THREE TYPES OF POETRY

[P.K.Ramakrishnan]

In Sanskrit literature the language is classified into three types according to the difficulty in  finding the meaning - draakshaapaakam, kadaliipaakam, and nalikerapaakam.

The first applies to those of which the meaning can be grasped without effort in the same way the grape can be consumed as it is.

The second is like eating the plantain - just remove the skin and eat. A little effort but not

much.

The third is very difficult like taking the contents of a coconut. It has two hard covers - the first the fibrous one and the second the hard shell. Removing these is a difficult process.

I have not come across any authority describing these facts.  But I can point out poetical compositions where these are manifest.

Kalidasas's compositions can be called draakshaapaaka.

Bhartrihari's compositions may be called kadaliipaaka.

Bharavi's Kirataarjuniiya would come  under the third viz. naalikerapaaka.

I was recently listening to the audio of Mallinatha's commentary on Kiratarjuniyam.  In his introduction he says he is trying to break the coconut and presenting the substance to panditas.

There are many members in this group who are more knowledgeable and I would like to hear their views.

 

-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com

[Sunder Hattangadi]

Thanks for sharing the delightful classification!

 

Here is another look:

 

".......For example, songs and literary works are classified in five groups based on how they are formulated and how easy they are to comprehend, namely as - Narikelapaka, Ikshupakam, Kadalipakam, Drakshapaka and Ksheerapakam (6). The form most difficult to comprehend is the Narikelapakam - it is like a coconut; to be eaten, the shell must be broken, the fruit grated and then mixed with food. Ikshupakam, is the sugarcane form - which has to be crushed to extract the juice. Next is the Kadalipakam, the banana form which has to be just peeled to be eaten. Easier still is the Drakshapakam - grape form which can be eaten without any processing, and the easiest of all is the Ksheerapakam or the milk form which can not only be easily consumed, but also is a wholesome food for all ages and people in all conditions.

 

In a similar vein in Sanskrit the literary compositions are classified into three groups: Prabhu samhita, Suhrut Samhita and Kantha Samhita (7). Prabhu Samhita instructs like a Prabhu or master who punishes when rules are transgressed (eg. Instructions such as in the Vedas), Suhrit Samhita instructs like a friend who advises on what to do and what not to do (eg. Like the Puranas), and Kantha Samhitha which instructs like a Kantha or one's beloved who advises and cites examples, coaxes or pleads or persuades as the situation may require to achieve the same end, namely 'upadesa' (eg., as in Kavyam)........."

 

 

http://www.ciks.org/article2.htm

 

SOCIAL ORGANISATION OF KNOWLEDGE IN INDIA: FOLK AND CLASSICAL TRADITIONS

by A. V. Balasubramanian, Centre for Indian Knowledge Systems, No: 30, Gandhi Mandapam Road, Kotturpuram, Chennai 600 085 Email: in...@ciks.org, ci...@vsnl.com (Text of presentation made at the national seminar on - "Indian Knowledge Systems" held at the Indian Institute of Advanced Studies, Shimla, 27-29 September, 2003.

 

 

 

 

Regards,

 

sunder

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[Viswanath B]

Isn't the third one nArikELa-pAkam ?

i guess i am quizzing myself is the form nArikELa (coconut) same, or different from nalikEra

vissu

--

[hnbhat B.R.]

Thanks for further classification and analysis of literature.

The Earlier classification is based on the purpose of the poetry and the others are on the quality of the poetry. 

From the beginning there are two views prevalent: Art for Arts Sake and Art for theology. The literature in General vast in  its scope and very fine study is done in every branch of literature. Belles Literature or Literary Art is another realm of aesthetics. Whether it is free from Theology has been subjected to debates over centuries with supporters for both either in West and East too. Aesthetics value is of prime importance for some and for others Theological value is for others. 

The classification by Mammata taking into consideration the theological aspect into consideration within the scope of literature including Vedic Literature and Epic in broader sense, Hence his classification justifies the goal with theology as the main achievement of Poetry.

