Káca

Káca-káiṋcanasaḿsargát marakatamańi dyutim;
Tathá satsannidhánena múrkho yátipraviińatám.

Just as a scintillation like that of an emerald occurs when glass comes in contact with gold, similarly even a fool becomes a wise man if in contact with a good soul. The verbal root of kaiṋc/kac (kaci) means “to shine”, “to tie up”. Both the words káca and káiṋca are derived by adding the suffix ghaiṋ to the verbal root kac. Both the words etymologically mean “something that shines” or “something that ties up”. Although etymologically both the words káca and káiṋca are correct, the word káiṋca in Sanskrit has a very limited use. The word that is actually in use, so to speak, is káca. But the tadbhava derivative [word derived from Sanskrit in changed form] of káiṋca is káṋc. The word is quite prevalent in Bengali and many other Indian languages. So if we write káca that will be a tatsama word [Sanskrit loanword] and if we write káṋc that will be a derivative word. But both have the same meaning. In its common usage, the word káca would mean:

1. Any shining alkaline entity.

2. The ashes of a burnt alkaline object.

3. The third meaning of káca, for which káṋc is more commonly used, is “glass” in English and siisá in Urdu and Persian. It should be borne in mind that in Urdu, siisá also means káca, as a glass object is described as siise kii ciij [object made of glass]. But in Bengali siisá means “lead”.

4. Another meaning of káca is sphat́ika [“thick glass”], or what is called “crystal” in English. What is “clear as glass” is called “crystal-clear”. Here we should bear in mind that India has been familiar with káca for a long time, from the pre-Mahábhárata age, in fact.

   Maydánav (Mayaráśt́ra > Mayrát́t́ha > Merát́h – in English it is wrongly spelt as “Meerut”⁽¹⁾) built a palace made of crystal for the king, Yudhisthira. The courtyard of that crystal palace appeared to be filled with water. In order to avoid wetting his loincloth Duryodhana lifted it up above his knees. Many people present there could not help laughing on seeing Duryodhana’s discomfiture. Duryodhana reacted sharply to the derisive laughter of the people; he felt anguished and insulted and vowed to himself to take revenge.

   India has been making crystal for a long time. In Sanskrit literature there are many references to crystal, but it was not invented in India. It is said that some Phoenician merchants were travelling to a far-off land in connection with their business. On the way they once prepared their food by building a fire on the sand with alkaline wood. After cooking they noticed that the mixture of alkali and sand had produced a shining material near the site of the fire. This is how crystal was invented.

   The English word “glass” is derived from the Sanskrit word káiṋca. Since ancient times, crystal has been used in India for medicine bottles, wine glasses and chandeliers.

5. Another meaning of káca is mańikác, or quartz. As a mineral metal it has been available in many parts of India since ancient times as evidenced by the fact that quartz has been used for decoration and ornaments since that time period. In Bengal, quartz is available in Bankura and Purulia in some quantity.

6. The optical nerve is also called káca.

7. The diseases that damage or affect the optical nerve are also called káca-rog.

8. Another meaning of the word káca is “to bind” or “to tie up”. In ancient times the women referred to the braiding of hair as veńii-kác.

9. If a flower or ribbon or any other attractive object swings at the end of a women’s braid as a decoration, that is also called káca.

10. Gálá, or “lac”, is called lákśá in chaste Bengali. The word gálá is derived from the Sanskrit word galanam which etymologically means “that which can be easily melted”. The word láhá has come from the Sanskrit word lákśá. In ancient Bengal, particularly in the Ráŕh region, lac was produced in huge quantity. Production continues even now, and there is full potential for it to continue in future. The merchants of Bengal who used to export lac therefore acquired “Láhá” as their title, or surname. Although there is vast scope to increase the volume of production of lac in Bengal, particularly in the Ráŕh region, it is not effectively realized. The reason is that its production depends upon global demand. Like mica, global demand for lac is very limited. There is no specific large industry that uses lac or mica [as its raw material]. Both the industry and its products suffer whenever there is lack of global demand, and the same situation is prevalent even today. In any case, as in English we use the word “tusk” for the tooth of an elephant but use the word “ivory” while referring to an object made from the elephant tusk, similarly in Sanskrit, while “lac” is called lákśá, a lac product is called jatu.⁽²⁾ Most of you are aware of the incident of the burning of jatugrha [house made of lac] in the Mahábhárata during the period when the Pandavas were living incognito. Similarly, if something is fixed or sealed with lac, then the lac used in the seal is called káca. Remember that “seal” is not a Bengali word; it is an English loanword; the word mohar is also not Bengali, it is Persian; the word cháp [mohar and chap both mean “seal”] is also not Bengali; it is Portuguese. The Sanskrit word corresponding to siilmohar is mudráuṋkan.

