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THE SAMASAM (COMPOUND) IN TELUGU PROVERBS:

A CASE STUDY OF ANDHRA LOKOKTHI CHANDRIKA Chilukuri Bhuvaneswar CIEFL, Hyderabad

1997

Abstract Telugu is a language rich in compounds and it has numerous samasams(compounds) that occur

independently as proverbs. In this paper, an attempt is made to study such proverb samasams

and analyse their patterns. Since the Telugu proverb corpus is very huge, Andhra Lokokthi

Chandrika of Carr (1868,1988), which contains 2,700 proverbs, is taken up for a case study. As

it is the first collection of Telugu proverbs ever to be published, it gives us a historical

perspective also.

The presence of these samasams raises an important issue with regard to the definition of

proverbs .As samasams are compounds, which can be considered as lexical items, it shows that

words also can be samasams.

I. INTRODUCTION

There are many compounds (samasamulu or samasams as the plural of samasam

(u)) occurring in a variety of their classes in Telugu. So far, no comprehensive

analysis of how compounds are formed in Telugu proverbs has been made

(Bhuvaneswar 2003). As such an attempt to do so will give us an idea as to what

extent compounds are represented in Telugu proverbs. Furthermore, it will also

throw light on and support the assertion made in Bhuvaneswar (2003) that

proverbs make use of the linguistic features of a language in an open-ended, non-

restrictive manner, contrary to the commonly held belief that they do not do so.

II. LITERATURE REVIEW

In Bhuvaneswar (2002), there is no reference to any specific work on samasams in

Telugu proverbs. As it is the most comprehensive review of Telugu proverb

literature to date, it has been assumed that no specific work on this area has been

attempted.

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Compound formation is one of the important areas of study in Telugu grammatical

tradition and any standard grammar book will have a section devoted to it. Right

from the early books on grammar such as Kethana‟s (1250 A. D.) Andhra

Bhaashaabhuushanamu, Vinnakota Peddana‟s (1402 A. D.) Kaavyaalankaara

Chuudaamani, Ananthamathya‟s (1435 A. D.) Chandoodarpanamu, and

Muddaraju Ramabhadra Kavi‟s (16 century) Kavijana Sanjeevani to the modern

ones such as Paravasthu Chinnaya Suri‟s (1858) Baalavyaakaranamu,

Bahujanapalli Seetharamacharyulu‟s (1970) Proudhavyaakaranamu as a sequel to

Baalavyakaranamu, Vadlamudi Gopala Krishnayya‟s (1958) Vyaavahaarika

Bhaashavyaakaranamu and Vajjahala Venkateswarlu‟s (1982) Aadhunika-

Praamaanikaandhra Vyaakaranamu, all have discussed compound formation in a

chapter separately in their works.

Venkateswarlu, V. (1982) has taken into consideration almost all the important

works on Telugu grammar. Furthermore, his grammar book has been written with

a bias towards English grammar and its treatment of the subject is comprehensive.

Hence, it has been taken as the reference for a discussion of compounds in this

paper.

According to him, there are six classes of samasamulu:

1. tatpurusha; 2. karmadharaya; 3.dvigu; 4. dvandva; 5. bahuvrihi and

6. kaarakiibhaava.

In the next section, each of them will be taken up and proverbs formed in each of

those samasamulu will be studied.

III. ANALYSIS OF SAMASAMS (COMPOUNDS) IN TELUGU PROVERBS

According to Quirk and Greenbaum (1989: 444, 430), a compound is „a unit

consisting of two or more bases‟ formed by „adding one base to another‟. These

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units are formed by the addition of various types of bases that can be nouns, verbs,

adjectives, adverbs, and verbal or deverbal nouns. Depending on their function as

subject, object, or adverbial in the paraphrased sentence and their use in sentences

as nouns, adjectives, or verbs, they are classified into two main categories:

1. NOUN COMPOUNDS that can be subject-verb (e.g. sunrise), verb object

(e.g. blood test), verb-adverbial (e.g. swimming pool), verbless (e.g. girl-

friend) and bahuvrihi compounds (paperback).

2. ADJECTIVE COMPOUNDS that can be verb-object (e.g. heart breaking),

verb-adverbial (e.g. hard-working), verbless (sea-green), and verb

compounds (baby-sit).

According to Venkateswarlu, V. (1982: 693), a sama:sam (compound) is formed

when two or more mutually related bases join together to form a single word by

the deletion of the case suffix or the postposition (Postp) or other words. It is also

called a sa:masika/samast a (compounded) pad am (word).

A paraphrase of the given samasam can be made by supplying the missing case

suffix or the postp or the other words and the type of the samasam can be

determined. Such a paraphrase is called the Vigraha Vakyam in Telugu. In other

words, by paraphrasing a given group of words, it can be ascertained whether it is

a samasam or not.

Depending on the type of words that are compounded, different types of

samasumulu are possible. Since Telugu words are divided into the four categories

of : 1. tatsamamulu; 2. tadbaamulu; 3. de:jamulu; and 4. anjad e:jamulu, it is

possible to get four types of samasams as follows:

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A. Samskrithika Samasamulu are compounds that are formed by the

adjoining of Sanskrit bases. At the end of these combined bases, Telugu

suffixes are further joined to form Samskrithika (or sanskruthika)

Samasamulu. For example, kara prat apamu (Karna - valour (i.e. Karna‟s

valour)) is listed as a proverb in Carr (1868: No. 547). It is a sanskruthika

samasam since both Karna and pratapa are Sanskrit bases joined together

and „mu‟ which is a Telugu suffix (T.S.) is further suffixed to the combined

bases. It can be shown as follows:

(1). Karasja prat a:pah > kara prata:pah

Karna of valour Karna valour

„Karna‟s valour‟. „Karna valour‟

(1a). kara prat :apah > kara prat a:pa

Karna valour Karna pratapa

„Karna‟s valour‟. (Sanskrit) Sanskrit (Skt) base Skt base

(1c). kara prat a:pa + mu > kara pratapamu

kara prat a:pa + mu > kara prata:pamu

„Karna valour‟

Skt. base Skt. Base + T. S. > Telugu Samasamu

B. Tatsama Samasamulu are compounds that are formed by the combination

of tatsama:lu (plural) among themselves or with other types of words. A

tatsamamu (singular) is an independent word formed by the addition of a suffix to

the base of the Sanskrit word. Since this is equivalent (samamu) to that (t at)

Sanskrit word, it is called a tatsamamu.

For example, the word sa:kjamu „testimony‟ is a tatsamamu because it is formed by

the addition of a Telugu suffix „mu‟ to the Sanskrit base sa:kja of the Sanskrit word

sa:ki „witness‟ as follows:

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(2). sa:ki „witness‟ > sakja + mu > sakjamu „testimony‟

Skt. word Skt base T. S. tatsamamu

When the first word, or the next word, or both the words are tatsamamulu, then the

samasamu will be a tatsama samasamu. Carr (1868: No. 729, p.131 ) lists

(3). ko: mai sa:kjamu

as a proverb. In this group of two words, the second word is a tatsamamu while the

first is an achchikamu „a pure Telugu word‟. Hence, (3) is a tatsama samasamu since

it involves a loss of the sixth case (possessive case) suffix „i‟ and the postp jokka „of‟

in the vigraha vakyam as follows:

(3a). ko:mai a:ni jokka sa:kjamu >

merchant of of testimony

„The testimony of the merchant‟s‟

ko:mai jokka sa:kjamu >

merchant of testimony

„The testimony of the merchant”

ko:mai sa:kjamu

merchant testimony

„merchant testimony‟

An alternative paraphrase is also possible for the same samasamu by considering

komai as an adjective because in ko:maia:u, ko:mai functions as an adjective

to form a noun „ko:maia:u‟ as follows:

(3b). komai + a:du > ko:maia:u

merchant (adj.) he (m.s.) merchant [m.s.= masculine suffix]

au is a masculine suffix that is added to adjectives to form a noun as in

(3c). manti + a:u > „goodman‟

In such a case, the paraphrase of (3) will be:

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(3d). „A merchantine testimony‟.