कान्तासंमिततयोपदेशयुजे - though the goal is common for all these classes. Vedic injunctions are obligatorily followed without violating them, while Purana-s are like a friends advice to persue good things and avoid bad things (ethical value) and the same is achieved by Poetry too in a sweet voice like that of a loving wife that one would not think of neglecting them. 

There is another another comparison of this concept, कटुकौषधिवत् - like the sugar coated tablets, the advice is coated with sweet "Rasa" in the form of Kaavya-s.

The others are classified with their object of aesthetic value in view, taking into their structure of composition graded. like नारीकेल-पाक etc. The are called पाक-s classified 3 or 5 as suggested by Sundarji by the latter rhetoricians. I think it is Bhoja (10th Century), the author of Shringaraprakasha and Sarasvathikanthabharana, who introduced this classification and championed the aesthetic value of poetry. Later Vidyanatha(12th Cent. AD), extended it so as to include some more classes इक्षुपाक etc.

Earlier rhetoricians, emphasized the style. or रीति and गुण-s OF the compositions. and Dandin, even said their difference in such classification is only minute and it can be enjoyed only than explained. 

इक्षुक्षीरगुडादीनां माधुर्यस्यान्तरं महत्।
तथापि न तदाख्यातुं सरस्वत्यापि शक्यते । । 

which was quoted by Caraka too in his संहिता-

(चरकसंहिता, सूत्रस्थान, २६)

संस्वादभेदस्तु एकस्याम् अपि मधुरजाताव् इक्षुक्षीरगुडादिगतः प्रत्यक्षमेव भेदो दृश्यते स तु संस्वादभेदः स्वसंवेद्य एव। 
यदुक्तम् इक्षुक्षीरगुडादीनां माधुर्यस्यान्तरं महत् ।। १७ ।।
भेदस्तथापि नाख्यातुं सरस्वत्यापि शक्यते इति ।। १८ ।।

 

  Then more added on the analogy of edibles to the classification whether it be coconut, banana, honey, or the like for simplification. Another classification based on the suggestio, indication or the function of the words in their broadest sense based on ध्वनि - or Suggestion:

उत्तम मध्यम and अधम purely based on aesthetic value and aesthetic experience called रस which is considered as the goal of all the poetry by ध्वनि SCHOOL propounded by Anandavardhanacharya in 9th Century and well established by Abhinavaguptacharya who followed him.

Thanks for Ramakrishnan and Sunderji for adding to the topic their observations.

--
Dr. Hari Narayana Bhat B.R.
EFEO,
PONDICHERRY

[hnbhat B.R.]

On Sat, Apr 30, 2011 at 8:21 PM, Viswanath B <vegav...@gmail.com> wrote:

Isn't the third one nArikELa-pAkam ?

i guess i am quizzing myself is the form nArikELa (coconut) same, or different from nalikEra

vissu

Not at all. You might not have notice such cases of metathesis in Sanskrit words. There are many such cases:

पृथ्वी, पृथिवी, सुवर्णः, स्वर्णः, मरकत, मरतक, श्वसुरः, श्वशुरः, सूकरः - शूकरः, लिपिः - लिबिः (Amara), वाग्भटः - वाहटः,  etc. Linguists may be able to describe these sound changes.  Several of such words are listed in a special Dictionary for the purposem शब्दभेदप्रकाशिका of Purushottamadeva, a great compiler of various dictionaries with different themes. You can have a look to the list of such words provided in this blog site:

Part I:

http://shastrapriyah.blogspot.com/2011/03/blog-post.html

Part II:

http://shastrapriyah.blogspot.com/

More of such words are discussed  as available at his time. 

With regards

[Arvind_Kolhatkar]

Dear Group,

Comparison between नारिकेल and other fruit brinsg to mind this verse:

नारिकेलसमाकारा दृश्यन्ते खलु सज्जनाः।
अन्ये बदरिकाकारा बहिरेव मनोहराः॥

Arvind Kolhatkar, Pune, April 30, 2011.

[P.K.Ramakrishnan]

I am now going into a different topic by trying to answer a question raised by Sri Viswanath

B.  Whether it is naalikera or naarikela.

I would request the patience of the audience to hear a long story.

