Laghukoshasamgraha 8.830

Thus end the four-syllable words ending in -tha. / *Da* in the masculine is giver and cutting; *de* in the feminine is forbearance and gift; / in [the sense of] purity [is *dī*]; *dū* in the feminine is torment; *di* is stated [in the sense of] wicked and destruction.

*Da* in the neuter is in [the senses of] gift, dispassion, wife, and sight; / taking the gender of the substantival, it is in [the senses of] foolish, eclipsed, dissolver, and pure.

*Dṛk* in the feminine is sight, knowledge, and eye; but in three [genders] it is beholder.

Thus end the one-syllable words ending in -da.

*Vādin* occurs for an auspicious instrument, number, bard, and sound; / *nandin* and *vandin* are two [words meaning] bull and panegyrist.

*Kanda* occurs for an esculent root, grain, root, and cloud; / *chandas* is in [the senses of] intention, subjection, heart's name, intellect and property;

and it is celebrated in the metric treatise beginning with *akta*, and in the Veda; / *saṃvid* in the feminine is for knowledge, conversation, ritual, agreement, and names of deer-skin;

and in [the senses of] promise, covenant, pleasing, and custom; / *bheda* occurs in [the senses of] duality, distinction, seduction, and splitting.

*Mada* is in [the senses of] semen, musk, pride, joy, and rut-fluid; / a black object and wine; *pāda* occurs for an adjacent mountain,

a fourth part, root of a tree, ray, foot, and falling away; / and venerable; next, *pada* occurs for a word, business, teaching,

sentence, verse, footstep, and place; taking the gender of the substantival, / it occurs for protection, resolute, mark, substance, and superior in qualities.

*Saṃpad* is prosperity, a kind of necklace, and grandeur; *gada* not in the feminine / occurs for weapon, Kubera, and disease; in the masculine, also for Kṛṣṇa's younger brother.

*Sveda* is sweat-water; *abda* is for cloud and mirror; / the year [beginning with] Prabhava and mountain; *śāda* is for mud and young grass.

*Sūda* in the masculine is sauce; in the feminine, violence and destruction; / *kakud* is celebrated for the chief, a bull's hump, and an insignia of royalty.

*Svādu* is savory, sweet, and pleasing; *mṛdu* both dull and tender; / *manda* occurs for Saturn, dull, sluggish, an elephant, and self-willed;

unfortunate, clumsy, in the masculine, and a low man and fool.

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

*Dāyāda* means kinsman and son; *tamonud* the moon and the sun, / and fire; *nirvāda* occurs for rumor and certainty;

and it may also mean absence of dispute; *āmoda* is joy and fragrance; / *Govinda* occurs for Bṛhaspati, a cowpen-master, and Mukunda.

*Goṣpada* occurs for frequented and a measure; *āspada* is foundation and duty; / *śārada* occurs for the saptaparṇa tree and that which is born in autumn.

*Śāradī* is the lāṅgalī plant; *śāradā* in [the sense of] new, speech, and beauty; / *prasāda* is in [the senses of] favor, purpose, vitality, and eulogies.

[3.864] in purity and joy. And then: ākranda [is used] for a fierce battle, / [3.865] a cry, weeping, [and] a protector; aṅgada [is used] for the son of Vālin,

[3.866] in the neuter, for an armlet; narmada [is used] for an entertainer, / [3.867] [and] for a particular river; but viṣāda [is used] for dejection, [and] for one who gives poison;

[3.868] viṣādin [is used] for Śaṃkara, one afflicted with sorrow, [and] one who eats poison; / [3.869] kumuda may also be masculine, for a chief of monkeys, [and] for a white water lily;

[3.870] vinoda [is used] for the import of scriptural treatises, amusement, and a bowman; / [3.871] and niṣāda is declared [for] a musical note [and] a hunter. Three-syllable [words] ending in 'da'.

Thus end the three-syllable words ending in 'da'.