(3a) is called a tatpurusha samasam while (3d) a karmadhaaraya samasam (more

details of these compounds later.)

Another samasam listed in Carr (1868: No. 1645, p.286 ) is

(4) ballu:kapu pattu „A bear‟s hold‟ in which the first word is a

tatsamam (tats.):

(4a). ballu:kah > ballu:ka + mu > ballu:kamu + pu > ballu:kapu

bear Skt.word Skt. base T.S. bear (tats.) + T.S. > bearish (Adj.)

The second word pattu is an achchikamu. Hence, (4) is a tatsama samasamu since

it contains tatsamamu as the first word.

In the proverb

(5) apa:lapu iu, ne:pa:lapu ginda

„A Vishapala seed, a Nepala seed‟, (Carr 1868:No.1986, p.344)

both the words in the first and second samasamulu are tatsamamulu. They can

equally be derived in the same way as in (4a).

(5a). apalah „Vishapala > apa:la + mu >

Skt. word Skt. base T.S

apa:lamu + pu > apa:lapu

Vishapala (tats.) T.S. Vishapala

(5b). ne:a:lah „Nepala‟ > ne:pa:la + mu >

Skt. word Skt. base T.S

ne:pa:lamu + pu > ne:pa:lapu

Nepalamu T.S Nepala

Hence, (5) is a tatsama samasamu since it contains tatsamamulu in both the words

of the samasam.

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C. Achchika Samasamulu are compounds that are formed by the

combination of only Telugu words. Hence, the first and the second words are

Telugu words proper. For example in

(6). e:i ou te:nu

„A farm on the stream bank‟ (Carr 1868: No.428, p.78 )

Or

(7). baa:rapu pittuka

„A golden sparrow‟, (Carr 1868: No.1584, p.277)

all the words are pure Telugu words.

(7) is formed in the same way as (4). (6) offers an interesting extension of

achchika smasamalu. In (6), the first word is an adjective formed from a noun as

in (6a), and then it premodifies another noun as in (6b):

(6a). e:ru + i > e: ri > e:i stream of T.S. stream of stream of

or

(6b). e:i + ou > e:i ou

stream‟s bank stream‟s bank

(6c). e:i ou + mi:d a + unna + te:nu >

stream‟s bank on being farm

e:i ou mi:d a te:nu > e:i ou tenu

stream‟s bank on farm > stream bank farm

D. Misrama Samasamulu are compounds that are formed either by the

combination of Sanskrit compound bases with pure Telugu (achchika) words or

uninflected pure Telugu words with tatsamamulu. These are widely used in daily

language. Samasams like ad ika:d igubai (more yield), ut tama illa:lu (noble

house wife), etc. are often heard in conversations. The following proverbs listed

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by Carr (1868: Nos. 2042, 2048, p.353-354) can be considered misrama

samasamulu:

(7). ra:ta karaamu

writing village head

In this example, ra:t a is a pure Telugu word and karaamu is a tatsamamu.

(8). ata abbu, sahasra abbu

hundred dabbu thousand dabbu

In this example, at a is a Sanskrit base and dabbu is a pure Telugu word.

In tatsama samasamulu also, there is a provision for a pure Telugu word to

combine with a tatsamamu. Hence, we can also consider these as tatsama

samasamulu. However, Venkateswarlu, V. (1982: 695:96) has not made the

distinction between these two types clear. In Chinnaya Suri‟s Bala Vyakaranam,

this type of a samasam is defined as one consisting of Sanskrit and Telugu words

only (Subbaraju, N.V.K. 1982: 109-112). In Vyavaharika Bhasha Vyakaranam of

Vadlamudi Gopala Krishnayya (1958: 171-3), a misrama samasam is divided into

three classes: 1. Sidhdha Misram. 2. Sadhya Misram. 3. Achchika Misram. In

his classification of samasams, there are also four divisions but he has not

included tatsama samasam as a separate category. He clubbed it together with

sanskruthika samasamulu and divided the latter into sidhdha and sadhya

samasamulu – a sidhdha samasam is the equivalent of a samskrithika samasam

while the sadhya samasam of the tatsama samasam in Venkateswarlu, V. (1982).

In his treatment of misra samasamulu, he considers a sidhdhamisram as one in

which a Sanskrit word combines with a pure Telugu or a foreign (anyadesyam)

word either initially or finally (e.g. dda d anaga „pure waste‟, panta ragulu

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„five colours‟. On the contrary, in his examples, he has included tatsamamulu also

in:

(9a). si:nijar panituu

senior scholar

„senior scholar‟

[panit a is the Sanskrit base from which panituu a tatsamamu is

formed by the addition of the suffix „u‟.]

(9b). ka:le:di: baanam

college building

„college building‟

A sadhyamisram, on the other hand, is formed by the combination of a tatsamamu

with a pure Telugu or a foreign word freely. He has not mentioned any examples

in his discussion (ibid. 173). In Venkateswarlu, V. (1982: 284), this view is not

accepted even though he has not quoted Vadlamudi Gopala Krishnayya.

According to him, there is no free combination between a tatsamamu and an

achchikamu.

An achchika misram is a samasam formed by the combination of a pure Telugu

word or a tadbhavam [tat=(from) that; bhavam = created: a Telugu word formed

by a modification of a Sanskrit word as in nid ra „sleep‟ > nid d ura „sleep‟; etc.]

with a foreign word. A tadbhavam is generally known as the vikruthi and a

tatsamam as the prakruti of Sanskrit words. The examples include such

samasamulu as:

(10a). re:io: pa:a

radio song

„radio song‟

(10b). hoel tini

hotel food.

„hotel food‟

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The abovementioned classification is based on the origin of the words in

samasams. Hence it is a lexically motivated classification. Irrespective of the

origin of the words, a higher-level classification is also made in the treatment of

compounds in Telugu. Such a classification is based on the semantic-syntactic

relationship between the words in a compound. According to Venkateswarlu, V.

(1982: 698-731), six types of samasamulu can be obtained from such an analysis.

There are: 1. tatpurusha samasam; 2. karmadhraya samasam; 3. dvigu samasam;

4. dvandva samasamu; 5. bahuvrihi samasam; and 6. karakibhava samasam. All

these compounds involve the loss of particles and postpositions and hence they are

called luk samasamulu (luk=absence (of case inflections, postpositions and other

words in the paraphrase)).

Let us examine the compounds available in Carr‟s Andhra Lokokthi Chandrika in

terms of this classification.