I was borne in the country of coconuts called Kerala.  It is the country of kera. 

Being an etymologist by birth (not by qualification) I try to go to the why and when of some

words.

Phase 1.

 In ancient days the Tamil speaking area of South India consisted of Cheram,

Cholam and Pandyam.  According to legend Parasurama brought Namputhiris from

Karnataka and gave them land to settle. Bhargvah Konkanaasutah.  They were from the

Konkan coast. They use the word mana and illam meaning house used to imply their homes.  Mana is a word in Kannada and Illam a word in Tulu.

Many words in Tamil having the letter cha become ka.  For example -

Tamil - chempu       Kannada - kempu

Tamil -chemmannu Kannada - kemmannu

Tamil -chevi             Kannada - kevi

Tamil -chelavu         Kannada - kelavu

In the same way cheram became keram.

How did coconut get the name keram?

Phase 2 

There is a fruit called Peru supposed to have been brought to Goa by the Portugese from a place called Peru. In Goa they call this the fruit Peru.  Even in Kerala this fruit is called Perakka.  Outside Goa this is called Goa-ka (the fruit of Goa).

In the same way an importance fruit of Keram got its name as keram.

Phase 3.

Now a reverse identification started.  The name of the place became Kera-la meaning

the place where as lot of Keram is grown.  I want to indicate that in Sanskrit the suffix la

is added indicating an abundance.  

For example-

jati-la = having a lot of matted hair.

tundi-la  = having an abundance of tundi or belly

for Vinayaka.

In fact this is a Sanskrit word. In Tamil it is called teng-kaay and in Malayalam it is called

thenga.

So the place where there are many coconut trees is called kerala.

Phase 4

How did the word Nadikera or Nalikera arise.  

That tree looks like a tube - nadi.

In Sanskrit there is no difference between nadi and nali.

For example the first mantra in Rigveda is -

agnimiide purohitam. It can also be 

agnimiile purohitam.

Apte's dictionary says naadi and naali have the same meaning as a tube.

So Naadikeram became Naalikeram.   In Malayalam it is called Naalikeram.

Now the subject is open for more discussion.

 

-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com

---

From: Viswanath B <vegav...@gmail.com>
To: sams...@googlegroups.com
Sent: Saturday, 30 April 2011 8:21 PM
Subject: Re: [Samskrita] THREE TYPES OF POETRY

[Parvathy Subramanian]

Dear Mr. RamaKrishnan,

  Namaskararams,

  Interestingly, you are an etymologist and I am a language researcher.

Almost approximately 1000 years ago, the language Malayalam was born, With old Brahmi script, Tamil, Grantha and Pali and a few more sources - the method of dissecting sounds/phonetics in the form of Sanskrit- i.e.क ख ग घ  so on, the Malayala Lipi was formed. 

As  a language, in Malayalam, if you remove the Sanskrit component of words, the balance words are only Tamil.

I am also a Malayalee brought up in Tamil Nadu.

Five years ago, I had been to Panthalam as part of Sabarimala Pilgrimage. In Panthalam, we were guided by one Varma who has connections to the Palace ( where you have the Thiruvabarana petti and so on and so forth....)  He casually told us about the many palm leaf manuscripts that are found in the Pooja room among the many Salagrams.  At that time I had not progressed in my knowledge to the level in which I am now.  He opened my eyes to a great truth that anyone wants to pursue in Malayalam literature written before 1000 years will land at learning none other than Tamil Literature only-such as Pathitrupathu, Paththupattu, Pathinenkeezhkanakku, Aganannoru, Puranannooru and so on.  He also told us that many people from the University come there to take the manuscripts for reference.

It is a fact acknowledged universally that the word "Dravida"  means "ദിരവം ഉള്ള ഇടം or ദിരവം ചൂഴ്ന്ന ഇടം ; coconut grows well only shores and it is a fruit of the shores of the south - by and large. The word നാര്‍ and the word കേലം has formed the word नारिकेलं ;
Interestingly, केला is fruit .

