A CASE STUDY OF ANDHRA LOKOKTHI CHANDRIKA Chilukuri Bhuvaneswar CIEFL, Hyderabad 1997
Abstract Telugu is a language rich in compounds and it has numerous samasams(compounds) that occur independently as proverbs. In this paper, an attempt is made to study such proverb samasams and analyse their patterns. Since the Telugu proverb corpus is very huge, Andhra Lokokthi Chandrika of Carr (1868,1988), which contains 2,700 proverbs, is taken up for a case study. As it is the first collection of Telugu proverbs ever to be published, it gives us a historical perspective also.
The presence of these samasams raises an important issue with regard to the definition of proverbs .As samasams are compounds, which can be considered as lexical items, it shows that words also can be samasams.
I. INTRODUCTION There are many compounds (samasamulu or samasams as the plural of samasam (u)) occurring in a variety of their classes in Telugu. So far, no comprehensive analysis of how compounds are formed in Telugu proverbs has been made (Bhuvaneswar 2003). As such an attempt to do so will give us an idea as to what extent compounds are represented in Telugu proverbs. Furthermore, it will also throw light on and support the assertion made in Bhuvaneswar (2003) that proverbs make use of the linguistic features of a language in an open-ended, non- restrictive manner, contrary to the commonly held belief that they do not do so.
II. LITERATURE REVIEW In Bhuvaneswar (2002), there is no reference to any specific work on samasams in Telugu proverbs. As it is the most comprehensive review of Telugu proverb literature to date, it has been assumed that no specific work on this area has been attempted.
2 Compound formation is one of the important areas of study in Telugu grammatical tradition and any standard grammar book will have a section devoted to it. Right from the early books on grammar such as Kethanas (1250 A. D.) Andhra Bhaashaabhuushanamu, Vinnakota Peddanas (1402 A. D.) Kaavyaalankaara Chuudaamani, Ananthamathyas (1435 A. D.) Chandoodarpanamu, and Muddaraju Ramabhadra Kavis (16 century) Kavijana Sanjeevani to the modern ones such as Paravasthu Chinnaya Suris (1858) Baalavyaakaranamu, Bahujanapalli Seetharamacharyulus (1970) Proudhavyaakaranamu as a sequel to Baalavyakaranamu, Vadlamudi Gopala Krishnayyas (1958) Vyaavahaarika Bhaashavyaakaranamu and Vajjahala Venkateswarlus (1982) Aadhunika- Praamaanikaandhra Vyaakaranamu, all have discussed compound formation in a chapter separately in their works.
Venkateswarlu, V. (1982) has taken into consideration almost all the important works on Telugu grammar. Furthermore, his grammar book has been written with a bias towards English grammar and its treatment of the subject is comprehensive. Hence, it has been taken as the reference for a discussion of compounds in this paper.
According to him, there are six classes of samasamulu: 1. tatpurusha; 2. karmadharaya; 3.dvigu; 4. dvandva; 5. bahuvrihi and 6. kaarakiibhaava. In the next section, each of them will be taken up and proverbs formed in each of those samasamulu will be studied.
III. ANALYSIS OF SAMASAMS (COMPOUNDS) IN TELUGU PROVERBS According to Quirk and Greenbaum (1989: 444, 430), a compound is a unit consisting of two or more bases formed by adding one base to another. These 3 units are formed by the addition of various types of bases that can be nouns, verbs, adjectives, adverbs, and verbal or deverbal nouns. Depending on their function as subject, object, or adverbial in the paraphrased sentence and their use in sentences as nouns, adjectives, or verbs, they are classified into two main categories: 1. NOUN COMPOUNDS that can be subject-verb (e.g. sunrise), verb object (e.g. blood test), verb-adverbial (e.g. swimming pool), verbless (e.g. girl- friend) and bahuvrihi compounds (paperback). 2. ADJECTIVE COMPOUNDS that can be verb-object (e.g. heart breaking), verb-adverbial (e.g. hard-working), verbless (sea-green), and verb compounds (baby-sit).
According to Venkateswarlu, V. (1982: 693), a sama:sam (compound) is formed when two or more mutually related bases join together to form a single word by the deletion of the case suffix or the postposition (Postp) or other words. It is also called a sa:masika/samasta (compounded) padam (word).
A paraphrase of the given samasam can be made by supplying the missing case suffix or the postp or the other words and the type of the samasam can be determined. Such a paraphrase is called the Vigraha Vakyam in Telugu. In other words, by paraphrasing a given group of words, it can be ascertained whether it is a samasam or not.
Depending on the type of words that are compounded, different types of samasumulu are possible. Since Telugu words are divided into the four categories of : 1. tatsamamulu; 2. tadb'auamulu; 3. de:jamulu; and 4. anjade:jamulu, it is possible to get four types of samasams as follows:
4 A. Samskrithika Samasamulu are compounds that are formed by the adjoining of Sanskrit bases. At the end of these combined bases, Telugu suffixes are further joined to form Samskrithika (or sanskruthika) Samasamulu. For example, karqa pratapamu (Karna - valour (i.e. Karnas valour)) is listed as a proverb in Carr (1868: No. 547). It is a sanskruthika samasam since both Karna and pratapa are Sanskrit bases joined together and mu which is a Telugu suffix (T.S.) is further suffixed to the combined bases. It can be shown as follows: (1). Karqasja prata:pah > karqa prata:pah Karna of valour Karna valour Karnas valour. Karna valour (1a). karqa prat:apah > karqa prata:pa Karna valour Karna pratapa Karnas valour. (Sanskrit) Sanskrit (Skt) base Skt base (1c). karqa prata:pa + mu > karqa prata:pamu karqa prata:pa + mu > karqa prata:pamu Karna valour Skt. base Skt. Base + T. S. > Telugu Samasamu
B. Tatsama Samasamulu are compounds that are formed by the combination of tatsama:lu (plural) among themselves or with other types of words. A tatsamamu (singular) is an independent word formed by the addition of a suffix to the base of the Sanskrit word. Since this is equivalent (samamu) to that (tat) Sanskrit word, it is called a tatsamamu.