E. Tatpurusha Samasam (Determinative Compound)

If the previous words in a samasam are dependent for their meaning on the last

word, which is independent and decisive in the derivation of the meaning of the

samasam, then it is called a tatpurusha samasam. The case endings of the

previous words will be deleted and the words will be different in their cases. That

is why in Sanskrit it is sometimes called a vyadhikarana tatpurusha samsam.

Generally, genitive, objective, and adverbial case endings and adverbial

postpositions are deleted in the formation of these samasams.

Tatpurusha samasams can be further divided into three classes: 1. Sambandha

Tatpurusha Samasam; 2. Karma Tatpurusha Samasam; and 3. Karaka Tatpurusha

Samasam.

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Let us take a few proverbial samasamulu to illustrate these three classes of

samasamulu.

E. 1. Sambandha Tatpurusha Samasamu

If a samasam is formed by the deletion of the genitive or possessive case suffix in

the first word, it is called a sambandha tatpurusha samasam. Sambandha (literally

relationship) between objects can be of different types. Such relationships

indicated by the sambandha vachaka vibhakthi (possessive case) can be owner-

owned (e.g.na:pust akamu „my book‟); part-whole (e.g. ini talupu “house‟s door”);

producer-produced (e.g. d e:uni rui „God‟s creation‟); agent (or author) –

action (or product) (e.g.po:t ana bagaatamu „Pothana‟s Bhagavatamu‟ ); cause

( kantu igraham “bronze‟s statue”); container – contained or support – supported

(e.g. iski: si:sa: „whiskey bottle‟); master – servant (ra:muni banu “Rama‟s

soldier”); qualifier – qualified (d e:uni pre:ma „God‟s love‟); purpose (e.g.

paak(a) kurti: „sleeping chair‟); price (e.g. aid u ru:pa:jala pa:lu „five rupees

milk‟); size (e.g. nalabai augula ro:u „forty feet road‟); time or age (rene:a

ko:rsu “Two year‟s course” ; t ombai e:a musala:me “ninety years‟ (old)

woman”); one object indication (e.g. kalara ro:gam: „cholera disease‟,

haidara:ba:d u nagaram „Hyderabad city‟); compound number (e.g. ejji nu:a

padaha:ru „one thousand one hundred (and) sixteen‟); etc.

One important feature of the possessive case is that an equivalent adjectival

phrasal construction can be made from each sambandha tatpurusha samasam. For

example, a whiskey bottle or milk bottle or water drum can be expanded to give an

adjectival construction as follows:

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(11a). pa:lu untukone: si:sa > pa:la si:sa

milk keeping bottle milk bottle

„milk keeping bottle‟ (i.e.bottle for keeping milk) „milk bottle‟

Another important feature is the addition of jokka „of‟, a postposition, to the

already possessive case inflected word denoting the owner as in the folliwng

example:

(12). pillala jokka a:ro:gjamu > pillala a:ro:gjamu

children‟s of health children‟s health

„Health of children‟s‟ „Children‟s health‟

E. 2. Examples of Proverbs in Carr’s Andhra Lokokthi Chandrika

The following examples are selected from Carr (1868) along with their

explanations as given by Carr. In addition, a word-by-word translation along with

their vigraha vakyamu is also provided to explain the formation of the samasam.

Furthermore, it is indicated against each example whether it is a Samskruthika

Samasam or a Tatsama Samasam or an Achchika Samasam or a Misrama

Samasam. Samasamulu listed in Section A are all Luk Samasamulu while those

in Section B are Aluk Samasamulu.

Section A

(13). agastasja bra:ta : > agast ja bra:ta: > agast ja bra:ta

Agastya‟s brother Agastya brother Agastya brother

„Agastya‟s brother‟ Agastya brother Agastya brother

(Sanskrit) (Sanskrit) (Telugu)

[Agastya was a great sage who does not have any brother. The

prototypical meaning of this proverb is: „a new-comer, attempting to

make himself a great personange‟ (ibid: No. 24, p. 5)]

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In this example, there is a vowel shortening of the Sanskrit word to form a

samskruthika samasamu :

(13a). bra:ta: > bra:t a

Another example of a sanskruthika samasamu is:

(13b). iasja pundah > ia punda + mu > ia pundamu

poison of mass > Skt. base + T. S. > poison mass

„A mass of poison‟ > > „A poison mass‟

[„Wickedness‟ (No. 1987, p. 345)]

(14). araala (jokka) je:upu > araa je:upu

Tamilians‟ (of) crying Tamilian crying

“Crying of Tamilians‟ ” „Tamil crying‟

[There is a custom among the Tamilians to mourn for the deceased by

employing professional women mourners. „Applied to an unwilling

performance of any duty‟ (No. 123, p. 22)].

The vigraha vakyam is shown in the plural; it can also be shown in the singular:

(14a). araa da:ni / a:ni jokka je:upu

Tamil woman‟s / man‟s of crying

In the samasam from such a vigraha vakyam, the indication of the gender is lost.

As both the words in the samasam are pure Telugu words, it is an achchika

samasam.

(15). uttara kuma:rasja praga:h >

Uttara Kumar‟s boastings

„Uttara Kumar‟s boastings‟

uttara kuma:ra praga: h > uttara kuma:ra pragalu

Uttara Kumara boastings > Uttara Kumara boastings

„Uttara Kumar boastings‟ (Sanskrit) „Uttara Kumar boastings‟ (Telugu)

[Uttara Kumara is the son of King Virata who boasts that he will get back

the cows from the Kurus who captured them but he is afraid when he sees

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the enemy. „Bragging. Bombast‟ is its prototypical meaning. (No. 315, p.

57)]

In this samskruthika samasam, there is an addition of the Telugu plural suffix „lu‟ to the

Sanskrit base:

(15a). uttara kuma:ra praga:h > praga + lu > pragalu

Skt. samasam > Skt. base + T.S. > Telugu word

(16). karasja praapah > kara prat a:pah >

Karna‟s valour Karna valour

„Karna‟s valour‟ „Karna valour

kara praa:pa + mu > karna prat a:pamu

Skt. base T.S. Karna valour „Karna valour‟

In this samskruthika samasamu also, the Telugu suffix „mu‟ indicating the

singular number is added to the Sanskrit base.

[Karna is the first born of Kunti, the mother of Pandavas who are

Dharmaraja, Bhima, Arjuna, Nakula and Sahadeva. He also boasted but his

vows were not fulfilled. „A blusterer‟ is the prototypical meaning.]

(17). tambai (jokka) anumanamu

Tambala‟s (of) suspicion

„The suspicion of a Tambali‟

> tambaa anumanamu

> Tambala suspicion

> „Tambali suspicion‟

[„The Tambalis are a class of Sudra priests who wear the sacred thread, and

endeavour to observe Brahminical customs. Applied to foolish scruples.‟

( No. 962, p. 174)]

This is a tatsama samasam formed by the combination of Tambali, a pure Telugu word,

with anumana + mu > anumanamu, a tatsamamu.

