Taxi On Rent Services in Aurangabad
Aurangabad, a city steeped in history and brimming with cultural heritage, is a destination that attracts tourists from all corners of the world. From the magnificent Ajanta and Ellora Caves, recognized as UNESCO World Heritage Sites, to the historic Bibi Ka Maqbara, often referred to as the "Taj of the Deccan," Aurangabad offers a plethora of attractions that promise to captivate any traveler. Navigating this fascinating city and its surroundings, however, requires a reliable mode of transportation. This is where “taxi on rent services in Aurangabad” come into play, providing convenience, comfort, and affordability for both tourists and locals alike.
Why Choose Taxi On Rent Services in Aurangabad?
The choice of a rental taxi service can significantly enhance the quality of your travel experience. Here are several reasons why opting for a taxi on rent in Aurangabad is a smart decision:
Convenience: With a taxi rental service, you have the freedom to travel at your own pace. There's no need to adhere to the fixed schedules of public transportation or wait for an auto-rickshaw in the scorching heat. You can explore Aurangabad's attractions on your own terms, making spontaneous detours to hidden gems and scenic spots.
Comfort: Rental taxis offer a level of comfort that is often unmatched by public transportation. You can relax in a clean, air-conditioned vehicle, making your journey more enjoyable, especially during the hot and humid months.
Affordability: Contrary to popular belief, renting a taxi can be quite cost-effective, especially when traveling in groups. Splitting the fare among several passengers can make it more economical than other forms of transport.
Safety: Reputable taxi rental services prioritize the safety of their passengers. Professional drivers, well-maintained vehicles, and adherence to safety regulations ensure a secure travel experience.
Local Expertise: Drivers employed by rental services often possess extensive knowledge of the local area. They can offer valuable insights, recommend off-the-beaten-path attractions, and suggest the best places to eat and shop.
Top Taxi On Rent Services in Aurangabad
When it comes to selecting the best taxi on rent services in Aurangabad, "Cheapest Car Rental Aurangabad Maharashtra" stands out as a top contender. This service, accessible through Ajanta Ellora Cab, offers a range of benefits that make it a preferred choice for many travelers.
Cheapest Car Rental Aurangabad Maharashtra: A Trusted Name

1. Wide Range of Vehicles: Whether you're looking for a compact car for a solo adventure, a sedan for a comfortable family trip, or an SUV for a group excursion, Cheapest Car Rental Aurangabad Maharashtra has a diverse fleet of vehicles to cater to your needs. Each vehicle is well-maintained and equipped with modern amenities to ensure a smooth and enjoyable ride.
   
2. Affordable Rates: True to its name, this service offers some of the most competitive rates in the market. They provide transparent pricing with no hidden charges, ensuring you get the best value for your money. Their flexible rental plans allow you to choose packages that fit your budget and duration of stay.
   
3. Professional Drivers: The service prides itself on its team of professional and courteous drivers. These drivers are not only skilled at navigating Aurangabad's streets but are also well-versed in the city's history and culture. They can act as informal guides, enriching your travel experience with their local knowledge.
   
4. Easy Booking Process: Booking a taxi with Cheapest Car Rental Aurangabad Maharashtra is a hassle-free process. You can easily reserve a vehicle through their website or by making a phone call. Their user-friendly interface and responsive customer service make the booking process quick and convenient.
   
5. Comprehensive Services: In addition to taxi rentals, the company offers a range of complementary services such as airport transfers, railway station pickups, and guided tours. This makes them a one-stop solution for all your transportation needs in Aurangabad.
   

Benefits of Using Taxi Services from Ajanta Ellora Cab
Ajanta Ellora Cab, associated with Cheapest Car Rental Aurangabad Maharashtra, offers several additional benefits that make it a standout choice:

1. Customizable Tours: The service allows you to customize your itinerary based on your interests and time constraints. Whether you want a half-day city tour or a full-day excursion to the caves, they can tailor the trip to meet your preferences.
   
2. Round-the-Clock Availability: Aurangabad is a city that can be enjoyed both day and night. Whether you need an early morning pickup for a sunrise view at a historical site or a late-night drop-off after a cultural event, Ajanta Ellora Cab's round-the-clock availability ensures you're never stranded.
   
3. Multilingual Drivers: Communication is crucial for a smooth travel experience. The service employs drivers who are fluent in multiple languages, including English, Hindi, and Marathi, ensuring you can communicate your needs and queries without any language barrier.
   
4. Clean and Sanitized Vehicles: In the current era of heightened health awareness, Ajanta Ellora Cab takes stringent measures to ensure their vehicles are clean and sanitized after every trip. This commitment to hygiene ensures a safe and comfortable ride for all passengers.
   
5. Positive Customer Reviews: The service boasts numerous positive reviews from satisfied customers. Testimonials often highlight the punctuality, professionalism, and friendly nature of the drivers, as well as the overall reliability of the service.
   

How to Book a Taxi with Ajanta Ellora Cab
Conclusion
Aurangabad, with its rich history and vibrant culture, offers a wealth of experiences for every traveler. To make the most of your visit, utilizing a taxi on rent service is highly recommended. Among the various options available, Cheapest Car Rental Aurangabad Maharashtra, through Ajanta Ellora Cab, stands out for its affordability, reliability, and exceptional service.

Marathi industry la commercially grow karaicha asel tar changle action movies banaila pahijet. Hech movies motha business Kari shaktat. Atta khup boltil ki marathi la toh audience nahiy, pan mi Khatri ne sangu shakto ki last year - Pathaan, Jawan, Animal sarkhya movies ne 600 crores fakta India madhe kamavle. Tyat 100 crores definitely Marathi bolnarya and samajnarya lokanni contribute kele aahet. Fakta Upendra Limaye hyancha entry la awaj hot hota, imagine the potential. Fakta historic movies baghun khup repetitive vatat aahe. Action movies je aajchya jagat set astil ase banaila havet.vlast changla action movie mala 'Mulshi Pattern' athavto. Tya nantar kahich nahi.

BHARAT EPILOGUE PART 1
(In this post: Beef Bans, Ethnic Tensions, Recession, and Elections)
More than a decade of independence, the 50s in Bharat was a time of prosperity and growth for the country. With the death of Nehru, the INC undertook a massive shift away from his Fabian vision for the country. After a number of contingencies, the Liberal C. Rajagopalachari was selected as the Prime Minister of Bharat. His tenure in the first few years was shaky, but PM Rajaji was able to pass his trophy legislation, The Swatantra Act, releasing Bharati citizens from the possibility of a “Permit Raj” as described by Rajaji. The economy expanded almost three-fold in the following years, with the government developing transportation and capital goods manufacturing to facilitate the movement of money.
 
The Roaring 50s, as it has been called, was a time of great change and relative stability in Bharat. While the country was developing, the secessionist neighbor, Pakistan, was developing alongside Bharat. The Indus River development, mediated by the United States, facilitated the building of state-of-the-art hydroelectric and irrigation dams along the Indus River and its tributaries, providing electricity to Punjab and irrigating the arid lands on either side. Indo-Pak relations were unwavering in this time, with more development projects cooperatively supporting both economies. In the late 50s, the Union of Hindustan was established, building upon the Customs Union put to law at partition and allowing other states to join. Though it was limited in scope for much time, it was the first big leap in the cementing of friendship between the two brotherly nations.
 
The end of the 1950s would serve as the prologue to a time of crisis in the 1960s both economically and politically. The first struggles were clear when the CM of Uttar Pradesh signed into law a ban on the slaughter of cattle for beef, violating the implicitly secular nature of the constitution of Bharat. Ethnic tensions, especially in the south of Bharat would prove to be a flashpoint for political change, while the supercharged economy was much overdue for a slowdown. These issues would define the 60s for the country and for the INC.
 
Uttar Pradesh Parliamentary Crisis, 1959
The riots in UP and the scandal in Chief Minister Sampurnanand’s government caused a strong anger in the office of the Prime Minister. Rajaji ordered a federal investigation into the actions of the police in failing to contain sectarian riots against Muslims, claiming a necessity to enforce the Rule of Law and ensure that public servants will serve the entire public. Sampurnanand criticized this move by Delhi as overreach by the government, but the investigation continued as planned.
 
Meanwhile, the legislature in UP stirred with talk of replacing Sampurnanand, with the Socialists taking the strongest stance against him and his allies in the INC. His INC rivals too, in reaction to the investigation and the criticism of him from the INC leadership, began negotiating with INC MPs in UP to mutiny against the CM and remove him from power. His popularity, though, limits the success of these negotiations, but the triumvirate of Charan Singh, Kamlapati Tripathi, and Chandra Bhanu Gupta succeeds in rallying under half of the INC MPs to their side. The Socialists, already united against the CM, make for natural allies in this maneuver, and they agree to vote together on any motion to remove Sampurnanand from his position.
 
The federal investigation, which lasted for three weeks, found that the police chief did in fact have private sympathies for the riots against Muslims and did not deploy riot control as necessary or call on help from Federal forces. The investigatory committee ruled that the police chief was at fault for the excess deaths of Muslims in the riots and advised for his removal and replacement. At this news, the Triumvirate and their Socialist allies moved for a vote of no confidence against Sampurnanand to remove him from his position as Chief Minister, succeeding with just two votes for removal.
 
This move was previously unprecedented in Bharati history since independence, creating new precedents in politics, that the national leadership can interfere with the politics of the states, and that the INC may successfully mutiny against itself. The dangers of such a precedent were clear to the triumvirate and the Prime Minister, but to them the precedent of allowing the state to be ruled by a nationalistic and vigilante government was more dangerous. After the fact, the INC in conjunction with the socialists negotiated to elect Charan Singh to the position of Chief Minister, where he spearheaded land reform efforts in the state and conceded some political favors to the Socialists and to the industrialists led by Tripathi. Additionally, the Singh government reversed the Beef Ban put in place by Sampurnanand.
 
Ethnic Tensions, 1959-1961
The South of Bharat was ethnically diverse, and several movements for autonomy and even secession were followed and advocated for, though typically by a minority of people. However, in the 1960s, this trend would grow to political relevance. Particularly Tamils in the south were particularly strongly for the reorganization of states for the creation of ‘Tamil Nadu,’ a state made entirely of Tamil people. Similarly, Marathas, Telugu, and – in the northeast – Assamese movements were on the rise and calling for autonomy. For the most part, the INC leadership saw this as inefficient and only leading to further bloat of the Bharati state. However, Delhi knew the dangers of keeping the status quo as it is. The 1953 Andhra movement led to a clash that killed several and injured thousands, something that did not bode well for the future of the country. As such, the parliament passed an act that mandated the printing of all literature in states in the local language as well as English – rather than Hindi – so that the local populace could live and work with their native language and understand a shared national tongue in the form of English.
 
Of course, this did not solve all problems. The multilingual state governments had linguistic roadblocks as well, leading to frustration for voters and MPs alike. In an attempt to solve this issue, New Delhi provided resources for the hiring and use of translators and new translation methodologies in state parliaments, though there was trouble in their implementation which did not fully assuage the concerns of the delegates. This frustration manifested itself as protests for the reorganization of states, though not of an unprecedented size.
 
