NO VEDIC FORM IS UNDERIVABLE
- Madhusudan Mishra
First published : 21-2-2009AD(Faalguna krishna dvaadashee, vikramee samvat 2065)
As long as animals walked horizontally, their larynx was contiguous with their tongue and they produced a prolonged cry. But as the human beings began to walk erect, that is, vertically, their tongue got away from the larynx and the continuation of the noise broke into syllables. It was almost a hundred thousand years ago. The human beings ultimately distinguished their speech from the cry of the animals . However, it was still a noise with the length of time called three mātrās. When this length came to two mātrās, and then to just one mātrā, it was a typically human voice. This noise, rightly called svara by the Sanskrit grammarians, was the vowel, initially only six, namely a i u with one mātrā, called short, and ā ī ū with two mātrās, called long. They used the vowel of three mātrās only when somebody was called from a distance. Out of these six, a ā were at the lowest level of the mouth towards the throat, and i ī and u ū were at the highest level of the mouth towards the front and back respectively. Later i ī climbed down to e ē and u ū to o ō . Still later, i and u made dipthongs with a ā, namely ai āi au āu. These svaras were the earliest sounds produced by the human beings.
These were followed by hard and soft breathings ( h_ h) near the throat. Then the nasals were born, a part of the breath escaping through the nose but the rest going through various places in the mouth: near velum(ṅ), palate(ñ), cerebrum(n), teeth(n) and lips(m). There were three hissing sounds near the cerebrum(s), palate(ś) and teeth(s). In their attempt to pronounce dissimilar vowels after i and u, they produced the glide sounds y and v, later called semivowels. Lastly, they were able to produce hard and soft explosives by stopping the breath – stream at various places in the mouth by the various parts of the tongue : at velum by the back of the tongue(k g), at palate by the middle of the tongue(c j), at cerebrum by the tip of the tongue turned backwards(t d) and at the front of the upper teeth by the tip of the tongue (t d). For the production of p b the lower lip stopped the breath at the upper lip. With the puff of breath they also aspirated the voiceless and voiced stops. The palatal c j were also pronounced as affricates (tś dź), which were also aspirated( as ch jh). All taken together, there were nearly (34 consonants x 14 vowels = ) 476 syllables, being the basic raw material for speech.
They saw a river and said na = it flows. They saw another river, flowing with indistinct noise, and added one more syllable : na da = it flows( and ) makes indistinct noise. It was the verb which was expressed first of all. Later it became a noun: na = a river, nada = a river flowing with indistinct noise. Perhaps na was the subject of the verb da: na da = the river makes indistinct noise. Thus a clause consisting of a subject and the verb came into being. Then an object came between the subject and the verb : ta na sa = the womb produces gems. Otherwise, ta was an oblique case, followed by the subject na and the verb sa : from the womb gems come out. In gā va(goes into the stable) the verb precedes the oblique case. Thus several types of clauses emerged in the language. It was the isolating stage of the language with monosyllabic words and no grammar.
If plurality was to be shown in the subject or the verbal idea was intensified, the syllable was repeated so many times : ra(fire) , ra ra ra(fires), dha(shines), dha dha ( shines brightly), etc.
Later, the clauses began to contract, the syllables coming together. It was a phrase : gāva = going into the stable, tanasa = gems coming from the womb. The same phrases ultimately turned into lexemes : gāva = cow, bull, tanasa = a child, etc.
The language was proceeding towards the so called agglutinative stage. The grammar was to appear in the language.
At the isolating stage, a monosyllabic word could be repeated to show plurality or other idea, but when bisyllabic and longer words emerged in the language they could not be repeated. Then some specific syllables began to be added to convey specific ideas: - ha was added to show duality(gāva gāva-ha “two bullś; -sa was added to show plurality(gāva gāva-sa ‘bulls’); -ma was added to show object (gāva gāva-ma); -sa was added to show possession, -si to show location, and –ti to show other oblique cases. This was how the language transited to the agglutivative stage. The verb gā(to go) by itself served for all tenses, but when the past tense had to be expressed, it was done by prefixing ā- to the verb: gā ā-gā(went). The future was shown by suffixing – gha, and command or order by –ga. When it became necessary to distinguish person in the past tense, -ta was added in 3rd person, -sa in the 2nd person , and –ma in the 1st person : ā-gā-ta ā-gā-sa ā – gā-ma. The same distinction was carried out for the present by a slight bending towards –I : gā-ti gā-si gā-mi. For order, there was a beinding towards –u: gā-tu. When the verbs were required to be distinguished as sg. and pl., the same –sa was added , but the base a- was turned towards u- : ha(say) ā-ha(past-say – said) ā-hu-sa.
