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1
Spinner (kātī) lady rebus khātī wheelwright Susa rosetta
stone for Indus Script decipherment Cipher and
significance of numeral six in Meluhha speech
A fragment called spinner is a relief of bitumen mastic from Susa This relief has remarkable
Indus Script hieroglyphs and has been called a Rosetta Stone of Indus Script cipher One
characteristic feature of the hieroglyph-multiplex is the use of a numerical semantic
determinative Six round objects are shown on a fish In this pictorial fish is a hieroglyph
Numeral six is a hieroglyph Together the Indus Script cipher is aya fish
Rebus ayas metal goṭ round Rebus khoṭ alloy PLUS bhaṭa six Rebus bhaṭa furnace
Thus the hieroglyph-multiplex proclaims the message aya khoṭ bhaṭa metal (alloy) furnace
Similar examples of the significance of six numeral as a cipher from Ancient Near East are
presented to signify phrases such as meḍ bhaṭa iron furnace karaḍā bhaṭa hard alloy
furnace
Numeral bhaṭa six is an Indus Script cipher
rebus bhaṭa lsquofurnacersquo baṭa iron
Ibni-Sharrum cylinder seal shows a kneeling person with six curls of hairCylinder seal of Ibni-
sharrum a scribe of Shar-kali-sharri (left) and impression (right) ca 2183ndash2159 BC Akkadian
reign of Shar-kali-sharri httpbharatkalyan97blogspotin201308ancient-near-east-bronze-
age-heraldedhtml
2
Four standard-bearers with
six curls of hair httpbharatkalyan97blogspotin201508ancient-near-east-jasper-cylinder-
sealhtml
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo) Thus the four Akkadian standard bearers are meḍ bhaṭa iron-furnace metal- workers
producing alloy implements moltencast metalcastings crucible ingots The hooded snake
reinforces the semantic determinative kulA hooded serpent Rebus kolle blacksmith kol
working in iron
The proclamation (sangara) is that four types of furnaces are announced for aya fish rebus ayas
metal lokhANDa overflowing pot Rebus lokhANDa metal implements arka sun Rebus
eraka moltencast copper koThAri crucible ebus Or koṭhārī ʻ treasurer ʼ Bhoj koṭhārī ʻ
storekeeper ʼ H kuṭhiyārī m kōṣṭhāgārika -- G koṭhārī m ʻ storekeeper ʼ(CDIAL 3551)kulA
hood of serpent Rebus kolle blacksmith Rebus representation is indicated by a determinative
a conical jar containing ingots Thus the reference to the crucible may be a message related to
ingots of alloys produced from the crucible the way the traditions evolved to produce crucible
steel
Red jasper H 1 18 in (28 cm) Diam 58 in (16 cm)
cylinder Seal with four hieroglyphs and four kneeling persons (with six curls on their hair)
holding flagposts c 2220-2159 BCE Akkadian (Metropolitan Museum of Art) Cylinder Seal
(with modern impression) The four hieroglyphs are from l to r 1 crucible PLUS storage pot of
ingots 2 sun 3 narrow-necked pot with overflowing water 4 fish A hooded snake is on the
edge of the composition (The dark red color of jasper reinforces the semantics eruvai dark red
copper Hieroglyph eruvai reed see four reedposts held)
[ kāraṇḍā ] [ karaṇḍā ] m A chump or block the stock or fixed portion of the staff
of the large leaf-covered summerhead or umbrella A clump chump or block of wood [ karāṇḍā ] m C A cylindrical piece as sawn or chopped off the trunk or a bough of a tree a clump
chump or block [ karōḷā ] m The half-burnt grass of a Potters kiln also a single stalk of
it Kalanda [cp Sk karaṇḍa piece of wood] heap stack (like a heap of wood cp kalingara)
Miln 292 (sīsa˚) (Pali) [L=44277] n a piece of wood block Bhpr
Rebus [ karaḍā ]Hard from alloy--iron silver ampc (Marathi)
3
Seal m 1186 Mohenjo-daro httpbharatkalyan97blogspotin201508indus-script-hieroglyphs-
metalworkhtmlview=classic
4
Detail of the seal(Framework ficus religiosa scarfed person twig horn)
baṭa = rimless pot (Kannada) loa ficus religiosa Rebus loh copper
bhaṭa = six Rebus baṭa = a kind of iron bhaTa furnace (Gujarati)
kara wristlets bangle (Gujarati) Rebus khAr blacksmith kuTi twig Rebus kuThi smelter
dhatu scarf Rebus dhatu mineral (ore) (Santali)
Hieroglyph bhaṭa six (Gujarati) Rebus baṭi bhaṭi lsquofurnacersquo (H) Rebus baṭa = a kind of iron
(G) bhaṭa lsquofurnacersquo (G) baṭa = kiln (Santali) bhaṭa = an oven kiln furnace (Santali) baṭhi
furnace for smelting ore (the same as kuṭhi) (Santali) bhaṭa = an oven kiln furnace make an
oven a furnace iṭa bhaṭa = a brick kiln kunkal bhaṭa a potterrsquos kiln cun bhaṭa = a lime kiln
cun tehen dobon bhaṭaea = we shall prepare the lime kiln today (Santali) bhaṭa lsquofurnacersquo (G)
baṭa = kiln (Santali) bhaṭṭha -- mn ʻ gridiron (Pkt) baṭhu large cooking firersquo baṭhī f lsquodistilling
5
furnacersquo L bhaṭṭh m lsquograinmdashparchers ovenrsquo bhaṭṭhī f lsquokiln distilleryrsquo awāṇ bhaṭh P bhaṭṭh
m ṭhī f lsquofurnacersquo bhaṭṭhā m lsquokilnrsquo S bhaṭṭhī keṇī lsquodistil (spirits)rsquo (CDIAL 9656)
Santali glosses
Hair curls of the person holding the fan behind the spinner lady
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo)
Early Dynastic IIIII seal in the Fara style (after Mallowan 1961 75 no34)
Dark grey steatite bowl carved in relief Zebu or brahmani bull is shown with its hump back a
male figure with long hair and wearing a kilt grasps two sinuous objects representing running
water which flows in a continuous stream Around the bowl another similar male figure stands
between two lionesses with their head turned back towards him he grasps a serpent in each
hand A further scene (not shown) represents a prostrate bull which is being attacked by a vulture
and a lion
On this cylinder seal the hero is shown with six circles curls () on his hair Length 4120
cm Diameter 3650 cm Early dynastic period ca 2700 BCE
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
2
Four standard-bearers with
six curls of hair httpbharatkalyan97blogspotin201508ancient-near-east-jasper-cylinder-
sealhtml
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo) Thus the four Akkadian standard bearers are meḍ bhaṭa iron-furnace metal- workers
producing alloy implements moltencast metalcastings crucible ingots The hooded snake
reinforces the semantic determinative kulA hooded serpent Rebus kolle blacksmith kol
working in iron
The proclamation (sangara) is that four types of furnaces are announced for aya fish rebus ayas
metal lokhANDa overflowing pot Rebus lokhANDa metal implements arka sun Rebus
eraka moltencast copper koThAri crucible ebus Or koṭhārī ʻ treasurer ʼ Bhoj koṭhārī ʻ
storekeeper ʼ H kuṭhiyārī m kōṣṭhāgārika -- G koṭhārī m ʻ storekeeper ʼ(CDIAL 3551)kulA
hood of serpent Rebus kolle blacksmith Rebus representation is indicated by a determinative
a conical jar containing ingots Thus the reference to the crucible may be a message related to
ingots of alloys produced from the crucible the way the traditions evolved to produce crucible
steel
Red jasper H 1 18 in (28 cm) Diam 58 in (16 cm)
cylinder Seal with four hieroglyphs and four kneeling persons (with six curls on their hair)
holding flagposts c 2220-2159 BCE Akkadian (Metropolitan Museum of Art) Cylinder Seal
(with modern impression) The four hieroglyphs are from l to r 1 crucible PLUS storage pot of
ingots 2 sun 3 narrow-necked pot with overflowing water 4 fish A hooded snake is on the
edge of the composition (The dark red color of jasper reinforces the semantics eruvai dark red
copper Hieroglyph eruvai reed see four reedposts held)
[ kāraṇḍā ] [ karaṇḍā ] m A chump or block the stock or fixed portion of the staff
of the large leaf-covered summerhead or umbrella A clump chump or block of wood [ karāṇḍā ] m C A cylindrical piece as sawn or chopped off the trunk or a bough of a tree a clump
chump or block [ karōḷā ] m The half-burnt grass of a Potters kiln also a single stalk of
it Kalanda [cp Sk karaṇḍa piece of wood] heap stack (like a heap of wood cp kalingara)
Miln 292 (sīsa˚) (Pali) [L=44277] n a piece of wood block Bhpr
Rebus [ karaḍā ]Hard from alloy--iron silver ampc (Marathi)
3
Seal m 1186 Mohenjo-daro httpbharatkalyan97blogspotin201508indus-script-hieroglyphs-
metalworkhtmlview=classic
4
Detail of the seal(Framework ficus religiosa scarfed person twig horn)
baṭa = rimless pot (Kannada) loa ficus religiosa Rebus loh copper
bhaṭa = six Rebus baṭa = a kind of iron bhaTa furnace (Gujarati)
kara wristlets bangle (Gujarati) Rebus khAr blacksmith kuTi twig Rebus kuThi smelter
dhatu scarf Rebus dhatu mineral (ore) (Santali)
Hieroglyph bhaṭa six (Gujarati) Rebus baṭi bhaṭi lsquofurnacersquo (H) Rebus baṭa = a kind of iron
(G) bhaṭa lsquofurnacersquo (G) baṭa = kiln (Santali) bhaṭa = an oven kiln furnace (Santali) baṭhi
furnace for smelting ore (the same as kuṭhi) (Santali) bhaṭa = an oven kiln furnace make an
oven a furnace iṭa bhaṭa = a brick kiln kunkal bhaṭa a potterrsquos kiln cun bhaṭa = a lime kiln
cun tehen dobon bhaṭaea = we shall prepare the lime kiln today (Santali) bhaṭa lsquofurnacersquo (G)
baṭa = kiln (Santali) bhaṭṭha -- mn ʻ gridiron (Pkt) baṭhu large cooking firersquo baṭhī f lsquodistilling
5
furnacersquo L bhaṭṭh m lsquograinmdashparchers ovenrsquo bhaṭṭhī f lsquokiln distilleryrsquo awāṇ bhaṭh P bhaṭṭh
m ṭhī f lsquofurnacersquo bhaṭṭhā m lsquokilnrsquo S bhaṭṭhī keṇī lsquodistil (spirits)rsquo (CDIAL 9656)
Santali glosses
Hair curls of the person holding the fan behind the spinner lady
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo)
Early Dynastic IIIII seal in the Fara style (after Mallowan 1961 75 no34)
Dark grey steatite bowl carved in relief Zebu or brahmani bull is shown with its hump back a
male figure with long hair and wearing a kilt grasps two sinuous objects representing running
water which flows in a continuous stream Around the bowl another similar male figure stands
between two lionesses with their head turned back towards him he grasps a serpent in each