The word नारिकेलं which later got metamorphosed into नलिकेरं  goes to prove the fact that once----- there was no divide between North and South India and all coexisted peacefully and the foreign invaders have brought into the minds of Indians a sense of division.  There are innumerable examples for all these.

The one letter which is unique for Tamil and therefore for Malayalam is ഴ  &  ழ .
ह - karam is unique for Sanskrit too. Because of this and many other factors, both the languages grow vertically and horizontally and independently too.
The potential and ability and substance to stand on its own make them be called CLASSIC .  In none of these I take to the Tamil Professors of Tamil Nadu who support the DMK stand and write books belittling Sanskrit.

Thanks,

With regards,
Parvathy Subramanian,

A writer whose books are published by Alliance Publications, Mylapore, Chennai, - during a discussion a fortnight ago told me that
the history of India before 1000 years never talks about such divides.



That Parasurama brought Brahmins from different parts of the country and that s how - as what you have mentioned - the different lines of Namboodiris  with veedu, illu and manai - I too have heard from Kerala Namboodiris and have read in some texts also.

I have also understood after reading different Puranas like Halasya Purana that Shiva taught Agastyar Tamil Grammar and there on it has grown.
The DNA for Sanskrit and Tamil is one and the same.

We should look at the language and not the LIPI.  We should look at the subject not like DK and DMK people look at it. Several words, the archaic words which are totally Indian ( before Muslim invasions and even other invasions)- both the languages - Sanskrit and Tamil will claim as theirs; if you divide and look at them you will never find an answer : because both the languages have originated from the same Damaru of Lord Shiva. Mahakavi Bharathi has spoken about this to Aurobindo when Shri Aurobindo wanted a clarification.

Sage Agastya (Agattiyam is the first Grammar book of Tamil; even before Tholkappiyam).

[Shambhu Shastry]

Ramakrishnan ji, very nice.

You may know this, but for the other members:

In the present-day Kannada, "mane" is home; "mana" is same as in Samskrita (it is indeed Samskrita). In tuLu, "illu" is home; "illutu" is "in the home" (Enu enna illutu uLLe - I am in my home). I am not aware of "illam" in the present-day colloquial tuLu.

Is there any substance in the saying that "kEra Phala" became "kEraLa"?

BhavadIyaH,

Shambhu

---

From: P.K.Ramakrishnan <peek...@yahoo.com>
To: "sams...@googlegroups.com" <sams...@googlegroups.com>
Sent: Sun, May 1, 2011 9:08:52 AM
Subject: Re: [Samskrita] nalikera or narikela

[R. Jambunathan]

When I first got Apte's dictionary for students in June,1983, one of the many things that struck me was this word naarikela- he suggests at least 8 variations of the same word with interchanging of ra,la and Da which suggests that when a spoken word gets transcribed, the variations also are obtained for the same word due to different usage and after all, 

Maharshi pANinni observed the local usage before systemizing and giving us  theunbelievable vyAkaram.

Regards,

-Jambunathan

[P.K.Ramakrishnan]

Thanks for your comments.  

I am now settled in Bangalore for many years. I know the word for house in Kannada is 

mane from which the Nambuthiris call their house as mana.  Probably I have not given it

correctly.  Similarly the word in Tulu should be illu from which the Namputhiris have 

used the word illam.

There is no way to justify that  kEraphala has become kEraLa.

 

-----------------------------------
P.K.Ramakrishnan
http://peekayar.blogspot.com

---

From: Shambhu Shastry <bhaa...@yahoo.com>
To: sams...@googlegroups.com
Sent: Sunday, 1 May 2011 9:32 PM

[naresh keerthi]

The nAlikEra - nArikEla discussion is an interesting example of the natural 'spoonerism' that is seen in sanskRt.

Other such pairs of words can be seen - marakata and marataka, kalmaSa and kaSmala.

I invite a further discussion on these and such pairs in sanskRt.


Regards,

Naresh Keerthi

[hnbhat B.R.]

