Kulya

Kul + yat = kulya. The meaning of the root verb kul is “to amass”, “to collect”. The etymological meaning of the word kulya is “that which has been collected” or “that which has taken shape after being amassed”.

The colloquial meanings of kulya are:

1. One who has been born into a family which everyone regards with respect, which society recognizes as a good family. Here there is no connection being made with high family status (kuliina) or inferior family status (shrotriya or maolika). A good family is one that displays virtue, nobility and humanity.

2. The second meaning of the word kulya is “that person whose parents are legally married”. Such a person will be called kulya irrespective of whether or not they are born into a good family in the opinion of the people. Karna of the Mahábhárata had countless virtues. However his parents were not married in accordance with the accepted rules of society; he was the illegitimate son of Kunti. Because society considered him non-kulya, he had to suffer much humiliation. Human society should be such that no person feels humiliated for any reason whatsoever other than for crimes that they themselves have committed. Karna was not guilty of any crime by being born. Then why should he be humiliated? It was the duty of the society to free Karna from the humiliation of illegitimacy by solemnizing the legal marriage of his mother Kunti with his anonymous father Surya (there is nothing in the Mahábhárata about the genealogy of this Surya).

3. The third meaning of the word kulya is to elevate the society to a higher and higher level, physically, mentally and spiritually, by selecting proper brides and bridegrooms. Nowadays different kinds of birds, animals, trees, creepers, fruits, flowers and crops are being transformed into higher breeds. Different kinds of hybrid or high-yielding crops are being produced. The milk supply is being increased by developing a better breed of cow. The result of the creation of more developed species is called kulya. High-yielding rice can easily be called kulya rice. A milk cow that produces a greater quantity of milk can be called a kulya cow.

4. These preceding usages of the word kulya apply not only to masculine and neuter gender but also on occasion to feminine gender as well. The meaning of the word kulya when used exclusively in masculine gender (kulya is declined like the word nara) is “well-wisher”. You certainly consider someone or another to be your well-wisher. You share with them your pain and suffering and problems when you are in trouble or danger. You feel sure that after listening to you your well-wisher will do whatever is necessary for your good. That person is a kulya.

5. Whether there is any person who is kulya in the worldly sense or not, the Supreme Father is the well-wisher of everyone. So one meaning of kulya is Parama Puruśa.

6. When in trouble or in danger, if a person wants to take the help of the law then he or she has to consult a lawyer, and in such cases he or she has to move according to the lawyer’s advice. So a proper word for “lawyer” is also kulya.

7. If we use the word kulya in feminine gender, that is, if we say kulyá (declined like the word latá), then one of its meanings is the tributary of a large river that ultimately rejoins that river. If a small river joins a large river then we call that small river a “tributary”, and if a small river emerges from a large river then we call the small river a “branch” of the main river. If a river is the branch of a large river, and a little later turns into a tributary of that same river, then it is called kulyá. For instance, the River Bádái emerges from the Damodara and later rejoins the Damodara, so its name is Bádái Kulyá. The Káná River and the Káná Damodara come out of the Damodara and then rejoin it, so they are also kulyá. The River Kalindii, after emerging from the Mahananda, rejoins the Mahananda, so the Kalindii also is kulyá.

8. You have noticed how sometimes the waters of the rainy season create potholes even in highways. It becomes difficult to negotiate those roads for quite some time after the rainy season. This pothole on the highway, created by the rain, is also called kulyá. Feel free to use the word kulyá in this sense.

9. You know that the ways and means of navigable canals are different than those of irrigation canals. Navigable canals generally connect one flowing body of water with another flowing body of water. So a navigable canal must not only have sufficient depth, it must also have some current. Otherwise different kinds of aquatic plants, weeds and algae will adversely affect the main flow. This navigable canal is also called kulyá. Bear in mind that while the word khála (canal) appears to be of either native Bengali or foreign origin, actually this is not the case. Khála is a Sanskrit derivative. In Persian, Urdu and Hindustani khála means “hide”.

10. An irrigation canal is not meant for navigation and it does not always have water. When necessary, water is released through sluice gates. Small irrigation canals are in most cases blind canals, that is, their onward flow halts after some forward progress. This irrigation canal is also called kulyá. To distinguish clearly navigable canals from irrigation canals, they can be called nao-kulyá and seca-kulyá respectively.