hand A further scene (not shown) represents a prostrate bull which is being attacked by a vulture
and a lion
On this cylinder seal the hero is shown with six circles curls () on his hair Length 4120
cm Diameter 3650 cm Early dynastic period ca 2700 BCE
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
3
Seal m 1186 Mohenjo-daro httpbharatkalyan97blogspotin201508indus-script-hieroglyphs-
metalworkhtmlview=classic
4
Detail of the seal(Framework ficus religiosa scarfed person twig horn)
baṭa = rimless pot (Kannada) loa ficus religiosa Rebus loh copper
bhaṭa = six Rebus baṭa = a kind of iron bhaTa furnace (Gujarati)
kara wristlets bangle (Gujarati) Rebus khAr blacksmith kuTi twig Rebus kuThi smelter
dhatu scarf Rebus dhatu mineral (ore) (Santali)
Hieroglyph bhaṭa six (Gujarati) Rebus baṭi bhaṭi lsquofurnacersquo (H) Rebus baṭa = a kind of iron
(G) bhaṭa lsquofurnacersquo (G) baṭa = kiln (Santali) bhaṭa = an oven kiln furnace (Santali) baṭhi
furnace for smelting ore (the same as kuṭhi) (Santali) bhaṭa = an oven kiln furnace make an
oven a furnace iṭa bhaṭa = a brick kiln kunkal bhaṭa a potterrsquos kiln cun bhaṭa = a lime kiln
cun tehen dobon bhaṭaea = we shall prepare the lime kiln today (Santali) bhaṭa lsquofurnacersquo (G)
baṭa = kiln (Santali) bhaṭṭha -- mn ʻ gridiron (Pkt) baṭhu large cooking firersquo baṭhī f lsquodistilling
5
furnacersquo L bhaṭṭh m lsquograinmdashparchers ovenrsquo bhaṭṭhī f lsquokiln distilleryrsquo awāṇ bhaṭh P bhaṭṭh
m ṭhī f lsquofurnacersquo bhaṭṭhā m lsquokilnrsquo S bhaṭṭhī keṇī lsquodistil (spirits)rsquo (CDIAL 9656)
Santali glosses
Hair curls of the person holding the fan behind the spinner lady
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo)
Early Dynastic IIIII seal in the Fara style (after Mallowan 1961 75 no34)
Dark grey steatite bowl carved in relief Zebu or brahmani bull is shown with its hump back a
male figure with long hair and wearing a kilt grasps two sinuous objects representing running
water which flows in a continuous stream Around the bowl another similar male figure stands
between two lionesses with their head turned back towards him he grasps a serpent in each
hand A further scene (not shown) represents a prostrate bull which is being attacked by a vulture
and a lion
On this cylinder seal the hero is shown with six circles curls () on his hair Length 4120
cm Diameter 3650 cm Early dynastic period ca 2700 BCE
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
4
Detail of the seal(Framework ficus religiosa scarfed person twig horn)
baṭa = rimless pot (Kannada) loa ficus religiosa Rebus loh copper
bhaṭa = six Rebus baṭa = a kind of iron bhaTa furnace (Gujarati)
kara wristlets bangle (Gujarati) Rebus khAr blacksmith kuTi twig Rebus kuThi smelter
dhatu scarf Rebus dhatu mineral (ore) (Santali)
Hieroglyph bhaṭa six (Gujarati) Rebus baṭi bhaṭi lsquofurnacersquo (H) Rebus baṭa = a kind of iron
(G) bhaṭa lsquofurnacersquo (G) baṭa = kiln (Santali) bhaṭa = an oven kiln furnace (Santali) baṭhi
furnace for smelting ore (the same as kuṭhi) (Santali) bhaṭa = an oven kiln furnace make an
oven a furnace iṭa bhaṭa = a brick kiln kunkal bhaṭa a potterrsquos kiln cun bhaṭa = a lime kiln
cun tehen dobon bhaṭaea = we shall prepare the lime kiln today (Santali) bhaṭa lsquofurnacersquo (G)
baṭa = kiln (Santali) bhaṭṭha -- mn ʻ gridiron (Pkt) baṭhu large cooking firersquo baṭhī f lsquodistilling
5
furnacersquo L bhaṭṭh m lsquograinmdashparchers ovenrsquo bhaṭṭhī f lsquokiln distilleryrsquo awāṇ bhaṭh P bhaṭṭh
m ṭhī f lsquofurnacersquo bhaṭṭhā m lsquokilnrsquo S bhaṭṭhī keṇī lsquodistil (spirits)rsquo (CDIAL 9656)
Santali glosses
Hair curls of the person holding the fan behind the spinner lady
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo)
Early Dynastic IIIII seal in the Fara style (after Mallowan 1961 75 no34)
Dark grey steatite bowl carved in relief Zebu or brahmani bull is shown with its hump back a
male figure with long hair and wearing a kilt grasps two sinuous objects representing running
water which flows in a continuous stream Around the bowl another similar male figure stands
between two lionesses with their head turned back towards him he grasps a serpent in each
hand A further scene (not shown) represents a prostrate bull which is being attacked by a vulture
and a lion
On this cylinder seal the hero is shown with six circles curls () on his hair Length 4120
cm Diameter 3650 cm Early dynastic period ca 2700 BCE
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
5
furnacersquo L bhaṭṭh m lsquograinmdashparchers ovenrsquo bhaṭṭhī f lsquokiln distilleryrsquo awāṇ bhaṭh P bhaṭṭh
m ṭhī f lsquofurnacersquo bhaṭṭhā m lsquokilnrsquo S bhaṭṭhī keṇī lsquodistil (spirits)rsquo (CDIAL 9656)
Santali glosses
Hair curls of the person holding the fan behind the spinner lady
Hieroglyph [ mēḍhā ] a curl or snarl twist in thread (Marathi) Rebus mẽṛhẽt meḍ lsquoironrsquo
(MuHo)
Early Dynastic IIIII seal in the Fara style (after Mallowan 1961 75 no34)
Dark grey steatite bowl carved in relief Zebu or brahmani bull is shown with its hump back a
male figure with long hair and wearing a kilt grasps two sinuous objects representing running
water which flows in a continuous stream Around the bowl another similar male figure stands
between two lionesses with their head turned back towards him he grasps a serpent in each
hand A further scene (not shown) represents a prostrate bull which is being attacked by a vulture
and a lion
On this cylinder seal the hero is shown with six circles curls () on his hair Length 4120
cm Diameter 3650 cm Early dynastic period ca 2700 BCE
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
6
Source httpwwwbritishmuseumorgexplorehighlightshighlight_objectsmewcalcite_s
eal_combat_sceneaspx
httpbharatkalyan97blogspotin201111sit-shamshi-bronze-glyphics-comparedhtml
m0308 Mohenjodaro seal Person grappling with two flanking tigers standing and rearing on
their hindlegs Comparable to the Mesopotamian cylinder seal (BM 89538) this Indus seal
depicts a person with six hair-knots kaṇṇahāra -- m ʻhelmsman sailorrsquo ( kāṇa lsquoone-
eyedrsquo āra lsquosixrsquo lsquorings of hairrsquo symbolic forms) kannār coppersmiths kan copper arye lion
Rebus āra brass
Fig85 Susa tablet seal impression Louvre Sb
11221 Six kids httpbharatkalyan97blogspotin201505pie-and-vedic-studies-multi-
layeredhtml
Hieroglyph [ karaṇḍā ] m ( S) A casket (of metal wood ivory) 2 A covered basket
of bamboo (Marathi)
Hieroglyph or (p 137) [ karaḍū or ṅkaraḍēṃ ] n A kid (p 137) [ karāḍūṃ
] n (Commonly ) A kid Rebus (p 137) [ karaḍā ] Hard from alloy--iron silver ampc
(Marathi ) [ karaḍā ] m The arrangement of bars or embossed lines (plain or fretted with
little knobs) raised upon a of gold by pressing and driving it upon the or grooved
stamp Such is used for the ornament for the hilt of a or other sword ampc Applied
also to any similar barform or line-form arrangement (pectination) whether embossed or
indented as the edging of a rupee ampcख (p 197) [ kharaḍa ] f (ख ) A hurriedly written or
drawn piece a scrawl a mere tracing or rude sketch
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
7
Fig 104 Failaka no 89 impression bulls antelopes person chequered square trough [A
trough in front of an animal is a typical motif on Indus inscriptions]
Susa profound affinity between the Elamite people who migrated to Anshan and Susa and the
Dilmunite people Elam proper corresponded to the plateau of Fars with its capital at Anshan
We think however that it probably extended further north into the Bakhtiari Mountains likely
that the chlorite and serpentine vases reached Susa by sea From the victory proclamations of
the kings of Akkad we also learn that the city of Anshan had been re-established as the capital of
a revitalised political ally Elam itself the import by Ur and Eshnunna of inscribed objects
typical of the Harappan culture provides the first reliable chronological evidence [CJ Gadd
Seals of ancient style found at Ur Proceedings of the British Academy XVIII 1932 Henry
Frankfort Tell Asmar Khafaje and Khorsabad OIC 16 1933 p 50 fig 22) It is certainly
possible that writing developed in India before this time but we have no real proof Now Susa
had received evidence of this same civilisation admittedly not all dating from the Akkadian
period but apparently spanning all the closing years of the third millennium (L Delaporte
Musee du Louvre Catalogues des Cylindres Orientaux vol I 1920pl 25(15) S29 P Amiet
Glyptique susienne MDAI 43 1972 vol II pl 153 no 1643) B Buchanan has published a
tablet dating from the reign of Gungunum of Larsa in the twentieth century BC which carries
the impression of such a stamp seal (BBuchanan Studies in honor of Benno Landsberger
Chicago 1965 p 204 s) The date so revealed has been wholly confirmed by the impression of
a stamp seal from the group fig 85 found on a Susa tablet of the same period (P Amiet
Antiquites du Desert de Lut RA 68 1974 p 109 fig 16 Maurice Lambert RA 70 1976 p
71-72) It is in fact a receipt of the kind in use at the beginning of the Isin-Larsa period and
mentions a certain Milhi-El son of Tem-Enzag who from the name of his god must be a
Dilmunite In these circumstances we may wonder if this document had not been drawn up at
Dilmun and sent to Susa after sealing with a local stamp seal This seal is decorated with six
tightly-packed crouching animals characterised by vague shapes with legs under their bodies
huge heads and necks sometimes striped obliquely The impression of another seal of similar
type fig 86 depicts in the centre a throned figure who seems to dominate the animals
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
8