(18). sandajasja rajaba:rah > sandaja rajabarah

Sanjaya‟s mediation > Sanjaya mediation

„Sanjaya‟s embassy‟ > „Sanjaya embassy‟

sandaja rajabara + mu > sandaja rajabaramu

Skt. base T.S. > Sanjaya mediation

„Sanjaya embassy‟

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[„Sanjaya was employed as an ambassador by the Kurus and showed no

zeal for his party. (See the Mahabharatha). Applied to a person who takes

no interest in the performance of his duty‟ (No. 2078, p. 359)]

(19). sugri:asja a:a: > sugri:a:a: > sugria:ga

Sugriva‟s command > Sugrivaa command Sugriivaacommand

„Sugriva‟s command‟ > „Sugriivaa command‟ „Sugriivaa command‟

(Sanskrit compound) (Telugu compound)

[„The command of Sugriva is strictly enforced and disobedience to it is

cruelly punished. See Kishkindhakanda of the Ramayana‟. (No. 2644, p.

84 (Supplement))]

The Telugu samskruthika samasam is formed by the loss of the long vowel and the

suffixation of the Telugu short vowel:

(19a). sugri:a:ga: > sugri:a:a

(20). aljasja sa:rad jam > alja sa:rad jam

Salya‟s charioteering Salya charioteering

„Salya‟s charioteering‟ > „Salya charioteering‟

> alja sa:rad ja + mu > alja sa:rad jamu

Skt.base T.S. > „Salya charioteering‟

In this samskruthika samasam, the Telugu suffix „mu‟ is added to form the

compound.

[„Salya, king of Madra having undertaken to drive the chariot of Karna

continually endeavoured to dishearten him. A faithless ally (No. 2051, p.

354)‟]

(21). e:ja:ja:h mo:hah > e:ja: mo:hah

harlot‟s love > harlot love

„harlot‟s love „harlot love‟

> e:ja: mo:ha + mu > e:sja mo:hamu

Skt. base T.S. „A harlot‟s love‟

This is a sanskruthika samasam formed by the addition of „mu‟ to the

Sanskrit base. Here, the meaning is given in the sixth case instead of the

seventh case (locative case):

e: ja jokka (harlot‟s) not e:ja jand u (in the (i.e. for) harlot)

In such a seventh case locative meaning there is no proverb – a harlot‟s love for her lover

is not genuine and lasts only as long as the money is given.

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(22). ka:lane:me:h dapam > ka:lane:mi dapah

Kalanemi‟s meditation kalanemi meditation

„Kalanemi‟s meditation‟ „Kalanemi meditation‟

> kalane:mi japa + mu > kalane:mi dapamu

Skt. base T.S. Kalanemi meditation

„Kalanemi meditation‟

[Japam means meditating on God through the chanting of a name or

manthram. “Kalanemi was a pretended sage. (See 110, Ramayana,

Yuddha Kanda) Applied to hypocrisy.” (No. 594, p. 108)]

This is also a samskruthika samasam.

There are many proverb compounds listed in Carr (1868) which convey the

possessive case relation by zero suffixation and as such are formed without any

deletion of the case suffixes or postpositions. According to Venkateswarlu, V.

(1982), such phrases should not be considered compounds if there is stress on the

second words. However, there is no stress on the second word in these examples

and thus give us the feeling that they are single words. In the earlier grammars of

Chinnaya Suri, Sitharamacharyulu and even in the old grammars of Nannayya and

Kethana „jokka‟ is considered a genitive case ending and such words are

considered compounds. A few examples are given below:

(23). mudi manu te:a > mudima:nu te:a

old tree strength > old tree strength

„Old tree strength‟ > „Old tree strength‟

In the above compound, there is no stress on the second word te:a and also no

deletion of case endings. The word has no case ending and by itself denotes the

possessive case by zero suffixation. We can frame its vigraha vakyam in Telugu

as:

mudima:nu jokka te:a „old tree of strength‟ (i.e. the strength of an old tree)

[„A brave heart in a weak body‟ (No. 1768, p. 306)].

This is an achchika samasam since both the words are of pure Telugu origin.

17

(24) ko:ti piikili > ko:t i piikili (i.e.ko:t i jokka piikili)

monkey fist > monkey fist (i.e. monkey of fist)

„monkey fist‟ > „monkey fist‟ (i.e. „The fist of a monkey‟)

[Not letting go any thing in its grasp. Applied to obstinacy.

(No. 721, p. 130)‟]

(25). ko:mai sa:kjamu > ko:mai sa:kjamu

komati evidence > komati evidence

„A komati evidence‟ > „A komati evidence‟

[„A story is told of a komati who when asked to identify a horse

about which a Musalman and Hindu were quarrelling, said the

forepart of it looked like the Musalman‟s horse and the hind part like

the Hindu‟s. (No. 729, p. 131)‟]

A komati is the third caste member in Hindu society who does trading. The others

being Brahmana, Kshathriya and Sudra. This is a tatsama samasam since the

first word is an achchikam and the second a tatsamam. It can also be considered a

misrama samasamu since an achchikam without any deletion of case endings

combined with a tatsamam.

(26). ko:mai nidamu > ko:mai nidamu

merchant truth > merchant truth

„Komati truth‟ > „Komati truth‟

[Komatis are considered to be unreliable in their dealings. (No. 725,

p. 131)]

(27). ko:mai ia:samu > ko:mai ia:samu

komati faith > komati faith

„Komati faith‟ > „Komati faith‟

(28). Kummarapurug(u) a:atamu > kumara puruga:aamu

blacksmith insect manner > blacksmith insect manner

„mole-cricket manner‟ > „mole-cricket manner‟

[„Never resting from doing any mischief‟ (No. 648, p. 118)]

(29). gaide gat tara > gaide gat tara

donkey row > donkey row

„A donkey row‟ > „A donkey row‟

[„A noisy brawl‟ (No. 756, p. 137)]

(30). gaide pilla ko:malamu > ga:idepilla ko:malamu

donkey child tenderness > donkey child tenderness

„The mildness of a young donkey‟ > „The mildness of a young donkey‟

18

[„Seemingly good but really useless‟ (No. 757, p. 137)]

(31). miat ambola do:sjamu > miatambola do:sjamu

Midaambhotlu‟s prophecy Midaambhotlu‟s prophecy

„Midaambhotlu‟s prophecy‟ Midaambhotlu‟s prophecy‟

In the above mentioned example, there is an inflection to the first

word indicating the possessive but there is no stress on the second

word do:sjamu. Hence, this can be considered a tatsama

samasamu wherein both the words are tatsamamulu.

[„Making one‟s fortune by a lucky chance‟ (No. 1733, p. 300)]

(32). musalamma suddulu > musalamma

suddulu

old woman sayings > old woman sayings

[„Fanciful tales‟ (No. 1785, p. 308)]

This is an achchika samasamu wherein both the words are pure

Telugu.

(33). me:ka mea tannu > me:kamea

tannu

goat neck wattle > goatneck wattle

„Goat neck wattle‟ > „Goat neck wattle‟

[„A useless appendage‟ (No. 1808, p. 313)]

This is also an achchika samasam wherein both words are pure Telugu. Even

me:k mea is also a sambandha tatpurusha samasamu:

me:ka mea > me:ka mea

goat neck goat neck

„Goat neck‟ > „Goat neck‟

(34). gontamma ko: rkelu > gontamma ko:rkelu

Gontamma wishes > gontemma wishes

„Gontamma wishes‟ > „Gontamma wishes‟

[Excessive or difficult desires (No. 2320, p. 30) (supplement))]

This is an achchika samasamu where in both the words are pure

Telugu.