The language of the Indus inscriptions represents the isolating stage of the ur-Sanskrit, and its transition towards the agglutinative stage is also visible there. But, unfortunately, the full records of the agglutinative stage are not available,. They are perhaps lost for ever.
The typologically agglutinative ur-Sanskrit was a monotonous language. As it proceeded towards the inflexional stage, it became accented. The acute accent on a syllable weakened the neighbouring syllable, which lost its vowel and the size of the form was reduced.
At the inflexional stage of the ur-Sanskrit, there were remarkable changes in phonology and morphology, accompanied by innovations, so that there were new appearances of forms which were not imaginable earlier.
Moreover, two aspirates were not tolerated in the same form. The voiceless h_ was either lost or changed to s(sapta from h_ apta, astā from h_ asta). The vowel r appeared from r, and l from l. In morphology, the ur – Sanskrit touched the dizzy heights till the inspired poets began to sing. This was the Sanskrit language, its earlier form called Vedic.
It is now clear that the Sanskrit language goes back to the ur- Sanskrit, its most primitive form preserved in the texts of the Indus inscriptions. Sanskrit itself is very transparent language and almost three fourths of its forms are traceable to the existing roots and suffixes. But one fourth of the forms are said to be obscure, of unknown origin. However, as we begin excavating the ruins of the ur-Sanskrit preserved in the Indus inscriptions, we find those unknown and obscure forms standing half – naked, with distorted face and broken limbs. They hesitate to reveal their true identity. They are bodily recognizable as the ancestors of particular Vedic words, but semantically they turn hostile and conceal their identity, specially the oldest of them. On the other hand, the modern roots come up to justify their false identity, very reasonably in many cases. Many Vedic words are analyzed through modern roots and suffixes, although they are seen to have appeared from the ruins. Because the stream of the language is the same, even false designation becomes convincing.
In the following paragraphs, some selected examples of the obscure Vedic words are shown to have their true origin, although they are analyzed even otherwise, less convincingly, by the modern grammarians.
- A large number of the Vedic words are the contracted and reduced forms of the ur-Sanskrit clauses of the isolating stage.
The most remarkable vocable tánas ‘offspring’ occurring only once (5, 70,4) in the RV, is derived from tan ‘to expand’, because the family expands through children. However, the original form of this word occurs in the Indus inscriptions as the clause ta na sa. Because the Indus culture had evolved gradually, this clause too has several layers of meanings. As the primitive community stopped wandering to found villages and began agricultural activities, this clause had a very crude meaning: from the mountain(ta) the rivers(na) flow(sa). When various reservoirs of waters were made for agriculture, the meaning changed a little; from the reservoirs (ta) canals(na) are dug out (sa). On the border of the Vedic language, this clause was still current at the grass – root of the society, but then its meaning had changed correspondingly: from the womb of a woman(ta) gems(na) come out(sa). The lexicographers noted these latest meanings of the monosyllabic words, and the reduced form of this clause was tánas, accepted by the learned Vedic society. The root tan ‘to spread’ was deduced from this word, which was already on the death-bed.
This is the real biography of tánas, and such words are in scores . For example : vánas(in vanas-pati), mánas, sáras etc.
- The word cánas in cano-dhā ‘to accept, be agreeable tō is traceable to ca na sa ( of doubtful or obscure meaning), but the possible root could not survive. On the other hand, cánas contracted further as cans>cars, which is the basis of cars-an-i ‘people’. Similarly, many roots disappeared without any trace : satás in sató-brhat, etc. is traceable to h_ a tha sa (from the emptiness a ball emerged). But no root connected with it is identifiable. Sáras(pond, lake) is the reduced form of sa ra sa(from the mountain flows and stops) and is the basis of the name Sarasvatī (abounding in ponds). But it is obviously derived from sr ‘to move’. The rare vocable vanád ‘fire’ is the reduced form of va na tha( in the dwelling vapour circulates), but Grassmann has very convincingly analyzed it as van(wood) + ad(consumer).
- The clause ta dha (the reservoir is full) seems to underlie the rare and obscure word tādurī(AV 4,15,14), but the root ‘tad ‘to contain inside’ disappeared from the language before its derivative itself became obscure in meaning. The context suggests that tādurī means ‘pregnant’. The ‘fullness of the reservoir’ reflects in it.
