys, aryan commutors. Anjaneya (Hanumanta) is proudly declared Maruti but never as Kaisari. Anjana nurtured her boy (named Sundara) probably for a year and then left the monkey class once for all to rejoin duty as an Apsaras permanently. 5. Abhimanyu A great father’s greater son, fought and died in a unique battle against an a-dharmic gang of 6 elders headed by Dhrona! Literal meaning of this word is A fearless One having his temper on the nose tip. Born to Arjuna in Subhadra, the sister of Balarama and cousin of Krsna, Abhimanyu was brought up most of the time by a petting mother in her house without a father-head. Such children are proverbially notorious for ‘“‘beating the mother for faults committed by himself in the work place’. Nature has put a quantum of fear to take to heels when the danger becomes hotter. The two basic qualities should be used judiciously, with the proverb in front that prudence is the better part of valour. The young man did not bear it in mind and so he met a pitious end at the hands of a pitiless gang of elderly warriors who fought without scruples. Abhimanyu’s mistake was to combine disobedience and obstinacy with blind valour. M.Bh. writers attribute his matchless valour as a legacy from his father. No! the credit has to be given to his mother. Subhadra was like Satya Bhama, an all rounder in several arts. She ranked third in horse riding, the first being Vivaswan, and the second Lord Krsna. She exhibited her equestrian skill while eloping with Arjuna. In archery too, she was well equipped. She knew the trick of breaking a Padma vyuha and piearcing through it. Abhimanyu’s excellence was a gift from his mother. In that deadly war, there were only two peerless youngsters who laid down their lives selflessly fighting. Abhimanyu was undoubtedly one; the other his cousin Ghatotgaja. The last fight of Abhimanyu in the M.Bh. war has been vividly described. After Bhisma was felled by the redoutable Sikhandi, Dhronacarya assumed Commander-ship. He arrayed the Kaurava army in a Padma Vyiha circus which no one except Arjuna knew how to penetrate. Abhimanyu was on that day assigned the duty of protecting Dharmaputra whom Dhrona had vowed to capture alive. The irrascible youth could not brook the idea that there was none on the Pandava side to break the Padma-vyiha. He broke the orders, left Dharmaputra to his fate, mounted a chariot and charrged against Dhrona’s army. None could stand before that “lion in rage’; Abhimanyu pierced into the Padmavyiha as a “cake walk’’, but the poor fellow did not know how to come out of it. Six unscrupulous warriors headed by Dhrona surrounded the fearless warrior, and committing fowls, mercilessly killed Arjuna’s son. At the last minute, when he was worsted, Abhimanyu blew his conch and sent an S.O.S. call to his father. It is said that, as if wilfully, the cunning Krsna blew his own mighty conch which drowned the noise of Abhimanyu’s conch, which therefore went unheeded by Arjuna. There is a folklore relating to the birth of Abhimanyu and the reason for the cruel trick played by Krsna, Arjuna and Subhadras had once gone on a picnic in the jungle near Indraprastha soon after their wedding. Time flew in merriment, the new-weds hardly noticed that darkness had crept in. Arjuna went to fetch a pail of water and lost his way. So the couple had to spend their night separately. Meanwhile Urvasi, the nymph, who had for long an eye on Arjuna, approached him in the guise of Subhadra. Indra’s son Kakasura approached Subhadra in the guise of Arjuna. Abimanyu seems to be the product of that union. So some say that Krsna had ear-marked his nephew (an asura offspring) to die in the war. The mission of the Lord was to destroy all non-aryans. Abhimanyu had two wives (i) Uttara, the princess of Virata (Matsya) king. She actually loved Arjuna her dance teacher (Name Brahannala, the eunuch during Ajnata vasa) But due to the big difference in age, she preferred Arjunas’ ‘son. (ii) The second wife of Abhimanyu was Vatsala, the daughter of Balarama, Abhimanyu’s uncle. 6. Karta Virya Arjuna A highly Dharmic performer of 700 yagnas, who was killed by the family of Bhrgus, whom he tried to make law-abiding prompt tax payers on smuggled goods. Brahmin military might was carefully enlarged through marriages with Royal families, through 3 generations, and the tax demanding Arjuna of “white deeds” was killed by Parasu Rama. viryarjuna had been gifted with a 1000 hands and he founded the Héhaya dynasty of rulers. From the ‘morphological view, a thousand hands cannot be fixed to a single body even in a close-pack, even for a " seven-footer, and even if the girth of a hand is reduced to a sq centimeter, there is no space for arrangement | lke that of a millipede. (probably a porcupine arrangement _ may be suitable). All that is nonsense. Despite progressing through science and acquiring a discriminative education, the generality of Saraswats believe in the existence of a Sahasra-kara-arjuna. Puranik writing was metaphorical and exaggrerative. The real fact was Kartaviryarjuna maintained five hundred picked soldiers as his constant body guards. This Arjuna had several things to his credit. (i) His purohits were Bhargavas who were good boat-builders. He therefore became a maritime force in the westcoast, F and carried on sea-trade with foreign countries. (ii) He had built a chariot which was unrestrained by any hurdle, with the result, he became the unquestioned suzerain of whole Bharat. (iii) He was also a great reveller and enjoyer. When the Hehaya armeda entered the Narmada river, the waters were churned “from’’ patala upwards’. Spreading his “‘dhows and hands” he could stop the flow of the river and inundate the riparian lands, to enjoy ‘jalakrida’’ with his concubines. (iv) On one such occasion, Ravana was strenuously engaged in extracting iron on the bank of Narmada. Arjuna’s jalakrida drowned the extraction furnace of Ravana. Without knowing the opponent's might, the irate Raksasa challenged Arjuna, only to be tied down in a bundle in a jiffy, and exhibited in a public place in Mahismati, the capital of Arjuna. After long suffering, it required the intervention of Pulastya Brahma (grandsire of Ravana) to get the release of Ravana. (v) Kartavirya was the yajamana in 700 yagnas on the Saptadvipa (modern kutch), which were attended by Breat sages like Narada. That was the first time when Harikatha Kalaksepam was initiated to engage the guests during interval times. (vi) The mighty emperor discovered that his purohits were engaged in clandestine smuggling trade, and flouted to pay the tithe to the emperor. Mercilessly he routed them from his kingdom and appointed Atreyas as the new royal priests. The latter helped him to construct an amphibian chariot with ball bearings in the wheels. The animosity of the Bhargavas against Kartavirya was fostered by Vasista, and in the third generation the Rama of the axe confronted him. It was a battle between unequals. Thirty years youth, Parasurama with a powerful steel axe fighting against a post centenarian Arjuna with his copper weapons was an unequal battle. Mighty Arjuna was felled by the axe in the battle by Bhargava Rama of “‘ghora Karmas”’. That the KartaVirya’s life was a beacon light in those days, was clear from the fact that Kunti named her brilliant son by Indra, as Arjuna. This madhyama Pandava needs no introduction. He was the “hands” of Krsna, and the hero of the M.Bh.War. But unlike Kartavirya of “white deeds’, Kunti’s Arjuna had quite a number of black deeds to his discredit, as for example, the Ekalavya episode, the massacre during the Khandava-daha and last but not the least the murder of Karna when the latter was struggling to extricate his chariot from a slush. Kauntéya Arjuna was no doubt versatile as an archer of equal felicity with both hands, as a dancer (to teach uttara, the Matsya princess), as a schemer; and as a romantic lover (notorious for his play-boy behaviour under the guise of a sanyasi. But it should be stated clearly that for all the wrongs done by Arjuna, he had the blessings of his friend, philosopher and guide. Lord Krsna. The latter was a man of mission and Arjuna was only a tool in His hand. Hehayas under the paurohitya of the Bhargavas rose to be a maritime power. Their glory was at the zenith during the rule of Kartaviryarjuna, the emperor (overlord) of the whole of Bharat in the Tréta yuga. Narmada was his favourite waterway. Being a perennial source of water and flowing near Kudre Mukh a region of iron ores, Narmada banks became the place of “penance” of many a martial king; Parasu Rama, and Ravana. Their penance was a sort of research to extract an amount of iron to make their weapons like the Parasu (axe) and the Chandrahasa (the shining sickle of Ravana). Narmada also served as the internal water way for the HeHaya ships. When Arjuna’s ships used to enter the Narmada, the river, it was said, would roll from Patala upwards. (a description of the huge waves created on Narmada by the passage of ships). It was a busy route of maritime trade. Narmada banks attracted several great Rsis not only because of its proximity to some iron ores, but also because of it being a water way of maritime trade. One of the sages was Jabali, the son of Jabala. He was noted for the power of penance and truthfulness (He was named Satya Kama) He figured in Ramayana as giving advice to Rama and dissuading him from his Vana Yatra. His advice was unceremoniously thrown out by Sri Rama. The place where Jabali had his asrama, is now called jabalpir. A modern saint, Adi Sankara had great regard to this seeker-after-truth. Another saint who pitched his asrama on the banks of Narmada was‘the irascible Bhrgu, Jamadagni. He was interested more in maritime trade, the hereditary smuggling profession of Bhrgus by which they amassed huge wealth which they concealed by the nick name Kamadhenu or Nandini etc. Jamadagni became very rich and with his family of five sons and wife Renuka led an aristocrat’s life in the dsrama somewhere near Jabal puri. (Parasu) Rama the Sth son, spent his early days in the lavishness and plentifulness of aristocracy. Nothing is permanent, the ease and pleasures of life the least among them. The coming events also cast their shadow earlier. Jamadugni developed an affinity towards a young good-looking fisher-girl, but Renuka the chaste wife, a princess from Ayodhya was a hindrance. So the least he could do was to foist a charge of unfaith fulness on her. It was simply unbelievable, because Renuka was a mother S boys, the youngest of whom was about 15 years,.and she herself would have been half century old, nearing menopause. Yet that was what her husband accused her with. While the first four sons flatly disobeyed Jamadagni when he asked them to kill her, Rama was ready to chop her head. The Epic says something impossible, that Jamadagni rejuvenated her by the transplantation of a fisher girl’s head. Even in modern scientific days, it has not been possible to transplant more than a simple heart, how then the Rsi could transplant a complicated head with a neck which is the junction of several blood vessels & nerves?! It is impossible. No man, no mantras and no tantras could do it! It would have been nearer the truth if the puradnas said that the old man developed aversion for the Ayodhyan princess Renuka, and married a young and more beautiful fisher girl and made the young Rama treat her and call her as mother! What a great fall from a princess to a fisher girl. That is how the coming events cast their shadows earlier. Soon King Kartavirya sent summons to Jamadagni to submit the taxes (custom’s charges) to the king, which - the Rsi refused. The King used force and in the melee the Rsi lost his life. Jamadagni’s saraswat followers, and the employee fisher folk fled the country to Anga desa and Mithila in the east to escape from the wrath of Arjuna. Heéhayas Héhayas under the Paurohitya of the Bhargavas rose to be a maritime power. Their glory was at the zenith during the rule of Kartaviryarjuna, the emperor (overlord) of the whole of Bharat in the Treta yuga. (i) The mighty emperor was fond of aquatic sports, for which he used to put the Hehaya ships cross-wise on the Narmada as a bund. The waters would rise and a wide lake would be created on the banks, of Narmada where in he would sport with the women of his harem. Such a feats of converting Narmada into a lake was possible only to this emperor. (ii) Being a perennial source of water, and flowing near a region of iron ores, Narmada banks became the place of penance of many a martial kings as for example, Parasu Rama, and Ravana. Their penance was a sort of research to extract an amount of iron to make their weapons like the Parasu (axe) and the Chandrahasa (the shining sickle of Ravana). It was during those penance days that Ravana was disturbed by the inundations caused by Kartavirya. There was a fight between the two in which Ravana was overpowered and humilated by Arjuna. (iii) Narmada also served as the internal waterway for the Hehaya ships. When Arjuna’s ships used to enter the Narmada, the river, it is said, would roll from Patala upwards. (a description of the huge waves created on Narmada by the passage of ships). It was a busy route of maritime trade. 7. Asoka The Great At the pinnacle of glory, he renounced everything and became a buddhist under pressure of his wife Vaisali and daughter Sanghamitra. To him the country owes for the rocky edicts of north & SI. Undoubtedly the most celebrated king of the Mauryan dynasty, Asoka was the grandson of Candragupta, the founder. He was the 4" son of king Bindusara of Magadha. The father did not like the son because of the latter’s strong will and independent nature. Kalinga (Orissa) was a turbulent area of the Magadhan empire and the king sent ASdka to Kalinga with the hope of eliminating him. ASdka put down all rebellion with an iron-hand and ruled Kalinga. During the last days of Bindusara, Asoka marched against Magadha with | huge army, eliminated the other pretenders, his elder brothers, and crowned himself the emperor of Magadha. > ruled with an iron hand 272 - 233 BC and earned monks). As fate would have it, Kalinga people once again rose in revolt and Asoka personally went to put end, once and for all the insurgency of Kalinga. World has never seen before or after so much blood ng in so short a period of one day, in a single . There was nothing but wailing, and sorrow every ; where. Everyone who saw or heard was affected, the “most countables among whom were Vaisali, the queen of Asoka and Sanghamitra his daughter. Both were devotees of Buddha deva, and under their stern entreaties and powerful sermons Asoka banished violence and war in his country for his life. Buddhists now called him Dharmagok. The great mighty king became highly suave, tolerant and a true ‘father’ to his people. He sent missionaries to Ptolemy in Egypt, and to his friend Antiochus of syria and spread the message of Buddha from Asia Minor to Egypt, a full couple of centuries before the birth of christ. Asoka’s daughter, Sanghamitra spread the same message in Ceylon, S.E. Asia and China. Innumerable edicts of Asoka came up all over the North and in South India upto Mysore. H.G. Wells rightly remarked’’ of all the benevolent rulers of the world, none stands out in such relief as Asoka, the great, who having won a thumping victory, fell to remorse and banished violence alltogether from his empire’’. 8. Astavakra A child born with 8 bends lived to become a great sage and writer. Asta Vakra was the son of Kahoda who had married the daughter of his guru Uddalaka. Kahoda was engaged in Vedic studies and consequently he neglected his wife, especially when she was pregnant. Unable to suffer the lack of attention by the husband, she used to often flair up at Kahoda; at one time she even pointed out the mistakes he had committed in his Uccaranas. The enraged Kahoda suffered in silence what he thought to be an impertinence on the part of his wife. When she delivered the child, it had a crooked body and the mother thought it was due to a curse by the insulted father. Mean while a KOlahala Sastri had arrived at the court of the king. He challenged all brahmanas to meet him in debaté, the punishment for defeat being “drowning in the ocean’. (The fact was Kolahalas father was conducting a yagna on an island but no brahmana, no learned man was prepared to go to the island. So Kolahala adopted this ruse to procure learned men for attending his father’s yagna). Kahoda was thus deported to the island. (mentioned as “drowned in the ocean” in M.Bh). Asta Vakra was too small and did not remember his father. He thought and addressed his maternal uncle, Svétakétu as ‘father’. The latter was a sage of great learning, and so Astavakra grew to be extraordinarily learned, and authored a Samhita named after him. When he came to know the fate of his father, he went and defeated K6lahala in a straight argument and retrieved his father. The name of Astavakra appears in the last stage of M.Bh. When Krsna had laid down his body and Arjuna was leading the yadava ladies (widowed by the fratricide of the menfolk) to Hastinapura. Under the very nose of Arjuna, the women were dragged and raped and taken away by the girijans who were the inveterate foes of the yadavas. This tragic calamity, is said to be the result of Astavakra’s curse, because the yadava girls could not rise above the sadism of mocking and jeering at the ludicrous shape of the learned sage. 9. Valmiki Supposed to be the Adikavi, the author of Ramayana. It Is said that under Narada’s 3 instruction, his disciple Valmiki produced the blue print of the drama to be enacted. Characters of the hero and the heroine were said to have born Jater than the blue print. Characters of Ramayan acted according to the script of Valmiki. In gratitude to the pains taken early by Valmiki, the sages saw to it that Kusa, an urchin from Valmiki Asrama, (in all probability valmiki’s son) was made to occupy the Ayodhya throne. No one is sure about Valmiki’s parentage, but undoubtedly he'was the offspring of some great sage as is evident from the great interest shown by Narada Muni in him. There are two or three guesses. (i) One opinion is that he might be the son of Bharadwaja because he set up his asrama in the proximity of Bharadvaja’s, and he had life-long connection with the latter.. (ii) The second opinion which seems most probable is that he was the son of the sage king Pracetas, a descendent of Pracina Barhis. The illicit child was left at the foot of a pillar and he was picked up by a child-less pair, who happened to be the chieftain of the hunters. He was named Stambha (pillar). Later he was rebaptised with the name of Ratnakara (Ocean). He grew up into a powerful out-law who way-laid the commutors and plundered them. One day it was sage Narada who fell in his clutches. The Deva Muni was able to bring about a revolution in the mind of the robber; Ratnakara accepted Narada as his guru and sat for severe penance. Soon he was covered by an ant hill, and Narada in a later trip had to extricate him from the ant-hill and proclaim him to the world as Valmiki.. (iii) A third opinion is that Cyavana Bhrgu and Valmiki were one and the same person. (PromothNath Mallik. M.Bh. as a History and Drama - 1939 Calcutta). This does not seem to deserve much consideration. Cyavana belonged to the Vedic age where as Valmiki was a later figure of Puranic times. Hunter Ratnakara was covered all over by white anthills. There were no holes on the mud hills corresponding to the eyes of the Sage. On the other hand Cyavana’s anthill carried two peep holes for his convenience to peep out on bathing beauties of Vadhii Saras (in modern Vadhodhara = Baroda). Valmiki’s role in Ramayana:- Soon after emerging out of the Valmikam (ant hill) the Sage happened to see a hunter shoot down a crownca-bird. The fowler made a small fire to cook the fallen bird. Then an extraordinary thing happened: The mate of the dead bird zoomed into the fire and sacrificed herself as if unable to bear the pangs of separation. The sacrifice made by her would go to fully satisfy the hunger of the hunter, thus serving a double purpose. The hunter - turned sage, Valmiki was highly emoted by this sight and he made an attempt to describe the strange incident. Lo! the illiterate hunter-turned-sage, realised that he was endowed with the faculty to versify simple prosaic incidents. Thus was born the world’s first poet, Adikavi, Valmiki. Kijantam Ram Raméti Madhuram Madhuraksaram Aruhya kavita sakham Vande Valmiki kokilam. Pranam to the koel named Valmiki sitting atop the branch of poesy Chants he Ram Ram Ram sweetly. sweetness personified they verily verily Politician Narada alone realized the full potentiality of the new faculty of Valmiki. He wanted his sisya to put it solely for the upkeep of Aryadharma; the hotest topic of the day was the upheaval of Raksasa power under the suzerainty of Ravana. The raksasa power under the suzerainty of Ravana. The raksasa had defeated Indra, he took back Lanka, and other regions which the aryans had robbed from him earlier. The worst unpardonable act of Ravana was that he sincerely loved _ Vedavati, the daughter of Ahalya by Indra. Narada revealed the plot for killing Ravana, and Valmiki agreed to furnish the completed Blue Print. This blue print seems to have a birth earlier to that of Rama and Sita. The king-pin of the plot was to make Sita disappear and put the blame on Ravana. Every actor and actress of the Ramayana plot played his or her part excellently well. That did not mean every one knew it was a plot. In fact that it was a plot by the Rsis was not known to Sita, and Laksmana; Bharata and Satrughna were also in ignorance. Valmiki’s role in Sita parityaga: The script-writer of Ramayana had to play no small role in uttar Ramayana. Not six months had lapsed after Ravana was felled in the battle; one fine morning a small crowd of eminent Sages came and demanded immediate ‘“‘darsan’” of Rama. ey took all the pains of a hazardous journey through , just to inform Rama that they heard a washerman ingly remark in a drunken mood about Sita. They ed Rama to forsake poor sita in a forest. The avatar never thought of holding an enquiry; Sita as packed the next morning and entrusted to Laksmana be forsaken in the vicinity of Valmiki asrama. Why i dsrama? is a million dollar question. Modern ! of the story say that Sita gave birth to twins, va and Kusa; Valmiki trained and educated them, and made them recite gita Ramayana. Puranas are a-historic; ansmitted by the word of the mouth usually by the as, they seem to be more authentic. The grandma’s says that Sita gave birth to Lava only. One day en she had gone to the river side with the child, miki placed a second boy (Kusa) in the cradle. To Sita he said an impressive cock and bull story of having produced Kusa from a kusa grass. Where was the hurry to enact the miracle? The cat is out and the purpose of Sita parityaga is now very clear. It was crystal clear _— e “Ts SY + that the plot was to introduce a Rsj Santana into the Ayodhya royal family and taking advantage of the seniority of age, Kusa could claim the throne. But the plot did not strike the bulls eye. Rama came to understand the plot. He was extremely sorry that Sita had to commit suicide by jumping down a canyon. Rama quickly settled every brother's son in decent districts as the rulers. Kusa, too, was settled in Kusapuri. He kept his own son Lava with him in Ayodhya, and entered into Prayopavesa, suicide by discarding food. The news of Rama’s Vrata reached the sages who immediately despatched Durvasa to spoil Rama’s Vrata. Rama, unable to stand the presence of the bearded men, hurriedly entered the Sarayu river. His brothers too did the same. But nothing could save the throne from the Rsis. They prompted Kusa to attack Ayodhya, and usurp the throne from his “brother”. If there was no blood shed, credit should go to the divine nature of Lava who was the true son of the avatar. 10. Indra and Indrani A great trickster, A treacherous friend who would pull the carpet from under the foot, jealous of asuras, but incapable of fighting a straight battle with them, Indra was the elected king : of the Devas. His stay in job is governed by the pleasure of the senate of the sages. In contrast, Saci the daughter of asura Puloma, . was quite capable of keeping perfect order in ; great assemblies. She had a son, named Mahendra, influence on Indra. Indra and Indrani, During the Vedic days Indra was the supreme god, the source of hopes and aspirations _ full-filler of the Vedic Aryans. They prayed to him to protect them from their enemies (Phoenicians or Panchajana Asuras who were superior to Aryans in industry and discipline). Trinities and other gods were later creations when Indra was demoted to a lower status. At this stage he was considered to be the son of Kasyapa. Marut, the god of wind was his cousin born of Diti. Indra had a son, named Mahendra who was born of _ Indrani the queen of Indra (Saci by name and the daughter of Asura Puloma). Mahendra had an alias, Kakasura. During the epic time, Indra’s post was an elective one and usually it went to one who had performed a hundred yagnas, and who would be extremely pliant to the unreasonable demands of the Rsis, and who would _ distribute maximum wealth to the Rsis who were the electors. The ruling incumbent was always alert to spoil the hundred" yagna of anyone who attempted it. None-the-less kings like Nahusa, and yayati managed to ascend the throne of Amaravati, but after short periods ’ they were banished from there due to some short-coming but more popularly Kakasura. Saci was a great on their part. The most important duty of Indra was to destroy the enemies of Aryans, namely the Asuras, by hook or crook. In this he had no compunction in adopting the meanest tricks to eliminate some of the invincible enemies to whom he was no match at all. Trsiras and Vrtra were destroyed by committing sins like “Mitra -— droha’’ and Brahmahatya. He was awarded titles on these sins, such as Vrtrahana by simply doling out wealth to the Rsis. He never gave peace of mind to the world’s first dam-builder, Hiranyaksa against whose agricultural projects, he always committed atrocities. In the Ramayana, Rama was the hero but the strings were in the hands of Indra who wreaked his vendetta against an innocent Raksasa by foisting the charge of kidnapping Sita~ and stage-managing the whole sordid drama. The vulgarity of luxury of Indra’s life-style was repugnant. Riding over the white elephant, Airavata, maintaining a harem of eighteen nymphs whom he used for himself or employed to seduce penance-doers like Visvamitra, claiming the lion-share in all yagna-gifts, he 434 _ led an easy-going life having a greedy eye on the prosperity of asuras, and enslaving himself to the soma juice. There was hardly any instance of his defeating any asura with fair means in straight forward fight. His weapon, thunderbolt made more noise than destruction, and so he depended mostly on his capacity to cheat and play nasty tricks. Indra was supposed to be the rain-god. It is not possible to guess how he could control rains, if at all he did it. Cloud-seeding by sending up thick smoke might have been responsible to a limited extent. The control of rainfall by Indra may alltogether be an imaginary notion. Amaravati, Indra’s capital was situated somewhere in the Bhutan-Tibet region, in the N.E hills of maximum rainfall. The credit for the heavy rains was naively attributed to Indra. That he had absolutely no control over rains was clear from the Gokula incident. He appeared to have poured rains for seven days and tactfully withdrew on the 7" day due to lack of clouds. Could he not have ordered for more clouds?. Indra was the greatest alcoholic of the day, an addict or slave of Soma juice. His weakness was exploited by Atri’s daughter who, it is stated in the Rg Veda, enticed him to her dsrama just by dangling a plant of soma before him. No trait of this Aryan god stands out in greater relief than his uncontrollable escapades in Rsi aSramas to seduce their young wives. There is one opinion which believes that it was the best part of the service that Indra could do to society. Many of the prominent Rsis had hooked delicate princesses by employing crooked means. These royal offsprings had to live in dust and squalor of the forest, sustaining on roots and fruits, and daily performing monotonous chores of the asrama. Princesses were victims who had been dragged away from green pastures to the desert of hopeless dedication to bearded quixotic denizens called Rsis. Indra used to import a drop of honey in their dreary lives for which he deserved kudos from intelligent people. His epic seduction of Ahalya, the queen of beauty of the day, sowed the seed of Ramayana. Gratitude was not in the dictionary of Indra. Krsna killed Naraka and restored to Indra all his properties taken away by the asura. Yet when Krsna plucked a 11. Isd + eee small sapling of parijata, Indra came. down heavily on Krsna having no sense of gratefulness. k ¥ Since the foremost art of Indra was cheating, the modern day. magic is named Jndrajal (Net of Indra) = jugglery, conjuring, cheating. Compd. — anuja, (lit) brother of Indra. Vamana who — banished Mahabali of extraordinary virtues, by the meanest method of cheating. — nilam Saphire. — Joka, svarga, In olden days people could go there while alive. For ‘example, Bhrgu muni seems to have gone once and so too king TriSanku (father of Hariscandra) with the help of Visvamitra. Similarly Dasaratha ruled over half of svarga given by Indra as a barter for having agreed to send Rama to the forest. Indrani (ani) (f. tat). Queen of Indra. Her proper name was Saci and she was the daughter of asura Puloma. Her elder sister was Divya who was given in marriage to the redoubtable Bhrgu, overlooking the fact that the girl had a lover by name Puloma. Saci had been once seduced by Anuhlada, the younger — brother of Prahlada, and later by Indra also. Father Puloma got angry and vowed to unload a curse on Indra for his misdeed. Indra killed Puloma before the latter could curse him, and carried away Saci. Unlike Indra Saci . was noble and the first among ladies. Her very presence - | was an awe-striking constraint on violence-planners and trouble makers on auspicious occasions like svayamvara (so says kalidas in Raghuvamsa). Indrani played a great role (but not good service because he ruled impartially) in banishing Nahusa from the svarga, and reinstating Indra who had gone underground consequent on committing a Brahma-Mitra-hatya the murder of a friend and a Brahmin (Vrtra). She would not accept Nahusa unless he rode a palanquin borne by ten Rsis. While Nahusa was riding the palanquin, Agastya among the Rsis insinuated the king who therefore delivered a kick on the head of the sage. The enraged Rsis toppled the palanquin and overpowered the king who was without his guards. The king was excommunicated to live among the nagas there after. Indrani who alone knew the ‘hiding place of Indra in the middle of a lotus lake fetched him and re-installed him on the throne of Svarga. — Jesus Dealing with God’s son who appeared as a prophet on earth, and promulgated the religion of christianity. 180 (m.) jesus. (christ) (current in northern konk) used by the Konkani-speaking christians of Karnataka. A Jewish messiah anointed. He called himself son of God; but now people consider him a manifestation of god. He was born to poor jewish parents, Joseph, the carpenter, and his wife, Mary, a help-maid in a religious institution of magi (pl of magus = wise men from the East who brought offerings to the new-born babe, Christ). Mary’s was’ a miraculous conception by the Holy Ghost and so she is considered even today a virgin. Christs birth was notified to the magi by the manifestation of a star; and three magis went and did honour to the child in a cattle-shed in Bethlehem, a town in Palestine-in, S.W. Jerisalem. The men (magi) told Herod, the king of Jerusalem, the future king, Jesus had been born. Herod got us and wanted to eliminate the competetor. Meanwhile hh was advised by the wisemen to remove the babe Egypt. Having been frustrated in his endeavour, Herod stroyed all children below the age of two in his kingdom. (Looks like Kamsa’s act in the Bhagavatha). Joseph returned from Egypt to Jordan where the — was baptised by John, who was attired in camel-hair girdle and leathern belt. A new vigour dawned in the boy who proclaimed himself the “Son of the father in the Heaven’’. John the baptist was beheaded by king Herod, to please Herodias, the wife of his brother, whom John had remonstrated for her illicit relations with Herod. Even as a young boy of ten or twelve, Christ used to participate in the discussions by wise men in temple. He was a member of the Theraputean society of Crete which had the ideology of the Buddhist Theraputtas of India. Between the age of 16 and 28 nothing was known of the youth in the recorded annals. Then he suddenly emerged in Nazareth under the assumed name of Jesus Christ. (Which sounds similar to the gowda pronunciation, jeso Kisto for Isa Krsna. He then appeared as a realized soul who had pushed aside the temptations by satan (similar to how Buddha conquered the tempter, Mara). Christ then began his preachings of ten commandments supported with parables and sermons. He gradually gathered around him twelve disciples who became apostles after christ, the most important among whom was “‘Peter”. He seemed to have performed several miracles but let us by-pass his miracles and look at his greatness as a philosopher and reformer. He invited the down-trodden and the lowest in the society to take refuge in his new doctorine. He rescued Mary Magdalene who had been condemned as an incorrigible sinner, from the wrath of an unruly mob, and he even honoured her later by taking food in her house. (This is a parallel of how Buddha, honoured Amrapali, the courtesan). He was a sworn enemy of the selfish life led by the usurers who practised their trade even inside temples of worship. When preaching was not heeded, one day he entered the temple, pulled down their shops and pushed them out. On a sabbath day jesus and disciples were fecling hungry, and they ransacked the corn fields of the Pharisees who were sticklers to tradition and ceremonies. When confronted by them, Jesus silenced them by pointing to a respected ancestor. David’s act of entering a temple and eating the bread kept there. Such acts of Jesus created a large number of enemies who collectively complained to Pontius Pilate, the Roman procurator of judea. Christ was tried and sentenced to carry a heavy cross. He was crucified on the cross he carried, at a place called Golgotha*. On the cross, he prayed to the father in the heaven to forgive his ignorant tormenters. By the evening on that day, life was found extinct, and the body was handed over to be entombed. (Jesus was infact in a state of suspended animation, called Samadhi of the yogis). He got out of the tomb on the third day, spoke to Mary Magdalene affectionately and enjoined her to spread the truth of his resurrection, and walked away - no one knew where to (However sometime back, there was news of discovery of a Tomb of Isa in Kashmir, and also a family who claimed direct descent from Christ and this needs to be re-searched). An irony was that his dear twelve apostles denied him on the day of trial. After him, they spread out to different regions and spread his message. They managed to convert the Roman emperor and establish a Papal basilica in Rome (a separate town-ship called the vatican. Peter, “holding the keys to Heavens’ became the first pontiff. In 1510, Portuguese Alfonso de Albuquerque conquered Goa, following which catholic christians landed in the place. The most important among them was a missionary,named St. Francis, the xavier. Under his advice inquisition was introduced in Goa, and the portuguese practised forcible proselytisation, which led to an exodus of the learned Saraswath brahmins out of Goa; and what was more tragic, a beautiful Aryan language, Konkani was disfigured and almost destroyed in Goa. * Mathew. xxvii. 33.(lit) A place of torture, a graveyard, charnel, so the place of crucifixion, near jeruselem was named golgota. 12. Utathya The elder brother of Brahaspati, He learnt a bitter lesson that a beautiful wife is a husband’s enemy. Utathya was the elder brother of Brahspati, the Déva guru. His life was a stark example of the proverb “‘Bharya ripavati Satru”. He married Mamata, the sister of Candra, the prince of Candrakona in modern Bengal. The bride was a stunning beauty. Utathya had no permanent paurdhityam unlike his crafty younger brother Brhaspati. So he went seeking jobs to the banks of the Ganges which were the places where devoted people gathered. Instead of getting a job and money, Utathya lost his wife. She was kidnapped by a customs officer, generally known as a Varuna. Varuna of the Ganges was a powerful officer having in his pay list a gang of muscle men. Utathya’s appeals to Varuna went unheeded and for several months Mamatha enjoyed the luxury of Varuna’s abode, a great relief from the impecuniosity of the hermitage. Very soon Narada intervened on behalf of Utathya and gave an ultimatum to the Varuna that his artificial sea port would be made dry and his trade route cut off, if he did not return the woman forthwith. The threat had its effect; and Utathya returned to his poor ancestral asrama with Mamata. Then, the cunning Brhaspati had his eye on Mamata. He would offer the less rich and the farther-situated among his large clientele to Utathya to officiate on his behalf in the ceremonies in the homes of customers. When the elder brother had gone far away, the wily younger brother would sneak to Mamata. Though she had resisted at first, Brahaspati had his way with her though she was already carrying five months at the time. That child, Dirghatama was born blind, and the guile-less Mamata believed the crafty paramour’s words that the blindness was the consequence of her initial resistance to his approach. Next time when Utathya had gone far away for an engagement of two years, Brahaspathi had Mamata, all for himself, with all her resistance broken. The product of this incest was placed on a forest path, frequen by the eminent king Bharata. The king picked up the foundling, and when the child grew up, placed him on the throne. That child was Bharadwaja, who relinquished his kingdom in favour of his own son, and _ himsel! became the purohit of several kings, such as the Divodasa — of Kasi. It was at this time that Brahaspati’s own wife, Tara eloped with his disciple Candra, the junior. She got a son named Budha, the founder of the lunar dynasty of kings. Rsis of old had generally a “‘glamorous and respected mantle externally, but their private lives were full of slime and filth. 13. Aurva alias Rucika The Kingpin in the downfall of the Hey-Haya dynasty was born by opening the thigh of the mother. Hence the name, which means ‘“‘born out of the Thigh’’ Rucika = Son of Ruci the daughter of King Nahusa, Cyavana. Bhrgus had established an independent harbour at KusSasthali (Later day Dwaraka) and had become enormously rich thro’ foreign trade, behind the back of the emperor Karta. Viryarjuna. When the latter came to know about it, he chased them out of his kingdom. In that melee, Apnavana the brother of Cyavana was killed, and his pregnant wife Ruci ran into a dark cave near Vasistasrama in Kasmir. Her foot got caught in a crevice, and in her attempt to escape from Arjuna’s men, she tore off her thigh, and died. Her child was born prematurely, and was named Aurva. He was brought up by Vasista, and he grew up with one-pointed aim of avenging the death of his parents. With Vasista’s help, he married Satyavati, daughter ° of king Gadhi of Kampili. He generated Jamadagni, typical for his Bhargava, irascibility. Jamadagni was the father of Parasu Rama. Aurwa had to live always in fear of Arjuna. He changed his name into Ajigarta. (lit.crawler) and lived in an inaccessible hole in a mountain. _An ousted king of Ayodhya with his two queens arrived there as refugees, and Aurva accommodated them. The queens were jealous of each other, and when one Whose purohit was of them got pregnant, the other promptly administered poison to her, with the result, she delivered a ‘‘blue-child” almost life-less. Aurva, with his expertise in herbal medicines nursed the child which was to grow into the great emperor Sagara (lit. with poison). Aurva had been trained by Vasista, to be unscrupulous about the means, and pay one-pointed attention to the goal which was told destruction of Arjuna. He decided to bring up Sagara, but he had no money. So he sold one of his own sons, Sunachépa to the Ayodhya king, Harischandra, who was on the search for a human youth for a narabali (human sacrifice for the welfare of his son Lohita). Sunachepa was tied to the yupa yasti (post on which sacrificial animal is tied). The boy began to recite Sama Veda which moved the assembled Rsis who decided that a learned scholar should not be sacrificed. Viswamitra adopted Sunachépa and a Bhargava became a Kausika. Viswamitra then explained that the change of gotra was equivalent to death, and so the king has achieved the fruits of a Narabali. Sagara became the overlord of several kingdoms, and Aurva was his Purohit. 14. Kapila Enunciator of the Samkhya philosophy was the son of Kardama, and the grandson of Swayambhuva Manu. He was the Guru of Narada. The teacher and the disciple paved and strengthened the philosophy of Vaisnavism. Kapila was a great Saraswat Rsi of Vedic times, “supposed to be an avatar of Visnu. Kardama (lit. one who is coveredywith dust and dirt) who was appointed a prajapati by Hiranya Garbha Brahma, married Devahiti, the daughter of Swayam Bhuva Manu, the son of Brahma. Devahuti bore nine daughters and one last son who was named Kapila. Aryans of yore were saivites having adopted Mahadeva (Siva) of the local adivasis of Manjudhara, (Mohanjodaro) and Sarpa (Harappa). Kardama was the first to initiate Visnu woship. Kapila, his son became staunch Vaisnavite, and he requested his grand father, the Manu to grant him an Asrama on the Saraswati river. Manu did not look upon kindly on the new cult and he refused the request of Kapila. An angry Kapila went to the source of the river and broke the banks of the lake, so much so there was an untimely flood (akala PraJaya) in Manu’s kingdom. To escape the wrath of Manu, Kapila fled to the east, to the estuary of the Ganges (Sundarbans in Bengal- Patdla). Kapila’s fleeing to Bengal was not a mere accident. His eldest sister had been married to Marici and their son was Kasyapa prajapati (in Berampur 4 of west Bengal). Kasyapa’s son Narada became the disciple of Kapila, and the greatest proponent of the Visnu cult. Kapila was the author of the samkhya yoga. After the death of his grand father Manu, Kapila had been to his native place, Saraspati region. There was none inclined to listen to Kapila’s philosophy. So Kapila read out his new philosophy to his mother, Devahiti. Kapila was one of the most powerful sages of old. Ravana who was the ruler of Trivistapa (Tibet) in the north had his Lanka in the Vindhyas. One day Ravana visited Kapila on his way. One stare of Kapila was enough to throw down unconscious, the formidable Raksasa. On another occasion king sagara of Ayodhya, lost his horse meant for a yaga. King’s fifty thousand sons (Sagara used to look upon his subjects as his sons) went in search of the horse and came upon it in the Asrama of Kapila. They accused the great sage who by a single stare reduced them to ashes. (There was no mystery. Kapila used an incendiary bomb). A generation later, the grand son of Sagara, Bhagiratha made herculian efforts to promote the Ganges project. It was generally believed that he did so for the benefit of the world; and to send his ancestors to heavens. The politics was in fact to wash out the Asrama of Kapila as a retaliation for killing his ancestors. | 15. Kaca and Devayani A love affair between a crook of a spy and a matter-of-fact, no-nonsense girl. Ref to app.44 438 16. Kabir A foundling boy, picked and brought up by a muslim became a great common link between Hinduism and Moslem. A great devotee of Rama his obsequies were communities. Kabir was a foundling beside a lotus lake, Laher near Varanasi. A muslim couple, Niru the weaver and Nima his wife picked him up in 1398. The childless couple thought it was a god-send, and endearingly named him Kabir. (Almighty). Kabir was brought up to become a devout muslim. As a boy of teens, Kabir used to listen the preachnigs of swami Ramanand. He declared to his. father’s disappointment that he was above community. He approached Ramanand who refused to take him because his’ brahmin disciples would revolt. But a determined Kabir devised a ruse. Swami Ramanand was an early riser and he used to go to the Ganges much before the first ray of the sun struck the earth. Kabir lay with his head on the narrow path of the swami. In the darkness the swami trampled on the boy’s head, and in remorse of having injured some one, uttered his Taraka Mantra, Hari Ram. Kabir took that as the Upadesa from the Guru and told the swami “I have now become dhanya. The swami realised the intense sincerity of Kabir and then and there accepted him as his disciple stating”. I shall not care for the narrow -minded objections of the orthodox people”. performed by both The family profession weaving was accepted by Kabir During his work, he used to sing Rama-Kirtans composed — by himself (in Hifdi) and all ending with his signature — “Kahta Kabira, Suno Bhai Sadho”. Weaving was not paying, and addedd to that Kabir’s generosity and compassion resulted in his sharing his little income with the needy poor. It seemsd an irony that a munificent mind is bestowed by God on an impecunious devotee. Kabir’s wife suffered severely for want of food and raiments, and the husband thanked Sri Rama for having given a co-operative wife. Once a cloth merchant went to see Kabir, but the latter was absent. Kabir’s wife could — at best peep her head out, because she was in tattered clothes. Merchant went back and sent a bale of clothes, which Kabir took as a gift from Rama. By his frankness and impartiality towards all religions Kabir made more enemies than friends. Even the ruler at Delhi, Sikander Lodi did not like him. However when Kabir died, his followers few though, from both Hindus and Islam, came forward to do the obsequies as per the custom of each religion. Kabir was thus acclaimed as a holy mass of Hindus and Muslims. 17. Karna Karna was the son of Durvasa in Kunti. He was disowned by the mother, and was brought up by a charioteer. A man of great abilities, his achievements were usually spoilt by his snobhishness and haughtiness. An important thing which people have failed to remember was Karna was for owning offensive weapons like Sakthi, rather than defensive armour or magic ear rings. While disrobing an innocent woman, he was a sadist who called Draupadi a “Vesya’’ to avenge the insult which she gave him by calling him sita putra unfit for her. He did not advise his friend Duryodhana not to deviate from Dharma. Naturally the Lord rightly advised Arjuna to shoot him despite his being just then in a helpless situation. status of Karna in his society was that of a , the son of a charioteer. He was a foundling 1 a cradle which was floating over the river - Prlha the buxom daughter of Sura Sena and the ‘ister of Vasudeva, the father of Krsna, was adopted king Kunti Bhoja after which she was known by appellation of kunti. She grew up to be a shapely den of large parts. Soon there was a visitation by who wished to stay in the palace for a few . As was the custom in those days, the king ed the grown up daughter to look after Durvasa. some days, Durvasa who was usually difficult to ase, took leave of the king, unusually highly pleased, and satisfied. Kunti became pre-maritally pregnant (reported ‘to have been made so by the Sun-God). She lived a secluded life till the child was born; and then she put the child in a cradle and pushed it into a rivulet, a tributary of yamuna. The child was taken by Maharathi, _ the car-driver of the kauravas. The child wore two dazzling _ear-rings which exaggerated the ears and so he was Karna underwent his training in archery under Parasu Rama, having been rejected by Dhrona. The very fact that he was accepted by Parasurama showed he was a brahmin’s son. Karna was not made of a cowardly grain to utter falsehood to his Guru (as is mentioned in M.Bh) nor the redoubtable Parasurama without his own secret sources of information. Duryodhana found a match to Arjuna in Karna and promptly elevated the latter to the throne of Angadesa and Karna’s gratitude and friendship with Duryodhana became models of epic unshakeability. Even Bhisma had to accept this fact on his death-bed. A second great virtue cultivated by Karna was to gift away anything asked by others. This made him a quotable model of liberality, benevolence and munificence. There are distinct instances in the epics, wherein the writers attempted to white- wash certain dark spots in his character, such as dis-satisfaction with defencive tools and seeking the aggressive sakti from Indra, his false-prestige to accept elders’ advice, and last but not the least lack of patience which ultimately brought about his fall. He was killed by Arjuna committing an apparent foul. named Karna. 18. Kartikeya alias Saravana No other God’s birth is shrouded in such mystery as the mystery of Kartikeya’s birth. Nonetheless effort has been made here-under to produce as straight a birth as possible. In no other God's case, the birth had been so great a mystery as in the case of the birth of Kartikeya. His appellations like Skandha, Kartikeya, Gangeya, aravanabhava, Sanmukha, Kumara, etc bear testimony to it. He is supposed to be the son of Siva and_ his birth has been elaborately glorified by Kalidasa in his Kumara sambhavam. He is also believed to be the son of Angiras (Angaraka), foster son of Krttikas (kartikeya), and again a foster-son of Ganges (Gangeya). Siva seems to have created him without using a woman, by the emission of His milt into a yagfa-kunda; hence named Skanda (skt Vskhala). All these show that a large number of people were involved in the birth and bringing up of Skanda; and several twists and allegories had to be introduced to protect the reputation of all those involved. Reading between lines of the twisted account of Kartikéya’s birth and growth, one barely gets at some most probable facts, as follows. Angiras (living fire god, Agni and the Rsi of Anga desa) had shot into prominence ever since the role he played of the guardian of Sita of Ramayana for a few months. (Real Sita was concealed by Indra in the Angiras-asrama, while Sita’s own mother, Vedavati played the role of Maya Sita on Ravana’s Lanka, until she was forced to immolate herself on the pyre and end her life). The name of Angiras spread far and wide and sages like Atri, Vasista, Kasyapa, Bharadvaja, Goutama, and Jamadagni converged on the Angadesa which was inaccessible during the reign of Ravana. They formed a clan of “‘sapta Rsis’ for a fair and equitable distribution of pourohitya’’ among themselves. A “triangle of love’’ took form at this juncture. Swaha the daughter of Daksa prajapati had fallen head over-heels in love with Angiras and she was knocking at his gate to be accepted as wife. Angiras on the other hand took a fancy for the wives of the new comer-sages. So he struck a deal with Swaha that he would accept her as his wife if only she would arrange for his union with the six sages’ wives. Swaha discussed her plans with the wives of the other members of the sapta-Rsi group, and to her surprise all except Arundhati, the wife of Vasista, were only too willing to “‘taste a new dish” after years of monotony. Every day swaha would exchange her dress with the wife of a Rsi and impersonate herself for the absentee wife in the Asrama, the impersonation went undetected. In this manner, Angiras was enabled to impregnate the wives of five other members of the group of seven. He also kept his promise with Swaha who added to the group of five pregnant women. Swaha also arranged for a small enclave for the delivery. 440 nna the pregnancy progressed, the six women, who ie ben eate ete a the six krthikas, did the usual thing, namely observe a couple of months in solitary vratha. Swaha had learnt from a nurse of childwood days, the technique of flying (swinging on creeper or ropes, and crossing over deep ravines from one peak to another. She now made use of the technique and crossed over to the Swéta mountain (in the eastern ghats of orrisa) where the Siva tribals lived. She struck a deal with the chieftain to cradle and wet-nurse the six babies (kumaras). in a secluded place surrounded by tall grass (Sara-vana = forest of arrow grass). Siva ejaculated (skt. Skhalanam) at the very approach of the youthful Swaha (Hence the name Skanda for Swahas son. The six kumaras, were brought up among the Siva tribals in the midst of Sara-vana. They grew up extremely mischievous. Though Skanda was the youngest, he was the most intrepid leader of them all. When they were about 9 to 10 years old, Swaha transported them to Angiras asrama. The wives of the six Rsis (Krthikas) rushed to fondle their respective child, but since no one could discern who was whose child, each mother SS fondled all the six. Hence the name kartikéya. The six children worked as a single mischievous gang, six bodies with one soul in them and so the Rsis nick-named skanda as ShaiMukha (six-faced). The mischievous boys had a skirmish with Indra, who killed five among them, Skanda alone survived. For some time he had to live among the Ganga- tribals and was then addressed as Gangéya. Skanda had his education from Parasurama, Markandéya Rsi, Sanat kumara and Cyavana Bhrgudeva, at different stages. He was an expert in charging with a spear carrying a highly explosive incendiary. It was so powerful that one day he broke a huge rock on the Krounca mountain; and then he acquired the appellation of Krouncari. Indra felt the need for an able commander to lead his army (Deva Séna) against a powerful Asura, Stra Padma. Rsis advised him that there could be no better choice than Skanda. There-upon he was chosen by the Gods as their leader, (and so the epithets DevaVrata and Deva Séna-pati.) It is worth while to investigate whether Bhisma of the M.Bh was not identical with Skanda, because he also bears the epithets DevaVrata, Kartikeya and Gangeya, and both were brahmacaris. 