continuing a tradition of which examples are known at the end of the Ubaid period in Assyria
Fig 87 to 89 are Dilmun-type seals found at Susa The boss is semi-spherical and decorated with
a band across the centre and four incised circles [Pierre Amiet Susa and the Dilmun Culture pp
262-268]
Dilmun (Failaka) seals [Poul Kjaerum The Dilmun Seals as evidence of long distance relations
in the early second millennium BC pp 269-277]
Fig96a Dilmun seal from Barbar six heads of antelope radiating from a circle similar to
animal protomes in Filaka Anatolia and Indus
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
9
An Early Dynastic II votive plaque from the Inanna temple at Nippur VIII (after Pritchard 1969
356 no 646) It has something very Harappan about it also in the lower part depicting two
lsquounicornrsquo bulls around a tree The six dots around the head of the Harappan hero clearly visible
in one seal (Mohenjodaro DK 11794 cf Mackay 1937 II pl 8475) may be compared to the
six locks of hair characteristic of the Mesopotamian hero from Jemdet Nasr to Akkadian times
(cf Calmeyer 1957-71 373) From the Early Dynastic period onwards the scene usually
comprises a man fighting with one or two bulls and a bull-man fighting with one or two
lionsNorth-west India of the third millennium BC can be considered as an integral if
marginal part of the West Asian cultural area (Parpola A New correspondences between
Harappan and Near Eastern glyptic art in Bridget Allchin (ed) South Asian Archaeology 1981
Cambridge Cambridge University Press 1984)
One-Eyed Hero with Lions Flanked by Enclosures Iran () (ca 3100 BCE) 50 x 40 mm Seal
No 4 Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the scene
includes animals pots and other types of containers as well as a human figure and two lion-
headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p 3Center nude one-eyed hero
holding two reversed lions two more lions forming pyramid above him -- Left section of
inclosure containing sheep latter between two pots with lion-headed eagle perched on head of
sheep basket pouch() fish and bird in upper field -- Right sheep-headed demon grasping pole
of second section of inclosure within latter human figure() with upturned curls holding in
outstretched hands indefinable curved object marked by vertical incisions lion-headed eagle
above horns of sheep-demon crib() in upper field
Cylinder unperforated in both top and bottom shallow central cavity and outer circle of small
depressions Seal 4 presents as its central figure a cyclopic hero holding lions The rest of the
scene includes animals pots and other types of containers as well as a human figure and two
lion-headed eagles all apparently meant to be within an inclosure indicated by two stockade-like
frames A related theme is found in a fragment of a vase from Khafajah The nude bearded
hero seen in 4 remained a stock figure of the Mesopotamian repertory aapearing for the most
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
10
part in contst scenes The cyclopic version of this figure in 4 is paralleled in only one other
instance an Early Dynastic seal impression from Fara (ancient Shuruppak) A plaque from
Khafajah of some thousand years later shows a cyclopic demon whose head has the form of a
sun Because of the wide gap in time however there is no assurance that the hero in 4 is to be
associated in any manner with this figure--Porada CANES p
3 httpwwwthemorganorgcollectionscollectionsaspid=789
Deśī is a lexis entry by which Hemacandra understands words and their meanings For a
documentation on Deśī see Sharma Sheo Murti 1980 Ācārya Hemacandra racita Deśī nāma
mālā kā bhāshā vaijntildeānika adhyayana Jayapura Devanagara Prakasana The work is a
Prakritam lexis and dictionary of Hemachandra a disciple of Devacandra He lived between
1088-1172
The work is deśa-bhāṣā lexicon by the Jaina polymath Hemacandra-sūrī It is a
lexis which takes us closer to Meluhha speech -- at least for some parts of the lexis
(Indian sprachbund) httpdliserciiscernetinhandle2015352282
It is a challenge to delineate the phonetic forms of the lexis ca 3500 BCE when the evidence of
first writing system emerges (See potsherd of Harappa dated to ca 3300 BCE with Indus script
hieroglyph)
Potsherd Harappa With hieroglyph of Indus
script
One of the Rosetta stones identified to validate Indus Script decipherment is the spinner lady on
a bitumen mastic of neo-elamite period See
httpbharatkalyan97blogspotin201507rosetta-stones-for-deciphered-indushtml
httpbharatkalyan97blogspotin201205spinner-bas-relief-of-susa-8th-c-
bcehtml Hieroglyphs of a spinner bas-relief fragment from Susa dated to 8th cent BCE (now in
Louvre Museum) are identified The Elamite lady spinner bas-relief is a composition of
hieroglyphs depicting a guild of wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim) The
hieroglyphs are read rebus using lexemes of Indian sprachbund given the archeological evidence
of Meluhha settlers in Susa
H 9 cm W 13 cm Bituminous stone a matte black sedimentary rock With her arms full of
bracelets the spinner holding a spindle is seated on a stool with tiger-paw legs Elegantly
coiffed her hair is pulled back in a bun and held in place with a headscarf crossed around her
head Behind the spinner is an attendant holding a square wickerwork() fan In front is a table
with tiger-paw legs a fish with six bun ingots Susa Neo-elamite period 8th to 6th century BCE
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
11
The bas-relief was first cited in J de Morgans Memoires de la Delegation en Perse 1900 vol
i plate xi Ernest Leroux Paris Current location Louvre Museum Sb2834 Near Eastern
antiquities Richelieu ground floor room 11
Reviewing eight volumes of Deacuteleacutegation en Perse Memories publiegraves sous la direction de M J de
Morgan deacuteleacutegueacute-geacuteneacuteral (quarto Leroux editeur Paris) and noting that a ninth volume was in
print (1905) Ernst Babelon offers the following comments on the lsquobas-relief of the spinnerrsquo of
the Elamite Period (3400 - 550 BCE) ldquoAgain Chaldaeligan in origin although of far later date is a
small diorite fragment of bas-relief called the bas-relief of the Spinner It represents a woman
sitting on a stool her legs crossed and feet behind in the tailors attitude She is holding her
spindle with both hands in front of her is a fish lying on a table and behind her a slave is waving
the fly-flapThe round chubby faces of the figures recall the bas-reliefs of Khorsabad which
represent the eunuchs of the Ninevite palacerdquo (Ernst Babelon 1906 Archaeological discoveries
at Susa in Encyclopaedia Iranica) httpwwwcais-soascomCAISArchaeologysusahtm
Porada refers to the bas-relief as from the neo-Elamite period and notes from the details of dress
and jewelry of hair style and furniture found on the relief ldquoOne would like to conclude from this
that the Elamites were principally metal-workers who favoured more than other techniques that
of modeling in wax in preparation for castingrdquo (Edith Porada with the collaboration of RH
Dyson and contributions by C K Wilkinson The art of elamites
httpwwwiranchambercomartarticlesart_of_elamitesphp )
Elamites used bitumen a naturally occurring mineral pitch or asphalt for vessels sculpture
glue caulking and waterproofing Characteristic artifacts of Susa of 2nd millennium are of
bitumen compound (containing ground-up calcite and quartz grains) Bitumen is naturally
available around Susa and in Khuzistan (Connan I and Deschesne O 1996 Le Bitume d Suse
Collection du Musee du Louvre Paris Reunion des Musees Nationaux 228-337) While
discounting the possibility of Chaldaeligan origin it is possible that the bas-relief was made at Susa
by bronze-age settlers in Susa using the locally available bitumen
The fish on a stool in front of the spinner with head-wrap can be read rebus for key hieroglyphs
Hieroglyph small ball gōṭṭa ʻ something round ʼ [Cf guḍaacute -- 1 -- In sense ʻ fruit kernel ʼ cert
larr Drav cf Tam koṭṭai ʻ nut kernel ʼ Kan goṟaṭe ampc listed DED 1722]K goṭh f dat degṭi f ʻ
chequer or chess or dice board ʼ S g oṭu m ʻ large ball of tobacco ready for hookah ʼ degṭī f ʻ
small do ʼ P goṭ f ʻ spool on which gold or silver wire is wound piece on a chequer board ʼ
N goṭo ʻ piece ʼ goṭi ʻ chess piece ʼ A goṭ ʻ a fruit whole piece ʼ degṭā ʻ globular solid ʼ guṭi ʻ
small ball seed kernel ʼ B goṭā ʻ seed bean whole ʼ Or goṭā ʻ whole undivided ʼ goṭi ʻ
small ball cocoon ʼ goṭāli ʻ small round piece of chalk ʼ Bi goṭā ʻ seed ʼ Mth goṭa ʻ
numerative particle ʼ H goṭ f ʻ piece (at chess ampc) ʼ G goṭ m ʻ cloud of smoke ʼ degṭɔm ʻ
kernel of coconut nosegay ʼ degṭī f ʻ lump of silver clot of blood ʼ degṭilɔ m ʻ hard ball of cloth ʼ
M goṭā m ʻ roundish stone ʼ degṭī f ʻ a marble ʼ goṭuḷā ʻ spherical ʼ Si guṭiya ʻ lump ball ʼ --
prob also P goṭṭā ʻ gold or silver lace ʼ H goṭā m ʻ edging of such ʼ (rarr K goṭa m ʻ edging of
gold braid ʼ S goṭo m ʻ gold or silver lace ʼ) M goṭ ʻ hem of a garment metal wristlet ʼgōḍḍ
-- ʻ dig ʼ see khōdd -- Addenda gōṭṭa -- also Ko gōṭu ʻ silver or gold braid ʼ(CDIAL 4271)
Rebus L khoṭ f ʻ alloyʼdegṭā ʻ alloyed ʼ awāṇ khoṭā ʻ forged ʼ P khoṭ m ʻ base alloy
ʼG khoṭ ʻ alloyedʼ M khoṭā ʻ alloyed ʼ(CDIAL 3931)
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
12
khuṭo ʻleg footʼ khũṭ lsquocommunity guildrsquo (Santali)
kāti lsquospinnerrsquo rebus lsquowheelwrightrsquo
vēṭharsquohead-wraprsquo Rebus veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
sāi kol ayas kāṇḍa baṭa lsquofriend+tiger+fish+stool+sixrsquo rebus association (of) iron-workersrsquo metal
stone ore kiln
The Elamite lady spinner bas-relief is a composition of hieroglyphs depicting a guild of
