Ex Libris
C. K. OGDEN
/
I
WERSJT
TELUGU READER
TO
ARDEN'S PROGRESSIVE
TELUGU GRAMMAR
A. H. ARDEN, M. A.
Christ's College, Cambridge. Fellow of the Madras University,
Secretary, C. M. S. South India.
MADRAS X; LONDON:
TBLISHED AND SOLD BY THE SOCIETY FOR PROMOTING CHRISTIAN
KNOWLEDGE, 17, CHURCH ROAD, VEPERY, MADRAS.
AND BY TRUBNER & CO. LUDGATE HILL, LONDON. E. C.
1879.
COPYRIGHT.
Price fit. 3.
PREFACE.
The kind manner in which the " PROGRESSIVE TBLDGU GRAMMAR"
has been received, and the very favourable opinions* of it which
have been expressed by many competent Critics, have encouraged
the Author to publish this book of Exercises, which professes to be
of an elementary character only. It consists of two parts.
PART I supplies the Telugu Student with numerous illustrations
of the rules taught in the successive chapters of PART II of the
Progressive Telugu Grammar, while at the same time it supplies a
useful series of progressive Exercises in colloquial Telugu. Besides
some explanatory foot-notes, more that 1500 references to the Grammar
are inserted in the text, which not only exemplify the rules, but also
help the Student to become familiar with the Grammar, and to refer
to the rules without difficulty.
The Exercises are written in colloquial Telugu, and most of the
conversations have been written by Natives, entirely ignorant of
English. They are therefore thoroughly idiomatic, and in accordance
with Native forms of thought and of expression, a feature which is
peculiarly wanting in most exercise books hitherto published, in which
the conversations are merely translations of essentially English con-
versations.
The Exercises are not very numerous, because the Author's great
desire is to impress upon the Student the supreme importance of
thoroughly mastering whatever is read. Each exercise ought to be studied
carefully several times, and if committed to memory, so much the better.
PART II is merely a translation of the Exercises given in chapter xviii
of the Grammar.
The Manuscript has been circulated in several parts of the Telugu
country, and thus the book has been made suitable to all localities.
It has been read and revised by many competent persons, both
European and Native, and will, it is hoped, prove a valuable help
to the Telugu Student.
A. H. ARDEN.
* See the end of this book.
1C977:
COMPANION READER
TO
ARDEN'S TELUGU GRAMMAR.
PART I.
Part I of this book consists of a series of Exercises in illus-
tration of the successive chapters of PART II of the Grammar.
Whilst studying chapters V and VI of the Grammar, the
Student should learn to the end of Exercise 8 ; but as the first
three Exercises are on pronunciation only, they may also be read
with advantage immediately after mastering the Alphabet.
Exercise I.
This exercise is upon the pronunciation of the letters ex tf.
&. f$. $, ra. <2*. &>. Until these have been thoroughly mastered,
it is impossible to speak Telugu correctly, for the chief peculiarity
in the sound of the language consists in the right pronunciation of
these letters. The meaning also of a word not unfrequently de-
pends upon whether the sound of the letter be harsh or smooth ;
e. g. &3o a fountain, 5^ a fish-trap ; T5"<5& he will not come,
it will not come.
It is not too much to say that the great bulk of foreigners
pronounce these letters incorrectly. The reason often is that
the Native Munshi takes it for granted that a foreigner cannot
master them, and therefore he does not use sufficient care to
2
point out the exact pronunciation, or to explain how that pronun-
ciation can be effected by the vocal organs.
In pronouncing these letters much depends upon the right
position of the tongue. The following diagram therefore will
give much assistance.
In the above diagram, which shows the shape of the upper
part of the human mouth, x x represents the nose, y the upper
lip, a the front tooth in the upper row, b. 6. b. the roof of the
mouth, c the angle or corner in the roof of the mouth near the
back of the top row of front teeth.
I. The figure 1 marks the place where the upper side of the
tip of the tongue strikes against the roof of the mouth, in pro-
nouncing the English letters Z, n, d, t, and the Telugu letters
O, #. Pronounce the following words, carefully noticing the
position of the tongue lull, nun, dull, tun, ooSf, tfX". Hence
there is no difficulty in pronouncing o and K>, as they are
just the same as the English letters I and n. Carefully pro-
nounce the following words rftb pull (thou,) "3"ex> a leg,
>o a child, TT'tf fibre, $ work, So, a tax.
3
II. The figure 2 marks the place where the upper side of the
tip of the tongue strikes against the back of the top row of front
teeth, in pronouncing the English letters th as in thus (pronounc-
ed dhus), and the Telugu letters & and . Pronounce the
following words carefully noticing the position of the tongue
Thus, >"o^), e^_tf. There is no difficulty in pronouncing ^
as there is the corresponding sound in English, namely th (pro-
nounced dh) as in thus. Though & has no exactly corresponding
sound in English, yet its pronunciation is not difficult, as it is
pronounced with the tongue exactly in the same position as in
pronouncing , Carefully pronounce the following words
<3 U 5" until, rS cotton, "> ten, f)& poor, "^"S a she-buffalo,
~^&) litter, 1j# large, llex> a scorpion, ~W&> self, < V "V
CO
a tail, ee) a mother, &*> turn (thouj, ~W& a grandfather,
Hr& old, **& a monkey, " a knife, &$$$&& a letter.
III. The figure 3 marks the place where the under side of
the tip of the tongue strikes against the roof of the mouth, above
the angle marked c, in pronouncing the letters ^, ra, <Ss, o. The
tongue must be well curled back. As there are no corresponding
sounds in English, the greatest care and patience must be exer-
cised in acquiring correctly these essentially foreign pronuncia-
tions. Carefully pronounce the following words &r&> sons,
leqs, ~t>&> names, ) fouls, IT"? ropes, jb& water.
CO CO CO CO CO
nests, !&> fingers, ~SS&> go fthouj, "S^U'^b I shall qo,
CO ^ CO CO
I went, -363sfr crocodiles, ~3<3b$3 peacocks, ~$ time,
CO CO
a lock, Xx>$o$S) easy, a^Sb^sSco gentle, |)ra a lute,
him, ef)I^E him, "2jc955co an arrow, axr3S5ba a debt,
CO CO
4
a quality, tfottZs&u merit, ^S&TaS&a an
a journey, -53-? ?f tf f9S&3 grammar, ^ry aft awna,
nunciation /^d* a wall, ~v$ a two-anna piece, ~a today,
bran, &<& fa a foot measure, &y* a calf, W&> a rope,
Zana 1 , oSixj-odSb iAree, TVcllS an ass, FTcx)fc au
umbrella, -&*& a yoke, X grass, 2j<3b a bank,
Go ' Cs Co
women, rtb<&> an egg, ^bdSb eaos, s5o<> fruits, ~i^& a town
Go c^ co '
district, ^t) a fountain, **to a fort, ^fc> hunting, &~*te
a garden, Qij cZear, e3k> l>Zay, SJT 6 ^ ^4oo e66 and floiv.
The curling back of the tongue to pronounce these letters
often gives to the preceding letter almost the sound of the English
letter r (not the Scotch] , .as in bear, pear. Thus l6^> sounds
CO
something like pear-llu. So ~^)& pear-ter, !)ra veer-ner, ^^.5
core-ter or caw-ter, ~2< bear-der.
Exercise II.
The following examples shew how the meaning of a word
often depends upon the correct pronunciation.
a thorn. S5bo?& ............ thorns.
CO CO
S$ex> ............... a tooth. $> ............ teeth.
CO CO
a pebble. "$> ............ pebbles.
CO
a dream. ?f^. a phase of the moon.
old. -&& ............ a song.
a monkey. ^3 ...... ten millions.
a cover. S&rk> ...... a bundle.
harvest. i^k ............ a fort.
... the wick of a candle. 55d3 ............ empty.
t* .
s^a
50o-
. intoxication.
cotton.
.... a flower bed.
she will not come,
she will not strike.
poor.
a pouch.
blame.
.... a fish trap.
a bush.
. . . a kite.
a blow.
a flock.
, a plaintiff.
eo
eo
Co
........ a limit.
a list.
.... waste land.
. he will not come.
, he will not strike.
dung.
powder.
full.
, . . . . a fountain.
a speck.
a boil.
an egg.
a bough.
sharp.
Eiercise 111.
Great care must be taken to pronounce the aspirate letters
correctly. Read para 51 of the Grammar. Examples
^>oS&3 fruit, ^TSl language, ^f| reverence,
fear, 76 ^ an assembly, ^-C5\ desire, ^^55bo clean,
Sio special, l^3,S5co quick, iJJ'^sSbo care.
In the following examples great care must be taken to put
the tongue in the right position, especially in pronouncing the
letters $ and <.
price, ^5,7-"S> a prime-minister, IjStfcs&j bravery,
trouble, )ljd&e$ obedience, S)^s5 a widow, )$
a street, ax>S intelligence, Sf^j a story, ^^^bo a chariot,
9
certain, ^S'55bo a lesson, ?Ttfs&> difficult.
Exercise IV.
An English TRANSLATION of all the exercises that follow will
be found at the end of the Telugu exercises. The numbers
placed after the sentences refer to the paragraphs of the
Grammar.
" Quality not quantity" should be the motto of the student.
The exercises therefore are not very numerous, but they should
be thoroughly mastered. After learning to read each sentence
with a perfectly accurate pronunciation, the student should
translate them into English, examine the construction, write
them out in Telugu, and then turn to the English translation,
and retranslate them from English into Telugu. In many cases
also they may with advantage be committed to memory.
Learn para 185 and para 231 of the Grammar.
dSb. S6. 95. 185. 231.
95. 185. 231.
149. 95. 104. 231.
es we;Xn>& ^SO. 150. 98. 121.
95. 121.
150. 97. 121. 231.
149. 126. 100.
121. 78. 105.
126 - 109 > i- 231.
98. 121. 126.
121. 231.
=cre7 m 60. 109, .a.
Exercise V.
The English verb to have is expressed in Telugu by the verb
to be, followed by a dative case ; as TT e$5bo) FT^tfofo &$\ Q>.
6 =*
To my brother (there} is an umbrella. This equals My brother
has an umbrella.
Learn para 235 and 268 of the grammar.
. 95. 126. 231.
fifflf es^-CS^? 149. 100. 235.
. 139. 268.
o
/xb.TTOi tfoS -g-&> ^?5S-5y? 150. 109. b. 235.
V _ J ro oo oA.
IT'dSb "^#0. 121. 268.
109_, b. 268. 235.
^). (^8eT* 114.) 125.
" 109. b. 95. 231.
CO _
e "SsJ iSbo-S) ^)$^ex) ^^-sr 1 ? 123. 105. 235.
iSbo-O T^sSin'^b "^d5b. 125. 126.
5^0. 109, b.
268. 231.
CO
o
. 109, b.
. 150. 129.
'
117.
oSbo-) fe^> ^^-53-? 125. 644. 109, b.
CO CO O*.
? 129. 109, i. 235.
? 125. 268. 235.
8
Kxercise VI.
The following imperative moods, being in the SINGULAR, can
be used to inferiors only. See para 134. ^00 strike or beat
(thou), ?f <bo tie or bind (thou), 13$) go (thou), -z5o^>) hill (thou).
Bead para 232 and 234 of the Grammar.
). 324. (>) is understood, 232.)
,. 234. 109, f.
j-6 efJ^-S^SSoa d^^-cr*? 133. 134.235.
>. 132. 268.
>. 141. 100. (or
\s*/
159.
>. 232.
139. 150. 116. 134.
i
CV, 141<
>. 134.
IL
). 234.
65 1TSO^ ^^; dsJC^a. ('25" w bi) ^0'^). 11*7. 136.
65 "o^lJ^&Atf "^Oii^b ^^soo dixhS). ( - ST D d3?)) -C5o^). 136.
). 234. 109, f.
). 234.
). 159.
s5xn>dSb "^^ ^s^O. (-sydSlO) -tfo^). 109, b.
. 232. 234.
9
Exercise VII.
Learn the following tense
I am beating, or striking.
. Thou art beating, or striking.
i. He is beating, or striking.
She or it is beating, or striking.
~&>S5bo ""600 &> 7T_^s5bo.We are beating, or striking.
SXr-o^b f*iM^o;TSj6. Ye are beating, or striking.
53-080 ^<bo5o 7T^5o. They (M. p.) are beating, or
striking.
>) i^fboeto^S. They (N.) are beating, or strik-
ing.
Learn para 230 and 233.
C5 63^^50 5&o&bS6 r^elT^dfc? 153. 235. 230.
^5i>3Ei\ ^P'eJ^ ^600^)73^80. 136. 150. 96.
^
? 141. 153. 234. 235.
. 153.
? 134. 235. 230.
- 144 '
234. 235.
? 133. 231.
^
65 -OsJ^r ) ^^OTT?^. 141.-(Endof 136).
? 235.
? 145- 146. 234.
137. 146. [167. 233.
. 154.
10
"^tf i^e&^a. 231.
. (Or 5S<S?Ve))
vTer S'o^) i^i^e&^S. 644. 234.
Exercise VIII.
Read introductory note to exercise 5. In such sentences the
verb (except when it is negative) is sometimes omitted.
ioex) (ds^^SS.)? 152. 235.
. 174. 167. 233.
153. 151.
S). 137. 177. 167.
J'ex) (^^S)? 139. 151. 100.
. 141. 268.
es e5^5b i^^e^^r^-sr?
. 160. 232.
^). 151. 109, d.
. 141.
. 118. 177. (Or ^SbeT* 110. N.B.)
25^ox> Sti "^^b. 178.
. 174.
co 9
. 125. 155. 172. 169.
11
(SXrSb + e>otf5b.) 151. 135.
132.
So. 232.
J Ok.
sjoiT 6 Xc3c55cn>Ss5bo sStfi^odS
Exercise IX.
The five following exercises should be learnt whilst studying
Chapter vii of the Grammar. Before commencing them the
student should read to the end of para 207 of the Grammar.
141. 134.
234. 235.
153, 231.
. (Or ^o^e^>.)
es O^ L -sr o clj L Sofiysso s^^'er'JJb? 134. 235.
es O^ro^b es 7^~>v&> 7^$$^ ^&-^&. 153. 109, f.
=*
53 -O-sr i^DOcS. 134.
134.
145. 146..
169. 235.
CO
151.
Exercise X.
Like i^jbo&o are conjugated g'^oo^ to tie, or
to kill, ~3>&>& to go, ^o^_^o to mount, "^<bjo to put
or place, -i5^5b^j4o to read, "^^S) &) to pare, g'cSbXst) to wash.
Before reading the following exercise conjugate each of the above
verbs throughout.
12
. (Or 23.) 154. 100.
. 141. 232. 234.
1FTV S'gTT ^? 109, b. 235.
. 153. 129. 234.
. 161. 78.
? 232.
? 169. 235.
TVS)
. 232. [251. 165. 169.
? 161.
O CO
. 132.
CO
? 235.
"S^^T'TT 5 ? 151. 235. ("S^o -h
CO
. 151
CO
< . 196.
"39, ^b^w ^oi^J-^. 129. 232.
.) (Or i,#.) 196. 100.
. 134. 234. 190.
v5SS)7J'-^? 169. 189.
. 100.
? 100. 128. 134.
co CO
. H7- 128. 134.
13
? 232. 234. 235.
63 ge^ex) _73 no ^r>? 100.
Exercise XI.
Before reading this exercise learn to the end of para 209
of the Grammar, and conjugate each of the following verbs
throughout in the same manner as ^,3060, viz.
ei)(3b&> to eat, f;3b6o to bear (a child), e>3bk> to say,
to hear.
^060073*4 So. 668. 209.
3 *'
? 134. 209. 235.
? 134. 235.
^77*4/6. 209.
77*^80? 209. 234.
<3 200^ i^O^J-^b. 234.
63 Kbgo ^060077*^^? 109, a. 209. 235.
65 Sh ^30. 668. 109, d. 151.
c *-
? 208. 134.
. 150. 208.
i 148. 208.
? 208. 235.
? 668. 169.
.' i 148. 235. 20S.
. 208.
63 -i5& OTT^TT ? 235.
. 134.
? 208.
14
Exercise XII
Before reading this exercise learn to the end of para 219 of
the Grammar, and conjugate each of the following verbs
throughout in the same manner as ^c55bo^), viz.
to write, ^<3$x>k) to cut, iScJ&ok) to put,
to shut, S^cSSboto to pour, t$c35boi3 to open.
? 134. 148. 217.235.
. 217.
? 217. 234. 242.
^^T^dSb. 217. 646.
1 134. 234. 217.
^.^dSb. 100. 211. 242.
^^ ^X ft
. 217. 232.
3- C3 dC^55co ,-sr,c&7T P 4Tr s ? 235.
_ D X __ ' _ O C *'
es ^^^55bo ^^Tr 1 y^cs^oS. 134.
53 S3S) U ;^ ^Sooog. (Or "^ooo. )
. 139. 100.
>? 109. d. 668.
-_._
So^So ^o^p^Sb ^7^50? 134. 235.
s5org>o<S*<i30(^b 53^ ^^73^^. 151. 668 232
CO
"? 100. 235.
"Sooog. 216. (Or ~ooo.)
C5 d3 Sioooog. 216. (Or S5br-ooo.)
2 11. 232. 134. 116
15
? 109, b. 235.
. 211. 153. 117. 234.
. 216. (Or 8^000.)
. 141. 646.
55booooQ. 219. 216. (Or
431 S&n>&, -^ ^3 Sooog. 211. (Or b.)
. 219. 216.
Exercise Mil.
Before reading this exercise learn to the end of chapter vii
of the Grammar.
! 141.
134. 189. 224.
. 232. 234.
? CTS5a3clj L SjDOTT-^r? 232. 96. 224.
? 141. 116. 189.
co
. 143. 224.
. 232. 151. 224. (r8S) +
e)oco2Sb XotDoSo "^Td-5o. 225. 242.
. 123. 225.
. 196. 116.
. "^! ~^! 225. 134.
? 232.
. 153. 227.
. 396. 144. 232.
16
Eicrcise XIV.
Chapter viii of the Grammar requires no exercises, as those
given in the Grammar are sufficient. The two following exer-
cises should be learnt whilst studying chapter ix of the Grammar.
). 246.
V S
ef)^ 7T5b ^Stfjv j^) c3os5N?<3b cfr lT 8o? 141. 100. 246. 251.
>. 238, 2. 172. 246.
I tfo<S. 232. 251.
CO
? 160. 246.
s ? 160. 235.
'? 246. 235.
,,
V --- / ro
. 246.
" tfocl. 649. 161. 123. 159.
? 248. 235.
0^ e5^7V TP. 251.
. 250.
? 254.
e3 ^dSbXo gooog. 254.
-^a ^OS5^^5503 I). . ^>Jl q7>-S^? 234. 254.
63 t8\g, 7T ^9 gfigofi. 128. 117. 254.
TVS) ooexr<>5b TT 5 ^) ^o^TT ^^j^-O^T'ir'? 165. 169.
? 153. 254. [250.
, 17. 239. 254.
. 257.
17
Exercise XV.
3. 153. 257.
>. 141. 232. 234. 257.
. 257.
. 236. 257.
? 258.
? 134.
? 232. 234. 257.
. 159. 260.
141. 251. 259.
? 100. 257. 246.
SJr 6 000^^-53^? 246.
&>$ TT 5 . 100. 735. (Or &&S5, or
Si*. 735. (Or &&S&, or
-543 -^aS (ST'^TT'Q ^od3
141. 116. 735. (Or $$&)& or
5. 668. 250.
CO CO CO
? 261. 262.
. 261.
. 265.
. 134. 266. .....
18
Eiercise XVI.
No exercises are required on chapter x of the Grammar, as
those already given in the Grammar are sufficient. The Jive
following exercises should be learnt, whilst studying chapter xi of
the Grammar. In this exercise, which is in the form of a CON-
VERSATION, ^ represents an Englishman, and ^T a native
servant
The small English letters placed after words refer to the
foot-notes.
77. 134. 246.
(a). Z5-ZyT'$C&. 240.
^ CD'S-" U 75 "-23-? 277. 284. 235.
240. 114. 120. 100.292.
S^ooo, ^^eS^ "Sooog. 254. 134. 292. 735. 216. (O
or kifo^a.)
(a). l^^i^S) -S^lJP^oS. 240.
CO CO
SSbDaTT^ASb. 236.
. 735.
. 254. 250.
^5o' d*. 236.251.
O
NOTES (a). The word -OjfsSos (pronounced "OJio) means will or
and when thus used, signifies (your) will (be done). It is used by an inferior to a
uperior to express assent, and may be compared to the old English expression
" Tour servant, sir." It cannot be literally translated, but may be rendered by
Buch English expressions as " Yes, sir". "Very well, sir". " Very good, sir".
19
Exercise XVII
In this conversation g represents an Englishman, Kb a
liorsekeeper (Kb^^-sj^Sb), and W* a servant (sT'5b).
g. 7J* Kb^3 2,33 g'g, eS&jg' TT 3 . (Or 23.) 100. 735.
Kb.
g.
?. 276, Note.
o-a ITVr* e? r8 s5boir ) ?5o(S. 161. 240.
a. "e35o S^^T^a ao^3
^ ej
Kb. -u)<3bo fa;. ^rg)7^?5ocS. 240.
Q,. e5cX5bK5 gex> SoS^_^ 6^&? 292. 235.
Kb. ^Tr^_8o-5TQ 20 5 6^1$. ZJ'S) "S^ ^?5^a. 236. 292.
g. ^rc^^bo ^os58 ^S" s5S) ^^TT^)? 235.
Kb. -^S8 S^tfT^S e^A^. (S5S) ^^T^^Sb.) 141.
o '
g. "e3 g'Sb S^^TVSo ^O&T 6 ^TJ^TT 5 ? 141. 125.292.
6 S^lT'^b. 240.
? 234.
, (275. 285.), w|3exj go~S^
5. (277. 283.). >" "Silo t)S5d3 S5>^oa. 646. 240.
S. cX5b^ -^ ^^c55arox5 S"^8 "S ^^T 1 -^? 123. 139.
a. (ST'^r^TVSb Sa^^r ~3^7J^? 141.235.
00
goW* ^T^U'? 125.
0. 257.
20
a..
159.
S.. e3d& SsS^ esT^TT 3 ? rtb-*<2b^8 "S^TyiT ? 125.
(Or O-O-T. 295.) (Or (^SeT 6 .)
^~. &*^l3 673^80. (dso&8.) 125. 236, 2. (Or ^8e5^.)
9. "^^ ^^ doiJ^-D^? SaS;. <S^7T' ^^IT'-^? 169.
^ o^ Q _ ro
S5 r&TT^o^. 240.
OO
NOTES, faj See Note on preceding exercise, (b) The words 7^3 bw< and X&5
or ^oiS therefore are joined to the sentence which precedes them, and a slight
pause is made after them.
Exercise XY1II
In the three following conversations ^ represents an
Englishman, and n> a respectable Hindoo. This and the
following conversation are given in the grammar pg. 134; but
they have been somewhat improved.
. C3 2j>o-*0 - sr D Sb7r ) 5o .S&o-u)-^!^? 141. 237. 308.
. 308. 236.
t)^wc55bo.!5b ^cSSbXo-S^^Tr 1 ? 139. 155. 237.
TT 1 ?) ra;, e3cS5b?5 ^CT^ero ^rXg^oe^oew "5^50. 248. 306.
9. escifctf ^sScn 1 ^ Soi3os5ofi3-sr8o? 97. 333.
CO
" 168. 308. 236.
175.
TV?) (680),
0os5a>Xe;^p'2Sc). 157.
cX5bS5So SbsSj-o^eX) ^oS5^7T ^TTTT ? 169. 300.
? 169. 300.
C>>,
. 308.
21
. 328.
So^So PtftfoeoJT*? 319.
