Mahapurana of Puspdanta

Author(s): Ratna N Shriyan
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001536/1

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Lalbhai Dalpatbhai Series No. 26
A CRITICAL STUDY OF MAHAPURĀNA OF PUSPADANTA
(A CRITICAL STUDY OF THE DESYA AND RARE WORDS FROM PUSPADANTA'S MAHĀPURĀNA AND
HIS OTHER APABHRAMSA WORKS ]
by Dr. (SMT.) RATNA NAGESHA SHRIYAN, M.A., Ph.D. Head of the Department of Sanskrit and Prakrit,
B. M. S. College for Women, Bangalore
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LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYAMANDIRA
AHMEDABAD-9

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Lalbhai Dalpatbhai Series
General Editors; Dalsukh Malvania Ambalal P. Shah
No. 26
A CRITICAL STUDY OF MAHĀPURĀNA OF PUSPADANTA
[ A CRITICAL STUDY OF THE DESYA AND RARE WORDS FROM PUȘPADANTA'S MAHĀPURĀŅA AND
HIS OTHER APABHRAMSA WORKS 1
by
Dr. (SMT.) RATNA NAGESHA SHRIYAN, M.A., Ph.D. Head of the Department of Sanskrit and Prakrit,
B. M. S. College for Women, Bangalore
दुलपत
Dr.
LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYAMANDIRA
AHMEDABAD-9

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A thesis approved for the Degree of Doctor of Philosophy in Ardhamāgadhi by the
University of Bombay 1962
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GENERAL EDITOR'S
FOREWORD
It is really a matter of great pleasure to publish A Critical Study of Mahapurana of Puşpadanta' a thesis that earned doctorate degree for the learned author, Dr. Ratna Shriyan. She has studied the character, scope and function of Deśya element in the Middle Indo-Aryan. Moreover, she has critically studied more than 1,000 desya and rare words from the Mahāpurāņa of Puşpadanta. Her method is empirical. She takes a particular word, notes the meaning given in the Sanskrit gloss, collects the different references where the word occurs in the Mahāpurāņa and other works as well (here the author has wisely used the indexes of the critical editions of the published Apabhramsa works), quotes Deśināmamālā, takes note of different forms in which the word is used, gives us Gujarati, Marathi, Konkani, Kannada, Tamila and Telugu counterparts, examines the meanings in all these contexts and finally arrives at its true form and meaning. Hence the work has become very useful for those who are interested in the study of Apabhramsa, Desi, and NIA languages.
I gratefully acknowledge the grant of Rs. 2,500/- given to us by Bangalore University by way of subvention towards its publication. And I am thankful to the author for allowing us to include her thesis in our L. D. Series.
L. D. Institute of Indology,
Ahmedabad-9.
(INDIA).
Dalsukh Malvania
Director.

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FOREWORD
The class of words known as Desya or Desi in accordance with the traditional Indian system of Prakrit grammar constitutes one of the major problems of Middle Indo-Aryan lexicology. After the pioneering work of Pischel, Sheth, Doshi and others relating to Hemacandra's Rayaņāvali (or what is popularly known as Deśināmamālā) and to Prakrit lexicogrphy, little progress has been made in this area, in the face of the fact that a considerable body of fresh data has become available in the Prakrit and Apabhramsa texts as also in the comparative and historical works of New Indo-Aryan lexicography which have appeared during the course of the last few decades.
Really speaking, the Deśya problem is not one single problem, but rather a whole cluster of related problems i the character and origin of the Deśya words, their relationship with the words of obscure or unknown origin in the lexical stocks of the New Indo-Aryan languages, the sources, authenticity and validity of the Deśya words and their meanings recorded in the traditional Prakrit lexicons and grammars, etc. etc. One line of investigation for the last mentioned aspect of the problem is to examine the Deśya elements found in the language of pre-Hemacandra Prākrit and Apabhramba texts. With this aspect in view, Dr. Ratna Shriyan, following my suggestion and guidance, collected and studied the Deśya words found in the works of Puspadanta, who was a major
abhraíśa poet of the ninth century A. D. The present work embodies her scholarly labours in this connection.
Our initial problem was how to characterize deśyas, The term had been evolved and was meaningful primarily in the context of the traditional system of Prakrit grammar, and as such it could n expected to be serviceable in the present day context of historical linguistic investigations. On the other hand, some criteria of selection were necessary for collecting the data from texts under study. Under the circumstances it was decided to follow the obvious course of selecting broadly those items which either have been recorded traditionally as Deśya or were not derivable from Sanskrit in accordance principles of early grammatical and lexicographical traditions. Expectedly, the material thus extracted was linguistically quite heterogeneous. A working scheme was therefore devised to classify it under various heads

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(See. p. 47-48 of the present book). It is hoped that the scheme might be found of some practical use in a similar type of work.
Dr. Ratna Shriyan has painstakingly and systematically collected here considerable amount of positive information regarding the meaning and use of more than fourteen hundred items. At numerous places she has cited corroborating passages from original Prakrit and Apabhranića texts and has extracted relevant information from modern works of Prakrit scholarship. She has used her sources carefully and critically, has pointed out some serious errors and at several places made original suggestions. In the first section of the book she has presented most of the available information on the nature, character and scope of the Deśya words from the traditional as well as modern sources.
Her present study of Deśya words from Puşpadanta is the first of the concerete steps which should pave the way for investigating the bases and authenticity of Hemacandra's Deśināmamālā. It also provides properly documented and hence highly valuable material for Middle and Modern Indo-Aryan lexicography, and thus opens up quite a fruitful line of studying Prakrit and Apabhramśa texts. For all these she deserves our high praise. Let us hope that she continues her scholarly labours in this field and makes further valuable contributions.
The Bangalore University and Lalbhai Dalpatbhai Institute of Indology deserve credit for what they have done in making available to the public such a useful and valuable work.
Gujarat University
Ahmedabad 1, December 1969
H. C. Bhayani

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PREFACE
The present work was prepared by way of a thesis and was accepted by the University of Bombay for the degree of Ph. D., in ArdhaMāgadbi in December, 1962.
In this volume I have made a humble attempt to study the Desya and rare material contained in the three Apabhraíśa works of Puşpadanta. I have also attempted here to study the character, scope and function of the Deśya element in Middle Indo-Aryan.
I have divided the present work into two parts. The first part consists of the Introduction which deals with the discussion of Desi in general and the collected Desya data in particular and of the conclusions derived therefrom. The second part presents all the Deśya and rare words under study with critical and comparative notes on their meanings and interpretations, Appendix I gives the Deśi and rare words exclusive to Nayakumāracariu and Jasabaracariu and Appendix II presents rare words found in the old glosses of the works under study. I have also given an alphabetical reference Index of all the words discussed.
For the sake of convenieace of reference the words in the Appendices are numbered in continuation of the words in the main thesis. Words given in Appendix II are marked with an asterisk in the beginning.
While preparing this work I have consulted the valuable contributions of seyeral authors. For my work I have used Mahāpurāņa and Jasaharacariu edited by Dr. P. L. Vaidya and Ņāyakumāracariu edited by Dr. Hiralal Jain. I have also made use of Desigāmamālā edited by Prof. P. V. Ramanujaswami and Hemacandra's Prakrit Grammar edited by Dr. P. L. Vaidya. I have constantly consulted various other works, most important among these being the three volumes of Paumacariu edited by Dr. H. C. Bhayani and Karaka mdacariu edited by Dr. Hiralal Jain..
In the beginning I had the intention of quoting original passages from Various Apabh ramsa and Prakrit works in support of the interpretation of the words under study. But, later on, as the bulk of the work gret beyond expectation, I had to curb my temptation of including them. So also it was not possible for me to make use of Dr. Bhayani's "Studies in Hemacandra's Deśināmamālā (1965) as it became accessible to me when a large part of the present work was already in print.

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In the end there remains for me the pleasant duty of acknowledging the help that I received in the preparation of this work. In the first place I must express my deep sense of gratitude to my revered Guru Professor Dr. Harivallabh C. Bhayani, to work under whom is a rare privilege. I consider myself to be exceptionally fortunate in having enjoyed this. Had it not been for his invaluable guidance, critical direction, resourceful help, indefatigable zeal and constant encouragement this work would never have been completed. I sincerely believe that all the credit for this attempt goes to my honoured Professor Dr. Bhayani, while I humbly accept all the blame for the deficiencies therein.
I must also express my gratitude to our late revered Guruji Prof. H. D. Velankar for his valuable suggestions and advice and paternal interest and Dr. N. I. Pandya, the Librarian of the Bharatiya Vidya Bhavan, Bombay, for his kind help in making readily available all the books I needed. I am thankful to my referee Prof. Dr. Hiralal Jain for his critical appreciation of my work. I am grateful to Prof. M. A, Krishnaswamy for sponsoring this work and presenting it to the consideration of Bangalore University.
I AM THANKFUL TO THE AUTHORITIES OF BANGALORE
ERSITY FOR RECOGNISING THE NEED FOR THE PUBLICATION OF THIS WORK AND FOR HAVING MADE A GENEROUS GRANT OF RS. 2,500/- by way of subvention towords its publication.
I also express my sincere gratitude to Prof. Dalsukhbhai Malvania and the L. D. Institute of Indology, Ahmedabad, who came forward generously to meet all the remaining cost of publication and thus enabled me to put this work before the scholars.
I am much indebted to all the authors whose works I have consulted, referred to or quoted from, mention of which will be found in the Bibliography.
. I would be failing in my duty if I do not give expression to my feeling of obligation to the Bharatiya Vidya Bhayan which provided me all the facilities for carrying on this research work.
Bangalore
Ratna Nagesh Shriyan

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ABBREVIATIONS (The abbreviations of grammatical terms etc., are given in the beginning
of the II Part. ) ABORI : Annals of the Bhandarkar Oriental Research Institute, Poona. Ap. Apabhraíśa. App. Appendix. Apte 1 Apte's Student's Sanskrit-English Dictionary. Bh. Bhavisayattakahā of Dhanapāla. Bp. K. 1 Bțhatkathäkośa. BSOS 1 Bulletin of the School of Oriental Studies, London. CMC. : Caupanna Mahāpurisacariu of Silänka. Chand, : Chandonušāsana of Hemacandra. GS. Gātbā Saptaśati. Hem. 1 Hemacandra. JAOS Journal of American Oriental Society, New Haven. JC. Jasaharacariu of Puşpadanta. JOI Journal of the Oriental Institute, Baroda. Kams. Kamsavaho of Rāmapaņivāda. KC. : Karakamdacariu. Kittel 1 Kittel's Kannada English Dictionary. L Lexicons. MIA Middle Indo-Aryan. MP. Mahāpurāna of Puşpadanta. MW. 1 Monier Williams's Sanskrit-English Dictionary. NC. Nāyakumāracariu of Puşpadanta. ND. Turner's Nepali Dictionary. NIA. New Indo-Aryan. PC. Paumacariu of Svayambhū. Pk. Prakrit. Pischel 1 Grammatik der Prakrit-Sprachen. PSM. Pāiasaddamabaņņayo. PV. Paumacariu of Vimalasurl. Sam, K: Samarāiccakahā of Haribhadra. Sk. Sanskrit. SR.
i Sandeśarāsaka of Abdala Rahamana,
Sando Tr. : Trivikrama. Tri : Trišaştiśalākāpuruşacacrita of Hemacandra,
English Translation by Helen Johnson. Up. K. : Upamitibhayaprapñcā Kathā of Siddharşi. Usā. Usāņiruddha of Ramapaņivāda. Vajjā Vajjālaggam. Yt. : Yaśastilakacampā.

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... TABLE OF CONTENTS
1-59
1-2
PARTI Introduction
1. Nature and scope of the present study. 2. Description of the basic sources of the present study. 3. The plan of study and the mode of its presentation. 4. The nature and character of Deśya element. 5. The role of Deśya element in Prakrit and Apabhraíša
in general and Puşpadanta's works in particular.
2-7 7-9 9-48
48-32
53-308 54-98 98-131 132-153
PART II
1. Items only derivable from Sanskrit. 2. Tadbhayas with specialised or changed meaning. 3. Items partly derivable from Sanskrit. 4. Items that have correspondents only in late Sanskrit
Lexicons and similar sources. 5. Onomatopoetic words. 6. Foreign Loans.
7. Pure Desi words. Appendix I Appendix II Bibliography Index
153-158 159-177 178-189 190-308 309-317 318-324 325-333 334-345

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INTRODUCTION
I. NATURE AND SCOPE OF THE PRESENT STUDY
[Importance of Deśya words-Importance of the sources of our dataBroad plan of the present study.]
Importance of Deśya Words: It is well known that words variously styled as Desi, Desya or Desaja hold a very important position in the Middle Indo-Aryan vocabulary. It makes up one of the three strands in the Prakrit vocabulary, the other two being made up by the Tatsama (i.e., identical in form with Sanskrit) and Tadbhava (i.e., derived from Sanskrit) elements'. It is not possible to understand Prakrit and Apabhramsa fully without a proper knowledge of Desya words and expressions. A very substantial part of the New Indo-Aryan vocabulary is known to be of Desya origin and it has inherited many Middle Indo-Aryan Desya words and expressions. From these and several other view-points also the study of Desya words deserves to be given a foremost place in Middle Indo-Aryan studies.
As a preliminary spade-work to a thorough investigation of the role and character of Dest, it is necessary to prepare exhaustive and rigorous studies of Desya element in the language of individual Prakrit and Apabhramsa texts - especially, extensive texts like Jaina Agama Texts; Paumacariu of Vimalasūri, Vasudevahindi, Kuvalayamālā, Gatbāsaptasati and similar literary works; Apabhramśa works like Svayambhu's Paumacariu, Puspadanta's Mahapurāņa and the Jain Sanskrit works like the works of Jaina Prabandha literature. So far no systematic study exclusively or mainly based on the Dest material contained in any extensive Apabhramsa text has been attempted in all its aspects. As a modest beginning in that direction, our present attempt is to study in a comparative and critical manner all the Desya material contained in the works of an outstanding Apabhramsa poet. This poet is Puspadanta (10th cent. A. D.) and the works of Puspadanta we have studied are: (1) Mahapuraṇa, (2) Nayakumaracariu and (3) Jasaharacariu.
Importance of the Sources of Our Data: The text of Mahāpurāṇa, which forms the chief basis of our study as stated previously, is sufficiently extensive. Secondly, the geographical area of the composition of the work is known. Thirdly, the work is exactly dated. These are important factors in determining the character of lexical material. Besides, 1. See Kavyadarsa of Dandin, I, 33 and Prākṛtalakṣaṇa of Canda, Satyajit Granthamālā edition, Ahmedabad, 1929, P. 2.

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DESYA WORDS FROM THE MAHĀPURĀNA
by the time of Puşpadanta, sufficient Prakrit and Apabhramśa literature was cultivated. These factors were decisive for us in selecting the text for study.
Broad Plan of the Present Study : Broacly speaking the thesis is made up of two parts The first part is introductory and critical, while the second part presents all the Deśya and rare words under study with cri. tical and comparative notes on their meapings and interpretations.
The topics studied and discussed in the first part are as follows: (1) Description of the basic sources of the study. (2) The plan of study and the mode of its presentation. (3) The nature and character of the Deśya element. (i) The classified list of all the important passages in original and
translation, defining or explaining the terms Deśī, Desya etc. (ii) Critical observations on the above collected data about the
Deśya element. (a) Hemacandra's concept of Deśī. (b) Views of modern scholars like Grierson, Pischel, Banerji,
Ramanujaswami, Patel, Vaidya, Upadhye and others. (4) The role of Deśya element in Prakrit and Apabhramsa in general and
Puşpadanta's works in particular. (i) The role of Deśya element in Prakrit and Apabhramsa. (ii) Observations on Desya and rare linguistic material as found
in Puşpadanta. Thus the first part is not only introductory to the second part, but it also gives general conclusions derived from the material presented in the second part.
The second part consists of Deśya material collected and presented according to the plan of presentation mentioned in the first part followed by an Appendix of Desi words exclusive to Nāya kumāracariu and Jasaharacariu and a second Appendix of rare words found in the old glosses of the works and an alphabetical Reference Index of all the words discussed.
II. DESCRIPTION OF THE BASIC SOURCES OF THE PRESENT
STUDY (A brief account of the author-A short account of the worksVaidya's edition of MP.-Variants and Gloss in Vaidya's edition of MP.Alsdorf's edition of MP.-Edition of NC.---Gloss and Variants in NC.Edition of JC. --Gloss and Variants in JC.]

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DESCRIPTION OF THE BASIC SOURCES
3
As mentioned before we have selected Puşpadanta's Apabbremsa works for a study of the texts from the point of view of Deść material. We have collected material chiefly from Mabāpurāna of Puspadanta and supplemented it by niaterial from the other two works of Puşpadanta, namely, Nāyakumāracariu and Jasa ha racariu.
Barring Paumacariu of Svayambhü, Mahāpurāņa is the earliest available A pabbramsa text. It was written during A. D. 959 to 9651
A Brief Account of the Author. The author of MP., NC. and JC. is Puşpadanta. He was the son of Keśavabhatta and Mugdhādevi, who were followers of Saiya sect, but were later converted to Jainism. Poşpadanta was well-versed in Brahmanic lore as well as in Jainism. His patron was Bharata, a Rästrakūta minister of Krsna III. He lived and wrote at Mānyakheța (modern Mālkhed in Hyderabad State) a Kannada-speaking region. From the year 959 to about 972 A. D. the poet lived under the patronage of Bharata and after his death under that of Bharata's son Naņņa. During this period he wrote three works, namely, Mahāpurāna in 102 sandhis, the Nāyakumāracariu in 9 sandhis and the Jasaha. racariu in 4 sandhis. Out of these three works the MP. is dedicated to Bharata and the NC, and the JC. are dedicated to Nanna. A Short Account of the Works:
The Mahāpurāņa (MP.): Mahāpurāņa or Tisatthi.mabāpurisa-guņālaikāra is the earliest and the largest of the three available works of Puspadanta. It is a work on the lives of sixty-three Great Men of the Jaina faith. Puşpandanta entitles his work as "Mabāpurāņa" or alternatively Tisatthi-mahāpurisa.gunālamkāra, 'Adoration of the Virtues or qualities of sixty-three Great Men'. The text of Mahāpurāna is suffi. cientiy extensive. It consists of 102 sandhis divided into Adipurāna ( first 37 sandhis ) and Uttarapurāņa (38-102 sandhis). The idea of the extensiveness of the text can be gathered from the fact that the text of the MP. in Vaidya's edition along with the variants and gloss covers 1,414 pages of the royal size. The work contains approximately 20,000 kadavakas.
The Mahāpurāna has been edited and published by P. L. Vaidya in three volumes, the first volume (1-37 sandhis) in the year 1937, the second (38-80 sandhis) in 1940 and the third (81-102 sandhis) in 19416. 1. See MP. I, Introduction, p. IX and XXIX. 2. For the personal account, date and literary activity of Puspadanta see MP. 1, Introduce
tion, p XV, Premi Naihvram, Jain Sähitya aur Itibās, pp. 225-250 & Alsdorf, L.,
Harivamsapurāna, Introduction, pp. 1-10. 3. See PC. I, Introduction, p. II and “Kannada words in Desi Lexicons, Upadhye,”
A.N., ABORI, vol. II, p. 277. 4. See MP. III, Introduction, p. XV. 5. See Jain Sāhitya aur Itihās, p. 227. 6. See MP. I, Introduction, p. X.

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
1. (ii) Vaidya's edition of MP. : Vaidya's edition of the I volume of MP. is based on five MSS. designated by bim as G, K, M, B and P. The Manuscript designated as G is one considered by the editor as one of the best and the most authentic of the Mss. of tbe work and hence he has based the text mainly on thisl. For fixing the text and preparing the critical apparatus, the editor has also made use of Țippana of Pra. bbācandra on Adipurāņa, for which see further below.
Vaidya's edition of the II volume of MP. is based upon three Mss. designated by him K, A and P which are fully collated. The editor has constituted the text in this volume mostly relying upon the text as preserved in K manuscript which represents the earliest of the three recensions of the Uttarapurāņa. The editor also has made use of the Țippaņa of Prabhācandia on Uttara.purāņa and the marginal gloss in K and P in constituting the text and preparing the foot-notes?.
The text of the III volume of MP. edited by Vaidya is based upon three fully collated Mss. designated by him as K, A and P. For fixing the text, the Uttarapurāņa Tippaņa of Prabhācandra has been used here also as in Volume II. For the text of Harivamsa i. e. for Sandhis 81-92, two more Mss. designated by him as B and S have been used. The editor has chiefly relied on K manuscript in constituting the text and has included the Tippana of Prabhācandra in his Critical Apparatus and foot-notes.3
The introductions to the three volumes of MP. edited by Vaidya deal with description and relationship of Mss., mode of constituting the Text and description of gloss (pp. X-XVI and pp. XXXV-XXXVI of MP. I, pp. IX-X of MP. II and pp. XIII-XVIII and pp. XXIII-XXIV of MP. III). The Introductions to I and III volumes also deal with a brief account of the poet Puşpadanta, his patrons Bharata and Naņņa (pp. XXVIII of MP. I and pp. XIV-XXI of MP. III). The I volume also deals with the general character of a Mabāpurāņa (pp. XXXII-XXXIV). The III volume also gives a description of Mānyakheta (pp. XXIXXIII). In both the II and III volumes a brief summary of the conttents of Sandhis is given in the introduction (pp. X-XXI of MP. II and pp. XXV-XXXII of MP. III) and brief notes at the end of the tex. In the I volume a brief summary of the contents of Sandhis together with brief votes are given at the end of the text (pp. 593-661). This is followed by a small glossary of a few selected rare Prakrit words including Deść words. 1. See MP. 1, Introduction, pp. X-XVI, 2. See MP. II, Introduction, pp. X-XI. 3. See MP. II, Introduction, pp. X--XI.

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DESCRIPTION OF THE BASIC SOURCES
(iii) Variants and Gloss in Vaidya's edition of MP. In all the three volumes, the bottom portion of the printed text is divided into two parts. The first part, separated from the text by a wavy line gives the variants found in different Mss. or recorded in the margin of Mss. and also in the Tippana of Prabhacandra. The second part, separated from the first part by a double line, gives a short gloss in Sanskrit on the constituted text. The editor has culled the gloss from old marginal notes found in the Mss. that he has used and also from the Tippana of Prabhacandra (1023 A. D.) and Pañjikā of an unknown author. Extracts from Prabhācandra's Tippana, where they are extensive are given in the notes at the end."
(iv) Alsdorf's edition of MP. (81-92 Sandhis): A portion of the MP. containing Sandhis 81-92 and dealing with the narrative of Harivaṁśa has been edited and published by Ludwig Alsdorf of Hamburg University, Germany, in Roman characters under the title "Harivamsapurāņa, ein Abschnitt ous der Apabhramsa-welt-historie "Mahapuraṇa Tisaṭṭhima. hapurisaguṇālamkara" von Puspadanta" in 1936.
5
Alsdorf's edition is based upon three Mss. which he designates as A, B and C. They correspond to B, P and S respectively of Vaidya's edition. Alsdorf gives the variants and the gloss at the bottom of the text in the manner of Vaidya.
Alsdorf has reproduced some of the glosses which Vaidya has exclu. ded. According to Alsdorf there are primarily two recensions of Mss. A and BC and secondarily two versions B and C. He further states that in many cases A Ms. has more correct and older readings than B and C. So he has taken as his basis A manuscript which corresponds to Vaidya's B Ms. But Vaidya has basically relied on K Ms. in constituting the text. Hence there is some difference in the text of MP. (81-92 Sandhis) according to Vaidya and according to Alsdorf.
In the Introduction to his edition Alsdorf gives an account of the poet, Puspadanta and his patron (pp. 1-10), description of Harivamsapu. rana (pp. 11-12), description of the Mss. (pp. 122-129), relationship of the Mss. (pp. 131-133), attempt for a text history (pp. 129-134), account of old gloss-works on the MP. (pp. 129-131), basis of the edition, attempt at a genealogical tree of the Mss. (pp. 133), detailed study of grammar of the text (pp. 134-140), orthography (p. 140) and metre (pp. 183-190).
Alsdorf also gives a translation of the edited text portion in German. In the end he gives a glossary which includes desi words and a catalogue of Proper Names (pp. 490-502).
1. MP. vol. III, Introduction, p. XXIII.
2. See MP. volume I, Introduction, p. XXXV.
3. See Harivamsapurāṇa, Alsdorf, L., Introduction, pp. 133-134,

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6
DEŚYA WORDS FROM THE MAHĀPURĀNA
(v) Edition of NC : Nayakumāracariu is chronologically the second of the available works of the poet, perhaps written in 967 A. D. This work consistas of 9 Sandhis, and deals with the story of Nāgakumāra, illustrating the fruit of observing the Sripañcami. This work was edited and published by Hiralal Jain 1933 in the Devendrakirti Jain series.
The edition of the text of NC. is based upon five Mss. designated by the editor as A, B, C, D ane E fully collated. These Mss. according to the editor fall into two groups, AB and CE, D forming a link between the two.
(vi) Gloss and Variants in NC : The Mss. designated as A, B and D bear glosses (tippaña) on the margin. The glosses are numerous and elucidative in D manuscript. Most of the notes in all the three Mss. are identical. The author of the gloss seems to be Prabbācandra Pandit, who was also the author of MP, gloss. The Tippaņa on NC. was written about 1055 A. D., i.e., less than a century later than the composition of the work itself. But according to Vaidya there are two Prablācandras, one Prabhācandra who wrote a brief commentary on difficult words of MP. and a second Prabhācandra who wrote the Țippaņa called Pañjikā which seems to be more elaborate."
The editor has given the variants at the bottom portion of the printed text.
In the Introduction, the editor deals with the description of the Mss. and their relationship (pp. XIII-XVI); Text-constitution (p. XVII), description of gloss (p. LXIII), A brief account of the poet and his patrons (pp. XVII-XIX and p. XXIII), description of Mānyak heta (p. XX), picture of Palace and Public life, Political Divisions of India as found in NC. (pp. XXVI-XXIX), analysis of the work (p. XXXVII) and Grammar and Metre of the text (pp. XLV-LVII). A Glossary, Index of personal names, Index of Geographical names and short notes are given at the end (pp. 115-208). Head-lines to each kadavaka are given in English. The useful material from the gloss is noted at times in the General glossary and sometimes in the notes.
(vii) Edition of JC.: Jasa haracariu is the last of the available works of the poet composed between 968 and 972 A. D.: It was edited and published by P.L. Vaidya in 1931 in Karanja Jain series. It is a small poem containing four Sandhis dealing with the story of Jasabara, Sk. Yaśodhara.
The edition of JC. is based upon four Mss. designated by the editor as S, T, P and A in full and two more Mss. designated as B and H 1. See NC., Jain, Introduction, pp. XIII-XVI and pp. LXIII-LXIV. 2. See MP. volume III, Vaidya, P. L, Introduction p. XXIV.
3. See MP. Vol. III, Introduction, pp. XVII-XVIII.

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DESCRIPTION OF THE BASIC SOURCES
collated partially in cases of doubt. According to the editor, the text of JC. represents the secondary and amplified version of Mss. A, B and P.1 The following passages in the text are interpolations:
(a) Verses in Sk. in praise of the poet's patron, Nanna, at the begining of the 2nd, 3rd and 4th pariccheda; and
7
(b) Passages from 1 5 3 to 1 8 17, 1 24 9 to 1 27 23 and from 4 22 17 b) to 4 30 15.
These additions were made by Gandhavva (Sk. Gandharva) in
1308 A. D.
2
(viii) Gloss and Variants in JC.
The variants are given at the bottom of the printed text.
The gloss from the original Mss. is noted in the glossary. No description about the nature, extent and the source of this gloss has been given by the editor. When it is reproduced it is indicated by "iti tippanam" or similar fashion.
The Introduction to JC. deals with description and relationship of Mss. (pp.14-17), a brief account of the poet and his date (pp. 18-24) and a chapter-wise summary of the work (pp. 28-31). A glossary and brief notes are given at the end of the text (pp. 181-185).
These texts are the basic sources for the desya material we have studied. The old glosses including the Tippana of Prabhacandra that have been reproduced by various editors of the three works is mostly in a type of incorrect and late Sanskrit. At times the glosses contain vernacular words and mixed Sanskrit expressions which are of interest. Whenever they are of non-Sanskritic nature, we have noted them and they are given in a separate Appendix.
III. THE PLAN OF STUDY AND THE MODE OF PRESENTATION
We have first given in a classified manner the Desya material extracted from MP. along with references, from NC. and JC. to the words commonly shared with MP. Next, all the Desya words of NC. and JC. not occuring in MP. have been given alphabetically in an Appendix. This is followed by a second Appendix in which rare words collected from the old glosses of the three works are noted.
In this connection it would be necessary to define the exact connotation of Desya. In other words, what is generally meant by the Dest and what sort of concept of Desi we have in view as a basis of our selection of words and expressions from the above-mentioned texts. 1. See JC., Vaidya, P, L., Introduction, pp. 14-16 and 18.
2. See JC., Vaidya, P.L., Introduction, p. 17.

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DESYA WORDS FROM THE MAHAPURANA
Accordingly, we have attempted in the following section to collect from all the relevant sources old as well as modern relevant information throwing light on the scope, character and definition of Desya. At the end of that discussion we have described the concept of Desya with which we work in extracting the material presented in the Second part of the thesis.
8
Consistent with this concept of Desya we have also given there a scheme of classification of Desya and Deśya-like elements. The material in the second part of the thesis is presented according to this classification.
Words and expressions falling under each class are given alphabetically and all entries are numbered consecutively.
Information about each word of the classified list in the Second part is given according to the following plan:
1. The lexical item under study. (In the case of verbal forms, the verbal base is extracted and given first followed by its inflected forms and derivatives; and for the substantive etc., only the stem is given);
The place(s) of occurrence;
Meaning or meanings in English. The basis of this meaning in any one or more of the following sources :
2.
3.
4.
5. Citations from the original texts whenever they were deemed necessary along with English translation.
6.
(a) The old gloss on the texts,
(b) Prakrit dictionaries,
(c) The explanations of the editors of the three works,
(d) Independently.
Sanskrit gloss from the Mss. wherever it is available;
7.
References from authorities like Deśināmamālā, Paialacchināmamālā, Hemacandra's Prakrit Grammar, Trivikrama's Prakrit Grammar, PSM. etc. Occasionally references from Ratancandraji's Pk. dictionary and Abhidhāna Rajendra Kośa are also given.
References to the occurrence of the item in the following works: (a) JC. and NC.
(b) Other Ap. works like PC. of Svayambhu, KC. of Kanakāmara, Bh. of Dhanapāla etc.,
(c) Pk. works like Kamsavaho, Usāņiruddha etc.,.

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NATURE OF DESYA ELEMENT
10.
9
(d) Jain
Sanskrit works like Upamitibhavaprapañca Katha of Siddharsi, Brhatkathakośa of Hariṣena and Trisaṣṭisalākāpuruṣa Carita of Hemacandra etc...
8. References from dictionaries like MW., Apte., Kittel and ND. wherever possible.
9. Parallels from Marathi, Gujarati, Hindi, Konkani, Kannada, Tulu etc. (These references are casually pointed out.)1
A discussion about the interpretations or etymology wherever it was deemed necessary.
In the beginning of the study is given a bibliography of the works and papers consulted for the present study and a list of the abbreviations used in the thesis.
An alphabetical register of all the words discussed in this thesis is given at the end.
IV THE NATURE AND CHARACTER OF DESYA ELEMENT
[The list of passages defining the Desi etc.,-Desi lexicographers before Hemacandra- Hemacandra's concept of Dest-Views of modern scholars about Hemacandra's Deśīnāmamālā-Trivikrama's Pk. grammar-Views of Modern scholars on the origin etc., of Desi-Linguistic sources of Dest material collected by Hemacandra-Concept and scope of the term Desya accepted for the purpose of the present study.]
The List of all Passages Defining the Terms Desi, Desya etc.. The terms Desi, Desya, Desaja have been used in the earlier Sanskrit and Prakrit literature in widely differing senses. Moreover, modern scholars who have previously examined and discussed the problem of Desi have also expressed very diverse views. Thus, there prevails a considerable amount of confusion and misunderstanding and obscurity regarding the nature and character of Desi
Before we take up the consideration of the various modern views about Dest, it would be advisable to examine the views of ancient authorities on this point, because in many a case the latter form the basis of the former. Here, in this connection our plan of study would be first to collect all the important texts and references that have a bearing on the meaning, interpretation, use and scope of Dest and then try to study them critically and afterwards assess in their light the modern views on various aspects of the problem.
In order to show the different shades of meaning of the terms in different contexts, the important passages, defining or explaining the 1. These references should be rather taken as illustrative and not exhaustive,

Page #21

10
DESYA WORDS FROM THE MAHĀPURĀŅA
terms 'Deśr', 'Deśya' etc., have been classified under the following three heads : (1) Passages in which Deśr means a local spoken dialect; (2) Passages in which Deśī means a type of Prakrit, and (3) Passages wherein Desi is equivalent to Apabbiamśa.
Following is the classified list of passages with translations : (1) Passages wherein Deśc or Deśabhāṣā means a local spoken dialect (i) From the Mahābhārata
nānācarmabhir ācchannā nānābhāṣāś ca bharata /
kušalā deśabhāṣāsu jalpanto anyonyam īśvarāḥ // 'Covered or clad with various armours of leather, speaking various languages, experts in various local dialects, these kings are conversing with each other'. (ii) From Aupapātika Sutra
tae nam se dad hapainne darae bävaltarikalāpaindie navamgasuttapadibohie atthārasa-desībhāsā-visārae gżyarati gandhavvaṇattakusale -
[a. Samitipra, p. 98] "There indeed that boy, firm in his determination, proficient in seventy two arts, alert in all the nine senses, well versed in eighteen local dialects and proficient in dance and song'.
(iii) From Jňātāsūtra
(a) tate nam se mehekumāre bāvattarikalapamdie navagadhasuyatta (navamgasutla) padibohie atthārasavihi(ha)ppayāradesibhāsā-visārae gîyarai gadhavvanattakusale.../
(ä. Samiti, p. 38) "Then, that Meghakumära, who was proficient in seventy-two arts, alert in all the nine senses, well-versed in eighteen types of local diale. cts and skilful in song and dance......'
(b) tattha ņaṁ campãe nayarie devadattā ņāmam ganiyā parivasai causatthikalā. paindiyā causaţthiganiyāgunovaveyā aunattīsavisesa ramamānī ekkavisaraigunappahāna battisapurisovayārakusalā ņavamgasuttapad ibohiya althārasadesibhāsāvisārayā simgārāgāracāruvesā ~ */
[ 2. Samitipra, p. 92.] 'In the city of Campā, a courtesan, named Devadattā lived. She was proficient in sixty-four arts, possessing sixty four qualities of a courtesan, twentynine love-sports and twentyone ratigunas, skilful in thirtytwo ways of pleasing men, alert in all the nine senses, conversant with the eighteen local dialects and putting on costumes as beautiful as the abode of love'. 1. As quoted in Ap.Kāryatrayi, G,0. 9. no. XXXVII, p. 95 and by seth, in the
Introduction to PSM., p. 6.

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NATURE OF DESYA ELEMENT
11
In the commentary on the above mentioned passage of Jñātāsūtra, atthārasadesībhasā is explained to mean eighteen types of scripts. But we need not restrict the sense to scripts only. We can very well take it as the dialects of various countries. So, for example, compare reference to eighteen countries given in Kuvalayamālā noted below. For further eluci. dation compare Pischel S 30.
(iv) From Vipākasūtra
tattha nam vān yagäme kāmajjhayā nāmam ganiyā hottha būvattarikalāpandiya causatthigan vägunova veyā egūnalisavisese ramamāni ekkavisaratigunappahāņā baltisapurisovayārakusalā navamgasutta padibohiyā atthārasadesibhasāvisāraya singāraçāruvesā giyarai gamdhavvaṇattakusala /
[ā. Samiti p. 45] 'In Vanijagrāma there was a courtesan named Kāmadhvajā. She was proficient in Seventytwo arts, possessed sixtyfour qualities befitting a courtesan, twentynine ways of love-sports, twentyone Ratiguņas, skilful in thirtytwo ways of pleasing men, alert in all the nine senses, well-versed in eighteen local dialects, possessed of as beautiful dress as the abode of love and expert in dance and song.' (v) From Rājapraśniya Sūtra
tae nam se dad hapatinne dārae ummukkabalabhave vinnāyaparinayamitte júrvanagamaņu palte bāvattarikalapamdie attharasavihadesippagārabhāsā-visārae navaṁgasulta padibohac gīyarai gamdhavvanattakusale simgāracāruvese x x
[ā. Samiti, p. 148 ]
"There that boy firm in determination, who had given up his child. hood, efficient in sciences, who attained youth, proficient in seventytwo arts, well-versed in eighteen types of local dialects, alert in all the nine senses, skilful in dance and putting on costume as beautiful as the abode of the erotic sentiment or love.' (vi) From Brhatkalpa ņāņādesikusalo
[p. 831 ] 'Skiful in various local dialects.'
(vii) From Vātsyāyana's Kāmasūtra (circa 350 A. D.)
(a) nätyantam samskytenaiva nātyantaṁ deśabhāṣayā / kathāṁ gosthişu kathayaṁlloke bahumato bhavet // 1, 4, 50 //
'One who narrates stories among the people neither too much in Sanskrit, por too much in the colloquial regional dialect becomes highly honoured in the cultured assemblies or gatherings.'

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DESYA WORDS FROM THE MAHĀPURĀṆA
(b) Desabhaṣavijñānaṁ. 'knowledge of the languages and dialects prevailing in different countries was considered one of the sixtyfour accessory arts to be studied by one proficient in the art of love.1 (viii) From Mṛcchakatika of Śūdraka (2nd to 6th cent. A. D.)
12
Candanaka-are! ko oppaccao tuha / vaaṁ dakkhinatta avvattabhasino | khasakhatti-khado-khadattovilaa-kannata-kannappāvaraṇaa-daviḍa-cola-cina-barbara-khe
rakhāna-mukha-madhughādapahudāṇan milicchajādiņam
jaheṭṭham mamtaāma diṭṭho diṭṭhā va ajjo ajjaā vā /2
1.
2.
3.
4.
-Act 6th
'Candanaka-"Oh! what (this) disbelief of yours! We southerners (are) not very accurate (or, distinct) talkers. We, conversant as we are with the spoken dialects of many countries, of the Mleccha tribes, such as Khasa, Khatti, Kada, Kadaṭṭobila, Karṇāṭa, Karṇaprāvaraṇa, Dravida, Cola, Cina, Barbara, Khera-khana, Mukha, Madhughata, speak out at our will: Aryah dṛṣṭaḥ or dṛṣṭā; Arya dṛṣṭaḥ or dṛṣṭā."
(ix) From Mudrārākṣasa of Visakhadatta (circa 375-413 A. D.)
prayuktas ca sva paksa-parapakṣayor anurakta paraktajanajijñāsayā bahuvidha. deśa-veṣa-bḥāṣā-ācāra-sañcāra-vedino nānāvyañjanāḥ pranidhayaḥ 13
oneadesabhāsābhinṇā
'Spies who are well-trained in the art of putting on disguises appropriate or befitting to countries and possessed of knowledge of various local dialects, customs and movements, were appointed with a view to know the people of their own party and the enemy party, people who are loyally devoted or are inimical.'
(x) From Prakṛtalakṣaṇa of Canda1
siddham prasiddham prakṛtam tredha triprakaram bhavati || samskṛtayoni ... samskṛtasamam......desiprasiddham ["
'Prakrit is of three types: (1) that which is originated from Sanskrit, (2) that which is same as in Sanskrit and (3) that which is well-known from local spoken dialects.'
(xi) From Visņudharmottara Purana (500-600 A. D.)
samskṛtam prakṛtanı caiva gitami dvividham ucyate / apabhraştam tṛtiyai ca tadanantam naradhipa / deśabhasa-viseşena tasyanto neha vidyate /
5.

[Book 3, Chapter 3.]
See Kamasutra of Vatsyayana, 1 3 16, no. 47. Mṛcchakatika, edited by Karmarkar, p. 194,
As quoted by Gandhi, L. B., in Apabhraṁśa-kavya-trayī, p. £5.
See for the discussion of the date of Canda, New India Antiquary volume II, 1939 pp. 135-142,
Prākṛta Lakṣaṇa of Candakavi, Caritra Memorial Book Series no. 28, p. 2.