[3.872] meghanāda [is used] for the roar of a cloud, an herb, [and] the son of Rāvaṇa; / [3.873] mucukunda [is used] for a king [and] a tree; and apavāda [is used] for blame,

[3.874] [and] in [the sense of] a command; parīvāda may be for the sound of lute-strings and censure; / [3.875] [viśārada is used] for virtue, a secret Upanishad; the two viśāradas [are used] for the very bold;

[3.876] vinodabindu [is used] for one who knows the purport of scriptural treatises and for a hunter; / [3.877] meḷamanda is stated for an inkpot; meḷāmanda also [is recorded].

Thus end the four-syllable words ending in 'da'.

[3.878] dha, masculine, [is used] for a mushroom, the moon, meditation, a bestower of fortune, a treasurer, a water jar; / [3.879] dha, [neuter], for a house, wealth, grain, a wise man; but dhī, feminine, is in [the sense of] intellect;

[3.880] dhūr, masculine, [is used] for incense; feminine, however, for trembling, wealth, a burden, a yoke, a cloud, / [3.881] Śambhu's matted lock, [and] Heramba; dhik is in [the senses of] reproach and censure.

Thus end the one-syllable words ending in 'dha'.

[3.882] siddha [is used] for the eternal and the renowned, in [the senses of] accomplished, afflicted, and brilliance; / [3.883] gandha [is used for] sulphur, fragrance, a little bit, connection, and pride,

[3.884] and in [the sense of] death, and also an eight-legged beast; saṃdhi may be [used] for union and a breach; / [3.885] in [the sense of] division, collision, liberation, gain, a part of a drama, and joy,

[3.886] in [the sense of] a milch cow and an aperture; but siddhi [is used] for a kind of Yoga and the teacher of the gods [Bṛhaspati];

[3.887] sudhā [is used] for milk, nectar, mūrvā grass, the spurge plant, and plaster,

[3.888] and for the Gaṅgā and a brick; sādhu [is used] for a virtuous man and a fit person,

[3.889] an eligible person, one worthy of worship, a cook, a minister, and also in the performance of worship,

[3.890] and boldness; [as an] indeclinable, [it is used] in the neuter; also for a spy and a usurer; / [3.891] sindhu, feminine, may be [used] for a river, a male stream; [masculine] for a specific country, the ocean, an elephant,

[3.892] liberation, completion, and acquisition; in the masculine, in accomplishment and Yoga; / [3.893] madhu [is used] for liquor, nectar of flowers, the month of Vaiśākha, honey, molasses,

[3.894] milk, water, a specific demon, intoxicated trees of various sorts, / [3.895] spring, naturally sweet [things], and the calyx of the Chinese rose, in both [genders];

[3.896] vidhu [is used] for Viṣṇu, the moon, camphor, and also a demon; / [3.897] vidhi [is used] for a rule, destiny, fate, time, the Creator,

[3.898] an ordinance, the felly of a wheel, growth, and the posterior parts and hips; / [3.899] vṛddhi [is used] for a gladdener, prosperity, growth, and interest.

3-nā-nā-900 *Vadhū* means a wife, a daughter-in-law, a woman, the priyaṅgu plant, a kind of ginger; / 3-nā-nā-901 and spṛkkā, and a bride. *Bandhu* is used for the bandhūka flower,

3-nā-nā-902 for a beloved person, a friend, and a brother; it is recorded in the masculine gender. / 3-nā-nā-903 *Snigdha*, in three genders, is used for dense; in the neuter, for smoothness and radiance.

3-nā-nā-904 *Iddha* means growing, [and] in loveliness. *Mugdha* means charming and foolish, / 3-nā-nā-905 gentle, and young/new; and in a type of woman. *Ardha* means a piece and an equal portion.

3-nā-nā-906 *Buddha* is used for the Sugata; *vṛddha*, for an old man, a learned scholar, and one advanced in age. / 3-nā-nā-907 *Skandha* means a collection, a tree, an army, the aggregate of five [elements] beginning with form,

3-nā-nā-908 and in exertion, the head, arm, trunk, and marching. / 3-nā-nā-909 *Vidhā* is used for rule, increase, varieties, elephant's food, and maintenance.