. 238. 100. 645.
a. SX3- aexj "U^z^? 308.
^ro O
. 3os. 235.
NOTES, (a) See note on Exercise 17. ("b^ It is often impossible to translate
literally. It is frequently a mere exclamation, and here expresses diffi-
culty in giving a direct answer to the question. It may be translated by the
English expression oh.
Exercise XIX.
(a), ^o^5j>"S7T t> ^Scr-u)^r > Tr > ?
[165. 169-
g. 230^50 oSbo-0 So^^oTT ? 237.306.
IT*. W^)oSb. 5$bo-a^. 248. 236. 308.
a. "^oir 55bo-u)a? 308.
CO
ln>. b^oex) 20^-o S"^ o55bo7T > ^J^S). 109, i. 310.
a,. "^oexp5S ^o^oos5od3S? 333.
. 168, & 167, end. 308.
)? 242.
? 242.
? 305.
22
335. 144. 691.
g. 5>;0^ fc^S^-Si ^>o& ^S^^otr-Bo? (Or
61.) 685.
. 236.
? (Or t?a?^.)153. 691. 237.
s5cn>3s5bo<>r* ^7^5:)? 242.
236, 2.
S,.
NOTE, (a) aos& Masulipatam, &#xr>& Ellore, ^5rS Bezwara are three
towns in the Northern Circars connected by canals, (b ) See note on exercise 17. (c )
Soucars are Native Bankers, who also engage in Trade.
Exercise XX.
a,. 'SoS55o cn>&? 306.
. 316.
306.
. 306.
a,. SXT'S "D 8b? 335. 306.
understood.) 306.
23
. SXr5o cSoo&o&oa tP^^^ex)? 152. 319. 645.
o
r. J5e>DXD^55bo. 318. (-&>s5bo is understood.)
. SXr^So ^o^o^-SJ'So? 319. 238, 2.
. (Or ^3-^^5b.) 316.
. 2 76.
242, 1.
>. es!
)? 300.
is understood.)
. (240.).
. 165.
00 CO
. sSe58Xr7T? ZDO^SXT'^TT'? 235.
. 236.
(a).
NOTE, (a) The word SboOS is very commonly used in conversation, and
answers to the English expression very good, or very well.
24
Exercise XXI.
The ten following exercises should be read, whilst learning
Chapters xii and xiii of the Grammar.
In this conversation ^ represents an Englishman, and S&J
a Native Munshi
. ar*6 "oSo -^"3513^0? $v&n>? 347. 235.
. 347.
a. 254.
(351.). -
363.
(369.). ^^a ^75-A5b. oo. 297.
(240.) (a.). -
,. 308.
N^ ^X _ Q
370.
. 370. 372.
(367.).
. 364.
(240.) fa.;.
. 236. 369.
(366.).
. 354.
. 240. 306.
^K5^a (313.).
(372.). gg'^ es^-ss-osSw (205.). ^ r
25
(300.),
(376. 240.)
? (Or vulgarly |0c55cr). 235
(248. 240.). "6^) 7^ e5o^7^8 5SK5^3. 141. 306.
(367.).
. 240.)
NOTES, f aj sioOa+woS. 240. See note on exercise 20. (b) See note on
exercise 17- (c) See note on exercise 16.
Exercise XXII.
In this conversation g represents an Englishman and 85^
a palanquin hearer (2^000^) at Masulipatam.
e3^5b. (364).
. (Or "oexr^Bg) (Commonly
. -O^sSba. (a). "^0% XoiDe;^) U'SS'S^)? (364).
(237.) (Commonly TTSS"e3.)
^^5b. (369)
. (363. Commonly Trs5-CSo^.)
. (a). ^ooSbo
.) 152. 347. 240.
(306.)
372.
? (370.)
. 372. 370
26
*. (Ork&So or
[735.
. 240.
a,. Ibtf Jtf^coj-o ^05553? 306.
. 240. ("^"^ + 53ocS, the ^~ is inserted for euphony.)
. (See end of para 167.)
. (a). es^bo^sSbo^^SixD ^a^ex> -^s5"e3^0(S. 240.
347. (-g-""e33b + ef)o<2.)
: vT > ex>7T T) ? 347.
T
. (I). C5i5bo^^bo 20^0
735. 364. sSoaoSSb ^-5^0 gg^cS
Hinds.) 253.
sT 6 . f)ooo25b i^^D^o^. (S^sSDew+eoS. 240.) (Gram
a. oo 5r-3-*;S "S^U'S:)? 123.
CO
O CO
50<S.) 240.
g. ^^y-8 ^>. r^Do-^ n>b. 367.
NOTES. rJ See note on exercise 16. (b) See note on exercise 20. (c) This
part of the conversation takes place next evening, when the bearers come, (d) Gudi-
vada is a large village between Masulipatam and Ellore.
27
Eiercise \X11I.
Qtf^^T'tfb &$ eS^kSo S^ooo (402),
MSo-"* a^r bo-u> ob t&r-Q (668),
TVS), (387,3) fa;, "S^x^l*) SSoo
, (109, e. 295.) ra), 63 & & ^cXSj^J^ (404),
(410. 283. 247.). WS5y&>
S$x>6 ^fdSb^o^S' (272),
(402), 3o&> ^^oi^^), S^-^^^b K^r (713) (a)
8 W-zp'JSco g^teSo. (155. 340. 879.).
NOTE, fa^ See note on exercise 17-
Exercise XXIV.
^Ie5^ So^ )Z3-^o&>c5b ^o^ (342.).
(174. 97. 300.). t9e5dSb ^S)g ^55j^5oS)
(402), -OSJ^^JOS -tfS^Tr 1 -I5&^) ^S^O^SAfc (261.).
65^ efJoir 3 ^cX5b55bo ^^) (a),
(246.). ^O^-syaSb e5sS 7>ocSe5gi5coS5
&n ^o^ao-CSbi^^), ^D^j&oTT 1 ^o"S^5b XASbg' (295. 310.)
(c} } #tfoS'o"gj S^Q bo-)a. (308. 334).
NOTES, faj ^d&Sis^diotj means to expend. C6^ f)S5r'&j+ea past verbal
participle of )t>. The expression 9o:Jr*^,tj has nearly the same meaning as
to become, ^c^ See note on exercise 17.
Exercise XXV.
(402),
"^o-C5bcr ^o"SA3b (159. 358.).
(123. 167.) (ty.
77*2? Sjg -S^cJSb ^o-0, ^fcS" i&r'lS^ (112.
125. 257.). e>oooll eSSSof^S^&bTT-lS ^o"^^ TT 3 ?) (310.) f 6;,
b &3'& tfAfcg' (169.) (&;, ^a^bo
c*. v / gj
&. (779. aA5bex>.
a o ^
NOTES, ('ciy) & 6-ojt means to abound, (b) See note on exercise 17.
Exercise XXVI.
^ (86.342.). ef)fi
(402),
(396. 358.). 2j
(403.)
(129.).
(402),
(407.), ^)0 o5^^Sb, -s^2og (d),
.^Sbo S^c^^co So^><&>. (166.)
NOTES, ^"aj Literally by divine authority, equivalent to the English expres-
sion by chance, (b) Xoo^sW&ts to assemble, (c) From So a head. Literally
per head i e. each, (d) See note on exercise 17.
Exercise XXVII.
O co
(381. 3S6) ^8 8^555^ cod3
(402), : vT D eJ 15 aK555booZ5-'g^ "ZS^^ 5^55boe$J-
(396. 358.), e>a "^O3^) '^g'S^^o^b XASbS', (284. 288.)
(379. 386.)
29
Exercise XXVIII.
(153. 257. 396. 403. 404.), es
(402), T>r>d3fcn>tf fcgC-* e = 0(S (295. 358.).
, 5b&;& -cr l^fcj^^w SXr'So es<b7T ^S^a TVS),
^ co 6O c*.
(381. 382. 390. 327.) &o&)v Z$T
v '
co
NOTE, ('a^ In such sentences as the above, the word ess may be regarded as a
particle meaning thus. It is generally used, as here, to introduce something pre-
viously spoken, or commanded, asked, heard, thought, etc. etc. For this use of thus
in English see Isaiah xxxvii. 3, 6, 21, 33, verses- What in English follows the word
thus, in Telugu always precedes the word s. The various uses of s will be
fully explained in chapter xvi of the Grammar.
Exercise XXIX.
(381. 382),
(379. 385. 404), e3 "ewASb SS^oi^^), tf JxO~33b (402. 224J.
^Sooo^ &S^^55boS5o (383. 385.),
(265.) (b),
o
(382. 364.)
NOTE, (a) See note on exercise 28. (b) See note on exercise 17.
Exercise XXX.
^8 Zj$ ?5o^DX|>o^ S^xSbs-oa (117),
(396. 403), es ^r-9
(644), "
(353).
30
(a) >> (6) &<uo-0, ^n>8o HtfO (402),
u (383. 385.) <3 8 M^o SS^tftf^TSrS) (265.)
(385. 144. 247.)
NOTES, ('a^ fe&r'ocj'iiSM is Imperative Plural 1st person. (257). "Let us
take." It is generally used where two persons are the subject, or where, (as here)
a person reasons with himself, and, as it were, addresses himself as another indi-
vidual. (b). See note on exercise 28. (c) See note on exercise 17.
Eiercise XXXI.
The ten following exercises are upon chapter xiv of the
Grammar, which treats of ADJECTIVE SENTENCES.
In this conversation ^ represents an Englishman and 55bn
a Mddiga or worker in leather.
? (vul ^osStf^).) 317.
321.
347.
. (Or 2S>.) (Or gjD-a^r'dSb. 719.) 141. 386.
(a). "S^, 2i l^c&S'Tr'. (Or l^^o6.) 735.
-^77-^5b. (735.) ^^^^0(2! ^r>v Z>$
+ ef>o<E. 240. ?5 is inserted for euphony.)
. (a). jo3 ^^i^S) "3^,
. 402. 735. r'Or &&o or
(100. 240. 248.)
. 410.
31
SSb^ tfcrS>o-Cfc. Wtf>. (248.
(424. 306.
. 363.
. (6).
386.
(a).
! (wt*Z. TOSS'S.) 410. 364. 767.
s5cn>. -a55$bo(S (6.) (&&;&> + eofi 240.)
NOTES, fa^ See note on exercise 20. (b) See note on exercise 16.
Eiercise XXXII.
In this conversation g represents an Englishman and
a servant.
. 440. 443.
. 240.
. 240.) [123. 354.
g. g^yiSbSoS)^ Xokuoootfa ? (c). (X"o&)ex)^Woootfa.) 409.
g.
. (285).
736.
32
(123. 345.)
239.
(240).
. 240. 347.
. 443. 350.
. 347. 240.
a. 364. 240. ("
CO v CO
. (mil.
^
-bQ ^0^533
.) 364.
? (Or
. 240.
. 410.
. 735.)
(169).
. 863,
(a).
C3
"S
117. 335.
. 443. 335.
! 239.
! 297.
NOTES, fa^ See note on exercise 20. f6^ See note on exercise 16.
(c) This part of the conversation takes place the next morning.
33
Exercise XXXIII.
> o > , "cy 10
. (402. 737.).
<if>ooo (443),
Q
(358).
), e ^S5co^5b , ojb l^i^^^b. (402).
(381
385.),
(155. 366.)
Exercise XXXIV.
(299), S3 Xs^ e)^ 8S)"^^5b (713.).
(402), ^CT^eJ' o5g33<&, TS^S)^ v5o^5zr > ^^) d^e^SScw ^& (386.),
^^5500550 ^oSo- ^-tfr, (385. 407),
(358)
(299),
(443.),
(387). "^o^>^ S5 -^
'&^b^S) o5-O^ (443),
(387.).
(402) X^SbS', ax>S ^3o"^o wos5oo TVS),
9
. (306. 968.)
NOTE, (a) s^6 is an idiom, meaning necw that wfl s^tf.
5
34
Exercise XXXV.
2jg tfrv^te) $v&) (342.). W&S^tf &" S$x>oA
(301.).
. (358.).
(345. 364. 430.),
00 O CO
(386.)- ^o^e5^ 0^ ^,a,
v ' 6s v /
(442, 2.). 3 55booA C5
(387), "
(443. 386. 251.).
81 eJoko^a ^^ 'S^Sb ^n>-O (299),
S'S-iD,
(438.),
(436.), =C3-er dS-)8^)^"S^b. (265.).
NOTES, (a) See note to exercise 28.
Exercise XXXY1.
(257), <if>a efJOlT ^D05Jex>7r > S5cn>8^ (402.),
WO WSh SjS'^Tr' ^8\, SjS' zS^o^ So 43,
<=*- -u)' eo'
r
^o"S^> (327. 358.).
S3 ^oXS Hew&J^S (238,2.),
^^^^^-^6 ese^-ao-O (386),
(687), ,&:n>,& ^cSSb^T'6ofio-0 (388),
35
cSbob tfSoS' g'oKKbg^^^b (687.). &&^& W
(345. 443. 364)
&$ iSsSlT'tf^tf 1
(447.), Wtfc
-^55b
"3 0,
'
(387),
.D tfsxsg' S'SA (407),
6
(438),
^
(402. 358.).
(c)
(386. 383.). 6&-5F>& S3
(238, 2),
. (364.).
NOTES, (a) ^sfcsSaj+ssoStfsfco another village. 680. (bj
= etcetera, (c) ?isS>a (335) ^3 (284. 444.) eksrfotS (434.)
(432.).
36
Exercise XXXVII.
In this conversation g represents an Englishman, and f:n>
a Native gentleman.
? 292. 445. 306.
77* ^roo. 306.
? 445. 306.
. 443. 386.
? 154. 670. 237. 308.
6 c -
" 55b'^o^^r o <JSb. 308. 334.
_ 4 o_
ooe5 53boft ^~^5o ^TT^So? 300.
is understood.)
D '5S ^ooSSb^)? 152. 300.
! 170. 348.
. '53^0(^0^50 ")S5o 3 7^53? (-53^0^+^)0^00.) 242, 1.
. 445. soe. 153.
>. 100.
t J > s ^-
301. 766.
"Soo^5"e3?557) "o'SaTJ' ^^ "53^? 169. (See note on
[exercise 36.)
? 242, i.
s?6ooa. "^ocS^a 20^ "loo
'
? 300.
'. 386.
37
Exercise XXXVIII.
(97. 300.).
v
8. es
(153),
(238, 2. 357.). WtfyiSo ^e<^3^dSo
(169, 449), TT'SSbo -Dy5
(430. 386.) 0^ L -sr ) Efj
(250). eoeSk -OS^oy^ ^oeS t>^) ^o<S (297),
(380)
(647.)
, (645), -53-^
6
08 (447.). ^Sb^y-^ S&Q ^53^^8& C
^>d5b' (440),
S^ooo, TP^lStf S'j^^bo ^ Tc;,
(443. 410.),
. (364.).
NOTES, (a) taS&&+&&i is an idiom, equivalent to 656^dts>a<^+&^ which
had been put to dry. iss&CoaSisS would mean -^ivhich were put to dry. (&t>
to dry v. N. e6+^diufc) to put to dry.) (387). (b.) rsj+sr?* from ^iSo
a day (109i b.). fcj Having dug a hole through the wall. The walls of houses
being usually of mud, thieves dig a hole through them, (d) sSSsSoo^dSixiaj to put
into a person's charge, to hand over to. (e) Caused him to carry soil. i. e. Put
him to hard labour.
Exercise XXXIX.
(442. 432. 664.),
(443. 419.), ^o3 &&>*" S^ooo,
(402),
(688. 358.).
(407.),
(169. 410. 737.).
65 TVcS'S Sio^C^tf^b
(380).
v '
550000^ S^T'8oa5' (410. 447. 169.), g^d^oo^ooo (246.),
(443. 390. 308.)
-05
(679. 364)
i^osSTT 5 ^. re; (670, 671, 366.)
NOTES, (a.) 5)3^+""$ from T^iSo a day. fb.; er^Sje+teoes&.
destitute of. 968.
Exercise XL.
q. -
? 765. 455.
. 455. ( Or
? 382.
39
. -53^8 ^8 ^^K 3s5bo
691. 457. 464. (^-)yT D Sb is understood.)
fjr. -ST'Bi SCr'^r' ^'.Sb^'ew ^-uhSlocl. (a). 455.
? 452.
ro o co
. 343.
o
8. i^otfSo ^Oox5r G^55^55bo ^3oa5b^e5? 276, Note.
K5Q. 339.
g.
. 457. 461. 285.
7VS), ^
ex) ^>o25bSo ^-0x7^50? 670.
"^oooo-O, "53^8
. 262. 691.
g. ^"eT'ax) gsSydfo So-^zr ^o^QSoooTT' ga>^^>3 g'zs^? 343.
g
' 449 *
. (c.). es ^oX TT-Sb "^>d&&o<S. 240.
NOTES, (a). ^^t+nso&. 240. s5 is inserted for enphony. (b) Past verbal
participles with date and w to denote a question, (c) See note on exercise 18.
40
Kxercise XLI.
The eight following exercises should be read, whilst learn-
ing chapter xv of the Grammar upon ADVERBIAL SENTENCES. Be-
fore commencing them, the student should read to the end of
para 475 of the Grammar.
&$\ &*$* (a)
. ^*- CO
(299. 407.).
/
(469.),
"3^ W^ex)^ ^o"SA5b (705. 679.).
W ^8^r8 ^DdSbcSSbTV^ (475.),
(473.),
(436) ^JO S)SS^55o>7V HcXSb, 6:)^^) S5^-I57V (469),
(713.).
i
(299),
( 469 )>
(386.),
"o
(168. 385.)
(469),
. (445. 386. 364.)
VOTES, (a) Or *8er-. ('b^ s&p^eo-fweA". (c) &%&s*8$=: $ d & Sanscrit
prefix meaning retwrn and AsSr-KsSao. 780.
41
Eiercise XL1I.
Before learning this exercise, read to the end of para 488 of
the Grammar.
(440.), 5
(410. 402),
(479.), S'jO'
(482.), U^;& "^o^TV- S'S-S),
^5o lie^^S) (345. 347. 481.),
(482), S3 S55b^)e5 >r "
(358). -^8er^b ^o^TT' ^470),
(251.), -CT*S&^ t^S^Jio ^^),
(386. 469),
(476),
(388).
(477), 55 ^ D
(129. 238. 246.).
(477),
(647),
(479), 63 SoSb^)^^ ^ZSo-CSbi^S) ^o<S,
(484),
(713). J^e)
42
(476),
(680. 486), e3d&?5
Abe^r. ^-e;
(358. 457.),
(155. 679. 169. 310).
NOTES, (a) sfcrd&sfco-i-woM+a^tJ. The two last words coupled together have
nearly the same meaning as w^)t>. Became invisible.
Exercise Mill.
Before reading this exercise learn to the end of para 498 of
the Grammar.
(a) z>$ 3cn>.a> &> ^o^b (342).
Vv_>'
>r^^ ^0-&>en> do-g^b (358.).
(470),
r&; (750. 485.),
(470),
^3^D rg^ (713),
(402), IT ^
v /J
(494),
(299),
(444. 445. 357.). 3 ^f^^o -uK ^n>S55Sb (496),
^>oK5 ^o-SS^oootf
(288.). ^oS' SSbr^S
43
(490.),
K3-8o-v5Sb. re; (670. 645. 968.)
NOTES. (a,) ;S3+> the 45" is inserted for euphony, (b) Or
especially in the Caddapa district, (c) '*&XQ&x='z>& l x> + <isx^$ M . (d) Idiomatic.
Equals && d^ocojfcSjjiSb &oQ;S s^4. (e)
Exercise XLIV.
Before reading this exercise, learn to the end of para 502
of the Grammar.
(287. 502.),
"^g* (407. 743.),
( 645 ^g^o^%
TVTT 235500^ "^JO-O (175), -So^aSb ^oS)o ^R)7T (491),
55015^ iSoSqSo-O, ^oSStfoooTT' -SJ^^SXr^aS ^55
6
(485.), r8S) kpr $-&> (737).
(501),
CO OO
(697), -ZOCXDO^D So-^^r 1 ^&> ^3A5bex> cSSb T^S'o^o^SASb. (388.).
SSb ^S-so^^o^SbASb^ IbiSb ^"^ ^5baJX-55o^e;
o
*, (747) &)tf 00,0 J5a ^-^ ^S^TT 1 , e> aSyaS
ej^g', ^8^-8^ ^^r^8. ^
(495),
(500),
(449), "c^SXr^ ^cXSb^r (747),
(500), ^S^O^eX) ^^g (645), ~3ok>l ^cn'^SS'S^b. (364.).
44
Exercise XLV.
Before reading this exercise, learn to the end of para 51 G
of the Grammar.
(300.). sr8e5^ ~^zr~3oSo (a) o$r<\g,
aTT^^o^D (a) eS^STT ^OU'tf&o ~^g'sy oootfobtf (287.
502.),
(410.)
(505.).
(482),
fe.;
(494.),
cooK5o25b?S (253. 502. 741.),
(747), es
(358).
CO
(502), S^tfjD rt?; a
(485), Q^T"j L 'So S3 -O^-ST 1 -^ S^^O^T' ^ (410),
C> S^ooo^oeS^ (500),
co
(e), -& ^oX^S3X)8o-0
(506)
45
(469),
v '*
(508),
(508), e>fto<o&;> (502)
(288). eo&eT* ^A-
(506),
(514), 8o^ S), "5^5 '^^TT' (469),
, (383. 508.)
(410),
(713) "S^^g, 2r > 7V ^e^-ao-Stf ^ (501),
NOTES, ('aj - S)Cf'3o="S) +69"3o. Lit. TTie ^rreat sfee. i. e. The elder one.
The-little-she i. e. Tfte younger one. See para 157. (b). Lit. One hewing
changed, one. i. e. m fawns, (c). sr>8b stg8er^ 3,s8+^s88. Amongst them to the
one, to the other (para. 692) a quarrel having arisen, i. e. A quarrel having
arisen between them, (d) ?^ past relative participle of srSbfc>. The real mother.
Lit. The mother who bore (him), (e) 7^3>x>$$%) The village magistrate
(Munsiff). 7^5bsi+;S;S!S;ji) (Hinds.) (f) s-f J&: a pot-full, para 763.
i:\crtisc XLYI.
Before reading this exercise, learn to the end of para 535 of
the Grammar.
(301).
(452.). e>e5<^o e3 ^ejo
^^^^0,3 ^J6cn> ^o"SA5b (358.).
(470.),
6
> (765.).
46
(440. 519.),
(316.),
ooo"^ (644. 236. 522.),
6
(495.),
. (679. 879.)
NOTES, ('o,^ See note on exercise 28.
Exercise XLV1I.
Before reading this exercise, learn to the end of para 544
of the Grammar. In this conversation TT and Q represent
two Natives named Tra5bcJ5bQ and
. "SosSSb -sySS, ^ex>^) s^ijft? ^a; 454.
5b. 316.
(Gram.
. 169. 100.
. 485. 766.
? 248. 240. 519.
47
537. 357.
"3 $ ^o^3S). 357.
00
.) 407. 347.
S^^a ' : Sc5SbQ8y r6 'er o Co? 249.
. 364. 240.
345. 364. 443. 713. (vul. g-o'^'^c^? 719. 219.)
? 524. 713.
(351). 2j
(534.), ^cSSb^<S, ^^^O^^cr^ TVS) (239), "e^l (521),
, TT" IT 5 8~7T'T7 T> ? 534. 713.
e)e5^Sb
6)o.) 484.
532. 345. 347. 485. 767.
. 703.
. 524. 175. 318. 205.
43
. (485.)
288.
288.
? (Or TT'S' S^^SbTT ? 537.)
, 537.
521.
? (or dTT ? 725.)
. S5"t, 557^6^ (519.).
(520),
. (Or
. 386.
