Laghukoshasamgraha 8.410

3-nā-nā-410 and also attendance, a swan, Indra, and a yakṣa, in the masculine. / 3-nā-nā-411 *Puñja* denotes abundant and equal; *gañjā* denotes a tavern.

Thus end the two-syllable words ending in -ja.

3-nā-nā-412 *Ambhoja* denotes a lotus, a fish, and a son of Viśvāmitra. / 3-nā-nā-413 *Jalaja* denotes the Kaustubha jewel and a fish; in the neuter, a conch and a lotus.

3-nā-nā-414 *Muraja* denotes a mṛdaṅga drum, a large kettle-drum, and a murava drum. / 3-nā-nā-415 *Balaja* in the three genders denotes a field, a city gate, a heap of grain;

3-nā-nā-416 in the neuter, a city gate and grain; in the feminine, union. / 3-nā-nā-417 It is also spoken of beautiful eyes, the earth, an ornament, and an excellent woman.

3-nā-nā-418 *Vāṇijya* denotes a merchant, a division of the day (karaṇa), and trade. / 3-nā-nā-419 *Aṅgaja* denotes blood; in the masculine, Kāma, hair, a son, and passion;

3-nā-nā-420 it also denotes an urban man and a fingernail. *Sāmaja* is remembered in the sense of an elephant. / 3-nā-nā-421 *Kāmboja* denotes a kind of elephant, a conch, a particular country,

3-nā-nā-422 a horse, the puṃnāga tree, and the somavalka tree.

3-nā-nā-423 *Kāmbojī* is recorded in the sense of the Glycine debilis and the Gardenia gummifera.

Thus end the three-syllable words ending in -ja.

‘Rāgarāja’ is used for the lord of Rati, the sun, and the moon. / ‘Rājarāja’ may be used for Kubera, a universal monarch, and the lord of wealth.

‘Dvijarāja’ is used for an eminent brahmin, the moon, Garuḍa, and Śeṣa. / ‘Dharmarāja’ is used for Yama; it is also accepted for the Buddha. // Thus the four-syllable words ending in -ja.

‘Jha’ in the masculine means wandering, lost, heat, a goose, a thief, / and the creator. Then ‘jhā’ in the feminine means drunkenness and wind.

Thus the monosyllabic words ending in -jha. Those of two syllables, etc., are not well known.

‘Jña’ means wise, the son of the Moon (Mercury), sense object, self-conceit,

a troop, an ointment, head, loud sound; in the neuter, danger and a verse quarter; / and in all three genders, it is declared by the learned to mean outstretched and foolish-looking.

Thus the monosyllabic words ending in -jña.

‘Prājña’ means right, honest, intelligent, clever, and noble. / ‘Saṃjñā’ is the wife of the Sun, the Gāyatrī, a name,

consciousness, and indicating an object with the hand or the like.

Thus the disyllabic words ending in -jña.

‘Abhijñā’ means recognition by name; ‘kṣetrajña’ means skilled and the individual self.

Thus the trisyllabic words ending in -jña. Four-syllable ones are not well known.

Thus ends the section of words ending in the ca-group (palatals) in the Rāghavīyanānārthamañjarī.

‘Ṭa’ in the masculine means an outcast/crow, smoke, a bow, a sunbeam, and sound; / a door, an eddy; in the feminine, ‘ṭā’ means slaughterhouse, earth, and turning away.

Thus the monosyllabic words ending in -ṭa.