For example, the word sa:k]jamu testimony is a tatsamamu because it is formed by the addition of a Telugu suffix mu to the Sanskrit base sa:k]ja of the Sanskrit word sa:k]i witness as follows: 5 (2). sa:k]i witness > sa:k]ja + mu > sa:k]jamu testimony Skt. word Skt base T. S. tatsamamu
When the first word, or the next word, or both the words are tatsamamulu, then the samasamu will be a tatsama samasamu. Carr (1868: No. 729, p.131 ) lists (3). ko: ma[i sa:k]jamu as a proverb. In this group of two words, the second word is a tatsamamu while the first is an achchikamu a pure Telugu word. Hence, (3) is a tatsama samasamu since it involves a loss of the sixth case (possessive case) suffix i and the postp jokka of in the vigraha vakyam as follows: (3a). ko:ma[i ua:ni jokka sa:k]jamu > merchant of of testimony The testimony of the merchants ko:ma[i jokka sa:k]jamu > merchant of testimony The testimony of the merchant ko:ma[i sa:k]jamu merchant testimony merchant testimony
An alternative paraphrase is also possible for the same samasamu by considering ko:ma[i as an adjective because in ko:ma[iua:qu, ko:ma[i functions as an adjective to form a noun ko:ma[iua:qu as follows: (3b). koma[i + ua:du > ko:ma[iua:qu merchant (adj.) he (m.s.) merchant [m.s.= masculine suffix]
ua:qu is a masculine suffix that is added to adjectives to form a noun as in (3c). mant]i + ua:qu > goodman In such a case, the paraphrase of (3) will be: 6
(3d). A merchantine testimony.
(3a) is called a tatpurusha samasam while (3d) a karmadhaaraya samasam (more details of these compounds later.) Another samasam listed in Carr (1868: No. 1645, p.286 ) is (4) ballu:kapu pattu A bears hold in which the first word is a tatsamam (tats.): (4a). ballu:kah > ballu:ka + mu > ballu:kamu + pu > ballu:kapu bear Skt.word Skt. base T.S. bear (tats.) + T.S. > bearish (Adj.)
The second word pattu is an achchikamu. Hence, (4) is a tatsama samasamu since it contains tatsamamu as the first word. In the proverb (5) u]apa:lapu uittu, ne:pa:lapu ginda A Vishapala seed, a Nepala seed, (Carr 1868:No.1986, p.344) both the words in the first and second samasamulu are tatsamamulu. They can equally be derived in the same way as in (4a). (5a). u]apa:lah Vishapala > u]apa:la + mu > Skt. word Skt. base T.S u]apa:lamu + pu > u]apa:lapu Vishapala (tats.) T.S. Vishapala (5b). ne:a:lah Nepala > ne:pa:la + mu > Skt. word Skt. base T.S ne:pa:lamu + pu > ne:pa:lapu Nepalamu T.S Nepala
Hence, (5) is a tatsama samasamu since it contains tatsamamulu in both the words of the samasam. 7
C. Achchika Samasamulu are compounds that are formed by the combination of only Telugu words. Hence, the first and the second words are Telugu words proper. For example in (6). e:[i uoqqu t]e:nu A farm on the stream bank (Carr 1868: No.428, p.78 ) Or (7). baqga:rapu pit]t]uka A golden sparrow, (Carr 1868: No.1584, p.277) all the words are pure Telugu words.
(7) is formed in the same way as (4). (6) offers an interesting extension of achchika smasamalu. In (6), the first word is an adjective formed from a noun as in (6a), and then it premodifies another noun as in (6b): (6a). e:ru + i > e: ri > e:[i stream of T.S. stream of stream of or (6b). e:[i + uoqqu > e:[i uoqqu streams bank streams bank (6c). e:[i uoqqu + mi:da + unna + t]e:nu > streams bank on being farm e:[i uoqqu mi:da t]e:nu > e:[i uoqqu t]e:nu streams bank on farm > stream bank farm
D. Misrama Samasamulu are compounds that are formed either by the combination of Sanskrit compound bases with pure Telugu (achchika) words or uninflected pure Telugu words with tatsamamulu. These are widely used in daily language. Samasams like ad'ika:digubaqi (more yield), uttama illa:lu (noble house wife), etc. are often heard in conversations. The following proverbs listed 8 by Carr (1868: Nos. 2042, 2048, p.353-354) can be considered misrama samasamulu:
(7). ura:ta karaqamu writing village head
In this example, ura:t a is a pure Telugu word and karaqamu is a tatsamamu.
(8). ata qabbu, sahasra qabbu hundred dabbu thousand dabbu
In this example, ata is a Sanskrit base and dabbu is a pure Telugu word.
In tatsama samasamulu also, there is a provision for a pure Telugu word to combine with a tatsamamu. Hence, we can also consider these as tatsama samasamulu. However, Venkateswarlu, V. (1982: 695:96) has not made the distinction between these two types clear. In Chinnaya Suris Bala Vyakaranam, this type of a samasam is defined as one consisting of Sanskrit and Telugu words only (Subbaraju, N.V.K. 1982: 109-112). In Vyavaharika Bhasha Vyakaranam of Vadlamudi Gopala Krishnayya (1958: 171-3), a misrama samasam is divided into three classes: 1. Sidhdha Misram. 2. Sadhya Misram. 3. Achchika Misram. In his classification of samasams, there are also four divisions but he has not included tatsama samasam as a separate category. He clubbed it together with sanskruthika samasamulu and divided the latter into sidhdha and sadhya samasamulu a sidhdha samasam is the equivalent of a samskrithika samasam while the sadhya samasam of the tatsama samasam in Venkateswarlu, V. (1982).
In his treatment of misra samasamulu, he considers a sidhdhamisram as one in which a Sanskrit word combines with a pure Telugu or a foreign (anyadesyam) word either initially or finally (e.g. udd'a danqaga pure waste, pant]a raqgulu 9 five colours. On the contrary, in his examples, he has included tatsamamulu also in: (9a). si:nijar panqituqu senior scholar senior scholar [panqita is the Sanskrit base from which panqituqu a tatsamamu is formed by the addition of the suffix qu.] (9b). ka:le:di: b'auanam college building college building
A sadhyamisram, on the other hand, is formed by the combination of a tatsamamu with a pure Telugu or a foreign word freely. He has not mentioned any examples in his discussion (ibid. 173). In Venkateswarlu, V. (1982: 284), this view is not accepted even though he has not quoted Vadlamudi Gopala Krishnayya. According to him, there is no free combination between a tatsamamu and an achchikamu.
An achchika misram is a samasam formed by the combination of a pure Telugu word or a tadbhavam [tat=(from) that; bhavam = created: a Telugu word formed by a modification of a Sanskrit word as in nidra sleep > niddura sleep; etc.] with a foreign word. A tadbhavam is generally known as the vikruthi and a tatsamam as the prakruti of Sanskrit words. The examples include such samasamulu as: (10a). re:qio: pa:[a radio song radio song (10b). ho[el tinqi hotel food. hotel food 10 The abovementioned classification is based on the origin of the words in samasams. Hence it is a lexically motivated classification. Irrespective of the origin of the words, a higher-level classification is also made in the treatment of compounds in Telugu. Such a classification is based on the semantic-syntactic relationship between the words in a compound. According to Venkateswarlu, V. (1982: 698-731), six types of samasamulu can be obtained from such an analysis. There are: 1. tatpurusha samasam; 2. karmadhraya samasam; 3. dvigu samasam; 4. dvandva samasamu; 5. bahuvrihi samasam; and 6. karakibhava samasam. All these compounds involve the loss of particles and postpositions and hence they are called luk samasamulu (luk=absence (of case inflections, postpositions and other words in the paraphrase)). Let us examine the compounds available in Carrs Andhra Lokokthi Chandrika in terms of this classification.