\J5bo 4
9
(518.)
(297).
"S 9,
(363).
249.
(357.)
. 968. 537.
49
-en 5 . e$5io "33513^? (f.) 364. 238.
557^^50. 386. 522. 521.
.) 410,767,
co
. 532. 239.
(240.)
. SSd&tf S5-el^? (Or SSTT"? 725.) 485.
Sxyq-Soi^a S57^^>. 519.
. '^oerXoooTT T) aexi-CSbi^^) TT'SS^^b. 169. 364,
. 345.364,
. 445. 750.
,..
C^
' 237.
306.
132. 519. (Or NTT?. 725.)
1J /
50
. 521.
? (e).
410. 539.
? 364. 519.
S5cr> o^3 e>oool ^-sy "26. 381.
175.)
(703.).
3 9,
CO'
. ~3
CO
NOTES, ("a^ r^'isa is added in explanation, and stands in apposition to *r8o.
Lit. Who are they , that which knocks the door ? The whole sentence is equiva-
lent to e^j r*lr>& .asiBb ? (b) T^sfcsfaH-eo^tfaiM (difference) 968- Hence
it means another village- (c) d&>S is very idiomatic. It is short for >& srO^s
id'Axi dSj& ? It implies. Where is the money ? i. e. I Twive wot received any
money from him. (d) See note on exercise 18. (e) The lengthened &
here denotes a question, which is made apparent by the tone of the voice. (f)
Here the tone of the voice makes final f$ denote not merely doubt, but
also a question. You must not really go, must you ? (g) 7r&x-&*& is the
house name, or surname. (s)oi3^j&) ; 3ort>ysfc is the personal name (~&&).
v^
The affix W& is merely honorific, (h) He is a Pundit of the four Shasters.
tf&S" is the Sanscrit for four. 680. (i) ufrs+&z Neg. past verbal partic.
of S6*Jfcfc> attached to the infinitive o. (365). Literally, It not being befitting
(to me) to come, What ? i. e. Why should it not be befitting to me to come ? i. e.
There is no reason why I should not come.
51
Eiercise VLVI1I
In this exercise an English gentleman (ty) gives directions
to his Native servant ("ST 5 ) about a journey by boat from Masu-
lipatam to Bezwara, and thence by palanquin to GuntoOr.
. (Vulgar. ~3P~3.) 364. 627.
. 143. 240.
co
. (b) 240.
240.
(496),
KSe
. (Vulgar.
(484-),
(505),
)^^sSo^^a. 364.
? 348.
. 65 C C ; 7T Wofc) "T S^S^SO^IDCXX)" (683.
522.), 2T*cxxr00 5^8"^^ ^^^ (447). #oSb8b
(141. 519),
. (Vulgar. -&&$&.) 364.
52
386. 310.
-zooe^b zrfc>ZF'jO
(506.), ,
>d&oTT'eP>!0 (100)
. 345. 364,
. 240. (Wib^ equals OS^JO^ 16^, end.)
(505), ~3o& woiSb s5ir*6r'^^"SA5b. (Or 20> 109, d.)
X ' CO ?0 CO
. 408:
(Or ej^>.) 449. 240.
r
51d. 240. (Or 20. 109, d.)
? 236.333.
CO CO CO
. (Or w.) 443. 363.
Ab 200^)
. (Or
. 240.
53
494. 364.
. do-
350.
340, ("^ex>?5D^^)o<S.)
(475.),
(363).
(496.), s5cr*
. 512. 364.
SOXES. ( a) Lit. If yonr 1 permission is at any time, then I will go, sir L e<
I will go whenever yon bid me. fb^ OSsiB4.ef)0(5 See note on exercise 16. (c). Or
^8ej*. ( (ZJ. See note on exercise 17. ( e) iS's&ew-fSsoaacp or eo8b^. (f). e>o3
here is vei'y idiomatic, and, is equivalent to the English expression As for.
(Compare end of para 683.). As for a ferry-boat, there is one. i. e. There is indeed
a, ferry-boat, (g) Idiomatic for &v$Ax>rv.
Exercise VLIX.
The fifteen following exercises are in illustration of Chapter
Xvi of the Grammar, which treats of NOUN SENTENCES. Before
commencing them, read to the end of para 565 of the Grammar.
The following conversation is between two respectable
Hindoos named Rdmayya (TT ), and Kriahnayya (^5), who meet
at a distance from their respective homes which are in neigh'
bouring villages.
(649)
(409),
169. 362.
. 562.
562.
54
S\. c>^cr (a). mSd&'sr'
*y
. 662. 357.
? 381. Or
? 310.
S)o- '
! (236.)
? 350.
, e ^oX Hew-
? 564.
". 562.
565.
. 508. ("^^|^o + ^ ^a.)
TP. Sag^SI 'STT'c^, (Scn>So) S^Z^P 562.
55
osSS^, S^I^^Tr ? 445.
562. 259.
~ . 562.
. 240.)
? 485.
0. 123. 519. 729
. 236.
(248). ^T'SS -^j SScyXe-"^) IPTr* ^S^
~. 565.
519. 410. 367.
re;? Wir- Ibo^ g^Scr 5 Cc?>>!
TTS6o'Sr > S^lT'TT ? ^^^SSbo SSTvTSb. 519. 410.
. 447. 284.
NOTES, r*^ See note on exercise 18. f&>) &es!i(+!Jr*ss > c535(fe935. 968.662.
For the nourishment of the stomach, (c) e>a.f 6o3o. Lit. That (is) what ? i. e. What
do you mean by that ? (d) we% 3-3^t> is a polite form for ^xi^to. (Lit. To
give permission.) Will you really say so ? The tone of the voice and the lengthen-
ing of the final letter implies a question.
Exercise L.
Before learning this exercise read to the end of para 573
of the Grammar.
In this conversation ^ represents an Englishman, and lr
a respectable Native.
? 365. 566. 570. 571.
56
"* r -
, etr- St&TfcoX^a. 430. 238, 2.
r^^oTT*? ^o"^ cxbJSbcwosr' ds^TT ? 237.
tr. go^ fS^ ,3Dex> d6&rtfo<&. (365.)
691.) 562.
^asS^So "^^5J WO
. 571,
. 165.365.
X3) 562.
-5^8 od3 wooodS
. 167. 36.5.
(514). go^' "D^ooo^T 6o"t>, 'S^ofi. 519.
fr*.
. 125. 363. 3^6.
. -53^0^)
? 100. 519.
. 238, 2.
dSb^n'^^S)^, (573)
C5?) JXj^So e^^oo-
-- O
? 255. 570. 571.
8o ^-i^^J (351.),
, 570.571,
NOTES, ^a^ Before oi^ naderstand 3'Sb ^sr$. (430) from .ancient times
there lias been no custom by which they mount a, palanquin, (b) wa is understood.
ft is the custom only. 306.
57
Exercise LI.
Before reading this exercise learn to the end of para 580 of
the Grammar.
tfsSboeT 6 Zj$ (ST^S^o&b S'o.Sb (342.).
(300). &&*& &$&> &$
(473.),
) 8^^5b (579.).
(469.), ^)t) ^2Sb, A&
(772.). ^SS^>e^ 568 i^oC^ *3-tfs5b S^TT" (469.),
Oc^ L -srElj L ^^^"^^0. WSSydfo^ ef)
(508) a ^)D S5^)" e>{0 ef)8^5^b (579.).
(288.)
NOTES, (a) T*4 ec&tf. Lit. He of me, i. e. my father, (b).
Like e&fc), the reflexive form 5&r*sfci is generally used without ess. 260. 580.
Exercise LI I.
(387, 3.).
! (170. 767.) eS^k-^dSb X^5b' rJ sSa-^ (519.),
(580). WoootfoS^S)^ -Oj^-53^^ e^S)
(402).
(579.).
58
&, 77*
(144. 443. 469.),
(366.).
NOTES- fo.^ xfcs is very idiomatic, and is hardly able to be translated- Lit.
If therefore the gardener sees you. (b) e> is here the fnll past verbal partici-
ple of esbto. (571.) Having said.
Exercise 111.
Before reading this exercise, learn to the end of para 587
of the Grammar.
(167. 118. 120.), rtr*&r &O&7V (473.), SJ8j_
s5^> (169. 519.),
(264. 386. 357.) $ ^5cS^A5o (579). eo&bSo 1)0 "TJ'So
(350.). S5^ e3
(440.) WJO ^S^yTV (579.
469.), tfg^ X$ (402) "^)0 "^S&tfS ^o"^^ 1 ? (447. 237. 306.)
7T>3o "e)R)K5 eS)^ ^d&s5cowo ^86 "^C>dSb^) Xzy"! (350.
443. 765.) e>iO WJOj^ S58s5-^55a3 ^^>3b (571.).
TV (470.), ^og
(238, 2. 123.). &) 55
(375.),
(402. 250.),
. (166. 445. 879.}.
59
Exercise LIV.
(301.)
(736. 246.),
(743. 357).
(445.), (ea) ^)S>
^0^ ^s543 ^ASb
(445) ( 'S) tf^S5o ^ S ^DTT 1 S'^SSai^ (327.).
. (403.).
(571.),
(713), e>r3&ew ^5Sb6 ir 5 "^
. (683. 879.)
NOTES, (a ) See note on exercise 51. (I) e here is the past verbal participle
of e>sfct> (571)- Having said. It is here used idiomatically in the sense of
Exercise LV.
The following is a conversation between two respectable
Natives named Subbayya (J&) and Bramhayya
141.
. 757.
. 581.
(Cud.
. 581.
60
? 579.
cfc. -g* "sS^ T^dtfbo^Sfco r& esd&tfg "391?,
?5a Ko^oSS escs^sS 50^31 s5^K5S) ^s^ir -^? 251
518. 587.
^ erg"
. 485. 586.
.) 541.
(Cud. ^QeT 6 .) 586.
. 586. 573.
? 443.
. 100. 586.
AP
? 237.
Exercise LVI.
Before reading this exercise, learn to the end of para 596
of the Grammar.
(100).
(251),
(100), &tfb o^oooT^ T6o^r55j5 g>?) (a)
. (254. 594. 590.)
61
re; (594.). -syogo es
(490),
NOTES. r a ^ s(A+s5. 254. fb) 60"^ is here used of imperfect past time.
Who were near him. (c) '3%/\'go&+<!sd. The particle ess is usually joined by
contraction to the word which precedes it.
Exercise LVH.
(342). ef)e5S)^6
(594. 590-). 65^^
(579.
469.),
Xtar* (579. 765.). ^^ ^bS^ 5oob
(594). >&
(579).
(402),
(445)
(370) X<o', e55Sb8o $c8&3s5:> (367)
(579). TT'ZJ 5 W^S) 2JC>a
. (366.)
NOTES, (a) dro&isfc here expresses habit (879). Would come i. e. Was ti
habit of coming, (b) -JSotf+y y o&2Sb+eo. Having become one full of grief.
62
Exercise LYHI
In this conversation a Gentleman named Martin
sends hia Servant C3~) with a message to another Gentleman
named Smith ( ?j ). The servant delivers the message, and
- D
brings back the answer to his Master.
Ov7V estf^S (314).
(376.).
587. 585.
(521),
- 6
77. 521.
? (479. 363.)
-^55137^? 364.
(519.)
(479),
? 594. 765.
? 455.
^sSy. 587.
Wo ^. 240.)
.
1 ' O
63
&.
. 573.
581. 594. 580.
Jb. oSbo-QS. e3c35b?5
tf. 370. 562. 519. 587.
. 581. 594. 580'
>. >SoO-u)a. oeSx^ ft), e^r-1^ ^_^S) "SsSy. 590. 246.
. 240.
&. ^b^) ^S Xo6oe;:> wo^So) glsoft dSi^a (345).
. 519. 587.
. 240.
141.
. 240.
re;. 594. 208.
. sso.)
519. 590. 581.
. 581.590.
? 562.
64
". 580.
583.
NOTES. (a,) ^"^o*. This is the nenter composite noun (447) with the sign
of a question. It is here equivalent to ^ScSjj&w? Lit. Js the thing which I should
say "You will not come tomorrow". Compare para. 455. (b) Lit. Pleasure.
Equivalent to the English expressions With pleasure or I shall be very glad
(to see him), (c) e>^ Relative past participle of e&>4. The message which
I said "tell" i, e. The message which I told you to give.
Exercise LIX.
Before reading this exercise, learn to the end of para 598
of the Grammar. This Conversation is between two natives
Bapayya ("ST) and Venkayya
'! (649)
(597.). ofc_a -3<D &o<35? 357. (Or
? (Or S)"^e>D. 100.)
xTV ^^fc>o ^^TT ^ (597.).
CO
"ST. .
(402). WSSydfo So-'
), S)cn> 55^-57-8 ?o3 "SgsJ^a ^^"^26. 597.
-3. iStf) ^C>?5 ^0X9 ^r>a ^Dd^^b. 450.
CO
"ST. S)oroJ3b SSb^ Wg^gSbo-O ^o^y^j TTs5^5i? rfc;.
-3. {0^43 TT^ S5-O^^A6. (161.) -^^^550)^^ (384)
(597.),
? 594.
65
. ' (386.).
(598.)
. 598.
(c).
., >r '' > 3
V --- '
. 597.
"3.
597.
). (248.). ^.^Sb So-^c^ ^'SS' S^^cSb TT 1 ?) (597),
sd^^e^ ^oSSSb ^^^7-5^, "SOdtSb ~$&. 562.
3. SXr'fSS al)-0s5a ^oo25bb^)? o^b'i^r'? 237.
"3. >oooli 7r6 iboart a^T^? "39
~
ro
? 237.
NOTES. Caj ss has here its full participial meaning. Lit. Saying (to my.
self) " let us go and see Mm" I went. (See 601.). (It) crsSSsoj is idiomatically
used, where tf^wSo would be more common. Lit. When (was) yowr coming
from there ? (c) &>o&s*Zr> is equivalent to <Soo&>'*tfsi
Exercise LX.
Before reading this exercise learn to the end of para 603
of the Grammar. In this conversation a, represents an English
Gentleman, s&> a Hindu Munshi, and 170 a native servant
named Ramaswami.
9
(a), &S-O
1 ? 590.
CO
. 519. 713.
66
tf^bSO S'axjSb So^^r 1 sSo^o-DTT'lS! (CW.
6
594.
'axjSb ^5o^"^^cr e> (601.) ^o
(4io) sjor 8 ^ S'T))^ ^o^3S). c3o
519. 410.
_ . 601
q 6
. 602.
s57Tgcs6s&> sio^D-sr 5 ^^?) *^S)o^A5b TT 5 ?) (601.),
. (321.) qsSydfo sScr'^JSbo c3oo,>$b&
7T 5 ?),
? (600.).
.
a. 5Sbo-u>a
67
? (Cud.
603.
(601)
(358.).
? 603.
esd&? (^ASo+oiSbA'ASb.)
. 599. rcj
^X> 691.)
(599).
691.
(A).
a.
NOTES, (a) Here the servant leaves, and g addresses ss. (6^ In the
Northern Circars esdfcss is often followed by a verb in the plural. In the
Cuddapa district it is usually followed by a verb in the singular, (c) A
Vishnavite, namely Krishnamdchdryulu. s^ (named) para 604, is a more
common construction, (d) e is here used idiomatically with e5&>. Some
such words as ^55jw^s> t>e appear to be understood. Lit. He knows one thing t
he does not know another, thus it is not. i. e. It is impossible to say he knows one
thing, and. does not know another- i. e. He knows every thing.
68
Exercise l\\.
Before reading this exercise, read to the end of para 606
of the Grammar.
g'o-Q
(604. 342.).
(152. 396. 403.),
(879). fcg'TT ^ eSd&tf S5 So^ OSSj L oJ'2S6 >} (251. 402.),
(364. 605.), ^5Sb5b 2D^ lStfy5!3tf> ^9 o^S^5b. (364. 603.).
^x>a ^7^15^550^ (601), 2j^!
V
d&TT^tfo? ^^ ^^"^^> (650. 570.). <So&& W
55:00^7^ ~^>O$5) 8"^ (679. 143. 519.),
. es afQ^flMb -^
(306.),
(159. 508.),
tjJ
. (671. 676. 160. 351. 356.)
NOTES, (a) See note on exercise 51.
Exercise IAII.
Before reading this exercise, learn to the end of para 608
of the Grammar. In this conversation g represents an English-
man, and IJ-D a Hindoo.
q. -& "^SSweT* 00^250^
? 365. 566. 237.
363. 365. 562.
69
! fa;. 566. 573.
ftfg) sScrosSbj-*"! TVJO, "3" 16
o
^^. 691. 306.
-
a. "
co
- ? 608. 235.2.
fro.
ro co
. 363. 306.
"^^^25.5*5500 "^6 7VS) (285), gS
(306.), gg^co^-sr'^o-
(522), "^^S^^xSoN^b. 363.
. 445).
NOTES, ^a^) The word ^<si>& is understood. Is it (written) in your
Shastrums that these may use them, and those may not ?
Eicrcise IAI1I.
Before reading this exercise, learn to the end of chapter xvi
of the Grammar.
(604.
342.). 2j$zr'&> e5e^dS
(735. 603. 469.),
TV (469.),
. (402.). e^ydfo 5
70
(610) )$ TT^cXSbo^b &d& dso-Q,
>li (518.),
(520.), ^^S)o ""^8? rfe; C9S) ^)S) e)~^3b (570. 579)
(594), csa^tf-sr>^o3b r^> 50^83^ ^Ts^ e)So. 879.
NOTES. Caj :5^sfc+s^7^ (580. 469.) ^4s Tie said "I wZJ come", i. e.
TF7i,en Tie said f/tat he would come, (b) ^s3o+<63o. 455. (c)
Having become one swallowed up with grief. (968). (d) dSbs-Ss
('a speaker). (968). A speaker of truth, i. e. a truthful man.
Printed at the S. P. C. K. Press, Madras, 1879.
TRANSLATION
OF THE
PRECEDING EXERCISES.
N. B. When in a sentence some words are put in brackets, it
implies that they are required in English, to make up the, meaning.
But if the ivords in brackets are also in italics, it implies that the
words are in the Telugu sentence, but are better left out in English.
Exercise IV.
There is a merchant there. (Lit. There one merchant is.)
There are merchants here-
That merchant's box is here.
Your (younger j brother's books are on that table.
Your Son's penknife is in that box.
My sons are in Masulipatam.
There are (some) good books in that room.
There are elephants in this country.
There are tigers in that jungle. (Lit. Great tigers.)
There are nice pictures in this book.
There are children in that room.
There are many trees in this garden.
Exercise V.
Kama has a red turban. (Lit. To Rama is a red turban.)
Has that horse a black tail ? (Lit. Is there to that horse ?)
She has no (sense of) shame. (Lit. To her is not shame.)
Has your horse black legs ?
There is not a rope in that drawer.
Are there not (any) ropes in that box ? (i. e. There are no ropes
in that box.) Para 291.
There are no good vegetables in this village. (Lit . There are
not (any) good vegetables.) Para 291.
There are no merchants in those villages.
Are there (any) nice flowers on that plant ?
There is no good furniture in this house.
There are great rivers in that country.
Your (younger) brother is not in that room.
There are many allegators in this river.
There are no allegators in the rivers of our country.
Is there a rupee in your hand ? (Lit. Thy. 134.)
Is there good water in this village ? (Lit. Waters. 644.)
10
74
Are there (any) candles in that drawer ? (Lit- Wicks of wax.)
Are there no good fish in this river ? (Lit. Are there not ?)
Exercise VI.
Drive out that dog. (Lit. Beat that dog to outside.)
Throw some stones at that jackal. (Lit. Strike that jackal with
stones.)
Are you at leisure now ? (Lit. Is (there) leisure to you ?)
No. I am very busy. (Lit. To me (there) is much work. Leisure
is not.)
Saddle the lady's horse quickly. (Lit. Bind the saddle to the
lady's horse quickly.)
Tie that rope carefully.
Go to the Bazaar quickly.
Go to his house this evening.
Master is very busy. Go. (Lit. To the gentleman (there) is
much work.)
Go (thou) to school quickly.
Kill that scorpion.
There is a centipede under that stone. Kill it.
There are two snakes near that box. Kill them.
Throw stones at that monkey. (Lit. Strike with stones.)
Kill that cobra.
Tie (up) this bundle carefully.
There are three scorpions under that mat. Kill them.
Kill these scorpions.
Exercise VII.
I am beating the horse.
Why is the cowherd beating that cow ?
They are beating my (younger) brother severely. (Lit. Much.)
Is Mr. Rama beating that boy ?
The milkwoman is beating that calf very hard. (Lit. Much.) 86.
Why are you beating that buffalo ? (Lit. She-buffalo.)
He is beating his child well.
Is the gardener beating the cat ?
Why is your mother beating your (younger) brother ?
The gentleman is flogging those children.
Why are you beating that boy ?
Whom is your (younger} brother beating ?
Who is beating him ?
The waterman and horsekeeper are beating that dog.
Of these flowers this has the nicest smell. (Lit. Amongst
these flowers, this flower is striking a good smell.)
The hot wind is blowing to-day.
The water in this tank has a very bad smell. (Lit. Is striking
much stink.) 644.
75
Exercise VIII.
How many children have you ? (Lit. To you how many children
are there ?)
I have three girls, and eight boys.
How many cows and she-buffalos has that herdsman ?
He has a hundred and fifty three cows, and a hundred and
twenty four she-buffalos.
How old is his son ? (Lit. How many years are there to his son ?)
My Munshi has no daughters. 141. (Lit. To my Munshi daughters
Is he beating that cow .? [are not.
Go there quickly.
There are some fruits in the Bazaar, but not others. (Lit. Some
fruits are in the Bazaar ; some are not.)
My elder-brother has a nice carriage.
There are a thousand three hundred and twenty four sheep in
that field.
The tenth bearer is not here.
There are not ten bearers here.
There is not even one wise man in this village ; (but) there are
many rich men.
Where are you all ?
We are in this room.
It is striking ten o'clock at the fort. (Lit. They are striking ten
hours (on the gong) at the fort.)
The clock in our house is striking eleven.
Exercise IX.
To-morrow the schoolmaster will flog you well.
Why did you beat that calf ?
That milkwoman beat that cow well.
The peon struck ten o'clock (on the gong.)
When will you beat that boy ?
Those boys threw stones at those donkeys. (Lit. Struck with
stones.)
Yesterday he flogged that boy well.
Why are you beating the cat ?
To-morrow flog that boy in school.
There is a donkey in the garden. Beat it out. (Lit. To outside.)
Whom did your father beat ?
Did any one beat that child ?
I shall flog all those children to-morrow in school.
Exercise X.
The groom is saddling the horse. (Lit. Is binding the saddle
to the horse.)
Saddle the lady's horse quickly.
76
Have you tied those ropes well ?
The waterman killed a scorpion in the bathroom.
The day before yesterday the bearers killed a red scorpion.
Did you kill that carpet- snake with a stick ?
Have you ever killed a cobra ?
Yesterday they went to Masulipatam by boat. (Lit. Upon a boat.)
Have you ever gone to Masulipatam or Ellore ?
This evening I shall go to the Bazaar.
When will he go to that village ?
Will they go to the beach to-morrow evening ? (Lit. To near
the sea.)
We have been to Ellore.
Where are you going ?
Have they all gone to Ellore ?
Some went to Ellore, (and) some (went) to Bezwada.
Having mounted his horse, he went to the fort.
Having gone to the stable, he mounted his horse.
Having got on board the steamer yesterday, they all went to
Madras. (Lit. Having mounted the smoke-ship.)
Read this letter.
Have you ever read this book ?
Please put these letters on my table.
Have you put those papers upon my writing-table ?
Put my walking-stick in that corner.
Where have you put my umbrella ?
Have you cut those pens ?
Exercise XI.