19. Kiratas Their social contacts with aryans. Krsna was a sworn enemy of kiratas. There were 3 incidents involving Kiratas in M.Bh. (i) Krsna and Sudhama had gone to the forest to fetch faggots to the asrama of Sandipani. Heavy rains made them take shelter in a bower. A Kirata also happened to enter the same bower. Krsna murdered him for not observing the caste rules. (ii) During the vana-vasa of the Pandavas, Krsna advised Arjuna to proceed to Himavan and do research to perfect pdasupata-astra. While at penance (research), a wild boar charged at him and Arjuna shot it down. In fact the boar was being chased by a Kirata who claimed it as his kill. Soon a terrible fight ensued between the two; the savage fellow was unexpectedly too clever at bow and arrow; Arjuna was worsted in the wrestling and thrown down like a child by an elephant. In his last moments Arjuna made a Siva lingam of mud and worshipped it. On seeing that Arjuna worshipped the God of the Kiratas, the unknown Kirata lifted Arjuna, nursed his injuries, and made friends by gifting him his own Pasupathaastra. Whenever a great hero was worsted by an unknown “‘no-body’”’, it was the custom of our purana writers to save the reputation of the hero by making his opponent a superhuman God; accordingly the Kirata in this legend was made Lord Siva Himself come down to earth to test the might of His devotee, Arjuna. (Kirata-Arjuniyam is a poem describing the above episode, composed by Bharavi, a contemporary of Kalidasa. (iii) Third instance where in the Kiratas figure is at the final exit of Krsna who was sitting moodily on the branch of a tree analysing the holocaust, the whole sale destruction of the Vrsni race by the fratricidal fight in their drunken spree on the coast of Prabhas Tirtha. A Kirata shot him fatally on his toe. The great M.Bh. hero who braved mighty weapons of formidable foes like Bhagadatta’s Narayanastra, got fatally wounded by a simple arrow of an unknown Kirata. That is Fate. Krsna instructed Arjuna to take the women of Dwaraka from Prabhas tirta to Hastinapura. While Arjuna was obeying the orders of Krsna, a gang of Kiratas came from the interior of the forest and snatched away the women folk. The mighty Gandhiva which had fought against mighty warriors like Bhisma, Dhrona and Karna, could not stop the molestation of women by savages under the very nose of Arjuna. — Oh! What a ravage wrought by Time!! BY ‘Sri Krsna, the mystic attractor, better admired as the Purnavatar of Visnu, was born to Vasudeva in Devaki in a prison house of Kamsa, the Bhojaraya. Devaki was ‘cousin of Kamsa, and _ latter loved her more than anyone of his relatives. But while her marriage procession as going on, some mischief monger produced an ASariri Vik stating “the 8th child of Devaki would kill Kamsa”. The immediate result was Devaki and Vasudeva were imprisoned. As soon as Krishna was born, Vasudeva z the child to the Village of Gokulam where he was fostered by Yasoda and Nandagopa. From the early childhood, he endeared himself to everyone by his precocious pranks, especially with the cowherd maidens. “During boyhood, he and his elder brother Balarama (son of Vasudeva in Rohini, a sister of Yasoda) formed a protection Association and collected a small tax - (Raksa-dhanam). They organised the cowherd boys and completely foiled the tax collection attempts by Karhsa’s employees like Sakatasura, Kési, and trnavarta. If anyone attempted to harm the cowherds, they were instantly taught a lesson, Indra, Kaliya and Dhenuka being stark examples. Krsna’s boy-hood days were of two extremes, pranks and aggression during day-time, and dallying with ~ cowherd maidens at night. ‘ The exploits of the Gokul-brothers had been taken special note of by the over-lord, Karnsa, who was also the maternal uncle of Krsna. He invited the insurgent boys to attend the Dhanur-yagna in Mathura, with the motive of doing away with them or imprisoning them. The moment they stepped in Mathura, the Gopala brothers became ‘aggression’ personified. They killed the washerman of Kamsa, broke the Dhanus which was to be worshipped they punished Rigmi, the Vidarbha prince who was a friend of Kamsa. Kamsa’s intoxicated elephant Kuvalayapida was done away by the two boys; Mighty wrestlers and pugilists could not match the Krsna’s agility and Balarama’s punches and style of fight. Ultimately Krsna killed the uncle Kamsa in the very presence of the weeping mother and wives of the latter. Now Krsna enters a busy political life, the responsibility of a King-maker. Kamsa was an usurper, and he had imprisoned his ‘father’ Ugrasena; Krsna’s first act was to restore the old King to the throne. Then Krsna made friends with his cousins, the Pandavas, the victims of the manoeuvres of Duryodhana and stood by them in the thick and thin; contrived crucial moments of disaster but rescued them from destruction. Under his guidance, the Pandavas fought and killed the Kauravas in 18 days and ascended the throne of Hastinapura. Krsna was a great protagonist of Brahmins and Arya dharma for eliminating impediments to the Aryans. He and BalaRama culled out a model port, Dwaraka, in 441 Bh 20. Sri Krsna The precocious boy with a mission, ever victorious against people who deviate from Dharma. an old place called KuSasthali, Port Dwaraka flourished as a rich city carrying out foreign trade with Bahrain in Arabia and West-Asian cities like Jeruselam of Solomon. Vrsnis of Dvaraka became addicts of drugs and drinks. They lost the values of life and respect to the elders and brahmins; and some were looked on their mothers with carnal eyes. These were the products of affluence. Once they went for a picnic to the Prabhas tirtha, and in a drunken spree, they started a fratricidal war in which the whole race was killed. BalaRama committed suicide by jumping into Prabhastirtha, unable to bear the sight of holocaust. Krsna went and sat on the branch of a tree and he was shot by an unknown kirata (hunter). He limped a mile and a half and ended his mission (avatar) by jumping into the ocean. Dvaraka was inundated by a tidal wave which struck within a week of the tragic pogram. v) Besides Krsna Vasudeva, there were three other contemporaneous Krsnas. Dvaipayana Krsna ie. The black one of the island, was the name of Veda Vy4sa which means classifier of Vedas. He was the son of Parasara Muni, the grandson of Vasista. Parasara used to frequently cross the Ganges and the ferry was operated by an exquisite black beauty named Satyavati alias Matsyagandhi (she was a fisher woman). The Muni got infatuated by her and implored her to grant him her favours. She raised objection regarding the open space and public visibility. The passionate Muni directed her to a nearby island. It was a cold day saturated with humidity. The Muni blew a pinch of Vibhiti (ashes) into the air, which provided the nuclei for condensation of dew, and in a jiffy the island was shrouded with dew obstructing visibility. In the privacy of that fog, the union between the Muni and the fisher-girl took place. The product of that was Vyasa who had a dark skin inherited from his mother. vi) Arjuna and Draupadi too had the epithets of Krsnah (m) and Krsna (f). Krsna and Miracles Supermen like avatars, Rama and Krsna have all been pictured greater than life by the writers of Puranas. One method of boosting them is to credit them with very many miracles. Krsna’s life had two stages, Kisore Krsna, upto the age of 16, and Rastriyaka Krsna (Krisna of politics) of age beyond sixteen. It is during the first stage that Krsna’s name was loaded with several miracles which have been recorded in book form called Bhagavatam, mostly Krsna’s Bala leela. Miracles are not magic but marvellous events which were controlled by some one to whom it is ascribed. The controller of a miracle often dramatises the event as something super-mundane 442 SS and the controller of it, a superhuman. While Krsnavatar had a proclivity to gather to himself many miracles, there were other avatars like Parasu Rama, Dasarathi Rama and Buddha deva who were chary to wear the label. A miracle is subject to scientific investigation. Age-wise the following examples are there in Krsna’s miracles. Below 3 years. (1) Pitana samhara (2) Trnavarta samhara Putana was a beautiful city woman, highly cultured and learned. She had developed her own devotion and accordingly built her own picture of Krsna. On taking Krsna in hand she saw him much more attractive (Karsayati iti Krsna), her emotions enlarged beyond the mind could hold, and it is said she joined the lord. Here the lord is the controller, being the author of human emotions (Rasa). Death of Andal and Nandanar belong to this category. Visions seen by highly devoted people, say Akrura or Kasyapa Brahma belonged to this category, but the surge of them was not so great as to break the bounds of mind. (2) Trmavarta was Kamsa’s man who appeared in Gokula in the form of a whirlwind, lifted the child Krsna (3 years old) into the air . The child increased its weight, and the asura fell down dead. There is no magic or divine force used here. An actual whirlwind took place in Gokula because the place is situated between the hot Thar desert in the south and the cold Himalayas in the north. When a stream of hot air (as from the desert) rises and meets a cold stream from the ice cap of the Himalayas, a whirl wind is formed. This was a usual phenomenon. Transformation of an asura into wind and back again into an asura is incredible. If killing Krsna was the only motive, Asura need not have wasted all the energy of lifting roofs, household things, trees and branches. The little boy alone could have been taken. What happened could have been as follows. The little boy, the big asura and umpteen other things were lifted up by the whirlwind. Asura saw a little attractive boy and wished to save it from death. He caught the child and held it pressed to his chest. When the combination fell down, the little boy fell over the Asura’s body which absorbed the whole shock of the fall. Child was seen playfully fisticuffing on the chest of the Asura. The onlookers spread the story of a miracle. (3) (Krsna aged ten) - Sakatasura mardanam. Sakatasura was Kamsa’s man who used to visit Gokula in a chariot to collect taxes. So he was nick named Sakatasura, and not because he was shaped or disguised as a chariot. Rama & Krsna were becoming more and more mischievous. One year they thought of not paying the taxes. So unnoticed by the asura, the two boys removed the king bolts from the axle at both ends near the wheels. When the Asura started the vehicle, the wheels fell out and rolled without the chariot, the huge body of the chariot crashed down and the asura was killed by the dump of the broken roof of chariot. ‘All this was fun to the boys. younger brother took advantage of such long absences Jta to develop illicit relations with Mamata. She ally showed resistance but Brhaspati had his way. e boy born was congonitally blind and was named eergha a. Devaguru continued his incestuous life and i Conard child, Bharadvaja (Dvayamsdyana, a child of two fathers) was the result. Tara, the wife of the Devaguru was deeply agonised by the illicit relation of her husband. Mean time king senior Candra sent his son, Candra, the junior to learn his Vedic lessons from Brhaspati. The perturbed and helpless lady poured out the woe of her heart to Candra. He advised her that “tit for tat’ was the only way to teach a lesson to the hypocrit guru. Whenever Brhaspati _ sneaked out to Mamata’s residence, Candra got in the bed of the guru patni. Tara’S behaviour and physiology ‘began to change, and a time came when Tara-Candra 47. relation could no longer be concealed, At that nick of time, the lovers eloped and reached Candra k6na. Candra refused to give up Tara. Brhaspati sought the help of Indra. The latter was itching to loot and plunder the prosperous country of the Asuras which lay between swarga and Candrakona. But Vrsparvan, the powerful king of the Asuras had anticipated the move and was thoroughly prepared. Indra had to seek a compromise. Candra had to give back Tara, Brhaspati, influential that he was, made the senate of Rsis accept and proclaim Tara as pure and chaste. Soon a son, Budha was born to Tara. There was a row as to who was the real father of the child. Brhaspati and Candra, both claimed the patriarchy. The fate of the boy becoming a priest or a king depended on the fatherhood. Ultimately it was settled by asking Tara to confess. She lifted her head and coyly cast a glance at Candra. The latter took away his son and brought him up as a prince with the name Budha. Budha became the progenitor of the Candra Vamsa line of Kings. A few days later a high committee of sages was held in Naimisaranya and it was decided that Tara the dharma Patni of devaguru Brhaspati was a perfect Pativrata and worshippable by all in all the three worlds. So it is today!! Tilottama a made—to—order creation by Brahma. Tilottama’s mussion was to split the two Asura brothers who were invincible to the Devas. She discharged her mission with cleverness, split the brothers and destroyed them. Tilottama was Indra’s apsaras, a seductress par excellence. Sunda and Upasunda were two heroic Asura brothers who were invincible. So the jealous Indra sent a seductress to sow the seed of dissension between _ the two. _ When and why was Tilottama created? After the banishment of Mahabali by Vamana, the asura power fell into its nadir. At times there were echoes of the old glory. Such remnants of asura glory were exterminated in Tripura dehana, the treacherous holocaust of three glorious cities burnt in a dastardly fashion when their inhabitants were engaged in the annual _ festival. Setting fire to the cities was done by the Siva tribals at the behest of the jealous gods, but two asuras, Nikumbha and Kumbhédara had escaped. They founded a principality on the border of Anga Desa (which lay over parts of Bengal, Behar and Orissa) and lived there vassals of the Siva tribals. Nikkumbha had , Sunda and Upasunda. They learnt the martial and by dint of rigorous research perfected formidable weapons. The old inhabitants of Tripura who had a _ grudge against the dévas, mustered under the banner of the two new heroes. Indra shivered in sleeves at the mention of the names Sunda and Upasunda. The two asuras became invincible and as usual the gods plotted to kill them by fraud. Indra discovered that the secret of power of the two brothers was their unity, unity of working as one soul in two bodies. They knew and used the plural only of the first person pronoun, we, and us and ours. So Indra sought for an apsara, adept in the art of separating the inseparables. For this Kasyapa Brahma (Indra’s father) picked up a beautiful damsel of loose morals. The natural beauty of her face was enhanced by a beauty-spot on her uttamanga (right cheek) and so she was named Ti/ottama by Brahma. Her elegant gait with oscillations of her hips was too hypnotizing for any man to resist. Straight she went to the two heroic brothers who fell head over heels in love with her at the very first sight. She told them that she had descended from Brahma loka to pick a suitable groom who would be the first among males. Both of them offered to be her consorts, but she replied that she could marry only one among them and that she would announce her choice after 470 a living with them for some time. Thus the seeds of dissension were sown. Thence on, each brother cast looks at the other as if to mean that this world would have been far better and meaningful without the other. One day Tilottama expressed a desire to have some cool water to drink, Sunda rushed to the nearest bush for fetching water. At that time she enticed and encouraged UpaSunda to ravish her. When Sunda returned with water, she purposely presented a picture of a wronged lady with dishavelled hair and lacerated lips and tormented >< ae paps. The two inseparable started fighting with fisticuffs, which ended with the fall of both. Gods who used to flee at the sight of warrior brothers, returned and insulted them in all sorts of manner. That was Tilottama who brought the downfall of two inseparables and invincibles, and then glided away with the hypnotizing gait of a victorious swan proclaiming to the world ‘‘thus shall end all those who have no control over carnality, however powerful they may be otherwise”’.!! 48. Naisadham py Sri Harsa Story of Nala and Damayanthi The World’s first story of how a great king went to ruins-by addiction to dice-play. There was a class of people during puranie times, whose profession was match-making, by acting as go-betweens. They were called Hamsas (Swans). One such swan described the virtues of Nala, the ruler of Nisadha kingdom, to Damayanti, the princess of Vidarbha. The princess fell head over heels in love with the unseen prince, Nala. Damayanti was called so, because her beauty was so superb as to conquer and control men and woman. The love of such a princess could hardly be kept a palace secret; because of a public talk in the worlds of men and Gods. A day was fixed for the swayamvara but every one knew that the choice was predetermined. There were four super human suitors, Indra Agni, yama and Varuna and before entering the swayamyara hall, they gathered all information about the bride’s love for Nala. They decided to elbow out Nala; they approached Nala and requested him to be their messenger, to go and convey to the princess about their divine love to her. Nala told them that he was also a suitor none the less he would discharge his duties as a messenger very impartially. True to his word, the prince was dispassionate in his mission. At the swayamvara, the 4 super humans dressed to look like Nala, and expected the princess to bungle in the choice. She was aware that humans winked their eyes, while the superhumans by their addiction to some juice had drooping eyes which never winked. She stood only a minute, before the five look-alikes, and make her unfailing choice of Nala. Damayanti’s happiness was short-lived. Legend attributes if to the malevolent influence of kali, a fib of superstition. The most probable reason might be that it was a testimony of the proverb ‘“‘Bharya roopavati Satru ie ‘“‘a beautiful wife is an enemy”. Nala fell into laxity besides the world’s number One beauty: he became careless and addicted to dice play. The legend says graphically how kali caught the king by a bite on the king’s heel, which he had forgotten to wash due to his hurry to rush to the gambling table where the Opposite player was his own brother Puskara. Nala lost all stakes, he lost his diadem and the kingdom to Puskara all so soon after the marriage. Nala and Damayanti left for the forest in their simple clothes which they had worn. Nala deserted his bride in the forest, to shift as best as she could. The separated couple had varied experiences and adventures. Damayanti some how scraped through and reached her father’s home, in Vidarbha. Nala took the job of a charioteer and cook in the palace of king Rtuparna. The latter was an expert statistician and had a mastery over dice play. Mean while Damayanti and her father were busy as to how to drag out Nala who had gone under ground. They sought out things which Nala alone could perform, such as cooking and chariot driving. Next day they advertised that Damayanti has agreed for a second swayamvara, but they gave a very near date. which the nearest prince could not negotiate and reach the function. Rtaparna heard the proclamation and he started with his new ugly-looking charioteer. On the road the master and the charioteer had something to surprise each other. Rtuparna marvelled at the speed with which the chariot was “‘flying”’ and the ugly charioteer was surprised at the secret of his master who could count the number of leaves on a tree even as the chariot was rapidly flying. They then agreed to teach each other their secrets. Charioteer Nala learnt the aksa vidya (statistics of dice play) from the king in exchange for the Aswa Vidya which he had mastered. When Rtuparna and his cook reached the swayamvara in time, Damayanti became hopeful that the charioteer could not be anyone except Nala. She employed secret watchers. Ultimately Nala came out of his: guise. Husband and wife were united. Nala challenged Puskara, and won back his crown and kingdom. All is well that ends well. 49. Swami Dayananda Founder of Arya Samaj. A strong-willed saint. He laid the way to reconvert the christians and muslims into Hinduism. Z Born in 1824 at Tankard of Gujarat, Morvi district, Yayinanda was the son of Karsonji, a zamindar belonging . the Audicya brahmin sect. His childhood name was fla Sankar. Precocious little Sankar would often put ing customs, totems and taboos, which elders found it difficult to answer to his satisfaction. naively believed the elders who said that the god tained in the idol was omnipotent. A turning Point:- Mila Sankar joined the elders to bserve the Sivaratri night of 1836. He sat among the wd of people seated around the Sivalingam for observing ‘jag (wakefulness through out the night). At about ‘midnight when he passed his glance over the crowd, he realized that he was the only fool keeping wakeful while others were drooping, or assumed half reclined or fully reclined postures. He received the first shock by the insincerity of the membes of society. He watched for an hour more in the dead silence of midnight. Then emanated a small mouse as if from nowhere. He nibbled at the prasadam kept in front of the Lingam; and having satisfied his hunger, the rhodent got jubilant and conducted a dance on the head of the Sivalingam. Innocent Mila Sankara was all tension expecting the omnipotent Lord Contained in the Lingam, to burst forth and meté out punishment to every one according to his or her deservation. But since nothing of the sort happened. Samkar got the second shock which manifested as a life long allergy to any type of idol worship. At this time the boy experienced other shocks too. He lost his younger brother, and a loving uncle too. He was 20 years old when the father began to pester him to marry. These things compelled the boy to take a quick decision; and he bravely ran away from the house in protest. He took sanyas under the name Dayananda at the age of 21 and served as a disciple Swami Virajananda Saraswati, a redoubtable disciplinarian to whom no disciple would stick on. But Dayananda served him for 3 years before he started his Parivrajaka Vrtti (wandering). His sole motive was to reform the society which was steeped in rituals and irrational beliefs and insincerity, which were the cause for a large tendency of Hindus changing over to christianity or accepting the christian beliefs (as in Brahmo Samaj). Dayananda’s lectures were an effective deterrant against this tendency. In 1875 he shifted from Bombay to Lahore where he established the Arya Samaj. He was invited as a guest by Maharana Sajjan singh of Udaipur and by Maharaja jaswant singh of jodhpur. He was a powerful orator against the evils of society and he carried out his tirades where-ever he went. In 1883 he fell sick in jodhpur (suspected to have been poisoned) and he went and lived on the Abu mountains but he did not recover. So he proceeded to Ajmir where he attained Nirvana in 1883. Earlier the same year he started the Pardpakari Sabha of Ajmir which received all his worldly possessions and writings. Dayananda Saraswati did not start any new religion but he was a superb reformer who struck at the root of evils in society such as insincerty and irrationality; and last but not the least, untouchability, in which he was a fore runner of Mahatmaji. He opened a new door to return to Hinduism for all those who unfortunately went over to alien faiths. He preached that a meaningful, peaceful and harmonious life should be the end and aim of all religions, and that is what Arya Samaj stands for. 50. Dassara celebration of the Vijaya Dasami. It is the festival most celebrated in Mysore and Bengal. The Dassara festival is the continuation of Mahanavami pronounced in konk. as Manndmi. The first nine days beginning with thé new moon of Aswini are dedicated to the worship of the supreme goddess. In S.India the 3 main forms of the goddess Laksmi, Saraswati and Durga are worshipped. In Bengal, Durga alone is worshipped. In Mysore MahisSsura mardini are worshipped. is worshipped and Camundi, in Assam, Kamarupi Elsewhere, the ever-Victorious apardjita (yasas-tilaka campu, by Soma deva). The 10” Dasara day which follows Mahanavami celebration ommences when the Moon goes into conjunction with the onstellation Sravana. The idol of the goddess is taken in procession and immessed in water. Then all discipline is broken and pent-up energy 1s released in revelry, drinking and indulgence in obsene irreverence. Hence it is called Sabarotsava, festival of savages. But to the king it is the Vijaya dasami or the Victorious 10" day. It is the day of commencement of education for children. cars and vehicles are decorated flowers. Families pay visits to one another sing dance and appreciate the “‘Kolu’, exhibition of dolls symbolic of the goddess’s Durbar. : Implements, 51. Kauravas Specially Duryodhana’s picture. Draupadi sows the seed of war and Krsna blesses It. It is said that Suyodhana conceived a deep hatred for the Pandavas, his cousins, but people fail to understand that no one of his brilliance in that position, would have done anything less. He was the heir apparant to the throne, being the first son of the blind king Dhrtarastra. When he came of age to ascend the throne, the Pandavas dropped in Hastinapura as a bolt from the blue and claimed to be the real pretenders to the throne. The elders in the court, especially Vidura and Bhisma and Vyasa seemed to support the Pandavas. Vasudeva Krsna was a great prompter behind the Pandavas. Under such presense, Dhrtarastra agreed to make the eldest Pandava, Dharmaputra, alias Yudhisthira, the heir apparent to the throne. But Duryodhana prompted by his loyal brother Dussasana and the scheming uncle, Sakuni managed to influence the old king and change the whole plan. The king sent the Pandavas to live in a new house constructed in VaranaVata, for some time until the tempers cooled. Vidura suspected the motive and warned Dharmaputra. So Bhima, the second Pandava built an underground passage from the residence to the nearby bushes, and one night all the Pandavas escaped to the forest. But before doing so, they committed an atrocity. They trapped five loafers and their mother in the house and set fire to the house. This generated the alibi that the Pandavas with their mother Kunti were consumed in fire, and that Duryodhana was behind the dastardly deed. Pandavas emerged stronger by firstly usurping a village or two from the tribals named Hidimbas and Bakas and finally entering into a marriage alliance with the powerful’ Pancala king, Drupada. This marraige could be sustained only through one or two fouls. The archery test set up by Draupadi was really tough and there were only two, Karna and Arjuna, who could win it. Karna was insulted by Draupadi as an ineligible low class man. As there was no other Ksatriya to compete, Dhrstadyumna unusually threw open the contest even to non-regal members of the other two high castes, so as to enable Arjuna who was in a brahmin’s guise, to participate in the contest. Arjuna won the contest and gave her as wife to the eldest unmarried brother, Dharmaputra. This was a foul, to conceal which stories were concocted involving the inadvertant advice of Kunti to the five brothers, and the antecedents of Draupadi as Nalayani in her previous life. When the powerful Pandavas returned, Dhrtarastra allotted a forest region, Khandava, to them to go and colonize. Krsna grabbed the opportunity and with the help of Arjuna burnt down the forests. But the most cruel and unreasonable part of it was that they barricaded the forest all around preventing its inhabitants, mostly Nagas, from escaping. This pogram was uncalled for, but Krsna thought the mission of his incarnation was to clear the Aryavarta of all those who were non aryans. Not-with-standing this deliberate attempt at mass murder, several Nagas escaped who were welcomed by Duryodhana, and who gladly fought on the side of the Kauravas in the Mahabharata war. Where Khandava stood before, there was now the new city of Jndraprastha with an exquisite mansion built by a Raksasa architect, Maya, whose life was spared during the holocaust of the Khandava in return for a promise to construct the palace for Pandavas, By the prompting of Krsna and Narada, Dharmaputra conducted the Rajasiya yaga. Everyone including Duryodhana was amazed at the architecture of Pandava’s palace. Duryodhana mistook the polish of the floor for water and lifted his apparel thereby inducing ebullient. Draupadi make a pungent remark about the son of an old blind king showing early symptom of blindness. Krsna nodded his head in assent which enboldened her to burst out in laughter. Sensitive Duryodhana was painfully mortified and Krsna derived the satisfaction of having sowed the seed of the great fratricidal war. Then followed the catastrophic dice tournament between a boastful novice Dharmaputra and a veteran dice master, Sakuni. If there was any foul play by Sakuni, as mentioned _ in certain books, great men like Bhisma, Dhrona, Krpa and Vidura would not have sat quiet. On the repeated failiure of DharmaPutra at every throw, Vidura tried his best to wean away the prince; it was too late for Dharmaputra, as the latter was already gamble — intoxicated. Vidura therefore left the court in great sorrow. Yudhisthira suffered from a childish despotism and a gambler’s mania, and never before or after in the annals of dice games had a single individual lost everything, wealth, wife and brothers as it happened in Yudhisthira’s case. The revenge which Duryodhana wreaked on the noble young lady Draupadi was inhuman and mean. To disrobe a lady in the presence of her husband Dharmaputra in; lower in ignominy than an imbecile was YP nately harsh and barbarous. as the greatest mistake which Duryodhana committed ch alone he deserved death. From Duryodhana’s “pam and from the moral code of the day, n who lived with more than 4 men, was a The ‘only people who had the power to stop this barbarity were 1) Dhrtarastra who sat blind by love of his sons, and 2) Bhisma who preferred to jit silent because he believed it was just a tit for tat, - the insult which the young girl gave in Indraprastha > the ruling prince of Hastinapura, something unpardonable ven in those macho days. ‘Dice play ended in the banishment of the Pandavas 13 years, to be lived in forest for 12 years, and oes year incognito. They suffered all types of difficulties d hardships and came back to claim their share of kingdom. Krsna undertook the ambassadorial mission behalf of the Pandavas, to Duryodhana’s court. hana’s strong point was that the Pandavas were born to Pandu, but were out of-wedlock children had no rights in the kingdom of the Kauravas. sna’s strong point was that when both Dhrtarastra and idu were themselves out-of-wedlock children, how does become valid in the succeeding generation » disinherit chindren of Niyoga Vrthi? When Duryodhana ‘became adament, Krsna threatened saying that he and his brothers would be wiped out of the surface of the earth by the Pandavas. Then Duryodhana did his second great mistake; he commanded Dussasana to arrest Krsna. a moment, with brows puckered and the reddened eyes spitting fire, with his hand groping for the never-failing — chakra, Krsna struck terror in the hearts of every one in the assembly. The older members like PcBhtiema muttered “‘narayan-narayan”, the words which were _ taken on lips just before death. Then suddenly Krsna ~ cooled down and with a smile told Duryodhana “Look! - Thave not come here alone’’. Outside the court, Duryodhana espied a hundred Afirathis “‘super charioteers’’ ready to discharge a thousand darts at a signal from the Panca janya conch. Once again Duryodhana was made to know . that Krsna had the whole situation under his control. 3 i‘ When the great war started, most of the great warriors, _ Mahirathis and Atirathis were on the side of Duryodhana. Even Pandava’s relative Salya, the madra king joined a the Kauravas. Krsna’s brother Balarama went on a tour and the whole yadava army went to fight on the side of Duryodhana. Indeed the Kaurava prince had a charisma to attract great people to his side. Nevertheless, many «great warriors like Bhisma, Drona, Krpa, Vidura etc., had a concealed leaning towards the Pandavas for two reasons. Firstly Pandavas were simpletons, and _ straight _ forward, and so highly obedient to the elders. Secondly, _ there was a common link of bastardy (birth out-of-wedlock). _ Historically and also statistically, it is reported that bastards, more often than not, go to make greater men than children of wedlock. It is in accordance with a long _ established law of chemical combinations, the stability or the strength of a product of chemical combination _ depends on the height of the energy barrier between ‘imi 473 the two before combination. In the matter of human society, social taboos and traditional stigmas go to enlarge the energy barrier before a man-woman union. So in an illicit union, more perseverance has to be gathered, more excitemental thrill to be undergone than in a wedlock union. Naturally children out of wed lock tend to be greater and more powerful. Thanks to the superb machiavellian tactics of Krsna, Pandavas won the battle, but at what cost?! Every body, big and small, got slaughtered in the war. Fouls were committed, in which Pandavas were in no way behind the Kauravas. Ultimately, Duryodhana became the only surviver among the Kauravas. He knew he would be challenged soon and so he applied oil on the body and resorted to hectic practice of the mace. Some texts say that Duryodhana was hiding, absolutely wrong! He was fearless. More over he was more adept in the use of mace than Bhima. Atlast when Krsna and Pandavas arrived, Dharmaputra stepped forward, to exercise his right as the eldest of the lot and offered the choice to Duryodhana to select either any one of the Pandavas or all to fight. How is it that Dharmaputra had not learnt a lesson!! Krsna interfered promptly and said ‘Pandavas are not born to go to the forst’’ always Duryodhana could fight only Bhima’, he said.- During the duel, the over confident and boastful Bhima was no match to the agility and alacrity of Duryodhana. Symptom of tardiness crept over Bhima. It was then, it is said, Bhima committed the worst foul of his life. He delivered a fatal blow on the thigh of Duryodhana. There are several opinions about it. 1) During the unfortunate disrobing of Draupadi in the court of the Kauravas, a revengeful Duryodhana forgot all chivalry and sank to the meanest depths of unpopularity when he exposed his thigh and beckoned the harassed Draupadi to go and sit over it. Bhima who alone had a little bit of manliness among the Pandavas, swore then and there that he would one day break the thigh of Duryodhana. Beating below the belt was a foul and Bhima committed it though with a long fore-warning. (ii) The second opinion is that on seeing Bhima fading, Krsna gave a signal reminding Bhima of his oath. So Bhima committed the foul at the instance of Krsna. iii) The third opinion is that it was an accident. Duryodhana was very agile during the combat, now bending to the right, now to the left, forward and backward. In one of those backward bendings he could save his head from the blow, but the. thighs, which were still forward became the victims. Despite such differences in possibilities, Balarama went angrily towards Bhima to punish him. Though both Bhima and Duryodhana were students of Balarama, Duryodhana was nearer and more endearing to the teacher. Krsna interfered and pacified Balarama and saved Bhima from his wrath. Thus ended a brilliant life, a subject of controversy among the writers of Puranas. Duryodhana is worshipped as a God in the N. Western frontiers. He died with the faith that he lived the full life of a prince with all regalities. Just before his death there was a severe argumentation between Krsna and Duryodhana. Each accused the other as the villain of the piece called M.Bh. War. Gods could not decide who was a superior or inferior and so they showered flowers on both. Any common man of intelligence infers that it was a war between the macheavillian tactics of Sakuni on Kaurava side, and the grand macheaville, Krsna on the Pandava side. Duryodhana and Arjuna are mere Causalities. [Nimitta matra’s.] But in this world, he who has the last laugh is the victor, and that was Krsna. 52. Durvasa Evil fairy in Indian Puranas. One or two anecdotes in the life of this saint, noted for his irascibility and liberality in bestowing curses. (i) Once Durvasa, visited king Ambarisa, a great devotee of Visnu. King had observed Ekadasi on the previous day, and was about to take his food on the Dvadasi day. Durvasa was welcomed to participate in the food, but he went out to take a bath with the promise to return soon. The king waited for the guest, but the latter did not turn up and the Muhurta of taking food ° would soon pass away. If the king did not partake the food, he stood to lose the ‘‘fruits’’ of his Ekadasi Vrata. So the king gulped a tumblerful of water as symbolic of eating. When the saint returned late, he guessed what the king had done, and accused him of insulting a guest. He hired a ferrocious killer and sent him against the king.King pleaded innocence and stood praying to Visnu, who lent his unfailing weapon, Cakra to Ambarisa. The terrible ogre was killed and the cakra pursued Durvasa. The Rsi found to his dismay, that nobody in all the worlds would give him shelter, so he approached Visnu who advised him that the sage had no hopes until and unless he apologised to Ambarisa, which he promptly did, because a great sage has a great love for his own life. (ii) There was an interesting instance in Kuntibhoja’s palace. Durvasa was attracted by the buxom girl Prtha, the adopted daughter of the king. The sage begged for a few days stay in the palace, and as was the custom of the day, the king’s daughter was assigned the duty of looking after the sage. He was highly pleased by kunti’s (Prtha’s) services and blessed her with five strange boons, while departing. Kunti was given in marriage to Pandu whose procreative potency was in doubt. But with the help of Durvasa’s boons, she was able to make contacts with other Rsjs (representatives of Yama, Vayu, Indra etc) and procreated the five “Pandavas’’. But she had already become a mother before marriage by begetting Karna. The milk-pudding anecdote narrated in Katha Sarit Sagara (12'" cent) more than hints that Karna could have been sired by Durvasa in Kunti. A sorrowful calamity for which Durvasa was responsible was the suicide of Rama and his brothers. Rama towards the end of his reign, provided kingdoms (and principalities) to each of the sons of his brothers. To Kusa (supposed to be the twin son of Rama in certain versions of Ramayana) he provided Kusapuri near the Vindhyas. (Folk bards sing that Kusa was a creation of Valmiki from a Darbha grass, and palmed on Sita so that a Rsi§ son would ascend the throne of Ayodhya. In fact Sitaparityaga near Valmiki asrama in the forest was contrived by the Rsis for this purpose only. Rama seems to have somehow smelt the truth of the matter and so he reserved Ayodhya for his own son, Lava. He then started the Prayopvasa Vrthi (starving unto death). The news of Rama’s thus “‘secretly consulting the god of death’, placing Laksmana as the sentry at the gate, reached the Rsis, and they sent Durvasa to set the matter right. The Rsi of short temper gate-crashed into the private room of Rama. Poor Avatara purusa — realized that all he had achieved as an incarnation would be lost in a trice. He pretended to run after Laksrnana. The latter reached the bank of Sarayu, turned round, did pranam to Rama and jumped into the river saying there is no other go but to end the “‘avatar”, Rama followed suit immediately, and the other two the next day. Yet another instance when Durvasa had a terrible frustration was when, at the instance of Duryodhana he went to harass the Pandavas at midnight, by asking Bhiksa (food) for his gang of disciples. Duryodhana’s plan was to go after the sunset, when the solar cooker of the Pandavas would not function. If Durvasa did not get the food, he would lose temper and curse the Pandavas. However the news of Durvasa rushing to the forest in search of the Pandavas, reached Krsna through spies. The latter followed Durvasa at a distance. He discovered Durvasa and his gang were suffering from severe diaorrhea, and the foot path in the forest was soiled in several places by their loose motions, thanks to their over-eating _ in Duryodhana’s feasts. On Krsna’s advice, Pandavas accepted the Rsi and his gang as guests for food, and asked them to take a bath in the adjecent river before the food. A cold water bath at midnight drives all blood to the skin, and the stomach gets deprived of blood supply, began threatening ejaculation of watery stools. Durvas knew his helplessness. If he could not eat the food prepared with difficulty at the dead of night, he was liable to be cursed by the Pandavas. So he did the next best thing with his lips and body badly shivering, he struck a detour, with a feeling of over-fulness (due to indigestion). Bhagavat purana says that Krsna searched out a small . ara leaf sticking to the solar cooker. He consumed Durvasa and his gang proving that Krsna was the anthar-yami ind gave out an eructation of satisfaction. That filled in everyone. 53. Drupada and Pancali Drupada was insulted by Dhrona, the greedy brahmana, who took away half of Drupada’s kingdom. So the latter Performed a Putrakamesti and got two children. Dhrstadyumna, and Yajnaséni. Both played their parts very well. Pancali jeered at Duryodhana’s illusion and sowed the seed of the war. (Skt. Drutapida = Drupada = fast-foot), Name of the king of pancalas during the epic time. His student-days in the dsrama of Parasurama need special mention. He was a lonely prince among several brahmin boys among ‘whom Dhrona was one. The latter was the illegitimate son of sage Bharadwaja in a nymph named Ghrtaci, and he was very poor who could not afford even the Z um amenities of life. With a motive, he cultivated the friendship of Drupada so much so the latter was fy to make a promise that he would cede half of his kingdom to the poor brahmin boy. Several years _ passed. As soon as Drupada ascended the throne, Dhrona did not delay to meet him and remind about the childhood promise. Drupada replied that child-hood promise should not be taken seriously, and that as a democrat he could not dissect his kingdom as he pleased, without the sanction of the subjects. The disappointed brahmin swore against his childhood friend and departed. He went to Hastinapura where he had supporters like Bhisma (an earlier student at Parasu Ramiasrama) and Krpa, his would be brother-in-law. He was immediately appointed to teach military arts to the Kauravas and the Pandavas. After the education was completed, Dhrona asked for guru daksina from his disciples, and that was to bring Drupada as a captive. Duryodhana went with his army and returned defeated by Drupada. Thereafter the job was entrusted to Dhrona’s pet disciple, Arjuna. The Pandavas went not to fight, but just to kidnap the king, and that they did in a crafty way from an ambush. When the king was proceeding to the Kali temple at the boundary of his country, the five brothers sprang on him and quickly tied him down. On the way back, they treated the king respectfully, and told him the purpose. The poor king suffered the agony of ignominy at the hands of the covetuous brahmin who compelled him to part with a portion of the kingdom. *Coutrary to his Varnadharma, Dhrona became the king of Ahichatra; thereafter he wore nothing less than costly silk, and he wore a gold chain round the neck, a golden rope round his waist and a golden bangle on his right hand. 2 a ere i ~~ © fa ee hy * This is was neither a strict nor irrevokable rule during Puranic days Drupada boiled within himself and swore Vengeance. His plan was to create two children who would finish off Dhrona. After rigorous search he got a kasyapa brahmin who was willing to conduct the Putra-kama-yaga. The result of the yaga (lasting four or five years) was the production of two children, the first a boy, Dhrstadyumna, and second a very beautiful girl who was known as yagna Séni. When the time came Dhrstadyumna killed the indefatigable Dhrona by his own hand, while Draupadi (Yagna Séna) was the cause for the total destruction of the Kaurava race. Drupada had an elder son who was a eunuch, known as Shikhandi. He later transformed into a man, through surgery done by a gandharva. Most unexpectedly he became the killer of the invincible, and redoubtable Pitimaha, Bhisma. Thus Drupada’s desire was fulfilled though very late towards the end of his life. Draupadi She was the lady with a mission. An exquisite beauty by the architecture of her body, she was dark in hue, and so was called Krsna. The black beauty exuding the fragrance of fresh lotus, had many suitors, but she herself loved Vasudeva Krsna. The latter dissuaded her knowing her as born with the mission of horrible extermination of kings. Krsna promised to be a brother to her under all circumstances. Politics in Draupadi’s Swayamvara: Draupadi fixed a piscine target ever revolving over a water pool, to be shot down by the contestant by taking aim at the reflection in the water. Only two people were capable of doing that feat—Karna and Arjuna. Karna was eliminated by Draupadi on the basis of having no Jocus standi to participate; and also his second proposal was rejected. Karna could not contest and gift her to Duryodana. Draupadi said she would not accept a proxy husband. Strangely then she threw open the contest to non-ksatriyas. Which enabled Arjuna who was in the guise of a brahmin to shoot down the target. Arjuna being a junior Pandava gifted her to the eldest brother, Dharma who was unmarried, but how could they reconcile with her objection to proxy husbands hurled against Karna? Stories were concocted one based on the implicit obedience 476 of the Pandavas to their mother’s wish does not have legal strength. The second story _was based on fate and the previous life’s karma of Nalayani, whose incarnation Pancali was, was also ultra vires. The moral rules made by Deerghatama and Swetaketa stated that a woman going to bed with more than four men, must be considered a prostitute. Stories like the above and the inclusion of Draupadi in the invocative sloka of Panca Kanyah Pativratah, were all tricks to shield Pancali from the odium. Sowing the seed of War The palace of the Pandavas at Indra prastha was built by the world’s best architect Asura Maya. The polished floor in the place put Duryodhana into an optical hallucination of water. He raised his apparel lest it should get drenched, where upon the sprightly Draupadi said something nasty connecting Duryodhana’s action with the blindness of his father. Krsna who was waiting for the opportunity to sow the seed of war, nodded at Draupadi approvingly, whereupon the gay girl burst into loud laughter. All that was too much and it pained a sensitive crown prince, Duryodhana who went and wept before Sakuni, his uncle. The latter promised that he would find a way to give tit for tat. Thus the seed was sown to the satisfaction of Krsna; it sprouted and took the shape of the great fratricidal war. During the catastrophic dice play, she was pawned and lost by a husband who had no sense of human rights and the bounds of his proprietorship over a wife. When Duryodhana, hurt by the insult, wreaked a highly disproportionate vengeanse on her, when she was disrobed in a public assembly, with the exception of Bhima, no one else among the Pandavas evinced any manliness. A man who cannot get angry at the righteons moment is less than an animal, though the partisans mightextrol him as man of great patience and dharma. The nobility of Draupadi lay in her not flouting at her husband who was the cause of all her misery. She stood several such trials and tests in life when she voluntarily walked into the forest with her husband. In the Matsya king’s palace when Kicaka molested her and made immodest passes, Dharmaputra again sat impotent witnessing the atrocity. Yet she uttered not a word to wound the feelings of Dharma putra. She indeed surpassed © even Sita, the heroine of Ramayana. There is one psyche of this extraordinary woman which needs some comment. When the torture and atrocities of Kicaka increased Syrandhri complained to Bhima. That day at midnight Bhima was lying in wait for Kicaka. He had thought of the moves, because this is a case where one has to finish off the other without getting a single scratch or suspicion on one’s own body. B ima did it with a special steel grip on the chest cage and the palms tightly closing the mouth of his quary. Pancali was happy at such a quiet and clever disposal of one who had dared to belabour her in the previous few days. The people would come to know of it in the morning. But Pancali could not wait that long. She had an ego which was a reveller in revenge. She once woke up the neighbourhood and tom-tomed elimination of Kicaka. Unfortunately the public happened to be a worshipper of Kicaka and they decided to burn Syrandhri on the pyre of Kicaka. The mob was driven away by Bhima dancing with a full uprooted tree yet she would have liked everyone connected with Kicaka to get atleast a blow or two from Bhima’s tree. It is the same psyche that prevented her breaking conection with a husband who had been the cause of — all her suffering. But she did not seem to care with for the suffering as she cared for the punishment rendered to the culprits. It is the same psyche that made her scan through the silent battle field during the eighteen days war, in quest of corpses dead and partially dead. Not a single day of 12 yr Vanavasa, and lyr ajnata vasa could have passed without draupadi pouring out her woe to Bhima and Arjuna to rouse their bile against Kauravas. Just before starting on Pandava dootyam Krisna was enquiring, individually as to how to stop this war. Sahadeva’s reply was quite significant. He said there are only two ways either capture and confine Krsna is a fail or murder Pancali: The great war was fought for 18 days at the end of which she was seen executing her vow, namely smearing — her hair with the blood of DuSSasana. Her five sons — were murdered by Aswathama, the son of Dhrona. Gandhari, the mother of Kauravas sent for Draupadi for consoling her. Both of them were on the same boat, mothers of murdered sons, and they alone could understand the pangs of each other. Many people even today believe the epics verbatim, and believe that Draupadi married all the five Pandavas. But the internal evidence collected by various research workers point out that she was wife to Dharma putra only; the rest of the Pandavas treated her with respect and placed her on a pedestal equal to that of mother Kunti. When the time of ‘‘Prayana’”’ came Pandavas prepared to walk up the Himalayas. Pancali walked behind the five men not because she was wife to five, but because the custom of the day was ‘‘Women after men” in - matters strenuous. After a day or two she was the first to fall down and die of exhaustion, a life that was given to great trials and humiliation but ultimately to rule as ‘‘Patta Mahisi’’. 477 54. Dhronacarya A selfish Brahmin (1) Plundered '/2 kingdom from his royal class mate. (2) Breaking caste dharma became a warrior. (3) Cuts a thumb of his best student because he knew better archery. (4) Caused the death of Abhimanyu by foul. hrona led a poor life and could not feed his son th milk. He wished to take advantage of a childhood ; _ from his royal classmate Drupada, but was n So he joined Krpacarya to educate the au s and the Pandavas. Being avaricious and revengeful, © did not forget his disappointment with Drupada, and at the earliest opportunity he despatched the Pandavas B saspeee Drupada and place him at his fect, as a u daksina. He appropriated a part of his kingdom ‘return for his liberation. He became thus the ruler ' Ahichatra. Dhrona was a cunning and unscrupulous hater of lon-aryans as witness the instance of Ekalavya. The latter a hunter boy who was refused education by Drona on account of his low-class nativity. The precocious boy rained himself in front of a clay image assumed to ye a + teplica of Dhrona and became a self-made archer without equal. Ekalavya excelled every disciple of Dhrona ncluding Arjuna, and that raised the bile of Dhrona, nd he demanded the right hand thumb of Ekalavya ; his guru daksina. If the hunter boy was cunning ud clever, he should have offered the mud replica his thumb as the teacher’s fees to the mud replica of Dhrona. But he was a candid simpleton and sacrificed all his skill along with his thumb. In the Mahabharata War, during his captaincy, he cared only for the end and never for the means, and a Krsna — Veda Vyasa. ‘Dvaipayana (m. tat) (lit) Belonging to an island. It applies to Vyasa as he was born on an island. Being dark ‘in color, he was also called Krsna, and thus his full name was Krsna Dvaipayana Veda Vyasa. ipiyana was sired by Pardsara, the grandson of - Vasista, in a fisher woman of excellent beauty except for emitting fishy foul odour, because of which she was nick named Matsya gandhi (real name, Satyavati). Her foster father, placed her on a country boat to transit passengers across the river ganges. One day Rsi Pardsara happened to go to the ferry and he fell for her beautiful he committed all sorts of atrocities and fouls. He destroyed the Pandava army by using fire arms which were prohibited to be used against common soldiers. Pandavas could not kill him, because the old man proved to be untiring in energy. The only one whom he couldnot defeat was Abhimanyu, Arjuna’s son. Dhrona was a Ku-brahmana who had fallen foul of his Vamsadharma, He had done things which appear mean for an acarya of his eminence as for eg. Ekalavya episode (ii) Abhimanyu’s murder, six people attacking a single man, (ili) using agnéyastras on common soldiers. When he found that by fair fight he could not defeat Abhimanyu, Drona, the respectable teacher that he ought to be, contrived a mean strategem to kill the fearless youth by foul. When the young man was put off his guard by Dhrona, jayadratha shot Abhimanyu down from behind Dhrona. So tit for tat, Sri Krsna did not hesitate to kill the untiring villain of a brahmin through an equally mean trick “‘Dharmaputra who was reputed to be “never a lie teller’ was induced to say a lie ‘‘Asvathama hata (Kunjara)"’. Drona believed his son was killed, and he swooned. Dhrstadyumna who was waiting nearby chopped the head of Dhrona. Thus ended a warrior who committed several fouls. : 55. Dvaipayana features. Satyavati went and told her father, the foster man. Matsya gandhi was not an ordinary fisher girl. The great emperor, Cédyoparicara, Basu was once banished from the kingdom for disobeying Vasista. His friend Indra took pity on the solitary life in the forest; and sent the Apsaras Ghrtaci to go and keep company of the king. The king got two children, a boy and a girl in the Apsaras. Later the king was restored to the throne. The Apsaras left the children in the custody of a fisherman, who took them to the king Basu. The boy was accepted 478 and made the ruler of a small kingdom which came to be called Matsya kingdom. The girl was named Satyavati and was brought up by the fisherman. The fisherman was old and worldly wise and he knew the advantage of obliging influential sages. Though an illegitimate child, Satyavati was a princess who deserved better than a groom from among the fisher folk. Next day he agreed to Parasara’s overtures on three conditions (i) the girl’s virginity should be preserved, (ii) the Muni himself should seek a royal groom to marry her, (iii) in case the royal groom had already married and had children, Satyavati’s children should be preferred to the throne. The union between the Muni and the fisher girl took place on an island. Being the first Sangama, she felt shy and desired for privacy.The Muni threw up a fistful of vibhuti (ashes) into blowing wind, and lo! there occurred a thick fog which was impenetrable to sight. Parasara then sprinkled from his Kamandalu (waterpot) a handful of flower fragrance on the girl; immediately Matsya gandhi became a Parimala gandhi (Sweet smelling). In due course Satyavati brought forth a bonny babe, who was named “‘Dvaipayana Krsna’’ and he remained with the mother till the age of five, after which, Pari took him away to be his céla. For some years Krsn Dvaipayana was a student under Goétama but soon th guru and Sisya fell out, for no one could pull on lon under a selfish, haughty guru who did not hesitate te break any rule for selfish ends using his Niyaya philosophy (didacticism). Krsna classified the Vedas and earned th title of Véda Vyasa. He became more famous than all Rsis often in his own right, by authoring (i) Mahabharata, and (ii) the Prasthana trayi’S, the three path ways to realization, namely Brahma Samhita, Bhagavatam an¢ Bhagavat gita. Vyasa begat a son in a woman of the Suki tribe, and he became a greater jnani than Vyasa under the name Suka. He renounced the world and became a sanyasi even in childhood. His loss was a great blow to his father Vyasa, who began thinking of suicide, but Narada rescued him and turned him to be a Vismu bhakta; Bhagavatam depicting the “‘Leelas’’ of the Lord was a product of these desperate days of Vyasa. 