E. Tatpurusha Samasam (Determinative Compound) If the previous words in a samasam are dependent for their meaning on the last word, which is independent and decisive in the derivation of the meaning of the samasam, then it is called a tatpurusha samasam. The case endings of the previous words will be deleted and the words will be different in their cases. That is why in Sanskrit it is sometimes called a vyadhikarana tatpurusha samsam. Generally, genitive, objective, and adverbial case endings and adverbial postpositions are deleted in the formation of these samasams.
Tatpurusha samasams can be further divided into three classes: 1. Sambandha Tatpurusha Samasam; 2. Karma Tatpurusha Samasam; and 3. Karaka Tatpurusha Samasam.
11 Let us take a few proverbial samasamulu to illustrate these three classes of samasamulu.
E. 1. Sambandha Tatpurusha Samasamu If a samasam is formed by the deletion of the genitive or possessive case suffix in the first word, it is called a sambandha tatpurusha samasam. Sambandha (literally relationship) between objects can be of different types. Such relationships indicated by the sambandha vachaka vibhakthi (possessive case) can be owner- owned (e.g.na:pustakamu my book); part-whole (e.g. in[i talupu houses door); producer-produced (e.g. de:uuni ru][i Gods creation); agent (or author) action (or product) (e.g.po:tana b'agauatamu Pothanas Bhagavatamu ); cause ( kant]u uigraham bronzes statue); container contained or support supported (e.g. uiski: si:sa: whiskey bottle); master servant (ra:muni ban[u Ramas soldier); qualifier qualified (de:uuni pre:ma Gods love); purpose (e.g. paqak(a) kurt]i: sleeping chair); price (e.g. aidu ru:pa:jala pa:lu five rupees milk); size (e.g. nalab'ai aqugula ro:qqu forty feet road); time or age (renqe:[[a ko:rsu Two years course ; t omb'ai e:[[a musala:me ninety years (old) woman); one object indication (e.g. kalara ro:gam: cholera disease, haidara:ba:du nagaram Hyderabad city); compound number (e.g. uejji nu:[a padaha:ru one thousand one hundred (and) sixteen); etc.
One important feature of the possessive case is that an equivalent adjectival phrasal construction can be made from each sambandha tatpurusha samasam. For example, a whiskey bottle or milk bottle or water drum can be expanded to give an adjectival construction as follows: 12
Another important feature is the addition of jokka of, a postposition, to the already possessive case inflected word denoting the owner as in the folliwng example: (12). pillala jokka a:ro:gjamu > pillala a:ro:gjamu childrens of health childrens health Health of childrens Childrens health
E. 2. Examples of Proverbs in Carrs Andhra Lokokthi Chandrika The following examples are selected from Carr (1868) along with their explanations as given by Carr. In addition, a word-by-word translation along with their vigraha vakyamu is also provided to explain the formation of the samasam. Furthermore, it is indicated against each example whether it is a Samskruthika Samasam or a Tatsama Samasam or an Achchika Samasam or a Misrama Samasam. Samasamulu listed in Section A are all Luk Samasamulu while those in Section B are Aluk Samasamulu. Section A (13). agastasja b'ra:ta : > agastja b'ra:ta: > agastja b'ra:ta Agastyas brother Agastya brother Agastya brother Agastyas brother Agastya brother Agastya brother (Sanskrit) (Sanskrit) (Telugu) [Agastya was a great sage who does not have any brother. The prototypical meaning of this proverb is: a new-comer, attempting to make himself a great personange (ibid: No. 24, p. 5)]
13 In this example, there is a vowel shortening of the Sanskrit word to form a samskruthika samasamu : (13a). b'ra:ta: > b'ra:ta
Another example of a sanskruthika samasamu is:
(13b). ui]asja pundah > ui]a punda + mu > ui]a pundamu poison of mass > Skt. base + T. S. > poison mass A mass of poison > > A poison mass [Wickedness (No. 1987, p. 345)] (14). arauala (jokka) je:qupu > araua je:qupu Tamilians (of) crying Tamilian crying Crying of Tamilians Tamil crying [There is a custom among the Tamilians to mourn for the deceased by employing professional women mourners. Applied to an unwilling performance of any duty (No. 123, p. 22)].
The vigraha vakyam is shown in the plural; it can also be shown in the singular: (14a). araua da:ni / ua:ni jokka je:qupu Tamil womans / mans of crying
In the samasam from such a vigraha vakyam, the indication of the gender is lost. As both the words in the samasam are pure Telugu words, it is an achchika samasam. (15). uttara kuma:rasja pragja:h > Uttara Kumars boastings Uttara Kumars boastings
uttara kuma:ra pragja: h > uttara kuma:ra pragjalu Uttara Kumara boastings > Uttara Kumara boastings Uttara Kumar boastings (Sanskrit) Uttara Kumar boastings (Telugu) [Uttara Kumara is the son of King Virata who boasts that he will get back the cows from the Kurus who captured them but he is afraid when he sees 14 the enemy. Bragging. Bombast is its prototypical meaning. (No. 315, p. 57)]
In this samskruthika samasam, there is an addition of the Telugu plural suffix lu to the Sanskrit base: (15a). uttara kuma:ra pragja:h > pragja + lu > pragjalu Skt. samasam > Skt. base + T.S. > Telugu word (16). karpasja prata:pah > karqa prata:pah > Karnas valour Karna valour Karnas valour Karna valour karqa prata:pa + mu > karna prata:pamu Skt. base T.S. Karna valour Karna valour
In this samskruthika samasamu also, the Telugu suffix mu indicating the singular number is added to the Sanskrit base. [Karna is the first born of Kunti, the mother of Pandavas who are Dharmaraja, Bhima, Arjuna, Nakula and Sahadeva. He also boasted but his vows were not fulfilled. A blusterer is the prototypical meaning.] (17). tamba[i (jokka) anumanamu Tambalas (of) suspicion The suspicion of a Tambali > tamba[a anumanamu > Tambala suspicion > Tambali suspicion [The Tambalis are a class of Sudra priests who wear the sacred thread, and endeavour to observe Brahminical customs. Applied to foolish scruples. ( No. 962, p. 174)]
This is a tatsama samasam formed by the combination of Tambali, a pure Telugu word, with anumana + mu > anumanamu, a tatsamamu.