- The adjective anās is analyzed either as an-ās ‘face-less’ or as a-nās ‘nose-less’, being the designation of the Dāsas and Dasyus. But it is originally the combination of nā(knowledge) and sa(wisdom), preceded by the privative particle a-, becoming a-nās(ignorant and unwise).
- The biography of the word gō ‘cow, bull’ is very interesting. There was a clause gā va(goes into the stable). It contracted as the phrase gāva(going into the stable). It became a lexeme : gāva m. ‘bull .Its fem. form gāvī’ ‘cow’ was known to Patanjali. At the agglutinative stage, its pl. form was gāva-sa. At the inflexional stage, the accent on the first syllable reduced it to gāvas. In Vedic, it was analyzed as gāv-as, the base taken to be gāu-. Its weak base was gau- and the middle base was go-, by which the work is known in Sanskrit. That is why, the older Sanskrit grammarians say : gacchati iti gauh ‘the cow is so called because it goes ‘in to the stable’.
In Latin the second syllable of gāvas was adopted as bos, and in Germanic the first syllable was adopted as cū. The final s of bos turned into the fricative f, as we see in boef, beef, bovine, etc. The acc. pl. form gās reflects in Eng. calf.
We can imagine, how the IE for ‘cow’ is a hoax.
- The clause grā ma (the wandering stopped), rā ma( the fire extinguished), co ra(the thief is running away), etc. just contracted as grāma(village), rāma(a black man), cora(thief), etc. But we derive them from certain Vedic roots.
- The clause h_ a ma ha (the dwelling gives comfort)contracted as amā ‘at home’ in Vedic, but the initial h was retained in Germanic, Eng. home, Germ. Heim, etc.
- The clause ra ma(the fire was extinguished) was reduced to rám and , through the phrase stage ‘ the extinguished fire’, it received the meaning ‘ash’(ramsu analysed as ram-su in the pada – text), but Roth did not enter it into his Worterbuch. Geldner too could not understand it.
- Often, the same clause has fossilized variously. Va na ṭha has become vanád as well as *vanata>*vant>vart/
vrt ‘to roll. The clause sa tha (the egg rolled) fossilised as ‘sata> sát, but it is taken to be present participle of as ‘to be’ in all cases.
Conclusion
In principle, no Vedic form is underivable, though the original elements of many of them are still buried in the ruins of the ur-Sanskrit.
घिसे पिटे वैदिक शब्दों की जडें सिन्धु सभ्यता की भाषा में
- मधुसूदन मिश्र
ऋबीस आदि वैदिक शब्दों के बारे में विद्वान लोग कह बैठते हैं - इसके धातु का पता नहीं । कुछ अन्य शब्दों के अर्थ ही नहीं जानते, व्युत्पत्ति कहां तक बतायेंगे? कुछ शब्दों का गलत विश्लेषण कर डालते हैं ।
वास्तव में, घिसे पिटे वैदिक शब्दों की खोज में तो हमें स्वयं मानवीय भाषा की उत्पत्ति तक जाना पडेगा । वेद कोई कल की रचना नहीं है ।
