Amara's Thesaurus 1.3

Amarakośa, that is, the Nāmaliṅgānuśāsana: Book 3: the third book, on Generalities. Now the section on words dependent on a substantive.

The sections dependent on the general category consist of those dependent on a substantive, miscellaneous terms, homonyms, indeclinables, and collections of rules on gender and the like.

General rule:

In whatever way a substantive is introduced by words like 'strī' or 'dārāḥ', / words denoting qualities, substances, or actions will qualify it in the same manner. / Section on words dependent on a substantive: / Kṣemaṅkara, ariṣṭatāti, śivatāti, and śivaṅkara [denote one who brings auspiciousness]. / Sukṛtin, puṇyavat, and dhanya [mean virtuous or fortunate]; maheccha and mahāśaya [mean high-minded]. / Hṛdayālu and suhṛdaya [mean kind-hearted]; mahotsāha and mahodyama [mean highly energetic]. / For an expert: nipuṇa, abhijña, vijña, niṣṇāta, and śikṣita; / vaijñānika, kṛtamukha, kṛtin, and kuśala as well. / Pūjya and pratīkṣya [mean venerable]; sāṃśayika is one whose mind has fallen into doubt. / Dakṣiṇīya, dakṣiṇārha, and dakṣiṇya [mean worthy of a sacrificial fee]. / Vadānya, sthūlalakṣya, and dānaśauṇḍa denote a generous giver. / Jaivātṛka and āyuṣmat [mean long-lived]; antarvāṇin is one conversant with the treatises. / Parīkṣaka and kāraṇika [mean an examiner or judge]; varada and samarddhaka [mean a granter of boons]. / Harṣamāṇa, vikurvāṇa, pramanas, and hṛṣṭamānasa [mean joyful]. / Durmanas, vimanas, and antarmanas [mean troubled in mind]; utka and unmanas [mean longing or eager]. / For an upright person: sarala and udāra; sukala means one who is both a giver and an enjoyer. / Prasita and āsakta mean devoted to something; utsuka is one eager for a desired object. / For one who is renowned: prathita, khyāta, vitta, vijñāta, and viśruta; / for one renowned for virtues: kṛtalakṣaṇa and āhatalakṣaṇa. / Ibhya, āḍhya, and dhanin [mean wealthy]; svāmin, īśvara, pati, īśitṛ, / adhibhū, nāyaka, netṛ, prabhu, parivṛḍha, and adhipa [mean master or ruler]. / Adhikarddhi and samṛddha [mean prosperous]; one who manages household affairs / is abhyāgārika, and upādhi is masculine in this sense. / One endowed with superior limbs and form is indeed siṃhasaṃhanana. / One who accomplishes undertakings and is endowed with fortitude is nirvārya. / One without speech is mūka; manojavas [means swift as thought]; pitṛsaṃnibha [means resembling one's father]. / One who gives away a daughter after honoring and adorning her is a kūkuda. / Lakṣmīvat, lakṣmaṇa, śrīla, and śrīmat [mean fortunate]; snigdha and vatsala [mean affectionate].

(3.1.31) ‘Dayālu’, ‘kāruṇika’, ‘kṛpālu’, and ‘sūrata’ are equal [for one who is compassionate]. / (3.1.32) ‘Svatantra’, ‘apāvṛta’, ‘svairī’, ‘svacchanda’, and ‘niravagraha’ [mean independent]. / (3.1.33) ‘Paratantra’, ‘parādhīna’, ‘paravān’, and also ‘nāthavān’ [mean dependent on another]. / (3.1.34) ‘Adhīna’, ‘nighna’, ‘āyatta’, ‘asvacchanda’, and also this ‘gṛhyaka’ [mean subservient]. / (3.1.35) A sweeper is ‘khalapū’; ‘bahukara’ is one who delays much, and ‘dīrghasūtra’ is one slow to act. / (3.1.36) A reckless actor is ‘jālma’; one who is dull and sluggish in actions is ‘kuṇṭha’. / (3.1.37) One capable of work is ‘karmakṣama’ and ‘alaṅkarman’; one engaged in deeds is ‘kriyāvān’ and ‘karmasūdyata’. / (3.1.38) One whose nature is work is ‘kārma’ and ‘karmaśīla’; a champion at work is ‘karmaśūra’ and ‘karmaṭha’. / (3.1.39) One living by wages is ‘bharaṇyabhuk’ and ‘karmakara’; one doing that work is ‘karmakāra’. / (3.1.40) One bathed after a funeral is ‘apasnāta’ and ‘mṛtasnāta’; one who eats meat is ‘āmiṣaśin’ and ‘śauṣkula’. / (3.1.41) One who is hungry is ‘bubhukṣita’, ‘kṣudhita’, ‘jighatsu’, and ‘aśanāyita’. / (3.1.42) Living on another’s food is ‘parānna’ and ‘parapiṇḍāda’; a voracious eater is ‘bhakṣaka’, ‘ghasmara’, and ‘adbhara’. / (3.1.43) Void of ambition to conquer [and devoted to food] is ‘ādyūna’ and ‘audarika’. / (3.1.44) But both ‘ātmambhari’ and ‘kukṣimbhari’ mean one who fills his own belly. / (3.1.45) One who eats all kinds of food is ‘sarvānnīna’ and ‘sarvānnabhojin’; greedy is ‘gṛdhnu’ and ‘gardhana’. / (3.1.46) ‘Lubdha’, ‘abhilāpuka’, and ‘tṛṣṇak’ [mean covetous]; ‘lolupa’ and ‘lolubha’ are equal [for very greedy]. / (3.1.47) Possessed of madness is ‘sonmāda’ and ‘unmadiṣṇu’; ill-behaved and arrogant is ‘avinīta’ and ‘samuddhata’. / (3.1.48) For intoxicated, ‘matta’, ‘śauṇḍa’, ‘utkaṭa’, and ‘kṣība’; for a lover, ‘kāmuka’, ‘kamitṛ’, ‘anuka’, / (3.1.49) ‘kamra’, ‘kāmayitṛ’, ‘abhīka’, ‘kamana’, ‘kāmana’, and ‘abhika’. / (3.1.50) Docile, taking discipline, abiding by instructions, and obedient are ‘vidheya’, ‘vinayagrāhin’, ‘vacanesthita’, and ‘āśrava’. / (3.1.51) ‘Vaśya’, ‘praṇeya’, ‘nibhṛta’, ‘vinīta’, and ‘praśrita’ are equal. / (3.1.52) For bold, ‘dhṛṣṭa’, ‘dhṛṣṇaj’, and ‘viyāta’; for confident and witty, ‘pragalbha’ and ‘pratibhānvita’. / (3.1.53) For not bold [i.e., modest or shy], ‘śālīna’; for astonished or abashed, ‘vilakṣa’ and ‘vismayānvita’. / (3.1.54) For timid, ‘adhīra’ and ‘kātara’; for frightened, ‘trasta’, ‘bhīru’, ‘bhīruka’, and ‘bhīluka’. / (3.1.55) An expecter is ‘āśaṃsu’ and ‘āśaṃsitṛ’; a receiver is ‘gṛhayālu’ and ‘grahītṛ’. / (3.1.56) Endowed with faith is ‘śraddhālu’ and ‘śraddhayā yukta’; disposed to fall is ‘patayālu’ and ‘pātuka’. / (3.1.57) One disposed to shame is ‘lajjāśīla’ and ‘apatrapiṣṇu’; one who salutes is ‘vandāru’ and ‘abhivādaka’.