(18). sandajasja rajab'a:rah > sandaja rajab'arah Sanjayas mediation > Sanjaya mediation Sanjayas embassy > Sanjaya embassy sandaja rajab'ara + mu > sandaja rajab'aramu Skt. base T.S. > Sanjaya mediation Sanjaya embassy 15 [Sanjaya was employed as an ambassador by the Kurus and showed no zeal for his party. (See the Mahabharatha). Applied to a person who takes no interest in the performance of his duty (No. 2078, p. 359)] (19). sugri:asja a:ja: > sugri:ua:ja: > sugriua:gja Sugrivas command > Sugrivaa command Sugriivaacommand Sugrivas command > Sugriivaa command Sugriivaa command (Sanskrit compound) (Telugu compound) [The command of Sugriva is strictly enforced and disobedience to it is cruelly punished. See Kishkindhakanda of the Ramayana. (No. 2644, p. 84 (Supplement))]
The Telugu samskruthika samasam is formed by the loss of the long vowel and the suffixation of the Telugu short vowel: (19a). sugri:ua:gqa: > sugri:ua:ja (20). aljasja sa:rad'jam > alja sa:rad'jam Salyas charioteering Salya charioteering Salyas charioteering > Salya charioteering > alja sa:rad'ja + mu > alja sa:rad'jamu Skt.base T.S. > Salya charioteering In this samskruthika samasam, the Telugu suffix mu is added to form the compound. [Salya, king of Madra having undertaken to drive the chariot of Karna continually endeavoured to dishearten him. A faithless ally (No. 2051, p. 354)] (21). ue:ja:ja:h mo:hah > ue:ja: mo:hah harlots love > harlot love harlots love harlot love > ue:ja: mo:ha + mu > ue:sja: mo:hamu Skt. base T.S. A harlots love
This is a sanskruthika samasam formed by the addition of mu to the Sanskrit base. Here, the meaning is given in the sixth case instead of the seventh case (locative case): ue: ja jokka (harlots) not ue:ja jandu (in the (i.e. for) harlot)
In such a seventh case locative meaning there is no proverb a harlots love for her lover is not genuine and lasts only as long as the money is given.
16 (22). ka:lane:me:h dapam > ka:lane:mi dapah Kalanemis meditation kalanemi meditation Kalanemis meditation Kalanemi meditation > kalane:mi japa + mu > kalane:mi dapamu Skt. base T.S. Kalanemi meditation Kalanemi meditation [Japam means meditating on God through the chanting of a name or manthram. Kalanemi was a pretended sage. (See 110, Ramayana, Yuddha Kanda) Applied to hypocrisy. (No. 594, p. 108)] This is also a samskruthika samasam.
There are many proverb compounds listed in Carr (1868) which convey the possessive case relation by zero suffixation and as such are formed without any deletion of the case suffixes or postpositions. According to Venkateswarlu, V. (1982), such phrases should not be considered compounds if there is stress on the second words. However, there is no stress on the second word in these examples and thus give us the feeling that they are single words. In the earlier grammars of Chinnaya Suri, Sitharamacharyulu and even in the old grammars of Nannayya and Kethana jokka is considered a genitive case ending and such words are considered compounds. A few examples are given below: (23). mudi ma:nu t]e:ua > mudima:nu t]e:ua old tree strength > old tree strength Old tree strength > Old tree strength
In the above compound, there is no stress on the second word t]e:ua and also no deletion of case endings. The word has no case ending and by itself denotes the possessive case by zero suffixation. We can frame its vigraha vakyam in Telugu as: mudima:nu jokka t]e:ua old tree of strength (i.e. the strength of an old tree) [A brave heart in a weak body (No. 1768, p. 306)]. This is an achchika samasam since both the words are of pure Telugu origin. 17 (24) ko:ti piqikili > ko:ti piqikili (i.e.ko:ti jokka piqikili) monkey fist > monkey fist (i.e. monkey of fist) monkey fist > monkey fist (i.e. The fist of a monkey) [Not letting go any thing in its grasp. Applied to obstinacy. (No. 721, p. 130)] (25). ko:ma[i sa:k]jamu > ko:ma[i sa:k]jamu komati evidence > komati evidence A komati evidence > A komati evidence [A story is told of a komati who when asked to identify a horse about which a Musalman and Hindu were quarrelling, said the forepart of it looked like the Musalmans horse and the hind part like the Hindus. (No. 729, p. 131)]
A komati is the third caste member in Hindu society who does trading. The others being Brahmana, Kshathriya and Sudra. This is a tatsama samasam since the first word is an achchikam and the second a tatsamam. It can also be considered a misrama samasamu since an achchikam without any deletion of case endings combined with a tatsamam. (26). ko:ma[i nidamu > ko:ma[i nidamu merchant truth > merchant truth Komati truth > Komati truth [Komatis are considered to be unreliable in their dealings. (No. 725, p. 131)] (27). ko:ma[i uiua:samu > ko:ma[i uiua:samu komati faith > komati faith Komati faith > Komati faith (28). Kummarapurug(u) a:uatamu > kumara puruga:ua[amu blacksmith insect manner > blacksmith insect manner mole-cricket manner > mole-cricket manner [Never resting from doing any mischief (No. 648, p. 118)] (29). gaqide gattara > gaqide gattara donkey row > donkey row A donkey row > A donkey row [A noisy brawl (No. 756, p. 137)] (30). gaqide pilla ko:malamu > ga:qidepilla ko:malamu donkey child tenderness > donkey child tenderness The mildness of a young donkey > The mildness of a young donkey 18 [Seemingly good but really useless (No. 757, p. 137)] (31). miqatamb'o[la do:sjamu > miqatamb'o[la do:sjamu Midatambhotlus prophecy Midatambhotlus prophecy Midatambhotlus prophecy Midatambhotlus prophecy In the above mentioned example, there is an inflection to the first word indicating the possessive but there is no stress on the second word do:sjamu. Hence, this can be considered a tatsama samasamu wherein both the words are tatsamamulu. [Making ones fortune by a lucky chance (No. 1733, p. 300)]
(32). musalamma suddulu > musalamma suddulu old woman sayings > old woman sayings [Fanciful tales (No. 1785, p. 308)] This is an achchika samasamu wherein both the words are pure Telugu. (33). me:ka meqa t]annu > me:kameqa t]annu goat neck wattle > goatneck wattle Goat neck wattle > Goat neck wattle [A useless appendage (No. 1808, p. 313)]
This is also an achchika samasam wherein both words are pure Telugu. Even me:ka meqa is also a sambandha tatpurusha samasamu: me:ka meqa > me:ka meqa goat neck goat neck Goat neck > Goat neck (34). gontamma ko: rkelu > gontamma ko:rkelu Gontamma wishes > gontemma wishes Gontamma wishes > Gontamma wishes [Excessive or difficult desires (No. 2320, p. 30) (supplement))] This is an achchika samasamu where in both the words are pure Telugu. (35). sa:ta:ni pi:kula:[a > sa:ta:ni pi:kula:[a satani wrangling > satani wrangling Satani wrangling > Satani wrangling 19 [The Satanis (Ramanujas) admit as members of their body all classes amongst the worshippers of Vishnu, who consequently dispute each others rank in assemblies.]