Prime Minister Rajaji, a Tamil native, made speeches in Chennai and other Tamil cities advocating against the linguistic division of Bharat, recalling the British use of divide and conquer to keep the Bharatis subjugated and fighting amongst themselves. However, he recognized the importance of not subjugating one language or people to another simply due to their residing in that state. He spoke in full support of the linguistic and cultural freedom of people within the states, especially directing the audience’s attention towards the Telugu in the north of Madras as brothers and fellow Bharatis. He received a standing ovation from the crowd, but his efforts were still in vain to maintain Madras as it was.
 
Madras was not the only problem area with linguistic issues. Bombay, the city and the state, was feeling its own movement for reorganization. The movement came to a head when protests in Bombay led to the deaths of 100 people in riots when they were shot by police. The various Marathi samitis, which advocated for the annexation of Bombay into the union state as its capital, staged various protests burning effigies of Chief Minister S.K. Patil, – a disciple of Morarji Desai – Minister Desai, and Prime Minister Rajaji in the streets, and the momentum against the INC in Marathi-speaking portions of Bombay has grown.
 
This police violence has been to the detriment of S.K. Patil, a man who was considered to be a candidate for top political office for the next generation of political leaders in Bharat. He has been pinned as a potential leader of Rajaji’s pro-free market, liberal caucus in the INC and has made a name for himself in this regard. He as well as Desai and Rajaji have been vocally against the incorporation of Bombay city into the wider state, citing the cosmopolitan nature of the city and the various benefits that independence has had for the city. In fact, Marathi first-language speakers do not make up a majority of residents of Bombay, with only 40% of people using it in the home on a daily basis. 27% of people use Hindustani – either Hindi or Urdu – on a daily basis, and 15% of people use Gujarati primarily. The remaining 18% of residents speak languages ranging from Tamil to Assamese to Kashmiri and even foreign languages like Arabic. English and Hindustani make up the vast majority of second languages in Bombay city. This fact, they claim, more than justifies its union territory status in Bharat and makes its incorporation into a theoretical Marathi linguistic state unnecessary.
 
Socialists in Bombay state and city have allied with the Marathi advocates, mostly due to the potential of unseating the pro-capitalist Patil from his influential position in the city. Though the image of Bombay city independence has not been helped by the endorsement by the Bharata Jana Sangh and M.S. Golwalkar, claiming that linguistically organized states would “sap the soul of the Hindu people and divide them among themselves,” though not explicitly for the benefit of the pro-reorganization peoples. Patil, Desai, and even Rajaji to some extent, denounced the BJS and Golwalkar as motivated by impure and unfounded positions, and denies their backing for the independence of Bombay.
 
Patil is strongly for the independence of Bombay city, and in his tenure so far improved Bombay with the intention of making it a model city. For the most part, this has come true, with tens of thousands of Bharatis and foreign workers moving every year. He presided over one of the largest growth periods of the city’s history, gaining almost 50% new residents in the course of the 1950s with the help of national developments in transportation to facilitate it and the importance of Bombay as an industrial and commercial hub. His influence on the city has weight, and his camp has the support of several national INC leaders.
 
In January 1961 the State Reorganization Committee was formed with the task of devising a reorganization of the administrative divisions in Bharat. It was clear that some reorganization needed to be done, and this was the decisive moment that the divisions would be redrawn. First, the enclaves and exclaves were simplified, leading to an enlarged Punjab, Rajasthan, Uttar Pradesh, and Madhya Pradesh. Bombay state remained mostly unchanged save for a few adjustments. Bombay city remained an independent union territory, to the dismay of Marathi activists. Most significantly, Andhra Pradesh was split from Madras, creating a mostly Telugu state. Andhra Pradesh was decided to be split mostly due to the overextension of Madras, and the increased autonomy would allow for greater development at the cost of more bureaucratic red tape.
 
Assam was treated differently. Instead of splitting it into many small states, the autonomist regions were granted a special status that allowed for a degree of autonomy without the de facto division of the state. Nagaland and other tribes were granted autonomy within Assam, allowing for the central organization of the state alongside linguistic and semi-political autonomy.
 
Protests inevitably followed the State Reorganization but subsided in due time.
 
Economic Stagnation, 1960-1962
Though it was monumental in the post-independence history of Bharat, the Roaring 50s had to come to an end at some point. The release of the Bharati market after the Swatantra Act led to an explosion in economic activity, especially in the region of manufacturing. Though the government made efforts to ensure the continued functioning of the economy and its access to resources to build high-value-added products, the unprecedented growth in Bharat forced enterprises to import much of their needed goods to maintain production. This increased costs of goods produced domestically, in turn incentivizing the purchase of goods made abroad. The Bharati economy, which to this point enjoyed a significant ~15% yearly GDP growth on average, had effectively slowed down to a crawl.
 
It was not the high-end goods that were being imported in mass per-say, but the raw industrial goods that domestic production simply could not keep up with. Iron and food for canning, copper for electrical components, coal and oil for energy and manufacturing; all of these were for the most part imported from elsewhere since the domestic extraction industries could not keep up with the pace of growth so far. Bharati steel manufacturing more than sextupled in the course of the 1950s, allowing for the export of steel to other countries like Ceylon, the Philippines, Nepal, and Pakistan, and capital goods like heavy machinery and precision milling tools had begun manufacture and grown healthily for years. However, the resources that these machines were made of were in desperate shortage, necessitating the import from abroad.
 
The Partition-enabled Customs Union with Pakistan allowed for economic expansion in Bharat to continue, with raw resources from Pakistan fueling the creation of high-value goods to be brought back to Pakistan. However, this would not be enough. Pakistani extraction operations were less efficient than Bharati ones simply due to the red tape not present in Bharat, and the expansion of operations was not nearly as fast as necessary to fuel the exponentially growing economy of Bharat.
 
Stagnation led to the depressing of wages and the increase in the price of good in Bharat, which many began to blame the INC leadership in New Delhi for causing. Some criticized the government for not having the foresight to speed up resource extraction while others railed against the free market as a whole, advocating for the nationalization of industries to be better planned by the government so as to not run into problems of shortage. Prime Minister Rajaji, the pioneer of the free-market caucus in the INC, was a true believer in the ability of the free market to correct itself, which in this case would mean the expansion of domestic extraction enterprises to fulfil a niche in the Bharati market, but this did not come to pass fast enough.
 
Already embroiled in a sectarian crisis in UP and a communalist uprising elsewhere, the economic crisis only exacerbated the protests and movements of the early 60s. People who once saw the country going in a good direction now were cynical and saw the INC as not doing enough for the people. Additionally, this sentiment only enflamed the right-wing of the INC, which had Hindu Nationalist sympathies as seen in UP.
 
1961 Election
1961 was an election year, right as the crises were at their inflection points. Prime Minister Rajaji had announced in December of 1960 that he would not be seeking reelection in 1961, choosing to retire after an eventful decade of governance. In his announcement, Rajaji cited his age as the primary reason for stepping down, saying that he could not in good conscience continue leading any longer and hoping that this would set a precedent for future leaders of Bharat to limit their terms as Prime Minister. In his speech, he mentioned the development that Bharat had experienced under his watch and emphasized the dear necessity for the government to respect the freedom and dignity of all people, privately, politically, and economically.
 
The Socialist Praja Party and Hindu Nationalist splitters took this announcement in stride and began ramping up their campaigning efforts across Bharat. Jayaprakash Narayan, the leading figure behind the Socialist Praja Party, began his tour across the country visiting major rural centers and rapidly expanding industrial cities being hurt by the overheating economy. In February of 1961, Narayan announced an electoral coalition of left-wing and Hindu parties for the unseating of the Indian National Congress from power. This coalition was based in the unrest surrounding the heightened income inequality, difficulty for smallholders to effectively sell their goods on the market, and the frustration from Hindus following the INC’s crackdown on the Uttar Pradesh Beef Ban. Political spectators and media figures commenting on the coalition wrote that the various views expressed by politicians in the alliance have little in common other than a unity against the INC, serving as a point of attack for INC nominees.
 
As the date of the election was coming around, some political scientists in universities around Bharat wrote pieces critical of the INC and the corruption that plagued many electoral districts around the country. Some pointed out the machine-like nature of some local party organizations, receiving bribes from individuals, companies, and even criminal organizations in return for looking the other way on illegal activity or regulatory oversight. However, a change in power via the election of the anti-INC coalition, they wrote, would not be the solution to the problem of corruption. They predict that entrenched patronage networks have two likely futures in the event of an INC unseating: first, the patronage collapses and takes whichever local economy it was propping up, and second, the newly elected government continues the system of patronage. These academics were almost universally criticized by political figures on the whole political spectrum, but their theories would live up to scrutiny in the future, almost certainly too late.
 
The election came and went in a particularly hot August. It was a troubling election cycle, with protests across the country aligned with both sides of the electoral battle. However, to the surprise of some, the Narayan-led coalition won a majority of the seats in the Lok Sabha. The election was not a fully left-wing victory. The Narayan coalition required the support of some BJS MPs in order to ensure an uncontested government, meaning it would be at the whims of local Hindu policymakers. This was not ultimately an issue for Narayan since he was not publicly against Hindu lawmaking as the INC had been.
 
For the next four years, the Narayan Coalition would be responsible for the future of Bharat. Globally the 60s was a critical and chaotic time, and Bharat would certainly not be spared from this fate.

For the unversed, Aloo is half Gujju. Mahesh Dalle is pure Gujarati, his dad was a Gujju Hindu, while his mom was a Gujarati Muslim.
Shraddha Kapoor for instance, often talks about and even flaunts her Marathi side. She has taken part in gudi pawa, often seen gorging on Marathi delicacies, and is also relatively fluent in the language.
And nope, I don’t think this is a PR stunt or anything. Remember, the Marathi industry is a very small one. So her showing off her Marathi side is not the same as say Jahnvi trying to play up her Telugu heritage. Tollywood is kinda hot shot these days lol. She has a vested interest in playing up her Telugu roots.
Shraddha is not interested in acting in Marathi films. So her love for that side of her identity seems pretty authentic.
On the other hand, I have never seen Alia talk about her Gujju heritage ever?
I think it coz because she was very distant from Mahesh Bhatt in her formative years and grew up with her mother. Shraddha seems closer to her mom and aunts who are Maharashtrian. So she imbibed their culture a lot.

