Etymology of the word Guru
Narayan Joshi
Feb 15, 2017,
Dear Prof. S Korada,
Saadara PraNaam!
About a month ago you posted etymology of the word ‘Guru” saying Gu means Andhahkaara and Ru means to dispel that. Here meanings are attached to syllables (Gu and Ru). Is there mention of attaching meanings to “syllables” in any of the ancient books like Nirukta? How did you think of these meanings-any grammatical process involved? Please pardon me for asking this question. My only purpose is to learn from you. As you know my interest is in VarNavAda.Thanks. NRJOSHI.
V Subrahmanian
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Dr BVK Sastry
Namaste
Please, May I be helped to understand why the ‘ names’ and sound/ varna-letters’ in names must always be stretched to a ‘ artha –nirvachana’ = meaning elucidation ?
This effort would be understandable if the ‘ terms such as ‘ganapati’ are used for dhyana and ‘ mantra-japa’.
It is true that Vaidika-Shabdas are associated with a lot more tags that are considered in Pratishaakhya and Viniyoga directives; but then , they are not treated as ‘ mantra-akshara beejas’. Nor the generic meaning and function-action association is always given.
For example, the word ‘ashwa’ for horse is explained. But would a similar explanation go for ‘haya, turangama’ also ?
May be there was a hidden wisdom in the ‘Samjnaa’ proprosition and ‘ concept of ‘ samjna-praamaanayat’ by Panini .
Look for more illuminating exchange of information .
Regards
BVK Sastry
From:
bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf
Of V Subrahmanian
Sent: Wednesday, February 15, 2017 9:51 PM
To: BHARATIYA VIDVAT
Subject: Re: {भारतीयविद्वत्परिषत्} Etymology of the
word Guru
Namaste
Can we add a few more popular such derivatives:
durgā: durgati-nāśini
ककाररूपा कल्याणी कल्याणगुणशालिनी
गं गणपतये
शं करॊतीति
kṛṣṇa: Here one can fine more than one derivatives:
It looks like one can devise one's own derivation in every case. There appears to be no norm in this. For 'Rāma' too there are such letter-based derivatives.
Scholars may throw more light on this niyama or absence of niyama.
regards
subrahmanian.v
On Thu, Feb 16, 2017 at 3:45 AM, Narayan Joshi <girav...@gmail.com> wrote:
Feb 15, 2017,
Dear Prof. S Korada,
Saadara PraNaam!
About a month ago you posted etymology of the word ‘Guru” saying Gu means Andhahkaara and Ru means to dispel that. Here meanings are attached to syllables (Gu and Ru). Is there mention of attaching meanings to “syllables” in any of the ancient books like Nirukta? How did you think of these meanings-any grammatical process involved? Please pardon me for asking this question. My only purpose is to learn from you. As you know my interest is in VarNavAda.Thanks. NRJOSHI.
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Rajendra Gupta
- Sound of chirping of sparrow is chya च्य / chir चिर / chirya चिर्य. Sound of crow's caw is kak-kak काक-काक.
- Therefore sparrow is called chiriya चिरिया and crow is called kaka काक.
- Prehistoric humans believed that the Sun is a bird. Hence names of Sun are based on sound of birds. e.g. a word for Sun is khaga खग (<kaka काक). Other common words for bird and Sun are patanga पतंग, pakshina पक्षिन and pUshaN पूषण (< pakshin पक्षिन).
- In the same way the word Surya सूर्य is derived from chiya चिया / chiriyaa चिरिया a word for sparrow,
- chiya चिया > jua (word for Sun in Swahili). Chirya > churya > jurya > jurava (Swahili word for sparrow).