(3.1.58) ‘Śarāru’, ‘ghātuka’, and ‘hiṃsra’ mean hurtful; growing is ‘varddhiṣṇu’ and ‘varddhana’. / (3.1.59) Flying up is ‘utpatiṣṇu’ and ‘utpatitṛ’; adorning is ‘alaṅkariṣṇu’ and ‘maṇḍana’. / (3.1.60) ‘Bhūṣṇu’, ‘bhaviṣṇu’, and ‘bhavitṛ’ [mean destined to be]; ‘vartiṣṇu’ and ‘vartana’ are equal [for existing]. / (3.1.61) Rejecting is ‘nirākariṣṇu’ and ‘kṣipnu’; dense and glossy is ‘sāndrasnigdha’ and ‘medura’. / (3.1.62) A knower is ‘jñātṛ’, ‘vidura’, and ‘vindu’; blooming is ‘vikāsin’ and ‘vikasvara’. / (3.1.63) ‘Visṛtvara’, ‘visṛmara’, and ‘prasārin’ apply to that which spreads. / (3.1.64) Patient and enduring are ‘sahiṣṇu’, ‘sahana’, ‘kṣantṛ’, ‘titikṣu’, ‘kṣamitṛ’, and ‘kṣamin’. / (3.1.65) Wrathful are ‘krodhana’, ‘amarṣaṇa’, and ‘kopin’; excessively passionate is ‘caṇḍa’. / (3.1.66) Vigilant are ‘jāgarūka’ and ‘jāgaritṛ’; reeling or drowsing are ‘ghūrṇita’ and ‘pracalāyita’. / (3.1.67) ‘Svapnak’, ‘śayālu’, and ‘nidrālu’ [mean sleepy]; ‘nidrāṇa’ and ‘śayita’ are equal [for asleep]. / (3.1.68) Averted are ‘parāṅmukha’ and ‘parācīna’; turned downwards is ‘avāñc’ and ‘adhomukha’. / (3.1.69) Moving towards the gods is ‘devadryañc’; moving everywhere is ‘viśvadryañc’. / (3.1.70) One who moves along together is ‘sadhryañc’; one who moves obliquely is ‘tiryañc’. / (3.1.71) ‘Vada’, ‘vadāvada’, and ‘vaktṛ’ [mean a speaker]; ‘vāgīśa’ and ‘vākpati’ are equal [for a master of speech]. / (3.1.72) Skilled in verbal expression is ‘vācoyuktipaṭu’ and ‘vāgmin’; one who talks excessively is ‘vāvadūka’. / (3.1.73) A chatterer is ‘jalpāka’, ‘vācāla’, ‘vācāṭa’, and ‘bahugarhyavāc’ [one whose speech is much to be censured]. / (3.1.74) For foul-mouthed, ‘durmukha’, ‘mukhara’, and ‘abaddhamukha’; for speaking pleasantly, ‘śakla’ and ‘priyamvada’. / (3.1.75) One whose speech is indistinct is ‘lohala’; one who speaks reproaches is ‘garhyavādin’ and ‘kadvada’. / (3.1.76) ‘Kuvāda’ and ‘kucara’ are equal [for a bad speaker/ill-behaved person]; one with a harsh voice is ‘asaumyasvara’ and ‘asvara’. / (3.1.77) Roaring is ‘ravaṇa’ and ‘śabdana’; ‘nāndīvādin’ and ‘nāndīkara’ are equal [for one reciting the benediction]. / (3.1.78) Dull and ignorant is ‘jaḍa’ and ‘ajña’; deaf-mute, untrained in speaking or hearing, is ‘eḍamūka’. / (3.1.79) Accustomed to silence is ‘tūṣṇīṃśīla’ and ‘tūṣṇīka’; unclothed, for a sky-clad ascetic, is ‘nagna’, ‘avāsas’, and ‘digambara’. / (3.1.80) Cast out is ‘niṣkāsita’ and ‘avakṛṣṭa’; reviled is ‘apadhvasta’ and ‘dhikkṛta’. / (3.1.81) Humbled of pride is ‘āttagarva’ and ‘abhibhūta’; ‘dāpita’ and ‘sādhita’ are equal [for made to pay or settled]. / (3.1.82) Refuted is ‘pratyādiṣṭa’ and ‘nirasta’; rejected is ‘pratyākhyāta’ and ‘nirākṛta’. / (3.1.83) Mistreated is ‘nikṛta’ and ‘viprakṛta’; cheated is ‘vipralabdha’ and ‘vañcita’. / (3.1.84) Broken in spirit is ‘manohata’; baffled and obstructed is ‘pratihata’, ‘pratibaddha’, and ‘hata’.

