Laghukoshasamgraha 8.12-2

*Ūrmi* is a wave, pain, speed, break, manifestation, / longing, fold of a garment, and a furrow; / *lakṣmī* is fortune, beauty, Ramā, a form of distinction, and priyaṅgu; *rāma* is pleasing, a śarabha, Paraśurāma, Balarāma, white,

in the three [genders], dark blue, Rāmacandra, an axe, a lover; / in the neuter, a dwelling site, costus; in the feminine, Ramā and a woman.

*Śuṣma* in the masculine is splendor, the sun; in the neuter, milk and the sky; / in the Padmaka tree and a cluster of spots; *padmā* is Bhārṅgī and Śrī.

*Bhrama* is a whirlpool, error, and a turning mechanical lathe; / *bhīma* is terrifying, Bhīmasena, subtle, inner self, and slight.

*Śrama* is practice, effort; *sūrmi* is an iron statue; / *yama* is Yama, restraint, a twin, beneficial, in the three genders;

in benevolence, patience, truth, non-violence, uprightness, self-restraint, / knowledge, serenity, sweetness, and gentleness, in the masculine and neuter.

*Āma* is raw, a kind of illness, whole, and a piece of meat; / *yāma* is the eighth part of a day (a watch of three hours), carriage, and restraint.

*Gharma* is heat, the summer season, the Pravargya ceremony, and another deity; / *raśmi* is a ray and a rein; *grāma* is a collection of sounds,

the scale beginning with Ṣaḍja, an inhabited village, the vanguard of an army, disease, / a clump of grass, a thicket; *gulma* is also a military troop; *ūṣman* is steam and water.

*Dhāma* is splendor, and also indolence; *jāmī* is a sister and a respectable woman; / *jihma* is crooked, sluggish; in the feminine, the tongue;

in the masculine, deceitful and bent; *siṃha* is the best and the lion; / *amā* is with and near; *sāmi* is half and censured.

*Nāma* is manifestation, possibility, anger, approach, and abuse.

Thus end the two-syllable words ending in *ma*.

*Lalāma* (masculine) and *lalāma* (neuter) mean ornament, pre-eminence, a horse,

a mark, majesty, a sectarian forehead mark, a tail, beauty; in the three [genders], a banner.

[Lalāma is used] for a horn and for an excellent man. But madhyama is in three genders: / for the central country, a musical note, night, a kind of metre, intermediate space, and a reed;

for a finger, a pericarp, and likewise for a woman who has seen her menses. / Sattama, like an adjective, refers to the venerable, and also to the best and the most virtuous. / Niyama refers to restraint, a vow, self-control,

purification, a sacrifice, asceticism, truthfulness, personal study of the Veda, and a religious observance;

to subjugation of the genitals, ablution, and in the masculine to silence and fasting. / Kuṭṭima means paved ground. Vibhrama means error and beauty;

it is taught in the senses of doubt, fear, loveliness, and amorous play. / Nigama, not feminine, is used for a town, the Veda, commerce, and a merchant's wealth.

Naigama in the masculine means an urban resident, a vaiśya, and a Vedic rite. / Parama means the foremost, the first, and also the syllable Oṃ, ancient,

and permission. Kumuma means an eye disease, fruit, and a flower, / and also women's menses. Then tlape [is used] for a canopy adorned with moonlight,

and tilima is stated of a paved floor. Suṣaṇā means supreme splendour. / Suṣīma means cold and pleasant; suṣira means a kind of snake.

Suṣama means handsome and opportune. Ajihma means honoured and straight. / Vyāyāma means a kind of measure, athletic training, exertion, and work.

Āgama means a class of scriptural treatise, an acquisition, and coming. / Adhama means vile, deficient, situated below, and blown upon.

Vikrama means a kind of year, stride, and prowess. / Prathama means prior and the first lunar day; sukarma refers to good deeds and auspicious conjunctions.

Thus end words of three syllables ending in -ma.

Pariṇāma refers to satisfaction, digestion, and bending. / Sārvabhauma refers to a directional elephant and a universal emperor [...].

Plavaṃgama means a monkey and a frog. Parākrama means heroism and exertion. / Upakrama means medical treatment, beginning, and valorous action;

in the sense of a means, a previous contrivance, and also a year; and here aiṣamaḥ [means this year]. / Yātayāma is stated of what is stale and consumed.

Now priyaṅgu is called śyāmā in the feminine, [which also means] an Asura woman.