3-nā-nā-910 *Saṃdhā* in the feminine means an agreement, a limit, and combination. / 3-nā-nā-911 *Śraddhā* means desire and faith. *Andha* means darkness and food,

3-nā-nā-912 and is genderless when meaning blind. *Mithas* means mutually and in secret. / 3-nā-nā-913 *Vṛdhā* (vṛthā?) means useless and forbidden; *granthi* means a knot and deceit.

Thus end the words of two syllables ending in dh.

3-nā-nā-914 *Vivadha* in the masculine means an object of sense, carrying provisions, a road, and a burden. / 3-nā-nā-915 *Nyagrodha* is used for wood and bamboo, a fathom, and the banyan tree.

3-nā-nā-916 *Vibudha* means both gods and wise men. *Utsedha* means the body and height. / 3-nā-nā-917 *Avadhi* means end, boundary, time, and a hole/chasm.

3-nā-nā-918 *Upādhi* means reflection on duty, fraud, and a qualifying attribute. / 3-nā-nā-919 *Praṇidhi* in the masculine means one who possesses a family, crooked, trickery,

3-nā-nā-920 a great pledge, an envoy, prayer, and one standing on a chariot. / 3-nā-nā-921 *Varūtha* means chariot-fender; *tirodhatte* means turning away.

3-nā-nā-922 *Samādhi* means restraint, state, falling down, and settling/corroboration. / 3-nā-nā-923 *Prasiddha* means adorned, famous, and the third of the musical instruments.

3-nā-nā-924 *Paridhi* means a branch of a sacrificial tree, and a mock-sun. / 3-nā-nā-925 *Kabandha* (not feminine) means water, a demon, and a headless trunk.

Thus end the words of three syllables ending in dh.

3-nā-nā-926 *Avarodha* means concealment, the king's wives, and their quarters.

3-nā-nā-927 *Samunnaddha* means risen, self-conceited, and arrogant.

3-nā-nā-928 *Anubandha* means beginning with origin, production of fault, perishable, / 3-nā-nā-929 follower of a leader, a child, continuation of the subject at hand,

3-nā-nā-930 connection, and is also declared to mean hiccough and a fallen woman. / 3-nā-nā-931 *Gajabandha* means sexual intercourse, a post for tying elephants, and capture.

3-nā-nā-932 *Brahmabandhu* means abuse, designation, and support. / 3-nā-nā-933 *Avaṣṭabdha* means not far, blocked, overpowered, and discarded.

Thus end the words of four syllables ending in dh.

3-nā-nā-934 *Na* in the masculine means navel and Heramba; in the neuter, *nam* means knowledge and a musical instrument; / 3-nā-nā-935 in three genders it means subtle, stanza, unpained, empty, and divided.

3-nā-nā-936 *Nauḥ* in the feminine means sound of a bow, praise, time, and a boat.

3-nā-nā-937 *Nu* means inquiry, alternative, certainty, and prohibition.

Thus end the words of one syllable ending in n.

3-nā-nā-938 *Yāna* means going and vehicle; *bhinna* means mixed and separated. / 3-nā-nā-939 *Nas* means a low person, mankind; *ghana* means an iron hammer,

3-nā-nā-940 brass, rhythm in dance, extent, a cloud, firm, excessive,

3-nā-nā-941 dense; in the feminine, it is mustā grass; in three genders, solid property and weight.

3-nā-nā-942 *Dāna* means elephant's rut, giving up, protecting, cutting, and intellect. / 3-nā-nā-943 *Sthāna* means staying, likeness, situation, and opportunity,

3-nā-nā-944 in the sense of proper, in the sense of cause, and in battle and dance. / 3-nā-nā-945 *Tanu* in three genders sometimes means sparse, thin, and small; [in the feminine,] body.

3-nā-nā-946 *Sūnu* means son, brother, place of slaughter, uvula, / 3-nā-nā-947 and a kind of swelling in the throat. *Sūna* takes the gender of the substantive,

3-nā-nā-948 and in the neuter means a flower and childbirth. *Svapna* means recollection of one asleep. / 3-nā-nā-949 *Nanu* means question, conciliation, little, and address.