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NATURE OF DESYA ELEMENT
'Song is of two types, Sanskrit and Prakrit The third type is Apabhrasta which oh king, has endless varieties in accordance with the Lumberless particular regional dialects.'
samskṛtaiḥ prakṛtair vakyair yaḥ sisyam anurupataḥ | desabhaṣadyupayais ca bodhayet sa guruḥ smrtaḥ //1
'He is known as a preceptor, who would teach his students with the help of appropriate sentences in Sanskrit, Prakrit and local spoken dialects.'
(xii) From Banabhaṭṭa (647 A. D.)
(a) sikṣitāśeşadeśabhāṣena sarvalipijnena /2
[Kadambari ]
'By one who was taught all the regional dialects and who knew all the scripts.'
(b)
1.
Harṣacarita
In a list of his companions, Bāņa mentions his dear friend Iśāna,3 a Bhāṣākavi, that is, a poet composing in the bhasa, as distinguished from the Prakrit poet named Vayuvikara. Bhāṣā perhaps refers to the popular local dialect distinct from literary Prakrit. Perhaps this Iśāna is the same as mentioned by Puspadanta in his Mahāpurāṇa
ṇāloiu kai īsāņu bāņu 1, 9, 5.
'I have not seen (the works) of poets like Isana, Bana (and others).' (xiii) From Kuvalayamala Katha (779 A. D.)
tattha ya pavisamänena diṭṭhe aneya-desabhāsālakkhie desavanie / tam jahā
'On entering there were seen merchants distinguished by various local dialects. Thus
In the following verses the characteristics of different local dialects are described.
13
'Gollakas were seen there, speaking with expressions like 'are re'; the Madhyadeśyas were seen speaking with expressions like 'tere mere ão'; the Magadhas were seen talking with words 'ege le'; Antarvedyas were speaking 'kitto kimmo jia', Kiras were found talking 'sari va ri'; Takkas were uttering 'aham teham'; Saindhavas were heard speaking 'cauda ya me'; Maravas were speaking 'appa, tuppa'; Gaurjaras were saying 'nau re bhallau'; Latiyas were uttering 'amhamha käim tumha mittu'; Malaviyas were seen speaking
As quoted by Gandhi, L. B., in Apabhramsa-kavyatrayi, p. 95.
As quoted by Gandhi, L. B., in Apabhraṁśa-kavyatrayī, 95.
2.
3.
See Harṣacarita of Baṇabhaṭṭa, Lcchväsa I.
4. As quoted by Gandhi, L. B., in Apabhrama-kavya-trayi. p. 91.

Page #25

14
DESYA WORDS FROM THE MAHĀPURĀŅA
bhāua bhaiņā tumhe'; Karņāțakas were heard saying, 'adri pondi ma(na) re'; Tāyikas were speaking 'isi kisi misi'; Kausalikas were uttering ‘jala tala le'; Mahārāstriyas were heard speaking dinnalle gahille'; Andhras were speaking ‘ali puți rati.
ia atthārasa desibhāsāu pulaiūna siriatto annāim a pulaei khasa-pärasa
babbarādie // Thus seeing people speaking eighteen different spoken dialects, atta saw others like Khasas, Pārasas and Barbaras.' (xiv) From Nemiņābacariu of Laksmanadeva (Before 1510 V. S.)'
na samānami chaṁdu na bandha-bheu / ņau hiņāḥiu maltāsameu / ņa sukkau pāyau desabhāsa
nau saddu vannu jānami samāsa 1/2 I don't know prosody, nor different types of compositions, nor the difference of a mātrā, nor Sanskrit, Prakrit, local spoken dialects, nor words, syllables and compounds.' (xv) From Kāvyālankāra of Rudrata (800-850 A. D.)
bhāṣābhedanimittaḥ şodha bhedo'sya sambhavati // 2. 11(a)// prākṣta-samskȚta-māgadha piśācabhāṣāś ca sürasenica /
şaştho'tra bhūribhedo deśaviseșād apabhramśaḥ //2. 12// 'Poetry is classified into six divisions on the basis of language. These are Prakrit Sanskrit, Māgadhi, Paiśāci and Sauraseni; the sixth is Apabhramsa which is of numerous types according to or based upon the particular countries in which it is spoken'. Namisādhu's commentary on Kāvyalankāra 2.12 (1069 A. D.)
latha prākrtam evā pabhramśaḥ / sa cānyair u panāgarābhāragrāmyatvabhedena iridhoktas tannirāsārtham uktam bhūribheda iti / kuto? deśaviseşāt/
tasya ca lakṣaṇam lokād avaseyam / Apabhramsa is Prakrit itself. It has been mentioned by others as being three-fold, viz., Upanāgra, Abhira and Grāmya. The words bhüribheda 'of many varieties' are used (by Rudraţa) for refuting that. Where. fore ? Owing to there being many countries. Its characteristics should be properly understood from the people themselves'.
prakrti. pratyaya-müla vyutpaltir nāsti yasya disyasya / tan madahādi kathañcana rūdhir iti na saṁskyte racayet //
[ Kavya!ankāra-6. 27] 1. For the discussion of date of Lakşmanadeva, see "Ap. Bhāṣā aur Sāhitya", Jain Hiralal,
Nāgari Pracārini Patrikā, (N, S.) 3-4, V. S. 2002, p. 119 and Nagpur University Jou
rnal, Dec., 1912, p. 92. 2. As quoted by Jain, H, in the Introduction to Pāhudadohā, Karanja, 1933, p. 45

Page #26

NATURE OF DESYA ELEMENT
15
Dasya words which are not divisible into root and suff x aid which are non-derivable like "madaha" and others should not be used in Sanskrit (compositions), just because they are some how well-known'. Namisādhu's commentary on Kāvyālaňkāra 6.27.
višişgadeśabhavam deśyam mahārāștrādidesaprasiddhañ / 'deśżyam' padaí samskyte na racayet / yasya padasya praksti-pratyayamūla vyutpattir na vidyate tac ca madahādi / tatra madaha-daha-horana-ghurghulama-kamdotta-ela-hukka-sayaruya-alañba-kusumala-vānavālādikam pathā. kramań sūkşma-śreştha-vastrapața-mandapa.padma haridrāñjali-suvarnakāra-kukkuța-caura-sakradivācakam kathañcid api naiva racayed il y arthaḥ / nanu desyaprākļiabhedatvāt katham samskyte prayoga prasanga ityaharūdhir iti / rūdhibhrāniyā na badhnīyāt / kaściddhyātmadeśa prasiddhartham sabdań sarvatrāyam vācaka iti manyamānah prayunjita / vyut pattir yasya nästīti vacanāt tu savyut pattikain deśyam kadăcit prayunjitety uktain bhavati / yatha durvāyāṁ chinnodbhavaśabdah | tale bhūmipiśācah/ sive mahānațah/ vrkse parasurujah / samudra.navanītam candrāmrtayoh /
jale meghakşīraśabdaḥ | 'Deśya means that which exists in a particuiar region or country, that is, well-known in countries like Mabārāstra. Deść word should not be made use of in Sanskrit - that word which is not divisible into root and suffix and which is non-derivable like madaha etc. That is, words like madaha, daha, horana, ghusghulama, kadotta, ela, hukka, sayaruya, alamba, kusumāla and vānavala - which respectively mean 'fine', 'best', 'cloth', 'screen', 'tent', 'lotus', 'turmeric', 'goldsmith, 'cock', thiet' and 'Indra' should not be used under any circumstances. Now, if it is objected that as being distinguished as Deśya Prakrit how does there arise the possibility of their use in Sanskrit. He replies, that "because of the conveni tion", i.e., they should not be employed under the wrong notion of convention. For, somebody is likely to use words current only in his region, under the impression that it is understood everywhere. The words "which is not derivable” imply that, that Deśya word which is derivable may be sometimes used. For exomple, the word chinna for durvā, bhūmi. piśāca for tāla, mahānața for Siva, paraśuruja for vỊksa, candrāmặta for samudranavanila and megha-kşīra for jala'. (xvi) From Kāvyamiināmsā of Rājasekhara (900 A. D.)
deśaviseşavašena ca bhāşāśrayanaí dịśyate 11 'Poets resort to languages according to different regions (to which they belong)' (xvii) From Nayakumāracariu of Puşpadanta (959-972 A. D.)
nisesa desabhāsau cavanti /
lakkhaņai visitthai dakkhavasti 1/1.1.6|| 1. Kāvyamīmāṁsā, edited by Kedarnath, Patna, p. 124,

Page #27

16
DEŚYA WORDS FROM THE MAHĀPURĀŅA
'Speaking all the dialects current in different parts of the country and displaying special characteristics'. (xviii) From Dašarūpaka of Dhanañjaya (974-996 A. D.)
deśabhașa-kriyā-veşalakṣaṇaḥ sjuh pravýttayaḥ / lokād evāvagamyaitā yathaucilyam prayoja yet //2.63|!
yaddesain nīca pātraṁ yattaddeśam tasya bhāșilam || 2.66a) // "The activities (of the heroes etc.) should be characterised by the particular regional dialect, moods or action and dress. Knowing these from the world at large one should employ these according to propriety'. (xix) From Mãnasollāsa of Someśvara (1229 A. D.)
anekadeśabhāṣābhih sraraiḥ padaiś ca te trakāḥ (nnakaḥ) / triko bahutalaiś ca vicitraḥ parikirtitaḥ 11
[ Chapter 16, stz. 339, III volume ] 'Citraka was sung or described with many local dialects, notes, padas, metres and musical measures'. (xx) From Nāțyadarpaņa of Rāmacandra and Guņacandra with their
own commentary. (1143-1175 A. D.)
atyantanica-bhūtādau pi(pai)śāci māgadhi ca vāk / šauraseni tu nīcasya desoddeše svadeśagih // 194 //
"The very low characters and demons etc. speak Paiści and the low characters speak Māgad bi and Saursent; in each and every country there is respective local dialect. Commentary on Nātyadarpana Stz. 194.
deśasya kuru-magadhäder uddeśah tasmin sati svasvadeśasambandhini
bhāşā nibandhanīyeti // "The countries like Kuru, Māgadha etc. are in view when the dialect of those countries should be employed. Of what use is it for others ?
iyam ca deśagiś ca prāyo' pabhramše ni pasta)titi || 1 *This local dialect mostly comes under Apabhramśa'. (xxi) From Jñāneśvari (circa 1290 A. D.)
iyā lāgi āmhā prakrtā / dešikārē bāndhõ gua /
mhananē hệ anucitā kāraṇa navhe 11 Chapter 18, stz. 1699 // "Therefore, to say that we are rendering Gitā in a local dialect (i. e. Maräthi)would not be the cause of impropriety for us who are ordinary people (who are not much conversant with Sanskrit)'. (xii) From Kirtilatā of Vidyāpati (1360-1447 A, D.)
sakkaavāni bahua na bhāvai pāua rasa ko mamma na pāvai /
desilavaanā saba jana mitgha tai taisana jampao avahatthā || 1. 13 // 1. Natyadarpana, Gaekwad Oriental Series no. XLVIII, volume I, p. 209,

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NATURE OF DESVA ELEMENT
'Many people don't like Sanskrit (because it is difficult), nobody appreciates the sentiment or inner meaning of Prakrit. The Dest expressions are palatable to all people, therefore I am composing in Avahaṭṭa (which is also a local spoken dialect)'.
(2) Passages in which Dest means a type of Prakrit
(i) From Natyasastra of Bharata (400-750 A. D.)
etad eva viparyastaṁ samskaraguṇavarjitam
vijñeyam prakṛtaṁ pāṭhyam nānāvasthāntarātmakam || 17.2 ||
'The former (literally this) (when) changed and devoid of the quality of polish, is called the Prakritic Recitation, and it is of various types due to different conditions'.
trividham tac ca vijñeyam naṭyaprayoge samasataḥ |
samānasabdam vibhraṣṭam desīgatam athapi ca || 17. 3 ||
'In connection with the dramatic representation, it (the Prakrit Recitation) is of three kinds, viz., that with the same words (as in Sanskrit), that with corrupt words and that with words of indigenous origin'.
It appears that the later Prakrit grammarians called the above three classes of words Tatsama, Tadbhava and Desi respectively.
ata urdhvaṁ pravakṣyāmi deśabhāṣāvikalpanam |
bhāṣā caturvidha jñeyā daśarūpe prayogataḥ || 17.26 ||
17
'I shall discuss hereafter the classification of regional languages. The languages to be used in drama are of four types'.
mlecchaśabdopacara ca bharatam varṣam asrita /
atha yonyantarībhāṣā grāmyāraṇyapaśūdbhavā || 17.30 ||
"The common language prescribed for use (on the stage) has various forms. It contains (many) words of Barbarian origin and is spoken in Bharatavarṣa (only). The language of other animals have their origin in animals domestic or wild'.
athava cchandataḥ karya deśabhāṣā prayoktṛbhiḥ /
nānādeśasamuttham hi kavyam bhavati naṭake || 17.48 ||
"The producer of plays may however at their option use local dialects; for plays may be written in different regions (for local production)'. The seven languages and several dialects are mentioned in the folloing verses.
magadhyavantija pracyā saurasenyardhamagadht/
bāhlikā dākṣiṇatya ca sapta bhāṣaḥ prakirtitaḥ || 17.49 ||

"The seven major languages are as follows: Magadhi, Avanti, Pracyā, Sauraseni, Ardhamāgadhi, Bāblikā, Dākṣiņātyā”.

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18
DESYA WORDS FROM THE MAHĀPURĀŅA
sakarabhira-canḍala-sabara-dramilandhrajāḥ | hīnā vanecarāṇāṁ ca vibhāṣā nāṭake smṛtā || 17.50 ||
'In the dramatic composition there are, besides many less important dialects, such as the speeches of the Sakaras, Abhiras, Candālas, Śabaras, Odras and the lowly speech of the foresters'.
In Stanzas 54 to 58 dialects of various types are described. 'Sakari should be assigned to the Śakāra and Śakas and other groups of the same nature, and Caṇḍal to the Pulkasas and the like. To char-coal makers, hunters and those who earn their livelihood by collecting wood and leaves should be assigned Sabari as well as the speech of forestdwellers. Abhiri or Sabari has been prescribed for those who live in places where animals like elephants, horses etc. are kept, and Draviḍi for forest-dwellers and the like. Oḍrī is to be assigned to diggers of subterranean passages, prison-warders, grooms for horses and Heroes and others like them while in difficulty are also to use Magadhi for self-protection'.
Stanzas 59 to 63 describe the distinguishing features of various local dialects.
"The regions that lie between the Ganges and the sea, abound in people speaking a language rich in -e-, the people residing in the regions that lie between the Vindhyas and the sea speak a language rich in -na-. People of Surastra and Avanti speak a language abounding in -ca-, people living in the Himalayas, Sindu and Sauvira speak a language abounding inu and the people who live on the bank of the Carmanvati river around the Arvuda mountain speak a language abounding in -o-,1
(ii) From Kavyadarśa of Dandin (600-680 A. D.)
tadetad vanmayam bhūyaḥ samskṛtain prākṛtam yatha | apabhramsas ca misram cety ahur aryaś caturvidham || 1.32 ||
'All this literature, from another point of view, the authorities declare as being four-fold: Sanskrit, Prakrit, Apabhramśa and Mixed'. samskṛtam nāma daivi vāg anvākhyātā mahaṛṣibhiḥ |
tadbhavas tatsamo desity anekaḥ prakṛtakramaḥ || 1.33 ||
'Great sages have defined Sanskrit as divine speech. There are many varieties in Prakrit such as 'derived from it (Sanskrit)', 'similar to it' and Dest (a type of Prakrit peculiar to the region)'.
(ii) From Lilaval of Kouhala (800 A. D.)
emeya muddha-juyat-manohara pāyayae bhasae | paviraladesisulakkham kahasu kaham divva-māṇusiyam || 41 ||
1. See Natyaśästra ascribed to Bharata, English translation, Ghosh, M., Calcutta, 1950, pp. 323-334,

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NATURE OF DESYA ELEMENT
Tell me a divine-human story pleasing to young ladies in Prakrit language marked very sparsely with Deść words'.
The author is requested by his beloved to make just a scanty use of the popular and local speech-elements, i. e. deść or deśya words. (iv) From Paumacariu of Svayambhū (850-900 A. D.)
vaddhamāņa-muha-kuhara-viniggaya.rāmakaha-ņai eha kamāgaya // 1.2.1 // akkharavāsa-jaloha-manohara su-alamkāra-chanda-macchohara // 1.2.2 // diha-samāsa-pavahavamkiya sakkaya-pāyaya.pulinālamkiya // 1.2.3 // desibhasa-ubhaya.tadujjala ka vi dukkara-ghana-sadda-silayala || 1.2.4 //
"The story of Rāma is river originated from the mountain-cavity in the form of the mouth of Vardhamāna, a beautiful mass of water in the form of a multitude of letters, with fish and other aquatic animals in the form of beautiful figures and metres; marked with a flow in the form of long compounds, decorated with sand-banks in the form of Sanskrit and Prakrit and beautiful with two shores in the form of Dest dialect having here and there hard rocks in the form of ponderous words'. (v) From Mahāpurāņa of Paşpadanta (965 A. D.)
(a) naŭ hañ homi viyahkhanu ņa munami lakkhanu chandu desi na
viyānami // 1.8.9 // 'I am not learned, I do not know grammar, metre and the Dest.'
(6) ņau munami... ņau desi lesu / 81.2.1/ 'I don't know...... elenientary knowledge of Deść words or lexicons'. (vi) From Pāsanādacariu of Padmadeva (1000 A. D.)' (In the beginning of the work)
vāyaranu desi-saddatha-gadha chandalamkāravisāla podha / sasamaya-parasamaya.viyarasahiya avasaddavāya dürena rahiya 11 jai evamai-bahulakkhanehi iha viraiya kavva viyakkhanehī /
tā iyarakaiyanasamkiehi payadivvau kim appau na teħi 11 'Because other learned poets have composed poems with characteris. tics like grammar, Deśl words full of meaning and 1 ofty with abundant figures and metres and capable of reflection about one's own faith and heretical faiths and scrupulously avoiding solecisms, should no one exp. ress oneself being scared by such poets ? (vii) From Sarasvati-kanthabharaṇa of Bhoja (1030-1050 A. D.)
taddeśyam iti nirdistam yad ayyut pattimatpadam/ 1.14a) // yathagallau lāvan yattallau te ladahau madahau bhujau/
netre vosatja.kardotta-moçãyita-sakhe.sakhi || 1.15 1/ 1. As qouted by Jain in the Introduction to Pāhugadohā, p. 44.

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20
DESYA WORDS FROM THE MAHÄPURĀŅA
"That vocable which is non-derivable is cited as desya; as--gallau etc. Commentary of Ratnešvara on Sarasvati-kaṇṭhābharaṇa (1. 14a) atra gallatalladayaḥ śabdā avyuṭpattimanto desya dṛsyante || taddesyam iti avyulpattimat prakṛti-pratyayavibhāgaśūnyaṁ lokamātraprayuktam padam anadeyam bhavati tad dvividham-abhāgaṁ bhagavacceti adyam desyam, dvitiyam gramyam iti vibhāgaḥ vyutpan nānām anyādṛṣīcchāyā deśyānāṁ ca na tādṛśīti deśyavedyapadasamabhivyāhare prayeṇacchāyāvairūpyaṁ bandhasya bhavatiti sahṛdayahṛdayasākṣi. kam doşabijam tallamalpasaraḥ, laḍaham manoharam, maḍaham kṛśam, vosaṭṭaṁ vikasitam, kaṁdoṭṭam nilotpalam, moṭṭāyitaṁ vilāsaḥ | 'Here, the words galla, talla etc. which are non-derivable appear to be desya'.
"That vocable which is non-derivable and non-divisible into root and suffix and is used only among the people are to be avoided. It is of two kinds--that which is not divisible into parts and that which is divisible into parts. The first one is desya and the second is grāmya. Those which are derivable have a stylistic look which is different from that of Desi; consequently by the employment of the desya type of words the literary composition comes to possess mostly discordant styles and this proves to be the source of flaw for the man of discerning literary taste'.
'Tallam' is 'a small tank', 'laḍaham' means 'beautiful', 'maḍaham' is 'slender', 'vosattam' is 'full-blown', 'kamdottam' means 'a blue lotus', 'moṭṭāyitam' means 'sport'.
(vili) From Vägbhaṭālankāra of Vagbhața (1123-1156)
atha bhaşacatuştayam spaştayati
samskṛtam svargiņām bhāṣā sabdaśāstresu niścita | prakṛtam tajjatattulyadesyadikam anekadha | 2.2 ||
'Now, a four-fold classification on the basis of language is explained: In the science of words, Sanskrit is the language of divine beings Prakrit is manifold like tajja 'originated from Sanskrit', tattulya 'similar to Sanskrit' and desya, 'a type peculiar to the region etc.'
Commentary of Simhadevagaņi on Vägbhaṭālankära (2.2b)
prakṛteḥ samskṛtād āgatain prākṛtam anekadhā aneka prakārair bhavati | tajjam ca tattulyain ca deysam ca tajjatattulydesyāni tāni ādau yasya tattatha |
'Prakrit is that which is derived from Prakṛti, 'base' i. e. Sanskrit; it is manifold like tajja, tattulyam and desya':
dese bhavam desyam | yatha-
sattāvisaṁjoana karapasaro jāva ajja vi na hoi padihatthabimbagahavaivaane ta vajja ujjāņam ||

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NATURE OF DESYA ELEMENT
'Deśya is that which comes from region'
atra sattāvīsajoanaśabdo desyaś candrarthe, tasya kirana prasaro yāvat adyapi na bhavati / padihattha-sabdo'pi desyaḥ sampūrņārthaḥ / gahavaisabdo'pi desyah candrārthaḥ / tato he sampurnamandala.
candravadane, tāvat tvam udyānain vrajeti / 1 'Here, the word sattävisamjoana is desya in the sense of 'moon,' 'the spreading of the moon's rays does not occur even now'. 'Padihattha' is also a desi word in the sense of 'full', the word gahavai is also a deśya in the sense of 'moon'. Then 'oh lady with a face like the full-moon, you go to the garden'. (ix) From Vajjalagga of Jayavallabha ( 13th Century )
desiyasadda palottam mahurakkharachamdasamthiyam laliyan /
phudaviyadapāyad attham paiakavvam pad heyavvam // 28 // "The Prakrit poetry in which deść words are scattered about here and there, which is composed in beautiful letters and metres where the meaning is sometimes lucid and sometimes involved should be recited'. (x) From Taramgalolā of Gani Nemicandra (13th cent.)'
palittaena raiyā vittharao taha ya desivayanehinn / namena taramgavai kahā vicitta ya viulā ya 11 katthai kulayāī manoramāí annatha guvilajuyalai | annattha chakkalās duppariallaí iyarāṇam 11 na ya sa kot sunei no puna pucchei neva ya kahei / viusāna-navara joga; iyarajano, tre kim kunau 1/ to uvue(ya) janaṁ gahda pālittaena raiyão / desiya payai mottūí samkkhittayari kaya esā // iyarána hiytthae ma hohi savvahā vi voccheo / evaṁ vicimtiūna khämeūnam tayan süri //
"Tarangavatikathā composed by Padalipta is elaborate, extensive and of a striking character. It abaunds in Desi expressions. There are many charming Kulakas, Yugalakas involved and șatkalas which are generally unintelligible to the average reader. Therefore, nobody recites it, none listens to it and even inquires about it. It is worthy of learned persons. Of what use is it for others. I am therefore preparing this summary leaving out Padalipta's own desī expressions for the benefit of the common masses. There is an additional purpose in this undertaking, viz., the prevention of Pädalipta's work from falling into oblivion. Keeping this in view may the Sūri pardon me'. 1. Vägbhatālankāra, Kāvyamālā edition, p. 17. 2. For the discussion of the date see History of Indian Literature, vol. II, Winternitz
M., p. 522. 3. As quoted by Muni Jinavijayaji in his article on "Kuvalayamālā" in Vasanta Rajata
Mahotsava Grantha, 1927, pp. 283-284.

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22
DESYA WORDS FROM THE MAHĀPURĀŅA
(xi) From Prākṣtaśabdānušāsana of Trivikrama (1236-1300 A. D.)
prakstam tatsamain deśyaṁ tadbhavam cely adastridhä / Introductory 6a) Prakrit is three-fold tatsama, desya and tadbhava',
(xii) From $adbhāṣācandrikā of Lakşmidhara (1541-1565 A, D.)
trividha prākrti bhāṣā bhaved deśyā ca tat sama / tadbhavā ca bhaved deśyā tatra laksanamantara //
Introductory verse 46, 'Prakrit language is threefold, desya, tatsama and tadbhava: here desya has different characteristics'. (xiii) From the Commentary of Rāmapanivada on Prākrita Prakāśa of Vararuci (1707-1775 A. D.) 1 tadbhavani tatsaman deyam iti trayah prakārāḥ prāksteşu
Commentary on Sūtra 8, 23 'In Prakrits there are three types, namely, 'originated from Sanskrit', 'similar to Sanskrit' and 'Deśya'. (3) Passages in which Deši is equivalent to Apabhrainsa. (i) From Kavikanthābharaṇa of Kșemendra (middle of 11th cent. A. D.)
găteşu gāthasv atha deśabhāṣā kāvyesu ?.........[1st Saidhi] 'In songs, Prakrit poems and similarly in poems in the Desya language'.
"The first man who identified deśabhäşa with Apabhramsa seemed to have heen Kşemendra. He recommends for the training of a poet in the 1st Sandhi of his Kavikanthābharaṇa among other things also..........By Desyabhāṣā.kāvyeşu must be signified the Apabhramsa poems--the third branch of Indian literature from which a young poet could receive inspiration". 3 (ii) From Kathāsaritsāgara of Somadeva (1062-1082 A, D.)
saņskytań prākstai taddeśābhāṣā ca sarvada /
bhāşātrayam idam tyakta yanmanuş yeşu sambhavet // 1,6,48 // '(If the king is taught grammar in six months), I give up for ever the three languages which it is possible for man to use, namely, Sanskrit, Prakrit and Dest.'
In Kathasaritsāgara, Gunādhya swears not to speak any of the three languages if Sarvavarman could impart lessons of grammar to Sātavābana in six months instead of the usual period of twelve years. 1. Prākrtaprakāśa of Vararuci, ed. Kunhan Raja, Adyar Library Series no. 54,1946, p. 93 2 As quoted by Jacobi in Introduction to Bh. J. O. 1, vol V, no. I, p. 32. 3. See Jacobi, Introduction to Bh., J. O. I., vol. V, no. 1, p. 32.

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NATURE OF DEŚYA ELEMENT
28 According to Somadeva three languages are Sanskrit, Prakrit and Deśabhāṣā. 1
(iii) From Vāgbhațălarkāra of Vagbhața (1123-1156 A, D,) . Apabhramsas tu yacchuddhaṁ tattaddeśeşu bħāșitam // 2.3. //
'Apabhramśis that which is purely (i, e. not mixed with any other language) spoken in the individual lands, Commentary of Simhadevagani on Vāgbhatālankāra 2.3a)
yatt eșu teşu karnātapañcaladişu śuddham a parabhāṣābhir amisritam
bhasitam so'a pabhrañso bhavatity arthah /
That which is spoken in countries like Karnāta, Pāñcāla etc. purely, unmixed by other languages is Apabhramsa'.
From these passages it is clear that the term 'Deś?', 'Desya' etc. had partly different connotation. Hence all occurrences and usages of Deśya cannot be taken to have one unique meaning. The connotation of the terms 'Desi etc. as a particular type of Prakrit, later on, when the deśī glossaries and lexicons started, acquired a specialised connotation, namely, a collection of words, elements of literary vocabulary, which was not easily and obviously derivable from standard Sanskrit usage as understood at that time. Peculiar regional words which penetrated Prakrit and Apabhramsa literature were particularised traditionally and they acquired a literary convention.
The interpretations of the terms deśī etc. according to modern scholars are as follows:
(1) MW.-Desi (Bhaşa) = 'the vulgar dialect of a country (opposed
to Sk.), provincialism' (MBH.)
Deśaja' country born '. (2) Apte-Dest='the dialect of a country, one of the varieties of Pk.
dialects.' Vācaspatya-Deśıbhāṣā=deśa-pracalita bhașa. (4) PSM.-Deśī = "bhaşāvišeșa, atyantaprāc in prākrit bhāṣā ka ek bhed." (5) Jaināgamasabdasangraha Ratarcandraji-Desibhāṣā="atyanta prācina prākrt
bhaşā kā ek bhed." (6) Kittel-Desī=' the language or dialect of a country.'
Desy=desiyaa' local, provincial, native.' Destya-pada- a word belonging to a native dialect or
language.' desīya 'a provincial or dialectal term" 1. See Jacobi, Introduction to Bh., J, O. I., vol. V, no. 1, p. 33; Jain, H., Ap. Bhāşā
aur Sahitya, Nāgari Pracãini Patrikā, year 50, vol. 3-4, p. 105.

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DESYA WORDS FROM THE MAHĀPURĀŅA
These meanings of the terms Dest etc. fall under what we have already suggested.
The word Deść was possibly got through back formation from deśž-and was adopted by the grammarians and others as a technical term. In Sk. we have the the word deśa (region) from which an Adjective desya or desiya can be formed. Corresponding to the Sk. expression deśyabhāşa, we would have in Pk, desibhāsā and dest would be a shortened form for the expression desidbhāsā,
As we have already seen Deśya words had gradually come to be recognised as an essential and important elment in Pk. and Ap. literary vocabulary. As a result lexicographers became active and from time to time numerous deść lexicons were compiled. A survey of their views and activities would be instructive for clarifying the meaning and scope of desz Desi Lexicographers Before Hemacandra: Let us examine from the observations and performance of ancient lexicographers what was the conception of desi. And here the greatest contribution to the elucidation of the problem has been made by Hemacapdra, whose work comes as a climax to the whole series of the efforts of deść lexicographers. But prior that we may gather whatever is known about the activity in the field of desī preceding Hemacandra. Though no collection of deśīs before Hemacandra is now available to us except the Pāialacchināmamālā of Dhanapala (which anyway offers a mixed fare of Tadbhavas and Desis), Hemacandra bas mentioned or cited several desi works or desikäras that preceded him. By Hemacandra's time desi was of long standing use.
Hemacandra mentions or cites as authority the following lexicons or lexicographers in his Deśināmamalā : (1) Abhimānacihna (I, 144; VI, 93 etc.) (2) Avantisundari (I, 81; I, 157 ) (3) Devarāja ( VI, 58; V, 72 ) (4) Dhanapala (I, 141; III, 22 etc.) This Dhanapāla appears to be diff
erent from Dhanapala, the author of Păialacchināmamālā as pone
of the references given in tbe Deśīdāmamālā are traced to that work. (5) Drona (I 18; I, 50 etc.) 6) Gopala (1, 25; I, 31 etc.) 7) Rahulaka (IV, 4).
Samba (II, 48 ) (9) Silānka ( II, 20; VI, 96 ect.) (10) Śātavāhana (III, 41; V, 11 etc.) (11) Padaliptācārya (I, 2).
See Vaidya, P. L., 'Observations on Hemacandra's D., A, B, O.R.I., Vol. III, p. 65.

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:
NATURE OF DESYA ELEMENT.
25
Hemacandra refers to padaliptal as an authority on desi, who had written a Deśiśāstra and quotes often from the rest of the above-mentioned authors. The works of the above mentioned authors have, however, not come down to us.
As stated above Păialacchināmamālā of Dhanapāla (973 A. D) is the only pre-Hemacandra work in the field of Desi that has come down to us. Dhanapāla calls his work a 'Nāmamāla' in stz. 1 and in stz. 278 he designates it as Desī. But the real Deść words given by Dhana pāla are very few as compared with other tadbhava words given by bim, He seems to have denoted by the term Deśī a type of Prakrit or all the words of Prakrit dialects which are the Deśya or vernacular languages of the time. He has given groups of synonymous expressions in his work. As Dhanapāla's work is mainly a Pāianāmamālā ( a Pk. lexicon ) and as such he has ample scope to include any number of tadbhavas, his work differs qualitatively from the Deśivāmamālā of Hemacandra. Regarding Pāiala. cchināmamālā Buhler observes," the Deśīs constitute only a quarter of the words of the lexicon, all others are either tatsamas or tadbhavas." (See Pischel § 35 )
Now, let us examine the real character of Dest from our point of view as defined by Hemacandra and presented by him.
Hemacandra's Concept of Desi: Two basic aut most important sources of our knowledge of the Deść element in Prakrit vocabulary are the Siddhahema-sabdāpuśāsana,' a comprehensive work on Sanskrit and Prakrit grammar and the Deśināmamālā both by Hemacandra (12th Cent.). The latter work is also referred to as Desisaddasamgabo (Sk. Deśiśabdasangraha) and Rayaņāvali (Sk. Ratnāvali) by its author. Perhaps Desisaddasamgaha is descriptive while Rayaņāvali is meant to be the title of the work. In these
1. This Padalipta may be the same as the author of the lost Pk. Tarangavatikathā,
who flourished round about 1st cent, A. D. This is very likely because among other things Tarangavatīkatha is referred to by the author of its Sk, abridgement Tarangalolā as being full of Desi words ( see the citation under Tarangalolā above). Prakrit portion of Siddhahema, i, e, 8th Adhyāya has been edited several times especially by R. Pischel and P. L. Vaidya. Siddhahema edited by S. P. Pandit and revised by P.L. Vaidya (Poona, 1936) has been made use of. The work has been several times edited. (1) Desināmamālā of Hem, ed. by Pischel, Bomhay, 1830. (IT) Revised edition of the same by P. V. Ranunujaswini, (Bombay Sk. series No. XVII)
Poona, 1938. (III) Deśīnāmamālā of Hem, ed. by Muralydhar Banerjee, Calcutta, 1931,
(IV) Desisaddasamgaho ed. by Becardas Doshi (1948, I part). 4. Sce Desināmamála ed. by Banerjee, Introduction p. 34; Desināramālā ed. by Ramanyjaswami Introduction pp. 30–31 and Pischel § 35.

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DESYA WORDS FROM THE MAHĀPURĀŅA
two works, Hemacandra has recorded all the Dest material known and acceptable to him as such, In this connection he has made some observations in these two works with a view to define the scope, nature and character of Dest. We will first consider all the passages of Hemacandra that have some bearing on this point.
26
Hemacandra at the beginning of the Deśināmamālā gives the definition of the term Desi, and explains the scope of his work. The verses run as follows:
nisesadesiparimala pallaviakuuhalaulattena |
viraijjai des saddasaingaho vannakamasuhao || 2 || je lakkhanena siddha na pasiddha sakkayahihänesu | na ya gauṇalakkhaṇāsvttisaṁbhavā te iha ṇibaddhā desavisesapasiddhii bhaṇṇamāṇā anamtayā hunti tamha anaipaiapayaṭṭabhasavisesao dest // 4 //
2.
Being very much roused by the curiosity incited through (enjoying) the fragrance of all Desi works, this collection of Desi words is composed in a convenient alphabetical order.
3 11
3. Those words are included here which are not explained in (my) grammar, not known from the Sanskrit lexicons, nor owe their origin to the power called gauni lakṣaṇā (i.e., are not common words used a secondary or metaphorical sense)"1.
in
4. 'Endless are the words that are used in the various provincial dialects. Therefore, the term Dest is (used here) to denote those words only which have been used since times immexorial in standard Prakrit.'
Hemacandra, firstly explains the purpose of compiling a new lexicon. Though there were several earlier Deśikosas current in his times, he felt that the compilers of some of these especially comparatively modern ones, were unsystematic and their works lacked proper classification. Moreover, his predecessors according to him have not properly understood the essential character of Dest and hence they have confused Dest and nonDesi. So Hemacandra's idea was to compile a desik ośa that would introduce some order in the state of affairs and remove the prevalent confusion of immature new-comers in the field. This is evident from his remarks in the commentary of Deśinamamala at VIII. 12 which runs as follows: adhunatanadesikärāṇām tadvyākhyātṛṇām ca kiyamtā sammohaḥ pariganyante / kim vā paradoṣodghaṭṭanena
mohāpasaraṇārtham
to idam uktam ity alam bahuna ||
'How many confusions and lapses of modern desi-lexicographers and their commentators shall we enumerate? But what is the use of 1. Dr. G. Buhler, The Deśisabḍasangraha of Hem,, Indian Antiquary vol, II. p. 19

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NATURE OF DESYA ELEMENT
unfolding others' faults! It suffices to say that this is said in order to remove any possible misunderstanding'.
If we analyse these verses with a view to see what according to Hemacandra was the subject matter and the scope of his work we find that:
(1) Firstly he intends to include those words which are not hitherto explained in his grammar, Siddhahema. This means, words which are not derivable from Sanskrit by application of rules of his grammar, i. e., those which are not derivable by compounding Prakṛti and Pratyaya (root and suffix). This does not mean that he has exhaustively included all such words in the Deśināmamālā. There is an apparent exception relating to some Desi verbal bases, as noted by Hemacandra himself in the Dešināmamālā.1. He has also excluded from this Desi compilation Dhatvādeśas or verbal substitutes and their derivatives. The reason is not that they are not Desis, but because according to his plan of arrangements their proper place is in Prakrit grammar. As he says, and rightly so, this serves the purpose of economy."
27
(2) Secondly, he includes words which are not known in Sanskrit lexicons. That is, words which are not current in Sanskrit dictionaries known to him, in the same form or sense. These are the words, which eventhough they may be derivable from Sanskrit and explained by separation into root and suffix, are recorded here as Desis because they have changed their original sense. In other words, they were not found in Sanskrit lexicons in the sense which they acquired in Prakrit.
(3) One may contend that when a particular word is used not in the primary sense, but in the secondary sense such usage can be looked upon as involving a change of sense. In that case all Sanskrit words, whenever they are used in a secondary sense would become eligible to be called Desis. Hence Hemacandra specifically states that the changed meaning that entitled a Sanskritic word to be classed as Desi should not be such as can be easily explained through Gaunilakṣaṇā or usual metaphorical mode of expression. When any such usual secondary extension of meaning fails to account for the change, the word is taken to be a Dest.
(4) Fourthly, Hemacandra excludes those words which were currently used in provincial or regional dialects. His concept of Desi is not totally identical with regional dialects, that is, words current in spoken dialects of the Desas like Mahārāṣṭra, Vidarbha, Abhira and others.3 The reason for excluding these provincial expressions of day-to-day speech is that they are innumerable. If he includes these, the number of Desi words will be 1. Desināmamälä, I, 37 Commentary. 2. Deśīnāmamālā, I, 3 Commentary. 3. Deśināmamälä, I, 57 Commentary,

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DESYA WORDS FROM THE MAHAPURANA
them. In
infinite, and it will be impossible to record and teach all of support of this statement Hemacandra quotes the following verse: vacas pater api matir na prabhavati divyayugasahasrena ] deseşu ye prasidddhas tän sabdan sarvataḥ samuccetum II 4 || Commentary on D. 1. 4.
28
To collect all the words known in different regions is not possible even for the intellect of Vacaspati, the Lord of Speech even if he works for thousands of divyayugas (an infinite period of time. )'
In his grammar, at II, 174 Hemacandra mentions the Bhāṣās current in Prakrit, i. e., the vocables which were used in Maharaṣṭra, Vidarbha and Abhira (mahārāṣṭravidarbhadi) and says that one can acquire a knowledge of these words from the people themselves.
5.
Lastly, Hemacandra defines the source and the area of the currency of his desi words. He says that these are the words used in standard Prakrit literature from times immemorial. That is, words found in standard literary works composed by well-known poets and authors. These words having a sound literary tradition at their back are to be considered as standard,
So Hemacandra prepared a list of those words found in well-known Prakrit and Apabhramśa works known to him, and which cannot be traced back or darived from Sanskrit by applying rules of grammar. The purpose of compiling such a lexicon was obviously to aid the budding poets and aspiring authors who wanted to write Apabhramśa and Prakrit works, in acquiring the necessary literary vocabulary. The Deśināmamālā which was intended to be an up-to-date thesaurus of literary lexicography of non-tatsama and non-tadbhava Pk. words supplied the needs of Pk. readers and writers in the same manner as Amarakośa did for the Sanskrit ones.
This is what Hemacandra had to say about his work. Now, let us consider whether Hemacandra's performace is consistent with his scope and definition of Dest given by him. The question has been previously examined by several scholars.
Views of modern scholars about Hemacandra's Desināmamālā: Many modern scholars have accused Hemacandra of including many Tadbhava words in the Deśīnāmamāla through ignorance. Buhler says that Hemacandra inspite of his rare knowledge of Sanskrit and Prakrit, his large library and numerous assistants has mistaken Tadbhavas and Tatsamas for Dest forms. Pischel says that like Dhanapala, Hemacandra also includes tatsamas and tadbhavas under Dest, but in proportion to the volume of Päialacchināmamālā (Gottingen, 1878) Introduction, pp. 12-13
1.