Tvaṣṭṛ means the craftsman of the gods and the sun. ‘Diṣṭa’ in the neuter means fate/deity;

‘duṣṭa’ means bad, present time; ‘muṣṭi’ means a demon and a measure;

‘aṭṭa’ in the neuter means an upper chamber of four walls, emaciated, excessive, and another house;

‘yaṣṭi’ means a cord, a stick, and also a slab/perch;

‘jaṭā’ and ‘saṭā’ mean matted hair, a creeper root, and a lion’s mane; / ‘koṭi’ means a point, edge, tip of a bow, an excellence of number (crore), and a refuge;

‘vyuṣṭi’ means fruit/result and prosperity; ‘dṛṣṭi’ means praise, seeing,

knowledge, and the eye; ‘sṛṣṭa’ in the neuter means born and determined;

in three genders it means produced and abandoned; ‘kaṣṭa’ means deep/impenetrable and distress; / ‘paṭu’ means clever, sharp, and healthy; ‘kūṭa’—not in the feminine—

means illusion, fixed engines, fraud, false heaps, / an iron mallet, a mountain peak, a part of a plow, and auspicious;

‘riṣṭa’ means absence and welfare; ‘iṣṭi’ means sacrifice and desire; / ‘iṣṭa’ means connected with consecration, a sacrifice, most venerable,

wished-for, and dearest; ‘vāṭa’ in the masculine means an enclosure, an open path, / a house-garden site, a ditch, and a bank;

‘kuṭī’ means a water-pot maidservant, and in the masculine, a small cottage;

‘paṭṭa’ means a grindstone, and a bandage of wounds and the like;

a crossroads, and royal charters and cloth tablets; / ‘paṭṭī’ means an ornament for the forehead; ‘paṭṭī’ means lac cosmetics;

‘viṭa’ means a mountain, salt, a rogue, a mouse, and the khadira tree; / ‘kūṭa’ means a snare, a lie, a heap, motionless, an iron mallet,

an illusion, a mountain summit, trivial, a part of a plow, hypocrisy, / the sun, its ray, a city gate, and an elephant;

‘truṭī’ means a small bit, doubt, a minute fraction of time, and cardamom; / ‘kaṭa’ means excess, a corpse, a doer of rites, a cemetery,

an elephant's temple, a bier, and in the feminine it is considered a bed; / in the masculine, a mat and time; ‘kaṭi’ or ‘kaṭī’ in the feminine means the hips;

in the neuter, rain and a covering; ‘kaṭu’ means jealous, sharp/pungent, / the first among tastes such as sweet, bitter, pleasing and unpleasing things;

sneezing, the priyaṅgu plant, fragrant; this word is in three genders and also feminine;

it also means Rohiṇī and Pūtanā; ‘raṭa’ means motion and sound;

‘ghaṭa’ means a pot, an astrological sign (Aquarius), a gem, a resonant multitude; / in the feminine, a bell and a hanging ornament; ‘caṭu’ or ‘cāṭu’ means a flatterer/flattery;

‘chaṭā’ means an assemblage, luster, and an enclosure; ‘vaṭa’ means the banyan tree, / and markings made with flour or the like on auspicious dwellings, walls, and courtyards.

Thus the disyllabic words ending in -ṭa.

‘Dhūrjaṭi’ means the mark of a rogue and Śaṃkara; then ‘saṃpuṭa’

means a small casket and a kurabaka tree; ‘ariṣṭa’ in the neuter means a lying-in chamber,

inauspiciousness, the nimba tree, good fortune, buttermilk, and markings; in the masculine,

a crow, soapberry tree, a vile person, misfortune, and calamity;

unfortunate; then ‘karaṭa’ means safflower, an elephant's temple, / a crow, a kind of musical instrument, and the eleventh-day ancestral rite,

a jackal, and a contemptible creature; ‘kapaṭa’ means fraud.

Thus the trisyllabic words ending in -ṭa.

‘Śipiviṣṭa’ means afflicted with skin disease, bald, Hari (Viṣṇu), and Śambhu (Śiva); / ‘tulākoṭi’ means an anklet; ‘krakacacchaṭa’ means a saw.

Thus the four-syllable and five-syllable words ending in -ṭa.

‘Ṭha’ means Śaṃkara, a loud sound, circular, and a syllable/color, as an adjective;

an obstruction, daring, the lunar orb, and an ear ornament.

Thus the monosyllabic words ending in -ṭha.