wheelwrights or lsquosmithy of nationsrsquo (harosheth hagoyim)
1 Six bun ingots bhaṭa lsquosixrsquo (Gujarati) Rebus bhaṭa lsquofurnacersquo (GujaratiSantali)
2 ayo lsquofishrsquo (Munda) Rebus ayas lsquometalrsquo (Sanskrit) aya lsquometalrsquo (Gujarati)
3 kātī lsquospinnerrsquo (G) kātī lsquowoman who spins threadrsquo (Hindi) Rebus khātī lsquowheelwrightrsquo (Hindi)
kāṭi = fireplace in the form of a long ditch (TaSktVedic) kāṭya = being in a hole (VS XVI37)
kāṭ a hole depth (RV i 1066) khāḍ a ditch a trench khāḍ o khaiyo several pits and ditches (G)
khaṇḍrun lsquopit (furnace)rsquo (Santali) kaḍaio lsquoturnerrsquo (Gujarati)
4 kola lsquowomanrsquo (Nahali) Rebus kolami lsquosmithyrsquo (Te)
5 Tigerrsquos paws kola lsquotigerrsquo (Telugu) kola lsquotiger jackalrsquo (Kon) Rebus kol lsquoworking in ironrsquo
(Tamil) Glyph lsquohoofrsquo Kumaon khuṭo ʻleg footʼ degṭī ʻgoats legʼ Nepalese khuṭo ʻleg
footʼ(CDIAL 3894) S khuṛī f ʻheelʼ WPah paṅ khūṛ ʻfootʼ (CDIAL 3906) Rebus khũṭ
lsquocommunity guildrsquo (Santali)
6 Kur kaṇḍō a stool Malt kanḍo stool seat (DEDR 1179) Rebus kaṇḍ lsquofire-altar furnacersquo
(Santali) kāṇḍa rsquostone orersquo
7 meḍhi miḍhī meṇḍhī = a plait in a womanrsquos hair a plaited or twisted strand of hair (P)
Rebus meḍ lsquoironrsquo (Ho)
8 lsquoscarfrsquo glyph dhaṭu m (also dhaṭhu) m lsquoscarfrsquo (Wpah) (CDIAL 6707) Rebus dhatu
lsquomineralsrsquo (Santali)
9 Glyph friend Assamese xaiuml ʻfriendʼ xaiyā ʻpartner in a gameʼ Sinhala saha ʻfriendʼ (lt
nom saacutekhā or lt sahāya -- ) saacutekhi (nom sg saacutekhā) m ʻfriendʼ RigVeda 2 sakhī -- f ʻwomans
confidanteʼ (Sanskrit) ʻa mistressʼ VarBrS 1 Pali sakhā nom sg m ʻfriendʼ Prakrit sahi -- m
Nepalese saiy ʻlover paramour friendʼ (or lt svāmiacuten -- ) 2 Pali sakhī -- sakhikā -- f
ʻwomans female friendʼ Prakrit sahī -- deghiā -- f Bengali sai Oriya sahi saiuml Hindi poet
saiumlyo f Gujarati saiuml f Marathi say saī f -- Ext -- ḍ -- OldMarwari sahalaṛī f ʻwomans
female friendrsquo -- -- r -- Gujarati sahiyar saiyar f -- -- ll -- (cf sakhila -- ) Sindhi Lahnda
Punjabi sahelī f womans female friendʼ N saheli B saylā OAw sahelī f H sahelī f ʻ id
maidservant concubineʼ OldMarwari sahalī sahelī ʻwomans female friendʼ OldGujarati sahīlī
f Marathi sahelī f (CDIAL 13074) Apabhramśa sāhi master-- m Gypsy pal sauacutei ʻ owner
master ʼ Sindhi s ī m Lahnda s i mult (as term of address) sāi Punjabi sāī sāīy m
ʻmaster husbandʼ Nepalese saiy ʻlover paramour friendʼ (or lt saacutekhi -- ) Bengali s i
ʻmasterʼ (used by boys in play) c i Oriya sāĩ ʻlord king deityʼ Maithili (ETirhut) saĩẽ
ʻhusband (among lower classes)ʼ (SBhagalpur) s ĩ ʻhusband (as addressed by wife)ʼ Bhojpuri
sāī ʻGodʼ OldAwadhi sāī m ʻlord master lakh sāī ʻsaintʼ Hindi s ī m ʻmaster husband
God religious mendicantʼ Gujarti s ī m ʻfaqirʼ s ʻterm of respectful addressʼ Marathi sāī
ʻtitle of respect term of addressʼ Sinhala sāmi -- yā haumldeg ʻhusbandʼ himi -- yā ʻmaster owner
husbandʼ (Perh in Marathi -- s affix to names of relationship (see śrī -- Add) WPaharipoet saĩ
m (obl saĩ) ʻ friend lover paramour (CDIAL 13930) Rebus association Oriya sāhi sāi ʻ
part of town inhabited by people of one caste or tribe sākhiya (metr) sākhyaacute -- n ʻ association
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
13
party ʼ RigVeda ʻfriendshipʼ Mahāv [saacutekhi] Pa sakhya -- n ʻ friendship ʼ (lt sākhyaacute -- -- acc
sg n sakkhi and sakkhī -- f from doublet sakhya ~ sākhiya cf type sāmagrī -- ~ sāmagrya --
) (CDIAL 13323) 10 Glyph head-wrap veṭha [fr viṣṭ veṣṭ] wrap in sīsa˚ head-- wrap turban
M i244 S iv56 (Pali) Prakrit veṭṭhaṇa -- n ʻwrappingʼ degaga -- n ʻturbanʼ (CDIAL 12131)
vēṣṭaacute m ʻband nooseʼ ʻenclosureʼ (Sanskrit) degaka- m ʻfenceʼ n ʻturbanʼ lex [radicvēṣṭ] Marathi
veṭh vẽṭh veṭ vẽṭ mf ʻroll turn of a ropeʼ Sinhala veṭya ʻenclosureʼ -- Pali sīsa -- vēṭha -- m
ʻhead -- wrapʼvēṭhaka -- ʻsurroundingʼ Prakrit vēḍha -- m ʻwrapʼ Sindhi veṛhu m
ʻencirclingʼ(CDIAL 12130) Rebus territorial unit veṭa veṭha veṇṭhe lsquoa small territorial unitrsquo
(KaIE8-4) (Pali) Assamese Beran ʻact of surroundingʼ Oriya beṛhaṇa degṇi ʻgirth
circumference fencing small cloth worn by womanʼ (CDIAL 12131) Pushto هراب bāraʿh sf
(3rd) lsquoA fortification defence rampart a ditch palisade an entrenchment a breastworkrsquo Pl
ey (Pushto) Prakrit vēḍha -- m ʻwrapʼ S veṛhu m ʻencirclingʼ Lahnda veṛh vehṛ m
ʻfencing enclosure in jungle with a hedge (Ju) blockadeʼ veṛhāvehṛā m ʻcourtyard (Ju)
enclosure containing many housesʼ Punjabi veṛhā bedeg m ʻenclosure courtyardʼ Kumaon beṛo
ʻcircle or band (of people)ʼ WesternPaharikṭg beṛɔ m palaceʼ Assamese also berā ʻ fence
enclosure ʼ (CDIAL 12130) Hindi beṛhnā ʻ to enclose surround ʼ Marathi veḍhṇẽ ʻto twist
surroundʼ (CDIAL 12132) kharoṣṭī blacksmith lip carving and harosheth smithy kharoṣṭī the
name of a script in ancient India from ca 5th century BCE is a term cognate with harosheth
hagoyim of the Old Bible kharoṣṭī (khar + oṣṭa lsquoblacksmith + liprsquo or khar + uṣṭa ndash lsquoblacksmithrsquo
+ ʻsettledʼ) is a syllabic writing system of the region where Indian hieroglyphs were used as
evidenced by Indus Script corpora The word ndashgoy- in hagoyim is cognate with goy lsquogotra clanrsquo
(Prakrit) (Details in S Kalyanaraman 2012 Indian Hieroglyphs) gōtraacute n ʻ cowpen enclosure ʼ
RigVeda ʻ family clan ʼ1 Pali gotta -- n ʻ clan ʼ Prakrit gotta -- gutta -- amg gōya --
n(CDIAL 4279) httptinyurlcom79nm28f Etymology of harosheth is variously elucidated
while it is linked to chariot-making in a smithy of nations
http enwikipediaorg wiki Harosheth Haggoyim Harosheth Hebrew is
pronounced khar-o-sheth Most likely (haroshet) a noun meaning a carving Hence kharoṣṭī
came to represent a carving engraving art ie a writing system Harosheth-hagoyim See
Haroshet [Carving] a forest agriculture workmanship harsha [Artifice deviser secret work]
workmanship a wood http tinyurlcom d7be2qh Cognate with haroshet karṣaacute m ʻ dragging ʼ
Pāṇ ʻ agriculture ʼ Āp(CDIAL 2905) karṣaṇa n ʻ tugging ploughing hurting ʼ Manu
(Sanskrit) ʻ cultivated land ʼ MBh [kaacuterṣati radickr ṣ] Prakrit karisaṇa -- n ʻ pulling ploughing ʼ
Gujarati karsaṇ n ʻ cultivation ploughing ʼ OldGujarati karasaṇī m ʻ cultivator ʼ Gujarati
karasṇī m -- See kr ṣaṇa -- (CDIAL 2907)
kulya n ʻ receptacle for burnt bones of a corpse ʼ MBh ʻ winnowing basket ʼ lex [Prob larr
Drav see kulāˊya -- ]Pa kulla -- m ʻ raft of basket work winnowing basket ʼ degaka -- m ʻ crate
ʼ Pk kullaḍa -- n ʻ packet ʼ A kulā ʻ winnowing fan hood of a snake ʼ B kul deglā ʻ
winnowing basket or fan ʼ Orkulā ʻ winnowing fan ʼ deglāi ʻ small do ʼ Si kulla st kulu -- ʻ
winnowing basket or fan ʼ(CDIAL 3350) Rebus kolle blacksmith kol working in iron kolhe
smelters
b niy ʻ fan for jewellers fire ʼ (Bihari) VĪJ or VYAJ ʻ fan ʼ [J Bloch BSOS v 741 larr Drav
Tam vīcu ʻ to fan ʼ ampc DED 4479 but cf radicvic ʻ blow winnow ʼ (see vicyatē1) and radicvij ʻ
sudden motion ʼ (see vijyatē) and Dhātup radicvij = radicvic ʻ separate ʼ Perh vīj -- from IA vic --
vij -- vyaj -- X Drav vīc -- (J C W)]vījana -- vījyatē vyajana -- Addenda vīcya --
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
14
WPahkiũth bice postp ʻ in between ʼ kṭg biċe ʻ in the middle ʼ J bīcā bīcī vījana n ʻ
fanning ʼ Kāv ʻ fan ʼ Bhpr 2 vyajana -- n ʻ fan ʼ Mn [radicvīj]1 Pa vījana -- n degnī -- f ʻ fan ʼ
Pk vījaṇa -- vīaṇa -- n degṇī -- f viaṇa -- n B biuni Mth bian degni Si vidini -- ya --
Pk viṁjaṇa -- n ʻ fan ʼ S vintildeiṇo m degṇī f G vī˜jṇɔ m M vj˜ haṇ -- vārā m ʻ air stirred by a
fan ʼ v hṇā vi hṇā m ʻ fan ʼ -- NIA forms with -- j -- perh rather derivatives of MIA verb
with vijj -- lt vījyatē B bijani ʻ fan ʼ H bījnā m G vijṇɔ vijhṇɔ m Mvi ṇā m vi hṇā m2
Bi b niy ʻ fan for jewellers fire ʼ OAw H benā m ʻ fan ʼvījyatē ʻ is fanned ʼ MBh
[radicvīj]Pa vījiyati ʻ is fanned ʼ Pk vijjijjaiuml G v jv v jhv ʻ to fan (a fire) whirl round in the air ʼ
(nasalization and aspiration unexpl) -- K vizun pp vyuzu ʻ to winnow sift ʼ (or esp in mng ʻ
sift ʼ lt vijyatē)(CDIAL 12043 12044) Ta vīcu (vīci-) to throw fling (as a weapon) cast (as a
net) flap (as wings) swing (as the arm) fan wave flourish (as a sword) strike beat flog open
out spread lengthen stretch spill strew scatter lay aside throw off abandon drop blow (as
the wind) be spread diffused (as fragrance rays etc) vīccu throw cast (as of a net) beat flap
(as of wings) blow stroke swinging oscillation length quickness rapidity vīccam smell
effluvium viciṟu (viciṟi-) to fan wave to and fro brandish fling hurl cast (as a net) whirl
round pour forth sprinkle eject discharge remove swing (as the arms in
walking) viciṟi fan vicukk-eṉal onom expr of quick movement vicai (-pp- -tt-) to hasten
cause to move swiftly swing leap hop burst split be forceful nhaste speed impetus
elasticity spring force contrivance as a trap lever Ma vīcuka to fan cast
(nets) vīcci fan vīccu throwing a net a backstroke vīyuka to fan brandish swing wield the
wind to blow vbn vīyal vīyikka to cause to fan etc vīśuka to fan blow throw (a net) emit
(as scent or rays) vīśikka to get oneself fanned vīśēṟi (Tiyya) vīśāla vīyāla fan viśa spring-
trap snare for birds lever viśari fan viśaṟu storm of rain viśaṟuka to fan flutter with
wings Ko vic- (vic-) to exercise violence throw violently make a sweeping blow grind with
grinding stones (wind) blows vic violent blow vec force power speed vicm (obl vict-
) thunderbolt vek- (veyk-) to winnow with a side-to-side motion to remove stones To pis-
(pisy-) to swing (arm) grind (grain) cast responsibility of (person) on forsake pis a swing of
the grinding stone Ka bīsu bisu to swing turn round whirl wave brandish fan throw as a net
blow as the wind mill grind cast (ie put bamboo rafters on a sloping roof) n swinging