E. 3 Karma Tatpurusha Samasamu
If the previous word in the samasam loses its objective case ending, then that samasam is called Karma Tatpurusha Samasam. A very familiar example of karma tatpurusha samasam is: (36). u:ha:ti:tamu < u:hanu (obj. case ) atikramint]inadi imagination beyond < imagination that which has overcome Beyond imagination < That which overcame imagination
In Carr (1868), I could not find any examples of this type of samasam except No. 1586 and 2653. 1586 can be interpreted in two ways as in the case of Vesyamohamu. Both the interpretations are given below. (37). banqi doqgarikamu < banqi jokka doqgarikamu cart stealing cart of stealing The stealing of a cart < The stealing of a cart (37b). banqi doqgarikamu < banqini doqgarikamu t]e:juta cart stealing cart o.c stealing doing Stealing a cart Stealing a cart Carr (ibid) has interpreted the proverb as in (36b). According to this interpretation, this samasam can be called a karma tatpurusha samasam. The word dongarikamu is a taddhitamu (tat = to that word or adjective; hitamu = related to it), a word formed by the addition of a particle: (37c). doqga + rikamu > doqgarikamu thief + ness (particle) > thiefness Literally, (36a) means cart stealingness (37d). suapak]a parapak]a nird'u:mad'a:mah + qu own side others side flame without smoke man + T.S. A ruiner of oneself and others (i.e.One who ruins himself and others) > suapak]a parapak]a nird'u:mad'a:muqu own side others side flame without smoke man A ruiner of oneself and others (No. 2653, p. 85 (Supplement))
20
E. 4. Karka Tatpurusha Samasamu In a karaka tatpurusha samasam, the initial or previous word is joined with the final or latter word in an adverbial relation. The initial word loses its adverbial case or postposition. In the vigraha vakyam, the verb qualifying instrumental, agent, purpose, cause, reason, support, result, cases or postpositions can be supplied to indicate the meaning of the samasam. Since adverbs qualify verbs and adjectives, the second word will either be an ordinary adjective or a double part of speech (i.e. a word functioning as two parts of speech: for example, t]e:ju[a doing does the work of a noun as well as a verb). In Sanskrit, karaka tatpurusha samasam is known by the name of a case the first word indicates. As such, we get third, fourth, fifth, sixth and seventh case tatpurusha samasamulu.
The following examples are observed in Carr (1868). (38). araqje: ro:danam > araqja ro:danam forest in wailing forest wailing Wailing in the forest > Forest wailing > araqja ro:dana + mu > araqja ro:danamu Skt. base + T. S. > Forest wailing This first word is in the seventh case (the locative case), denoting place. This is a sanskruthika samasam which prototypically means of no avail (No. 122, p. 22). (39). a:ka:e: pant]a:qgam > a:ka:a pant]a:qgam sky in panchangam > sky panchangam Panchangam (almanac) in the sky > Sky panchangam (almanac) > a:ka:a pant]a:qga + mu > a:ka:a pant]aqgamu Skt. compound base > Sky almanac This is also a sanskruthika samasam in which the first word in the locative case, denoting place, is shortened to give the base. Its prototypical meaning is A fanciful tale (No. 157, p. 28) (40). a:ka:e: uartakah > a:kaa uartakah sky in trader > sky trader 21 A trader in empty space (or air) > Sky trader > a:ka:a uartaka +qu > a:ka:a uartakuqu Skt. base T.S.(masc.) > A sky trader [a:ka:a uarta [(ka +qu) = kuqu] by regressive assimilation] Its prototypical meaning is A swindler. An imposter (No. 158, p. 28). This is also a sanskruthika samasamu in the locative case, denoting place. (41). e:[i uqqu t]e:nu < e:[i uoqqu nandali t]e:nu stream bank farm stream bank on farm Stream bank farm < Farm on the bank of the stream' [A dangerous situation (No. 428, p. 78)] This is an achchika samasam consisting of the noun phrase e[i (adj.) uqqu (noun) indicating place in the locative case joined with t]e:nu. (42). kalijuge: ra:uaqa:surah > kalijuge: ra:uaqa:surah Kaliyuga in Ravanasura > Kaliyuga Ravanasura A Ravanasura in Kaliyuga > Kaliyuga Ravanasura [Applied to a man as bad in this, the Iron Age, as Ravana was in the Golden (No. 563, p. 103)] In this sanskruthika samasam, Kaliyuge is in the locative case indicating time. (43). na:gaualli ni]['uramu < na:gauallina:[i ni]['uramu Nagavalli squabbling < Nagavalli on the day of squabbling Nagavalli squabbling < Squabbling on the day of Nagavalli [Any disputes with regard to the presents etc., are brought forward on the fourth day; until then no one can open his mouth. Forgetting many past benefits on account of one slight fault. (No. 1257, p. 222)] Nagavalli literally means snake (naga) creeper (valli). On the fourth or fifth day of the marriage which will be the concluding day of the Hindu marriage ceremony, food is offered as sacrifice in an elaborate ritual. Actually, it is nakabali ceremony (naka=heaven; bali= sacarifice), which is corrupted into nagavalli.
This is a tatsama samasamu as both the words are tatsamamulu. Even though Nagavalli is an object, it is taken here to indicate time and hence it can be considered an adverb of time.