    You know that there is a place and a railway station near Krishnanagar in Nadia District by the name Bádkulyá. The word is derived from baddhakulyá, that is, once there was a kulyá there but later, when its mouth became choked, it became a blocked canal (baddhakulyá). Bádhkulyá is a corruption of baddhakulyá. Dha is an aspirate, so using its non-aspirate, the word Bádkulyá can function as a Sanskrit derivative, but it cannot be spelled with llá [it will be lyá as in Bádkulya].

11. When the bed of a river or any other body of water is higher than the adjoining land, then the water of that river or body of water can flow out at any time with great force and flood the adjoining area. In such a situation, the bed of this body of water has to be dug with a dredger or something else, that is, it has to be made deeper by removing the sand and silt, or else a high embankment has to be built on its bank so that the water can never flood the adjoining land. The embankment that is built to check the flow of high rising water is called a “dyke” in English and certain other European languages. We may call it a stara-báṋdh in Bengali.

    In certain places the bed of the Damodara has already become higher than the basin of Burdwan district, and in certain places it is becoming higher. In this situation, if there is a large outflow of water from the Damodara at some point, then undoubtedly the districts of Burdwan, Hooghly and Howrah will be flooded. In this situation an effective measure would be to remove sand and silt from the bed of the Damodara with a dredger and thereby make the river basin much deeper than the adjacent land. If this is not done in order to avoid the expense, then a high embankment must be raised alongside the Damodara. This is not only to save the left bank of the Damodara but also for the safety of the right bank. Otherwise floods may occur at any time in those parts of the districts of Burdwan, Hooghly and Howrah which are situated on the right bank of the Damodara, especially in the subdivision of Arambagha. This special type of dam on the bank of the Damodara is also a dyke.

    In Holland, it is difficult to save the country from ocean flooding by deepening the ocean, so there is no choice but to construct high dykes. Having seen those dykes personally, I have often thought that this type of dyke is also necessary in certain areas of the subdivisions of Contai and Diamond Harbour in Bengal.

    We can also have windmills here as they do in Holland since the ocean wave-driven wind in these coastal areas is stronger than ordinary wind. It is also possible to arrange for production of cheap electricity from those windmills, as it is from the ocean flood tide. At one time these windmills played a very important role in the industrial development of Holland. If constructed they will serve the same purpose in the districts of Midnapur and 24 Paraganas as well.

    The bed of our river Ajaya has gradually become higher owing to the deposit of silt. The proportion of sand in the soil has greatly increased in certain areas in the Ajaya River basin in southern Birbhum. However, it is still possible to cultivate sandy soil crops such as winter bulbous crops and sugar cane. If there is any further delay then that opportunity may cease to exist. In that case arable land would have to be cut out by using machinery to remove the surface sand. Although that situation has not yet arisen in the southern portion of the Ajaya River in Burdwan District, its bed is higher than its own tributary, the Kunur. As a result, instead of the water of the Kunur entering the Ajaya (this entry is natural), sometimes the water of the Ajaya enters the Kunur. This is not a desirable state of affairs. This problem cannot be solved only with dykes.

    In addition to what we understand by báṋdh or embankment, the word is also used in Ráŕhii Bengali in the sense of a large reservoir. The terrain in Ráŕh, especially western Ráŕh, is uneven. Rainfall is also scarce, although the land is very good for the cultivation of pre-winter rice. But other crops do not grow well. However those areas where the land is a little yellowish are all suitable for the cultivation of mustard. Be that as it may, the scarcity of water is a permanent problem in western Ráŕh. For this reason, in ancient times the kings of Ráŕh used to provide for the excavation of large reservoirs. These reservoirs were not only deep, they were also capable of holding the water of the rainy season because they were surrounded by high banks. If there was a scarcity of water during the sowing of paddy or when the grain emerged, then the banks of the reservoir would be broken to irrigate the land and thus save the paddy. These large reservoirs are called báṋdhs in Ráŕhii Bengali because they are dug primarily to store water for irrigation. Among these water reservoirs in Bengal are Daŕábáṋdha of Dumka, Rájbáṋdha of Burdwan, Samudrabáṋdha, Bhagaldighi and Ráńibáṋdha of Bankura, Sarashuṋká of Midnapur and Sáhebbáṋdh of Purulia. These báṋdhs should be called reservoirs in English, not embankments. Samudrabáṋdha in Bankura District is perhaps the largest such reservoir in the world. A small river called the Amodara, a tributary of the Damodara, also emerges from this reservoir.