Thus end words of four syllables ending in -ma.

Thus end the sections ending in consonants of the pa-class in the Rāghavīya-nānārthamañjarī.

Ya in the masculine means abandonment, an abode, wind, a three-hour watch, a giver, and a traveller. / Yā in the feminine means a vehicle, a flower-cluster, beauty, Lakṣmī, and creation.

In three genders it is designated as a relative pronoun; [yaḥ is used] in the sense of loss and cause. Now in the feminine: / khyā means fame and declaration. Jyā means a bowstring, mother, and the earth.

Dyauḥ in the masculine means heaven, day, and fire; in the masculine and feminine, heaven and the sky.

Thus end monosyllabic words ending in -ya.

Saṃdhyā refers to a division of time, customary practice, and twilight.

Kāvyā is feminine for an Asura woman; in the masculine it is used for the Rāmāyaṇa and other [poetic works].

Smaya means power, a young calf, pride, and boldness. / Mṛtyu means the kiṃpāka plant, death, characteristics, and Yama.

Naya means policy [...]; vedhya is taught as a target.

Citya means a funeral pyre; caitya means a pyre, a conch-shell, a mound, a sacred tree, and a temple.

Saṃkhyā means battle, elephant-spots, [...] and enumeration. / Vayas means youth, an age to be spoken of, and worthy of discourse.

Kakṣyā means a chest-strap, a girdle, a rope, a girth for an elephant, / the courtyard of a mansion, and in the feminine the bṛhatī plant and an inner enclosure.

In the sense of a leather strap [kakṣyā is used]. Śaya means a sleeper, ease, the hands, / a snake, and a bed. Dāya means wealth, a marriage dowry,

speech, [...] and paternal wealth to be divided. / In the neuter [janya] means future generation, battle, censure, and idle chatter;

not feminine, it means the bridegroom's or bride's kinsman, a dear friend, an equal, and a benefactor. / Janya in three genders means a person, a virtuous man, born, and to be produced.

Janyā in the feminine means a mother's female friend, intoxication, a market, people, / humanity, and a living creature. Now vīrya means majesty, semen, vigour,

and capacity. Guhya in the neuter means the vulva, a secret, deceit, / a tortoise, deep within a mountain, health, and what is to be tolerated.

In the masculine it means a part of the body, a bad path, and improper partisans. / In the feminine it means a suburb, an expert woman, and a painted woman.

Satya means an oath, truth, a virtuous person, and the seventh world. / Codya is spoken of that which deserves prompting, and also of a wonder.

Padya is masculine for a śūdra; in the masculine and neuter, it is spoken of a path and a verse. / Bhavya means true, auspicious, healthy, and in the feminine the karmaraṅga tree;

it means pure, elephant-grain, and as an adjective, suitable and future. / Chāyā in the feminine means the wife of the Sun, a reflection, shade,

protection, a bribe, lustre, good splendour, and rows of poetic composition. / Madhya means the middle part, little, the waist, the upper region,

just, usually equal, an arm, death, destruction, deceased, / an age-mate, fasting, and abundance. Paṇya means an article for sale,

a market, and misconduct. Puṇya means virtue and pleasing. / Kṛtyā is an action and an evil spirit; in three genders it is praised in the sense of crooked.

In the masculine this means a neighbour and commander of an enemy army. / Śalya means a stake, an arrow, a lineage, fitness, practice, and the sun.

Ayi expresses a question and conciliation. Caitya is masculine for an altar; / for a garden tree, an image, and Bughnya. Ārya means born of the arms [i.e., a kṣatriya];

mukhya means principal, a king, and an edge gem. Aya in the masculine means movement.

[Ayas is used] for that which brings good fortune and for prosperity; and tārkṣya is used for Garuḍa and a horse,

For a chariot, Anūru, and the aśvakarṇa tree in the masculine; it is neuter in rasāñjana.

Kṣaya is stated for illness, movement, violence, a house, and loss.

Tiṣya is [used] for the Puṣya constellation, the Kaliyuga, and in the feminine for brilliance and the āmalaka tree; / Pūjya, however, [is used] for a father-in-law, a venerable person, a sacrifice, and a crane (kruñc).