3-nā-nā-950 *Māna* means anger, arrogance, an aerial chariot, the feet of a verse, a measuring rod, / 3-nā-nā-951 void, standard measure such as a prastha; and in the masculine, elevation of mind.

3-nā-nā-952 *Snāna* means bathing water and ablution. *Yoni* means a Tantric vow,

3-nā-nā-953 female genitals, cause, and is also declared to mean place of birth.

3-nā-nā-954 *Nāma* in the neuter means name; as an indeclinable, it expresses emphasis, / 3-nā-nā-955 manifestation, fame, onset of anger, and reproach.

3-nā-nā-956 *Bhānu* in the masculine means the sun, a ray, a stone, and a mountain. / 3-nā-nā-957 *Patrin* means an arrow, a kind of bird, a tree, and one yoked to a carriage.

3-nā-nā-958 *Śikhin* means fire, a peacock, a medicinal plant, a mountain, a brahmin, / 3-nā-nā-959 a cock, and a flag. And *sādin* means a charioteer,

3-nā-nā-960 an elephant-rider, and a horseman. *Vājin* means a horse and an arrow, / 3-nā-nā-961 and a bird. Then, *dhṛti* means intellect, nature, courage, Brahman, the body,

3-nā-nā-962 exertion, the living soul, wind; and *ātman* means [these] and a king.

3-nā-nā-963 *Rājan* means the moon, a kṣatriya king, consumption, a master, and a tree.

3-nā-nā-964 *Ina* in the masculine means the sun and master. *Brahman* means the Veda and a brahmin,

3-nā-nā-965 truth, austerity, a chief ascetic, the sun, the Supreme Brahman, and Brahmā.

3-nā-nā-966 *Vartman* means eyelid and road. *Mīna* means the zodiac sign Pisces and a fish. / 3-nā-nā-967 *Pakṣman* means an eyelash, a filament, a portion of a thread, an atom, and heavy.

3-nā-nā-968 *Parvan* means a lunar day, a festival, another sign, / 3-nā-nā-969 the conjunction of the new-moon day and the first lunar day, the equinox, etc.,

3-nā-nā-970 a knot, and an opportunity. *Varṣman* means body and measure. / 3-nā-nā-971 *Dhāman* means light, power, house, body, and birth.

3-nā-nā-972 *Lakṣman* means a mark and chief. *Ratna* means excellence, a jewel / 3-nā-nā-973 of its own kind such as a ruby; *vana* means forest and water.

in the sense of the seat of life, termination, conjunction, and inversion; / anu means place, motion, and also after and resemblance.

punar means non-first and distinction; nūnam in conjecture and certainty of meaning; / anas can also mean endowed with breath; nānā in the two meanings of manifold and both.

Thus end the two-syllable words ending in n.

bhuvana means world, people, water, and also sky; / śayana is taught in the sense of sexual intercourse, sleep, and bed.

madana means beeswax, Kāma, thorn-apple, Śakra's tree, / spring, enemy, and price; kaṭhina means wicked person and hard.

jīvana means life and water; saṃdāna means cord and gift; / locana means budded, happy, drying up, and eye.

It may mean effort and ascertainment; manana means comprehension; / kartana is said to mean cutting and women's teasing of cotton.

śakuni is recognized as a kind of bird and also a kind of man; / avana means cutting off, protection, motion, satisfaction, and begging,

hearing, action, attainment, affection, and splendour; / talina, as an adjective, means sparse, little, clear, and trifling.

taluna means purifying and youth; in the feminine they know it as talanī; / arjuna means the kakubha tree, Arjuna, Kārtavīrya, and peacock,

an only son of his mother, tree, white, and eye disease; / in the feminine it is a kind of grass and cow; nayana means eye and going,

the new-moon day, the Karatoyā river, and also an unchaste woman in the feminine; / vitāna means sacrifice, expansion, canopy, sacrificial rite,

a kind of metre, and end; in three genders it means trifling and dull, / chief, and covering; and mardana means agitating.

mālinī, in the feminine, means a river, a kind of metre, / a female florist, Apā city, Gaurī, and Gaṅgā.

pradhāna means chief minister, primary matter, the Supreme Self, / always supreme, vow, unity, holding, battle,

pre-eminent, opinion, and minister; gandhana means hint, lustre, / enthusiasm, and injury; manthana means churning and stirring.