22 (44). puqganu:ru samst 'a:namu < puqganu:ru samst'a:namu Punganuru state Punganuru state Punganuru State < Punganuru State [Punganuru is in the North Arcot District (of Tamil Nadu, India). No government. (No. 1466, p. 257)] This is a tatsama samasam of which the initial word is an achchikamu and the final word a tatsamamu (samsthana + mu > samsthanamu). Its vigraha vakyam can be given as The state in/of Punganuru. There is no case ending for Pungunuru and it is a place adverb. (45). po[[i po:tara:du koluuu Potti Potharaju service (employment) Potti Potharaju service < po[[i po:tara:du daggara / kinda koluuu < Potti Potharaju near under employment < Employment under Potti Potharaju [Not to be pleased in any way. No. 1553, P. 272] This is an achchika samasamu in which the adverbial postposition of place is deleted. (46). me:ka meqa t]annu > me:ka meqa jandu unna t]annu goat neck teat > goat neck in being teat Goat neck teat > A teat in the neck of a goat [The wattle on a goats neck. A useless appendage (No. 100, p.313)] This is an achchika samasam containing two samasamulu. me:ka meqa itself is an achchika sambandha tatpurusha samasamu: (47). me:ka meqa > me:ka jokka meqa goat neck > goat of neck Goat neck > The neck of a goat Even though there is no loss of inflection in me:ka (it is a zero suffixed word), the phrase can be considered a samsam since there is no stress on meqa. (48). a:ramb'a u:ratuamu < a:ramb'e: u:ratuam beginning valour < beginning in valour Initial valour < Valour in the beginning [Dash, but not steady unflinching courage (No. 2187, p. 9 (Supplement))]
(49). suaka:rje: durand'arah, sua:mika:rje: uant]akah own work in master master work in cheat 23 Master in own work, cheat in masters work > suaka:rja durand'ara + qu sua:mika:rja uant]aka + qu Skt. base T. S. Skt. base T.S. > suaka:rja durand'aruqu, sua:mika:rja uant]akuqu personal work achiever, master work cheat Personal work achiever, master work cheat (No. 2652, p. 85 (Supplement)) (50). sakala guqaih ab'ira:mah all qualities with handsome man A handsome man with all qualities > sakala guqa:b'iramah > A handsome man with all qualities > sakala guqa:b'irama + qu > sakala guqa:b'ira:muqu Skt. compound base + T. S. > A handsome man with all qualities [Endowed with every grace. Said ironically. (No. 2085, p. 360)] This is a sanskruthika tatsama samasam formed with the first phrase in instrumental case (third case). In Sanskrit, it is called a thritheeyaa (third case) tatpurusha samasam. (50). nu:lipo:gu atuku < nu:lipo:gu t]:ta (ue:sina) atuku a thread joining < thread with put joint A thread joint < Thread joined in weaving [No strength (No. 1331, p. 234)] It is an achchika samasam in the instrumental case. (51). datta putra o:kamu < datta putra:ja o:kam adopted son grief < adopted son for grief
> datta putra o:ka + mu > datta putra o:kamu Skt. base T.S. adopted son grief
This is a sanskruthika samasam in the fourth case (dative case). [slight grief (No. 1140, p. 203)] (52). ko:na ka:uali < ko:naki ka:uali forest guarding < guarding to (over) the forest Guarding forest < Guarding over the forest
24 This is an achchika samasamu with the first word in the dative case. Its vigraha vakyam can also be given as: Guarding of the forest in which case it becomes a sambandha tatpurusha samsam. However, the first meaning is popular (rudhi) and as all the samasamlu are based on the vigraha vakyamulu (ardhavat samasah According to the meaning, the samasam), we can assign the given compound in the category of karaka tatpurusha samsamulu. [Attempting impossibilities (No. 724, p.131)]
So far we have discussed the three important classes of tatpurusha samasamu. In addition to these, there are two more classes, namely, upapada tatpurusha samasamu and ekadesi smasamu.
E. 5. Upapada Tatpurusha Samasamu When a dependent a krudantamu (the particle that combines with the root is called kruth and the word that is formed by its suffixation is called a krudantamu) is suffixed to a Sanskrit base, an upapada tatpurusha samasam is formed. For example, (53). kumb'am + ka:rakah > kumb'aka:rakah pot doer (maker) blacksmith upapadam krudantam Skt. compound > kumb'aka:ra + qu > kumb'aka:ruqu Skt.base + T.S. > blacksmith In Carr, there are no separate examples found for this class but sarvamkasha in No. 2098 is an upapada tatpurusha samasamu: (54). saruamka]a ( pragja kalaua:qu ) [No. 2098, p. 363] all knowing ability having one One who knows everything (54a). sarvam + ka]a > saruamka]a all knowing > all knowing (54b). ka] + a > ka]a Skt. base + T.S. > knowing (krudantamu) 25 saruamka]a is used as an adjective in the above samasam which is formed by the addition of (53a) to pragja to form a karmadharaya samasam which is further prefixed to kalaua:qu to form another samasam
E. 6. Ekadesi Samasamu When a word denoting the part of an object is prefixed to the noun denoting the object, then the compound so formed is called an ekadesi tatpurusha samasam. For example, in (55). munde:ji < mundu + t]e:ji fore (part of) hand < front (part of) + hand wrist < front + hand mundu denotes a part of the hand which is the wrist. It is prefixed to the word t]e:ji to form a compound.
Such ekadesi samasamulu are rare to get as individual proverbs but they are found as part of proverbs. In Carr (1868), six examples of such usage are observed. They are given below: (55a). munde:ti kaqkana:naku addamu ka:ualena: wrist of bracelet to mirror do require Do you require a mirror to see the bracelet on your wrist? [A thing obvious and plain, requiring no demonstration (No. 1741, p. 302)] (56). mi:ga:llu < mi:da + ka:llu upper (part of) leg (foot) < upper (part of) + leg foot < upper + leg (56a). mi:ga:li mi:da metuku paqite: foot on morsel falling mi[[i mi[[i paqqa:qu. bouncing bouncing fell When a morsel fell on his foot, he started with conceit [It is only when a man has plenty to eat that he lets a grain fall (No. 1737, p. 301)] 26 (56b). mo:t]ejji a:qite: mundejji a:qutundi. elbow move if wrist move will (57). mo: kallu < mundu + ka:llu > muqga:llu fore (part of) legs < front (part of) legs > foreleg (knee) Knee < front + leg > knee (57a). mi:ga:llu ua:t]inamma mi: in[lo: penqli feet (instep) swollen mother your house in marriage jeppuqan[e: mo:ka:[[u ua:t]inamma: monnane: when saying knees swollen mother the day before yesterday po:jenadanna[[u. gone saying like Like When will the marriage be in your house, swollen-insteps- one? having said (one woman), (the other) saying,It was all over the day before yesterday, swollen-knees one, (No. 1738, p. 301) In proverbs Nos. 2566 and 2567 (p. 70 (Supplement). The word mo:ka:lu is used. (58). mi:gaqa > mi:da + kaqa whey > upper + ending (of milk when boiled) ( upper crust of boiled milk ) (58a). minqalanu marigina amma: mi:gaqa tinna paramours used to mother, whey having eaten amma: uu:rakunqadu. mother quiet keep not A woman used to paramours, a woman used to eating whey will never cease to do so. (No. 1732, p.300) (59). mo:t]e:ji < munde:ji upper (part of the)arm < upper (part of the) arm elbow elbow < mundu + t]e:ji < t]ejji jokka mundu b'a:gamu < front (part of) arm < hand of front part Front part of arm (59a). atta ua:rin[i suk'amu mo:t]e:ti debba uan[id i mother-in-laws houses pleasure elbows blow like The pleasure in mother-in-laws house is like an elbow-blow. (No. 57, p.11) (60). peqa tala < peqa + tala < tala jokka peqa b'a:gamu back head < back + head < head of back part Back of the head < back (part of) + head < back part of the head
27 (60a). e:duku / pandiki peqatala budd'i porcupine / pig back head sense The porcupine/the pig has sense in the back of its head. [Said of a man without brains (No. 136, and 2453, ps. 79, 52 (Supplement)]
F. Karmadharaya Samasamu In karmadharaya samasam also, the meaning depends on the latter word as in tatpurusha samasam. Generally these compounds are formed by the prefixation of adjectives to nouns. The adjective is dependent on the noun (which is independent). In a tatpurusha samasam, both the words express ideas on different objects whereas in a karmadharaya samasam both the words express ideas about the same object. For example, in (61). g'o:ra kali < g'o:ra maina kali jugam horrible kali horrible being Kali yuga Horrible Kali < Kaliyuga that is horrible the adjectival base g'o:ra expresses or qualifies Kaliyuga while Kali, the yugam.[Applied to crimes of great enormity (No. 2675, p. 90)]
There are many types of karmadharaya samasamu. Only those thats are observed in Carr (1868) are discussed below.