Dravya [is used] in three genders for proper/fit; in the neuter for wealth, lac, and medicine, / and also for the substratum of qualities. Dhiṣṇya, however, [is used] for power, a lunar mansion, an abode, fire,

And for that which stands before the hotṛ and other [priests] in a sacrifice; it is masculine and neuter. / Kriyā [is used] for action, bodily activity, medical treatment, and expiation,

For undertaking, means, teaching, and worship, or in the masculine; / and also in the feminine for deliberation, refinement, and composition,

And for the meaning of a verbal root and the finite verb. Bhāgya [is used] for good and bad deeds. / Kalya [is used] for healthy, ready, skilled, noble, and in arts,

And in the morning; it is in the neuter. Arthya, however, [is used] for a wise man, / a self-possessed person, conformable meaning, and in bitumen; it is masculine.

Rūpya is [used] for praiseworthy, also for form; in the neuter it is silver. / Saumya, however, [is used] for handsome, sacred to Soma, or in the masculine for the planet Budha.

Dasyu is masculine for a thief, and is also declared for an enemy.

Thus end the two-syllable words ending in ya.

Kulāya is [used] for another's house; lulāya also for a buffalo; / kaurṇeya for a demon, the wind, and for Īśāna and Anala,

For an ascetic, and in the masculine alone for a native of Phālguna. Ucchraya is [used] for a mountain / and for elevation. Jaghanya, however, [is used] for fragrant, low deed,

Vile, last, and for the male organ, in masculine and neuter. / Kaṣāya [is used] for sweet, oily, bitter, and fragrant,

For body ointment, resin, red, an unguent, / a coloring stone, a decoction, a ruin, and smeared.

Vismaya is [used] for wonder, the Gandharva Hāhā, and also for humbleness. / Anaya is remembered for misfortune, fate, bad luck, and calamity.

Atyaya is [used] for lapse, difficulty, fault, punishment, and destruction. / Abhikhyā in the feminine is [used] for fame, greatness, name, and beauty.

Pralaya is praised for death, the dissolution of a cosmic age, fainting, and dissolution. / Viṣaya is [used] for an object of the sense organs, a region, and a country,

For the range of a composition, etc., and for whatever is known. / Pratyaya is [used] for an oath, a hole/defect, trust, customary practice, and cause,

For fame, battle, dependent, knowledge, and word. / Gāṅgeya is [used] for the six-faced [Kārttikeya], Bhīṣma, gold, and the kaśeru plant,

And in the masculine and neuter for mustā grass. Maṅgalya is [used] for a lentil, / the bilva tree, the aśvattha tree, the trāyamāṇā plant, and also for curd and auspiciousness,

For charming, rojanā, priyaṅgu, and śatapuṣpā,

For the adhaḥpuṣpa plant, śaṅkhapuṣpa, the śamī tree, and white vacā.

Hṛdaya [is used] for life, wealth, intention, mind, and the chest.

Saubhāgya is [used] for a son, a mother, beauty, and auspiciousness,

And is stated for prosperity, knowledge, greatness, merit, and liberation. / Śaravya is [used] like an adjective for an arrow, a target, and an instrument of hunting.

Praṇaya is [used] for acquaintance, entreaty, and friendship.

Niṣkriyā is [used] for intellectual capacity, rooted out, and departed.

Bhujiṣya is [used] for a servant; śvaśurya for a wife's brother and a husband's brother.

Parjanya [is used] for water-giver and Indra; bhrātṛvya for a brother's son and an enemy.

Arya is [used] for a master and a merchant; paryāya for occasion, order, / cessation, and manner. Samaya in the masculine is [used] for rule,

And in the masculine for oath, practice, doctrine, time, and agreement. / Saṃnaya is [used] for an agreement, occasion, and collection,

And for a reserve army staying in the rear. Saṃstyāya is [used] for a dwelling, / an aggregate, and a limb. Viśalyā, however, [is used] for a great medicine,

For tripuṭā, lāṅgalī, dantī, gataśalyā, and amṛtā. / Vaktavya is [used] for blameworthy, vile, and dependent; it is neuter

For a supplementary commentary; and avadānī is [used] for speech, lovely, and slender-waisted.

Thus end the three-syllable words ending in ya.

Sāmparāya is remembered for battle, calamity, and future time,

And for fear. Anuśaya is [used] for hatred, remorse, and close attachment.

Pauruṣeya is [used] for a modification of Puruṣa in another word, / for a multitude of men, a slaughter of men, and also for that made by a man.

Vyavasāya is [used] for cause, exertion, and agricultural work. / Sthūloccaya, however, is [used] for incompleteness, and for the middle gait of elephants,

And for habitual smell. Anuśaya is [used] for lingering hatred and remorse. / Samavāya is [used] for a gathering, and also for upward resting,

For elevation, and for opposition. Pratiśraya is [used] for an abode,

And is declared for a common refuge and an assembly hall.

