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According to the traditional systems of Sanskrit semantics, the term 艣补办迟颈 is derived from the root 鈥樑沘k岣� 艣aktau,鈥� which means 鈥榯o be capable of鈥�. Authoritative texts on Sanskrit etymology, analogously explain that the term is used to indicate the ultimate creative power, though numerous other meanings are attributed to it in different contexts. 艢abdakalpadruma provides the following meanings; The capacity to the production of what is to be produced, movable property, boldness, strength, heroism, courage, vigour, 骋补耻谤墨, 尝补办峁�m墨, life, soul, consciousness, woman, intelligence, capacity, cognitive meaning, type of weapon etc.^[1]

Even the modern studies, focusing on the etymological or linguistic aspect of 艢akti end their investigation in the Vedas and conclusively admit 艢akti as a term originated from the similar characters such as 艢akvar墨 found in the Vedic corpus. Thus, focus of the aforesaid inquiry about the conceptual origin of the idea of 艢akti surpasses the narrow contexts and moves back even to the pre-historic times. The connotative history based on Sanskrit evidences becomes insufficient and that necessitates a widening in its restricted frame work, to a larger linguistic domain.

In her commendable article^[2], Rosa Ronzitti considers the origin of the term 艣补办迟颈 from 鈥�岣贬箙办峁穞颈鈥� (being powerful) cognate to the word 鈥�颁岣梒丑迟鈥� (power)^[3] which is merely a lexicographic term of the middle stage of Irish language. Another possibility she proposes is the origin from the relation with the Indo-Iranian branches of languages, e. g,鈥�Sac-can鈥� in Avestic, means to be able to; to prepare or to make. Another probable source is Saj (in Khotan means to learn). The rich noun family in Vedas viz., 艢akman (power), 艢补办谤补 (strong), 艢补办惫补苍 (capable), 艢补肠墨 (energy) and Su艣补办迟颈 (easiness) are claimed to have come from 蝉鈥櫮� (Indo Parthian) or sa-xtan (Middle and Modern Persian).^[4]

A different root 岣眅(n)岣�(峁�) (to point or sharpen) is also considered as the basis of Sanskrit words indicating sharp weapons such as 艣补办补濒补 (splinter), 艣补峁卥耻 (wooden pivot), 艣补办耻苍补 (bird, due to its sharp beak) and 艣补办迟颈 (specific kind of long and sharp weapon).^[5] One could observe that all the possible derivations discussed in this context are equating 艢akti with power and these failed to portrait the corresponding femininity as the nature.

In sum, the discussion about the etymological origin of the term 艣补办迟颈, fails to produce any accurate evidence for the prototype that would indicate both femininity as well as the power in the early languages like Irish.

Rosa Ronzitti nowhere out through this discussion, rather produced any solid evidence for the source terminologies in Irish language, which simultaneously is indicative of both femininity and power. But a more ancient language viz. Egyptian makes the deciphering of the term easier.^[6] In ancient Egypt, the terms indicating mother goddess and the power show extreme similarity. Isis, was the Egyptian mother goddess spread later to the Graeco Roman world. Isis was originally written with the signs of a throne seat (pronounced as 鈥渁s鈥� or 鈥渋s鈥�), a bread loaf (pronounced as 鈥渢鈥� or tj鈥�) and an unpronounced determinative of a sitting woman.^[7] The Greek word 鈥樜櫹兾�蠉蠜鈥� (pronounced as 鈥渋schees鈥�) which denotes energy, is very much similar to that of Isis. This makes clear that how the utterances, representations and functions of a concept in distinct lingual, cultural and social contexts share some key characteristics.

This very figure of sitting woman is the major constituent of many other words related to both feminine principle and power as well. The term 鈥楤ekat鈥� corresponding to 鈥榳ord鈥� (v膩c), represents the sequential arrangement of two birds, cattle and two utensils-like symbols along with the sitting woman.^[8] The terms like mother, queen etc. also represent the figure of sitting woman. The supplementary symbols allocated to hint at the meaning of power are also having correlations with feminine dispositions.^[9]

Although there are no difference of opinion among scholars about the inspirational role of Vedic literature in the formation of the concept of 艢akti^[10], early evidences for the Tantric religion and the predominance to the mother goddess in it lead to the assertion that the Vedic concept of energy (艢akti) is rooted in the Indic aboriginal tradition called Tantrism. Evidences for the pre-Vedic tenets of philosophy are cantered primarily on cosmological aspects. Apart from the six major systems of conventional philosophies, a pre-classical phase could be hypothesized where the 艢akti is a mere cosmological character^[11] which would facilitate 艢akti鈥檚 pre-Vedic roots.

But, such a cosmological exploration of 艢akti is complex due to certain reasons.^[12] Some among them point out the early existence of a primal stage of 艢akti, where the principle conceptually was present but not has been denoted in direct term. 

According to Navjivan Rastogi, 

鈥淚t is only in the pre-classical phase that we have a cosmological perspective of 艢akti but that is sporadic, disorganized, and happens to be in the evolutionary phase.鈥�^[13]

However, the question remains that whether the emergence history of a principle should be analyzed by its name or by its character? Paradoxically, scholars are interested in the latter and choosing themselves to be the followers of the former one.^[14]

The pre-classical cosmological nature of 艢akti should be treated particularly as the tradition that transmitted the essential character-femininity-to the concept of 艢akti of later period. However, as the central point of discussion is the 艢akti in the Kashmir 艢补颈惫颈蝉尘-the philosophical school of monism, it is necessary to search the status of 艢akti in the traditional schools of Indian philosophy.