56. Dvaita Matter manifested and unmanifested, both are real. In other words, the Absolute is not the only real, Prakrti too is real. This is scientific. Dvaitam is one of the three main philosophies which dominated in Hinduism, namely Monism [Advaitam] Dvaitham, and Visistadvaitam. In Advaitam the mind is made to believe by incessant chanting’? Aham Brahmasmi”’ (I am Brahmam) that the undivided soul is identical with the ParaBrahmam, just as a drop of water is identical with the infinite ocean. In Visistadvaitism, the infinite magnitudinal difference between the individual and cosmic souls is well recognised, Visistadvaitins do not claim the soul to be identical with the cosmos. They believe that the infinitisimal individual soul, through proper karmas, kainkaryas (ie personal service) and mystic meditation (ie hypnotize the mind to extend an intimate relationship with the supreme) can enlarge to appear similar to the Paramatman (Saripya); and then through complete Saranagati) self-surrender) Sayujyam (one-ness, union) is attained. Dvaita philosophy differs from both, and is perhaps nearest to scientific understanding. It has turned its back on the incantation of advaitins, namely (‘Om tat Brahma satyam; jagan mithya). Om, that supreme is the Truth. This visible or material universe is false and unreal’’. They sing with /Sopanisad “Om Pirnamadah, Pirnamidam, Puirnat Pirnamudacyaté = That (supreme) is pirma, This (universe) is also purna. From the (former) purna, the latter has evolved). — Here the word Pirnam does not mean bland infinity, but the infinite everlasting real Truth. This is nearest to the rational of scientific truth, the manifest and the unmanifest, both are real. Dvaitam says that no created being can aspire to be identical with the infinite Paramatman. — It can attain a union or Sayujya with the infinite by — complete self-surrender (Saranagati) and by living one of the eight Bhavas (emotive excitement state). Though several people have contributed to the development of dvaitém, one who had done yeoman- service to establish the cult of dvaitam was the reformer Madhvacarya (15 Century. Udupi Karnataka). GSB’s were originally Smartha Saivites but now the majority of them have accepted Madhva’s philosophy. . is the title Dharma Vira which probably was tt honour that could be bestowed on any one. were but three Dharma Viras in the whole history: u Rama, Akrura and Buddha deva. _ (i) Parasu Rama committed mass scale murders of ‘satriyas without reason and rhyme, without sparing children the old (ii) He was a stone-hearted youth to sever the head of his own mother with one swish of his knife. (iii) He had no compunction to fight at the age of 32 against another of nearly 150 years old (of course the rules of the day permitted). _-‘With these three acts Parasu Rama deserved severest condemnation, but he was honoured as Dharma Vira, because he gave all the land, whole Arya Vartha, as _ danam to Kasyapa Brahma, at a yaga conducted at the Syamanta Pancaka Tirtha (later day Kuruksrtra). Indeed Dana and dharma can erase all blots and achieve things _ otherwise unachievable. Karna of Mahabharata did not deserve that title. - He was a mischief monger who instigated Duryodhana next only to Sakuni. He was not satisfied with defensive weapons like the Kundala and the congenital armour. A haughty man with Rajasic temperament, he did penance 479 57. Dharma Viras Karna not equal to Parasu Rama in the matter of Dana or Dharma Viratvam. to Indra and exchanged his armour for the offensive weapon, Sakti. A man who gives something with strings round it, does not deserve this supreme title. Yet by his big show of a wide scale dands, he managed to get the second best title namely Danasira, despite his intrinsic character being not above impeachment on several occasions. It is another instance of Dana scoring a victory above all other considerations. Buddha Deva had nothing to give as dana as he was a mendicant. But even a beggar has one thing most precious to him and that is his life. Buddha offered to give his life in exchange for that of a goat during one of those animal sacrifices conducted by king Bimbisara of Magadha. Another time he risked his life was when he entered the den of a dare devil, Angula mili, and reformed the unscrupulous highway robber and murderer. A most deserving candidate for the title of Dharma (dina) Vira was Bali Chakravarti who filled his kingdom with plenty and peace, who adopted colonization to replace wars of blood shed. He was undoubtedly the most celebrated “‘siver’’, but the benevolent emperor’s haste and hurry to complete a dana to a crook, cost him his diadem and kingdom. q 58. Dhruva A son who removed from the throne his father who was a spineless fish before his second wife. The neglected first son was supported by Narada. A highly pleased Visnu gave him By . Darsan and every prosperity. y Dhruva’s father Utthanapada had two wives, Suniti and Suruci. Each wife had a son, Dhruva in Suniti, and Uttama in Suruci. The second wife kept the husband under her thumb. By her instigation the king kept the first wife and her son aloof and made them suffer in neglect. Dhruva's was a story of “From the shanty to shining suzerainty” by dint of self discipline and will-force. Dhruva in his childhood suffered very many insults and injuries at the hands of the step mother to all of which his father was a silent witness. The little boy in his self-assessment thought that he could surpass anyone in knowledge and achievements and by that he would show to the world that a throne could be better inherited deservedly through merits and self achievements, than by virtue of birth. Dhruva sought to be a disciple of Narada, the walking “newspaper” of those days and the foremost protagonist of the new philosophy of Vaisnavism. The Dev Rsi was seriously on the look out for royal supporters for the new philosophy and he was not slow to realize a good opportunity in Dhruva’s request. Dhruva was under-aged for the austerities of Research which was called in those days as fapas or penance. Nonetheless, under the tutelage of Narada, and under the supervision of Devahiti (Dhruva’s aunty being father’s sister) the mother of sage Kapila, the little prince became the master of all the then known arts, such as usage of military weapons, skill in administration, dispensation of justice according to Sanatana dharma etc. In a short 480 while, he surprised everyone by becoming a realized soul, the first patron of the Bhakti cult. Narada was prompt in summoning the sages of Naimisa aranya university. Brahaspati, Vasista, Atri and the Sanakadis were so eminent senators of that day, that there was none to dispute an endorsement or fiat issued by them. They bestowed on Dhruva the title of Kingship over his father’s realm. Dhruva looked upon these Bhoosuras (gods of the earth, sages) as the embodiment of Narayana and always praised and worshipped them at that level. The sages issued a fiat to king Uthanapada to abdicate forthwith in favour of his elder son who had achieved glory by self effort. The hen-pecked husband had no alternative but to yield to the Rsis’ command. Suruci had to eat her own words with which she spurned Dhruva when he was a small boy. Her dear son, ear-marked by her for the throne, got killed by a yaksa. Dhruva 59. Nakula Nakula, the IV and Sahadeva, the V Pandavas have been mentioned as yamalas or twins, and also as having been born one each to Kunti and to Madri. If they were twins, the latter possibility is obviated. According to Promoth Nath Mallik who had done research widely in M Bharata, Madri, the second wife of Pandu was a fiction invented to save Kunti. from the opprobrium of a prostitute. Rules of morality of a woman of the epic times were framed by the two sages Dirghatama and Swetakétu. It was said there, that a woman who goes to bed with more than four males would incur the oduim of unchastity. Kunti had already bedded with 3 males, Yamadharma, Vayu and Indra, without counting the Sun who had co-habited with her before her marriage. Therefore if now the two aswins are added, it would make five if not six males. To save Kunti from infamy, a Madri was created, and she was also promptly destroyed by the process of Sati, so much so no one had seen her in Hastinapura. got ready an expedition to punish the yaksas, but was dissuaded by Narada who advised him not to spurt away time, men, money and energy in war. Also Narada persuaded Kubera, the king of yaksas, to pay compensation for the misbehaviour of his subject. Dhruva ruled as an ideal king, a favourite of the vaisnavite sages, and the beloved of his subjects finally attained identity with the never deviating Polar Star. Dhruva’s peaceful rule and the support which he received from the Vaisnavite sages, became a model for Agnidhra, (cousin of Dhruva, being the paternal uncle, Priya varta’s son). Dhruva was soon followed by Agnidhra as the second patron of the Bhakti cult, and the whole of Sindhu desa became a convert to the new cult. When Agnidhra’s son Nabhi ascended the throne, the bhakti cult was firmly established and there was a proposal to declare Nabhi as an avatar of Visnu. & Sahadeva Nakula and his twin brother Sahadeva had made no mark as great warriors unlike their elder brothers. None the less Nakula was said to be a proficient astrologer, and Sahadeva a super horse-breeder. Moreover it is reported that Sakuni, the uncle of Duryodhana and the most astute schemer second only to Krsna, met his end at the hands of Nakula and Sahadeva. Nakula and Sahadeva were too young to be the husbands of Draupadi. They, infact, regarded her with the respects due to a mother. A confirmation of this fact is the scene described in M.Bharata. Draupadi swooned after a strenuous walk in the dense forest. Dharmaputra placed her head on his lap, Bhima went to fetch water, Arjuna fanned her, where as Nakula and Sahadeva sat massaging her lacerated feet and legs. Pressing the feet of a wife could not have been done by a_ husband during those macho epic days. 60. Nambudiris Nambudris formed a close society with vocabulary and customs peculiar to themselves. Their residence was known as Mana as against Vidu or illam in malayalam. Their women were referred to as Antar Janas, people confined to the sanctum of the house. Their freedom was much curtailed. Temple was the only place which they freely visited. If they desired to visit another mana, palanquins with veils had to be arranged. Both men and women carried palm leaf umbrellas as protection against sun and rain. The eldest brother in the family alone was permitted to marry. The younger brothers might have to manage through incest or by establishing extraneous relations However during the last 50 years, their obscurantist life style has changed. Their knowledge of Sanskrit and Vedas has receded, but to that extent they have inbibed modern education. A point which should not be forgotten is the extra-ordinary privilege which they enjoyed for centuries in a little state called Kochi in Kerala. The royal family of this state was indoctrinated by Nambudiris to believe that they descended from the Surya Vamsa kings. There was an unwritten rule that every claimant to the throne (there were as many as two hundred) had necessarily to be the progeny of a Nambudri in a royal princess. In other words, princesses of the royal family were wedded to Nambudri brahmins, while the princes had to take local Nair ladies as their spouses. Matrimonial nn elevated them to the status of patriarchs of royalty. They were treated sumptuously whereever and respected by all others. Other communities fer or call them as Namboodiri pada. Pada refers to -skt. Pada, Sripada or Narayana Pada). Kochi Rajas large tracts of land to Nambudris, Any offense t any nambudri was punished with a severity as erved by treason. A stark instance was the horrible cruelty with which of king (Saktan) rounded up eight hundred christians, | heavy stones round their waste and drowned them ss in the deepest portion of the back water the reason being, a lone nambudri walking by the road was way-laid and deprived of his wealth, 800 sillikasu, and ‘a piece of cloth which he was carrying to give to lis. paramour. Regarding their personal religion, they are Yajur Védis, ‘most of whom follow the early Satras of Baudhayana and Badulaka. Only the first three Vedas are current ‘among them. Their sect should have arisen long before _ Atharva Samhita was included in the list of Vedas. ] Not more than one sacred thread at a time is ever worn by Nambidris. They retain the Vedic custom of - postpuberty marriage, and consummation on the 4" day. Bi Sa 61. Vrtra After the dastardly murder of Trisiras by Indra through the agency of a woodcutter his father Tvastr—prajapati tried to mete out a suitable punishment to the murderer of his son. Tvastr was a brahmin, son of Prabhasa, the 8" vasu, but he had chosen the profession of a carpenter which was considered a deviation from the -_Varna-dharma. He was therefore looked, down upon by the Rsis of Naimisa, who defended Indra saying that he did not personally commit the crime. Tvastra could not muster much support for his cause. His grief turned into anger and the anger into a thirst for Vengeance. To gain more sympathisers, he joined the new Visnu cult of Bhakti initiated by Narada. The two militant sages Nara and Narayana, (nephews of Narada) found Tvastra very useful in devising new weapons. Tvastra became a friend of Narada, against the mandate of whom there was none in Naimisa to act. Tvastra groomed his second son Vrtra (Namuci) to sack an inveterate foe, Indra; but no single man, however powerful, could stand against the military might of a king. Therefore he approached the Kalakéya asuras, sons of Pulomi, who were itching to avenge the murder of their father and the rape of their sister by Indra. Kalakeyas recruited the Punyajands of the city of Manimati, and the latter vowed to fight unto death to destroy Indra who had mauled them unchivalrously when Cyavana committed the foul of setting fire to their houses at the dead of night when everyone was asleep. The united army was formidable and invincible, and Vrtra became the commander of it. Tvastra was not the man who would start a war without full preparation. They observe the Naksatra and NOT the tithi for performing Sradhas. e They claim Parasurama as their preceptor. On the whole they form a different stratum of South Indian Brahmins. Approximate period when they landed in Koci is presumed to be the 6" century AD. (JI. Roy. Asiatic Soe. 1910 p.625). Adi Sankara, the advocate of Advaitam, was born in this community. He took Sanyasa at an early age (8-10 years) and devoted the rest of his life (passed away at the age of 32) to drive out Buddhism and establish Adwaitam, and this he achieved purely through his hair-splitting didacticism. When his mother died, his neighbour nambudiris obstructed him to do the obsequies as he was a Sanyasi. When they saw he was determined, they refused to cooperate with him to convey the body to the burning ghat. A resolute Sankara chopped the body of his mother into small pieces which he could singly carry to the pyre. The young Sanyasi, then taught a lesson to the other namburis. He induced the king of Kochi to enact a law, that all namburi’s thereafter should chop the dead into pieces before taking for cremation. That showed Sankara’s clout with the Maharaja of Koci. (Namici) He equipped the fighters with a new armour impenetrable even by wind (let alone other weapons) and called it the army of Nivatakavacds. Indra’s army was put to continuous flight; atleast oncé his tricks were of no avail. The quickness of Vrtra’s successes made it appear as if he was devouring Indra’s armies. Amaravati fell and Vrtra sat on the throne of heavens. The final resort of Indra was Narayana. The latter saw in it an opportunity to wreak vengeance on a long-standing pasupat foe, the saraswat Rsi Daddhici who was the kingpin to foil the yagna of Daksa who was a Visnu-worshipper. Narayana agreed to construct a terrific weapon Vajra to kill Vrtra, provided Indra would procure the hardest bones on earth, the bones of Daddhici Rsi. Rsi and Indra were chums; the moment Indra made the request, Dadhici immolated himself and asked Indra to take his bones. Narayana constructed the famous Vajra, which in fact made more thunder than destruction. The new weapon could not halt the great thrusts of Vrtra. Therefore now Indra made up his mind to employ tricks and fraud; because Vrtra was invincible in straight fight. Indra in the first place made a friendship treaty with Vrtré, a treaty of convenience. Vrtra, on the other hand, viewed it as a genuine peace, gullible and candid that he was. The two novo friends used to take a walk in the evening on the shore of Manasarova and take a dip before returning. One such day, Indra kept his Vajra camouflaged under the foam of the sea. When Vrtra took a dip under water, the immoral and dastardly Indra smote him on the head. Such Mitra droha was most unbecoming to the king of gods, but he made 482 i : it a rule to do fraud in the case of all Asuras because the latter always proved stronger than Indra. Indra’s sycophants like Brahaspati extolled it as a great victory, great enough to bestow the ever-lasting title of Namucihana on Indra. But this time Indra could not escape the 62. Nagabali Garudas were bitter foes of Nagas but respectors of brahmins, as witness the story of Jimita Vahana. Garudas used to celebrate an annual festival, Nagayajna in which all the nagas taken prisoners during the previous year would be sacrificed in fire. The yagna has been allegorically referred to as “‘garudas used to swallow 63. Nara In the beginning they were considered as a single individual, but in later Puranic stories, they have been referred to in the dual number: Devau or Rsi-sattamau. (a) Indra as usual was jealous of their penance and he sent a gang of his apsaras to seduce them. They not only showed no interest in Indra’s imps, but Narayana produced a new nymph by name Urvasi from his thigh (harem), who put the Indra’s apsaras to’ shame. (b) The two militant Rsis were reported to have fought an asura of thousand heads. The asura used to descend on Bharat through the N.W. Passes. When one brother fought, the other would do penance (research to sharpen or invent new weapons. In each year, they could chop one head and two hands only of the enemy. After 999 years, the demon escaped with his last head blame of Brahmahatya and mitradroha. Moreover, Cyavana the irascible and terrible Bhrgu had already got re ady his céla, king Nahusa to occupy the throne of heavens. Kasyapa sinu Indra was banished and Nahusa beca me Indra. the nagas’” During one such yagna, among the crowd of nagas was a youngster named Jimita Vahana. Whe 1 garuda swallowed him, his throat began to burn. (Divest d of allegory, the youngster began to chant the Chandas of the Vedas.) Garuda realized that the youngster should be the progeny of a Brahmin in a Naga woman. They released the boy with an apology. ; Narayana and last two hands, into the realm of the Sun (probably — Iran). Mythology says that Karna of the M.Bharata was that demon reborn. and that Krsna and Arjuna were the incarnations of Narayana and Nara respectively. (That — is guess) (c) The militant Rsis were strong protagonists of the Bhakti cult of Narada. They fought literaly against the Siva tribals to avenge the latter’s role in destroying the Daksa’s yagna and for having killed several divine Rsis connected with it. But that war ended in a draw, where-in Narayana and Siva were declared Equals. (d) The circumstances under which the NaraSimha entered the Hiranya puri, leads one to the guess whether the role of the man-lion was not played by the Nara of the Rsi couple, under the tutelage of Atri Maha Rsi. 64. Naraka In ancient sanskrit there was a custom of adding Ka at the end of a noun without seriously changing the sense. Thus Bala - Balaka, a dear child, vatsa—> Vatsaka (konk. Vasrum, dear calf; Deva -» Devaka = dear Deva; N. of the brother of king Ugra Sena and father of Prasni, (Dévaki, the mother of Krsna). Addition of Ka goes to endear the term. But addition of Ka to the tail of Nara has the opposite effect. Naraka was notorious as a detestable king. To -call Naraka-.an- asura is wrong, because Asuras belong to a class “of Aryans (respectable—gentlemen). but Naraka was a_ hybrid product of Aryans mixing with the tribals, Bhimi Karsas or tillers of soil of Prag-jotis pura (on the border ~ of Burma). He was supposed to be the son of Visnu -in Bhumi or Earth. (Varahavatara was a group of tillers selected and trained in the use of spade in breaking the dam of Hiranyaksa. At that time the Aryans mixed freely with the tribals and there were a number of ‘War’ children, and Naraka was _ one among them). From young days, Naraka underwent austerities of research to invent new weapons, and training his soldiers in expert use of them. Very soon he organised a powerful army of the tribals and became the master of the NE. region of Bharat. Narakapuri was made an_ invincible citadel, a veritable Ayodhya. Naraka laid siége to Amravati, Indra’s capital, and ultimately plundered all Indra’s wealth, including the ear-rings of Aditi Indra’s mother. There was none to restrain the onslaught of Naraka. Indra and Aditi poured out their woe to the Dev Rsi Narada, who said that he would at once approach man who could control Naraka. When Narada Krsna was enjoying the nature’s beauty in Narada used his best eloquence, and Krsna with the most flattering encomia, somuch done before; He started at once for the war any preparation. He took only his dearest wife, Bhima who was in the udydnam, He did not al the garuda, the disc bearer. Krsna easily vanquished Naraka’s guards and came face to face with the mighty ka. Krsna had his Sarnga bow and He was a little onfident. Over confidence is the stepping stone for fall, even for the God. Naraka cut the Sarnga bow, and hit Krsna hard on the head. The lord swooned nd the out come of the war would have been most ne? but for the fact that Satya took her bow charged against the demon like a wounded tigress. w it was the turn of Naraka to be over confident. He did not expect a woman to be a good “bowman’”’ which she was with unerring aim she plucked both his ss and finished him off. The epic goes to say that the demon had a boon that he could not be killed by anyone but his mother, Earth. Satya was an avatar ‘of Bhima Devi. That methinks, is bunkum, to preserve macho prestige of male Krsna. In epic times Saraswats married their girls before they reached the age of puberty, and the age difference alae the groom and the bride used to be twelve years or more. The idea was that the groom would also function as the tutor of the girl in all matters _ mundane. v The girl got her first menstruation after the marriage Aryans suffered from shortage of people to colonize and expand. So they were against ‘birth control’ of any kind. The blessings on the bride used to be like Sodasa putravati bhava or Satdputravati bhava = Be thou a mother of 16 boys or Beget thou a hundred sons. Naskoté, known in modern time as the First Night was not an occasion Fresh ejaculation or emission. to indulge in animal pleasure, but a serious ritual for discharging a duty towards society. The groom approaches his wife with the love and respect with which a farmer approaches his field to sow the seed. He is obsessed with the thoughts that the seed should grow and develop into a responsible member of society, a dharmic individual at that. Animal pleasure was subordinate in such copulations, the dominating thought being that it was an essential dharma to obey the injunction “Praja tantém ma jahihi, Break not the thread (continuity) of genealogy. Naskoré is derived from the skt. Nava skhalitam = First or 483 Dipavali is celebrated in honour of Bhama's victory over the Daitya. Account Books, Money box, and Maha laksmi are worshipped on the Naraka Caturdasi and/or Dipavali. Naraka treated his Aryan subjects so badly, that poverty and torture came to be synonymous with Naraka. Hell, an imaginery jail after death is also called Naraku in Konkani. Naraka’s mother and his wife wept before Krsna pointing out to the helpless-ness of Prag jotis pura, without the able leader, Naraka. There upon Krsna gave one Narayanastra to Bhagadatta, the son of Naraka. This Bhagadatta hurled against the Pandavas during the Mahabharata War. At one time the mighty elephant killer, Bhima was worsted and was about to be trampled by Bhagadatta’s elephant, but at the nick of the moment Arjuna shot the animal thro’ a crevice in its iron armour. Bhagadatta had tied a kerchief on the fore head to pull up his drooping lids and keep the eyes open. Arjuna cut the cloth and made him blind. There upon Bhagadatta used his ultimate weapon, Narayanastra which was irresistible. But Lord Krishna received it on his chest. There after the Burma man was easily killed by Arjuna. 65. Naskoté Ritual of Naskété Bride and the groom engage themselves, not for physical enjoyment, but for the goal of procreating a son to discharge the debt to the fore-fathers. With minds filled with piety and virtuous conceptions, they perform their union on fertile days. For 16 days after the girl has menstruated, she is fertile. First four days are rejected from hygeinic point of view. Good stars and auspicious dates are also observed. If the union is performed on even nights 6, 8, 10, 14 and 16", it is presumed that the child would be a boy. If the fertilization happens on odd days 5S, 7, 9, 11, 13 and 15" night, a girl is expected to be born. On the day of Nask6été, gods like Visnu, Prajapati, Agni and Surya must be propitiated with cooked raw rice, and fatty foods. The bride is presented with a Sari and Coli. Her cloth is tucked into a pouch and filled with Asta mangala dravyas: raw rice, a bunch of plantains, a coconut, betal pan, arecanut. It is called (Sesa Bharap) = Filling with = Blessings and prosperity. She is decorated with Kunkum spot and fragrant flowers. The groom stands behind, and lifts her face to look up. He then squeezes the filtered Aswagandhi leaf juice into the right nostril of the girl, Now the homa is completed by giving dana and daksina an —~Later the Dampatis partake of the food. gRARY ae a < 66. Nahusa Emperor Nahusa was Ayuh’s son in Prabha, the daughter of a Danava, Swarbhanu, the ruler of west Vindhyan range. He conquered all territories from Kékaya (kabul) to Kasi. He made Sanat Kumara and Cyavana his purohits and gave his daughter Ruci in marriage to Apnavana, the brother of Cyavana. He gave valuable gifts to his Purohits and brahmins and they decided to make him Indra, the king of Amravati at the earliest opportunity. As Nahusa’s luck would have it, Indra committed some blunders. First he caused the death of Trisiras, the first son of Tvastr, but escaped punishment by hairbreadth. Secondly he committed breach of trust by treacherously murdering the unsuspecting Vrtra, the brother of Trisiras and a great devotee of Visnu. Indra was charged with the sins of Brahmahatya and Mitradroha, and expelled from the heavens. The Bhisuras headed by Sanat and Cyavana proposed and duly installed Nahusa as the Indra. The “‘king-makers”’ expected huge returns for having promoted Nahusa, but the king had the blood of his grandpa, Pururaya in his veins, and he ruled as an Institution without bias and prejudice. Nahusa consolidated his position by strengthening the militia, by prohibiting drugs and drinks, and insisting on drill and discipline. He endeared his subjects by attending to their complaints sincerely and promptly; so. much so the disgruntled Bhisuras could not contain him under their thumb. The king makers repented their choice. They hated the impartial despot on the throne of Amravati. A king who looked on all subjects equanimously, and did n pour out in plenty to the brahmins in season and out of season were a-dharmics according to the bhdsuras, They soon hatched a plot under the leadership of the cantankerous Cyavana Bhrgu. The latter knew the weekness _ of ‘‘power’’ where ever it was seated. Purirava’s weakness — for Urvasi should certainly manifest in his grandson too. The scheming sages also knew that Saci, the wife of Indra was prepared to do anything if only she could restore Indra. They invited Saci to join their plot. Nahusa received a message from Saci Indrani, stating that she wished to take him spouse, on one condition that he should ride a palanquin borne by the bhisuras when he goes to meet her. Generally cautious, this time Nahusa was swept off the ground, and he commanded for the palanquin and service of the sages. A straight forward warrior that he was, he never suspected foul in the message of Indrani. The road was long and lay through a bush far away from inhabitation. When the procession reached the bush, Cyavana with his disciple Agastya toppled and dropped the carriage, as pre-planned. About half a dozen stalwart Rsis pounced on the unsuspecting king before he could recover from the shock and bound him hands and feet. They then carried him to the border of the Nagaland and cursed him to live a crawling life (hand to mouth life of a coolie, a sherpa as a Naga. Nahusa was banished from his kingdom. So powerful were the Rsis of olden days. 67. Nancu Dhamma Ré Dhum manu kona nancta Gomti gori asci bablam nancta Nanc go Pomma Nanca, Tuka Bhobbe dita Panca Doni Bhobbe, déni bhobbe Narla godice Rosam budoérhcem, Te tonnam udorhce Tini bhobbe, tini bhobbe Sakre tuppace Mhovarn budérhcem, Te tonnarnh udomce Ta takku tak taiyya manu nanca go nanca Nancgo nanca Pomma bhobbe ditam panca Gharantuli godi S. Annaji Rao. yaksa gan kavi Can such songs claim any place in serious music? At best they are Kindergarten songs. Indeed they would serve as cradle songs to send children to sleep. Unfortunate ‘Konkani lacks proficient classic musicians, in the sense no one can compose his own songs in Konkani in the classical ragas. They may sing Tyagaraja. But they cannot sing in Konkani. Goans indulge in pop music in Konkani, most of which are difficult to understand. This does not refer to religious bhajans of. which there are a few. Of late there is vigorous activity about rousing theatrics in goan christian Konkanis. It is a powerful tool to improve language. 68. Nagas It is rather strange why and how the Garudas, a people of ancient Bharat turned to be the sworn nies of Nagas who came to be acknowledged as ‘ divine beings even by the Aryans. Probably the wing points may give the best possible explanation. _ Kasypa Rsi was a Prajapati, ie a mini Brahma among he aryans during the Vedic period. He had two duly arried wives: Diti and Aditi. He created Daityas in the former and Adityas or the devas in the latter. Those formed two races who were always at loggerheads. __ Whenever an opportunity came, Nagas always sided ith and helped the Devas. Without their help the ‘Samudra thanam”’ would not have been possible. Without their _ Mahabali the benign emperor and godfather of his subje could not have been banished to satisfy the ome and banality of Indra. Folk tales also abound in accounts of mutual helps done by individual aryans and the Nagas. Nagas were experts in medicine from herbs. Kaliya Naga was an expert in arsenic and mercury preparations, and his medicines kept Rsi Soubhari potent and virile to enjoy a hundred princesses at the same time. Naga -Karkotaka was afflicted by fire and the Nisadha’s Nala rescued him. As a token of gratitude, Karkotaka injected the king with certain herbals which completely transformed the majestic form into a dreamy wayward drudge, so that he could pass his days of misfortune incognito. 4 As metallurgists they were the chief source of arrow heads for the aryan soldiers and warriors. They catered also to several small needs of friendly individual aryans. Intermarriage with nagas was permitted. Soora Sena, the father of Vasudeva and the grandfather of Sri Krsna was a naga. Saraswaths during their stay in Mithila developed friendship with Nagas and treated them as semidivine on a ee a Pe 13" Khanda of Aswalayana grhya Sitras (4-11) 4" Sotra - va naksatré va gunanvité. PrayégaRatna says that 4 names can be given (i) related to the Kuladévata (ii) related to the janma kala and the name of the month of birth, (iii) a name for business and profession and (iv) a name to address officially: (abhivadaniyam). This name would be revealed only at the time of upanayanam. be given to conform to the family custom (yathacaram). ee eS ee ee “Namascasmai dadyuh’’. Regarding the date of the ritual, a commentary reads as: Tatra Manu: ndmadheyam drSasthim tu dvadasi vatha karayét. Punyé tithau muhorté (v) a fifth name also may After bestowing the names, the cradling ceremony is conducted as follows: Two auspicious ladies (ie not people. Many Saraswath temples in Goa have a place of worship of nagas. Many houses in Malabar both of S4raswaths and Malaydlis have bushy places where idols of Naga and yakshi are worshipped. Yakshas were another semidivine tribe of Himalayan slopes. Probably Nagas married the yaksa girls. Worship is done on a single day a year, called Nagar pancami, 5S" day of the bright half of the Sravana month (July - Aug). Naga paSa was not any type of rope. Nagas had a nerve gas, something like chlorine which paralised the ribs and stopped respiration as if a rope has been tied around the chest. Nagapasa was used to subdue Mahabali and his soldiers who resisted the fraud committed by Trivikrama. Again it was used by Indrajit against Rama and Laksmana in Ramayana. Nagastra sent by Karna against Arjuna was different. It appears to have been a sharp spear fixed on an irresistible machine operated by a Naga. Incidentally, it should be mentioned that the Nagas fought on the side of Kauravas against the Pandavas, because they had a grudge against Arjuna and Krsna who bumit down not only the forest of Khandava but all the inhabitants Nagas and other tribals inclusive. The prestige of the Nagas was quite high in Vedic days, and this they built by posing themselves as sons of the same father as that of Indra and so they were entitled for a yagna-bhaga. Garudas were a foreign maritime tribe who migrated to Bharat prebably from the Mediteranean coast. They were a sturdy people. See app. 24. Initially they worked as slaves of Nagas who ill treated them. So when the Garudas knew that the Nagas were liars, they redeemed themselves from slavery, became the inveterate foes of Nagas and retaliated by killing them. 69. Namakaran widows) stand on either side of the cradle. A_ small smooth stone, say a small grinding stone (Rogadya phattoru) is passed by the underside of the cradle by one of the ladies; the opposite lady receives it from her, lifts and places it under the pillow or by the side of the pillow within the cradle. The round smooth stone is supposed to represent BalaBhadra, the 7 foetus of Devaki who aborted it out to confuse Kamsa. Presumption is that the cradling ceremony is a resume of the ceremony held in Gokula when babe Krsna was cradled. Now the child is passed in the same manner as the stone. Everytime the child is placed in the cradle, one of the several chosen names, is bestowed on it, and the cradle is rocked by calling it by that name. [conveyed by Late A.T.B.] 486 aa 70. Naradu Narada is said to be the mind—born son of Brahma, actually come out of His thigh. ‘Thigh’ in vedic times was used to refer allegorically ‘‘one’s harem’. Brahma Yagnas were a sort of ritualistic mass procreations carried out under the presidentship of an old rich man who bore all expenses of such yagnas, and was therefore designated a Brahma thereafter. These rich old people had crossed their stage and age of copulation but they intenesly hankered after voyuristic pleasures. When a Brahma had not physically taken part in the copulation, the progeny was said to be mind-born; a thigh is an allegorical term for a harem of menials. Professionally Narada functioned as a “News Paper’ of the day, transmitting news orally. He trekked long distances over hills and dales, through forests and cities through yogic paths (means short cuts known only to him). He never feared anything or any one, and his only companion was a mono-stringed veena. He was reputed to be a super composer of melodies in praise of Visnu, for he was a champion of the Bhakti cult. Probably the Brahma mentioned in this story was Kasyapa Rsi. The latter had his brother-in-law, Kapila, the son of Kardama, living in the Sunderavana at the mouth of the Gangas. Narada chose Kapila as his guru, and under his instruction made Dhruva (a relative of Kapila) the first royal votary of the Bhakti cult. In order to cover a large number of people, he restricted his stay in any single place to a maximum of 1 hour (about three ghatikas). He always delivered truthful news thereby giving rise to quarrels, as truth was not liked in those days as it is even today. Soon Narada’s name became quite undeservingly synonymous ~ with trouble creator, Kalahapriya; and even today the tale bearers are nick—named Naradas. Narada ministered to Daksa during the latter’s Vajapeya Brahma yagnas. It was at his instance that the Daksa prajapati dared to side-step and insult the Siva tribe. In the consequent rage of Siva, several prominent Rsis were killed and the Ist Narada became a casuality. But Narada had become a Ciranjivi which allegorically means, that Narada had become an institution (say like Sankaracarya. If one pontif passes away, another succeeds and carries on the duties and ideals of the institution). Narada was the guru of Valmiki, Vyasa Muni and Suka Maha muni. At Narada’s instance Valmiki composed Ramayana, and Vyasa composed the superb Bhagavatham, © than which there is no greater book of Bhakti. Even. to this day great musicians, diversely gifted, such as Purandaradaasa of Dasarpadhati or Thyaga Brahma the great Rama bhakta, are said to be incarnations of Narada or inspired by Narada. Narada was at the root of creation of Avatars. The idea started with Kapila and Narada. Varaha, Narasimha, Rama and Krsna-in all these Narada had important roles to play 71. About Coconut The fruit has a thick fibrous rind called in konk. Sona. The rind has to be pierced and removed with the help of a sharp spike of wood or rock or bambo or metal. A sickle (konk. koiti) can also be employed, but not it is so efficient as the spike (konk. Pharkolu from Mal. Parakdla). Since the colour of the fibrous tind especially when the fruit is mature and dry, is brownish red, it is called Sona (tawny) in konk. The dried rind (S6na) is kept dipped in water in ponds, or canals and allowed to decay. After a month it is taken out and beaten with a short strong stick which would separate the fibre from the skin and the soft pith tissue. The Kato or the fibre is then spun into ropes, thick or thin as required. (konk. Kato = skt. Karda) fibre ropes find use in making carpets with beautiful designs, door mats, and various other colourful objects like hanging baskets, bags, hats etc. Fibre as such is used to substitute cotton or foam rubber in filling beds and seats of Sofas, and cushions of any type. Within the fibrous cover is the real coconut with a very hard shell called in konk. Karte (skt. Karakam). When charred, it yields a highly adsorbent carbon which is used in gas masks to remove poisonous gas, if any, in the air that is breathed in. Coconut charcoal is used as fuel too. Coconut shell is a good material for carving, and has given rise to an indigenous industry of artistic - carvings and curio’s. Inside the shell is the valuable kernel which is soft and edible, used to prepare (curry) dishes, sweet palpayasam. (konk. kattali = skt. Krntavya The nut with the hard shell is usually broken into two halves, each half being known in konk. as a Volem (skt. vigatam gdlam ->Vigdlam - (k.) volém = broken sphere). These hemispherical halves are dried and the Kernal scooped out as a whole piece called Kopra (in Mal., and Engl., Khobrerh in konk. It is extracted for its tasty and flavoured oil (Narlél in Ker. konk; Narlél tél in Karn. konk.) ee eee ee ee ae ——— ee a a ee Se. Inside the Kernal, there is the sweet water, called of coconut (contains glucose) (Konk. Narla udak). later will be full in the coconut, when it is tender. } reduces in quantity, flavour and sweetness as the it matures; and if left long, it completely dries up the loosened kernel shakes within the shell, and can be taken out as a whole. It is called Khurdi in (skt. Ksudraki = Shrunken. small.) Bottling of the of coconut has been started as a small scale industry On the top of one half of the coconut, there are 3 eyelet spots. It is through these that the fruit received its nourishment, and it is through one of these that the germinating coconut will send out its sprout, which being in the form of a long pointed needle, is designated as (narla) Sava . The shell-half having the 3 eyelets is known as Tinddlyam Kéarterh, which was said unfit even to be the bowl of a beggar. In karnat: they call the volem with eylets as Bail volem, while the opposit Volem is called Dadle Volem or Darli Volem. If a coconut is left long either it will decay or it will sprout. To prevent decay and sprouting for quite sometime, the eyelets are covered with a tuft of fibrous matter, called Sendo (k. tuft). 72. Nigama Nigama literally means “To Go’ (to acquire knowledge). The word covers Vedas and its parampara such as Upanisads, ‘a = : — = ae. le ee i i i ee Ps —s i. 2 Puranas, Dargands and other Smrtis. Though Vedas are included, by and large Nigama is understood to mean the auxiliary and the annotatory literature. Agama (m-tat). It has the following meanings: (i) | That which has appeared or arrived like the sprouts coming over a trimmed creeper (ii) | Lawful acquisition of any thing. (iii) A sacred writing of scriptures or Sastras; or Vedas. (iv) The last of the four types of proofs in the Nyaya philosophy, known as Apta Vakya of which Vedas are the best examples. Both Nigama and Agama are considered ‘Anadis’ (Beginning-less) by the philosophers (though it is contested by scientists and historians) Sri P.T. Srinivasa Iyengar in his ‘History of Tamils’ states that Agamas were started as rivals to the Vedic cult. Today the Skt learning and the Vedic rituals have receded to the back-benches; nevertheless Hinduism continues to be as powerful as ever. That is because of its deep rooting in the Agamas. Sri A.T. Bhat (Kochi) (Now late Bhat) and Dr. Sankara Narayana (Retd. Vedic Prof. S.V. Univ) strongly object to the use of the phrase “Rival to the Vedic cult’. According to them, Agamas were introduced due to a dire necessity, to stem the exodus of Hindus converted to Buddhism. Bodhayana, with its disbelief in past lives which knocked down the root of the Karma theory of the Hindus, and with its antagonism to idol worship, was a strong adversary of Hinduism, The Hindu seers of the day were no match to the overwhelming power of argumentation of Buddha. What they could not achieve by frontal attack, they hoped to make by rear-ward confrontation. In the first instance they wished to stop the mass conversions of lower classes of Hindus. Vedic philosophy wrapped in tough language failed to attract the masses. So the Agamas tantric rituals, and facile easily understandable passages from purdnas, were thrown open masses. Such an invention can only be a helpmate and not a rival of the Vedic cult. If at all there were small rivalries, it was not due to the Agamas, but due to the snobbish vedantins who looked down upon the agama followers. (The argumentative contest between* Adi Sankara and MandanaMisra was a typical example). The advent of Agamas has close connection with the upheaval of Budhism. Buddha’s philosophy expatiated through the popular medium of Pali was easily understandable by the common man,: Nevertheless, the Rules of discipline were rigorous in Buddhism. Hindus tried to play on this discontent, but nothing could be achieved as long as the Mauryan kings ruled over Hindustan. After them came the Greeks and other foreigners among whom, Emperor Kaniska of KuSan dynasty deserves special mention. This benevolent king felt that there was a general public demand for liberalisation of Buddhism. So he called a grand religious assembly which was attended by eminent scholars like Aswaghdsa and Vasumitra, and with the advice of that assembly, Kaniska inaugurated the Mahayana branch of Buddhism. Idols which were kept hidden suddenly came out, Jata Kathas were concocted about 500 previous lives of Budha and were published much against the wish of the founder. To show their good will, the Hindus turned total vegetarians,: they adopted Buddha as an incarnation of the Hindu God; the distinction between Hinduism and Buddhism narrowed down, and the weaker of the two, Buddhism broke into smithereens in the land of its own birth. Birth of Agamas had a role to play in the split of Buddhism. Differences betn, Védic and Agamic cults: a) Just before the advent of Agamas, the Vedas were pronounced as Apauruséyas (Not made by man). They could not thereafter be meddled with by any one, not even by Siva. The Vedas could be studied only by chosen aspirants who would undergo training under masters of vedas. Agamas on the other hand were’ Pauruseyas, emanated from the lips of Siva, Sakti or Krisna Vasudeva and so they are called Pasupatam, Saktam, and Bhagavatam respectively. Sabda Kalpa Druma says “Agama Panca Vaktrattu, Gatam Ca Girijanane, Matam ca Vasudévasya tasmadagamamucyate”’. b) Vedic rites were conducted to the accompaniment of Mantras and they require Jaimini Mimamsa to interpret the details. Agama ritual has very few mantras and many a time they are recitations of passages from Puranas. Vedic mantras are usually in Chandas form, while the Agama mantras were more often in Bhasa form. c) Every Vedic rite required a separate fire. Agamic rites are not so insistant on fire Oblations of Vedic rites are directly delivered into the fire and it is presumed they reach the God directly. In the Agamic rites the oblations were merely shown to the deity (Nivedanam) and later participated as Neivédyam. God is deemed to take only the ‘subtle essence’ unseen to others (a sankalpa). d) While in Vedic rites fire officiates for God, in the Agama worship there should be a visible symbol of God—need not necessarily be a deity of human form but any convenient thing like a Kalasa, Sword, Club, Spear, a Siva Lingam or a Salagramam. e) In the Agamic rite, it is a custom that the worshipper repeats the name of the deity for every action and ends with ‘Namonamah’ or Namamyaham f) It was customary in a Vedic rite to invoke more than one God, like Indra, Varuna, Agni, etc... In the Agama rite a single God, the Supreme God is the only hero. g) Culmination of Vedas is Vedanta, ie., Jnana to attain immortality. Sruti says “Tamevam Vidvan amrta iha bhavati. Nanya Pantha ayanaya vidyate.’ Correspondingly Agamas end up with Agamantha, which is Bhakti to attain immortality via Ananyacinté. Vedanta marga was for the select who constantly practise to think that everything is unreal and the Supreme Brahmam alone is real Truth. Agama marga is for the many without Testriction of caste. It has Three Tatvas or Realities, Iswara, Jiva and Matter. h) The essence of Vedic rite is the oblation into the fire. The essence of the Agamic rite is the tantra like the Upacara, Snana, Bhisana Nivédana, and finally ending with Visarjana. The above differences were distinct to start with. When people who were entitled or accustomed to perform vedic rites, saw others performing by the much easier Agamic rites with no less Punya, they slowly but Steadily began to lean towards Agamic rites. At the same time some of their vedic rites which they were accustomed to, stuck to them. By the year 1000 A.D., every one’s performance was an admixture of mantric and tantric ways; they all agreed to proclaim that there was no difference between vedic and agamic cults, because the latter was derived from the former. The Pradosa puja in the Siva temple is conducted every Thrayodasi day based on Saivagama, to the accompaniment of vedic Mantras, and by chanting Puranic slokas for offering Upacaras to the deity, Bhat and Sankar Narayanan are further emphatic that all Agamic worships are not without fire nowadays. viz.,before the installation of a deity in , temple, Aavanas and hémas are conducted for which certainly Fire is generated. The first and the second books of the Agamas describe the Carya and the Kriya ie., the details of worship of the prime deity. The third book deals with the yoga of mental discipline. The fourth book teaches the jnana philosophy. Vedic philosophy divided people into classes varying in merit. The lowest class was precluded from the study of vedanta, and performance of worship and adoption of Sanyas. Agamas do not oppose but liberalise these restrictions and permit even a Candala to worship the Lord who is nobody’s monopoly. Agamas allow enlightened low class members to become preceptors of upper classes. — Sanyasasrama was also thrown open, as_ witness Mandukyopanisad attributed to Rsi Manduka (an Adivasi). Acarya Dwarak further writes ‘‘Agamas were compiled” in S. India, to be more precise along the banks of Godavari in the 3rd to 7th centuries A.D. Eastern India, Orissa, Bengal and Assam had their own Sakti Agamas called Tantras. Tirupati Thirumala Temple has published a rare text called Vaikhanesa Agama which is also good, Vedic religion was full of sacrifices. Satapatha Brahmanas give a vivid picture of some of them say for Asavamedha, Some descriptions will raise the eye brows. A queen refers to the Vrsa Kapi and tells the king that he was no good compared to Vrs Kapi, King’s dhwaja was drooping and shrivelled - etc. * Sri Adi Sankara who defeated the Mimamsaka, Mandana Misra, was the disciple of Sri Gandha padacarya who was popularly known as AgamaVedin among the seers. (Acharya Dwarak) Consultants: (i) Sri. A. Trivikram Bhat. (Late Bhat) 4/1051 Dr. J.A. Bhat. Rd., North Cherlai. Kochi 682002. (ii) Dr. Sankara Narayanan (Retd.,) Prof of Vedanta S.V. University) While writing this, Hon. Professor, Adyar Library [Theosophical society] Madras 600 020 (iii) Acharya Dwaraknath Udupi - 576101 ' ee eT eee eco ee anges an ambitious king and wished to become Indra by conducting yagnas. How can Yagna Ge post? It is because Indra’s was an ie ie It is given to the king who secures maximum Sine of the senate of sages. What | phil for the votes? Vote goes to the king 5 it distributed the maximum wealth to the sages! ; do the kings manage that? Each king mercilessly dered, looted and committed arson in the neighbouring s state, and returned to his native state to conduct gna. Yaga or yagna was the time and place when are profusely bribed with the foils of war in the neighbour's land. _ Indra w was therefore watchful of all kings who indulge p yagnas. Once when Nimi arranged for a yagna, jealous Indra arranged for a parallel one hich he invited Vasista, and induced Brahaspati to s| Vasista to attend the Indra’s yagna. Vasista ever obliged to the Devaguru; moreover he was erio} mi 74. a) It was a common practice during epic times to a childless widow to cohabit with the brother or similar very close relative of the diceased husband, to raise issues from him. When Citrangada and Citraratha, the two sons of Satyavati died, the young widows had ood children. So they were coaxed to perform alyoga th Vyasa muni, an elder son of Satyavati by Parasara, before her marriage to king Santanu. (Researchers are of view, for certain reasons, that it was Bhisma who cohabited with the widows and not Vyasa.) Thus born Dhrtarastra and Pandu (in addition Vidura _ in a servant maid of the palace). ___b) Pandu was cither impotent or suffered from some infirmity that made union with wife impossible for him. So Mahabharata says that he permitted his wife Kunti to procreate using other people. She performed niyoga with Dharmardya, Vayu, Indra and the Aswins and procreated the five Pandavds. The fratricidal Mahabharata war was pught because of the contention of Duryodhana that ‘the bastards do not deserve a share in the kingdom perm! ue c) Some times to appease an enemy and avoid death, oe * had been — There is the oft-repeated staple x husband having incurred the curse was killed while harmlessly fornicating the pair having disguised themselves with antelope King Kalmasapada who had offended Vasista = by Oy the latter’s son (Sakti), sent his wife to with Vasista, taking refuge under the above story. 489 73. Nimi a dhana kanksi and bhojana priya, both of which he would get in greater abundance at the Indra’s than at Nimi’s sacrifice. If Vasista was out of station, Nimi’s yagna could be foiled, so thought Indra. But Nimi already had foreseen the eventuality and he performed his yagna in time employing equally powerful sages like Atri. After sometime Vasisté returned and raged against Nimi. The king cooly charged him of delinquency in duty. There upon the Kulaguru cursed the Sisya. But the king with the help of the sages senior to Vasista, like Bhrgu, Atri and Angiras counter-cursed the purohit to become “‘bodiless’’. Vasista had to go underground and his physical presence was unknown there after. Later Vasista befriended Apnavana by rescuing the latter from a watery grave. Vasista was then working in disguise as an assistant to Varuna. Through Apnavana he also got the good will of Cyavana and with their help he had his curse rescinded. Niyoga King Dilipa got Aja by the niyoga vrtti of his queen Sudeksina with the purohit, Vasista, but it has been nicely masked by the alibi of Nandini Seva (Service to the daughter of Kamadhenu) by the King. In the ultimate analysis, Seva of Kamadhénu or Nandini was a sort of male prostitution. Viswamitra was a product of niyoga by the queen of Gadhi of Kanya Kubja, with her own son-in-law, Rucika. Satyavati an earlier daughter of the queen, and wife of Rucika, was also a product of Niyogavrthi with Vasista. d) King MahaBali constructed spacious halls within which he raised mass procreation to the status of an industry. The blind sage Dirghatama who was a specialist in the cattle mode of copulation (called in M. Bharata as godharma) was employed to procreate in a large number of hired women. The large number of progeny so produced came to be known as Kaksavadins and were needed for colonization and expansion of Mahabali’s kingdom. e) Brahma yagnas some of which used to last 5 to 6 years were also similar to the Mahabali’s technique. A large number of boys and girls were hired, fed well and ritualistically made to copulate to the accompaniment of mantras. They were all called Brahma’s children, Brahma putras and putris. Putra Kama yagnas, notable examples of which were the ones conducted by Dasaratha in Ayodhya and Drupada 490 So of Pancala, were also of the category of Niyoga Vrtti, in which the presiding priests obliged the queens. There is an element of Niyoga even in the aswamédhas: the wife or the queen of the yajamana was asked to sleep with the dead sacrificed horse where again the priests used to take advantage of the situation [assuming the title of Vrsa kapis]. f) Then there was the custom of entertaining the guest with the offer of one’s wife at night. A notable example of this odious means of attaining (cheap) popularity was Uddalaka Aruni a disciple of Angiras and asram-mate of Gotama, and above all, the father of Naciketas and Svétakétu. This vulgar habit of his father made the elder son Svetaketi, to draw up a code of conduct for the women, in which he was vigorously helped by Dirghatama. The last but not the least, Sudarsana, the son of Angiras in the most beautiful Sudarsana, the daughter of Duryodhana, was the king of Kuruksetra. He was descended from Manu. He was deposed from his kingdom by his enemies’ and he took refuge along with his wife, Oghavati in a forest. He was always afraid of the enemies emissaries taking his life and so he left a permanent instruction with the wife to please and entice every guest who came to the asram. Those emissaries expressed open gratitude to the king for having obliged with his wife, and congratulated him for having escaped death. Therse was a limit for a woman’s patience to put up with such a life of ignomini; so one morning she jumped in the nearby rivulet and committed suicide. The river was thereafter named ‘‘Oghavati’’ (lit = Sinful). ‘‘Niyoga”” seems to have been practised even by ancient hebrews as witness the interesting story of Onan in the old Testament. chap. 38. Geneses. Judah w the father of 3 sons Er, Onan and Shelah. He pick a bride by name Tamar for his first son, but the latt being wicked, died before begetting a progeny. Judah there upon called Onan and ordered him to mate wi Tamar. But Onan did not like the idea that the chil born to his seed would not legally belong to him. Sinc he did not wish to disobey his father, he mated wit his elder brother’s wife, but at the nick of time, spill the seed on the ground. As fate would have it, On: also died in a short while, and the third boy shel: would take a few more years to attain biological maturity Judah advised Tamar to wait until that. In course of time Judah’s wife, also died. With of two sons and a wife, Judah was disconsolate he made preparations to migrate to Timnath. It evident he had forgotten Tamar, and the precocious ad) knew she had no chance of getting a progeny of own if she did not act fast. She disguised herself a harlot and sat by the side of the road enrout Timnath. The wife-less old man fell for her and she offere her favours to him in exchange for his signet ring bracelets and the walking stick. After a couple of night: the two went their way. ‘ Time passed. Rumours reached Judah in Timnath that his daughter-in-law was bulged with child, in the absence of a husband. The penalty for this sin wat burning her in fire. Judah sent for her to receive punishment. There was a sudden turn of events. Tamar went and gave him back his signet ring and walkin stick; The old man immediately certified that what s had done was right in law. 75. Nyayas It was a practice in olden times to call a modus operandi or an explanatory analogue with the name of a Nyaya. viz. Even now an old custom of ancient days is observed; as soon as the marriage is over, the groom’s first duty is to make the bride look at Arundhati star in the sky. Arundhati, Vasista’s wife was considered to be the chastest woman in the universe. Every new bride is expected to follow her example. Unfortunately, this star is very feeble in the great Bear set of stars. Therefore the groom leads the bride to a big tree. Then he points out a branch-no.1, then a second branch, and a third until he reaches the level of the visual line with the star. Thus he guides the bride’s vision from the gross to the finer and finest branches until the novice easily Sees the tiny star. Such type of guidance from gross to fine is called Taru Sakha nyaya (or simply Arundhati nyaya) konk: Rukka Khandya nyayu 2) Sita Devi who was considered a super Pativrata, was least expected to spend nearly a year in a “garden of pleasures” of Ravana (Asoka Vana) in the absence of her husband. There was no explanation for this strange or queer behaviour of Sita in Ramayana. So in anything inexplicably queer or eccentric, used to be shoved under Asoka Vana nyaya. (Recently Research has made available the complete explanation of the Asoka Vana Vasa of Sita. It was not real Sita who lived there, but it Sita’s mother Vedavati, mentioned as Maya Sita Ramayana). 3) Serendipity or an accidental coincidence is referred generally as a happy turn of events. Serendipity is known , in sanskrit as Kaka Taliya nydya. A crow flew up and alighted on the leaf of a palm tree. This coincided with the breaking down of the leaf. The crow had a precipitois fall into a heap of hot ash left behind after completing’ a yagna. He was maimed on one leg, he got lacerated. Presto his whole leg picked up a nugget — of gold from the ash-heap. This story is in the packet of folk lore collected by the Konkani grandmas, with slight difference—the palm leaf is replaced by plantain leaf, and the gold nugget is substituted by gold-yam (Konk: Kailo—Kéli panna nyayu) 4) Hamsa—Ksira nyaya. A swan is supposed to separate milk from water. Hence this nyaya means “Pick up what you want, and reject the rest’. Now there 4 about 30 similar nyayas, but anyone can add to their — number. x 76. Onomatopoeic itopoeic constructions are not peculiar to konk. in English there are several instances, a g one is the name of a hand camera, camera was invented by G. Eastman (in | instead of naming it after himself, he called when triggered, the falling shutter made akin to Kodak. This word had ¢ following measures by volume were widely prevalent ‘erala till recently, till the introduction of the new | system. Saraswats of Kerala were also operating their business and trade on the basis of the same For measuring liquids like milk, oil etc., the series starts with Idangali (mal.) — (k. Dhangali) = a of a pharo = 160 C inches. 3) Idangali = 2 padi (konk padi * (communicated by Sri P.GK. Trichur) Coinage — Padak 6) Nazhi = no meaning as most other onomatopoeics, But people not so well-informed, began to call any camera as Kodak, Nay, the modern cameras produced by the Eastman Co, are notably silent, but still the name has stuck to it (though a misnomer). Anyway Kodak has been given a new figurative meaning in the Oxford Dictionary as “To catch or describe quickly or vividly’’. 77. System of Measures* 4) Padi = 80 C. in 5) Padi = 2 Nazhi (konk. Aravdla. This is a samiasa of two Mal. words Ara = 5 + Alavu = measure. Aralavu (mal.) = (konk.) aravala. Though it is samasa in malayalam, it is used only in Konkani. 