11. Káca also means “silken handkerchief”.

Kácana

As we obtain both káca and káiṋca by adding the suffix ghaiṋ to kaci, similarly by adding the suffix lyut́ in its elongated form, we obtain both kácana and káiṋcana. But both forms have the same meaning. Kácana etymologically means “ribbon or rope used for tying” or “to make something valuable”. In its extended form, kácana means the following:

1. Any kind of ribbon, tag or lace (kácanáḿshu, that is, “a silken ribbon”).

2. The tape with which you tie up an office file is also called kácana in Bengali. In this connection we should bear in mind that in ancient times, in fact, until some nine hundred years ago, Sanskrit was the official language in many parts of India. That is why many official words are Sanskrit words.

3. The ribbon that women use in doing their hair is also called kácana.

4. In Sanskrit another meaning of kácana is “something attached to any object”; thus, for example, if three letters are attached to another letter we call them “enclosures”. In Bengali it is kácana.

5. The flat file in which something else is tied up is called kácaniká in chaste Bengali.

6. The flags used to mark certain pages to call the special attention of higher authorities are also called kácaná. (For example, “Please see flag on page A, page B”).

7. The file in which government documents are kept is also called in chaste Bengali as well as in Sanskrit, kácagucchiká or by its abbreviated form in Sanskrit, kága. You can easily call an office file a kága.

Káiṋcana

The word is formed by adding the elongated form of the suffix lyut́ to kaci and etymologically means “shining object” or “an object to ensnare somebody in illusion”. Káiṋcana in its extended sense means the following:

1. Gold: its synonyms are hema, svarńa, suvarńa, kańaka, hirańa and jámbunada, as all essentially mean “shining object”. Except that the word jámbunada actually means “that which is found in the rivers of Jambudviip” [ancient name of India].

2. The second meaning of káiṋcana is “golden foil” or “an attractive object of golden colour”.

3. The third meaning of káiṋcana is the káiṋcana flower [Todalia asiatica] that blooms upon the advent of spring with the end of winter.

4. Two other meanings of káiṋcana are aparimeya and aparimápya – “wealth” and “magnificence”. Aparimeya means “what cannot be measured” and aparimápya means “what cannot be got measured” (causative form). It is to be remembered that the two words are not exactly synonymous.

5. When boiled and dried turmeric is turned into paste for use as a spice, then that turmeric paste or turmeric water is called káiṋcana. But in this case the word should be used in feminine gender, which means its form should be similar to that of the word kaiṋcanii. The pat́ol broth [wax-gourd curry preparation] which is used as a diet for sick persons in some parts of Bengal is called pat́ol-káiṋcanii.

6. Another meaning of the word káiṋcana is ábharańa or ábhúśańa, or “ornament”. It should be borne in mind that the Sanskrit word gátrábharańa [gátra + ábharańa] evolved into gahaná in Bengali. Nowadays we have moved one step further and changed gahaná to gayná.

7. In ancient times, in order to heighten the beauty of an already beautiful object, people used to pin it to another beautiful object. In the course of time the pin came to be referred to as káiṋcana. Here the word “pin” refers to all kinds of pins and safety pins.

8. In the course of constant erosion, a mountain surface along with its essential components eventually breaks down into sand or silicon, and sometimes into girimáti (ebony). The beauty of ebony is very unique; káiṋcana means “any kind of ebony”.

9. Many people believe that excess of acidity in the blood leads to rheumatism. This rheumatism cannot be cured fully by the external application of any medicine, which only gives temporary relief. In addition to a good ointment [used externally] if one takes more food containing a high degree of alkalinity (generally food having an astringent taste is highly alkaline), gout can be permanently cured. Here we are talking particularly about rheumatism in the joints, or arthritis.

10. Of the ointments which are used for massage in the case of rheumatism, the best ointments contain the dhaturá [Datura metal, or thorn apple] as an ingredient. Although the thorny dhaturá is somewhat poisonous as a food item, it gives good results when externally applied. Since the use of dhaturá-massage enhances the beauty or the golden glow of the body, dhaturá is also called káiṋcana. All types of dhaturá have this medicinal property; but it is primarily found in the black dhaturá.

11. The buds of certain flowers like the lotus or the water lily have long stamens. Although this stamen does not always have the colour of gold, it generally has a golden tint. The golden pollen stamen of the white lotus look very beautiful. These stamen of the white lotus serve as antidotes to snake venom. Since ancient times the vaedyas [physicians and practitioners of indigenous folk medicine] and witch doctors have been using these stamen. The stamen of a lotus is called káiṋcana.

    The floral nectar lying on the body of the stamen, which is converted by bees into honey, is also known as padmamadhu [“lotus honey”]. According to Ayurveda, “lotus honey” is the best medicine for diseases of the eye.

12. You know that the campá flower [Michelia a flower of the magnolia family], has many species; some trees are very small while others are quite tall. Most of the campaka flowers, except the nágacampaka, nágeshvara [Meshua ferra], nandanacampaka and a few others, have a charming fragrance. Of the tall campaka trees, the flowers of nágeshvaracampaka are as attractive in colour as they are in fragrance. Another name for nágeshvaracampaka is nágakeshara.