This is gonna be a hella long rant.
I, 17F, lives with my parents like every other child in India. For us slaps and punches from parents are normal, not abusive.
For me, as long as I remember, I have always been beaten into discipline and obedience because if I'm not listening to them I do not deserve to live in this household. our family is very conservative and my parents made a very big change by deciding to not check the gender of the baby and deciding to have me even if I was a girl, while everyone wanted me to be a boy. They started a very healthy change of people accepting girls and boys both, which in my opinion was a big deal at that time.
We all know we don't usually remember our childhood memories, but I have three very distinct and clear memories from my very young days, like when I was 2-3 years old. First one is when we went on a vacation and my we were sitting in a restaurant and they also have a photo of that moment. Second one is me in my mother's arms, walking somewhere. Third one is me in my father's lap, crying as my mom stands in the doorway. My legs were all bloody and later my mother told me she had burned my leg with a metal ladle and that's why I was crying.
When we moved to a different state when I was 5, there was a language barrier because we spoke Marathi and the state spoke Hindi. so I had to learn the language pretty quickly and because I was a child I managed it well. my mother used to get riled up on basically anything I did and used to beat me up really badly and then also took care of me because "they hit me because they love me". After my sister was born my mom joined a parlor class to earn some extra money while I spent all my time after school babysitting my sister. My parents used to beat me up relieving all their repent up anger everyday. My teachers used to ask where the bruises are from and i used to lie that i fell down while playing because my mother told me to say so. It wasn't soon until I realized that other parents don't do that.ild until the bruises are all black. And they definitely did not burn their two year old child for spilling a glass of milk. My father had tried to choke me multiple times whenever I got A in my report cards instead of A+.
Fast forward me moved to another state when I was 11 and I decided fuck these rules I will do whatever I want. I made a bestie. We were the soulmate type of besties. The bestest friends. We used to go to food stalls and fairs etc. where she made me experience all the things I had only ever read in books. I had never eaten an Oreo in my life until she brought one to school. Our house never had snacks because "you children always eat them" so my bestie used to treat me to all kinds of food and stuff. My friends, however, they were different. Our school was kinda newly opened so there were only 10 kids in my class. All the girls were skinny except me, and that's what compelled my eating disorder as well. I still can't eat alone and it has led to even more problems.
My father found out about my insta ACC after a friend of mine used my PC saying she needs to work on a project and then opened my Instagram to chat with random boys of her class pretending its her acc. My father was furious. That day he beat the shit outta me and I almost had a concussion where he threw me on the glass table. He then proceeded to throw a copper bottle at my head and then grabbed another nearest object, cooker filled me hot rice, and threw it on me. My mother made me clean all the mess and then beat me again. I went to school the next day with a black eye and black-blue bruises all over my body. Everyone knew what could've happened but what could they say.
Two years later, after my 10th class farewell, my father said I could go on Instagram as long as I deactivate it when 11th starts. I was happy, I made an ACC, used it with my friends, chatted for some days then deactivated it. Four months later one of my relatives I forgot to block saw my acc and told my father and he accused me of misbehaving and beat me again. I told him acc was deactivated and he asked me to make it but he denied everything and said I was lying. The worst part is they beat me just enough to not break anything serious. So it was just me and the horrible bruises because I had to continue life like nothing happened.
My dating life was another hellhole. My first boyfriend tried to rape me and it still haunts me till this day. Another close friend of mine has tried to harass me when I was 13. I was recovering from everything when I tried to kill myself for the first time, but failed. My father blamed me for humiliating him like this. This is where I got into self-harming. It was so fucking horrible. Never wanna go back there again, but I cant stop even now. I tried to kill myself again but failed.
Now, one day before my competitive exam, my gf has to be hospitalized. She had brain tumour, stage 4. My exam went horrible, and on valentine's day, she passed away. My parents are hella homophobic, and dating is anyways strictly forbidden. They pretend to be so okay with me talking to guys but then its another facade. I have lost all my will to live. I don't have any reason to continue my life like this. But I cant end it after all my gf went through to make me feel myself again. I don't know how much longer can I endure. My parents are suddenly so nice to me and then suddenly they're back to the old days I don't even know if they love me or not.

Hello Punekars, how are you doing? I hope you're doing great! I was away from Pune for almost two-three weeks. Was missing the town badly lol. Just got back here yesterday.
Anyway, have you ever experienced something that was kind of spiritual or unusual for YOU but not for others? I did. Today. Just felt like sharing it with y'all, just as a good memory, nothing more.
I was standing at a Neera stall that is near Sanas Sports Ground/Saras Baug, during our lunchbreak with my colleagues. While we were enjoying our cold Neera in the scorching hot afternoon, suddenly an autorickshaw pulls up before us. And the autowallah called me by waving his hand, I went up to him to see what's the matter. His passenger was kind of worried, and it was evident with the facial expressions.
The rickshaw driver told me that his passenger is trying to say something but he is unable to understand it. I looked at the fella in the back, he pulled out a pen and wrote, "Swargate" in Marathi on his hand, which was already written a couple of times.
I was like, gotcha, you can't speak, and I started to ask him a few questions in sign language. He told me that he was visiting his friend in Pune, who was supposed to meet him or lives near Swargate. But autowallah couldn't understand what was written.
I told autowallah where to drop him near Swargate. And I was also worried that he might charge him extra money + meter fare, so I asked the autowallah to not charge him too much as an act of kindness, to which he also agreed.
But I wasn't convinced, so I offered to pay for the ride along with some extra cash to our divyaang passenger, but he refused to take the money with a bright smile. He was happy that his problem was solved so he was thanking me with those cute flying kisses (they do that lol) to express his gratitude. I told him to be alert, wished safe journey ahead, waved bye-byes.
Before departing he asked me how I knew the sign-language, I told him because my mother also can't speak/hear, so I know it, learnt it while growing up.
My colleagues were watching this entire thing were like, "dude, wtf, what was that whole thing, how come you know the sign language".
I was just in a happy + surprised mood, so I just smiled and we returned to the office. All this but I still can't understand why did the autowallah specifically called me to ask the passenger what he was saying. Like so many people were there, but he asked me, who also coincidently happens to know the sign-language, and surprisingly autowala couldn't read the marathi. Surprising!
Anyway, I just wanted to share this little, insignificant memory with you all :) I hope the fella reached safely wherever he wanted go.
Can't wait to share this incident with mom over video call. :)

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(Shudhlekhancya chukan baddal kshmasva, Google Input Sadhane Madhe edit hot nahi aahet kahi shabd)

lI was just explorin discographies of marathi rappers there I stumbled upon Sambata, now normally you'd see marathi rappers rapping in Hindi and marathi both ( most of the time its hindi ) but his was only Marathi.
Concatenation of Hindi and Marathi seems normal because that will automatically ensure that if the song gets viral the scope of its audience would be quite wide but the thing is rappers like Divine, Altaf, Stanny, Emiway being from Maharashtra aren't quite focused on expressing themselves in marathi and its not a problem at all ( that might be one of the reasons they got viral up here in north ) but comparatively Sambata who's rapping only in marathi seems to have gained quite good stats on spotify and YouTube (200k+ streams , 500k+ subs as of November '23 respectively) that too especially in rap is quite and I am stressing on quite, Quite impressive because most of rappers who spit in local language may haven't achieved that stats as of yet that too in such a short time.
So yeah guys what's up with him, is there a lore which most of the northies up there missing, what's the reason behind his exponential growth, music wise he seems quite good although my understanding of his lyricism was zilch but aesthetically it was looking fine, it seemed like yeah dude must be spitting some real raw stuff.
Is he the new hot shit in Maharashtra ?

