Some Folk Etyomologies In Anuyogdwara Sutra

Here's a comprehensive summary of the provided Jain text, "Some Folk-Etyomologies in Anuyogdwara Sutra" by H. C. Bhayani, focusing on the English content and its key points:

The article "Some Folk-Etyomologies in Anuyogadvāra-sūtra" by H. C. Bhayani discusses a specific linguistic phenomenon observed within the Anuyogadvāra-sūtra, a foundational Jain text. The author highlights how this sutra, while attributed to a learned author knowledgeable in Sanskrit, presents what he terms "folk etymologies" for various words. These are etymologies that, rather than adhering to strict grammatical or historical linguistic principles, are often fanciful, imaginative, or based on perceived similarities in sound or meaning, commonly made by people ignorant of formal etymology.

Key Points from the Text:

• Folk Etymologies in Anuyogadvāra-sūtra: The core of the article is the identification and analysis of these non-standard etymologies within the Anuyogadvāra-sūtra.
• Types of Nouns Described: The author notes that the Anuyogadvāra-sūtra categorizes nouns into types, two of which are "goṇṇa" (appropriate to the meaning) and "nogoṇṇa" (contrary to the meaning).
  • Nogoṇṇa Examples: Several examples of "nogoṇṇa" are provided, where a word is explained etymologically in a way that contradicts its actual meaning or origin. For instance:
    • 'bird' (sakuṁta) is explained as 'not having a lance' (a-kuṁta).
    • 'box' (samugga) is explained as 'without the mugga grain'.
    • 'sea' (samudda) is explained as 'without seal'.
    • 'dry grass' (palāla) is explained as 'not having saliva'.
    • 'kite' (saulia) is explained as 'having no family'.
    • 'palāśa tree' (palāśa) is explained as 'not eating meat'.
    • 'rainy insect' (iṁdogova) is explained as 'not a protector of Indra'.
• Words with Contrary Meanings: The text also identifies a category where words are assigned names with contrary meanings, often due to superstition or a desire to avoid inauspicious connotations.
  • Examples include calling a vixen (śṛgālī) 'auspicious' (śubha) when it's actually considered inauspicious, calling fire (agni) 'cold' (śītala), and poison (viṣa) 'sweet' (madhura). In the context of a liquor distiller's house, liquor is called 'sweet' even though it's acidic.
• Etymologies Based on Etymology: A third type of naming is based on etymology, where the name is derived from the word's function or a perceived characteristic.
  • Examples include:
    • 'buffalo' (mahisa) derived from "it sleeps on the ground" (mahyāṁ śete).
    • 'honey-bee' (bhramara) derived from "it wanders and drones" (bhramati rauti ca).
    • 'pestle' (musala) derived from "it rises up frequently" (ūrdhvaṁ śalati).
    • 'wood-apple fruit' (kapittha) derived from "hanging like a monkey" (kapi + stha).
    • 'liquid mud' (cikhalla) explained through sound and low middle part.
    • 'owl' (ulūka) explained as 'high-eared' (ūrdhva-karṇa).
• Universality of Folk Etymology: Bhayani argues that such folk etymologies are not unique to the Anuyogadvāra-sūtra but are a widespread linguistic phenomenon found in all languages. He provides examples from modern Gujarati (e.g., explanations for 'aunt', 'nephew', 'postman') and Hindi (a doggerel illustrating people giving wrong names based on superficial resemblances or perceived opposites).
• Superstition and Verbal Taboo: The article touches upon the underlying reasons for some of these linguistic deviations, particularly the role of superstition and verbal taboo. The belief that speaking inauspicious words might cause harm leads to the adoption of euphemisms or words with contrary meanings (e.g., calling a terrible god "benign" or using a word implying success when asking about someone's destination).
• Historical Roots: The author traces the tradition of fanciful etymologies back to ancient Indian linguistics, mentioning Yaska's Nirukta and later scholarly works.
• Comparison with Jain Prabandha Works: Bhayani also notes that similar fanciful etymologies are found in later Jain "Prabandha" literature, suggesting a continuation of this linguistic practice.

In essence, the article by H. C. Bhayani explores the fascinating concept of "folk etymology" as it appears in the Anuyogadvāra-sūtra, demonstrating how these linguistic interpretations, though often inaccurate by modern standards, reflect a common human tendency to derive meaning from words based on perceived associations, sound, or even superstition, a phenomenon observed across cultures and time.