    The origin of nágakeshara is the land of Ráŕh. In ancient times on the undulating riparian lands of this region, there were forests of very tall campaka trees. Those trees have become nearly extinct now. But still some survive. At one time, a vast expanse of nágakeshara forest stretched along both banks of the Ajay River. The name nágeshvara was very common in those days in Bengal and Magadh. Satyendranath Dutta has immortalized nágakeshara in a poem. This nágakeshara is also known as káiṋcana.

13. You have seen that in order to keep an object in its proper place, people use a clip to fasten it. This clip is also called káiṋcana. After clipping two pieces of paper together I can say, “I have fastened two papers together with a káiṋcana.”

14. In ancient times, at the slightest opportunity, people used to perform sacrificial rites. When building a fire on such occasions, they preferred the wood of the yajiṋad́umur, a tree bearing large figs. That is why in Sanskrit yajiṋad́umur [Ficus racamosa] has many synonyms. The ripe fruit of a yajiṋad́umur (when it has the colour of gold) is called káiṋcana.

15. Before it is ripe, a jackfruit [when its outer colour is green] has an internal colour of pale yellow or the colour of butter. When ripe, that colour turns golden. (There arc red jackfruits also; but they never turn completely red.) As a jackfruit is called káṋt́ál in Bengali, or kańt́akiiphalam in Sanskrit, because it has káṋt́á or thorns at the root, similarly on account of its golden pulp it is also called káiṋcanaphalam. The word káiṋcana in itself would mean a ripe yajiṋad́umur, but when the phalam is added to the word káiṋcana, it then means “ripe jackfruit”. A khájákáṋt́ál or less juicy variety of jackfruit is called kańt́akiiphalam or káiṋcanaphalam, while the juicy variety is called rasakańt́akiiphalam. Any ripe jackfruit (not the green one) is also called panasa. In Oriya and Marathi the word panasa is used for all kinds of jackfruits.

16. Although the colour of the pulp of a lichee is not as golden as that of a jackfruit, the lichee is also called káiṋcana on account of its thorny exterior. Here, however, the word phal or fruit is not added to the word káiṋcana. Since the word is considered to be of feminine gender, we can use the word káiṋcaná for lichee (but not káiṋcanii – káiṋcanii means turmeric paste or turmeric paste water).

17. The ribbon with which women tie up their braids is called kácana. They use hairpins to secure the chignon after the broach has been fastened onto it. This hairpin is also called káiṋcana. But the word is of feminine gender, so it will be káiṋcaná (not káṋcanii).

18. In Bengal when a man wears a dhoti, the cloth on the right side is plaited and tucked under the navel. The left part of the dhoti is tucked into the dhoti behind, exactly at the point opposite the navel. The part in front, which is plaited and tucked below the navel, is called kuiṋcitá, which means “that which has been wrinkled or plaited”. The word koṋcá is derived from kuiṋcitá. The part that is tucked at the back is called káiṋcaná (the feminine form of káiṋcana). The colloquial form of káiṋcaná is káṋcá. It is desirable that we should not write káṋchá, because the word káiṋcana does not have cha in it; it has ca.

    If the koṋcá or the plaited part of the dhoti is passed between the legs and tucked at the back, then that style of wearing a dhoti is called málkoṋcá. The word mál means malla, that is, a warrior. This style of tightly wearing the dhoti is used when fighting with sticks and weapons and for any activity that requires quick movement. For this reason, it has been in vogue since ancient times.

    Though slightly irrelevant, it may be mentioned incidentally that the word kárpás means a thin sock. Karpás (kr + pás = karpás) means “cotton”. Many people, by mistake, use the word kárpás to mean kápás cotton. That is not correct. A thick sock is called kárpat́. Karpat́ means cloth. Kr + pat́ = karpat́.

19. Some of you have seen a kind of fruit that looks like a lichee. It does not have any thorns on its surface. It is slightly round in shape and reddish green in colour, and its pulp tastes like a lichee. However, it has a very pungent smell. Many people do not like this smell. Its seed is smaller than the seed of a lichee and is not as long. It was introduced into India from China in the hoary past. By adding the suffix nak to the verbal root ci and lengthening the vowel, we get the word ciin, which etymologically means “the place where many selected good items are available”. In Kolkata we call this fruit áṋshphal.

    A Chinese botanist experimented on this áṋshphal and created the lichee fruit. That happened a long time ago. The áṋshphal is also called káiṋcana. But the word is used in feminine gender and its feminine form is káińcaniká.

Kát́haka/Kat́ha

The verbal root kat́h means “stiff” or “to appear as stiff or tough”. Words like kat́ha, kat́haka, kát́haka, etc., are all derived from the verbal root kat́h. The etymological meaning of the word Kat́hopaniśad is an Upanishad which is very tough. Kát́haka Saḿhitá has the same meaning. The word kat́hin also has the same meaning. The same is the case with kat́hora. Kat́hinatá [hardness] is an abstract noun. The word kat́hin also means that type of indigenous date which is all [hard] seed and scarcely any pulp. The Sanskrit word for the raw sugar prepared from the sap of the date palm is called kát́hin guŕ. The abbreviated form of navatákát́hin [a raw-sugar cake] is the word navát, used in the Ráŕh region.