(3.1.85) ‘Adhikṣipta’ and ‘pratikṣipta’ [mean reproached or dismissed]; for bound, ‘baddha’, ‘kīlita’, and ‘saṃyata’. / (3.1.86) Fallen into misfortune is ‘āpanna’ and ‘āpatprāpta’; fleeing in terror is ‘kāndiśīka’ and ‘bhayadruta’. / (3.1.87) Accused is ‘ākṣārita’, ‘kṣārita’, and ‘abhiśasta’; unsteady is ‘saṃkasuka’ and ‘asthira’. / (3.1.88) Both ‘vyasanārta’ and ‘uparakta’ mean afflicted by calamity; ‘vihasta’ and ‘vyākula’ are equal [for perplexed]. / (3.1.89) Agitated is ‘viklava’ and ‘vihvala’; ‘vivaśa’ is one whose mind is ruined by calamity. / (3.1.90) Worthy of the whip is ‘kaśya’; armed and prepared for murder is ‘ātatāyin’. / (3.1.91) An eyesore of hatred is ‘akṣigata’; ‘vadhya’ and ‘śīrṣacchedya’ are equal [for condemned to beheading]. / (3.1.92) To be slain by poison is ‘viṣya’; one to be slain by a pestle is ‘musalya’. / (3.1.93) Purified by penance of harmless deed is ‘śiśvidāna’ and ‘akṛṣṇakarman’; fickle is ‘capala’ and ‘cikura’. / (3.1.94) Seeing only faults is ‘doṣaikadṛś’ and ‘purobhāgin’; deceitful and crooked is ‘nikṛta’, ‘anṛju’, and ‘śaṭha’. / (3.1.95) A whisperer in the ear, an informer, is ‘karṇejapa’ and ‘sūcaka’; a malicious person is ‘piśuna’, ‘durjana’, and ‘khala’. / (3.1.96) Cruel and murderous is ‘nṛśaṃsa’, ‘ghātuka’, ‘krūra’, and ‘pāpa’; a deceitful rogue is ‘dhūrta’ and ‘vañcaka’. / (3.1.97) For ignorant: ‘ajña’, ‘mūḍha’, ‘yathājāta’, ‘mūrkha’, ‘vaidheya’, and ‘bāliśa’. / (3.1.98) For a miser: ‘kadarya’, ‘kṛpaṇa’, ‘kṣudra’, ‘kimpacāna’, and ‘mitampaca’. / (3.1.99) Destitute is ‘niḥsva’, ‘durvidha’, ‘dīna’, ‘daridra’, and also that ‘durgata’. / (3.1.100) A petitioner is ‘vanīyaka’, ‘yācanaka’, ‘mārgaṇa’, ‘yācaka’, and ‘arthin’. / (3.1.101) Proud is ‘ahaṅkāravān’ and ‘ahaṃyu’; blessed with good fortune is ‘śubhaṃyu’ and ‘śubhānvita’. / (3.1.102) The gods are of divine spontaneous birth; humans, cattle, and the like are born from a womb. / (3.1.103) Worms, biting insects, and the like are sweat-born; birds, snakes, and the like are egg-born. / Thus ends the section on living beings. Here there are 50 root verses.

(3.1.104) Sprouting from beneath are trees, shrubs, and the like; [the forms are] udbhid, udbhijja, [and] udbhidam. / (3.1.105) Sundara, rucira, cāru, suṣama, sādhu, śobhana, / (3.1.106) kānta, manorama, rucya, manojña, mañju, mañjula, / (3.1.107) ramya, manohara, saumya, bhadraka, [and] ramaṇīyaka [all mean beautiful]. / (3.1.108) That is āsecanaka, from seeing which there is no end of satisfaction. / (3.1.109) For what is desired: abhīpsita, hṛdya, dayita, vallabha, [and] priya. / (3.1.110) Nikṛṣṭa, pratikṛṣṭa, arva, repha, yāpya, avama, adhama, / (3.1.111) kupūya, kutsita, avadya, kheṭa, garhya, [and] āṇaka are synonymous [meaning vile or despised]. / (3.1.112) Malīmasa and malina mean dirty; kaccara means defiled by dirt. / (3.1.113) Pūta, pavitra, and medhya [mean pure]; vīdhra has the sense of stainless. / (3.1.114) Nirṇikta, śodhita, mṛṣṭa, niḥśodhya, [and] anavaskara [mean cleansed]. / (3.1.115) Asāra, phalgu, and śūnya, as well as vaśika, [mean] empty and worthless. / (3.1.116) In the neuter is pradhāna; pramukha, praveka, anuttama, uttama, / (3.1.117) mukhya, varya, vareṇya, pravarha, like anavara and ardhyavat, / (3.1.118) parārdhya, agra, prāgraharaprāgrya, agrya, agrīya, [and] agriya, / (3.1.119) śreyas, śreṣṭha, puṣkala, and sattama denote the most excellent. / (3.1.120) In the final member of a compound, vyāghra, puṅgava, ṛṣabha, kuñjara, / (3.1.121) siṃha, śārdūla, nāga, and so forth, in the masculine, fall in the range of meaning 'best'. / (3.1.122) Aprāgraya [means not foremost]; the two words apradhāna and upasarjana mean inferior. / (3.1.123) Viśaṅkaṭa, pṛthu, bṛhat, viśāla, pṛthula, mahat, / (3.1.124) vaḍra, uru, [and] vipula [mean large]; pīna and pīvan (feminine pīvnī) mean fat and stout. / (3.1.125) Stoka, alpa, [and] kṣullaka [mean small]; sūkṣma, ślakṣṇa, dabhra, kṛśa, [and] tanu [mean thin or minute]. / (3.1.126) In the feminine: mātrā [and] truṭi; in the masculine: lava, leśa, kaṇa, [and] aṇu [mean a particle]. / (3.1.127) For very small: alpiṣṭha, alpīyas, kanīyas, and also aṇīyas. / (3.1.128) Prabhūta, pracura, prājya, adabhra, bahula, bahu, / (3.1.129) puruhū, puru, bhūyiṣṭha, sphāra, bhūyas, and bhūri [all mean abundant].