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29
the work, their number is very small, and for a knowledge of Pk. it is extra-ordinarily essential. Gune also charges Hem acandra with having put down certain Sk. words as Deśis. He accuses Hemacandra that the latter has omitted to mention real Deśis.. Vaidya says that a majority of these words are traceable to Sk, Vaidya also says that modern philology has made considerable advace in recent years to find fault with Hemacandra's definition of the term Deśr, but we owe to Hemiacandra a deep debt of gratitude to have preserved for us a tremendously exhaustive list of such words and their senses. Chatterji says that the Dešināmamālā of Hemacandra has scores of "Tadbhava deśr' words. 4 Upadhye says that Hemacandra has not abided by his definition of Deść words". Ramanujaswami also criticises Hemacandra saying that he consciously or unconsciously violates the principles laid down by himself.
Muralydhar Banerjee in his Introduction to Dešināmamālā tries to defend Hemacaudra against the strictures saying that by and large, Hemacandra follows his definition of Desi and that sometimes he departs from that definition out of regard to the practice of his predecessors, and whenever he does this he gives his reason for the departure.' This defence has been accepted by Rasiklal Parikh in his Introduction to Hemacandra's Kävyänuśāsana volume II (p. 297) and M. C. Modi in his Hemasamiksā (pp. 144-146). But Manilal Patel does not find it acceptable. According to Patel Hemacandra tried to introduce some order in the conflicting definitions of Deši prevalent before him and he excluded tatsama and tadbhava from his Deść collection only in theory. But Patel also feels that there must be some reason behind Hemacandra's transgression.
Accordingly, it becomes necessary for us to consider the controversial issue afresh. In a way, it is hardly useful to accuse or justify Hemacandra for his compilation. We must be thankful to him for whatever invaluable Middle Indo-Aryan lipguistic material he has preserved for us in quite an authentic and scientific manner. Description and scope of Hemacandra's Deśināmamālā: The whole materjal collected by Hemacandra amounts to about 4,000 words (3,978 according to Banerjee). 9
2.
See Pischel 36. Introduction to Comparative Philology, p. 221; Bh. (G. O S.), Introduction, pp. 65-66, “ Observations on Hemacandra's Desinamamālä, ” ABORI, 8, pp.63-71; Trivikrama's Pk. Grammar, Vaidya, P. L., Intro., p. xxxvii. Chatterji, 'Origin and Development of Bengali Language', p. 19, “ Kanarese words in Desi Lexicons," ABORI 12 pp. 274–284. Dešināmamālā of Hem, Ramanujaswami, P, V., Poona, 1938, Introduction-p. 5. Desinämamālā, Banerjee, M., Introduction, pp. 35-36. Sri Haimasārasvatasatia, pp. 319-328. Dešinamamāla, ed. by Banerjee, Introduction, p. XXXVIII.
9.

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DESYA WORDS FROM THE MAHĀPURĀNA
The words in the Deśīnāmamālā are arranged into eight Vargas according to the initial letter of the words. They contain in order, words beginning with the vowels, the gutturals, the palatals, the cerebrals, the dentals, the labials, the semivowels and the spirents. In each section words with one meaning are given first and then the homionyms. In each again, the words are arranged according to the number of syllables contained in them in the order of disyllabic, trisyllabic, tetrasyllabic and so forth. At the end of words of a certain number of syllables are added the Dhātvādeśas or the verbal substitutes which contain the same number of syllables. As Hemacaudra does not consider them as real desi-words, he does not include them in the verses which form the body of the work but adds them in the commentary along with particles and other words taught in his grammar. 1
The text of Dešinānamālā is written in Pk. Gathās containing the Deśī words with Pk. equivalents. Sometimes these Pk. equivalents are given in other Deśī words. The commentary explains each Desi word in Sanskrit, and contains also frequently discussious on doubtful forms and meanings. Gathās are composed by Hemacandra to illustrate the usages of Deśis explained.
Hemicaudra has inaugurated a new era in Pk, lexicography and the experiment made by him was really a success. He has excluded a large number of tadbhavas and tatsanas from his lexicon. In th: earlier Deśikośas both Dhatvadeśas and Deśtśabdas were mingled together. Hemacandra separated them and dealt with Dhātvadeśas in the IV Pada Sutras 1-259 of his Prakrit Grammar, and the Dest words in his Dešināmamala. He arranges the adeśas according to the initial letter of the Sk. root, e.g., kath-gam., etc.
In this connection we may note that Hemacandra held that the so-called Dhātvādeśas were in reality roots drawn from the stock of Desi vocables and that they were shown technically substitutes for Sanskrit roots with the simple object that they could, that way, be used to form verbal derivatives with the help of suffixes. ( Compare H. II. 174)
He also deals with the nipätas or deśt words under one Sūtra namely H. II. 174.
of the two available Desikośas, that of Hemacandra is undoubtedly more valuable for a knowledge of deść material. As stated before Dhanapala's kosa is of very little use as he mixes dest words with hoards of tatsama and tadbhava words. Hemacandra's work eliminates the other two classes of words to a great extent and gives a large number 1. Dešināmamālā, ed. by Ramanujaswami, Introduction, p. 6. 2. Dešināmamālā, Ramanujaswami, P. V. Introduction, p. 6.

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of dest words. Hemacandra in his work has taken the trouble of fixing the proper meaning of words by reference to the works of others, and pointing out the mistakes occurring therein,1 whereas the previous lexicographers assigned to the words meanings which they thought proper not always caring to refer to the others, and thus sometimes each differed from the other.2 In the same way Hemacandra by his vast knowledge of Pk. literature, fixes the forms and meanings of many words which have been wrongly quoted by other lexicographers. He thus fulfils the object with which he wrote his deśikośa, namely, "mohāpasaranam." In every case of difference of opinion, he takes care to point out the forms or meanings of words favoured by other authors,
""
Buhler was the first scholar to notice the importance of Desinamamālā as the Deśināmamāla was discovered by him. He has given the first notice of it in the Indian Antiquary vol. II. pp. 17-21. He expresses the following view about Hemacandra's Deśināmamālā, More than once the example of his predecessors has moved the author to admit verbal derivatives which ought not to have been included. He discusses every one of these cases in the commentary, and tries to excuse his departure from his general rule. In this respect, as well as by the careful examination of the evidence regarding doubtful words, he shows his scholarly taste and raises himself far above the common book-makers." "
Many a times Hemacandra quotes words which the earlier authorities have considered as desi. But he tries to derive them from Sk.5 At times, when he includes some tadbhava words, he himself says that it is possible to derive from Sk. some of the words considered by him as Dest. He says that he has included them because they are not quite well known in Sk. or in order to enlighten people who are adept in Pk. but who do not know Sk. properly. Lastly, as Pischel remarks, the merit of the work lies in its alphabetical arrangement. (Pischel § 36).
Hemacandra's work in the field of Desi is so exhaustive that it superseded most of the earlier Desi collections, while most of the later works in this field have drawn largely upon Hemacandra's vocabulary. Among these we may mention the following: 1. Prakṛta Śabdānusāsana of Trivikrama (1236-1300 A. D. ). 2. Prakṛta-rūpāvatāra of Simharāja (1300-1400 A. D.) and 3. Sadbhāṣācandrikā of Lakṣmidhara (1541-1565 A. D. ).
1. See e. g. D. VI. 97, D. VIII and D. VIII. 17
2.
See Deśīnāmamālā, Ramanujaswami, P. V. Introduction, p. 4
Cf. e. g. D. I. 41 and D. I. 26.
See Indian Antiquary vol. II. p. 19.
Cf. e. g. D. I. 37.
31
3.
4.
5.

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
Trivikrama's Prakrit Grammar : For all practical purposes, the volume of Trivikrama's grammar is the same as that of Hemacandra. He has compressed the subject matter of the two works, viz., Deśīnāmamālā and Siddhahema of Hemacandra into one. Hemacandra's work has greater clarity than Trivikrama's. Trivikrama's Sutrapātha contains 1036 Sütras divided into twelve fadas and three adhyāyas, as against 1119 in four padas of the eighth adhyāya of Hemacandra's Siddhahema. The subject matter covered by both is almost the same. Trivikrama has newly added a few sūtras, of which 17 relate to pew technical terms used by Trivikrama; four sūtras relate to the groups of Deść words for which Hemacandra has only one sütra in his grammar, and an entire work, the Deśināmamālā and the remaining sütras add a few new words not treated by Hemacandra. 1 Trivikrama's work contains about 1600 Deśl words. His special contributions are the topics 1, 3, 106; 1, 4, 121; 2, 1, 30; 3, 1, 132 and 3, 4, 72, in which he has collected together the words that cannot be regulated according to the rules of grammar, and in a great measure, belong to the category of Desi; thus for instance in 3, 4, 72 they are expressly designated deśyāḥ. ;
Trivikrama has classified the deść words into six groups. But he does not seem to follow any definite principle in giving Dhātvādesas; he has split them up into 2. 4. and 3.1 and also in 3. 4. Among the list of dest words, we find a few which are not traceable to Deśīpāmamālā. Such words may be treated as Trivikrama's contribution. He might have added them anew from contemporary sources or sources later than Hemacandra.3
The other two works, namely Prākstarūpāvatāra and Sadbhāṣācandrikā are meagre and less authentic compared to Hemacandra's and Trivikrama's grammar. Moreover they are mainly based on Trivikrama's grammar. Views of Modern Scholars on the Origin, Nature and Character of Desi and Their Contribution in this Field : Now, let us examine the modern efforts at studying the deśya material. A great controversy has raged anyong the modern scholars as regards the exact significance, origin, character and source of desz. Some scholars have studied these points and expressed their view regardnig dest at times basing their investigation on ancient authorities. Some scholars have done lexical work like collection of dest words and their interpretations, compilation of Pk. dictionaries, editing of Pk. and Ap. texts and similar studies and there, this has occasioned expression of their views on the problem of desi.
1. See Pk. Grammar of Trivikrama, Vaidya, P. L., Intro, p. XXVXI. 2. See Pischel § 38. 3. See Pk. Grammar of Trivikmra, Vaidaya, P. L., Intro, p. XXIX.

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33
Among the modern scholars who have attempted to study desya material or have done some work in this field the following may be mentioned: Beames, Hoernle, Bhandarkar, Grierson, Buhler, Pischel, Jacobi, Gune, Keith, Chatterji, P. L. Vaidya, Hiralal Jain, Hargovind Das Sheth, A. N. Upadhye, M. Banerjee, Ramanujaswami, Alsdorf, gloomfield, Amrita Row, Tagare, Bhayani, Ghatge, Manilal Patel, Doshi, Gandhi, Modi, Helen Johnson, Katre and others.
Beames in his Comparative Grammar of the Modern Aryan Lan. guages of India' gives the following account of Deśajas: " Deśajas are those words which cannot be derived from any Sk. word and are therefore considered to have been borrowed from the aborigines of the country or invented by the Aryans in post-Sanskritic times : 1
A, F. R. Hoernle gives the following views on Deśya: "......... Native grammarians add the deśya as a third division to the 'tatsama' and 'tadbhava.' The term Deśya means literally belonging to the country i. e. provincial or perhaps aboriginal'. They designate by this name all those words which they are unable to derive satisfactorily to themselves from some Sk. word and therefore consider to have had their origin in the country"..
R. G. Bhandarkar defines deśya as follows: "Deśyas are such as cannot be derived from Sanskrit and must be referred to another
source,"3
He says that a great many words set down as Deśyas, on close exa. mination will be found to be Tadbhavas. He, however, admits the existence of a Deśi element in the Prakrits and the vernaculars and says that these words must have penetrated into the dialects from the languages of the aborigines whom the Aryans conquered.
He has traced a number of Deść words to modern vernaculars like Marathi. He has tried to trace some more words to Sk. and says that these Tadbhavas differ from ordinary Tadbhayas in having undergone great corruption."
George Grierson in "The Linguistic Survey of India" gives the following views on Deśya words: “Another class of words is also to be mentioned, the 1. See "Comparative Carmmar of Modern Aryan Languages', vol. I, p. 12. 2. See 'A Comparative Grammar of the Gaudian Languages', 1880, Intro.pp. XXXIX-XL, 3. Wilson Philological Lectures, 1914, p.106. 4. Ibid, p. 108. 5. Ibid, p. 108

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
so-called "Desya'' or 'local' words of the Indian Gramniarians. It included all words which the grammarians were unable to refer to Sk. simply through the ignorance of the writers who catalogued them. Modern scholars can refer most of these to Sk. like any other Tadbhavas. A few others are words borrowed from Munda or Dravidian languages. The great majority are however words derived from dialects of the Primary Prakrits which were not that from which classical Sk.1 has descended. They are the true Tadbhavas although not in the sense given to that word by 'Indian grammarians', in whose philosophy the existence of such ancient dialects was not dreamed of. These Deśya words were local dialectic forms, and as might be expected are found most commonly in literary works hailing from countries like Gujarat, far away from the natural home of classical Sk. the 'Madhyadeśa'. For our purpose they may be considered as identical with Tadbhavas " 3
Grierson has also given a monograph on the Pk. Dhalvādeśas in the Memoirs of the Asiatic Society of Bengal". In this work he has abstracted all the Dhātvādesas from the following works: 1. Siddhahema of Hemacandra and also his Deśināmamālā, 2. The Prākļta Prakāśa of Vararuci, 3. The Sankşiptasāra of Kramadıśvara, 4. The Prākrta-Kalpataru of Rāmaśarman and
The Prāksta Sarvasya of Mārkandeya.
He has given the Dhātvādeśas collected from the above mentioned works in two indexes.
G. Buhler has edited the Pāialacchināmamālā of Dhana pāla and has discussed Desi in the Introduction. He has given a brief account of the Deśīnāmamālā in his article on "The Deśiśabdasangraba of Hemacandra".
R, Pischel's four important works in this field are (1) Materialen Zur Kenntnis des Apabhramsa, Berlin, 1902; (2) Grammatic der Prakrit-Sprachen, Strassburg, 1900. The latter has been translated into English by 1. The same view regarding Desi is expressed in the article. Prakrit' in Encyclopaedia
Britannica, edition, XI p. 252. Banerjee in his Intro. to Deśīnāmamālā. p. XXVI says, " A majority of these words may be called "Tadbhavas' if Tat' is here taken to mean the Primary Prakrits instead of
Sk., though a few of these may have been borrowed from Munda or Dravidian", 3. The Linguistic Survey of India, vol. I, pp. 127-128; Languages of India, the Census
Report of India, 1901, pp. 159--60; “ Modern Indo-Aryan vernaculars", Indian Antiquary vol. LX, 1931, p. 40.
Memoirs of the Asiatic Society of Bengal, vol. VIII, No. 2, 1924, pp. 77–170. 5. See Indian Antiquary vol II, 1873, pp. 17-21.

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35
Subhadra Jha 1, (3) Hemacandra's Prakrit Grammar 2 and (4) Hemacandra's Deśināmanāla. 3
Pischel's view about Deśya is as follows: "The Indians include under the desya or deśī class very heterogeneous elements. They consider all such words to belong to this class as they cannot trace them back to Sk. either in form or in meaning. It depends upon their knowledge of Sk. and ability in etymologising that some of them call a word to be desya, while others include it either among the tatsamas or among the tadbhavas. Besides, we have many words that
ed as desī, even though they go back to genuine Sk. roots, simply be cause they do not have closely corresponding Sk. words...... Among the desya words are included the largely numerous verb-forms, that are designated as dhālvādeśas " root substitutes ” by grammarians, and they cover much space in Indian giammars. Here Sk, fails miserably in rendering any help, though agreement among the new Indian languages is most rigorous. As the name indicates, by desya people have come to understand also "provincialistus''. 4
Jacobi has given a detailed discussion on the origin, nature and character of Deśī in his Introduction to Bhavisattakahā in German."
As regards the origin of Desi words Jacobi says that the deśabhāşās (i,e. the provincial speeches ) cannot be taken to be the absolute sources of such speech elements. Because the scanty representation and survival of the Deść words in the N. I. A. dialects go directly against such an assumption of the Deśabhāṣās as being the only sources of the Deśis, Yet it is undeniable that the Deśabhāṣās greatly contributed the swelling of such indigenous vocables. Jacobi's views on the nature and character of desya material is as follows:
"We venture to investigate another important source-which has preserved undou tedly very old speech-elements from the popular dialectsnamely the Dhalvādeśas and Deśaśabdas, collected by the Indian authors. The former are verbs which either cannot be referred to Sanskrit proto. types or can be derived from them only against the usual phonetic rules. The remaining words mostly of similar character-namely the nominal stems are called the Deśiśabdas. (Here Jacobi notes at a foot note, “Those 1. Comparative Grammar of Prakrit Languages by R. Pischel, translated by Subhadra Jha.
Varanasi, 1957. 2. Grammatik der Prakrit Sprachen, Halle, 1877. 3. Desīnāmamālā, Pischel, R., Bombay Sk. Series no. XVII, 1880. 4 See Pischel Ş9. 5. This has been translated by Ghosal, S. N. into English,
6. See Itproduction to Bb, $10.

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words which are derived from Sk. but possess a new meaning or those which are formed in an unusual manner are also reckoned among the Dests”) The two types have been first separated by Hemacand prehend them under one name 'the foreign speech element'. ?
“ Most of the Deši appear as petrifactions of the older literary records and comparatively a small portion seems to have been granted a long duration of existence."
Jacobi was the first scholar to distinguish between Apabhraṁsa and Dest. He says that there cannot be total identification between Deść and A pabhramsa words; since if the two were identical in the Bh. the number of such Deść words, which form only 5% of the total number of 4,000 words of Dešināmamālā, would have been far more greater. So it is not possible to equate Apabhramśa with Deśabbāsā. 3 He defines Apabhramsa as a poetic speech (i. e. Dichterssprache) which is shaped from the liter. ary Pk. with the adoption of the inflections, pronouns, adverbs, etc. and so also a limited portion of the existing stock of vocables of the popular speech.*
Besides, Jacobi has detected some words of Telugu origin in Bh. He has also examined the vocabulary of Bh. in order to make an approximate of the relation of the Deśīs with the Indo-Aryan dialects.
P. D. Gune calls Desya or Deśt as "country words ". He says although it could be shown that some of these words are real Tadbhavas, in the main they are words of other than Sk. extraction. He then gives a few examples of words which according to him are wrongly put down by Hemacandra as Deśīs. He further says that some of the words collected by Dhanapāla and Hemacandra are clearly Dravidian.
In the Introduction to Bh. of Dhanapăla, Gune gives a detailed acco. unt of Apabhramsa and a short note on Hemacandra's Grammar and his Deśīnāmamāla. He says that Hemacandra has included under Desis what does not deserve to be there. In support of this statem a list of words from Desināmamālā and tries to trace those words to Sk. He further says many of these words are coined by Pk. literary men and poets for their purpose. He also feels that a vast majority has yet to be traced to their source.? 1. See Introduction to Bh. $ 10. 2. See Ibid S 10. 4
Ibid S 13; Journal of Asiatic Society vol XXII, no. 1, pp. 25-26. 4. Intro. to Bh. § 12. 5. See Jacobi, Intro. to Bh. $ 10. 6. Gune, Introduction to comparative Philology, p. 221. 7. Bh., Gune P. D, Intro. p. 66,

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Keith, A, B. in his “ History of Sanskrit literature ” says that Desi words are those for which no derivation from Sk. is obvious or is normally possible.'
S. K. Chatterji. His two main works, viz., "Origin and Development of Bengali language ” and “ 'Indo-Aryan and Hindi," and his paper on "Polyglottism in Indo-Aryan" are relevant for our propose.
Chatterji in " Origin and Development of Bengali Language" has explained the term Deść and observed thus:
“ The term Deśī in its present day application embraces a numerous class of words which cannot be traced to Aryan roots and which obviously were derived from the pre-Aryan languages of the country, Dravi. dian and Kõl. The older grammarians, however, included within this term all onomatopoetic and other words which could not be traced to Sk., and also they classed as Deśī quite a number of genuine Tadbhavas, which are as much Aryan as Sk, itself, because their derivation happened to be obscure and not obviously traceable to Sk., or because their equ. ivalents were not used in Sk. The true Deść words are relics from the dialects employed in the land before the masses took up the Aryan speech, and the Dravidian and other non-Aryan loan-words in Vedic can be also described as forming a desi-element in OIA.” ?
In "Indo-Aryan and Hindi ”, Chatterji writes about Deśī as follows: “ The Deść element in MIA. is another absorbing and frequently baffling topic. A good many Deść words are just inherited Aryan words in MIA, only the carelessness of some early granımarian has failed to identify them as Tadbhavas. Such words are not too few in a work like the Deśīvā. mamālā.. Some are onomatopoetic formations.”3
^ Olddon. ass.
In "Polyglottism in Indo-Aryan "4 Chatterji gives a five-fold class. ification of words which form the entire stock of vocables in Indo-Aryan,
Regarding the origin of non-Aryan element in Old and Middle Indo-Aryan and N. I. A., Chatterji says that contact with speakers of foreign languages, who came to India as conquerors and stayed on,
contact which became largely one of mutual cultural influence, was responsible for the introduction into Indian languages of a number of foreign words.
Chatterji calls the indigenous non-Aryan elements as Deśz." 1. See History of Sk. Literature, Keith, A. B. p. 34. 2. Origin and Development of Bengali Language, Chatterji, S. K., pp. 191 ff. 3. Indo-Aryan and Hindi, Chatterji, p. 92. 4. See Proceedings & Transactions of the 7th A. I. O. C, Baroda, pp. 177. ff. 5. Proceedings & Transactions of the A, I, O, C, Baroda, 1933, p. 178, 6. Ibid, p. 182

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DEŠVA WORDS FROM THE MAHẦPURẤŅA
In an article "Indian Synthesis and Racial and Cultural Inter Mixture in India" Chatterji remarks : "A great many of the deść words in Sk. and Pk. and Modern Indo-Aryan, of which counterparts are not found in other Indo-European languages, are very probably of Dravidian origin-in some cases, of course, they might be even pre-Dravidian and pre-Austric."?
P. L. Vaidya in his article" Observations on Hemacandra's Deši. nāmamālā "2 gives his observations on the deśī lexicons preceding Hemacandra's Deśīnāmamālā and the meaning of the term desi. He also gives a list of desi words preserved in Marathi and its dialects. He says that a part of the words in the Deśināmamālā are genuine desī words and the principal source of these words is Old Mahārāştri. He defines the term desī as follows: “I would call those words dest that could not show even the remotest connection with genuine Sk. words and are exclusively found in Pk. literature."
He has classified the words in the Dešitāmamālā under eight groups.
Vaidya has edited Hemacandra's Prakrit Grammar and Trivikrama's Pk. Grammar, JC. and MP. In the Introduction to Trivikrama's grammar he has briefly discussed Dest etc. and at the end of the text has given an Index of Deść words found in the text with suitable references to Hemacandra's grammar or Deśināinamala. He has also given dhatvādeśas in an Appendix. In the notes to his edition of Hemacandra's grammar he has noted the dest words from the text and given parallels from Marathi etc. wherever possible.
Similarly in the notes to the three volumes of MP. and JC. edited by him, and in the glossary to JC. he has noted some of the dest words occurring in the texts.
Hiralal Jain has edited Ap. works like Sävayadhamma Dohā, Pāhuda Dohā,6 Karakamda Cariu? and Ņāyakumāra Cariu.“ In the general glossary of the last mentioned three works, he has indicated the deśī words with an Asterisk giving parallels from other works at times and also comparing with cognate froms in N. I. A. languages like Hindi when. ever necessary. In the Introduction to Sāvayadhamma and that of Pāhuda 1. See Tamil Culture, Vol. VIII, no. 4, Oct.-Dec., 1959, p. 309. 2. See ABORI, vol, VIII, pp. 63-71, 3. Ibid, p. 67. 4. See ABORI, vol. VIII, pp. 67-68.
Sävayadhammadohā, Kāranja, 1933.
Pähuda Dohā, Karanja, 1933. 7. Karakanda Cariu of Kanakämara, Karanja, 1934, 8. Ņayakumāracariu af Puspadanta, Karanja, 1933,

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NATURE OF DEŚVA ELEMENT
39
Dobā he has discussed the question of the relationship betewen Ap. and Desibhāsā. He has also discussed this topic in his article “Apabhramsa Bhaşā aur Sahitya" i and in his article "Apabhrarśa Studies" in Allahabad University Studies, 1925, vol. I. He has quoted from ancient
uthorities like Bharata. Rudrata, Vāgbhata and others in his abovementioned discussion and has come to the conclusion that Ap. is identical with Deśībhāṣā. Jain feels that the authors have been using Desibhāṣā and Ap. as mutually interchangeable. He further says that the poets themselves have called their language Desi bhāsā and have never liked to use the word Ap. for their language while grammarians have called it invariably by the latter name. 2 Thus, he equates Desi with Apabhramsa and interprets the passages accordingly.
In his article on "Svayambhū and his two Poems in Ap." Jain surmises that Svayambhū might have to his credit a lexicon probably of Ap. or Desi words. But Bhayani refers to this and differs from him taking the references in a general way."
Hargovind Das Sheth has discussed the problem of Desi in the Introduction to his Paia-sadda-mahaņņayo (sk. Prāksta-sabda-mahārnavah). He agrees with Grierson regarding the source of dest words and ssay that they are very ancient and their source is Primary Prakrits or Provincial dialects of Vedic times. He also refutes the theory of the NonAryan Origin of desi words.
In PSM. Sheth notes the Deśi words with suitable references to De. śināmamala and Pāialacchināmamālā. But he does not give any criteria why he considers these words as deši.
A. N. Upadhye has edited several Pk., Ap. and Jain Sk. texts like Kamsavaho, Usāņiruddha, Candralekhā,' Lilāval,* Paramātmaprakāśa, Brhatkathākośa 10 and Pravacanasāra (Pk, work). In his article on “Kanarese words in Desi Lexicons'll he has discussed briefly the problem of Desi besides giving a critical list of a few deść words from Deść lexi. 1. See Nāgaripracãrini Patrikā (N, S.), 50, 1-2, V. S. 2002, pp. 104-105. 2. See Jain, Pahuda Dohā, Preface, p. 6; Ibid, Intro. p. 45. 3. See Jain, 'Svayambhu and his two Poems in Ap.”, Nagpur Universi:y Journal, I, Dec.
1935, pp. 74–75. 4. See PC. I, Introduction, p.29 and PC. III, Introduction, pp. 37-38. 5. See PSM., H. D. T. Sheth, Calcutta, 1928, Introduction, pp. 6-7. 6. Karsavaho, Bombay, 1940. 7. Candralekhā, Bombay, 1945, 8. Lilāvas, Bharatiya Vidya Bhavan, Bombay. 1949. 9. Paramātmaprakāśa, Bombay, 1937. 10. Bịhatkathākośa, Bhāratiya Vidyā Bhavan, Bombay, 1943. 11. ABORI, vol. 12, pp. 174–284.

.

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40
DEŚYA WORDS FROM THE MAHĀPURĀŅA
cons which according to him appear to have been taken from Kannada.
He has given a list of words peculiar to Jaina Sk. occurring in Bșhatkathākośa of Harişena (10th Cent. A. D. )' in his Introduction to this work. He has made a five-fold classification of peculiarly Jain Sk. words such as found in works like BỊbatkathākoša, namely,
1. Words recorded in Lexicons and which are of rare usage, 2. Back-formations, 3. Hyper-Sanskritisms, 4. Prakritisms straight-way borrowed from Prakrit and 5. Vernaculars.
In the notes or glossaries to the above mentioned texts edited by him he has noted down the deść words. He expresses his view regarding Deśī as follows:
"The source of the so-called dest words including roots is a problem. Some appear to have been borrowed from the Dravidian languages; some are obscure Sk. words, changed in sound or sense beyond easy recognition; many of them were used in Indo-Aryan popular speeches but were not admitted in the standardised and refined literary usage; and some had currency in specific areas. Lastly a few remain as difficult to be explained".
Maralydhar Banerjee has edited Hemacandra's Deśínāmamālā, in the Introduction to which he discusses the problem of desi. He expresses the following views about desz:
"The theory of the Non-Aryan Origin of dest words is not borne out by investigations into the Non-Aryan languages. Beyond repeating vague generalities no scholar has yet shown that the dest words are found in any of the Non-Aryan languages or, if found, they are the original property of those languages and were not borrowed by the Non-Aryans from the Aryan vernaculars of the provinces where they came in contact with the Aryan settlers. It is quite possible that those deść words that cannot be traced to Sk. origin have came from the various 'Deśabhāṣās' - or provincial vernaculars of Aryan origin of the outlying provinces - which have perished transmitting these words in their modified forms to the Literary Prakrits or to the Modern Aryan Vernaculars of those provinces that succeeded them. The desi words have no equivalents in Sk. because Sk. has developed from the 'Deśabhāṣā' of Madhyadeśa which is preserved in a later literary form in “ Sauraseni ". The presence of the same dest words or their modified forms in the modern Aryan Verpacu. 1. BỊ, K., Intro, pp. 101-110.

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NATURE OF DEŚYA ELEMENT
lars of different provinces confirms tbis veiw of their Aryan origin. If a. small residuum of dest words cannot be thus traced to Modern IndoAryan vernaculars but are found in the Non-Aryan languages alone then these may be regarded as borrowed from the latter. No final conclusion in this matter can be drawn until the investigation into the origin of the dest words on the above method is completed. Indeed in the present state of our knowledge the boundary line separating the tadbhava and dest words is a shifting one and with the advance of knowledge more and more deść words are being discovered to be tadbhavas.
Ramanujaswami has revised the Deśināmamālā edited previously by R. Pischel in 1880. In the introduction to his edition of Desināmamāla he has discussed the problem of dest with suitable examples to illustrate his points. He has expressed his views regarding the deśya words as follows:
"Deśya words are those which do not appear to have any connection with Sanskrit in accordance with the rules laid down in Prakrit grammars and hence show no distinction of praksti and pratyaya, or in other words are underivable from Sk. but are current in the language from times immemorial and are freely used by poets in their composi. tions; e.g. pottar, üro etc... The Deść words which do not obey laws are underivable from Sk. and have to be learnt from the usage of the speakers of the language and from kośas compiled therefrom.”3
He further says that the Deśināmamālā contains a certain number of words with an un-Aryan look which show undoubted relationship with languages other than Sk., and a number of them show close resemiblance to words in the Dravidian languages. He traces some of them to Tamil, Telugu, Kannada etc. He also says that Hemacandra's Desi includes not only Sanskritic words but also non-Sanskritic, both Indian and foreign.
Regarding the conception of the expression Desi he says, “Many of the Dest words are of Sanskritic origin; but owing to the large aniount of corru. ption they have undergone during the many centuries of their use, they do not conform to the phonetic laws recognised by the grammarians or in other words their connection with Sk. is obscured. Some others again
1. See Līlāvai, Upadhye, A. N., Notes, p. 329. 2. See Dešināmamālā, Banerji, M. latroduction, pp. xxxi-xxxii . 3. See Desināmamālā, Ramanujaswami. Introduction, p. 7. 4. He has given parallels or derivatives from Dravidian languages to 104 Deśya words
from Desināmamālā. 5. Dešināmamālā, Ramanujaswami, Introduction, p. 8,
6

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42
DEŚYA WORDS FROM THE MAHĀPURĀNA
may be of Indo-European though not of Sapskritic origin and may be found, with slight rariations, in the spoken dialects of other IndoEuropean races. A small proportion of them is of non-Indo-European descent and may have been obtained from the language of the people who were inhabiting the country before the advent of the Aryans into it. In Hem acandra's desi, a few recent borrowings from Persian and Arabic are also included as they might have become current in the language of the country some centuries before his time". I
He has given a glossary which includes those words which Hemacandra considers as Deši at the end of the text. He had added another index which includes all words considered by other lexicograpbers but derived from Sk, by Hemacandra in the Desinämamālā or in his grammar. He has given English rendering of all the Desya expressions of Deśināmamālā . In certain cases he has tried to suggest derivations to the Deść words,
He has also given at the end an index of Dhalvādeśas from the Dešināmamālā and Hemacandra's grammar. Lastly, he has given a list of the interjectional and other particles found in the above mentioned works of Hemacandra.
Amrita Row in his article, “The Dravidian Element in Prakrit" gives Dravidian affinities of a few Deśī words from the Deślpāmamālā of Hema. candra. He says that while several provincialisms given in the Dešināmamala can be traced back to Dravidian origin, some go back to Persian. He gives a few examples in support of this."
G. V. Tagare in his "Historical Grammar of Ap.", Poona, 1948 gives the following views regarding Desi 3 : "The term 'deść, as applied to words is different in implication than when applied to a dialect. 'Desi bbāsā' is generally the spoken language of a particular province whether it be Mabārāştri Pk. or Ap. or one of the N.I.A. language. Deši as applied to a word implies a word non-derivable froin Sk., expressing thereby the limits of the philological studies of the author who classes it thus. These words are found in Pk., Ap, and NIA. The identification of Desi 'with non-Aryan element in IA is a hasty conclusion of Caldwell and his followers, as the problem is yet to be adequately studied by scholars with sound grounding in IA., Dravidian and Austro-Asiatic Philology." 1. Dešinamamālā, Ramanujaswami, Introduction, p. 11. 2. See Indian Antiqary, vol. XLVI, 1917 pp. 33–36. R, Caldwell, H. Gundert, F. Kittel
and T. Burrow have made notable contributions in appraising the Dravidian loan-clement
in Indo-Aryan. 3 Şce Historical Grammar of Ap., Tagare G. V., p. 7.

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NATURE OF DESVA ELEMENT
H. C. Bhayani has edited Ap. texts like PC. in three volumes, Sandeśarāsaka and Paumasiricariu3 and written books like "Vägvyāpāra❞ and edited Siddhahemagata Apabhramsa Vyakarana (Chapter 8, Pada 4, Sutras no. 329 to 448) and published several articles in Bharatiya Vidya and other journals discussing rare and Dest words.
In the indexes to the 3 volumes of PC and SR and Paumasiricariu he has noted down the Desi words occurring in the texts and added brief notes and also given cognates from N.I.A, languages like Gujarati wherever possble.
In Vägvyāpāra he has discussed in detail a number of desya-like words current in Gujarati giving etymological notes and their cognates in N.I.A. languages.
In the Introduction to Siddhahema, he has discussed the relationship of Ap. with Desi-bhaṣa with suitable quotations from ancient authori ties like Bharata, Rudrața, Vagbhața and others. In the Tippana of this book, he has noted the Desi words and Dhatvadesas occurring in the text and has given notes on them.
Besides, the following scholars have worked in the field:
1. L.H. Gray (Fifteen Prakrit Indo-European Etymologies, JAOS, 60, 360-9.)
2. R.L. Turner (his etymological notes in Nepali Dictionary, London, 1931) 3. Jules Bloch (L'indo-aryan du Veda aux temps modernes, 1934, and Formation de la langue marathe, 1920,)
4. L. Alsdorf (Harivaṁśapuraṇa, 1936 and Apabhraṁśa Studien, 1937) 5. A.M. Ghatage (Introduction to Ardha-Magadhi, Kolhapur, 1941)
6. M. Bloomfield ( Some Aspects of Jain Sk., Antidorn, Festschrift J. Wackernagel, 1924, pp. 220-230)
7. M.C. Modi (Hemasamikṣā, Apabhraṁśapaṭhāvali, Samaraiccakaha of Haribhadra, chapters I, II & VI)
8. Becardas Doshi (Deśināmamālā, Paiaiacchināmamālā, 'Apabhramsanu Vyakaraṇa in Puratatva (pp. 363-368)
1.
2.
Sandeśarāsaka of Abdul Rahaman, Singhi Jain Series, no. 22, 1955,
3. Paumasiricariu of Divyadṛṣṭi Dhāhila, Bhayani H.C, and Modi M.C., Singhi Jain Series, no. 24, Bombay, 1943.
Vägvyapära (in Gujarati) Bhayani, H. C., Bharatiya Vidya Research Series Bombay 1954.
4.
5.
Paumacariu of Svayambhu, Bhayani, H. C., Part I, Singhi Jain Series, no. 34, Bombay, 1953, part II, 1953, part III, 1960.
6.
no., 17, Siddhahemagata Ap. Vyakarana, Bhayani, H. C., Farbes Gujarati Shabba Grantham. ālā no. 99, Bombay, 1960
E.g. "Languages of Gujarat from Earliest Times to C. 1300 A.D." in Bharatiya Vidya, volume XVIII, 1947 pp. 289-318, "Ap. and old Gujarati Studies," in Bharatiya Vidyā, vol, XVIII, nos, 3 & 4, pp. 69-70.