I am buying plantains.
Will you buy this (she) buffalo ?
Will you buy this cow ?
I bought this cow yesterday.
Where did you buy that eot ?
I shall buy that carriage to-morrow.
Are you buying those eggs ?
Buy all those plantains.
Have you eaten those mangoes ?
His wife has had a girl. (Or. Has given birth to.)
What did he say ?
Do you eat bread ?
Have you ever eaten mangoes ?
What are you eating ?
The horse is kicking.
Did you hear that noise ?
Listen to me. (Lit. hear my word.)
Does that horse kick ?
77
Exercise XII.
What are you doing ?
He is taking his meals. (Lit. He is making eating.)
At what hour do they take their meals ?
He took his supper at ten o'clock at night.
Have you done that work ?
Every day he writes several letters.
Yesterday I wrote eight letters.
Are you writing that letter ?
Please write that letter quickly.
Do (thou] that work welt
He is writing letters.
Are you cutting those mangoes ?
When will you cut those flowers ?
He cut all those mangoes.
Have you put those letters in the post ?
Put this letter in the post.
Shut that window.
Shut the door, and go quickly to his house. (Lit. Having shut
the door, go.)
Have you poured water into the tub ?
Pour out (some) water, and wash the boy's hands. (Lit. Having
poured water.)
Pour (some) water on that plant. (Lit. To that plant.)
He was very afraid of the gentleman.
Have you opened that door ? Shut (it) quickly.
Shut that window, and open this. (Lit. having shut.)
Open this door, and shut that. (Lit. having opened.)
Exercise XIII.
The gentleman called you. What ! Do you delay ! (Lit. Make
delay.)
I called you many times.
Did he call me, (or) did he call Kama ?
Did they walk to the judge's house ?
Your honour saved me.
He blessed them all.
Our master gets up at five o'clock.
He got up at four o'clock in the morning.
Then they all got up, and went home. (Lit. Having got up.)
The gentleman is calling you. Get up ! Get up !
Why are you crying ?
That boy cried very much.
He went to his house weeping.
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Exercise XIV.
He became Prime-minister.
When will your (elder) brother go to Madras ?
Some man (of other] is coming.
Please come to me at six o'clock this evening.
Where does this road go to ?
Where are you coming from ? From Masulipatam ?
Where are you going to ? To Masulipatam ?
Munshi ! you came very late this morning. After to-day come
earlier. (Lit. From to-morrow come quickly.)
When will that work be finished ? To-morrow ?
Go to him, and tell him that matter, and come back quickly. (Lit.
Having gone to near him, having told.)
He was very grieved, and went away. (Lit. He having become
one-full-of-grief, went away.)
Madras is a hundred and sixty miles from here. (Lit. Madras to
here is twenty dmadas.)
How many rupees did you give (to} him ?
Give (to) me that umbrella. (To a menial.)
Shall you go in for your B. A. degree this year ? (Lit. Shall
you give your B. A. examination.)
Please give me that walking-stick. (Lit. To my hand.)
Have you ever seen Masulipatam or Ellore ?
Look ! look ! My horse has run away. Run ! Run !
Has the cooly brought (some) sticks ?
Go, and look. Perhaps the bearers have brought the palanquin.
(Lit. Having looked, come.)
Exercise XV.
He is bringing up that boy (as his own child.) (Lit. He is
rearing-1'or-himself.)
He is writing a petition on his own behalf to the judge. (Lit. He
is-writing-for-himself.)
Please take (for yourself) all that fruit. (Lit. those fruits.)
He is putting on his clothes. (Lit. He is putting on himself
clothes.)
Read to yourself. (Lit. Thou read-for-yourself in thee.)
Have you taken that medicine ?
How much will you take for that table ?
Have you studied that science ?
He is studying Telugu very diligently.
Go to your father, and find out about it. (Lit. Having gone to
your father, find-out-for-yourself that matter.)
Has he brought those papers ? (Lit. Having taken, has he come.)
Have you taken away all that luggage ? (Or furniture.)
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Bring those letters.
Take away all these things quickly.
Take this note to the clergyman's house, and bring an answer.
(Lit. Having taken, bring.)
These mangoes have gone rotten. Take (them) away.
Whom did they get to write that letter ? (Lit. By whom did
they cause that letter to be written ?)
He had a nice box made, and sent it to England. (Lit. Having
caused-to-be-made one good box, he caused (it) to be sent to
England.)
He was very angry, when he heard it. (Lit. Having heard that
thing, he was very angry.)
You are chattering very much. Be silent.
Exercise XVI.
E. Ramasawmy ! Come here.
S. Yes, Sir. I am corne, Sir.
E. Has not the post come yet ?
S. It has come. There are no letters for you, Sir. (Lit. There are
not any letters in your name.)
E. Look ! there are some letters on that table. Take (them), and
put (them) in the post. (Lit. Having taken, put.)
S. Very good, Sir. I will take (them), Sir.
E. There is a great deal of dust upon this table. Dust (it). (Lit.
There is much dust.)
S. Very good, Sir. I have already dusted (it) several times.
E. Bring those two chairs here.
S. Look, Sir. The leg of this chair is broken.
E. True. It is broken. Take it to the carpenter.
Exercise XVII.
E. Saddle my horse, and bring (it). (Lit. Having tied the saddle
to my horse, bring.)
S. Very well, Sir. I will bring (it).
E. You do not clean the horse properly. Henceforth clean
(it) properly. (Lit. You are not rubbing well.)
S. Very good, Sir. From to-day I will clean (it) well, Sir.
E. I am going to go to the Collector's house. Shew (me)
the way.
S. Very well, Sir. I will show (it), Sir.
E. Where is his house ?
S. You know the Government school. It is behind it.
(Lit. There is the Government school.)
E. With whom did you work formerly ? (Lit. formerly near
whom did you do work ?)
S. With the clergyman.
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E. Is the Collector at home ? (Lit. In the house.)
S. He is, Sir. Will you come in please ? I will tell master.
E. Is (your) master taking his bath ? (Lit. Is the gentleman
making bathing ? what ?)
S. He is not taking his bath, but he has not dressed yet. He
will come in a little time, Sir. (Lit. He has not yet put
on his clothes.)
E. Did he go to Katchery this morning ?
S. No, Sir. He rode to the fort. (Lit. He did not (go).
Having mounted the horse, he went to the fort.)
E. Did (your) mistress also go ?
S. She had a headache, and so she did not go. (Lit. Headache
came to her.)
E. Is she at home ? (Lit. In the house.)
S. She is ; but she is lying down. (Lit. She is, having lain down.)
E. At what hour does (your) master go to Katchery ?
S. Usually he goes at ten o'clock.
E. Was he here yesterday, (or) did he go to Gudure ? (Lit.
Was he in the village ?)
S. He was here. (Lit. In the village only.)
E. Will he be here to-morrow, or will he go out somewhere ?
S. He will be here. Master is coming, Sir.
Eiereise XY11I.
E. Is that Zemindar a nice man ? (Lit. A good man.)
H. Yes, he is. (Lit. He is a nice man.)
E. Is he kind to the poor ? (Lit. Is he one possessing mercy
on the poor ?)
H. Yes ; but he is not very rich.
E. What sort of men are his sons ?
H. They too are very nice men.
E. Are they both strong men ?
H. The eldest is a stout man, but not strong ; the other is
very strong. (Lit. The first-he is one who possesses stout-
ness of body, etc.)
E. Has he any daughters ? (Lit. Are there any daughters to him ?)
H. Yes. Four. (Lit. There are four.)
E. Has he any good horses ?
H. He has several horses, but they are not all good ; some
only are good.
E. Is his estate a good one ?
H. The quality of the ground is good, but there are not many
cultivators.
E. Are you a rich man ?
H. Oh ! D'ont you know ? I have enough for my wants. (Lit.
There is not (to me) a want for food and clothes.)
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B. Is your house a large one ?
H. Yes. It is very large, but not pretty. (Lit. A very large
one, but is not a pretty one.)
Exercise XIX.
E. Ha,ve you ever seen Masulipatam or Bllore ?
H. Yes. (Lit. I have seen.)
E. Is Masulipatani a nice town ?
H. Yes. It is. (Lit. A nice one.)
E. In what way (is it) nice ? (Lit. How a nice one ?)
H. The streets are very broad.
E. What sort (of town) is Ellore ? (Lit. Ellore is one of what
sort ?)
H. It also is very nice.
E. At Bezwara where do they get vegetables from ? (Lit.
From where do vegetables come to Bezwara ?)
H. Usually from these two towns, (i.e. Masulipatam and Ellore.)
E. Dear me ! (It is) a great distance. Do things arrive there
quickly from those two towns ?
H. There are canals, and so they do arrive quickly.
E. At what hour do the boats start ?
H. About two or three o' clock.
E. Why is there no fixed time? (Lit, Why is there not a limit
of time ?)
H. The boats belong to Soucars, and so they do, as they like.
(Lit. They arrange according to their wish.)
E. How much do they charge per man ? (Lit. How much
(money) do they take per man ?)
H. That too they arrange, as they like.
E. Do the owners of all the boats charge one rate ; or (do they
arrange) that also, as they severally chose ? (Lit. Accord-
ing to their several wishes.)
H. Usually all charge one rate, but occasionally in rivalry they
will take (passengers) for an anna even.
E. In what month do they usually put on the boats ?
H. In this Month.
E. Have they already put them on ; or will they hereafter put
them on ?
H. They have already put them on ?
Exercise XX.
E. Who are you ?
H. I am a Brahmin.
E. What is your name ?
H. My name is Seetharamayya.
E. What is your house-name ?
11
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H. Our house-name is Vadlamannaty.
E. What village do you belong to ? (Lit. Yours is which village ?)
H. Ellore.
E. Why have you come here ?
H. A certain cultivator has brought a law-suit against my
second (elder) brother in the Zillah court, and so I am
come with him to give evidence. (Lit. About evidence.)
E. How many brothers are there, including yourself ? (Lit. Ye
are how many brothers ?)
H. Four. (Lit. We are four.)
E. Where do you come ? (Lit. You are the one of what
number ?)
H. I am the third ?
E. Is your eldest brother a village Accountant ? (Lit. Does
your eldest brother do kernam work ?)
H. No. He is" a cultivator. (Lit. He does not do kernam
work. He does cultivation.)
E. What amount of land-tax does he pay ?
H. Three thousand rupees a year.
E. Does your younger brother know any English ? (Lit. Does
any English come to your younger brother ?)
H. Oh ! he has studied well, and passed two or three examin-
ations. (Lit. Given.)
E. What post has he now ? (Lit. To him what work ?)
H. He is Tahsildar of Gudivada. (Lit. There is to him Tahsildar's
work iu Gudivada.)
E. How much is (his) salary ?
H. Three hundred (Rupees.)
E. What does he get over and above (that) ? (This means How
much does he get by bribes and presents ?)
H. Oh, he is not that sort of man, Sir. He will not take a bribe
at all.
E. When shall you go back to your village ?
H. We shall go to-morrow, or the day after to-morrow.
E. ("Shall you go) by boat, or by bandy ?
H. By boat. I have a little business in the Bazaar, so I will
take leave. (Lit. To me some work is.)
E. Yery good. Salaam.
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xercise XXI.
E. What do you want, a pen ?
M. No. A penknife. (Lit. I do not want a pen. I want a penknife.)
E. Look ! It is under that paper. (Lit. Behold ! see.)
M. I have got (it). This pen does not write well. May I cut it ?
(Lit. It is obtained to me.)
E. You need not cut it. I will give (you) a new one. Stop !
M. Yery well, Sir. This pen is a very good one. It writes well.
E. Can you write Tamil ?
M. I can read Tamil ; but I cannot write (it).
E. Do not read so quickly. Please read a little slowly.
M. Very well, Sir. I will read slowly.
E. You must correct my pronunciation very carefully.
M. Very well, Sir. You are pronouncing nicely. There ia
no necessity to correct.
E. You must not flatter in that way. I make many mistakes, so you
must correct very diligently. (Lit. Many mistakes come.)
M. It is not flattery, Sir. You do not make many mistakes.
(Lit. Many mistakes do not come.)
E. I am very tired now. I cannot read any longer. Let us stop
here. You may go. (Lit. having gone, will you come ? Polite
form of expression. )
M. Very well, Sir. To-morrow I have some very special business,
and so it is impossible (for me) to come as usual at six
o'clock. Please grant me leave till two o'clock.
E. Is it such a very special business ?
M. Yes, Sir. To-morrow is ray (deceased) father's annual
ceremony.
E. Very well. I will give (you) leave ; but do not come at
two o'clock ; come at four o'clock.
M. Very well. I will come at four o'clock, Sir.
Exercise XXII.
E. To-morrow evening I must go to Ellore. Get bearers (for
me.) (Lit. Bespeak.) (627.)
B. Very well, Sir. At what time must we come, at two o'clock ?
(Lit. At what hour ?)
E. Why ? You need not come at two o'clock. You may come
at four o'clock. (Lit. There is not necessity to come.)
B. Very well, Sir. How many bearers do you want, Sir ?
E. Six.
B. Sir, your palanquin is a great weight. Six cannot carry it.
E. Very well. Can eight carry it ?
B. No, Sir. Twelve can carry it. (Lit. They cannot carry).
E. All right. Bring twelve.
B. Very well, Sir.
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E. Have all the bearers come ?
B. Yes, Sir. (Lit. We have come, Sir.)
E. Who is the head bearer ? (146.)
B. I (am), Sir.
E. Put the palanquin outside. Dust the mattress (and) pillows
well, and put them in the palanquin. (Lit. Having
dusted, etc.}
B. Very well, Sir. I want some money for oil, Sir.
E. How much do you want ? Are four annas enough ?
B. No, Sir. Please give me half a rupee. (Lit. It is not enough, Sir.)
E. Very good. They must bring the oil very quickly. How far
is the next stage from here ? (Lit. to here.)
B. Ten miles, Sir. (Lit. 5 cos.)
E. Which way shall you go ?
B. We shall go via Gudivada, Sir. (Or. By way of Gudivada.)
E. Has the torch-bearer brought the oil ?
B. Yes, Sir. We are (all) ready, Sir. (Lit. He has brought it, Sir.)
E. Lift up the Palanquin. You must not shake.
Exercise XXIII.
N B. In all Exercises consisting of a, story, first a Literal
Translation is given, and then a Free Translation.
LITERAL TRANSLATION. A boy having gone to a garden, there
having seen a good (piece of) fruit on a mango tree, went to
cut it ; but there were thorn bushes round the tree, therefore
having feared at those thorns, he went away without cutting for
himself the (piece of) fruit. Then another boy having seen that
(piece of) fruit, not having feared at the thorns, having climbed
the mango tree, having cut for himself the (piece of) fruit, ate it
up. Therefore gain will accrue to brave men.
FKEE TRANSLATION. A boy went to a garden, and seeing
there a nice mango upon a tree, went to gather it. But there
were some thorn bushes round the tree ; so he was afraid of them,
and went away without gathering the mango. Then another boy
saw the mango, and not being afraid of the thorns, he climbed
the tree, and gathered the mango, and ate it up. Thus the
brave will succeed, (compare. "Fortune favours the brave.")
Exercise XXIV.
LITERAL TRANSLATION. In Benares there was a learned man.
To him (there were) two sons. He having given all his property
to his big son, caused learning to be told well to the little one.
The big one in a few days having expended all his property,
became a poor man. The little one, having procured for
himself much money by his learning, was happy. Therefore
than wealth learning (is) good.
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FREE TRANSLATION. In Benares there lived a learned man, who
had two sons. To the elder one he gave all his property, and to
the younger one he gave a good education. The elder one
having expended all his property in a few days, became a poor
man. The younger one having gained much wealth by his
learning, lived in comfort. Hence learning is better than wealth.
Exercise XXV.
LITERAL TRANSLATION. A king having-caused-to-be-brought
(262) a Margosa seed, having-caused-to-be-inade (262) a flower-
bed with sugar in his palace, having put that seed in it, having
poured rose-water, was rearing (it) very carefully. Afterwards
upon that tree both flowers and fruit abounded. Then that king
having cause-to-be-brought one (piece of) fruit, put (it) into
his mouth. But it was very bitter, but any sweetness did not
appear. Therefore by the intercourse of good people bad people
will not let go their bad qualities.
FREE TRANSLATION. A certain king procured a Margosa seed,
and had a flower-bed made with sugar in his palace. In this he
bowed the seed, and watered it with rose-water, and reared it
very carefully. After a time there was an abundance of flowers
and fruit upon the tree. Then the king had a piece of the fruit
brought to him, and put it in his mouth. But (in spite of all
that had been done) instead of being sweet, it was still very
bitter. Hence bad men will not get rid of their bad qualities
by holding intercourse with good people.
Eiercise XXY1.
LITERAL TRANSLATION. In a jungle there was a tiger. It not
have respected any amongst the beasts there, was troubling all.
One day that tiger having seen an ox, (while) jumping upon it,
by chance having missed (its) aim, fell into a deep pit on the other
side. Then all the beasts having found it out, all having assembled,
having come (to) there, having each taken up a stone, threw (it)
upon it (i. e. the tiger). Afterwards that pit having become filled,
(its) breath not having turned, the tiger died. Therefore even
to a very strong man the enmity of many people is not suitable.
FREE TRANSLATION. In a certain jungle there was a tiger,
which did not respect any of the other beasts there, but was
continually troubling them. One day this tiger saw an ox, and
whilst springing upon it, unfortunately missed its aim, and
fell into a deep pit on the other side. Then all the other
beasts having found this out, assembled together, and went to
the place, and each taking up a stone, threw it upon the tiger.
Thereupon the pit became filled up (with stones), and the tiger
died of suffocation. Hence it is not advisable for even a very
powerful man to have many enemies.
86
Exercise \\V1I.
LITERAL TRANSLATION. With a Sudra there was a black dog.
He to make it white, having taken it each day to the river, was
scrubbing it until many days, but it went not having become
white. Therefore (we) must not make an attempt to do impos-
sible works.
FREE TRANSLATION. A certain Sudra had a black dog. In order
to make it white, he took it t daily to the river, and kept scrubbing
it for several days ; but it did not become white. Hence we must
not attempt to do impossibilities.
Exercise XXY1II.
LITERAL TRANSLATION. One day some boys playing on the bank
of a tank, having seen frogs in that tank, having taken stones,
were throwing (them) upou them. Then one amongst those
frogs having looked at those boys " boys, striking us with
stones is to you as play, but by it our lives are going" thus said.
FREE TRANSLATION. One day some boys whilst playing on the
bank of a pond, saw some frogs in it ; and (so) they took some
stones, and were throwing them at the frogs. Thereupon one
of the frogs looking at them, said " boys ! it is a sport to you
to stone us, but it costs us our lives."
Exercise XXIX.
LITERAL TRANSLATION. A man having seen a scorpion falling
into the fire by rescuing it merit will come thus having thought,
having taken hold of that scorpion, saved (it). It not having
considered that kindness, by stinging his hand he suffered much
pain. Therefore we must be very careful in doing a kindness
to wicked persons.
FREE TRANSLATION. A certain man saw a scorpion fall into the
fire, and thinking that he would obtain merit by rescuing it, he
took hold of it, and saved it. But instead of being mindful of
the kindness, it stung his hand, and so caused him much pain.
Hence we must be very careful in doing a kindness to wicked
persons.
Exercise XXX.
LITERAL TRANSLATION. A monkey having sat down on the bank
of a well, eating a mango-fruit, peeped into that well. Then his
own shadow appeared in the water. Therefore within another
monkey is eating a mango-fruit : having frightened it, let us
take-for-ourselves that fruit also thus having thought, having
opened (its) mouth, screamed out loudly. Then the fruit of its
mouth having fallen into the well, by (its) sinking, that monkey
grieved very much. Therefore by coveting the goods of others,
one's own goods will go.
FREE TRANSLATION. A Monkey sat down on the bank of a
well, and peeped into it, whilst eating a mango. Thereupon its
own shadow was reflected in the water, and so it thought within
it se lf another monkey inside the well is eating a mango, if I
frighten it, 1 shall get that mango also. The monkey therefore
opened its mouth, and screamed out loudly. Then the mango
which was in its mouth fell into the water, and sank ; and so the
monkey was greatly grieved. Hence by coveting what is ano-
ther's, we shall lose what is our own.
Exercise XXXI.
E. Who are you ?
M. I am a shoemaker.
E. Why have you come ? What do you want ?
M. The Butler called me to repair the lady's saddle.
E. Very well. Gro, and bring the saddle. (Lit. Having gone.)
M. I have brought it, Sir. Look, Sir. There is a great deal of
work to be done to it. (Lit. Behold ! There is much work.)
E. Shew (me). All right. Take it home, and repair it, and bring
it this evening. (Lit. Having taken, etc.)
M. Very well, Sir. There is a great deal of work. It will not
be finished by this evening, Sir. I will bring it without
fail to-morrow evening.
E. Is there so much work (as that) ? Shew (it to me) again. Yes.
What you say is true. There is a great deal of work
(to be done to it). You may bring it to-morrow. (Lit. The
word which you said is truth.)
M. Very good, Sir. Please give me two rupees to buy leather.
E. All right. I will (give}. Look ! You must bring it without
fail to-morrow evening.
M. I will, Sir. (Lit. Your will, Sir.)
Exercise XXXII.
E. How much wages do you ask a month ?
S. I leave that to you, Sir. (Lit. Master's will.)
E- Very good. I will see the work you do, and pay you accord-
ingly. (Lit. Having seen the work which you do, I will
give you a pay which suits.)
S. Very well, Sir.
E. Do you know Tamil ? (Lit. Does Tamil come to you ?)
S. No Sir, I only know Telugu. (Lit. Tamil does not come,
Sir. Telugu only comes.)
E. To-rnorrow morning you must wake me at five o'clock.
S. Very well, Sir.
E. What o'clock is it now ? (Lit. Now how many hours have
been finished ?)
S. Five o'clock, Sir.
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E. Is it raining? (Lit. Is the rain raining ?)
S. It is not raining now, Sir. It kept raining all night, but
has now stopped. (I/it. Having rained, having rained.)
E. I am obliged to go to the Fort this morning. Go and see
whether the groom is putting the horse in the carriage.
(Lit. It is necessary for me to go to the fort this morning.
Perhaps the horse-keeper is tying the horse to the bandy,
having seen, come.)
S. He is putting (it) in, Sir. To-day my elder brother's wife died,
and so I want leave till to-morrow, Sir.
E. I do not understand what you say. Speak a little more
slowly. (Lit. The thing which you said was not known
(tome. Speak a little slowly.)
S. I beg your pardon, Sir. I want leave to-day, Sir. (Lit.
Your will, Sir.)
E. Why?
S. My elder brother's wife has died, and so I must go there, Sir.
E. Very well. I (will) give you leave ; but you must come again
to-morrow at ten o'clock.
S. Thank you, Sir. I will come to-morrow without fail at 10
o'clock.
E. Who brought this note ?
S. A peon brought (it), Sir.
E. There is no answer. The peon may go.
8. Very good, Sir.
E. Whose is that walking-stick ?
S. It is the peon's who brought that note.
E. Call (him) ; Call (him). Perhaps he has gone away.
S. He has not gone yet, Sir. See he is (here.)
Exercise XXX I II.
LITERAL TRANSLATION. In a village a man having brought a
young snake, having poured milk for it continually, kept rearing
it. The snake which he had reared in a few days having become
a big one, one day having raised (its) hood, was playing. Hav-
ing seen it, he having greatly rejoiced, having lifted up that
snake, kissed (it). Then by that snake biting him, he died. There-
fore (we) must not make companionship with those possessing
a bad disposition.
FREE TRANSLATION. In a certain village a man brought a young
snake, and reared it, feeding it continually with milk. In a few
days the snake which he had (thus) reared, came to its full size,
and raising its hood, began to play about. When the man saw it,
he was very pleased ; and lifted up the snake, and kissed it.