    In a river development project, the embankment that is constructed at the end of the hill-stage of a river submerges a vast area and a large quantity of water is dammed at that place. This system of storing water by blocking the mouth of a river is also called báṋdh, in English “dam”. Apart from the dam, in the downstream part of the river, where the plain stage starts at the end of the hill stage, the embankment which is constructed at that spot by blocking the mouth of the river without flooding the adjoining land is called a “barrage”. This may be called jalabandha or kabandha in Bengali. So you understand that a jalabandha or báṋdh or dam is constructed at the upstream portion of a river and a barrage at the beginning of the plain stage.

    Generally every river has three stages: the hill stage, plain stage and delta stage. Certain rivers of the world become extremely salty when they reach the delta stage. In that case an embankment or a dyke must be built in order to save the adjoining paddy lands from the damaging effects of the salt water. Such dykes or embankments need to be erected along certain rivers of south 24 Parganas. In former times the Rasulpur River and the downstream portion of the Suvarńarekhá in Midnapur had this problem. It should be investigated to see whether or not that problem still exists.

12. Long, naturally occurring ditches are called kandara in Sanskrit. The word kandara generally has two meanings. One is “deep hole” and the other is “interior”. Kandara is called káṋdara or kándara in Ráŕhii Bengali. Generally, in seasons other than the rainy season they remain dry or contain little water. They fill up with the monsoon rains and the runoff from the rivers during the monsoon. Some young and small fish are found there. These káṋdaras mostly have only one mouth like blind canals. Káṋdaras are mostly found in the Ráŕh region, especially in western Ráŕh where the terrain has rolling hills. These ditches are natural creations. A proper name for káṋdara is kulyá.

13. People excavate the ground in a straight line when laying the foundation of a building. If the ground is hard, less digging is necessary. But when the ground is soft, it has to be dug a little more. So the foundation of the building is laid by placing bricks or stones in holes dug in a straight line fashion. As long as bricks and stones are not placed in these holes they are called trenches. People of different countries dig trenches to defend themselves from air attacks during a war. Kulyá is also a proper word for “trench”.

14. The word kulyá is closely linked to medicines as well; so before elaborating on this, it is necessary to say a word or two about the relationship between human beings and medicine.

    Not only humans but many other creatures as well are more or less familiar with medicines. However, since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.

    There is a basic distinction between voluntary abstention from food and upavása. Voluntary abstention from food (svecchá-anashana) means to not take food willingly in order to keeping the body healthy (an + ashana = anashana). Ashana means “eating”, so anashana means “not eating”. This abstention from food certainly helps to heal disease. However, imposed abstention from food does not have the same effect because forced abstention creates a suppressed agony in the mind which upsets the mental balance and at the same time also upsets the physical balance.

    Upavása is undoubtedly a kind of voluntary abstention. However, at the same time there is to some extent a withdrawal of physical activity and a gradual directing of ones mental propensities towards closer proximity with Parama Puruśa. Upa means “near” and vása means “to stay”. Thus the etymological meaning of the word upavása is “to remain near the Lord”.

    So as I was saying, upavása not only has the benefits of voluntary abstention from food. In addition, this practice is especially helpful for maintaining mental balance, that is, upavása is a medicine for both physical as well as mental maladies. There is no doubt whatsoever that a person’s mental strength is reinforced if he or she observes fast in a systematic fashion. This is a truth that has stood the test of time.

    Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.

    The pure air (O₃) of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.

    Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].

    However the quest for medicines on the part of human beings and animals has not been limited to fasting, sunlight, water, air and earth. Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history.

    There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life.

    Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage.

    Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents.

    There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda.

    People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines.

    Through their experience, people found that in certain diseases the patient’s vitality diminishes. In these cases, the medicines are effective when they have some alcoholic properties; so they fermented them to prepare different kinds of remedies. These medicines, which are prepared through fermentation, are called medicinal ásava (“elixirs”– ásava means alcohol, for example, wine). In cases where the alcoholic properties of the medicines were necessary, but where the medicine would have a contrary effect if the negative effects of the alcohol were not removed, they altered their qualities rather than keep them in the form of ásava. They gave the name “medicinal ariśt́a” to such medicines; for example, drákśáriśt́a, dasamuláriśt́a.