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Previous
All credit for the original story goes to u/SpacePaladin15
TY-17634 found comfort in order and direction. He was used to being commanded, used to having an authority to answer to. It always made everything much simpler, one simply had to follow their orders and all would be well.
But there was one place he loathed going, even when ordered to. It was not work; he quite enjoyed laboring in the hydroponic gardens, harvesting all sorts of vibrant produce, and caring for the plant life. It was not academics either; he had no issue with learning and becoming more competent in the subjects he was being taught. It was not even his own room; he'd much rather be productive, but he could always sleep or meditate in his free time.
No, it was every Wednesday after lunch, when he was forced to visit the slave who questioned everything, even the most mundane and silly of topics. If he had not been ordered to see her by his masters, he would not approach her with a six-foot pole. Her kind was dangerous to be around, with their silly, unnecessary thoughts that should never be conjured, much less vocalized. They brought chaos and confusion
TY-17634 had learned from a young age that many things were not to be questioned, and that there were absolutes in the world that would never change. What was the point of questioning an absolute, something you know to be true beyond a shadow of a doubt? It felt like a way to destroy order for selfish gain rather than to work to uplift it along with everyone else in the process.
He sighed as he listened to Mrs. Farzaneh lecture him and his fellow classmates on the intricacies of the Arabic language, the dialect that much of the class struggled the most with. She spoke about words for businesses and jobs in Arabic as well as how they were pronounced and applied within greater sentence structures, using the story of a down-on-his-luck street vendor in a place called Al-Iskandariyah as a teaching tool. It was an interesting story, for sure, but his mind was elsewhere.
He didn't want to go visit Dr. Sydurred today; he always left with a bad taste in his mouth and an angry, boiling feeling in his chest. She always ended up taking the same approach, no matter how many times he had reaffirmed his beliefs; it's as if her underlying goal was to destroy his worldview despite it having been proven true to him time and time again.
And she was proof of another concept he had long pondered; was a slave without a master far more problematic than a master without a slave? A master knows what is best, but a slave does not. It is why the slaves obey their masters; to ensure the forward survival of society and order. When a slave questioned their lot in life instead of seeking salvation through being better than those they were critical of, the whole system broke down, and that led to nothing but chaos.
It was the subject of many heated discussions in the cafeteria; how could their masters tolerate such blatant disrespect to not only themselves but the natural order? No master could be that accepting, it was being benevolent to a fault! There are some lines that a good slave should never cross.
Many of his classmates and coworkers were similarly like-minded, like BH-11659. He was a Krakotl, and one of TY-17634's very first friends when coming to the Citadel. They were similar ages, and he had come from a similar background, his hollow bones and extensive flight capabilities made him the perfect candidate to be raised in a military breaking yard. He had spent much of his childhood sawing apart old ships with plasma cutters in mid-air, something that sounded far more dynamic and interesting than processing military alloys, but BH-11659 assured him that it was far harder and more dangerous than it seemed. He was always hyperactive, his eyes darting left from right as if he were looking for something to do to relax his nerves. His notebook was filled with notes, in English as well as Russian and Arabic, and the borders of the pages were willed with elegant doodles of everything from starships to weird, exotic animals he made up in his mind.
Another slave who agreed with him was DL-66214. Somewhat older than the rest of them, she was a Harchen who had worked in a munitions plant all her life. She was beloved by many of the slaves in the citadel for her beautiful singing voice, a rare trait in Harchens, and people would stop and listen as she crooned to the plants she cared for, singing songs of her people who had survived their enslavement under their cruel former masters. Even the new masters cherished her voice, especially the fleshy masters, who would ask her to sing and praise her. She was joyful and affectionate, feeding and giving attention to many of the small animals that wandered the citadel, especially the cats. DL made TY-17634 feel all warm and fuzzy on the inside, and when she was near him he’d blush and become orange. She was nice.
A loud cough distracted him from his thoughts, nearly causing him to jump from his fur. Mrs. Farzaneh stood with crossed arms and a mildly displeased expression. "Is something distracting you, Tylen? I would like to resolve it before we continue. I cannot have any of my students lagging behind."
TY-17634 shook his head. "No, Mrs. Farzaneh, I'm just thinking about your lecture."
Mrs. Farzaneh let out a skeptical harrumph. "Then you wouldn't mind translating what 'lsu alfakiha' means in English?"
TY-17634 wracked his brain for the meaning of the words. He had been paying some attention to the lecture, dividing his thoughts between his frustrations and the lesson being taught, but that wasn't foolproof. "I believe it translates to fruit thief, Mrs. Farzaneh, Aasim el-Hashmi was dealing with an uncatchable thief stealing his fruit every day, wasn't he?"
Mrs. Farzaneh nodded, satisfied. "Yes, Aasim el-Hashmi was dealing with a fruit thief stealing his ripest dates every day before sunrise. I'm glad you've been studious, Tylen, but please do attempt to seem more attentive to the lesson if possible."
TY-17634 nodded before taking a brief look at the Holo-board, noting the illustration of a distressed Aasim el-Hashmi as well as the many translated English to Arabic terms. The me returned to his thoughts.
Or at least he tried to. Mrs. Farazneh whistled, causing the class to become alert. "Belhan, do you have something to share with the class? You're obviously very focused on your notebook today."
BH-11659 stiffened nervously, his eyes darting around the room as he looked for a good excuse for being distracted. "I-I'm not, Mrs. Farzaneh, I'm focusing."
"Is that so? Well, if you're focusing on the lesson at hand, then what does hisan translate to in English?"
BH-11659's eyes dilated, and his feathers began to rise a little. He searched the board for the word, causing Mrs. Farzaneh to cross her arms and tap her foot. "There's no shame in admitting you don't know, Belhan, you just need to promise me that you'll be more observant in the future."
Finally, BH-11659 admitted defeat, his head drooping in embarrassment. "It wasn't on the board, Mrs. Farzaneh. Why would you ask me about a word that we hadn't gone over?"
Mrs. Farzaneh chuckled. "We had gone over it right before I called on Tylen. It just so happens that I hadn't had the chance to write it on the board."
BH-11659 slouched, clearly ashamed of his absentmindedness. Meanwhile, one of the Gojids in the class, GV-30842, snickered at BH-21659's misfortunes. Mrs. Farzaneh wasn't having it, however. "Golvon! Is something funny?"
GV-30842 continued to snicker, although he attempted to suppress it. "It's just funny when you call out the people who aren't paying attention, Mrs. Farzaneh."
"I disagree, but if that's how you feel, then let's see if you have been paying attention. What does Mūrkha vidyārthī translate to in English?"
At first, GH-30842 was confident, but eventually, he seemed to panic, unable to figure out what the world translated to. "I- Mrs. Farzaneh, I don't know what that translated to, but I've been paying attention I swear!"
Mrs. Farzaneh snorted. "Fine, I'll ask a more attentive student. Tylen, what does Mūrkha vidyārthī translate to in English?"
TY-17634 thought about that for a moment, running the words through his brain to try and find what may have overlapped with what he had already known. Then he came to a risky conclusion. "I don't believe it is Arabic, Mrs. Farzaneh; it doesn't resemble any words we've learned already, and you enunciated the words far differently than any Arabic word you so far have taught us."
Mrs. Farzaneh hummed in satisfaction. "An astute deduction, Tylen, and you are indeed correct. Mūrkha vidyārthī is in fact not Arabic, but rather Marathi, my mother's native language.
The class murmured at that revelation. Another student, a Thafki that TY-17634 hadn't quite caught the name of just yet, raised his hand enthusiastically. "Mrs. Farzaneh, how many languages do you speak?"
Mrs. Farzaneh rubbed her chin for a moment before answering. "Seven, if I'm being generous; of course you all know that I speak Arabic, English, and Russian, but I also speak my native Marathi as well as Farsi and Azeri that I was taught by my father in my youth. And of course, I speak the Arxur Sorkat tongue. I worked as a translator for the Russian government for a while, working mainly in my homeland as well as across the Middle East, so it was prudent that I learned many languages."
The entire class was awestruck by that answer. Six languages? That was an incredible amount; many of them knew only the Arxur Sorkat language of their former masters. To know more than one language in the Alloy factory was a rarity and a skill that was suppressed. To know seven languages was unheard of, to say the least.
Much of the class seemed to hold similar experiences since many of them could hardly believe the revelation. Another student, BH-11659, raised his feathered wing with a newfound enthusiasm. "Mrs. Farzaneh, why would anyone need to learn so many languages when there are translators? Don't they translate everything?"
Mrs. Farzaneh nodded, seemingly glad to be presented with a different topic. "An excellent question, Belhan, and the answer to that is much more complicated than it might seem. The Federation relies on translators to do all the work in terms of making sure people can understand each other, but this is a flawed system. What happens if your translator shuts down, or all of them for that matter? Maybe there's a virus, or a glitch, or an electromagnetic pulse that breaks the hardware? If you cannot speak anything other than your learned Sorkat then you will be unable to speak to many of the people at the station. House Muh'jee and the official council of Skhamar have both agreed that learning the two most widely spoken languages in Skhamar, them being Arabic and Russian, along with a liaison language for communicating with other stations as well as any UN forces, which in this case would be English, is vital for true self-actualization. Sure, translators can be used as an extra tool to expand your options, but you should always know your most relevant languages by heart to ensure that you can still communicate if your translators are otherwise compromised."
It was a completely logical answer. Machines weren't infallible; TY-17634 knew this very well. Many times the heavy machinery he used in the alloy factory had failed, forcing the masters to repair them using specialized tools. Oftentimes this could take hours or even days, and the slaves would sit, bored and with nothing to occupy their time. If something like that were to happen to the translator, and the people of the station couldn't reliably communicate…
It would be pandemonium, especially if it were simply the precursor to a much greater attack. He didn't know much, but TY-17634 knew that many bad people would do anything to do harm to those who don't follow their way of life. He might be safe now, but things were bound to happen soon.
"Now, this was a very informative subject to pursue, but we still have a lesson plan to follow, one that I'm determined to finish by lunchtime. Now, back to our misfortuned Aasim el-Hashmi." Mrs. Farzaneh turned her back and redirected her attention to the board, flipping to the next page of the story and writing down a new set of Arabic terms to elucidate. "It was the fifth day before Mawlid An-Nabi, and our favorite bayie alfakiha had once again woken up to his prized dates having been stolen, but this time right out of his own manzil and from his very own cupboards…"
TY-17634 zoned out once again, sulking over his scheduled meeting with the dreaded Dr. Sydurred. He didn't want to go, but a good slave did not question their master's orders, and TY-17634 was a good slave.
--------------------------------------------------------------------------------------------------------------------------------------------------
Lunch was quieter than usual today, which only reinforced TY-17634's gloom. It was as if the world knew his frustration and decided to disquiet itself so he wouldn't feel alone.
At least lunch was delicious though. He sat in his soft bean bag chair, eating a hot and spicy bowl of lablabi. It was different than what he was used to, but still quite fantastic, the stew being thick, greasy, and satisfying. A small plate of Maakouda fritters sat on the small table in front of him, along with a few Kaab el ghazal cookies coated in crushed nuts. His table setup was in the corner of the cafeteria, bordering windows that exhibited a beautiful view of the interior of Muh'Jee's grand citadel station, great banners portraying the house emblem hanging from its domed ceiling, and ginormous metallic walls within the shell of the actual space station itself. Countless Hover-trams soared between great dominating towers and foot traffic dotted the pathways far below.
DL-66214 approached his table with a tray of food, consisting of tfaya over couscous, cheese briouats and a small bowl of leems alongside a few krachel rolls. She seemed just as irritated as him, which only soured his already dark mood even further.
"Let me guess," TY-17634 started, "they have you meeting a very mouthy slave today as well?"
DL-66214 snorted. "Yes, a very mouthy slave indeed. That damnable Harchen I've been ordered to see seems to think he knows everything. What kind of master would let their slave run their mouth like that and spew the most vile and heretical nonsense imaginable? What a profligate."
TY-17634 shook his head. "For me, it's a Venlil female. She's nice enough, I suppose, but the foolish questions she keeps posing to me are testing my patience. She keeps asking me to imagine what my ancestors were like before our people were taken by the cruel masters as if she wanted to implore me to aspire to be like them. It’s a foolish notion all the same, but it angers me to pretend as if our ancestors hadn’t befallen into hardship due to their sins; our fates unfolded the way they did for a reason.”
DL-66214 nodded in agreement. "I do not doubt our master's wisdom, but what could this 'psychotherapist' possibly provide that we could need? We have everything we could ever ask for already."
TY-17634 pondered on that for a bit while more of his classmates and coworkers joined him at their shared table. BH-11659 was next, with a plate of mücver and a bowl of mercimek corbasi. He was distracted, as usual, his feathers somewhat unkempt and his eyes gazing off into the expanse past the tall windows, watching the trams drop slaves, masters, and those in between off at their respective stops. He seemed more tempered than usual like his hyperactive mind was being weighed down by something. TY-17634 nudged the young Krakotl, breaking him out of his stupor.
"You seem more distracted than usual today, BH, what's wrong?"
BH-11659 nodded with an irritated sigh. "Yeah, I have to go see that stupid Krakotl doctor again so she can ask me her stupid questions. What makes me so angry is that every time I ask about the purpose of our meetings, she dodges the question. It's like she's trying to avoid the topic of what our meetings actually achieve."
Suddenly, everything clicked into place in TY-17634's mind. "What if they aren't supposed to achieve anything? It could all be a lie, an illusion."
DL-66214 looked at him as if he had finally lost his marbles. "What are you talking about, TY? The masters wouldn't waste our time when there are more productive things we could be doing."
TY-17634 shook his head. "Wait, let me explain; what if this is all a test? Maybe all of this nonsense these 'Doctors' are spewing seems so fake because it actually is? This has to be our next test, a way for our masters to see if we're truly loyal."
DL-66214 didn't seem convinced, but she didn't provide a better alternative either. "That seems a little far-fetched, TY, not to mention very intricate."
"But that's the thing, DL! Why would they have us take part in such a useless and counterproductive exercise if it wasn't to truly test our loyalty? These 'Psychotherapists' talk about foolish concepts like freedom and liberty, but in reality, it's all a trap. They must be older slaves who have already had their loyalties tested, and now they are here to test ours as well, to make sure that we’ll follow the creed even when we’re promised everything.”
Now DL-66214 seemed interested in his hypothesis. “Do you think we might be the only ones who’ve deduced this?”
TY-17634 shrugged. “I’m not sure, but you have to think about the predicament we've been put in: We are slaves, and all we’ve known is the cruelty of poor masters. Now, due to our endearing loyalty, we’ve been rewarded with kind masters and a good life. Everything we could ever ask for is right here, so why would we ever aspire to more unless we truly sought to rise above our justly granted stations? We cannot squander the rewards we've been granted, nor can we waste the opportunity to be rewarded again. We have to resist the temptations of these slaves, no matter what they promise us.”
BH-11659 grumbled, clearly unsettled by the idea of their loyalty being tested once again. “I’ve had my loyalty tested all my life, why do our masters insist on testing us again? It’s so frustrating.”
TY-17634 wrapped his arm around the young Krakotl to comfort him. “I know it is, BH, but a slave’s work is never done. And now at least we know that our loyalty shall be rewarded. We should at least rejoice in this fact.”
The rest of the table muttered in agreement, although they weren’t too happy about the idea of putting up with those foolish ‘psychotherapists’ any longer.
TY-17634 wished he had never come.
He sat in a small, comfortable room on a brown cloth sofa. The room was dimly lit with a small glass-raising lamp huddled in the corner along with a narrow bookcase. A plastic pitcher of water sat on the small coffee table separating Dr. Sydurred's chair from the small sofa TY-17634 sat on.
Dr. Sydurred was impossible to read, her face completely neutral except for when she greeted him as he entered her homey office. She asked her myriad of questions with a soft yet determined voice, the voice of someone who wanted something and knew how to get it. She was an older Venlil, older than TY-17634's mother when she had passed, but she wore her age with grace and confidence.
She would have been the type of Venlil TY-17634 would've otherwise enjoyed conversing with if her goals weren't so dubious.
"So, describe your week to me, Tylen, how was it?"
"It was fine, Dr. Sydurred; Same as last week."
Dr. Sydurred wasn't convinced. "Nothing at all was different from last week? I find that hard to believe."
"Not much of note, Dr. Sydurred. My life is quite simple; I wake up, I eat, I go to class and learn whatever subject has been assigned to me that day, I go to lunch and chat with my peers, I work in the hydroponic gardens with Dr. Vinogradov or in the botanical gardens along with Dr. Demirci, I go to dinner, I meditate in the gardens or in my room for some time, and then I go to sleep," he countered, "Sure, our conversations at lunch may vary, or maybe I have a special project that needs to be completed in the gardens, but in the grand scheme of things it all blends together."
Dr. Sydurred eyes were downcast, and she seemed to almost pity TY-17634, as if his otherwise fulfilling life was somehow cruel or empty. "That sounds quite boring, Tylen, don't you ever question whether there is more out there?"
"No, Doctor, I don't. It's not my place to question such things."
"Just humor me Tylen."
TY-17634 paused for a moment, considering his next words. "Sometimes I wonder what the galaxy is like, what's changed since my family had become spaces under our original masters. I wonder what kind of planet we may have lived on, what masters we had before, what we believed in."
Dr. Sydurred's frown morphed into a small smile. "Good, Tylen, please continue."
"Then I remember my place."
Just as quickly as Drm Sydurred's mood had brightened, it crashed like a fallen china cabinet. She almost seemed aggravated, as if she had come painfully close to making progress toward whatever goal she was striving for.
"And what exactly is your place, Tylen? Explain your philosophy to me so I can better understand."
Tylen thought about that question before answering. "It is not my philosophy, doctor, it is the way the universe works. There is always a master and a space, nothing more and nothing less. Some masters are slaves to higher masters, and some slaves are masters to other slaves, but the order cannot be broken or else we shall all become slaves to chaos."
Dr. Sydurred wasn't satisfied with the answer provided. "But why?," she asked, exasperated by TY-17634's cryptic answer. "Why do you see Masters and Slaves as being necessary? There is more out there, Tylen, more waiting for you."
TY-17634 simply grumbled. "I already explained it to you many, many times, but I shall reiterate it again since you can’t seem to grasp it. I spent much of my life serving under exceptionally cruel masters, save for a few outliers. My family's fate became intertwined with them because of past sins, whether it was disloyalty to their former masters or some other crime. The universe punished them for their hubris. And, when I proved myself loyal to my masters, I was rewarded with many good masters and an easy life. It is all relative; when one performs their assigned duty in life, they are rewarded, but when they disobey and stray from their assigned path, they are punished. This is the way of the universe, doctor, and the consequences of violating the proper order of things are harsh and long-lived."
Dr. Sydurred seemed almost insulted by the insinuation that his family had always been slaves. That was her problem though, not TY-17634's. It was she who couldn't grasp the concept of order.
Or at least that's how she portrayed herself. TY-17634 had to remember that this could all be a ruse, a test of loyalty. And if that was the case, he was determined not to fail.
“Why are you so insistent on clinging to such twisted beliefs? You are your own individual, and you possess the inalienable right of self-determination just like everyone else!” She said, her voice rising. She was getting angry, something she had never done before. “Tylen, you have no masters; the people are here to simply help you become an independent and self-sufficient member of society again; when you fail in that task, you fail them!”
TY-17634 clenched his jaw. He did not fail his masters; he worked hard every day to please them, to display his loyalty, to offer them his oblation. he made sure that there was no room for questioning whether he was devoted to his role as a good slave, and that he was willing to adhere to the natural order of the universe. This wench, this ‘therapist’, didn’t seem to understand her place in the universe as TY-17634 did, and it was time he corrected her behavior before she corrupted an innocent soul with the nonsense she preached.
“You say I’m my own person, doctor?” he hissed at her, standing up and clenching his fists, “Then this is the life that I choose; I choose to be a good slave, and I choose to offer my unfailing loyalty and limitless oblation to my masters, just as I should. You would do well to follow my example before the natural order of the universe intervenes to right the wrongs that you foolishly and stubbornly persist in fabricating and to silence you so you’ll stop spewing the most vile and heretical nonsense imaginable. That is all I have to say to you, doctor, and it is up to you to choose whether you heed my warning or not and accept your lot in life.”
“That is enough, Tylen: we cannot speak on this any further, not until our next session. I need to… think about this.”
Relief filled his heart. Maybe this foolish slave would realize the error of her ways and repent. He did not wish any misfortune on her, but he knew that if she continued to stew in her nonsensical illusions of independence the universe would strike her down, and she would suffer a cruel fate just like TY-17634’s ancestors had.
"Of course, Dr. Sydurred."
TY-17634 left the room feeling deflated, exhausted by Dr. Sydurred’s constant assault on his peace of mind, but he also felt a strange peace, one fueled by the hope that the doctor would discover the error of her ways and commit to living a better life; then maybe she could help more confused slaves find the correct path and stay on it rather than attempt to drag them down into her pit of sin. Maybe she could be saved; every life saved meant that there would be less suffering, and more slaves would be happier when they learned that acceptance of this just and honorable way of life led to fulfillment and inner peace.
Tylen had hope; that would have to be enough.
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Subject: Tylen (also known as TY-17634
Therapist: Glymel Sydurred
I have yet to make any real progress with Tylen, his obstinateness growing by the day. He seems insistent that his being in House Muh'Jee's care is likened to some kind of reward for his loyalty, bestowed upon him as well as his many peers by some grand force of nature. It couldn't be further from the truth.
Yet, when something so esoteric and ethereal is used as the justification for a belief, it can be hard to reason against those who follow it. I cannot prove Tylen wrong, just like he cannot prove me wrong; neither of us has any upper hand in the debate, and thus traditional federation methodologies of trauma therapy (as well as some of the more exotic methodologies brought on by my human colleagues) don't seem to work. One needs to be proven wrong, or at least be presented with a plausible alternative, to consider that their ideas may be at fault. Yet for Tylen, faith in his ideals is enough, and due to circumstances outside his control, he truly believes that his faith has been proven to him. He also believes that I am simply here to lead him astray. His view of his ‘masters’, as in the humans and the Arxur of the station, is akin to a foreign human word I had begun to appreciate: shepherds. He views the human and Arxur staff of House Muh’Jee as his shepherds, guiding him to a better life and keeping him safe. The concerning part is that he isn’t wrong, his view is just horribly warped.
That, mixed with the extensive efforts House Muh'Jee has taken to make sure the former slaves of the Old Dominion are comfortable and satisfied makes the situation that much harder to diffuse. Tylen isn't suffering in any physical way; he lives a healthy and active life, has a decently sized friend group, and feels a sense of fulfillment in his work. He has no reason to doubt his beliefs because, from a certain point of view, they haven't exactly led him astray.
Comfort can be a dangerous drug; it can fuel complacency in a lifestyle that may not be the best, and yet it can mask the problems all the same. For former slaves like Tylen, it is even worse, as he has been without comfort his entire life. House Muh'Jee has done a good job in making sure these refugees are safe, happy, and healthy, and I commend them for that, but I can't help but wonder if this whole setup is simply part of a greater plan. It certainly seems that way.
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Here’s another old chapter that’s been edited, revised, and reposted. If you like it, let me know and I’ll keep posting it. Who knows, maybe I might even start writing it again, and continue Tylen’s story.