Whereupon the snake gave him a bite from which he died. Hence
we must not keep company with persons who have bad
dispositions.
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Exercise XXXIV.
LITERAL TRANSLATION. A crow having laid eggs in a hollow
of a banyan tree, went for food. Then a snake having come out
of a hole which was under that tree, eat up all those eggs.
The crow having seen it, having grieved very much, having made an
endeavour to kill it, by there not being to it the power, not having
thought anything, was considering (the matter). Afterwards,
some travellers having come into the tank which was near there,
having taken off the pearl necklaces which they wore on the neck,
having caused them to be on the bank, went to make bathing.
Immediately that crow having come, having picked up with (its)
beak one amongst the pearl necklaces which they kept upon the
bank, let (it) fall into the hole under that banyan tree. Those
travellers having seen that, having come immediately, having
dug up that hole, having killed the snake, took away their jewel.
Therefore strength of mind is strength ; but strength of body
is not strength.
FREE TRANSLATION. A crow laid her eggs in a hollow in a
banyan tree, and went to get some food. Thereupon a snake
came out of a hole, which was under the tree, and eat up the
eggs. When the crow saw what had been done, it was very
much grieved, and endeavoured to kill the snake ; but as it had
not the power, it was considering the matter, not knowing what
to do. Soon afterwards some travellers came to a pond which
was in the vicinity, and having taken off the pearl necklaces
which they wore on their necks, they put them upon the bank,
and proceeded to bathe. The crow immediately came, and picked
with its beak one of the pearl necklaces which they had put upon
the bank, and dropped it into the hole under the Banyan tree.
The travellers seeing it, went at once, and dug up the hole, and
killed the snake, and took away the jewels. Thus strength of
mind is true strength, not strength of body.
Exercise XXXV.
LITERAL TRANSLATION. In a village there was a Sudra. With
him there was a mungoose. He was rearing it very carefully.
One day there came to him a work, by which it was necessary to
go to another village. Therefore he went, having entrusted that
mungoose to his wife. The next day she having put her child to
sleep in a cradle, having put that mungoose as a guard near the
cradle, went to come, having drawn for herself water. In that
time a snake came to near the cradle, in which the child was
sleeping. That mungoose having seized that snake, having
made it pieces, having thrown it away, went to near her, to
make known to the mother the thing which had taken place.
Then she having seen the blood, which had stuck to that
mungoose's snout, It has bitten and killed self's child
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thus having thought, having beaten that mungoose, killed (it).
Afterwards having gone to the house, having seen the child,
which was sleeping happily in the cradle, and near the cradle the
snake, which the mungoose having seized, had killed, (she) grieved
very much.
FREE TRANSLATION. In a certain village there was a Sudra,
who had a mungoose, which he reared very carefully. One day
he had some business, which obliged him to go to another village ;
so he left the mungoose in his wife's charge, and set off. The
next day she put her child to sleep in a cradle, and having
put the mungoose near the cradle to guard it, she went to draw
water. Just then a snake approached the cradle, in which the
child was sleeping. The mungoose (at once) seized it, and
having torn it to pieces, and thrown it away, went to the child's
mother, to tell her what had taken place. As soon as she saw the blood,
which was sticking to the snout of the mungoose, she thought that
it had bitten and killed her child, and so she beat the mungoose
to death. Afterwards, when she entered the house, and saw her
child sleeping happily in the cradle, and near it the snake,
which the muugoose had seized, and killed, she was very sorry.
Eiercise \\XV1.
LITERAL TRANSLATION. In a village a Sanydsi having got
for himself much money, having changed it all as mohurs,
having put those mohurs in torn cloths, having joined them
all together as one, having sewn a quilt, was spreading it as a bed.
A bachelor some how or other having known that thing, having
designed to take for himself this quilt (after) having deceived him,
having slowly approached near him, having begun to do service as
a disciple, by degrees made confidence in him to accrue. Afterwards
to that Sanyasi there came a business, by which it was necessary to
go to another village. Therefore having given to the hand of this
bachelor his sacred box and all other things, he went, having taken
him (the bachelor) with him ; but that quilt only he himself carried.
In this manner they having gone some distance, having alighted in
a certain village, having taken food, having started again, were
going in the way. Afterwards, that bachelor having seen a needle
which had stuck in the bundle, having drawn it out, having
shewn (it) to the Sanyasi, having run, having thrown it down in
the place in which they lodged, having run back, came. Then
much (more) confidence in him than formerly having accrued to
that Sanyasi, having given to his hand the mohur quilt also;
which he himself was carrying, he was walking comfortably. The
next day they having alighted at another village, having taken
food, having started, were going (along). That day also that
bachelor having taken out of the bundle a little spoon which
91
was not theirs, having shown it to the Sanydsi, ran to come back,
(after) having given it. Afterwards that Sanyasi, having walked
a little time, looked round. But in the mean-time that bachelor
had run away some where or other. Therefore (we) must be
careful in reference to money.
FREE TRANSLATION. In a certain village a Hermit having made
a great deal of money, changed it all into (gold) mohurs (=15
rupees), and put them in a some old cloths, and sewed them all up into
a quilt, which he was wont to use as a bed. Some how or other
a certain bachelor found this out, and made a plot to deceive
him, and take away the quilt. Having therefore quietly gained
access to him, he waited on him as a disciple, and gradually
gained his confidence. After a time, business obliged the Hermit
to go to another village ; and so he set out, and gave his sacred box
and all other things into his disciple's hands, but the quilt only he
carried himself. In this manner they went some distance, and
then halted in a certain village, and took their food, and proceeded
on their journey. Then the bachelor seeing a needle sticking in
their bundle, drew it out, and having shewn it to the Hermit, ran
and threw it down in the place in which they had halted, and then
ran back again to the Hermit. Then the Hermit placed more
confidence in him than before, and gave into his hand the mohur
quilt also, which he had (hitherto) carried himself, and walked
along without any incumbrance. The next-day they halted at
another village, and after taking their food, started again, and
proceeded on their journey. That day too the bachelor took out
of their bundle a little spoon, which did not belong to them, and
having shown it to the Hermit, ran off to give it (to its proper
owner). Soon after the Hermit after walking on a little distance,
looked around ; but in-the-mean-time the bachelor had run off
somewhere or other. Therefore in reference to money we must
exercise great care.
Eiereise XXXVII.
E. Who is that man in the verandah ? ( Lit. Who is he, who is
in the verandah ?)
H. He is my servant.
E. What work does he do ? (Lit. He (is) one who does what
work ?)
H. I appointed him to do, whatever I told him. (Lit. To do the
work, which I said.)
E. Is he a trustworthy man ?
H. He is the most trustworthy of all my servants. (Lit. Amongst
all my servants he is a trustworthy man.)
E. How many more servants have you besides him ? (Lit. how
many servants are there yet to you ?)
H. Six.
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B. Why have you so many servants ?
H. Dear me ! Is there not need (of them) ?
E. What work do they all do ?
H. One is a cook. (Lit. one who does cooking.) One is a man
who brings vegetables from the bazaar. One is a water-
man. Two are horsekeepers. One is a female who sweeps
and cleans the house. (Lit. Smears it with cowdung water.)
E. But I suppose you have several horses.
H. Oh, no ! I have only two (horses).
E. Have you any cows, etcetera ?
H. I have two cows.
E. How many measures of milk do these cows give daily ?
H. One gives two measures, and the second gives one measure.
E. But why have you two horses ?
H. One is for the carriage, and one for riding.
Exercise XXXVIII.
LITERAL TRANSLATION. In a town to a Chetty (there were) two
sons. One day they both having joined together, went to a
Komaty's house. At that ^ime the people of that house having
opened the door, had gone somewhere or other. Then the old one
having seen the fact that no one was in the house, having kept
the young one there, to make known to the people of the house
the matter about which thev came, himself went awav- After-
V ' /
wards, the young one having stopped some time, owing to none
of the people of the house coming, having stolen a cloth among
the cloths which had been put to dry upon the line in that house,
having put it under his arm, went (away). Having seen it, his
parents not having punished him, having consented to that which
he had done, rejoiced much. Afterwards, in a few more days
that boy not having known the harm which comes through theft,
one day having gone to a rich man's house, having bored a hole
at night, stole much money. Then the people of the house
having seen him, having seized him, made (him) the charge of
Government, (i. e. handed him over to the civil authorities.) They
having made an enquiry, for fifteen years having put on fetters,
put him to hard labour. That boy's parents having seen it,
grieved very much. Therefore parents without being pleased at
the theft which their children have committed, having punished
them, must cause (them) to walk in a good way from childhood.
FREE TRANSLATION. In a certain town there lived a man of the
Chetty caste, who had two sons. One day they both went to-
gether to a shopkeeper's house ; but just at that time the people
of the house had gone away somewhere or other leaving the door
open. Then the elder brother seeing that no one was at home,
left his younger brother there, to tell the people of the house the
matter, about which they had come, and then went away. After
staying some time, the younger brother, as none of the people
of the house came, stole one of the cloths which had been put
to dry upon the clothes-line in the house, and putting it under
his arm, walked off. When his parents saw it, instead of punish-
ing him, they consented to what he had done, and were very
much pleased. After a few days the boy not knowing the evil
that results from thieving, went one day to a rich man's house,
and broke into it at night, and stole a great deal of money. The
people of the house caught sight of him, and seized him, and
handed him over to the police. The matter was inquired into, and
he was put in fetters, and imprisoned for fifteen years. The boy's
parents seeing this, were filled with grief. Therefore parents should
not be pleased at any theft committed by their children, but should
punish them, and make them walk in the right path from earliest
childhood.
Eierrise XXXIX.
LITERAL TRANSLATION. A washerman having asked for all the
dirty cloths which were in the villages which were about that
neighbourhood, in order to clean them, having put them on an ass
which was strong, having taken them to (his) house, having washed
(them) well, having bleached (them), having folded (them), having
put (them) again upon the same ass, having taken (them), was
giving to each his cloth. In this way even in old age that ass, great
confidence in its master having accrued (to it), without any hind-
rance to his work,kept carrying(it) on. Afterwards, one day that ass
walked tottering, owing to there not being power in its body by
reason of old age. Having seen it, that washerman, not having
even a little considered one that for so many days had carried
(burdens) without even being driven, being an ungrateful man,
struck that ass a heavy blow with a stick. The beating in this
manner for such a little fault a servant, which had ever served
faithfully, is not good. Therefore all the people in the world
blamed him. Therefore one must serve a lord to whom there is
good wisdom ; but one must not serve a lord, who is foolish like
this washerman.
FREE TRANSLATION. A certain washerman collected for the
wash all the dirty cloths from the neighbouring villages, and
put them on a strong donkey, and took them (away) to his home.
After he had washed, bleached, and folded them, he put them
again upon the same donkey, and took them, and distributed them
to their several owners. In this way the donkey, which put
great confidence in its master, carried on even in its old age its
master's work, without any let or hindrance. As time went on,
the donkey one day walked with tottering steps, as it felt very weak
through old age. When the washerman saw it, instead of treating
with consideration one that had for so long carried burdens so
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willingly (Lit. without even being driven along), he was most
ungrateful, and struck the donkey a heavy blow with his stick.
It was very wrong to strike in this manner for such a little fault
a servant that had always served (its master) so faithfully ; and
so every one blamed him. Thus we must seek to serve a wise
master, not a foolish one like the washerman.
Kiereise XL.
E. You know the Brahmins in this country have privileged
villages, and glebe lands. Who gave them to them ? (Lit.
In this country there are to the Brahmins Agraharams and
manyams, is it not so ? They (are) those which who gave ?)
H. Pashas bestowed them upon some, and Zemindars upon others.
(Lit. (some are) those which Pashas gave to some, (others
are) those which Zemindars gave to some.)
E. In bestowing these lands, did they give them on a small quit
rent, or with a fee upon it ?
H. To some (they gave them) on a small quit rent, to some with
a fee upon it. Each got as luck would have it. (Lit. To
them severally as their fate was, so it was obtained.)
E. Who gave these domains to the Zemindars ?
H. These too were the gifts of the Pashas. (Lit. (These are) those
which Pashas gave to them also.)
E. Did Zemindars also formerly pay land-tax to the Nabob ?
H. Some did, and some did not. (Lit. There were some paying,
there were some not paying.)
E. Why did some not pay ?
H. The Pashas shewed this favour to some. (Lit. To the Pashas
favour towards some accrued.)
E. But now do they all pay land-tax to Government ?
H. Whoever did not pay it formerly, does not pay now.
E. Why did the Nabob or the Zemindars give to the Brahmins
these lands, Agraharams, etc. ?
H. They made the Pundits hold learned disputations, and reward-
ed them in proportion to their learning.
E. Is the Nabob now in the habit of giving them to any one ?
H. I do not know about the Nabob, but his Dewan gives them.
E. Does he give them with or without the Nabob's knowledge ?
(Lit. The fact that he gives, (is it) having informed the
Nabob, or not having informed ?)
H. I do not know.
Exercise XLI.
LITERAL TRANSLATION. A merchant, trade in the village in
which he himself was, not having progressed, went to another
village. Then on the way having seen a bundle which had fallen
(Lit. which was having fallen,) under a tree on the bank of a tank,
having opened it, as (he) looked, there were some cloths in it,
95
and a bag, in which there were two hundred pagodas (i. e. R. 15
pieces). Having taken them, having again started, having gone
into the village, to which he was going to make trade, as soon as
(he) made known this thing to those village-people, the owner of
the money having come, having made known to him fully the
fact that he had come, having forgotten it (i. e. the bag) upon the
bank of a tank on the way, as he was coming from another village,
as he shewed proof, he gave away that bundle to him. After-
wards, the owner of the money having opened the bag of pagodas
which was in that bundle, as he proceeded to give to that benefactor
twenty pagodas, he did not consent to take them ; therefore he
proceeded to give him ten pagodas. By his not consenting to
this also, having thrown down that bundle, as he spoke harsh
words, having taken those ten rupees, he divided them amongst
the poor. Therefore (we) must make an endeavour to do a return
kindness to those, who have done a kindness (to us).
FREE TRANSLATION. A merchant not being able to carry on
trade successfully in his own village, went to another village.
On the road he saw a bundle, which had fallen down under a tree
on the bank of a pool. When he opened it, and looked, there
were in it some cloths, and a bag containing two hundred pagodas.
He took the things, and starting off again, went to the village in
which he was going to trade. As soon as he had informed the
village people of the circumstance, the owner of the goods came,
and gave him a detailed account of how he had, whilst coming
from a certain village, forgotten the bundle, (and left it) upon the
bank of a pool in the way. As he gave satisfactory proofs (of the
truth of the statement), he gave him the bundle. Thereupon the
owner of the goods opened the bag of pagodas, which was in the
bundle, and proceeded to present his benefactor with twenty
pagodas , but he did not consent to take them. He then offered
him ten ; but as he still refused, he threw down the bundle,
and began to upbraid him. So he took the ten pagodas, and
divided them amongst the poor. Thus we must endeavour to
requit our benefactors.
Exercise \LI1.
LITERAL TRANSLATION. At a certain time a louse having come
into the mattress, on which a king was accustomed to lie, having
lay hid in that mattress on one side, without it being known to
any one, having waited until the king having come at night,
having lain down, went to sleep, having gently bit the king,
after he had gone to sleep, having sucked (his) blood, as much
as it wanted for itself, after its stomach was full, was happily
making its dwelling on one side in that mattress. While (things)
were thus, one day a bug, having come to near that louse, having
made friendship with it, as it begged for itself also to live in that
96
mattress, it consented to that word. Therefore that bug also
having stayed on one side in that mattress, the king having
come that night, having lain down, before (he) went to sleep,
having gently bit his body, began to drink (his) blood. He was
then awake, so having risen quickly, having caused a light to be
brought, before he looked, that bug having entered some where or
other into the crevices of the cot which was under the mattress,
went having became invisible (i. e. disappeared,). Afterwards,
during the time that the king, having lifted up the light, was
searching all the mattress, that louse not having run off to the
other side, having stuck to the mattress, until he, having searched
on the four sides, looked, at length began to run away, directly he
brought the light near it. Therefore having seized, he killed it.
The bug having bitten the king, having by its carefulness entered
into a crevice, before (he) brought the light, having escaped,
was safe. Afterwards, when the king, having lain down again,
had gone fast asleep, having bitten his body, drinking his
blood, it was living happily in that mattress, just in the way in
which the louse was formerly living. Therefore those to whom
there is care beforehand will be happy.
FREE TRANSLATION. Once upon a time a louse having got into
a mattress, upon which a king was accustomed to lie, lay con-
cealed in one side of it, without any one knowing it. It waited
until the king had come at night, and lain down, and gone to
sleep ; and after he had gone to sleep, it bit him gently, and
sucked as much blood as it wanted, and after its stomach was
full, it remained comfortably in one side of the mattress. When
matters stood thus, one day a bug came to the louse, and striking
up a friendship with it, requested that it also might live in the
mattress, to which the louse consented. Thus the bug also remain-
ed in one side of the mattress. When the king came, and lay down,
the bug bit him gently, and began to drink his blood, before
he had gone to sleep. The king was then awake, and so he rose
up directly, and got a light ; but before he could look, the bug had
entered one of the chinks in the cot, which was under the mattress,
and disappeared. During all the time that the king was holding up
the light, and searching all the mattress, the louse did not run off,
but stuck to the mattress, until the king, after searching on all four
sides, looked (where it was) ; and then, directly he brought the
light near it, it began to run away. The king therefore seized it,
and killed it. The bug after biting the king, took care to get
into a chink of the cot, before he brought the light ; and so it
escaped, and was safe. When the king had lain down again and
gone fast asleep, it bit him, and thus drinking his blood, lived
happily in the cot, as the louse formerly had lived. Thus those
will prosper who exercise forethought.
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Kiercise XLI1I.
LITERAL TRANSLATION. In a hamlet there was a Sudra. He
was rearing a monkey and a goat. As (things) were thus, when
there came to him a business, on account of which it was necessary
to go to another village, having tied up for himself a bundle of
rice and curds, he also took with him the goat and the monkey.
Afterwards, as there was a tank in the way, having stayed there,
having tied up the goat and the monkey to a tree on the bank of
the tank, having put the bundle of rice and curds near them,
having himself descended into the water, having rubbed his teeth,
by the time that he came again to the bank, the monkey having
eaten up all the rice and curds, having smeared on the mouth of
the goat the curds which had stuck to its paws, was itself sitting
at a distance, like one that did not know any thing. By the time
that the Sudra having come, looked, there was not one grain even
of the rice, which he had gone and left on the bank. On the mouth
of the goat only there was sticking (some) curds. Therefore
although that goat had not done any fault, he not having considered,
having conceived great wrath, beat it well. Therefore foolish
masters do not consider justice and injustice.
FREE TRANSLATION. In a certain village there was a Sudra, who
was rearing a monkey and a goat. When matters stood thus,
some business arose, which obliged him to go to another village;
and so he tied up some rice and curds in a bundle, and took with
him the goat and the monkey. After some time, he stopped at a
pool which was on the road side, and after tying up the goat and
the monkey to a tree on the bank of the pool, he put the bundle
of rice and curds near them, and went down into the water, and
cleaned his teeth. By the time that he returned to the bank, the
monkey had eaten up all the rice and curds, and smeared on the
mouth of the goat the curds which had stuck to its paws, and was
sitting down a long way off, as if it knew nothing about it. When
the Sudra returned, and looked (at the bundle), there was not
even one grain of the rice, which he had left on the bank, but
on the mouth of the goat only some curds were sticking. (Here-
upon) he did not stop to consider, but was very angry, and gave
the goat a good thrashing, though it had not committed any
fault. Thus foolish masters do not consider the justice or in-
justice of their actions.
Exercise XLIV.
LITERAL TRANSLATION. A Brahmin having married a virgin in
childhood, by there not being a family to him for a long time,
married another virgin. There not having been (any) children to
that wife also until many days, at length a son was born. The
husband and wife having both reared him with much fondness,
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98
although he did anything, having agreed to it all, when anyone
was angry with him, they used to abuse them. In proportion
as they acted thus, he having presumed still more, began to
do bad works not only in the house, but outside also. Then
all the village people not having been able to bear the wicked-
ness which he was doing, having come to his parents, as (they)
spoke, then too they not having said anything to their sou,
began to abuse the village people even. Afterwards upon that
boy acting in the same way another day, the village people
having seized him, when (they) beat (him) well, the parents having
come, having seen the fact that they had beaten him, not having
been able to do anything, grieved very much. Therefore when
children have done bad works, parents having watched, must
immediately check (them).
FREE TRANSLATION. A Brahmin married a girl in childhood,
and as he had no family by her for along time, he married a
second wife. She also had no children for a long time, but at
length a son was born. Both husband and wife petted him very
much. Whatever he did, they consented to it; and when
anyone was angry with him, they even use to abuse them. The
more they acted in this way, the more presumptions he was, and
began to play his pranks not only at home, but out of doors. Then
the village people being no longer able to bear his evil ways, came
to his parents, and complained to them ; but they did not rebuke
their son, and even began to abuse the village people. Soon
afterwards, when the boy on another occasion acted in the same
way, the village people took him, and gave him a sound thrashing.
When the parents came, and saw that they had beaten him, they
were filled with grief, but were not able to say a single word.
Hence when children have done wrong, their parents should be
on the look out, and check them immediately.
Exercise XLV.
LITERAL TRANSLATION. In the Anga country a Brahmin had
two wives. The elder one only of them had one son. Owing to
the younger one having no family at all, she too having regarded
this child as her son, was rearing him. In this way for seven
months those two (women) by turns having put this child on
the lap, were rearing him, without ever putting him down.
At this time that Brahmin having placed his wives behind him,
started from his house, to go on a pilgrimage to Ramaseveram.
After having journeyed for a few days, he died on the way.
Then both his wives having carried that boy, by the time that
they went a little way, there appeared an Agraharam. On
account of their village being a great distance from there (Lit.
To there), not having been able to carry that child such a
99
distance, they were living in that Agraharam for many days. As
things were thus, by reason of a quarrel having arisen after a
few days between these two one with another, when the real
mother (Lit. The mother who bare him.) called, the younger
(wife), having made that he should not go, having taken (him)
with her, when (she) was going away, the elder (wife)
having gone to the village Munsiff, made a complaint about
this matter. Then he having called them both to make an en-
quiry, as (he) asked, by its appearing by the words of the elder
one, that the elder one was the real mother, and by the words
of the younger one, that the younger one was the real mother,
any certainty (in the matter) was not known. At that time the
village Munsiff, to find out the truth of it, having considered the
matter very deeply, at length having decided that they, having split
the son, having made each a half, should give each a piece (of it)
as he told (his decision) to them, the younger one, having shut her
mouth, was silent. The elder one bringing a pot-full of water
to her eyes, wept. In reference to this splitting and giving
the child, the younger (wife), without grieving as the elder one
grieved, consented to it. Therefore the Munsiff having perceived
the truth, having handed over that boy to the elder (wife),
having punished the younger one, sent them away. Therefore
in proportion as (a man) has considered well, the truth will
come out.