    It was found in the case of certain medicinal herbs and plants that if they were boiled in water and their essences extracted, then their medicinal qualities were greater than in their raw state. This essence is called kváth; for example, catechu kváth, ashvagandhá kváth and various others. People began to use these kváthas as medicines. The kvátha that is produced by boiling different medicinal herbs and plants together is generally known as páṋcan in Bengali.

    Medicines that are excessively bitter or insipid, where possible, were cooked and mixed together with rice or any other principal food item, thus discovering a newer method of taking medicines⁽¹⁾. In this way people started deriving medicinal benefits from neem leaves, bitter gourd, pat́ol latá, gandhiká, and such medicines by consuming them with their principal food, such as with rice in Bengal.

    Moonlight is not a medicine like sunlight is. Rather moonlight often overwhelms the mind with a different kind of emotion. However, the qualities of medicinal herbs and plants are affected according to the difference in moonlight, that is, in accordance with the lunar day and lunar fortnight. So there are rules for removing medicinal plants from the soil, preparation of medicines and their uses in accordance with the lunar day. The medicinal qualities undergo changes during the different periods of the day, so one should use medicines with that factor in mind; at least it is better if it is done so. Those medicinal herbs and plants or those medicines whose qualities are affected according to the difference in lunar day or planetary position are called kulyá. So you see, this also is a meaning of the word kulyá.

    Not only have human beings used plant substances for medicines since ancient times, they have also prepared medicines extensively from animals. In the Ayurvedic, Vaidyaka and Unani systems of medicine, animal substances, such as the livers of different animals and partridge fat, were used extensively. Who is not familiar with the medicine prepared from the body of a goat and oil from the hornbill? Medicines used to be prepared from the livers, pancreases, etc., of different animals in the allopathic system of treatment. In recent times they have been used for insulin. Cod liver oil and shark oil are frequently used. They are used not only as oral medicines but also in injections. Medicines such as naja, cina, and apis in homeopathy are completely of animal origin. Killing an animal in order to save the life of a human being may not be a very good practice, but it can be done when there is no alternative. This is a universally accepted principle. But when medicines are prepared by killing animals, it should be done as far as possible from those animals which are the born enemies of human beings. Those who are not the born enemies of human beings but are their natural friends should not be killed.

    Different kinds of metals and non-metals have been used for medicinal purposes since ancient times. Gold, silver, tin and mercury especially have been used since ancient times for medicinal purposes. The famous Ayurvedic medicine makaradhvaja is prepared from a combination of mercury and sulphide. There is no dearth of medicines produced from calcium in homeopathy, allopathy, Unani, Ayurveda, whatever system it may be. Medicines produced from the conch shell, which have generated excitement since ancient times, are actually nothing but calcium phosphate, calcium carbonate and calcium hydroxide.

    The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons. Within Ayurveda, members of the royal family of Cochin in the state of Kerala were pioneers in this. At one time there was a good deal of individual research into poison treatments. My maternal grandfather, the late Dr. U. M. Basu (allopath) conducted research into the medicinal use of scorpion poison, but he died before his research findings could be properly documented. The science of allopathy does not seem to have made much progress in these treatments, but there are endless opportunities for making progress in this respect.

    Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.

    Now let us return to the matter of kulyá. Those medicines that need to be kept dry, but which are difficult to make into tablets, were preserved as powders. Medicines preserved as powders are called cúrńa in Ayurveda, for example, bháskara salt cúrńa, gámbharii múla cúrńa, gud́ucii sharkará cúrńa. Medicine preserved in powder form is also called kulyá.

15. If the word kulya is used in neuter form (declined like the word phala), the singular first case form is kulyam.

    a) Kulyam refers to any complete bone of the body that is unbroken. If one feels pain in any bone, one can freely say, “I feel pain in this kulya or kulyam”. But if it is not possible to specify a particular bone, then the word kulya or kulyam cannot be used.

    b) If one feels pain in some tissue, if the face and throat are swollen, if a gland is swollen, then under these circumstances one specifies the area and says that in this area my flesh hurts or is swollen. This specified part of the body can also be called kulyam in neuter form.

    c) You exchange pleasantries with someone, whom you meet after a long time, do not you? For instance: “How are you? What are you doing now? Now that the winter has set in, how are your grandmother’s asthma attacks?” The word kulya is used in neuter form for this exchange of news.

    d) You are walking along the road. All of a sudden a young boy runs up to you and greets you saying: “Dada, my examination results are out. I stood first in the First Class in Economics.” Then you say, “Goodness gracious! You are such a young boy and no less than a first in First Class! You make our neighborhood proud! I’m so happy to hear it. Here, let me get you something to eat. Then you can attend to whatever business you have.” This expression of how happy you feel for him on receiving the good news is called “offering your congratulations” in English. The word kulya in neuter form can be used for this.

    e) The kind of language you use when you offer consolation to somebody who has received some sad or painful news is also called kulya in neuter form.