‘Jyeṣṭha’ means eldest brother; in the feminine ‘jyeṣṭhā’ means the goddess (Alakṣmī), the constellation Jyeṣṭhā, and praise; / ‘kāṣṭhā’ in the feminine means direction, time, turmeric, state, and excellence;

in the neuter, piece of wood. Then ‘niṣṭhā’ means completion, sacrificial rite, / destruction, end, and conclusion; ‘koṣṭha’ means the inner abdomen,

a granary, and an inner room; ‘kaṇṭha’ means near, sound, and the throat; / ‘śaṭha’ means a wishing-tree, a fool, one who secretly does injury,

lazy, the thorn-apple plant, a rogue, and an impartial man; / ‘maṭha’ means a dwelling for students and others; ‘haṭha’ in the masculine means violence.

Mañjiṣṭha may denote a kind of tree; kaniṣṭha, in the sense of very young and small. / Jaraṭha is in the sense of hard, decrepit, loose, and raised-and-bent.

Thus end the three-syllable words ending in ṭha.

Tasataṇṭha is used for a sweet sound, a swan, and also a pigeon.

Nīlakaṇṭha is Śiva, a crow, a wagtail, and a peacock.

Lohapṛṣṭha is a vulture; kālapṛṣṭha is in the neuter for a bow.

Thus end the four-syllable words ending in ṭha.

Ḍa in the masculine means an object of sense, Śambhu, laughter, fear, victory, and sound; / in the sound of a conch, the furious aesthetic sentiment, and in the feminine ḍā means meaningless speech.

In the three [genders, it means] firm, deceitful, and empty; also in play and a swing; / ḍam in the neuter means tumult, a fort, killing, and also a small drum.

Thus end the monosyllabic words ending in ḍa.

Daṇḍa, non-feminine, means a club, a measure, an army, control, Yama; / a churning rod, an expedient, the decree of kings, and a measure of alcohol and corner;

in abundance of wealth, injury, an attendant of Caṇḍāṃśu [the Sun], / a horse, a staff measuring one hundred and twenty aṅgulas.

Piṇḍa means the body, a China rose, a dwelling, and also olibanum. / Kāṇḍa, non-feminine, is used for a stalk, an arrow, a swift horse, a group, an occasion, and water;

a horse, low [tone], not masculine [in the sense of] a stalk, tree-trunk, and secret; / also an elephant post; or in the feminine, it may mean long pepper and piper chaba.

Bhāṇḍa, non-feminine, means a river vessel, a container, and also a chowrie;

it may mean a horse ornament, capital of a merchant, and a spell.

Caṇḍā means yellow nightshade and shankhapushpi; in the masculine, one who is excessively angry; / caṇḍī is accepted as Kātyāyanī, a harmful woman, and a wrathful woman.

Krīḍā means sport, play, and also disdain. / Guḍa is a ball, elephant armor, and products of sugarcane.

Vyāla (vyāḍa) is a snake, a beast, a rogue; but iḍā (iḷā) means the earth, a cow, speech;

the wife of Budha, a sacrificial vessel; kṣveḍā means bamboo and an arrow;

a musical instrument played by teeth and lips, a sound (non-feminine); in the masculine, earwax and poison. / Nāḍī means time, six kṣaṇas, a vein, the vital airs, and the like.

Thus end the two-syllable words ending in ḍa.

Varaṇḍa is an intermediate mound between two fighting elephants, / an assemblage, a mouth disease, and in Kālyāvartī and a small sword;

karaṇḍa is a crown and a basket; kāraṇḍa is a kind of bird; / kodaṇḍa denotes a sign of the zodiac and a bow, not in the feminine.

Tulādaṇḍa means a balance beam; carmamuṇḍā means Carcikā [a form of the Goddess].

Thus end the three- and four-syllable words ending in ḍa.

Ḍha in the masculine means a piśāca, fear, time, dull, a singer, and a musical mode; / in sound and a traveler; in the neuter it denotes a musical instrument, knowledge, and an idiot.