FREE TRANSLATION. A Brahmin in the Anga country had two
wives. The elder one only had a son. As the younger one had
no family at all, she nursed the child, regarding it as her own
son. In this way for seven months the two women took the
child in their laps by turn, and nursed him, without ever putting
him down on the ground. About this time the Brahmin taking
his wives with him, started from home, to go on a pilgrimage
to Ramaseveram. After having travelled for a few days, the
Brahmin died on the road. Then his two wives carried the boy,
and after they had gone a little way, they came in sight of an
Agraharam. As their village was a great distance off, and as
they were unable to carry the child such a distance, they stayed
for several days in the Agraharam. When matters stood thus,
after a few days a quarrel arose between the women, and so when
the real mother called the child, the younger wife prevented his
going, and (soon after) ' went off, taking him with her. -There-
upon the elder wife went to the village Munsiff, and made a
complaint about it. He- at once called them both, iii order to
make an enquiry (into the matter) ; but as he questioned (them),
he could not arrive at any "sure conslusion, for from what the
elder wife said, it appeared as if she were the real mother, and
From what the younger wife said, it appeared as if she were the
100
real mother. Then the Munsiff after much deep thought to find
out the truth of the matter, decided that the} 7 should chop the son
in halt:, and give one piece to each of the women. When he in-
formed them of this decision, the younger wife said nothing,
and remained silent. The eyes of the elder wife streamed down
With tears. The younger wife did not grieve as the elder one
did about chopping the son, and giving (the pieces), but con-
sented to it. The Munsiff therefore perceiving the true state of
the case, delivered over the child to the elder wife, and after
punishing the younger one, sent them away. Thus in proportion
as we investigate, the truth will come out.
Exercise \LVI.
LITERAL TRANSLATION. A Sudra had a she-buffalo. It always
used to give a measure of milk. He having sold that milk
for two pence, was making his living by it. When (things)
were thus, one day he having made reflection, " If I sell the
" milk which this buffalo gives, two pence only, you know, are
" being obtained daily. By this I shall not become a rich man.
*' Therefore if I, having cut its udder, having taken all the milk
" which is within, sell at one time, much wealth will come to me"
" thus having reflected, he cut that buffalo's udder. Then, upon his
looking inside, by reason of nothing else having appeared, except
blood and flesh, he grieved greatly at the work which he had done.
Therefore much loss will come to those who are not satisfied.
FREE TRANSLATION. A certain Sudra had a buffalo, which
always used to give a measure of milk. He used to sell the milk
for two pence, and thus gained his livelihood. When things were
thus, one day he considered the matter, and made the following
reflection, " If I sell the milk which this buffalo gives, I daily get
twopence only, you know. In this way I shall never become a
rich man. If I cut open its udder, and take and sell at one time
all the milk within it, I shall get a great deal of money. So he
cut open the buffalo's udder. But when he looked inside, and saw
nothing else but blood and flesh, he was sadly grieved at what he
had done. Thus those who are not satisfied (with their present lot)
will suffer much loss.
Exercise XLVI!
B. Who is that, knocking at the door ?
Br. I am Bramhayya.
B. You^isit)? I thought it was somebody else. (Lit. Somebody
or other.) Wait ! I am coming. Come in, please. Sit down.
What have you come about ? (Lit. Upon what business.)
Br. Nothing particular. I have (only) come to see you. (Lit.
There is not anything. I have only come for your visit.)
101
R. When I sent a message (for you) the day before yesterday, 1
suppose you were not at home.
Br. It was so, Sir. If I had been at home, should I not have
come ?
R. Yes. If you had been at home, you would certainly have
come. There is no doubt about that. I merely asked (the
question.) Where had you gone ?
Br. I had gone to another village.
R. What about ?
Br. I went, because I wanted some rice for our son's wedding.
(Lit. Some rice having been wanted.)
R. When are you going to celebrate the wedding ?
Br. We must celebrate it in the month Jeyshta.
R. Has Rungayya given (you) the rupees, which he ought to
give you ?
Br. Why of course he has not yet given (them.) If he had
(given,) should I not have paid off my debt to you. (Lit.
your debt.)
R. What conclusion have you come to about the matter ? (Lit.
What have you considered ?)
Br. I have not come to any conclusion. (Lit. To me anything
was not thought.) If you come once, perhaps he would be
afraid, and give (them to me); but otherwise, I do not see
any way in which he will give them. (Lit. A. way by which
he will give them, does not appear.)
R. If he gives them to you in that way, will you pay off your
debt to me ? (Lit My debt.)
Br. What doubt is there about that ? Directly he has given them,
you take them.
R. Look here ! If you do not give them (to me), when you want
(it) again, a loa^n will not be forth-coming.
Br. Let it be so, Sir. (Lit. Allow it to become so.)
R. If you wait a few days, and (then) come, we will both go to
his house. (Para. 710)
Br. Very good, Sir. When shall we go to Mr. Juggarazu's house ?
R. How can we go now ? When he came here, you did not come.
Do you now come, and bother me (to go) ?
Br. When did he come ? When did I not come ?
R. He came the day before yesterday, (and) then you did not
come.
Br. The day before yesterday I had gone away to another village.
If I had been in the village, should I not have come ?
R. Yes. That is true. It' you had been at home, you would
certainly have come. If you had come the day before
yesterday, I too would have made a. request (on your behalf).
102
Br. Will he come to day ?
R. I do not know. If he does come, he does. If he does not, he
does not ! (Lit. Any thing whatever ! If (he) comes, he
may come ; otherwise, no.)
Br. If he does not come to day, when else will there be an
opportunity for seeing him ?
R. When it is convenient to us, then we will go. (But) if in the
mean time he comes here, we shall see him here.
Br. I will now take leave, Sir.
R. What hurry is there ? Stay a little longer, and then you may
go. Stop please. What are you going to do, when you get
home ?
Br. Nothing particular. My son-in-law has come ; (and) he is
alone. If he had not come, I would have stayed in accord-
ance with your wishes.
R. Must you really go ? (i. e. of necessity.)
Br. Yes, Sir. He is alone.
R. After having talked to him for a little time, will you come
(here) again ?
Br. If it is convenient to come to-day, I will (come). If not, I will
come to-morrow.
R. Look ! You must come to-morrow at any rate without fail.
Br. I will certainly come.
R. Should you perhaps forget and fail to come, just see, if I
(ever) speak to you again !
Br. Very good, Sir.
R. When you come, bring your son-in-law also with you.
Would he come ? (Lit. Come, having called your son-in-
law too.)
Br. I do not know. If he will come, I will bring him.
R. No, no. You must some how or other bring him.
Br. Why are you so anxious about him ? (Lit. Such a necessity
with him (is) what ?)
R. There is nothing particular. But I must see him.
Br. Well ! He is a well read man, and therefore one that ought to
be seen.
R. With whom did he read ?
Br. He read with Ganugapati Venkatashastrulu.
R. Is he an able man ? (i. e. G. Venkatashastrulu.)
Br. Dear me ! He is a learned man in the four Shasters. Do not
you know him ?
R. I do know him, but not very well. If we invite (him), will he
come to our house ?
Br. If he has nothing else to do, he will come ? What doubt
is there of that ?
103
R. Will you then invite him to come with you ? (Lit. Will you
come, having called him ?)
Br. Ought not you to come too, Sir ? If you came and invited
him, he would come without fail.
R. There is no reason why I should not come ; but to-day an
important person will come here, and on account of that,
I must stay at home. If you invite him, will he not come ?
Br. He would come ; but my inviting him will not be so polite.
If it were to my own house, it would not matter.
R. Do not do it then to-day. To-morrow we will both go
together, and invite him. (Lit. Having invited, come.)
Br. Let it be so then. Please give me leave. I will go (now),
and return again to-morrow.
R. Very well, go ; but you must come again. (Lit. Having
gone ; come.)
Exercise Mill!
E. Ramasawmy ! you must go before me to Bezwara.
S. Very well, Sir. I will go, whenever you wish, Sir.
E. Very good. Start off on Thursday at mid-day.
S. When will you start, Sir ?
E. I shall start on Monday, and shall arrive there on Tuesday.
By the time therefore that we get down from the boat,
you must have ready there eight bearers, and two palan-
quins, and four coolies with yokes.
S. Very well, Sir.
E. Directly you have gone to Bezwara, you must procure eight
bearers, and one torch bearer, for (your) Mistress to go to
Guntoor by palanquin.
S. Do you not require bearers for yourself ?
E. I shall go on horseback, and so I shall not want bearers.
S. If I make enquiries all by myself in the village (i. e. Bezwara),
it will be difficult to get bearers. If you give me a note
to the Tahsildar there, it would be a good thing.
E. Very good. I will (so give), but you too must go, and
speak to him.
S. Very well, Sir.
E. As soon as we get down from the boat on Tuesday, you
must have (every thing) cooked and ready, so that all the
servants may take their food without delay. That very day
you must all cross the Kistna (river), and go in the
evening to Mungalagiri.
S. Very well, Sir. I will get every thing ready, just as you
say. (Lit. Exactly according to that, having made all
things ready, I will keep them, Sir.)
E. All right ; but you must order two bandies for our luggage to
go to Guntoor.
104
S. There is no necessity to order them in Bezwara, Sir ?
E. Why ? Will it be difficult to cross the Kistna ?
S. It is true that there is a ferry boat to carry the bandies across,
but putting them on and getting them off is a great
deal of trouble. (Lit. There is a ferry boat indeed.)
E. What other contrivance is there for it ?
S. If we ci'oss the Kistna, and (then) enquire for bandies,
they can be easily obtained.
E. All the villages there are hamlets. Where can bandies come
from ? (Lit. All those there are hamlets. Bandies are
those of what place ?)
S. The return bandies will be there, which have come from Gun-
toor. We may enquire for them.
E. All right. They are return bandies, and so they will be
got for less hire too.
S. What you say is, (very) true, Sir. (Lit. That word is truth.)
E. We shall come to Mangalagiri at eight o'clock at night on
Wednesday.
S. Very well, Sir. By the time that you come, must I have tea
etcetera ready ?
E. Why do you ask like that, just as if you were a new servant ?
Do you not know? Shall we come, and remain (just as
we are,) fasting ?
S. Very well, Sir. I understand.
E. At dawn on Thursday, as soon as our breakfast is finished,
you and Ayah may go with the bandy to Guntoor.
We shall start about eight or nine o'clock and come;
so take care that every thing is ready in our lodging,
by the time that we come.
Exercise. XL1X.
R. Hallo, Krishnayya-gdru ! It is many a day, since I saw you-
Where have you been for such a long time ? I have not
seen you anywhere. (Lit. You have not been appearing.)
Kr. Oh ! Don't you know ? I have been away to get a livelihood.
(Lit. For the .nourishment of my stomach.)
R. Where are you coming from now ? (Lit. Your coming is from
where ?)
XT. From our own village.
R. Are all your people well ?
Kr. By your favour they are all well.
R. Are Sashayya-gdru and all the rest well.
Kr. Now they have become very rich people. Did not you know it ?
R. Is it so ? It is wonderful how such poor people have become
rich ! (Lit. How to such poor people wealth came.)
Kr. What wonder is it? This year all their lands yielded well.
Through this they got a lot of money.
105
R. Do you know how (the land) yielded in our village ?
Kr. I do not know how it yielded.
R. Do you know at all, whether our son is in the village, or not ?
Kr. I do not think he is. (Lit. It is that he is not.)
R,. Did you not hear, where he had gone ?
Kr. No. (Lit. I did not hear.)
R. Where are you going now ? (Lit. Where go you now t)
Kr. I am going to our daughter's village.
R. Will you find out for me, when Jaggarazu-garu's daughter's
marriage will take place there ? (Lit. When they will make.)
Kr. Yes, with pleasure. (Lit. Ah ! what (hinderance is there)
to that ? Having found out, I will come.
R. Have you found out who those people are, who have come
along with you ?
Kr. I do not know who they are, but they are very nice people.
R. When shall you come back again ? Will it be in a month's
time ? (Lit. Will a month suit ?)
Kr. Why a month, Sir ? I shall come in five or six days.
R. When you come, will you come to our village ?
Kr. If I come this way, I will not fail to come to your village.
R. Do come this way.
Kr. Certainly. This road is the best one for me; but I do not
know if my daughter likes it, or not.
R. I do not know how that may be ; but if you do come at all, do
not go away without coming to our village.
Kr. Why do you speak so ? If I come this way, should I go
away without coming (to see you)? I shall certainly come.
(Lit. What is that ? You speak so, do you ?)
R. Very good. Go, and (then) return here. Only do not forget
what I have said.
Exercise L
E. I have heard, that in this country goldsmiths must not ride
in palanquins. Why (is this) ? (Lit. Must not mount
palanquins, thus I have heard.)
H< From an cient times there has been no custom according to which
they may ride (in them). For some reason or other, thus
it has come to pass.
E. Is it only the palanquin, or is there anything else ?
H. They must not do certain other things. Shall I tell you
what they severally are ?
E. Tell me clearly, what they are. I think that I have never yet
heard them.
H. They must not whitewash the outside walls of their houses,
on festive occasions, as marriage, etc, or at ordinary times.
E. Tell me what else they must not do.
14
106
H. They must not tie garlands and flowers to the outside door-
way of their houses. (Lit. Of house.)
E. I think that some one has already told me this. If thei*e is
any thing more, tell me.
H. At a wedding they may have a band played in the house ;
but they must not have it played outside. (Lit. They may
play a band.)
E. If they do these things, will any one be the loser ? (Lit. Will
any one's money go ?)
H. No one will be the loser. But for some reason or other from
ancient times such has been the custom. (Lit. So it
has been going on.)
E. Do you think that it was decreed by any one, that they
might do one thing, and might not do another? (Lit.
They may do in this way, and they may not do (in that),
thus it was determined by some-one, thus it is thought
to you ?)
H. I do not think that it was decreed by any one. I think it is
only custom.
Exercise LI.
LITERAL TRANSLATION. In an Agraharam there was a Brahmin.
He had one son. One day having put his son behind (him), as he
was going to a village, that boy cried out in jest thus " father,
a tiger has come." Then as the father having turned round,
looked, there was not a tiger, or any thing of the kind. Afterwards,
when they had gone a little distance more, a tiger having come,
seized that boy. Then too, just as he had. cried out before, he
cried out thus " A tiger has come.'' Just as before, now too he
is crying out in sport thus having thought, the father did not turn
round. Therefore no one will believe the words of liars.
FREE TRANSLATION. In a certain village there lived a Brahmin,
who had one son. As he was one day going to village, taking his son
with him, the boy cried out in sport " father, a tiger has
come/' When the father turned round and looked, there was no
tiger, or anything of the kind. Afterwards, when they had gone
a little further on, a tiger really came, and seized the boy. Here-
upon he cried out, just as before " A tiger has come." The father
thinking that he was crying out in sport, as he had done before,
did not turn round. Thus no one will believe what liars say.
Exercise III.
LITERAL TRANSLATION. One day two boys went to a garden.
One of them having seen upon a tree some good pieces of fruit,
went to cut them. Then the second one said " Hallo ! Be
careful ! If the gardener sees you, he will beat you." Neverthe-
less that boy not having listened to his words, having climbed the
tree, having cut the fruit, came. In the meantime the gardener
107
having come, having asked thus " Why did you cut these pieces
of fruit" seized him. To that the boy having said " I did not
cut this fruit. He having cut them, gave them to my hands"
as he pointed out (to him) the friend who had given him good
advice, the gardener having seized (him), beat him. Therefore we
must not make the intercourse of wicked people.
FREE TRANSLATION. One day two boys went to a garden ; and
one of them seeing some fine fruit upon a tree, went to gather it.
Then the other boy said " Take care ! If the gardener sees you,
he will beat you." The boy nevertheless did not listen to what his
friend said, but climbed the tree, and gathered the fruit. There-
upon the gai'dener came up, and asked him, why he had plucked
the fruit (oblique narration"), and laid hold of him. The boy replied
" I did not cut it. He cut it, and gave it into my hands" (a)
and at the same time he pointed out to the gardener his friend,
who had given him the good advice. So the gardener laid hold
of him, and beat him. Thus we should not associate with wicked
people.
Note, (a) Here we might also use the oblique narration, e- g. The boy replied,
that he had not gathered it himself, but that his friend had gathered it, and had
given it into his hands.
Exercise 111 I.
LITERAL TRANSLATION. One day as a cat and a jackal having
met in the same place, were talking, the jackal having looked
at the cat, asked thus " O cat ! If any danger approaches you,
how many devices have you learnt to escape it." When the cat
replied to that thus "I know one device. By that one device, I
am escaping all dangers which come n the jackal having laughed,
ridiculed it thus " Is that which is known to you this only ?
You do not know all the devices that I know. Is it not so ?"
When things were thus, from somewhere or other hunting dogs
came that way. The cat having seen those dogs, climbed a tree
which was there. The jackal not being able to climb a tree,
other devices not being known (to it), having been entrapped
amongst those dogs, died. Therefore he who has learnt even
one science well will be happy.
FREE TRANSLATION. One day a cat and a jackal met each
other, and as they were conversing, the jackal looking at the cat,
asked it the folio wing question. "O cat! if any danger approaches
you, how many devices have you learnt, to escape it." The cat re-
plied " I know one device, and by that one device I escape every
danger that arises." (a). At this the jackal laughed, and said in
ridicule " Is this all you know ? You do not know all the devices,
that I know. Do you ?" At that moment some hounds from some-
where or other came alone the road. The cat seeing them,
climbed up a tree, that was on the spot. The jackal, being un-
able to climb a tree, and not knowing any other device, got
entrapped amongst the dogs, and was killed. Hence the man
who has learnt even one science thoroughly, will be prosperous.
Note, (a) Here the oblique narration might also he used. e. g. The cat replied,
that it knew one device, and by that one device escaped every danger.
Exercise I, IV.
LITERAL TRANSLATION. A washerman had a donkey. It having
constantly carried burdens, having become weak, there not being
strength (to it) even to get up, had fallen down. Then that
washerman having spread a tiger's skin upon it, drove it
into a field. All those who were there having seen it, having
thought "That is a tiger' ' having feared, ran away. After
some time more, the man who watched that field having said (to
himself) thus " By its walk this does not appear as a tiger. Never-
theless, let us see" having spread over himself a donkey V skin,
came there. This donkey having seen him, having thought
(" It is) another donkey" ran to him braying. That watchman
by its braying having known thus " (It is) a donkey" killed
it. Therefore fools will go to ruin themselves.
FREE TRANSLATION. A certain washerman had a donkey, which
having become very weak by constantly carrying burdens, fell
down, and was unable to get up again. The washerman therefore
covered it with a tiger skin, and drove it into a field. When all the
people there saw it, they thought that it was a tiger, and ran away
in a great fright. After a little time, the man who was keeping
watch over the field, said to himself From its walk it does not
appear to be a tiger, at any rate let us see (whether it is or not).
So he covered himself with a donkey's skin, and went to the place.
When the donkey saw him, it thought that he was another donkey,
and trotted up to him, braying. The watchman knowing from its
braying, that it was a donkey, (immediately) killed it. Thus
fools bring ruin upon themselves.
Exercise LV.
Su. Did you see Mr. Eamayya yesterday ?
Br. Yes. I did (*ee).
Su. Did he say anything to you ?
Br. He said that he had written a letter to your uncle. (Lit.
" I have written a letter in your uncle's name" he
said.)
Su. Did he say, by whom he had sent it ?
Br. He said, that he had sent it by a cooly man. (Lit. " I sent
it by a cooly" he said.)
-Su. Did he say that the cooly had brought back an answer ?
(Lit. " The cooly brought back an answer" thus did
he say ?)
109
Br. No. (Lit. He did not say.)
Su. If you go to him this evening will you tell him, that I will
come to his house to-morrow at ten o'clock ?
Br. I will. When I saw him yesterday, he asked me whether you
were at home. ( Lit." A re you in the village ?" thus he asked.)
Su. When he asked, what did you say ?
Br. I said that you were at home.
Su. Did you say anything else ?
Br. I said that I had seen you lately., and that in a few
days you would go to Masulipatam. (Lit. " I saw you
lately, and you will go to. Masulipatam in a few days"
thus I said.)
Su. Did he say anything about the books, which he had lent me ?
Br. He only said, that you had borrowed five books. (Lit. " You
having asked five books, took them" thus he said.)
Su. Was that all ?
Br. Yes, that was all.
Exercise III.
LITERAL TRANSLATION. A thief became king to a town. Then
a poet having come to him, having said some verses upon him, asked
thus "Give to self some alms." Immediately he having looked at
the servants who were near him, ordered thus " Having robbed all
the cloths which are upon that poet, beat him away." They in accord-
ance with that, having stripped off all his clothes, beat him away.
Therefore, although great authority has come to mean persons,
they will not give up their mean spirit.
FREE TRANSLATION. A thief became king of a certain town.
Thereupon a poet came to him, and recited some verses in his
honour, and asked (him) to give him some alms. The king
looking at the servants which were about him, immediately
ordered them to rob all the poet's clothes, and to drive him
away. Accordingly they stripped off all his clothes, and drove
him away. Thus although mean persons rise to positions of
great authority, they will not give up their meanness.
Eiercise III I.
LITERAL TRANSLATION. In the Anga country there was a king.
An Astrologer constantly used to be coming to him. One day
that king having looked at that Astrologer, asked thus
" How many years shall I still live. Tell (me)." When he replied
thus " Yon will not still live more than two years," the king
having heard this word, was very full grief. Afterwards the
Prime-minister, who was near, having looked at that Astrologer,
asked thus " The king will not still live more than two years,
thus you have said ; have you not ? How many years shall you
(yourself) live ? Tell (me)." He replied thus " I shall yet live
twenty years." Then the Prime-minister having drawn his sword,
having cut off his head with one stroke, having looked at the
king, encouraged him thus " Sir, why having believed his
words, are you fearing ? How can one who does not know his
own death, tell the death of others ? Therefore do not
fear." The king having commended his wisdom very much, gave
him many presents. Therefore one must not believe the words of
Astrologers.
FKEE TRANSLATION. There was in the Anga country a certain
king, upon whom a certain Astrologer used to be in constant
attendance. One day the king looking at the Astrologer, asked
him to tell him, how many more years he would yet live. The
Astrologer replied, that he would not live more than two years.
Upon hearing this, the king was full of grief. Then the Prime-
minister, who was standing near, said to the Astrologer ' ' You
have said that the king will not live more than two years ; have
you not ? Now tell me how many years you are going to live
yourself ?" The Astrologer replied, that he would live twenty
years more. Then the Prime-minister drew his sword, and cut off
his head with one stroke, and looking at the king, encouraged
him in the following words " Sir, why should you be afraid at
hearing what this Astrologer says. Do not be afraid. How
can one who does not know when he will die himself, tell
when others will die." Thereupon the king commended his
wisdom very much, and made him many presents. Hence we
must not believe what Astrologers say.
Exercise LY11I.
M. Ramasawmy ! Go to Mr. Smith's house, and tell him that I
am unwell, (and so) cannot come (to him) this evening ;
(but that) I will come to-morrow morning.
S. Very good, Sir. If Mr. Smith is not at home, may I wait till
he comes, or must I come back again at once ?
M. If (they) say that he is in the place, wait till he comes,
and tell him ; and then come back (to me). If he
is not, come back at once.
S. Very good, Sir. Shall I say that you will come to-morrow
morning ?
M. I have already told you to say so, have I not ? Why
are you asking again ? (Lit. I have already said thus
" Tell him so.")
S. Very good, Sir. If he asks at what hour you will come, what
shall I say ? (Lit. What is that which I shall say ?J
M. Say that I shall come about six o'clock.
S. Very good, Sir. I will go at once. (Lit. Having gone,
I will come).
Ill
Sin. Who are you ?
S. I am Mr. Martin's servant.
Sm. Why have you come ?
S. Master told (me) to tell you, that he is unwell to-day, and is
not able to come to your house this evening.
Sm. Very well. Tell him that, if he will send word when he can
come, I will stay at home.
S. Very goody Sir. He told (me) to tell you, that he would come
about 6 o'clock to-morrow morning. (Lit. He said say
thus I will come, etc.)
Sin. Very well. I shall he very glad to see him. Tell him to
come then.
S. Very good, Sir.
Sm. Tell him that I must go to Masulipatam to-morrow at ten
o'clock, (and so) if he comes late, I shall not be at home.