Kuva

Kú + ac = kuva. The etymological meaning of kuva is “the state of lowering down”. Colloquially kuva refers to the lotus, the water lily and other aquatic flowers, but in the specific sense the word kuva is used for the water lily. If you wish, you can use the word kuva for the lotus.

It is good to remember in this connection that kava (ku + ac) means all kinds of flowers grown on land, for example, the Arabian jasmine, jasmine, rose, tube rose, magnolia, china rose, etc. For instance, if you want to say, “there are all kinds of terrestrial and aquatic flowers in the garden”, then you can easily say, “there are all kinds of kava and kuva in the garden”.

Kubauṋga

Ku + bauṋga = kubauṋga. Bauṋga means “tin”, what looks like silver but is not silver. What is inferior to silver (rúpo) we call kurúpya. Kurúpya means “tin” (bauṋga). Similarly kubauṋga means that which looks like tin or bauṋga but is inferior to tin or bauṋga. Kubaunga means “lead”.

Kuvacaka

Ku + vac + kan = kuvacaka. The etymological meaning of kuvacaka is “one who speaks of earth, who speaks of ore, who sings songs of darkness inside the mine, through their glitter, in an expression of glamour”; the colloquial meaning of kuvacaka is “quartz”, the thick, heavy crystal which is found in a mine. In ancient times people often used quartz as an alternative to diamond. Although quartz is not very costly, it is valued mainly for two reasons: first, it is a naturally transparent, thick crystal and second, this quartz is relatively rare in the world. This rare mineral substance is found in some quantity in the districts of Purulia and Bankura in Bengal. This kuvacaka or quartz was used for ornamentation in ancient times. Jewelers used to make necklaces for women after cutting it into convenient sizes and increasing its glitter and luminosity. The appreciation of this necklace spread from India to outside India near the end of the Gupta era. Generally it was called mańihára in the spoken language. Ei mańihára ámár náhi sáje [“This mańihára does not suit me” – Tagore].

Another meaning of the word kuvacaka is “mountainous tribe”, those who speak a non-Sanskrit language. It used to be said about a mountainous tribe of a particular country:

Sarve máḿsaratá muŕháh mleccháh go brahma ghátaká,
Kuvacakah pare muŕhá ete kut́ayonayah,
Teśáḿ paeshácikii bháśá lokácáro na vidyate.

[They are all addicted to meat, foolish, non-Hindus, and killers of cows and Brahmins. They speak a non-Sanskrit language, these foolish people of low birth. Their demonic language and conduct are not to be found anywhere else.]

Kuvra

Ku + vraj + d́a = kuvra. In the spelling of this word, both vargiiya ba and antahstha va have been used since ancient times. The meaning of the root verb vraja is “to walk happily”. Ku means “defectively”. So the etymological meaning of the word kuvra is “one who walks happily but defectively”. Just imagine there is a beautifully designed garden with beautiful trees whose flowers and fruits and branches are swaying in the gentle breeze. It looks very pleasing. You may say that since the branches are swaying beautifully you want to use the root verb vraja for this. But is there not a defect in this movement, this vibration of the trees? They are rooted to the ground, bound to the earth. The trees cannot move any more than this; so despite being bound to the earth they are expressing as much joy as they possibly can. That is, there is a defect in the expression of their joy owing to their inability to move. So the colloquial meaning of the word kuvra is “forest” or “tree” or “timber”

Kuvala

Ku + val + ac = kuvala. The meaning of the root verb val is “to cover”. The etymological meaning of kuvala is “one who covers defectively”, that is, who cannot cover properly.

1. Colloquially kuvala refers to a tree that cannot cover the ground properly with shade. In other words, kuvala means a tree without branches or with a single stem like the palm tree, the coconut tree, the date tree, the betel-nut tree, etc. They have no branches or offshoots, no boughs or twigs, no clusters of leaves, etc., only a few branches at the top, so they cannot give proper shade. No one seeks shelter in their shade. Even the birds do not find safe shelter in these trees because they have no branches and twigs. You must be careful not to spell this word with vargiiya ba, even by mistake, because if you spell it kubala, the meaning becomes “evil power”.