Káńd́a

Kam + ańd́ac = káńd́a. Káńd́a means the habitat of an attractive object. In its extended sense the word means the following:

1. The part of the tree between the roots and the point where the tree branches out for the first time is called guṋŕi in Bengali. In old Bengali guṋŕi of course referred to the trunk, and in addition to that it also used to mean a collection or a cluster. This guṋŕi has become guli and gulo. Remember that the la in gulo and guli is end-la: its pronunciation is not exactly like la but something like lra. In northern Bengal, guṋŕi as a collective form had rather extensive use. For example, the cluster of villages centering round Jalpeshvar Shiva is Jalpaiguri, and the cluster of villages full of myna is called Maynaguri. Similarly, we have Dhupguri, Kamakhyaguri, etc. However, in Sanskrit káńd́a is used only for the trunk of a tree and not for guli or gulo.

2. On the outer part of the tree trunk, we have the bark full of pores, and inside that, soft parts of different kinds and in different layers. The hard part, or asthi, lies inside. What is true about the tree is also true about the fruit. The asthi or hard part of the tree is also called káńd́a, and the hard part of the fruit is called only asthi, the derivative form of which is áṋt́i/ áṋt́hi (asthi> at́t́hi> áṋt́i/áṋt́hi ). The asthi of a tree is called sár [which can also mean “density”] in Bengali. Trees of high quality wood are evaluated on the basis of their internal density (sár), because the greater the density, the more valuable the wood. Furniture made of such wood also lasts long. While buying a palm tree the buyer invariably considers the density of the heartwood.

3. Different trees or different entities belong to different genera. The structure (kát́hámo– in North India, dháṋcá) of a banyan tree is not the same as that of a mango tree. The bamboo and coconut trees have different structures. The structure of indigenous pumpkin [Benincasá cerifera Savi] is again of a different kind. There are thorns in indigenous pumpkin as well as ground pumpkin; and there are thorns also in cactus. But the structure and nature of these thorns are not the same. An ekkágáŕii is a carriage drawn by one horse. A palanquin or coach is also drawn by horses. A phaeton is usually drawn by a pair of horses. Although both are drawn by horses, their arrangement or structure is not the same. The crude identity of an object is determined by its structure. The characteristics of the structure are called káńd́a.

4. Since ancient times, human beings were acquainted with fermented wine. In those days there was no need to brew the wine, as it was created naturally. Sugar or anything containing carbohydrate, if kept static for a long time, becomes fermented. When the juice of palm or date palm comes in contact with daylight, its sweetness begins to diminish and its acidity begins to increase ... it begins to froth. We call it táŕi. Sugar-cane juice, when kept in the sun for a long time, becomes fermented and turns into sirká⁽³⁾ or vinegar. Stale rice when fermented becomes ámáni….. káiṋjii.

   When the juice of a ripe and hardened coconut is kept for a long time in a bell-metal container, it acquires the property of wine. Many of you must have seen honey ferment. A fermented substance contains an intoxicating element. This is why it causes inebriation.

   The somarasa that the Aryans used to drink in ancient times was also fermented wine. Shukracharya (according to another view, Nagarjuna) discovered the process of distilling wine or liquids having the potential of fermentation. Since then, human beings have been in contact with distilled wine. This distilled wine originally or in the beginning was known as káńd́a.

5. In ancient times people used to perform sacrificial rites, with or without reason, at the slightest opportunity. The firewood they used to light the sacrificial fire was called samidh. The wood apple, sal [Shorea robusta] and large fig trees were considered the best firewood for samidh. The fire burning the samidh was called yajiṋágni [sacrificial fire]. Another name for this sacrificial fire was káńd́a.

6. Not all water is drinking water. The water used for drinking is called drinking water, and the water that cannot be used for drinking is called káńd́a. The water from a drain or a pond full of water-wort or a paddy field is not drinking water. So these are not drinking water, these are káńd́a.

7. If part of a book contains the description of one particular episode or one particular expression of any idea, it is called káńd́a. The Rámáyańa has seven káńd́as. All the káńd́as put together constitute the epic Rámáyańa. It means that the káńd́as are interrelated. But if the parts of a book are very closely related, then those parts are not called káńd́a, they are called parvas. In other words, parvas of a book are more intimately connected than káńd́as. That is why the eighteen parts of the Mahábhárata are described not as eighteen káńd́as, but as eighteen parvas. The Mahábhárata composed by Krśńadvaepáyana Vyása has eighteen parvas. The Latin word canto is also derived from the Sanskrit káńd́a. According to Vedic phonetics, káńd́a and khańd́a are cognates. The meanings of the two words, though not exactly identical, are almost the same.