śāsana means land granted by a king, writing, order, edict, policy, / teacher, protector; in the meanings of limit and intellect it takes other genders.

darśana means eye, dream, intellect, virtue, perception, / viewing, knowledge, scriptural treatise, mirror, and ocular perception;

and doctrine; piśuna means saffron, informer, villain, / sense of smell, and waistcloth; piśunā is considered spṛkkā plant.

saṃtāna means lineage, family, offspring, and celestial tree; / cālanī, in the feminine, means a sieve with a hundred holes and an unchaste woman.

nalinī means lotus pond, sky, river, and lake; / in the feminine it also means pipe; nalina means lotus and water.

padminī means an excellent woman, lake, and lotus flower in the feminine; / nidhana means division of Sāman chant, exterior, fist, and destruction of family.

jaghana means front part of the hips, buttocks, and fault; / vimāna, masculine and neuter, means celestial chariot and a seven-storey mansion.

prārthanā means begging and name; and an intoxicated or foolish woman; / vāṇinī means female messenger and dancer; mānana, masculine and neuter,

means arresting, a kind of honor, respect, intoxicated, cutting; / mānanā and māninī are identical in the senses of a woman with braided hair and one exuding pride.

vindinī means hurling, naked, low, ghost, and another direction; / bhūtātman means the creator and body; śikharin means tree and mountain,

and the apāmārga plant; hāyana means a kind of rice, ray of light, and year; / vṛjina is neuter in sin, masculine in distress, and in three genders in crooked.

vāhinī in the feminine means river, army, and accompanied by fame; / rajanī means indigo, lac, turmeric, and night.

hādinī means thunderbolt and lightning; kāminī means woman, / and is accepted in the senses of night, pigeon, she-cakravāka, and parasitical plant.

ketana means house, duty, flag, and invitation; / vyañjana means mark, beard, seasoned food, and limb,

consonant from ka to kṣa; then, of kings, gambling, and popular slander; / kaulīna means noble birth, secret, maternal relative, and bad deed,

and battle of dogs, birds, serpents, and beasts; / udyāna means exiting, kind of garden, and motive.

devana means transaction, gambling, joy, pride, / praise, desire to conquer, play, sleep, and movement.

utthāna means manly effort, tantric rite, established enterprise, joy, / excretion of impurities, and conclusion; vyutthāna means enmity, worship,

concentration, cessation, obstruction, and killing; / sādhana means funeral rite, going, substance, recovering a debt,

execution, equipment, bowstring, and urinating, / characteristic, army, and cause; vyasana means sin, evil,

fruitless effort, attachment, fault, downfall, calamity, / born of passion, and born of anger; maithuna means union and sexual intercourse;

mithuna means a zodiac sign, pair, and union of man and woman; / kaupīna means scrap of cloth, secret part, and an improper act.

[3.1048] mithuna may be [used] for a particular zodiac sign, a pair, in [the sense of] union of male and female; / [3.1049] kaupīna may be [used] for a piece of rag; it is desired in [the sense of] a confidential matter;

[3.1050] prasūna [is used] for flower and fruit; prajñāna for intelligence and mark; / [3.1051] [krandana is used] in weeping and calling out; but saṃsthāna [is used] for a crossroads,

[3.1052] an arrangement, death, shape, and a banner; / [3.1053] samāna [is used] for a specific vital air, equal, one, and a good man;

[3.1054] tarasvin [is used] for one who is swift, a hero; vardhana [is used] for growth and cutting; / [3.1055] but āsana, in the neuter, [is used] for the shoulder of an elephant and a seat.

Thus end the three-syllable words ending in 'na'.