On Mon, May 2, 2011 at 3:06 AM, R. Jambunathan <jam...@uwosh.edu> wrote:

When I first got Apte's dictionary for students in June,1983, one of the many things that struck me was this word naarikela- he suggests at least 8 variations of the same word with interchanging of ra,la and Da which suggests that when a spoken word gets transcribed, the variations also are obtained for the same word due to different usage and after all, 

Maharshi pANinni observed the local usage before systemizing and giving us  theunbelievable vyAkaram.

Regards,

-Jambunathan

It is an accepted fact in Paninian Grammar and the metathesis phonetic change in modern linguistics that many such words get interchanged in actual usage. This has been noticed by early lexicographers too. Even Panini has recorded such changes as Mr. Jambunathan observed. I had given to one of such lexicons here. Hence I am not repeating it here.

But the wonderful assessment of Paninian Grammar, as unbelievable, when all the Purana-s and Vedic literature is believed as the representatives of Indian culture. But considered as Vedanga, even by the traditionalists, has become today unbelievable for the advanced computations. 

[hnbhat B.R.]

Just thought of posting the principle of metathesis accepted by Yaska, the great Etymologist and lexicographer for Vedic vocabulary:

वर्णागमो वर्णविपर्ययश्च द्वौ चापरौ वर्णविकारनाशौ |. 

धातोस्तदर्थतिशयेन योगस्तदुच्यते पंचविधं निरूक्तम् ।। 

[hnbhat B.R.]

On Mon, May 2, 2011 at 8:39 AM, P.K.Ramakrishnan <peek...@yahoo.com> wrote:

Thanks for your comments.  

I am now settled in Bangalore for many years. I know the word for house in Kannada is 

mane from which the Nambuthiris call their house as mana.  Probably I have not given it

correctly.  Similarly the word in Tulu should be illu from which the Namputhiris have 

used the word illam.

There is no way to justify that  kEraphala has become kEraLa.

Thanks for the active discussion on the etymology.

By the way, both "mana" and "illam" are the words belonging to the common stock of Dravidian family, some gained prevalence in certain regional speakers with the same meaning. Tamil the oldest language of the group has got both these words and  Only the prevalence of usage is made the growing language retain one and other almost lost from one language or transferred meaning in its shade with dialectal difference. This is common fact noticed during the transmission of the word during the centuries.

About Naarikela or Nalikera or its cognates nearly 8-9 as noticed by Apte it is the same fact attested by the references in Sanskrit Literature. Kerala is justly popular for growing Kerala and its derivation from Kera+phala is mere derivation for the sake of derivation, even if it can be proved.

[Vimala Sarma]

Dear friends

The metathesis of sounds is quite common in Pali – It follows the way the word is pronounced in the vernacular:

For example, you may be familiar with the way the word brahma is pronounced by most people – this is usually said like bram-ha (switching the sounds).

Similar for prashna (question) one gets the change to prahna and then to paňha, in Pali. 

The change from r to l is very common also so you get lajja for rAjan (stem) in the Western prakrits.

Another change is changing dentals to palatals – saccam for satyam,

There is also a tendency to get of rid conjunct consonants – either by assimilation so that  prajNA becomes paňňa, or by adding a vowel in between so that one get tuvam for tvam (you).

Another example  asti becomes atthi etc

Final consonants are also got rid of (except anuswaram or nasals)  in the vernacular eg tasmAt becomes tasmA

Vimala

[Shreyas P. Munshi]

Respected Parvathy Subramanian Mahodayaa,

 May I refer to the following paragraph copy-pasted from your mail which you have sent in response to Shri Ramakrishna Mahodaya:

Quote

It is a fact acknowledged universally that the word "Dravida"  means "

ദിരവം ഉള്ള ഇടം or ദിരവം ചൂഴ്ന്ന ഇടം ; coconut grows well only shores and it is a fruit of the shores of the south - by and large. The word നാര്‍ and the word കേലം has formed the word नारिकेलं ;Interestingly, केला is fruit

Unquote.