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DESYA WORDS FROM THE MAHÁPURĀŅA
9. Peter Peterson (Upamitibhavaprapañcā Kathā of Siddharşi) 10.Johannes Hertel (Pañcākhyāya of Pūrnabhadra-1199 A.D.) 11.M.D, Desai (Jain Gurjara Kavio, part I, Bombay, 1926, pp. 227-34) 12.B.J. Sandesara (a list of rare words from the Prabandhāvali of Jina
bhadra (1234 A.D. )in his 'Literary circle of Mahāmātya Vastupāla and its contribution to Sk. literature', pp. 146-147; jointly with J.P. Thakor, Lexicographical studies in Jaipa Sk. in the supplements to J.O.I.
Baroda, vol. x, dos. 1, 2, 3, 4,) 13.Manilal Patel (Articles on Dešināmamālā in Haima Sāraswata Satra) 14.S.M. Katre (Some Problems of Historical Linguistics in Indo-Aryan, . Formation of Konkani and Prakrit Languages and their contribution
to ihe Indian Culture, Bombay, 1945) 15.A.C.Woolner (Introduction to Prakrit, Lahore, 1939) 16.E.D.Kulkarni (A list of rare and urfamiliar words of lexical interest
found in Yt. of Somadeva in the Bulletin of the Deccan College Rese"
arch Institute, vol, 18, 1957, pp. 313-335) 17. Helen Johnson (Rare words occurring in Trişaştisalākāpuruşacarita
of Hem.) :.18.L.B. Gandhi (Ap. Kāvyatrayi, G. O. S. no. xxxvii, 1927) 19.E.C. Dimock (Symbolic forms in Bengali, pp. 23-29, Bulletin of
Deccan College Research Institute, vol, 18, Jan., 1957) 20.Jozef Deleu (Lexicographical Addenda from Rājasekhara's Prabandhakośa in Indian Lignguistics, Turner Jubilee Vol. II, 1959, pp. 180-219)
A critical consideration of the views of these scholars as given above brings out the following facts about the nature and character of Desi. If we leave aside the one-sided views which either equate Deśya wholly and completely with obscure Tadbhavas or which derive them totally fron non-Sk. i.e. Indo-European source or alternatively from foreign sources, we can see that nost of the modern scholars agree that Deśya or Deśz is a very loose label applied by early grammarians and lexicographers to a section of MIA lexical material of a heterogeneous character. Together they trace back the origin of Deśya words to 1) Sk. (through niore or less obvious phonological or semantic development), 2) non-Sanskritic element inherited from Indo-European, 3) non-IndoAryan Indian languages like Dravidian and Mundā, 4) non Indian languages like Persian, Saka, etc,
We can put the substance of these views in a more systematic manner and illustrate them from Hemacandra's Deść collection as follows:
Linguistic sources of Desi material collected by Hemacandra' Let us now examine from a modern point of view the liuguistic source and character of the material collected by Hemacandra,

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NATURE OF DEŚYA ELEMENT.
The Deść material collected by Hemacandra can be classified under the following types: 1. A part of it consists of good Sanskrit loan words which are used with changed connotation. At tinies, words derivable from Sk. are not considered by Hemacandra as tadbhavas because they are used in a sense different from that of the original Sk. e. g. gharayado (Sk. Shacandra), abbhapisāa (Sk. abhrapiśāca), chuddahira (Sk. kşudrahīra), etc. 2. Deśīnāmamālā contains those words which are not considered by Hemacandra as tadbhavas, because a normal application of rules of derivation fails to identify them. In other words, the vocables have undergone some drastic or not easily identifiable phonological change,? e. g., kuhado (Sk, kubja), challi (Sk. salya), padohara (Sk. prsthagsha) and others. Hemacandra might not have suspected their Sk, origin. 3. Hemacandra has included in his lexicon some words which are taught or derived from words taught by Sk. writers in their lexicons and works. E. g., marāla, phada, varaitta, purilladeva and others. With the help of up-to-date facilities and the means and material before us we are in a better position to say whether a word is tadbhava or desī. But Hema
andra cannot be expected to have the same facilities and scope. In such cases he might be following the authority of some earlier lexicographers. We also find in Deśināmamālā those words which go back to pre-classi. cal period of Sanskrit, i.e., Vedic and an element which possibly goes back to pre-Indo-Aryan, i.e. Indo-European period.' Parallels to these cau be found in cognate Indo-European languages like Greek, Latin, German etc. That element was lost to literary stream of language, and it found its use in Prakrit. R. L. Turner has given a list of Indo-European Reconstruction in his Dictionary of the Nepali language (p.657). L. H. Gray in his article "Fifteen Prakrit Indo-European Etymologies" also has tried to derive underivable Deśī element. (JAOS, 60, pp. 360–369). 5. Hemacandra has also included in Deść collection a few recent borrow. ings from Persian and Arabic, as they might have become current in the language of the country some centuries before his time.3 E.g. angutthalan, 'ring, Persian anguştari, Pehlvi angust; dattharo 'handkerchief,'' Persian dastar, 'a napkin, towel 4 6. Other sources are Dravidian and Munda. Over and above the IndoAryan branch of languages belonging to Indo-European family, we have in India other three families of languages, namely, Dravidian, Sino1. Deśīnāmamālā, Ramanujaswami, Intro. p. 11. 2. Deśīnāmamāla, ed. by Ramanujaswami, Introduction, p. 10. 3. Ibid, p. 11. 4. See Indian Antiquary, vol, XLVI, p. 34,

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DESYA WORDS FROM THE MAHAPURĀŅA
Tibetan, and Kōl-Munda or (Austric). Because of long contacts some of the element might have crept in Indo-Aryan also and some of Dest words might owe their origin to them. Out of them Dravidian is most important. A good many of the words found in the Deśīnāmamālā show close resemblance to words in the Dravidian languages. E.g., taṭṭi (Ta., Kan., Tu. Mal., tatta frame of bamboos'), kalla (Te., Kan. kaļļu. Ta. kal 'toddy'), sippa (Kan. sippe='rin 1'), nesara (Kan. nesaṛ='sun', Ta. neyir 'su.-shine', Mal. ner-'day-light'), sula (Kan. sule='a harlot'), pulli (Kan. puli, Ta., Te., Mal., Tu. pili-'a tiger'), pavo (Kan. pāvu, Te. pamu, Ta. pana snake'), kolitta (Kan. Ta. kolli, Mal., Te, kolavi= 'a firebrand'), alta (Kan. atte, Ta. atter mother-in-law, father's sister' ), ammā (Kan., Ta. amma, Te., Mal. ame='mother'), jhadi (Kan. jadi 'a long con. tinued fine small rain') and others
Among those identified apparently as Darvioian, some caution is required. We may not be sure who is the borrower and who borrowed. We can have two criteria for deciding this question: I, Chronology, i.e. from when the word is attested in Indo-Aryan or Indo-Dravidian, 2. If a particular word is productive, i.e., numerous derivatives of that word are formed in a language, we can take that word to be belonging to that language. By applying these criteria we can decide the alleged Dravidian sources. The Etymological Dictionary of Dravidian Languages by Burrow and Emeneu of U.S.A. also may help us to a great extent to determine this.
Next is the Munda source. Some work in this field is done by F.B. J. Kuiper in his "Proto-Munda words in Sanskrit", Amsterdam, 1948. Similarly, Przyluski and Sylvain Levi1 have done some work on preAryan and pre-Dravidian, Chatterji in this connection says as follows: "The new method inaugurated by J. Przyluski in the study of IA borrowings from Kōl, by comparing forms in the Austro-Asiatic and Austro-nesian languages, has led to some sure results in this most obscure branch of IA etymology".2
7. Lastly, numerous foreign tribes from early times, Ksatrapas, Yavanas, Sakas, Hūnas, Chinese, etc. have migrated and settled in India. Their contact might have influenced the Indian languages. But this remains a guess.
1.
"Pre-Aryan and Pre-Dravidian in India", Sylvain Levi, translated by Bagchi. 2. See Chatterji, Origin & Development of Bengali Language, Calcutta, 1926.
3.
We can investigate Hemacandra's Desi collection from another point of view also. It will be worthwhile studying what percentage of Desi words are inherited by different NIA. languages, how much is common between them, which particular language has inherited most and which least, We can prapare a sort of statistical study how much is the common inheritance and how much is peculiar to various languages and this can throw considerable light on the regional source of Desi words.

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NATURE OF DEŚVA ELEMENT
Concept and Scope of Deśya accepted for the purpose of the present study: This description of the origin, source and character of Deść element is based on a historical approach. But the chief purpose of the present study based on the language of Puşpadanta is more or less to extract - and study that portion of Puşpadanta's vocabulary which cannot be described as obvious and usually identifiable Tadbhavas. Hence it was necessary for us to include in our study not only the items we consider as genuine Deśya but also those that were rare, which were traditionally considered Desya or that corresponded to the words la belled as late Sanskrit by modern scholars and words which seem to depart from the usual and normal course of derivation from Sanskrit. In other words, we have enlarged the scope to include rare words in our study. For such heterogeneous material we found the following scheme of classification quite suitable. This broad classification we have suggested availing our. selves of the works and suggestions of some earlier scholars. In the very nature of things we cannot claim logical strictness or rigidity for the suggested scheme. With some arguing, one an reduce or increase a number of categories, transfer a few items from one category to another and make some minor adjustments according to one's choice and taste. But by and large we hope the scheme is quite convenient and succeeds in introducing some valid order in what passes 'under the "hold-all" name of Desya, Deśya-like and obscure words. In the material collected we have tried to distinguish different grades and classes and set apart what from a stricter point of view can be called Deść words proper. The material is broadly divided under four heads. We have separated Deśyalike items, Onomatopoetics and foreign loans from the Deśya words strictly so-called. To the group called Deśya-like items we have assigned all those words which can be partly or wholly derived from Sk.-including Tadbhavas with a changed or specialised meaning, Tadbhavas with peculiarly Prakrit suffixation, MIA analogical formations and some items from late Sk., lexical and similar sources. The detailed scheme of classification is as follows; A. Desya-like items and rare items
1. Items only derivable from Sk. 2. Tadbhavas with specialised or changed meaning. 3. Items partly derivable from Sk.
a) Items formed by Pk. suffixation. b) Analogical formation.
c) Items derived through any other mode. 4. Itens that bave corespondepts only in late Sk. lexicops and simi.
lar sources.

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DESYA WORDS FROM THE MAHĀPURĀŅA
B. 5. Onomatopoetic.
6. Foreign loans.
a) Words of Dravidian origin.
b) Words of Persian origin.
C. 7. The rest (i.e. pure Desi words).
V. ROLE OF DESYA ELEMENT IN PRAKRIT APABHRAMSA IN GENERAL AND IN PUSPADANTA'S
WORKS IN PARTICULAR
AND
[The role of Deśya element in Pk. & Ap.-Observations on Deśya and rare linguistic material found in Puspadanta.]
Role of Deśya element in Pk. and Ap. vocabulary:. As observed at the very outset Desya words formed a very important element of the Middle Indo-Aryan and New Indo-Aryan vocabulary. The basis of the literary Prakrits was primarily the spoken dialects of different regions. They contained a core of words in familiar use which was not represented in Sk. As Prakrits came to be adopted more and more for literary purposes, this local and regional element of their vocabulary began to be felt more and more difficult of understanding. As a result, there developed a need of compiling reference lists of such obscure words and along side with it there emerged a tendency to eschew such words and cultivate a more Sanskrit-like Prakrit. But as Ap. attained the status of a literary medium the situation was again altered. In virtue of the greater proximity of Ap. to the spoken idioms more and more local and regional words found there way in the literary language. Grierson and Jacobi have shed instructive light on these developments in MIA,

In his Linguistic Survey of India Grierson states that besides the cultivation of the literary Prakrits, there was under the initiative of the less literate people some culture of the local Pk. speeches, too, in which, there appeared narrative poems contrived to suit the popular tastes. As these narrative poems were intended for the general public, they borrowed freely from the forms of speech current in the locality, where each was composed. In this way a work composed in Oudh would widely differ in its vocabulary and method of expression from one composed in Gujarat, though both of them were written in Pk. The popular words known as 'Desya' or 'local' used in such Pk. works had no literary authority and were not, as a rule, admitted into literary Prakrit. As the local speeches, from which these words were borrowed, 1. In the 9th Century A.D. we find Kouhala, the author of the famous Pk, kathā Līlāvai sounding a caution against the prolific use of Desi in the literary Pk. (Lilāvai, Stz. 41)

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ROLE OF DEŚYA ELEMENT
49
were short-lived and subject to quick changes and modifications, the narrative poems too, which admitted such vocables, became easily unintelligible due to the preponderance of the latter and required translation, if they were to be preserved and given some degree of permanence. Such a task, it is obvious, necessitated a compilation of the local words, as a result of which we find the Deśikośa or the Deśināmamālā. The local variations of Pk., rather the local speeches which showed the exuberance of local forms and idioms, were called Apabbramśas and they varied from place to place."
Regarding the Pk. katbā Tarangavati of Padalipta ' composed in about the 1st cent. A. D., we have on record an observation of a later writer who has prepared a Pk. abridgement of the saine, to tbe effect that as Tarangavati was teeming with Deśya words and other obscurities nobody understood or took interest in it. This means that numerous expressions of the language of Torangavatı had become obsolete in the centuries that followed.
Regarding the literary Prakrit or works composed in it in tbe 5th century A.D. and thereabout Pischel observes-- .
"Sanskrit forms the chief constituent of individual Prakrit dialects, especially of Mahārāștri of artificial poetry, such as Gaudavaho and Rāvana vaho, that are composed according to the model of Sanskrit. In them, therefore, the number of dest words is diminishing, while they are very significant in Jain Mahārāstri". (See Pischel § 9).
Jacobi points out the phenomenon that the number of Desi words (both Dest and Dhatvadeśas) is conspicuously far greater in Ap., but comparatively less in the ordinary Prakrit. For illustrating it by concrete facts he refers to the Bhayisa yattak abā which he has edited and mentions that it contains about 120 Deśrsabdas and 100 Dhātrādeśas. He then compares it with his other work-the Māhārāsts-Erzablungen absorbs more Dest words than any work of classical Pk, and possesses only 59 Dests and 44 Dhalvādeśas. In the former work, he again affirms, the number of such words, which are foreign to Pk. but excluded from the Deśikośa, and yet maintain some contact with the NIA dialect is not less than 60, while such words in the Māhārāstri-Erzablungen are only. 20. These statistical figures, there is no depial of the fact, will clearly indicate the exuberance of the Dei vocables in Ap. and its closer relationship with the dialects-which are the sources of such words.3 1. See The Linguistic Survey of India, vol. I., p. 123. 2. See quotation from Tarangalolā, quoted above. 3. See Introduction to Bh. $ 11, Journal of the Asiatic Society vol. XXII, 1956, no. 1, p. 25
7

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DESYA WORDS FROM THE MAHAPURAṆA
"It is more significant that the elements from other strata of speeches penetrated into the vocabulary of Maharastri, which remained essentially Sanskritic in the subsequent period. Here appear first the Dhatvadesas and the Desis--the popular words for extensive use, whose preponderating majority, indeed, may be ultimately traced in the old Indian speech-but has sometimes, no easily recognisable prototype in the usual classical Sanskrit."1
50
As said by Jacobi the peculiarity of Ap. lies in its vocabulary especially the Desi element and in the idiom and expressions which are more allied to NIA languages than to Sk.
Chatterji observes-". ........ The increase in number of Onomato. poetics, as Indo-Aryan advances in its history, is noticeable. The Onomatopoetics, form a very characteristic element of speech in both Dravidian and Austric, and in this matter we shall be justified in assuming a vital influence of the non Aryan substrata. "Echo words" are another contribution from Dravidian to New Indo-Aryan, and it can be well-assumed that it was coming into evidence in MIA."2
"Onomatopoetic formations on a lavish scale are a characteristic of both NIA and Dravidian. Vedic is remarkably poor in Onomatopoetics; as we come down to MIA, and NA the number and force of Onomatopoetics is on the increase."" a
Discussing the lexical material in old Gujarati Bhayani says: "In vocabulary we meet a host of words of obscure or unknown origin. This Desya element is present inO .G. in a far greater degree than in Ap. Besides this the Onomatopoetic or jingle element in the vocabulary strikingly draws our attention. "
" 4
Observations on Desya and rare linguistic material as found in Puspadanta: In the light of the general observations given above regarding the role of Desya element in literary Prakrit and Ap., let us consider what are the broad implications of the data presented by us in the second section of the thesis. There we find that if we exclude from our consideration those elements of Ap. vocabulary which, with more or less effort, can be derived from Sk,[i.e. 1) Items only derivable from Sk., 2) Tadbhavas with specialised or changed meaning, 3) Items partly derivable from Sk. and 4)
1.
See Intro, to Bh. § 12
2. Indo-Aryan and Hindi, p. 92.
3.
See Origin and Development of Bengali Language, p. 175.
See. "Language of Gujarat", Bharatiya Vidya vol. VIII, pp. 316-316,

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ROLE OF DEŠYA ELEMENT
51
Items that have correspondents only in late Sk. lexicons and similar sources] and examine the Deśya words strictly so-called (Onomatopoetics, Foreign loan-words of Dravidian origin and words of Persian origin and the rest -Pure Dest words) the following facts emerge:
1. In all there are 710 words or items. Even if we make allowance for some difference of opinion about considering any particular item as Deśya or ctherwise and also for the greater extent of the area of extraction it will be readily admitted that our number compares fairly well the numebr given by Jacobi in Bhavisayatta kahā (10th cent.A.D.)? 2. Out of these 710 words 134 are Onomatopoetic and 45 (41+4) are
early identifiable (Foreign loaps, words of Dravidian or Fersian origin). 3. 331 are found in Hemacandia (Siddhabema & Deśivāmamālā). 4. Among the Dravidian 27 are recorded by Herracandra while 14 are not recorded by him.
5. 144 are not recorded in PSM. 6. For 45 words we have not been able to give any parallel from other Pk. and Ap. texts.
7. We find 340 words inherited in some form or other by N.I.A. while for 370 words no correspondents could be cited from N.I.A. languages like Hindi, Gujarāti, Majāthi or Konkani. Looking to the extent of the work and the number of Deśya elements used or employed in it we find ourselves in agreement with wbat Jacobi bas observed regarding the composition of the vocabulary of Bb: "...... We can say and demonstrate by a casual glance over the glossary of words that more than pine-tepth of the vocables of literary Ap. agiee with those of the literary Pk, and the sanie are presumably borrowed from the latter." (Jacobi, Introduction to Bh. S 2) Taking this fact into consideration and contrasting it with the far larger percentage of words of nor-sapskritic origin in NIA languages, we can conclude that literary Ap. made use of Desya words to a limited degree as compared to the contemporary spoken dialects. Secondly, though the vocabulary of literary Ap. hed by the time of 9th Cent. acquired a con silerably conventional pattern and pronounced standardisation, there was always some scope left for regional influences. Only this fact would account for the extra Dravidian element in Paspadanta, who, as is well known, carried on his literary activity in a Kannada-speaking territory. 3
1. Bh, has 357 Kadavakas (22 Sandhis) while MP, has 20,000 Kadavakas (102 Sandhis). 2. Gune, Intro, to Bh. p.3. But according to Gopani, the date of Bhavisayattakahā is later
than Nānapancamikaha. Premiji thought there is dearth of Kannada and Dravidian words in Puspadanta's works
(Jain Sabitya aur Itihas, p. 227). But obviously his was a casual impression, not based on any close study of the point,

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5%
DEŚYA WORDS FROM THE MAHĀÞURĀŅA
In fine, a word on the interpretation of the Deśya words is not here out of place. A glauce at some of the conflicting views on the spellings and especially on meanings of some of the Deśya words in our data (e.g. dodda- dodda, gotndala-guíndala, kuhani, kuhini etc., and meanings of words like ghanghala, cumbhala) will at once indicate the plight of Deśya study in general, Now that numerous Ap. texts have been published, very rich M.I.A. lexical data have become available. And now it bas become considerably easier to remove obscurities and uncertainties regarding the form and meaning of many Deśya expressions and to verify the information of early authorities like Hemacapdra. This is illustrated by a sumber of words in the present study wherein we have succeeded with the help of the light thrown by the context and parallels elsewhere to remove some earlier misunderstanding, conflict or ambiguity.'
To any one who has worked on these lines with an Ap. text, it will be quite obvious that a compilation of a Dictionary of Desya words aud expressions that are actually attested in Pk. and Ap. works, along w.tá origia il citations, is an urgent task before the MIA. scholarship.
1.
See especially discussion under the following words: uccoli, cumbhala, gbāra, tuppa. coppada, ayallaa, mandira, veyadiya etc.

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INTRODUCTORY
Introductory note: For the interpretation and elucidation of the data in this section collected from Puşpadanta's MP., NC., and JC., I have relied on the old g'osses in these texts, the observations of their editors, and old and modern Prakrit dictionaries and grammars. But these sources were helpíul for only a part of the material under study and there also to a limited extent. In numerous cases the meaning was to be gathered from occurrences elsewhere and in those cases where the words are treated by one or more of the above mentioned sources the meaning is either not satisfactory or suitable to our context. Again in numerous cases there is disagreement between the interpretations given by different sources. ? Hence my main task (in what follows) has been to compile and correlate the information on the words studied from diverse sources, to ascertain the meaning or even spellings and to remove misunderstandings and contradictions.
Abbreviations and Signs. abs.- absolutive. agent.-agentive. caus.causative. enl.-enlarged. fem.-feminine gender. fut.-future. G.-Gujarati. gl.-gloss in Ms. as noted by the editors of the respective texts. Hi.-Hindi. imp.-imperative. inf.-ipfinitive of purpose. Kan.-Kannada. Kon.-Konkani. M-Marāthi. Mal.-Malayalam. part.-participles. pl.-plural. p.p.-past participle. pres. p.-present participle. s.-singular. s.v.-sub verbo. S.-Sindhi. Ta.-Tamil. Te.-Telugu. Tu-Tulu. ?.-doubtful in form or sense. *.-reconstructed. N.-root. —; the hyphen has been used to analyse words into their roots and affixes; when a word is given with a hyphen at the end, it indicates merely the base form. > means-gives, is changed to. Page #65

54
DESVA WORDS FROM THE MAHÃPURĀŅA
The references are to Ramanujaswami's editions. Pai. followed by one figure shows the number of Stz., in Paialacchināmamālā (Doshi's edition). Tr. followed by 3 figures shows the number of Adhyaya, Pāda and Sutra respectively of Trivikrama's Pk. Grammar (Vaidya's edition.)
A. DESYA-LIKE ITEMS1
1.
2.
1.
2.
(a) Items formed by Prakrit suffixation.
(b) Analogical formations.
(c) Items derived through any other mode.
4. Items that have correspondents only in late Sk. lexicons and similar sources,
3.
Items only derivable from Sanskrit.
Tadbhavas with specialised or changed meaning.
3. Items partly derivable from Sanskrit.
1. ITEMS ONLY DERIVABLE FROM SANSKRIT
Aimalh to walk slowly and gracefully': aimalhai (pres. 3. s.) 15 18 7.
[=mandag amanam karoti (gl.); cf. aimalhiraya-atisaya.lilayukta, atimanthara(SR.). aimalha is connected with ati+madra-. See malh- and malhaṇa-.] Apihana-46 3 13, 49 12 3, 57 2 4 'abundant, nonperishable, endless'.
[=pracura (gl. at 46 3 13), avinasvara-, ananta-(gl. at 49 12 3). This word is not recorded in PSM. Derivable from Sk. anidhana-, 'endless'. Later on the meaning might have developed to 'inexhaus tible, abundant'.]
Apphal-'to strike violently, to twang the bow-string': apphalia-(p.p) 12 15 4, 28 29 1.
with the hand'; cf. asphal in Tri. III.
[Compare PSM. apphal-= 'to strike apphaloccurring in this sense in PC. I. and See ND aphalnu to throw'. Napphal- is derived from Sk. a+sphal-, 'to strike'. ] 4. Apphod- 'to slap one's arms with palms':
apphoḍai (pres. 3. s.) 4 4 12.
[=karena bhujam laḍayati (gl.). The contex is that of a malla-, 'boxer' displaying his talents before the Lord in order to entertain him. cf. PSM.apphoḍ-='to beat'. Derived from Sk. a+sphot-.]
Abbhitt- 'to confront in a battle, to encounter'
5.
1. For words of this type found in Hemacandra's Desinamamala; see Bh, ed. by Dalal and Gune (G. O. S.); Introduction; p. 65.

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DESYA-LIKE ITEMS
55
abbhitta- (p.p.) 32 6 13, 52 12 13, 52 14 15, 54 3 13, 59 13 8, 75 6 2,. 75 8 11, 77 8 15, 78 14 14, 82 7 8, 82 12 13, 88 4 15, 99 18 10. { =sanghatļam prāptaḥ (gl.); cf. abbhittha-(obviously an error, misprint or worng reading for abhitta-) cited in PSM, from PV; cf. Vabbhittaoccurring in the same sepse in PC. I., PC. III. Derived from Sk. ā+smit- See Vabhid - and bhid
» Abbhid-'to confront in a battle', 'to encounter": abbhidamla-(pres. p.) 78 16 4; abbhida -( p.p.) 19 19 12; abhhidi( y la (p.p.) 52 15 4, 56 1 2, 75 1 2, 77 3 4, 78 1 2, 83 22 6, 84 4 11, 88 7 16; abbhidivi (abs.) 52 12 15.
[Compare » abbhid= sam gam-, 'to meet' (H. 4 164, Tr. 3 1 100) an: abbhidia- (Pāi. 548). cf. abbhid- occurring in this very sepse in PC.I, II, III, NC., KC. Derived from Sk. -atsmit. See N abbhitta-and » bhid-]
Alayadda--54 15 17 'a water-srake.' (=jalasarpa-(gl.); the relevant passage is "padikanhe kanhahu patthaviu, alayaddu uddamau/ aidīharu kalau pañcaphadu, bhiyaru māranakamaull"'Prativāsudeva sent against Krsna a powerful water-snake, which was long, black, fierce, five-hooded and bent on killing. This word is not recorded by PSM. The word is derived from Sk. alagarda-; cf. MW. alagarda= 'a water-serpent ( the black variety of the cobra de capello) qouted from Susruta.)
8.
Allaa-71 16 8 'wet, moist'; Allallaa - 48 1 9, 93 14 1 'greatly wet.' [=ārdra- ārdrärdra- (gl.); cf. alla-=ārdra-, 'wet' (H. 1 82 ); cf. allaoccurring in this sense in PC. I, PC. III. Derived from Sk. ardraSee Pischel § 111 and $294.]
9.
Allaya--31 24 4 'Aerrboa Carambola' or 'ginger'. = karamara- (gl.). According to the commentator allaya- is equivalent to karamara-, that is, karmaraka- In the context the meaning 'ginger' also fits in well. The relevant passage is - "dahiolliu allaya-misiyaŭ bhoyanu"-'the meal moist with curds and mixed with ginger'. cf. PSM. allaya-=ārdraka-, 'ginger'; cf. M. ala-, Kon. alle= 'ginger’. kara. mara-is found at MP. 9 10 9 and at PC. II 50 11 10, 51 2 3; as karimara -at PC. I 3 1 8 is derived from Sk. ārdraka-'ginger.')
10. Allaya-dala-85 14 8 'a slice of ginger.
[The commentator appears to have taken allaya-dala— in the sense of patra-bhajana–, 'a leaf cup' or 'a green leaf', as sometimes a plantain-leaf is used as a dish or plate even to this day. But the in.

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56
DESYA WORDS FROM THE MAHĀPURĀŅA
terpretation offered above is more natural. The relevant passage is"allaya-dala-dahi-olliya-kurahi"-'with rice mixed with curds and a slice of ginger'. See allaya-. ]
11. Avada 35 16 8, 90 4 17 'a well.'
=
[-kupa-(gl.); cf. avaḍa--kupa-' a well' (D. 1 53); cf. avaḍa-occurring in this very sense in Sam. K. (index s.v.) cf. avata-'a pit, a well' (Supplement to J.O.1.vol.X, no. 2. page 106); Buriow notes avata- in the sense of 'a spring'.1 avata- in Sk. is well known in the sense of a' hole, vacuity in the ground'; cf.MW. avata-'a hole, vacuity in the ground' (Sama Veda) and avatu (L)= 'a well'; cf. G. havad-waterless (well)':] 12. Avaher-'to disregard, to disrespect':
avaherami (pres. 1. s.) 16 25 14; avahari(y)a- (p. p.) 78 24 9, 96 5 4; avaherijjai (pass. 3. s.) 28 8 10.
[=niradṛta- (gl. at 96 5 4); at 16 25 4 gloss loosely equates avaherami with vañcayami; cf. avaher-in the same sense occurring in NC. See avahera-,avaheraṇa-,avaheri-,]
There is a confusion in the evolution of this base; cf. PSM. avahirava-+dhiray-'to insult, disregard', avahiraṇā avahelana-, 'disregard', avahiria--avadhirita-, tiraskṛta-. Besides, there are Vavahil-and avahelaa(tiraskāraka-)and avaheri-zavahelā-, tiraskāra-. It appears that normally avadhir-should develop as avahir-. But influenced by avahel- it has become avaher.-Compare also hil-, 'to disregard', hila- anādara, 'disrespect' and hela--tiraskāra- noted by PSM.Besides, cf. Sk. √heḍ'to disregard, slight, neglect' and heḍa-, 'disregard'; cf. M. her-='of little estimation, trifling'.
13. Avahera-91 13 2 'disregard, disrespect'.
[avajña-(gl.). See avaher-, avaherana, avaheri-.]
14. Avaherana -5 7 9 'disregard, contempt'.
[=avagananam (gl.); cf. avahelana, 'disrespect' (Yt.). MW. notes avagananam in the sense of 'disregard, contempt' as recorded in Lexicons only. Seevavaher-, avahera-, avaheri-,]
15. Avaheri-23. 7 4 'disregard'.
[Compare avaheri in this very sense occurring in PC. I. See avaher-, avahera, avaherana-]
16. Avaria-9 25 13 'within no time, immediately'
[The relevant passage is "cakku cimdhu tahu hoi avariu" 'he immediately acquires the discus and flag'; cf. avare occurring in this very sense in PC.I. Derived from Sk. *a-varita-; cf. vara time, turn'.]
See Burrow, Sanskrit Language, page, 96,
1.

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DEŚYA-LIKE ITEMS
17. Aiddh-to put on or faster an ornament or garment'.
äiddha- (p.p.). 1 12 13, 7 21 14, 73 27 8. [= parihita-( gl. at 73 27 8 ); at 1 12 13 the gloss equates aiddha- with gļhitam; cf. PSM. āiddha-= parihita-, 'worn, put on'; cf. Näiddh- and Vaijjh- occurring in this sense in PC. II.)
aiddha- is rende ed by the gloss at 1 12 13 with gļhita., 'accepted or taken'. This is a general rendering. The exact meaning is 'worn, put on'. Here "bhūsaņu nam āiddhau' means 'as if an ornament is worn'. The relevant passages are as follows: 1. ''kannahi kundalai aiddhai" (721 14) 'ear-ornaments were fastened on the ears'and 2."ņāiddhau kamcuu daiyadinnu" (73 27 8)'the 'coli' given by the beloved was not worn'. In this very nieaning aiddh- occurs at PC. II 35 4 9 where the relevant data for the occurrence and meaning of the word are also given. Compare aiijh. occurring at PC. I 2 6 3 in this very sense; the relevant passage is-"kumdalu-juyalu jhatti aijjhai"- 'a pair of ear-ornaments are put on hurriedly'. Compare also äiddhaya- occurring in this sense at PC. I 1 4 9b) where the passage is-"sire seharu aiddhau"- 'a crest was worn on the head'.
D.2 23 notes kannāimdhaņa- in the sense of karnasyabharaṇaḥ kundaladi, wbere aimdhana- is a noun from » aiddh-or / äidh-.PSM. gives āviņdh-'to put on' and āvimdhana- 'putting on'. Accordingly, Ramanujaswami's doubtful surmise to derive dimdhaņa-from acinha. is to be rejected. Näiddh. is connected with Sk. a+vyadh-, 'to pin on' See paimdhana.,
18. » Adbar- 'to commence, to begin':
adhatta- (p.p.) 5 8 12, 20 23 1, 28 27 18, 36 17 13, 37 21 7, 52 5 5, 52 18 19, 52 25 22, 60 27 13, 61 15 9, 61 23 2, 73 13 8, 77 1 13, 77 6 6, 83 19 5, 92 92, 95 2 9, 99 6 14, 99 19 16; adhappai (pass. pres. 3. s.) 32 23 2, 87 5 12.
[=ārabdha-, prārabdha-, ārabhyate (gl.); cf. nadhav- ātrabh-, 'to begin' (H. 4 254 ) and adhatta-= ārabdha-(H. 2 138; Pāi. 789); cf. ad happVa+rabh- (Tr. 2 4 83), The word adhatta- occurs in JC. at 2 13 6 and 3 38 14 and the editor has given the meaning as adyta-, ajña ptaBut the meaning arabdha-suits the context in both the places. Compare adhapp- occurring in this very sense in NC., PC,I, Sam. K., CMC, page 6 line 7, page 135 line 18, etc.) Pischel explains adhav- as the causal base from adhā derived from Sk.a+dha-1. See » vid happ- and vidhattSee Pischel, $223.
1.

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DESYA WORDS FROM THE MAHĀPURĀŅA
19. Ālāva(i)ni-3 8 3, 3 18 7, 83 14 9, 93 10 8 'a type of lute'.
(=vina-, tantri-vadya-vi sesa-(gl.): cf. alavani- occurring in NC. and PC. I. See notes on NC. page 194 for a note on the word alavini-. Compare MW alapini-'a lute made of a gourd'.]
58
20. Alumc-'to pluck', 'to pull out (w.r. to hair)':
alumcia-(p.p.) 63 6 6.
[Compare PSM. lumc- 'to pluck the hair'; cf. /alume- occurring in this sense in PC. I; cf. loa- (Ap.), loca-(Jain Sk.)'='plucking of hair preparatory to taking ordination or renunciation'; cf.also MW. luñic-= 'pluck, pull out', /aluñc-'to tear into pieces' and ulluñcana-'the act of pulling or tearing out, plucking out (e.g, the hair.)'
21. Abuttha-11 25 2 'three and a half'
[ardhacaturtha (gl.); cf. ahutṭha- occurring in this sense in PC. II; cf.G. uth, umthu 'three and a half'. ahuttha- is dervied from Sk. ardha-catusta..] 22. Ukkhamdhe- €0 20 5 (v. 1. okhamdhi) 'in order to attack'.
[The meaning given in the gloss, namely "asvam aruhya" appears to be a free guess. The relevant passage is- "ukkhamdhe gau kesava-namdanu"- 'Keśavanandana went in order to fight'; cf. PSM. ukkhamdha-, okkhamdha- avaskanda 'siege, attack'; cf. ukkhamdha- occurring in the sense of 'attack, invasion' in PC. II and PC. III. So, 'attack' is a more likely meaning than 'riding on a horse'. ukkhamdha- is connected with Sk. avaskanda-, 'attack, assault'.)
23.
Utthalla 14 10 1 (v. 1. ucchalla-) 'surging up, spraying up'. salilutthalla- jalenotpatitaḥ (gl.); cf. utthall-ucchal-, 'fly upwards' (H. 4 174), utthalla parivartana-, 'turning round violently' (D. 1 93) and utthallapatthalla- pārsva.dvayena parivartanam, 'turning on both the sides' (D. 1 122, Tr. 2 1 30, 41); cf. Vutthall- occurring in the sense of 'be thrown up' in PC. I. Bh. and ucchal-in JC; cf. G. uthal-vu- 'to be set upside down, get displaced violently'.]
From an etymological point of view utthall-is connected with Sk. ud+sthal-, 'to leave one's original position, be displaced'; cf. H. uthal puthal 'to make upside down, loose balance and fall topsyturvy'. Jutthall-is generally associated with uprooting some solid thing or object. The same meaning is found in Gujarati; cf. G. uthal-vu 'to be set upside down, be dislodged', uthlav-vu 'to cause to tumble down' and uthal-pathal- 'a turning upside down'. The commentator connects utthalla- with druma-, 'tree'. But the
arrangement and
context

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ÞESYA-LIKE ITEMS
require it to be taken with salila-. In that case the reading "ucchalla”- of Manuscript K is preferable, because ucсhalla- means 'surging or spraying up. The confusion between -ccha- and -ttha. in the manuscripts is frequent. The relevant passage with the variant reading is- "salilucchalla-rella. padipellana-haya-duma-vigaya-rischao" which can be rendered as follows: "The parrots which had gone away from the trees, being lashed by the onrush of the flood created on account of the surging mass of waters'.
24. Uddal- 'to spatch away, carry off':
Uddaliya-(p. p.) 91 6 5. [Compare Nuddal-= ā+chid-, 'to snatch away' (H. 4 ,125, Tr. 3 1 66); Cf. uddal-occurring in this very sense in NC., KC., PC. I, PC. III. Tagare traces it to OIA.utdal- uddal- is connected with Sk. ud+dāray-]
25. »Uppil 'to push, press bard':
uppiliya-(p. p.) 86 3 8 (v.l. uppelliya-) (Alsdorf renders it with ut pidita-; the variant reading up pelliya. is preferable in view of the context; cf. uppil- occurring in this very sense in CMC., page 63 line 20 and page 64 line 16. Derived from ut+pid-]
26. Upphāla- 31 15 6 'sound of the drum'.
[--pațaha-dhvani -(gl.). D. 1 90 notes upphala- only in the sense of durjana-, 'a wicked person'. This is obviously not connected with the above word. Compare asphālaka-- drummer' (Up. K.); upphala is connected with Sk. ut+s phal-; cf. Apte ä+sphal-, 'to strike, play upon' (Siśupalavadha). ]
27. „Ummell 'to bloom, open, see':
ummellahi (pres. 2. s.) 8 5 17. fravalokaya (g1.); cf. PSM. ummill-= 'to bloom'.) Here the gloss records "avalokaya" as the meaning of ummellahl Most probably the connection between the two can be established like this-Pk. ummella, Sk. ummīla-= vikasita-. Primarily it means 'to bloom' and secondarily' to open'. As applied to eyes, it means, 'to open the eyes and see'. Secondarily, because Vņşabha (whose eyes were compared to lotus-petals) was practising penance with his eyes closed, the use of
ummell- in this connection can be well taken to siginify 'seeing'. However, avalokaya is but a free-rendering of ummellahi,
28. Ulla- 25 4 9, 73 5 6 'wet, moist'; ulliya- 1 5 9, 86 6 1 'moistened':
Ullalla- 38 12 1 'greatly wet'

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
[=ārdra-(gl.); cf. ulla-= ardra- (H. 1 82, Pāi. 531); cf. ulla-, ulliyaoccurring in this sense in JC.. NC., Usa and. Kams. Pischel connects ulla-with udra-which occurs in Vedic words, anudra-(waterless), udrin
(watery) and samudra- (gathering together of waters', 'sea') . See olla-.] 29. Ullal- 'to raise, to throw up':
ullaliya-(p.p.) 8 7 6. [Compare » ullal-= utunamay, (H. 4 36); cf. Nullal- occurring in the above sense in PC. I; cf, G, ulal-vu- 'to throw up in the air'.Nullalis connected with Sk, ud+ lal , 'to jump up; spring up's)
Ullol 'to undulate, roll: ullola (p.p.) 38 12 14, (Compare PSM,- ullola-= 'to roll'; cf. » ullol- occurring in this
sense in PC. I; connected with Sk, ud + » lul-) 31, » Ulbā- ‘be extinguished':
ulhai (pres. 3, s.) 5 5 4, 39 14 7; ulhāna (p.p.) 88 18 13. (-jvälārūpatāın parityajati, angārāvastho bhavati (gl. at 5 5 4), vidhyāti (el. at 39 14 7); cf. PSM. Nulha-= vi-+dhmä-, 'to be extinguished'.
» ulha- is derived from ulla-, 'wet'. See ulla- and ulhäv—.) 32. Ulhãy-'to extinguish':
Ulhāvahi (pres. 2.s.) 82 4 13 (v.1. olhävahi); ulhävi( y )a-(p.p.) 11 31 2, 22 12 9, 79 11 8; ulhāvijjai (pass. 3.s.) 20 18 7.
vidhmapita-(gl.); cf. PSM. » ulhāv-zvi+dhmapay-, 'extinguish' (H.4. 416, illustration 1); cf. Vulhav occurring in this sense in SR., and » ulhavin NC., PC.II; cf.G. olav-vu= 'to extinguish, put out ( fire or light)
See ulla-andn ulha-] 33. VUvvās— 'to make barren, to lay waste to':
uvvāsiya—(p.p.) 13 11 11. (Compare PSM.uvvās-= 'to lay waste to.' Connected with Sk. ud-+
vāsay-.] 34. NOmatth-- 'to pour, to spill';
omatthia—(p.p.) 24 11 10. [The gloss loosely renders it with prakṣipta-;omatth- really means avanāmita-i.e. 'to bend the vessel so as to pour'. The relevant passage is-"khiccahu uppari ghiu omatthiu"- 'ghee was poured over the khicri,' A parallel proverbial expression in Gujarati is-'ghi dholäyu to khicadi-ma"'If the ghee is spilt, it is in khicri' That is, if something is spent for the good of one's own. Compare PSM. omattha-(D) =nata, adhomukha-, 'bent, inclined', and omatthiya-(D) ='overturned': cf. Koń. umthile='poured,
spilt'.') 1. Sec Pischel § 111.