[3.1056] vairocana, however, [is used] for the Buddha, and among Bali, Karṇa, and Yama; / [3.1057] virocana may be [used] for Saturn, the son of Prahlāda, and the sun,

[3.1058] fire, the moon, and splendor; now vilocana [is used] for the eye,

[3.1059] blind, an object of sense, in the neuter; abhijñāna [is used] in [the sense of] remembrance also,

[3.1060] pride, knowledge, harm, and the Praṇava; / [3.1061] upāsana [is used] for archery practice, service, and harming;

[3.1062] agrajanman is stated for a twice-born, an elder brother, [and] Brahmā; / [3.1063] nibandhana, however, is in [the senses of] connection, cause, and restraint,

[3.1064] curiosity, affection, [and] a mark of recognition is called abhijñāna; / [3.1065] upadhāna may be for an excellence, a pillow, and affection;

[3.1066] rasāyana may be for a bird and medicine prepared for illnesses; / [3.1067] pratiyatna is in [the senses of] preparation, conciliation, and desire to gain;

[3.1068] ghanāghana [is used] for Indra, a slayer, an elephant in rut, [and] a rain cloud; / [3.1069] niryātana [is used] for satisfaction of enmity, a gift, and returning a deposit;

[3.1070] saṃpidhāna is proclaimed for a garment and a covering; / [3.1071] ārādhana may be for accomplishing, obtaining, and gratifying;

[3.1072] adhiṣṭhāna [is used] for a wheel, a city, power, and sitting upon; / [3.1073] abhipanna [is used] for guilty, seized, and fallen into misfortune;

[3.1074] viśvakarma, in the masculine, [is used] for the sun [and] the architect of the gods; / [3.1075] mahāsena, however, [is used] for a commander of an army, the six-faced one [Kārttikeya], and Vāsava;

[3.1076] duḥśāsana, masculine, [is used] for one who is difficult to govern [and] the son of Suyodhana; / [3.1077] vikartana [is used] for cutting up, the sun, and a king;

[3.1078] saṃketana [is used] in fondling, and for a sign, a banner, [and] a house; / [3.1079] ācañcana [is used] for adding an ingredient, in the senses of speed and refreshing;

[3.1080] ālocana may be for seeing, [and] beholding with deliberate intellect;

[3.1081] viṣvaksena [is used] for Acyuta, masculine; [and feminine] for a sow, gandhaphalinī, and [a kind of plant].

Thus end the four-syllable words ending in 'na'.

[3.1082] Gotroddalana, however, [is used] for Indra, a destroyer of a family, a cleaver of mountains; / [3.1083] for lac and turmeric, a destroyer of fruits, a cleaver of mountains,

[3.1084] a jewel of a woman, [and] yellow pigment; upasparśana is spoken / [3.1085] in [the senses of] touch, bathing, and sipping water; but apavāraṇa [is used] for covering.

Thus the sections ending in dental consonants (ta-varga) in the Rāghavīya Nānārthamañjarī are concluded.

Pa (masculine) refers to cooking, a mountain, light, the Kaustubha jewel, a festival, / and an auspicious astrological ascendant; in the neuter, to gold; pā refers to a protector or drinking.

In the feminine, [pā] can mean a stream of water, nectar, and a battle. / Pu is used in three genders for one who is afflicted or has surrendered; pūḥ (feminine) refers to a city and the body,

and also to filling. Now, the word puṃs means a man and the Supreme Self. / Rūpa refers to sound, a beast, a verse, the recitation of a book, white and other colors,

Thus end the monosyllabic words ending in pa.

beauty, nature, a deer, a place, a boatman,

and shape or body. Now, gopa refers to a cowpen master and to Śiva,

to a village chief, [...], a darling, the ocean, and a king; / gopī refers to a cowherd woman, the śāribā plant, and a female guard.

Kalpa means dissolution, rule, scriptural treatise, a day of Brahmā, and injunction;

kṣepa means delay and reproach; bāṣpa refers to tears and heat;

nīpa refers to the kadamba tree, the nimbā tree, horripilation, and a lover of Viṣṇu, / and to a kind of lineage. Api is used in question and opposition,

supposition, censure, conjunction, and doubt; / talpa (neuter) means bed, watchtower, and wife; pāpa refers to censure and the sense of slightness.