Karatoya is stated for constant water and a kind of river. / Avaśyāya is [used] for frost and pride; bahudhānya for a year and a town.

Thus end the four-syllable words ending in ya.

Vṛṣākapāyī is [used] for Lakṣmī, Gaurī, Indrāṇī, and the wife of Vahni.

Thus end the five-syllable words ending in ya.

Ra in the masculine is [used] for fire, Kāma, destruction, a thunderbolt, sleep, and an enemy; / rā in the feminine is [used] for gold, a hall, desire, and movement;

Raṃ in the neuter is [used] for blood, the head, meditation, sky, egg, and splendor; / in three genders it is [used] for face and fear, tasteless, abandonment, and sharp.

*Rā* in two genders means sound, and the letter *r*; the word *ri* denotes flow and destruction; / in the feminine, disease, flame, desire, and luster; *ru* in the masculine means battle, fear, and sound;

in the feminine, a passionate woman and a small ant; *du* denotes gold and also a tree; / *śrī* means costume, embellishment, tree, radiance, fortune, and a bee;

speech, Lakṣmī, and cloves; it is in three genders for poison and the *bilva*; / *sruk* in the feminine denotes an ascetic's braid, filling, a sacrificial implement, and motion in the feminine;

*dhū* is held to mean the front of a vehicle, a burden, and trembling; / *dṛk* in the feminine denotes seeing, knowledge, and eye, but in three genders, a beholder.

Thus end the monosyllables ending in *r*.

*Vāra* means a multitude, occasion, a day such as Sunday, order of succession, / share, choosing, quick, Hara, and a well-curb tree;

a drinking cup, hair, gate, and an elephant, in the masculine; / in repetition, neuter; at a landing stage, a body of water, and an elephant herd;

*vārī* in the feminine means an elephant trap; *māra* refers to Manmatha and an enemy; / *patra* denotes a vehicle, wing, leaf of an arrow and of a bird;

a plate and sectarian mark, in the masculine; *pātra* means a vessel and a worthy person; / entering a drama and the like, a path(?), in the feminine a king's minister;

a leaf, a sacrificial ladle, power; not masculine between two banks; / in a vessel containing wealth; *citra* means a painting and a wonder;

an auspicious thing, sectarian mark, gold, sky, lotus, in the neuter; / in the feminine, *ākhuparṇī*, cow's milk, Subhadrā, and *dantikā*;

a constellation, Apsaras, serpent; in the masculine it refers to fire, / variegated, enemy, round, cloud, darkness, and a demon;

a mountain, discus, Suparṇa; *cāra* means the pepper tree, / motion, snake, churning stick, *priyāla*, and touch;

in the neuter, means and an opening; *tāra* means bright and pure, / a pearl necklace, pupil of the eye, constellation, pure pearl;

the wife of Bṛhaspati and of Sugrīva, and the wife of Buddha, in the feminine; / falling, diadem, gold, twenty thousand *pala*s;

in various [senses], masculine and neuter, it denotes the Praṇava and silver; / also in a high pitch; *mitra* denotes a friend and the sun;

*śūra* denotes valor and the sun; *vīra* denotes a hero and a lover; / *dhīra* means a poet and capable; *cakra* denotes an army and chariot-wheel;

a whirlpool, worldly existence, deceit, a kind of mechanism; / in the masculine, guise, a kind of weapon, flock, and the ruddy goose;

an oil-press, potter's wheel, cluster of villages, kingdom; / in battle, a potter's vessel, and another instrument;

*cakrin* denotes Padmanābha, a potter, and an emperor; / *para* means supreme, stranger, enemy, distant, and alone;

in masculine, neuter, and indeclinable, the Supreme Self and what is not the self; / *pura* denotes a town, house, body, and in the masculine *guggulu*;

the indeclinable *purā* means in ancient times, in front, Pāṭalīsuta;

also in a continuous composition, in the remote past, and in the near future;

*babhru* denotes large, an ichneumon, fire, and a Yādava;

Śūlin, Viṣṇu, and tawny, as correctly spoken by the wise;