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35. Olla-55 5 1, 86 7 14; Ollaa-73 23 9, 88 5 8 'moist, wet';
Olliya-24 9 12, 31 24 4, 32 5 1, 36 7 6, 50 11 9, 66 2 1, 66 9 4, 69 11 7, 71 17 12,72 1 9, 76 7 6, 83 22 12, 85 14 8, 86 8 8, 87 3 10, 88 6 13, 88 19 2, 91 18 2 ‘moistened.'
[=ārdra-, ārdrīkyta-(gl.); at 85 14 8, olliya-is loosely rendered with miśra-. It should be ārdra-. Here the relevant expression is-dahi-olliya kūra"-"rice moistened with curds', hence 'mixed with curds.' cf. olla-= ārdra, 'wet' (H.1 82). cf. olla-occurring in this sense in NC., PC.I. Bh.,
Kams.; cf. M. ola-, Kon. olle='wet” See ulla-) 36. Osā——4 19 3, 9 5 12, 39 14 13, 39 18 8, 69 9 7,70 14 7 'dew drops.'
(=avaśyāya- mihika-, hima.bindu-, tuşāra-, (gl.); ct, osa-- nisajalam, 'dew' himań, frost, snow' (D. 1 164) and osā== nīhāra-(Tr. 3 4 72, 95); cf. osa- occurring in this sense in JC.-2 4 16, NC., SR. The word osa-is regularly derived from Sk. avaśyāya; cf. MW, avaśyāya-- 'hoar-frost, de w' (Pāṇini 3 1 141). For the word mihika- given in the gloss see
Appendix. ] 37, » Ohall—to wither, to fade':
ohallia- (p.p.) 22 1 3, 32 21 2 (v.l. ohallaa—v.l. ohullia—). (= mlanam (gl.); the relevant passages are -1 "ditthau kusumadamu ohalliu" (22 1 3 - 'the flower garland was seen withered' and 2). "ditthau ohalliu kamalananu" (32 21 2)-- 'the lotus-face was seen faded'. PSM. notes ohulla-(D) in the sense of khinna-' 'downcast. The above root can be cunnected with Sk. ava-+phulla-(ohulla--). In the light of this, the spelling found at 22 I 3 and at 32 21 2 should be really speaking "ohulliya-". This is further supported by the variant reading at 32 21 2 namely, ohulliya-. See N ohull-] N Ohām- 'to put to shade, to overpower': ohāmi () a- (p.p.) 2 8 3, 4 4 4, 7 5 7, 16 4 6, 18 1 5, 23 2 1, 27 1 1, 27 12 5, 29 8 5, 31 11 11, 33 9 2, 39 7 10, 48 4 11, 49 5 6, 50 10 10, 54 11 3, 58 3 4, 58 15 1, 62 1 6, 69 11 9, 80 16 13, 83 15 6, 86 12 15, 86 7 2, 86 11 7, 92 21 4, 98 9 2.
(=tiraskīta-, abhibhūta-(gl.); at 2 8 3 the gloss loosely renders ohāmiya- with sphețita-; cf. ohua-= abbibhūta,- 'defeated, conquered' (D. 1 158) and oāmiya-= abhibhūta-(Tr. 3 1 132, 76); cf. also PSM. ohāmiya-(D)=abhibhūta-, tiraskyta, quoting from Sam. K. and Ogba-niryukti; ohāmiya- occurs at 1 14 7 and at 5 7 12 in NC. in this very sense although it is rendered with tulita-by the editor; cf. ohämiyaoccurring in this very sense in PC.I and Lilaval-stanza 204. ohāmiya-is probably connected with Sk, avabhāvita-, N ohām-= tul-, 'to weigh' (H. 4 25, Pāi. 539, Tr. 2 4 97) appears to be different. )

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39. Ohull— 'to fade, to wither':
ohullamta--(pres, p.) 58 15 6; ohulla-(p.p.) 70 8 2; ohulliya-(p.p.) 7 10 l. 82 15 6. [ohullamta-vayanu= śuş yadvadanaḥ (gl. at 58 15 6), mlāna (gl. at 70 8 2, 70 10 1 and 82 15 6); cf. PSM. ohulla-(D)=khinna-, 'downcast', avanata-, 'bent down' quoting from Bh.; cf. w ohull-occurring in this very sense in PC. I and PC. Il. It is not clear whether ohura- in the sense of khinna-, 'distressed, downcast', avanata-, 'bent down' (D. 1. 157) has any connection with ohulliya-, Nohull-is derived from Sk. ava-+phulla-, 'to
fade' as opposed to ut-+phulta-; 'to bloom'; } 40. Kappaņa- 46 10 11 'cutting'.
[Compare „kapp-= chid 'to cuť (H. 4 57 ); cf, w kapp-=' to cut (PC. I, PC. II); cf. M. kāp-në, G. kāp-vú, Sindhi kapaņu=' to cut'; see ND. kapnu= 'to cut, hew'. Turner derives kap from Sk: kalp, Pk. kapp- See kainpana below) Kampaņa (v. 1. kappana- ) 11 16 10 ( v. 1. kappaņa ) 12 18 7; 28 36 15; 31 7 1; 83 6 6; 'a sort of lance fashioned out of iron', 'a dagger": [ =sarvalohamayaḥ kuntah, kațāri-(gl.); PSM. does not note kampaņa-, but notes ka ppani- in the sense of 'scissors'. See kappana-above. For the word katāri- given in the gloss see Appendix ] Karadā— 3 20 5, 4 11 1, 17 3 5 'a kind of drum'. I Compare PSM. karada-(D) Evadya-viseşa : cf, karada- and karadaoccurring in this very sense in PC. III; cf Kan. karade= 'an oblong drum beaten on both sides, a sort of double drum'. karada- is derived from Sk. karaļā ; cf. MW. karata-= 'a kind of drum' (Commentary
on Varāhamihira's Bịhatsaṁhitā.) See tunava.-] 43. Karamba-57 1 11 'curds rice'.
Compare PSM.. and Pāi 440 karamba -= dadhyodanas; in support of this meaning PSM. quotes from Supāsaņāhacariu; cf, karamba = 'rice mixed with curds' (Supplement to J. O. I., vol. X, no. 2, p. 117); cf. G. karmo= 'an offering of rice mixed with curds and cumin seed'; cf. MW. karamba = a kind of gruel' (kuown in Vedic literature), and karambha = 'a cake or flour or meal mixed with curds, a kind of gruel (generally offered to Pūşan as having no teeth to masticate hard food' (RV): cf. karambhad='epithet of Pūşan' (Vedic Mythology by Macdonnel,
p. 36.)] 44. Karamba (ya)-16 1 13, 39 19 6, 46 39'a multitude, a collection,
mixture'.

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DESYA-LIKE ITEMS
[=samuha-, sanghata (gl.); cf. PSM. karamba- dadhyodana-, 'curds rice;' cf. karambia occurring in the sense of 'mixed' in JC. and karamvia- in PC. I and PC. II; cf. MW. karamba = 'mixed', and karambita-= 'intermingled'.]
In all the three Occurrences in MP. karamba is found used compounded with kusuma- or selimdha-. The commentator takes karamba
mean 'a heap, a collection'. But looking to the usual meaning of karambita in Sk. and Pk. it does not seem to be just a plain heap, but something like 'a mixed heap'. The development of meaning seems to be as follows: Something variegated by adding another thing, and then because of such additions the whole thing would take the form of a mixed heap, and then simply 'a heap or collection'. 45: Kal 'to taste,' 'to ascertain by means of tongue':
kalai (pres. 3. s.) 52 2 6.
[The gloss loosely renders it with spṛśati; kal- really means 'to taste, to ascertain by means of the tongue', and hence 'to touch.' The relevant passage is "ko hālāhalu jihai kalai"- 'who would taste the deadly poison with the tongue?' So it may be the usual sense of 'tasting and ascertaining', and not 'touching.' PSM. does not note it. Compaere Apte /kal- to know, to take notice of.']
to
63
46. Kaseru 1 3 12, 37 18 6, 48 2 1, 58 7 9, 'a kind of grass', a bulbous
root'.
[=tṛṇa-, kanda- (gl.), cf. PSM, kaseru jaliya-kanda-višeşa quoting from Gauḍavaho; kaseru occurs at Nc. 1 6 2, where it is glossed as "kharasua". The editor of NC. has explained in the notes that kaseru is a 'kind of grass particularly liked by the boars'. kaseru occurs in JC. also in this sense; cf. MW. kaseru v. 1. kaseru a kind of grass with a bulbous root- the root of Scirpus Kysoor' (Suśruta). For the word kharasua- given by the gloss in NC. see Appendix.)] 47. Kahala 3 14 1, 4 11 8, 17 3 4, 78 26 4 'a war trumpet'.
[(=raṇa-turya-(gl.) cf. PSM. kahala-= vādya-viśeṣa-; cf. kahala- occurring in this very sense in JC. (1 21 5); kahala- occurring in Tri. I is rendered by Helen Johnson with 'a perforated musical instrument'; cf. M. kahal 'an ancient instrument of music, probably a horn'; cf. Kan. kahale, Kon kahalo= 'a metal horn (trumpet) of a long tapering shape'; cf. MW. kahala- 'a kind of musical instrument'.]
48. Kidi-8 3 8, 67 2 9 'a swine':
[-sukara (gl.); cf. kiḍi sukara-(H.1 251, Tr.3 4 72); cf. kiri= 'a
1. See Nayakumaracariu edited by Hiralal Jain, p. 188.

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boar' (Supplement to J. O. I vol.X, no.2, p.120); kiḍi-is derived from Sk. kiti-; cf.MW.kiti 'a hog' (Kausiki Sūtra) and kiri= 'a hog' (Uṇādisutra).]
49. Kimmira-7 19 3 'variegated'.
[=vicitra-(gl.); cf. PSM.kimmira- 'variegated'; Derived from Sk, kirmira-, 'a variegated colour'.
50. Kilikimci (y) a-16 25 10, 60 13 8, 73 13 11 'love sports, amorous sports'.
[kilikimciya-kilai
hasya-rudanayukta-krīḍayā (gl. at 60 13 8), surata(gl. at 73 13 11); cf.√kilikimc-ram-, 'to sport' (H. 4 168, Tr.3 1 91); cf. kilikiṁc- occurring in this very sense in Bh., Usa., Chand.; cf. MW. kilikiñcita- 'amorous agitation (such as weeping, laughing, being angry, merry, etc. in the society of a lover)' (Daśakumāracarita.]
51. Kumc- 'to bend, to curve':
kumcai (pres.3.s.) 88 8 11 (v.l. khumcat); kumciya-(p.p.) 57 10 12. [PSM. does not note it. Compare kumc- occurring in JC. at 2 177 and PC.I. kumc- is connected with Sk. kuñc-; cf. MW. kuñc- 'to make crooked' (Dhatupaṭha) and 'to bend or curve' (Suśruta). Alsdorf takes the variant reading 'khumcai'; with this cf. G. khunc-vu 'to prick, to pierce'.]
52. Kuruba- 3 12 17, 26 3 14, 37 6 1, 40 10 9 'a tree'.
[=vṛksa (gl.); PSM. does not record it; cf. kuja- 'a tree' occurring in Yt. at 1 246 2; kuruha- is connected with ku-+ruha- 'growing from the earth'; cf. MW. kuruha-(L)='a tree' and kuja-(L)= 'born from the earth, a tree'. See kuroha- below. ]
53. Kuroha- 8 2 14 'a tree'.
[-urksa (gl.); see kuruha-above.]
54. Kusesaya-48 6 7, 53 12 8 'a lotus'.
[(kamalam-(gl.); PSM. does not note it; cf. MW, kuseśaya-= 'a water-lily' (Mahabharata).]
55. Keraa 14 5 14, 71 14 3, 85 7 11;
Keri- 9 26 5, 12 6 4, 54 17 5, 71 19 3 'belonging to, pertaining to'. [(Genitive post-position used sambandharthe; cf. PSM. kera-(D)= sambandhin (H.4 359, 373); cf. kera- used as a genitive post-position in JC. 2 13 18, NC, PC. I, Bh.; cf. G. keru- 'for, for the sake of'; connected with Sk. karyaka-. See Pischel § 176.]

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DESYA-LIKE ITEMS
56. Kosapāṇa- 73 29 13 'name of an ordeal'.
'as
[The relevant passage is "nam dahamuha-ramanahu kosapāņu" if (Sita) swore that she would never dally with Ravana'; cf. PSM. kosapaṇa- 'an ordeal' quoting from Gathāsaptasati. Vaidya renders kosapana-with "a sapatha or divya, ordeal which one solemnly undertakes". He compares with this the following passage from GS., 5. 48"samjhasamae jalapuriamjalim vihaḍiekkavama-aram, gorta kosapāņujjaam va pamahāhivam namaha"-'Bow down to Lord Siva (Lord of Pramathas), who at twilight is as it were, out to perform the ordeal Kosapāna for Gauri with his palm cavity filled with water and with his left hand free'. This shows that kośapāna is an ordeal performed in the twilight with a handful of water. Compare MW. netra-kesa- 'the water used at an ordeal or judicial trial (the defendant drinks thrice of it after some idol has been washed in it)' Yajnavalkya Smrti ii, 95; 'an oath' (Rajatarangini 5, 325).]
57, Galamodi-38 4 11 'a twist in the neck'.
[The relevant passage is "nalinaha-karagge chittu jama, galamodi pana. tthi tasu tama"-'when he touched with his lotus-like palms, the twist in her neck disappeared'. Vaidya renders it with gala-vakratva-. It is not noted by PSM. See moḍ-]
65
-
58. Goccha-1 10 9 (v.1. gomcha-), 20 5 8 'a cluster, a bunch'.
[Compare goccha mañjarī, ‘a cluster of blossoms' (D.2 95); cf. goccha occurring in the same sense in PC.I; cf. Kan. goñce= 'a mass, cluster.' Kittel compares Sk. guccha-, guħja-, gutsa- with Kan. kottu, gutti, gudi. goñcal, gone, gole, kuccu, koccu = 'cluster, bunch' and the term kude= 'to be joined". See ND. guccha 'bunch, cluster' for N.I.A. derivatives. goccha is connected with Sk. guccha-; cf. MW. guccha-'a bundle, bunch of flowers, cluster of blossoms' (Gitagovinda). See gomcha- below.] 59. Gomcha-1 3 7 (v.1. goṁdi-), 9 22 12 (v.l. goccha-) ‘a cluster, a bunch'. [Compare gomcha occurring in this sense, in NC. and gumcha- in JC. See goccha-above. For the variant reading gomdi- at 1 3 7 see goṁda-.]

60. Gomini- 9 18 3, 25 4 1, 28 17 1, 46 3 7, 53 10 8, 70 1 10, 85 16 31, 90 2 1, Goddess of wealth'.
[=laksmi (gl. ); PSM. does not note it; Kittel notes gomini- in the sense of the great Lakṣmı': cf.MW. gomin= 'the owner of cattle or cows' and gomini- occuring in Dasakumaracarita as a proper name.] 1. Kannada English Dictionary, preface page XXIII
9

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
61. Ghanaghana- 31 6. 13 5 7. 56 9 24.62 4. 10. 62 15 5. 21
16 9, 99 12 5 'excessive, very much, many, dense'. (=satiśayam (gl); PSM. does not note it; cf. ghanaghana- occurring in this very sense in NC. at 4 2 2 and 5 4 14. ghanughana is derived
from Sk. ghanaghana-= 'compact, thick'] 62. Ghiyaūri- 91 21 10 (v.l. ghiyaūra-) a kind of sweet-meat'.
(=ghsta-pura-(gl.); cf. PSM. ghevara-, gheura - (D )=miştānna-visesa-: cf. ghiyaūra- occurring in the above sense in PC.II, cf. ghsta-pura-= 'sweet-meat' (supplement to J.O. I., vol.x, po.2, p.132); cf, MW. ghsta. pūra-= 'a sweet-meat' (Susruta); cf Hi, ghebar-, G. ghevar-= 'a kind of
sweet-meat made of flour, milk, ghee, cocoanut and sugar'.] 63 » Ghiv- 'to throw'.
ghitta“ (p.p.) 52 16 9. Compare PSM. ghitta-= kşipta, 'thrown' quoting in support from Bb.; cf. ghitta- occurring in this sense in JC., NC. KC.,PC. I; for a discu
ssion see notes on the word ghitta- occurring at NC. 3 6 11!.] 64. Ghul- 'to shake or agitate briskly, to dangle about, to swing to
and fro': ghulai (pres. 3. s.) 1 11 12,2 1 8,4 14 12,5 15 2,61 14,7 9 6; ghulaṁti (pres.3.pl.) 70 21 4; ghulesai (fut.3.s ) 22 12 6; ghulamta (pres.p.) 3 5 13 8 2 14, 9 38, 11 19 9, 73 18 12; ghuli(y)a-(p.p.) 3 10 10, 4 15 6, 9 17 10, 9 28 6, 17 i 12, 17 13 1, 27 7 9, 32 14 6, 38 14 4, 66 17 9, 71 17 13, 82 1 3, 88 7 10. [The gloss loosely renders ghulai with patati at 4 14 12 and at 5 15 2; in both the places ghürnati suits the context; Cf. ghul- occurring in this very sepse in JC., NC., PC.I, II, Bb., KC. For N.I.A. derivatives see ND. gholnu= 'to stir, mix' Nghul- is probably derived from
Sk » ghur- which lies at the basis of ^ ghürn-.] 65. Ghor- 'to snore';
ghorai (pres. 3.s.) 69 3 9; ghoraṁta (pres.p.) 85 7 8. (compare PSM, N ghor-= 'to snore'; cf, głor-= 'store' (PC. III); cf. G. ghor-vū, M. ghor-nê= 'to snore'; for N.I.A. derivatives see ND. ghurnu= 'to snore'. w ghor, is derived from Sk. ghur-, 'to cry fright
fully, to snore!) 66 „Ghol- 'to shake, agitate briskly, dangle':
gholai (pres 3.s.) 12 5 29, 52 10 5, 85 2 7; gholamta (pres.p.) 3 2 6, 4 1 5, 29 10 5, 35 1 5, 61 22 4; gholamana (pres. p.) 9 25 1, 12 8 5:
gholira- (verbal derivative) 38 8 1,38 17 11, 83 84, 86 2 12. 1. Ņāyakumāracariu, ed. by Jain, notes. p. 194,

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DESYA-LIKE ITEMS
67
[Compare » ghol-= ghūrn-, 'reel' (H. 4 117, Tr. 2 4 142 ); cf. gholoccurring in this very sense in JC., NC., Bb., PC. I, Vajjā.; cf. M.
ghol-nē= 'to shake about, to shake briskly' See w ghul-.) 67. w Cakkam- 'to move about, to wander':
cakkamai (pres. 3.s.) 97 1 12 (v.1. cikkamai). [Compare » cakkam-=bhram-, 'to roam about, to go about' (H.4 161, Tr.3 1 96): Ramanujaswami renders » cakkam- with 'turn round' 1: but 'to wander' appears better. / cakkam- is connected with Sk. cankram-, 'to go about. See cikkam- and » cikkau-- ]
68. Camdujjaya- 46 13 17 'a night lotus, a sort of lotus that blooms at
moon rise'. [=kumudami (gl.); cf. camidojja-= kumudam, 'a lotus said to open at moon-rise' (D 34, Tr.1 4 121, 56) Trivikrama explains the word as follows: “candreņa dyotate iti carndojjain"; cf. also camdujjaya-=kumuda-(Pāi. 58); cf. camdujjaya- occurring in this very sense in PC. III, camdujjuain Lilāvai 24a) and candojjaa- in Candralekhā at 34 6; cf. MW. candrikāmbuja-(L)= 'a lotus blossoming during night, moon shine lotus'.]
If we follow Trivikraina, then the form of the word would be candrodyota-; or more probably the word is to be derived from Sk. candra,+udyala-; 'that which rises or awakens at the touch of moon', where udyata-, 'active' may be taken in the special sense of 'awakened' or 'blown'.
69. N Camakk- 'to get startled':
camakkai (pres.3.s.) 69 1 13, 71 8 3, 88 10 10 (v.1. cavakkai); camakkia(p.p.) 60 28 2. [ =bibheti (gl.); cf. PSM. / camakk -= camat+ky-; cf.V camakk- occurring in this very sense in NC.; cf. Hi. camakna, cauknā, G.cok-vu, camak-ou'to startle'; w camakka- is derived from Sk. camat-+kr-. See N cavakk
and cimmakk-)) 0. Cavakk - 'to get startled, be frightened':
cavakkami (pres.l.s.) 52 28 15; cavakkai (pres.3.s.) 35 8 1 (v.1. camakkai), 38 8 9; cavakkia-(.p.) 50 1 16. [=bibhemi, bhita-(gl.); PSM. does not note it. See camakk- and
cimmakk-.)] 1. Sce Deśīnāmamālā, edited by Ramanujaswami, Appendix II p. 10+

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DŠEYA WORDS FROM THE MAHÁPURẮNA
71. Cāra - 68 6 5 'a morsel of grass'.
(=tīņa-kavalam (gl.); PS.M. does not note the word in this sense; cf. Hi., Gcar= 'food for cattle' and M., G. cārā= 'food for beasts and birds (grass, leaves, grains, worms etc., yet specially understood of gias)'. For N. I A. derivatives see ND. caro= 'food (especially for
animals)'. cara- is connected with Sk. car-, 'graze'.)] 72. ^ Cimmakk- 'to startle':
cimmakkai (pres.3.s.) 16 2 3, 60 23 8. [=camatkytim karoti (gl.); PSM. does not note it; cim nakk- is derived from Sk. camat-+kr-. See camakk- at S. No. 69 and cavakkCirāņi- 30 16 4 'old one'. [The text gives the reading virānī and virāgini as the gloss on it. But the word is not attested elsewhere. It is quite probable that the better reading is that preserved by MBP manuscripts, namely, cirāni, In that case cirānī= 'old one' which would be derived from Sk. criatana-. Hence the word "virani " in the text appears to be a ghost word, formed as a result of the confusion between va- and 6a-, The relevant passage is---"kahāni gujjha-rahacche cāru citāni-'the old story
charming on account of deeply mysterious elements', See virāņi-.)] 74. Cumcumbiya - (p.p.) 52 11 2 'touched'
[=sprsta-(gl.). Reduplicative cf Sk. ncumb, 'to touch softly'.)] 75. » Cuị 'to eat (w.s. to birds)':
cunamti (pres.3.pl.) 16 13 2. [ The relevant passage is - "kanisam cunamti riicha" 'the parrots are picking the ear-of-corn'; cf. PSM. cun-sci-, 'to eat (w.r. to birds)'; in support of this sense PSM. quotes the following passage from Sūktamuktāvali: - "kāo limbohaliń cuņai" -'crow picks nimafruits'; cf. cun- in this sense occurring in JC. at 1 3 12; cf. Hindi cugna, G. can-vu= 'to pick up grains with beak, to eat grains (said
» CUN- is derived from Sk. *cunoti; cf. cinoti= 'collects'. See ND. cunnu= 'to pucker, gather'. I
i 76. Cūya- 91 11 2 'the nipple of the breast'.
[=cūcukāgra-(gl.); cf. cua-= stanaśikha, 'nipple' (D. 3 18); cf. G. cūcte 'the nipple of the breast'; cüya- cau be regularly derived from Sk. cücuka-> cūa-: cf. MW. cūcukāgra= ‘nipple' (of the breast) (Vikramorvasi
and cūcis 'the female breast' (W). ] 77. Cokkha – 73 28 13, 93 6 4 'pure, clean'.
Compare PSM. cokkha-(D)= śuddha-, pavitra-, quoting in support

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DESYA-LIKE ITEMS
69
from Ņāyādhammakabāsutta; cf cokkha- occurring in this sense in PC. II. For N. I. A. derivatives see ND. cokho= 'pure, clean, limpid'; cokkha- is derived from Sk. cokşa~= 'pure'.) ]
78. Ghaďd- 'to abandon, give up, leave';
chad divi (abs.) 49 7 13, 64 7 1, 101 21 5 (v.l. chandivi); chad diūna (abs.) 3 14 8 (v.l. chandiūna; chaddily Ja-(p.p.) 12 11 10 (v.1. chamdia--), 14 3 3 (v.l. chamdiya-), 22 20 9, 30 6 6, 48 14 5, 48 21 11, 52 21 7, 89 17 8.
[Compare » chadd-= muc-, release' (H,4 91); cf, w chadd-occurring in this very sense in JC. NC., PC. I, Bh. For N. I. A. derivatives see ND, chāynu= 'to relinquish, give up'. Turner connects it with Sk, chard-, 'cause to flow over, vomit, leave'. See N chamd -.)]
79. ♡ Chamd 'to give up, abandon, leave':
Chandahi (pres. 2.s.) 22 13 6,38 20 3 (v.l. chaddahi); chamdai, (pres, 3...).16 22 6, 28 9 2 (v.l. chaddai) 85 10 7 (v.1. chaddai), 94 9 7 (v.l. chaddai); chamdivi (abs.) 7 19 15, 33 2 6 (v.1. chaddivi). 35 3 7, 43 3 15, 62 13 9, 92 19 9, 94 12 1, 100 5 10 (v.1 chaddivi); chandil y )a -(p.p.) 8 8 13, 11 17 4,21 11 7, 41 17 11, 54 5 3, 58 15 11, 65 10 5 (v.l. chaddia—), 78 5 4, 79 12 1, 81 1 8 (v.l. chaddiya—), 94 2 7 (v.l. chaddia-); chardāvia-(caus. p,p.) 101 13 9, [ Page #81

20
DEŞYA WORDS FROM THE MAHĀPURĀŅA
83. „Jūr- 'to be afflicted, distressed': jūrahi (pres. 2. s.) 34 9 3, jūrai (pres. 3, s.) 14 9 6, 192 11, 30 14 6,
37 11 3, 58 15 6 (v.l. jhūrai), 66 3 u. 71 18 6, 78 21 8 (v.1. jhūrai); jūraṁti (pres. 3. pl.) 12 5 17; jūrio y la-( p.p.) 54 4 6, 59 12 2. (=khedita-(81.): cf. V jūr- occurring in this very sense in JC., NC., PC. II, PC. III, Bh.; cf. G. jhūr–vu= 'to suffer through longing':« jūris connected with Sk. jvar-; cf. MW. jvar-= 'mental pain, affliction, grief' (Mahābhārata). See jūra- at S. No.85 and jūraņa at S. No. 87.]
84. Jūr- 'to torment, to hurt, to destroy',
jūrahi (pres. 2. s.) 47 5 7: jūrai (pres. 3. s.) 88 8 8. [ evidhvarsaya (gl.); cf, PSM. jūr-='to hurt, to kill': cf. jūr- occurring in this sense in PC, I; cf. MW, jūr- 'to hurt' (Dhātupātha), See jūrāvana- below.)
85. Jūra - 9 9 10 'causing anxiety or distress'.
[=saňkocaka-(81.) See » jūr- at S. No. 83 and jūraņaat S. No. 87.) 86. Jūra- 25 10 9,50 12 9 'destroyer'.
(=nāśaka--(gl.); see jür- at S. No. 84.) 87. Jūrana- 76 12, 70 20 4, 78 2 1 ‘affliction, distress'.
[See » jūr- at S. No. 83.) 88. Jūrāvana- 78 6 12 'tormentor'.
[cf. jūrāvana-= 'tormentor' (PC. I.), See Njūr- at S. No. 84.]
89. „Dhukk- 'to approach, reach, proceed towards, meet together':
dhukkai (pres. 3. s.) 38 197, 74 1 21; dhukkamta (pres. p.) 3 10 14: 19 2 9, 83 10 3; dhukka-(p.p.) 16 17 15, 17 11 3, 21 9 9, 24 7 12, 35 15 1, 49 14 3,81 6 5, 84 15 9, 84 17 10, 861 10, 86 2 5; dhukkaa- (p.p,enl.) 30 19 4, 65 12 2, 84 18 9. [ = prapta- (gl.); cf, PSM, dhukk- mil-, 'meet'; cf. dhukk- occurring in this very sense in JC. at 2 13 12 and PC. I. For N. I. A. derivatives see ND. dhuknu= 'to lie in wait, to lurk'.N dhukk- is connected with
Sk. dhauk-= 'to go, approach'. 90. N Dhoy- 'to give, offer':
dhoyahi (pres. 2. s.) 85 3 9; dhoyavi (abs.) 16 9 6, 93 6 10; dhoi(y).(p.p.) 13 9 19, 38 11 7, 57 4 4, 83 3 4, 83 12 9. [=daivā, drta (gl.); cf, PSM. dhoy-= 'to offer'; cf, dhoy, occurring in this very sense in JC., PC, I, and PC, III, Derived from Sk. dhuak-- 'to present; to offer'. See ~ dhov- below.

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DESYA-LIKE ITEMS
91. ^ Dhov- 'to bring near':
dhovahi (pres. 2. s.) 22 19 6. [Comare Sk. dhauk-= 'to bring near, cause to approach'; see » dhoy - above, )
92. Nai 102 2 5 'particle of prohibition or negation – 'not'.'
[=mā (g1;): the relevant expression is – "ņas ņavartu” – 'don't salute (me)'; cf. ņāie naħarthe, 'negation' (H. 2 190); cf. Vedic nakim, 'no
one, nobody' and nakim 'not, not at all, never'. ] 93. Natara 1 17 12, 22 5 1, 39 2 6, 81 15 8, 82 15 4 'soon after,
thereafter, however, thereupon, only'. [=kevalan (gl.); cf, navara=kevala-, 'only', anantara-, 'immediately after' (H. 2 187): cf. navara occurring in this sense in NC., PC. I, Vajja.,
Sam. K.: navara is connected with Sk. na-+param.] 94. Niyacch- 'to see':
niyacchahi (pres. 2. s.) 87 9 11; niyacchai (pres. 3. s.) 11 1 4, 47 6 5; niyacchae (pres. 3. s.) 3 5 4; niyacchevi (abs.) 50 4 1; niyacchi(y)a -(p,p.) 2 9 19, 3 11 8, 65 18 1, 82 16 10, 83 13 3, 83 18 6,
=niriksate, nirikșita-(gl.); cf. W niyacch-=dss-, 'to see' (H. 4 181, T. 2 4 153); cf. niyacch- occurring in this sense in JC., NC, and PC, I, Possibly connected with Sk. ni-+caks-,
95. Niyattha- 85 4 12 'worn'.
(=parihita-(g1.); cf. niattha- parihita worn' (D. 4 33) and niatthaparihitam vastram (Tr, 34 72, 82): cf, niyattha- occurring in this very sense in PC. I and PC. III: possibly connected with #nivasta-,
ni-+vas-ta-, 96. ^ Nicchadd 'to leave, to give up':
nicchaddai (pres. 3. s.) 18 10 6 (v.l. nicchamdai)
[nitchadd-, See » chadd— and chand-.] 97. w Nippil- 'to twist, squeeze water from wet cloth, to press':
nippilahi (imp. 2. s.) 88 19 5. [The relevant passage is – "uppari potti ghitta vihasainte, ņippilahi kadillu paribolliya" - 'he threw the dhoti at her laughing and said, "squeeze my loin-garment dry”'; cf. PSM. nippīliya-= 'pressed, squeezed':
ni-+pil~, see vpil -] 98. VIŅilumc- 'to pluck':
ņiluincai (pres. 3. s.) 78 16 10.

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
Compare PSM. luinc-= to pluck the hair'; connected with ni-+lunc---
'to pluck, to pull out'.] 99. Nivāvana- 36 1 11 'extinguishing'.
[=vidhya pana (gi.); PSM. does not note it; cf. M. niv--ne = 'to cool';
ņivāvana- is derived from Sk, nirvāpana-. See univ - ] 100 Nisambh- 'to destory, to fell on the ground and rub violently,
to curb, check: nisumbhai (pres. 3. s) 76 10 6; nisuinbhae (pres. 3. s.) 7 16 1; nisumbhi( y )a--(p.p.) 7 56, 73 10 2; nisumbhaa-(p.p.) 71 18 7, 76 4 9.
=cürnitam sat naśyati (gl. at 73 10 2); at 7 16 1 nisumbhae is loosely rendered with vaśyam karoti; but it is a special development of mardana, at 7 5 6 nisuibhia, is loosely rendered with praksi pta-, it should be nipatila-, cf. PSM. nisurbhia-=nipatita and nisumbhana-- mardana-, vyapadana-; vinasa-, cf. nisumbh- occurring in this sense in JC. at 2 15 7; connected with Sk. ni-sumbh-, 'to kill, harm, lujure'.
See nisumbha- below.] 101. Ņisumbha- 3 14 19, 35 1 4, 57 5 5 'destroyer'.
evidhvamsaka-, sphetaka-(gl. at 3 14 19 and 57 5 5); at 35 1 4 the gloss loosely renders nisumbha, with sparsini-. At 3 14 19 and at 35 1 4 the context is the description of tall and high mansions. Hence, here the expressions "abbhayam nisumbha" and "nahagganisumbha," are used just like the Sk. expression "abhralih-' which means 'licking the clouds or scraping the clouds', and hence touching' (sparsini-). These are the ornate expressions to copnote'as tall as the sky, penetrate through the clouds, destroy the clouds as it were'. MW. notes nisumbha- as a proper name of a Danava- quoting from
Harivaṁsa. Seewņisuņbh-. ] 102. Nibā( y )a -9 21 4, 18 13 8, 19 7 12, 20 22 12, 28 25 8, 29 3 6,
4. 66 1 7, 70 71, 73 1 7, 77 6 3, 77 12 24, 78 7 7, 79 11 6 81 5 10, 87 7 14, 98 3 9, 99 2 10,99 3 5 'a multitude, a collection, a group.' [=samüha-, nivaha- (gl.); cf. nihāa-= samūha-, 'a collection, a group' (1.4 49, Pai.18); cf. nihaya- occurring in this very sesne in Lilāval, JC. at 2 12 15 and NC. at 1 19 3. Piscbel derives it from Sk.
nighāta". 103. Ņiv—'to extinguish'.
nivai (pres.3.) 2 19 10, 5 5 4, 81 9 10.
(=vidhyapayati, vidhyati, angāra-rūpatam tyajati (g1.); PSM. does not note 1. See Pischel 206.

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DESYA-LIKE ITEMS
73
it; niv- occurring in this very sense in NC. M. niv-ne= 'to cool.
Derived from Sk. nirvāti= 'extinguishes'. See nivāvaņa..) 104. Tanumodi 49 4 14 'stretching the limbs in laziness, yawning'.
(PSM does not note it; cf. mukha-motana-c 'the twisting of the face'
(Prabandbacintāmaņi); cf. M. angmodā= 'yawning and stretching'; for • the formation, cf. balāmodi, 'per force' (but literally, 'twisting througb
force'). See y mod- and galamodi-.] 105. Taru— 25 19 13 'quickly!
[=śnghram (gl. ); PSM, does not note it; taru is connected with Sk.
tvar-. See turan.) 106. Tal—'to fry':
talivi (abs.) 7 3 8, 16 23 6, 90 4 18. Compare tal-= 'to fry'; cf. tal- occurring in this sense in JC. at 3 6 3; cf. M. tal-ne, Hi. talnā, G. tal-vu= 'to fry in oil or clarified butter'. For N.I.A. derivatives see ND. tarnu= "cook by parching'. MW. records talita in the sense of 'fried' from Bhāvaprakāśa. Sae
talaņa- below.) · 107. Talaņa- 46 10 11 'frying'.
[Compare talana occurring in this sease in JC. at 2 17 8. See
tal- above.)
108. Timigila-73 20 5 'a large fish, (literally swallower of a smaller fish).'
[=timih matsya-višeşaḥ sa gilyate yena saḥ timimgilaḥ (gl.): cf. timimgila= mina-, 'a fish' (D. 5 13); connected with Sk. timingila-; cf. MW. timi-- 'a kind of whale or fabulous fish of an enormous size (MB) and timingila= 'a large fabulous fish' (MB).]
109. /Timm- 'to get wet':
timmai (pres.3.s.) 14 9 6, 32 23 13, 41 10 13; timmiya- (p.p.) 83 11 1. f=ārdrībhavati, ardrikriyate (gl.); cf. PSM./timm-= 'to get wet'; connected with Sk. / stim-, 'to become wet or moist. See ND. tiun= 'meat and vegetables eaten with rice'. See timmaņa-.
110. Timmaņa -25 13 5, 91 22 3, a secondary dish to the main dish
(perhaps dried pickles which can le fried)'. (uyañjana-, vyañjana-visesa - (gl.); D.2 35 notes kusana tīmana-, 'sauce'; . cf. PSM, timana=kadhi, 'a curry'; cf. timmaņa- in this sense occurring in JC at 2.24 5, PC.II, tīvaņa in Bh. and temana in Tri. II; cf. MW. temana (L)= 'a sauce' and Apte temana= 'sauce, condiment'. See ND, tiun. See timm-.]
10

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DEŚVA WORDS FROM THE MAHĀPURĀŅA
111. Titta—69 26 3 (v.1. simta-timta ?) moist, wet.
[=jalārdra- (gl.); cf. timta=ārdra-, 'wet' (4,4 431); connected with Sk.
stim-, 'to become wet',] 112. Tanda- 86 8 9 (v.1, tonda-) (the mouth.'
(=mukha. (gl.); the relevant passage is - "kańsu kayantahu tundi kanhera ghalliu"- 'Krsna tbrew Kamsa into the mouth of Yania'. cf. tuïda-s āsyam, face, mouth' (H. 1 116); cf. tumda occurring in this very sense in JC., NC., Bh. ; cf. M, toņd= 'mouth, face'; connected with Sk. tunda-; cf. MW. tunda-= 'a beak, snout' (MBh.) and the mouth (used contemptuously)' (Bādarāyaṇa, Sankara's commentary).
See toda-] 113. Turam-69 5 11 'quickly'.
(=śīghram (51.); cf. v tur-tvar-, 'make haste' (H.4 172); see taru.) 114. Tulākodi-- 42 7 5, 47 8 9'an anklet'.
(=nūpura-, padanguda- (gl.); PSM. does not note it; cf, tulakodi-occurring in this very sense in JC. at 4 17 21 and PC.II; derived from Sk. tulakoţi-; cf. MW. tulakoți= 'a foot-ornament of women' (Kadamba11);
Kittel also notes the word in the sense of 'a ring for the toe'.] 115. Tuli - 57 15 6 'a cotton bed.'
[The relevant passage is "jo ciru suhu sovamtau tulihi, so evahi hau lolami dhūlihi'.- 'I, who was comfortably sleeping on a cotton bed in the past, now am rolling about in the dust'; cf. PSM, tūlia-= 'a bed made out of cotton'; cf. old M. tūļi and Jñäneśvari tulai= 'a bed': connected with Sk. tülikā= 'a mattress filled with cotton, a down
or cotton beď' (Apte).] 116. Trya- 7.1 11,9 22 9, 35 9 11, 43 12 9 (v.l. tiya-) 'a lady'.
[PSM. does not note it. Derived from Sk. stri-+-ka-.] Tomda- 5 3 3 (v.1. turda-) 'face.' [Compare tomda-=mukha-, 'face' (H. 1 116); cf. M. , Kon. tond-= 'face,
mouth'; see tusda-.] 118. Thāma - 43 11 3 'an abode, a house'.
(=nilaya- (gl.); cf. PSM, thama-= 'place'; cf, thama- occurring in this sense in Sam. K.; connected with Sk. sthāman-, cf. MW. sthamon
'station, seat, place' (AV). ] 119. Thūha— 9 26 9, 38 23 3; 40 12 46, 43 12 4, 63 8 7 'a tower, mina
ret, turret, top of a mansion'.
[Eraina-stupa. (gl.); cf. thūha-s prāsāda-śikhara-, 'the top of a palace or mansion' (D. 5 32 ; Pāi. 956); cf. thūha- occurring in this sense in PC. I; connected with Sk, stūpa-; cf. MW. stūpa-- 'top summit (RV). See ND, thupro= 'heap, pile, crowd, assembly'.]

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DESYA-LIKE ITEMS
120. Thora 67 2 6 'large and round.'
[The relevant passage is "thora-thembha-thippira-naho" - 'the sky from which large drops of water were dripping': cf. thora-Krama-pṛthu-parivartula-, 'gradually becoming large and round' (D.5 30) and thora- sthula-(H. 2 99; Pai.126); cf. thora- in the above sense occurring in JC.; connected with Sk, sthura-, 'big, stout' (RV). See ND. thore.]
121. Divaddha- 11 26 8 'one and a half'.
[Compare PSM. divadḍha- (D) = doyapardha, 'one and a half'; cf. divaddha- in this sense in Bh.; cf. M. didh, Kon. deḍhaz 'one and a half.' Connected with Sk. duyardha-.)
122. Dratti 60 5 2 (v.1. datti) 'quickly, swiftly, soon.'
sighram (gl.); PSM. does not note it; D. 5 41 notes sense of sighram, 'soon'; dratti is connected with Sk. See davatți.]
78
123. Dhaiya- 85 7 4 satisfied'.
[niddamdhaiya nidratṛptaḥ (gl.); connected with Sk. dhra- 'to be satisfied'. See dhau-, dha-, and dhava-]
125. Dhava- 51 16 7, 77 6 12 'satisfaction'.
[trpti (gl.); see dhau, dhaiya, dha-]
124. Dhau- 69 3 10 'satisfaction'.
[=typti (gl.); cf. dhau- occurring in this very sense in PC. III; cf. also dhara occurring at 75 9 10 in PC. III; most probably it goes back to Sk./dhra-, 'be satisfied'; compare this with G. dhara-vu= 'to be satisfied' derived from dhra-, 'to be satisfied': the noun form may be *dhraya- from which the word dhau- evolved, meaning tṛpti-, 'satisfaction'. See dhava-, dhaiya and dha]
126. Dha-. 'be satisfied':
dutti in the
drag iti -
dhai (pres. 3. s.) 91 21 11.
[PSM. does not note it. Compare dhai occurring in this very sense in JC. at 3 13 8 and dhaiya- in PC. III. Derived from Sk. dhra-, 'to be satisfied'. See dhaiya-, dhau and dhava-,
127. Dhārā- 4 17 11 'a kind of musical measure, employed when Heroic sentiment is depicted'.

[Tippana of Prabhacandra gives- "virarasābhinayo dhārātālaḥ". Connected with Sk. dhara-.
128. Dhaha- 14 8 5, 60 14 13 'distressed cry for urgent help, cry of lamentation'.