etc bīsisu to cause to turn round mill etc bīsaṇige bīsaṇike fan b sāḍu to swing and let go
from the hand fling throw away bisāḍuvike throwing away bisuṭu bisuḍu bisur bisur to
throw cast or fling away madly furiously carelessly heedlessly hurl leave abruptly bese a
swinge stroke with a whip etc a blow bow for dressing cotton (Hav) bīsāle fan (as the one
made of areca spathe) Koḍ bij- (biji-) (Mercara dialect) bid- (bidi-) to wave (tr) (wind)
blows (tree cloth) waves grind with grinding stones Tu bījuni to swing blow as the
wind bījāṭa waving swinging fanning brandishing bījāḍuni bījāvuni to brandish fan wave
swing out fling bīpuni to cast a net throw sling as a stone throw up earth wave the hand wash
and clean rice blow as wind bīpu casting throwing blowing of wind bīsuni to fan grind wave
swing cast blow wave bīsa quickly rapidly fast straightly bīsaṇigegrave
bīsanigegrave fan Kor (T) bī- to grind Te vīcu to blow as the wind wave (tr) (K also) fling throw
with a sweep fan vī-tencu to blow as the wind vīcōpu chowrie vīvana fan
whisk vīvali wind visana-kaṟṟa fan visaru visuru to throw fling cast hurl wave swing
shake flourish brandish whisk turn as a mill grind as in a mill blow as the wind spread as
scent n waving throwing blowing spreading vesa quickness vesa(n) (K) vē quickly bisa a
spring a catch bisabisa
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
15
quickness bisi tension elasticityGo (Tr) winjānā (Ch) vinj- to pull with a jerk (Voc3240)
(W Ph) vīskānā to drag pull (Voc 3273) Konḍa visir (-t-) to throw off or away fling
(BB) vīvani a fan Kui vīnja (vīnji-) to blow fan pl action vīska (vīski-) vīka (vīki-) to blow a
wind instrument vīva (vīt-) to shoot throw cast fling pelt n act of shooting throwing pl
action vīpka (vīpki-) viska swift quick Kur bīxrnā to make the gesture of commencing a
certain action being at the same time within convenient distance for performing it take ones
aim for Malt b ṉg re to lift the arm preparatory to a blow Cf Skt vīj- vyaj- to fan vījana-
vyajana- fanning a fan Turner CDIAL no 12043 Mayrhofer sv vyajanam(DEDR 5450)
vyaacutentildejana n ʻ decoration ʼ RV ʻ sign ʼ ĀpŚr 2 viyaacutentildejana -- (metr) [radicantildej]1 Pk vaṁjaṇa -- n ʻ
mark ʼ2 Pa vyantildejana -- n ʻ mark ʼ Pk viaṁjaṇa -- n Si viyadun ʻ distinctive mark ʼ(CDIAL
12160)
Metath viciri - civiri Ta civiṟi a fan Ka sīguri (K2) sīguḍi a kind of chowrie Te sīviri a
chowrie Kui jiperi a fan(DEDR 2580)
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
16
The Spinner Louvre Museum department of Near East antiquities
A fragment of a relief The spinner made of Bitumen mastic of Neo-Elamite period (8th cent
BCE - middle of 6th cent BCE) was found in Susa This fragment displayed a well-coiffured
woman being fanned by an attendant while the woman wearing bangles on both arms -- seated
on a stool with feline legs -- held what may be a spinning device before a table with feline legs
with a bowl containing a whole fish with six blobs assembled on top of the fish
Hieroglyphs curls on hair fan feline-legged stools six round objects fish arms with bangles
headband hair-knot spindle circles on scarf
Hieroroglyph aya fish Rebus aya iron (Gujarati) ayas metal (Rigveda)
kola tiger Rebus kolle blacksmith kol working in iron kolhe smelter kolel smithy temple
kolimi smithy forge Hieroglyph bhaṭa six Rebus bhaṭa furnace
2861 karttr 2 m ʻ spinner ʼ MBh [radickr t2]H kātī f ʻ woman who spins thread ʼ -- Or k tiā ʻ
spinner ʼ with from verb k tibā (CDIAL 2861) See khātrī m ʻ member of a caste of Hindu
weavers ʼ(Gujarati)(CDIAL 3647) kātī spinner Rebus khātī m ʻ member of a caste of
wheelwrights ʼ(Hindi) kṣatt m ʻ carver distributor ʼ RV ʻ attendant door- keeper ʼ AV ʻ
charioteer ʼ VS ʻ son of a female slave ʼ lex [radickṣad]Pa khattar -- m ʻ attendant charioteer
ʼ (CDIAL 3647)
Note on the spinner in the Louvre
Technical description
Bas-relief fragment called The Spinner
Bitumen
J de Morgan excavations
Sb 2834
Near Eastern Antiquities
Sully wing
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
17
Ground floor
Iran in the Iron Age (14thndashmid-6th century BC) and during the Neo-Elamite dynasties
Room 11
Display case 6 b Susiana in the Neo-Elamite period (8th centuryndash middle 6th century BC)
Goldwork sculpture and glyptics
This votive or commemorative relief shows a woman squatting on a stool holding a spindle
Behind her a servant cools her with a fan before her stands a pedestal table laden with food
Another figure formerly stood facing her This figure of a spinner is one of the rare images of a
woman in her personal domestic environment in the ancient Orient
The image of women in the ancient Orient
Women appear in many ancient Oriental texts always in the background of a predominant male
figure With the exception of goddesses they feature more rarely in images pertaining to fertility
In this domestic scene the woman is seated in an informal manner with one leg folded under
her With her arms full of bracelets she turns the spindle the flower-shaped tip is visible above
her left hand and the thread accumulates below the conical spinning whorl serving as a pulley
No skein is visible perhaps because the scene may not represent the act of spinning so much as
the spinners satisfied presentation of her work to an important figure who is just visible on the
other side of the table She is dressed in a sleeveless tunic her decorated veil which does not
cover her head - probably because she is an intimate setting - reveals her long hair pulled back
in a bun and held in place with a headscarf crossed around her head Her face is calm but
smiling her body plump and stocky
A royal interior
Behind the spinner stands a figure as large as the seated figure either because it is a child or
rather because the artist is indicating a social hierarchy The standing figure has large round
curls wears a short-sleeved tunic and jewelry on his or her wrists and is shown fanning the
spinner with a square fan on a long handle whose parallel grooves suggest wickework The
spinners stool is covered with a fabric whose fringed edges hide the upper part of the seat an
ornament protruding at the back probably an animals head remains visible The feet joined
together by a triple brace are sculpted in the shape of thick lion claws This decoration is also
visible on the table a low pedestal table with a thick top resting on molded capitals This highly
ornate style of furniture resembles that depicted on certain Assyrian stone reliefs at Khorsabad
(Louvre) and on the Banquet under the Arbor relief from Nineveh (British Museum) featuring
a similar scene Excavations at Ugarit Nimrud and Arslan Tash (Louvre) produced similar
ornamentations in ivory In the ancient Orient only gods and sovereigns received such
furnishings a privilege reflected in the inventories of royal trousseaux and lists of booty drawn
up by Assyrian scribes Ordinary people ate and slept on the floor This scene therefore probably
takes place in the divine world or in the palace at Susa at the court of a Neo-Elamite sovereign
perhaps the figure on the right now completely lost
A Susian material
The material used to sculpt this relief is highly characteristic of Susa a bituminous stone a
matte black sedimentary rock Deposits of bitumen a thick hydrocarbon are relatively
numerous in Mesopotamia and in western Iran an area of abundant oil resources but the
bituminous stone deposit in the Susa region seems to have been unique and the Susians were the
only ones to use it from the 4th millennium The fine grain of the stone permitted a high level of
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
18
precision in the details If heated slightly the stone could be coated with gold or silver leaf or
receive incrustatations of various materials for the making of luxury objects typical of Susa
Bibliography
Amiet Pierre Elam Auvers-sur-Oise Archeacutee 1966 p 413
Amiet Pierre Suse 6000 ans dhistoire Eacuteditions de la Reacuteunion des Museacutees nationaux coll
monographies des Museacutees de France 1988 p 112 fig 69
The Royal City of Susa Ancient Near Eastern Treasures in the Louvre catalogue de lexposition
The Metropolitan Museum of Art New York 1992 pp 200-201 cat n 141
Connan Jacques Deschesne Odile Le bitume agrave Suse collection du Museacutee du Louvre Eacuteditions
de la Reacuteunion des Museacutees nationaux Elf Aquitaine Production 1996 p 227 fig 34 pp 339-
340 cat n 431
Herrmann Georgina (eacuted) Furniture in Ancient Orient Mainz Philipp von Zabern
Roaf Mickhaeumll Atlas de la Meacutesopotamie et du Proche Orient antique Brepols 1991 p 130
httpwwwlouvrefrenoeuvre-noticesspinner
Resources to delineate Meluhha (Mleccha) language of ca 4th millennium BCE
Delineating Meluhha (Mleccha) language of ca 4th millennium BCE a date which produced
evidence of the earliest writing on a Harappa potsherd is a philological challenge Attempts can
be made to respond to this challenge using a variety of textual resources available apart from
using the Indus Writing corpora as a frame of reference to validate the Meluhha (Mleccha)
words This note discusses some resources provided by studies related to ancient Indian
languages which contributed to the Indian sprachbund See httpbharatkalyan97blogspotin201306ancient-near-east-evidence-for-
mlecchahtml Ancient Near East evidence for meluhha language and bronze-age metalware
Ancient arts related to communicating ideas
Vātsyāyanarsquos Kāmasūtra refers to a cipher called mlecchita vikalpa (alternative representation in
writing of mleccha (Meluhha) language) as one of the 64 arts to be learnt by youth Vātsyāyana
also uses the phrase deśabhāṣā jntildeānam referring to the learning of vernacular languages and