*candra* denotes the moon, camphor, *kampilla*, gold, water; / charming, auspicious, in the neuter; *dara* without the feminine means fear and a cavity;

a conch, and without gender in the sense of a little; *mātrā* denotes an ear-ornament, / medicine, a determined quantity, entirety, syllable component, and meter;

division, measure, a little, wealth, part, determination; / *vara* denotes a boon from a deity, superior, son-in-law, and groom;

saffron, surrounding, carrier, slightly beloved, in three genders; / in the feminine, *triphalā* and *śatāvarī* are denoted by *varā* and *varī*;

*śara* in the neuter means curd, water; in the masculine, arrow, mountain, sky, bird, / tooth, reed, root, *kāśa* grass, turtle, bamboo;

cotton, missile, weapon, tear, and blood; / *netra* means a path, cord, garment, tree-root, eye,

river, carriage, bedbug, bark, and a kind of ship; / in three genders, a leader; *kṣetra* denotes the body, town, house;

a field, female organ, wife, and a holy seat; / *kāra* denotes piercing, certainty, army, effort, and master;

in the feminine, snow mountain, messenger, binding, prison; / a leather bag, darkness, cause; *kara* in the masculine means

a ray from the sky, hand, doing, fraud, dense stone; / royal tax, elephant's trunk, doer; *gotra* denotes family, mountain,

name, forest, road, picture, thief, earth, in the feminine; / worthy of honor, herd of cows, army, and protector, in three genders;

*sāra* is held to mean choice, reed, and occasionally wealth; / *dvāra* means exit from a city, means, and an opening;

*gaura* denotes yellow, reddish, white, contradictory, in deer and delight; / also in superiority; in the neuter, lotus filament, white mustard;

in the feminine, moon; *gaurī* is held to be a serpent-maiden, Umā, / *rocanī*, *racanī*, *piṅgī*, *priyaṅgu*, and the earth;

a kind of river, and Varuṇa's wife; then in sacrifice, forest, / covering, continual giving, deceit, and a good protector, in three genders.

[The word] *satra*, an indeclinable, means destruction, sometimes a vessel, [or] that which is to be given together; / but *tantra* [is used] for a house, cattle, an instrument, and equipment;

and for a weaver, the principal element, a scriptural treatise, and a doctrine, / likewise for a probe, an arrow, a means, and a branch of Vedic revelation;

and for family affairs, an obligation, what is principal, [and] the best jar. / *Tantrī* [is used] for a vein, Tinospora cordifolia, the string of a lute, [and] the body.

*Śukra* [denotes] poetry, fire, the eldest, a comet, white, and an eye disease;

in the neuter, a field and Mahendra; and [it denotes] the kuṭaja and arjuna trees.

*Bhadra* can mean auspiciousness, gold, cyperus rotundus, another astrological division;

in the masculine, a bull, a lunar day, Rudra; and like an adjective, excellent and virtuous;

a kind of elephant, and a kind of man; and in the feminine, the Mandākinī river, / kaṭphala, anantā, kṛṣṇā, and rāsnā. Now is stated:

*Kṣudra* in three genders means low, cruel, small, miserly, [and] a caste; / and in the feminine, a deformed woman, a courtesan, an actress, the kaṇṭakārikā plant, and a honeybee;

in the masculine, it denotes a poor man, and is accepted in the sense of a petty action. / *Kṣaudra* means honey and water. And *indra* means Śatamakha and Arka,

a warrior, the inner self, a lord, also an excellent person, [and] wild basil.

*Svaru* means a thunderbolt, a piece of a sacrificial post, a sacrificial utensil, [and] an arrow.

*Svara* means niṣāda and the other [musical notes], udātta and the other [accents], and the letter *a* and other [vowels]. / *Guru* means Bṛhaspati, a parent and the like, heavy, excessive,

one who performs conception rites and the like, stout; in three genders, also two morae. / *Hari* means the wind, Arka, the moon, Indra, Yama, Upendra, [and] a ray of light,

a lion, a horse, a monkey, a frog, a snake, a parrot, and the other world; / in three genders, gold, a jewel, and tawny; now in an abundant offering,

in Brahmā, Dāmodara, and Īśa; *bhūri* also means the moon and Indra,

[and] abundant. *Dhātrī* means a mother, myrobalan, the earth, and a nurse.

*Vapra* means a palace, a riverbank, a rampart, a mountain slope, [and] tearing open. / *Randhra* means an aperture, a river, an opening, an opportunity, and a fault;

a flank; and of the plantain tree and tulasī. *Rindhra* (?) can mean a mountain. *Bhara* means a maintainer,

a burden, gain, heavy, a musical mode, and battle.