The range of meanings in PIE *sweip- > Germanic *swi:b- > OE swífan ‘move/sweep/revolve’, E. swive ‘fuck / cut a crop in a sweeping manner’ seems to show a change from ‘(make) move/shake/turn’ > ‘fuck’ / ‘be fucked’. The exact same range in Iranian *vaip- ‘move in a sweeping manner / have homosexual sex’ (Avestan vaēp-, MP viftag ‘catamite / passive homosexual’, Khw. wib- ‘turn round a team of bullocks while threshing’). Comparing only these might cause one to see PIE *(s)weip- ‘move/shake/turn/sweep/revolve’ with s-mobile, but I think this *(s)- often has another explanation, like many C’s that seem to change or appear from nowhere.
There are further oddities in groups with the same range of meanings:
*weib(h)- > L. vībex ‘mark from being hit/whipped?’, vībrāre ‘set to vibrating / agitate / shake / brandish / move quickly to and fro / throw / launch’
*weip- > Iranian *vaip-, Av. vifra- / ōifra- ‘shaking?, tossed in the waters?’, Skt. vípra- ‘stirred? / inwardly excited / inspired’
*sweip- > Germanic *swi:b- > OE swífan ‘move/sweep/revolve’, E. swive ‘fuck / cut a crop in a sweeping manner’
*sweib- > ON svipa ‘swoop/move quickly/whip’, E. swift, OHG sweifan ‘swing/set in turning motion/wriggle’
*Ksweib- > OCS ošibati ‘turn away from’, R. šibkij ‘swift’, Av. xšviwi-vāza- ‘going swiftly’
*Ksweip- > Sog. xwšyp ‘whip’, Skt. kṣip- ‘throw’, kṣipra- ‘swift / elastic (of a bow)’
*KweiP-? > E. whip, MDu. wippen ‘move quickly’, Sw. vippa ‘shake’
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It is impossible to unite all these regularly. Previous explanations of contamination of 2 (or many more) roots seem to lack context of the many IE words that show changes of voicing, s vs. 0, etc., making optional changes likely in many such roots. This includes *mel(t\d\dh)- ‘ask/pray / vow/recite/tell’, dhub(h)- ‘deep’, *bhud(h)- ‘bottom’, *b(h)u- ‘swell’, *serp\b\bh- ‘slurp’, *seip\b\bh- ‘drip/oil/soap/sift’, *sleip\b\bh- ‘slip/oil’ https://www.reddit.com/language/comments/1267b1x/lick_kiss_slurp/ and a huge number of changes to K https://www.reddit.com/IndoEuropean/comments/13x1295/pie_and_armenian_k/ . Many IE roots with the cluster *ksw- reconstructed show similar alternation (*kswizd- > Skt. kṣviḍ-, L. sībilus ‘whistling/hissing’, W. chwythu, G. sízō, OE hwistlian ‘whistle/hiss’, *sweist- > OCS svistati ‘hiss’, *? > Alb. fishkëllej, *gweizd(h)- > OCS zvizdati ‘whistl’, Po. gwizd-, etc.) making either some other cluster or opt. changes needed. The matches in derivatives like L. vībrāre, Av. vifra- / ōifra- ‘shaking?’, Skt. vípra- ‘stirred? / inspired’, kṣipra- ‘swift / elastic (of a bow)’, Av. xšviwra-, xšviwi-vāza- ‘going swiftly’ seem to show these roots were not separate in PIE, only later sound changes created variation.
​
Also, if *weiP- can mean ‘fuck’ in several branches, the connection that has been proposed before for *wi:ba-m > E. wife, *Kwi:po- > TA kip, TB kwīpe ‘shame/modesty’, kwipe-ike ‘penis’ might be further supported. *w > kw is clear in Skt. Vīrabhadra- ‘name of a gandharva’ > TB Kwirapabhadra and likely in a few more https://www.reddit.com/usestlatos/comments/148o12s/tocharian_w_kw/ . PIE *w- here would explain why no palatalization of *K- took place, a problem for this relation that Adams mentioned. If *weibh- > L. vībrāre did also meant ‘fuck’ in these branches, the creation of *weibho-m ‘that which is fucked’ > ‘woman’ or ‘vagina’ would fit the path needed in this proposal. It also would help explain why a neuter noun was the main word for ‘woman’ (though this exact path is not needed a priori).
​
Since *weibh- ‘fuck’ would be equivalent to *weybh- in most descriptions of PIE, the possibility that *H3yebh- ‘fuck’ was really *wyebh- with metathesis seems strong to me (Skt. yabh-, G. oíphō). No other word began with *wy-, so its outcomes would only be clear if seen here, and the change of *wy- > *γWy- would also fit my H3 = xW (or voiced). Since this same root might show *w- > *xW- > kw- in Tocharian, the same in Iran. would be no more difficult. Indeed, *γa(v)y- > Pashto γāy-, Shu. γāv- might have instead come from *γvayv- with metathesis and dissimilation. Older *γyav- > Ks. žá.w- might also explain the retroflex V (caused by K as in RUKI?, no other ex.?).
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In *wyebh- > G. oíphō the existence of w > o in what would be the same root (*weip- > Iranian *vaip-, Av. vifra- / ōifra-, Skt. vípra-) makes the same in G. likely (o vs. ō was likely a matter of O vs. o at the time, not length (or not merely so)). Also compare *windho-s > MIr find ‘a hair’, *winthos > *óinthos > G. íonthos ‘young hair’. The change in the 0-grade *wibh- > G. oíphō might seem an odd environment, but the same in Av. vifra- / ōifra- and Ku. withǝu > withu / oithǝu ‘slippery’ (and even more odd in PIE *gWhermo- > Skt. gharmá-, Av. garǝma-, *ghǝrǝm > *ghǝrǝw > ghǝrǝo / ghǝrun ‘hot’) should be compelling support.
​
For TB kwīpe ‘shame/modesty’ the meaning ‘turn (away) / look away’ (in awe / shame / etc.) could instead unite the meanings given above for ošibati ‘turn away from’ from *ksw-, if *ksw- > *kw- in Tocharian, but I feel these roots are all related by optional changes, so such fine matching doesn’t seem needed.
​
Alb Albanian
Arm Armenian
Aro Aromanian
Asm Assamese
Av Avestan
Bal Baluchi
Bac Bactrian
Be Bengali
Bg Bulgarian
Br Breton
Bu Burushaski
C Cornish
Cz Czech
E English
EArm Eastern Armenian
G Greek
Go Gothic
H Hittite
Hi Hindi
Is Ishkashimi
It Italian
K Kassite
Kd Kurdish
Kho Khotanese
Khw Khwarezmian
Ku Kusunda
L Latin
Li Lithuanian
Lt Latvian
M Mitanni
Mh Marathi
MArm Middle Armenian
MW Middle Welsh
NHG New High German
MHG Middle High German
OHG Old High German
OBg Old Bulgarian
OBr Old Breton
OCS Old Church Slavonic
OIc Old Icelandic
OIr Old Irish
OE Old English
ON Old Norse
OPr Old Prussian
OP Old Persian
MP Middle Persian
NP (New) Persian (Farsi)
Nw Norwegian
Os Ossetian
Ph Phrygian
Ps Pashto
R Russian
Ru Romanian\Rumanian
Sar Sarikoli
Shu Shughni
Skt Sanskrit
Sog Sogdian
TA Tocharian A
TB Tocharian B
W Welsh
Wx Wakhi
Gy Gypsy
Dv Domari \ Do:mva:ri:
Lv Lomavren
Rom Romani
Dardic Group
A Atshareetaá \ (older Palola < *Paaloolaá)
B Bangani
Ba bHaṭé-sa zíb \ Bhaṭeri
D Degaanó \ Degano
Dk Domaaki \ Domaá \ D.umaki
Dm Dameli
Gi Gultari
Id Indus Kohistani
Ka Kalam Kohistani \ Kalami \ Gawri \ Bashkarik
Kati
Kh Khowàr
Km Kashmiri
Ks Kalasha
KS Kundal Shahi
Kt ktívi kâtá vari
Kv Kâmvíri
Pl Paaluulaá
Pr Prasun
Ni Nišei-alâ
Np Nepali
Sa Saňu-vīri
Sh Shina
Ti Torwali
Wg Waigali \ Kalas.a-alâ