dialects deśabhāṣā is also variously referred to as deśī or deśya He also uses the phrase akṣara
muṣṭikā kathanam as another of the 64 arts This is a reference to karaṇa or karaṇī mentioned in
Bharatarsquos Nāṭyaśāstra as gesticulation or articulation in dance using positions of finger-knuckles
and wrists to convey messages or bhāvaacute lsquothought or dispositionrsquo akṣara muṣṭikā is explained by
Monier-Williams (p 3) as lsquothe art of communicating syllables or ideas by the fingers (one of the
64 kalās Vātsyāyana)rsquo
करण the occupation of this class is writing accounts (Monier-Williams p 254) n (in
law) an instrument document bond Mn viii 51 52 154 m writer scribe n the
special business of any tribe or caste
करणी f a particular position of the fingers (Monier-Williams p 254) n pronunciation
articulation APrāt करण n the act of making doing producing
effecting S3Br MBh ampc (very often ifc eg मषटि-कdeg षटिरप-कdeg) Pori lsquothe joints of a
bamboo a cane or the fingersrsquo (Maltese)(DEDR 4541) Pkt pora- joint (CDIAL 8406)
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
19
Meluhha is cognate mleccha Mleccha were island-dwellers (attested in Mahabharata and other
ancientIndian sprachbund texts) Their speech did not conform to the rules of grammar
(mlecchāḥ mā bhūma iti adhyeyam vyākaraṇam) and had dialectical variants or unrefined sounds
in words (mlecchitavai na apabhāṣitavai) (Patanjali Mahābhāṣya)
One resource for reconstruction of mleccha is a work which dealt with Prākṛit forms The work
is Simharaja 1909 Prākṛit i Rupavatara -- A Prākṛit grammar based on the Valmikisutra Vol
I Ed by E Hultzsch Albermarle St Royal Asiatic Society Full text at
http ia700202usarchiveorg 23 items Prākṛit arupavata00simhuoft Prākṛit
arupavata00simhuoftpdf
Prākṛitarūpāvatāra literally means lsquothe descent of Prākṛit formsrsquo Pischel noted
ldquohellipthe Prākṛitarūpāvatāra is not unimportant for the knowledge of the declension and
conjugation chiefly because Simharāja frequently quotes more forms than Hēmachandra and
Trivikrama No doubt many of these forms are theoretically inferred but they are formed strictly
according to the rules and are not without interestrdquo (Pischel 1900 Grammatik der Prākṛit-
Sprachen Strassburg p43) Pischel also had written a book titled Hēmachandras Prākṛit
grammar Halle 1877 The full text of the Vālmīkisūtra with gaṇas dēśīyas and iṣṭis has been
printed in Telugu characters at Mysore in 1886 as an appendix to the ṣaḍbhāṣachandrikā
A format to determine the structure of Prākṛit is to identify words which are identical with
Sanskrit words or can be derived from Sanskrit In this process dēśīyas or dēśyas
lsquoprovincialismsrsquo are excluded One part of the work of Simharja is samjntildeāvibhāga lsquotechnical
termsrsquo Another is pari bhāṣāvibhāga lsquoexplanatory rulesrsquo Dialects are identified in a part
called śaurasēnyādivibhāga the dialects include śaurasēni māgadhī paiśācī chūḷikā paiśācī
apabhramśa
Additional rules are identified beyond those employed by Pāṇini
sus nominative as accusative ṭās instrumental nēs dative nam genitive nip locative
Other resources available for delineation of mleccha are The Prākṛita-prakāśa or the
Prākṛit grammar of Vararuchi With the commentary Manorama of Bhamaha The first
complete ed of the original text With notes an English translation and index of Prākṛit words
to which is prefixed a short introd to Prākṛit grammar (Ed Cowell Edward Byles1868 London
Trubner)
On these lines and using the methods used for delineating Ardhamāgadhi language
by Prākṛita grammarians and in a process of extrapolation of such possible morphemic changes
into the past an attempt may be made to hypothesize morphemic or phonetic variants of mleccha
words as they might have been in various periods from ca 4th
millennium BCE There are also
grammars of languages such as Marathi (William Carey) Braj bhāṣā grammar (James Robert)
Sindhi Hindi Tamil (Tolkāppiyam) and Gujarati which can be used as supplementary
references together with the classic Hemacandras Dēsīnāmamālā Prākṛit Grammar of
Hemachandra edited by P L Vaidya (BORI Pune) Vararuchis works and Richard
Pischels Comparative Grammar of Prākṛit Languages(Repr Motilal Banarsidass 1957) Colin
P Masicas Indo-Aryan Languages Cambridge University Press 1993 has provided a
fundamental comparative introduction that will interest not only general and theoretical linguists
but also students of one or more languages (Hindi Urdu Bengali Punjabi Gujurati Marathi
Sinhalese etc) who want to acquaint themselves with the broader linguistic context Generally
synchronic in approach concentrating on the phonology morphology and syntax of the modern
representatives of the group the volume also covers their historical development writing
systems and aspects of sociolinguistics Thomas Oberlies Pali grammar (Walter de Gruyter
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
20
2001) presents a full description of Pali the language used in the Theravada Buddhist canon
which is still alive in Ceylon and South-East Asia The development of its phonological and
morphological systems is traced in detail from Old Indic (including mleccha) Comprehensive
references to comparable features and phenomena from other Middle Indic languages mean that
this grammar can also be used to study the literature of Jainism Madhukar Anant
Mehendales Historical Grammar of Inscriptional Prākṛit s is a useful aid to delineate changes in
morphemes over time A good introduction is Alfred C Woolners Introduction to Prākṛit
1928 (Motilal Banarsidass) Introduction to Prākṛit provides the reader with a guide for the
more attentive and scholarly study of Prākṛit occurring in Sanskrit plays poetry and prose--both
literary and inscriptional It presents a general view of the subject with special stress on
Sauraseni and Maharastri Prākṛit system The book is divided into two parts Part I consists of I-
XI Chapters which deal with the three periods of Indo-Aryan speech the three stages of the
Middle Period the literary and spoken Prākṛit s their classification and characteristics their
system of Single and Compound Consonants Vowels Sandhi Declension Conjugation and
their history of literature Part II consists of a number of extracts from Sanskrit and
Prākṛit literature which illustrate different types of Prākṛit --Sauraseni Maharastri Magadhi
Ardhamagadhi Avanti Apabhramsa etc most of which are translated into English The book
contains valuable information on the Phonetics and Grammar of the Dramatic Prākṛit s--
Sauraseni and Maharastri It is documented with an Index as well as a Students
It may be noted that Hemacandra is a resource which has provided the sememe ibbo merchant
which reads rebus with ibha elephant hieroglyph
Sir George A Griersons article on The Prākṛit Vibhasas cites Pischel in sectsect3 4 and 5 of his
Prākṛit Grammar refers very briefly to the Vibhāṣās of the Prākṛit grammarians In sect 3 he
quotes Mārkaṇḍēyas (Intr 4) division of the Prākṛit s into Bhāṣā Vibhāṣā Apabhraṁśa
and Paiśāca his division of the Vibhāṣās into Śākārī Cāṇḍālī Śābarī Ābhīrikā
and Ṭākkī (not Śākkī as written by Pischel) and his rejection of Auḍhrī (Pischel Oḍrī)
and Drāviḍī In sect 4 he says ldquoRāmatarkavāgīśa observes that the vibhāṣāḥcannot be called
Apabhra śa if they are used in dramatic works and the likerdquo He repeats the latter statement in sect
5 and this is all that he says on the subject Nowhere does he say what the term vibhāṣā means
The present paper is an attempt to supply this deficiency See
also http wwwindianetzonecom 39 Prākṛit languagehtm
Ganga on the lower reaches of which were the kingdoms of Anga Variga and Kalinga
regarded in the Mahabharata as Mleccha Now the non- Aryan people that today live closest to
the territory formerly occupied by these ancient kingdoms are Tibeto-Burmans of the Baric
branch One of the languages of that branch is called Mech a term given to them by their Hindu
neighbors The Mech live partly in Bengal and partly in Assam B(runo) Lieblich remarked the
resemblance between Mleccha and Mech and that Skr Mleccha normally became
Prākṛit Meccha or Mecha and that the last form is actually found in Sauraseni 1 Sten Konow
thought Mech probably a corruption of Mleccha I do not believe that the people of the ancient
kingdoms of Anga Vanga and Kalinga were precisely of the same stock as the modern Mech
but rather that they and the modern Mech spoke languages of the Baric division of Sino-Tibetan
(Robert Shafer 1954 Ethnography of Ancient India Otto Harras Sowitz
Wiesbaden)httparchiveorgstreamethnographyofanc033514mbpethnographyofanc033514mb
p_djvutxt
The following note is based on Source MK Dhavalikar 1997 Meluhha the land of
copper South Asian Studies 131 275-279 (embedded document appended)
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
21
Citing a cuneiform tablet inscription of Sargon of Akkad (2370-2316 BCE) Dhavalikar notes
that the boats of Dilmun Magan and Meluhha were moored at the quay in his capital (Leemans
WF 1960 Foreign Trade in the Old Babylonian Period as revealed by texts from Southern
Mesopotamia EJ Brill Leiden p 11) The goods imported include agate carnelian shell ivory
varieties of wood and copper Dhavalikar cites a reference to the people or lsquosonsrsquo of Meluhha
who had undergone a process of acculturation into Mesopotamian society of Ur III times cf
Parpola S A Parpola and RH Brunswwig Jr 1977 The Meluhha Village evidence of
acculturation of Harappan traders in the late Third Millennium Mesopotamia JESHO 20 p152
Oppenheim describes Meluhha as the land of seafarers (Oppenheim AL 1954 The seafaring