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38
DEŠYA WORDS FROM THE MAHĀPURĀŅA
[Compare PSM. dhaha-(D)= 'a clamour'; cf. dhaha occurring in this - very sense in NC., PC. I, PC. II, PC. III and » dhahav- 'to cry for
help' occurring in JC. at 2 25 4 and 2 26 7, PC. I and PC III; dhahavia- occurring at JC. 2 26 7 is loosely rendered with sokayuktain the Index; cf. G. dhā= 'a clamour for help, a desire for support and Hindi dhaha= 'crying, weeping'; dhaha, is connected with Sk.
dhavatha, 'you run to my help; hence dhaha-] 129. Paimdhaņa- 35 10 2, Payamdhaņa- 83 2 5 (v.1. paidhaņa-, v.1.- paimdhana-) :
' a garment, a dress'. [=paridhana-(gl.); PSM. does not note it; connected with Sk. pra-+
vyadh-;cf. aiddh130. Pacchāuha 69 26 2 (v.1. pacchămuha-) 'backward'.
[=paścāt (g1.); the relevant passage is - " pacchauhapayahi osarai "'moves away with backward steps'; cf. PSM. paccha= 'the back portion'; cf. Hi, pachah- and pachahiya- which are connected with Pk. paccha-, Sk. pascat-; pacchauha- is derived from Sk. paścāt+mukha-, Pk, paccha+
muha-) 131, Pacchâuhū 33 11 3 (v.1. pacchāmuhu) 'turaing the back upon, having
the face turned away'. [The relevant passage is - "dhira vi pacchauhu osaranti" - even a hero runs away turning his back'; Vaidya renders it with pascanmukhan;
sf. PSM, pacchamuha= paraṁmukha-; derived from Sk. pascal+mukha-) 132. Padakodi- 29 5 8' tent',
Compare PSM. padakudi= vastra-gsha-, 'a tent': cf. padavā= patakuti, 'tent' (D. 6 6) and padamā= dūs ya patar (Tr. 2 1 30, 103); derived from Sk. patakugi-, cf MW. patakuți= 'a tent of wool or felt' (Commentator
on Katyāyana Sūtra).] 133. Padhukk- 'to approach, to go near':
padhukkai (pres. 3. s.) 32 17 2, 51 I 12; padhukkaa-(p.p.enl.) 26 14 5. [Vaidya renders padhukkai at 32 17 2 with prasarati; cf. PSM. padhukka-= pradhaukita-quoting from Bh.; cf. padhukk- occurring in
this very sense in PC. II; pra-+dhukk-; see y dhukk-.] 134. „Pariyamc- 'to go round, to circumambulate, to surround':
pariyamcivi (abs.) 7 26 8, 12 2 3, 21 2 11, 30 6 7, 32 3 15, 41 7 1, 58 7 8,81 8 1, 87 14 7: pariyamcevi (abs.) 3 10 17, 38 14 9; pariyaṁceppinu (abs.) 40 5 22,51 11 11; pariyamci(y)a-(p.p.) 6 8 7. 8 13 6, 17 16 10, 37 19 8.

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DEŠYA-LIKE ITEMS
77
(=pradakşinikặtya, paribhramya, triḥ pradaksinikītya (gl.); at 8 13 6 pariyamciya-, is used in the sense of parivestita-, 'surrounded'; the relevant passage here is - "parihatiehi pariyamciyar " - '(the cities) surrounded by three moats'; PSM. notes » pariyamc- in the sense of 'to go near': cf. / pariyanc, occurring in the above sense in JC. at
1 12 14, NC., PC. I, II, and Bh. Derived from Sk. pari-tac-.] 185. Parighul- 'to move to and fro, to dangle, to shake or agitate
briskly': parighulamti (pres. 3. pl.) 10 3 3: parighuli(y)a-(p.p.) 93 7 3, 99 19 6,
[=vilasamti (gl.); pari-+ghul-: see a ghul;-) 136. ^ Pariludh- 'to roll down':
pariludhia- (p.p.) 3 17 2 (v. 1. paridhulia-)
[=patitam (81.) derived from Sk. pari-+luth-, 'to roll on the ground'.) 137. ^ Palatt- 'to return':
palaţfai (pres. 3. s.) 65 20 3,
[See pallatf- at S. No. 139 and N palhatth- at S. No. 143.] 138. „Palott- 'to fall, to turn topsy-tury':
=palottiya-(p.p.) 45 9 11, 77 10 1: palotta—(p.p.) 65 20 4. [=patita-, unmūlita--- (gl.); cf. PSM.1 palotf-- 'to fall' (H. 4 200) and palottam patita- (GS); cf. palott- occurring in this very sense in JC., NC., PC. I. & PC. II; connected with Sk. pra-+luth- 'to knock
down' (Dhatupatha); see ✓ palati-, palhatth- and 1 pallatt-) 139. „Pallatt- 'to return, to go back':
pallattami (pres. 1.s.) 22 15 12: pallatta-(p.p.) 25 2 12 (v.1. pallatfia-). (Compare » palott-= prati-+-+gam, 'to return' (H. 4 166, Tr. 31 98): cf. pallati, occurring in this sense in PC. II. & Bh. and vpalluttin PC. I: cf. Hi. palatnā= 'to turn back, to return'; see ND. paltanu= 'to upset, overturn, be turned upside down, turn round'.). Bloch has connected w pallatt- with Sk. pari-+at- Turner tentatively connects the form with Sk. parivartate, Pk. parivatļai and then pariattai, pariaffai. In the meaning he definitely sees the influence of Sk. parivartate. It appears that 1 pallatt- is in form as well as in meaning the result of the contamination of Sk. paryasta-, Pk. pallatth-with Sk. parivart-, Pk. pariatt- and paliatt. The form with the single -la-, namely, palatt- appears to be a further development from pallatt
See palatt- and 1 palhatth- at S. No. 142. 140. Pallatt- 'to transform, to change':
pallattivi (abs.) 30 20 3, pallattia-(p.p.) 33 6 13. [Vaidya renders pallattia- at 33 6 13 with parivartita-; cf, PSM. w palatt-, w pallatt-= 'to change' (H. 4 200); cf. Hi. palatnā, M. palatnē,

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18
DEŠYA WORDS FROM THE MAHĀPURẦŅA
Kon, palțuce= 'to change, to transform': see ND palto= 'change'. Derived from Sk. paryasta, and the meaning contaminated by Sk, parivart=
Pk.pariratt-, pariatt-.) 141. Pallatth-'to overturn, to empty':
pallatthia-(p.p.) 79 10 13.
(See N palhatth-) 142. Palhatth-'to overturn, to empty, to throw':
palhatthi(y)a-(p.p.) 7 11 6, 9 10 3, 15 10 20, 28 1 4, 40 10 3, 57 22 7, 65 5 12, 72 9 6, 73 28 9, 85 15 6, 92 9 12. [=patita-, avarjita-(gl.); gloss at 15 10 20 renders "palhatthiu sīsi" with 'mastakopari visarjitah'; the relevant passage here is - "amaya-bhariu kalasu palhatthiu sīsi narimdaho"- 'the jar filled with nectar was emptied on the head of the king'; palhatthiya- means 'overturned', so, when the jars are overturned, the contents are poured down, hence 'emptied'. Compare palhatth-- vi-+ric-, 'to purge' ( H.4 26); cf. N palhatth- occurring in this sense in JC. 2 6 14 and PC.III, Derived
from Sk. paryasta-, Pk. pallattha-] 143. Palhatth-to return, to turn back':
palhatth-(p.p.) 73 12 6 [=vyāghuţita-(gl.); connected with Sk. paryasta- and the meaning contaminated by Sk. parivart-, Pk. parivati-, pariaft See w pallatt- at
S. No.139 and N palatt-at S. No.137] 144. Palhatth- 'to fall':
palhattha-(p.p.) 83 10 4. [patita- (gl.); cf. palhattha-- patita ( PC. III). connected with pra-+
hras--t-ta-.] 145.
Palli—82 10 5, 84 1 4, 90 2 15, 98 12 7 'a small village, a settlement'. [Compare PSM. palli= 'a small village, a secluded abode af robbers' quoting from Upadeśapada; cf. palli= 'a small village' (Vajja.);= 'an abode of robbers' (Up.K.); cf. palli, palli, pallikā= 'a settle-ment of wild tribes, a village' (Br. K.); cf MW. palli (L)= 'a small village (especially) a settlement of wild tribes' and palli= 'a small village' (Kathāsaritsāgara); cf. Kan. palli, palli, haļli, Ta. palli, Tu. halli= 'a small village, a settlement'. Derived from Sk. padra-; cf. MW.
padra-='a village' (Uņādikalpa).] 146. Pāniyahāri - 85 11 28 'a woman carrying water'.
[=pānīyahāriņi- (gl.); cf. PSM. pāņiyahāri-'a woman carrying water' quoting

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in support from Bh.; cf. pāniyahāri- occurring in this sense in PC. II; cf. Hi. panharan, G. pani haran- 'one who brings water-pots on her
head';. connected with Sk. pāniya-+-hārikā-] 147. Param 47 7 4 Sea, ocean'.
[=samudra-; (gl.); the relevant passage is - "paraṁ pandura-paniyaphāram''- 'the ocean full of whitish water'; cf. PSM. pārāvāra- =samudra-; cf. MW. pārāvāra= 'sea' (Prasannarāgbava ) and akūpāra-= 'sea' (Vājasaneyi Samhita). Possibly connected with Sk, apāra-, 'boundless' and
bence 'the ocean'] 148 Pāhuda-1 15 10, 25 9 11, 29 3 2, 36 2 13,69 15 5, 70 20 6, 71 15
8, 88 14 12, 93 2 12 'a gift, a present'. [=prabhịtam (gl.); cf. pahuda-=prābhịta- (H.1 131, Pai. 766); Hemacandra at D. 6 41 notes pahuda as a tadbhava- from Sk. prābhtam; cf, pahuda- occurring in this very sense in JC., NC., PC. I, Bh,
and Sam. K.; derived from Sk, prabhytam-, an offering, a gift.] 149. Pil - 'to squeeze, to wring out':
pilijjai (pass. 3.s) 17 14 5,88 19 7. [The relevant passages are-1) "pilijjai terau ucсhucāu, rasu pijjai khajjai gulu susãu" (17 14 5)- 'Let your bow of sugar-cane be crushed, let people drink its juice or let (them) eat the sweet raw sugar'. (2). "jasu pāyadhūlivi vamdijjai, tahu ollaniya kim na pilijjai” (88 19 7), 'why not squeeze the bathing garment of one, even the dust of whose feet is worshipped ? !. This root is inherited by Marathi; cf. M. pilne= 'to twist., to wring out, to squeeze, to force out' and pilnī= 'twisting or wringing (as of clothes)'. Derived from Sk. pid-; see
w nippil-.] 150. Pilu—21 6 14a), 74 1 8b) 'a kind of tree, Mustard tree.'
(=vīkşa-viseşa-, piluvykşa-(gl.); Cf. PSM. pilu-= výkşa--višeşa-; cf. pilu occu. rring in NC. at 7 2 6 in this very sense. For a discussion of the word pilu see notes on NC.' The context in NC. and in MP. 74 1 8b) suggests the camels ( karabha ) are fond of pilu. See Karabha. stakaṁ in Anyoktyaştaka Sangraha. ' pilu- is connected with Sk. pilu.
cf. MW. pilu= 'a species of tree' (MBh.). ] 151. Pūla- 78 4 9, 93 10 2 'a bundle'.
[=punja, nicaya (gl.); cf. PSM. pūla-= 'a bundle of straw'; cf. pulaoccurring in this sense at JC. 1 13 6; cf. G. pūlo= 'a' bundle of grass'.
Connected with Sk. pūla-, 'a bunch, a bundle'.] 1. NC., Jain, Hiralal, notes, p. 200. 2. Anyoktyaştaka Sangraha, Trivedi, Pratibba, Bharatiya Vidya Series no. 11, Bombay,
1946. p. 5.

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.
152. Pūsaa— 44 4 4 'the sun'.
(=sürya- (gl.); cf. PSM, pūsa-= ravi (H.3 56). Derived from Sk, püşan; cf. MW. pūşan= 'nanie of a Vedic deity (originally connected with
the sun)'.] 153. Popphali- 22 7 13 (v.1. kokila-) 'the Areca-palm or Beteinut tree'.
[The relevant expression is -"popphalikamtha"- 'voice like the areca nut. The variant readings in MB manuscripts is “Kokila-kamtha" and in P manuscript "kakilikamtha"- 'voice like the Cuckoo'. The variant readings appear to be more appropriate in the context. Compare PSM. popphalī= pūga phalı, 'areca nut tree' (H.1 170); cf. popphali- occurring in this sense in PC.I. þupphalı in PC. II and popphala- in Bh.; cf. M. popphli, Koń, popphala-= 'the betelnut'. Connected with
Sk. pūgaphala-.] 154. Phada--- 58 20 5 'the hood of a serpent'.
[=phaņā (gl.); cf. phada-=phana, 'the hood' (D. 6 86; Pāl. 392); cf. phada- occurring in this sense in JC. ; derived from Sk. phata“; cf
MW. phata= 'the expanded hood or neck of a serpent' (MBh.)] 155. Phāra-8 7 6, 48 5 10, 89 18 7 ‘much, abundant
[=sphära, pracura (gl.); cf. PSM. phāra= pracura-, cf. phāra- occurring in this very sense in JC. , PC.II and Bh., and sphära in Yt. ; cf. M.
phär- 'many, much'; phāra is connected with Sk. sphara= 'abundant' 156. Phullamdhaya-73 27 6, 96 79 (v.1, phullimdhuya-) 'a bee'.
[=bhramara (gl.); cf. phullandhua-- bhramara-, 'a bee' (D. 6 85, Pāi.11) and phullandhaa-- bhramara (Tr. 2 1 30, 12); cf. puspandhaya= 'a bee' (Yt.). Derived from phulla-, ('flower')+-dhaya (from v dhe, 'suck'). See
phullandhuya- and phulluddhaya-.] 157. Phullaṁdhuya, 49 2 3 'a bee'.
[bhramara (gl.); cf. phullaṁdhua-= bhramara- (PC.I, II, III and Chand.);
See phulladhaya- and phulluddhaya-] 158. Phulluddhaya- 9 10 8 (v.1. phullandhuya- v.l. phullarndhuva-) 'a bee'.
[=bhramara- (gl.). See phullandhaya- and phullaṁdhuya-.] 159. Bais - 'to sit':
baisai (pres.3.S.) 4 1 12; baittha-(p.p.) 50 8 1. I Compare PSM.N bais-= 'to sit' and baitpha=u pavişğa (H.4 444), illustration 4); cf. ~ bais- occurring in this very sense in JC., NC, and Bh. For N.I.A. derivatives see ND. baithanu= 'to sit'. bais- is derived
from Sk. upa+vis-, 'to sit'. ] 160. Baladda- 12 5 12, 51 17 6, 94 2 8 'bull.
[=balivarda--(gl.); cf. PSM. baladda-(D), balidda-(D)= 'a bull', cf,

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81
baladda= 'bull' (NC. ); cf. G. balad='a bull'. Alsdorf connects baladda
with *balamda-. See valadda-] 161. Bālimadda- 25 18 11 balimamda- ), 78 19 33 (v. 1. valavamda- v. 1.
valivardu ), 80 4 13 (v. 1. bali manda), 81 9 5 (v. I. balimadda v. 1. valimaṁda v. 1. balimadda ), 88 20 12 (v. 1. balimandae ) 'by force, violently, forcibly'. [=balatkārena (gl.); at 78 19 33 bali-is glossed as balavat and madda as balatkārena; cf. balamadda, balāmodi=balatkaraḥ, 'violence, force' (D. 6 92, Păi. 487, Tr. 2 1 30, 111); Trivikrama explains the etymology of balamodi as- "balat mud yate iti”; cf. balivarda- occurring in this sepse in NC, and Bh., valimamdamin PC. I, II, III, balāmodi in Can' dralekhā and balamoţikayā in Up. K.; cf. M. bands- 'a rebellious
commotion'. balimadda- is perhaps connected with Sk. bala-+mard-] 162. Buddha-84 3 3 'old, aged'.
[Compare PSM. buddha=vrddha-, 'aged'. Derived from Sk. výddha-] 163. Bumdba--8 7 10 'a root'.
(Vaidya renders it with mūla-, cf. PSM, buïdha= 'the root of a tree' (H. 1 126 ); cf. M. bundh-, 'the stalk or lower end ( of trees or plants )'. Connected with Sk. budhna-; cf. MW. budhna= 'lowest part of anything (as the root of a tree etc.)' (RV). See Pischel S 74.]
164. Bharoli- 65 10 4 'ant-hill'.
[ =valmika- (gl.); the relevant passage is - “khajjai bahuyahi bhariyabharolihi, visaharu visadāruņu vi pipilihi ”_ 'a serpent even though terribly poisonous is eaten off by numerous ants filling up the apthills'; PSM. does not note it, Coni pare G. bharol= 'swollen marks on the body
when beaten', bharoli- is perhaps connected with Sk. bhara-+-oli-] 165. Bhalla- 1 5 13,4 57, 11 5 4, 11 27 13, 11 31 12, 16 14 13, 21 4 14,
23 3 17, 25 2 13, 26 3 17, 33 11 13, 35 14 2, 57 9 8 'good, beautiful, respectable '. [=ramya-(gl.); cf. PSM, bhalla-= uttama, śrestha-( H. 4 351 ); cf. bhalla occurring in this very sense in JC. at 2 32 1 and NC. ; cf. MW. bhalla (L) = 'auspicious, favourable '; For N. I. A. derivatives see ND. bhalos good, honest, kind'. bhalla, is connected with Sk. bhadra
See bhallar aa- below. ] 166. Bhallāraa - 7 17 11, 54 2 5, 71 10 10 'the best.
f=uttama-(gl.); Derived from bhalla - ( see above) +Sk. comparative suffix-tara-+-ka-. ]
11

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167. » Bhid — 'to confront in battle, be engaged in battle':
bhidai (pres.3.s.) 74 38, 78 29 1; bhidanti (pres.3.pl.) 54 9 5, 74 15 2; bhidesami (fut.l.s.) 95 11 3; bhidu (imp. 2. s.) 77 6 9, 78 12 2; bhidamta (pres p.) 52 17 2, 58 20 9, 77 10 7, 82 8 5, 86 92, 91 14 8; bhidevi (abs.) 87 7 15; bhidivi (abs.) 82 6 6 (v.1. bhidavi); bhide p piņu ( abs. ) 28 22 3; 28 35 13, 73 27 14; bhidahu (inf.) 60 17 10; bhidi ya(p.p.) 17 1 2, 23 5 2, 29 3 8, 52 1 2, 52 16 16, 54 1 2, 54 4 2, 58 18 12, 73 2 7, 76 7 26, 78 7 5, 78 24 4, 83 22 5, 88 1 2, 92 3 1, 99 19 18.
eyuddhañ karoti, sangraman kuru, yuddham kartum (gl.); cf. PSM. bhid (D)= 'to fight'; cf. bhid- occurring in this very sense in JC., NC., KC., PC. I, II, III and Bh.; for N.I.A. derivatives see ND. bhisnu= *to put on (especially weapons or armour), gird on, strap on'. See
bhidana and abbhid-.) 168. Bhidana – 78 19 18 'confronting or encountering in battle.'
[Compare PSM. bhidana(D.= 'battle' See bhtd- and N abhid- ] 169. Bhimdimāla- (v.1.bhimdamala-) 12 18 6, 76 7 25 'a kind of weapon,
a javelin'. [=golagophani (?), gophani (gl.); cf. PSM, bhimdimala, bhimdivala=śastravišesa-(H. 2 38); cf. bhimdimāla-occurring in this sense in PC. I. From the gloss on MP. in appears that bhimdimāla is a weapon, which is combination of 'gulel' and 'go phan'. The word bhimdimala- is connected with Sk, bhindimāla- and bhindi pala-, cf. MW. bhindipala- v.1. bhinda palabhindimala-, bhindamāla, bhindimāla= 'a short javelin or arrow thrown from the band or shot through a tube (others 'a stone fastened to a string' or 'a kind of sling for throwing stones) (MB) See Pischel $ 248. For the words golāgo phani and gophani given in the gloss see
Appendix. See bhindivāla- below.) 170. Bhimdivāla—78 7 12, 93 23 14 'a kind of weapon, a javelin'.
[See bhimdimala above. ] 171. Bhimbhala–71 9 3 (v. I, vembhala) 'perplexed, agitated, distracted'.
(=vihvala-(gl.); cf. PSM. bhimbhala-, bhibbhala- vyākula-(H. 2 58); bhimbhala is derived from Sk. vihvala-. See Pischel & 209. See bhembhala
and veïbhala-] 172.
Bhukkhāmāra- 5 19 3 'death caused by starvation'. sksudhāmari (81.); PSM. does not note it; cf. bhukkhă-mära=bubhuksamāra (PC.I) cf. palayamāri- occurring in NC. (7 5 1 & 8 4 3). Connected with Sk, bubhuksā+māra-, cf. Mw. māri (L)= death, pestillence'.]
a vyakula-(H. 2 58); bhi

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83
173. Bhembhala- 34 10 7 (v.1, veľbhala-), 53 5 9 (v.1. vimbhala-) 'agitated,
distressed'.
(=vihvala. (81.); the gloss loosely renders bhenbhala- at 34 10 7 with bhayānaka-. The relevant expression here is - " bhīru-bhebhalazi." which means 'unnerving the cowards'; cf. PSM. bheňbhala-= vyākula-,
See veíbhala- and bhimbhala-.] 174. Bhesai- 38 8 6, 65 7 2, 69 4 7 'the preceptor of gods.'
[Ebhaspati (gl.). The relevant passages are -1) "jam vannahu bhesai vi na sakkai" (38 8 6) - 'even Bșhaspati will not be able to describe her'. 2) "āyau bhesai angārau saņi" (65 7 2)- 'there arrived Brhaspati, Angāraka and 'Sani' and 3)" je buddhii jittau bhesai” (69 4 7) - Brhaspati was conquered by him with his intellect. PSM. does not note it. bhasei is connected with Sk, bịhaspati.]
175. Madaya--4 7 13 'a dead hody, a corpse'.
[=mrataka- (gl.); cf. mada-=msta, 'a corpse'. (D-6 141) and madaya-- mstaka (Pal. 420, H. 1 206). cf, madaya- occurring in this very sepse in JC. (4 16 11), PC, ÌI; cf. G. madu , M., Kon. made= 'a corpse, a dead body'. Connected with Sk. mstaka-- 'dead'. See madaulla-.)
176, Mamtha - 12 5 25 (v.l. santha-) 'made even, polished'.
[The relevant passage is - "visamai mamthai vimjhovakamthai " - 'the regions at the foot of the Vindhya mountain which are uneven and made even or plain'. Though the gloss gives nimnonnatäni as the rendering of mamthai, it is likely that this may be the paraphrase of visamai and mamtha-- may mean města= 'polished, made even'. This view finds support from JC. - 3 1 13 where uvakamtham is qualified by mantha-, There also, following the editor, we can take mainthain the sense of mrsta= 'polished, made even'. So the expression mamthuvayanthaesa” (JC. 3 1 13 ) would mean 'the region adjoining (the river) made even'. Compare mattha—=mrsta-(Pāi. 15). marthais derived from Sk. mrsta 'polished'. See a-martha...]
177. Mamthaa— 12 11 2, 85 6 3 'a churning stick'.
r=ravika (gl. ). cf. PSM. martha-= 'a churning rod'. Connected with Sk. math-, manth=, 'to churn'. cf. MW. mantha-, mantha-= chur
ning stick', For the word ravikā given in the gloss see Appendix.] 178. Marāla— 15 7 5, 15 11 9,17 12 5, 23 9 6, 33 8 6, 34 7 2, 78 3 7a)
‘a swan, a flamingo'. Chaṁsa(gi.). At D. 6 112 Hemacandra considers marala- in the sense of hansa-, 'swan' to be a Deśt word on the authority of Satavābana;

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cf. marala-= hamsa (Pāi. 59); cf. marala- in this sense occurring in JC. Connected with Sk. marāla-, cf. MW. marāla-= 'a kind of duck or goose or flamingo' (Kāvya literature).]
179. Marāli- 17 12 5 'a female Indian crane'.
(Com pare maralı= sārast, 'the Indian crane' (D 6 142). Connected with Sk, maralı-. ]
180. „Malh— 'to rejoice, to move sportively and joyfully':
malharta-(pres. p.) 72 3 2, 75 5 2. [=harşamāna.(gl.). cf. malhaņa= lilā, 'sport, play' (D 6 119); cf. v malh. occurring in this very sense in PC. II, Bh.; cf. G. mahal-vū= 'to walk about completely free from care, to participate in and enjoy rejoicings malha- is derived trom Sk. madra-, 'joy, happiness'. See
Naimalh- and malhaņa-.] 181. Malhana- 29 25 5, 72 9 4 'sportive, joyful and graceful movement
or gait. [=madagamana-(gl.). The relevant expressions are -1) "malhaņa-gai" (29 25 5) - 'having a graceful, sportive gait' and 2) "malhana-siliya" (72 9 4) - Shaving a sportive, joyful and graceful movement': cf. malhana- in this very sense occurring in PC. III. See v malha- above.]
182. Masirehā— 46 2 14 'the beard, the moustaches'.
[ śmasrurājih (gl.); the relevant passage is - "nau masireha bhūsanu"'nor adorned with beard and moustaches'; cf. massu- and māṁsu-= imaśru-, 'the beard and moustaches' (H. 1 26); connected with Sk. smaśrulekha-. See masura-. ]
183. Maheli- 7 24 17, 16 25 14, 32 33, 32 17 1, 51 2 2 'a lady'.
[=stri (gl.). cf. mahelā= stri, lady' (H. 1 146). cf. maheli occurring in this sense in JC. ; cf. H. mehari- 'woman, wife'. Connected with
Sk. mahila-, 'lady'.] 184, Māimda-- 13 2 8, 71 13 2 'the mango tiee'.
[amra-vşkşa-(gl.); cf. maimda-, māyasda-- āmra-, 'the mango tree' (D. 6 128. H. 2 174; Tr. 1 2 109, 6; Pāi. 369). Derived from Sk, makanda-; cf. MW. makanda= 'the mango tree' (Kāvya literature). See māyamda..]
185. Māucchiya- 65 18 1 'mother's sister'.
(matysvasā (gl.); cf. māuccha-= 'mother's sister' (H 2. 142; Tr. 2 1 98; Pāi. 867); cf. also māusias mātņśvasā (Pāi. 867, Tr. 2 1 98); cf. māu. cchiya= 'mother's sister'. (JC. 3 9 9 ) cf, M., Kon. māuśi, Hi, mausi=
'mother's sister'. Connected with Sk. mātņśvasy-. See Pischel & 148.]

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85
186. Māyamda- 1 3 7, 10 9, 1 14 7, 20 5 8, 28 14 1, 39 I 6, 69 4 3,
83 9 7, 99 13 12 'the mango tree'.
[=āmra-(gl.). cf. māyaħda-= āmra (NC.). See māimda-] 187. Māsura— 65 13 6 'the beard'.
(=śmaśru (gl.); cf. māsurt= śmaśru, 'beard' (D. 6 130; Pāi. 237). cf. māsuri=śmaśru (PC. II ), cf. MW. māsurl (L)= 'a beard'; cf. also Ta. masir-, 'the beard'. masura- is connected with Sk. Śmaśru-. See
masireha..) 188. Minai-64 4 13 'Menakā, name of an Apsaras'.
[menakā devānganā (gl.); PSM. does not note it. miņai occurs at NC. 5 9 3 where it is rendered by the editor with manyate or mimite with a query 1, But menaka suits the context very well. mīņai is connected
with Sk, menakā; Pk. meņai - becoming minai is peculiar to Apabhraíba. 189.
» Mud - 'to break, to destroy'. mudiya--(p.p.) 12 15 8. [=bhagna-(gl.), The relevant expression is "mudiyalāna- khambha"- 'the broken tying post of the elephant' ; cf. PSM. mod-= bhanj , 'to break'. cf, mud-'to break, pulverize' (JC). Derived from comparatively
late Sk. N mut-, 'to crush, break, grind'. See N mod-] 190 Melaa- 32 2 8, 33 3 8 'a gathering, an assemblage, a group'.
(Vaidya renders melaa- at 33 3 8 with samüha-; cf. PSM. melaya-- 'a gathering' and melt= samhati, union, meeting, a group' (D. 6 138). cf. G. melo, M. mela 'a concourse of people, a gathering or an asse
mbly'. Connected with Sk. mela, an assembly'.] 191. Melāvakka- 32 24 4 ' a union',
melapaka- (gl.); Vaidya renders it with sangama-, Derived from Sk.
melapaka-. ] 192. Moya, 71 13 3 'plantain-grove'.
skadaliana (gl.); cf. PSM. moż= 'plantain tree'. Connected with Sk.
moca-. 'the plantain tree'. ] 193. Mod - 'to break, twist, crush, destroy':
modai (press. 3.s) 16 9 4; modil ya-(p.p.) 40 9 8, 59 12 7, 75 6 4, 78 20 6, 79 11 8, 85 12 14, 85 13 4, 91 15 4. [=bhagna prstiksta (gl.); cf. PSM.wmod -- bhanj-, 'to break'; cf. » modoccurring in this very sense in JC. , NC. PC, I, PC. II, Bh.,cf. mut'to crush, grind'. (Tri. III). For N.I.A. derivatives see ND. mornu
to bend, to twist'. Derived from Sk. mut-, 'to crush, break, grind'.
See » mud- ] 1. See NC. Jain, H., Karanjā, 1933, Glossary.

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164. Ramgāvali - 41 6 5, 46 2 9, 52 14 3 'auspicious decorative designs
drawn on the floor generally at the entrance of the house' [PSM. does not note it. cf. rangāvali- occurring in this very sense in JC. (1 22 7), NC.. PC. II; cf. M. rängoļi, G. rangoļi, Kon. rangoli- 'a line or figure drawn before an idol or on the floor with a powder made by pounding particular soft stones.' Connected with Sk, rangat āvali. ]
195. Ramjaņa-5 19 11, 93 2 4 'an earthern water jar.'
(=alañjara-, aliñjara-, jalabhajana-, alañjala-(gl.); cf. ramjaņa-Eghata-, 'a pot' and kunda, 'a basin or bowl' (D 7 3, Tr. 34 72, 836; Pai. 683); cf. M. ranjan-- 'a large eartlern water-jar, ramiana- is connected witb Sk. alañjara-, *arañjana-, ' a small earthern water-jar'. ]
196. Ranaranaa-11 18 9 'strong dislike for anything during separation,
absence of pleasure arising from longings of love.'
(= aratijanaka(gl.). The relevant expression is -“ raņi rañaranai ”- in a battle causing or generating anxiety, uneasiness, torment'; cf. PSM. Tanarana-(D)= niḥśvāsa-, udvega-, pida-, utkantha, autsukya; rana.ranaa - occurs in SR. at 131 apd is rendered "asukha (autsukya) The relevant passage is - “taha añarai ranaraṇau asuhu asahartiyahar, dussahu malaya-samiraņu mayayaņākamtiyahar"-' Torn by restlessness, yearning and misery, love lorn, I found the Malaya Wind unbearable'; cf, Tanaranaya- in this very sense in Vajjā. (229), KC Connected with Sk. ranarana-; cf. MW, ranarana-(L)= 'a longing, desire, wish, regret (for a lost object)' and Apte ranaranaka- longing, anxiety, anxious regret for some beloved object' (Mālatimādhava, Uttararām acarita). But the word appears to be of Prakritic origin. We cannot suggest corresponding Sk. root to which it can be traced' ]
197. Rah-'to conceal, be covered':
rahami (pres.1.s.) 2 4 11; rahaṁti (pres.3.pl. ) 40 9 7; rahi(y)a-(p.p.) 15 12 4, 77 8 9, 82 4 11, 91 19 12. (=go payāmi, rundhanti, acchadayanti, chădita (g1.); cf. PSM. raha--pracchannaConnected with Sk. Nrah-=Ngup- (the root from which rahas-, 'sec
recy' is derived).] 198. Rahatta-27 1 4 'a wheel or machine for raising water from a well'.
fof. PSM. rahatta-- araghaffa; cf. M rahat-- 'a machine (composed of two wheels connected by a beam) for drawing water': cf. Kan. 1āte= a wheel (fixed at the top of the well) for drawing water'. Connected with Sk. araghatta-.]

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199. Rāsa- 12 11 15 'a kind of dance in which the dancers go round and
round holding each others hands and singing'.
(cf. PSM. rāsas, rāsaka, and rāsaga-- in the above sense. At D.2 38 Hem. equates kuddana- with rāsaka-, cf. rāsaka- occurring in this sense in Br K.; cf. G. räs-= 'a circular dance accompanied with singing'. Connected with Sk. rāsa-cf.MW. rāsa-- 'name of a particular rustic dance practised by cowherds (especially) the dance practised by Krsna and the Gopis' (Harivamsa) and rāsaka-= 'a kind of dance' (Har
şacarita). ] 200. Rittha-- 2 11 3 'any public calamity (as an earthquake, eclipse etc.)'.
(=utpata- (gl.); cf. PSM. rittha-(D)= arista-, durita-, 'misfortune'; cf. also
rittha-- arista (Tr. 1 2 109, 10). Derived from Sk. arista-] 201. Rūba- (?) 73 12 7 'the bank, the shore'.
[stata-(gl.). Is it some scribe's mistake for tūha- which is known in the sense of tirtha- in Pk. literature ? It is well-known that ru- and tu- are mistaken in manuscripts. The relevant passage is-" pavālainkurukkera-rahilla-rūho "- '(the ocean) having the shore beautified on account of the heaps of coral- sprouts'. rūha- occurs at JC. 3 3 13 in this very sense. The relevant expression is - "rūhatthalam relliyar"'the bank was flooded'. In Kassavabo rūha. occurs at 4 48. The editor has taken it in the sense of 'a dam' (rodhas) and has sugges
ted that it may be a wrong reading for tūha= tirtha-'] 202. Laudi- 28 24 6, 52 15 7, 76 8 3, 77 13 11, 78 7 10, 88 5 9 (v.l.
lagudi) 'a club, a staff, a stick'.
[=yaşți(gl.); cf. PSM, lauda-=yaşti- and lakkuda= lakuta-, 'a club, cudgel' (D. 7 19). cf. laudi- occurring in this very sense in NC., PC. I, II, Bh. and lakuta- in Br. K. See ND. lauro= 'stick, walking stick'. Connected
with Sk. *lakuți-; cf. Mw. lakuţa-- 'a club' (Āpastamba Sūtra). ] 203. Lakkada— 85 5 4 (vel. lakkuda-) 'wood'.
(cf. lakkuda-- laguda (Tr. 1 3 105, 39); cf. lakkada-- kästha (PC. III); cf, G. lakadu, M. lakud- 'wood, timber'. See ND. lauro= stick'. Connec
ted with Sk. lakuța-] 204. Laggañakhambba - 36 14, 5 19 6 'a supporting pillar'.
(=adhāra (gl.); PSM. does not note it; cf. lagganakharbha- in this very sense occurring in PC.I, PC. II; cf. laggana-taru occurring at NC. 6 12 10. Derived from laggana- (=Sk. lagna-suffix-na-) and kharbha
(Sk, skambha- 'support, prop'). ] 1. Sec Kanisavaho, Upadhye, A.N., Bombay, 1940, notes, p.210,

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DESYA WORDS FROM THE MAHĀPURĀŅA
205. Ladduya- 91 21 10, 91 22 5 'a sweet-meat ball'.
[=ladḍuka-, modaka- (gl.); cf. PSM. laḍḍua-modaka; cf. laḍḍuka- occurring in Br.K., and lattuga- in Sam. K.; cf. M. ladu, Hi. laddu 'a sweet-meat ball. Connected with Sk. ladḍuka-, 'a kind of sweet-meat'.] 206. Lal-'to loli or wag, to dangle, :
lalaviya (caus. p.p.) 17 1 1.
[Vaidya renders it with prasarita-; the relevant passage is "karavalalalaviya-jihaho- 'of those moving the tongue to and fro in the form of the sword'. PSM. does not note it. cf. /lal- occurring in this sense in PC. I, KC. (8 18 10), and JC. (3 16 4 & 4 7 5). Connected with Sk. lala-; cf. MW. lala (W) lolling, wagging' and lalana= 'the lolling or moving the tongue to and fro' (Markaṇḍeya Purāṇa).]
207. Liha- 2 16 6, 58 18 1 'a line, a streak'.
[=rekha (gl.); cf. PSM. Itha- rekha-; cf. liha- occurring in this sense in PC. III, Bh. and liha in Br. K.; cf. Hi. lik- 'a mark, a line, a track' and G. liti 'a line.' Phonologically the word is to be connected with Sk. lekhā-, Pk. leha- 'a line, streak', rather than rekhā,,]
208. Lulayaya 25 6 6 'a buffalo'.
[=mahişa (gl.); the relevant passsge is
"kūrāri-lulāyaya-pumḍartu "
'the cruel enemies 11ke the buffalo and the tiger.' PSM. does not note it. Connected with Sk. lulapa-; cf. MW. lulaya-, 'a buffalo' (Balaramayana) and lulapa-= 'buffalo' (Harṣacarita). ]
209. Lhukkha- 9 1 14 'not greasy,'
[The relevant passage is - "sukkhu lhukkhu sauvirabbhukkhiu” – ‘dry, grease-less and sprinkled with sour gruel'; cf. PSM. lukkha- rukṣa-; cf. G. lukhu= 'not greased, unrelishable, unsavoury.' Connected with Sk. rükşa-, 'dry.']
210. Vaisaṇa- 50 8 1 'a seat, a throne.'
[=rajya- (gl.); vaisana- initially connotes 'a seat, a throne' hence 'a kingdom. The relevant passage is "vaisanai baitthu visahanamdi "— 'Visakhanandi sat on the throne'. cf. PSM, baisanaya- asana-, 'seat'; cf. vaisana- occurring in this sense in PC. I, II, III and baisanayain Bh.; cf. G. besnu= 'a seat.' vaisana- is connected with Sk. upaveśanaka-.]
211. Vatta- 23 15 14, 73 5 4, 85 24 8 'a path, a road'.
[=marga (gl.); cf. vatta- panthaḥ, 'road' (D. 7 31); cf. M.; Kon. vat'a road, path, way'. Connected with Sk. vartma, 'a path' with a change in gender. ]

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212. Vana- 9 14 7, 12 15 2, 20 1 10, 25 9 3, 29 27 13, 72 6 9 'water.' [jala (gl.); cf. PSM. vana-jala-. Connected with Sk. vana-, 'water' (Naighantuka). ]
213. Vanna- 4 17 11 'a kind of musical time or measure.
[=talaviseṣa- (gl.). Tippana of Prabhacandra gives "samasta-natakartha-varṇanādvarna-talaḥ." cf. PSM, vanna- 'the measure of a song.' Connected with Sk. varna-; cf. MW. varṇa-(L)= " a kind of measure (cf. tāla)."]
214. Vammisara- 15 17 4, 18 12 8, 28 37 14, 32 5 5, 38 13 2, 40 14 9, 49 3 3, 55 9 3, 57 24 8, 65 2 2, 80 1 14, 88 2 4, 92 18 5, 95 14 15 'the god of love.'
-
[cf. vammisara- kama-, 'the god of love' (D 7 42); cf. vammisara- occurring in this very sense in JC. (1 13 13) and Chando. (4 64 1) vammisara- is derived from Sk. marmesvara-. marma- occurs as vamma- in Pk, so marmeśvara- would be Pk. vammisara-.]"
89
215. Valadda 9 19 5, 12 9 7 (v.1. validda), 27 1 3, 85 13 4 (v.1. valadda-)
'a bull.'
[=balivarda-(gl.). cf. PSM. baladda-(D)= vṛşabha-, 'bull'; cf. vala-orṣabha(PC. II). See baladda-. ]
216. Vallūra- 89 12 11 'dry flesh. '
[=suşkamamsa-(gl.); PSM. does not note it; cf. valluriya- occurring in this very sense in NC.; vallura- occurs at PC. III 77 13 1 where it is rendered with khadya-viseșa- with a query. There also suskamāmsa suits the context. Connected with Sk. vallura-, 'dried flesh.'] 217. Vaoli 77 2 3 a whirlwind, a gale, hurricane, storm.'
[=cakravata, vatya(gl.); The relevant passage is "vaoli-dhuli-bahalamdhayarau"- 'great darkness caused by the dust raised on account of the hurricane'; cf. PSM. vaoli- pavana-samūha-; cf. vāoli- occurring in this very sense in PC. III and valula- in Yt. ; vaoli- is connected with Sk. vātāvali-, vatali-; cf. MW. vatula(L)= 'a hurricane, gale, whirlwind.' ]

1

218. Valalumci 52 14 1 'a fight involving pulling of hairs.'
[=keśākesiyuddha- (gl.). The relevant passage is "vālāluṁci karivi jujjhejjasu visarisa-vira-goṁdale" -"In the fight between heroes of unequal strength, you resort to the valaluñci type of warfare'; cf. vālāluṁci occurring in this very sense in PC. I, PC. III. Connected with Sk, vala-aluñc-, 'pulling of hair, ']
12

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
219. Vāvada- 8 14 2, 30 12 10,99 16 11 'engaged in, busy with.'
[=vyāpyta(gl.). cf. PSM. vāvada.- 'to be engaged in some work' (H. 1 206). cf. vāvada- in this very serse in PC. I; and vāuda- v. 1. vavada
in NC. Connected with Sk. vyā+pr- 'become active.' See Pischel S 218.] 220. Vāhiyali 1 14 8,22 7 7, 46 2 1, 93 7 2 'a highway, a riding--ground
or play-groud for horses. (=vahyāli, rājamārga-(gl.); cf. PSM, vahiyali- 'a play-ground for horses'; cf, vahaliya. occurring in this sense in PC. III and vahiyali- in BỊ. K., Sam. K. Tagare notes vahiyali and gives the meaning as 'training ground for elephants.' vāhifali- occurs in JC. at 1 4 3; the commen. tator explains the word as follows - "vāhyamārgah, vahananām aśvaga. jādinām sikşārthaṁ parik al pitaḥ pradeśa-višeşah, bāşpadhäretyarthantaram." Here the second meaning given, viz,, başpadhārd, is probably only another rendering of the Ap. expression vahiyali- looked upon as made up of vāha-= başpa-, 'tears' and ali- 'row, stream'. Hence baspadhārā is not to be taken as meaning training ground for horses cf. MW. vāhyāli= 'a road for horses' (Rājata rangiņi). vāhiyāli- is deri
ved from Sk, vāhya-beast of burden, an ox, horse etc. +-ali,'track.,) 221. Viyāla— 9 14 11, 24 8 3, 63 7 4, 65 13 10, 80 12 5 evening, twi
lighť. [= sandhya (gl.). cf. viāla-= sandhya-, 'twilight' (D. 7 90; H, 4 377, H. 4 424). Connected with Sk, vikala-, cf, MW, vikala-= 'twilight, evening,
afternoon' (Āpastambha Sūtra), See veyala-. ] 222. „Vicchadd-'to give up':
vicchaddiya- (p.p.) 37 11 2.
[cf. vicchaddia-= 'given up' (Pāi. 138). vim-chadd-. See N chadd-. ] 223. Vicchal— 'to smear, anoint, wash away by immersing in water':
vicchuli(y)a-(p.p.) 45 3 2, 64 8 2 (v.1. vicchaliya-), 69 17 2, 71 16 7.
.
(=nirmala-, mraksitań, abhyaktam, snapita (gl.); cf. PSM, viccholia-= dhauta-, 'washed' (Pāi. 920); cf. vicchul- occurring in this very sense in JC. (2 8 3) and NC. (glossed as sikta-). vicchol- occurs in this very sense in Karpūramañjari at 2 30. The editorand PSM. have rendered this with kampay-, 'to quiver'. The relevant passage here is - " viccholaṁto gaaņa-kuharam karti- jonhā, jaleña "- 'washing the sky's hollow vatilt with the liquid moonlight of her loveliness'. Compare G. vichal-uu, M. visal-ne, Kon. visos-ce= 'to rinse, to cleanse, to wash
out. The root vicchul- is connected with Sk. vi-tchur-, 'to smear'. 1. See Jasaharacariu, Vaidya, P, L, Karanja, Glossary, p. 160 2. See Karpūramañjarī of Rājasekhara, Konow, Sten, Harvard, 1901, Glossary.