- chiriya> jiriya > siriya > surya सूर्य (I have tried to derive 77 words for Sun in 65 different languages of the world from chiriya चिरिया and khaga खग. Ref. Why our ancestors might have called the Sun as Sun हमारे पुरखों ने सूरज को सूरज क्यों कहा होगा http://dnaofwords.blogspot.in/search?q=sun)
- Both Sun and fire have light and heat. Therefore, words for fire might have been derived from the words for Sun.In fact, the words peru पेरू is used for both Sun and fire. peru पेरू > feru > fire
- Surya सूर्य > jurya > jyura > jwara ज्वर > jwala ज्वल
- Because the first Guru गुरु of the world would have been the person who was expert in lighting a fire and to teach others to do so, therefore, the word guru गुरु might have been derived from the word for fire. jwala ज्वल (fire)> jwalu ज्वलु (one who can ignite fire) > gyaru ग्यरू > guru गुरु.
- The guru गुरु who had the expertise and control over fire must have been head of the group. Therefore, Jwara ज्वर > chyara > chajara > caesar/ czar.
- jwara ज्वर > rajwa रज्व > rajya रज्य > raja राज > raja राजा. That would mean the guru and raja were the same person in the times of our pre-historic ancestors.
- jwari ज्वरी > shyri श्य्री > shri श्री /sr स्री i/siri सीरी / sir सर
- Shri श्री > shari शरी > hari हरि / hara हर.
- shri श्री > hari हरि > hero
- Surya सूर्य / jurya > churya > charya चार्य > Acharya आचार्य > adhi अधि + Acharya आचार्य > adhicharya अधिचार्य > dhicharya धिचार्य > diicharya दिचार्य > teacharya टिचार्य > teacher.
Best regards
_________
Dr. Rajendra Gupta, 16/32 First Floor, Rajendra Nagar, New Delhi-110060; Phone: Mobile: + 91 9212204551
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Narayan Joshi
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Rajkumari Trikha
Sh. Rajendra Gupta's DNA of skt words is logical to some extent, but it is applicable to some words only.
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Mārcis Gasūns
On Sunday, 19 February 2017 18:10:33 UTC+3, Rajkumari Trikha wrote:
Sh. Rajendra Gupta's DNA of skt words is logical to some extent, but it is applicable to some words only.
On Feb 16, 2017 10:27 PM, "Rajendra Gupta" <rajen...@gmail.com> wrote:
Subrahmanyam Korada
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
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Narayan Joshi
Dear Prof Korada, Saadar PraNaam
Thanks for explaining meaning of the word GURU. You have added: one can take a device for some purpose and leave it behind after the purpose is served. There is no norm that a device should be like this and this.
I would like to add some interesting examples of such devices:
In Nirukta contention is raised against the method of etymologizing as adopted by the reputed grammarian Śākaţāyana. He split up a single word into its constituent syllables (akşara) and derived each of them from different roots. This, the opponents argue, is fantastic and proceeding too far. In justifying Śākaţāyana’s principle Durga cites a Brāhmaņa passage, in which a word is derived from more than one root and as such lends support to the procedure followed by Śākaţāyana. For example in Śatapatha Brāhmaņa (XIV.7.4.1) the trisyllabic word hŗdaya is derived from three different roots—viz. hŗ from the root hŗ, da from the root dā and ya from the root i. So Śākaţāyana cannot be blamed when he is following the Brāhmaņas that constitute the greatest authority in such matters.
The term nighantu has been derived by Yāska in as many different ways—viz. from the ni+root han, ni+root gam, ni + root hr etc.. The logic behind using multiple roots is these roots can be shown to have some or other affinity with the resultant vocable.
Respected Vidvān V.Subrahmanian requested scholars of BVP to throw more light on this niyama or absence of niyama. I say now there is no niyama in etymological explanations of Sanskrit words. Use any device-prakriti, pratyaya, syllable, root, or even single phoneme (Varņa).
I used Var ņas from Varņamālā (periodic table of articulated letter sounds) not for as any device as described above but because there is an order inVarņamālā. The advantage of using Varnamālā is the order in semantic elements attached to Varņas with no randomness. They change gradually along with physical properties of letter-sounds. As I stated before there is no Sphota doctrine in Nirukta of Yāska. Many ancient āchāryas supported Varņavāda. I feel now vindicated in using Varņavāda to fetch out internal beauty of Sanskrit words. BVP scholars feel free to raise objections to my posting because I believe Vāde vāde jāyate tattvabodhah!. N. R. Joshi
sunil bhattacharjya
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