As a favour would you kindly re-write the above paragraph following up the Tamil and Malayalam words with transliteration (phonetic transcription) using ITRANS or the IPA script? To me, the point youi are trying to make seems too important to let it go un-understood! Thanks and regards,
...Shreyas

____________________________

Shreyas Munshi
shreya...@rediffmail.com
C202, Mandar Apartments, 120 Ft D P Road,
Seven Bungalows, Versova, Mumbai 400 061
Tel Res: (22) 26364290 Mob: 981 981 8197


On Mon, 02 May 2011 03:34:03 +0530 Parvathy Subramanian <kcpar...@gmail.com> wrote

>Dear Mr. RamaKrishnan,
>
>  Namaskararams,
>
>  Interestingly, you are an etymologist and I am a language researcher.
>
>Almost approximately 1000 years ago, the language Malayalam was born, With old Brahmi script, Tamil, Grantha and Pali and a few more sources - the method of dissecting sounds/phonetics in the form of Sanskrit- i.e.क ख ग घ  so on, the Malayala Lipi was formed. 
>
>As  a language, in Malayalam, if you remove the Sanskrit component of words, the balance words are only Tamil.
>
>I am also a Malayalee brought up in Tamil Nadu.
>
>Five years ago, I had been to Panthalam as part of Sabarimala Pilgrimage. In Panthalam, we were guided by one Varma who has connections to the Palace ( where you have the Thiruvabarana petti and so on and so forth....)  He casually told us about the many palm leaf manuscripts that are found in the Pooja room among the many Salagrams.  At that time I had not progressed in my knowledge to the level in which I am now.  He opened my eyes to a great truth that anyone wants to pursue in Malayalam literature written before 1000 years will land at learning none other than Tamil Literature only-such as Pathitrupathu, Paththupattu, Pathinenkeezhkanakku, Aganannoru, Puranannooru and so on.  He also told us that many people from the University come there to take the manuscripts for reference.
>
>It is a fact acknowledged universally that the word "Dravida"  means "ദിരവം ഉള്ള ഇടം or ദിരവം ചൂഴ്ന്ന ഇടം ; coconut grows well only shores and it is a fruit of the shores of the south - by and large. The word നാര്‍ and the word കേലം has formed the word नारिकेलं ;
>Interestingly, केला is fruit .
>
>The word नारिकेलं which later got metamorphosed into नलिकेरं  goes to prove the fact that once----- there was no divide between North and South India and all coexisted peacefully and the foreign invaders have brought into the minds of Indians a sense of division.  There are innumerable examples for all these.
>
>The one letter which is unique for Tamil and therefore for Malayalam is ഴ  &  ழ .
>ह - karam is unique for Sanskrit too. Because of this and many other factors, both the languages grow vertically and horizontally and independently too.
>The potential and ability and substance to stand on its own make them be called CLASSIC .  In none of these I take to the Tamil Professors of Tamil Nadu who support the DMK stand and write books belittling Sanskrit.
>
>Thanks,
>
>With regards,
>Parvathy Subramanian,
>
>A writer whose books are published by Alliance Publications, Mylapore, Chennai, - during a discussion a fortnight ago told me that
>the history of India before 1000 years never talks about such divides.
>
>
>
>That Parasurama brought Brahmins from different parts of the country and that s how - as what you have mentioned - the different lines of Namboodiris  with veedu, illu and manai - I too have heard from Kerala Namboodiris and have read in some texts also.
>
>I have also understood after reading different Puranas like Halasya Purana that Shiva taught Agastyar Tamil Grammar and there on it has grown.
>The DNA for Sanskrit and Tamil is one and the same.
>
>We should look at the language and not the LIPI.  We should look at the subject not like DK and DMK people look at it. Several words, the archaic words which are totally Indian ( before Muslim invasions and even other invasions)- both the languages - Sanskrit and Tamil will claim as theirs; if you divide and look at them you will never find an answer : because both the languages have originated from the same Damaru of Lord Shiva. Mahakavi Bharathi has spoken about this to Aurobindo when Shri Aurobindo wanted a clarification.
>
>Sage Agastya (Agattiyam is the first Grammar book of Tamil; even before Tholkappiyam).
>
>
>
>
>

On Sun, May 1, 2011 at 6:38 PM, P.K.Ramakrishnan <peek...@yahoo.com> wrote:
>

[hnbhat B.R.]

