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Sanskrit loan words in the Civakucintamani
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This change is also common in Malayalam and there though the word is used in the sense of fine, lucky, etc., it also has the meaning wedding or marriage.
2. kāmini-1713
The word kāmini is derived from the Skt. word gamin which means 'the one who goes' (pal. gamika, Pkt. gami-one who goes). In the Cc. the word kamini is restricted only to a certain mantra which helps one to fly through the air when repeatedly pronounced. This restriction in meaning is not found in the other dravidian languages, but it is already in use in the Skt. Jaina texts. Tēvar also must have borrowed this word from the Jaina texts written in Skt. and, Pkt.
3. calam-3003 :
The word cũlam is obviously derived from the Skt, word süla which means the trident. Generally it is connected with God Siva, and considered as his weapon. There are references to this word in the early Middle Tamil texts too. For example ; vaļaiy uțaik kaiyil cūlam enti
(Cilap. XII. 60) (bearing the trident in her hand adorned with bangles. ) toțutta pācattu pititta cūlattu...
(Mani. VI. 46) (with a noose which was tied and holding a trident ... ) In Silp. XI. 73 the branched routes are compared with the trident of Śiva,
pirai muţik kaņnip periyon éntiyav
arai vāy cūlat aru neri kavarkkum... (The routes which are branched like the forked mouthed trident held by the Lord Siva who has worn the crescent moon in his matted hair as a garland )
It is clear from these references that originally the word culam was used for the trident. In the Cc. the lightning rod is denoted by the word calam.
cūla nerriya kopurat förramum ..3003 (the appearance of pyramidal towers with lightning rods fixed on them ... ) This usage is not common either in Skt. or in Tamil. The lightning rod must have been in the shape of a trident and that would have made Tēvar call the lightning rod cūlam. This usage of cūlam in the sense of lightning rod is only found in the Cc.
4. tirttam-1247 :
Tirttam is derived from the Skt. word tirtha and it is generally used to denote holy water, a way, a sacred place, bathing place, etc. etc. When this word was borrowed in the Cilappatikāram it is also used in the same sense, i. e. a place of a ceremonial bathing. tirttakk karaiyum tēvar köttamum...
XII. 27 (The banks of the sacred ceremonial bathing place and the temples of the gods.) Sc-25
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