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91
The sementic development of the word is - 'besmear, bathe, wash by
Immersing in water, wash away'. ) 224. Vicchula- 71 12 4 'pervaded with,' 'full of'.
[The word goes with 'nandana-vana' and the members of the compound are irregular. The relevant expression is - "saccha-vicchulucchaliyajalakanam (nandanavanan) "- '(the garden ) which was pervaded with clear water spraying up'. cf. PSM, vicchuria-- vyāpta-; cf. vicchulaoccurring in this very sense at JC, 3 2 3 and JC. 3 16 3. At JC. 3 16 3 the expression is - "jharamta-saccha-vicchularbha-nijjharam " '(the garden) pervaded with springs with clear flowing water'. Here also vicchula- qualifies vana-. Connected with Sk. vicchur-, 'besmeat',
'pervade,' and hence 'full of'.) 225. „Vidhapp- 'to earn, to acquire':
vid ha ppai pres. 3. s.) 94 9 12, (=uparjayati (gl.). cf. vid happ-= arj- 'earn' (H. 4 251 ), cf, vid happoccurring in this very sense in PC. I, Bh. vidhapp- is passive from Nvid hav-, Pischel considers it as causative from dha with cerebrali
zation as in saddha=śraddha-. See Pischel § 223 and 286. See vid hatta-, 226. Vidhatta- 16 3 4, 88 7 7 'earned gained,'
Compare vid hatta-= arjitam. 'earned' (H. 4 268). cf. vidhatta- occurring in this very sense in Sam. K. and vitha pita, in Up. K.; vishapitaappears to be a Sapskritisation of Pk, vidhattam. See Pischel S 223, 286 and 565. See vid happ
227. Vimbhala --59 19 6 'perturbed, agitated, distracted,'
(=vihvala-, capala(gl.), the relevant passage is - 'kamda.dambara-damaravimbhalam”- agitated due to the fear caused by the fury of arrows'; cf, PSM, vimbhala-= vihvala-, vyākula-; cf. vimbhala- occurring in this sense
in JC. (2 23 1) and NC. See bhimbhala and bherbhala-] 228. Virāņi(?) 30 16 4 (v.1. cirānt-) 'averse to worldly pleasures' (?)
(For the discussion see cirāni-. ] 229. Virolapa—38 7 3 'the process of churning'.
[=manthanakarma- (81); cf. virol-= manth-, 'to churn' (H. 4 121; Pāj. 555: Tr, 3 1 63); cf. viroluña-- manthaka(PC. II), Connected with Sk.
vilodana-, 'churning'. ] 280. Viviya-76 7 20 'bloomed, fully opened'.
(=vikasita- (g1.): the relevant expression is -“ viviyāņaņa”- fully opened mouths': cf. PSM. vivaya-(D)=vistīrņa- Connected with Sk. vivsta-, 'open'. ]

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
231. Visa—85 4 7 'water'.
[=pānīyaṁ ( gl.); cf. PSM. visa-- 'water'. Connected with Sk. vişa“,
'water'. (Naighantuka).] 232. Visatt- 'to bloom,' 'blossom,''be horripilated,' 'split open,' 'burst
open,' disintegrate':
visaffai (pres. 3.s) 14 5 9, 18 15 5 24 14 10, 38 6 2, 65 20 3, 77 3 6, 78 1 7, 87 17 10, 92 2 9; visattivi (abs.) 30 20 3; visatta- (p.p.) 14 1 14, 40 8 11 (v.l. visaddha-), 52 9 5, 52 14 14. 73 13 4, 78 27 18, 91 8 9: visattaq-(p.p.enl.) 28 1 9.
(=sphugati, vikasati, bhagna-, vikasita-, ullasita- (gl.); at 30 20 8 visattivi is loosely rendered with prakampya: bere also, 'bursting or splitting' fits the context; the relevant passage is -"natthau bhaya-bhāvena- visattivi"" bursting with fright he ran away'. At 28 1 9 the commentator has rendered visattaa- with "prasara-"; primarily » visati- means vi+kas-, 'to bloom' and secondarily we can take it in the sense of prasara-, as the bud on blooming spreads itself with its petals splitting apart. Compare PSM. visaffa- (D)= vikasita, praphulla 'bloomed, blossomed'; cf. visatt-= di-+kas-, 'to open, expand' and visati dal 'to split (H. 4 176; Pāi. 810; Tr. 31 118); cf. visatt- occurring in this very sense in PC. I, II, III, Kams; visatļa- is derived from Sk. viststa'opened.' See visattaña-]
233. Visattana-50 5 8 'bursting, splitting'.
(See Nuisattabove.]
234. Vihāna-20 23 11 'dawn, morning'.
(=prabhata-(gl.); cf, vihāna-=prabhata-, 'dawn' (D. 7 90 ); cf. vihānayaoccurring in this very sense in PC. I, II, III; cf. G. vahāņu, Hi. bihān= "early morning, dawn, day-break'. Connected with vi+bha- 'to shine' and vibhāt-s'shining (applied to uşas).]
235. Vin-'to glean', 'pick up one by one,' 'gather':
vīņai (pres. 3. s.) 57 3 5; viniya-(p.p.) 15 1 9. [=prārthayati (gl.); the relevant passages are-1) “kāņaņi kāyāņamtiya vīņai” (57 3 5)- "picks up guñjās in the forest': 2) "vīniya vellihalõi " ( 15 1 9) picked up fruits of the creepers'. PSM. does not vote it. vinarta occurs in JC. at 2 27 6 and is rendered by the editor with vādayan'. 1 The relevant passage here is – "vīņamtai taru-vella-halāi"-picking up
fruits of trees and creepers'; so we can taken vin- in the same sense 1 See Jasabaracariu, Vaidya, P.L., Karanja, 1931, Glossary.

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as in MP. Compare G. vin-vu- 'to pick up, glean, gather'. Connected with Sk. vi-+ci-(vicinoti)= 'to collect, gather'.]
236. Veyala-53 11 12 'evening', 'twilight'.
[=vikalaḥ tamaḥ(gl.); the relevant expression is "jana-mana-veyāla-haru”'remover of the darkness in the minds of the people'. See viāla-.] 237. Vemdha-89 10 10 'encircling, roll, wrapping up'.
[=vestana-(gl.); the relevant passage is "tana-vemḍhai veḍhivi pihiyanayana" 'surrounding with a grass bandage, closed his eyes'. cf. vemḍhiam veştilam, 'surrounded, enclosed' (D. 7 76). For N.I.A. derivatives see ND. bernu 'to roll, wrap up, twist round, wreathe'. Connected with Sk. vest-, 'to surround'.]
-
93
238. Vembhala-28 27 1(v.1. vimbhala-) 33 13 1, 52 16 11, 58 2 6, 69 20 2 (v.l. vibbhala-v.l. vimbhala 'agitated, perturbed, distressed'. [=vihvala-(gl). See vimbhala-, bhimbhala -and bhembhala-.]
239. Veruliya-42 3 23 'Lapis lazuli'.
[The relevant passage is "vajjahi maragayahi veruliyahim gayaṇubbhāsaṇu jakkhe nimmaviyau kosalapuru" - paksa constructed Kosalapura with diamonds, emeralds and lapis-lazuli by which the sky was illuminated', cf. verulia-vaiḍurya-(H.2 133; Pai. 266) and velulia--vaidūryaṁ, 'lapis lazuli' (D. 7 77) Connected with Sk. vaiḍurya-. See Pischel § 80.] 240. Vokka-7 12 8, 11 24 12 'the liver, the heart'.
[=kalija(?) (gl.). Vaidya renders it with yakṛt-. PSM. does not note the word. Vokkaya- occurs at JC, 4 14 1. Here the editor connects it with uṛkka-, 'kidneys'. vokka may be connected with Sk. vṛkka- or bukka-: cf. MW. tukka-(L)= 'the heart'. For the word kalija given in the gloss see Appendix.]
241. Samghaḍa-3 5 25, 19 13 2, 64 4 4, 88 8 2 'a pair, a couple'.
=yugmam, sanghataka-(gl.); cf. samghaḍi-yugalam, 'a pair' (D.8 7); cf. PSM. samghaḍa(D),samghaḍaga-(D)=yugma-,yugala-; cf. samghaḍa- occurring in PC. II where it is glossed as sanghatta-; cf. Sk. sanghata-, sanghatita- and Pk. ghaḍa, 'friendship', ghadiya-, 'friend'; cf. MW. sanghatika(L)= 'a pair, couple'.]
242. Samcu(y)a-48 8 12, 88 9 5 'dripped, oozed, leaked'.
[=srutam(gl.): the relevant passage at 48 8 12 is-"nhana-vāṇīyam saṁ. cuyam layāhare" - 'the holy bath-water dripped into the creeperbower'. cf. PSM. cu- 'to drip' (H.2 77); cf. cuya-occurring in this very sense in NC. at 1 14 1 & 5 10 21. The relevant passages in

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
NC, are - 1). "nivai sasahara-mani-cuya- jalehi(1 14 1) – 'Is cooled down by the water dripped from the moon-stone' and 2) "nayanacuyamsua-piccam” -'the water of tears dripped from the eyes'. w cu gives us G. cu-vu- 'to leak', cuvo-= 'a leak in the roof of a house', The sense of dripping has further developed in Hi nichodanā= 'to press hard and remove water, to squeeze'. For N.I.A. see ND, cuhunus 'to drip, leak, pour through'. samcuya- is connected with sam+
» cyut-='to flow, trickle, ooze'.] 243. Sabalahana-22 9 11 ablution after a death or funeral'.
(=mstaka-snāna-(81.); the relevant passage is - "savalahanau sabalahaņu va dihiharu" - 'the applying of unguents like sandal-wood paste is as unnerving as the ablution after death'. PSM, does not note it. The word appears to be made of two elements, saba+ lahaņa-; saba
stands for 'dead body and the second element lahana- is obscure ] 244. Sabalāhana-85 15 8 'unguent, scented paste'.
T=vile pana-(gl.). PSM, does not note it. Connected with Sk. samalambha-= 'sniearing the body with unguents'. See N samalah- » savalah
and savalahana-.] 245. Samalah-'to anoint, to smear the body with unguents':
samalahia-(p.p.) 6 1 9. (Vaidya renders it with abhilipta ; cf. PSM. samalah-= 'to besmear'.
See sabalahana-, » savalah-and savala hana-.] 246. Sarahi-9 4 1, 55 10 3 'ocean'.
(=samudra-, jaladhi -(gl.); PSM. does not note it; cf. Kan. saradhi'ocean', śaradhi-sayana-= Vişņu and saradhi-suie-- Lakşmi, sarahi is connected with Sk. saras-and sara-, ('water')+-dhi-(from dha-).]
247. Salona—87 2 10, 92 9 7 'beautiful, splendid'.
slāvanayukta(gl.); cf. salonā-salāvan ya-( H. 4 420, illustration 3 ); cf. saloņaoccurring in this sense in PC.I, PC.II; cf. Hi, salonā='beautiful' and G. salunu= 'superlatively good, excellent, fine'. Connected with Sk. sa-lavaņa-; cf. MW. lavana-(W)='graceful, handsome, beautiful. Possibly
lavana-goes back to ramaņa-; cf. Pk, ravaņņa-=ramanīya-.] 248. Savalah--- to anoint, to besmear':
savalahivi(abs )42 7 4. sevilepya(gl.); PSM, does not note it. See savalahand-, » samalah- and
sabalahana-.] 249. Savalabaņa-3 4 7, 3 18 3,22 9 11, 41 14 3 'an unguent like san.
dal-wood paste, ointment.

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95
(=vile pana-, samālambhanam candanādi(gl.); see savalah, samalah-, and
sabalahaņa-.] 250. „Sād—to destroy':
sādai(pers.3.s.) 38 9 7 ( v.l. jhadai); sadi(y)a-(p.p.) 18 6 10, 37 25 4, 53 10 4, 58 22 15, 84 9 8. [=sphețayati, nivārayati, śaţita-, nivārita(gl.); at 84 9 8 sadiya- is loosely rendered with patita-; cf, PSM. > sad-'to destroy'; cf. Vsad - occurring in this sense in PC. I. PC. II. Connected with Sk. N sad-,
'to kill'. See sõda-below.) 251. Sāda-14 5 14, 29 4 5, 99 8 5 'destroyer, annihilator'.
=vidhvarsaka-, bhanga--(gl.): cf, sāda- occurring in this sense in NC.,
Bh. and sādana-in PC. III. See N sād-above.) 252. Sāhār-'to support, maintain, console, cheer up, assure safety or
protection': sāhārai (pres. 3. s.) 14 5 10, 87 8 13; sāhārivi (abs.) 78 28 3; sahārahi (Imp. 2. s.) 60 17 3; sāhāri(y)a-(p.p.) 32 5 4, 52 16 25, 77 10 9.
[dhirayati, dhirayitvā, aśvāsanam dehi, dhirita, aśvāsita, mabhisita- adhirita(gl.). At 32 5 4 the editor has split the words as "sa hariya" and given the meaning against hariya-, It should be read as "sahariya-". The relevant passages are:-1) meiņi kaha va bharu sahārai" (14 5 10) - The earth somehow supported the weight'; 2) "mardoyari ruyanti saharivi" (78 28 3) - 'having consoled the weeping Maņdodari”; 3) "mantihi kaha va kaha va sāhāriya” (32 5 4) - "(she) was consoled by the minister with great difficulty'; 4) "niyaya sennu sahāriu” (52 1 'cheered up his army'. PSM, does not record the root in this sense. saharia-occurs in NC. at 79 3 and the editor has rendered it with sāvarita and discussed the word in the potes?. But here also the meaning 'consoled, cheered up' would suit the context. This is supported by the gloss 'dhirita-' on the word saharia-in NC. The relevant passage is - "tena vi baddhau riu sāhāriu"-'the imprisoned enemy was consoled or chees ed up by him'. cf. sāhār-occurring in this very sense in SR., PC. II, Bh.; cf. Hi, sahārā= 'support, help'. The root » sāhār- is connected with Sk. sam-+dhāray-.]
253. Siriya--29 15 2 'rent, split, pierced, torn'.
(=vidārita(gl.); the relevant passage is -"angai taru-kamtaya-striyai.” 'the limbs were rent due to the thorns of the trees'; cf. PSM, siriya
(D)=bhagra-; cf, Sirija-=bhinna-, 'pierced' (PC. I). Possibly connected with Sk. Nśți= 'to rend' (RV)+ita suffix.]
1.
Ņāyakumaracariu, Jaina, Hiralal, Karanja, 1933, Notes, p. 201

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DESYA WORDS FROM THE MAHĀPURĀŅA
254. Sughanaghanai-31 38 10 'very firmly'.
[The relevant
passage
is-"tahi bamdhivi khambhi sughanaghaṇai" 'having tied him to the pillar very firmly'. su-+ghanaghana-. See ghanaghana-.]
255. Suvihaṇa-20 23 9, 38 12 23, 41 4 30, 49 6 12, 63 2 12, 69 12 4, 99 1 12 'early morning, dawn'.
[=prabhata-(gl.). cf. suvihāṇa-'early morning' (PC. I) and JC. (2 22 5); su+vihana-. See vihana-]
256. Seriha-2 18 13, 23 5 2, 60 9 9, 62 3 5, 77 6 7 'a buffalo'.
[=mahisa-(gl.); cf. seribha-dhurya-vṛṣabha-, a carriage ox'; seribho mahişe apityanye-'also 'a buffalo' as the opinion of some one else' (D. 8 44); cf. PSM. seriha- mahişa-, and serihi- 'a she-buffalo' (Pai. 670); cf. seriha-= 'buffalo' (JC. 3 40 14) and sairibhi 'a female buffalo' (Yt). connected with Sk. sairibha- a buffalo' (Harṣacarita, Balaramāyaṇa). See seriht-]
257. Serihi-78 15 7 (v. 1. seriha-) 'a female buffalo'.
[=pracanda mahiṣaḥ(gl.); MW. sairibhi (L)= 'a female buffalo'. See seriha-.]
258. Selimdha-60 28 3 (v. 1. selemdha) 'a lotus'.
[=kamala-(gl.); the relevant passage is -"visa-selimdha-gamdhu agghaivi" -'having smelt the fragrance of the poisonous lotus'. PSM. notes selimdha-in the sense of vṛkşa-viseṣa-. Connected with Sk. silindhra-; cf. MW. silindhra(L)= 'a kind of jasmine' and 'a mushroom' (Harivamsa Purāna).]
259. Sella-7 5 11, 12 18 7, 60 29 2, 74 4 9, 76 7 25, 87 4 8, 88 5 11 'a spear'.
[=bhalla-(gl.); cf. sella- bāna, 'an arrow' (D. 8 57); kunta (H.4 387). Vaidya renders sella- at 7 5 11 with prasa-, 'a dart', cf. sella-and silla-occurring in this very sense in NC., sellaga- in PC. I; cf. sellaselli-, 'fight involving lances on both sides' (PC. II). Derived from Sk. salya-, 'lance, spear' (RV); cf. also MW. salya(L)='an iron crow-bar'.]
260. Somāla-25 6 10, 69 24 11, 71 8 12, 85 3 12 'delicate'.
[=komala-(gl.); cf. somala-sukumāra-(H. 1. 171; Pai. 156); cf. somalain this very sense at JC. 1 17 15, 4 2 3. cf. G. suvalu soft,smooth' and M. somal- 'tender'. Connected with Sk. sukumāra-. See somāliyaand somali-. Alsdorf gives saumya+ suffiix ala-.]

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261. Somaliya-(fem.) 84 3 8 'delicate'.
[compare somaliya- occurring in NC. in this very sense. See somālaabove and somali- below.]
262. Somāli (fem.) 90 9 6 'delicate'.
[See somala- and somaliya-.]
263. Hamsa-38 20 11 'an anklet'.
[=nupura-(gl.); cf. PSM. and Pai 261 - hamsaya- nupura-; cf. PSM. hamsala (D)=ābhūṣaṇa-višeṣa-. Connected with Sk. hamsaka-, 'an ornament for the feet or ankles (said to be formed like a goose's foot)' (Śiśupālavadha).]
-
97
264. Hatthiyara-52 10 4, 70 17 10 'a weapon, a tool, an implement'.
[=ayudha(gl.); the relevant passage at 70 17 10 is-"jahi na vahai niya-kara-hatthiyaru" - 'where one does not carry a weapon in one's hands.' PSM. records the word hatthiyāra as desi and gives two meanings to the word -1) sastra-, 2) yuddha-. But the passages cited for the second meaning, do not support the same. In the first passage "ta utthehi sampayam karehi hatthiyaram ti" which clearly means, take up arms' while "hatthiyara-karaṇam" in the second passage means the same thing, namely, 'taking up arms'. Thus in both the passages hatthiyara-has the usual sense 'weapon'. So there is no evidence for the second meaning 'battle'. Hence it should be dropped. Compare hatthiyara-in this very sense occurring in Bh., PC. III. For N.L.A. derivatives see ND. hatiyar 'tool, implement, weapon'. Turner connects it with *hasta-kara-, Sk. hasta-kāryaḥ= 'done by hand', Pk. hattha-kammaṁ= 'handiwork'.]
"
265. Humdaho-3 14 20 'accept it', 'take it'.
commentator
[=grhana bhoh(gl.). The actual expression is "humdaho-payacchiehi" qualifying "sayakumbha-kumbhaehi in line 22. The renders "humdaho-payacchiehi" as "grahāṇa bhoḥ' ityevam bhanitva prada. ttaiḥ". Accordingly the translation would be "(with golden pitchers) passed on with the words, 'Oh you take this!" According to this interpretation humda would be Imperative 2nd person singular form of a root humd-, 'to take', PSM. has not recorded such a word. The word appears to be strange, and it is not unlikely that 'humdaho' might be standing for 'hamdaho' and 'hamda' derived perhaps from Sk. hanta, is recorded by Hemacandra in his grammar at 2 181 as an Indeclinable partice with the sense of 'you take it'. A cross-reference to this is given by Hemacandra in his commentary on D.8 59, Compare Sk. hanta bhoḥ.]
13

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
266. Hettbāmuba --3 15 8, 5 2 13, 11 13 4, 73 1 13, 76 4 6 'with face
hung downwards'.
=adhomukha(gl.); cf. PSM. heftha-sadhas-(H. 2 141); cf. heftha-muhaoccurring in this sense in PC. I, II, KC., Bh.; cf. G, hettha-='down' and M. hethā= 'inferior'. See Pischel § 107. Connected with Sk. adhas. See hetthima- below.] Hetthima-11 22 11 'lower' downward'. [copare PSM. hefthima-=adhastana-(H.2 163); cf. hefthima= 'downward' (Sam. K.). See hetthamuha-.]
2. TADBHAVAS WITH SPECIALISED OR CHANGED MEANING.
268. Akka-24 13 7 'the fluff of Calotropis Gigantea.'
(=arkapicu, arkatula-(gl.). cf. PSM. akka-= 'the Calotropis Gigantea tree' and akka-tula-= 'ak ki rui' cf. arka- in this sense noted in the Supplement to J.O.I., Baroda, vol. X no. 2. p. 105. Helen Johnson notes arka- on page 351 of Tri. II in the sense of 'the red-flowered Calotropis gigantea, the swallow-wort' and adds as follows: "Its most common verpacnlar names are ak, akanda, madar and rui, Its fluff, arkatūla-, is an illustration of something easily blown about." Burrow illustrates arka- as a Dravidian loan and compares it with Ta, erukku, Mal, erikku; Kan. erke, ekke, yakka, Tu. ekkamāle, ekkame in the same sense as above. Kittel also considers arka- to be of Dravidian origin in view of the fact that the plant is common over the whole of South India and its name in the mouth of all the people. cf. also Kan. ekku= 'to dress cotton and ekke, erke= Calotropis Gigantea tree.']
269. Acch- 'to be, to live, to remain':
acchahi (press 2. s.) 65 13 8; acchai (pres. 3. s.) 30 12 11, 30 19 4, 60 7 1; acchahu (inf.) 30 11 9. [PSM. connects acch with as-(H. 1 214). Turner (ND.s. v. chanu) connects it with Sk. a- tkşi-, 'abide' and not to be or to live'; cf. Nacch- occurring in the above sense ia JC. (2 6 5), NC., KC.,
PC, I, II, , cf. G. che= 'is,' etc.) 270. Abbhapisā(y)a-3 15 6, 59 2 4,79 10 6 'Rābu, name of a demon who
is supposed to seize the sun and moon and thus cause eclipses.'
1. See Burrow, Sanskrit Language, p. 280. 2. See Kannada-English Dictionary, Kittel, F. Preface,

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99
[=abhra-piśāca-, rahu- (gl.); cf, abbhapisāa-- rahu (D. 1 42, Pai. 38; Tr. 3 4 72, 432); PSM. notes ambu pisāsa-= rahu, quoting from Gāthā Saptašatı; cf. abbha pisāa- occurring in this very sense in PC. II; cf. MW, abhra-piśāca- or abhra-piśācaka(L)= "sky-demon; name of Rāhu (the descending node personified,"))
This is a good Tatsama-word. It is a metaphorical expression or
epithet for Rāhu. 271. Amayaruba-67 5 1 'the moon.'
[candra- (gl.); cf. amayaniggama-- candra-, 'the moon' (D. 1 15, Tr. 34 72, 665); cf, PSM. amayakumda= 'moon.') It clearly goes back to Sk. amsta-ruha-, which is comparable to
Desi "amayaniggama-" (<Page #111

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
damañjart of Varadaraja (circa 1600-1650 A.D.) notes amlannar in the sense of 'rice cooked with tamarind or any such sour ingredi
ent'.' Compare ayambila-, ambila- is connected with Sk. amla-. ] 275. Alidhai-86 4 3 'with ease, easily, without much effort.'
[Daklesena (gl.); the relevant passage is - "kamalai alıd hai tena khudiyai' - 'he plucked the lotuses with ease'; PSM. does not record this word; cf. alidhaya- occurring in PC. II. ] aliąhaya- occurs at 26 9 9 in PC. II; no meaning has been given in the Index. But if we take this alīdhaya- to be the same as our alīdha-, then the meaning of the Paumacariu passage becomes clear. The relevant passage is - "vaitthu Janaddanu alidhae mamce ravannae” (PC. II 26 9 9 )- 'Japārdan sat on the beautiful platform with ease.' alidhai occurs twice in KC., the editor gives alīka-as the general meaning. But here also the same meaning, namely, easily, with no effort, with ease' fits well. alīdhai occurs at 10 2 5 in Bh., and the editor has given 'quickly as the meaning. But here too, the meaning 'easily, with ease' fits the context, Alsdorf connects alīdha- with arişta-= 'unburt, safe'; cf.
wris- 'to be hurt or injured, suffer wrong.' 276. „Ukkoa-'to excite or evoke (love)':
ukkoiya- (p.p.) 4 14 11, 30 10 7, 76 9 13, 82 1 8, 84 12 3. (=prădurbhūta-, ut pădita- (gl.); cf. PSM. ukkoiya.= utkopita-; cf. ukkoy, occurring in this sense in JC. (2 23 5) and » ukkov- in PC. II.] The word is used in and is confined to the context of kama-, 'emotion of love.' cf. ukkoiya kāma (MP. 4 14 11, 30 10 7, 84 12 3), ukkoiya mayaņa- (MP. 76 9 3) and ukkoiya mana- mayaņa (MP. 82 1 8). cf. ukkoiya-mayana- occurring at JC 3 23 5. In SR. also ukkoiya- is used in the context of a lady in love. The expression mayaņukkoiya-= madana utko panašilā can be rendered as - ‘who is an instrument in exciting passion,' So 'to evoke or excit (love)' (and not merely produce or reveal) should be the correct shade of meaning. Compare
ukkova-, ukkoyaņa- and ukkovaņa-. 277. Ukkoyana- 51 4 2,60 4 4 'exciting or evoking (love).'
(kāmukkoyana= kāmot padika (gl. at 60 4 4); ukkoana- in this sense occurs
at JC. 1 12 4 where it is split as "mauu kko a ņa”. It should be 1. See Supplement to J. O, I., Baroda, vol. IX. 10,2, p. 702. See Karakandacariu, Jain, Hiralal, Karanja, 1934, Glossary. 3, See Bhavisayattakahā, Dalal, C, D, and Gune, G, O.S. XX, Boroda, 1923, Glossary. 4. See JC., Vaidya, P. L., Karanja. 1931, p. 11.

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101
Smau-ukkoana," Compare ukkoyana- occurring in this very sense in NC., PC. II, PC., III, akoyaņa- and (u)kkoyaņa- in SR. and ukkovaņa
in Bh. See Nukkoa-, ukkova- and ukkovana-. ] 278. Ukkova--24 1 8 (v. 1. ukkoya-) 'exciting or evoking (love)'.
[mayaņukkova-= madana-prasaraḥ (gl.); cf. / ukkoa-, ukkoyaņa- and
ukkovana-, ) 279. Ukkovaņa – 32 8 11 (v. 1. ukkoyaņa-) 'exciting or evoking love.'
(See Nukkoa-, ukkoyaņa- and ukkova-. ] 280. „Uccāy-'to toss up, to lift' :
uccāivi (abs.) 18 i 2 (v.1. uccāvivi ), 33 8 10; uccāiya- (p. p.) 40 6 7, 85 2 11.
sutkşipta- (gl.); PSM. notes uccăiya- as a Deść word in the sense of utthāpita-, 'raised, elevated'; uccāiya- occurs in NC. and KC, where
ne editor has connected it with ud-+cāyita-. 1 In both the texts it occurs in the same sense as above, namely, 'to lift.' Compare Nuccāyoccurring in this very sense in JC., PC. I, II, III. Tagare gives it as causal of Nci- Nuccāy, is a denominative from Sk. ucca-= 'high, elevated.')
281. Ucchalla -- 71 17 2 (v. l. ucсhulla-) 'restlessness,' 'uneasiness.'
[=utsukatva- (gl.); the relevant passage is - kāhi vi mani ucсhallaŭ jāyau" -
There arose uneasiness in a certain lady's mind or heart.' Compare PSM.Nucchalla-Nucchalm- 'to leap'; cf. ucсhall-= 'fly upwards' (PC. I) and ucсhalla-= 'being raised or tossed upwards' (Supplement to J. 0.1., Baroda, vol. IX, no. 2); cf. G. uchaf-vu= 'to leap, to toss up.']
utsukatva-seems to be a special sense of the word ucсhalla- ucсhalmeans 'to leap.' When the mind is excessively eager (utsuka), it feels a sort of restlessness or leaping sensation and hence secondarily "ucchalla-" may have developed the meaning of utsukatva-. Compare in this connectiou » culucul- in the sense of throbbing' (spand-) noted at H. 4 127 and N culacul-= 'to become restless or to long for a beloved' recorded by PSM. as occurring in Gātha Saptašati 4 81.
D. 1 127 and Tr. 3 1 22, 26 note ucculla- in the sense of udvigna-, 'anxious (for absent lover),' With the variant ucсhulla- here, we may compare ucсhulla= kheda, 'sorrow' (D 1 31). It may not be mere kheda=, but 'kheda- due to longing.'
1. See Māyakumaracariu, Jain, Hiralal, Karanja, 1933, Glossary and Karakamdacariu, Jain,
Hiralala, Karajna, 1934, Giossary.

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282. Uppariyaņa - 1 14 3, 31 2 4, 80 2 7, 80 8 12, 85 2 7, 85 15 12
"upper garment.' (eu paritana vastra, u paritanas uttarīyaṁ vastram (gl.); PSM. does not note it; cf, uppariyaņa- occurring in this very sense in JC. (2 32 11) and NC.; cf. G. uparnu, M, uparaņā= 'a small single cloth worn loosely over the shoulders. This corresponds to Sk. uttariya-. Like uttariya-,
in uppariyana- too we have an original adjective used as a noun.] 283. Ulluhiya – 86 8 6 'attributed,' 'found (fault with)'
[=dattam, bharts anabalat (gl.); the relevant passage is -"para-parakkamu. lluhiya-dūsanam," that is, 'when the opposite party was showing its bravery, the warrior was finding fault with them.' Hemacandra records » ulluh, in tbe sense of nis-+p-= 'come out' (H. 4 259), while the D. p. ullūdha- in L ināınamālā at 1 100 has the meaning ärūdha-, 'mounted' or ankurita-, 'sprouted,' Obviously ulluh-is traceable to Sk. ud-ruh- this explains all the recorded meanings in Pk. The gloss is rather free. In the cited passage ulluhiya- is equivalent to Sk, udbhavita-; the word can be looked upon as a tadbhava, if one likes that way.]
284. Uvvell- 'to unfasten, to unfold':
uvvellivi (abs.) 47 16 4, 91 8 8; uvellia- (P. p.) 83 6 9; uvvelliyaa= (p. p. enl.) 62 5 11. [=ekatrīkytya (gl. at 47 16 4), prakafiksta- (gl. at 62 5 11); cf. uvell-= ud-+vest- (H. 4 223) and Nuvvell-= ut--namay- ( Tr. 2 4 110); cf. Nuvell- pra-+51-, 'spread' (H. 4 77, Pāi. 433); cf. Nuvvell- occuring in the sense of 'move quickly' in PC.I and 'dance, move quickly as in a dance' in PC. II and Vuvvill- in Bh.; Nuvvell- is derived from Sk. ud-+veşt-, 'unfasten, open.'] In many of its occurrences Nuvvell- is used in connection with a prekşanaka-, 'show' or 'performance and it means 'gave expositi or recital of' prasarita-); cf. "rambha tilottima sai uvuellai' (PC. II 34 3 8). Here the gloss gives prakațayati, ‘gives a perforniance.' At PC.II 46 1 4 "pavana-pellanuvvelliyamvare"; here the gloss gives 'nartitāmbare'. Compare also PC, II 42 10 7-"gãi vãi uvvellai" and PC. II 24 1 2 - “uvvellijjai gijjai lakkhaņu”. In MP. 83 6 9 and 91 88 Nuvvell- means 'to unfasten, open' aud udvest- would be the meaning as given by Alsdorf, Elsewhere Nuvvell- is generally used in connection with dancing. The glosses like prakațay- or nartay- etc suggest that Nuvvell- means 'to give a dance recital, to perform or give recital of a dance'. At some places
the gloss rerders it with prasār-, that is, 'spreading and unfolding.'1. See Harivamsapurāna, Alsdorf, L., Hamburg. 1936, Glossary.

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103
So here a dance is 'unfolded.' Elsewhere an ornament is unfastened. In one case, it is in connection with the ornament and in another it is in connection with the dance. So primarily, Nuvvell- means 'unfasten' and secondarily it means 'unfold', 'spread', 'perform a dance.'
285. Ommāhiyaa-37 23 11 (v.1. omahiya-) 'upeasy due to intense lunging.'.
[=utkanthitaḥ (gl.); PSM. notes ummahiya- in the sense of vinasaka-; but this is connected with Sk, unmathana-, etc.; Vaidya renders ommahiyawith unmathita-, But cf. ummahaya-, 'longing, anxiety, yearning' in PC. I, II, III. Apte notes a sense 'torment, deep pain' for unmathabut without giving any reference'. )
286. Kailasa-78 14 8 (v.1. kikalāsa-) a crab.
[karakanduka, karkața- (gl.), T manuscript notes the reading kikalasaand kuruvila- (which also meavs 'a crab') as the gloss on it. The relevant passage is --"tallara- jali kailāsu vi jalayaru"- "In a small lake even a carb gets the status of being a jalacara,' PSM. does not note this word. kailasa- is derived from Sk, kykalasa-, which is used in the sense of 'lizard, chameleon.' For the word kuruvila- given in the gloss on T manuscript see Appendix. ]
287. Kaula— 11 17 8, 46 10 14 'designation of a heretical priest (who
propounded the grossest form of atheism).' [=cārvaka- (gi.); kaula- occurs in JC. in the sense of kapalika-, In Sk. kaula- is used in the sense of a worshipper of Sakti according to the "left-hand" ritual.' PSM. also notes the word in this sens
288. Kakkara- 3 17 2, 31 23 7, 35 8 8, 42 7 11, 48 8 10, 73 20 6, 93 14
3, 100 4 11 'mountain peak, cliff, cave.' [=parvata-śikhara-, giri-danta-, guha- (gl.); cf. PSM, kakkara= 'a stone, a pebble'; kakkara- occurs at NC. 7 10 8, where it is rendered with kakşa- or a stone, But here also the meaning "mountain-peak or cliff' suits the context. Compare kakkara- occurring in this very sense in PC. I.) kakkara- is derived from Sk. karkara-; cf. MW; karkara (W)= 'Dame
of stone, limestone (especially kankar).' 289. Kaccha- 87 11 1 'a garden attached to the house,'
(grha-vātikā (gl.); PSM. kaccha='a sugarcane garden' quoting in support from Kumārapālacarita; cf. kaccha- 'a forest' (Supplement to J. O. I.,
1. Sec Ņāyakumaracariu, Jain, H., Karanja, 1933, Glossary.