जानवर टेढे चलते हैं जिससे ध्वनि उत्पन्न करने वाली वायुनली(larynx) इनकी जीभ की जड से सटी रहती है । इस कारण जो आवाज निकलती है, वह लगातार निकलती रह जाती है । गाय, भैंस, बाघ, सिंह तथा अन्य छोटे जानवरों की आवाज लम्बी होती है । ऊपर चढते रहने के कारण बन्दरों की आवाज कुछ कम लम्बी होती है । लेकिन मनुष्य खडा होकर ही चलता है । इस कारण उसकी वायुनली नीचे रह जाती है और जीभ की जड से अलग हो जाती है । बस, आवाज की शृङ्खला टूट जाती है । टूटी हुई आवाज की शृङ्खला को अक्षर कहते हैं । उसकी लम्बाई ज्यादा से ज्यादा तीन मात्रा वाली होती है, वह भी किसी को दूर से पुकारने में । मनुष्यों का खडा होकर चलना लगभग एक लाख वर्ष पहले हुआ होगा । तभी से अक्षरात्मक ध्वनि मनुष्यों के मुख से निकली होगी और जानवरों से उनकी बोली अलग हो गयी होगी ।
लेकिन पहले जो ध्वनि निकली, वह स्वर के रूप में थी । स्वर का मतलब ही है अस्पष्ट ध्वनि । भारतीय वैयाकरणों ने उसका सही नाम दिया - स्वर, क्योंकि अ को ही कोई ओ के रूप में बोलते हैं, कोई आ के रूप में , दूर से पुकारने पर तो स्वर में तीन मात्रा आ जाती थी, लेकिन सामान्यतः वे एक मात्रा वाले और दो मात्रा वाले स्वर बोलते थे, जिन्हें क्रमशः ह्रस्व और दीर्घ कहते हैं । स्वरों में भी पहले कंठ के पास अ आ निकला । फिर जीभ की सबसे बडी ऊंचाई पर आगे से इ ई और पीछे से उ ऊ निकला । बाद में इ ई के नीचे ए और उ ऊ के नीचे ओ । बहुत बाद, अ आ के योग से इ द्वारा अइ आइ और उ द्वारा अउ आउ संध्यक्षर बने ।
कंठ के निकट ही रगड खाती हुई ध्वनि ह निकली , जो बहुत से जानवरों की आवाज से मेल भी खाती है । घोडे की आवाज को हिनहिनाना कहते हैं । सिसकारी वाली ध्वनियां शषस हैं । य र ल व भी रगड खाने वाली ही ध्वनियां हैं । सबसे अन्त में स्पर्श घोष ध्वनियां ग ज ड द ब आयीं । कुछ श्वास वायु नाक से निकली, जिस कारण ये ही ध्वनियां अनुनासिकता से रंग कर ङ ञ ण न म हो गयीं । अघोष होने पर ये क च ट त प हुई, फिर इनके महाप्राण होने पर ख छ ठ थ फ और घ झ ढ ध भ हुईं । इनमें भी च छ ज झ कभी तो शुद्ध स्पर्श थी, लेकिन कभी स्पृष्ट संघर्षी, जिनका उच्चारण त्श द्ज हो जाता था । ये महाप्राण भी हो जाते थे, और पहला अवयव कभी मूर्धन्य भी हो जाता था ।
इन ध्वनियों से बनी भाषा पहले पहल सरस्वती नदी के किनारे बोली जाती थी । इसीलिए तो सरस्वती को भाषा की जननी मानते हैं । १४ स्वर थे और ३४ व्यञ्जन । इनसे ३४ x १४ = ४७६ अक्षर बने, जो उस भाषा की सारी संपत्ति थी । सारे जानवर, पक्षी और तत्कालीन भौतिक वस्तुएं इन्हीं अक्षरों से व्यक्त होती थी । व्याकरण तो था नहीं । अक्षरों को आगे पीछे रखकर अपनी बात कह देते थे । वही अक्षर संज्ञा, वही क्रिया ।
किसी बहती नदी को देखा तो कह दिया - न = बहती है । कलकल आवाज वाली दूसरी नदी को देखा तो एक अक्षर बढा दिया - न द = बहती है, आवाज भी करती है । फिर क्रिया के पहले कर्ता आ गया, बीच में कर्म भी आ गया । वाक्य लम्बा होने लगा, पर इससे ज्यादा लम्बा नहीं । अधिक का बोध कराने के लिए अक्षर को दुहरा देते थे । काल का भेद नहीं था । ह = बोलता है, बोला, बोलेगा । ष = है, था, होगा । ग= जाता है, गया, जाएगा । प्रसंग से काल का बोध होता था ।
बाद में वाक्य सिकुड~कर शब्द बनने लगे - गा(जाती है) व(गोष्ठ में) = गाव( गोष्ठ में जाने वाला जानवर ) । बाद में यही गाय बैल का वाचक हुआ । यह भाषा प्राक्संस्कृत थी, पहली सीढी पर, जिसे पृथक्पदा कहते हैं । गावी को तो पतञ्जलि भी जानते थे ।