F. 1 Viseshana Purvapada Karmadharaya Samasamu In this type of a karmadharaya samasam, the first word is an adjective and the latter a noun. This is a very popular and productive samasam. In addition to (60) ghora kali, the following are also observed.
F. 1. 1. Samskruthika Viseshana Purvapada Karmadharaya Samasamu (62). ad'ika a:]a:q'am < ad'ika a:]a:q'a + m(u) extra Ashadha (month) Skt. base + T.S. Extra Ashadham
28 < ad'ikam t]a a:]aq'am extra being Ashadham Extra Ashadham [An intercalary Ashadha. The month Ashadha corresponds with June-July. Said by a man when excusing himself for not observing the rules of the house in which he was staying (No. 70, p. 13)] (63). g'o:ra kali + Nil < g'o:ra kalih < g'o:rah asau kalih + t]a horrible Kali (No T.S.) < horrible Kali < horrible this Kali + is Horrible Kali < A horrible Kaliyugam (64). ad'ika:a (lo:ka da:ridrjamu) < ad'ika + a:a excessive greed (excessive poverty) < extra + wish < a:a:ja:h ad'ikjam wish in excessiveness Excessive cupidity [Avarice busts the bag. (French) (No. 71, p. 13)]
F. 1. 2. Achchika Viseshana Purvapada Karmadharaya Samasamu
(65). baqga:rapu pit]t]uka < baqgaramu + pit]t]uka golden sparrow < gold + sparrow [The Telugu term for the crossbeak (Loxia Philippina). Pretty to look at but of no use (No. 1584, p. 277)] In Telugu sandhis when the first word ends in mu, it is replaced by pu or pum as in: baqga:ramu > baqga:rapu (66). baqga:rapu katti < baqga:ramu + katti golden sword gold + sword A golden sword < gold + sword [Said of something of intrinsic value but of no utility (No. 1583, p. 277)]. In Nos. 2502, 2600, 1620, and 1621 such a usage is found. (67). me:kauanne puli < me:ka uanne gala puli goat colur tiger < goat colour having tiger A goat-colour tiger < A tiger that is goat coloured [A wolf in sheeps clothing (No. 1809, p. 314)]
F. 1. 3. Tatsama Viseshana Purva Karmadharaya Samasamu
(68). b'allu:kapu pa[[u < b'allu:kamu + pa[[u bearish hold < bear + hold A bearish hold < bear + hold 29 [Obstinacy (No. 1645, p. 286) b'allu:kamu is a tatsamamu and pattu is an achchikamu. (69). ui]apa:lapu uittu, ne:pa:lapu ginda Vishapala seed Nepala seed < ui]apa:lamu + vittu, ne:palamu + vittu, Vishapala seed Nepala seed A Vishapala seed, a Nepala seed. [Vishapala is the Hoya Pendula Nepala is the Physic-nut (Jatropha Curcas); in large doses the seeds are an energetic poison (Eng. Cyclop.). Said of a person of a vicious disposition. (No.1986, p.344)]
When the objectives are numeral in a karmadharaya samasam, it is called a sankhyavachaka (numeral) viseshana (adjectival) purvapada (former word) karmadharaya samasam. A few examples are found in Carr (1868), which are given below.
F.R. 1. Cardinal Adjectives
(70). pant]a ub h am pant]a:ub h am five good (things) five bad (things) Five good things, five bad things [Differently interpreted to mean five good and five bad qualities; the five senses applied to good and to bad uses, etc. (No.1357, P.239)]. It can also be called a dvigu samasam if five is taken collectively. (71). ata qabbu sahasra qabbu hundred lies thousand lies Hundred lies, thousand lies [(One who can tell) a hundred lies, (one who can tell) a thousand lies. Ten times as bad. (No.2048, p.354)]
F.2.2. Ordinal Adjectives
There is a Sanskrit proverb which is also often used in Telugu. 30
(72). prat h ama kaba[e: mak]ika:pa:tah first ball (lump)in fly fell Fall of a fly into the first lump (of food) taken in the hand [Said of an obstruction at the very commencement of an undertaking. (No.274, p. 435)]. (73a). mo:[aku moda[i t]o:[a kampu, rustic to first place smell A rustic suffers from smell at one place. uannega:qiki ua[[ant a: kampu fastidious man to all over the body smell A fastidious man suffers from smell all over the body.
F.3. Madhyamapadalopi Karmadharaya Samasamu
In this kind of a compound, the words expressing the relationship between the words that form the compound are deleted. That is why it is called mad'jama (middle) pada (word) lo:pi (absent) karmad'a:raja sama:samu. A few examples found in Carr (1868) are given below: (74). uejjika:[[a deRRi one thousand legged scolopendra < uejji ka:[[u kalgina deRRi one thousand legs having scolopendra A thousand legged scolopendra A scolopendra with thousand legs [Said of a very restless man. (No.2005, p.347)]
This compound is considered a karmadharaya samasam since uejjika:[[a thousand legged functions more as an adjective qualifying the scolopendra (millipede). It is similar to simhadua:ram A door with (pictures of) lions. Even though there is the meaning of kala(ua:qu / di) having man/woman or it, it is not taken as a bahuvrihi compound. In a bahuvrihi compound the object indicated is not expressed in the compound. So, 31 (75a). uejjika:[[u a thousand legged one or sahasrapa:damu a thousand legged one can be a bahuvrihi compound as in the case of the Sanskrit samasam: Sahasra:kshah one who has a thousand eyes, namely, Indra or Sahasrapath one who has a thousand legs, namely, Lalithambika but not uejjika:[[a deRRi where one thousand legs is an attribute. uejjika:[[u itself is a sankhyavachaka karmadharaya samasam, if it is taken as denoting one thousand numbers of legs. On the other hand, if it stands for, a scolopendra, then it is a bahuvrihi compound. (76). ku:ta karaqamu < ku:ta ku:se: karaqamu cooing karanam < cooing(N) cooing(V) karanam A cooing karanam < A karanam who coos [A karanam to talk. A great talker but not good at his work. (No.660, p.120). A karanam is a village accountant.] (77). me:ta karaqam < me:ta me:se: karaqamu grazing karanam < fodder grazing karanam A grazing karanam < A karanam who grazes (i.e., who takes bribes) [i.e., up to any amount of bribery and corruption (No.1811, p.314)] (78). ura:ta karaqamu < ura:ta ura:se: karaqam writing karaman < writing(n) writing(v) karanam A writing karanam < A karanam who writes [A mere scribe. (No.2042, P. 353)]
In all the compounds mentioned in (73) - (75), there is an implicature that the village accountant is not efficient the karanam merely talks a lot or writes a lot or takes bribes heavily but does not do the work as expected.