(3.1.130) Paraḥśata and the like are those whose number is beyond a hundred and so forth. / (3.1.131) For what is to be counted: gaṇeya; for what has been counted: gaṇita. Now, sama, sarva, / (3.1.132) viśva, aśeṣa, kṛtsna, samasta, nikhila, akhila, niḥśeṣa, / (3.1.133) samagra, sakala, pūrṇa, [and] akhaṇḍa mean complete. / (3.1.134) Ghana, nirantara, [and] sāndra [mean dense]; pelava, virala, [and] tanu [mean sparse or delicate]. / (3.1.135) In the sense of near: nikaṭa, āsanna, saṃnikṛṣṭa, sanīḍavat, / (3.1.136) sadeśa, abhyāśa, savidha, samaryāda, saveśavat, / (3.1.137) upakaṇṭha, antika, abhyarṇa, [and] abhyagra; abhitas is an indeclinable. / (3.1.138) For contiguous: avyavahita, and also apadāntara. / (3.1.139) Nediṣṭha and antikatama mean nearest; dūra and viprakṛṣṭaka [mean far]; / (3.1.140) davīyas and daviṣṭha [mean farther and farthest]; sudūra, dīrgha, [and] āyata [mean very distant, long, and extended]. / (3.1.141) Vartula, nistala, [and] vṛtta [mean round]; bandhura means uneven [with high and low parts]. / (3.1.142) Ucca, prāṃśu, unnata, udagra, [and] ucchrita mean high; now, for dwarf [or short]: / (3.1.143) nyañc, nīca, kharva, [and] hrasva; avanata and ānata mean bent downwards. / (3.1.144) Arāla, vṛjina, jihma, ūrmimat, kuñcita, nata, / (3.1.145) āviddha, kuṭila, bhugna, vellita, and vakra [all mean bent or crooked]. / (3.1.146) For straight: ajihma and praguṇa; when disordered: apraguṇa and ākula. / (3.1.147) Śāśvata, dhruva, nitya, sadātana, [and] sanātana [mean eternal]. / (3.1.148) Sthāsnu, sthiratara, [and] stheyas [mean firm or enduring]; that which, by having a single form, / (3.1.149) pervades time, is kūṭastha; sthāvara means other than moving. / (3.1.150) Cariṣṇu, jaṅgama, cara, trasa, iṅga, [and] carācara [mean mobile]. / (3.1.151) Calana, kampana, kampra, cala, lola, calācala, / (3.1.152) cañcala, tarala, pāriplava, and pariplava [mean trembling, moving, or unsteady]. / (3.1.153) Atirikta and samadhika [mean redundant or exceeding]; having firm joints is saṃhata. / (3.1.154) Khakkhaṭa, kaṭhina, krūra, kaṭhora, niṣṭhura, [and] dṛḍha [mean hard or harsh]. / (3.1.155) Jaraṭha means aged; mūrtimat and mūrta mean embodied; pravṛddha, prauḍha, [and] edhita [mean grown or matured]. / (3.1.156) In the sense of ancient: pratana, pratna, purātana, [and] cirantana.

(3.1.157) Pratyagra, abhinava, navya, navīna, nūtana, nava, / (3.1.158) and nūtna [mean fresh or new]; sukumāra, komala, mṛdula, [and] mṛdu [mean delicate or soft]. / (3.1.159) Anvak and anvakṣa mean following behind; anupadam is a neuter indeclinable. / (3.1.160) Direct perception is pratyakṣa or aindriyaka; imperceptible is apratyakṣa or atīndriya. / (3.1.161) Ekatāna and ananyavṛtti, as well as aikāgrya and aikāyana, / (3.1.162) and ekasarga, ekāgrya, and ekāyanagata denote one [who is single-minded]. / (3.1.163) In the masculine: ādi; pūrva, paurastya, prathama, and the like [mean first]; now, not in the feminine: / (3.1.164) anta; jaghanya, carama, antya, pāścātya, [and] paścima [mean last]. / (3.1.165) Mogha and nirarthaka [mean vain or useless]; spaṣṭa, sphuṭa, pravyakta, [and] ulbaṇa [mean clear or evident]. / (3.1.166) Sādhāraṇa and sāmānya [mean common]; ekākin, eka, [and] ekaka [mean alone]. / (3.1.167) Anyatara means one of two; eka, u, and anyatara also indicate different senses. / (3.1.168) Uccāvaca means multiform; uccaṇḍa means unhurried. / (3.1.169) Aruntuda means touching a vital spot; abādha means unhindered. / (3.1.170) Prasavya means reverse or contrary; apasavya and apaṣṭhu also [have this meaning]. / (3.1.171) Vāma and savya mean the left on a body, while apasavya and dakṣiṇa mean the right. / (3.1.172) Saṅkaṭa and, in the masculine, saṃbādha [mean crowded]; kalila and gahana are synonyms [meaning impenetrable]. / (3.1.173) Saṃkīrṇa, saṃkula, [and] ākīrṇa [mean cluttered]; muṇḍita and parivāpita [mean shaved]. / (3.1.174) Granthita, sandita, [and] dṛbdha [mean tied or strung]; visṛta, vistṛta, [and] tata [mean spread out]. / (3.1.175) Antargata and vismṛta mean forgotten; prāpta and praṇihita are equal. / (3.1.176) Vellita, preṅkhita, ādhūta, calita, [and] ākampita mean shaken. / (3.1.177) Nutta, nunna, asta, niṣṭhyūta, āviddha, kṣipta, [and] īrita are synonymous [meaning thrown or cast]. / (3.1.178) Parikṣipta means surrounded; mūṣita has the meaning of stolen. / (3.1.179) Pravṛddha and prasṛta [are pairs]; nyasta and nisṛṣṭa; guṇita and āhata; / (3.1.180) nidigdha and upacita; gūḍha and gupta; guṇṭhita and rūṣita; / (3.1.181) druta and avadīrṇa; udgūrṇa and udyata; kācita and śikyita; / (3.1.182) ghrāṇa and ghrāta; digdha and lipta; samudakta and uddhṛta are synonymous. / (3.1.183) Veṣṭita, valayita, saṃvīta, ruddha, [and] āvṛta [mean wrapped or enclosed].