भाषा में जब दो या अधिक अक्षर वाले शब्द पैदा हुए तो उनका दुहराना संभव नहीं रहा । तब 'दो' के लिए - ह जोडा, 'बहुत' के लिए -ष जोडा । गाव-ह(दो गायें) गाव-ष(बहुत गायें) । कर्म के लिए -म जोडा, सम्बन्ध के लिए -स, स्थान के लिए -सि । भाषा में व्याकरण आने लगा ।
क्रिया में भी भूतकाल के लिए पीछे से आ- लगाया -- आ-ह(कहा), आ-ष(था) । आ- गा(गया) । पुरुष का भेद बताने के लिए क्रिया के आगे ३.-त २-स १-म जोडा --- ३.आ - गा - त २ आ - गा - स १ आ - गा - म । वर्तमान के लिए अ को इ की ओर घुमाया – ३.गाति २.गासि १.गा-मि । आज्ञा के लिए इसे उ की ओर मोडा - गातु । जानते हैं । ये कुछ रूप ऋग्वेद में भी मिलते हैं । इस सीढी को मुक्तपदा कहते हैं ।
तीसरी सीढी को श्लिष्टपदा कहते हैं । यहां शब्दों पर स्वराघात पडा और वे छोटे हो गए । उनका अन्तिम स्वर उड गया - ३.अगात् २ अगास् १ अगाम् । बहुत से पुराने रूप तो लुप्त हो गए , पर नए रूप पैदा भी हुए । यह तो बडी लम्बी कहानी है ।
जिसे हम वैदिक भाषा कहते हैं, वह तीनों सीढियों को पार कर आने वाली प्राक्संस्कृत है । सिन्धु सभ्यता की भाषा प्राक्संस्कृत की पहली सीढी पर है । दूसरी सीढी के लेख, पता नहीं, कहां चले गए । भूर्ज पत्र, तालपत्र आदि पर लिखे जाने के कारण शायद पूर्णतः नष्ट हो गए । वैदिक भाषा तो तीसरी सीढी के भी बहुत नीचे है । उसका फूला - फला वैभव भी तो नष्ट ही हो गया था ।
वैदिक शब्दों की गवेषणा करने वालों को तो अनगिनत घिसे पिटे शब्द मिलेंगे । इन्हें देखकर कहते हैं - पता नहीं, ये कहां से आए । कुछ को तो किसी का दिया हुआ उधार बता देते हैं ।
सिन्धु सभ्यता की भाषा को अंशतः पढ लेने के बाद ही सारी भ्रान्ति दूर हो रही है । उन घिसे - पिटे शब्दों के मौलिक रूप तो प्राक्संस्कृत के खण्डहर में नंगे, मैले – कुचैले खडे हैं । देखें तो ---
प्राक्संस्कृत वैदिक
र बी षु व ण ठ ऋबीस वनद्
त न ष तनस्
व ण ष वनस्
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इत्यादि
ऋबीस को तो संस्कृत शब्द मानने में भी डर लगता है । वनद् का विग्रह ग्रासमन ने वन्(लकडी) - अद्(खाने वाला) के रूप में कर दिया है । होल्डनर को इससे बडी खुशी हुई है । लेकिन घिसे पिटे वैदिक शब्दों का यदि सिन्धु सभ्यता के लेखों से मिलान करे तो उनका सम्बन्ध हृदय को छूने लगता है । सारे शब्दों को यहां दिखाया भी नहीं जा सकता है । पर कुछ को तो दिखाना ही पडेगा ।
१. कईं वैदिक शब्द प्राक्संस्कृत के घिसे पिटे वाक्य हैं । तनस्(सन्तान) ऋग्वेद ५.७०.४ में एक ही बार दीखता है, और इसे तन्(फैलना) से व्युत्पन्न मान लेते हैं, क्योंकि सन्तान से वंश फैलता है । वास्तव में, तनस् से ही तन् को खींचा गया है ।
सिन्धु सभ्यता के लेखों में एक वाक्य है - त न ष । वाक्य तो घिसता पिटता हुआ तनस् हुआ ही, इसके अर्थ भी बहुत घिसे पिटे हैं । जब यह प्राचीन लोगों के बीच प्रचलित था तो इसका अर्थ था - पहाड से(त) यह नदी(न) निकली है (ष) । इसके नीचे वाला चित्र कहता है कि तेज बहने के कारण नदी भयानक भी है , पर साल भर बहने के कारण सुखदायक है । हम कभी प्यासे नहीं मरेंगे । पशुचित्र आज का कार्टून कहा जा सकता है ।