I'm originally from Delhi, settled in the US, and work may take me back to India, but in Mumbai. I've been many times and I've studied in the general southern region before (Bangalore). Obviously Mumbai is different from Bangalore but my general assumption is that it would be more similar to Bangalore than Delhi.
​
What should I be prepared for?
From what I know, Mumbai is a lot more progressive than Delhi. I'm okay with this, but being a native UPiite I don't really care how progressive people around me are. I'm used to whatever.
I'm excited for the climate. Delhi is HOT and the winters are cool which is annoying. Mumbai has more stable weather, but are the monsoons really that bad? Does it rain everyday? I'm not sure if I can live like that.
How is the social divide between Maharashtrians and UP/Biharis? Is there still tension? I noticed that SS is still in charge so obviously I have questions surrounding that.
Also, how is the economical situation of UP/Bihari people? Be honest, because living in Delhi we come from the lower end of the spectrum, my father was a factory worker. Most of my people were either lowelower middle class. Is it the same in Mumbai, or is the Bhaiyya thing just a joke?
Do I need to learn Marathi? Out of respect for locals, sure, but would it also be useful for my daily life? When I visited I could pretty much speak Hindi everywhere, BUT, the way you guys spoke Hindi was a lot different and also less aggressive than the way we speak in the north.
Is English the most common language in professional environments? In Delhi, English might be a lingua franca but coworkers usually spoke in Hindi with each other. How is it looking in Mumbai?
Is Mumbai safe? Is pickpocketing common, and how often are there fights on the trains?

In Latin, Kw- sometimes changes a following o to a: *k^uwon- ‘dog’ > L. canis, kúōn; *kwoino- > OIc -hvein ‘swampy land’, L. coenum \ caenum ‘dirt/filth/mud/mire’. It also loses the w even when no o > a took place: OBg kvasŭ ‘leaven / fermented drink’, L. cāseus ‘cheese’. In others, kw- > w- might have happened: *kwah2po- > G. kápos ‘breath’, Li. kvãpas ‘breath/odor’, L. vapor. Even more important is that this irregularity seems to exist in other IE. Some even seem to avoid kw- by metathesis of kw- > k-w-:
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*kwah2to- > Skt. kvath- ‘boil’, Go. hvaþō ‘foam’, OBg kvasŭ ‘leaven / fermented drink’, L. cāseus ‘cheese’
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*kwah2po- > G. kápos ‘breath’, Li. kvãpas ‘breath/odor’, Skt. kópa-s ‘*heat/*steam/*spirit > rage’
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*kw- > *kah2po- > Skt. kapha-s ‘phlegm/froth/foam’, Av. kafa- ‘foam’
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*kw- > *wah2pos- > L. vapor, *wah2spo- > Skt. vāṣpá-s ‘steam/vapor’, Ps. bṛās ‘vapoheat’, bṛōṣ ‘*heated / *steaming > angry/irritated’
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*kwapno- ‘smoke / steam’ > G. kapnós, *kw- > *wah2pro- ‘mist’ > Av. vafra- ‘snow’
​
There is also Celtic evidence of retained *kw- vs. *kW- that has not been properly considered yet. In Greek, *kw- seems to remain, with later *w > 0, instead of merging with *kW > p:
*kwólpos > OE hwealf ‘vault/arch’, G. kólpos ‘bosom/lap’
*kwap- ‘smoke / steam’ > G. kapnós, apo-kapúō ‘breathe away (one's last)’, Go. af-hvapjan ‘choke’
There are few ex. of *kw-, so some of this could be to avoid p-p (though not in *penkWe > pemp-, etc.), but the Celtic evidence can shed light on the different treatments. Just as in *kwoino- > OIc -hvein ‘swampy land’, L. coenum \ caenum ‘dirt/filth/mud/mire’, Celtic has OIr cóenna ‘clippings/waste?’, Ir. caonnach ‘moss’, OBr ceuni ‘moss’ in which no *kW- > p- existed in OBr. It also has unexplained *-nn-, which must be from metathesis of *w (as in Li. kvãpas vs. Skt. kópa-s): *kwoino- > *koinwo-. Although original *nw > *nv > nb, this 2nd *nw > nn (also seen in verbs in which the paradigm with *nu \ *nw could have restored or preserved it longer: *pstr-nu- ‘sneeze’ > G. ptárnumai, L. sternuere, OIr srennim ‘snore’; *h3r-nu- > G. órnūmi ‘stir up / rouse’, *rinwo- > MIr renn ‘swift’, Co. rynny ‘trembling’. The stages *kwoino- > *koinwo- > *koinno- needed here would support the etymologies that connect these words with -nn- to other IE with -nu-, some of which have been disputed.
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In the same way, for *kw(o)l(i)s- > *xulisa-z > Old Saxon hulis, E. holly, *kwolisno- > OIr cuilenn, W. celyn the -u- in Germanic can be explained by older *-wo- \ *-u- and other IE supposedly from the same root (*kols- > Alb. kall ‘ear of corn’, Slavic *kolso-) would show the same *kw- > *k- as in Skt. kapha-s. Loss of *-i- would also support Arm. -i- and -u- showing an original V lost in most IE https://www.reddit.com/etymology/comments/w01466/importance_of_armenian_retention_of_vowels_in/ . Ranko Matasović’s theory that the lack of regularity here points to a non-IE loan seems unneeded, and the failure of W. celyn to create optional *cylyn could be due to *kwol- with w not allowing a following o to be raised.
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This might also explain an intermediate *bhwodǝro- > *budaro- > OIr bodar, MW byddar ‘deaf/numb’, Skt. bhadirá- ‘deaf’ to bridge the gap with *bhaudho- > Go. bauþs ‘deaf/dumb/tasteless’, Dardic *bhōḍa- > A. bhúuro ‘deaf’, Ka. boor, Ni. buṛa, Ti. bow. If Pwo- > Pu- in Celtic, it would also fit; in likely *gWhormo- ‘hot’ > ‘burned’ > Celtic *gurmo- ‘dark’ shows the same (Ranko Matasović’s theory that the lack of regularity here points to a source other than *gWher- and a non-IE loan seems unneeded, again). If these words come from *bhah2udh- ‘beat’ (OE béatan, OIc bauta ‘hit/bump/poke’, MIr búalaim ‘hit’) then metathesis of *bheh2udh-ro- > *bhwadh-h2ro- might explain it (with alternation of Ch \ C by h2, like *meg^-h2- ‘big / many’ > Skt. mah(i)-, G. méga-). Some of this depends on the timing of h2 causing V > a for exact details.
​
Alb Albanian
Arm Armenian
Aro Aromanian
Asm Assamese
Av Avestan
Bal Baluchi
Bac Bactrian
Be Bengali
Bg Bulgarian
Br Breton
Bu Burushaski
C Cornish
E English
EArm Eastern Armenian
G Greek
Go Gothic
H Hittite
Hi Hindi
Is Ishkashimi
It Italian
K Kassite
Kd Kurdish
Kho Khotanese
Khw Khwarezmian
Ku Kusunda
L Latin
Li Lithuanian
Lt Latvian
M Mitanni
Mh Marathi
MArm Middle Armenian
MW Middle Welsh
NHG New High German
MHG Middle High German
OHG Old High German
OBg Old Bulgarian
OBr Old Breton
OIc Old Icelandic
OIr Old Irish
OE Old English
ON Old Norse
OPr Old Prussian
OP Old Persian
MP Middle Persian
NP (New) Persian (Farsi)
Nw Norwegian
Os Ossetian
Ph Phrygian
Ps Pashto
R Russian
Ru Romanian\Rumanian
Sar Sarikoli
Shu Shughni
Skt Sanskrit
Sog Sogdian
TA Tocharian A
TB Tocharian B
W Welsh