(3.1.184) *rugṇa* means bent or broken; then *niśita*, *kṣṇuta*, *śāta*, *nita*, and *tejita* [mean sharpened]. / (3.1.185) *pakva* means on the verge of destruction; *hrīṇa* and *hrīta* mean ashamed. / (3.1.186) In the sense of turned away, *vṛtta* and *vyāvṛtta*; *saṃyojita* and *upāhita* [mean attached]. / (3.1.187) *prāpya*, *gamya*, and *samāsādya* [mean attainable]; *syanna*, *rīṇa*, *snuta*, and *sruta* [mean flowed or trickled]. / (3.1.188) *saṃgūḍha* means collected; *avagīta* means known for blame. / (3.1.189) *vividha*, *bahuvidha*, *nānārūpa*, and *pṛthagvidha* [mean manifold]. / (3.1.190) *avarīṇa* and *dhikkṛta* [mean reproached]; and *avadhvasta* and *avacūrṇita* [mean powdered]. / (3.1.191) What is made without effort is *phāṇṭa*; *svanita* and *dhvanita* are identical [in the sense of sounded]. / (3.1.192) For bound, *sandānita*, *mūta*, *uddita*, *sandita*, and *sita*. / (3.1.193) *kvathita* means thoroughly boiled; in the cooking of milk, ghee, and sacrificial offerings, [the term is] *śṛta*. / (3.1.194) *nirvāṇa* applies to a sage, fire, and the like; but *nirvāta* applies when the wind has ceased. / (3.1.195) *pakva* means matured; *gūna* and *hanna* mean defecated; and *mīḍha* means urinated. / (3.1.196) In the sense of nourished, *puṣita*; in the sense of endured, *kṣānta*; *udvānta* means vomited or issued forth. / (3.1.197) *dānta* means subdued; *śānta* means quieted; in the sense of begged or solicited, *ardita*. / (3.1.198) *jñapta* means made known; *channa* means covered; in the sense of honored, *añcita*. / (3.1.199) *pūrṇa* means filled; *kliṣṭa* means tormented; in the sense of finished, *sita*. / (3.1.200) *pruṣṭa*, *pluṣṭa*, and *uṣita* mean burned; *taṣṭa* and *tvaṣṭa* mean thinned [or planed]. / (3.1.201) *vedhita* and *chidrita* mean pierced; *vinna* and *vitta* mean investigated. / (3.1.202) *vigatāroka* means deprived of light; in the sense of melted, *vidruta* and *druta*. / (3.1.203) For accomplished, *nirvṛtta* and *niṣpanna*; for split, *bhinna* and *bhedita*. / (3.1.204) *ūta*, *syūta*, and *uta*: this triad refers to woven threads. / (3.1.205) In the sense of revered: *namasyita*, *namasita*, *apacāyita*, *arcita*, and *apacita*; / (3.1.206) in the sense of served: *varivasyita*, *upāsita*, and *upacarita*; / (3.1.207) *saṃtāpita*, *saṃtapta*, *dhūpita*, *dhūpāyita*, and *dūna* [mean tormented or heated]; / (3.1.208) *hṛṣṭa*, *matta*, *tṛpta*, *prahlanna*, *pramudita*, and *prīta* [mean pleased or delighted]; / (3.1.209) *chinna*, *chāta*, *lūna*, *kṛtta*, *dāta*, *dita*, *chita*, and *vṛkṇa* [mean cut].

(3.1.210) *srasta*, *dhvasta*, *bhraṣṭa*, *skanna*, *panna*, *cyuta*, and *galita* [mean fallen or slipped]; / (3.1.211) *labdha*, *prāpta*, *vinna*, *bhāvita*, *āsādita*, and *bhūta* [mean obtained]; / (3.1.212) *anveṣita*, *gaveṣita*, *anviṣṭa*, *mārgita*, and *mṛgita* [mean sought]; / (3.1.213) *ārdra*, *sārdra*, *klinna*, *timita*, *smitita*, *samunna*, and *utta* [mean moist]; / (3.1.214) *trāta*, *trāṇa*, *rakṣita*, *avita*, *gopāyita*, and *gupta* [mean protected]; / (3.1.215) *avagaṇita*, *avamata*, *avajñāta*, and *avamānita* mean despised [or disregarded]; / (3.1.216) *tyakta*, *hīna*, *vidhuta*, *samujjhita*, *dhūta*, and *utsṛṣṭa* [mean abandoned]; / (3.1.217) *ukta*, *bhāṣita*, *udita*, *jalpita*, *ākhyāta*, *abhihita*, and *lapita* [mean spoken]; / (3.1.218) *buddha*, *budhita*, *manita*, *vidita*, *pratipanna*, *avasita*, and *avagata* [mean understood]; / (3.1.219) *urīkṛta*, *urarīkṛta*, *aṅgīkṛta*, *āśruta*, and *pratijñāta*, / (3.1.220) as well as *saṃgīrṇa*, *vidita*, *saṃśruta*, *samāhita*, *upaśruta*, and *upagata* [mean promised or assented to]. / (3.1.221) *īlita*, *śasta*, *paṇāyita*, *panāyita*, *praṇuta*, *paṇita*, and *panita*, / (3.1.222) as well as *gīrṇa*, *varṇita*, *abhiṣṭuta*, and *īḍita* have the meaning of praised. / (3.1.223) *bhakṣita*, *carvita*, *lipta*, *pratyavasita*, *gilita*, *khādita*, *psāta*, / (3.1.224) *abhyavahṛta*, *anna*, *jagdha*, *grasta*, *glasta*, and *aśita* [mean eaten]. / (3.1.225) *kṣepiṣṭha*, *kṣodiṣṭha*, *preṣṭha*, *variṣṭha*, *sthaviṣṭha*, and *baṃhiṣṭha* / (3.1.226) signify the superlatives of swift, minute, dear, broad, thick, and abundant. / (3.1.227) *sādhiṣṭha*, *drāghiṣṭha*, *spheṣṭha*, *gariṣṭha*, *hrasiṣṭha*, and *vṛndiṣṭha* / (3.1.228) are used in the sense of the excess of firm, long, much, heavy, short, and chief. / Thus ends the section on dependent words [adjectives], 1; herein are 112 base stanzas.