2. Another colloquial meaning of the word kuvala is kuvala group fruits; for example, palm fruit, coconut, date, betel-nut, gol fruit, etc.

3. Another meaning of the word kuvala is the juice or sap from kuvala trees, which people consume or use for some other purpose. For instance, we procure palm juice by scraping the joint from which the green palm fruits or palm flower clusters emerge. From this palm juice we make raw sugar and toddy (tálii; pronounced táŕii); by scraping the date palm trunk we obtain sap, molasses and toddy. All of these can be called by the single word kuvala.

4. Another meaning of the word kuvala is the water lily of any colour. Generally white, rose and red water lilies are found in Bengal. Nowadays even yellow and blue water lilies are imported from outside India. A light blue flower that is neither water lily nor lotus is produced by crossing the blue water lily with the lotus. We call the blue water lily indiivara. So we can call this light blue flower, which is neither lotus nor water lily, indiivara. Some people use the word kuvala in the sense of “red lotus”. But this is a mistake. The red lotus is called kuvalaya, not kuvala.

5. Kuvala means a large pearl whose interior gives off a faint reddish hue. This relatively rare variety of pearl is also called kuvala. In ancient times some astrologers used to advise people to use a pearl as the gemstone for the planet Jupiter. At that time many people had the conception that if a person did not have a strong spiritual consciousness, then by wearing a ring with a pearl inset (the pearl had to be set in such a way that the lower portion of the pearl touched the skin of the person wearing it) their spiritual consciousness would be strengthened. Dharma [spirituality] is ideological; it is established in one’s consciousness. It has to be researched whether or not an external pearl can awaken that consciousness.

6. If some part of the hand or foot remains in contact with a hard substance for a long time, then that part of the body hardens. This hardened part is called karńiká [corn] in the formal language; in spoken Bengali it is described as kaŕá paŕá. Some people remove this corn with the help of medicine and others with a knife. It is not advisable to cut a corn with a knife or by any other means. It should either be dissolved with the help of medicine or else operated on by an experienced surgeon. It is better not to do it oneself. One name for this corn is kuvala.

Kuvalaya

Ku + val + kayan = Kuvalaya. The etymological meaning of kuvalaya is “that which covers improperly”.

1. One of the colloquial meanings of kuvalaya is kháŕu. Kháŕu was a hand ornament in ancient times. The middle portion is flat with a raised rim on both sides. This kind of ornament can be seen on the hand of the ancient images of certain goddesses. In ancient times the women of Bengal wore silver kháŕus on their hands. This ornament was called kuvalaya in formal language.

2. Another meaning of the word Kuvalaya is “water lily” of any colour. In certain regions of Bengal it is also called sháplá.

3. Another meaning of the word kuvalaya is “red lotus”. Kuvalayinii refers to that part of a reservoir in which a large number of water lilies or red lotuses are blooming. I have seen in the first stanza of a Bengali song:

   Kon ajáná desher niila sáyare
   Phut́echilo ek kamalinii.

   [There bloomed a kamalinii in the blue sea of some strange land.]

   Kamalinii means “cluster of lotuses”. So the expression “one kamalinii” is incorrect. Likewise, the expression “one kuvalayinii” is also incorrect.

   According to the Tantras there is an upward-facing kuvalaya in a particular hand of the goddess known as Bhaeravii Shakti.

Kuvinda

Ku + vind + sha = kuvinda. The etymological meaning of kuvinda is “one who has manifested earthly wealth by dressing and arranging it.” Colloquially kuvinda refers to all weavers who are experts in spinning as well as weaving clothes. In ancient India it was generally the women who used to spin; they were called kát́uni. Very fine thread was spun during the rainy season months because fine thread did not tear easily at that time due to the wet climate. The women also spun the famous Dacca muslin thread during the rainy season months. The weavers used to pay them for this thread and then weave with it. These weavers, who were not only experts in spinning this fine thread but also in weaving cloth, had a special place in society because this thread of Bengal was appreciated throughout the world. Cloth made from this fine thread has even been found in the pyramids of Egypt. Arab merchants exported this fine thread cloth to Europe and it became known as “muslin” throughout the world. There were three centres of muslin cloth industry in Bengal: Dacca, Murshidabad and Bankura. This muslin not only spread the fame of Bengal’s cloth industry everywhere; it was also a source of income. It is for this that kuvinda became so famous.