In the feminine [ḍhā signifies] a large drum; in the three [genders, ḍha means] quality, snake, hidden, and gentle.

Thus end [the words] ending in ḍha of one syllable.

Bāḍha, masculine and feminine, [means] a bird and firm; in the neuter, [it means] promise, exceedingly, / auspicious, and inference; but gūḍha in the three [genders signifies] hidden, and in the masculine, firm.

Capable and thick; and vyūḍha [is used] in the sense of arranged, also compact, / Brahman, and wide; gāḍha [is used] in the sense of darkness and firm.

Thus end [the words] ending in ḍha of two syllables.

Pragāḍha, however, [signifies] excessive and difficult; muṣṭaṇḍhi [means] weapon and fool; / samūḍha [signifies] accumulated, bent, epilepsy, and a leader [carrying a burden].

Thus end [the words] ending in ḍha of three syllables. Those of four syllables are not well known. / The word ṇa in the masculine [signifies] a paramour, a terrifying one, a thorn, and a sound.

In the feminine, ṇā [means] an army, a bed, a milk cow, the nose, and compassion; / ṇaṃ in the neuter [means] a lotus petal and knowledge; in the three [genders, it means] a huskless object.

Thus end [the words] ending in ṇa of one syllable.

Guṇa [is used] in the sense of secondary, bowstring, thread, form, etc., Vṛkodara, / a post, twilight, etc., sattva, etc., sound, etc., green, etc.,

practice, sense organs, sciences, etc., skill, etc., Arjuna, / an attribute inherent in a substance, a treatise on polity, Sāṅkhya, etc., modesty, etc.,

valour, patience, depth, a mast, a characteristic mark of curds, / and cookery; it is not in the feminine. Now droṇa [signifies] a mountain,

a measure of four āḍhakas, a crow, a certain country, / and the husband of Kṛpī [Droṇa]; droṇī, however, [means] a trough for cows' fodder,

in the feminine, a wooden water-carrier. Now bhrūṇa [signifies] a child, and also

a woman's foetus. Now bāṇa in the masculine [means] the son of Bali and an arrow.

Kaṇa [signifies] extremely small, a grain of corn, long pepper, a cumin seed, [and] an arrow; / viṇī signifies a knot of hair and a small stream of water.

Ghoṇī can also mean a wild boar; eṇī, however, [means] a female deer; / gaṇa [signifies] a flock, an attendant [of Śiva], and in the feminine, also a prostitute.

A particular army division, [and] an expanse; maṇi is also declared [to mean] a jewel; / paṇa [is used] in the sense of a stake in gambling, etc., wages, price, and wealth,

a copper coin, a weight of a karṣa, [and] a bet in cockfighting, etc.; / kuṇi in the masculine [means] a kind of medicinal plant and one with a crooked arm; / sthāṇu is proclaimed [to mean] Śarva, fixed objects, etc., immovable, and a pillar; / varṇa [in the masculine] means a Brāhmaṇa, etc., white, etc., praise; while varṇa in the neuter means a letter of the alphabet,

an unguent, a story, quality, form, and fame; / kṣaṇa [signifies] leisure from business, a particular time, and a festival.

Raṇa in the masculine [means] sound and battle; [and] kaṇakkaṇa [signifies] a mere tinkling sound; / ūrṇā means wool of sheep, etc., and a whorl of hair between the eyebrows.

Sthūṇā [signifies] a pillar, of Guha, and an image made of iron, etc.; / tṛṣṇā [means] desire and thirst; ghṛṇā [means] disgust and compassion; / tīkṣṇa in the neuter [means] sea salt, poison, iron, etc., and an army; / in battle, in the three [genders, it means] sharp, salty, pungent, and in the masculine, suicidal.

Prāṇa [signifies] internal breath, bol [myrrh], poetry, living being, wind, [and] strength; / tārṇa in the neuter means a heap of grass, while trāṇa means protection.