This is in continuation of my previous message.  This is the etymological explanation given by M B Emenu and T M Buro for illu::

494 Ta. il

494 Ta. il house, home, place, wife; illam house, home; illavaḷ, illāḷ wife, mistress of house; illāḷaṉ, illāḷi householder. Ma. il house, place; illam house of Nambudiri. Koḍ. illavën man who is a relative.Tu. illů house, dwelling, family. Te. illu (adj. iṇṭi) house, dwelling, habitation; illaṭamu, illaṇṭramu living in the house of one's wife's father. Kol. ella house; (SR.) iltāmā younger sister's husband; (Kin.)iltam boy who serves for a wife in her father's house (SR. and Kin. < Te.). Nk. ella house. Pa. il podi roof. Go. (SR.) il house (Voc. 196). Konḍa ilu (pl. ilku) house. Pe. il (obl. inj-, pl. ilku) house.Manḍ. il id. Kui iḍu house, dwelling, shed, hut. Kuwi (F.) illū (pl. ilka), (S.) illu, (Su. P.) il (pl. ilka) house. DED(S) 420.

and for mana:

4776 Ta. maṉai

4776 Ta. maṉai house, dwelling, mansion, house-site, a land measure, wife, family, household, domestic life; maṉaiyāḷ, maṉaiyōḷ wife; maṉaivi wife, heroine of a pastoral or agricultural tract, female owner or resident of a house. Ma. mana house; brahman's wife. Ko. mantanm affairs of household; man devr household god. To. man family, household. Ka. mane habitation, abode, house, apartment, room;manetana, mantana household, household life; manetanasta householder, a worthy, honourable man. Koḍ. mane house; maneka·rë man of a house. Tu. manè house, home; manetana household. Konḍapoṇḍeŋ mane cowshed (cf. 4500). Cf. 4778 Ta. maṉṉu. DED(S) 3911.

Here is the link to the Etymological Dictionary of Dravidian Languages:

http://dsal.uchicago.edu/dictionaries/burrow/

With regards

--

[hnbhat B.R.]

On Mon, May 2, 2011 at 11:11 AM, naresh keerthi <nake...@gmail.com> wrote:

The nAlikEra - nArikEla discussion is an interesting example of the natural 'spoonerism' that is seen in sanskRt.

Other such pairs of words can be seen - marakata and marataka, kalmaSa and kaSmala.

I invite a further discussion on these and such pairs in sanskRt.


Regards,

Naresh Keerthi

Just copying my message in the other thread for Naarikelapaaka:

There are many such cases:
पृथ्वी, पृथिवी, सुवर्णः, स्वर्णः, मरकत, मरतक, श्वसुरः, श्वशुरः, सूकरः - शूकरः, लिपिः - लिबिः (Amara), वाग्भटः - वाहटः,  etc. Linguists may be able to describe these sound changes.  Several of such words are listed in a special Dictionary for the purposem शब्दभेदप्रकाशिका of Purushottamadeva, a great compiler of various dictionaries with different themes. You can have a look to the list of such words provided in this blog site:
Part I:
http://shastrapriyah.blogspot.com/2011/03/blog-post.html
Part II:
http://shastrapriyah.blogspot.com/
More of such words are discussed  as available at his time. 

With regards

 

[shankara]

Sir,

Please explain this verse of Yaska with examples?

 

regards
shankara

---

From: hnbhat B.R. <hnbh...@gmail.com>
To: sams...@googlegroups.com
Sent: Monday, 2 May 2011 6:45 AM

Subject: Re: [Samskrita] nalikera or narikela

[R. Jambunathan]

My apologies to have incomplete expression"unbelievable" when I had meant to say "unbelievably beautiful,succinct and at same time  comprehensive all encompassing and what else can i add to my wonderment and appreciation of the work". I was at a loss to express to my positive feeling. I made a mistake. I DID NOT MEAN TO IMPLY anything negative at all. I misspoke. I am a great admirer of the work. Once again I APOLOGIZE  for my mistake.

-Jambunathan