2 Uri (konk. Solsi = skt. Sédaéi; skt. Sodasi = we of a Dhangili). The neighbouring state of Travancore adopted the same nomenclature, but every item was half the vol. attributed to the Kochi measure. Thus within Kerala itself there were variations of measures having the same nomenclature; thus kochi pharo = 2 Travancore paras. This system lacks easy convertibility with the modern lit-milli-decimal system. Fv 78. South Indian Pampa: _ There is now a new cult of Sasta or Ayyappa worship §S. India. There is a pampa river flowing by the : of the Ayyappa temple on the Sabari hill. This the original Sabari of Ramayana. The fact was, © was a Sabara (a hunter) by name Baber (in Mal, , probably a Moslem who is worshipped even today is worshipped even before worshipping Ayyappa , Baber had done a yeoman service to Ayyappa tending his tame tiger to ride on and present himself before his step mother, the thambirati of Pantalam in the erstwhile Travancore state. The legend goes to say that Ayyappa was the progeny of Siva in Visnu, when the latter took the form of a Mohini. At best it can be only an allegory to impress that the Ayyappa cult is an amalgamation of Saivism and Vaisnavism. 492 79. Pappodu What is called pappodu in Karnataka is called Happolu in Kerala. Is there any difference? Constitutionally nothing. There is lot of difference between the tastes and flavour, which depend on the drying at the last stage. Pappodu is usually dried in hot sun and usually has less water content than Happ6dlu which is dehydrated by the wind under a shade. This is a matter of expertise of the Kerala Konkanis. Happdlu puffs up in deep frying much more than pappddu; It is more saltish than the latter, and is said to ‘“‘melt in the mouth’. Flavour also is better. But its shelf-life is just about 5 days, after which it ceases to show off its extra-ordinary qualities including the puffing property. The word pappGdu is derived from the skt. Pra-spurta = well puffed up. Strangely Happolu which is a better puffer, derives the name from skt. Apodaka = Dehydrated 80. Paikem Formerly most of the surnames used to end with ayya, appa, appayya, anna, and annayya (thanks to the kannada influence) for males, and for females akka and avva. The surname Heggade is purely a canarese word. It is surmised that modern day Pai is derived from appayya but Manjeswar Govinda pai said it was from skt. Pati and Goembab Valvalekar agreed with him. It appears that surname Pai existed even before the 4" cent. before the reign of canarese kings. Most ancient surnames were Pai = father (appayya) and Maim = mother (akka). There was a certain time when double surnames like Pai-Prabhu, Pai-Kamath, were in vogue, Goa has even now got Pai-Budbude, Pai-Angule, Pai-Kakade, Pai-Keni, Pai-Dhumka, Pai-Bhale, Pai-Lotlikar, Pai-Sembhare, etc. Senai and its canarese analogue, Sanbagh are heard in Karnataka and Kerala. In Goa all Saraswaths are designated Senais. Till the 14" cent, the surname used to be a prefix to the name, but afterwards it became a suffix. Surnames have usually some intrinsic meanings. Thus Kamati = land holder, (agriculturist); Kudva = grain collector; Dange = Bill collector, Padiyaru = Chamberlain of the palace; Nayaku = Military officer; Balgo = Balisti = a well built person like a soldier; Bhandari = Treasurer; Keni or Kini = (Can) Khandani = treasurer; Mallo = in charge of Mahal or Taluk; Prabhu = Lord in a village. Similarly there are other surnames based on the offices, such and Happolu (De-Watered). It is a misnomer since its water conter is more than that of Pappddu (weight for weight) someh 0 its better taste depends on the mode of drying a higher salt content. — There are other types in the family of pappad. Appalam of Tamil Nadu, which does not puff up, bu produces pox-like pustules on frying or roasting, is favourite in South India. Mirya Happal or pappads ar produced in two varieties, those of pepper powder a made by Lijjat company and those of chillie powder red or brown in colour (made in Kerala and Karnataka’ Phanasa happal, is a speciality of the Saraswats of Karnata jackfruit pulp before ripening, is ground into pasty consistency and rolled into paper-thin happals. Lijjat Co makes pappads with garlic flavour; in fact any desired flavour, say that of cucumin seeds, can be incorporated. (Surnames) as Dalvi, Danda Nayaka, Rajadhyaksa, Desai, Despande, phadnis, Salnis, Citnis and Pagnis. In Kochi there is an additional surname Kollis. Based on profession are the surnames Bhat, Vadhya Jyotisi (joisi), Acarya and Puraniku. Konkanis held office under the Calukyas (Pulakesins) of Maharastra, and the Kadambas of Goa. From them they acquired the surname Kulkarni = Accountant of a village; Nadkarni = Accountant of a tract. (can: Karnika = Writer). Among the Shenvis there are a legion of other surnames suchas Agni, Bhende, Bicu, Brahme, Dhumkat, Dolak, Dubhasi, gaitonde, ghdde, gulgule, Kakude, Kane, Kabadi, Kantaki, Kavad, Khoté, Kotnis, Mahajan, panditi, Pingale, Ramasur, Sakarkhandi, Wagh, Wagle, citale. Some o there surnames mean tiger, butterfly, deer, cow-faced. Some people used the village name as surname. Thus Citrapur Saraswats have forgotten their surnames, having used the village name as surname. Some of the surnames were gulwadi, Tombat, Kalbhaz, Kobbra bail, Benegal, ganaguli, Kalyanpur, Koppikar, Nagarkatte. These people use their gotras too as surname. Many christians of Mangalore are converts from Brahmans. They call themselves Bamman Catholics. They use their original surnames Xaviour Thomas Kamat, jack Bhat; Lobos and deSouzas were Prabhus earlier. tree belonging to the Nyctanthes family was ed during the “‘Churning of the Milk Ocean”. long time it was scarce on the earth, because tained the monopoly of cultivation of it in Amravati ere near Tibet). In the Dwapara yuga, Krsna’s d wife, Satya Bhima wished to have a sapling garden. Opportunity arose, when Krsna visited vati in the company of Bhama, after the divine had destroyed a powerful enemy of Indra, namely the Narakasura of Pragjothispura. Krsna had to give back ‘© Indra several things, especially Indra’s mother, Aditi’s ear rings, plundered by Naraka. After finishing that mission, while returning to earth, Bhama prodded Krsna who uprooted ‘a parijata sapling for her sake. Indra did not have the gratefulness nor the courtesy becoming : + * & ; ‘xpected Parasu Rama was the most celebrated member of _ the Bhargava line. He was also the first person to violate ‘the Varna dharma. The sages of this line, especially _ Cyavana and Apnavana turned out to be veritable smugglers in addition to being Purohits of Royal families. They became richer than king Karta Veeryarjuna who exposed their clandestine trade with foreign countries (of West Asia) in materials like pearls, conches, peacock feathers, ivory, spices and drugs like opium. The king demanded the tax on their huge “Kamadhenus” (which was the name by which they referred to their hoarded treasures). The Bhargavas evaded; there upon an angry Arjuna chased them out of his country, and set fire to their abodes. Rucika (son of Ruci, the daughter of King Nahusa) one of the few survivors of Arjuna’s wrath was brought up by Vasistha. He married Santa, the daughter of king _ Gadhi of Kanya Kubja and had a son, by name jamadagni (lit. conquering fire - indicative of the irascibility native to the Bhargavas) He married Rénu, a princess of Ayodhya These royal matrimonial relations went to gather strength in case of a war against Kartaveerya. Jamadagni returned to the bank of Narmada and set his abode not far from Jabalipura (mod: jubbalpur) He then befriended the fisherfolk and revived the ancestral nefarious trade with foreign countries. He became highly prosperous, and lived happily with Renuka and their five sons. Prosperity carries evils in its train. When Rama, the fifth son was about 12 years, jamadagni had fallen in love with one of his employees, a fisher girl of exceptional looks. To get rid of Renuka, he charged her (a mother of 5 grown up sons) with infidelity and commanded his sons to kill her. While the first four 493 81. Parijata harana of a civilized man, and he straight away attacked Krsna with his army. The latter, the hero of a hundred battles did not find it difficult to defeat the king of gods, and walk away with the sapling. The possessive natured Bhama (Raj gunanvita) planted the tree in her garden; it grew and blossomed with coral-stalk flowers; Bhima had the supreme satisfaction of possessing a parijata tree. But when a breeze wasted over the tree, the blossomed flowers were all thrown on the foreground of Rukmini’s palace. The devoted princess of Vidarbha was the first wife of Krsna, senior te Bhama. Rukmini found the flowers extremely useful in her daily worship of Mahadeva, in the form of her husband. 82. Parasu Rama refused, Rama, the fifth son cut the throat of the mother, proving himself to be the chip of the old bloc. Immediately after, jamadagni married the fisher girl. [Purana says jamadagni took a fisher girl’s head and transplanted it on the shoulders of the murdered Renuka; and thus he revived a mother for the sake of Rama; and thus he revived a mother for the sake of, Rama. Indeed it was a miracle, — a clothing for a heinous act]. Rama left the dsram with in a year or two of this horrible deed, leaving the father and his new wife to enjoy their lives. But very soon Jamadagni’s hoarded wealth (Kamadhenu) was discovered by the emperor who confiscated it. In the melee that ensued, jamadagni lost his life. Rama proceeded to the Gomanthaka mountain in the western ghats and did 12 years penance. He collected the rich iron ore from the ayomukhi (modern kudré mukh) iron mines. Under the guidance of the helpful Saivite tribals; he laboriously constructed a blast furnace. Using coke from the hardest trees he packed the furnae with alternate layers of coke and iron ore, and extracted iron. In 12 years of efforts (penance) he procured enough iron to cast into an axe which later became his divine weapon. When he returned he was a lad of 30 years in the prime of his youth, equipped with a battle axe and an iron bow called Pinaka, presented to him by the saivite tribals. He did not waste time, and mustered the armies of Ayodhya, and Kanyakubja. The time was very ripe, because Karta Virya had grown old (past 100 years) and his armies were equipped with copper weapens which were no match to iron arrows and battle axe of Rama. The outcome of the battle was a foregone 494 we | i issue; the mighty emperor and his armies were crushed by Parasurama. It was an uneven battle between a youth in his prime and an old man in his dilapidation. Parasurama did not stop his murder-spree with the death of Kartavirya. He went hunting after the past allies and vassals of the Heyhaya emperor. He was: insinuated by some of his relatives especially the mischievous and sadist Paravasu, son of Raibya and the grandson of Viswamitra. The impish nephew told Rama not to sheath his axe until and unless the earth’s surface was totally free of the race of Ksatriyas. But ParasuRama was partial in killing. While he erased the families of Kartavirya’s partisans, he spared and protected the kings of Ayodhya, Mithila etc who were of Aryan race. Thus Dasaratha, Sagara, Harischandra and Gadhi were not touched. Neverthless Parasu Rama was ruthless in carrying out his bloody orgies. He had no mercy towards the young children or the old people. Many children of the kings were left to be brought up by the maid servants. He led 21 all-Bharat expeditions of “‘kill-at-sight’’ the Ksatriyas, young and old alike. And then came his downfall. The brahmin’s who made him an AvataR, turned against him. When the kings were eliminated, there was none to perform yagas and distribute wealth, and daksinas, They approached Brahma, Kasyapa Prajapati. The latter frightened Parasurama about his sins. ParasuRama was a naive as is usual with all ruthless soldiers and he fell for the ruse. First he made a gift of all land he had conquered (said to be whole earth — in the Puranas) to Kasyapa whom he accepted as his Purohit. Kasyapa then evicted him, and exciled him to the Vindhyas. where he had a cozy life among the Raksasas who were friendly with him. Lest he should be a himdrance — in the killing of Ravana, Parasurama was shifted from. the Vindhyas to the western ghats where he pitched his Asrama. The great heroes of Mahabharata, Bhisma, Dhrona, Karna and Krpa were students of the dsrama. He lived the life of a non entity, and died unsung & unwept, the usual fate of all avataras. 83. Parasara Though himself a great sage of recognition, he was better known as the father of his more famous son Vyasa. ParaSara was the grandson of Vasistha. He was also reputed to be the world’s first astrologer. Parasara Hora is held as a great authority even by modern astrologers. ParaSara was also the author of Paragra Smrthi. Vasistha had a son by name Sakti endowed with the most unbrahminical qualities, namely anger and haughtiness. On a silly matter, as to who should have the precedence on the road, the king or the purohit, he quarrelled with king Kalmasa pada. When the king over-ruled him as he was not the purohit but only the son of the Purohit, Sakti threatened to banish him and cursed him (excommunicated him) to be a Raksasa. The angry king’s men caught the impetuous youngster, chopped him, cooked his flesh and offered to Vasistha when he sat for food. Sakti’s wife was pregnant at the time of murder of her husband. The boy that was born grew up to be the sage Parasara. One day while crossing the ganges, — Parasara saw a new ferry girl at the helm, a truly killer beauty who could churn the mind of a disciplined yogi. The fisher girl was Satyavati, the daughter of the Apsaras Ghrtaci by the emperor Cedyoparicara Basu. She was the foster daughter of the fisherman, and because she was selling and smelling fish, she was also known as Matsya gandhi. The Muni lost his control and begged the girl to give him her favours. Matsya gandhi consulted her foster father who was shrewd at bargains. A refusal might incur a curse from the Muni; So he decided to make the best of a bad bargain. Muni agreed to his three conditions (i) The girl should retain her virginity even after the affair, (ii) the Muni must undertake to fix her up at the appropriate time as the consort of a ruling king, and (iii) Children born to her would have the first preference to the throne. | The Muni at the height of his heat, was urging the girl to lie down on the bare ground, (— not for sex, says the Purana, but because otherwise the world would miss a great and noble genius which the child born at that particular stellar combination was destined to grow into), but for Matsya gandhi, it was the first experience, and she raised objections like her own odour, openness of the space, and public visibility. Pardsara had ready answers. In a jiffy Matsya gandhi became Parimala gandhi by the application of floral essences; a little Vibhati (holy ashes) thrown into the air, condensed the humidity into a dense fog impenetrable to vision. In the privacy of that fog Pardsara mated with Parimala gandhi as deer and lark would do with nature as the witness. The new-born babe was dark and hence he was named Krsna, Krsna dvaipayana (Krsna of the island affair). He was left with the mother for 5 years after which Parasara put him in the gdtamangirasa Asrama, to study under Gautama. Parasara kept his promise, by fixing Satyavati as the queen of the old king Santanu of Hastinapur. Vyasa’s first contact with Vedas was when Parasara was composing Parasara Smrti and that whetted the young boy’s desire to become a Vedanti. No wonder a great father’s great son turned out to be the classifier, Vyasa of the Vedas. 84. Pariksit Lit: the word means One who had put up a Test. _ Aswathima, the son of Dhrona was highly vindictive wards the Pandavas who had eliminated his friend, Duryodhana. If possible, he was prepared to destroy n by any hook or crook at his disposal. But all malefic methods went to waste by the protection en to Pandavas by Krsna. So as a last resort, he an evil arrow that spat out poison which would the foetus in the womb, so that the future 7 of the Pandavas could be erased. Uttara the Abhimanyu was pregnant when her husband was fica | by foul. She got terrible pain in the abdomen, and hearing her wails Krsna entered her room with his Sudarsana, and “‘the yogi of the yogis” performed a small gynaecological operation, pushed the foetus inside and tied the cervix with a thread. This was a miraculous feat in those days. In due course, Uttara delivered a male child, but a still child. Everyone thought it was ae ee A ae oe eT i’, ai a es yo a oe ee Pee ? dead. But Krsna lifted it, held it topsy turvy and gave a ona shake and a slap on its thigh, saying ‘‘if a Nitya Brahmacari, \et this child come to life” to breathe and send out peals of cry. So child tested the celebacy of Krsna and so He named When Pariksit started to rule Hastinapura, the iron (Kaliyuga) had already started. People began to overlook pemeniey: and and values of life. They indulged in the pleasures lonesty was bidden good by. The king became to hunting and hunting is as great an evil playing. In one of those hunting expeditions quarrys which the king was pursuing suddenly disappeared. He espied a sage sitting in meditation, who reply to any of the king’s queries. There upon played a prank quite unexpected of him. He a dead snake lying by the roadside and garlanded i sage with it. A bad time dictated a good to do a mean thing!. 85. Pallavas. kings were patrons of Buddhism and Jainism, as evinced by the Siva temples at Kanci, the city Kanci was the best in Bharatd. It was one most sacred cities in ancient India, noted for edic practices. The city was well fortified and laid all civil amenities. It held a thousand and temples, but the most characteristic of Pallava or works of art are the rock-cut temples When the son of the sage returned, he lost his temper at what Pariksit did, and in an unbrahmanic manner he straightaway cursed the king. ‘‘The insulter of my father will die in seven days, bitten by the snake, Taksaka. On being informed about the curse, the king became repentant. He sent for Suka, the son of vyasa to read to him the Bhagavatam in 7 days so that he would have an easy exit. All fortifications were made around the palace where the king chose to sit. Strangers were not allowed in. Taksaka too proceeded to the palace, to devise means to enter. ‘On the way, he saw a brahman vaidya (medicine man) who demonstrated he could revive anyone dead by snake bite. Taksaka, could have returned, because a curse delivered without consulting him, was only obligatory and not mandatory. But Taksaka did not do so. He gave the brahmin vaidya a huge bribe and sent him away never to come again. He was determined to linger and kill the king, because all Nagas had developed a revengeful mood towards Arjuna and his progeny. Taksaka especially lost many of his dear and near ones when Arjuna trapped them without allowing to escape, in the forest fire of Khandeva. On the last, seventh day of the curse, Taksaka entered the hall in the guise of a brahmin, carrying a plateful of fruits. The king ate one of them and fell down dead. The consequence of this treachery was the performance of a Sarpa yagiina by King Janaméjaya, the grandson of Pariksit. The purpose was to exterminate the whole race of Nagas. Janaméjaya more or less approached his aim by oblating innumerable Nagas into the fire. Taksaka who hid within the car of Indra, along with the charioteer, Matali, was about to be captured, when janaméjaya was tricked by a Naga boy ‘“‘Astika’’ to give up the yagna. The boy was the son of a brahmin by name Jaratkaru in Vasuki’s daughter whose name was also jaratkaru king of Nagas. Their culture of Mamallapuram (wrongly spelt as Mahabalipuram). There are the famous pagodas built by king Narasimha pallava who was a sculptor himself. Little temples are carved out of single rocks. The central place is occupied by a plaque of relief figures which elaborately depicts the penance of Bhagiratha to bring the ganges from heaven to earth. It is rightly named as the Descent of ganga (Gangavardhanam) but the local guides wrongly mention it as Arjuna’s penance. 496 aaa | a Pallavas were a new dynasty which suddenly rose to power in the 4" century A.D. At first, people took them to be Parthians from N.W. Bharata. Some people considered them aborigines of Tonda Mandalam, others hold that they were a branch of the Vakataka dynasty of Deccan. Whatever that may be, by 600 A.D. they reached the height of their power, and were a power to be counted all over India; Chola-Chera-and Pandias had a low profile during that period. Pallavas carried out ferocious wars with the Chalikyas of Badami. The fortune of war swayed equally to both sides. Wars were fought by mercenaries rather than the subjects. The common man took little part in wars. 86. Phanis or Phoenicians These people were also known as Pancajana Asuras in AryaVarta. They landed in Bharat by sea route, probably a little earlier than the Aryans who came by N.W. passes, from central Eurasia. Phoenicians were from the ancient land of Phoenicia in western Asia, at the eastern end of the Medeterranian, in modern Syria and Lebenon. Phoenicia was a group of city states governed by councils of Fives, Hence the name Pancajanas. (2000 B.C.) Aryans with their superior horsemanship and knowledge of fire-making, had a cake-walk over the Dasyus, inhabitants of Manjudara and Sarapa who were in fact more civilized than the Aryans. When they began to expand by colonization; they virtually annihilated the aborigines like Raksasas, and Girijans whose clubs and rocks were no match to the sure-aim arrows of the 4ryans moving fast on their horses. Very soon they met with their match; Phoenicians with stronger build, greater discipline, intrepidity and enterprise. They became a nightmare to the Aryans. Many Rgs of the 1 Veda are prayers to Indra to defeat the phanis and protect the Aryans. Initial skirmishes between the phanis and the Aryans confined to the poaching of cattle wealth of each other, but the retaliations by the phanis were always more severe and the Aryans were left repenting. A stark example is the retaliation by the panca jana’s on Anarta as a consequence of a political felony committed by Rsi Cyavana. After the Vedic period there had been a decline in the presence of Panca janas and their exploits. During the epic times, there were a few trader-visitors. Foreigners Nevertheless, the attacking army devastated each othe: capital, looting and killing men, women and children mercilessly. In 640 A-D, Pulakesin II took the province of Vengi (Krsna gudavari) from the Pallavas. In 642 Mamalla Narasimma Pallava laid waste Badami, killed Pulakesin II. and wreaked his vendetta. ‘ Chalukyas remained subdued after this defeat. In 740 they once again recovered power, captured Kanci, and looted gold, jewels and precious stones. Pallavas gradually disappeared altogether within a century thereafter. Thus passed away one of the most brilliant and interesting of dynasties. : of those days desired to have spices, sea shells (conches) — pearls, coral, ivory, peacock feather, Sandal wood, and various other sundry natural products. Besides these, the — panca janas were engaged in slave trade. The local Varunas (customs officers) were their agents. Their easy victims were orthodox people who used to take before-dawn baths in the rivers. They would then be captured by varunas men, usually called ‘“‘crocodiles”, and handed — over to Pancajanas to be sold in foreign land. Pancajanya (m.tat) Name of the conchshell of Krsna famous during the great Mahabharata war. Since every conch had its own characteristic note, the presence of a person during a war, or on his arrival in the village — was detected from the note of his conch shell. [Arjuna would be known by the sound of the conch Devadatta, and Bhima by the sound of his conch drdhvapoundram]. Sandipani was a sage in ujjain whom Krsna adopted as his guru to learn the use of weapon. After the completion of education Krsna enquired as to what gurudaksina (Tuition fee) he should give. Sandipani told Krsna to retrieve his son who had been sold as a slave. Krsna gathered information from the nearest Varuna as to whom he sold Sandipani’s son. He waited for the particular ship to touch the shores, when Krsna swam across and got into the ship secretly. In a single combat with the Asura, Krsna killed the Pancajana, and appropriated his beautiful reddish coloured conch. (Pancajanya). Later he had the ship directed to the place where Sandipani’s son was, and rescued him from there. _ aa Se ee ee _ Pataliputra is identified with modern patna. During days it was known as Puspa puri or Kusumapuri. Straswats were in Behar since the Ramayana days but their folklore is silent on Pataliputra. So they must have _ migrated from Behar to the westcoast much earlier than the establishment of this city. Foundation of the city:- The earliest kingdoms of N. India (7 to 6" cent B.C.) were Kosala, Magadha and Avanthi. The country was full of villages and tribals like Lichavis, Sakhyas, Vidéhas and Mallas. At that time, One Sigundga was the ruler of Magadha. The fifth ruler of his dynasty was Bimbiséra who was a contemporary of Buddha deva and Mahavira and the famous courtesan, Ambapali. The legend has it that Ajatasatru, the son of Bimbiséra usurped the throne and killed his father for which he was reproved by Buddha deva. But he was an unscrupulous soldier and had a greedy eye on Kosala. He moved to the confluence of the Sona and the Ganges and built a fort, (This place corresponds to Pataliputra). Soon after, followed the conquest and annexation of Kosala. Magadha’s capital was shifted from Rajaghar to Pataliputra. (Patala = Durga). In all probability. Ajatasatru was a Sakti Worshipper. Pataliputra saw changes of kings and dynasties before becoming a well-known city of the then world. Sisu naga dynasty was overthrown by the low-born Nandas. 87. Pataliputra There were about 9 kings in this dynasty. An illegitimate son of the last king of the Nanda dynasty by a Sudra woman was cleverer than the legitimate progeny as a result of which, he was exiled from the country. The youngster was known as Candragupta (Maurya — he being the son of Mura) and he availed of this opportunity to proceed west and meet Alexander of Greece. After the departure of Alexander from Bharat, Candragupta suppurated a revolt and marched against Magadha. Nanda kings had become unpopular, they were killed or routed, and the kingdom fell like a pack of cards. Candragupta ruled with an iron hand. He was a benevolent emperor. He was always afraid of attempts at assassination. He devoted a good deal of time to reforms and constructions in the country. He built royal roads linking Pataliputra to the west (Broach and Brgukkaccha and to Burne in the east. He traded with Babylon, Arabia, and Burma. Donations were made to the monastic communities. Wells, tanks and Rest houses were built in very many places. Courts with severe laws which meted out flogging, maiming and similar tortures and ordeals were functioning all over the country. Coins were minted and they enabled the trade ‘to flourish. The rule of Candragupta and his grandson Asoka marked the heyday of Pataliputra which became one of the world famous cities. 88. Pandavas and the Kauravas Pandu, the ruling prince suffered from anaemia and was probably unfit to procreate. Purana says that he was prohibited from mating due to the curse of a sage-couple whom he killed while they were mating in the open, covered by skins of deer. But that was a staple story of old, to cover up the occasional perversities of sages and royal couples. In contrast to Pandu, his wife Kunti of buxorn build, who had premarital conjugal experience, could not remain without sex. Then there was the custom that the throne would go to the eldest progeny of the family. So there arose a silent but keen competition between Kunti and Giandhari as to who would beget first. Kunti won the race by begetting Yudhistira, who was called the son of Dharmaraja, (Dharmaputra). An extremely jealous Gandhari could not wait until the full period of gestation; she manhandled her abdomen and the foetus was aborted. Vyasa Muni was summoned; he was said to have apportioned the embryo into’ 100 parts and incubated for a period. A hundred sons were born, who were called Kauravas (progeny of the Kuru’s lineage). [from the allegorical writings of Purana, it is not clear whether the technique adopted by Vyasa was a sort of cloning, or whether it was any technique of lately perfected test-tube babies]. Pandu, it appears, permitted his wife to have sex with men of her choice. Pandu therefore handed over the reins of the kingdom to his elder brother and went and lived with Kunti on a mountain called Sata Srnga, inhabited by several sages. Kunti selected from among them those who represented vayu, Indra, and Aswins. At that time Vidura was considered the representation of Dharmaraja. Kunti thus brought forth Dhurmaputra, Bhima, Arjuna, Nakula and Sahadeva. (Who became the five sons Pandu). The birth of Duryodhana, the eldest son of Gandhari, coincided with that of Bhima, the 2nd member of the Pandavas. Duryodhana’s objection to give a share of the Kingdom to Pandavas, was due to the fact that they were not born to Pandu. Krsna’s and Bhisma’s counter argument was that even Dhrtardstha and Pandu were created by Niyoga and were not the legitimate children of the line. By that time, Kunti had crossed the bounds of chastity The rules of chastity were formed by Svéta Ketu and a 498 q Ia UNUEENTEDRTETROSOT i according to whom a woman who had gone Borger more fe 4 strangers should be dubbed a prostitute. Pandu should have got disgusted, and he might have feared some stigma if he continued with Kunti. He therefore left for a distant place,never to return. The sages of Sata Smga took Kunti with the five Pandavas to Hastinapura where the patriarch Bhisma welcomed them into the family. Pandu was reported to be dead. According to Promoth nath Mallik, a researcher in Mahabharata, Madri was a fictitious creation to serve a double purpose namely, (a) to be a cause for the death of Pandu and (b) to protect the chastity of Kunti by reducing the number of men she solicited, from five to four. After serving the purposes, the fictitious Madri was given an imaginary cremation on the husband’s pyre! So the researcher, Malik critically revews the Purana. 89. Panduranga The locals spread the legend the beautiful image was a swayambhu ie., self sprung from the earth. But it may not be wrong to believe that it belonged to a devotee by name Pundalika, 10" cent. The legend has it that Pundalika was at first a wordly young man totally engrossed in the beauty of his wife whom he carried on his shoulders. Once he happened to meet a great sage by name Kukkuta who taught him that to neglect one’s parents in old age was the greatest sin, ana catering to the parents is superior even to the devotion of God. Pundalika had a sudden change of mind. He became an ideal son devoted to the parents. If he had any time to spare after attending to the parents, he devoted it to worship an idol of PanduRanga, or more exactly Pandu Ranga Vithu. Vithu is prakrit form of Visnu. There is a beautiful legend which deserves mention, though a fiction. Pundalika’s devotion to the parents was so staunch that when Lord Krsna, pleased by the devotee, paid a visit to him, He had to wait until the devotee had finished with his parental devotion. Pundalik extended a tile (itha in Marathi) for Krsna to stand on until he finished the attendance on the parent; but the Lord got stuck to the tile for ever after. (Hence Ithal. /thévari ubha nita = Standing erect on the tile.) Before Lord Krsna was brought by Pundalika, Pandharapur was known as Panduranga Ksetra, and there was a temple of Siva. Lord Siva is Karpura gaura = white as camphor, otherwise Pandu = white. Ranga denotes Ranganatha or Visnu. It was a philosophic admixture of Sivism and Vaisnavism. A powerful cult of devotion spread from Pandharpur, based on the philosophy of Brahma, Visnu and Shiva, all being one. This cult is known as V4arakdari cult. Varakaris do not observe caste creed and colour. 90. Padsupatastram of Arjina Kiratarjuniyam (A fight between Arjuna and a Kirata) During the Vanavasa of the Pandavas, Krsna_ did not wish Arjuna to simply waste his time. So he advised him to acquire some Divyastras, divine weapons, one of which was Pasupatastram. Arjuna resorted to the interior of a Himalayan forest to perform penance (ie., to do research to construct a furnace, collect high quality iron ore and extact the metal and finally cast it into a weapon). Arjuna was one day disturbed by some commotion, approaching in his direction. He saw a big wild boar rushing towards him, because it was being chased by the hooting and drumming members of the hunter or pasupat tribals. But the puran Says that the boar was an asura sent by kauravas to kill Arjuna. In a trice Arjuna fixed an arrow on his gandhiva and discharged it against the animal. Simultaneously, the leader of the hunters too discharged his arrow and lo! the boar fell spliced into two longitudinal halves. A while after, the Kirata claimed the boar as his kill, He also ordered Arjuna to return his arrow which the Pandava had put in his quiver against the rules of war. In the terrific duel that ensued, Arjuna had to eat the humble pie, because the arrow that he picked belonged to his opponent. Arjuna was worsted in the duel by a “low born’, as. kiratas were considered at that time. In extreme humiliation Arjuna thought of suicide and performed his last puja to Pasupati. Kirata then realized that Arjuna also worshipped the same God as he did. The two then became friends, Kirata shared the secret of the Pasupatastra with Arjuna. Before Parting, the Kirata wished to boost the deflated ego of Arjuna and complimented him saying he had never met a warrior of Arjuna’s mettle and skill and so formidable in offence. To say that the valourous prince was humbled by a low born was considered bad taste; and so the chronicler wrote that the low-born was Siva himself in disguise. AS usual with all Indian temples, Panduranga temple at Pandharpur has its own Sthala Purana which delineates : renee came to stand there in that hands-on-hip “The great devotee Pundalika, who is reported to e brought the Lord there, was in his younger days an exclusive worshipper of his wife. He neglected his old parents, and visited Varanasi, carrying his wife on his shoulders on the way. While returning from Kasi, he witnessed a striking wonder. He saw three ugly, dirty, and ghoul-like women enter the asrama of Rsi Kukkuta and after a few minutes saw three dazzlingly beautiful ladies emerge out of the Asrama. Pundalika suspected the morals of the Rsi. When he accosted the three _ beauties, they revealed their identities as the rivers Ganga, - Yamuna and Saraswati. Having taken on themselves the sins of the bathers, they became ghoul-like. A few minutes at the feet of Rsikukkuta then original divinity was regained. 92. Putra iS This is a yagna performed by a barren pair to obtain children to fulfil certain missions in life, Barren couples had two ways to get children in Puranic days (1) By adopting Niyoga, in which the husband permits _ the wife to cohabit with a chosen male, the first preference being the Purdhit. The whole affair is confidential, known to the husband and the wife and the Niyogi only. The kings of olden times showed a propensity to go sterile and this technique was very handy for them. The classical examples are: Sudeksana the w/o Dileepa getting the son Raghu by niyoga with the Purohit Vasistha (ii) king Gadhi’s wife getting the daughter Satyavati by niyoga with Vasistha (iii) the same queen getting Viswamitra as the son, through niyoga with her own son-in-law, Rucika. and (iv) Kunti’s niyoga with several people (to ‘The alternate method was the performance of Putra Kama adhvara. The yagna in fact is a sort Niyoga performed ritualistically with the sanction of the Public. A suitable brahmin, an expert in Atharva was needed to be the (organiser of everything concerning the yaga) orm the yagna. It-is believed that a magical Springs out of the fire, and the women (or the pregnant by consuming it. Human procreation magical, but biological with the same natural are now). The potion prepared from honey and milk, and some drugs, the lady in vim and vigour, relaxed a condition most favourable nn they ghee, i Z 7 F 499 91. Pundalika Pundalika entreated the sage to reveal to him his secret. The sage revealed a simple truth, namely it was the incessant service to his aged parents that gave him powers of purification and dispelling of sins. That was the turning point. The wife-worshipper turned into a parents worshipper thence forward. He had no time for anything else, even for puja to Krsna. One day when he was busily engaged in serving the aged parents, Lord Krsna arrived to bless his devotee. Instead of hurrying to receive Him with excitement, he threw a tile in the direction of Krsna, requesting Him to stand on it and wait until Pundalika finished his PitrSeva. The Lord was pleased to stand there for ever after. He placed his hands on the hip and stood on the tile. So in Maratti they sing. Ithé Vari ubha nita Kati vari hath Bhaktém priyo ga Pandarinath. Kamésthi for the adhvaryu to mate with her in bed, leading to quick conception. During the ritual, a great deal of wealth would be distributed as Dana and Daksina to the brahmins. Despite such liberality of kings with their wealth, there was often difficulty to get a willing adhwaryu mainly because of the age and physique of the queens who would have long past their conceptional stage, and lost their sex desire. It is here that the potion comes to rescue. The children born through the yagna are declared the legal offspring of the yajamdna. Two classical examples of Putra Kama adhvara were (i) That performed by Dasaratha of Ramayana, and (ii) the other performed by Drupada of Pancala. Dasaratha’s Puthrkamesti rewarded him with 4 sons in three queens, and their off springs grew into noble divine men (avatars). The presiding priest of the yagna was Rsya Smga, who belonged to the Kasyapa gotra and was also the son-in-law of Dasaratha having married santa the foster daughter of Lomapada, the ruler of Anga desa. The putra Kamesti performed by Drupada was again to produce children who would destroy all those who had humiliated Drupada - viz. Dhrona. Drupada had difficulty in getting a priest to perform the yagna. Offer of a very large amount of wealth, atlast made a kasyapa brahmana to agree to perform the yagna. Later he had obstacles from the queen who was already the mother of Sikhandi, and she began to filibuster giving several excuses to go to bed with the priest. 500 Ultimately the mission did take place _and two” children Dhrsta dyumna (elder boy) and YagnaSéna (Krsna, Padma gandhini alias Draupadi) were born by the Putra Kamesthi. Both were born with a mission, Dhrsta Dyumna fulfilled his mission by cutting down the indefatigable Dhrona with his own hands. Draupadi discharged her mission too. She was the indirect cause of destruction of the whole Kaurava race. 93. Poorana Poli (Boli) Ubbati (in Karnataka) In appearance it is a stuffed sweet capatr, but undoubtedly a delicious sweet of the Saraswats. The following is the step by step preparation of the same culled from “Indian cooking, Konkani style’’ published by the American. Konkani. Association. USA. (a) Purana or filler Preparation 2'/2 cups - Bengal gram dhal. 2'/2 cups - Shredded jaggery. 1/2 - Tea spoon Késar, dry and crushed. 10 to 12 cardamoms (peeled and crushed) (b) Pita (Dough) 2 cups of Maida. '/2 cup wheat flour (gova pitti) '/s tea spoon - salt. 4 tsp. - coconut oil Enough water to make smooth dough. '/2 cup Maida for dusting. Soak the Bengal gram dhal in warm water overnight. Strain the water, cover with fresh water and press — cook, for 5S minutes. Transfer the cooked dhal to a sauce-pan (podgo or Kaili) Add 2'/2 cups of brown Sugar (jaggery); Heat on a medium fire with constant stirring until the mixture begins to dry at the edges. It should be possible to make small balls out of the mixture. Stir in the crushed Késar into the mixture and grind the whole in a food grinder. Make about 50 balls and reserve. Dough: '/2 cup of wheat flour, and 2 cups of maida are sifted in a big bowl. 4 tsp. of coconut oil and !/s tsp. of salt are added. Water is added little at a time and stirred until the dough consistency is reached. Take a small quantity of the dough on the palm and roll it flat between the palms, to the size of a little pappad. Take one ball of Pérani and. place it at the centre of it. gather the edges of the dough to completely enclose the pirani; put aside. Place '/2 cup of flucr on a large plate. Using a 9”” sq. wax paper, roll the pirnapoli slowly. When ever sticky, dust with the surrounding fluor. Repeat this until the proper size (that of a capati) is reached. Remove the wax paper, Dry the poli carefully on the palm and carefully roast it on a pan on fire (medium) Serve hot - SO pélis can be got from the above quantity of materials. 94. Purandara Dasa 1484 - If Thyagaraja, Muthusami Diksitar and Syama Sastry were the triumvirate of Karnatik music, Purandara was the father of Karnatic music. His tunes were soul-stiring to the common man who was otherwise averse to listen to preachings on morality and ethics. He himself always remained linked with the Lord through his music in which his only companion was his Tumburu. He belonged to a class of Bhaktas called Dasa Kuta: ‘Servants of the Supreme’, About 800 only of his mellifluous compositions are said to b= extant now, while the report goes that he composed several thousands. SriVyasa Tirta, the great sage and guru of Karnataka calls his compositions Purandaropanisad. So highly was. he respected during his life time. And now, in SJIndia girls are initiated into music with a PurandaraKrti; and little children in cradle 1561 are lullabied to sleep by the mothers singing his immortal songs esp. “‘adu sidale yas6da -- jagad6d dharana’’. Like DevaRsi Narada of Vedic times he never stayed in one place, but wandered and visited and sang on the deities of the temples in important pilgrim centres. Purandara Srinivasa was the only son of a rich jeweller, Varadappa Nayaka of Purandargad near Poona. Having got the son after several pilgrimages and prayers, esp. to Lord Srinivasa of Tirupati, the father named the son after that god. His pious mother wished to inculcate in him the love of god, and faith in the ancient scriptures in the little boy Srinivasa, and she inundated him with Stories from Puranas; Nevertheless the child took greater interest in playing with coins. When grown up, he began to accompany the father to the shop, and the father son extremely helpful. However, the son disliked yl of the father towards the customers. When iter fae, he married a girl by name Saraswati, 10 hated the husband’s miserly nature. Srinivasa changed d manners and honesty shown towards the customer’s when his father was running the shop. He behaved as a money-making machine with no heart ‘or nn towards anybody. Turning point. Nature’s ways are inscrutable. When thing goes to an extreme, then comes the turning _ One day a poor brahmin approached Srinivasa ome money to perform his son’s upanayana and miser dodged him with excuses for a long time. brahmin could not be put off by such tactics; he vent to the wife of Srinivasa who was a pious lady. use she had no money, she gave him one of her Is. The brahmin went straight to Srinivasa’s shop, and now he wanted to sell the ornament to Srinivasa. ¢ miser got a shock at the prodigality of his wife. lis mind raced as to how to punish the wife if she vas prodigal, or how to punish the beggar, in case had stolen it. He decided to secure it safely in > money chest, and then confront both. But in his erie he forgot to put it in the chest, and rushed his house. The old brahmin knew that something rious was going to happen. So he picked the ornament from where it was left or tc table, and followed Srinivasa to his house. _ The jeweller rebuked the wife severely and threatened to expel her unless she produced it before him immediately. 501 The embarrassed lady receded into another room as if to fetch the ornament, but she actually bolted the door, and prayed to the Lord to save her from the husband, a money-eating ogre. The Brahmin beggar was watching every thing. At the critical time, he threw the ornament into the room where the lady was. She picked it up paying tributes to the Lord who had played the miracle, and she presented it to Purandara, with a cynical smile of victory. Srinivasa was flabbergasted by the tur of events He could not understand how the ornament which he had locked safely in the chest, reached Saraswati. He believed it was god’s miracle. Yes, he was right, because god works through human agency. He felt ashamed of his own behaviour, the evil implications which he formed in his mind. He realised that love of money was the cause of all this. He was worth 9 crore Varahas at the time, and people used to refer to him as Navakoti Srinivasa. He immediately gave away all that wealth to the needy, and walked out to become a Parivrajaka - (appears similar to Pattinattar of T.N.) One or two miracles have been mentioned during his life as a mendicant. But they are nothing compared with the extraordinary miracle of renunciation evinced by one of the richest jewellers of the time. Let the reader concentrate on the ethics and morals he preached through his heart attracting and mind-melting songs. a 95. Puranas q The great epics Ramayana and Mahabharata are Puranas in the sense ‘Purd api navah, fresh despite being old. Besides these, there are eighteen Puranas which hold the Hindu ancient lore. In fact none of them can hold a candle to grandiosity of Ramayana or the universality of Mahabharaté. Yet they are important because they are a guide of the culture of society and many of _ its rituals. The eighteen Puranas are 1) Brahma — 7) Markandéya — 13) Skanda — 2) Padma — 8) Agnéya — 14) Vamana — 3) Vaisnava — 9) Bhavisyat — 15) Gautma — 4) Vayu — 10) Brahma Vaivarta 16) Matsya — 5) Bhagavata — 11) Linga — 17) Garuda — 6) Naradiya — 12) Varaha — 18) Brahmanda. ___ Though the authorship of all of them has been attributed to Dvaipiyana Vyasa, their style, and language indicate _ the ity of a remoteness from Vyasa,by atleast a millennium. Their probable creation would be round about 1000 A.D; and after Saraswat Pandits’ migration from gowda desa to the westcoast, Sahyadri valley. Those pundits might have been intimately involved in their | In those days the author of a work, however eminent he might be, did not hurry to the press (because there was no press then) to see his own name in_ print. An author's concern was about the ready acceptability of his philosophy. So however eminent an author might be, he would choose a more eminent man to whom he could attribute his work. This was the case from the Vedic times. The authors of Vedas said that the Vedas were not human-made but superhuman revelations. (apauruseyas). Great Vyasa himself wrote the gita, but attributed its authorship to Lord Krsna - Hence not-Vyasa gita but Bhagavat-gita. It is in a similar spirit that the authorship of the 18 Puranas has been given to Vedavyasa. However, it is possible that he was the author of atleast one among them, Bhagavatam. The story goes that Vyas was not a true Sanyasin. He was fettered by his boundless love for his only son, Suka. The latter was a born Sanyasi, and a little bit of instigation from Narada was enough for Suka to run away from his father. Vyasa was extremely depressed as if he had lost the whole world. He accepted Narada as his second guru (earlier guru was Gotama from whose dry Nyaya philosophy he fell out very soon). Narada advised Vyasa to write out a work in praise of lord Krsna. The result was Bhagavatam which describes the 502 child-hood exploits of the Lord, which gradually build up into a Madhura Bhava, (between the lover and the loved) the sweetest among the important paths of Bhakti for attaining the Lord. There are several rituals (samskaras) to be performed in life by a Saraswath, and when he is not sure of the modus operandi, he has to resort to one or more of the Puranas. The narrative of a Purana is a sort of Prasn0-thara, question by a disciple or an aspirant to knowledge, and answer to it given by a learned sage usually a disciple of Vyasa or one belonging to the line of Vyasa. Thus Sita Romaharsana was a disciple of Vyasa, and Parasara who was the father of Vyasa. A brief account of the contents of each Purana 1. Brahma Purana: The early chapters describe the creation, Manuvantaras, history of dynasties down to Krsna. The main object of this Purana is to promote the worship of Krsna as jagannat. About a third of the whole Purana is in praise of Purusdtama Ksetra (Orissa). 2. Padma Purana: It is a voluminous work of five Khandhas (chapters). The first two, Srsti Khandha and Bhoomi Khandha deal with creation and description of the earth. The description of cosmogony (origin of the universe) is very similar to what is given in the Visnu Purana. This Purana deals with the virtues of the Puskara lake (near Ajmer) which it commends as a great pilgrim place. This purana is devoted to the narration of a large number of miscellaneous stories. It also mentions by name a number of jains and their practices. It also mentions a class of people called Mlécchas, or barbarians. (Some people think it means Muslims but more appropriately it should mean the Portuguese. So it is presumed to have been written sometime between the 12" and the 15" century. A.D. 3. Visnu Puran: This is the one purana written precisely and which presents all that which a Purana is expected to present. The first two chapters deal with creation & description of the earth respectively. There are appropriate astronomical details, and some condensed geographical account also. 4. Vayu Purana: This Purana is peculiarly divided into four books (Padas) (a) Prakriya, (b) Upodbhata, (c) Anusanga and (d) UpaSamhara. It has also an index of the heads of chapters. Prakriya portion deals with creation. Upodbhata deals with the Kalpas (periods) during which the world existed. One virtue of this Purana is the presence of a more elaborate geographical section than in other Puranas giving the descriptions of lakes, valleys and mountains, Dvipas which constitute the earth. Matsya and Markandeya Puranas too can pride to possess a comparable geographical section. S. Bhagavat Purana: This is the Purana held in highest esteem by the Vaisnavites. Infact other puranas like Padma- have devoted space to narrate the Mahatmya of this Purana. It deals with cosmogony and geographical notes. Chapters 1-15 deal with Priyavarta (1st son of Swayambhuva Manu) Agnidhara~and. Rsbha. ' >= Chapter 16 deals with Bhuva Kosa (about Earth), chapt 17 deals with the Ganga, chapt 18 and 19 deal with the Mysteries of the Varsas, chapt 20 deals with Dvipas and lastly chap 21-26-Swar, Bhuvar, Sun and the planets, Patala and Naraka. This was probably the only one which had been composed by Vyasa. 6. Naradiya Purana: Called so because the gist of it had been transmitted by Narada to the Rsis of Naimisa — Aranya on the banks of the river Gomati. There is a strict injunction at the end ‘‘Let not this Purana be recited in the presence of killers of Cows and the non believers’. Some people take this phrase to mean ““Muslims” and decide that the Purana was written after the Muslims had arrived in India. There is little about cosmogony and geography. 7. Markandeya Purana: The Purana commences with the narration of some strange divine birds, born in the field of Kuruksétra and living on the Vindhyas. These birds were gifted with the powers to discriminate between — the right and the wrong. To some extent, it is a supplement to the Mahabharata. Cosmogony and geography have been dealt with as in any other Purana but two chapters Navakhanda and Kurma Vibhaga are special to this Purana. NavaKhanda contains geographic details. In the Kurmavibhaga these are further elaborated, author taking the view of Bharat Khanda as “‘a tortoise’, based on the astronomical works of Parasara and Varaha Mihira. Distribution of the peoples and countries has been done within the frame work of the “‘tortoise’’ floating on water with the head towards the east. 8. Agni Purana: Beginning of this Purana is an account of Visnu’s avatérs. Chapters dealing with Rama and Krsna follow the pattern of Ramayana and Mahabharata. Cosmogony and geographic details are as in the VisnuPurana. A list of holy places, especially Goya is added. Uncommonly, this Purana indulges in a few chapters dealing with mysticism, medicine, rhetoric, prosody and grammar. 9. Bhavisya Purana: This is the first Purana to give an account of the dynasties of Kaliyuga. (The preceding Puranas have interpellated this information subsequently): As customary, this Purana deals in the beginning with cosmogony followed by the geographical. The last chapter mentions about Maghas, the silent worshippers of the Sun from Saka divipa. It is possible that a few Maghas of Persia had migrated to Bharatvarsa. The first chapter of this Purana is supposed to have been communicated by Krsna to Yudhistira amidst a great concourse of people who attended the coronation of the latter after the great fratricidal war. 10. Brahma Vaivarta Purana: This is divided into four books, known as Brahma, Prakrti, Ganesa and Krsna. Of these, the last one is by far the most worthy and enhancing the merit of the whole work. Most part of the last book is devoted to a description of Brandavana and Gokula. 11. Linga Purana: like the others, describes the universe, and mentions the royal dynasties upto the time of Krsna. It indulges in the narrations of legends, assignment of rites and recitation of prayers in honour of Siva criptions of Pi holy cath or Tirthas. Special ention has been made to Mathura and its innumerable es which have been described under Mathura Mahatmya. 13. Skanda Purana: This was composed probably when the contacts of the North Indian sages with the southerners ave come closer; Skanda is the beloved lord of the who adore Him as the Supreme. This Purana does not dwell or concentrate on any theme. It gives the appearance of having been by some itinerant sage who took up “a Samhita re and” appropriated Mahatmya from a third place”. Kasi Khanda is by , and picked up a “‘Khand there”’, far the most celebrated and it occupies 15,000 stanzas. tories about Agastya are narrated. Next only to Kasi js the Utkal (orissa) Khanda wherein the Bhuvaneswar Siva temple, and the Puri Purusottama (jagannatha) temples are extolled. There are also other Khandas like Brahmottara —, Reva —, Himavat —, This Purana has probably the longest geographical — list of countries and the peoples of India. 14. Vamana Purana: As usual cosmogony is dealt with. Besides, Kedareswara and Badrikasrama have - been extolled as holy among the holies. Sthdnu teertha, the _ pools in Thaneswar and Kuruksetra (between yamuna and sutlej) have also been commended. Geographical section gives a list of janapadas. This purana shows a tendency to independently dilate on the features of the people. Thus there is a description of Turuskas and Andhras. This is not found in any other Purana except Garuda Purdna. 15. Kurma Purana: Besides the usual cosmogony and geography this purana is noted for a list of rivers, which is not there in others except Vayu Purana. Approximate date of recording is about 1000 A.D. 16. Matsya Purana: It opens with an account of the Visnu’s Matsyavatara. The story mentioned is similar to that of the Noahs Arc in the old Testament but the name Manu substitutes Noah. A pralaya or deluge seemed to have shrouded the earth (a point which is rightly contested by Scientists). This Purana has a lot of words and material picked up from Mahabharaté, Visnu— and Padma Puranas. It has informative descriptions about the different Dvipas and magnitudes of different Varsas, a description of Tapovana, river Airavati, Himavan mountain, hermitages of Rsis Atri, and Aila, and other miscellany, 124 — 128 deal with the Sun, Moon and other planets and stars, as in certain other Puranas. 17. Garuda Purana: greater part of this is devoted to religious Vrataés, observances and details of conduct of rituals. It gives holy days and places. It contains a treatise on astrology, palmistry, and on precious stones, and medicine. From the chronological point this appears to be the latest Purana. 18. Brahmanda Purana: Just as the Skandha Purana, this purana is available only in Khandas. Many of its contestable arguments have given it a doubtful character (as also for Skanda and Padma Puranas) Collected from The geography of the Puranas by Dr. S.M. Ali Prof. of geography University of Saugar. 96. Puru Puru was the vi monarch of the Lunar race established Purtrava; He was the youngest son of Yayati in the daughter of the Asura king Vrsaparvan; working as the maid of Devayani, the queen Yayati loved her more than he loved his He had four sons by the queen, Devayani and by Sarmistha. Yayati was once castrated by a punishment for his infidelity to Devayani, *s daughter. When the king repented, Sukra agreed restore his testicles, if he could get them from any of his sons. All the four sons of Devayani refused to lose their virility and abused the father for his insatiable passion even in old age. Puru, the son of Sarmistha ne nie alone talked to Yayati soothingly and agreed to give even his life, if need be, for the father. [Watch the difference in relations between father and children - entirely dependent on the bringing up by their mothers]. Puru alone accepted the decripitude and infirmities of Yayati, by the world’s first transplatation of testicles under cybernetics. After enjoying life for a few more years, Yayati returned his ‘youth’ to Puru and also crowned him the successor. Puru was the ancestor of the Kauravas and the Pandavas. 