Kṛṣṇa [signifies] Keśava, Vyāsa, the cuckoo, Arjuna, a crow, / a Śūdra, the dark fortnight, Agni, a black bee, and the quality of darkness;
kṛṣṇā [means] Draupadī, indigo, and in the three [genders], cruel; / [and in the feminine], long pepper and basil; in the neuter, iron and black pepper;
sin, black, [and] a substance. Now śreṇi [means] a guild of artisans; / śroṇī is held to mean a row of streets, a sprinkling vessel, and a hip.

Vṛṣṇi is declared to mean a Yādava, a ram, and Jayanta; / karṇa [means] the ear [and] the son of Sūrya; tūrṇa [means] swift, [and] it is an indeclinable.

Jiṣṇu is handed down [in the senses of] victorious, Indra, and Viṣṇu.

Thus end [the words] ending in ṇa of two syllables.

Taruṇa [signifies] new, young, liquor, first, [and] intense; / aruṇa [signifies] tawny, leprosy, twilight glow, the charioteer of Arka,

indistinct colour, soundless, and is taught of a substance in the three [genders]; / in the feminine [it signifies] ativiṣā, śyāmā, Indian madder, and trivṛt.

Draviṇa in the neuter [signifies] strength, wealth, gold, and a kind of planet; / śaraṇa [means] a house, a protector, and killing; karaṇa in the masculine [signifies] a child,

and the son of a Śūdra woman and a Vaiśya man; karaṇa [in the neuter means] a posture in sexual union,

vital breath, the most effective means [instrument], a dance posture, an action,

the body, a limb, a sense organ, [astrological] vava, etc., and body movements [in dance],

lying down, and the binding and preservation of mechanical devices.

Grāmaṇī in the masculine [means] a barber; in the three [genders, it means] excellent and a village chief; / hariṇa is declared [to mean] an antelope and pale-coloured.

Hariṇī [means] a female deer, a golden image, green, etc., / a particular metre, jasmine, dūrvā grass, etc., [and] an apsaras.

Dakṣiṇa [means] straightforward, generous, and complying with another's will; / [and in the neuter], an article of gift; harṣaṇa [means] a particular astronomical yoga, and joy,

the deity of Śrāddha; viṣāṇa in the masculine and neuter [means] the horn of an animal, an elephant's tusk, / anger, and a boar's tusk.

Pravaṇa [means] sloping downward, bent low, but in the masculine, a crossroads; / saṃkīrṇa [means] crowded and impure; śrīparṇa [signifies] a lotus,

and the bilva tree; now īriṇa is declared [to mean] a desert and saline soil; / pramāṇa [signifies] cause, limit, scriptural treatise, measure, and knower.

Vāruṇī means the western quarter and wine; vipaṇi [means] a marketplace; / and kareṇu [signifies] a female elephant.

_Kāraṇa_ is used for an instrument, in cause and dispute, and on a crest, / in torture, an elephant-tether, as well as ornament and marking.

_Mārgaṇa_ is in the sense of a beggar, an arrow, requesting, and searching; / and _lavaṇa_ is accepted in the sense of a type of taste, a demon, an ocean, and lustre.

_Kariṇī_ is in the sense of elephant-pippalī, intent, and a female elephant; / _sāriṇī_ is for a small stream; _rohaṇa_ on the mountain of jewels;

_Nirvāṇa_ in the sense of extinguished, liberation, happiness, naked, and delight, / on a golden image, destruction, and an elephant's bathing;

_Jāraṇa_ in perpetual wandering; in the masculine, it designates a celestial singer. / _Lakṣaṇa_ is for a name, a mark, a quality, and an etymological explanation;

it is also accepted for verse and the like, beautiful, good fortune, ornament, and the like.

Thus ends the section of words with three syllables ending in ṇa.

