1. Prolouge (to the spiritual meaning of words)

Man is a rational and thoughtful animal. God has given him the power of thinking and in this way he is superior to others. But one must express his views to other and to complete the process, a medium is needed so that the thoughts and ideas can be expressed to the best medium for expression is speech or language. But this speech or language has travelled a long way to reach its present form. It is a matter of pride that Indians in this field, have a glorious past. It is the Indian thinkers, who throw light in this regard from very ancient times to the present time continuously. To begin with, in ancient texts of Indians i.e. the Vedas, Brāhmaṇas, Āraṇyakas, Upaniṣads etc. there is a clear mention on the origin of language. Later on, Nirukta and various school of grammar have given extensive information on the theory of language. It is a surprise to note here that in the most ancient text i.e. RgVeda (X.125) which is called Paramātmā Sūkta, a beginning of this trend, is seen where speech is personified. The idea of unanalyzed speech is given here. Again in the Ṛg-Veda, natural sounds relating to speech is described (Ṛg-Veda, II.42.1), like the utterance of frogs at the sounds of cloud (Ṛg-Veda , VII. 103.1), sound of stream (Ṛg-Veda ,V. 32.1) etc. have been seen.

In the Taitarīya Saṃtitā, unanalyzed speech into analyzed form is expressed, where it is mentioned as akhaṇḍa—

vā gavai prācyavyakṛta vadate…., (Taitarīyasaṃtitā VI.4.7)

Then, in the Śatapatha Brāhmaṇa, it is mentioned that speech and mind are inter related—

manaśc̣a haiva vāk ca… (Śatapathabrāhmaṇa 1.4.4.1)

In this way the Indians the Indians had a proud beginning in this field. It is known that the seers of Veda mantras had no doubt in realizing the meaning of the verses. But when time passed away it became difficult to know the exact meaning of theVedic verses and many methods were adopted to get the original meaning of the same.Among these methods (prakriyā), the process of derivation (nirvacana) is very important.

Yāska, the important exponent of this derivation,method is of the opinion that one can’t get the meaning of Vedas without this—

athā pidamantanreṇa mantreṣ varthapratyayo na vidyate, (Nirukta ,1.17).

It is possible that there are several authors on Nirukta by the time of Yāska as seen from his reference. Coming to the word nirukta, it is seen that at first, this word is seen in Aaitareya Āraṇyaka, 1.2, where it is said that ‘Anirukto Prajāpatiḥ. But here it is not used in the sense of a book and the sense is, the form of Prajapati is underscribable (anirukta). But by the time of Yāska, this process was very popular since he often mentions the word Nairuktāḥ. Again Yāska has written atha nirvacanam, 2.1, where he specifies the process of derivation. It will be better to have a brief look towards the beginning of the process of derivation. To begin with,in the Saṃhitās itself, the process takes its first step. It appears that in some verses of RgVeda, the seers have tried to show the meanings, by going to the original root of the words. For instance in the Ṛ gVeda, I.15.8 the word draviṇodā has been described. The word is formed by draviṇa+dā. Again in the same Veda, dharmạ̄ni dhārayan (I.22.18) shows the derivation of the word dharma from the root √dhṛ. Then yajne͂na yajñamajayanta devāḥ (Ṛg-Veda, I.164.50) clearly indicates the word Yajña from the root yaj etc. Coming to the Atharva-Veda, a clear picture of derivation is seen here. In describing the herb Apamārga, the seer indicates the derivation of the word. This verse clearly indicates derivation, stating the words yadāpa mṛjmahe etc. (apa + mṛj).^[1] Simillarly in ‘savitā sāviṣ at’ (√su,to impel ) (Atharva-Veda , 6.1.3), indicates the word Savitā from the root √Ṣū. On the whole it can be said that the style of derivation in the Saṃhitās is very simple and the only intention is to make a connection of the word to the root. This is very simple way of expressing the intended meaning of the word and not related to any liturgical works.

When we come the Brāhmaṇa literature, it appears that the process is fully developed. Brāhmaṇas are of the view that a thing has been named after its related action. For instance in the Vājasanei Saṃhitā, I.12, we get the word agregruvạh. Explaining it, Satapatha Brāhmaṇa says that, which goes to the sea, is water or in other words the it means, water is called agregruvaḥ because it goes to the sea.^[2] Again, in the Śatapatha Brāhmaṇa, 1.6.4.1, the derivation of the word Acyuta is given, where it is mentioned that Agni is called Acyuta because he is not removed from his place. This word comes from the root √cyu, meaning move or fall (Kṣaraṇe) etc. Agni is called Acyuta since he is not fallen or removed from his place. This type of description shows the attitude of Śatapatha Brāhmaṇa to justify a word as per the concurrent tradition. In the same way deriving the word strī, Satapatha says that they are called strī because, they are to be separated from the males while taking meals (1.9.2.12). Here the word tira comes from the root ṭr̄,,to conceal. The Brāhmaṇa instructs to conceal the offering in Patnisaṃyāga, to the wives of the gods, from eastern fire.Here the Brāhmaṇa quotes Yājñavalka and says that whenever human women here, eat, (they do so) apart from men.^[3] This points out to the custom that the females were taking meals behind males. Again, some deities have been derived from the roots symbolizing their action. For instance, explaining the word avi which normally means a sheep, the Śatapatha Brāhmaṇa thinks it as the name of Pṛthivī.

Here the word avi is thought of as coming from the root √av, to protect.

avirītyam hīmā sarvaḥ avati—Śatapatha Brāhmaṇa, 6.1.2.33

In this way it is seen that the common word for sheep i.e. avi has been derived by the Brāhmaṇa in a different way and also tries to justify the statement. Some derivations of the Brāhmaṇas are based on symbols and some are also based on pure imagination. But due to paucity of space, all the points can’t be put forth here for reference. But on the whole is can be said that the Brāhmaṇas are the torch bearers of the of the theory of derivation

Coming to Āraṇyakas and Upaniṣads it is seen that the derivation is that of Brāhmaṇas. But the difference is that when in Brāhmaṇas the derivation is given from the ritualistic point of view, in the Āraṇyakas and Upaniṣads, it has been given from the spiritual point of view. But the peculiar thing is that although the derivations are given from the spiritual point of view, still the words like the meters of Vedas, the seers of the verses have been interpreted and derived from the spiritual point of view. It is popularly known that Gāyatri is a famous meter in the Vedic literature. But in the Bṛhadāraṇyaka Upaniṣad, the word Gāyatri has been interpreted in a different way.^[4] Here the word gaya means the organs and the Gāyatri is so called as of saved the organs.

The word is analyzed as gaya+trā and the Upaniṣad says—

'tad yat gayāṃstrāte tasmādgāyatrināma'.

In this way it is seen that in Āraṇyakas and Upaniṣads the authors have tried to give a spiritual meaning to the words by deriving the same, from the roots which suit their intended meaning. So it can be said that the process of derivation has started from the Saṃhitā works and fully bloomed in the Brāhmaṇa works. In this regard the Brāhmaṇa literature provides a sizable material towards the theory of derivation and exhibits the attitude of ancient Indians towards the science of etymology to have the meaning through thorough analysis.

Footnotes and references:

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[1]:

[...] // Atharva-Veda ,IV.18.7-8

[2]:

[...] Sցat.Brā,1.1.3.7

[3]:

[...] Ibid,1.9..12

[4]:

Bṛ. Upa. 5.14.5