(35). sa:ta:ni pi:kula:a > sa:tani pi:kula:a

satani wrangling > satani wrangling

„Satani wrangling‟ > „Satani wrangling‟

19

[„The Satani‟s (Ramanujas) admit as members of their body all

classes amongst the worshippers of Vishnu, who consequently

dispute each other‟s rank in assemblies‟.]

E. 3 Karma Tatpurusha Samasamu

If the previous word in the samasam loses its objective case ending, then that

samasam is called Karma Tatpurusha Samasam. A very familiar example of

karma tatpurusha samasam is:

(36). u:ha:ti:t amu < u:hanu (obj. case ) at ikramintinadi imagination beyond < imagination that which has overcome

„Beyond imagination‟ < „That which overcame imagination‟

In Carr (1868), I could not find any examples of this type of samasam except No.

1586 and 2653. 1586 can be interpreted in two ways as in the case of Vesyamohamu.

Both the interpretations are given below.

(37). bani dogarikamu < bani jokka dogarikamu

cart stealing cart of stealing

„The stealing of a cart‟ < „The stealing of a cart‟

(37b). bani dogarikamu < banini dogarikamu te:juta

cart stealing cart o.c stealing doing

„Stealing a cart‟ „Stealing a cart‟

Carr (ibid) has interpreted the proverb as in (36b). According to this

interpretation, this samasam can be called a karma tatpurusha

samasam. The word dongarikamu is a taddhitamu (tat = to that

word or adjective; hitamu = related to it), a word formed by the

addition of a particle:

(37c). doga + rikamu > dogarikamu

thief + ness (particle) > thiefness

Literally, (36a) means „cart stealingness‟

(37d). sapaka parapaka nird u:mada:mah + u

own side other‟s side flame without smoke man + T.S.

„A ruiner of oneself and others‟ (i.e.One who ruins himself and others)

> sapaka parapaka nird u:mada:muu

own side other‟s side flame without smoke man

„A ruiner of oneself and others‟ (No. 2653, p. 85 (Supplement))

20

E. 4. Karka Tatpurusha Samasamu

In a karaka tatpurusha samasam, the initial or previous word is joined with the

final or latter word in an adverbial relation. The initial word loses its adverbial

case or postposition. In the vigraha vakyam, the verb qualifying instrumental,

agent, purpose, cause, reason, support, result, cases or postpositions can be

supplied to indicate the meaning of the samasam. Since adverbs qualify verbs and

adjectives, the second word will either be an ordinary adjective or a double part of

speech (i.e. a word functioning as two parts of speech: for example, te:jua

„doing‟ does the work of a noun as well as a verb).

In Sanskrit, karaka tatpurusha samasam is known by the name of a case the first

word indicates. As such, we get third, fourth, fifth, sixth and seventh case

tatpurusha samasamulu.

The following examples are observed in Carr (1868).

(38). araje: ro:danam > araja ro:d anam

forest in wailing forest wailing

„Wailing in the forest‟ > „Forest wailing‟

> araja ro:dana + mu > araja ro:d anamu

Skt. base + T. S. > „Forest wailing‟

This first word is in the seventh case (the locative case), denoting

place. This is a sanskruthika samasam which prototypically means

„of no avail‟ (No. 122, p. 22).

(39). a:ka:e: panta:gam > a:ka:a panta:gam

sky in panchangam > sky panchangam

„Panchangam (almanac) in the sky‟ > „Sky panchangam (almanac)‟

> a:ka:a panta:ga + mu > a:ka:a pantagamu

Skt. compound base > „Sky almanac‟

This is also a sanskruthika samasam in which the first word in the

locative case, denoting place, is shortened to give the base. Its

prototypical meaning is „A fanciful tale‟ (No. 157, p. 28)

(40). a:ka:e: artakah > a:kaa artakah

sky in trader > sky trader

21

„A trader in empty space (or air)‟ > „Sky trader‟

> a:ka:a artaka +u > a:ka:a artakuu

Skt. base T.S.(masc.) > „A sky trader‟

[a:ka:a arta [(ka +u) = kuu] by regressive assimilation]

Its prototypical meaning is „A swindler. An imposter‟ (No. 158, p.

28). This is also a sanskruthika samasamu in the locative case,

denoting place.

(41). e:i u te:nu < e:i ou nand ali te:nu

stream bank farm stream bank on farm

„Stream bank farm‟ < „Farm on the bank of the stream'

[„A dangerous situation‟ (No. 428, p. 78)]

This is an achchika samasam consisting of the noun phrase ei (adj.)

u (noun) – indicating place in the locative case joined with

te:nu.

(42). kalijuge: ra:aa:surah > kalijuge: ra:aa:surah

Kaliyuga in Ravanasura > Kaliyuga Ravanasura

„A Ravanasura in Kaliyuga‟ > „Kaliyuga Ravanasura‟

[Applied to a man as bad in this, the Iron Age, as Ravana was in the

Golden‟ (No. 563, p. 103)]

In this sanskruthika samasam, Kaliyuge is in the locative case

indicating time.

(43). na:gaalli niuramu < na:gaallina:i niuramu

Nagavalli squabbling < Nagavalli on the day of squabbling

„Nagavalli squabbling‟ < „Squabbling on the day of Nagavalli‟

[„Any disputes with regard to the presents etc., are brought forward

on the fourth day; until then no one can open his mouth. Forgetting

many past benefits on account of one slight fault.‟ (No. 1257, p.

222)]

Nagavalli literally means snake (naga) creeper (valli). On the fourth

or fifth day of the marriage which will be the concluding day of the

Hindu marriage ceremony, food is offered as sacrifice in an

elaborate ritual. Actually, it is nakabali ceremony (naka=heaven;

bali= sacarifice), which is corrupted into nagavalli.

This is a tatsama samasamu as both the words are tatsamamulu. Even though

Nagavalli is an object, it is taken here to indicate time and hence it can be

considered an adverb of time.

22

(44). puganu:ru samsta:namu < puganu:ru samsta:namu

Punganuru state Punganuru state

„Punganuru State‟ < „Punganuru State‟

[Punganuru is in the North Arcot District (of Tamil Nadu, India).

No government. (No. 1466, p. 257)]

This is a tatsama samasam of which the initial word is an

achchikamu and the final word a tatsamamu (samsthana + mu >

samsthanamu). Its vigraha vakyam can be given as „The state in/of

Punganuru‟. There is no case ending for Pungunuru and it is a place

adverb.

(45). poi po:tara:du koluu

Potti Potharaju service (employment)

„Potti Potharaju service‟

< poi po:tara:du daggara / kinda koluu

< Potti Potharaju near under employment

< „Employment under Potti Potharaju‟

[„Not to be pleased in any way‟. No. 1553, P. 272]

This is an achchika samasamu in which the adverbial postposition of

place is deleted.

(46). me:ka mea tannu > me:ka mea jand u unna tannu

goat neck teat > goat neck in being teat

„Goat neck teat‟ > „A teat in the neck of a goat‟

[„The wattle on a goat‟s neck. A useless appendage‟

(No. 100, p.313)]

This is an achchika samasam containing two samasamulu. me:ka

mea itself is an achchika sambandha tatpurusha samasamu:

(47). me:ka mea > me:ka jokka mea

goat neck > goat of neck

„Goat neck‟ > „The neck of a goat‟

Even though there is no loss of inflection in me:ka (it is a zero

suffixed word), the phrase can be considered a samsam since there is

no stress on mea.