_Tamomaṇi_ is for a firefly, sapphire, a star, and the moon; / _parāyaṇa_ for great love, devotion, and refuge;

_pārāyaṇa_ in adherence, totality, and going through to the end. / _Puṣkariṇī_ for a lotus cluster, a female elephant, and a reservoir;

_śikhariṇī_ for a line of hair, a specific metre, a dish of curd, / a jewel among women, and jasmine; _udgiraṇa_ for raising up,

and vomited food; then, for the start of battle, a city gate, leaving a city, / a highway, _saṃsaraṇa_ in the sense of unhindered passage and a troop's march;

in portents of misfortune; _meghamaṇi_ is for dark water, turbid with cloud-water.

Thus ends the section of words with four syllables ending in ṇa.

_Paribhāṣaṇa_ is in conversation, a rule, a reply,

in speech of censure or reproach, in a particular text and reliance;

_kroḍīkaraṇa_ in non-embrace, an embrace, and a boar.

Thus ends the section of words with five syllables ending in ṇa.

Thus ends the retroflex-class series of endings in the Rāghavīya Nānārthamañjarī.

_Ta_, in the masculine, is in anger, a tail, sexual enjoyment, and certainty, / in the practice of alchemy, and a thief; but in the relevant meaning, it is in three genders.

In compassion, _tā_ is feminine; in alchemy, it is indeclinable. / _Te_ is in playing and designated; _tṛṭ_ is in thirst and desire, in the feminine;

_svit_ is in a question and conjecture; _tu_ is in division and ascertainment.

Thus ends the section of monosyllabic words ending in ta.

_Rīti_ is in custom, flowing, manner, dross of iron, / brass, and dwelling abroad, an alarm, going, and sorrow;

in excessive rain, drought, a locust, a mouse, a parrot, / and kings approaching excessively; next, _jāti_ is in birth,

metre, ornament, genus, the earth, and lineage it is stated; / in highest birth, excellent, and jasmine; next, _rati_

is in the beloved of Smara, desire, coitus, play, and passion; / _jāta_ is high, grown, elevated, and raised up;

_rīti_ is in nature, oozing, […] nature, and ease; / _dhṛti_ in union, holding, growth, joy, and ease,

wisdom, sacrifice, steadfastness, nourished; it is a metre, in the feminine. / _Bhūti_ is in ashes, an elephant's adornment, birth, prosperity,

and existence. _Vṛtta_, in the masculine, is round, very firm, / essential nature, conduct, verse, livelihood, and conduct;

_vṛtti_ is in dramatic style, sorcery, the Kaiśikī style, agriculture, / reflection, arrest, knowledge, affection, maintenance, and livelihood;

in gain, a distinct composition of poets; in the neuter, known and considered.

_Vitta_ is in renowned, wealth, obtained; in the neuter, known and considered.

_Ṛti_ is in motion, disgust, rivalry, and achieving auspiciousness; / _gati_ is in […] knowledge, march, and means;

_dhūrataḥ_ is in a piece of salt, a rogue, a burden, and a yoke. / _Danta_ is on a high stone, a peak, a tusk, and an arbor;

_dantī_ is for an elephant, a boar, a dog, a tiger, the king of beasts, / medicinal herbs, a snake, equals of Heramba, and in dignity;

in an introduction and the like, and in worship; _bhakti_ is in division and row. / _Anta_ is in part, finished, composition, and devoted;

in death, devotion, charming, completion, edge, and middle; / in essential nature, and near; it is also stated in the masculine gender.

_Hanta_ is in joy, compassion, the beginning of a sentence, and despondency; / _lipta_ is smeared with poison, eaten, and as an adjective, anointed.