504 : 97. Puru Rava Puri Rava: was one of the most famous kings, an equal and a friend of Indra, during the Rg Vedic time. The very fact that his romance, wrought with ups and down, with the beautiful gandharvi Apsaras, Urvasi, has been brought into RgVeda, shows that it had something to do with the social and cultural set up and the relations between royal spouses. Pururava saw the nymph Urvasi in the court of Indra. The king was already famous as a youth of covetable looks and extraordinary prowess and it is no wonder Urvasi reciprocated. Loving of a human being by an apsaras and the consequent sojourn on the earth was a sort-of demotion to the celestial woman; and it happened due to the curse of two sages Mitra and Varuna. Evidently the two sages should have approached her for her favours. On being refused, they were waiting for some such episode of her loving a human being, to proclaim it was due to their curse. No curse was required for beautiful ladies to fall in love when they met an attractive young man and that too of a royal status. Urvasi married Pururava on her own conditions which if strictly adhered to would deprive the king of much of his connubial pleasure. As mentioned in the Satapatha Brahmana and the Rg Veda, her two conditions were (i) Her two rams whom she loved as her own children should always be kept near her bed-side, and no body should do them any harm. (ii) King should never allow himself to be seen by her without the full regalia of dress. Vedic statements on this affair are nebulous or ambiguous. Metaphor and anagrams were commonly used. Who knows whether the two rams do not mean two youths of the shepherd tribe. In that case, was Urvasi practising polyandry? Whatever that may be, the Vedic account does not help to find out the reason why Urvasi deserted such a great king. Some people made wild guesses that Pururava was a wife—beater. The story in the brahmana says that the two rams were decoyed by thieves at midnight. The king hurried out in the night dress and recovered the rams. Thinking that Urvasi would be happy, he rushed into her room. Urvasi was offended to see the king in the scanty nightie and immediately left the palace. Reader is led to wonder “who was the ruler the king or Urvasi? The king took it to heart and roamed in search of her. When once he met her near a lake, she refused to return with him stating that she was not made to live life-long with any single individual. Then comes a chink in the curtain which probably may reveal the cause for the desertion of Puru Rava. Pururava took the matter with the gandharva tribe to which Urvasi belonged. Gandharvas promised to mediate provided he would offer his oblations as directed by the gandharvas. The only major difference between the Aryan and Gandharvan mode, was in Fire making. In — the Aryan mode, the base bit of Arni tree was fixed on the ground, and the rotér Peg made of the same wood was inserted in the hole on the base plate and churned. In the Gandharvic mode, the rotor peg is fixed on the ground and the base plate is rotated over it, after fixing the pointed end of the peg. in the slot of the inverted base plate. Which way the fire is made is not a great factor that can break two strong lovers. Fire-making is only an analogy or a metaphor to mean the mode of performance of the lovers on bed. If Vatsyayana’s Kamasastra is referred, it is said that female partners of the heroine type which the Apsaras were, derived their maximum pleasure not in the libido nor in the orgasm (which are only recent terms) but in the inverted mode called Purusayitém, wherein the female assumes the role of the male and rides over. But neither by their energy nor by their expertise are the females efficient in doing it and so they wished to have menial helpers. The constant presence of the rams (helpers) and the condition that the king should meet her only in the full Tegalia of dress, will all fit in well with this guess of polyandry. After adopting this mode of “‘fire making”, she lived with the king and gave him five children, and left him once for all. Pururava was a great giver in the beginning. Later he realised the sages were a class of hoarders, and they had made a gold throne in Naimisa. King commanded that thrones were the insignias of royalty only, and so the golden throne must be sent to the palace. The cunning Rsis agreed on one condition that the king would atleast once sit on the throne and give them his darsan in Naimisa, and then he could carry away the throne with him. They arranged the throne ~ on a concealed false floor, and when the king mounted it, the bottom gave way; the king on the throne fell into an abysmal hole. Thus ended the life of a brilliant king whom Kalidasa glorified in his Vikramorvasiam. — Ve ee EE ~~» a 505 It is gathered that Pulastya was one of the Sapta procreated by Manganaka Varuna in Urvasi. Manganaka self was an illicit son of Marut in Sukanya, the of Cyavana. Sage Manganaka operated from an island d Aswatirtha in the region between Ganges and Yamuna. As a Varuna he used to collect his customs dues in of horses, and developed one of the finest stables re quality horses (Panca Kalyani) were produced. Hence e name of the island. The other members of the SaptRsis, brothers of Pulastya, of them produced by the same pair of sage and ‘the nymph, were Vasista, Agastya, Ati, Bharadwaja, Pulaha and Krtd. Another report says, Pulastya had his asrama in the northern Bihar, at the foot of the Himalayas. The region was inhabited by the tribals, Raksasis who abounded in the region between Nepal, Tibet and N.E. Bihar. The daughter of the Raksasa chieftain strolled into the fisrama premises. Raksasa girls were buxom bodied with 98. Pulastya large parts and were scantily dressed. Pulastya could not resist the temptation and he seduced her. He then discovered that the tribals were an obliging type and so there-after no Raksasa girl could stray into the asrama region and come away with her virginity safe. The Rakssas race increased, and Pulastya was considered their progenitor. The tribals of the region call themselves Pulastya gotrins. In his old age Pulastya borrowed money from his grandson, Kubera Vaisravaa (Pulastya +(Son) Visravasu married Ilavila — (Kubera) and performed a Brahmayagna, by which he further enlarged the Raksasa society. Rakasas like Ravana styled themselves the grand children of Brahma. (Pulastya) Pulastya Brahma intervened with Karta virya when the latter tied down Ravana in Mahismati. Again the same Brahma intervened with Meghanada, to release Indra who was tied down prisoner in Lank. Meghanada also got the title of Indrajit. When Tataka tied Agastya, Pulastya intervened with Tataka to release him. 99. PumsaVana This ritual is to be conducted on the third month of pregnancy. If an auspicious day is not available, it may be postponed to the 4", or the 6" or the 8” month, whenever a good day is available. The meaning of the ritual is ““Puman siyaté anéna it?’ = a male child is begotten by this (a resolute will, or self hypnotism). This ritual also precludes all impediments which may accompany the pregnancy and child birth. (It is all done in sincere faith and strong hope). A homa fire is lit, Prajapati is invoked to preside over it, and oblations of cooked rice are delivered into the Aoma. The husband places on the right palm of the wife a little curd mixed with a few grains of wheat and black gram and puts a query to her ‘‘What do you drink now’’? She would reply in all faith “I drink Pumsavana’’. This is repeated three times in order to firmly impress it in her mind. A few leaves of ‘‘Dirbhankura’’ (cynodon chlorideae) are macerated on a stone, rolled into a pellet and wrapped in a thin clean cloth. The husband stands behind the wife, lifts her head up so that the nostrils are upturned. This is called anavalokana. The capsule of leaves is then squeezed into the right nostril of the pregnant wife. This is believed to cure all sickness of pregnancy, and indispositions, and the couple believe that the foetus is assured of all protection. At any rate the couple gets a peace of mind. It may be mentioned here that the sex of the child is decided at the time of fusion of the male protozoa with the ovum of the female. A female is created if the last of the chromosomes fused happens to be x-x. If it is x-y, then a male is produced. This happens on the Ist day of pregnancy. Can a ritual conducted anytime between the 3rd and the 8” month, alter what the chromosomes have done? Science says firmly. “‘NO”’. 100. Pracétasa Pracétas, as he was known in ancient times, was a sage, a king and a varuna at different times. He was descended from king Vena, an autocratic king whom Brahmins like Atri gave an ultimatum. Having disregarded the ultimatum, he was whipped by fishermen and killed. The throne went to Prthu who was a stooge in the hands of brahmins and sages. Prthu’s progeny was a yagna—maniac and earned the nickname Barhis (yaga-fire) Having settled in the east (gowda desa), he was known as Pracina Barhis, to distinguish him from a namesake in the west. The hobby of Barhis was to loot the neighbouring countries, and distribute the spoils of war among the brahmins during the conduct of a yaga. The more he gave, the more he desired to loot to please the brahmins. Narada, who observed this trait, realised that Barhis was a man of no peace of mind. So he advised him to meet Kapila, Narada’s guru, and the author of Samkhya philosophy. Barhis met Kapila at the Sundarabans (known in those ancient days as Ramaniyaka (beautiful). Kapila was fast bent on the spread of Vaisnavism of absolute surrender to Visnu. Pracina Barhis became a great devotee of Narayana and got a sort of peace of mind. He then wished that his progeny did not suffer from peaceless hunt after loot and performance of yajnas to distribute the loot. Barhis was reported to have had 10 sons; But in the absence of proper names, they were collectively called in plural as Pracétasah. It may not be wrong to infer that the ten pracetisa were but a single man with the prowess and capacity of 10 individuals. It was very common to exaggerate single individual into manifold, in ancient literature as witness Dasakantah, Trisirisa, Satartpa, Sahasrarjuna etc. Pracétas was a capable king who subdued several neighbouring kings and brought the Anga and Vanga and Kalinga regions under his sway. All this time his old father Barhis commanded him to go to Kapila and do penance. Pracétas performed penance for 12 years and studied Sankhya philosophy under the strict discipline of the Rsi. When he returned, he was dismayed with what he saw. There was no place to live for the brahmins; The country was over grown with huge trees planted by timber merchants. Pracétas started a rigorous chopping — of trees; forests were cleared and land reclaimed. Timber merchants could not fight against a powerful ruler and so they surrendered and pleaded. The best way of appeasing an angry sage who had practised continence for long, was to offer him a beautiful belle. They gave him Narisa (meaning Nari Srésta respectable woman) who was in fact the daughter of Candra in a wood cutter woman. The puranic story depicts timber merchants as Trees, and Narisa as the daughter of Trees. Pracétas lost no time to engage himself with Narisa in the most important of all biological functions. He got a very capable son who ruled in the east under the name of Daksa. Daksa became a Prajapati (ie., a miniature Brahma who manufactured children on a large scale for the benefit of society, to conquer by colonization. He coducted several Brahma yagnas and in the one which he performed in Berhampur of Orrisa, he insulted his own daughter Sati, and his son-in-law Siva. Sati committed immolation, and Siva sent his ferocious men who put an end to the Daksayaga — nay killed the haughty Daksa. It was a catastrophe from which Daksa emerged out bleating like a lamb. 101. Varuna From the childhood day’s grandma stories which referred to Brahma as the creator and Varuna as the Sea god, one would be tempted to believe that there was only one Brahma and one Varuna. That is far from truth. There were as many Brahmas or creators as there were Tich old men, and as many Varunas as there were toll-points on the waterways of commercial traffic. If the riches of an old man were enough to organise a yagna during which well nourished boys and girls are made to mate under his supervision, and after the yagna he would bring up the hundreds and sometimes thousands of children born therefrom, he could Style himself a Brahma. It is a grand social service in as much as it helped colonization and expansion of Aryavarta without war and bloodshed. So there were several brahmas at different ages and places. Kasyapa, Pulastya and Daksa became Brahmas that way. Coming to Varuna, there were many of them as ancient Bharat had flourishing trade by water ways ganga, Mahanadi, Narmada, Sona, and Indus. A varuna should. have a natural ferocious appearance that would instil instant terror in the customer. He should have a band of unscrupulous rowdy boys, rather musclemen and a few light and fast boats to enforce his laws within his diocese. He should fix the establishment at such water cross-ways which have a high density of commercial traffic. He is thus a mere customs officer with lot of muscle power. A varuna used to collect his toll more ind than in money. For example a varuna who yas the father of Vasistha used to receive the toll | terms of horses; for he had one of the rare stables r breeding quality horses, known as Panca Kalyani jety. Varuna has come to stand for might and wealth, in their train addictions like drinks and women. of the rich varunas had been the unknown fathers any a well-known sage (as for eg-the SaptaRsis). ; beautiful women who went to bathe in the river sre near the habitat of a varuna was unsafe and uld be captured, viz Mamata. Utathya, her husband Narada, the Deva Rsi had to issue several threats fore she could be released. One of the commodities of trade, in which most sf the Varunas were involved, was slave trade. They d their crocodiles (unti—socials who lay low in shallow ers) and when people went to bathe alone, or at ly hours, these ‘crocodiles’ kidnapped them, and entrusted ‘the Varuna who sold them to foreigners as slaves. Guru Sandipani’s son was thus kidnapped and sold to Pancajanas. Krsna’s own father Vasudeva was one day x by a varuna’s man. However the news reached — who hurried to the varuna. The latter apologised and returned the captive. ¥. One of the crowded cross way of marine trade in central Bharat, in the Vindhyan valley was the island 507 of Lanka. This lucrative trade point was monopolised by Kubera, the son of Visravas Rsi. Functioning as a Varuna was a hobby of Kubera who was by profession a money lender. In Ramayana it is described how the Varuna-Kubera refused to appear before Rama despite the latter's 21 days of penance, but did’so only after being threatened with dire consequence of facing an Agneyastra. Ultimately he lent money to Rama for the maintenance of the Vanara army. Old women have come to mistake from this anecdote, that every Varuna is a Kubera. Though a varuna could always be very rich by fleecing the marine traders, they could not be kuberas because, the latter is a term indicating physical shortcomings. The real Kubera had 3 legs, one natural, and two wooden stumps; and he had only 2 teeth, and he was brought to that pass by Agastya it was a rare coincidence that Kubera was Varuna in this instance. Varunas could and did change their profession when they wished. Pracétas, the son of Barhis functioned as Varuna, before he chose to ascend the throne. A varuna in his own dioease was equated with god. Any god of importance had a weapon (astra) after this name. So there was a Varunastra which used to be discharged as a contra to Agneyastra. It used to flood the area with water. The nearest relative of it in modern times is the water-lorry with the long hose of the fire fighting squad. 102. Pratijnas of great persons _ (a) Bhisma Pratijna Bhisma was a title, meaning ‘Terrible’ bestowed on Deva Vrata; supposed to be the son of Santanu in celestial Ganga: From his epithets, Gangeya and Kartikéya, a greater probability is that he was identical with Saravana (Subramania, the great warrior god) the son of Angiras Rsi in Swaha. Whoever he might be, he was adopted by Santanu and made the crown prince. He always proved to be of invincible prowess. Some time later, Santanu fell in love with Matsya gandhi, the daughter of a fisherman, who used to operate a ferry across the ganges. (She was in fact the daughter of the emperor, Upari Cara Basu in an Apsaras, and so she possessed a flashing beauty that could kill even the self controlled yégis, as for example Sage Parasara who once seduced her. At that time, Parasara had given a promise to eventually settle her in a high royal family. The word of the grandson of sage Vasistha would not go futile; Rsis pulled all wires to fructify the union between Santanu and the girl of the fisher man who had bargained that children born of Matsya gandhi should the throne. There was a hitch for this;; unless Vraté was removed from the post of the crown this condition could not be granted. King Santanu afraid of the prowess of the crown prince, and so he said, that the marriage was impossible. But next morning to the surprise of all, the prince, the most feared man volunteered to take, an oath that he relinquished all rights in favour of Matsyagandhi’s children, and that he would remain celibate throughout life. The renunciation of the triple entity, power, pelf and sex made the Rsis bestow on DevaVratha, the title of Bhisma, the Terrible. No one knew, that behind the oath of Bhisma, was the wire pulling by ParaSara. b) Pancali’s Pratijna: No atrocity committed in MahaBharata could be more heinous than a husband Dharmaputra pawning his wife; and Duryodhana disrobing her to nudity in the presence of many members of Kaurava assembly. During that heinous crime, Dussdsana had pulled out and dishavelled her hair. She then uttered a terrible oath, that she would not dress up her hair until she smeared it with the blood of that ‘demon’ Dussasana - That is Pancdlipratijna. c) At the same time, the revengeful prince Duryodana committed a vulgarity; He exposed his thigh and invited Pancali who was being harassed by Dussasana, to come and take her seat on it. Bhima whose blood was boiling on seeing this inhuman treatment of a royal lady due to the gamble mania of Dharmaputra, rushed to break the hands of his imbecile elder brother. On being prevented by Arjuna, he turned his impotent wrath into an oath against Duryodhana. He vowed that he would break the thigh of Duryodhana in a fight. This is Bhima pratijna. 508 103. PramadVara The story of Pramadvara is a saga of Tomance. It is also the world’s first instance of a major blood - transfusion to save a bleeding individual. Bhrgu Cyavana had a son named Pramathi (conqueror, the great) in Sukanya. He was a Vedic Scholar, performing religious practices, but he was not as lucky as his father to trap a royal princess. So he lived with a nymph Ghrtaci and begot a son whom he named Ruru (meaning-Little dog). Not far from Pramathi’s residence, was the Asrama of one Sthila Kési. His ghoul-like exterior was a mask over his milk-like compassion of the interior. One fine morning he discovered a helpless girl-child (a babe) deserted in front of his Asrama. He correlated it with the frequent visit of the nymph Menaka to the palace of the gandharva, ViswaVasu of Matrkavata. Sthila brought up the girl with great affection and she evolved into a stunning beauty, a replica of Menaka, with sweet soft complexion, inviting lips, a challenging torso, even the self—controlled sages would fall. She was named Pramadvara (meaning - Carefree) and as befitting her name she hopped about among the bushes, gay as a gazlle. For her the life was meant for enjoyment. Ruru fell in love with her at the first sight and he went and begged Sthila for her hand in marriage. 104. Miracle of The wandering mendicant has ingenious ways to perform the miracle. He targets a village and arrives there with a few followers in one evening. News spreads in the village which plans to welcome him with honours next morning. The followers of the mendicant dig a deep pit under a tamarind tree or some other tree, deposit a sac of Bengal gram or any material that will swell on absorption of water. The sac would be surrounded on sides and bottom with non absorbent pebbles like granite bits. The purpose is to ensure the expansion upwards only. Over the sac a Vinayaka idol is placed and the whole assembly is covered with sand. The swami receives his honours next morning. He becomes a familiar figure in the village. The few followers concoct stories describing the miracles performed by him. Two weeks pass with the villagers feeding the swami and his followers. Then one day the swami asks the villagers to daily pour 10 pots of water under the tamerind Sthila showed great regard to the grandson of Cyavana. To have alliance with the Bhrgu family was a prestige. He looked alternately at the face of Ruru and Pramadvara, the former the son of a nymph ghrtaci, while the latter the daughter of Menaka. They seemed to be made for each other and he promised to give the girl to Ruru. But now the misfortune struck. Naga tribals had fixed at various points on the ground poison—tipped nails to capture deer. Pramadvara in her hopping hobby, trampled on one of them, and was almost bled to death. Ruru came running and offered his life if need be, to save his love. Sthila rushed to Viswavasu, who came with a gandharva medico who said with confidence that the girl was in a shock and that he would revive her by a blood transfusion. Ruru gave half of his blood and the girl became her old jolly self once again. She always thought that Ruru’s half life was operating in her body. — Ruru’s son in Pramad Vara was named Sunaka. (meaning dog-like) and Sunaka’s son naturally came to be known as Saunaka who is often quoted in Puranas and rituals. He was the head of the Naimisa University. [Bhrgus in Vidarbha and Anarta were great lovers of hunting dogs who would fight with tigers. Hence they used to name their boys after dog and the parts of its boby like Sunappucca and Sunaccépa] Swayambhu idols tree. Having done it for a couple of days, the tip of the idol emerges out on the surface. A commotion Starts, a great miracle has occurred, swami’s followers dug around carefully, and exposed the whole idol. Later follows the congregation naming ceremony ‘‘Pulia marathu Pillayar”. (Vindyaka at the tamarind tree; a small temple is constructed. A suitable Sthalapuranam pushing the Vinayaka into the antiquity of a bygone yuga is concocted. The mendicant leaves with great name and honours. In the 1960’s, in the Mambalam suburb of Madras, a Vinayaka erupted to the accompaniment of a loud cracker sound, at 2 a.m. night. It became a buy spot of worship within a few hours. News hounds leaked out the reason. Two days earlier the govt. had given permission to construct a mosque in that same area. Hence the angry Vinayaka burst the “earth and came out. Even if each archana was hurried through five minutes, it might take 2 years to complete the huge crowd of archanas. es Saraswats of olden times (both genders) were addicts of " pan-chewing. They used to possess highly ornamented and compact metalised boxes to carry the ingredients. C ““elaked) or cunném will have another container fimes simulating a pocket watch) called cunnala no + . Nut cracker (now an object antique) J to be sculptured differently, one notable shape was of a = and woman in fornicating pose. Aristocrats d to have a poru (a favourite servant boy) to carry i i ces size betal pan-boxes. The whole process of ing was a leisurely enjoyment to the accompaniment . So the latter has come to be known side as phadimarap. Phadi this word might corrupt spelling of phafti = false hood. 105. Pan-Chewing Pan chewing used to make the lips red and this was certainly considered to add beauty to face. Therefore the olden people used to say Tambilam Sri-Karam Bhadram Brahma Visnu Siva priyamll = pan-chewing is a good beautifier. But in modern times, lip sticks are doing that function. At any rate don’t have pan in the mouth while you are in a witness box. A few years back, an hon. Judge fined a witness Rs. five for having pan in the mouth, Indeed the judge has done the least he could, because who would not get offended or disgusted with a pan-chewer who turns his face up and talks with a gurgling voice. In olden days, a wife had to prepare the chewing materials and offer to the husband in order to show her love and compatibility. 106. Kucélale phova (beaten rice of Kucéla) Sudhaima was a brahmin boy from Anarta (mod: Gujarat) He went to Sandipani’s asram in ujjaini for studies. There he met the peer-aged Krsna and the two developed an immediate bond of friendship. One day Krsna was late to return from the forest The teacher's wife, as usual distributed the supper (phavu) to the inmates. She left Krsna’s supper with Sudhama. Krsna did not return that night, and Sudhama consumed his friend’s share too, as otherwise it would go to’ waste. After the completion of education, the two friends parted each to his avocation. Krsna indulged in politics and in establishing Dwaraka as No.1 port in foreign trade. Sudhima entered grahastisrama and spent all his time in prayers and with faith in the Lord. He had no other hobbies; his only entertainment was sex, so much so he created 23 children. With such unrestricted family, he led a hellish life having nothing to offer the children and the wife. Such husbands become the butt-end of also the wife. Sudhama’s clothes were dirty and tattered. So he was nick named Kucela. By the continuous pestering of his wife, Kucela decided to meet his younger days friend Krsna. The latter received him at the gate, and put him up in Saibyas house. On seeing Krsna’s standard of life, Kuctla was shy to present him the phavu, but Krsna plucked it from under his sweaty armpit. Rukmini was in attendance to look after the esteemed guest. There was some private understanding between Krsna and Rukmini as regards the amount of wealth she must send to Kucela. Krsna was full of spirit and enthusiasm, and he gulped one fistful of Phévu; but when he attempted a second fistful, Rukmani held the hand and murmured that there was not enough wealth in store, to pay for the 2nd fistful of flat rice. The two friends, who were meeting after several years of separation spent the whole night recalling several incidents of childhood days. Next day morning Kucela departed from Dwaraka-departed totally forgetting the wife’s instruction to beg of Krsna for some wealth. But when he returned home, everything had transformed! House, the dress of children & wife, standard of living etc. Wealth from Rukmini had preceded Kucela to the house. Hence Kucéla’s Phoévu means the Lord’s munificent gift. Diksitar sang. “Dhanamusti mucé Kucela munayé dattesma vittésatam. The status of a Kubera in exchange for a fistful of flat-rice. 107. Bheka The advent of Pandavas in Hastinapura was resented by Duryodhana who hated them as the pretenders to the throne. He manipulated to send them far away to varanavata, where a new house had been constructed for them. Vidura suspected that the plot of Duryodhana was to kill them some night by setting fire to the new house. So the pious Vidura, at the time of construction, had a secret passage made for the escape of the Pandavas. He revealed his fears to the Pandavas. Pandavas were vigilant but gradually got tired of the suspense. So they played a counter trick on Duryodhana. One evening a beggar woman and her five sons were sleeping outside the house at Varanavata; Bhima invited them to sleep inside. At dead of night, he bolted the doors of the house, set fire to the house, He lifted Kunti on his shoulders and ran out through the secret path, with his four brothers following him. They spread the alibi that Kunti and the Pandavas perished in the fire that consumed the lac-house made at Varanavata. For a year or two Kunti and the five sons roamed about in the forests of Himavan. In Hidimbavana Bhima married a beautiful raksasa girl in whom he procreated the redoubtable warrior Ghafotgaja. Later they got the news that Drupada’s daughter, the princess of Pancala was going to select a groom for herself. They proceeded towards Pancala to attend the SwayamVara. But before 108. This is one of the SodaSa Samskaras (16 Manusa dharmacaras) which are enjoined to a Saraswat Brahmin. The Konkani word is derived from the Skt. Pragan = food; Barso is the celebration of the first feed of the babe. According to the 14" Khanda of ‘‘Anavila” of Hara dattacarya, Barso is conducted in or after the 6 month of birth. It is the inner desire of every parent that the progeny should develop into an ideal personality, god-loving, service-minded to fellow beings, and hale and healthy in body. These ideals are possible only in a satwic mind. There can be no two opinions on the fact that the mind and the body are interdependent. A Satvic mind can be in a body nurtured on Satwic food only. So right from the beginning the child is taught to relish wholesome and non. irritating type of food. [Body is the instrument to perform Dharma. So body must be given utmost care by the aspirant, by the choice of appropriate food. Kalidasa puts it to Parvati bent on performance of penance to Siva, “‘Sariram adyam kKhalu dharma sadhanam” = Body is first and foremost reaching Pancala, they had to pass through a village named Ekacakra. In a bush nearby there lived a raksasa by name Bhéka. He had contracts with one or two neighbouring kings to supply men to be sacrificed in the Narabali they conducted. He used to violently descend on the Ekacakra village, loot and plunder, strike terror and kidnap any number of men he wanted. Kunti and the Pandavas sought shelter in a brahmin’s house, because the Pandavas themselves were disguised as brahmins. Kunti heard the sorrowful story of the villagers, and the Bhéka’s “‘might is right’’ attitude. She despatched Bhima with the injunction to finish off the raksasa. As was the custom, a bullock cart was loaded — with plenty of provisions to please the raksasa, and Bhima took the place on the cart to guide it to Bhekavana. Bhima infuriated the demon by eating up all the food — meant for him. With sparks flying from eyes Bhéka rushed to Bhima who was undaunted and easily parried his onslaught. A severe duel took place and finally Bhima applied his master grip. The enemy was thrown flat on his belly, and Bhima fixed his right knee at the — waist. Then by inserting his hands under the body, one below the thighs and the other below the chest, Bhima heaved to bend the enemy’s body, as he would a bow. No raksasa has survived that grip of Bhima. With loud groanings at the snapping of the back-bone, Bhéka fell dead at the feet of Bhima. Barso in the matter of performing or achieving dharma’’] According to the 14 Khanda of Anavila referred above, 3. courses of food are recommended during the ritual and they are purpose oriented. a) The first course if Ajyam (in the sense of Havyam = purest ghee prepared to be oblated in fire). This should be free from residual milk, curd and butter. A few drops of this are fed to the child. The sutra mentions Ajyam - annadya Kama. (anna here means annamaya kosa or body. Ajyam builds a body hale and healthy) b) The second course consists of Tairthikam ie., Tirtham from a holy and sacred place brought with all publicity and received to the accompaniment of appropriate vedic chandas. A few drops .of tirtham can be fed either alone or with a few morsels of cooked rice. The sitra mentions ‘‘ Tairthikam Brahma Varcasakama. This makes the babe grow into a god-loving man engrossed in BrahmaCarya. c) The third course is ghrtandanam, boiled rice (cooked) and mixed with curd, honey and ghee - Sutra says ‘ghrtan téjaskama”” = make a brilliant individual. _ Ajyam has two derivations indicating 1) goat’s meat ind 2) Havyam. No one will sensibly recommend goats meat to a 6 months babe. Hence the practical derivation is = ghee, havyam. Similarly Tairthikam is an uncommon word for Tirtham, id there are occasions where people by hearing had 109. Bali _ The murder of Bali by Rama from his hide-out ehind a tree is perhaps the most unjustifiable deed committed by a divine person who was expected to be the guardian of justice. Later interpretations to justify the crime, had been all too silly. Appropriating the brother’s rk wife, Rema has pointed out to be the worst sin committed by Bali for which Rama killed him. But did not Sugriva do the same thing with Tara the wife of the elder ' brother, who deserved to be honoured like a mother? Such loose morality was common among the tribals. During his last moment, when Bali questioned Rama on the ‘morality of his stealthy deed, Rama’s reply was not quite strong to justify the heinous deed. The several arguments dragged out by the poet (Valmiki) are too stretched and weak. The poet commits one more mistake. Vananaras and Adivasis had the megalithic culture of burying their dead in stone jars and confining them under the earth or stones. In the Ramayana, Bali has been given an Aryan type of cremation ceremony. There is no question of the Vananaras forgetting their culture because Kiskindha was in the vindhyas, next-door to the Dravidian civilization (megalithic) of Deccan. Origin of Bali and Sugriva. Bali was the elder of the twins born to RksdRajas, a daughter of Kasyapa Brahma. With long strong limbs, and flowing hair, and wheatish complexion, the lady had a charm of her own. As was the custom with the ladies of the day, she was bathing (in river Godavari) in her birthday suit. The untiring woman-hunter, Indra happened to pass that way in his Vimana, (storeyed boat). He insisted on having immediate sex with her to which the lady readily acquiesced. After sowing his seed, Indra presented her with a costly jewelled chain. No sooner had Indra left, than a second suitor arrived, Rsi. Vivaswan, otherwise known as Sun _ God, the son of Kasyapa. Without batting her lids, Rksa _ Rajas allowed herself to be enjoyed by the “Sungod” too. This anecdote is a revelation of the Aryan mentality, and their relations with the Adivasis. Consequently among the Vananaras, there was rarely anyone who was not a bastard of illicit conjugality, but they were-all honoured and/or worshiped as children of gods. In due course of time Rksa Rajas brought forth two bonny boys. There was an erroneous belief that the multiple number of children depends on the number of men with whom the woman had cohabited. According to the order of cohabitation the first boy was supposed mistaken the spelling to be Taitarikam or Tithri bird’s flesh. flesh and meat are loaded with proteins and are not Satwik foods. The Scriptures do not recommend rajasic or tamasic food on the Barso day. [Material culled from personal communications of Sri A.T.B. Subsequently attained Nirvana] of Ramayana to be the son of Indra, while the second was the son of Surya or Sun God. Nomenclature of boys generally a parent adopts a particular style of naming the children. The second boy, named Sugriva means one gifted with a beautiful neck. ‘Bali’ does not suit the pattern unless altered to Su-bali. One gifted with a grandtail. In dravidian languages this character is referred to as Vali (one of a grand tail). But vanaras of Ramayana were actually NOT monkeys. But forest tribals, Vananaras. Valmiki had a penchant to distort the names and he converted Vananara — Vanara. Vananaras did not have tails and hence the first boy’s name could so well have been Su-Bali, a bull of a man with a super might and bravery. Soon after child birth Rksarajas underwent a_ sex transformation, consequent on which she left the tribe of Vananaras once for all. It is not known who brought up the two boys. The two boys were definitely not identical twins because there was a sea-chasm between their characters Bali was strong, brave and industrious. Sugriva was flabby, pleasure-loving and indolent. Bali maintained a strict regime of acrobatics and gymnastics He was an “‘early bird’ to get up; he would go and box against well grown Sala trees. His fame as a wrestler and boxer of steel strength and invincible might soon spread far and wide. All the while Sugriva nurtured a jealousy at Bali and nourished felonious desires of userping the chieftain-ship. It was at this time that Bali married the only daughter of Suséna; a girl of superb architecture fit to make her the Star among artists, good at speech and clever at administration, in short a personality that could be the envy of the best among women. Soon she became the minister of Bali and the de facto administrator of Kiskindha, relieving her husband to completely devote himself to body building and martial arts. To say the least of her enchanting powers, one has only to recall the following incident. It was the end of caturmasa; Laksmana was hurrying to Kiskinda with eyes spitting fire, teeth grinding against one another and lips pouting, to punish Sugriva who had not kept his word to Rama. Tara who had just crossed thirty, let loose her long hair, and with eyes languorous with sleep and liquor and her garments half loose as if she was fresh from her pleasure bed, struck a pose before the angry youth. Fiery Laksmana cooled down to an ice cube. Bali’s victories in fights were spectacular. Ravana, 512 uring his “Rising Sun’? days, wished to subjugate the ghia Kiskindha, Encouraged by Narada, and taking the vananaras as mere forest men, the conquerer of Swarga and Patala, marched against Bali, who appeared not much concerned with the offensive of Ravana. It was only when Ravana reached within arms length of the Vanaras, that there was a sudden and extra-ordinary explosion of activity. Within the winking of an eye Ravana was tied down hands and legs, and his army of Raksasas were laid flat. Ravana had a word of praise for the fast activity of his enemy. The hostile two later befriended each other, because they both were haters of Aryans. Then came one Mayavi challenging Bali to fight. This Raksasa was a specialist in butting like a buffalo and ruptaring, Bali swiftly stepped aside, then turned round and caught him by the legs. With a heave he * quickly lifted him above the head and sevirled; He then hurled him with all his might. The dead body of the raksasa fell in Matanga Asrama on the Rsyamika. An enraged sage cursed and banned Bali from entering his hill. Another day it was Dundubhi, the son of Mayavi who wished to avenge the murder of his father. When the fight began, Sugriva and Hanuman were seen as usual proceeding to watch with the anticipation of some chance of Bali being killed. At this juncture Dundubhi got frightened on seeing two more hefty people with maces. He ran away hotly pursued by Bali. Both the contestants entered a cave. It was then the minister Hanuman administered to Sugriva that it was their opportune moment. Sugriva who had little discriminating capacity, agreed immediately; both the people rolled hunge rocks towards the cave and blocked its mouth. ‘1 They returned to Kiskindha, shed some crocc dile tears, Sugriva crowned himself the chieftain. But th chieftainship did not last more than four or five days, for Bali returned to the misfortune of Sugriva. On espying Bali with sparks flying from his eyes, the two mischief mongers were sure that their own decimation would be certain and complete. They took to their, heels, and ran without stopping until they were beyond the Pampa saras (the place where Rsya muka hill starts). Even today if anyone runs for his life the saying goes. To pumpa dantavalo (or Kadanjallo in Malabar), = He crossed Pumps (reached the safety zone). 7 Such was the might of Bali. If only Rama had made firendship with him, in a jiffy he could have had Sita provided she was in Lanka. But he did not, and Indra saw it through clever guidance, that Rama never turned to kiskindha, but only to Rsya mika. In fact Rama went to the forest not so much for regaining Sita (for real sita was not in Lanka) as for destroying Ravana. First day’s fight between the twin brothers went to waste because Rama failed to discharge the arrow. Ramayana Says it was due to the fact that the two brothers were indistinguishable from a distance. This was far from the truth, because Bali was quite distinct by wearing the glittering jewelled chain, the gift of Indra to Bali’s mother, Rama was deeply engrossed in the thought as to how he could commit such a heinous sin. Probably it required twelve hours more coaxing and pleading to chloroform Rama’s conscience. 110. Bibhisana A study of the brother—couples, Rama-Laksmana Bali-Sugriva, and Ravana-Bibhisana, will give an impression that mutual love and unity were lacking among the tribal brothers, whereas fraternal ties were strong among the Aryans. The name Bibhisana (meaning terrific, Bully or terrorisin) appears a misnomer for, this brother of Ravana was neither brave nor sinewy to terrorise others. He was satvik, and a devoted Vaishnava, a deviationist from general Raksasas who were Siva-worshippers. He is ranked high by Vaisnavas, by titling as Bibhisana Alwar (Alwar, (tamil) a ruler, or leader). What are his achievements to deserve this title? He seceded and dissociated from Ravana’s activities of empire building, weapons-making and conquests; He dissuaded Ravana from killing Hanuman, a mere messenger; he strongly pleaded with Ravana to give up the Aryan lady (Maya Sita, or Vedavati Sita’s mother and earlier love of Ravana) whom he maintained in the Asoka Udyana; and last but not the least, he advised Ravana to go and surrender to the invincible prince Rama. On the last point, an irate self respecting Ravana dispensed with him calling him a disgrace on the Raksasa race. Bibhisana was only waiting for the opportunity, he walked out on the face of Ravana and went straight to the enemy’s camp. This, in modern times, would be called a traitor’s behaviour. Inter-relationship in Ravana’s family: Ravana and Bibhisana were born to the same father, but in different mothers and so they were not full brothers. Their progenitor was Visravas Rsi, the son of Pulastya Brahma. Visravas married Iavila, daughter of Tmabondhu, the king of Vaisali, and procreated in her a son known by the aliases Kubera, Vaisravana, & Ailavila. Visravas became old and simultaneously more sexy desiring to have youthful women. Such desires used to be satiated by performing Brahma yagnas for which the yajamana should have unlimited opulence. Visravas was not rich, and his son Kubera did not oblige him. Later unable to bear the trouble given by the father. Vaisravana sent three Raksasi girls in full bloom to his father. The old Rsi procreated Ravana and Kumbha karna in Kesini (alias Kaikasi), the daughter of Sumili. Similarly Bibhisana and a daughter Kumbhinasi were born in Malini, the daughter of Mali. Khara, Disana and Trisiras, and a girl Surpanaka were born in Puspotkata, the daughter of Sumili. Ravana, Kumbhakarna and Vibhisana were reported ) have done penance (or research). Ravana worked on he metallurgy of iron, and produced a bright and big re named Candrahasam. In that copper-age, a man an iron weapon was as much feared as a man th an atom bomb today. Kumbhakarna dabbled with ‘pharmaceutical materials and unfortunately got himself affected by them. He developed a sleeping sickness. He ferred to sleep long hours and get up for food only. Bibhisana drove his mind into adhyatmic topics and became Satvic devotee of Visnu, quite contrary to the meaning f his name. Ravana inherited the rulership of Trivistapa (mod: bet). By his courage, self discipline and ambition he ed on a saga of conquests, expeditions, and eeiaation of the raksasa race which lay strewn and -down-trodden. He defeated the Nagas, put the Danavas on the run, and proved a constant thorn on Indra in _ Amaravati, situated very near Trivistapa. He built a big empire with Lanka as its capital. Vibhisana, with his family lived in Lanka with Ravana who by that time became the overall ruler of Raksasa Rastr. Continued victories of Ravana roused the ambition, {rather jealousies of Bibhisana, but he was not capable of any conquests, but he secretly hankered for a throne. His sister Kumbhinasi loved and married Lavana, who was a ruler, and a best friend of Parasurama. Ravana was also well disposed to him. Khara, Dusana, TrSiras and Surpanakha lived (separately from Ravana) near janasthana in Pancavati. Sirpanakha’s husband had a premature death during an expedition, for which he was commanded by Ravana. So Surpanakha held Ravana responsible for her premature widow-hood. Surpanakha was not on talking terms with Ravana, so it was surprising how Valmiki could say that on mutilation of her nose by Laksmana, she ran and complained to Ravana. Bibhisana’s defection: Bibhisana had always something of an opposite to say in the assembly of Ravana. When defence of lanka 111. Buddha Hindus consider Buddhism as heretical quite contrary to the principle of ‘Freedom of religion’”’ of Hinduism. Buddhism has denounced the ‘‘Hindudharma” as a perpetrator of feudalism. They rejected the Vedas and the brahmins as the agents of salvation, and also discarded their caste system. Suddhodana, the king of Kapilavastu in Nepal and the father of Gautama Siddhartha (the pre-realization name of Buddha) ear-marked the boy to become a great emperor. But Gautima (560-480 BC) was more keen to solve was being discussed during the invasion by Rama, everyone present agreed to fight it out to the last, Vibhisana started extolling the might and virtues of the enemy and Ravana snubbed him. There upon he walked away and presented himself before Rama. When every one objected to Vibhisana’s entry. Rama on the advice of Hanuman, not only welcomed the Raksasa, but even without being asked, coronated him as the future Lankeswara. There was not even a meek hesitation on the part of Bibhisana to accept the title, when his elder brother was still the ruling incumbent. This Rama’s spontaneous act is a testimony to the fact that Rama had already known the inner desire of Bibhisana. Probably Hanuman too was aware of the same earlier. Any way Bibhisana could have been dubbed treasonous but for the magnanimity of Ravana. Bibhisana discarded his brother to get the throne through Rama — a sheer contrast to Bharata who discarded the throne to be loyal to Rama, to worship his foot wear on the throne. During the war, Bibhisana tried to win over Indrajit, but the youth could not be shaken and he reprimanded Vibhisana as a traitor who supplied the “handle to the axe’’ to mow down the Raksasa race. Vibhisana supplied several secret informations such as commencement of yajnas to create invisible weapons etc., But for his help, winning the victory over Ravana would have been far more difficult and prolonged. Vaisnavites defend their “‘alwar’’ saying one can forsake anyone for the sake of the Lord. Did not Bharata give up his mother for the sake of Rama? Vibhisana has been made one of the seven Ciranjivis deathless, everlasting people (the other six beng Aswathama, Mahabali, Vedavyasa) Hanuman, Krpa, and Parasurama. The required qualifications to be made a ciranjeevi are not known. After Ravana’s death, Bibhisana ruled over Lanka nothing particular was known about his government and administration. He figures once again during the RajaSuya of Dharmaputra. Bibhisana would not prostrate before anyone except Rama, but he knew Krsna was Rama, re-incarnated. Krsna therefore set the example and Vibhisana then followed. and Buddhism the mystery of birth and death. In the late twenties he renounced his royal life, father and mother (Maya devi) and Pajapati, the foster mother, wife (yasodhara) and the baby son (Rahul), and started to search the cause of misery of Samsara, and the Pathway to Nirvana or liberation. He accepted brahmins as teachers, but very soon gave them up. He then followed the path of Mahavira, the path of extreme austerity which he discovered was merely debilitating. So for the next six years he sat under a tree and deeply concentrated. He discovered that the cause of suffering was ‘dna (thirst or Desire). That was the point of realization, the birth of a Buddha. 514 ceswwele_eC_lC©l©OoOOOOO EEE EEE EEE The tree was named Bodhi tree and place renamed as Bodhagaya. Nirvana was a state of desirelessness, of utter Peace and Deliverance from Samsara. In the remaining 45 years of his life, he and his disciples spread the Sangha through out N. India, Members of all castes and both sexes were admitted; all alike shaved their heads and wore yellow robes. Buddham Saranam gacchama Sangham Saranam gacchama became their incessant mantra. They use the word Dharma in a sense different from that of the Hindus. It means the Doctrine of Buddha. Ten commandments (precepts) of Buddha forbade the monks and the nuns to take (1) life, to indulge in sex, (2) to steal, (3) to tell lies, (4) to eat after noon, (5), to enjoy dancing, singing (6) or dramatic performances, (7) wear garlands, (8) perfumes, (9) sleep on soft beds (10) and last but not the least accept gold and silver. The central element of Buddha Dhamma was the “Four Noble Truths’: (1) Life is misery throughout (2) Desire is the cause of all misery (3) Desire less-ness is the cure of misery. (4) The state of desirelessness is obtained by followng the Noble (Right) eghtfold path: Right beliefs, Right aspirations, right speech right conduct, right means of liveli hood, right efforts, right mindedness, and right meditation. or a state The Buddhist philosophy and ethical code asseverate that every living thing is impermanent. Nothing is immune to change except Nirvana. The great mistake that anyone does is to believe the ego and the live world as real and permanent. This ignorance brings forth miseries. The sooner one gets rid of this ignorance, and attains a state of desirelessness, the sooner he attains liberation or Nirvana; Otherwise he moves with or believes in the cycle of Time (Kala Cakra), the wheel of Births and Deaths. Buddha’s preachings assumed final form in the Pali language, as Theravada or Preachings of elders. Buddha won the hearts of his hearers who found in him not merely an exponent of dry philosophy, but a very rational and kind-hearted friend and guide. His unfailing tact, sympathy and even temper made him a very successful preacher. When atlast he died about 480 BC at the advanced age of eighty at Kusinagara, he had gained a large followng through out the places where he had wandered. The powerful kings of Magadha and Kosala, Ajata Satru and Prasenajit had attended his preachings. An important accession to Buddhism occurred wth the conversion of Emperor Asoka (264-283 BC). His missionaries spread Buddhism all over India, ceylon, Burmah, and neareast. This Theravada Buddhism came to be known as Hinayana. Even to this day in countries like Thailand and Cambodia (Southern Buddhism) the greatest ambition of anyone was to become an arhat, an enlightened — monk on way to Nirvana. Mahayana Buddhism was initiated by emperor Kaniska on demand by the generality of his subjects. Sometimes it is called Northern Buddhism; its name indicated “‘the great ferry”, the ferry of the masses or mahajans. Code of conduct, rules of self discipline were loosened to suit the general masses. This type prevails now in China, Korea and Japan, and Mongolia and Tibet. The idols hidden during the Hinadyana period were taken out and gorgeously installed. Buddha who said he had no rebirths because he attained Nirvana, was given 500 births & deaths in jataé kathas. Mahayana has actually run into a confusing conglomeration with innumerable Bodhi Satvas, (Buchas-to-be), Dhyani Buddhas, who never descend from heavens, Avabdkiteswaras of China, Korea and Japan in male and female forms (mother goddess). Manjusri, Samantabhadra, Ksitigarbha are some of the names for other types of Bodhi Satwas. To put it in a nutshell, Bodhi Satwas have postponed their entry into Nirvana in order to be helpful to the suffering souls. 112. i) Bharata of the Vedic period was born in the of the great Swayambhuva Manu. He was the son yf king gece the son of Nabhi, a nephew of ruva, the grandson of Manu. When Rsabha turned a Parivrajaka, Bharata, his first n ascended the throne, but he had a serious contender s brother, Bahubali. The two brothers fought severe es for a long time. Bahubali proved the mightier af the two, and inflicted undisputable defeats on Bharata ‘in every battle. Finally as a mark of his Virakt’ in msara, Bahubali renounced everything, followed the of his father, and wandered as a Parivrajaka Bharata had an unfortunate family life. He had seven and seven sons. The wives were engaged in never ( internecine quarrels, and they murdered one another's With his happiness thus destroyed, the king used to wander in lonely forests: His purohit was Brhaspati, and the latter had committed incest with Mamata, ie of Utathya, (the elder brother of Brahaspati). male child born of the incest was lifted by the ecue it and left on the forest path of the distraught ‘king Bharata. The latter picked up the deserted child and brought him up under the name of Bharadwaja. _ Bharadwaja ruled “Bharatvarsa”’ for a short period, _ entered grahastasrama and procreated a son, named Vitatha. _ Then he realized that Paurohitya fetched more wealth than kingship. So he crowned his son Vitatha as the successor of king Bharata, and himself became the purohit A of Divodasa, the king of Kasi. a _ fi) Bharata, the son of Dusyantd in Sakuntala 4 Sakuntala’s birth: Sakuntala was the daughter of Raja _ Rsi Viswamitra in the celestial nymph Ménaka. Gadhi's son Devratha and Vasisté were classmates in Agastyasrama. _ After training, Devarath became the king of Kanya Kubja (Capital, Kampili) and Vasisté started the hereditary _ paurohitya. A great famine broke out. Devaratha loved his subjects more than his children and went out of his way to feed the starving people. On the other hand _ Vasista was’ a fanatic pro-Aryan ill-disposed towards fion-Aryans. In those days, the Rsis by dint of their setreinel (research) had perfected the methods of intensive _ cultivation, and animal husbandry to improve the stock _ of milking cows. Each Rsi used to have several granaries full of grains, ‘and expansive cow-sheds full of milking animals. Visvamitra could not stand the sight of common _ people (usually non aryans) dying out of hunger. He went to his old classmate and begged him to lend his “Kiamadhenu”™ (granaries and sheds full of milking cows). On being refused, the king tried to use force, but the crafty Vasista had collected a large army of partisans in anticipation. Viswamitra had to go back in mortification, and with the realization that penance was more powerful A ae | Bharatas of Purana than sword. In Kampilya Devaratha gave away everything he had, to the starving poor. He sold his son in exchange for 100 cows who were donated for feeding the poor. On seeing such self-less acts the public bestowed on the king the title Viswamitra. However Vasista took strong offence against Viswamitra’s love of non-aryans, and his determination to become a Brahma Rsi. A king of Rajasic temperament becoming a Brahma Rsi of Satwik nature, forebodes evil to the Brahma Rsis - so thought the jealous Vasista and he planned to put obstacles in Viswamitra’s effort. By his inducement, Indra sent a nymph, Menaka to distract Viswamitra from penance. Viswamitra fell for her seductive gait, bewitching oscillation of hips, inviting lips and the exquisite curves of her bodily architecture. She lived with him for a couple of years, and begot a girl child. Viswamitra was sufficiently converted from a Sanyasi to Samsari, and having thus fulfilled her mission, Menaka suddenly departed to Indra’s abode: Viswamitra wished to resume his broken penance, but the child was an impediment. A few furlongs away from his kuteera (bower) was flowing the river Méalini, (modern Cuke) a westward tributary of the river Sarayu the river in Ramayana. There on the banks lived Kanva Rsi, belonging to the Kasyapa line. Viswamitra left the child on foot-path along which Kanva used to pass. Around the child a large number of inquisitive saku birds (babblers) had gathered, and so Kanva named her Sakuntala, and brought her up in his asrama which was a big establishment. Kanva put 2+2 and guessed correctly the parentage of the child, a Ksatriya progeny. Kanva brought up the girl with the unrestrained freedom of a happily hopping gazelle. She had grown up like her mother into a killer beauty, a veritable nymph. One day king Dusyanta on a hunting expedition passed that way. The very first sight of the rustic beauty made the king dismount. He approached and softly took her in his hands. Knowing not the viles of city people, the innocent girl felt an ocean of emotions surging up. She became an easy prey for all the flatteries babbled out by the charlatan king. While departing he profusely poured out promises that he would soon return to take her to Hastinapur palace to make her his queen. Kanva did not disapprove the match but he made a curt remark “To let a fool kiss you is stupid, but To let a kiss fool you is worse’’. The king did not return to take her. She became morose and spent all her time moodily. In course of time she delivered a male child. The disciples of Kanva took her to the king. Despite all his earlier promises, he now insulted her as a woman of easy virtue. In fact he was actually worried about the people’s reaction, if the king chose a rustic belle to be his bed-mate and consort on the throne. Saku did not return to the Kanwasrama. She made some reference to the concupiscence of kings and their tergiversant nature, and then went straight to Amaravati where her mother lived. Menaka recognised Sakuntala and she named her grandson Bharata. Menaka wielded some influence with Indra. When Dusyanta delayed to come and make amends to Sakuntala, Ménaka caused Indra to send a threat to him to go and apologise to the wronged lady. Dusyanta made amends to the much wfonged lady. Sakuntala lived as the queen of Hastinapur and Bharata her son was made the crown prince. (iii) Dasarathi Bharata: There is hardly anyone who does not know Bharata, the brother of Sri Rama. He was the son of Kaikeyi, the pet queen of Dasaratha. He was the greatest sacrificer in the Ramayana. He gave up his dear mother because he believed others who said that she was responsible to send Rama to the forest. He treated the crown and kingdom as Rama’s; he attired himself as a san and ruled the kingdom as the representative of his brother, and daily worshipped the foot-wear of Sri Rama. People have described the devotion of Hanuman to Rama or the attachment of Laksmana to the elder brother; b nobody has described any such thing of Bharata, because Bharata’s devotion and attachment were incomparable and indescribable. The character of Bharata has out done Rama, the hero in all respects. If Bharata was in Ayodhya at the time when Pattabhiseka was announced no untoward event would have happened, All dramatic “Abhinaya’ of Dasaratha, Kaikeyi and Sri Rama would. have been exposed by Bharata, and the whole episode of Ramayana would not have taken place. That is why Dasaratha plotted to send Bharata to a distant place, before announcing his proposal to coronate Rama. Though guha, the boat man, suspected Bharata from a distance, when he saw him at close quarters, he wondered within himself ‘‘Can there be a more fortunate individual than Rama to have a brother like Bharata. 