The Miscellaneous Section.

(3.2.229) In the miscellaneous [section], one should determine gender by means of the meaning of base and suffix, and the like.

Now the miscellaneous section: / (3.2.230) *karman* and *kriyā* [mean action]; when its continuity is understood, *aparasparāḥ* [is used]. / (3.2.231) When denoting completeness or non-detachment, *pārāyaṇa* and *parāyaṇa* [are used]. / (3.2.232) *yadṛcchā* and *svairitā* [mean spontaneity]; but baseless concern is *vilakṣaṇa*. / (3.2.233) *śamatha*, *śama*, and *śānti* [mean tranquility]; *dānti*, *damatha*, and *dama* [mean self-restraint]. / (3.2.234) *avadāna* means an illustrious deed or conduct; giving at will is *pravāraṇa*. / (3.2.235) Subjugation is *saṃvanana*; sorcery with roots is *kārmaṇa*. / (3.2.236) *vidhūnana* and *vidhuvana* [mean shaking]; *tarpaṇa*, *prīṇana*, and *avana* [mean satisfying]. / (3.2.237) *paryāpti* means protection; and also holding by the hand. / (3.2.238) *sevana*, *sīvana*, and *syūti* [mean sewing]; *vidara*, *sphuṭana*, and *bhidā* [mean bursting or cleaving]. / (3.2.239) *ākrośana* and *abhīṣaṅga* [mean reviling]; *saṃveda* and *vedanā* [mean sensation], not masculine. / (3.2.240) *saṃmūrcchana* means pervasion; *yāñcā*, *bhikṣā*, *arthanā*, and *ardanā* [mean begging]. / (3.2.241) *vardhana* means cutting; then both *ānandana* and *sabhājana* [mean welcoming]. / (3.2.242) Taking leave is *āpracchanna*; tradition is *āmnāya* and *saṃpradāya*; in the sense of destruction, *kṣiyā*. / (3.2.243) In seizure, *grāha*; in longing, *vaśa*; in protection, *rakṣṇa*; in a sound, *raṇa*. / (3.2.244) In piercing, *vyadha*; in cooking, *pacā*; in invocation, *hava*; in choosing, *vara*. / (3.2.245) In burning, *oṣa*; in leading, *naya*; in decay, *jyāni*; in wandering, *bhrama*. / (3.2.246) In increase, *sphāti*; in fame, *prathā*; in contact, *spṛṣṭi*; in trickling, *snava*. / (3.2.247) In prosperity, *edhā*; in throbbing, *sphuraṇā*; in true knowledge, *pramā*. / (3.2.248) In childbirth, *prasūti*; in dripping, *prādhāra*; in exhaustion, *klamatha*. / (3.2.249) In excellence, *utkarṣa*; in union, *sandhi*; in resort or object, *viṣaya*. / (3.2.250) In throwing, *kṣepaṇa*; in swallowing, *gīrṇi*; in exertion, *guraṇa*. / (3.2.251) In raising, *unnāya*; in resting upon, *śrāya*; in conquering, *jaya*. / (3.2.252) In recitation, *nigāda*; in intoxication, *māda*; in agitation, *udvega*. / (3.2.253) *vimardana* and *parimala* [mean rubbing or fragrant powder]; *abhyupapatti* and *anugraha* [mean favor]. / (3.2.254) The opposite of that is *nigraha*; but accusation or seizure is *abhiyoga* and *abhigraha*. / (3.2.255) Clenching the fist is *saṃgrāha*; in a minor affray, *ḍamara* and *viplava*.

(3.2.256) "Bandhana" and "prasiti" [mean fettering or imprisonment]; "cāra" is a spy; "sparśa" is an examiner of afflicted persons;
(3.2.257) "Nikāra" and "viprakāra" denote mistreatment; but "ākāra", "iṅga", and "iṅgita" mean an internal hint [or gesture];
(3.2.258) "Pariṇāma" is transformation ("vikāra"); two terms identical in meaning are "vikṛti" and "vikriyā";
(3.2.259) "Apahāra" is diminishment; "samāhāra" is aggregation;
(3.2.260) "Pratyāhāra" is taking back; "vihāra" is strolling about;
(3.2.261) "Abhihāra" is seizing; "nihāra" is extracting;
(3.2.262) "Anuhāra" is imitation; "vyaya" is the departure or spending of wealth;
(3.2.263) "Pravāha" is continuous flow (activity); "pravaha" is going outside;
(3.2.264) "Viyāma", "viyama", "yāma", "yama", "saṃyāma", and "saṃyama" [signify restraint];
(3.2.265) "Abhicāra" is malevolent magic (harmful action); "jāgaryā" and "jāgarā" are two words [for wakefulness];
(3.2.266) "Vighna", "antarāya", and "pratyūha" mean obstacle; "upaghna" means close support;
(3.2.267) "Nirveśa" is enjoyment or wages; "parisarpa" is attendant care ("parikriyā");
(3.2.268) "Vidhura" means separation; "abhiprāya", "chanda", and "āśaya" denote intention;
(3.2.269) "Saṃkṣepaṇa" and "samasana" mean condensation; "paryavasthā" is opposition;
(3.2.270) "Parisaryā" and "parīsāra" [mean wandering about]; "āsyā", "āsanā", and "sthiti" denote sitting or abiding;
(3.2.271) "Vistāra", "vigraha", and "vyāsa" mean expansion, and "vistara" is expansion of speech;
(3.2.272) "Saṃvāhana" is rubbing or massaging; "vināśa" is disappearance;
(3.2.273) "Saṃstava" is close acquaintance; "prasara" is spreading forth;
(3.2.274) "Nīvāka" is funeral food [or restraint]; "saṃnidhi" and "saṃnikarṣaṇa" mean proximity;
(3.2.275) "Lava" is longing in the context of mowing (cutting); "niṣpāva" and "pava" mean winnowing;
(3.2.276) "Prastāva" is occasion ("apasara"); "trasara" is a shuttle for winding threads;
(3.2.277) "Prajana" and "upasara" [mean mating]; "praśraya" and "praṇaya" are equal [meaning affection or deference];
(3.2.278) "Niṣkrama" is intellectual power, but in non-feminine "saṃkrama" is a difficult passage (bridge);
(3.2.279) "Pratyutkrama" is for the sake of ritual action; "prakrama" and "upakrama" mean beginning;
(3.2.280) "Abhyādāna", "uddhāta", and "ārambha" mean commencement; "saṃbhrama" is haste;
(3.2.281) "Pratibandha" and "praviṣṭambha" mean impediment; "avanāya" is bringing down (throwing down).