S. Very good, Sir. I will take leave, Sir.
M. Did you see Mr. Smith ?
S. Yes, Sir.
M. Did you give him the message, which I told you to give him ?
(Lit. Did you tell him the message, which I said tell ?)
S. Yes, Sir.
M. What did he say ?
S. He told me to tell you, that, if you come at six o'clock to-
morrow, he will be at home. (Lit. He said say thus I
shall be, etc,.)
M. Very good. Did he say anything else ?
S. He told me to tell you, that he would go to Masulipatam to-
morrow. (Lit. We ourselves (honorific plural) shall go to
Bunder to-morrow thus tell he said.)
M. To Masulipatam ! Did he not say at what hour he would go ?
S. He did, Sir. He said that he would start at ten o'clock.
(Lit. I shall start at ten o'clock, he said.)
M. Indeed ! Very good. Did you tell him that I was sick ?
S." I did, Sir.
M. Very well. You may go. (Lit. Go.)
Eiercise MX
B. Venkayya-garu ! I heard that you have not been at home
lately. Where have you been ? (Lit. In the village.)
V. I have been to stay with my mother-in-law. (Lit. I have
been to my mother-in-law's house.)
B. What was the matter ?
V. They said that my brother-in-law was sick. So I thought I
would go to see him. (Lit. They said that it was
sickly to my brother-in-law in the body. I went, saying
(to myself) " Having seen him, let us come.")
112
B. Indeed ! The day before yesterday, (while) going to the
thrashing floor, I went to your house, and called you.
Your son then told me that you were not at home, but
had gone somewhere or other. But he did not tell me, that
you had gone to your mother-in-law's house.
V. He did not know, that I had gone. (Lit. The fact that
I had gone, was not known to him.)
B. When did you come back from there ?
V. I came last night. As soon as I had come, they said
that you had come, and called me ; but it was not convenient
(to me) to come then. I heard that you said, that I must
go to Kamarazu-garu's (house). Why did you say, that I
must go? (Lit. I heard, that you told me Go to
Kamarazu's house.)
B. Nothing particular. Some one or other said, that he
said, that you must come.
V. Do you know at all why (he said so)?
B. He understood that the Kernams of their village had written
a letter to you, and that the letter had reached you.
I think, that he called you on account of this.
V. No letter came to me from their village. Who said that it had
come ?
B. Yes. I too heard that (it) had not come; but I do not know
who told him that (it) had come.
V. Was it on account of this, that you sent for me ? (Lit. Why
(was) the fact that you called ? (Was it) for this ?)
B. Yes.
V. Will you allow me to go now ? I will come again. (Lit. Will
you give me leave ? Having gone, I will come.)
B. Where are you going ? To his house ?
V. Yes.
B. Well, you must come again soon. (Lit. Having gone, come.)
Exercise L\.
E. Munshi ! You did not come yesterday. Why (was this) ? I
sent a message also for you to come.
M. Yesterday thinking that perhaps you would send a message,
I waited in the house, without going (out) anywhere.
Nobody came. Whom did you send ?
B. I sent Ramasawmy. Did he not come to you ? (Lit. To there.)
M. If he came, would he not have seen me ? (Lit. If he came,
will he come without seeing me ?)
E. Dear me! I will call, and ask him. Ramaswamy ! Come here.
R. I am come, Sir.
E. Yesterday I told you to go to the Munshi's house, did
I not ? Did you go ?
113
R. As it was late, I did not go, Sir. (Lit. Saying the sun
has mounted (high), I did not go.)
E. Why did you not tell me, that you had not gone?
R. I was afraid, that you would be angry.
E. As you are an old man, I will forgive (you) this time ; but if
you do so another time, I will discharge you. (Lit. I
will take you away from oat of your work.)
R. I will never do so again, Sir.
E. You are a foolish man. Why have you acted in this way now
only ? It is difficult (for a man), even when he has
done what has been ordered, to gain with his master the
reputation of being a good servant. But how long does
it take, to gain the reputation of being a bad servant ?
Henceforth at any rate, be careful.
R. I am very sorry, Sir. Henceforth I will never act in this
manner. (Lit. Sense has come.)
E. Very well. Go.
E. Is Raghavacharyulu-garu, at home ? (Lit. In the village.)
M. Yes. He is, Sir. (Lit. He is in the village, Sir.) Lately
too he has several times made an attempt to come and see
you; but for some reason or other, he has not come. (Lit.
He has made an attempt saying, I must come to you.)
E. I do not know, why he has not come. I too have been
frequently expecting him to come; but up till now he
has not come. (Lit. Saying he will come, I have been
expecting.)
M. Another person too very much desires to visit you. He has
mentioned (it) to me several times. Do you know him ?
E. I do not (know). Who is he ?
M. Krishnamacharyulu-garu, a Vishnavite.
E. What has he studied ?
M. Amongst us there are four Shasters, namely, logic, grammar,
theological criticism, and Vedic theology. He has
thoroughly studied these four Shasters.
E. What else has he studied ?
M. It is impossible to say he knows one thing, and does not
know another. He knows everything.
E. Really ! By all means bring him. I should like to see him.
(Lit. Let us see.)
Exercise LXI.
LITERAL TRANSLATION. In the town named Kanchi there was
a learned man named Venkatacharyulu. He telling learning
to many children, was making his livelihood by it. One day
a boy having come to him " Sir, there is very much to me a
desire which says, I must learn science, therefore you must
15
114
teach (me)" thus (he) prayed . He having said (to himself)
<f Let us see that boy's intelligence" asked (him) thus "Where
is God." Afterwards, that boy said thus " If you will first
mention a place in which God is not, afterwards I will
answer (your question.)" That learned man having heard the
word of this boy, thinking tliat he was very intelligent, taught
(to) him science wtjl, as he desired. Therefore from youtli right
things will occur to the intelligent.
FREE TRANSLATION. In the town of Conjeveram there lived
a learned man named Venkatacharyulu, who gained his liveli-
hood by teaching several children. One day a boy came to him,
and begged him to teach him, as he had a very great desire to
acquire knowledge. The learned man, in order to test the boy's
intelligence, asked him "Where is God." The boy replied " If
you will first mention a place in which. God is not, I will
answer your question." The learned man hearing the boy's
reply, thought that he was very intelligent, and educated him
as he had desired. Thus from earliest youth the intelligent
will have correct notions.
Exercise LXII.
r.
E. I have heard, that in this country all may not use a pair
of torches. (Is it) true ?
H. It is true. (But) some only may use them.
B. Tell me who may use (them), and who may not (use.)
H. Zemindars and our Gurus may use them.
E. Is it (written) in your Shasters, that such and such people
may use (them), and such and such people may
not (use.) ?
H. Such matters are the customs of various countries, but they
are not things which are in accordance with the Shasters.
E. But is this matter of using, or of not using two torches at
weddings, or on ordinary occasions ?
H. At weddings it is not two, Sir. Even if there be twelve
it is all right ; a man may use them. I am speaking
about ordinary occasions.
E. At the present time too is it going on in this manner ?
H. Nobody does use them; but this is the free British rule,
and so those who wish, can use (them), if they have
money (for such things).
Kxercise IAIII
LITERAL TRANSLATION. In the village named Dhirapuram
there was a Brahmin. One day he having said (to himself),
I must come having cut for myself flowers and fruits, as (he)
went to the jungle, a tiger came there. He having seen that
tiger, having feared, as (he) ran, the tiger having pursued him,
115
seized (him) . Then what that Brahmin said to the tiger was
as follows " If you having kept favour upon me, not having
killed me until four days, let (me) go, I, having gone to (my)
house, having arranged all my businesses, having seen all my
relations, having taken leave of them, will come" as (he thus)
said, the tiger asked thus " If you do not come, what shall I
do ? " "I will truly come" thus he sware. Therefore that
tiger let him go, having said to him "Very well. Having
gone, come." Afterwards, that Brahmin having become one
swallowed up with grief, having gone to his house, having
arranged all his businesses, at the time at which he said to the
tiger thus " I will come" he went to it. That tiger having
approved of his truthfulness, not having injured him, said thus
" G-o home." Therefore all honour those who speak the truth.
FREE TRANSLATION. In the village of Dharapuram there lived
a Brahmin. One day as he went to the jungle to gather some
flowers and fruit, a tiger met him. When he saw the tiger,
he was very much afraid, and began to run away ; but the tiger
pursued him, and caught him. Thereupon the Brahmin addressed
the tiger as follows " If you will be merciful to me, and not
kill me, but let me off for three days, I will go to my house, and
arrange my affairs, and see my relations, and bid them farewell,
and will then return to you." To this the tiger replied " If you
do not come, what shall I do ? " The Brahmin swore that he would
really return ; and so the tiger said that he might go, and let
him depart. Afterwards the Brahmin, overwhelmed with grief,
went to his house, and arranged his affairs, and then went to the
tiger at the time at which he said that he would go. The tiger
so approved of his truthfulness, that it did not do him any injury,
but told him to go home. Thus all honour those who speak
the truth.
116
PART II.
AN ENGLISH TRANSLATION OF THE TELUGTJ
CONVERSATIONS, LETTERS, AND STORIES,
GIVEN IN CHAPTER XVIII OF THE GRAMMAR.
(A.) A CONVERSATION WHICH TOOK PLACE BETWEEN
AN ENGLISH GENTLEMAN AND A HINDOO ABOUT EICE.
E. How do they cultivate rice in this country ?
H. After they have in the first place thoroughly ploughed the
ground, they plough it with water on. Before that they
sow seeds for sprouts in a sprout bed.
E. After the sprouts have come up, what do they do ?
H. They bring the sprouts, and transplant them into the bed
which has been ploughed with water on it.
E. What is the meaning of transplanting ?
H. Bringing the sprouts, and planting them in the beds which
have been ploughed with water on them. (383.)
E. After they have sown them, is not water required for the
sprouts ?
H. Dear me ! If there were not water, how would it be ! The
water in the beds must never be drawn off. (Lit. must be
without (men) drawing it off.)
E. If there is much water, will not the sprouts go rotten ?
H. They will not, Sir. The more water rice-beds have, the better.
(Lit. If there is ever-so-much water, so much it is good.)
E. Is not water required, for the other fields, (such as) gram,
etcetera? (348.)
H. Gram and the like belong to the cool wind crop, and so they
do not in the least require water, Sir.
E. What is the meaning of cool wind crop ?
H. The crop which is produced by the cool wind.
E. Whals are the names of those (grains) which belong to
that crop ?
H. Gram, Bengal gram, green gram, roots, wheat, etcetera.
E. Afterwards, what do they do to the rice ?
H. After it has well ripened, they cut it, and put it into a rick.
E. How do they cut it ? With scythes ?
117
H. No. They cut it with sickles, Sir. When they have cut it
(Lit. Having cut it), they put it all in one place into a rick.
E. When they have put it into a rick, how many days do they
keep it so ?
H. After they have kept it about three or four months, they
afterwards thrash it.
E. I do not in the least understand the meaning of the word
" thrash." Tell me what it is ?
H. They throw down the rick, and tread out all the dry rice
with cattle.
E. After the cattle have trod it out, how will the rice be ?
H. All the grain will be below, and the straw will come to
the top. Afterwards they take away the straw.
E. Afterwards what do they do ?
H. Government persons come, (402), and cause kailu to be made,
that is (618) they cause it to be measured.
E. After they have caused it to be measured, do they keep
the grain in the field ?
H. No, Sir. They take it to their houses, and some pour
it into store-rooms ; others bury it. The meaning (615.)
of burying it is pouring it into a pit, and pouring soil on
the top.
E. Why do they bury it ?
H. They bury it for the rice to get old.
E. For how many months do they keep it in the pits ?
H. They keep it for about four or five months.
E. By keeping it in that way, will not the grain go bad ?
H. No, Sir. That only is old rice. It is useful also for invalids.
(Lit. for diet.)
E. Tell me how they make the grain into table rice ?
H. They first put the grain in the sun, and keep it so for one
day. On the ground there is a hole, namely a grain-hole ;
and on the following day they pour the grain into
it, and (then) three or four women pound it with pestals.
E. After they have pounded it, will it be white ? (643.)
H. No, Sir. After all the husk has peeled off, they call it
che rice.
E. Afterwards, how do they make white rice ?
H. They bring che rice, and pour it into wooden mortars, and
after they have pounded it, it will be white.
E. What do they call it ? (Int. its name.)
H. Some call it pounded rice, and others call it white rice.
E. If you pound che' rice, of course there will be some husk.
What is its name ?
H. They call it bran.
E. What do they do with the bran ?
118
H. They give it to fowls.
E. Ought one not to give bran to milk-giving cattle ?
H. If there is any, you may give it. If you give it, they will
give much milk.
(B.) A CONVERSATION ABOUT A JOURNEY.
E. Last month you took leave, you know, to go to another village.
How far did you go ?
H. I went to a village named Pittapoor, which is to the east
(of this.)
E. On what business did you go there ?
H. To enquire about a girl for my second marriage.
E. Has the girl any parents ?
H. She has parents, and two elder brothers, and two elder
sisters.
E. Is the girl pretty, or not ?
H. She is not very pretty, and she is not very ugly. She
is ordinary looking.
E. Will they take money, or will they give the girl ?
H. If it had been old times, they would have given her away ; but
at the present time they have no harvest, and so they are
taking money.
E. Is the taking of money a meritorious action, or a sin ?
H. It is a sin, and not a meritorious action.
E. Why do they take it, although they know it to be sin ?
H. Not having power to perform the marriage (in any other way),
they are obliged to take it.
E. Whether there is power or not, is it good to commit sin ?
H. No one will say that committing sin is good.
E. It is said in your very shasters that as much guilt attaches
itself to a man who sells his daughter, as to a butcher
who kills a cow, and sells its flesh.
H. Yes, Sir. I have already informed you that they are doing it,
although they know (it to be sin).
E. Let this matter pass now. When you were going, did you
go by boat ?
H. When I was going, I went by boat. But* when I was re-
turning, I came by (bullock) cart.
E. (Starting) from Bezwara, what villages come in the way ?
H. After Bezwara, Ellore. After that place, Dowlaishweram.
After Dowlaishweram either Cocanada or Samulcotta ;
you may go whichever way is (most) convenient. So far
there are boats.
E. Can you walk upon the Dowlaishweram anicut ? (An anicut
is a very large dam, built of stone.)
H. In this hot season you can walk, but in the rainy season, if
the Godavery (freshes) come down, it is impossible.
119
E. Is the Bezwara anicut or the Dowlaishweram anicut the
greatest ?
H. There is no comparison. There is a vast difference between
them.
E. How many mouths has the Godavery, one only, or are there
two or three ?
L.. The Godavery has three mouths, Sir.
E. Are there crocodiles in the Godavery ?
H. There are not usually any about Kajahmundry, but there are
beyond.
E. What ! Do they not frequent inhabited places ?
H. Usually they do not frequent any other places but Madugulu.
E. What is the meaning of a Madugu ?
H. Madugu is the name of water which is still like a tank,
without any stream.
E. Is a crocodile a powerful animal ?
H. When it is in the water, it can pull in even an elephant.
If it comes upon the bank, it is good for nothing. Even
a dog can kill it.
E. If men go down into the water, will the crocodiles drag
them in also ?
H. Will they show favour to men alone ? whatever they can get,
that (they drag in.)
E. Up to this time have you ever seen them ?
H. I have seen them several times.
E. (Have you seen) a dead one or a live one ?
H. I have seen both.
E. How can they catch them ?
H. I think they can catch them by putting nets.
(C.) A CONVERSATION ABOUT MAKING REPAIRS TO A HOUSE.
H. Whose is this house ?
E. A certain Sivite's. His name (is) Eamalingam.
H. Have you bought it, or are you renting it ?
E. Hitherto I have rented it, but now I have bought it.
H. This is a very old house, you know. Shall you have it
repaired ?
E. After a little time I shall have it repaired. For how much
do they sell a putty of lime ?
H. Formerly they used to give it for five rupees, but now they
will not give it for less than ten rupees.
E. From where do they bring it ?
H. From Pedapatnam.
E. How far is Pedapatnam from here ?
H. Twelve miles, Sir.
E. How does the lime come from there ?
H. If you speak to a bricklayer, he will get it.
E. Do they bring slaked lime, or the shells? (N. B. In India the
best lime, called chunam, is made from shells.)
H. They bring the shells, and slake it here. Then they mea-
sure it, and deliver it.
E. What must they do to it afterwards ?
fi. They must pour sand into it, and mix it; and then pour in
also treacle water, and then put it in heaps.
E. How long must they keep it in that way ?
H. In proportion to the haste (with which the work is required
to be done), some take it quickly. But the more it soaks,
the better.
E. How does it soak ? Does it not get dry ?
H. To prevent it getting dry, they must keep pouring water
on it. (Lit. So that it may be without getting dry.)
E. Of course the mortar (in this state) will not be soft. How
do they work with it ?
H. They do not work (with it), while it is in that state, Sir.
They get women to pound it soft.
E. With what (tools) do the bricklayers put the mortar on
the walls ?
H. There are (tools) namely trowells. Have you seen them ?
With them (they work).
E. Is it best, if I give all the work on contract, or if I get it
done by daily wages ?
H. If you give it on contract, they will not do it well, Sir. It
is best if you get it done by daily wages.
E. If I get it done by daily wages, they will loiter, will they
not ? How about that ?
H. On that account you must keep a man near them, and keep
hurrying them.
E. If you hurry (them) only, will they do it quickly ?
H. If you keep hurrying them, it is a little better than keeping
entirely quiet.
E. Is it better to plaster, or to prick out the bricks with
mortar ?
H. Pricking the bricks out with mortar soon falls to decay. If
there is plaster, it will last for a long time.
E. I suppose that if I plaster, much mortar will be required.
H. Yes, Sir. There is a proverb amongst us, viz " In propor-
tion to the flour (will be) the bread." Have you (ever)
heard it ?
E. I have not heard it until now. What is the meaning of it ?
H. The meaning is The more flour you put, the more bread
there will be. And so the more mortar you use in the
work, the stronger the work will be.
121
(D.) A CONVERSATION ABOUT A SCHOOL.
H. When shall you give holidays to the school ?
E. After the public examination has taken place.
H. When shall you have the public examination ?
E. It is not yet fixed, but it may take place next week. (Lit.
There is not yet certainty.)
H. How many days after breaking up, shall you reassemble
the school ? (Lit. Having given leave now, in how many
days, etc.)
E. After one month.
H. After examining them, shall you give any prizes to the child-
ren ? (Lit. Is there the fact that you will give prizes.)
E. Yes. I shall.
H. To whom, and on what principle do you give prizes ?
E. I give them, having regard to the ability of the boys
individually in their studies, but it is not possible to
determine (the matter) beforehand.
H. Is there any partiality in the matter, or do you regard all
alike ? (Lit. Are all alike to you ?)
E. I have the same feeling towards all the boys. There is no
partiality. But each gets his due. (Lit. What is the
luck to each, that they will obtain.)
H. Shall you invite to the examination any men of position ?
E. I shall have notes sent out to some suitable persons. If they
wish to do so, they will come.
H. Will those who come examine the children, or will they
sit still ?
E. A few suitable persons will examine (the boys), and all the
rest will listen.
H. How many times a year shall you hold an examination ?
E. I shall hold them twice, once in every six months.
H. Is there this custom in this country only, or in England also?
E. This custom was first instituted in our country, and following
it, they are holding them here also.
H. In your country is the school for boys and girls one and the
same, or are the schools separate ?
E. In our country the schools for boys and girls are separate,
and not mixed.
H. In this country it is not so, Sir. If girls study, the school
is one and the same for all.
E. I have heard that amongst you it is not the custom for
females to study. What have they to do with schools ?
(Lit. Amongst you there is not the custom by which
women study. What work (have they) with school ?)
H. It is not so, Sir. Some educate their girls ; but usually all
do not do so, only a few individuals here and there. They
16
122
say " What is the advantage of women having learning !
If they get learning, they will not pay due reverence
and attention to their husbands" and so usually they
do not educate them.
E. That argument is a fine one ! (Ironical). If they get learning,
they will understand what is proper and improper. But
if they do not get it, how will they understand ?
H. Some, Sir, although they have learning, have not the percep-
tion of what is proper or improper. It is rather a natural
gift. (Lit. It comes by men's individual nature.)
(E.) A CONVERSATION WHICH TOOK PLACE BETWEEN RAMAYYA
AND SUBAYYA ABOUT A MARRIAGE.
E. Open the door, please.
S. Who is there ? (Lit. Who are they ?)
R. I am Ramayya, Sir.
S. Come in. Why have you come ? What do you want ?
E. I have a little business in which your horse will be of assist-
ance. Can you oblige me ?
S. Why ? What business ?
E,. It is necessary (for me) to go to Masulipatam about a marriage.
S. Whose marriage ?
E. My son's.
S. Who is going to give their daughter ? (Lit. Whose daughter
will they give ?)
E. Eamaswamy will give his daughter. (Lit. They will give
Eamaswamy's daughter.)
S. How old is the girl ?
E. Five years old.
S. When is the propitious time for the marriage ?
E. An arrangement between us has not yet been effected.
S. Is there any relationship between you and them ?
E. No. But they are respectable persons.
S. Why is there still an obstacle ?
E. There is no obstacle ; but an arrangement has not yet been
made about the money.
S. How much money did they ask ?
E. They told me to pay up to forty pagodas.
S. Did they ask anything besides this ?
R.. No. They are not the people to ask in that manner.
S. Well, there is no obstacle then !
E. True. But I do not quite know what their intention is.
S. If (perchance) an arrangement were made between you, would
they give the bridegroom any present ?
E. If they had it, they would give it. But alas ! they are in
great poverty.
S, Why?
123
R. This year they had no harvest at all.
S. However deficient the harvest, will they not give the bride-
groom ear-rings and rings ?
R. They live in the manner they do for the sake of respecta-
bility ; but alas ! they have nothing.
S. But will they perform the marriage even somewhat well ?
R. They intend to perform it well, as far as their means allow
them. (Lit. They are those to whom there is the inten-
tion which says We must perform it well within that
which has accrued to us.)
S. Well, as I consider the matter, it seems to me (Lit. To my
mind.) that they are suitable persons.
R. If this connexion were formed, it would be well in all ways.
S. What your luck will be (I do not know), but as I look at the
matter, it seems as if it would be effected.
R. Do you really think that it will be effected ?
S. Yes. But if you are in a hurry, the matter will not be
accomplished.
R. What must I do, if I am not in a hurry ? (Lit. not having
hurried, that which I shall do, what is it ?)
S. Remain quiet for a few days. We will see what will be the
course that they will pursue.
BETTERS.
(F.) FIRST LETTER.
To (tl\e presence of) Mr. Smith.
Your Munshi Ramayya (sends) many salaams.
Here in Rajahmundry (all is) well. It rests with you kindly to
favour me with news of your health and prosperity.
After you had gone from here to Sarasvathipuram, I too made
an attempt to start immediately ; but as I was so doing, fever
attacked me, and so I fasted five days, and suffered much.
At present I am better ; but as I am very weak, it would, I think,
be very difficult (for me) to come walking, and so I am
proposing to start after a week more (has elapsed), and to pay you
a visit, and then to take leave of you, and go to the south
country.
Moreover I have not yet succeeded anywhere in getting
money for my marriage. I do not know what God's will is
in the matter. A good undertaking is always accompanied
with many hinderances, according to the (Sanscrit) saying
" There are many obstacles to what is good." Hence what
I have purposed is beset with many inconveniences. I do not
know how it will turn out. As you are my chief patron, I trust
you will devise some means by which my object may be
124
accomplished. I need not write more (on this point), for you
yourself well know that if you, who are ray chief patron, and
kindly disposed towards me, disregard me, others will do so
altogether. I therefore earnestly beg you to show me great
favour, and to save me (out of my difficulties). I beg that
you will (kindly) mention that I sent many salaams to (your)
lady. You must (kindly) mention that I asked much after
Subbarayudu Garu. I shall be much pleased, if you kindly send
me a favourable letter in reply. You must kindly take (this
letter) into consideration.