8. Whatever emanates from good intentions, or whatever moves or is moved towards goodness, is called sat. And what remains in opposition is called asat. Yes, the word sat has many meanings. The meaning stated above is one of them. The old Persian word for asat is kháráb. This word kháráb has degenerated into kháráp [“bad”] in Bengali, just as khabr [“news”] has Bengali forms – both khabar and khapar. In any case, the word káńd́a can be used for the word kháráb.

9. Sins can be of different kinds, depending on differences in dimension. To do anything that should not be done is called pápa, and not to do what should be done is called pratyaváya. For example, one should not steal, one should not tell a lie. But if one steals or tells a lie, he or she is committing a pápa. Again, one should educate one’s children and should get one’s daughter married when she comes of age. If one does not educate one’s children or does not get one’s daughter married when she comes of age, one commits pratyaváya. Hence, to transgress a prohibition is pápa and to violate a moral obligation is pratyaváya. However, pápa and pratyaváya in a special sense are together called pátaka. Whatever is amenable to rectification or expiation is generally called pápa or pátaka. A sin whose atonement is extremely serious but which is not of self-perpetuating nature is called atipátaka. A sin which cannot be expiated and which is characterized by its self-perpetuating nature is called mahápátaka. A mahápátakii [“great sinner”] can commit genocide. In order to prevent a person from degenerating into a great sinner, it is necessary to impart good education from childhood. It is a social duty. The people who are entrusted with this task are called samája guru [preceptors] of the society. The teachers in primary schools, high schools, colleges and universities are, in this sense, social preceptors. That is why they are always to be respected.

   However, this mahápátakii is also called káńd́a.

10. If something happens without any prior intimation, it is also called káńd́a.

11. When a cause suddenly turns into its effect, it is also called káńd́a.

12. A traumatic event which causes mental disturbance (evokes shame or fear) is known as “accident”. Another name for “accident” is káńd́a.

13. The bones of humans and animals differ in length and breadth. The bones that are relatively large are called káńd́a.

14. When a bone is joined to another bone, the ends of the bones are called káńd́a.

15. When bones follow such a particular pattern and a bone is not followed by another bone, then that extreme bone is also called káńd́a.

16. Swift animals with whose help we can see káńd́a after káńd́a, that is, scene after scene, are also called káńd́a. In ancient times a horse was an animal that primarily came in contact with humans. So káńd́a also refers to a swift horse.

17. An object that can move from one place to another place in a very short time and wreak havoc is also called káńd́a. An arrow can cover a distance in a very short time and can injure, kill, set ablaze, inject poison and cause other forms of damage. That is why káńd́a also means an arrow.

18. It is said that khosámod [flattery] can melt a mountain into butter. Even a hot-tempered sage like Durvásá can melt when flattered. The word káńd́a is used for this khosámod. The word khosámod, used for “flattery”, has come from the Persian, khusámad. Some people, in order to give khusámad a sophisticated form, use the word tośámod instead. No, there is no such word as tośámod. The scriptures say that a flatterer degenerates at every step – because, prompted by self-interest at every moment and at every step he commits unnatural acts. In former days the kings and the well-to-do people used to maintain salaried flatterers. They were called mosáheb – those who would always try to keep their bosses in good humour by calling them sáheb, sáheb. According to Arabic grammar, the word sáheb prefixed by mu becomes musáheb or mosáheb. In Arabic even today, many new words are formed by adding the prefix mu to other words – nouns or verbs. Examples would include, muállin, muájjin (one who gives áján⁽⁴⁾), mujáhid (one who has taken part in a jehád or crusade), muhájir (one who has been hájir [present] from another country, that is, a refugee), musáfir (one who does safar [journey] or keeps on travelling). This reminds me of a story.

    Once a king needed a flatterer. He duly published an advertisement in the newspaper announcing the available position. He also indicated in the advertisement that the application must be accom-panied by a non-refundable, crossed cheque for Rs. 500. Applications came in the thousands. After a written examination, viva voce began. The king was present [to interview the candidates]. Holding the left armrest of the king’s throne stood his minister, slightly craning his neck toward the king. The candidates began appearing for the interview one by one. The king asked the first candidate: “Can you do the job of a flatterer?”

    The candidate replied, “Of course I can, my Lord.”

    Immediately the king rejected him. The second candidate entered – a smart and clever young man, prattling away and full of gestures and gesticulations. The king said to him: “The responsibility of a sycophant is a very heavy responsibility. Can you do the job?” The candidate replied, “Give me a chance and see, my Lord. Certainly I can.” The candidate was not to the liking of the king (ná pasind⁽⁵⁾) and so the king rejected him as well. Needless to say, he did not get the job.

    The third candidate was highly educated. However, he began to sweat all over, even though it was the cold winter month of Pauś [ninth month of the Bengali calendar, from mid-December to mid-January]. Thus as he appeared before the king, he was constantly mopping the sweat of his brow with a handkerchief. The king asked him: “Are you capable of doing the great job of a sycophant?”

    Instantly radiant with inspiration, the candidate rattled on, “Of course, yes! A hundred times yes! Sir, I give my word ... just give me a chance and see ... just a chance, please.”