(48). a:ramba u:rat amu < a:rambe: u:rat am

beginning valour < beginning in valour

„Initial valour‟ < „Valour in the beginning‟

[„Dash, but not steady unflinching courage‟ (No. 2187, p. 9

(Supplement))]

(49). saka:rje: durandarah, sa:mika:rje: antakah

own work in master master work in cheat

23

„Master in own work, cheat in master‟s work‟

> saka:rja durandara + u sa:mika:rja antaka + u

Skt. base T. S. Skt. base T.S.

> saka:rja durandaruu, sa:mika:rja antakuu

„personal work achiever, „master work cheat‟

„Personal work achiever, master work cheat‟ (No. 2652, p. 85 (Supplement))

(50). sakala guaih abira:mah

all qualities with handsome man

„A handsome man with all qualities‟

> sakala gua:biramah

> „A handsome man with all qualities‟

> sakala gua:birama + u > sakala gua:bira:muu

Skt. compound base + T. S. > „A handsome man with all qualities‟

[„Endowed with every grace. Said ironically.‟ (No. 2085, p. 360)]

This is a sanskruthika tatsama samasam formed with the first phrase in

instrumental case (third case). In Sanskrit, it is called a thritheeyaa (third

case) tatpurusha samasam.

(50). nu:lipo:gu atuku < nu:lipo:gu t:ta (e:sina) atuku

a thread joining < thread with put joint

„A thread joint‟ < „Thread joined in weaving‟

[„No strength‟ (No. 1331, p. 234)]

It is an achchika samasam in the instrumental case.

(51). datta putra o:kamu < d atta putra:ja o:kam

adopted son grief < adopted son for grief

> datta putra o:ka + mu > d atta putra o:kamu

Skt. base T.S. „adopted son grief‟

This is a sanskruthika samasam in the fourth case (dative case).

[„slight grief‟ (No. 1140, p. 203)]

(52). ko:na ka:ali < ko:naki ka:ali

forest guarding < guarding to (over) the forest

„Guarding forest‟ < „Guarding over the forest‟

24

This is an achchika samasamu with the first word in the dative case.

Its vigraha vakyam can also be given as: „Guarding of the forest‟ in

which case it becomes a sambandha tatpurusha samsam. However,

the first meaning is popular (rudhi) and as all the samasamlu are

based on the vigraha vakyamulu (ardhavat samasah „According to

the meaning, the samasam‟), we can assign the given compound in

the category of karaka tatpurusha samsamulu.

[„Attempting impossibilities‟ (No. 724, p.131)]

So far we have discussed the three important classes of tatpurusha samasamu. In

addition to these, there are two more classes, namely, upapada tatpurusha

samasamu and ekadesi smasamu.

E. 5. Upapada Tatpurusha Samasamu

When a dependent a krudantamu (the particle that combines with the root is called

kruth and the word that is formed by its suffixation is called a krudantamu) is

suffixed to a Sanskrit base, an upapada tatpurusha samasam is formed. For

example,

(53). kumbam + ka:rakah > kumbaka:rakah

pot doer (maker) blacksmith

upapadam krudantam Skt. compound

> kumbaka:ra + u > kumbaka:ruu

Skt.base + T.S. > blacksmith

In Carr, there are no separate examples found for this class but

„sarvamkasha‟ in No. 2098 is an upapada tatpurusha samasamu:

(54). saramkaa ( praga kalaa:u ) [No. 2098, p. 363]

all knowing ability having one

„One who knows everything‟

(54a). sarvam + kaa > saramkaa

all knowing > all knowing

(54b). ka + a > kaa

Skt. base + T.S. > knowing (krudantamu)

25

„saramkaa‟ is used as an adjective in the above samasam which is

formed by the addition of (53a) to „praga‟ to form a karmadharaya

samasam which is further prefixed to „kalaa:u‟ to form another

samasam

E. 6. Ekadesi Samasamu

When a word denoting the part of an object is prefixed to the noun denoting the

object, then the compound so formed is called an ekadesi tatpurusha samasam.

For example, in

(55). munde:ji < mund u + te:ji

fore (part of) hand < front (part of) + hand

„wrist‟ < „front‟ + „hand‟

„mund u‟ denotes a part of the hand which is the wrist. It is prefixed

to the word „te:ji‟ to form a compound.

Such ekadesi samasamulu are rare to get as individual proverbs but they are found

as part of proverbs. In Carr (1868), six examples of such usage are observed.

They are given below:

(55a). munde:t i kakana:naku addamu ka:alena:

wrist of bracelet to mirror do require

„Do you require a mirror to see the bracelet on your wrist?‟

[„A thing obvious and plain, requiring no demonstration (No. 1741,

p. 302)]

(56). mi:ga:llu < mi:d a + ka:llu

upper (part of) leg (foot) < upper (part of) + leg

„foot‟ < upper + leg

(56a). mi:ga:li mi:d a met uku paite:

foot on morsel falling

mii mii paa:u.

bouncing bouncing fell

„When a morsel fell on his foot, he started with conceit‟

[„It is only when a man has plenty to eat that he lets a grain fall‟ (No. 1737,

p. 301)]

26

(56b). mo:tejji a:ite: mundejji a:utundi. elbow move if wrist move will

(57). mo: kallu < mund u + ka:llu > muga:llu

fore (part of) legs < front (part of) legs > foreleg (knee)

„Knee‟ < front + leg > knee

(57a). mi:ga:llu a:tinamma mi: inlo: penli

feet (instep) swollen mother your house in marriage

jeppuane: mo:ka:u a:tinamma: monnane:

when saying knees swollen mother the day before yesterday

po:jenad annau.

gone saying like

“Like „When will the marriage be in your house, swollen-insteps-

one?‟ having said (one woman), (the other) saying,„It was all over

the day before yesterday, swollen-knees one‟, ” (No. 1738, p. 301)

In proverbs Nos. 2566 and 2567 (p. 70 (Supplement). The word

mo:ka:lu is used.

(58). mi:gaa > mi:d a + kaa

whey > upper + ending (of milk when boiled)

( upper crust of boiled milk )

(58a). minalanu marigina amma: mi:gaa tinna

paramours used to mother, whey having eaten

amma: u:rakunadu.

mother quiet keep not

„A woman used to paramours, a woman used to eating whey will

never cease to do so.‟ (No. 1732, p.300)

(59). mo:te:ji < munde:ji

upper (part of the)arm < upper (part of the) arm

„elbow „elbow‟

< mund u + te:ji < tejji jokka mund u ba:gamu

< front (part of) arm < hand of front part

„Front part of arm‟

(59a). atta a:rini sukamu mo:te:ti d ebba anidi mother-in-law‟s house‟s pleasure elbow‟s blow like

„The pleasure in mother-in-law‟s house is like an elbow-blow.‟

(No. 57, p.11)

(60). pea tala < pea + tala < tala jokka pea ba:gamu

back head < back + head < head of back part

„Back of the head‟ < back (part of) + head < „back part of the head‟

27

(60a). e:duku / pand iki peatala buddi porcupine / pig back head sense

„The porcupine/the pig has sense in the back of its head.‟ [„Said of a man without brains‟ (No. 136, and 2453, ps. 79, 52 (Supplement)]

F. Karmadharaya Samasamu

In karmadharaya samasam also, the meaning depends on the latter word as in tatpurusha

samasam. Generally these compounds are formed by the prefixation of adjectives to

nouns. The adjective is dependent on the noun (which is independent). In a tatpurusha

samasam, both the words express ideas on different objects whereas in a karmadharaya

samasam both the words express ideas about the same object. For example, in

(61). go:ra kali < go:ra maina kali jugam

horrible kali horrible being Kali yuga

„Horrible Kali‟ < „Kaliyuga that is horrible‟

the adjectival base go:ra expresses or qualifies Kaliyuga while Kali,

the yugam.[„Applied to crimes of great enormity‟ (No. 2675, p. 90)]

There are many types of karmadharaya samasamu. Only those thats are observed

in Carr (1868) are discussed below.