113. Bhimu Bhima was the second among the Pandavas, and was supposed to be begotten in Kunti by the Vayu deva or God of wind. The incident would be queer for a wind to impregnate a human lady. The fact was that Indra had a cousin of magnificent and stately form, whose hobby was to prowl and hunt for women. Two of his ever remembered escapades were (i) he begot Hanuman in a tribal woman, a_ black beauty at that, namely, Anjana and secondly (ii) he met Pritha of large parts in the Saté Smga mountain; and finding the buxom lady amenable for co-habitation, begot Bhima in her. Childhood days. From early childhood he always exhibited his extraordinary muscular power with the result Duryodhana became jealous and a life-long enemy of Bhima. Bhima Parakrama became a common phrase to indicate valorous strength in fight. Several were the instances when Duryodhana tried sinister methods to finish off Bhima. An outstanding instance was construction of a house with inflammable material, and allowing the Pandavas to live in it. The idea was to kill the Pandavas by setting fire at the dead of night. Bhima played a master role and out witted the Kaurava prince. The outcome of that was Bhima became more powerful by marrying a Raksasi in whom he begot Ghatotgaja, who played an important role to save Arjuna which only the Bhima’s son could perform. A second instance was feeding Bhima with poisoned food and then washing him away in the ganges. Ganges carried Bhima to the Nagaland, where the Nagas rescued the bright-looking boy, fed him with herbal potions. Bhima returned to Hastinapur stronger than ever. Bhima in the Dice Hall: When the dice - intoxicated Dharmaputra went on losing wager after wager, lost his brothers, and caused his innocent wife to be brought into the courthall to be subjected to inhuman insults, Bhima was the only one to evince manliness. He got up in burning anger to burn the hands of the gambler-super who sat quietly witnessing the disgrace of his innocent wife. He took an oath that he would smash the thigh of Duryodhana and drink the blood of DuSsasana, who pulled the clothes of Draupadi. Both the vows he discharged during the great war. He fought like a fiend and drank the blood of DuSSasana, and brought a quantity of the red fluid to caress the untied tresses of Draupadi. Many writers favourable to Duryodhana have recorded that the Kaurava prince was killed by foul, by hitting below the belt, by Bhima. It is not true. Though Bhima was the mightier of the two, Duryodhana was the cleverer in the knack of wielding the mace. Bhima got tired sooner than Duryodhana, and as a last effort he wielded _ his heavy mace to land on the head of Duryodhana. But the agile prince leaned back and saved the head from the path of the mace. The heavy mace missed the head and landed on thighs which were most forward. It was an accidental blow, but the partisans of Kauravas said it was a calculated and pre-meditated foul. Balarama came down like a mountain to punish Bhima who killed his favourite disciple. But Krsna gave the final reply which silenced everyone. ‘‘Even if it is premeditated foul, Bhima had announced his intention long back and given warnings more than once. For the atrocities committed by the Kuru princes, it was a fitting nemesis” ima in Virata’s palace: _ After the 12 year Vana Vasa, the pandavas resorted ) the Matsya kingdom. They disguised themselves and inged their names and entered the Virata’s palace for ng different services. Bhima was the cook; Draupadi the queen’s maid, responding to the name Sairandhri. _ The most powrful man in the palace was Kicaka, the brother of the queen and the C-in-C of the desa. He took a fancy for the comely Sairandhri and made Vv to her. Not getting favourable response, Kicaka d force, kicked Draupadi all the way to the public Pious and patient (but most effeminate) Dharma witnessed the torture of own wife by a bully dhe advised Draupadi to put up for some more ic. The poor lady complained to Bhima. They adopted a ruse which trapped Kicaka. Kicaka went at midnight ‘to the udyana with the hope of taking Sairandhri on ed. Instead, he was caught in a steel grip by Bhima. is chest bones were cracked, he vomited blood through nose, and finally his neck was pierced by the sharp of Bhima. __ The death of Kicaka had many consequences. Kauravas correctly guessed that it was the work of Bhima. They wished to expose the Pandavas before the expiry of the 13” year during ajnaté vasa. They instigated the ‘tribal Trigarta king Susarma to capture the cattle of the Matsya King. When the Trigarta obliged his friends, Bhima and Arjuna could not remain quiet. With a kitchen ~~ FF Origin:- Ananda Brahma Hiranya garbha, married a woman of the tribals on the Saraswati River. Aryans who migrated into Sindhu dweepa did not carry their women with them and so they did several conjugative _ manipulations including incest with the full permission of society. Hiranya garbha got a female child of extra ordinary precocity and so the Brahma named her Sataroopa, and he fell head over heels in love with his own daughter. Hiranya garbha conducted the first of the Brahmayagnas, mother of all Brahmayagnas which were conducted later days. They were highly prestigious rituals conducted large scale procreation for the purpose of colonization; in a nutshell it was a commission of incest by on the daughter. The child so produced was a son and at the same time a grandson. Swayambhuva Manu, the great king and of the Saraswats. Hiranya garbha and Manu on well and so the father with his followers Saraswats moved to the banks of Symanta teertha, and there he once again performed a Brahma yagna on a grander scale. Mythology says that Ananda Brahma collected his semen in 4 ladles. He poured the first ladle when the yajna fire was blazing, and the 2nd when the fire was reduced to embers, the third into the ashes and the 53 egee eis ti a 7¢ iT zz stirrer used as a weapon, Bhima routed the Trigartas and recovered the cattle. Bhima gave enough torture to the blind king:— Dhrtarastra was always partial towards his son Duryodhana (i) He permitted the construction of the lac house to treacherously kill the Pandavas. (ii) He gifted a forest region Khandava to the Pandavas. (iii) He allowed the diceplay by the instigation of his son. (iv) When Dharma putra lost wager after wager, Dhrtarasstra exulted in glee. After the war was over, the old parents of the Kauravas had to eat from the hands of Kunti and the Pandavas. Bhima was candid. He could not forget any of his sufferings caused by the partiality of the old King. Now was the time:for him to kid them, and that he did, until the old king and his equally pugnacious queen shed atleast a cup of tears. Vidura witnessed the situation daily and then advised the old couple to go on Vanaprastha. The Vidura and Kunti inclusive became vanaprasthis only to be consumed by a forest fire. At the beginning of Kaliyuga, the Pandavas left Hastinapura and decided to end their lives by going -up the Himalayas As they climbed higher, air got rarefied and they died one by one, starting from the Sadhvi Draupadi. Bhima was the last but one in the serial of deaths. 114. Bhrgu Muni last when there remained a remnant of radiant heat. This is an allegorical writing, and the 4 stages of fire denote the dvindling of passions in a man with growing old age. Bhrgu was the product from the first ladle. He produced the resplendant line of Bhrgu Devas (Ist generation) and of the Bhargavas of the next generation. The dictum “Vidya Vinaya Sampanna = Learning begets humility’, did not apply to them. They were short tempered and ego-filled. Some of their deeds and performances were unforgettable and impeachable. (i) Bhrgu was sent to test the Trimurtis. His methods were typical of an ego-filled Ahankari, his masterpiece was to deliver a kick on the chest of Visnu. The latter was an unfathomable politician and he capped the Rsi by massaging the feet that kicked Him. (ii) Even gods couldnot escape a curse from a Bhrgu. The great Rsi with his wife who was starved for recreation were one day witnessing the fight between Hiranya and the Narasimha from their hide-out in Sukra’s house. Then it happened, there was an unexpected roar of Narasimha and down fell divya, the wife of Bhrgu dead. Instantly he cursed Narasimha, and it is said that is why Rama suffered separation from Sita. [absolutely irrelevant] (iii) Divya, Bhrgu’s wife, was Puloma—Asura’s eldest daughter. In her youthful days she had a lover, who was her father’s name sake. But Bhrgu married her. She was 13" time pregnant, when Puloma, her earlier lover met her. He lifted her on his shoulders and exercised his right of eloping with his earlier love. But the weight of Divya on his shoulder was telling on his heart. Puloma fell dead by failure of heart. Simultaneously she abo the 13” child, who was named Cyavana. This m heart-failure death, the egoistic Bhrgu claimed as du to the stare of the aborted boy. “Bhrgu was a Bhrgu despite being an infant’, said he proudly. 115. Madhwacarya Sri Madhwa was one of the three great religious reformers of §S. India, namely, (i) Sankaracarya who advocated Advaitism, (ii) Ramanujacarya who was a proponent of Visistadwaitam, and (iii) Madhwacarya, the exponent of Dwaitam. Born in 1238 AD on the Dassera day at Pajakaksetra village near Udupi he was given the name of Vasudeva by his father Narayana Bhat. At the age of three years, the toddler had the courage to tread alone to the nearby Anantheswara temple. He prayed and worshipped with deep concentration and with all sincerity of soul. Even before he was formally educated, he had a sixth sense to indicate mistakes committed by learned Sastries. With his guru Totartillaya; Vasudeva was always ahead of what was being taught. The boy always expressed his ambition of becoming an Acarya. It was a time when a lot of confusion prevailed in respect of observing Vedic dharma. Buddha’s sermons which shook Hinduism to its roots and the consequent re-adjustment between the two religions had left many doubts and haziness. Sri Sankara toiled his whole life to put counter confusion in the Buddist religion. He made a fundamental statement, which in the light of scientific revelation, was rather hard to be accepted and that was ‘““Brahmah Satyam, jaganmithya; jivo Brahmaivah, naparah. Brahma was the unmanifested Truth or the Paramatman, whereas jagat is the Prakrti that is being called the created universe. The potential and the kinetic energies are but the two states of motion of the same matter inter convertible between themselves. How can one say that potential energy alone is Real, and the kinetic un-real (mithya)? It is this mis-information conveyed through advaitam, that Madhwa corrected when he said that the manifest and the unmanifest are both Real. However the tiny soul or the atman of the advaitin, can never be identical with Paramatman because the Atman is infinitesimal while the paramatman is infinity, and it is absurd to try to reduce infinity into a cipher (ie., identicality is impossible). Madhwacarya studied the scriptures, he resisted marriage Proposals, and became a Sanyasi under the assumed name of the title Purna Prajna “Prajna” (extraordinary knower) or ‘Préksa’ (extraordinary seer) was adopted by those who took ‘Atma Sanyas”. The procedure of ‘atma sanya’s is to sit facing the Sun and hold a mirror in front. Surya is taken as the Guru who imparts the Diksa. The sanyasi is a Préksé Piirna Prajna (lit: of infinite knowledge or the knower of the Infinite). Acyuta Prajna, his guru found him to be a far-advanced disciple. In disputations, he was invincible. So Acyuta Prajna promoted him as his successor and named him Ananda Tirta though he (guru) could not totally reconcile with the views of his disciple. Madhva’s first work as Ananda Tirta was a commentary on Bhagavat gita. He then undertook a tour of important vaisnavite temples of S. India, like Srirangam, Rameswaram, etc., and addressed huge audiences to inform them of his new philosophy. He expected a call from Vedavyasa, but not receiving it he proceeded to Badrikasram. Driving away his disciples, Ananda Tirta went forward alone into’ the Badri forests. That was the last that was seen of him, an impressive acarya, who because of his physical prowess was considered an incarnation of Maruti. Here is some material stranger than fiction, difficult to believe, yet cannot be shelved away without any consideration. A section of people whisper that the great acarya did not simply disappear in the Badari asrama. The fact was that he was hacked to death while in the udupi mutt by some distardly villains at the behest of his enemies. [Recalling an incident of an earlier century when the reformer Ramanuja was pushed into a well by his own co-disciples at the behest of his advaitic guru, the rumour about Madhvacarya gains some credulity] Sri Madhwa’s mortal remains in mangled condition were taken in a sack and immersed in the Suvarna river about five kms. N.E. of udupi near Manipal. Every year, on the Afgara Caturthi day, the pontiffs of the udupi Asté mutts go to this spot and take a dip. A continuously burning lamp is maintained in a nearby temple to demarcate the spot where the last rites were performed prior to the jala Samadhi. He was a powerful preacher and had therefore cultivated a large number of enemies, especially of the advaita cult. Saraswat Brahmins who from the Vedic times were worshippers of Siva, on account of their association with the local tribals, found the Madhwa cult interesting and more scientific than any other they had heard thitherto. A large number of them changed over to the Dvaita cult, the path of sweet devotion, most easy to attain the Lord. An anecdote which may interest the reader is given below. One day the acarya was sitting on the sea shore, when a wild storm and turbulence happened in the sea. A ship loaded in goa was drifting on the waves towards the place where the holyman was sitting. They tried to anchor the ship and dropped into the sea a large heavy stone, In those days stones were used to anchor Maya was a great devotee of Visnu and he lived during the time of Ramayana East coast } prayed to Siva for an offspring and got e gift of a beautiful girl who belonged to the Mandika ©. Mandédari (lit) soft and beautiful belly) was brought » as the foster daughter of Maya. Later, Ravana was seeking a woman to be his chief queen; Siva advised to take Mandédari, which order was immediately the first Red Indians to develop a script. They were achitects who made new structures. They were good at astronomy and invented solar calendars. It is intersting that both central America (Mexico and Honduras) and India had a Maya tribe and_ civilization, almost contemporaneous. There are quite a number of americans who believe (they may be wrong, yet what they say to America from Asia via the Alaskan peninsula. Combine this with what Lokmanya Tilak said “The Aryans had ‘their ancient home in N. Polar region’’. it in his famous Mutt. Purandara sang a beautiful song on Udupi Krsna. He put the words as if emanating from the mouth of Draupadi, the Pancala princess helpless in a distress, the context being “‘she was being disrobed before an assembly”, The song of Purandara ‘‘Begane Baro... udupi Krsna’, “‘come and save me quickly...” has immotalised the deity and the Mutt. 116. Maya (the architect) During the Mahabharata period Maya was living in the Khandava forest in central India, and by a quirk of fate the forest had to be cleared to construct the township of Indra Prastha. The forest was teaming with tribals like Nagas and Girijans. The forest area was required for construction of a township, but the bones of the inhabitants were not required for anything. So it is strange that noble men like Arjuna and Krsna took an un-justifiable decision of fencing the forest and burning it along with all creatures and tribals who inhabited it. Maya was one among them. Krsna was for killing him, while Arjuna for preserving him for future employment. Maya gave Krsna a bribe, he presented him with an excellent mace, Kaumodaki, and he also agreed to be the architect to design the capital city of the Pandavas. His skill was really commendable, because his constructions were such as to create illusion to the eyes and jealousy in the hearts of the Kauravas. 117. Malabar (lit) means Beside the mountin range; from the tam. word, Malayoram. Malayalam came into being since about a thousand years ago, and before that the language was completely tamil in the W. coast. Malayoram = Mala Varam — Malabar A thin strip of land on the west coast of India ~ about 400 miles long and about 70 miles at its broadest point, extending from Kanyé Kumari (Neyyantinkara) in _ the south to Karnataka in the north, Puthur, a few miles south of Mangalore). On the west it is bounded | by the Arabian sea, and on the east by the western 3 plausible and interesting) that these Indians crossed ; | ghats which hold somewhere the poet’s Malaya range, and the Sandal wood trees. This land is as ancient as any other in India, and it has acquired first rank in certain things. (i) In education, it figures as the first. (ii) In arts and culture, it has been the birth place _ 6 ge of renowned Kathakali, Mohini attom and others like Kurathi attom, Kidi attom, cakyar kithu and ottan thullal, (iii) In martial arts, the ancient Kallari payattu was equal to the modern imported karathe (chinese & japanese martial arts) Painting: A Ravi Varma, a royal artist, can surpass painters of all ages, and it is to his credit he never stooped to the level of modern art in drawings. However Malabar has not been so much in the front as far as sculpture goes. There is no famous rock cuttings or caves studded with sculpture. (v) Malabar is noted for the devotion of her peoples. The land of Dravids was foremost in producing divine philosophers such as Nayanmars and Alwars. Very significant of their intellectualism, they never (iv) 520 produced any Avatars who preferred the region north of the Vindhyas to be born. Malaydlis are behind none in the matter of devotion, and the place is famous for its ancient temples like Guruvayoor and Tiruvanantapuram to mention but two. There are several others equally ancient, even going back to the times of Parasurama. Malayalam, the language of the place is a break off shoot of Tamil. If one analyses, today’s malayalam would appear to be a mixture of 90% Sanskrit with 10% Tamil. Malabar cultivates certain spices, like black pepper, cardamoms, nutmeg which, once upon a time, and even today, are the attractions for the Europeans. Their importance once prompted the Romans and Spaniards to discover a new sea route to India rounding the cape of Good Hope in Africa when the Moslems blocked the Suez canal route to India. These flavouring materials were so much valued in the west, that they were traded in exchange for hostages and prisoners. Parkkat, Alleppey, Koci, Mosuri - (Kodangallur) and Calicut had developed long ago into ports of trading in spices in the west coast. Koci got its name from the settlement of a branch of jews (Hebrews) whose names usually ended with koch. (vi) (vii) (viii) In religion, Malayalis are mainly Hindus (except for a strong minority of Christians and smaller minority of moslems) who worship Siva in different forms and Bhagavati in her different aspects. Religious _ festivities are highly pompous accompanied with procession and fire works and a variety of entertainments. Sivarathri is famous on the banks of the Periyar in Alway. (ix) Orthodox Malayalis have inbibed the style of their houses and the fishnets from the Chinese. It shows that there had been intimate trade connections between Malabar and China. Venitian Marco polo’s travalogue (1200-1300 AD) mentions the name of Malabar. (x) The greatest bane of this part of the countr was the internescene quarrels between the rulin, chieftains of whom there were many. This mad them easy targets of small groups of merch ant called Dutch and Portuguese and English Eas India companies. Malayalam name for “company” in those days was Kumpanjni. Malabar is so situated as to receive good rains for 6 months a year from the S.W. monsoons So it is a fertile land which can be developed into a granary if need be. It has a rich wea of medical herbs. Mythology says that this strip of land was reclaim ed from the sea by Parasu Rama and his disciples (Saraswats) Malabar, especially Koci, Alleppey, Parkat, Calicut and Cranganur, together hold about three lakhs of Konkani-speaking Saraswats. They were till recently looked down upon as a_ subordinate refugee population. At any rate they were not treated as the Aiyars and Ayyankar brahmins were. In unofficial records they were shown as brahmins. But in official records and actual treatment, they were illtreated. Recently this ignomineous situation is getting obviated. This could have been achieved much more early, if only the Konkanies did not prefer to liv within their cocoon of orthodoxy for severz centuries. (xi) (xii) (xiii) A second point which alienated them was, as commercial people, konkanies, in the early period of migration to Kerala, sided more with foreign companies like Dutch, and Portuguese than with the local rulers (which the Nambudiris. and other brahmans did). In _ other words, Konkanies of those days (15th and 16th cent) behaved as serving two masters but actually they served neither and they lived independently and isolated within their orthodoxy. 118. Maya Vada About a couple of millenia ago, Hindu philosophy was in the locked chests of a few membes of upper castes, who distanced themselves from the common man who was precluded from learning and understanding the religious cult and practices. Then came Buddha deva who took the common man to _ his bosom, spoke to him in his own tongue Pali, and propounded a creed far more easy to understand and follow. Easy way of attaining Nirvana by conquering lust, and cultivating a pure mind, was more appealing than the uphill task of attaining Hindu Moksa. Rituals conducted in own languages were more understandable than the tough vedic language. There was freedom of discussion, and searching for the Truth, and no necessity of gulping the Vedavakya even without a pinch of salt. The result was an exodus of converts from Hinduism to Buddhism. Mayavada was conceived and propounded at that period to stem the tide of conversion. This was not the only thing nor the first thing the Hindus did to stop the lower castes taking up Buddhism. They made the religious — tenets less discriminatory and less isolating. Towards this they introduced Nigama and Agama systems of rituals and pujas which were much less rigorous than enjoined by the Vedas. Pujas came to be done in two parts (i) by mantras and (ii) by Tantras. Close-fisted Mimamsa system was side-tracked. This liberalized Hinduism, stopped heard the cid lectures of Buddha had lost ¢ Hindu Karma theory which was the kingpin indu feudatory hegemony. So to revive Hinduism s necessary to strengthen the Karma theory. The ‘the way was “how to establish existence of future lives?! rds this goal, they started with the saying Brahma c “jagat mithya, Jivo Brahmaiva naparah. When or the soul realizes this truth, it will have or Moksa. Why does not jiva realize it? Because is Maya in between. Process of realization therefore one of continuous removal of folds after folds of ce is a type of nescience which stations herself jiva and the Paramatma. One sees all creations the power of Maya. When once the veil removed, all creations will appear as unreal He was the pet grandson of Pulastya Brahma who Jed to him a vast region which included Lanka, which made into a live port where ships from the east hed, Who-so-ever possessed Lanka could become rich soon by functioning as a Varuna, as customs officers w Paudignind then. This point roused the jealousy f the neighbouring Aryans who plotted and with the “Ip of Indra, defeated and drove away Malyavan. ~ Lanka fell to the share of Visravas, son of Pulastya ravasu in his turn gave it to his son Javila (Vaisravana later became Kubera). Meanwhile, Ravana who had ome the rising sun of the day, claimed as his share, half of the Lanka island. Ravana had organised the Raksasas into a close-knit society, and he made for himself the steel weapon, candrahasa, which during that copper age, “peoeg as much feared as atom bombs are feard today. — knew the might of his son Ravana. 5 Some time in the 5S" cent. A.D. a few thinkers : Bhartrhari, Kumarila Bhatta, and his disciple Mandana were seized with the problem of resolving the of decipherment of words in human brain. product of their search has come down in the of treatises like ‘“Vakya Padiya’ (Bhartrhari), ‘Sloka i arth (Kumarila Bhatta) and ‘‘sphota siddhi" (Mandana). — With all their hairsplitting didacticism, they could not more than a nebulous idea of the functions organs, eyes, and ears. They invoked “sphéta or Sabda tatva"’ (immortal sound) to be a sort of ‘“‘fitness’’ or of 521 and Paramatma alone real. Next statement is not so easily gulpable. Brahma is infinite. Jiva is infinitesimal. Difference between the two is infinite. Mayavadins say that one must reduce this infinite distance into nil or cypher in order to make the jiva see its identicality with Brahman. Is it possible to reduce the infinity into cypher or convert into O.? Maya Vada has succeeded to uproot Buddhism from the land of its origin. Buddhism is going strong outside India. Mayavada Hinduism is an endless cycle of births and deaths in alternation; and liberation or Moksa is available only through the kindness or Karuna of the Supreme Paramatma. On the other hand Buddha had assured his followers liberation, that is Nirvana in a single life provided one lives within the confines of eight disciplines marked out by him; Evidently with such assurance before them, people did not wish to get entangled within the endless cycle and uncertainties, which, they left in their entirety for their hardy Hindu brothers to bear. A.119. Malyavantu Moreover Visravas was not in good terms with his first son Kubera who had refused the father a heavy loan to conduct a Brahma Yagna. Visravas advised the elder son to partition Lanka & Give half portion to Ravana. There was a mountain range in the middle of the island, and that became the division line between Ravana’s and Vaisravana’s portions. Rama entered Lanka through the western side which happened to lie in vaisravana’s share. Before proceeding he had to take the permission of Vaisravana. He sent a message to him and waited for 21 days. Recall Rama did 21 days penance to Varuna (Vaisravana). Since there was no response, Rama threatened to destroy Varuna’s whole empire. After Ravana regained Lanka from Vaisravana, Malyavan returned and lived as the minister of Ravana. B.119. Mimamsa the form of seeds. Theirs were subjective inferences. According to the Protagonists of sphota, the sounds should first transform into their imaginarys commodity sphota, before they could be cognised by the brain. Nonetheless they were mystified by the role played by the sequence of syllables. Viz. Ra ja = king; ja Ra = libertine. Ma na = Mind; na ma = prostration; Na di = River; Di = Meek. iin was like the “‘phlogiston’’ of the chemists of the 15 century, or like the “‘Ether’’ of the wave theorists in physics (19 century), both of which were disowned later. The functions of the brain in deciphering 522 words, pigion-holing the meanings thereof and recalling them to memory, continue to be mysterious even for the modern scientist. No break through has been ‘so far possible though a model has been hypothesised like that of an assembly of a million computers. Sound or. the light signals (captured by the ears or the eyes) agitate the brain cells which consequently get oriented into a pattern which constitutes the pigeon-holing, or the preservation of memory which . is synonymous with “Experience”. Subsequent confrontation with similar “experience” is checked against the existing orientations. Several such experiences, checked and re-checked with prior existing “‘orientation pattern” builds the “‘wisdom”’ of the individual. One who is conversant with more than one language, has to have as many nerve-cell-orientation patterns as the number of languages. That it is so can be verified from the fact that when a polyglot speaks or writes in one language, for the time being the becomes oblivious of all other languages. Understanding of a word is a function of ‘‘associatio and anticipation of the two, “anticipation” is more power and is capable of making you read the opposite the “unexpected’”’ conveyed to you by word of mot or writing. A Word and its meaning are inseparables: The universe is made of names and forms, and Rapa as designated in philosophy. Man iV a word either by ear or through eyes. ie., he receiy the Nama. He then checks with the prior-a t “orientations’’ and conceives the form or the meani of the word. The reverse is also true, if he sees ¢ object, he picks out the name from among the preserv brain cell orientations. Experience or understanding | building of wisdom, is therefore the process of j xt posing correctly the Nama and the Rupa. Hence tn education must be imported by presenting both the nar and the rupa to the candidate; Otherwise the stude cannot distinguish between the meanings of two sentenc “Milk is white’? ‘‘Stork is white’. Milk and stork y become identical in his mind. 120. Mucukunda N. of a great solar king, mighty son of a mighty father, Mamdhata, and a grandson of Indra. As powerful, if not more than Indra, he was often called to fight the enemies of the Aryans. At the acme of his power, he conducted a great yagna and distributed all his mountainous wealth to the Brahmins, and he departed to the forest for penance. He liked that state of mind called Turiya (4th) in which time and space merge into one and there exists in the mind nothing more than the consciousness about the self. He kept a small but powerful bomb with him, incase some one attempt to wake him up from his sweet slumber of supreme conscience. Since the murder of Kamsa, the latter’s f-in-law, emperor of Magadha Jarasandha wreaked his vendeta by repeated invasion of Mathura. His hordes were countless and little Mathura was no match against the mighty Magadha. However, Krsna by his superior tact and Balarama with his mountainious strength, always managed to drive back the enemy. Krsna’s boomerang cakra was invincible and it spared none who came across its path. Jarasandha began to worry about the growing power of the Gopala boys. In those days, a brahmin progeny was _ unkillable by an avatars. Jarasandha remembered his old friend Kala yavana a veritable bruté, merciless in war, he was unkillable by Krsna because he was the of Garga muni, the purohit of the yadavas. Yavana laid siege to the fort of Dwaraka. sn had to seek someone who could kill the yavana. | was then that he heard about Mucukunda from Narada He wished the yavana follow him singly without weapons. Secondly he did not want the yavana drop out of the chase, due to tiresomeness. Krsna decorated Himself all his gold, so that atleast for the yellow metal i not for anything else, the yavana would not drop out of the chace. Krsna carried no weapons nor army anc so yavana thought he must give fight on equal grounds. After a long run, with the yavana chasing closely. Krsna entered a cave and disappeared mysteriously but his yellow ‘Pitambar’ was lying in front of the penancing Mucukunda. The barbarous yavana gave a kick to Mucukunda; the sage king opened his eyes and was the last of the yavana. Mucukunda opened his eyes. He wondered how the world had changed beyond recognition!! He closed his eyes and once again entered the Samadhi state for man many years. Re’ had not completed the creation e “earth’’, and everything was submerged under s of a Pralaya. Two mighty asuras Madhu and aha by name, and of irresistible might saw the only kneedeep and so they waded caught hold of a strange monster, of 5S who was sitting in a lotus and floating water. The great tapaswins (experimenters) gan to work on Brahma, and studied were attached to one torso. Brahma found the torture -unbearable, and the wails out, woke up the great god Maha Visnu. challenged Visnu, and it did not take accept his inability to kill them. He ren offered the Asuras two boons. Prestigeous victors 7 “privilege” of asking for boons with the vanquished, so Visnu should ask Clever Visnu did ask for two boons; he first, the Asuras should lie flat on his lap and lo to sever their heads; and by the second, " use of their marrow Médas to construct e ‘Earth’. Execution of the Asuras was carried out, id the earth made out of the Medas (marrow) of ‘them. The earth came to be called Médini. “Brahma vad not created the earth’, meant that no script was signed to the Vedas. They were memorised by heart transmitted by the word of the mouth. ladhu and Kaitabha were presumed to have descended from the N.W. region of Aryavartha, which were later cnown to be Harappa, and Mohanjodaro. People of this sion were using a script called Kharosti. The three of Kaitabha are Kharas, and the two of Madhu Ostés. The two experts from N.W. believed they make the Aryans accept the Kharosti script. Aryans were not willing to accept Kharosti as such. ey were not accustomed to comprehend a writing system v runs from right to left. Nonetheless they were 10 in a position to defeat the strange visitors in argument. Aryans seems to have adopted some sort of tricks robably the allure of sex as one is led to infer from evi Mahitmya) and made them stay. Aryans did usurp i= = < Hy Ss : ai eo 523 121. Madhu - Kaitabhas some fundamentals from them, on the basis of which the Vedic script was formulated. That is the least which can be “‘with the Medas of the Asuras, Visnu constructed the Earth (alphabet).”’ Here below is a plausible alternative opinion about the Rgvedic story. Madhu and Kaitabha could have been representatives or ambassadors of Sumerians who wished to help the Aryans with a script they had innovated as a result of rigorous research. Sumer (first known as Mesopotamia and later formed the southern part of Babylonia - S.W. Asia) was at the zenith of her cultural glory between 3300 - 1800 B.C. They were reputed to have innovated a cuneiform script (preserved even to this day on rock or/and clay tablets) some time about 4000 B.C. It is called so, because every character holds a conical part which is attached to the rest as if to a wrist or the fingers of a foot. It was an agglutinative language; ie., words were joined as though with a glue, without the help of “Vibhakti’’, and the sense of Vibhakti was made out by the placement of the words. Influence of Babylonian culture was high in the neighbouring areas of ancient syria, Iraque, and even in Iran. Sumerians were a non semitic race; No wonder then that they thought of spreading their script and culture a little more to the east. At first the Aryans seemed to have ignored their mission, but when the intrepid Sumerians mounted their propaganda, Aryans promptly reacted by vehemently resisting. Aryans, unlike the Iranians who had also composed contemporaneously a Veda (Zend Avesta parallel to the Aryan’s Rgveda) strongly believed that the essence of the Vedas in entirety was held by the intonation. (lifting and lowering of the accent up and down, and shortening or elongating the pronunciation). In those days of no diacritical symbols, Aryans believed no script could guide the intonation. So they strongly resisted, and preferred to have no script for the dialect. It may be interesting to note that the resistance to accepting a script and maintenance of their language as an unwritten dialect was retained by the Saraswats pertinaceously till about the middle of the 20" century. Now it is written in the Devanagari with a few diacritical marks. 524 e, 122. Yama 3 Death has been personified in Hindu mythology as yama, the controller or yama dharma Raja. He is supposed to be a ferocious person of dark hue, given to riding on a mountanous buffalo. Among his weapons, the most important was a coil of rope, yama pasa which he throws adroitly to form a noose round the neck of the victim (dying individual). Yama has innumerable mercenaries to do the job of fetching the souls of dead people and so it is not known why in some cases he himself goes to fetch the soul, while for others, he sends his dutas (messengers). Yama has been allotted a realm of his own, yama puri, or yama loka, or yama Sadana, which is neither swarga nor Naraka. It is something like the christian purgatory, where the account of the plus and minus points of the life he had lived, are read out. Yama has employed an accounts keeper, known as Citra Gupta. The soul is then sent to live in swarga or in Naraka according to his balance sheet of good and bad deeds. After that the soul is allowed to be reborn once again to complete the work left undone in the previous life. People who had lived a life of Virakti, always enshrining the Supreme in the mind, alone are entitled to break the cycle of life and death. (so says Hindu philosophy) Belief in past and future lives is a peculiar characteristic of feudalistic societies, whereas Buddhism is silent on that point, and modern science does not endorse it. The Vedic Yama was the son of Kasyepa-putra Vivasvan (the Sun god) in Sarhjna the daughter of Twastra or Viswa Karma. Vivasvan was always engaged in Vedic recitations and he did not care for his family so much so Samjna surreptitiously went away putting the Asrama and her children, Yama, Satyavratha and Yamuna in the custody of another woman Chaya, the daughter of Savarni Manu. Sun God procreated children, Sani, Savarni and Tapani or Tapati in Chaya. The step mother showed her true colour, the first wife’s children were neglected and ill-treated. One day an angry Yama, who could no longer tolerate this injustice, kicked the step mothe black and blue and then went and complained to father, Vivaswan. Some children’s feet or soles are prone to attack by vermins of moist soil. Vermins eat through the skin, and large holes and crevices are left on soles. There are village women who believe that this disease of the feet was a result of Sun god’s curse on Yama. Perforations on the sole can be cured by two or three applications of tincture-iodine. : The father said that Yamadharma could never err in his judgement, but kicking a woman, and _ that his step mother, was a crime. He was therefore expelled from the house with a curse. Vivaswan could not realize for a period of produci g three children, that he was living with a stranger wo an. The inference is that the asramas or houses of Rsis of vedic times were large sheds with no ventilation and no proper lighting. The inlet and outlet were both the same hole (about 2’ x 2’) similar to the houses of the Todas of Nilgiris. Recall Puloma mounted Divya on his shoulder and crawled out on fours (like a pig). Yama then became the first gaoler of the Aryans, Those who were imprisoned for more than 15 years, or those who go out to far places where they would be held up for more than 15 years, were conside od ‘Dead’ in ancient days. Dasaratha was not dead when Bharata returned from his Kékaya; he had gone to Amravati to sit on Indra’s throne never to return to Ayodhya. Pandu did not die but went a long distance away to officiate in a long yagna. Dharma putra conducted the Rajasuya yaga by the injunction of Pandu conveyed through Narada. 123. Yayati Yayati was the fourth king of the lunar dynasty. The dynasty was initiated by Purtrava, the son of Ila by Budha. Purirava was valorous, and chivalrous (Kalidasa called him Vikrama in his Vikramorvasiyam) and he married a haughty nymph, Urvasi on her own conditions. It was possible she was a polyandric, king’s relation with her grew sour, and one night abruptly snapped; she being a gandharvi, could not tolerate anything but the Purusayata Vrtt. Purirava’s son in Urvasi was Ayuh and Ayuh’s son was the indomitable emperor, Nahusa. He was very liberal and partial towards brahmins, especially Cyavana Bhrgu, and for that reason he could attain Indra’s throne when — the ruling Indra was banished for Brahma hatya sin and for Mitradroha (killing of the invincible Vrtra). But once he became Indra, Nahusa behaved like an Institution, all favours and partialities stopped. So the Rsis plotted and one day when he was alone, a dozen of them took the opportunity to push him out of the palanquin, jump over him and dance; He was banished to live as a naga in nagaland. Yayati, being the eldest son of Nahusa, became a pretender to the throne of Amaravati when Nahusa was ousted, but the Rsis preferred the old Indra. iti fin i als Sarandvipa when to occupy the Indra’s throne. In younger > was a spoilt child and his rule was a saga nces with time wasted in the harem, and in itions. Administration however proceeded on tum gained during Nahusa’s period, and also the ability of the mother queen. one of his hunting expeditions Yayati happened go from inside a deserted well. He rescued i, the only daughter of Sukracirya from the well. ‘not require much coaxing; Dévayani (a Brahmin) r to marry Yayati, a Ksatriya. ; and Sarmista, the daughter of Asura Raya, in, were chums at first. But one day they quarrelled tt of their father’s status. An angry Sarmista _ Dévayani into a dry well. Devayani wreaked her ende etta by claiming Sarmista to be a maid in the waiting. —aggechald daughter was a woman of strong will and discipline. The play-boy king could not but put 4 with the new discipline and in about four years she had turned him into a “door mat’. Moreover she become the mother of 3 sons, Yedu, Turvasu, and Despite her strong will and discipline, Dévayani naive, candid and of a straight mind, She took ong time to realize the surreptitious love affair that ; going on between Yayati and Sarmista, behind her It was too late to do any thing, when one day she was confronted with a vivid proof, the presence of a new child, Puru, in the hands of her maid. After a short huff with the libertine king, Devayani left for er father’s dsrama. _ -Yayati and Sarmista, both being Ksatriyas, were made or each other. The “don juan’’ breathed a sigh of ef. The love between the pair was proverbial, and las puts thro’ the mouth of Kanva, an advice to n “Yayatériva Sarmista bhartur bhahumata bhava”’ = thou respected by the husband as Sarmista by Yayati). trained her only son, Puru to love his father, where _Dévayani had cultivated in her sons a phobia for the father. Indeed for the children’s disposition towards he father, their mother should own the whole responsibility. The royal family lived in peace and happiness until one y Yayati felt his passions for the erst while queen, ni blazing in him. A rake can never be cured. shamelessly made a bee-lime to the father-in-law’s ms. The powerful Sukra was waiting for this opportunity to punish the licentious king for the jug-ful of tears shed by his dear daughter. He welcomed the return _ of the vagrant husband of his daughter apparently warmly, but he had added a ‘sedative in the food. When Yayati “pane Sukra inflicted the most cruel but very propriate punishment which every libertine deserved; b S mearve well-versed in Atharva, cut off the scrotums of the king. King could do nothing but crinch and plead with his father-in-law, but that had no effect. He then _ tried his tears and sincere implorings with Dévayani, and the simple hearted lady yielded. She pleaded with her 525 father who agreed to restore Yayati’s masculanity provided he could procure some one’s scrotum. His first wife’s (Devayani’s) children flatly refused and derided the father who wanted sex cven at the old age. On the other hand Puru (Sarmista’s son) readily agreed and Yayatis manliness was restored. A side effect was, Devayani’s sons were expelled while Puru was made the crown prince. Yayati lived for several years more, indulging in sex. Ambitious Devayani did not allow grass to grow under his feet. She firmly believed that he should not rest until he was made the Indra, and that he had the where-with-all to become the king of gods. As luck would have it, three powerful solar kings (Vasumana of Ayodhya, Pratardana of Kasi, and Sibi of Bhoja) offered the fruits of their penance to their grandsire (Yayati) to become Indra, Yayati’s reign as Indra was short-lived, only a few weeks - because Yayati could not come out of his bragging nature, and could not stop lies and braggadocio. The story of Yayati would not be complete without narrating the Madhavi episode. She was probably the last child in Devayani, and she had an important but unpublished role in the perpetuation of the solar dynasty. Trisanku, the king of Ayodhya was a thick friend and fan of Viswamitra. As Indra was giving frequent trouble to the Rsi, the Ayodhyan prince invaded Amaravati, the capital of Indra. He got more than expected sucess in the beginning, but by then Indra rallied his friends, and stemmed the tide of Trisanku, nay Indra pushed him back. Trisanku was on the brink of defeat when he sent an urgent message to Viswamitra to send him a thousand Panca Kalyani horses. Viswamitra knew that such horses were with the Surya Vamsa kings. Viswamithra called his son and disciple, Galava and demanded as his gurudakshina a thousand Pancakalyani horses. Galava went and asked Yayati, to give him the horses failing which his daughter Madhavi. King being poor, obliged Galava. with his daughter in marriage. Galava gave her three consecutive years to be used as a wife, surrogate mother, by three solar kings, Haryaswa, Divodasa and Usinara. These kings were issueless, they were happy by the arrangement, and each paid Galava 400 horses. Trisanku’s army was re-inforced and the “balance of power” shifted against Indra, who was forced to make a treaty by which he ceded a portion of swarga to Trisanku, This portion is the proverbial Trisanku Swarga, sarcastically referred to mean things which are ‘“‘neither fish nor herring’ or one who “neither here nor there’, all topsy turvy. Madhavi’s conduct was unimpeachable by the rules of the day, namely a lady continued to be a pativrata even after co-habiting with 4 different men. But she Was not sure about her future at the hands of a husband (Galava), who cared for the end, but not for the means. The precocious girl then proceeded to the forest to spend the rest of her life in penance. 526 124. Yajna Yajna Valkya was a celebrated sage of the vedic times. He started life as a disciple of Vaisampayana, the first disciple of Krsna Dvaipayana Véda Vyasa. On seeing his erudition and self confidence, the guru put him in charge of the whole of the Krsna yajurveda. But the disciple was not made of the stuff to put up with the usual discipline of gurukula. His erudition made him haughty and his strong self confidence made him revolt against his guru. Yajna Valkya authored a Smrti called after his name. It is a compendium on Hindu law, next only to Manusmrti. Yajna Valkya then collected together all sacrificial rites under the head Satapatha Brahmana. Yajna Valkya had two wives. All his material wealth, which was not a little having acquired from several kings and from Janaka of Mithila, he bequethed to his first wife. His spiritual knowledge, he shared with his second wife, Maitréyi. In fact the biggest of upanisads, called Brahadaranyaka was in the form of conversation between Yajna Valkya and Maitréyi. In fact this upanisad, Satpatha Brahmana and the Isavasyopanisad form the major portion of Sveta yajurveda. Yajnavalkya’s Svéta yajur veda says that the entire gamut of Hindu religion rests on the foundation of Advaita, “Brahma Satyam, jaganmithya”’. Yagnavalkya’s creations were in opposition to the Krsna yajurveda. Therefore his irate guru ordered him to return the portion of the Veda entrusted to him. The disciple had the temerity to flout at the guru. He told him that he would spill - it in portions as and when he pleased. That was his plan to poltute the Krsna yajur veda by throwing it into the ears of all and sundry, who do not deserve to know or hear the vedas. But Vaisampayana’s disciples assumed the form of Tittiri birds and picked the “‘spit of Yajna Valkya’’, whatever they collected, came to be known as Taitheriydpanisad. which formed the 5" and the 6" questions of the Aranyaka part of the Krsna yajurveda. This upanisad is the oldest of all upanisads of the Kr: yajur veda. Advaita school considers this upanisad as the most authoritative. Adi Sankara has quoted © several passages from this upanisad in his Brahma Sutra Bhasya. Yajna valkya was the hero of many a learned discussion organised by the Janaka of Mithila. Pandits would have Valkya come from all over the country. Saraswaths were represented by their leader Aswalayana, but no one could match Yajnavalkya, because in egoistic aggression, he did not care whether he smote with the bayonet or the butt end. Down below is an anecdote to exemplify his modus operandi. (i) Siradhwaja janaka, one day brought a thousand cows and tied gold nuggets on the horns of each. Then he proclaimed that the one who could defeat every one in argumentation, could have the cows with their gold. While every one was waiting for the king to open the debate, Yajna Valkya had no such doubts. He went straight to the herd and captured them. Such was his self-confidence for victory, but this time it was not so smooth as that. There was in the audience a learned lady, Gargi, daughter of Garga muni, (Not Garga, the purohit of the Vrsni yadavas during the Puranic times, but an earlier namesake of the Vedic times) who put a couple of inconvenient questions which Yajnavalkya could not answer. But the undaunted braggadocio called the lady aside and warned her that her head would split if she put such questions in future. Gargi, though learned, was after all a woman, and she took it to mean that Yajna Valkya would break her head. ; (ii) Vaisampayana’s disciples turning into Tittiri birds. It appears to be an allegorical statement. Tittiri bird (Partridge) is noted for its cleverness in distraction. The female bird lays eggs among pebbles which look like its eggs. (a natural masquerade). If anyone approaches the brood, the mother rises up flies a distance and falls down feigning death. The stranger runs behind to catch the “‘dead bird’, but the latter rises again and repeats the trick. So the disciples became Partridges to pick up yajnavalkya’s spit, means they adopted some sort of diversionary techniques to distract the audience of Yajna Valkya. (iii) During Vedic times there was no differentiation between man and woman in getting educated in vedas (Gargi, Revati, Balarama’s wife and disciple of Sandipani Rsi and Ahalya Gautama’s disciple and later his wife, are examples), there was upanayanam and Maunji bandhanam for girls too; and so they were highly learned ladies too. “A celgbrated emperor of the solar dynasty, he was cester of Rama; the family tree was named after n as Raghu Kula (the family of Raghu), despite Rama more famous and an avatar of Visnu. Raghu was son of Dilipa who was unfortunately impotent. So cal father was Vasista, the purohit as per he custom of Niyoga. The name Raghu was coined the VRancha = to go and (true to the name, would go to the end of Vedadhyana and also o the extreme end of the battle field. Raghu brought under his sway, the whole world and he ruled from Ayodhya in glory name of Viswajit. Even Indra was afraid of after a yagna, when the king had given away ig to the brahmins, a brahmin went late to the ‘in ise begged for money to meet the expenses of s daughter's marriage. The emperor immediately collected Hi 126. Avatar of Rukmini was the first wedded wife of Krsna. She was the princess of Vidarbha whom Krsna lifted away from the marriage pavalion more correctly from the Kali p Meotra and married by Raksesa sampradaya. She presented Krsna with a son who was named Pradyumna (god of - love, cupid) by the advice of Narada. a Hardly seven days passed; the child was stolen. Purana Says stolen on the third day of birth. The world-wanderer _ Narada reported to Krsna that the child was safely being up by Mayavati, the young wife of an elderly name Sambara. Narada advised Krsna to feign and allow the child to grow and learn the vidya of the Asuras and that would be useful wars against Asuras. The age-gap between Sambara ati was so great, that she never hoped to a mother. Her disgruntled face was an eyesore the Asura and hence he kidnapped Pradyumna to be given to his wife to maintain peace in the household. ‘ Narada ‘‘played his next dice’’ with Mayavati. He | Secon aad that she was the incarnation of Rati and so would be the legitimate wife of cupid (Pradyumna). The young lady’s face brightened by the fact that atlast she 527 125. Raghu his army and marched against Amravati. Indra was fully aware of his poor chance against Raghu; So he compromised to give Raghu the required wealth without fighting a war. By that time his son Aja came of age and proved his might and capabilities. He fought a war against a conglomeration of 56 kings who were trying to snatch away his newly won bride. With one gandharvastra he immobilized every one of the enemies, and he took his wife Vaidarbhi Indumati to see the plight of the enemies. Thus aware of the prowess of his son, Raghu did not linger any longer before abdicating his kingship in favour of Aja. What a contrast with the modern politicious who cling to the seat of power and pelf. “Nahi sati Kuladhuryé Surya Vamsyah grhaya” A Surya Vamsi was never for continuing on the throne when there was a younger qualified protege. So says Kalidas in Raghu vamsam. cupid and Rati would have a husband of her like. She brought up Pradyumna with the attitude of a mother cum wife. As the boy grew up he became a strikingly attractive youth and he began to feel that Mayavati whom he used to address as ‘‘Mother’’ was fondling him in a manner not fitting to a mother. He remonstrated with her, but she made sage Narada convince the boy. Thereafter she began to express her concupiscence openly. It attracted the notice of the old Asura who swore to kill Pradyumna. The latter had by this time learnt from his mother all mayavi tricks. One fine morning a fight ensued between the foster father and the son. The old Asura was unpopular in the house hold while the young Pradyumna was the amorous pet of his mother who protected him as far as she could. Infact it was an uneven fight between an old man whom everyone wanted to get out, and an attractive youth, the rising sun of everybody. Pradyumna easily killed Sambara; Mayavati then brought pressure on him to marry her. New bride and bride groom returned to Dwaraka, and Rukmini, the mother-in-law welcomed a daughter-in-law who was almost as old as Rukmini by waving the Harati before her. 528 127. Raksasas The Raksasa race was scattered over from modern Nepal to the east Bhutan, Assam, some portions of Behar, Vanga desa nearer Sundarvans (Patala), and Orissa, Vindhyan regions of Madhya Pradés. Their concentrations were (i) in Tibet known in those days as Trivistapa, Orissa, and Vindhyan regions in M.P. Ravana was the ruler in Trivistapa in the neighbourhood of Amravati, and so the arch rivals Indra and Ravana could be frequently thorns on each other’s sides. Aryans Versus Raksasas. Raksasas belonged to the Adivasi (the original inhabitants) class. Gradually they became an admixture of Aryan and mongoloid stock. They eked their livelihood by selling forest products like timber, sandal wood, medical herbs, fruits, birds and animals and their by products, honey, pea cock feathers etc. Aryans were cultivators, who always aimed at eradicating the forests by setting fire to them which they did ceremoniously under the name of yagas. Who could keep quiet looking on their homestead being set on fire by foreigners? Raksasas tried to put down the fire with water and greens, but to no avail. They knew to fight with poles and rocks only and they were no match against the sharp and far reaching arrows. A great plus point of the Aryas was a few among them knew the technique of creating fire and this gave them absolute superiority over the Raksasas. Aryans observed the rule of “‘shoot at sight’? and fell the raksasas, with the result the latter were forced to confine their activities to the night. Thus they earned the title of Nisacaras. Raksasas are a distinct race different from the Asuras who were a branch of the Aryans. Raksasa-custom of marriage was to forcibly lift away the bride, killing or defeating anyone who dared to oppose. Infact Lord Krsna’s marriage to Rukmani was by Raksasa rite. It is not to be mistaken for raping. One of the ministers — of the last Nanda-king, belonged to the Raksasa tribe, and has been so referred to in the book Mudra Raksasam by Visakhadatta. comp: Raksaspana = The traits of a Raksasa. How they have been distorted in mythology, does not give them any credit, and pictures the Raksaséas as demons. Their physical features were exaggerated; canines elongated; a beautiful belle who could attract Laksmana is put down as a ‘‘lamb6dari”’. Ravana used to frequently visit Asokavana carrying with him a retinue of palace girls, including his patta mahisi, Mandodari; These expeditions were for the purpose enquiring whether the Maya Sita felt comfortable with the arrangements made by him. Ravana respected Vedavati, the mother of Sita who played the role of Maya Sita, as a veritable goddess. But Ramayana says that Ravana did so with lustful eyes, and he wished to intimidate Sita into submission. All these are unbelievable; When a man goes to make illicit love, the last person whom he would like to be his companion is his legal wife. If Ravana did not molest Sita by physical force, if Ravana never looked upon the beautiful Sulocana (his daughter in law) with lustful eyes, it is said that it was due to a curse which Ravana had incurred. So he is not given the credit for discipline and mastery over his mind. But what has been spun in mythology is not to be dubbed as lies. The obsession of the day was Aryadharma, that is spreading the suzerainty of Aryans over Bharata. Before the Aryadharma, lies and murders change colour as immaculate truths and exterminations of the evil (adharma). 