    The king rejected this candidate as well. The boy who entered next looked intelligent but did not appear to have “profundity of wisdom”. The king asked him: “Can you do the job of a sycophant?”

    This candidate met the question with a question: “Really, O King, can I do the job of a sycophant?”

    The king said: “No, I think you cannot do it.”

    He agreed: “Yes sir, I have a feeling that I cannot do it.”

    The king then said: “Yes, but you can have a try.”

    He concurred: “Yes, sir, I can have a try.”

    The king cast a significant sidelong glance at the minister, upon which the minister said: “O, great King, my Lord, this person is eminently qualified. Please appoint him. In the present age he is a symbol of universal humanism ... he rightly deserves to receive the garland of victory!”

    The king told the candidate: “Do you understand, mister? You are appointed to the post with effect from today.”

    So, you can understand that káńd́a means this flattering. In Sanskrit, however, a mosáheb is called a viduśaka. In a limited sense of mosáheb, the word bháńd́a was also prevalent in Sanskrit. It is from this word that the Bengali word bháṋŕá has come (Gopal Bháṋŕá, for example). But bháṋŕá also means a clown. When we say, ár bháṋŕámi’ karte habe ná, [“enough of buffoonery there!”], the word bháṋŕá is not derived from bháńd́a but from bhańd́a, meaning “pretentious or deceptive”. Thus in the present case, the word bháṋŕámi has been used in the sense of bhańd́ámi or pretension.

19. For every kind of task, there is a most suitable or appropriate time [for its implementation]. If the field for áman variety of paddy is prepared by tilling the land in the month of Áśáŕha [rainy season], then the seedlings can be sown as soon as the field is filled with water that is halfway to knee-deep. If the time is lost in negligence and then if it does not rain for a few days, the water level will fall. At that low water level, the seedlings (cárá⁽⁶⁾) will survive but new seedlings cannot be sown. However, if the new seedlings are sown in time, then the saplings will not be affected even in heavy rainfall, because the saplings will grow along with the rising water level. The saplings will not be affected until the tops of the saplings are submerged. But if the seedlings are not sown at the proper time, they cannot be sown in high water, because it is not possible to sow the seedlings with their tops under water.

    Again, look at the harvesting. The paddies once reaped cannot be left unused in the field or in a [roofless] granary for an extended period. It is essential to immediately thresh and flail the reaped paddies and store in a [roofed] granary, because if the reaped paddy corns come in contact with too much rain water, they will begin to germinate. As a result, let alone ciṋŕe-muŕi, that is, paddy made into flattened rice, puffed rice or sunned rice, it will not be good even for boiled rice. If husked in a seesaw-like husker, the quantity of huskings and particles will be too much and [because the final product will include many broken particles] the taste of the boiled rice will also suffer.

    So it is seen that there is an appropriate time for everything. Just before an examination the mnemonic faculty becomes stronger on account of the pressure placed on it. Even a little intensive study during this period yields good results. But what would be the use of wasting that time in playing tipcat⁽⁷⁾ and concentrating on studies only after the examination? That is why one should do everything at the proper time. This proper time for a particular kind of job is also called káńd́a.

20. If a person tries to get his work done, spending whatever time he may have available [to organize that work] in coarse behaviour to another person, he may perhaps get the work done, but it is more likely that he will not get it done. If, however, he tries to get the work done by spending even a fraction of the same time in sweet words and good behaviour, time will be saved and there will be a greater chance of success. So sweet words or good behaviour, which are certainly marks of higher culture, are also steps to success. The word káńd́a is also used for such people who use sweet words in their social life. The word káńd́a is also used as a noun for that particular work.

21. There is a proper time and season for doing any task. We will not sow the seeds of wheat in the clay soil in the month of heavy rains of Áśáŕha, because that is not the season for seeds of wheat, nor will the soil be suitable. The soil for sowing wheat seeds is loamy soil, and the right season is hemanta [the season between autumn and winter] and the first seven days of Pauś [from mid-December to mid-January] in winter. You cannot grow ginger in the month of Bhádra [from mid-August to mid-September]. If sown, the ginger will rot in a few days. The best time for sowing ginger is the month of Phálgun [the period from mid-February to mid-March] and the first week of Caetra [from mid-March to mid-April] particularly when the moon enters the Ádrá star [Orionis Betelgeuse]. So you realize that for every task there is a special season and a definite time. A boy who plays in the morning without studying cannot do well in the examination. A boy who studies in the afternoon, which is actually the time for playing, cannot have good health. So even during the day there are different hours for different kinds of activities. This particular season, or particular prahara [a measure of time equal to three hours], or particular time earmarked for a particular job, is also called káńd́a.

22. Before tidying up something one generally allows it to lie scattered on the ground. Then, one arranges it later according to one’s convenience. Items lying scattered in a heap are called stúpa. The word káńd́a is also used for such a stúpa. Anything holding its head high is called stúpa. The word káńd́a can be used for this kind of entity also.