G. Kúklōps ‘one-eyed giant’ seems to obviously come from ‘round eye’, from *kWekWlo-, and a similar origin for L. cocules ‘one-eyed’ has been proposed. However, in https://en.wiktionary.org/wiki/Cyclops the source *pḱú-klōps ‘cattle thief’ is given. This seems to make no sense. As added evidence, looking at OIr coll ‘one-eyed’, G. kellás, Skt. kāṇá-, all could be from *kWelno- (with e > o by KW in Celtic, like *pekWto- ‘cooked’ > G. peptós, W. poeth ‘hot’, Br. poaz ‘cooked’). If *kWekWlo- and *kWelno- were related, it could have been ‘round’. As far as I know, this exact reconstruction has never been made before. Greek dialects show optional treatments of PIE *KW, so an uncommon word like kellás being found in only one group with this change is not odd. *KW > K before *e seen in G. géphūra, Boe. bephūra, Cr. dephūra ‘weidyke/dam/causeway’; and the name of a god, dat. Kelepródei tôi Keraunôi, begins with Kele-, prob. the same as *kWele- > tele- in many G. words https://www.reddit.com/etymology/comments/10gga56/arcadian_god_kelepr%C3%B3d_keraun%C3%B3/
​
This could be from several changes; other words show several related meanings (Go. haihs ‘one-eyed’, OIr cáech ‘squinting’, L. caecus ‘blind’). The shift of words for disfigurements can create a wide range of meaning (consider the many changes in Greek blaisós ‘bent/distorted / splay-footed / bandy-legged / twisted/crooked’ >> Latin blaesus ‘lisping’ https://www.reddit.com/etymology/comments/vyr3qc/unable_to_smell/ ), so a word for ‘round-eyed / bug-eyed’ could shift to ‘having one eye larger or more open’ then ‘one-eyed / squinting’. That such words existed is probably seen in *spek^- ‘see’ >> G. skôps ‘*large-eyed > bogue’, Mac. gôps. Since in many languages ‘eye’ can also refer to a hole or spot, the single white spot on the head of some animals might also be called an ‘eye’, leading to a similar shift.
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The loss of *l in Skt. kāṇá- from *kWelno- is probably regular. There is evidence that Skt. *l was actually *ḷ since it caused a following dental to become retro. (Skt. huḍa- ‘ram’, Dk. hʌldin ‘male goat’, ON *galtuz > göltr ‘boar’). Since r \ l alternate in Skt., old words that also show ar > ā might indicate that some r > l before this change (*karsto- > Rom. karšt / kašt, G. káston ‘wood’, kāṣṭhá-m ‘stick / (piece of) wood/timber’; *per(s)ni- > Skt. pāṇí- ‘hoof/hand’, *parn- > Kv. přõ ‘foot of cow/horse’, *pinra- > Rom. pindro ‘foot/sole’). Since Dardic and Gypsy languages show retained l or r, it is more evidence they were not Indic https://www.reddit.com/language/comments/12ui9st/peter_zoller_and_the_metathesis_of_aspiration/
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Another unlikely connection is given in https://en.wiktionary.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%A3 for Skt. kāṇá- ‘one-eyed’, Tamil kaṇ ‘eye’, kāṇ ‘see’, etc. Not only is this a native Dravidian word from uvular *q- or X- (Malto qanu, Brahui xan), but it did not come from *-rn- or *-ln- (though another *-Cn- creating all forms is possible). Similarly, in https://www.academia.edu/43371783 he connects Skt. kāṇá- to words for ‘having holes’, but many of these come from *r, and if ‘having holes’ > ‘eye’ is possible, surely ‘having (one) eye’ > ‘having holes’ is the same (see the use of ‘eye’ to refer to a hole or spot above).
​
Alb Albanian
Arm Armenian
Aro Aromanian
Asm Assamese
Av Avestan
Bal Baluchi
Be Bengali
Bg Bulgarian
Bu Burushaski
E English
EArm Eastern Armenian
G Greek
Go Gothic
H Hittite
Hi Hindi
Is Ishkashimi
It Italian
K Kassite
Kd Kurdish
Kho Khotanese
Khw Khwarezmian
Ku Kusunda
L Latin
Li Lithuanian
Lt Latvian
M Mitanni
Mh Marathi
MArm Middle Armenian
MW Middle Welsh
NHG New High German
MHG Middle High German
OHG Old High German
OBg Old Bulgarian
OBr Old Breton
OIc Old Icelandic
OIr Old Irish
OE Old English
ON Old Norse
OPr Old Prussian
OP Old Persian
MP Middle Persian
NP (New) Persian (Farsi)
Nw Norwegian
Os Ossetian
Phr Phrygian
Ps Pashto
R Russian
Ru Romanian\Rumanian
Sar Sarikoli
Shu Shughni
Skt Sanskrit
Sog Sogdian
TA Tocharian A
TB Tocharian B
W Welsh
Wx Wakhi
​
Gy Gypsy
Dv Domari \ Do:mva:ri:
Lv Lomavren
Rom Romani
​
Dardic Group
A Atshareetaá \ (older Palola < *Paaloolaá)
B Bangani
Ba bHaṭé-sa zíb \ Bhaṭeri
D Degaanó \ Degano
Dk Domaaki \ Domaá \ D.umaki
Dm Dameli
Gi Gultari
Id Indus Kohistani
Ka Kalam Kohistani \ Kalami \ Gawri \ Bashkarik
Kati
Kh Khowàr
Km Kashmiri
Ks Kalasha
KS Kundal Shahi
Kt ktívi kâtá vari
Kv Kâmvíri
Pl Paaluulaá
Pr Prasun
Ni Nišei-alâ
Np Nepali
Sa Saňu-vīri
Sh Shina
Ti Torwali
Wg Waigali \ Kalas.a-alâ