32 So far, we have discussed the compounds that are observed in the examples of proverbs in Carr (1868). However, there are many other types of karmadharaya samasam such as uie:]aqa ub'ajapad a, na:ma ub'hajapada, uie:]ano:ttarapada, samb'a:uana: pu:ruapada, ru:paka, upama:na purua / uttara pada, and ka:raka pu:rua karmad'a:raja sama:samulu which are not exemplified in the proverbs found in Carr (ibid.).
Dvandva Samasamu (copulative compound)
In a duandua sama:samu (copulative compound), both the words have importance in deciding the meaning. The compounding is co-ordinate unlike in the determinative or the adjectival compounds mentioned earlier. If there are more than two words, then it is called a bahupada duandua sama:sam (multiple word copulative compound). A few examples found in Carr (1868) are given below: (79). gada kat]t] h apa po:ru t]andamu elephant tortoise fight like Like an elephant-tortoise fight (No.739, P.134) [Both elephant and tortoise are compounded together] (80). naja:na: b h aja:na: mildness or severity By mildness or severity [Both mildness and severity are compounded together.] (81). aisa: faisa: (Either) this way (or) that way) Either this way or the other [corrupted from Hindustani (No.466, P.84)] (82). ueRRi modduke:la ue:daa:stramulu foolish log why veda sastras Why Vedasastras to a dunderhead? [Vedas and Sastras (scientific treatises) form the copulative compound.]
33 SECTION B
There are some compounds which are formed without the loss of the case endings in the first word. Such compounds are called aluk samasamulu luk means loss; aluk means without loss (of the case endings.) A few examples are given below. (83). taqge:[i dunnu Tangeus honey Honey on the Tangedu tree [Tangedu is the Cassia Araiculata. Easy to get at because the tree is small? (No. 2356, p. 36 (supplement)] (83a). taqge:qu + [i > taqge:[i Tangedus
The compound is formed with the possessive case ending retained. Hence, it is called an aluk samasamu. In this case, qu is replaced by [i as seen above. (84). ra:ti kunqaku (inupa teqqu) stone pot to (iron ladle) An iron ladle for a stone pot (84a). ra:ji + t i > ra:ti stone + suffix > stones (85). ne:ti bi:raka:ja sa:mjamu ghee bridgegourd comparison ghee-bridgegourd comparison. [Gourd is name but not worth anything (No. 1341, p. 235)] (86). konqaui:[i t]c:ntra:qu Kondaveedus well-rope [Where the water is scarce and the wells very deep. Said of a long winding story (No. 689, p.125)] (86a). konqaui:qu + [i > konqaui:[i Kondaveedu + of suffix > Kondaveedus
G. Dvigu Samasamu
The previous word is a numeral adjective and the last word is a noun in this compound. It expresses all the members as a single group and is in the singular form. Such proverbs are hard to be found but some words in proverbs are dvigu samasamulu. The following examples are found in Carr (1968). 34 (87). pant]a:gni mad h ja mandunna[[u five fires middle in staying like Like staying (standing) in the middle of five fires [An act of penance. Said of a person being unable to extricate himself from a difficult position in which he is surrounded by his enemies (No. 1359, p. 239)]
Panchagni is a collection of five fires. They are the four fires on all the four directions and the sun in the front. Also, in Vedic rituals they refer to garhapatyamu, a:havaniyamu, dakshinagni, sabhyamu, and avapatyamu.
(88). pant]a:qgamulu po:te: nak]atramulu po:na:? five limbs if gone stars go do If the almanacs are lost, do the stars also go?
Panchangamu means five limbs collectively. They are tit'i (the lunar day), ua:ra (week), nak]atra (star), jo:ga (the nature of time), and karaqa (instrument). A Hindu traditional almanac indicates all these five aspects of time and hence it is called a panchangam. This is also to be considered a bahuvrihi compound since it indicates an almanac or tortoise That which has five limbs: an almanac or tortoise.
H. Bahuvrihi Samasamu This is a very productive samasam whose meaning is indicated by a third word that is related to the words in the samasamu. There are many types of bahuvrihi compounds but they are not observed in Carr (1868). A simple example is: (89). t]aturb h uduqu = t]turb h udamulu kalaua:qu four shouldered one = four shoulders having one The four shouldered one = One who has four shoulders (i.e.Vishnu) (i.e. Vishnu)
35 Lord Vishnu has four shoulders and he is indicated by his attributes. Any description of an object or person in the form of a samasam gives a bahuvrihi compound.
I. Karakeeya Bhaava Samasamu This type of a samasam is formed by the prefixation of a particle or a word to another noun. The first word is independent denoting the adverb and the second word is dependent on it for its meaning. These samasamulu are widely used in the formation of words such as: (90). jat h o:t]ita (m) < jat h a: + ut]ita (m) As possible as + possible found in No. 2489, p. 56 (Supplement) jat h a: is an adverb which forms a word by its prefixation to a noun ut]itam. (91). pratidinam < prati + dinam every day every day (adverb) (noun) (92). a:maraqam < a: + maraqam Till death upto death (adverb) (noun)
IV. Conclusion From an observation of the examples in the previous section, we understand that the four basic types of samasam, based on a classification of the language from which they are derived, are represented in Telugu proverb compounds.It has also been found out that the majority of the samasamulu are luk samasamulu and very few are aluk samasamulu.
36 Out of the six types of samasamulu, based on a classification of the internal semantic relations between the words in a samasam, the first two types, namely, tatpurusha and karmadharaya are widely represented. There are a few examples for dvandva and dvigu samasamulu while bahuvrihi and karakeeyabhava samasamulu are least represented.
Again, within a type, its classes are not completely represented. Sometimes, no individual proverbs exemplifying the samasamulu are available but words (in proverbs) that do so are available. Since, they are of no real significance, not all of them are quoted. Only such illustrative examples as required when no individual proverb is obtained are quoted to show their presence otherwise.
The absence of certain classes of compounds is not unique to proverbs. That is there is no specific reason for their absence. For example, araqja ro:danamu is a practice that is prototypicalized and so it became a proverb while, say, uo:[la d h anuqu One who has votes as wealth has not yet become prototypicalized to become a proverb but jao:d'anuqu has become popular as a compound word.
Finally, the presence of different samasamulu in an open ended fashion supports the earlier observation that proverbs are not constrained syntactic or lexical or phonological or semantic texts (Bhuvaneswar 2003, a, b, c, d, e)
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