F. 1 Viseshana Purvapada Karmadharaya Samasamu

In this type of a karmadharaya samasam, the first word is an adjective and the

latter a noun. This is a very popular and productive samasam. In addition to (60)

ghora kali, the following are also observed.

F. 1. 1. Samskruthika Viseshana Purvapada Karmadharaya Samasamu

(62). adika a:a:am < adika a:a:a + m(u)

extra Ashadha (month) Skt. base + T.S.

„Extra Ashadham‟

28

< adikam ta a:aam

extra being Ashadham

„Extra Ashadham‟

[„An intercalary Ashadha. The month Ashadha corresponds with

June-July. Said by a man when excusing himself for not observing

the rules of the house in which he was staying‟ (No. 70, p. 13)]

(63). go:ra kali + Nil < go:ra kalih < go:rah asau kalih + ta

horrible Kali (No T.S.) < horrible Kali < horrible this Kali + is

„Horrible Kali‟ < “ A horrible Kaliyugam‟

(64). adika:a (lo:ka d a:ridrjamu) < adika + a:a

excessive greed (excessive poverty) < extra + wish

< a:a:ja:h adikjam

wish in excessiveness „Excessive cupidity‟

[„Avarice busts the bag. (French)‟ (No. 71, p. 13)]

F. 1. 2. Achchika Viseshana Purvapada Karmadharaya Samasamu

(65). baga:rapu pittuka < bagaramu + pittuka

golden sparrow < gold + sparrow

[„The Telugu term for the crossbeak (Loxia Philippina).

Pretty to look at but of no use‟ (No. 1584, p. 277)]

In Telugu sandhis when the first word ends in „mu‟, it is replaced by

pu or pum as in: baga:ramu > baga:rapu

(66). baga:rapu katti < baga:ramu + kat ti golden sword gold + sword

„A golden sword‟ < gold + sword

[„Said of something of intrinsic value but of no utility‟ (No. 1583, p.

277)]. In Nos. 2502, 2600, 1620, and 1621 such a usage is found.

(67). me:kaanne puli < me:ka anne gala puli

goat colur tiger < goat colour having tiger

„A goat-colour tiger‟ < „A tiger that is goat coloured‟

[„A wolf in sheep‟s clothing‟ (No. 1809, p. 314)]

F. 1. 3. Tatsama Viseshana Purva Karmadharaya Samasamu

(68). ballu:kapu pau < ballu:kamu + pau

bearish hold < bear + hold

„A bearish hold‟ < „bear‟ + „hold‟

29

[„Obstinacy‟ (No. 1645, p. 286)

„ballu:kamu‟ is a tatsamamu and pattu is an achchikamu.

(69). iapa:lapu ittu, ne:pa:lapu ginda

Vishapala seed Nepala seed

< iapa:lamu + vittu, ne:palamu + vittu,

Vishapala seed Nepala seed

„A Vishapala seed, a Nepala seed.‟

[„Vishapala is the Hoya Pendula – Nepala is the Physic-nut

(Jatropha Curcas); in large doses the seeds are an energetic poison

(Eng. Cyclop.). Said of a person of a vicious disposition.‟

(No.1986, p.344)]

F.2. Sankhyavachaka Viseshana Purvapada Karmadharaya Samasamu

When the objectives are numeral in a karmadharaya samasam, it is called a

sankhyavachaka (numeral) viseshana (adjectival) purvapada (former word)

karmadharaya samasam. A few examples are found in Carr (1868), which are

given below.

F.R. 1. Cardinal Adjectives

(70). panta ubham panta:ub

ham

five good (things) five bad (things)

„Five good things, five bad things‟

[„Differently interpreted to mean five good and five bad qualities;

the five senses applied to good and to bad uses, etc.‟

(No.1357, P.239)]. It can also be called a dvigu samasam if five is

taken collectively.

(71). ata abbu sahasra abbu

hundred lies thousand lies

„Hundred lies, thousand lies‟

[(One who can tell) a hundred lies, (one who can tell) a thousand

lies. Ten times as bad. (No.2048, p.354)]

F.2.2. Ordinal Adjectives

There is a Sanskrit proverb which is also often used in Telugu.

30

(72). prathama kabae: makika:pa:t ah

first ball (lump)in fly fell

„Fall of a fly into the first lump (of food) taken in the hand‟

[„Said of an obstruction at the very commencement of an

undertaking.‟ (No.274, p. 435)].

(73a). mo:aku mod ai to:a kampu,

rustic to first place smell

„A rustic suffers from smell at one place.‟

annega:iki aanta: kampu

fastidious man to all over the body smell

„A fastidious man suffers from smell all over the body.‟

F.3. Madhyamapadalopi Karmadharaya Samasamu

In this kind of a compound, the words expressing the relationship between the

words that form the compound are deleted. That is why it is called madjama

(middle) pada (word) lo:pi (absent) karmada:raja sama:samu. A few examples

found in Carr (1868) are given below:

(74). ejjika:a deRRi

one thousand legged scolopendra

< ejji ka:u kalgina deRRi

one thousand legs having scolopendra

„A thousand legged scolopendra‟

„A scolopendra with thousand legs‟

[Said of a very restless man. (No.2005, p.347)]

This compound is considered a karmadharaya samasam since ejjika:a

„thousand legged‟ functions more as an adjective qualifying the scolopendra

(millipede). It is similar to simhad a:ram „A door with (pictures of) lions.‟ Even

though there is the meaning of kala(a:u / d i) „having man/woman or it‟, it is not

taken as a bahuvrihi compound. In a bahuvrihi compound the object indicated is

not expressed in the compound. So,

31

(75a). ejjika:u

„a thousand legged one ‟ or

sahasrapa:d amu

„a thousand legged one‟

can be a bahuvrihi compound as in the case of the Sanskrit samasam:

Sahasra:kshah „one who has a thousand eyes‟, namely, Indra or

Sahasrapath „one who has a thousand legs‟, namely, Lalithambika

but not ejjika:a deRRi where one thousand legs is an attribute.

ejjika:u itself is a sankhyavachaka karmadharaya samasam, if it

is taken as denoting one thousand numbers of legs. On the other

hand, if it stands for, a scolopendra, then it is a bahuvrihi compound.

(76). ku:ta karaamu < ku:ta ku:se: karaamu

cooing karanam < cooing(N) cooing(V) karanam

„A cooing karanam‟ < „A karanam who coos‟

[„A karanam to talk. A great talker but not good at his work.‟

(No.660, p.120). A karanam is a village accountant.]