IE changes to velars (K) often seem irregular, and since these include k > x & *h > k, it is likely that PIE h1 = x^, h2 = x, h3 = xW.
​
G. kúmbos ‘vessel/goblet’, Skt. kumbhá-s ‘japitchewater japot’, Av. xumba-
*xamanto-s > R. xomút ‘horse’s harness’, Li. kãmanos ‘leather bridle’
*k^alh- > L. calēre ‘be warm’, Lt. silt ‘grow warm’, salts, Li. šáltas ‘cold’, R. xolod ‘cold’
? > *xalpikiko-s > Slavic *xolpĭčĭkŭ ‘boy / young servant’, TB kālpśke ‘youth / boy’
*kaudh-? > OP xauda- ‘cap’, Av. xaōda- ‘helmet’
Skt. kardama- ‘mud’, NP xard ‘muddy place’
Skt. kharjura- ‘silver’, Greek árguros ‘silver’
*h3ost- > G. ostéon ‘bone’, OCS kostĭ, L. costa ‘rib’
*xWokW- >> L. oculus ‘eye’; *xWokW-ixto- >> Li. akytas ‘having eyes’, L. *xokwel-it- ‘having (one) eye’ > cocules ‘one-eyed’
*prdumxo- > Kh. purdùm ‘leopard’, Skt. prdakū-, prdākhu- ‘leopard/tigesnake’
*kxapros > OIc. hafr ‘male goat’, L. caper, *gGapro-s > OIr. gabor, *xałfros > Arm. k’ał ‘male goat’
*kenh- / *kanh- > Arm. kanxem ‘rise up/hurry/go first/arrive before’, OIr. cinim ‘spring / descend from’
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*kap-ye- > L. capiō ‘seize/take’, G. káptō ‘gulp down’, Go. hafjan, OIc hefja ‘lift’
*gab- > Arm. kapem ‘bind’
*ghabh- > L. habeō
(compare kapem ‘bind’ to Latvian kampt ‘seize/grasp’)
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Slavic *golumb- > R. goluboj ‘blue’, Baltic *golimb- > OPr. golimban ‘blue’, *gelumbiyā- > Li. gelumbė ‘blue kerchief/cloth’
Slavic *golumbi- ‘dove’
Sanskrit kalamba- / kaḍamba- / kadamba-, Greek kolumbís / kólumbos ‘diver (bird)’, Latin columba ‘dove, pigeon’
*š\salam(b)a\u > MArm. salam -u-, salamb -a- ‘(francolin?) partridge’
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*kwap- ‘smoke / steam’ > Lithuanian kvãpas ‘breath / odor’, *xwap- > Latin vapor
*k^witro- > Lithuanian švitràs ‘glasspaper / sandpaper’, *xwitro- > Latin vitrum ‘glass’
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? > *mxëlto > TA mkälto ‘young’, malto ‘in the first place’
? > *pesuxā- > TA puskāñ, TB passoñ ‘muscles’
? > *lewax^- > TA lu, pl. lwāk, TB luwo, pl. lwāsa ‘animal’
Skt. srákva- \ sṛkvaṇ- ‘corner of mouth’, TB *sǝrkwan- > *sǝrxwan- > särwāna (pl. tan.) ‘face’
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Most of these are already recognized as cognates, some are distputed. For Skt. kharjura- ‘silver’, Greek árguros ‘silver’ from PIE *h2arg^uro-, see https://www.reddit.com/IndoEuropean/comments/13umn3s/greek_kh%C3%A1lub_hardened_iron_steel_khalk%C3%B3s/ . Armenian and Celtic sometimes changing *ka- > *ga- (and g > k in Arm.) would explain some data, but this is not regular. Many of these might come from clusters like *k^x-. The similar *zg is also optional around IE:
*mezg- > L. mergō, Skt. májjati ‘submerge/sink’, *mezgu- > L. mergus ‘gull’, Skt. madgú-
*zgWes- ‘quench/extinguish / put out a fire’ > *djas- > Skt. dásyati be exhausted / despair, jása- \ dása-, etc.
*azgWolxo-? > G. ásbolos / asbólē ‘soot’, *ask^ülxo- > Arm. acuł / acux ‘soot/coal’
*presgWu-? G. présbus ‘old man’, Cr. preigus, Arm. erēc` ‘elder’
Some say *pres-gWh2u-? ‘coming before / ancestor’ is needed to explain Armenian erēc`, but I think acuł shows the same (caused by g > g^ before u (indicating u > ü as in Greek)). This would mean h2 was unneeded, and even K > K^ by u in Arm. is not regular.
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Just within Arm., the changes to K include k > k \ kh \ x \ *h > 0:
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Arm. kayt ‘mark on marble’, xayt \ xayc ‘mark/spot’, Skt. keta-, ketú- ‘mark/sign’, TB kāy ‘mark’
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OE sceolh ‘crooked’, G. skélos ‘leg’, skellós ‘crooked-legged’, Arm. šeł ‘slanting / crooked’, xeł ‘mutilated / lame’
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Arm. sałim ‘be mistaken’, sxalim ‘be mistaken / stumble’, sxalak ‘drunken’, Skt. skhálati ‘stumble’,
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G. skórodon / skórdon, Alb. hurdhë, Arm. xstor ‘garlic’
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Arm. mxrčem ‘immerse/dip’, mkrtem ‘immerse/dip / bathe/baptize’
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Skt. khād- ‘chew/bite/eat’, Arm. xacanem, kcanem ‘bite/sting’
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Arm. ozni, MArm. xozni / kozni, G. ekhînos, Skt. jáhakā-, Brahui ǰaǰak, YAv. dužuka-, NP žūža ‘hedgehog’
(compare kh vs. *h > 0 in G. khḗr ‘hedgehog’, L. ēr )
​
Li. kárštas ‘hot’, Arm. xaršem ‘cook/burn’, Skt. kuṣāku- ‘burning’, *kurzd- > kūḍayāti, kuṇḍate ‘burn’
​
*skandlo- > L. pl. scālae ‘ladder / flight of steps’, *sxandułxo- > Arm. pl. sanduł-k` / sandux-k` ‘laddestairs’
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G. khaláō ‘loosen/slacken’, Skt. khallate, Arm. xał ‘game/pastime’ (from ‘free / loose’ (compare L. laxus ))
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Arm. ktł- ‘burning desire’, xtił ‘tickling/lust’
​
Skt. kartati ‘cut/slice’, Arm. ktrem ‘cut’, kotor \ ktor \ ktur-k’ ‘cut/share’, ktir-k’ ‘dowry’, hatu-ktir\kčir
​
*tetk^-? > t’ek’em ‘shape, bend, twist, weave’, t’akart’ ‘trap, snare, net’
​
*h2aukWtro-? > *akurt > MArm. akut’ ‘cookstove’, Van dia. angurt’ ‘portable clay oven’, *aukslo- > L. aulla ‘pot’
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G. knḗthō ‘scratch/itch’, Arm. xaz ‘line (in hand) / scratch’
​
If x, kh, and k were regular and separate, why would so many words show both? This is not limited to PIE *k(h), even PIE h > h \ 0 \ x has no set order:
​
*h3od- ‘smell, stink, hate’ > L. oleō, odor, odī ‘I hate’, Arm. hot
​
*h3owi- > L. ovis ‘sheep’, Arm. hovi-, *+pah2- > hoviw ‘shepherd’
​
*h2awi- > L. avis, Arm. haw ‘bird / roostehen’, Moks xav
​
*h2awo- > L. avus ‘grandfather’, Arm. haw
​
*h2ak^o-sth2o- > G. akostḗ ‘barley’, Skt. apāṣṭhá- ‘barb of an arrow’, Arm. hawasti-k` ‘tassels of a belt’
​
*h2ak^-st(h2t)i- > Li. akstìs \ akštìs ‘kind of skewer’, Arm. hask -i- ‘ear of grain’, Van xašk
​
*h2ag^- > G. ágō ‘lead’, Arm. acem ‘bring/lead’
​
*h2arh2mon- > Li. armuõ ‘arable land’, Arm. haravun-k’ ‘arable land / plow-land’, K’łi harmunk' ‘plowable soil softened by spring rains’
​
*h1nek^-n- > Arm. hasanem ‘arrive at / reach / catch/take/get/gain’, Skt. naś-, L. nanciscor ‘get/reach/obtain’
​
? > Arm. xełd- \ hełj- ‘drown/suffocate/strangle’, hełjamłjuk ‘drowned/suffocated’, młjuk- ‘strangle’
​
*h3oid- > G. oîdos ‘swelling’, Oidí-pous, Arm. ayt -i- ‘cheek’, aytumn ‘swelling’, *xoyt’ > Łarabał xüt' ‘*swelling/*mound’ > ‘hillock’
​
This works best if h2 = x and most x > h, some retained. Dialects with x- for older h- are more conservative, not innovative. The intermediate s > š > x fit Pamir data for Iranian (sk > šk, other s > x) and sw- > *xw- > kh- in both. Slavic also shows some s > x with no apparent cause. This also matches s > *x > x \ h \ 0, p > *xW > x \ h \ 0, completely bereft of regularity:
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*pewyo- > ogi \ hogi ‘soul/spirit’; *pew-ah2- > hewam ‘breathe heavily’
​
Skt. pṛthuka- ‘child / young of animal’, G. pórtax \ pórtis (f) ‘calf’, Arm. ort’ -u- ‘calf/fawn’, xort’ -o- ‘stepson/adulterine’, Muš. xort’ ‘young (man)’
​
Arm. ort’ ‘grapevine’, G. pórthos ‘shoot’
​
*samhǝdho- > E. sand, G. ámathos, Arm. awaz, L. sabulum
​
*kWyeh1-sk^e\o- > L. quiēscō ‘rest’, *sm- > Arm. hangč’im ‘rest’, Muš hang‘ ‘rest/breath’, Moks xangY
​
? > Arm. boyl -i- ‘group (of people/deeetc)’, hoyl -i- ‘group of animals/people’, xoyl -i- ‘swelling/tumogland’, bołǰ ‘swelling/tumowound’
​
Since *h at the start can remain as x, x within words shoud have the same explanation. This includes kanxem above (both k and x odd), and many in https://www.reddit.com/etymology/comments/w04cuz/importance_of_armenian_retention_of_h123/
​
​
For PIE *w, a stage with w > GW (G = voiced velar fricative) makes sense (see Hrach Martirosyan). This also shows w > g / kh / x / v / 0 with no cause; it is likely that there was optional *G / *x then optional *x > kh. This is seen by supposed original *gWh = *GW > *x > kh in the other direction. This *x is retained in many examples, often with alternation:
​
*widk^mt- > *GWic^amt- > *xis^anD- > k’san ’20’
​
*gWhen- > G. eu-thenḗs ‘in abundance / wealth’, Arm. yo-gn / yo-k’’n ‘numerous/abundant’
​
*wergY- > TA wärk-, TB wark- ‘shear’, Arm. gercem ‘shave / make bald’, k’ercem ‘shave / peel / strip off’
​
*Gony- > xonǰim ‘be tired/exhausted’, *yoGn- > yognim / yok’nim ‘be(come) tired/exhausted/discouraged’
​
*proh3-gWhen- ‘very abundant/large/great’ > G. parthénos ‘virgin’, Arm. aṙa-k’ini ‘valiant/courageous/virtuous/honest’
​
*GorGuD / *xoruxD > xoroxt / xroxt ‘haughty/proud’, goṙoz ‘proud/arrogant’, goṙ ‘shout/fierce/bold/haughty/warlike’
​
*wel > G. hélix ‘object with spiral shape’, Arm. xec’ ‘pot / shell (of mollusks)’, xec’ \ hec’ ‘felloe’
​
*widhw- ‘(arms) apart / tree’ > *GüDG- > *gu(r)g- / *gi(r)k(h)- > Arm. girk-k’ ‘tree’, girk ‘arms/lap/bosom’, gog ‘lap/bosom’, *gurg ‘embrace’, girg ‘tendedelicate/soft’, ołǰ-a-gurem ‘greet / embrace’, gurgurel ‘cuddle/caress’
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and even Iran. loans seem to show a stage with GW and optional GW > v or GW > gh:
​
*g^hew- > jagar ‘funnel’, *javar >> Gr. jabri
​
*g^wah2lo-, *dz^walanō > Skt. jválana-s ‘fire’, Balochi jal ‘hot ashes / charcoal’, ? >> *azgal > Arm. gazał \ gazax ‘ashes/embers’
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Arm. is also known for having odd changes to *r like Arm. kēt ‘biting fly’, kret ‘wasp’; *akurt > MArm. akut’, Van dia. angurt’ (above) among many others https://www.reddit.com/etymology/comments/zkgi2m/latin_pr%C4%93x_request_armenian_a%C5%82ersank_a%C5%82a%C4%8Dank/ . The simplest reason for some r > 0 is a uvular pronunciation R, common in many languages. If R became a fricative, as in French, it might merge with PIE h1, h2, h3 and disappear. The Dardic languages might show traces of this R, with r > x \ h in Kh. (or indirectly, with Rt > xt > th): Skt. vṛtra- ‘stone’, *vart(r)a- > Rom. barr, Kh. boxt \ boht \ bohrt ‘rock/stone’, Ks. bath, Ti. baṭ(h) ‘large rock’, Dm. bāṭ , Dv. wāt'
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If this *R is already needed for *r, including *k > *q to help make sense of IE optional treatments of K could work. PIE h1, h2, h3 and R sometimes disappeared; any uvular fricative to 0 would thus cover both. Pamir languages also show irregular K > Q, and their location relatively near Dardic, showing traces of the same, could explain that those on the fringes of IE territory shared this retention. This is not regular, yet orderly, fitting, and in step with common features seen around the world. It also allows many irregular changes to velar C’s to merge into one kind of optionality: K vs. Q. Even if this is not the exact cause, trying to understand broad changes by broad rules is better than coming up with an odd explanation for each oddity.
​
Alb Albanian
Arm Armenian
Aro Aromanian
Asm Assamese
Av Avestan
Bal Baluchi
Be Bengali
Bg Bulgarian
Bu Burushaski
E English
EArm Eastern Armenian
G Greek
Go Gothic
H Hittite
Hi Hindi
Is Ishkashimi
It Italian
K Kassite
Kd Kurdish
Kho Khotanese
Khw Khwarezmian
Ku Kusunda
L Latin
Li Lithuanian
Lt Latvian
M Mitanni
Mh Marathi
MArm Middle Armenian
MW Middle Welsh
NHG New High German
MHG Middle High German
OHG Old High German
OBg Old Bulgarian
OBr Old Breton
OIc Old Icelandic
OIr Old Irish
OE Old English
ON Old Norse
OPr Old Prussian
OP Old Persian
MP Middle Persian
NP (New) Persian (Farsi)
Nw Norwegian
Os Ossetian
Phr Phrygian
Ps Pashto
R Russian
Ru Romanian\Rumanian
Sar Sarikoli
Shu Shughni
Skt Sanskrit
Sog Sogdian
TA Tocharian A
TB Tocharian B
W Welsh
Wx Wakhi
​
Gy Gypsy
Dv Domari \ Do:mva:ri:
Lv Lomavren
Rom Romani
​
Dardic Group
A Atshareetaá \ (older Palola < *Paaloolaá)
B Bangani
Ba bHaṭé-sa zíb \ Bhaṭeri
D Degaanó \ Degano
Dk Domaaki \ Domaá \ D.umaki
Dm Dameli
Gi Gultari
Id Indus Kohistani
Ka Kalam Kohistani \ Kalami \ Gawri \ Bashkarik
Kati
Kh Khowàr
Km Kashmiri
Ks Kalasha
KS Kundal Shahi
Kt ktívi kâtá vari
Kv Kâmvíri
Pl Paaluulaá
Pr Prasun
Ni Nišei-alâ
Np Nepali
Sa Saňu-vīri
Sh Shina
Ti Torwali
Wg Waigali \ Kalas.a-alâ