    In the medieval period, people used to construct a special kind of house to display certain historical objects for the masses. In the Buddhist period, a large number of such stúpas were constructed. Sáṋci Stúpa (Madhya Pradesh), Caetyastúpa (Chattagram, Bangladesh), Sáranáth Stúpa (Varanasi), Dantapuri Bihar Stúpa (Dantan, Midnapore District of West Bengal), Paiṋcastúpii (Páṋcthubii, Murshidabad District of West Bengal) are examples. The word káńd́a will be used for this kind of stúpa.

23. The act of giving advice to someone in secret is also called káńd́a. Good advice cannot be given to anyone in public. This act of giving advice to someone in private is also called káńd́a.

    The act of giving advice to someone in private reminds me of a small anecdote.

    So while eating puffed rice and potato cutlets, please listen to this story.

    There was a Brahman and his Brahman wife. The wife was an uncontrollable shrew. All the time she used to torture the Brahman. She would always virulently oppose whatever the Brahman said and would do exactly the opposite. Once the Brahman told his wife, “Look, next week we will have the annual death ceremony of my father. We must perform the ceremony. Please make all the necessary arrangements.”

    The wife thundered: “What? Whose death anniversary? I won’t allow any death ceremony of a ghost!”

    “Death anniversary not of a ghost but of my father.”

    The wife asked, “Is your father still alive and kicking? If not a ghost, what is he? I won’t allow any ceremonial obsequies to be performed in this house ... never ... never ... never. This is my final word, remember!”

    The Brahman realized he was at an impasse. He then took the name of God and, turning away from his wife, started running until finally he reached the back door of his guru. His guru eyed him closely and asked, “What’s the matter? What has brought you rushing to me at such an unusual hour?”

    The Brahman narrated at length the entire episode. His guru then said, “Yes, it is an issue that deserves serious consideration.” Then he muttered a secret “mantra” into the Brahman’s ear. The Brahman returned home, all the way silently repeating the “mantra”. On his return the Brahman saw that his wife was in a relaxed mood, complacently stretching her legs and having a sumptuous lunch. With plenty of rice on her plate along with some twenty-seven items of food in small containers encircling the rice, she was chewing drumsticks (shojne⁽⁸⁾) with deep relish. In her left hand she held tightly a huge water pot made of bell- metal.

    The Brahman could brook no delay. In order to see the effect of the mantra, he came up to his wife, and said. “Look here, my wife, I’ve decided to abide by your decision. This year I won’t perform the annual death ceremony of my father.”

    The wife flared up: “What? Who has the guts to say that I won’t perform the death ceremony of my father-in-law? The ceremony must be performed!” The Brahman said, “Well, if we have to do it at all, then we’ll engage a cheap priest on the bank of the Ganges and do it casually with minimum fanfare.”

    The wife shouted back, “How dare you say that! Doesn’t my house have any prestige? We must call in a good priest and observe the obsequies in a befitting manner.”

    The Brahman said, “Well let that be. But this year I have serious financial problems. 1 haven’t got much from my yajmáns [the people on whose behalf I worship]. The potato crop has failed. So, I will somehow manage to entertain just five Brahmans or just give away some food offerings (bhujji⁽⁹⁾).”

    The wife scolded: “Fie, fie! What a matter of shame! We must invite at least five hundred people. If there’s a shortage of funds, I’ll sell this heavy necklace weighing more than ten tolás [12 grams approx.] of gold to meet the expenses.”

    Everything was going off quite well. The Brahman was very happy. The advice of his guru was yielding a marvellous result! Meanwhile, in the ecstasy of his joy, he forgot the instructions. The secret advice given by the guru passed into oblivion. After the obsequies were over, the Brahman told his wife: “Look here, my wife, collect all these sunned rice, sesame seeds and other ingredients used for the obsequies and sacrifice everything to the Ganges”.

    His wife reacted sharply: “What audacity! How could you think I would sacrifice all these useless things in the Ganges? I’ll throw them into a drain. I must ... I must … must!”

    The Brahman was stunned. The secrecy of the advice was possibly still there; but the value of the advice and the sense of its propriety were passing into oblivion. Hence this predicament.

    So, now you understand for what reason the secret advice the guru gave to the Brahman can also be termed as káńd́a.

Ká + tr + ghaiṋ = kátara, which means to walk in an ugly manner or to cross a road in an awkward fashion. These are the etymological meanings. In its common usage, kátara means: 1) a simple man, 2) an idiot (a foolish fellow), 3) a coward, 4) an absolute dullard. 5) In the society of fish, the kátlá fish [Catla buchamani] is despised because it has a large head devoid of any intelligence. The word kátara refers to this kátlá fish.

In North India the word kátara has given birth to the word káyara. In North India the word káyaratá is used to mean kátaratá. But it is better not to say káyaratá, because tá is a Sanskrit suffix, while káyar is a word derived from Sanskrit. There is no restriction in adding a Sanskrit suffix to a derived word; but it is better not to do it.

Kátala

According to the rule ra-layorabhedah [“there is no difference between ra and la”] you can use the word kátala in place of kátara. Kátala matsya > kátala macha > kátlá mách.