जब नदियों से छोटे छोटे नहर निकाले गए तो इसका अर्थ था - बडी नदी या तालाब(त) से नहर(न) निकाला जाए(ष) । यह आदेश था ।
वैदिक काल के आसपास इसका अर्थ था - स्त्री के गर्भ में(त) रत्न(न) होता है (ष) । तब वे सन्तान का महत्त्व समझने लगे थे । एकाक्षर कोष वालों ने इसी अर्थ पर बल दिया । तभी तो तनस् सन्तानवाचक था ।
२. चनो-धा(स्वीकार करना) का चनस् प्राक्संस्कृत के च न ष और च ण ष से निकला । आगे चलकर चनस् भी चर्ष् में विकसित हुआ । इससे चर्षणि का, जो एक कर्म में संज्ञा(= लोग) है, दूसरे अर्थ में विशेषण है, पर उसका अर्थ विवादास्पद है । लेकिन संज्ञा और विशेषण को अलग करने वाला तत्त्व मूल का न और ण है ।
सतो - बृहद् का सतस् तो सबों के लिए पत्थर का अचार बना हुआ है । इसका खण्डहर है - ह- ठ ष (शून्य से गोला लुढका ) । सतस् = ब्रह्माण्ड ।
सरस्वती नदी का सरस्(तालाब) प्राक्संस्कृत में वाक्य ष र ष(पहाड से चलती है, रुक जाती है ) था, जो घिसपिट कर सरस् बना और उस नदी के नाम का कारण हुआ ( तालाबों वाली नदी ) ।
वनद्(आग) का मूल वाक्य है - व ण ठ( घर में धूआं घूम रहा है ) जिसे ग्रासमन ने वन्+ अद् करके अलग किया है । लकडी को खाने वाला आग ही कहलायेगा ।
३. एक वाक्य त ध( तालाब भरा है ) घिसपिट कर तद् बना जो कभी दिखाई नहीं पडा । उससे व्युत्पन्न तादुरी (अथर्ववेद ४.१५.१४) का अर्थ है - गर्भवती मेंढकी, जो 'भरे तालाब ' से झलकता है । इसके अर्थ को बताने के लिए सायण, रोथ, ह्विटनी, मोनियर विलियम्य - सभी माथा पटकते रहे हैं ।
४. अनास् का विग्रह करते हैं - अ-नास्(बिना नाक वाला ) या अन् - आस्(बिना मुंह वाला), जो दास और दस्यु का विशेषण है । वास्तव में, ण(ज्ञान) ष (बुद्धि ) सटकर नास् बने और अ-(नहीं) के साथ मिलकर अ-नास् 'अनपढ और मूर्ख' का वाचक हुआ । डाकू और लढोरे ऐसे ही तो होते हैं । मुंह और नाक तो उन्हें होते ही थे ।
५.गो(गाय, बैल) की आत्मकथा रोचक है । प्राक्संस्कृत की पहली सीढी पर गा व एक वाक्य था( = गोष्ठ में जाती है) । सट कर गाव बना और 'गाय बैल ' का वाचक हुआ । बहुवचन में गाव-ष हुआ । तब तक दूसरी सीढी आ चुकी थी । तीसरी सीढी पर यह स्वराघात के कारण गावस् हुआ, जिसका विग्रह गाव~ - अस् के रूप में हुआ और सबल गौ - आधार की कल्पना हुई । गोभि: इत्यादि रूपों के कारण गो शब्द मान्य हुआ । यूरोप की ओर जाने पर गावस् का -वस् लैटिन में बोस्(bos) लेकिन जर्मनिक में इसका गो कू हुआ । दोनों के फेंटफांट से beef, boef, calf इत्यादि शब्द बने, फिर bovine इत्यादि विशेषण भी बने । संस्कृत वैयाकरण ठीक कहते थे - गच्छति इति गौ: ।
६. ग्राम शब्द ग्रा(घूमना) म(बन्द हुआ) का सिमटा हुआ रूप है । दम(घर) भी द(दुःख) म (अन्त) का ही सिमटा हुआ रूप है । रा(आग) म(बुझ गयी) सटकर राम बना, जिसका अर्थ है 'काला आदमी' । र(आग) म(बुझ गयी) भी रम द्वारा रम् बना , जो एक बार ऋग्वेद में आया है ( रंसु) । प्रो. रोथ ने इसे शब्द ही नहीं माना, पर होल्डनर मानकर भी अर्थ को नहीं जान पाये । इसका अर्थ है - रास ।
ह- म ह (घर सुख देता है) वेद में अव्यय अमा हो गया, पर अंग्रेजी का home जर्मन का Heim यही है । अमा का अर्थ है 'घर में, नजदीक' , जिससे अमात्य आदि बना है ।
कहां तक कहा जाए । यदि घिसे पिटे सारे वैदिक शब्दों की रामकहानी लिखी जाए तो एक दूसरा महाभारत तैयार हो जाएगा ।