*Vajra* means a thunderbolt, a weapon, lightning, a particular arrangement [of troops], / a kind of gem, a kind of needle, an astrological yoga, and the āmalaka fruit; in the feminine,

it denotes vajravallī and guḍūcī. *Sura* in the masculine means Sūrya and a deity;

*surā* means a goddess and wine. *Śāri* means a saddle and a bird;

in the neuter, it can also mean a gaming-counter. *Agra* means a support, excessive, / front, top, edge, and first; in the non-masculine, a measured meal.

*Maru* means an arid region and a mountain. *Adri* means a mountain, Arka, and a tree. / *Vṛtra* means a demon, an enemy, darkness, a mass of clouds, [and] a mountain.

*Asra* is traditionally recalled as hair, a corner, blood, and a tear. / *Śāra* in the masculine is wind [and] a man (?); in all genders, variegated.

*Mantra* means a Vedic hymn, secret counsel, and a means of propitiating deities and the like. / *Babhru* means Hiraṇyagarbha, fire, large, and a mongoose;

in three genders, reddish-brown; and Viṣṇu. Now *sāra* in three genders means best; / in the neuter, justice; in the masculine, strength; it also denotes a solid part.

*Yātrā* means passing time, travel, [and] a great festival of a deity and the like. / *Irā* means the earth, speech, wine, and water; in the feminine, an apsaras.

*Tandrī* means sleep and drowsiness; *tandrā* also has the same meaning.

*Mātrā* means equipment, a little, measure, or in the masculine [an ear-ornament];

in the neuter, totality and limitation; in the feminine, an ornament [and] wealth,

and a syllable and a mora of a metre. *Khara* means a donkey and a mule.

*Śāstra* means an order and a book. *Śastra* means a weapon and iron. / *Potra* means the snout of a boar and a ploughshare. *Kṣīra* means milk and water.

*Rāṣṭra* in the non-feminine means a realm and a calamity. *Vyagra* means unagitated, / unattached, and a place. *Krūra* [in the dual] means hard and pitiless.

*Svaira* means slow and self-willed. *Śubhra* means bright and white. / *Dhārā* means a stream and a city. *Nara* means the Unborn, a human, [and] Arjuna.

*Tiras* means concealment and obliquely. *Ūrī* means extension and consent.

Thus ends the section on two-syllable words ending in *r*.

*Śṛṅgāra* means handsome, dramatic acting, the erotic sentiment, and an elephant's ornament; / in the neuter, fragrant powder, red lead, and a clove flower.

*Gāndhāra* in the non-feminine is a musical note, a country, [and] a sexual posture. / *Murmura* is a fire of chaff. *Kiśora* is a colt and a young boy.

*Kuṭīra* is a kind of small hut. *Catvara* is a crossroads / and swift. *Śambara* in the masculine is a kind of demon; in the neuter, water.

*Visphāra* means the twang of a bow, abundant, and a yawn. / *Vidhura* means hurried, agitated, distress, and separation;

a townsman, the minister of the Kauravas, helpless, disabled; like an adjective, / wifeless. *Sundarī* denotes a sprout, coral, and a woman.

*Sindūra* means red lead, a kind of stone, [and] the elephant-apple tree. / *Kesara* in the non-feminine is a mane and a filament; in the masculine, the vakula tree,

and the puṃnāga tree; in the neuter, nāgakesara and asafoetida. / *Karpara* means a skull, a weapon, and an earthen pot-sherd.

*Kāntāra* means an impassable path, a famine, a sin, [and] a forest. / *Saṃstara* means a layer [and] a sacrifice. *Barbara* in the masculine is a low person,

an arrangement of hair, and a foreign country; / in the feminine, a kind of pot-herb, a flower, Indra, [and a deity].

*Bandhura* [is used] in [the senses of] auspicious, charming, [and] bent; but in the masculine, it [refers to] a swan, / a *bandhūka* flower, a bird, and also a pimp and a merchant.

*Dardura* [is used] for a cloud, a frog, a kind of musical instrument, and a mountain range. / *Karīra* is [used] for a water-jar, a kind of tree, and also a bamboo sprout.

And *karīru* [is used] for a cricket and the root of elephants' tusks; / *karīra* [in the neuter is used] for a sandbank in the midst of a bend, a frog, [and] a riverbank.

*Śarkarā* [is used] for a preparation of candied sugar, small stones, potsherds, / ground containing gravel, a kind of disease, and also a fragment.