merchants of Ur JAOS 74 6-17) Dhavalikar notes the name given to a rāga of classical Indian
(Hindustani) music ndash maluha kedār ndash which may indicate maluha as a geographical connotation
as in the name of another rāga called Gujarī Todi Noting a pronunciation variant for meluhha
melukkha the form is noted as closer to Prākṛit milakkhu (Jaina Sūtras SBE XLV p 414 n)
cognate Pali malikkho or malikkhako (Childerrsquos Pali Dictionary) Prākṛit milakkhu or
Pali malikkho are cognate with the Sanskrit word mleccha (References cited include
Mahabharata Patanjali) Jayaswal (Jayaswal KP 1914 On the origin of Mlechcha ZDMG 68
pp 719-720) takes the Sanskrit representation to be cognate with Semitic melekh (Hebrew)
meaning lsquokingrsquo
Śathapatha Brāhmaṇa [321(24)] a Vedic text (ca 8th
century BCE) uses the word mleccha as a
noun referring to Asuras who ill-pronounce or speak an imprecise language tatraitāmapi
vācamūduḥ | upajijntildeāsyāṃ sa mlecastasmānna brāhmaṇo mlecedasuryāhaiṣā vā natevaiṣa
dviṣatāṃ sapatnānāmādatte vācaṃ te syāttavacasaḥ parābhavanti ya evametadveda This is a
remarkable reference to mleccha (meluhha) as a language in the ancient Indian tradition Pali
texts Digha Nikāya and Vinaya also denotes milakkha as a language (milakkha bhāsā)
Comparable to the reference in Manu a Jaina text (Pannavana 137) also described two groups
of speakers (people) ārya and milakkhu Pāṇini also observes the imprecise nature of mleccha
language by using the terms avyaktayam vāci (X 1663) and mleccha avyakte śabde (1205)
This is echoed in Patanjalirsquos reference to apaśabda
Dhavalikar notes ldquoSengupta (1971) has made out a strong case for identifying mlecchas with the
Phoenicians He proposes to derive the word mleccha from Moloch or Molech and relates it to
Melek or Melqart which was the god of the Phoenicians But the Phoenicians flourished in the
latter half of the second and the first half of the first millennium when the Harappan civilization
was a thing of the pastrdquo ( MK Dhavalikar 1997 Meluhha the land of copper South Asian
Studies 131 p 276)
Worterbuch (St Petersburg Dictionary) Hemacandrarsquos Abhidāna Cintāmaṇi (IV105) lexicons
of Monier Williams and Apte give lsquocopperrsquo as one of the meanings of the lexeme mleccha
Gudea (ca 2200 BCE) under the Lagash dynasty brought usu wood and gold dust and carnelian
from Meluhha Ibbi-Sin (2029-2006 BCE) under the third dynasty of Ur ldquoimported from
Meluhha copper wood used for making chairs and dagger sheaths mesu wood and the multi-
coloured birds of ivoryrdquo
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
22
Dhavalikar argues for the identification of Gujarat with Meluhha (interpreted as a region and as
copper ore of Gujarat) and makes a reference to Viṣṇu Purāṇa (IV24) which refers to Gujarat
as mleccha country
Nicholas Kazanas has demonstrated that Avestan (OldIranian) is much later than Vedic Vedic
and Avestan by N Kazanas In this essay the author examines independent linguistic evidence
often provided by iranianists like R Beekes and arrives at the conclusion that the Avesta even
its older parts (the gaθas) is much later than the Rigveda Also of course that Vedic is more
archaic than Avestan and that it was not the Indoaryans who moved away from the common
Indo-Iranian habitat into the Region of the Seven Rivers but the Iranians broke off and
eventually settled and spread in ancientv
Iran httpwwwomilosmeletongrpdfenindologyVedic_and_Avestanpdf
The oldest Prākṛit lexicon is the work of a Jaina scholar Paiyalacchi nāmamālā of Dhanapāla
(972 A D)
Mahapurana of PushpadantandashA critical study By Dr Smt Ratna Nagesha Shriyan L D
Bharatiya Samskriti Vidyamandira Ahmadabadndash9 Price Rs 30
A thesis approved for the degree of Doctorate of Philosophy by the Bombay University
this is a critical study of the Desya and rare material contained in the three Apabhramsa works of
Pushpadanta a major Apabhramsa poet of the Ninth Century CE D
The first part mainly deals with the nature and character of Desya element and the role of
Desya element in Prākṛit and Apabhramsa in general and Pushpadantarsquos works in particular The
authoress pointed out that the term Deśī has been used in the earlier Sanskrit and
Prākṛit literature mainly in three different senses viz (1) a local spoken dialect (2) a type of
Prākṛit (3) and as equivalent to Apabhramsa The interpretations of the word Deśī as given by
Hemachandra and modern scholars are also given in detail The authoress comes to the
conclusion that most of the modern scholars agree that ldquoDesya or Deśī is a very loose label
applied by early grammarians and lexicographers to a section of Middle Indo-Aryan lexical
material of a heterogeneous character
In part II the more important one the learned Doctor has collected 1430 words and
divided them into seven categoriesndash (1) items only derivable from Samskrit (2) Tadbhavas with
specialized or changed meaning (3) items partly derivable from Samskrit (4) items that have
correspondents only in late Samskrit (5) onometopoetic words (6) foreign loans and (7) pure
Deśī words Critical and comparative notes on their meanings and interpretations with
corroborating passages from original texts are also given here and they evidence the high
scholarly labours of the authoress We cannot but respect the words of Dr H C Bhayani of the
Gujarat University in whose opinion the present study paves ldquothe way for investigating the bases
and authenticity of Hemachandrarsquos Deśīnāmamālā and provides highly valuable material for
middle and Modern Indo-Aryan lexicographyrdquo
httpyabaluriorgTRIVENICDWEBreviewsoct74htm
ldquoWords which are not derived from Sanskrit in his grammar which though derived from
Sanskrit are not found in that sense in the Sanskrit lexicons which have changed their meaning
in Prākṛit the change not being due to the secondary or metaphorical use of words and which
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
23
are used in standard Prākṛit from times immemorial are considered as deśī by Hemacandra
(I34) Thus he teaches in his grammar (IV2) that pajjar is one of the substitutes of the
root kath in Prākṛit In II136 he says that trasta assumes the forms hittha and taTTha in Prākṛit
The words pajjara hittha and taTTha are not therefore desrsquoyas and are excluded from the work
The Verbal substitutes have been as a matter of fact considered as deśī words by Hemacandrarsquos
predecessors (1111320) Again the word amayaNiggamo signifies the moon in Prākṛit and it
is evidently a bhava of amrutanirgama which by some such analysis as amrutaanirgamo
yasya can denote the moon But the Sanskrit word is not found in that sense in any of the lexicons
and hence amayaNiggamo is reckoned as a deśya and taught in this work The word yayillo is a
regular derivative of baliivarda according to rules of Prākṛit grammar and as the latter word can
by the force of lakshaNa mean a lsquofoolrsquo the word vayillo in this sense is not considered a deśī
word and therefore is not included in this work Every provincial expression is not considered a
deśī word but only those which have found entrance into the known Prākṛit literature
Otherwise the number of deśī words will be innumerable and it will be impossible to teach them
all As Hemacandra himself says (I4) vacaspaterapi matirna prabhavati divyayugasahasreNa
This definition of a deśī word does not appear to have been followed by the predecessors of
Hemacandra and therein consists he says the superiority of his work over that of others He
quotes in a number of places words which have been taught as deśī words by his predecessors
and shows that they are derived from Sanskrit words Thus in I37 Hemacandra says that the
words acchoDaNam alinjaramk amilaayam and acchabhallo are considered as deśī words by
some authors but he does not do so as they are evidently derived from Sanskrit words Again in
II89 he says that the word gamgarii is taught a a deśī word by some authors but Hemacandra
says this is not a deśī word as it is derived from Sanskrit gargarii But here our author shows
some latitude and says that it may be considered a deśī word Many such instances may be
quoted and in most cases Hemacandra gives the Sanskrit equivalents to such wordsrdquo (Paravastu
Venkata Ramanujaswami in Introduction The Deśīnāmamālā of Hemachandra ed By R
Pischel 1938 2nd
edn Dept of Public Instruction Bombay pp3-4)
TABLE DICTIONARIES
PRĀKṛIT
10 CE Deshi Nama Mala (Hemachandra)
11 CE ayyalacchi Nama Mala (Maha Kavi Dhanapala)
12 CE Abhidana Rajendra (Vijayendra Suri)
SANSKRIT
4 CE Amarakosha (Amarasimha) Dhanvantari Nighantu (Dhanvantari)
6 CE Anekartha Samucchaya (Shashaavata)
10 CE Abhidana Ratna Mala (Hemachandra )Srikanda Shesha Vishvakosha (Srikanda
Shesha)HaravaLi (Purushottama Deva) Abhidana Ratnamala (Halayudha)
11 CE Vyjayanti (Yadava Prakasha) Nama Mala (Dhananjaya) Anekartha Nama Mala
(Amara Keerti) Shabdha Pradipa (Sureshvara)
12 CE Namarthaarnava Sankshepa Shabda Kalpa Druma (Keshava Svamin ) Vishva
Prakasha (Maheshvara) Namartha Ratnamala (Abhaya Pala) Abidana Cintamani
+Anekartha Sangraha (Hemachandra) Anekartha Kosha (Mankha) Akyata Candrika
(Malla Bhatta) Raja Nighantu (Narahari)
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
24
14 CE Nanartha Ratna Mala (Irugappa Dandanatha) Madana Vinoda Nighantu (Madana
Pala)
15 CE Shabda Chandrike ( Vamana Bhatta) Shabda Ratnakara(Bana)
16 CE Sundara Prakashabdarnava (Padma Sundara)
17 CE Kalpa Druma (Keshava Daivajna) Nama Sangraha Mala(Appaiah Dikshita)
TAMIL
10 CE ndash Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nighantu (Mangala Puttiran)
16 CE Chudamani Nighantu ( Mandala Purutan) Akaradi Nighantu (Chidambara Revana)
17 CE Uriccol Nighantu (Gangeyan) Kayataram (Kayatarar) Bharati Deepam