(3.2.282) "Upalambha" is perception or experience; "samālambha" is anointing;
(3.2.283) "Vipralambha" is separation or deception; "vilambha" is generous bestowal;
(3.2.284) "Viśrāva" is fame; "avekṣā" and "pratijāgara" mean vigilance;
(3.2.285) "Nipāṭha" and "nipaṭha" mean recitation; "tema" and "stema" mean thorough wetting;
(3.2.286) "Ādīnava" and "āsrava" mean distress ("kleśa"); "saṃga" and "saṃgama" mean union in a gathering;
(3.2.287) "Saṃvīkṣana", "vicayana", "mārgaṇa", "mṛgaṇā", and "mṛga" [denote seeking];
(3.2.288) "Parirambha", "pariṣvaṅga", "saṃśleṣa", and "upagūhana" [mean embrace];
(3.2.289) "Nirvarṇana", "nidhyāna", "darśana", "ālokana", and "īkṣaṇa" [mean seeing or gazing];
(3.2.290) "Pratyākhyāna", "nirasana", "pratyādeśa", and "nirākṛti" [mean rejection];
(3.2.291) "Upaśāya" and "viśāya" signify sleeping by turns;
(3.2.292) "Artana", "ṛtīyā", and "hṛṇīyā" have the meaning of disgust (pity);
(3.2.293) "Vyatyāsa", "viparyāsa", and "vyatyaya" mean reversal or inversion;
(3.2.294) "Paryaya" is transgression; in that sense are also "atipāta" and "upātyaya";
(3.2.295) Sending after having summoned is called "pratiśāsana";
(3.2.296) That ground of praise for the twice-born in sacrifices is called "saṃstāva";
(3.2.297) That block of wood on which wood is placed and hewn is called "uddhana";
(3.2.298) "Stambaghna" or "stambaghana" is that by which a clump of grass is destroyed;
(3.2.299) That by which a hole is pierced is "āvidha"; in the sense of a piece of ground level everywhere it is "nigha";
(3.2.300) Both "utkāra" and "nikāra" express the winnowing or tossing of grain;
(3.2.301) "Nigāra", "udgāra", "vikṣāva", and "udgrāha" refer respectively to swallowing, vomiting, sneezing, and seizing;
(3.2.302) "Ārati", "avarati", and "virati" denote cessation; then, not feminine is "niṣṭheva";
(3.2.303) "Niṣṭhayūti", "niṣṭhevana", and "niṣṭhīvana" are identical [meaning spitting];
(3.2.304) "Jūti" means speed; "sāti" is end; and "jūrti" is fever;
(3.2.305) "Udaja" is driving cattle; words like "akaraṇi" occur in cursing;
(3.2.306) For a group of descendants of gotras, words like "aupagavaka" are formed;
(3.2.307) For inanimate objects, [groups are expressed by words] like "āpūpika" and "śāṣkulika";
(3.2.308) For boys ("māṇava"), [a collection is called] "māṇavya"; for companions ("sahāya"), [a collection is called] "sahāyatā";

(3.2.309) For plows, [a collection is] "halyā"; for the twice-born, "brāhmaṇya" and "vāḍavya";
(3.2.310) For ribs and backs respectively, the two [group terms] are "pārśva" and "pṛṣṭhya";
(3.2.311) For threshing floors (or rogues), [a collection is] "khalinī" or "khalyā"; then for humans, "mānuṣyaka";
(3.2.312) "Grāmatā" [for villages], "janatā" [for people], "dhūmyā" [for smoke], "pāśyā" [for snares], and "galyā" [for throats or bullocks], each separately;
(3.2.313) Likewise "sāhasra" [for thousands], "kārīṣa" [for cow-dung cakes], "vārmaṇa" [for mail-coats], "ātharvaṇa" [for Atharvans], and so forth.
Thus ends the Miscellaneous Section (2). Here there are 42 base verses.

Section on Polysemous Words
(3.3.314) Certain polysemous words ending in k, etc., have already been stated here in the preceding sections.