(77). me:t a karaam < me:t a me:se: karaamu

grazing karanam < fodder grazing karanam

„A grazing karanam‟ < A karanam who grazes (i.e., who

takes bribes)

[„i.e., up to any amount of bribery and corruption‟ (No.1811, p.314)]

(78). ra:ta karaamu < ra:ta ra:se: karaam

writing karaman < writing(n) writing(v) karanam

„A writing karanam‟ < „A karanam who writes‟

[„A mere scribe. (No.2042, P. 353)]

In all the compounds mentioned in (73) - (75), there is an implicature that the

village accountant is not efficient – the karanam merely talks a lot or writes a lot

or takes bribes heavily but does not do the work as expected.

32

So far, we have discussed the compounds that are observed in the examples of

proverbs in Carr (1868). However, there are many other types of karmadharaya

samasam such as ie:aa ubajapada, na:ma ubhajapad a, ie:ano:t tarapad a,

samba:ana: pu:rapad a, ru:paka, upama:na pura / ut tara pad a, and ka:raka

pu:ra karmada:raja sama:samulu which are not exemplified in the proverbs

found in Carr (ibid.).

Dvandva Samasamu (copulative compound)

In a d anda sama:samu (copulative compound), both the words have importance

in deciding the meaning. The compounding is co-ordinate unlike in the

determinative or the adjectival compounds mentioned earlier. If there are more

than two words, then it is called a bahupad a danda sama:sam (multiple word

copulative compound). A few examples found in Carr (1868) are given below:

(79). gada katthapa po:ru tandamu

elephant tortoise fight like

„Like an elephant-tortoise fight‟ (No.739, P.134)

[Both „elephant‟ and „tortoise‟ are compounded together]

(80). naja:na: bhaja:na:

mildness or severity

„By mildness or severity‟

[Both „mildness‟ and „severity‟ are compounded together.]

(81). aisa: faisa:

(Either) this way (or) that way)

„Either this way or the other‟

[„corrupted from Hindustani‟ (No.466, P.84)]

(82). eRRi mod duke:la e:daa:stramulu

foolish log why veda sastras

„Why Vedasastras to a dunderhead?‟

[Vedas and Sastras (scientific treatises) form the copulative

compound.]

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SECTION B

There are some compounds which are formed without the loss of the case endings

in the first word. Such compounds are called aluk samasamulu – luk means loss;

aluk means without loss (of the case endings.) A few examples are given below.

(83). tage:i dunnu

Tangeu‟s honey

„Honey on the Tangedu tree‟

[Tangedu is the Cassia Araiculata. „Easy to get at because the tree is

small? (No. 2356, p. 36 (supplement)]

(83a). tage:u + i > tage:i „Tangedu‟s‟

The compound is formed with the possessive case ending retained. Hence, it is

called an aluk samasamu. In this case, „u‟ is replaced by „i‟ as seen above.

(84). ra:ti kunaku (inupa teu)

stone pot to (iron ladle)

„An iron ladle for a stone pot‟

(84a). ra:ji + t i > ra:ti stone + suffix > stone‟s

(85). ne:ti bi:raka:ja sa:mjamu

ghee bridgegourd comparison

„ghee-bridgegourd comparison‟.

[„Gourd is name but not worth anything‟ (No. 1341, p. 235)]

(86). konai:i t:ntra:u

Kondaveedu‟s well-rope

[„Where the water is scarce and the wells very deep. Said of a long

winding story‟ (No. 689, p.125)]

(86a). konai:u + i > konai:i Kondaveedu + of suffix > „Kondaveedu‟s‟

G. Dvigu Samasamu

The previous word is a numeral adjective and the last word is a noun in this

compound. It expresses all the members as a single group and is in the singular

form. Such proverbs are hard to be found but some words in proverbs are dvigu

samasamulu. The following examples are found in Carr (1968).

34

(87). panta:gni madhja mand unnau

five fires middle in staying like

„Like staying (standing) in the middle of five fires‟

[„An act of penance. Said of a person being unable to extricate

himself from a difficult position in which he is surrounded by his

enemies‟ (No. 1359, p. 239)]

„Panchagni‟ is a collection of five fires. They are the four fires on all the four

directions and the sun in the front. Also, in Vedic rituals they refer to

garhapatyamu, a:havaniyamu, dakshinagni, sabhyamu, and avapatyamu.

(88). panta:gamulu po:te: nakatramulu po:na:?

five limbs if gone stars go do

„If the almanacs are lost, do the stars also go?‟

Panchangamu means five limbs collectively. They are t iti (the lunar day), a:ra

(week), nakatra (star), jo:ga (the nature of time), and karaa (instrument). A

Hindu traditional almanac indicates all these five aspects of time and hence it is

called a panchangam. This is also to be considered a bahuvrihi compound since it

indicates an almanac or tortoise – „That which has five limbs‟: an almanac or

tortoise.

H. Bahuvrihi Samasamu

This is a very productive samasam whose meaning is indicated by a third word

that is related to the words in the samasamu. There are many types of bahuvrihi

compounds but they are not observed in Carr (1868). A simple example is:

(89). taturbhuduu = tturb

h udamulu kalaa:u

four shouldered one = four shoulders having one

„The four shouldered one‟ = “One who has four shoulders‟

(i.e.Vishnu) (i.e. Vishnu)

35

Lord Vishnu has four shoulders and he is indicated by his attributes. Any

description of an object or person in the form of a samasam gives a bahuvrihi

compound.

I. Karakeeya Bhaava Samasamu

This type of a samasam is formed by the prefixation of a particle or a word to

another noun. The first word is independent denoting the adverb and the second

word is dependent on it for its meaning. These samasamulu are widely used in the

formation of words such as:

(90). jat ho:tit a (m) < jatha: + utita (m)

„As possible‟ as + possible

found in No. 2489, p. 56 (Supplement)

„jatha:‟ is an adverb which forms a word by its prefixation to a noun

„utitam‟.

(91). prat idinam < prat i + d inam

„every day‟ every day

(adverb) (noun)

(92). a:maraam < a: + maraam

„Till death‟ upto death

(adverb) (noun)

IV. Conclusion

From an observation of the examples in the previous section, we understand that

the four basic types of samasam, based on a classification of the language from

which they are derived, are represented in Telugu proverb compounds.It has also

been found out that the majority of the samasamulu are luk samasamulu and very

few are aluk samasamulu.

36

Out of the six types of samasamulu, based on a classification of the internal

semantic relations between the words in a samasam, the first two types, namely,

tatpurusha and karmadharaya are widely represented. There are a few examples

for dvandva and dvigu samasamulu while bahuvrihi and karakeeyabhava

samasamulu are least represented.

Again, within a type, its classes are not completely represented. Sometimes, no

individual proverbs exemplifying the samasamulu are available but words (in

proverbs) that do so are available. Since, they are of no real significance, not all

of them are quoted. Only such illustrative examples as required when no

individual proverb is obtained – are quoted to show their presence otherwise.

The absence of certain classes of compounds is not unique to proverbs. That is

there is no specific reason for their absence. For example, „araja ro:d anamu‟ is

a practice that is prototypicalized and so it became a proverb while, say, o:la

dhanuu „One who has votes as wealth‟ has not yet become prototypicalized to

become a proverb but jao:danuu has become popular as a compound word.

Finally, the presence of different samasamulu in an open ended fashion supports

the earlier observation that proverbs are not constrained syntactic or lexical or

phonological or semantic texts (Bhuvaneswar 2003, a, b, c, d, e)

37

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