_Bhrānti_ is wandering, error, instable, and in Brahman. / _Mantu_ is in knowledge, man, and transgression; then the indeclinable:

_bata_ is in addressing, contentment, sorrow, compassion, and astonishment; / _harit_ is a specific color, a horse, a quarter of the sky, grass, and the sun;

_tikta_ is in taste, musth, fragrance, in Rohiṇī, and astringent; / _setu_ is a specific place and a dike, in the masculine;

_heti_ is in flame, ray, sword, horse; and _hetu_ is not in the feminine. / _Yāvat_ and _tāvat_ are in limit, totality, and particles;

_ketu_ is a banner, brilliance, excellent, a planet, a portent, and a mark of fire; / _vārta_ is in Phalguni and healthy, but in the feminine in agriculture, dice, and teeth;

_vārtā_ is livelihood, rumor; in three genders, in water, and clarified butter, nectar; / _patti_ in the masculine is a foot-soldier, an army division; in the feminine, motion;

_paṅkti_ is a metre, a road, and also called a decade; / it is in power, context, holding, dear, and ease;

_śruti_ is the ear, Vedic revelation, rumor, and the act of hearing; / _śruta_ is a scriptural treatise and ascertainment; _smṛti_ is knowledge and Purāṇa.

Hasta denotes a lunar mansion, a hand, and the trunk of an elephant. / Vyakta is in the masculine for wise, manifest, the created world, and clear.

Vyakti means a note, a seed, eminent, a form, and also firm.

Yantṛ means an elephant-driver and a charioteer; bhartṛ means a supporter, a creator, a nourisher,

and a husband. Pota in the masculine is a boat and a young animal. / Preta means dead and another creature; suta means a prince and a son.

Bhūbhṛt means a king, a mountain, Ananta, and also a tortoise. / Ṛtu means menses in women, seasons like Hemanta, and also quicksilver.

Sūta means Tvaṣṭṛ, a charioteer, a bard, and one who has pressed soma; / kṣattṛ means born of a Kṣatriya man and a Brāhmaṇa woman, and also a charioteer;

or born of a Śūdra from a Kṣatriyā. Śakti is taught in the sense of royal power and the like, / a spear, and capability. Mūrti means solidity and the body.

Sāti means a gift and an end; arti means bow-tip and affliction. / Dhātu is speech and sound, red chalk and crane,

phlegm, bodily humor, blood, the verbal roots like bhū, and gold, / the great elements, reality, and origin; it is masculine.

Prāpti means rising and attainment; tretā means the three sacred fires and the Yuga; / kṣiti means earth, an abode, and destruction; gupti in both [genders] means protection;

valor, torn, afflicted by spirits. Kṛta means a yuga, sufficient, / a fruit, an action; when used in the sense of performed or killed, it behaves as an adjective.

Bhūta in the three [genders means] earth and the like, true, endowed, a living being, past, equal; / in the masculine, a temple priest, obtained, contrived, and a Guhyaka.

In reasoning and comparison, satisfaction; mahat is large and venerable; / and in royal power. Śveta means white color, and in silver and an elephant;

a continent, a mountain, the kuṣṭha plant, an aquatic plant; in the masculine it means a cowrie shell; / in the feminine, a small cowrie shell; in the masculine, jagat means the world;

in gesture, the wind; in the three genders, moving, and a herd of deer. / Sakta means dye such as indigo, and also blood and saffron.

In servant, caste; in three genders, sita; in the masculine, Śukra, white, Arjuna, / and also bound; in the feminine, sugar; it is stated in three genders for camphor.

Śukta means harsh and sour; śukti means a container for kohl, / a pearl oyster; kīrti means fame and report,

a place, and mud; śiti means white and dark. / Sat means true, good, existing, praiseworthy, and revered;

in the feminine, satī denotes Bhavānī, but in the neuter, a constellation. / Bhāsvant means luminous and the sun; vīrudh in the feminine means a shrub and wind.

Prati is used in obstruction, distributiveness, direction, and so on, according to usage. / Iti is used in cause, topic, manner, conclusion, and so forth.

Svasti is used in blessing, welfare, merit, and the like; ati in excellence and transgression. / Sakṛt means together and once; ārāt means both distant and near.

Paścāt [means] in the west and in the last; uta means also, and in an alternative; / punaḥ and śaśvat [mean] in the meanings of ‘always’ [and ‘again’]; sākṣāt [means] in the sense of directly perceived and similar.