Now the section on homonyms:
(3.3.315) Those words which are of frequent usage among synonyms are also treated here.
(3.3.316) *Nāka* is in the sense of sky and heaven; *loka* is in the sense of world and people.
(3.3.317) *Śloka* denotes verse and fame; *sāyaka* denotes arrow and sword.
(3.3.318) *Jambuka* denotes jackal and Varuṇa; *pṛthuka* denotes flattened rice and young child.
(3.3.319) *Āloka* denotes sight and lustre, as well as kettle-drum and a standard of measure.
(3.3.320) *Aṅka* denotes lap and mark; *kalaṅka* denotes spot and censure.
(3.3.321) *Takṣaka* denotes a serpent and carpenter; *arka* denotes crystal and sun.
(3.3.322) In the masculine, *ka* denotes wind, Brahmā, and the sun; in the neuter, *ka* denotes head and water.
(3.3.323) *Pulāka* denotes shrivelled grain, brevity, and a boiled-rice grain.
(3.3.324) *Pecaka* denotes owl and the root-region of an elephant's tail.
(3.3.325) *Karaka* denotes water-pot; *vināyaka* denotes Sugata [as well as Gaṇeśa].
(3.3.326) *Kiṣku* denotes cubit and span; *vṛścika* denotes stinging insect [scorpion] and centipede.
(3.3.327) *Pratīka* in three genders means adverse; in the masculine it denotes a part.
(3.3.328) *Bhūtika* denotes *bhūnimba*, *kattṛṇa* grass, and *bhūstṛṇa* grass.
(3.3.329) *Kośātakī* denotes *jyotsnikā* and *ghoṣā*; *somavalka* denotes *kaṭphala*
(3.3.330) and white *khadira*; *piṇyāka* denotes incense resin
(3.3.331) and sesame paste; *bāhlīka* denotes asafoetida.
(3.3.332) *Kauśika* denotes Indra, bdellium, owl, and snake-catcher.
(3.3.333) *Ātaṅka* denotes pain, fever, and fear; *kṣullaka* in three genders denotes small [and vile].
(3.3.334) *Jaivātṛka* denotes moon [and long-lived]; *vartaka* denotes quail and horse's hoof.
(3.3.335) In the masculine, *puṇḍarīka* denotes tiger; *dīpaka* also denotes carom seed.
(3.3.336) *Śālāvṛka* denotes monkey, jackal, and dog; *gairika* denotes red chalk and gold.
(3.3.337) *Vyalīka* denotes improper and pain; *alīka* denotes disagreeable and false.
(3.3.338) *Anūka* denotes character and lineage; *śalka* denotes fish scale and tree bark.
(3.3.339–340) Not feminine, *niṣka* denotes one hundred and eight suvarṇas of gold, a breast ornament, a pala weight, and a dīnāra; not feminine, *kalka* denotes filth, sin,
(3.3.341) and deceit; not feminine, *pināka* denotes trident and Śiva's bow.
(3.3.342) *Dhenukā* denotes female elephant; *kālikā* denotes mass of clouds.
(3.3.343) *Kārikā* denotes torment and commentary in verse; *karṇikā* denotes ear-ornament,
(3.3.344) the tip of an elephant's trunk, a finger, and seed-vessel of a lotus; in three genders are the following:
(3.3.345) *vṛndāraka* denotes handsome and chief; *eka* denotes principal, other, and alone.
(3.3.346) *Kaukkuṭika* denotes a hypocrite and one who looks only close before him.
(3.3.347–348) *Lalāṭika* denotes one who gazes at his master's forehead and one incapable of action.
(3.3.349) Not feminine, *kaṭaka* denotes side of a mountain, bracelet, and army camp.
(3.3.350) *Kaṇṭaka* denotes point of a needle, petty enemy, and horripilation.
(3.3.351) *Pāka* denotes cooking and young child; *nāyaka* denotes central gem and leader.
(3.3.352) *Paryaṅka* denotes bedstead and surrounding; *lubdhaka* denotes hunter and greedy.
(3.3.353) *Peṭaka* in three genders also denotes multitude; *deśika* denotes spiritual teacher and native of a country.
(3.3.354) *Kheṭaka* denotes small village and shield; *jālika* denotes fisherman [and spider].
(3.3.355) *Kiñjalka* denotes floral filament and pollen; not feminine, *śulka* denotes bride-price,
(3.3.356) toll, and tax; *utkalikā* also denotes wave and longing; *vārdhaka* denotes old age and a collection of old men.
(3.3.357) *Gaṇikā* also denotes female elephant; *dāraka* denotes child and tearing.
(3.3.358) *Aneḍamūka* also denotes blind [and deaf-mute]; *ṭaṅka* denotes pride and stone-cutter's chisel.
(3.3.359) *Uṣṭrikā* also denotes earthen vessel; *khajaka* denotes stirring-rod and soup ladle.
(3.3.360) Thus end the words ending in k.
(3.3.361) *Mayūkha* denotes ray, light, and flame; *śilīmukha* denotes bee and arrow.
(3.3.362) *Śaṅkha* denotes treasure, frontal bone, and conch shell; not feminine, *kha* denotes organ of sense and sky.
(3.3.363) *Śikhā* denotes ray and flame, [as well as crest]; *naga* and *aga* denote mountain and tree.
(3.3.364) Thus end the words ending in kh.
(3.3.365) *Āśuga* denotes wind and arrow; *khaga* denotes arrow, sun, and bird.
(3.3.366) *Pataṅga* denotes bird and sun; *pūga* denotes areca-nut tree and heap.
(3.3.367) *Mṛga* also denotes beasts; *vega* denotes current and speed.
(3.3.368) *Parāga* denotes flower pollen, bath powder, and dust.
(3.3.369) *Nāga* and *mātaṅga* denote elephant; *apāṅga* denotes sectarian forehead mark [and eye-corner].
(3.3.370) *Sarga* denotes nature, release, determination, chapter, and creation.
(3.3.371) *Yoga* denotes armour, means, meditation, conjunction, and fitness.
(3.3.372) *Bhoga* denotes pleasure, hire of women etc., and snake's hood and body.
(3.3.373) In the masculine, *sāraṅga* denotes cātaka bird and deer; in three genders, spotted.
(3.3.374) *Plavaga* denotes monkey [and frog]; *abhiṣaṅga* denotes curse and defeat.
(3.3.375) In the masculine, *yuga* denotes part of a carriage; in the neuter, *yuga* denotes pair and ages such as Kṛta.
(3.3.376–377) Depending on observed usage, *go* in feminine and masculine denotes heaven, arrow, beast, speech, thunderbolt, quarter, eye, ray, earth, and water; *liṅga* denotes sign and phallus.
(3.3.378) *Śṛṅga* denotes pre-eminence and peak; *varāṅga* denotes head and pudenda.
(3.3.379) *Bhaga* denotes fortune, love, majesty, heroism, effort, sun, and fame.
(3.3.380) Thus end the words ending in g.
(3.3.381) *Parigha* denotes iron club and slaying; *ogha* denotes multitude and stream of water.
(3.3.382) *Argha* denotes price and worship-rite; *agha* denotes sin, sorrow, and calamity.
(3.3.383) In three genders, *laghu* denotes dear and small; *kāca* denotes suspension loop, kind of clay, and eye disease.