Kadamba + rá + d́a = kádambara. Etymologically it means anything related to kadamba. In its common usage, it means: 1) the grove of kadamba, 2) wine made from the honey of the kadamba flower [Anthocephalus cadamba], 3) a type of sweet called rábŕi made out of the film formed when milk is heated on a slow fire, 4) perfume made of the distilled scent of kadamba flowers.

In feminine gender kádambarii means: 1) in the mythological sense, the goddess of learning or Sarasvatii, 2) classical music, 3) the sweet chirping of birds, 4) the song of a bird, 5) the female cuckoo (kokilá). In North India the female cuckoo is called koylii, but we should remember that a female cuckoo does not sing. 6) The female of any bird species; 7) a strong wine containing more than 50% alcohol, which on drinking gives a burning sensation in the chest and the stomach. 8) Another meaning of kádambarii is aesthetically sound literary work. You can use the word kádambarii when referring to a good novel or fiction.

Kádambinii

The word is feminine, and etymologically it is also related to kadamba. The common meanings of kádambinii are: 1) A cluster formed by clouds coming from different corners of the sky. 2) The word kádambarii is also used for the mythological goddess Sarasvatii on special occasions. 3) Kádambarii means fermented wine. 4) Condiment made from fully-bloomed kadam [kadamba] flowers.

Kánana

Kan/kán + lyut́ with elongated vowel gives us the word kánana. Etymologically it means something that shines or that is worth seeing. The first na can be either dental na or retroflex ńa but the end na must be dental na. The extended meanings of the word are:

1. a planned forest

2. a planned park. If a sanctuary for birds and animals is not properly planned, it should better be called a nirbhayárańya [a forest where birds and beasts can move without fear] rather than nirbhaykánan.

Kántára

Kán + tr + ghaiṋ = kántára. Etymologically kántára means “not to allow anyone to cross”. In its common usage, kántára means: 1) a dense forest difficult to pass through, 2) a place where there is no regular road, 3) a path that is difficult to traverse, 4) a huge pit, 5) rough or undulating land, 6) terrain that is full of thorns, 7) a kind of juicy red-coloured sugar cane (Mumbai sugar cane), 8) red-coloured lotus, 9) slightly reddish bamboo, 10) ochre of any colour (kántárak means only red ochre), 1l) a kind of distilled wine made from sugar-cane juice. 12) A disease that causes prickly pain is called kántára. 13) Kántára also means a kind of leprosy which has a crimson glow. According to Ayurveda, this disease is almost incurable.

Kántárii

The feminine of kántár is kántárii. 1) It means sugar cane of any colour or species. It is from this word kántárii that we obtain the word ketárii in the Auṋgiká, Magahi and Nágpurii languages. The word kántáriiká means a wine with a high percentage of alcohol. 2) Another meaning of the word kántárii is sháṋkhálu or keshu [an edible white tuber shaped like a conch-shell and sometimes called “yam bean”]. At some places it is also called mishri kanda [the tuber as sweet as rock candy]. 3) Another meaning of the word kántárii is the wine brewed out of the juice of this edible fruit.

Kapat́a + t́hak (according to another view, t́haiṋ) = kápat́ika. In its common usage, kápat́ika means: l) a t́hag (one who cheats people), 2) a counterfeiter (one who is engaged in counterfeiting currency notes, medicines, etc.), 3) an obstinate person, 4) one whose appearance is different from reality (a hypocrite). In Sanskrit the word páśańd́a is used for “hypocrite”. 5) An immoral or dishonest person, 6) a person of evil nature, 7) a habitual flatterer, 8) a parasite. The word kápat́ika is used in neuter gender to yield the above meaning. 9) An eminent scholar (masculine gender), 10) a bright research scholar.

Footnotes

(1) The realm of Maydánav was known as “Mayaráśt́ra”. Meerut is now a district head quarters of western Uttar Pradesh. –Trans.

(2) Jatu > jao: Jatugrám > Jaugrám. Jaugrám is a prosperous village of Jamalpur Police Station in Burdwan District. The story goes that in this very village Jaugrám the incident of the burning of the jatugrha of the Pandavas took place.

(3) In the western Ráŕh area of Manbhum District (presently Purulia District) Sirkávád is a place famous for production of raw sugar. The very name indicates that sirká, or vinegar, used to be produced and is still being produced there.

(4) Call to prayer. –Trans.

(5) The word is of Persian origin. Hence instead of saying ná pachanda, it is better to say ná pasind. But ná pachanda can also be used as its Bengali form.

(6) The seedlings of rice are in some places called biija, biihan and elsewhere biican. In the northern part of western Ráŕh it is called áphoŕa (ásphot́a) and in the southern part it is called talá.

(7) A village game played with a short wooden stick and a piece of wood sharpened and tapered at both ends. –Trans.

(8) Shobháińjana > shoháińjana > shoińjana > shojiná > shojne.

(9) Bhojja [that is, edibles like rice, vegetables etc.]