(Anonymus) Ashiriya Nighantu (Anonymus)
18 CE Pothigai Nighantu (Swaminatha Kavirayar) Pal Porul Chudamani (Eshwara
Bharati) Arumpporul Vilakka Nighantu (Anonymus)
KANNADA
10 CE Ranna Kanda (Ranna)
11 CE Abhidana Vastu Kosha (Nagavarma-2) Abhidana Ratna Mala+Amarakosha
Bhashya (Halayudha)
12 CE Nachirajiya (Naciraja)
13 CE Akaradi Vaidya Nighantu+Indra Dipike+Madanari (Amrutanandi)
14 CE Karnataka Shbda Sara (Anonymus) Karnataka Nighantu (Anonymus)
Abhinavabhidana (Abhinava Mangaraja)
15 CE Chaturasya Nighantu(Bommarasa) Dhanvantariya Nighantu (Anonymus)
16 CE Kabbigara Kaipidi (Linga Mantri) Shabda Ratnakara (Anonumus) Nanartha
Kanda (Chenna Kavi) Nanartha Ratnakara+Ekakshara Nighantu (Devottama) Karnataka
Shabda Manjari (Totadarya) Bharata Nighantu (Anonymus) Amarakosha Dipike
(Vitthala)
17 CE Karnataka Sanjivini +Kavi Kanthahara (Shrungara Kavi) Karnataka Nighantu
(Surya kavi)
TELUGU
14-18 CE Venkateshandhramu (Ganavarapu Venkatakavi) Akaradi Deshiyandhra
Nighantu ( Anonymus) Andhra Prayoga Ratnakaram (Anonymus) Sarva Lakshana
Shiromani (Anonymus) Padya Rupa Amara Kosham ( Venkata Rayudu) Andhra Nama
Sangraham (Lakshmana Kavi) Andhra Nama Vishesham (Sura Kavi) Samba Nighantuvu
(Kasturi Ranga) Andhra Bhasharnavam ( Venkata Narayanudu) Akshara Malika
Nighantu (Parvatishvara Shastry) Andhra Pada Nidanam (Tumu Ramadasa) Sarnadhra
Sara sangraham (Amrutapuram Sanyasi)Nanartha Nighantu (Jayarama Rayulu)
TABLE 2 GRAMMERS
PRĀKṛIT
5-7 CE Prakruta Prakasha (Vararuchi) Prakruta Lakshana (Chanda) Prakruta
Kamadhenu (Anonymus)
12 CE Prakrutanushasana (Purushottama) Siddha Hema Shabdanushasana
(Hemachandra)
14 CE Prkruta Shabdanushasdana (Trivikrama) Shdbhasha Chandrika (Lakshmidhara)
17 CE Prakruta Sarvasva (Markandeya)
SANSKRIT
4-2 BCE Ashtadhyayi (Panini) Mahabhashya-Commentary on Ashtadhyayi (Patanjali)
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
25
2 CE Katantra Vyakarana (Shrvavarman)
6 CE Mahabhashya Dipika-Commentary on Mahabhashya (Bhatruhari ) Kashika Vrutti-
Commentary on Ashtadhyayi (Vamana)
7 CE Ashtadhyayi-Commentary (Jayaditya)
8 CE Kashika Vivarana Pancika ndashCommentary on Kashika Vrutti (Jinendra Buddivada)
9 CE Pada Manjari ndash Commentary on Kashika Vrutti (Haradatta)
11 CE Pradipa ( Kaiyata) Bhasha Vrutti -Commentary on Ashtadhyayi (Purushottama
Deva)
13 CE Rupavatara (Dharma Keerti)
14 CE Mitakshara- Commentary on Ashtadhyayi (AnnaM Bhatta) Rupamala (Vimala
Sarsvati)
15 CE Prakriya Kaumudi (Ramachandra Shesha)
16 CE Shabda kaustubha (Bhattoji Dikshita) Prakriya Sarvasva (Nayarana Bhatta)
17 CE Pradipodyota (Nagesha Bhatta)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
11 CE Viracholiyam (Buddha Mitra)
12 CE Neminatham (Gunaveera pandita) Tolkappiam- Poruladigaram Commentary
(Perashiyar)
13 CE Nannul (Bhavanadi) Tolkappiam- Solladigaram Commentary (Senavaraiyar)
14 CE Tolkappiam-Commentary (Naccinarkkiniyar)
16 CE Tolkappiam- Solladigaram Commentary (Teyvacilaiyar Kalladanar)
17 CE Tolkappiam- Solladigaram Commentary (Anonymus)
KANNADA
11 CE Kavyavalokana (Nagavarma)
13 CE Shabdamani Darpana ( Keshiraja) Shabdanushasanam (Akalanka Deva)
17 CE Shabdamani Darpana-Commentary (Nitturu Nanjayya)
17 CE Shabdamani Darpana-Commentary (Anonymus)
TELUGU
13 CE Andhra Bhasha Bhushanam (Mulaghatika Ketana)
14 CE Kavyalankara Chidamani (Vinnakota Peddana)
Part-6
TABLE 3 POETICSPROSODYRHETORIC
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
6 CE Kavyalankara (Bamaha) Kavyadarsha (Dandin)
9 CE Kavyalankara Sara Sangraha (Uddata) Kavyalankara Sutravrutti (Vamana)
Kavyalankara (Rudrata) Dhvanyaloka (Anandavarhana)
10 CE Cahmdraloka (Jayadeva)
11 CE Chandonushasana (Jayakirti) Kavyamimamse (Rajashekhara) Abhidaavrutti
Maatruke (Mukula Bhatta) Kavyakautuka (Bhatta Tauta) Hrudaya Drapana (Bhatta
Nayaka)
12 CE Vrutta Ratnakara (Kedara Bhatta) Kavya Praklasha (mummata)
15 CE Chando Manjari (ganga Raja)
TAMIL
-3 to 10 CE Tolkappiam (Tolkappiyanar)
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
26
10 CE Yappurungulam + Yappurungulakkarikai (Amruta Saagara)
11 CE Chulamani (Gunasagarar) Purapporul Vembamalai (Iyanaar Idanaar)
Dandiyalankaram(Annonymus)
12 CE Ilakkana Vilakkam (Jivanana Munivar)
13 CE Veyyappadial (Gunaveera Panditar)
17 CE Chidambaram Seyyuttakkovai (Kumara Kruparar)
18 CE Ilakkana Vilakkam (Vaidyanathan Alvar)
KANNADA
9 CE Kaviraja Marga (Sri Vijaya)
10 CE Chandobudhi (Nagavarma-1)
11 CE Kavyavalokana (Nagavarma-2)
12 CE Udayadityalankaram (Udayaditya) Shrungara Ratnakara (Kavi Kama)
15-16 CE Madhavalankara (Madhava) Kavi jihva Bandhana (Eshwara Kavi) Kavya
Sara (Abhinava Vadi Vidyananda) Rasa Ratnakara+Apratima Veera Charite (Tirumalarya)
17 CE Navarasalankara (Timma) Kuvalayananda( Jayendra)
TELUGU
13 CE Kavi Vagbhadanamu (Tikkana)
14 CE Pratapa Rudriya (Vaidyanatha) Kavi Janaashrayamu (Rachanna ) Kavyalankara
Chudamani ( Vinnakota Peddana) Shrungara Dipika (Srinatha)
Part-7
TABLE 4 ENCYCLOPEDIAS
SANSKRIT
5 CE Bruhatsamhita (Varahamihira)
12 CE Abhilashitartha Chintamani ( Bhulokamalla)
TAMIL
10 CE Sendan Divakaram (Divakaram) Pingalantai (Pingalar)
12 CE Chudamani Nigantu (Mangala Puttiran)
KANNADA
10-11 CE Lokopakara (Chavundaraya)
15 CE Viveka Chintamani (Nijaguna Shivayogi) Siribhuvalaya (Kumudendu)
Shivatatva Chintamani (Lakkana Dandesha)
16 CE Sakala Vaidya Samhita Sararnva ( Veeraraja)
TELUGU
20 CE Andhra Vignana Sarvasvam ( KVL Pantulu)
Part-8
TABLE 5 MEDICINEVETERINARY SCIENCEEROTICS
SANSKRIT
-2 TO 0 CE Sushruta Samhite (Sushruta) Gajayurveda (Palakapya) Ashvashastra
(Shalihotra) Vaidyaka Sarvasva ashva Chikitse(Nakula)
0 TO 2 CE Charaka Samhita (Charaka) Kumara Tantra (Ravana) Prayoga Ratnakara
(Garga) Bruhaspatimata (Bruhaspati) Kamasutra (Vatsayana)
4 CE Ashtanga Hrudaya + Ashtanga Sangraha (Vagbhata) Ashvayurveda Saara Sindhu
(MallaDeva)
5-7 CE Matanga Leela Shalihotra Ashva Vaidyaka
7 to 10 CE Madhava Nidanam +Rugna Nischaya (Madhavakara) Charaka samhite-
Commentary (Jayadatta Suri) Rati Rahasya (kokkoka)
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
27
11 to 13 CE Nibandha sangraha (Dallana) Shabda Pradipa (Sureshvara) Raja
Nighantu+Dhanvantari Nighantu (Narahari) Sarottama Nighantu (Anonymus) Bhanumati
(Chakradatta) Jayamangala (Yashodhara) Nagara sarvasva (Padmashri)
14 to 15 CE Madana Vinoda Nighantu (Madanapala) Sarangadhara Samhite
(Sarangadhara) RatiManjari (JayaDeva)
16 to 17 CE Anna Pana Vidhi (Susena) Pathyapathya Nighantu + Bhojana Kutuhala (
Raghunatha) Anangaranga (Kalyana Malla) Kandarpa Chudamani (Veerabhadra Deva)
TAMIL
13 to 18 CE Vaidya Shataka Nadi + Chikitsa Sara Sangraha ( Teraiyar) Amudakalai
Jnanam+Muppu+Muppuvaippu+Muppuchunnam+Charakku+GuruseyNeer+PacchaiVettu
chuttiram (Agastya) Kadai Kandam +Valalai ChuttiraM +Nadukandam (Konganavar)
Karagappa +Muppu Chuttiram +Dravakam (Nandikeshvara) Karpam +Valai Chuttiram
(Bogara)
KANNADA
11-12 CE Karnata Kalyana Karaka (Jagaddala Somanatha) Balagraha Chikitse
(Devendra Muni) Govaodya (Kirti Varma) Madana Tilaka (Chandra Raja) Anubhava
Mukura (Janna)
14 CE Khagendra Mani Darpana (Mangaraja) Ashvashastra (Abhinava Chandra)
15 CE Vaidyanruta (Sridhara Deva) Vaidya Sangatya (Salva) Ashva Vaidya
(Bacarasa) Janavashya (Kallarasa)
16 CE Vaidya Sara Sangraha (Channaraja) Hastayurveda-Commentary (Veerabhadraraja
) Ashva Vaidya (Bacarasa) Janavashya (Kallarasa)
17 CE Vaidya Sara Sangraha (Nanjanatha Bhupala) Vaidya Samhita Sararnava
(Veeraraja ) Shalihotra Samhita (Ramachandra) Hayasara Samuccaya (Padmana Pandita)
Vaidyakanda (Brahma) Strivaidya (Timmaraja)
TELUGU
15 CE Haya Lakshana Sara (manumanchi Bhatta)
TABLE 9 ASTRONOMYMATHEMATICSASTROLOGY
SANSKRIT
3-2 B CE Surya Prajnapti Stananga Sutra Anuyogadvara Sutra Shatkhandagama
2-0 B CE Vedanga Jyotishya (Lagada) Bhadrabahu samhita +Surya Prajnapti-
Commentary (Bhadrabahu) Tiloyapanatti (Yatishvaracharya) Tatvarthayagama shastra
(Umasvamin)
5-6 CE Arya Bhatiya (Arya Bhata) Pancvha siddantika + Bruhajjataka+Laghu Jataka +
Bruhatsamhita (Varahamihira) Dashagitika Sara (Anonymus) Aryastashata (Anonymus)
6-7 CE Brahma sputa Siddhanta+Kanadakadhyaya(Brahma Gupta) Maha Bhaskariyam
+ Karana Kutuhala (Bhaskara-1) Rajamruganka (Bhoja)
8 CE Shishayabhuvruddhi (Lallacharya) Ganita Sara sangaraha (Mahaveeracharya)
Horasatpanchashika(Pruthuyana)
11-12 CE Siddhanta Shekhara (Sripati) Siddhanta Shiromani (Bhaskara-2)
14 CE Yantraraja (Mahendra Suri)
15 CE Tantra sangraha (Neelakantha somayaji)
16 CE Sputa Nirnaya (Achyuta)
TAMIL
16-18 CE Ganakkadigaram Ganita Nul Asthana Golakam Ganita Venba Ganita
Divakaram Ponnilakkam
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015
28
KANNADA
11 CE Jataka Tilaka (Sridharacharya)
12 CE Vyavahara Ganita+Kshetra Ganita+Chitra Hasuge +Jaina Ganita Sutra
Tikodaaharana +Lilavati (Rajaditya)
15 CE Kannada Lilavati (Bala Vaidyada Cheluva)
17 CE Ksetra Ganita (Timmarasa) Behara Ganita (Bhaskara)
TELUGU
11 CE Ganita sara Sangrahamu (Pavaluri Mallana)
httpellakaviwordpresscom20071112it-is-necessary-for-kannadigas-to-know-about-the-
greatness-of-their-language-which-most-are-not-aware-of
httphistoricalleysblogspotin201002calico-and-its-originshtml Calico and its origins
The direction of borrowings from one language to another is a secondary component of the
philological excursus there is no universal linguistic rule to firmly aver such a direction of
borrowing Certainly more work is called for in delineating the structure and forms of meluhha
(mleccha) language beyond a mere list of metalware glosses
http wwwdocstoccom docs 102715008 Deśīnamamala-of-Hemacandra-ed-R-Pischel-(1938)
httpswwwscribdcomdoc247751007Desinamamala-Of-Hemachandra Desinamamala Of Hemachandra by Chandrashekar Ramaswamy
S Kalyanaraman
Sarasvati Research Center
September 30 2015