Footnotes and references:

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[1]:

See 艢abd膩rthacint膩ma峁噄, Part: 4, pp. 491-493; V膩caspatya, p. 574. Navjivan Rastogi, K膩艣m墨ra艣iv膩dvayav膩d ke m奴l avadh膩ra峁嚹亂em, D.K Printworld, Delhi, 2007, p. 106,fn. 48. Also see 艢abdakalpadruma, Part.5, p.4 which says;鈥斺��艣补办迟颈岣� 蝉迟谤墨 k膩yajananas膩marthyam... 艣akyate jetumanay膩 | s膩 pr膩bhavots膩hamantrajabhed膩ttrividh膩 | tatra prabhutve s膩dhakatv膩t ko艣ada峁囜笉au prabhu艣补办迟颈岣� | vikrame峁嘺 sva艣akty膩 visphura峁嘺muts膩ha艣补办迟颈岣�i sandhy膩d墨nam s膩m膩d墨n膩m ca yath膩vasthana峁� mantra艣补办迟颈岣� || s膩marthyam | tatpary膩ya岣� dravi峁嘺m 迟补谤补岣�, 蝉补丑补岣�, balam, 艣补耻谤测补峁�, sthama岣�, 艣u峁�amam, 辫补谤腻办谤补尘补岣�, 辫谤腻峁嘺岣� ityamara岣�ii 艣u峁�amam, saham iti 艣abdat膩r膩val墨 奴谤箩补 iti 箩补峁�膩d丑补谤补岣� || 办腻蝉奴岣� s膩 tu 艣arvval膩nam膩stram iti n膩n膩rthe amarabharatau | gaur墨 iti 尘别诲颈苍墨 | 濒补办峁�m墨岣� iti 艣abdam膩l膩 ||鈥�

[2]:

The article 鈥溑歛kti: Indo-European Horizons and Indian Peculiarities鈥�, written by Rosa Ronzitti, Revista Degli Studi Orientali, Vol.84, No. 1-4, 2011 seems to be the only effort taken in the history, to distinctly scutinize the root of the term 艣补办迟颈. No other scholar of later time, who worked on Tantric or 艢aivite principle of 艢akti, has given much importance to this sort of study as if they do not wish to widen the derivative source of the 艢akti apparently out of its Pan-Indian Pantheon.

[3]:

This assumption is put forward through the comparison between Old Indian and Celtic languages. Here the Irish and Indo European root *岣眅(n)岣� (with a nasal infix) is directly conjoined with the suffix ti (which habitually generates feminine verbal abstract). A, Lubotsky in his work The System of Nominal Accentuation in Sanskrit and Proto Indo European, Leiden, New York, 1988, establishes that the arrival of 艢akti in Vedic passages (and the Irish 颁岣梒丑迟 also) might be from the *岣贬縿岣眛i, since they are of a later period.

[4]:

Ibid., p.4.

[5]:

Idem.

[6]:

The allegations about the mummies earlier than Tutankhamun available in Ireland etc. boost up the popular claim that Irish is the basis of all the cultures. But in the present work, Kyle Hunt鈥檚 theory of Egyptian origin of Irish people is solely accepted. Refer to, www.renegardetribune.com for more detailed discussions and claims.

[7]:

A second version in Hieroglyphics is also available, which replaces sitting woman with an egg. However the etymology proves the origin of the term from the concept of creative feminine.

[8]:

The Vedic accounts on V膩c in the form of feminine deity, also might have been imbibed from such previous traditions

[9]:

They include Ankh, Pyramid and Throne.

[10]:

Refer to Navjivan Rastogi鈥檚 introductory comments in 鈥淭he Notion of 艢akti in Kashmir 艢补颈惫颈蝉尘鈥�, which reflects the approach of modern scholarly world to the role of Vedic literature in shaping the 艢akti.

[11]:

N.N. Bhattacharya, Indian Mother Goddess, see the chapter Cosmology and Mother Godesss.

[12]:

The reasons, according to Tracy Pintchman, are as follows: 鈥�...first the concept itself incorporates several distinct elements, second the lines of development are not very clear and finally, the systematic articulation of 艢akti as an important cosmogonic and cosmological notion emerges quite late and does so primarily outside of the mainstream vedic鈥揵rahmanical tradition namely in the scriptures of the Tantric and 艢腻办迟补 traditions.鈥�, The Rise of Goddess in Hindu Tradition, State University of New York Press, 1994, p.97.

[13]:

Navjivan Rastogi, Op.cit., p.2.

[14]:

Vedic origin theory can only be established by saying like this. The evidences to corroborate this argument taken from different disciplines are not understood in a uniform manner by the scholars. For instance, Navjivan Rastogi is of the opinion that 狈颈迟测腻 should be considered as  something different from 艢akti in the parallel disciplines. On the contrary, if they desired, the inclusion of some principles into the tradition is not treated as a mistake. See Rastogi鈥檚 own consideration of 碍丑别肠补谤墨 etc. as forms of 艢akti as already proposed by Abhinavagupta: Ibid., p.4.