Thus end the disyllabic words ending in pa.

Kalāpa means ornament, peacock tail, quiver, and aggregate; / kaśipu means clothing and food; āvāpa means reflection,

the upper branch of a tree trunk, a tuft of grass, the branch spread of a tree, / a sprout, and a chief libertine: viṭapa is masculine and neuter.

Sukṛpā applies to the charming and wise; yadyapi is used in restrictive determination; / kacchapī (feminine) refers to a female tortoise and to a kind of vīṇā.

Thus end the trisyllabic words ending in pa.

Avalepa means pride, anointing, and defilement; / vittādhipa means Kubera, a master, a rich man, and a yakṣa;

parivāpa means division, sufficiency, and resting in water;

vṛṣākapi (masculine) refers to Śiva, Viṣṇu, Arjuna, and fire;

prāptarūpa and abhirūpa both denote a learned man and a handsome man.

Vaṃśadīpa means a torch-staff; paridhāvin denotes a [particular] year; / spho means a storm wind, cracking, a puffing breath, and an elephant.

Thus end the tetrasyllabic words ending in pa.

Phā in the feminine means harsh speech, art, sport, and a hut; / and the word pha, taking the gender of the qualified, means swollen and invisible.

Thus end the monosyllabic words ending in pha.

Śiphā refers to the aerial root of a tree, a branch, the māṃsī plant, and a river; / śapha means the root of trees and the hoof of cattle and other animals;

repha means sound, the letter 'ra', a vile man, destruction, and passion; / kapha means phlegm, and kaphin (masculine) means one having phlegm.

Thus end the disyllabic words ending in pha. Words of three syllables and more are not widely known.

Ba refers to a water jar, Varuṇa, a drop, a defective person, a teacher, intoxication, / a cause of prosperity, a quarrel, a wing or fortnight, an embryo, and a joint or festival;

bā (feminine) refers to a pipe, a creeper, and a chain; in three genders, it means spotless.

Thus end the monosyllabic words ending in ba.

Nimba refers to the picumanda tree and the coral tree; / bimba (masculine or neuter) means the disc of the moon or sun, face, and mark;

in the sense of reflection and likeness, and in the feminine it means the bimbikā fruit;

śamba means an iron hoop at the tip of a pestle and a thunderbolt;

śubhaṃyu means auspicious or fortunate; kambu means a bracelet and a conch shell; / klība (neuter) means eunuch and neuter, and taking the gender of the qualified it means devoid of valor.

Thus end the disyllabic words ending in ba.

Kādamba refers to a wild goose, arrow, snake, and beggar; / kadamba (masculine) refers to the nīpa tree, the tiniśa tree, the varuṇa tree,

dust, an assemblage, and fragrance; viḍamba means abandonment and censure;

nitamba refers to the posterior region of the hips and the slope of a mountain.

Thus end the trisyllabic words ending in ba. Tetrasyllabic words are not widely known.

Bha (masculine) means Śiva, a bee, existence, Venus, a portion, and a cloud; / bhā in the feminine means the earth, ornament, and light; bhāḥ means ray and brilliance;

bha (neuter) means sky, a zodiac sign, an asterism, and auspicious sight; / bhīḥ (feminine) means fear; in the masculine it means bird; and bhūḥ (feminine) means place and earth.

Thus end the monosyllabic words ending in bha.

Jambha refers to a certain demon, deceit, a citron tree, and eating;

kumbha refers to a son of Kumbhakarṇa, a pimp, a water pot,

guggulu resin, the frontal globe of an elephant's head, the sign Aquarius, the trivṛt plant, and a measure; / kumbhī refers to an elephant trumpet flower, an aquatic plant, a small earthen pot, and the kaṭphala tree;

ḍimbha means a child and a fool; stambha means pillar and rigidity,

motionlessness, and a post for tying elephants; śambhu refers to Brahmā, Śiva, and Viṣṇu;