Kuveńii

Ku + veń + ac + ii = kuveńii. The meaning of the root verb veń is “to move about”; thus the etymological meaning of the word kuveńii is “that which moves about awkwardly”, or “that which moves about while attached to the ground”. You may perhaps know that we derive the word veńu by adding the suffix uń to veń. Veńu means “bamboo”, because even with a little wind a bamboo grove makes a creaking sound.

1. One meaning of the word kuveńii is áṋsh-cubŕi. We call the basket in which the fish seller sells fish an áṋsh-cubŕi. You must be familiar with the funny story about áṋsh-cubŕi.
    

   Once upon a time some fishwives went to the Sheoraphuli market to sell their fish. They were a little late coming back from the market after selling their fish and on their way to Bahirkhand. It was going to be late night before they arrived; so when they passed through Singur they went to the zamindar’s mansion and requested the gatekeeper, “O gatekeeper, we would be grateful to you if you would allow us to pass the night in the flower garden of the honourable zamindar.”⁽²⁾

   The gatekeeper noticed that they were women. Where could they go at night? The gatekeeper gave them permission. The fishwives went to the flower garden and lay down. But could their poor eyes even close at all? They turned to one side and smelled the wafting fragrance of the tuberose and that sweet smell of the tuberose drove away their sleep. They turned to the other side only to smell the fragrance of the night jasmine and the fragrance of the night jasmine also drove away their pleasant slumber. They lay down on their backs and the soothing fragrance of the bakula flowers [Mimusops elengi] floated by. Sleep fled away with outspread wings to the distant sky. The fishwives were in a terrible quandary. Who could sleep in this feast of fragrance!

   The fishwives discussed among themselves. “What a fine fix we are in. Come, let us talk to the gatekeeper again. Perhaps he can find a solution for us. It is almost one in the morning. We need to solve this one way or another.”

   The fishwives met the gatekeeper near the gate and made an appeal to him. “Mr. gatekeeper, when you have been so kind to us already, why don’t you allow us to bring our fish baskets inside?”

   “If you want to take them inside, then do so,” the gatekeeper told them. “But how does it look, taking a fish basket inside a flower garden! That is why I did not allow you to bring them in earlier.”

   The fishwives happily brought their baskets into the garden. They lay down in the midst of the roses with their baskets under their heads, and the smell of the baskets counteracted the fragrance of the roses. The fishwives enjoyed a comfortable sleep for the whole night with their áṋsh-cubŕis under their heads. The moral of the story is that it is difficult for a person to give up the prejudices they cherish. A person’s dogma is the same type of thing.

2. Another meaning of kuveńii is “fish spawn pot”. You have seen that fishermen catch fish spawn from the river and sell them to pond owners. The pot containing this fish-spawn has to be shaken constantly, otherwise the fish spawn dies. This fish spawn pot is called kuveńii in proper Bengali.

3. Another meaning of the word kuveńii is “that woman who does not comb her hair, who keeps her head dirty, who does not plait her hair, in whose head there is an impassable dense forest of large lice”. Such a dirty head is called kuveńii. A gentle, civilized person must keep their distance from such a lady, if not seven hundred miles, then at least seven miles, not in fear of the lady but in fear of the lice and lice eggs on her head. Niki means “lice eggs”. Ukun refers to the young that have emerged from the eggs. Dyauṋgar means “large lice”.

4. Those shrews who grab the hair of another shrew when they meet them, and start quarreling and fighting with them, are also called kuveńii. Polite people always prefer to remain at a distance from such kuveńii; otherwise there is the chance of a breach of peace.

Kuvela

Ku + vel + ac = kuvela. The meaning of the root verb vel is “to shake”, “to tremble”. The etymological meaning of kuvela is “one who goes away without saying or speaking anything”. The colloquial meanings of kuvela are:

1. The rest of the day after twelve noon.

2. Aquatic flowers, especially water lilies of various colours.

Footnotes

(1) By mixing vapid medicines with mohanbhoga (a kind of wheat porridge-like preparation with boiled milk) of corn-flour (suji), the hakims, during the Mughal period, used a sweet preparation called halva (this is mispronounced in Bengali as háluá).

(2) Zamindars were appointed by the Mughal rulers to collect taxes from the peasants.