128. A critical view of Rama Katha 1. Rama, the Avatar of Visnu:- Rama was one of the two prominent avatars of Visnu, the other being Krsna. Literally an avatar means a descent or one who has descended. Visnu has descended from Vaikunta to the earth. No one has seen the vaikunta, neither the astronauts nor the most powerful of telescopes; yet the people are expected to believe it is somewhere up above in the skies. Why does Visnu take the trouble of leaving his astral abode and descend to the mundane earth? When does he feel the necessity for it? This question, He answers himself in the git. Chapt. IV. SI-7. Yada Yada hi dharmasya etc., etc., = Whenever Dharma depletes and adharma enlarges, O! Arjuna That is the time when I beget myself on this earth, The phrase used by Lord Krsna, namely “beget myself” is quite allright, but the puranas use the word ‘“‘descent”’ which is confusing. A descent or a fall can be either in space, ie., from a higher level to a lower; or it may be a deterioration quality-wise. Such questions never arose in a society where members took delight in hearing about miracles. In modern times these is nothing to bear testimony to the descriptions in mythology. In all probability, an incarnation was not born, but made. A boy is carefully chosen having certain physiognomic traits such as eyes resembling lotus petals (Kamala dalaksa), long hands reaching the knees (ajanubahu) and conch and wheel Rékhas (representative lines) on feet; and such a boy is given training under a Guru to behave like an extra-ordinary human being. For this, the boy’s ego is considerably fostered until atlast he believes himself celery ‘the re-birth or incarnation of the dead gone Lama. In the case of Rama, no suitable boy could readily be had, and so he was to be tailor made by conducting a Putra Kamésti in which the priests were suitably chosen on the basis of their knowledge of Atharva ceremonies. Rama was legally the son of Dasaratha, but biologically Rsya Srnga might have been his sire. That he was ear-marked to be an Avatar was known only to a very few, eg., - Vasista, Gotama, Viswamitra, and Indra. It was not known even to important personages like Dasaratha. That is why when Dasaratha showed reluctance to send Rama and Laksmana with Viswamitra, the latter burst out in anger, “I know who Rama is; but you do not’. A shocked Dasaratha then got a conformation from Vasistha. Thus chosen boy was then given enough training for his mission, ie., He becomes a man of mission. He has to behave different from the ordinary for which the trainer plays on the ego of the boy. He is made to perform some miracle, viz. Sri Rama on his way to Mithila was made to touch Ahalya, and the petrified statue suddenly came to life as a beautiful dame. Breaking the bow of Siva (Pindka) was another extraordinary thing. Defeat of ParasuRama, who had been the terror or Death to any Ksatriya, was indeed the most speetacular performance, unexpected of the boy Rama. That was followed by the victory over Kakasura (the son of Indra. All these went to make Rama a prestigious personality. If a boy born as a human can thus be elevated to the status of a God, by virtue of his ideal thoughts, words and deeds, the name for the process must be Udhar up-liftment) and not Avatar (descent) (or degradation). The mission of an avatar was to protect, maintain and spread the establishment of Aryans in Bharat Varsa, that is to say, the Avatar must uphold the Aryadharma and expel adharma. If one analyses the Puranas astutely, it would be clear that the Aryadharma can not be maintained and upheld unless the ‘‘anaryadharma’’ is exterminated. By anarya, it is meant non aryans, namely the tribal adivasis. The object of the cultivator aryans and that of the tribes who depend for their livelihood on forests, were at logger heads. Under the exalted names of yagas, the aryans used to conduct bonfire of forests. Who would keep quiet on seeing their habitats being set on fire by foreigners? If they attempted to put off the fire with water, it would be told that they committed adharma, they poured blood (exaggeration if not lie) into the holy yagna Kunda etc., etc., An avatara purusa could not do good to the Aryans without doing harm to the non aryan tribals. This goes against the dictum. “God loves every creation as His child’’.But dryan Puranas say Suresu sandarsita. Paksapata’’ = Lord Visnu is partial towards gods or Aryans Now, what were the exact circumstances which upset the Dharma — adharma equipoise and made the Aryans create a Raméavatér? A few are mentioned below. (i) Tribals were mainly concentrated in the Vindhyan Tanges. Two prominent tribals were the Vananaras and the Raksasas. Vananaras (forest men) came to be depicted by Valmiki as Vanaras (Monkeys with long tails). Aryans who used to travel to Dakkin Khanda (Deccan) indulged in women hunt among the tribals, which was happily welcomed by the Vanaras, but strongly resented by the Raksasas. Therefore the aryans said a lot of derogatory remarks about Raksasas, while they extolled the Vanaras as people specifically created by Visnu so that the dryans could sow their seeds which would help them in the fight against Ravana. “Surah sarvé jayeran bhumao vanara ropinah Sahayyam Kartum mé Ravana nigrahé. (Sri Ramodantam) (2) Raksasés were a disorganised race and in the beginning the aryans had their own way with Raksasas too. Then appeared a very energetic, shrewd and self-respecting Raksasa, Ravana who was like a rising Sun. He organised the race under his banner and conquered Dianavas, Nagas and defeated Indra. He reclaimed the places which the aryans had usurped from the Raksasas. He also got back as patrimony the lanka island from Kubera. Lanka was situated at the confluence of several water ways of trade importance. The presence of Ravana was an adharma as much as it hindered the enlargement of aryan establishments. (3) Tataki was a powerful Raksasi related to Ravana. Agastya had set up his dsrama in the Tataka vana. Archery had just then come into vogue and Agastya was an expert in it. Vanaras and Raksasas who fought with rocks and tree branches could not match the aryans whose arrows had long range, and provided with iron heads. Agastya and his disciples were in the habit of giving many vexations to the Raksasas who approached the Asrama. One night-Tataka conducted a surprise raid on the asrama, and captured Agastya. Agastya was taken with a rope round his neck before Pulastya Brahma, who was the elder brother of Agastya. This Insult was too much that Agastya swore on that day that he would exterminate the Paulastya race of Raksasas. Ravana soon became an emperor having vassels like Danavas and Nagas. On his route to and fro Lanka, were the dsramas of several Rsis, one of whom was the RajaRsi Kusadhwaja Janaka, the elder brother of Siradhwaja janaka of Mithila) Kusadhwaja had adopted Vedavati, the daughter of Indra in Ahalya, whom her legal father Gotaéma was ashamed to keep with him. Vedavati at 16 was a stunning beauty and several Raksasa youths of the region approached Kusadhwaja seeking her hand in marriage. The selfish old man was afraid of the void and solitude if she went away after marriage, and so replied to the suitors that the girl was under a vow to marry Visnu only. The girl knew that it was a ruse never to give her in marriage. She used to see often Ravana going by the asrama. Ravana had become resplendent and glorious by his might, and he was known as Ravaneesa. She had often thought whether he could not be an alternate Visnu. One day their eyes met, and within a few days they became intimate. Vedavati liked Ravana, his might and fame, and she gave herself to him by the gandharva mode of marriage. The result was the birth of a girl which made Gotamasram and Kusadhwajasrama agog with anger and curses; Gautama swore to obliterate Ravanakula through the instrument 530 = i ——E_—S of his own daughter. In a few months the child was carried and placed by Sadananda Gautami in a field of Mithila. The child was discovered by Siradhwaja janaka. This is the secret about the parentage of Sita who has been reported to be given birth to by Bhima Devi. (Mother earth). Ravana’s union with the nubile Vedavati, was the greatest adharma committed by a low class being, a Raksasa, for which alone Ravana had become a Vadhya, one who deserves death. (6) Ravana was the heriditary ruler of Tibet, which was called in those days as Trivistapa. He had conquered almost all neighbouring principalities. There now remained only Indra’s Amaravati. He pounced on Amaravati without proper preparation and without knowing that Indra had already made anticipatory preparation to counter the act. Ravana had to return and spend several sad days. Meghanada. on seeing the father’s sorrow, took a lightning expedition and laid waste the city of Amaravati. Indra was bound hands and feet and was laid at the feet of Ravana. He was tied to the gate of the town, and every citizen of Lanka talked derogatively of the king of Gods. Meghanada released him only by the request of Pulastya Brahma, and that after the Brahma bestowed on him the title of Indrajit (the victor over Indra) Indra was highly bitter in mind and vowed to wreak vengeance, at whatever cost. So it was the combined anger of Indra, Agastya, Viswamitra, Kusadhwaja, Gautama, Vaisravana and a few others that led to a plot to do away with Ravana, for which purpose they resolved to make a new Avatar, Rama. Seldom do people know that an unrelenting prompter behind the creation of every Avatar was the Devrsi, Narada, the walking newspaper of ancient times. He was responsible for the yagna that produced the yagna varaha that killed Hiranyaksa. He was the force and guide behind Upendra who cheated Mahabali. What he did in the case of Rama was to entrust a broad outline of the plot of Ramayana to his disciple Valmiki, who by his poetic talents created a detailed dramatic plot, a blue print that was ready even before the birth of Rama. The subsequent Ramayana was a mere enactment of that blue print. An Avatarship - at What Price? A study of the ‘‘evenings in life’ of some of the famous avatars or god-men makes sad reading. (a) Rama of the axe came to be called Rama, the terrible, because of the sin of making the blood of ‘royalty’ flow like rivers and for his heartless audacity of murdering his own mother. He was banished from his own country by Kasyapa Brahma, in obedience to the request made by the Earth” and other brahmins or Rsis. So unpopular he had become towards the terminus of his career!! He made his abode after banishment on the Mahendra mountains of Eastern ghats (in orissa). Parasurama was a friend of Raksasas like Lavana and a few others whom he allowed to live under his protection. The plotter Rsis were aware that there was a possibility of Jamadagneya Rama creating trouble in the killing of Ravana. So they enacted a fake encounter between jamadagneya and Dasarahi Ramas during which the former was divested of his fighting weapon (Pinaka dhanus) and was ordered to get out of Aryavrtta. A crestfallen Parasu Rama walked to Sahyadri (W. ghats) in the Daksin Khanda and reclaimed new land where he lived teaching archery to Brahmin boys. Bhisma, Dhrona and Karna were his noted disciples. He who was the emperor of whole Arya Vrtha passed away unsung and unwept in pure oblivion. (b) Daéarathi Rama’s life was a saga of suffering. He had to dance to the tune of the Rsis, besides meticulously following the blueprint of Ramayana created by Valmiki. His troubles started at the budding age of 12, when he had to give up palace life and proceed to live in Viswamitrasrama in Vamanavana. Life in the asrama was all austerity befitting Rsis. After six years, Viswamitra started his yagna and set the Vamana Vana on bonfire. Raksasas who became violent at the destruction of their abode, were killed by Rama knowing full well that they were the wronged people and not the ‘wrong-doers’. He hesitated to commit a heinous crime of Stri. Vadha, but Visvamitra taught him to set aside rules and regulations of Sanatana dharma because Aryadharma always eclipsed all other dharmas. So Rama shot the Raksasi Tataka, but he allowed her son Marica to run away because he happened to be the illegitimate son of Rsi Marica. Brahmin’s progeny was avadhya (not killable) by Visnu’s avataras. Rama had no time to spend with his wife. Sita was cruelly separated from him by the crooked designs of a group of sages who had plotted to instal a product from the Valmiki Asrama on the throne of Ayodhya. A mighty avatar who had to his credit the killing of Tataka, Bali, Kumbhakarna and Ravana, was at the close of his life, forced to commit suicide unable to achieve his only desire of planting his own son Lava on the throne of Ayodhya. Kusa was palmed on him by the Rsis. (3) 3rd important Avatara, Krisna’s story was not better. He devoted all his time to the politics of others, leaving no time to look after his own children. Young yadavas became unruly; Krsna’s son Samba behaved disrespectfully to the Sanakadi Rsis. On a picnic occasion, Krsna was insulted by His own partyman. Krsna stood a silent witness to the harakiri committed by the yadavas in a drunken spree. Krsna witnessed His brother commit suicide by attaining jala samadhi. In the end Krsna was shot on the toe by an unknown kirata. He walked nearly a mile and a half, limping by leg, and threw Himself into the Prabhas Tirtha (Gujarat). Ramo Murtiman Dharma (of Virtue):- The saying ‘‘Ramo martimanDharma’’ = Rama is the personification of Dharma, was truly so, Dharma here being the Sanatanic dharma and not Aryadharma. He always tried to avoid unjust actions, and if he had committed some, it was under pressure from Rsis. (1) The first instance was when he hesitated to kill Tataka, because she was a female. Female murder did not redound to the glory of a man! Ultimately he killed her by the insistance of Viswamitra who had not forgotten how she dragged Agastya with a rope round his neck. (Agastya was viswamitra’s guru). (2) second time was when he promised to Sugriva that he would kill Bali. At the eleventh hour, he hesitated. The fight was between two brothers, the younger brother ¥ 531 having attempted to usurp the throne. Bali had done any harm to Rama. Was it right for Rama and that too dastardly by hiding behind . It took a whole night’s sermon, pleadings and a quotes by Sugriva and his learned minister Hanumanta, to enbolden fais to execute the job. Even today independently thinking people say that by the heinous act of cowardly killing Bali, Rama earned the title of a hired assassin. (3) A third instance when Rama felt a doubt was when on the first day of the battle with Ravana the latter was completely disarmed and deprived of the last soldier he brought. The helpless Raksasa king stood with downcast head expecting ‘Rama’s killer arrow to strike him. But instead, he heard Rama speak “Hey, Ravana, Rama does not kiil weapon-less enemies. Go ye back and return tomorrow with weapons and soldiers.’’ On reading further into Ramayana, one understands that the reason given by Rama was only partial. A more important reason than that was Ravana being a Brahmin’s son was avadhya (unkillable) by Rama. The news of postponement of killing of Ravana reached Indra and Agastya who rushed to Lanka. They gave to Rama the Aditya Hrdayam, which if chanted would provide enough courage to Rama to kill Ravana. This trick failed to work with Rama, and the prince of Virtue remained uncertain regarding the killing of Ravana. But Indra and Agastya of crooked intellect could, after intensive discussion with Rama, eke out the latter’s promise that he had no objection to punish Ravana, if someone else deals a mortal blow first. This was instantly arranged. An army of Garudas mounted a rearguard attack, and wounded Ravana mortally. Rama then finished him with a Brahmastra. This way of killing Ravana reminds one of a funny behaviour of Saraswat ladies in the kitchen. Ashgourd (Kusmandam) is considered equivalent to a new born babe and hence uncuttable by Saraswat mothers. So on the day when Kusmanda curry has to be made, the mother calls a male boy to inflict a cut on the gourd, and afterwards she takes over. (4) Another day, Rama was in two minds when he was called upon to eliminate Sambuka. Sambuka was a siidra (lowest caste) who was performing a_ severe penance, not far away from Agastyasrama. His self-discipline and austerity of penance were far superior to those of Brahmin sages, so as to rouse the jealousy of the latter. They sedated a boy of ten years, and placed the body in front of Rama and wailed to him to stop the adharna (vice) responsible for the Akala mrtyu (untimely death of a young boy). On enquiry by Rama, the tricksters divulged the name of Sambuka and the spot of his penance. Rama got an inkling of the jealousy of the reporters, Neverthless he proceeded to the spot and he was surprised to see Agastya was already there, On seeing the lukewarmth of Rama in the matter, Agastya wished to bribe him with a garland of jewels (Mani Haram) the origin of which Agastya was stuttering to explain) Rama knew that the whole affair was unreliable and dubious. At any rate he had to please the brahmins but how and why should he kill an innocent. So he taised the sword to finish the penancing Sidra, but it would not come down on the victim for a long time. Sambuka realized the situation and surrendered himself saying “Oh Lord, you have yourself come down to sce me. What greater penance shall I do than this. I have attained the summum bonum, and am ready to accept thy Sword”. It was only then the sword of Rama fell on the victim. However the partiality castewise, of those times was quite patent in the incident. (5S) If in the whole Ramayana, Rama had committed a most a-dhdrmic deed, it was the discarding of Sitddevi, without properly applying his mind. Probably nothing better could be done because of the pressure from the group of sages who had an ‘“‘axe to grind’. However the incident indirectly led to the suicide of Rama _ brothers. Godmen are not spared by the impartial nemesis. Credulity gaps Ramayana is known to all Hindus. If they had gone through it a little bit critically, they would have noticed quite a number of incidents which suffer from a credulity gap. A few instances are given below. (a) While Rama and Sita were starting for the forest, Kaikeyi was said to have divested Sita of all her ornaments. It was Sité sans decorations that Anasuya saw when Rama reached Atri asrama. She decorated Sita to see her full beauty. It was not mentioned that Sita retained Anasuya’s ornaments. Yet when sita was being carried away by someone said to be Ravana in gerruva cloth, she spotted Sugriva and his monkeys on top of a hill. In her helpless condition she threw a small packet of ornaments to them, hoping they would help Rama to trace the route. How and where did she get so much gold? Again when Hanumantha was returning after burning to dust the whole of Lanka, Sita entrusted him with a choodamani. So kaikeyi’s divesting Sita of all her ornaments was not true; or the commuters in the Vimana were not Sita and Ravana. (b) A second unbelievable incident over which Valmiki has wasted time, verses and energy is to ridicule Surpanakha in Pancavati. She was the sister of Ravaneswara who was resplendent in appearance. At the first sight, even Hanumantha wondered whether his master would be able to defeat him. Sister of such a one could not be ugly with a Jambodar (hanging abdomen). picturising her as ridiculously running to and fzo Rama and Laksmana to get their favours, prove that Valmiki lacked elementary knowledge of animal psychology, let alone human. He was vainly prejudiced against Raksasa women, who unlike the Vanaras, resisted the advances of the Aryan pleasure hunters. Surpanakha went to Pancavati to congratulate her only son who was to have successfully completed his penance that day. When she reached the spot, the sight which greeted her was ghastly; her youthful son, hardly twenty years, had been chopped at the neck, and Laksmana Was standing by the side with the sword still dripping the blood. She wailed and fell into tantrums as any mother would do. Even a cow if she sees the butchered pieces of her calf, would not be tempted to think of sae I Pr ne sex. To say that a cultured woman, Ravaneswara’s sister, went about pestering Rama and Laksmana to have sex, when the dead body of her son was lying before her is absolutely incredulous. On the other hand, Laksmana who did not have his wife with him felt the pangs of sex starvation, and in all probability tried to get fresh with Surpanakha. Laksmana was capable of that, on the basis of other incidents. For example when he went with the intention of punishing the defaulter Sugriva, the advent of Tara in a lascivious form cooled him down. Secondly Sita when she was angry with Laksmana who refused to go in search of Rama who had gone in pursuit of the golden deer, “‘burst out” “I say, do you think that after the death of Rama, you can make me your own’. A third instance was during the battle, when Indrajit was felled by Laksmana, Sulocana, the Naga kanya wife of Indrajit came to the field and wailed over his body. Laksmana sympatheticaly shed his tears in profusion. Taking all these into account, the greater possibility was that Laksmana tried to molest Surpanakha. In Hindi, Nasikachedan besides cutting the nose, also means molestation of the woman. Purana has said it the reverse way. Who knows, just as they had changed the word Vananara into Vanara, the aryans had not changed the name of a beautiful woman, Suparnaka (a lady with an excellent parting of hair) into Sirpanaka. (c) Again it is doubtful whether Surpanakha went to Ravana to rouse his passions to possess the beautiful Sita. The sister was not on talking terms with the brother, since Ravana had been the cause of death of her husband. In fact she was not the own sister of Ravana, half sister only and so her affinities ran similar to those of her own brother Vibhisana i.e. treachery. If as per this argument Surpanakha had not gone to Ravana with complaint, then Ravana was not the abductor of Sita. (d) Who was the real abductor of Sita? It is difficult to believe that a man of an emperor’s Status, a prestigeous person who commanded respect and fear even in Indra’s Amravati, one whose self-discipline was remarkable, one in whom charms and splendour had amply mixed so as to attract any woman, would ever have subjected himself to the torture of a sanyasin’s dress and waited shamelessly to kidnap another man’s wife in the absence of the husband. Ravana could have been the last man to do it. This is confirmed by Valmiki’s Statement that Ravana took away Maya sita (not real sita). Why not the truth be a Maya Ravana took away the real Sita. One thing becomes certain. The woman who was in Lanka, the one for whom Rama Ravana Yudham was fought, was not real Sita, Maya sita was Sita’s mother (Vedavati). There is a custom in skt. If a situation is unexplicable, it is called Asoka Vananyaya. Rama’s wife, real Sita could not be expected to live in a udyana of pleasures (AsokaVana) in Ravana’s house, and so what happend had no explanation in puranic days. Its answer as a result of research in Ramayan, was that it was not real Sita, but Sita’s mother who was a paramour of Ravana. What could have been the sequence of events on that fatal day when Sita was abducted ? Indra stole the fawn belonging to Marica dsrama and released it near, in front of Sita. When pursued, it ran to the Maricasrama. The Purana says that Rama himself pursued the fawn, but it appears incredible. Even for silly things like fetching faggots or creepers to build an dsrama, Laksmana used to be sent. In fact Laksmana served Rama in the forest like a faithful dog determined not to give any manual efforts to Rama. How come then in the matter of the golden deer, Rama himself undertook to capture it? Marica, son of Marici Rsi was avadhya (un killable) by Rama and that is why during the Viswamitra yagna, Rama allowed him to run away with life. If he spared him then, how could he kill him at this juncture? So probability points out that it was Laksmana who chased the deer. He saw Marica doing penance, and without any compunction, he shot the old Raksasa - turned Visnu Bhaktéa. While dying, Marica called out to Rama, ‘“‘Rama. Protect me”. Bhaktaé Vatsala Rama ran out of the dsrama in the direction of the cry, not even caring what might happen to the lonely Sita, in the wilderness. At that opportune moment Indra entered, disguised as Angiras Rsi, and kidnapped Sita. There was a little resistance from jatayu, which Indra overcame in no time by incapacitating the old jatayu in a jiffy. Sita was then left in Angiras asrama, where her mother Vedavati had been confined. Indra took his daughter Vedavati and left her very near the border of Ravana’s Lanka. Ravana’s men spotted her and took to the Royal presence. She narrated to Ravana that ever since he left her, Gautamadi Rsis confined her in a hell and treated her worse than in yama’s Narakam. Ravana was highly moved, she suffered because she gave her favours to Ravana. So now Ravana compensated her by constructing an Asoka Udyana. He even employed Vedic scholars to recite daily morning from the Sama Veda. Vedavati was Valmikis maya sita. This is the secret of AsokaVana nyaya. If the above probabilities were true, the next question would be “‘why did Valmiki twist the real events? By doing so, Valmiki saved Rama from the odium of the blame that he left Sita alone in a Raksasa_ infested jungle, where she was prone to be kidnapped. He alone will then be blamed for all her suffering and the massive loss of lives that happened in Rama-Ravana fight. Yet another incredible event is Dasaratha’s death soon after Rama started for the forest, the cause shown in the Purana is Putra Soka, by the sorrow of departure of his beloved son. As soon as Bharata returned to Ayodhya, he wished to see the dead body of his father. Vasista prevented him by quoting that it was his father’s wish. Bharata then proceeded to fetch back Rama. He broke the news of father’s death to Rama, and as coolly as ever Rama conducted the Kriyas. After the victory of Rama over Ravana, Ramayana says that Dasaratha appeared before Rama in the company of Indra, to thank his son, because of whom Indra had given him half a is throne. This statement lets the cat out. Indra half his swarga to Dasaratha for having sented to send Rama to the forest. Indra took him maravati, and spread the rumour that Dasaratha was . There was none to ask why Dasaratha did not die when Viswamitra took away earlier two sons for ) years? About Sivalinga instilled at Rameswar at the southern of India, the whole thing becomes a fallacy, when has said the impossibility of ceylon being the - Puranic Lanka. Near Buxar station (about 200 km from _ calcutta, there is a chatravala, where Siva is called Rameswar. There is greater probability of this Lingam being the one mounted by the puranic hero. Why did Sri Rama desert Sita Devi? Six or Seven months had elapsed after the RavanaVadha, Sri Rama was busy holding a meeting with courtiers and brothers, when the dwarapalaka (gate-guard) rushed in and announced that a bunch of bearded seers, senior _ Rsis were waiting to have Ram-Darsan. The time was such, that when it was announced that some bearded ag was proceeding in the direction of a royal palace, King therein would shiver on his knees, because . Rsi who had gone to a palace had come out of it before depriving the king of atleast a son, or a daughter, or a big treasure of wealth or a thousand cows. When ten or twelve such seers were announced, poor Rama got a shudder in the body but hardly did he anticipate that they would forth with deprive him of his wife. He terminated the meeting quickly, and without delay welcomed the great sages. They narrated that they happened - to hear a washerman in a drunken state accusing Rama as lacking in morals for having taken back his wife who lived in Ravana’s house for several months. The prestige of the solar kings should not brooke such remarks. Kulaguru Vasista be consulted and action be taken immediately. Rama believed that if worse came to worst dear Sita would be sent back to janaka’s house. But Rama got a curt reply from Vasista, who informed Rama that the fiat of the Rsis was to despatch Sita with Laksmana and instruct the latter to desert her near the Valmiki’s aSrama. Evidently Rama was not taken into Rsi’s trust and he had doubts and questions in mind without knowing the answers. An avatar was expected to execute the fiat of the Rsis without raising doubts, and questions, as otherwise his avatarship would be withdrawn. Rama's mind would have certainly been brooding over such thoughts, but he was not so detached as his predecessor Parasu Rama who happily dropped his incarnation. Rama slave-like carried out as required of him. He could not at that distance unravel the plot of the bearded seers. Sita suffered from an insult, injustice, fear of insecurity, and what not, when she woke up at the dead of night in a forest to discover that she was alone. Can a husband, who is reputed as Dharma-murti, be callous like this to his pregnant wife? Should not a king enquire into ; rumours before taking action. All such questions are useless; the fact is Rama had not risen above the desire to 533 be an incarnation — an antitheses of Parasu Rama. Further, he appears to be ignorant of the sequence of Uttar Ramayana. Year rushed away. Sita got her bony boy babe. The asrama of Great Rsis of old, used to have helper women to get water, to get flower and Darbha grass. Some times some one or more of them used to get pregnant when the head of the asram used to bear the responsibility to accommodate them cosily in life. In this, the woman supplying darbha grass became gravid and gave birth to a babe son, just before the time when Sita was deserted; Evidently Valmiki [who was the story writer of the Ramayana drama even before Rama and Sita got up from their quadruped stage] targeted at the Ayodhya’s throne for his Kusa. The guess along with the coincidances seemed to be rational. Valmiki was on the look out for an opportunity to palm off his asram boy to Sita. A year after the birth of the child, Sita seems to have taken it to be shown to a few friends from the Vananara tribals. (Vanaras of Ramayana). Valmiki took that opportunity to place Kusa in the cradle and explained that he suspected foul play on seeing the cradle empty. So he miraculously converted a darbha grass into a human child - what an incredible thing, what a boon to barren women. However he told Sita to treat the new child as her twin, which the terrified lady readily accepted. Twelve years passed. The boys were about 12-14 years old Valmiki had taught both military archery though strictly as per Varna dharma, Lava, the son of Sita alone was eligible. Valmiki had composed a Gita Ramayan which the boys became adepts in singing. Valmiki was conscious of the fact that it was high time to push the boys into the palace. He felt an auspicious event like Aswamedha was proper to send the boys. Through his friend Vasistha he induced Rama to conduct an aswamedha. The question of the dharmapatni to be by the side of the yajamana was circumvented by placing one golden Sita (Kancana Sita) beside Rama. Rama felt sorry that these hard hearted beard-walas had decided not to allow in Sita. He could do nothing more than digesting the sorrow silently as otherwise they might throw out the avatar as you throw away curry leaves after completing your flavouring process. Aswamedha was started, Vasistha cast more than one side glance because that golden idol was going to make him the most wealthy man that day. Soon beautiful songs, meaningful’s to Rama, narrating his own story were heard being sung by street bards. Rama sent out messengers to enquire and bring the boys. When that was done, as if pre-arranged, the assembled Rsis, and seers all in one voice called on Rama, “Oh Rama, Your own boys your boys - they could be accepted immediately and taken into the Palace’. Rama was inside happy on hearing everyone recommending acceptance, but next miniute he again became more pensive. Our seers correctly guaged Rama’s thought. They decided to clear the hopes of Rama once and for all. Two disciples were despatched to bring Sita. After 12 years of painful separation Sita felt for the first time happy and enervated. She was sure Rama would welcome her and may also embrace her. But all her hopes turned to be castles in air. 534 EI IEIEInSSSnnSSSISnSEESnENNIENnnnieernmeeeeeee Rama had been restrained from welcoming her before Agni Pravesa. yet Rama made out a last argument. “If the boys whom she had carried in the womb for a year are acceptable, why not their mother, said Rama. Sarcasticelly the beards spoke, ‘‘Certainly, but after bathing in fire. Now the cat is out. The sinester plot of the senior beards was to let in Kusa into the Ayodhya palace, then by virtue of being the elder, Kusa, (probably valmiki’s son) would get upon the throne. So for Sita they had plotted to give the same treatment as for Sita’s own mother, (or Maya Sita) ie., burning in fire. Sita had observed the horrible death of her mother, without knowing her to be her mother. Between the two (fire & water) the latter was preferable to Sita. When the beards insisted on fire, Sita hopped and ran a hundred feet and jumped into a deep-canyon made by an earth quake some time before. That was the reception really given by Bhooma devi to her daughter. Rama, by this time inferred the whole plot. Either from rumours or from Sita he came to know that Kusa was not his twin child, not his son at all. The flight of Sita with a fright of getting burnt on fire by the obstinate heartless beards and the spineless behaviour of Rama made sad impression on Rama. He decided to counter-plot. Ramas divided the country into number of districts and made every son of every brother the king of a district. In that scheme even Kusa was provided with Kusapuri. Secondly, Lava was retained with Sri Rama ready to take his place when death would take away Rama. Thirdly Rama secretly entered into prayopavasa. The Vrathakara would gradually reduce his daily food and would die in 21 days. Rama did all these secretly and hidingly. But would the palace secret not become public tom-tom in the street? Certainly it would. Laxmana stood guard but in vain. News reached the Rsis and they despatched the most irritable Durvasa. Laksmana was frightened and he gave way. Rama was shrunk as a cobra who had seen its mongoose. Laksmana knew every thing was over. He took to his heels, Rama ran with drawn out sword for people to think that Rama was chasing the brother who misbehaved with the Rsis. When Laksmana reached Sarayu, he turned round and brought his scooped hands on chest and said for Raghuram, jai mama bhrata. He then jumped into the flooded river. Rama followed. The other two brothers jumped the next day. . 129. Lohitaksa The name literally means Red or Red-eyed. Research into the custom and manners of ancient Aryans, has revealed that the aryans who descended on Bharata or jambudvipa during prehistoric period were red-haired and purple eyed. Lohitaksa was the name of the son of Hariscandra. Nothing much is known about Lohita as a king; A little that is known about him is as a little boy who suffered in penury during the evil days of his father caused by Indra; (Puranas say “‘caused by viswamitra!) separation from the father, suffering accidental death by snake bite and later resurrection there-from, leading to the ultimate union of the separated parents, and regaining the lost glory. In other words, the present knowledge about Lohita is as a subsidiary character in the Hariscandra story. However, it will not be wrong to infer that Lohita having had an illustrious ancestory, would have proved himself “a chip of the old block”. Ancestry:— Lohita, son of Harischandra belonged to the solar dynasty of kings. His lineage goes back to king Saryati of Anartha, who was the son of Vaivaswatamanu. His great grand father was Trayyaruna, a highly Dharmic king who ruled over uttara Kosala. He had to his credit the disinheritance of his only son Satyavrata, for having committed an act against Aryadharma. Vasistha was the main cause for this Tupture between the father and son. Lohita’s grand father was Satyavrata who made history under the later name of Trisanku. Despite Vasistha’s three bars and king Trayyaruna’s disinheritance of the son, when the old king died, people rose as one man and demanded the return of their beloved Satyavrata as the king of North Kosala. How did Trisanku become so popular with his subjects? He broke the shackles of casteism. He gate-crashed straight into a marriage pandal and forcibly carried away the bride-to-be, because he was her first lover, and the first lover had priority for the bride according to the tradition of the day. In fact Satyavrata had protected a tradition for which Vasistha condemned him as the breaker of Aryadharma. That is because, the bride he hijacked belonged to the lowest caste of untouchables. Satyavrata took the punishment calmly, and thus created history. The second instance when Satyavrata made history was the victory over Indra who was often giving trouble to him and his best friend Viswamitra, by the instigations of Vasistha and Brahaspati. He was the first human king ; to take an expedition against Indra, and wrench from the latter, half of the heavens which came to be derisively referred to as Trisanku Swarga. Writers of Puranas were patisans of Indra, and Vasistha, and they could not suffer to imagine that a mere human being could defeat Indra and go and live in heavens with his earthly body. So they wrote badly:- Trisanku swarga was a region of topsy turvy-dom. It is a Viswamitra Krti (derisively: something unnatural). Viswamitra did not make use of any mantra and tantra, but he supplied a thousand equestrians, a contingent of thousand war-worthy horses. This efficient army turned the tide of war against Indra who was compelled to make a compromise and cede If of the Swarga. Lohités father was Hariscandra, a legendary name ch has become synonymous with uncompromising . Readers may once again remember that the writers were ill-disposed. towards Viswamitra and re the partisans of Indra and Vasistha. It is stated in that Viswamitra subjected Hariscandra to privation, separated his wife and son from him, and gave inhuman torture to all the three. It is all written topsy turvy. -Hariscandra was the son of Trisanku, and those who know the intimate friendship of Viswamitra with Trisanku would not write about the sage as it was done in anas. Vasisttha condemned Devaratha when the latter started penance to become a BrahmaRsi, and the latter would have died of starvation but for the sustenance provided by another soul, Trisanku who also had been a victim of condemnation by Vasistha. Thus Devaratha _ owed his life to Trisanku. Then again when the queen of Viswamitra was auctioning her son Galava, it was Trisanku who took the boy in exchange for 100 cows. After a time he sent back the boy to his own father to undergo education. Thus i ae i I a ii il a Trisanku saved the family of Viswamitra seeing to it that father and son were not separated. Would Viswamitra who owed so much to Trisanku, do a sin to the son of Trisanku? If he had, Devaratha would not have got the title of Viswamitra, the friend of the universe. Indeed he was compassionate to suffering beings. Vasistha could not earn that title. To straighten out what has been narrated in the purands, it is as follows in a nut shell: Indra who was deprived of half of the Swarga, and Vasistha a volcano of jealousy were boiling in impatience to retaliate against Trisanku. But they were afraid of the latter's military strength buttressed by Viswamitra. So as soon as the king died, the “two divine beings’ plotted to recover their lost territory. The plan was to send Citragupta in the guise of a brahman to the newly crowned Hariscandra and divest the latter of everything by asking for a danam or gift. The news of the plot reached Viswamitra, who ran post-haste to kosala and himself procured from Hariscandra all his realms. When Indra’s messenger arrived, king had nothing to give except his personal possessions like jewels, dress and palace, which he gladly gave away to the Indra’s messenger. The latter would not stop giving troubles. He wanted a Daksina if he were to accept the dana. The king was an absolute pauper. So he auctioned himself and his wife and son to the highest bidder, and gave away the money as Daksina. Viswamitra was determined to help the king in all circumstances, and the people who had made the successful bids were viswamitra’s employees. The compassionate sage was guiding the events from behind the screen, so that the king and his family do not suffer too much and too long. Meanwhile Lohita was bitten by a snake; his mother thought that the child was dead and took the body to the cremation ground. There the re-union of the Royal family took place, Viswamitra exposing the villany committed by Indra and Vasisttha and how he safeguarded the interest of Hariscandra (a symbol of Viswamitra’s gratitude to Trisanku, the father of Hariscandra.) Now when Hariscandra was restored to his old glory and settled peacefully on the throne, his old mother reminded about a vow in which she had promised Varuna to make a Narabali of Lohita. Lohita was bom after long prayers to Varuna, and the low caste tribe to which Lohita’s grandma belonged observed their customs of which Narabali was one. But the way in which she had taken the vow was foolish. But that vow was successfully carried out without any blood shed, due to the ingenuity of Viswamitra. 130. On Script An Erroneous Belief Most people are under the impression that Konkani is a dialect without script. The blame for the error must be squarely placed on Konkanies themselves. A language grows and makes a mark if only it is provided with a permanent inhabitation. Never in the eons did the konkanies think about this matter. They were always on the run till the 6th century AD when Konkan desa or Sunapranth was formed on the west coast of Deccan. Even there they lived only as a subordinate race and were under the suzerainty of Marathas and Karnatic kings. Reasons for Konkani’s Backward-ness: Sdrawats, the residents on the holy river Saraspati, were highly respected during the pre-historic times by kings and commoners as the most learned among the Brahmans. Kings of Anarta (mod: Gujarat), of Sindhu desa, the terrible Nahusa, and the invincible emperor Karta Viryarjuna of the Hehayas, accepted them as their Gurus, That was the only time when they ever enjoyed royal patronage. Under that patronage they grew very powerful, and power attracted pelf. The most religious Bhargava group gave up their Brahmana Vritti and took to the Vaisya pravrittii They became expert ship-builders and carried on vigorous smuggling with foreign countries like Arabia, Ceylon, western Asia, China and Egypt. Bhargavas amassed colossal wealth which they secreted under the name of KamaDhenu. Karta Virya came to know of it and he mercilessly expelled the Bhargavas from his domain which extended all over Bharata. Thereafter they had no peaceful settlement any where. They migrated to Apava Vasisttha’s Asrama situated on the river Vipasa in mod. Kasmir (So some people think that Konkanies’ original home was Kasmir.) From Vasistasrama they returned with Jamadagni to Jabalpur on the Narbada. Unfortunately, they were once again expelled by K4rtavirya, and they 536 IPsec nen took refuge in Tirhat (Mithila). After Parasu Rama killed KartaVirya, they migrated to the west coast and settled in Sirparaka the ancient’name of Konkana desa. It is a matter for regret that where-ever they sojourned, their aim was less on religion and Brahmana vritti than on acquiring wealth and livelihood by engaging in some type of trade or profession. At the same time they were also anxious not to give up their title of Brahmans, because in the caste-ridden ancient society, brahmanism carried a high premium. So they created a small caste within the caste called Bhats or Purohits with whom they relegated all their mantras and religious rites. Priesthood degraded to a mercenary or proxy function, so much so a great Paramahamsa of the last century had observed a principle of not taking any food from a priest (It should be said here that Konkanies are not the only people who have deviated from Dharma; in fact brahmin community of all races, where-ever they are, have followed the foot steps of the Saraswats, but they had desisted from offending the local chieftains.) Konkanies living in Kerala were never addressed as Saraswats or Konkanies, but as Mudalalies (mal’ Capitalists) because, in collaboration with the Dutch Companies, they built lucrative commercial concerns carrying on trade with foreign countries. Their houses invariably contained an underground room called Banasali, meaning Vanik Sala, a room where materials for trade were got ready. They developed their langugae not for becoming a literary medium, but as a code language favourable to them and expedient to transactions. On account of their frequent peregrinations they lost touch with the Devanagari script and indulged in writing, if at all they ever wrote anything, in the local script with the result common man got the impression that Konkani has no script of its own. Language - Script Ratio: Man in the street does not know that there are about two thousand langugaes in the world, but the number of scripts is only about a dozen.. Therefore it is clear that each language can not have a script exclusively for itself. The usual practice is for a number of languages to group around a parent language and use the parent’s script. Thus many languages in India viz Gujarati, Marathi, Hindi (called Indo Aryan L) have the root of their script in Devanagari. Their scripts have little difference with Devanagari. Those who know konkani philologically, will also know that there is no prakrit nearer to Sanskrit than Konkani. Therefore Konkani has chosen Devnagari as the most suitable script. Choosing the parent language’s script is the rule all over the world. English, French and German are three distinct languages of west Europe and they had been using since 200 BC the same script namely, ROMI (Latin). Greek is a classical language of east Europe, and the word alphabet is coined from the names of the first _ two characters of Greek script, alpha and beta. Though not so wide-spread as the Romi, the Greek alphabet got wide acceptance by a number of languages which Sprang up during the Renaissance in Europe. The Slavonic languages of central and eastern Europe have carved their script after the Greek model. Several peoples, including Canaans and Phoenicians, inhabiting the east coast of the Mediterranean, used a single script known as northern Semitic (Hebrew, 1700 BC). Arabic, the language of Moslems has a script similar to the Hebrew and j is second only to Rome in its spread. In south India, among the Dravidians too one script serves more than one language. The scripts for Telugu and Canarese are almost similar. The scripts of Malayalam and Tamil have several similarities. Earliest Inventors of Script: By far the most difficult and laborious part in script invention is the conception of characters. Attempts made by different races had been variegated. Five different peoples are believed to be the earliest inventors of script.: Egyptians, Phoenicians, Assyrians, Cretans and Hebrews. These were all of the same region, inhabitants of the east coast of the Mediterranean. The first attempts ended in prototypes: Egyptians tried with cunieform, Cretans worked with heiroglyphics. The basis for their conception was the pre-historic geometric symbols which were already in use in the region. Foreign Influence On Indian Script: In the 10th century BC, N. Semitic alphabet was adopted by the Aramaic language which was widely spoken as lingua franca in Damascus. (Semitic = descended from Sem, the son of Noah - Jews, Arabs, and the Assyrians). The process of re-establishing the Assyrian Empire over the near east was in progress in the ninth century BC. Damascus fell to the Assyrians in 732 BC; by the end of the 6th century Aramaic language and script got well rooted in west Asia. That brought it closer to Bharat, and at this juncture the Aramaic got split into two branches: that which was adapted by the non semitics, and the other which was adapted by the pro Semitics, (All semitic scripts read from Right to Left). Among the former group may be counted the Persian, (Irani) which is called Pahlavi. The Persian language had contact with the people of Bharat residing in the . Tegion and along the Indus river. In this region there was already a language with script called Kharosti which read from Right to Left (Aramaic influence) Birth of the Brahmi Script: The presence of two pro-Arami@ic neighbours and the proximity of an aggressive Assyrian Empire, made — Bharat vulnerable. Pre-historic narrations of Bharat, contained | in Vedic literature and the Puranas are shrouded in allegories and are difficult to unravel at this distance of time. It appears that there was certainly a serious pressure from two envoys who have been named in the Vedas as Madhu and Kaitabha Asuras who may be guessed from their names to be two linguistic experts in Kharosti. The Aryan Supremo, a Brahma who. was researching on script had not succeeded in formulating any. Brahma took to heels on seeing the challenging Asuras, and that left the field clear for the foreigners to preach the virtues of adapting Aramaic script. That was most probably the time of birth (8th or 7th cent, BC) of the first Brahmi script which read from Right to Left similar to Semitic scripts. It was also the time when of the Aryan Society (Visnu) woke up to ability of the script proposed by the Asuras. isnavites took up the gauntlet of the foreigners : There owed a series of vehement discussions on philology, ry and grammatic peculiarities. The Asuras were | informed and Visnu was thoroughly worsted. Aryans w that the Asuras were invincible in straight fight, | so they decided upon, “Deceive and Defeat’ the my. Keenly observant Visnu had discovered that the "as were egoistic, but always strict adherents of Dharma | steadfast on their promise. The Aryans were clever turn a virtue into the doom of the possessor (viz, lishment of MahaBali at a later date). Visnu politely mitted his defeat, and offered to give them any boon yy asked. Madhu and Kaitabha laughed and said ‘What 1 ignoramus are you about customs and rules. It is i live of the victor to offer boons to the vanquished. © you may ask the boon you want”. Cunning Visnu the opportunity and said. “Here is the boon want - You must immediately quit Arya Vritta, and low me to undo all that you have done here in regard to script.” The Asuras knew they were tricked, but hey said ‘‘We would quit as per our promise, but nly on the condition that you have an alternate script fo carry on in our absence. ‘‘Visnu had prepared for this and He produced an alternate script (If anybody had examined it keenly, would have remarked on the lose similarity between many characters of the two scripts. as were pleased and they quit; Aryans were pleased because the Visnu’s Script read from Left to Right, ‘the mitra system (Hrswa, Dirgha Pluta - was introduced © facilitate the phonologic recitation of the Veda. That vas the final Brahmi script which was purely the product f Aryan philologic school, and which is claimed to xe the mother of all Indian scripts. Puranas recorded that it was a pyrrhic victory over the Asuras (Assyrians) 7 WO Parts of a Language: As any other language, the language of the ancient wats (there is no harm to think it was the same under some other name) had two parts, namely the video, the read or the written language, and (2) the Audio, the spoken or recited dialect. The paragraphs given above, briefly touch upon the most probable framing of the Brahmi alphabet which is believed to have given rise to the scripts of other Indian languages. (Called Brahmi because of its birth in Brahma Varta). A script makes the language a video possibility, and this momentous ent happened for the Aryans in the beginning of the millenium. The audio part of a language would precede the video part by a short or long period depending ‘on the presence and pressure of any other language having a script. In the case of Devnagari, the audio ‘part might have preceded the Video part by two millenia, ic., the Brahmavarta prakrit from which the Vedic dialect s produced, could have been in use at about 3000 BC. Nevertheless, well-defined phonetic sounds with clear-cut distinction of a letter or syllable could have _ been perfected only by the beginning of the first millenium, ‘because that was also the period during which refined Samskrita was developed from the vedic dialect...The sequence was i) Brahmavarta prakrit (3000 BC) generated y Vedic dialect, 2) Vedic dialect generated Sanskrit a , prerog: abbed . ONnK: S37 at about the beginning of the first millenium, BC Who were the authors of the clear-cut sounds of varnas or characters or syllables of Sanskrit.? No one can say. Those were times when the authors were self-effaced, and would often dedicate authorship to a God or a sage of universal repute. Vyasa put Gita in the mouth of Krsna: Many authors of the 18 Puanas, dedicated their authorships to Vyasa. There was similar dedication in the case of audio Sanskrit too. Lord Siva was performing a Tanday. Coincidently Brahma Putras Sanaka, Sanatana, Sananda and Sanatkumara happened to drop in. Siva’s Damaru or Udukka was emanating sounds appearing like the music for a Tillana dance. Wisest of sages, the Sanakadis felt it was a repertory of phonemes which they memorized and arranged in 14 sutras called Siva Sutras* (Panini). These sutras contained all vowels (14) and (34) consonants of Devnagari. 1) aiuN 2) mK 3) eoN 4) aiauC 5) hayaVaraT 6) LAN 7) jna 8) jhabhaN 9) ghadhadhaS 10) jabagadadas’ 11) KhaphachathathaCatataV 12) kapaY 13) SasasaR 14) haL The organs of pronunciation are five, situated in the mouth, viz: the throat, the palate, the roof, the teeth and lips. By the close of the 7th century B.C. the grammarians had well studied these and classified as follows. The statements here are in the form of Sutras for economy of space and time and for the ease of memorization a ie a Gutturals: a ku ha visarjaniyam Kantah (Throat) Palatals: i cu ya Sanam talu (Palate) Cerebrals r tu ra sanim mirdha (Apex) (Linguals): Dentals: Ir tu lasinaém dantah (Teeth) Labials: u pi padhmaniyanam Ostau (Lips) Nasals: jfia ma nga na nanam nasikaca (Nose) The following diphthongs and some others, require in sounding more than one part of the mouth. Guttural cum Palatal: é dai téh kantah-talu Guttural cum Labial: 6 dau toh kantah-oustam Dental cum Labial: Vakarasya dantaustam Konkani does not have seperate names for its Varnas, unlike some languages like Greek or Arabic. * The Capital letter at the end of each Sutra is known as an it marker while the underlined vowels are for ease of pronunciation to denote the consonantal phonemes The sutras do not include dirgha and pluta vowels, neither the anuswara nor Visarga. 