"kuyava" and "ku (was "Re: solution to the "kuyava' etymology)

[Bh. Krishnamurti]

My reaction to all this kind of discussion is to say "kuyyo: moRRo:".BhK. I
hate to run classes on comparative Dravidian on internet. Thanks.

At 19:18 24/01/98 EST, you wrote:
>In a message dated 98-01-20 07:53:15 EST, bhk at HD1.VSNL.NET.IN writes:
>
><< This root kuy- is related to PD *ku: 'crow, cry, shout, call' etc. How in
>the world can it be the basis of kuy-awa..'potter' on this root? >>
>
>In Telugu Verbal Bases, the etymology of Te. kUyu to howl, cry, as animals,
>birds; to make outcry; to shout; call, prate; kUyi n. an outcry for help, an
>appeal, protection, etc. are traced to PDr. *kUy-/*kU-.  The connection of
>this root with potter can be understood in light of his function as a priest.
>Tamil literature provides clear linkage between the two.
>
>Even today, in Tamil, the most common word for "calling/summoning/inviting
>somebody" is "kUppiTu". This is derived from "kU" or as Krishnamurthy has
>indicated *ku. Consider the following examples:
>
>katumen2a karaintu vam en2a kUuy (porunarARRuppaTai 101)
>
>Here the king calling/inviting the bards is expressed by "kUuy".
>
>kalam cey kammiyar varuka en2ak kUuy (maNimEkalai 25.124)
>
>Here calling/inviting smiths is expressed by "kUuy"
>
>tAyil tUvA kuzavi pOla
>OvAtu kUum nin2 uTaRRiyOr nATE  (puRanAnURu 4.18-19)
>Here the crying for succour (indicated using "kUum") by the people of the
>country of king's enemies is compared to the hungry(not eating) child without
>the mother.
>
>Thus "KU" is used in connection with calling/inviting/seeking succour. It is
>also used in the context of worshipping. The following poem by nammAzvAr makes
>its use in worship very clear.
>
>pukazunal oruvan2 en2kO
>poruvilcIrp pUmiyen2kO
>tikazumtaN paravai en2kO
>tIyen2kO vAyu en2kO
>nikazum AkAcam en2kO
>nILcuTar iraNtum en2kO
>ikazvil ivvan2aittum en2kO
>kaNNanaik kUvumARE           (nAlAyirat. 2930)
>
>Here the poet says, "Can I say he is one to be praised or he is the earth or
>he is the ocean or he is the fire or he is the wind or he is the sky or he is
>both the sun and the moon or he is all of these? How can I praise/adore
>krSNa?". In the last line the word used to denote "praise/adore" is "KUvu".
>
>In a poem by ANTAL, she says the following,
>
>"kUTTiliruntu kiLiyeppOtum
>kOvintA kOvintA enRU azaikkum
>UTTuk koTAtu ceRuppan2Akil
>ulakaLantAn2 enRu uyarak kUvum...   (nalAyirat. 625)
>
>Here the devotee separated from kRSNa is getting mad at the parrot that keeps
>praising kRSNa. She says, "Staying inside the cage, the parrot will always
>call/praise "O Govinda! O Govinda". When I punish it by not giving food, it
>will call/praise loudly saying "He who measured the world". Here, the words
>"azai" and "kUvu" are used synonymously.
>
>It is in this sense "kuyavan2" might mean one who
>calls/summons/invites/praises the divinity in his role as priest. It looks as
>though "kuyavan2" was the potter-priest while "veLkO" or "vETkO" could have
>been the potter-warrior/chieftain.
>
>In RV 103.8, the negative interpretation "one who babbles" does not seem
>appropriate to be applied to just one of many non-RV-Aryan enemies, who all
>must be speaking non-RV-Aryan languages. On the other hand, if the name was
>Dravidian, they would not call themselves by such negative epithets. As I had
>mentioned in another posting, the earliest attestation of "kuyavan2" occurs in
>a "priestly" context. As the Sanskritization of the society increased, the
>origin of the name from  a priestly role was probably forgotten and both
>"vELar" and "kuyavan2" being treated synonymously in all aspects.
>
>Any comments will be appreciated.
>
>Regards
>
>S. Palaniappan
>
>
end
Bh. Krishnamurti
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