(G.) SECOND LETTER.
To (the presence of) Mr. Smith.
Your Munshi Ramayya sends many salaams, and makes
the following request. (Lit. The request which your Munshi
Ramayya has written, having made many salaams.)
Here all is well. I beg (you) to keep writing, and sending
me (accounts of) your health and prosperity (there).
(Afterwards.} The letter which you wrote on the 12th of
December having reached (me), I understood the contents.
You wrote that after starting from here and getting on board
the boat, you arrived at Sarasvathipuram at two o'clock the next
day, and that by going about there in the sun you had a bad
headache. When I heard this, I was very grieved. You must
be very careful about your bodily health. Otherwise, you know
very well that you will suffer greatly ; so I trust that you will be
very careful. (Lit. The thing which says "trouble will hap-
pen " is evident to your mind.)
I was very delighted, when I heard that you had got a son.
As I am very anxious to see your son's Bharasala (i. e. the cere-
mony of name-giving), I am praying God to fulfil my desire.
In however many ways I make an effort about my marriage,
I cannot succeed in raising the money. For this reason I am
prevented from going to Cocanada, and so for the present I have
given (it) up. When I purposed to come to Sarasvathipuram,
and visit you, I had fresh attacks of fever, and so I am very
weak, and quite unable to come on foot. As divine favour does
not rest upon me, I am in many ways suffering inconveniences
and troubles. I do not know what God is going to do (with me)
in the future.
Owing to your absence I cannot come to any determination.
And so I am looking out for your return, just as cuckoos look out
for the rain. I earnestly hope you will soon return.
I beg you to be very kind to me. You must take this letter
into your kind consideration.
125
(H.) THIRD LETTER.
To Mr. Smith
The humble request of Adavi Kondayya, resident at Saras-
vathipuram.
When you and your lady, as a piece of good luck for me,
visited our village in your ride, you saw my palmyra leaf house,
and perceived that I was a poor man; and so you kindly said
that you would provide a free education for my second son
Subbayya, and procure some help for me for the support of my
family. I am desirous to support my family through your
patronage. I am now obliged to support ten persons, (namely)
four sons, one daughter, a mother, etcetei^a. You kindly said
that you would grant me something ; but I do not know (i/on.r
intention) in what way you proposed to protect me and my
family, or what help you will give.
It is not my wish that my son should be in the school of the
Koppaka villagers. You must (kindly) grant him a teacher's
situation in your school, with a class which he is able to teach,
and of which you approve, and allot him as large a salary as
your kindness can allow. If not, you must (kindly) give as
much help as you please for our support, and educate him for
two years more, and (thus) make him fit for a higher salary.
On the very day of the house-warning, after I had performed
the marriage of my eldest son, thieves broke into my house, and
stole all my money, up to six hundred rupees. On account of
this I am heavily in debt, and am in great trouble, as there is
not enough for food and clothing.
I beseech your majesty to pity me, and in some way or other
to procure support for myself and my family, and (thus to) save
us (from ruin). I am desirous to pay you a visit once a week.
You must take (this letter) into your kind consideration. (Lit.
You must bring (it) into your noble mind.)
(K.) FOURTH LETTER.
To Mr. Smith
The request which your disciple Koppaka Subbayya makes,
with many salaams, is as follows :
I wrote a letter to you recently, which you will have received
ere this. (Lit. I wrote-for-myself a request through a letter in
your name.) A few days ago, when they gave the cold-season
holidays to the school in which I teach, I went as far as Rajah -
mundry, to pay you a visit. But upon arriving there, I found
that you had already been to Rajahmundry with your family, and
after staying there a few days, had gone to Guntoor; so I
returned home. As I now understand from my brother's letter
that you have come back to Sarasvathipuram, I have again
written (this letter). As it is along time since I visited you,
126
it is my desire to come and pay you a visit, if you will allow me
to do so. Kindly take the matter into consideration.
(L.) FIFTH LETTER.
To Mr. Smith.
The request which your Munshi Rungacharyulu writes, with
many salaams, is as follows
The letter which you lately wrote from Bangalore having
reached me, I understood its contents. I was very glad to hear
from your letter (Lit. It having been understood by the letter
which you caused to be written.), that owing to the climate of
Bangalore suiting you very nicely, both you and your lady are
enjoying good health.
As our deceased father's annual ceremony is drawing near,
if you will give me leave for ten days, I will go to another vil-
lage, and get the ceremony performed, and then return. Because
in this village I have no suitable relations, and there are no
vegetables. There are several such like inconveniences. If
therefore you will grant me leave, I will go to a village in which
our relations live, and perform the ceremony, and return very
quickly.
I have written the story-book which you told (me) to write,
and have got (it) ready. As there have been no showers here,
all the fields have dried up. Only the cool wind things (as)
cholam, etcetera, are in a good condition. The sesamun fields
have been blighted. It appears as if some how or other this
year there will be a little scarcity. You must kindly take
(this letter) into consideration.
(M.) SIXTH LETTER.
To Mr. Smith
The request written by the village Munsiff of Sarasyathipuram
The letter which you wrote to-day having reached me, I under-
stood its contents. You have written, that if I will send a
thousand palmyra leaves and two bundles of fibre, to put up
a shed near your house, you will pay the price of them. Accord-
ingly I have had an order issued to the toddy-drawers. The
leaves 'will come in two or three days, and so I write to
inform you.
You wrote that you wanted a carpenter. At the present
time the carpenters have made an agreement that they will
not go (to work) unless they give them a rupee for each man per
day. If you give (me) permission on these terms, I will
send (a man). I beg you will let me know when I can pay you a
visit. (Lit. When if I come, I may make your visit.) You
must take (this letter) into your kind consideration.
STORIES.
(N.) FIRST STORY.
In former times there was a King named Krishnarayulu.
His mother was for a long time suffering much from sickness,
and used to ask him for every thing that she wanted. The son
accordingly used to supply (every thing). At length, at the
time when her death was near at hand, she much wished for a
mango, and asked her son (for one), whereupon he sent servants
to the garden to get the fruit. Before they brought it she
died. The king grieved very much that his mother's desire was
not accomplished (Lit. Having said " The desire of self's
mother went not having been accomplished. Was it not so ?),
and after a few days had elapsed, he had some golden mangoes
made, and began to give (them) to the Brahmins.
When his wife found this out, she thought my husband is
spending money to no purpose; though he does spend (it), will
the wish of my deceased mother-in-law be accomplished ? But
as she was afraid to speak to her husband (about it), she called
Tenali Rdmakrishna, who was a poet in the king's household,
and told him that the king was stupidly spending all his money,
and that in some way or other he must stop it. When she told
him this, he said " very well" and went and sat down in
the king's porch, and took to his own house each Brahmin who
came out, after having received the golden mango from the king,
and branded each of them (with a red hot iron.)
Afterwards the Brahmins went to the king crying, and made
a complaint. When the king called Ramakrishna, and asked
him, he replied " My mother too had an attack of rheumatism,
and as it did not get better, however many medicines I adminis-
tered, she at last said, that if they branded her, she would re-
cover. But as I was making the attempt to have her bi'anded,
she died, and so to fulfil my mother's desire, I branded the
Brahmins." Hereupon the king felt much ashamed (of himself),
and remained silent, being unable to say a word.
(0). SECOND STORY.
In a certain town a certain Shopkeeper borrowed an elephant
from a Mahomedan, for his son's wedding. As he was per-
forming the business, one day the elephant happened to die.
Afterwards, the shopkeeper went to the Mahomedan, and told him
that his elephant had died, and that he would give him the value
of it. He, however, would not agree, but said that he wanted
his own elephant only. The shopkeeper entreated him in many
ways, saying " I will buy and give you a better elephant even
than your own. Or else, I will give you even a hundred rupees
12S
more than the price fixed upon by several persons/' Neverthe-
less the Mahomedan would not listen, but replied that he wanted
his own elephant again.
Then the two complainants went to the judge (named) Maryada
Ramayya, and related their business ; whereupon he too in
several ways said (just as the shopkeeper had said), that the
Mahomedan must take either an elephant, or the value of one.
Nevertheless he would not listen.
At length the judge being bothered to death, said " You
must come to-morrow, and I will consider the matter" and
then he sent them both away. After a little time he sent private-
ly for the shopkeeper, and told him the following stratagem.
" To-morrow put your house door half open, and put some old
pots in a pile behind it, and keep (them there), and do not come,
till I send you word." He then sent him away. The shopkeeper
accordingly procured some old pots, and put seven of them in a
pile behind his door, and did not go to the court. The Mahome-
dan was ready at the time mentioned by Maryada Ramayya, and
asked him to settle his complaint. Thereupon the judge got
very angry and said " Has not the shopkeeper come yet ?"
And then he said to the Mahomedan, " You go and drag him
here." The Mahomedan with joy (at the thought) that the judge
would decide in his favour, went exultingly to the shopkeeper's
house, and opened the door which was put half open.
As soon as he did so, all the old pots, which were placed behind
it, were smashed to pieces. Then the shopkeeper hearing the
sound of the pots being smashed, came out, and reviled the man,
saying " Why have you smashed my pots"? And then he went
to Maryada Ramayya, and made the following complaint " Sir,
this Mahomedan has smashed the pots which 1 have kept hid for
many generations. I cannot procure such pots again." The
Mahomedan acknowledged that he had smashed them, and said
that he would buy and give new pots in exchange for the old
pots ; but the shopkeeper would not agree. When Maryada
Ramayya also spoke to the shopkeeper to the same effect, he
would not listen, and so at length Maryada Ramayya gave his
decision as follows " It is impossible to restore either a dead
elephant or broken pots. Therefore the one is the equivalent of
the other."
(P.) THIRD STORY.
In a certain town there lived a certain king, who took counsel
with his Prime-minister as follows " All kings are holding
court in the daytime, and sleeping at night ; if we too do, as they
do, it is not nice." And so he determined to hold his court at
night, and to sleep in the day time. Accordingly besides com-
manding that all the people in his dominions should shut their
129
doors, and sleep all the day time, and should do all their business,
taking meals etcetera, at night, and that the police should patrol in the
day time, he said also that he would punish those who did not do so.
As things were going on in this fashion, one day at the time
of the second watch two Brahmins, who were very hungry, came
from a certain country to a village which was in this king's
dominions, and seeing all the house doors shut, they were much
surprised, and as they were very hungry, they knocked at a
door, and called the inmates. Thereupon the police who were
patroling in accordance with the king's command, came to the
place where these Brahmins were knocking at the door and calling,
and thinking that they were thieves, they seized them, and took
them to the king, and related the whole matter. Afterwards,
when the king related the circumstances to his Prime-minister,
the latter replied that they must hang them. Then the king
gave the following order to the police " In fifteen days we shall
have these two Brahmins hung. Until then, you must keep them
in prison/' While these two were thus in prison, they began to fight
between themselves. When the police who were on guard, asked
them why they were fighting, they replied " What have you to
do with our (private) matters ?" And they kept on fighting very
much every day. The police were very much surprised at this,
and informed the king. When the king called the Brahmins,
and asked them, they replied " Any how you are going to have
us hung, are you not ? What then have you to do with our
(private) affairs"?
Afterwards, when the king asked in a very pressing manner,
they at last spoke as follows "We performed a sacrifice for
many years upon a certain hill. The goddess that was there
appeared to us, and said You will go to a certain country.
There a certain king will hang you both. Then the one who
is hung on the northern branch will become king of all the
earth, and the one who is hung on the southern branch will
become Prime -minister." (Hereupon) they began to quarrel
again even before the king, just as they had done in prison,
one saying, " I came first, and so I will be hung on the northern
branch" and the other saying " I came first, and so I want
the noose on the northern branch."
When the king saw all this, he thought We are reigning
over one country only ; these men will reign over all the earth,
so he took counsel on the matter with his Prime -minister, who
gave the following advice "If we hand over to these two
Brahmins this kingdom over which we now reign, and are
hung instead of them, we shall reign over all the earth/' The
king agreed to this, and handing over his kingdom to these
Brahmins, he hung himself, and died. Thus the covetous
will go to ruin through stupidity like this king.
17
130
(R.) FOURTH STORY.
In a certain village there were living in the same house a
mother, a father, a son, and a daughter-in-law, who were all
deaf. When the son (one day) went to the fields to work, he
took with him a white bullock, and a black bullock, and was
ploughing his field.
At that time a peon, who was going along the road, beckoned
with his hand, and asked him where the road went to. Here-
upon the farmer thinking that he was bargaining with him
for the bullocks, replied " The price of this white bullock is
thirty pagodas." The peon said that he was not asking about
the bullocks, but about the road. To which the farmer replied
" I will not give this black bullock for less than twenty pago-
das." The peon perceiving that he was deaf, went on his way.
Just at this time, as it was midday, the farmer's wife brought
some food, and put it (ready) for her husband. After the meal
was finished, when the two were sitting in the field, talking
pleasantly together, the husband, feeling particularly loving
to his wife, showed his ox-goad, which was in his hand, to his
wife, saying " If I sell the bullocks, I will have some golden
bars made this size, and give them to you/' Hereupon his wife
thinking that he said that he would beat her with the ox-goad,
was very angry, and went away, saying that she would tell her
mother-in-law. Afterwards she went home, and seeing her mother-
in-law sitting in the road, eating a mash, she complained saying
-" When I had had all the trouble of going in the sun, and
taking your son his food, he said that he would beat me."
Then the mother-in-law thinking that her daughter-in-law was
blaming her about the mash that she was eating, was very angry,
and said" I am eating what my own husband got, but I am
not eating your father's goods." Then she went into the
house, and told the matter to her husband. Then he, thinking
that his wife was angry about the mash which he was eating,
said " I am not taking and eating any more mash than what you
gave me, when you were going outside."
FINIS.
PUBLIC DEPARTMENT.
Proceedings of the Madras Government.
Read letter from the Rev. A. H. Arden, M. A.
Order thereon, Ootacamund, 9th August 1879. No. 1226.
The Government regret they are not in a position to give
Mr. Arden the pecuniary assistance towards the publication of
his books, solicited in the penultimate paragraph of his letter.
The practice of subsidising works of this character has been for
some time given up.
His Grace in Council does not doubt that a Grammar which
has met with such high approval from very competent critics
will be adopted by all students of Telugu, in supersession of
works on the same subject by previous scholars.
(True Extract.)
(Signed) C. G. MASTER,
Ag. Chief Secretary.
OPINIONS ON ARDEN'S TELUGU GRAMMAR.
(A..) OPINIONS RECEIVED FROM ENGLAND.
(1.) FromT. HOWLEY, Esq. Professor of Telugu Oxford,
and formerly at King's College, London.
Your Telugu Grammar having received the imprimatur of such
eminent Dravidian Scholars as Dr. Caldwell and Dr. Pope, might
well dispense with any further testimony as to its undoubted merits.
I have been using your Grammar as a class book for the last four
or five years, and hence I am able to speak from experience as to
the great services you have rendered to Telugu students by its
publication. Since I began to use your book, I have observed that
the progress made by my pupils has been very rapid a circum-
stance which I ascribe to the excellent method you have adopted.
(2.) From Rev. J. SHARP, M. A. Professor of Telugu
in the University of Cambridge.
I have now had five months experience in using Arden's Telugu
Grammar in instructing Civil Service beginners in the language, and
my opinion of its value has been very much strengthened by this
practical acquaintance with its usefulness and suitability. Such a
book would have saved me infinite toil in learning Telugu 1 7 years
ago. It was much needed, and goes on the right tack. A Telugu
Reader to correspond to it is now a great want.
(3.) From J. GOLDINGHAM, Esq. (Late M. c. s.) Examiner in
Telugu to the Civil Service Commissioners.
On first seeing Arden's Telugu Grammar I was struck with its
lucid arrangement. Further acquaintance with it has confirmed this
impression, and shewn me its suitableness for acquiring a knowledge
of the language. Part I is particularly suited to beginners, and
if thoroughly mastered will give the student a power which will
make every after step easy. The arrangements throughout are
lucid, and evince a close acquaintance with the language. The
Grammar is a valuable addition : I trust Government will come for-
ward with their patronage.
11
(4.) From H. MORRIS, Esq. Late M. c. s.
I have not had any necessity to refer to Mr. Arden's excellent
Grammar of late, but I remember perusing and commenting on
some of the earlier proof-sheets which the author submitted to me ;
and I glanced over the remainder of the work. It struck me as
a very clear and lucid Grammar, admirably adapted for the use of those
who desire to acquire a knowledge of the colloquial language.
(B.) OPINIONS RECEIVED IN INDIA.
(I.) From Col. R. M. M^CDONALD, Director of Public
Instruction, and formerly Inspector of Schools
in the Telugu Country.
I have gone through the whole book, and think your work supplies
a real want. Mr. A. D. Campbell's Grammar is throughout written
too much under the inspiration of Native Grammarians, and intro-
duces the explanation of sundhi, and other matter appertaining to the
higher dialect, at far too early a stage. Mr. C. P. Brown's Gram-
mar is deficient in clearness of arrangement, and is disfigured by
prolix statements and irrelevant digressions. It should be the aim
of every beginner to commence by trying to master the ordinary
colloquial dialect, and then to pass on, if necessary, to the higher
dialect. Your book will enable him to do this. It is the clearest and
easiest introduction to the study of the language with which I am acquainted.
(2.) From G. OPPERT, Esq. M. A., p. H. D. Professor of
Sanscrit, Presidency College, and Telugu
Translator to Government.
As your Grammar appeared only a short time after I had com-
menced the study of Telugu, I availed myself of your book, and
derived a great deal of benefit from its careful perusal. I can
therefore speak from practical experience. The Grammars of Camp-
bell and Brown are too difficult for a beginner. Your Grammar
was to me a great boon, especially as it gave the rules in an easy
progressive style, so different from what I had been accustomed to.
The first two parts comprising the colloquial dialect, are so clear, and
contain such an amount of usefiil matter, arranged in so lucid a manner,
that I was not tired of reading them over and over again.
(3.) From the Right Rev. BISHOP CALDWELL, D. D.
Arden's Grammar is in my opinion the Grammar for an English-
man wishing to learn Telugu.
Ill
(4.) From the Eev. G. U. POPE, D. D.
Mr. C. P. Brown's Grammar lacks method and proportion. All
is huddled together, and many important things are so mixed up with
unimportant or recondite facts, that the student is hewildered. Your
Grammar leads a scholar on by easy steps through all that is essential,
until he arrives at a point where he can judge for himself. I think
you have conferred a great favour upon all Telugu aspirants.
(5.) From the Rev. J. HAY, chief reviser of the Telugu
Bible Translation Committee.
I have read, I may say studied your grammar, and regard it as
by far the lest help to acquiring an accurate knowledge of Telugu,
which has yet been published.
(6.) From the Rev. J. CLAY, S. P. G. who has fre-
quently been University Examiner in Telugu.
I have carefully revised your Telugu Grammar, and consider it
well adapted for the purpose you have in view, namely to enable
English-speaking foreigners to acquire a thorough knowledge of collo-
quial Telugu. It is a book much needed. For systematic arrangement
and lucidity of exposition I consider your book in advance of Brown's
or Campbell's Grammar. I can see that your experience as a teacher
of Telugu youths has been of good service to you in the admirable
arrangement of the subjects. Telugu youths studying English will
find the book a great help to them in learning English, as they will
be able to find out from it readily what Telugu forms correspond to
the various kinds of English sentences.
(C.) SOME OP THE OPINIONS RECEIVED FROM MEMBERS OP
THE MADRAS CIVIL SERVICE.
(1.) From J. G. HORSFALL, Esq. M. c. s.
I have no hesitation in saying that yours is the lest Telugu Gram-
mar yet published, and is generally admitted to be so.
(2.) From G. D. LEMAN, Esq. M. c. s.
I am very glad to give my testimony to the value of your Gram-
mar. I wish I had had one as good, when I was a student in college.
I consider it to be for the purpose for which it is intended the lest
book that I have come across. It wat a book very much needed, for
however good C. P. Brown's Grammar may be, it is most puzzling
to a beginner.
IV
(3.) From W. WILSON, Esq. M. c. s.
I have gone through part I and II, and think that there is no other
Grammar that can compare with yours as a guide to Telugu.
(4.) From J. R. DANIEL, Esq. M. c. s.
Your book appears to me to contain in well arranged order every
thing that it is necessary to know regarding Telugu Grammar.
Though it came out after my student days, I frequently refer to it.
There is no other Grammar to compare ivith it.
(5.) From W. F. GRAHAM, Esq. M. c. s.
I consider your Grammar the lest that I am acquainted with for the
use of persons beginning the study of Telugu. It is specially useful
to persons wishing to acquire as quickly as possible a colloquial know-
ledge of the language. There is no doubt that it ought to be put into
the hands of a beginner in preference to Mr. C. P. Brown's Grammar.
(6.) From R. SEWELL, Esq. M. c. s.
I have never heard two opinions about your Telugu Grammar.
It is admitted by all to be the best Grammar yet published, and
I sincerely trust that you may be able to publish a volume of exercises.
They will be of the greatest value to students of the language.
(7.) From L. A. CAMPBELL, Esq. M. c. s.
As a practical work of real use to the man who wishes to learn to
speak Telugu and understand colloquial idioms, your Grammar
seems to be all that can le desired. I am not competent to speak of
part III, but I have again gone over parts I and II, and can only
say that I wish they had appeared ten years sooner.
(8.) From C. L. B. GUMMING, Esq. M. c. s.
It is a plain, practical Grammar, simply and clearly arranged (the
type used facilitating such arrangement) so as to lead the begin-
ner by easy steps into a complete knowledge of colloquial Telugu.
It is for this reason more suited to beginners than Mr. C. P. Brown's
confused and over burden work. I may add that I have found it
highly useful for my own study of the language.
N. B. To these several more might be added.
(D.) OPINIONS OP THE PRESS.
(1.) Extract from the MADRAS MAIL.
Mr. C. P. Brown's book is spoiled by irrelevant matter. It is
vexatious to the student to find after reading a whole page, that
perhaps two lines contain all he wants to know. Mr. Arden's Gram-
mar is decidedly calculated to supersede its predecessors. Its pro-
gressive form and exercises make the acquisition of Telugu
vastly more easy, and the separation of the colloquial from the gram-
matical has cleared away a great amount of matter that was of no
use whatever to persons while learning the spoken language, but
only puzzled, confused, and over-burdened their minds. In smooth-
ing down difficulties and lightening labour, Mr. Arden has done
a material service to the public.
(2). Extract from the MADRAS ATHEN^UM.
This is in very respect an excellent work. In its progressiveness
consists its chief merit. Nothing is anticipated, and throughout the way
is made as smooth as any language way can be. The author has
effected a complete separation between the colloquial and grammatical
dialects. This plan cannot fail greatly to facilitate the acquisition
of a colloquial knowledge of the language, for its clears away
hundreds of forms and expressions which no native ever dreams of
using, but with which all native Grammars and those hitherto
published by Europeans are more or less heavily burdened. "We
speak after many years study of Telugu, when we say that while
there is hardly a single form of colloquial expression which is not
instanced, explained, and illustrated with abundant clearness, there is
at the same time no form of expression which is superfluous.
What appears to us a special feature of the book is the number and
excellence of the examples. They are perfectly natural and idiomatic,
and the student who adopts them as his standard will learn to
talk Telugu not indeed "like a book," but precisely in the same way
as the natives themselves talk it. Part III is regarded by the author
as an introduction to the Grammatical dialect. To our minds it goes
much further ; and we should think that this portion of the work
would prove especially useful to those who are thinking of offering
themselves for the "high proficiency" or "honors" Examination.
We congratulate Mr. Arden upon having supplied a public need.
iLfci
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