538 A. 131. Hiranyaksa and Hiranya Kasipu were two Asura brothers who ruled over the region of Kasi. By their good administration and gold trade with Iran, the land became rich in produce and the people happy with wealth and health. The elder brother Hiranyaksa did research (penance) and became an expert civil engineer in dam construction. This increased their agricultural wealth and people became happy. Happiness of anyone especially the non aryans used to rouse the jealousy of Gods and give them sore eyes. Once Hiranyaksa constructed a dam over the Sona river (called in those days - Suvarna Vaha) with the result the region of Vamana Vana (a latter day name) which was the place of residence of some Rsis, got inundated. The Rsis tom tomed that the whole earth was taken by the asura and hidden under water. The B. 131. As usual with many of the sages of old, Vasistha’s parentage was nebulous. It was believed that Vasistha Pulastya, Agastya etc., were the sons of one ancient Varuna. Vasistha was highly influential, (i) being the son of a rich Varuna*who had a Panca Kalyani horse breeding farm;* {ii} being an intimate friend of Brahaspati the guru of gods, and’ (iii) last but not the least because he was also the purohit of the solar kings. He was a staunch upholder of Aryadharma ie., the establishment of the suzerainty of Aryans over the non Aryans. In the RgVeda there is the incident of Dasa Rajnam where 10 non aryans attacked the Aryan ruler of Kasi, by name Sudasa (He was a later-day Brahma, and the father of Ahalya). A single king could be no match to a company of 10 enemy kings. Sudasa was. on one side of the river Parusni, while the 10 enemies on the other. The king revealed to his guru, the precarious position. At night Vasistha went and removed a few rocks which formed a bund of the lake from which the river flowed. An unexpected flash flood occurred which washed away all the enemies with their camp. This has been mentioned as a great achievement of the Aryans, under the guidance of Vasistha. Vasistha was an opulent purohit. He is reported to possess Nandini, the daughter of Kamadhenu, the cows which fulfil the owner’s desires. In fact they were not teal cows, they were code words to indicate that they possessed huge treasures, cattle wealth, agricultural (granaries filled with grains) wealth and finally man power. Once there was a famine for 12 years. Devaratha was the king of Kanyakubja. He gave away every bit of his Possession for famine relief. He made no difference between _ Varaha Statement was stupid and irrational, but the people w gullible. Those who had lost their abode to the flo water, took a resolution to kill Hiranyaksa. A numb of agriculturists from Assam and Burma border recruited and given training in the use of digging a demolishing instruments like spades, crow-bars and hamme They were given facial masks resembling the snout a boar. The whole organization under the presidentsh of Visnu, was something like a Kuklux klan notorio s bent on breaking the dam and killing a benevolent Asu On the fixed date the attack was mounted without givin any warning by the evening they committed all which they secretly planned - the dam was destroye¢ a great engineer expert of dams was mercilessly murdere That was Varahavatar, the kingpin of which was Naradamun Vasistha Aryans and Non aryans. All were his subjects equally loved by him. Devaratha and Vasistha were dsram in the Agastyasrama. The former knew of the storec grains, and large number of cattle of Vasistha, but th latter refused to give anything for the use of nonaryans King Devaratha tried to take his granaries by force but was defeated by the superior man power of Vasistha There upon Devaratha sold his only son, Galara it exchange for 100 cows which were donated to famine relief. He gave away his royal robes too and proceeded to the forest as a beggar Sanyasin. The world recognise the sacrifice of Devaratha and conferred on him the title of Viswamitra. The two asram mates became inveterate foes. Since the story writers belonged to Vasisth’a camp Viswamitra had been rictured as a highly irascible, untractable an¢ bad sage. They have never once appreciated the title of Viswamitra bestowed on Devratha. The latter an open mind of rendering help irrespective of a or non aryan, friend or foe. Once Vasistha was at logge: head with a king named Kalmasa pada. Vasistha’s haug ty son Sakti was responsible for it. He wanted the king to yield the right of the way to the son of the king’s guru. But the king argued that the son was not equal to the guru, and so he was an ordinary subject. The impetuous son immediately cursed him to become a Raksas a. There upon the king wished to show him what a Re was - He killed him and had his flesh cooked and served to Vasistha the father. Vasistha was extremely grieved by the loss of his only son and attempted suicide by jumping into the river Sindhu. Viswamitra saw Vasistha being carried away by the river, and he rapidly swam ved the body to his dsrama. He untied the h which Vasistha had tied himself to ensure . That region of the river was therefore called (modern Beds). When Vasistha recovered ness, he refused to take anything from his enemy’s . and ‘also found fault with Viswamitra for having d him. Harischandra’s story is also written topsy . This Solar king, celebrated for his honesty and ep of word, was the son of Trisanku in a Pariah in. Trisanku and Viswamitra were bosom friends. with the help of 700 Panca kalyani horses despatched that Trisanku could capture a portion ‘the heavens which came to be called Trisanku Swarga. r Trisanku, Harischandra became king. Now Indra Vasi plotted to reduce the young king into cuniosity and recover the lost portion of the Swarga. whole story in the Puranas is a masked account the intricate confabulations of that plot, and how stood by the son of his bosom friend in ¢ and thin, and saved him from the vily plot of ndra and Vasistha. The fight between the two sages tinued for a long time. Vasistha fervently hoped that vamitra, being a Ksatriya, could never aspire to. the le of a BrahmaRsi, but in hoping so, he forgot to into account that Devaratha (Viswamitra) was in the son of a Brahmana Rucika, the posthumous mn of Apnavana, the brother of Cyavana Bhrgu. mt} imutra fhis appears in the collection of stories from Mahabharata] Vipul was the disciple of a Rsi of the Gotama . It was a custom in those days for the Rsis marry more than one wife, some of whom might ave been much younger than they and hence incompatible _ Indra was the king of gods - He used to keep a list of yagnas, their durations, names of the officiating f and the number and ages of the wives of the ete., The longer the duration of the yagna, longer be the absence of the Rsi from his dsrama; this ed ample opportunity for the perennial and incurable ¢ Indra to play with the young wives of Rsis nd relieve their pent-up passions and give them the i awaited pleasure. _ The Gotéma was to go to a long distance, long tion yagna. He had a wife, young, beautiful, but innocent. Any advice to her would be of no use, ind she was sure to be seduced this time. So he called ula, a burly disciple of his and asked him to keep over her against the prowler, Indra. Vipula 132. Vipula 539 For his candid speech, and helpful attitude towards every creature of god, Viswamitra was soon recognised by the Trimurthis as a BrahmaRsi and Vasistha was obliged to acknowledge the bitter truth. While on Vasistha, two words can be said on his illustrious wife Arundhati who is pointed out as the model of chastity to the modern women. Kalidasa says in Tésam madhyagata. Sadhvi Patyurpadarpitéksna Kalidas. ku. samb “In the midst of them (SaptaRsis), the noble lady with eyes always fixed on the feet of her husband’’. A wonderful puranic anecdote runs as follows. Daksha’s daughter Swaha was in love with Agni (Angiras Rsi). The latter was in love with the wives of the other membes of saptaRsis. Swaha warned him of dire consequences and gave a counter plan. Swaha would each day disguise and act with Angiras, as a wife of one other Rsi. Thus she could satisfy Angiras each day, in the form of one another woman. W) knew a little bit of female mind; ‘‘No could save her, unless she herself is bent on doing so”. Vipula concluded that the girl should be brought heart and soul under his custody; and he knew only the technique of Vamacara to achieve the end. Vamacara in practice was not different from normal copulation; lip to lip, shoulder to shoulder, thigh to thigh and linga to linga union, but the notable difference is that the male witholds the milt. Gotama left for the yagna, Vipula engaged himself with guru’s wife in Vamacara. A few vinadis later, knocks were heard on the door, and Indra addressed Ruci (for that was the name of the woman) to open the door and oblige him. But the woman under a sort of orgasm reviled and abused Indra, who returned disappointed. Vipula’s conscience began to prick. He knew he was not cligible to perform Vamacara with guru patni. Whereever he turned, he felt people were whispering about his forbidden act. Life became unbearable to the conscientions youth until atlast he confessed to his teacher, who promptly pardoned him. 540 133. Sakuntala a Sakuntala was the child of Apsaras, Menaka by Viswamitra. Indra had sent Menaka to distract the sage performing penance; She lived with him for 2 years and departed only after presenting him with a girl child, because she was highly enamoured of the royal sage’s personality. Viswamitra left the child on the bank of the river Malini, on the rout of the morning walk of Kanva. Kanva discovered the wailing child being surrounded by a large numbe of inquisitive birds and he called her Sakuntala (Sakuntaih layate, fondled by blue jay birds) Sakuntala grew up to be a ravishing beauty being the daughter of a royal sage and a celestial nymph Dusyanta, the king of the nearby Hastinapur, during his girl-hunting expedition (nick-named-deer hunting) came across this beauty who did not take too long to yield to his male flattery and sky-high promises. After being with her for a few hours, the king went back promising to make her his queen. Kanva did not resent especially after going over the circumstances of her birth. The girl spent long months love-lorn without seeing Dusyanta. Meantime the pregnancy had advanced and the Rsi Kanva thought that it was high time to join her with the king. His able disciples proficient in speech took her to the king, but as usual 134. Santanu When Santanu’s father Pradeepa was doing penance on the bank of the Ganges, a woman of the ganga tribe approached him to make her his queen. On seeing that she was too young to become his wife, Pradeepa thought that she might fit in to be the wife of his son. Thus Santanu came to marry a woman from th ganga-tribals. , The lady was stipulative and extracted an oath from Santanu that he would never question any action of hers. The pair got seven children, but she threw every child into the ganges under the very nose of the father. [This is an allegorical statement which has made the westerners believe that the Indian mother throws her child into the ganges; the actual fact was that the mother gave away her child to the ganga clan to be brought up as per the customs of the tribe.] When she attempted to do the same with the 8" child, the king crossed the limit of his patience and reprimanded her for being a ‘ghoul’, “‘mad chap’’. Ganga resented the king’s breaking of his oath, and snapped ties with him. Santanu became distraught and wandered over hills and dales with the hope of meeting his ganga and children. - <. Fe with such affairs, the king denied having seen Sa at any time. That was all that could be expected o libertine kings of that period. The disciples of the Rsi then invoked Menaka. Sakuntala’s mother who readily arrived and lifted daughter away to her heavenly abode. There the unfortunat girl gave birth to a beautiful son, who grew to be more brave than beautiful. In his forest life a child hero, he tained wild animals like lions and elephants. At this time Dusyanta happened to go to heavens of Indra. Then he took fancy in a boy who was friendly with wild carnivores. Following the footsteps of the boy, Dusyanta reached the hermitage where Sakuntala was living. Quite contrary to expectation the lady was ready welcome the lover who had ditched her once [Kalidasa might have immortalized Dusyanta and pictured Sakuntale as the model of Bharat’s womanhood which is eve blind to a fault of the husband - But he has not enumerated how many threats, and show of forces had taken place behind the curtain, threats from sages friends of kanva esp. Sri Narada, and from Indra at the behest of Menaka before the stoney-hearted could be tamed libtertines. Dusyanta finally took Sakuntala and Bharata to Hastinapur. She lived happily as the queen. Bharata grev into a great conquerer. Meanwhile he did social service — like building bridges and roads, started homes to bring up destitute children forsaken by the road side. In these homes were grown Drona, Krpa, and Krpi. During one of his wanderings, one day the king observed a strange thing. The mighty flow of the ganges was dullened by a single youth standing in water with spread-out hands. Hardly had the king walked to the youth, an old lady confronted him saying that she his wife ganga. King could not find any semblance i her; but the forelorn father in him who hankered for the love of a child, readily accepted the brilliant youth who bore the name of DevaVrata. He was of great strength to the old king. His might in archery which stunned every one, made him a worthy heir, and the king made him the crown prince, heir apparant to the throne of Hastinapura. It was then that an unexpected thing happened the king fell in love with a very charming fisher girl, and the latter was willing to marry him on one condition that her children should inherit the crown. The old king was now in a vice - on oneside he had appointed as the crown prince, (and Dev Vratha was ful youth), while on the other side, he could ; his marriage with Satyavati, the fisher girl, disinheriting DevaVrata. King was love born and > thin day by day. The Rsis of the time who eply interested to make Pardsara’s one-time paramour the palace of Hastinapur, coerced DevaVrata to e up his claim on the throne. A great conglomeration s called and in the presence of every one DevVrata ol a Pratijna (oath) that he would remain a celebate, From an examination of a number of Sapas (curses) the following facts about them become clear. (1) It is wrong to believe that Sapas take immediate effect. A curse was a sort of evil wish expressed by an individual or group, but it needs ratification by a - majo of Rsi senate. It used to take time to call assembly to meet, examine the pros and cons and put it to vote. In the case of powerful personalities Bhrgus and Viswamitra, the curses could be instantaneous. Even there it is foolish to think that when | Bhrgu curses a king to become a Naga, the latter loses his limbs, becomes a reptile and crawls. What happened was, the news of the curse is spread through _ Naradas, and the king was excommunicated to join the _ Naga tribals. This happens almost immediately because the curse was sure to be ratified by the assembly. In the case of lesser sages, it takes time to ratify the curse by a majority of the sages. A When the parties are equally influential in the Senate of the sages, they could curse and counter curse each _ other simultaneously. That was what happened: Vasista cursed king Nimi. Nimi befriended Atri and counter — cursed Vasistha with the result the latter had to lead a life incognito for a few years, the two curses taking effect simultaneously. ; On the other hand when Asura Puloma wished to curse Indra (the latter raped his daughter, saci) there was delay in getting the majority support. Meanwhile _ Indra smote him down. a 541 & would not be a pretender to the throne. This was considered a terrible oath, and DevVrataé was given the title of Bhisma, the Terrible. Santanu married Matsyagandhi. Santanu begot two sons in Matsyagandhi, Citrangada, and Vicitra Virya. The latter died of some disease, while the former died fighting a gandharva of his name-sake. They died before they could procreate their sucessors. So Dhrta rastra and Pandu were created by Niyoga Vrtti on the widows of the dead princes. 135. About Sapa Gautama was a powerful sage. None the less, the moment he cursed, Ahalya did not turn into a rocky statue. She was immediately shut off from society and confined in a rocky cave. The same was the case with Vedavati (Ahalya’s daughter by Indra) when she gave birth to sita. Similarly boons too need time to fruition; One instance will exemplify it. Viswamitra gave a boon to Trisanku, to have a separate swarga with his own name. This needed astute planning and several years to fructify. Trisanku attacked Indra’s swarga, because Indra was always hostile to Trisanku and Viswamitra. The king was overpowered, and driven back. He would have been completely thrown out of heavens by and by, if Viswamitra did not rush to help the king. The sage asked his son/disciple, Galava to collect a 1000 panca kalyani horses; but there was no money to purchase them. Precocious Galava married Madhavi the daughter of Yayati. He surveyed the Aryavrtta and discovered 3 ruling princes who were pining without having issues. Galava traded his wife with them and procured the 1000 special horses, who were manned by good equestrian soldiers and despatched to the aid of Trisanku. The latter’s forces progressed like an ocean wave, and Indra was compelled to make a treaty with Trisanku. Whatever the latter had conquered, was allowed to be retained by TriSanku, That is Trisanku Swarga. There is nothing topsy turvy in or about it. 542 == 136. Svetaketa The sage king Uddalaka Aruni had two sons, Svetakéti, the elder and Nacikétés, the younger. The king was ambitious to become popular, but the means he adopted were disgusting to his sons. Firstly he used to give danams to guests, but the articles given were useless. His second method was to give his wife to the guests. Unable to bear this sinful conduct of the father, the second son was the first to revolt against Uddalaka. He asked the father ‘““When are you going to give me as a danam’’. Pricked by the sarcasm, the father smote the son with the ladle used in pouring ahut into the fire. Naciketas fell down unconscious. He lived for 3 days in that state, on the brink of death. Then he woke up a great jnani, and left the house. (Mythology says that Nacikétas went to yama’s realm and learnt from him the secrets of death). The elder son Svetakéti one day arranged for a grand feast for the guests, Brahmins and Rsis were proverbially bhojana priyas and so there was a big crowd. They were insulted and disappointed, because Svetaketu served them decayed Ucchistam (impure food). The angry mob wanted an explanation. But pat came the reply. “How come you people relish on your bed women who are Ucchistas?’’ The guests learnt a lesson from him. Utatya’s son and Brahaspatis nephew, Dirghatama had been condemned as unfit for Vaidic Work, because he was congenitally blind. He took to Niyoga Vrtti ie., who had been unable to produce children. He underwent special training in the cattle technique of coitus (go-dharma) Dirghatama’s wife Pragdvési did not like the husband’s profession. She got the husband tied down hands and feet on a wooden plank, and washed him away into the ganges, despite all his pitiable wails. The poor blind man was rescued by Mahabali who made him the head of a department of procreation, The aggrieved husband, and Svetakatu with boiling blood, met together and framed a code of conduct for the women. A woman could not divorce a husband as Pragdvesi did. A woman could go to 4 different men, and still retain her claim on chastity. It is only the 5" man that would make her a prostitute. [Kunti ran the risk of being called so; but her clever partisans created a fictitious woman, Madri to beget the 5° Pandava (Sahadeva). But most people say 4'° and the 5 Pandavas were twins. ] Uddalaka Aruni, the father did one more thing which affected Svetaketu for his life. He had a favourite Sisya by name Kahdda. A guru in olden days cultivated favouritism to a desciple, with the ultimate aim of palming off a daughter on him. So Kahéda had to marry the daughter of the guru, and the two were incompatible. She (the sister of Svetaketu) was utterly neglected by Kahdda during her pregnancy, so much so, the child was born with protein and calcium deficiency, with body deformed at 8 points. So the boy was known as Astavakra. The boy never saw his father, infact he thought that Svetaketu was his father; because he derived his education and all needs in life from Svetaketu. The father Kahoda had been taken to an island to officiate in a yagna. 137. The present quagmire of Konkani The prakrit spoken by Saraswats is now called Konkani, after the establishment of Konkan (200-600) AD. There is an opinion that the names Konkan and Konkani are in honour of Parasu Rama’s mother, but she was referred to as Rénuka in the Puranas. Probably it may be from Kankana (meaning Bangle) the name of the fisher girl whom Jamadagni married after the murder of Renuka. She was a comrade of Saraswats when they migrated from jabalpur to Tirhut in Mithila. Saraswats reached the height of power and influence during the reign of Nahusa in Sindhu Desa. They built their clout by shrewd marriage alliance with royal families; viz Cyavana married Sukanya the daughter of king Anarta. (mod. gujarat) while his brother Apnavana married Ruci, the daughter of Nahusa. They became king-makers: Nahusa was made Indra by the recommendation of Cyavana. After that height of power, their graph began to slide down, the reason for which has to be sought in the change of their outlook. Saraswats belonged to the supreme caste of Brahmans but power brought in its train love of money. The supreme brahmans devised ways and means to become supreme traders (Brahmans turning into vaisyas). At the same time they were unwilling to give up their claim for brahmanism. Their daily religious routine left no time for commerce. Therefore they created a caste within the caste, the caste of Bhats or Bhatjis. The daily religious rites their mantras and tantras were deposited with the Bhats; Some light and short rites alone were performed daily for namesake. > Saraswats of Vedic time had developed the craft of ship building (Sea. faring dhonis) and from a secluded port of Kusasthali, they carried on a vigorous foreign trade. They amassed huge treasures called Kamadhenus by exporting cloth, peacock feathers, pearls, sandal wood, 543 pepper, and cardamom from Western ghats, these, they also traded in drugs like _ opium. Thus the supreme brahmans, Saraswats progressed fast into commercialism. They may take offence if the “they degraded into Vaisyas. This is a Varna Sangara (admixture of dharmas of two castes. 7 Krsna has declared in Gita ch. 1, sl. 41 and 42). “Varna sangara leads the Kuladharma to doom. ‘ present quagmire of Konkanis is a living proof of _ Krsna’s prediction. 7 Very soon the news of large scale smuggling reached the ears of the powerful Heyhaya emperor Arjuna Kartavirya. He punished the Bhargavas and their followers by dismissal from priesthood, (Paurohityam) and expelled them from his country. There after the Konkanis were always on the run, they had no peace, they had no land to call their own (until the recent formation of Konkan). They had to live as subordinates or second rate citizens in Kasmir, MadhyapradeS, Gowd, Kerala, Karnataka, and Maharastra. That which had suffered most due to their itinerant fate is their mother tongue Konkani. From place to place it got mixed with the local languages. When goa was conquered, the conquistadors tried to obliterate Konkani, but their efforts ended in evolving a new banch, the christian Konkani. The Hindu Konkani is spoken in 3 ways in three different places, Kerala, Karnataka and Goa. Goan Konkani is hard to be distinguished from Maratti. Konkani spoken in one region cannot be easily read nor easily understood in another region. This is the quagmire which this ancient language is in today. A possible solution is to prepare lexicons and grammars of pristine Konkani. It is necessary that Konkanis give up their local patriotism, and try to respect the style of the dialect spoken in other regions and increase the frequency of mutual contacts. 138. Sauptikam The chapter with this heading in Mahabharata describes the dastardly murder of a number of sleeping people by three unworthy men, Aswathadma, Krpacarya, and ' Kptavarman. Born as the son of the redoutable Dhronacarya, Aswathama was a brahmin who like his father gave up the jati dharma and demeaned himself to function as a warrior. It was the night of the 18” or the last day of the great war. Aswathima was highly agitated over two things (1) The murder of his father a few days before, Dhrsta dyumna taking advantage of a weak infirmity of Dhrona following a falsehood uttered by Dharmaputra. (2) The death of Duryodhana by a blow of the mace of Bhima on the thigh. Aswathima wanted to avenge both the incidents. It was then he witnessed that a single strong owl broke into a tree, which was a crowded inhabitation of crows at night. A single owl in the dark could drive all the crows in a pell mell, besides killing a good number of them. Aswathama planned his attack for the night. 139. Boys and girls During Vedic times boys and girls were considered on a par with cach other. Early Aryans had not brought their women to Bharat. There was a social injunction that no Aryan should die before procreating children. So the girls were as much in demand as boys. Many Aryans fulfilled the injunction by taking tribal girls for whom they had to give Kanyé sulkam (purchase money of the girl). It was not called Stridhanam, nor was it a payment to the boys side). A prominent example was of Rucika, the foster son of Vasistha paying 800 horses Dhrustadyumna was promptly killed by strangling despite his entreaty to the murderer to use a sword or arrow. This was followed immediately by the murder of the 5 sons of Dharmaputra. Next morning Bhima rushed to destroy Aswathama but Krsna prevented him from committing Brahmahatya. Moreover Aswathama was armed with a Brahmastra. But Arjuna humbled him in archery, and then Bhima cut off his crest jewel. Aswathama became mad and loitered round places. Pandavas were safe because they were under the protection of Krsna, whose efficient spy-circle had already brought him prior information about the plot. Pancali was drowned in grief due to the loss of all her sons. Aswathama’s Brahmastra affected the foetus in the womb of Uttara, the wife of Abhimanyu. But Krsna saved the foetus (later day king, Pariksit). The incident is a stark example of how a man in anger forgets all ethics and morality. during Vedic times as kanya sulkam to Gadhi, the king of kanauj to marry his daughter Sant’. During the Vedic days a wife was as free to go to a stranger as the modern man who takes a bed-mate to the chagrin of his wedded wife. Vedic time woman could desert or divorce a husband as freely as the modern man who cares not for his wife. For instance a great sage Dirghatama, the nephew of Brahaspati and the father of Gotama (Ramayana) was bundled and thrown into the ganges by his angry wife, Pradvési, because > eS 544 y Ee she hated his profession (Niyoga Vrtti). But he was saved and rescued from waters by king Mahabali who appointed him as a prajapati in his palace. : Contemporaneously, king Uddalaka, in his greed for popularity, was giving his wife to his guests, which was highly resented by his first son, Sveta kétu. He joined hands with Dirghatama and they two brought forth the “Rules of conduct” for a housewife to strictly observe. Thereafter started the demotion of woman in social status. Her equality with man became a thing of theh past. Her liberties were removed and Manu recorded in his Smrti. ‘“‘Na stri swatantryam arhate’”. Woman does not deserve independence (from man)”. She has to spend her time in the kitchen, but her labour and tamil were credited with no value by her husband and his people. She was treated as a burden to the maintainer. So the custom Stridhanam was started. At the time of migrating to the husband’s house she has to carry all the money needed for her maintenance. Prestige and social status made their entry into this affair, and the girl’s mothers began to vie with one another to load their daughters with bigger and bigger Stridhanams. The boy’s side, his father and mother and sisters gradually came to think that the new daughter-in-law was to serve them as a slave, and that it was their birth right to fleeze the brides parent as much as possible. Many are the families of girls who had gone bankrupts and ruined themselves — by stridhanams. Perhaps the parents of the bride always lay low out of the fright of torture to their dear daughter. — In earlier days, the torture to a poor d-in-l was branding the hand and/or legs with a red hot iron. Recently during the last '/2 a century, the torture is easier, and in instantaneous and horrendous - one match stick and a can of kerosene. The earlier system of paying money for a girl was understandable and rational. How did it change over to a system of free gift of a girl plus the money to maintain. One suspects whether it was not the priests class that was responsible for it. For them there was a custom, that each danam (free gift) should be accompanied with Daksina, the maintenance money. Westerners call dowry as horse trading, but it is worse; it is a one-way traffic of money. No new law will remove this social evil, because the false prestige of the parents and even the girls is involved in maintaining this evil surreptitiously. 140. Narasimhavatar When Narasimha is mentioned, one is reminded of a strange animal, halfman (below the shoulders) and half lion (above the shoulders). This impression has been created by the story tellers and confirmed indelibly by pictures and statuets created by artists. But the actual fact was Narasimha was a man (Nara) who was trained to behave like a lion (Simha) to kill or destroy with the nails and teeth. The hero Nara Simha, after due consideration, is supposed to be the Nara of the Nara Narayana couple and the man who trained him could have been Atri MahaRsi. The two brothers (children of Yama in a Daksa putri) were pro-vaisnavites, thanks to the proselytising ability of* Narada. Nara underwent rigorous training to fight without weapons, but with nails and teeth. It was difficult to defeat Hiranyakasipu who was a master of every weapon known then. However he failed to reckon with nails and teeth. It should be remembered that during the vedic period even bows and arrows were not perfected. The only weapons were spear, clubs, swords and fisticuffs. When the fight commenced, Hiranya was equipped with a sword and a club while Narasimha had nothing but nails and teeth. To defeat and fell down the other, each had to aim at two opposite conditions. Nails would be effective in close proximity only, whereas the sword or club needs arms distance between the Opponents to create necessary momentum with rapid swishes. Hiranya wished to maintain a constant minimum distance with Nara, while the latter always desired to avoid distance and Keep Hiranya within gripping reach. The two were equally matched and so the fight prolonged for the wholeday. As fate would have it, Hiranya did the mistake of giving a wide sweeping swish with his sword, and he was sure that it would finish the man-lion. But Narasimha was too agile to duck and avoid the blow. With severe momentum the sword landed on a wooden pillar and got stuck up. Hiranya Kasipu could not release the sword easily, and that little time gap was enough for the lion. With one leap he was on the body of the Asura, and with little difficulty he tilted him and laid him on the lap. As a lion does with his victim, Narasimha gripped the neck of the victim. It did not take more than a few miniutes for Hiiranya to die; then his belly was torn and the bowels were pulled out and strewn all over. _ Story tellers want us to believe that Hiranya was torturing and intimidating Prahlada, a boy of five and that Narasimha emanated from a pillar. These points are absolutely untrue. Prahlada was past twenty a youth of about 25 years. There was no argument between the father and the son in the assembly, Hiranya did not attempt to molest Prahlada with words or deeds. The lion did not materialize from the pillar; it was a cinematic thrill introduced by the story tellers, very similar to the hero materializing virtually from thin air when the heroine is molested by the villain in the bushy corner of a remote forest. Narasimha, it has been recorded in Mahabharata, entered Hiranyapuri on the previous day and was giving demonstration of his might to the citizens. Gods and Ris had also collected to witness the duel. So it was all a preplanned event to destroy a magnificent king. ” 545 _ After Hiranya, the kingdom was thrust on an unwilling Prahlada. Sukra was dismissed from the paurohitya and Atri, the lion trainer (probably Dattatreya) was employed 141. Hanimantu The monkey chieftain Haniman’s role in the Ramayana was equal if not more than that of the Hero, Rama. He discovered the lady said to be Maya Sita. He caused a quantum destruction to Lanka single handedly which no other vandal could have committed. His devotion to Rama simply excelled that of every one else. He was equal to sage Narada in Visnu Bhakti and when anyone touches on Bhakti marga, the name that comes upper most in mind is that of Handmanta. Hanuman belonged to the vana_ nara _ tribals, mischievously mis-spelt Vanara tribe. These tribals and the dryan-mongoloid tribals called Raksasas were neighbours being inhabitants of the same Vindhyan range. But there was a sea-difference between the mentalities of the two, Raksasas were self-respectors being the progeny of Pulastya Brahma, where as the vanaras took pride in proclaiming that they were the illicit children of the Aryan travellers crossing the vindhyas enroute to Deccan. Raksasas strongly resisted the aryans who attempted to molest their women. This in fact might be the reason for the Rama-Ravana yudha, Hanuman was reputed as the son of Marut, the god of wind (Marut was a noble-looking cousin of Indra) and styled himself as Maruti. Legally he was supposed to be the son of a monkey chieftain, Kesari in an as the priest. Prahlada ruled in obedience to the dictates of the gods and Rsis. WORLD KONKANI LIBRARY Accn No :002886 apsaras named Anjana, who had been cursed to become a Vanara by an Aryan sage or Rsi whom she did not oblige with her favours. Hanuman’s birth in her womb absolved her of the curse and she left the tribe to live with Indra. Maruti was sent to sage Vivaswan (Sun god) for his education and he turned out to be a superb master (Jnaninam agra ganya). One of those days when he was sitting at the feet of Vivaswan, the malefic snake Rahu approached to swallow the Sun God. Disciple Hanuman could not keep quict at that affront to his guru. A single blow on the head made the cobra take to his heels. The latter complained to Indra that he was obstructed in performing his duty. Indra smote Maruti on the chin with his Vajrayudha, and the monkey fell down dead. Marut, the victim’s father confined all the air and wind with him and started a boycott. The world became air-less, suffocation made people run hither and thither situation became so bad that all the great gods hastened to the dead body of Hanuman and restored him to life. Since that day the boy known as Sundara (charming) in his boyhood, became Haniman. His extraordinary personality and his super human exploits during the war can be read in the Ramayana. 142. Hariscandra Hariscandra’s story in the Puranas is a saga of sufferings of a single king and his family at the hands of a “mean minded” Viswamitra for settling a wager between himself and Vasistha - so says the purana. A careful study of the events earlier to Hariscandra will make any analytical mind lose credulity in the above statement. To say it short, the story of the purana has been written with a pro-Vasistha bias. (1) Hariscandra was the son of Trisanku (Satyavrata - his real name) who was the son of the King Trayyaruna of uttar Kosala, The prince SatyaVrata had married a beautiful girl from an untouchable Harijan community, by Kidnapping her from the marriage pandal exercising a rule that the first lover had more claim than any one else on the bride. For his brazen behaviour, Vasistha the kulaguru administered a curse on him. Satyavrata further flouted Vasistha by eating the food cooked by the Harrijans, and again by making his residence in the slum of the untouchables. For each of these indecent acts Vasistha administered a ban, making a total of 3 bans. Thus prince Satyavrata became the “Thrice Banned”’ or Trisanku. No doubt Vasistha could have nurtured a silent hatred towards the progeny of the banned marriage, Hariscandra, the son of a Harijan woman. (2) During the 12-year famine in Kampili, the capital of Kanyakubja, DevaVrata the king (that was the pre sanyas name of Viswamitra) found it impossible to feed the hungry dying subjects. Overnight he renounced his kingdom, and distributed every coin of his wealth, including his royal apron, to purchase food for the poor. He started rigourous research (penance was the name for research in those days) to improve grain wealth. In those lonely days of research, if Viswamitra could keep his body and soul together, it was due to a food packet which used to appcar mysteriously on the branch of a tree nearly the asrama. The author of this mystery was Trisanku who was living in a nearly slum. Will Viswamitra so much obliged to Trisausku, think of torturing his son Hariscandra? 546 an nnnnnnr erm (3) The terrible famine was running the Ths year. Viswamitra’s wife needed a hundred cows to feed with milk a large number of hungry subjects. There was no go for her, but to auction her son, Galava, with the permission of the penancing Viswamitra. Earlier Viswamitra had requested his gurukula mate Vasistha to spare grains from his storage granary. But Viswamitra and his retinue were beaten and driven away, because they were trying to sustain the untouchables. Due to the urgency of the need, Trisanku managed to take 100 cows at night from Vasistha’s farm, and managed to rescue Galava whom his mother was holding with a rope round his neck. At a later date he sent back Galava to his father Viswamitra for getting educated. Will Viswamitra think of torturing the son of Trisanku who had saved his own son? (4) By that time the old Trayyaruna had passed away. Trisanku Satyavrata became the king of N. Kosala. Indra under the advice of Vasistha and Brahaspati was frequently torturing Viswamitra and Trisanku. As a Ksatriya, Trisanku thought he should put an end to the nuisance once and for all. Viswamitra agreed with him, and Trisanku took an expedition to Amravati, Indra’s capital. He had unfortunately under-estimated Indra’s strength and got worsted in the War. He was getting slowly pushed out. But before he could be expelled, an army of a thousand Panca Kalyani horses arrived on the scene, thanks to the secret preparation of Viswamitra and his son/disciple Galava. The equestrian army turned the tide of war; Indra ‘‘fell to the receiving end’’, and was compelled to Compromise with Trisanku, who retained half of the Swarga He was the first king on earth who wrenched half of Swarga from Indra. The jealous writers poo-pooh him as a quixotic king who aimed at the impossible namely going to the heavens with mortal body. They wrote that every thing in Trisanku Swarga was topsy turvy. It was not so, the only topsy turvy thing was the narration of the biased writers. It was possible that Hariscandra the son of Trisanku, might have had sway over Trisanku swarga. Such a helpmate of Trisanku, will Viswamitra think of tortoring his son Hariscandra? Never! (5) It is worth while to explore what was the attitude of Viswamitra towards Hariscandra himself. The following one incident would do to explain that. For a long time Hariscandra did not have any issues. His mother a rustic illiterate woman strictly observing the traditions and customs, made a vow that the first issue of Hariscandra would be sacrificed to Varuna. Lohitaksa was born and was now grown upto 12 or 13 years. Mother reminded Hariscandra about her vow. The king was a pack of grief without knowing what to do. It was then that Viswamitra arrived and consoled the king that he could purchase a peer age boy and substitute for Lohita. Hariscandra purchased Sunachépa, a son of Ajigarta who was in need of money to bring up his adopted son Sagara. The sacrificial boy was tied to the yupa yasti and people were getting ready to witness the Narabali. Just then the boy began to chant in pure tone pure Rgs and Samans from the Ist two Vedas. People were surprised to see such knowledge in so small a boy. Viswamitra told Hariscandra that such a knowledgeable boy should not be killed. He continued that he would adopt the boy. A change of gotra (from Bhargava to kausika in this case) was equivalent to killing according to Sastras. Every one breathed a sigh of relief, Hariscandra, Lohitaksa, grand mother, sacrificial boy, Ajigarta - every one assembled there breathed a sigh of relief. This proved that Viswamitra, true to his name, would only please as many suffering souls as possible, but never indulge in giving torture. (6) Then how come Hariscandra and his family suffered all the things mentioned in the Puranas. For some great men like Mahabali (giving gifts) and Hariscandra (sticking to the given promise) their strong points could also be their ruins. Indra with the help of Vasistha had plotted to deprive Hariscandra of everything he possessed including Trisanku swarga in some such manner that Upendra (brother of Indra) did with Mahabali. Viswamitra got the smell and he immediately took every thing of Hariscandra into his own custody before it could fall in the hands of the enemies. At any rate Indra would not have forgotten his defeat at the hands of Hariscandra’s father, and he would not hesitate to play any mean trick on his enemy. Indra’s plans failed. When Viswamitra became sure that Indra would not trouble the king any more, he returned - all the wealth of Hariscandra. But that short period of ~impecuniosity brought in its train severe calamities to the royal family, which they bore patiently. 143. Hidimbi The time was when Kunti returned to Hastinapir with her five sons who were all born during her sojourn on the Satasrnga mountain which was the abode of several prominent Rsis. Dhrtarastra, the ruling prince welcomed them because the elders like Bhisma (advised by Vidura) insisted on doing so. Duryodhana, the lst son of Dhrtarastra who was the hereditary crown prince felt the presence of the Pandavas a thorn on his side, Firstly because yudhisthira was elder to him and was likely to lay pretension to the crown-prince ship. Secondly he knew that biologically they were not Pandu’s sons. Why should he therefore give up his heritage to bastards? was the question of Suyodhana. There were several bickerings between the Kauravas and the Pandavas, especially between Suyodhana and Bhima. Dhrtarastra came to know the situation; he was aware of the illegitimacy of the Pandavas, but he could not e J Fe . insist on that for two reason; firstly Niyoga was. still an accepted custom; secondly he was himself a product _ of Niyoga. He rennovated a dilapidated ancestral palace at Varanavata. During rennovation some brains were very active behind the screens. Duryodhana encouraged the workers to include a lot of inflammable (lac) in the rennovation Vidura managed to have a secret underground passage from the palace to the thick of the forest. Each party was trying to outwit the other. Vidura, the brother of Pandu was a great partisan of the Pandavas. Although it is not stated in the Mahabharata in black and white, from several circumstantial evidences, one gets to suspect whether Vidura was not the Sire of Dharmaputra. Whatever that might be, Vidura took the early action. Under his advice Bhima set fire to the lac-house and to give credulity to the alibi that the Pandavas died in the Varnavata fire, he captured a beggar woman and her five sons and killed them in the burring house. Though it was for self preservation, killing of six innocent people by Bhima was not pardonable. One wonders whether Duryodhana could have ever thought of such a sinister scheme. Kunti and her five sons escaped through the underground tunnel, and entered a deep forest inhabited by Hidimbas. In Hastinapur people condoled the “‘accidental death” of Pandavas and their mother. The presence of strangers in the forest came to the knowledge of Hidimba chieftain. He sent his sister to bring them live or dead before him. She was a faithful sister of a strong brother. They had all heard how on the previous day Bhima had easily killed a Raksasa by name Kirmira. So the powerful brother thought that the sister would give the Pandavas the proper treatment. However what actually took place was something strange. Hindimbi on seeing the features of Bhima fell 547 LLL in love with him. She was not of poor features either, and Bhima thought he could accept her. But it could be done only after eliminating her angry brother. The two adversaries were equally matched. They fought a long and tough duel with trees and rocks. At one stage Bhima was getting tired and Arjuna enquired whether he could enter the fray with his mighty bow. But Bhima revived, and in a deadly hold, he broke the spine and killed the Raksasa. Bhima married the buxom Hidimbi and ruled over the Hidimba tribals for a year or two. Hidimbi presented him with a son, the mighty and irresistible Ghatotgaja of Bharata war. He was named so because the little boys head appeared like a ghata/or kumbha inverted over a torso. (he lacked a neck). The first heir apparent of the Pandavas was a cute Raksasa boy. He grew into a mighty warrior, who spread terror among the Kauravas during the war and Karna with all his repertoir of arrows could not stop him doing so. In the end, exactly as schemed by Krsna his great devotee Ghatotgaja met his fate on the battle field. Ghatotgaja fell a victim to the irresistible weapon “Sakti” which was a “‘once-only-to-be-used-weapon”. Karna had reserved it to kill Arjuna, but Krsna saved Arjuna by sacrificing Ghatotgaja. Just before death, the mighty Raksasa said “I see the cakra of Krsna moving about everywhere in this war’. He was undoubtedly a great devotee of Krisna. In the warfare there was none to equal him. When Krsna ordained him to fight against Karna, he did so knowingly that his end had come, yet he assured Krsna that the Lord would witness that night a war that He had not witnessed before, and would not witness in future. If there was one like him in fight and sacrifice that was imprudent Abhimanyu. 144. Soma Juice (Amrta of Vedic Times) The following is some information culled from an article “The Somatic Potion” published by Rajes Kochhar (from the Institute of Management, Bangalore) in the Economic Times (22-4-95) (Communicated to me as xerox copy, by - Acarya Dwaraknath of Udupi, SOMA was the celebrated euphoric drug cum drink of Vedic times, prepared from the soma plant (A succulent creeper) and profusely drunk by the Rsis and the Gods. It was pronounced as Haoma in the Zeroastrian Zend Avesta (Iran). Its importance in Rg Vedic rituals cannot be over estimated, if one is told that the whole of the 9th Mandala is dedicated to the praise of this drink. The following procedure for preparation from the wine was adopted. The stalk was cut in the form of fingerlings which were crushed between stones with a cow-hide beneath to collect the extracted juice. In Iran they used a mortar and pestle, and no cow-hide... The juice was purified by filtration, and was ready for consumption as Suci or Sukraz. Alternately it was mixed with milk or curds or gruel or honey. Indian literature does not say whether toddy and poppy were mixed, while the Iranian literature is frank about admitting to the mixture. Despite the accounts like the above, little is known about the plant itself. The bits of the stalk crushed were called the Ksip (fingerlings). Regarding the colour of the juice, opinion was variegated brown, ruddy or golden. The juice was consumed mainly in Anjika, Pastyavant, Saryanavant and Susoma, but no one is able to identify them on a modern map. Soma plant was grown on mountain top only and so it was known as Parvata—vrdha, (grown on mountains) (Rg Veda 9-46-1) and mountain locale was known as Soma Prstha (Soma-crested) (Atharva-13-21-10) (Avesta-Yasna 10-3) Haema grown on mountain tops was rich in milk and golden in colour. In Rg Veda there is a term (10-34-1) Soma Maujavata, which hints that Soma was cultivated on the top of Mt. Mujavan. (Still un-identified) 548 raceme After Rg Veda, during the Satapatha brahmanas period, people began to use substitute Soma. Soma remained in memory long after Rg Veda and the Avesta. In Tran there was the belief that Haoma conferred immortality on humans, whereas in Bharat it was surreptitiously believed that Soma was the same as Ambrta, a potion that bestowed immortality. But the effect of Soma juice was to make the body phlegmatic in general, and induce vomiting in certain others. At present several plants of the West coast and the Coromandel coast are called Soma. Specialists, the botanist and the chemists agree that soma plants belong to the genus, Ephedra. Ephedrine extracted from the stem of the Asian species has been found similar to the synthetic Epinephrine in constitution and physiological action. (CsH; — CH,-CH(NH,-CH;), (l-phenyl-2-methyl amino propane). It raises the blood pressure a little bit and therefore recommended in cases of low pressure, Asthma, shock, hemorrhage and Addison’s disease. Wide scale use of ephedra in the deltaic region of river Murghab, (Murghiana) has now been discovered archaeologically (in places like Kara kum, Turkmenisthan) Murghabian. Some has been known by chemical analysis to contain poppy and cannabis. Rg Vedic people are silent over the use of these adulterants. 145. Tulasidas Among the great devotee reformers of the 16" century, Saint, Tulasidas deserves the front bench. The time was when Hinduism was at its lowest ebb, due to internal fissiparous differences, Sa/vism denigrating Vaisnavism, Jnanis speaking low of Bhaktas. It was the hey-day of Moghal empire with Akbar on the throne of Delhi. At that time this new preacher Tulasidas took to the field of Pravacanas. He spoke and wrote in the common man’s language, Braj Hindi. Learned people who heard him wondered whether it was Valmiki or Vyasa reborn. While some people objected to Ramakatha not being in Samskrita, the common people liked the pravacan in their own work-a-day language, and Tulasi’s crowds began to swell day by day. Tulasi dinned into their ears that Siva and Visnu are one and the same, and one who loves Rama can certainly worship Krsna too. When a jnani argued with him that the supreme Paramatma was above qualities (gunatita) and Nirakara (shapeless), Tulasi smiled and replied that the supreme when combined with love, assumes any coveted form. Who was this extraordinary preacher. He was born in the village of Sauron (Rajpur) to Atma Ram Dubey and his wife. The family was in extreme pecunious condition. The mother died in child birth and the father too in a year or two. There was a foster mother who died when the boy was 8 years old. The record deaths of all those who attempted to foster the boy, put the villagers into the superstition that he was a child with evil horoscope. Every one refused food and water to the boy. He went without food several times and everyday he slept on the roadside or temple pials. A mendicant by name Narahari Baba took him in his custody. He gave him the Taraka mantra, ‘Hare Rama Hare Rama Rama Rama Hare Hare’. On seeing his desire to learn, Baba took him to Kasi and entrusted to an acarya Sesa Sanatana. Within a few months the boy became proficient In pravacana and the teacher permitted him to do it under the name of Tulasidas. The acarya also negotiated for a grahastasrama (for marriage) of Tulasidas with the Ratnavali the daughter of Dinabandhu Patak. The marriage became incompatible within a few months, for which neither of them was to be blamed. A youth spurned by everyone and houded from house to house suddenly gets a young and beautiful girl whom he could call his own, and who can own him as her own. Quite unexpectedly Tulasi became over-attached to the girl. Tulasi found it difficult to spend even a moment without his spouse, and Ratna felt his continuous presence a nuisance. Village girls began to mock at her that Ratna had applied witch craft on her husband. Ratna tried to stop him by reminding of his promise to his guru. It had no effect. Then came the day of Holi and she decided to go to her Kular without seeking permission. It was a rainy day, the river was in floods but nothing was an impediment to the determination of the young groom. Exactly at midnight he was with his wife. An extremely angry Ratna said slowly and firmly. “Had you loved Rama half intensely as you do my body of flesh & bones, the Lord would have taken His seat in you”. Tulsi opened his eyes wide and with Surprise written large on his face, said ‘‘you certainly are my greatest guru”. He turned and walked away, and never stopped till he reached Prayaga. There at the confluence of three holy rivers, he renounced and took up Sanyas. Sage Tulasi’s balloon of prestige was pricked by the sharp tongue of Ratna. Tulasi did not perform miracles as was the custom with mendicants. But he was a man of colossal and unshakable faith by which he attained his end. He noticed there was a man who used to come to his pravacans a little earlier than others but leaving he used to do a little later than others. Most of the time during the pravacana, tears would be streaming down his cheeks. One day he made himself bold and went to the old man and said ‘I know who you are. Show me my dear Rama who is dear to you also. Unable to disillusion the youngman, he asked Tulasi to go at -midnight to the Trikuta mountain. Tulasi went there and he saw in a flash the Pattabhisheka of Sri Rama. Next day he repeated the trip to trikuta and was fortunate to touch and make a Sandal-Kunkuma spot on the fore head of his Ista deva. ane a Brahma noticed that ec was about to his noon meal and he had a desire to play a to test the Lord. Immediately the thought became ction. All the cattle and gopas were taken away and ‘concealed. But when the evening came, to Brahmas surprise, all cattle and cowherds were there present in flesh. _ Krishna led them back to gokul. This was done for Mec consecutive days, when Brahma acknowledged the of the Lord and returned the cattle of cowherds ack to Krsna. To Brahma’s surprise, Krsna’s hand which ‘had carried the rice ball did not yet reach his mouth. “In such a trice, Brahma’s 4 days had lapsed. The old ‘man sneaked away slyly and later returned to bestow the title of Govinda on Krsna. Brahma’s was a hallucination. _ Which can be produced when the following three things mix together: (1) Impressions gathered in the subconscious (2) Dim light of a 0-watt bulb, and (3) Ardent desire to enjoy the company of things treasured in the subconscious. ___ A similar hallucination once occurred to Akrura. He was taking Krsna from gokula to Madhura by Kamsa’s command, On the way he liked to have a bath in a way-side lake. The moment he dipped under water, he saw the supreme Visnu lying on the bed of AdiSesha. ‘He rose up and verified that original Krsna was‘ still sitting on Akrura’s chariot. Second time he dipped himself " a f : In the earlier half of the 19" century, Ranjit singh was the Maharaja of Punjab. Born in 1780, he was made the governor of Lahore when he was nineteen years old. He was a mixture of vices and virtues best Suited to the members of Khalsa community (Brother hood) of the sikhs, with the result he could muster in a short period an army of 80,000 men and 500 guns. It was the period of the Napoleanic wars, the whole of India had been brought under the sway of the British, but the Khalsa kingdom of Ranjit singh (from Kasmir to Ludhiana) alone remained the last bastion of _ resistance against British expansionism. Lord Minto, the _ viceroy entered into a friendly treaty with singh, which both parties, it is said in history, respected till the end, but the actual fact was both suspected and feared _ the capabilities of each other. The above introduction has nothing to do with the joke narrated below. A tall figure flaunting a silver white long beard against a slightly darkish hue of the body with a cyclopic eye, Ranjit Singh was a popular king with the subjects but suffered from a ‘great deficiency”. | He was a Niraksarakuksi (perfectly unlettered prakrt). i > and again there was the scene of Vaikuntam. When he went to the chariot to resume the journey, Krsna commented on the visible horripulation of Akrura. ‘Uncle Aknura, was the water so chill as to cause the hair to stand on end? Another time, it was the Deva Rsi Narada who had dispelled all desires and conqured all fears. In an evening walk. Narada wished to have a river-bath. The moment he dipped under water, the curtains changed - beautiful verdure corn and wheat fields bristle in the breeze. Tumburu disappeared and a yoke took its place. Narada was a farmer. He had his wife and a pack of children. The farmer lived happily for 13 years and then came a flood. Farmer Narada wished to migrate to safer place, he packed up his bundle, mounted 2 children on his shoulders, dragged the wife by holding her hand and began to wade. He then slipped and got suffocated and he pushed himself out of the yamuna water. Except the suffocation, all other things were a hallucination and great devotees are often subject to them. The time that Narada was under water was a trifle, but Narada’s mental experience was a grahasta life for 13 years. One thing in all these hallucination becomes clear. The devotees brain loses the power to distinguish between time and space. The two merge in a hallicination. Tulasidas_ lived long in fame and __ health. Ramcandramanas is one of the treasured books in India. 146. Ranajit Singh He wished to pose as a patron of art and literature. A weekly day was fixed when poets could enter the durbar hall and flatter the king and receive an adequate reward. People wondered what could be the means by which this (‘‘unlettered’’-for low whisper only) monarch decided the quality of poetry, until at last one day a poet received an extremely meagre reward compared with the quality of his poetry. On seeing him weep, the Maharaja asked him the reason. The stranger poet Was just waiting for that opportunity, when he burst out “your majesty, if the beard only was yours, and the hand that stroked and plucked was mine, I would have pulled enough hairs to get a decent modicum of award’’. All konkanis say they are mother tongue Premis. Have you found out how many are Ranjit Singhs among them — The answer is difficult and hurting. Put the Question in the reverse way. Can you say how many among them are NOT Ranjit Singhs. The answer is easy and will be non-hurting too. The answer is — None. NKA KO Nia LIBRARY SHAKTHINAGAR D. K. aN a) mi + lost, tom, defaced, marked or dam paged in any way shall have to be issued can be recalled at any time, if necessary. HELP TO KEEP THIS BOOK FRESH & CLEAN B fORLD KONKANI CENTRE, SHAKTHINAGAR, MANGALORE A Practiead Vorvlcow- Konkan; — Eng Lidl R=: Panaay' natl, Bhuvay.-l a -Nidya OAanardhay >OF PUBLICATION: -— 499 /: 10.698 PREVIOUS WORKS BY THE SAME AUTHOR | ee) Krisna Karnamrta - (trans.) 1987 Price Rs. 50/- (Lila Suka) . Mini Dhatukés | 7 1991 Price Rs. 50/- - AHigher Konk. Engl.Grammar 1990 Price Rs.250/- - Katha Sarovara ae 1996 Price Rs. 50/-