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Baroda, vol. x, no. 2, p. 115); cf. kakşa-= rana, 'a forest, kaccha= 'a forest,' a pasture for grazing cows' and kacchika, malakara-- 'a florist' occurring in Br. K.; cf. MW. kakşa (L)= 'the interior of a forest.' ] kakşa- in Sk. means 'a dry wood, courtyard.'
.
290. Kamcana--9 22 8 'a tree bearing yellow fragrant flowers known
as Michelia Campaka.'
[-Campaka-výkşa- (gl.); cf. PSM. kañcaņa-vȚkşa-višeşa-; cf. kaṁcanaoccurring in PC. II under Botanical names. In SR. hiranna. Sk. hiran ya-) occurs in the sense of dhattūra- Compare MW, kāñcana (L)= Michelia Campaca'. ]
291. Katthu-69 6 7,74 11 4 'that which is worthy of censure, blaméable,
censurable.' (=nindya- (gl.); the relevant passage at 69 6 7 is "jo dutthu katthu niddhammayaru, so khamdami hau appanau karu"- 'I shall cut my hand which is wicked, censurable and perpetrator of impieties.' It is not noted by PSM. katthu occurs at NC. 1 5 3 where it is glossed as nindyam; cf, G, kāțhu (derivable from kattha-) current in the sense of 'bad, hard, miserly.']
katthu is derivable from Sk. kaşța, meaning 'bad, evil.' 292. Kaddhaa— 20 19 2 (v. l. kaddhia-) 'a magnet.'
(cumbaka pāşāņa- (gl.); the relevant passage is - "kaddhijjai āyasu kaddhaeņa"- 'iron is attracted by the magnet.' cf. PSM. „ kaddh-= krs-, 'to pull.')
kaddha- is derived from Sk. krşta'drawn, attracted.' 293. Kaddhana- 56 2 8 'bringing one's own pawns to one's side while pro
tecting them from being killed by the opponent.'
r=atmīyaśārināṁ paraghata-rakşanena sva pakşānayanam (gl.). This is a tech. nical term in the gambling game. It is not noted by PSM, ] kaddhana- 'drawing out, pulling' derives from Sk. karşana-. See the
preceding. 294. Kamdui— 25 20 13, 25 19 14 (v. 1. kamduva-), 27 11 3 (v.1. kamdua-);
Kamdavam 25 19 11 'a sweet-meat seller, a baker, a confectioner.' rokāndāvika- (gl.); cf. PSM. kanduia-= 'a confectioner'; Hemacandra gives kandavika- as the meaning of kullūria- at D. 2 41 and of poiaat D. 6 63; cf. kändavika-= 'a confectioner' (Supplement to J.O.I., Baroda, vol. X, no. 2, p. 119); cf. MW. kandavika- (L)= 'employed in baking,' kandava- (W)= 'roasted or baked in an iron pan or oven

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105
(as bread, cakes etc,)'; at 27 11 3, the variant reading kaṁndua- is preferred to kardui- because at 25 19 11, it occurs in the form of
kaṁdua-. In Sk. kandu- is used in the sense of 'a saucepan.'] 295. Kabbura- 43 6 7, 53 4 9, 64 5 5 'gold.'
[=suvarna-(gl.). PSM. does not note this sense of the word; cf. MW. karbura- (L), karbura-(L)- 'gold.' Otherwise karbura, means 'variegated.'
296. Kama- 1 5 2, 1 16 3, 2 2 1, 48 13 8, 54 5 14, 55 1 2, 61 23 4, 85
12 10, 99 9 6 a foot.' [=krama-, carana-, pada- (gl.); cf. PSM. kama-= pāda-, cf, kama- occu* rring in the same sense in JC., PC. I. ] In Sk. krama- is used in the sense of 'a step.' But in AP, it is used in the sense of a foot.'
297. Karayalavatti — 49 4 7 'slapping of the upper part of the arms' (?)
[=bahucchotika (gl.). At MP. 52 20 18 the gloss equates "kilivimdi” with 'bahucchoţika' where it is used in connection with warriors. Hence it may be rendered here also with 'slapping the arms.' PSM. does not note it.]
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106
299. Kalila-9 29 5 'sin'.
[=papa (gl.): PSM. records kalila- in the sense of gahana- and kalala== mud.' cf kalila 'wicked' (Br. K.).]
DESYA WORDS FROM THE MAHAPURANA
In Sk. kalila is used in the sense of 'a confused mass, a thicket, a large heap.'
300. Kavila- 99 7 15 'a dog.'
[sva (gl.): the relevant passage is "tahi ekku kavilu tāḍiu dimbhahî"_ 'there one dog was beaten by children.' cf. kavila- kukkura-, ‘a dog' (D. 2 6; Pai. 62). cf. kavila- occurring in this very sense in JC. at 2 35 14 where it is glossed as sunaka-. cf. MW. kapila- (L)= 'a dog.'] In Sk. kapila- has the sense of 'tawny.'
301. Kalavattba- 86 9 9 (v.1. kālaviṭṭa-) 'a bow.'
[The gloss explains kalojṛstha-ramni dronuşi"; but cf. kālovaṭṭha~= dhanusa-, 'a bow' (D. 2 28), doubtfully connected by Ramanujaswami with Sk. kala-varta-.1]
302. Kāli 85 1 10, 101 16 9 (v.1. ratti-) 'the night.'
[=ratri- (gl.); the relevant passage at 101 16 9 is "atthamiu bhānu samjaya kali "-'the sun set, and it was night-fall.' PSM. does not note the word in this sense. Compare MW. syāmā= 'night.'] In Sk. kali has the sense of 'blackness, darkness.,'
303. Kunima- 11 15 6, 92 16 4, 92 16 8 'rotten, decayed.'
[=durgandham kuthitam (gl.). In all the three occurrences the word kunimaqualifies 'the body.' cf. PSM. kunima- kunapa, sava-, 'a carcass.' This is a specialised development in Pk. First, 'smelling like a carcass,' and hence 'decayed.' For the change of a to i and pa- to ma- in Pk. kunima- from Sk. kunapa- see Pischel § 103, § 240.]
304. Kuddabira 17 4 5 (v.l. chuddhahira-) 'the moon.'
[=candra- (gl.); PSM. does not note it. This is most probably corrupt for khuddahira- kṣudra+hiraka, a tiny precious stone, a gemlet.' khuddahira- and chuddahira go back to kṣudra-hiraka-; cf. also thuḍḍahira = cāmaram, 'a chowrie' (D. 5 28). See chuddahira-.]
305. Kumbhini-48 2 23 'the earth.'
[=pṛthvi- (g1.); PSM. does not note the word in this sense; cf. MW. kumbhint the earth' (Galanos' dictionary). ]
In Sk. kumbhin has the sense of 'an elephant.'
1. See Deśīnāmamālā, Ramanujaswami, P.V. 1938, Glossary, p. 24.

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306. Koda- 57 17 5 (v.1. kamtha-) 'neck.'
(=griva- (gl.): the relevant passage is – "mottiyā kodaggi ņibaddhai”'pearls were tied to the front of the neck.' PSM. does not note it. D. 2 45 notes kola- in the sense of grīvā, 'necki' koda_ cari be copne cted with Sk. kroda-, 'chest.']
307. Khaņarui-- 39 11 9, 73 8 2 'lightning,'
(=vidyut (gl.); PSM does not note it. The word goes back to kşandtuci'that which has a momentary glow or flash.' It is not used in Sk. in this sense; cf. Sk. kșana-dyuti (W)= 'monientary flash, lightning.')
308. Kharadamda- 25 4 5, 48 2 3, 48 9 14, 63 1 5, 70 2 3 'a lotus.'
(=kamala-, padma-(gl.); PSM, does not note it; cf. Mw. kharadanda- and kharanala= "rough-stemmed, the lotus" (Bbāgavata Purāna iv. 6 29).}
309. Khariyāl — 'to harass':
khariyalahi (pres. 2. s) 32 23 I (v.1. khaliyārahi v.1. khariyalahi); khariyalivi (abs.) 91 20 11 (v.1. khaliyalivi). (Ekadarthayasi, kadarthayitva, khedayitvā vā (gl.). It can be explained as a metathesis of „ khaliyar-; cf. khaliyār- equated by PSM. with khali+k;and rendered with 'to disregard, barass, deceive' and khahydriya-- tiraskyta-. PSM. also notes khalikaya- in the sense of khaliyāriya- and khalikara- in the sense of khaliyara-. ]
310. Khujjaya-- 93 14 4 'uneven ground.'
Enimnonnata-pradeśah (gl.) PSM. notes khujjaya- only in the sense of "hunch-back,' At JC. 2 6 9 khujjaya- is used in the sense of 'a hunchback'. Both are derived from Sk, kubjaka-- 'hunch-back Here as it is applied to the ground, it means uneven.')
311. Khullaya- 91 22 1 'a young and junior monk, a junior new disciple.' [=hrahmacārī (gl.); PSM. potes khullaya- in the sense of kşullaka-, 'small';
udda-= laghu=, 'small' (D. 2 74) and PSM. khuddaga-(D)='a small mons, junior disciple'; cf. also khuddaya-- kșudra-, kşullaka-, laghu (H. 2 174 and Tr. 1 3 64); cf. khullaya- occurring in JC. at 1 13 13
in the same sense as in MP.] 312. Kher 58 22 13 'delay, loss of time.'
[=kala-kşepa- (gl.); PSM. does not note it; cf. kheva- occurring in the sense of delay' in PC. I, II, III; cf. Old G. khev. ]
kheu is derived from Sk. kse pa-, 'passing, losing.' In Sk. kse pa- otly in combination with kala-, (i.e. kala-ksepa-) means 'delay, loss of time.'

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313. Kheu 16 15 14, 29 192, 39 i 10, 58 9 5, 91 22 10 'an embrace'.
[=ālingana- (gl.). PSM. does not note it. Derived from Sk. kşemam which is used in the sense of 'ease, welfaie, happiness', See kheva
and khema-. ] 314. Khema-73 27 13 'an embrace'.
(zālinganam (gl.). PSM. does not note it. See kheū and kheva-.] 315. Khelaņa – 4 4 10 (v.1. khellaņa-) 'a toy.'
[=krīdanavastu (gl.) cf. PSM. khelaņa-= 'a toy' khelana in Sk. is not used in this sense. cf. M. kheļņi (from kheļņē, 'to play'), Hi, khilaunā (from khelna, 'to play') and G, ramakļū (from ram-vu, 'to play')= 'a toy.']
khelaņa- (from khel- 'to play.'). 316. Kheva - 13 8 7 (v.l. khena) 'an embrace.'
[=ālinganaṁ (gl.). PSM. does not record this word. See kheu and
khema-. ) 317. Gairai — 10 4 1 'goddess or wife of a Jyotişka class of gods,'
(=Jyotişka-stri (gl.). gairai- is feminine of gairaya-Page #120

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of harina-, 'a deer'; gāmakamala-, then would literally mean, 'the thief of the village' or 'the deer of the village' (as against the deer of the
forest). ] 321. Gijja— 88 8 17 'a chain or neck-ornament for elephants.'
(=grivabharana= (gl.); cf. gejjalam= graiveyaka-, 'a veck-ornament (D, 2 94) and gomjalams graiveyaka= (Tr. 3 4 72, 654): cf. gijja- ocenrring in
NC. at 3 9 15 glossed as ghugghurāvali-. See gejja-.] 322. Gejja -- 3910, 9 17 12, 13 6 7, 28 33 5, 52 10 15, 78 16 10 'a chain
or neck-ornament for elephants.' (=graiveyaka-, griva-kşudra-ghanţikā- (gl.): at 28 33 6 the gloss loosely renders gejjavali, wilh varatrā-; but here also graiveyaka- suits the context; cf. gejja, and gijja- occurring in this very sense in PC, I, II, III; cf. MW. grīvāg hanţā- (L)= 'a bell hanging down from the neck of a horse.' Kannada has gejje, in the sense of anklets, little spherical bells enclosing small bits of stone or metal, jingling bells worn on the toes by dancing girls.' geija- is connected with Sk. graiveya-,
'belonging to the neck.' See gijja- above.:] 323. Godbāri-9 27 4 'a bull.'
[=vşşabha- (gl.): PSM. does not note it. It is not current in Sk. in this sense. It may be connected with godhatari-, 'the enemy of alli.
gators.'] 324. Ghanadambara- 67 7 2 'sky.'
[zakāśa (gl.); cf. PSM, darbara= adambara, atopa-; so we can under. stand ghanaderbara- as 'a place having a threatening appearance (atopa)
of clouds,' that is, 'sky.' Connected with ghana- and dambara-] 325, Gharabaraņa — 56 2 8 'occupying the opponent's squares by two or
more pieces or pawns. [=duyadisaribhih paragrha-svikārah (gl.). PSM. does not note it. This is
a technical term in gambling, derived from Sk. gyha-harana-. ] 326. Ghāya - 56 2 8 ‘killing of cowries in a game of dice.'
[cf. PSM. ghāya-= vināša-. Derived from Sk. ghāta-= 'killing, slaying.'] 327. Camdi- 22 6 13 'a wife.'
[=bharya (gl.). candi occurs in NC. at 8 4 9 in this very sense; the relevant passage is - "gau ujjenihi varu muivi camdi”- 'Leaving the wife, the husband went to Ujjayini.' PSM, notes candi- in the sense of krodhayukta stri-. In Sk, candi- is used in the sense of'an angry woman.' MW. also records candi in the sense of 'a passionate woman and a term of endearment applied to a mistress' (w). ]

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328. Camdaka-69 26 2; Camdakava-13 7 10; Camdakka 14 10 2,72 17 'a peacock.'
110
[=mayūra, candraka (gl.): at 72 1 7 the gloss loosely renders camdakkawith mayura-piccha-, 'the feather or tail of a peacock.' Here also the meaning 'peacock' suits the context; cf. camdailla- mayura-, peacock' (D.3 5); cf. MW. candra (L)= 'the eye in a peacock's tail' and candraka-= 'the eye in a peacock's tail' (Gitagovinda).]
329. Camdira- 65 4 4 'gold.'
[=kanaka- (gl.); cf. PSM. camda-= 'gold' ; cf. candra-= 'gold' (Yt. 1 173 6). Connected with Sk. candra- 'glittering, shining (as gold)'.]
330. Camdova(ya) 4 9 10, 76 4 9, 78 25 12 'a canopy' an awning.'
[=candropaka (gl.); PSM. does not note it: cf. camdova occurring in this very sense at KC. 9 17 9 and camdovaya at NC. 9 21 37; cf G. candaroo, Hi. candova, candva, candeva and canduvaya= 'awning, canopy.' camdova- seems to be connected with Sk. candrodaya-. For the word candro paka- given in the gloss see Appendix. ]
331. Cara- 56 2 8 'playing a gambling game involving killing of the opponent's pawn cleverly concealing the squares.'
-
[-buddhikausalyena koṣṭhakāntardhānaiḥ para-sāri-ghālena dyūta, ramaṇaṁ (gl.), This is a technical term of a gambling game. PSM. does not note it; cf. MW. cara (L)= 'a game played with dice (similar to backga. mmon)': 'a cowrie' (W); cf. cara- 'a move in a game played with dice and men' (Tri. III).]
332. Camiyara-9 27 7 silver.'
[=rupyam (gl.). The word camiyara-, Sk. cāmīkara is used in the sense of 'gold' generally. Here the commentator has taken it in the sense of 'silver.' It occurs together with the word "jambunnaya" - Sk. jambu. nada-) meaning 'gold.' The relevant passage is "jambuṇṇaya— cāmīyaraghadiyau" 'made of gold and silver.'
-
-
333. Caraṇa-52 1 8 'a messenger.'
[=duta- (gl.); PSM. does not note it. In Sk. the sense of a wandering actor or singer.' Sk. has
334. Ci-'to eat (w.r. to birds and animals)':
cijjai (passive pres. 3. s.) 2 14 10, 57 1 5, 83 9 11. [=bhujyate, bhakṣyate (gl.). cf. ci- 'to pluck and collect' (H. 4 243). See cinna-.]

word is used in the cara-, cara, 'a spy'.]
This is to be connected with Sk. ci- 'to collect, to pick', Pk. cin- 'to collect' (H. 4 238). See ND. cunnu 'to pucker, gather.'

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335. Ciņņaa— 65 21 10 (v.l. bhutta-) 'eaten.'
(=bhaksita- (sl.). The relevant passage is -"keņa halahalu cinnau',- 'who "ate" (i.e. took) the deadly poison ?' PSM. does not note it. cf. G.
cin-vu= 'to partake of. cf. ci-) 336. Chadayana- 9 18 4, 73 15 2 'a bee.'
[-bhramara- (gl.); PSM. does not note it. Derived from Sk. sat+ayana-,
'having six feet.' See sadyana- ] 337, Chaņa-- 2 17 2 'the full-moon day.'
[Compare PSM, chaṇasasi= 'full-moon' (H. 2 20). cf. chaņa- occurring in this sense in JC., NC., KC., PC I, Bh. Derived from Sk. kşana'a moment.' MW. notes kşaņa in the sense of 'a certain day of the fortnight (as the full moon, change of the moon etc. )' quoting from
Sarvadarśanasangraha; cf. M. saņ= 'a festival day'. ] 338. Chandanayapaoa— 4 18 10 ( v. 1. chaddanaya paoa-) 'a technical term of
the art of dancing, a particular tala- or measure marking the end of a dance recital'. (anytyo pasamhāra-hetustala-višeşah chaddanaka-prayogah (gl.). PSM. does not note it. In Svayambhu's Rittbaņemicariu and Hemacandra's metrical works "chaddanika or chaddant is either a name of a particular type of metre or of the closing piece of a kadavaka, the structural
unit of the Apabhramsa Sandhibandhal.] 339 Chuddabira- 50 12 12 ( v. 1. chuddhahira-) 'the moon'.
(=balacandraḥ (gl.). cf. chuddhahira-=śasi, 'the moon'. (D. 3 38 ), See kuddahtra- ] The word "chuddahira-" may mean 'a tiny gem', 'a gemlet'. In Pk. kşudra- appears either as khudda- or as chudda-. chudda may stand for suddha exceptionally. So chuddahira- may primarily mean'a pure gem' or 'a tiny gem'. Later on from being used metaphorically it might have come to mean 'moon' or 'cbild' (see kuddahira- ). Accordingly
kuddahira may be considered an incorrect spelling variant for khuddahira-. 340. Che(y)a- 10 6 4, 30 8 7. 44 9 4, 46 12 4, 64 4 8 'end, limit.
[=prānta, avasāna-(gl.). The commentator has loosely reudered cheawith sankhyā, 'number' at 46 12 4, but the meaning 'end' suits there also. The relevant passage at 46 12 4 is-"nau cheu atthi"- 'there is no end'; cf, chea=anta-, 'end, limit ( D. 3 38 ); cf. ched y)a-occurring in this sense in JC., NC., PC.I, II, 111. cf. G. cheha-, chedo 'end' and chellu- 'last'. See cheilla-. ]
chel »)a- is derived from Sk, cheda-, 'a cut'. 1. See Paumacariu of Svayambhu, vol. I., Bhayani, H.C., Singhi Jain Series no. 34, Intro
duction, pp. 83–84.

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341. Chejja- 56 2 8 'a kill or stroke in the game of dice'.
[=śārighāta (gl.). PSM. does not note it. For the word śāri- given in the gloss cf. MW. Śāri.= 'a kind of die or small cube used in games with dice'. chejja- is connected with Sk, chedya.. ]
342. Choha- 28 18 8, 76 6 13 'anger, resentment'.
[=krodha (gl.). PSM. notes chohiya- in the sense of 'agitated, distrac
ted'. Derived from Sk. kşobha- agitation'.] 343. Jadila- 28 1 3, 62 5 10 ‘saffron'.
[=kunkuma-(gl.). The relevant passage is - "jauda-jadila, raseņāyambai ahisittai jiņesarabinbai- 'the images of the Jinas were reddened and sprinkled with juice of saffron grown in jāuda country'. It is not noted by PSM. Connected with Sk. jațila-, 'twisted together, knotted'. See jāuda
Jamakarana- 8 8 15, 27 8 7, 38 1 15, 44 7 10, 52 7 7,69 4 6,69 8 5, 80 4 8 'death', 'disease,' 'attendants of the God of Death'. [=maranam, roga-, yamabhỉtya,- yama-kinkara-(gl.); PSM. does not note it; cf. jamakarana- occurring in the sense of death' in PC. I, JC. (2
22 9 ) & PC. III. The word is connected with Sk. yamakarana- ] 345. Jampaņa- 84 7 3 'infamy,' 'disgrace,' “ill-repute'.
[Compare jampaņa= akirti, 'infamy' (D. 3 51 ) and PSM. jam panaya--
blic gossip, slander'. Specialised meaning of Pk. jampaña,'(speaking',
Sk. jalpana-, 'prattling'. ] 346, Jalayara— 52 10 2, 54 13 8, 60 7 5, 85 17 11, 87 8 10, 88 20 13, 91
15 6 'a conch, a cowrie'. [=sankha-, kapardaka, varāțaka-(gl.); PSM. does not note. it; cf. MW. jalakaranka-(L)- 'a conch'. ] jalayara- is derived from Sk. jalacara known there only in the sense of 'an aquatic animal'.
347. Jaladda- 20 22 5, 73 3 10 'a wet cloth ( used for cooling)'.
l=jalärdrar vastram(gl.); of. PSM. jaladda-= 'a fan made moist with water'. cf. jaladda- occurring in this very sense in PC. I; cf. MW. jalārdra (L)= 'a wet garment'. Connected with Sk, jalārdra-, 'wet with
water'.] 848. Jalamdhari- 70 10 5 'the plantain tree.
sekadali- (gl.); PSM. does not note it; cf. jalaíndhari- occurring in this very sense in SR. jālamdhari- is connected with Sk. jāla+dhara-, 'bearer of thicket'. ]

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349.
Jūr-'to censure, : jūria-(p.p.) 7 5 5. [=durvacanaiḥ nirbhartsitaḥ(gl.); cf. PSM. jūraņa=ninda, garhana, 'censure, reproof'; cf. W jūr-=krudh-, 'he angry' (H. 4 135, Tr.3 1 72) cf. MW. Njūr-='to be angry with' (Bhattikāvya).]
350. » Joy-'to see' :
joyahi (pres. 2. s) 17 6 12, 22 19 6, 82 3 10b) joyai (pres. 3. s.) 16 8 8, 82 3 10a); joyamti (pres, 3 p.) 3 2 5, 9 2 9, 13 9 13; jayanta (pres. p.) 17 10 3, 38 4 1; joyivi (a bs.) 2 12 2 (v. 1. joeppiņu) 3 5 33, 29 6 6, 39 13 7; joevi (abs.) 15 4 18; joyavil abs.) 10 8 13, 12 2 3, 28 20 1, 99 74. 30 7 6: joeppinu (abs.) 24 9 1. 27 6 13: joihu (inf.) 69 29 5; joyahu (inf.) 101 10 10; joi(y)a- (p.p.) 3 12 3, 12 18 12, 29 1 13, 83 6 14, 814 5, 87 8 4; joiyaa- (pp. enl.) 13 9 20, 21 7 11.
[=paśyanti, trasfum, vilokituń, drşta-(gl.); cf. V joy-=dis-, 'to see! (H.4 356) und joana-= locana-= 'eye' (D.3 50); cf. joy, occurring in this very sense in JC. (3 7 10), NC., KC., PC. I and Bh.; cf. G. jo-vu=
'to sce. Connected with Sk. yajoy-; see ND. Addenda jokhnu.] 351. ^ Jhal —'to flow':
jhaliy..- (p.p.) 74 8 6. [=sruta- (gl.); cf. M. jhar-ne = 'to ooze, trickle.' Convected with Sk.
kşar='to trickle.') 352. Jhasavāsa-3 14 26 'the ocean.'
Esamudra-(gl.), the relevant expression is-jhasavāsahu tou”- the water of the ocean.' PSM. does not note it. Connected with Sk. jhaşa
vasa-, 'an abode of fish.'] 353. Nai-2 18 1, 5 5 4, 33 9 8, 69 12 14, 70 3 6, 81 4 5, 83 23 5 'as
if,' 'as though.' [Compare năīziva, 'as if' (H.4 444 illustration 2); cf. ņāi occurring in this very sense in JC. (3 25 14), PC. I, Bh: cf. Hi. nāi= samana,
tulya, 'like, similar.' Derived from Sk. jñayate.] 354. Niyayani-25 18 12 'a strap (of leather), a rope.'
(=varatra (gl.): Vaidya renders it with rajju-, The relevant passage is"bandhaviu-rae niyayanihı "-'the king caused her to be bound with ropes';
PSM. does not note it. Possibly derived from Sk. niyamant-.] 355. „Nitth—'be lost,' be destroyed', 'to disappear':
ņiļfhai (pres. 3. s.) 3 3 7 (v.). natthai), nitthiya-(p.p.) 58 17 1.
15

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[nasyati (gl.); the gloss loosely renders nitthiya- at 58 17 1 with gata-, cf. PSM. niṭṭhiya-- vināsita-, 'destroyed'; cf. /nitth-occurring in JC., NC., PC. I, PC. III. Possibly connected with Sk. ni-+sthā-.]
356. Nittana-58 22 8 'God of Love.'
➖
[The relevant passage is "niya-rūva-parajjiya-nittanena"- 'by one who has conquered the God of Love with his beauty,' Connected with Sk. nis-+tanu-, meaning 'the bodiless one' and thus synonymous with ananga-, PSM. does not note it.]
357. Niddha-43 2 4 'clever, skilful.'
[kuśala- (gl.); the relevant passage is -pio jahi rasa-niyattaṇa-niddhu”— 'where the lover was clever in controlling anger.' PSM. does not note it. Derived from Sk. snigdha-.
358. Niratta-91 2 16 'surely.'
[The reading nirutta- is preferable to niratta-. See nirutta- below. ]
859. Nirutta- 8 15 6, 11 4 8,
11 26 8, 14 1 13, 16 3 4, 23 15 16, 24 6 4, 28 21 9, 35 9 2, 43 3 6, 59 2 13, 69 30 13, 71 9 7, 75 7 3, 78 11 8, 85 13 7, 88 22 11, 89 7 8, 91 12 18, 92 1 11, 101 6 1, 102 3 4 'certainly, definitely, surely,'
[=niscayena (gl.); cf. nirutta niścitam, 'decided, settled' (D. 4 30); cf. nirutta- occurring in this sense in NC. and PC. I; cf. M. nirute= 'cer. tainly, positively, verily, surely.' Probably connected with Sk, nirukta-. See niratta- above. ]
360. Nilhas-'to slip, to stumble':
nilhasai (pres. 3. s.) 1 16 3.
[=skhalati (gl.); ni-+hras-; see lhas-.]
361. Niva-9 22 11 'the moon.'
[=candra- (gl.); the relevant passage is "niva-rohini-lila nam samcai"'as if they were possessing in themselves the grace of the moon and Ronini.' PSM. does not note the word in this sense; cf. rājarāja-= 'moon' (Tri. III); cf. MW, rajan= 'the moon' (RV. etc.) and rajaraja (L)='name of the moon.']
niva is derived from Sk. nṛpa-, 'king.'
362. Nisaḍa- 16 26 8, 60 11 4 'a fiend,' 'a goblin,' 'a demon.'
[=nisacara, nisata, rākṣasa (gl.); PSM. does not note it; cf. MW. nisäta (W)= 'a demon, ghost.' Literally it means 'the night prowler.' ]

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363. Ņevaccha-- 22 1 2 'a symptom,' 'a mark,' a sign.'
=cihna- (gl.); the relevant passage is "ditthai laliyamgeņa marana-nevacchai” -'Lalitānga saw the signs of (approaching) death.' PSM. does not note it in this sense. Connected with Sk, nepathya- which is used in the sense of 'an ornament, decoration, costume, the tiring room.' As ne pathya- is the mark for identifying a person, it developed the
sense of 'mark, sign.'] 364. Tālavatta= 34 10 15 'a tail.'
[=pucchar (gl.); the context is the description of an elephant. PSM. does not note the word talavatta- but notes talavimța - in the sense of 'a fan' only. In NC, talavatta occurs at 3 16 7 where it is rendered with karna-, fear';' but here also the meaning puccham, 'a tail' suits the context. Connected with Sk, talavrnta-, 'a palm-leaf used as a fan in general.' The meaning above may have developed due to
resemblance between a fan and the tail-end ] 365. Tāviccha- 20 7 2 'collyrium.'
[=kajjala- (gl.); the relevant passage is -"gharu harinilē ņiliyau jāma, tāvicchahu keri soha tama, nayanai na lahati nayāņaņai "- 'where the house was made dark blue by (slabs of) indranila, the eyes of the lady with bent face did not indicate the beauty of collyrium.' PSM. does not note the word; cf. tämiccha- occurring in this very sense in SR, at stanza 47. line 4. The relevant passage in SR is - "dara hasai chitta-luccha-tāmiccha-tiracchiya-loyanihi''. '(she) smiles with her eyes slightly salved with collyrium and looking aslant.') Hemacandra at D. 1 37 has rendered amjanaisia- and amjanaisa- with ta piccham, 'the Tamala.' Trivikrama also renders amjanaisia and amjania with ta piccham (Tr.34 72, 359, 360). tăviccha- is derived from Sk. tapiccha-, So it appears that the Sk. words añjana- and ta piccha- (Pk, tāviccha-) in their later usages
shared both the senses of 'collyrium,' and 'a tree species.' 366. Tilariņa— 4 13 12, 75 6 13 'obligation due to friendship.'
[=snehasna- The relevant passages are - 1) "karu dhariu ņāī tilarinakaena” (4 13 12) - he took the hand as though with obligation due to friendship.' 2) "melle ppiņu seva mahurtaniya, bamdhu=ņibamdhai tilariņai " (75 6 13)'giving up my service and the bonds of relationship and obligations of friendship.' tilarina- occurs in NC. at 1 18 6 where it is rendered sneha-; here also tilariña-- appears to mean snehasna-, The relevant
passage in NC. is - "suņibaddhai niddhai tilariņāi” 'the obligations, due 1. See Nayakumāra cariu, Jain, H., Karanja, 1933, Glossary,

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to friendship are well bound and affectionate.' cf. also tilariņa- occurring in KC, at 6 10 5 in this very sense. The relevant passage is - "avarup paru viraiya tilariņāhan" - 'to them who had formed an obligation of friendship between them.' tila- in the sense of sneha- is unusual. cf. tilatāra-= snigdhatāra (H.4 356, illustration 1), Tagare renders tilarina- with tailatva-. ]
367. Tiriņiņāha- 42 4 8 'the ocean,'
(=samudra- (gl.); the relevant passage is = "turga-taramgar tīriņiņāham,''the ocean with lofty waves.' PSM. does not note it: cf. hradininathas 'ocean' (Tri. II). The word tīriņiņāhais connected with Sk. tirininatha- 'lord of the rivers' which is not used in this sense in Sk.)
368. Dupposa — 48 21 10 (v.1. dughosa-) 'flesh, meat.'
[=māṁsa-(gl.); connected with Sk. dus-+pos-, 'bad food, fordidden food.'
Meat is a forbidden food for the Jainas.] 369. Duvvāra- 42 3 7 'worldly existence.'
[=samsāra- (gl.); PSM. does not note the word in this sense, duvvāra
is connected with Sk. durvāra-= 'irresistible, difficult to ward off.'] 70. Desia- 54 17 7,57 78, 66 3 6, 83 21 4 'a traveller, a pilgrim, a
wayfarer.' [=kārpaţika-, paradeśika, paradeśa prapta, yātrika, pathika (gl.). PSM, notes desia, in this very sense quoting from Paumacariya of Vimala; cf. desika- occurring in Bș. K.; cf. MW. deśika (L)= 'a traveller'; cf. Kan. desika-='a traveller.') Debaņi— 43 8 8, 47 2 6, 91 15 2 (v.l. dehiņa-) 'mud, mire.' [=kardama, upale pa (gl.). cf. dehaņl=panka-, 'mud' (D. 5 48). Trivikrama notes dohani- in the sense of panka- (Tr. 3 4 72, 77). The word dehani is connected with Sk. Ndih-, 'to besmear, to anoint'; so dehani- may be an agentive noun from dih-, meaning that which besmears or sticks.' In that case the form dohani, would invite some suspicion. ]
372. Debaliya— 13 10 1 (v.1. dehala- v.l. dehali) ' a limit.' . (=maryāda(gl.); the relevant passage is -"surasiṁdhu-sarihi dehaliya dharivi"
'holding to the limit of the rivers Ganga and Sindhu.' PSM, records dehali- in the sense of a 'threshold.' The word dehali is used in Sk.
in the sense of a threshold.' ] 373. Dhavala- 83 7 5, 85 12 16, 86 9 8 'the best of its kind.'
[Compare dhavala-=yo yasyām jātau uttamah, 'the best of a kind' (D. 5 57). In Sk. dhavala- is used in the sense of 'an excellent bull.']

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374. Dhavala-85 12 15 'a kind of song.'
[=dhavala-gita- (gl.); the relevant passage is "hari gouli dhavalahi gijjai". 'Hari was sung in Gokula with 'dhavala" songs.' Alsdorf renders davala- with 'praise song-' PSM. notes dhavala- in the sense of chandavisesa; cf. dhavala-, 'a name of metre' (Chand.. 5 4 6); cf. G. dhol, 'devotional or marriage songs in which the divine persons or the bridegroom are eulogised' Compare MW. dhavala= '(in music) name of Raga (Kathasaritsagara) and dhavali= 'a kind of metre' (Colebrook). ] 375. Dhūv- 'to season or treat the curry or vegetable with heated oil or ghee, with assafoetida, mustard, onions etc.':
376. Pair-'to sow';
dhuvai (pres. 3. s.) 5 15 10.
[=vaggharayati praleha-nimittam 'kaḍhi' iti (gl.); the relevant passage is - "dhuvai duddhu takku na nihalai "- '(she) treats milk with heated oil, spices etc. and misses the buttermilk'; cf. PSM. dhuvia- 'treated with assafoetida etc.' dhuvai occurs in NC. at 5 8 14 and is rendered by the editor with dhunoti,1 The context in NC. is the description of the woman at the sight of Nāgakumāra. The relevant passage here is-"dhūvai khīru kāvi jalu mamthai"- 'a certain lady (absent-mindedly) treats milk with heated oil, spices etc. and churns water.' Hence here also dhuv- appears to have been used in the same sense as in MP./dhuv is connected with Sk. /dhup-, 'to heat.' For the words vagghārayati and kaḍhi given in the gloss see Appendix. ]
pairesami (fut. 1. s.) 32 21 6.
117
[=vapsyāmi (gl.); the relevant passage is "byai ciramcalai” ṇibaddhai“ vasuvalahu jaivi darisesami, niyapura-namdanavani pairesami" - 'I shall show the seeds tied in the end of the garment to Vasupala and shall sow them in the garden of my city'; cf. M. perne, G. per-vu 'to sow.' See payariya-, ]
pair is connected with Sk. praktr- 'to scatter, to throw.'
377. Pairikka-9 24 12 (qualifies prabha), 66 10 12 (qualifies bhakti), 67 13 3 (qualifies durmati), 71 13 8 (qualifies jala), 76 9 10 qualifies (prabha), 87 4 9 (qualifies kiraṇamālā), 98 13 7 (qualifies māņikka) 'abundant, full of, plenty of'.
[=pracuratara, praguna, pracura (gl.); pairikkaṁ= visalam, 'wide' (D. 6 71); cf. PSM. pairikka- pracura-, vipula; cf. pairikka- occurring in the sense of 'extensive, huge' in PC. I. pairikka- is connected with Sk. prati rikka- derived from Sk. ric-; cf. atirikta- and atireka-.]
1.
See NC., Jain, Hiralal, Karanja, 1933, Glossary.

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378. ^ Paul- 'to burn intensely, to cook, to boil':
paulivi (abs.) 7 3 8, 16 23 6, 76 9 6, 90 4 18, pauli(y)a- (p.p.) 5 16 6,67 2 12. (=paktvā, prajvalita, dagdha(gl.), cf. N paul-= pac-'to cook' (H. 4 90, Pai. 591) and 1 paull-= pac- (Tr. 3 1 38). cf. paul- occurring in this very sense in PC. I, II, III. cf. paulana- JC. (3 40 15); cf. M. polner 'to burn, to be seared or scorched'; see ND. polnu= 'to burn, bake, singe, boil in ghee'. » paul- is derived from Sk, pra,+jral-, 'burn'. See paulana- below. ]
379. Paulana- 7 6 12, 46 10 11 'cooking, boiling'.
[=Vaidya renders paulaņa- at 7 6 12 with prajvalana-, paka-; cf. paulanaat JC. 2 17 8. Tagare also connects it with prajvalana-. See N paulabove. ]
380. Payariya-69 34 2 'sown'.
[=upta- (gl.); PSM, does not note it. þayariya- appears to be a late formation or orthographic variation of pairiya-, p. p. of » pair-. See
N pair-. ) 381. Pakkhara-28 27 12, 52 16 9, 75 6 6, 77 13 5, 88 8 5 'the armour of
a horse'. [=compare pakkharā (fem.)= turanga-sannaha-, 'the armour of a horse' (D. 6 10). cf. Hi, G. pakhar-= 'a piece of armour for a horse or for an elephant'. Probably derived from Sk, upaskara-, 'accessories', upat ky
'to furnish with’. See pakkharāla- ana pakkhariya-. ] 382. Pakkharāla- 75 4 3 'saddled, armoured'.
[ pakkhara + possessive suffix --āla-. See pakkhara- and pakkhariya-. ] 383. Pakkhariya— 52 10 12, 84 4 6 'armoured, put on armour (w.r. to
horse). [ pakkharatp. p. suffix ita-. cf. PSM. pakkaria-skavacita, sannaddha (aśva). cf. pakkhariya- occurring in this very sense in PC. I and Bn.
See pakkhara- and pakkharala- ] 384, Pamka- 42 6 16 'sin',
=pāpa- (gl.); cf. PSM, parka-=pāpa-; cf. pańkila= 'sinful' (Yt.); cf.MW.
panka-(L)= 'sin'. In Sk. panka- is used in the sense of 'mud, mire'. ] 385, Paccūha-3 5 34 'the sun'.
[=āditya(gl.); tbe relevant passege is - "uiyai paccühe, arunamaūhe, rāyahu tam tiha sitthu" - 'when the sun with red rays rose (in the sky), she informed about it to the king'; cf. paccüha-=ravi-, 'the sun' (D. 6 5;

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119
Tr. 3 4 72, 572), Sk. pratyüşa, Pk. paccūsa, paccüha- mean prabhatakala-, 'early dawn'. By extension of meaning the word paccūha- might have come to mean the sun.]
386. Padilihaņa— 39 9 3 'the peacock feather'.
[=mayūra-piccham(gl.); the relevant passage is - "te kara je padilihaņau dharasti" - 'those are really hands which hold a peacock-feather (for the purpose of cleaning)'. PSM. does not note the word in this sense. padilihana- is probably derived from Sk. prati+likh-, 'to scratch, scrape'. As peacock-feathers were used by Digambara monks for the purpose of cleansing, padilihana- acquired the meaning 'mayūra-piccha-'.]
387. Pattana- 17 16 1 'an eye-lash',
[=pakşma- (gl.); the relevant passage is "mā pattala-pattana-calanu karaha" - 'don't move the slender eyelashes'. PSM, does not note it. D. 6 64 notes pattana- in the sense of punkha-= 'the feathered part of an arrow'. cf. G. papan and M, paoni= 'eye lash.']
It appears that the Apabhraíśa word pattaņa- and the M. I. A. form as attested in M. and G. namely, pāpni and papan, are cognate, that is, they go back to the same form. The two-fold treatment namely, -pp- and -tt. is familiar to us from Prakrit. Compare for example, the suffix -Itana- and - paņa-, the two-fold development of the word atman (appaņa-, altaņa-) and the absolutive suffix -tta and - ppiņu in karetta and karep pinu. This should suggest that the original form of the word may be * patvana-, or * patmana- meaning that which is constantly falling or moving'. Bloch in his La Formation de Langue Marathe observes that the
etymology of the Marathi word pāpņi is uncertain, 388. Pamāivi- 28 21 2, 29 1 12, 51 15 12, 57 21 8, 60 28 3,85 4 11 (v.l.
pamāyavi) 'having left or given up'. . [=parityajya, muktvā (gl.). The relevant passages are- 1) "naravarimda
nisesa pamäivi ghitta jayahu sayamvara-māla uratthali” (28 21 2) - 'leaving all the kings she put the wedding garland around Jaya's neck'. 2) "pai ṇahayara-naaranähu pamäivi sāmannahu kannārayaņu diņņu bhūmiyarahu", (51 16 2) - "leaving you, who are a Vidyadhara king, the daughter was given to an ordinary human being'. 3) "sasarīru pamäivi” (854 W). 'having given up her (mortal) body'. PSM. does not note it. pamäivi occurs at 3 38 4 in JC., and the relevant passage is - "rosu pamaivi"'having given up anger'; pamäivi also occurs at JC. 44 15 in this very sense. pamayahi Occurring at 57 4 8 in PC. III is given with query in the Index. Here also the word can be taken to mean 'avoid

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DESYA WORDS FROM THE MAHĀPURĀŅA
or give up'; the relevant passage is "anunahi ramu pamayahi jujjhu" 'propitiate Rama and avoid or give up the idea of war.] pamãivi is connected with Sk. pramada-, 'neglect'.
389. Parai 16 20 12, 32 26 8, 65 13 11, 69 29 8, 100 4 4 'in the mor.
ning', 'tomorrow,' 'day after tomorrow,' 'the other day'.
[=prabhate, paredyuḥ(gl.): PSM. does not note it: cf. parae occurring in this very sense in PC. II. and III; cf. M. parva, 'on the day after tomorrow' and Kon. para, 'day after tomorrow". parai is connected with Sk. prage; cf. MW. prage= 'early in the morning, at dawn, at day-break' and pragetana 'relating to the next day'.]
1
390. Parilhas 'to slip down, to fade'. ]
parilhasamti (pres. 3. pl.) 12 20 9; parilhasiya- (p.p.) 5 19 5. [=hinam jatam(gl.): pari+lhas.-. See /lhas-.]
391. Pahulla- 25 8 5 (v. 1. pihulla-) 'a flower'.
[=puspa-(gl.); Vaidya renders it with prabhūta-. The relevant passage is "jio pahulla-sayao" 'the flower-arrowed one (i.e. the Love-god) was conquered'. pahulla- is derived from Sk. pra-+phulla, 'that which has bloomed'. See phulla-.]
-
392. Pāḍala- 35 11 2, 61 11 12, 83 21 7, 98 18 14, 99 17 20 'a swan', 'a
flamingo'.
[=hamsa-(gl.); cf. paḍala hamsa-, 'a swan'. (D. 6 76; Tr. 3 4 72, 789); cf. paḍala- occurring in this very sense in NC., KC., JC. (3 16 10). Connected with Sk. patala- pink or pale red. The flamingoes appear to be so called because of their hue. ]
393. Paḍalia- 55 4 7 'variegated'.
[=karburam (gl.); cf. PSM. padaliya-= 'made red and white'; cf. MW. patalita- 'made red, reddened', (W). paḍala- is connected with Sk. patala 'a mixture of red and white, pink or pale red'. ]
394. Padahia 24 4 13 'dancing-master',
[=nat pacarya(gl.); cf. PSM. paḍahia- 'a drum-beater, a drummer'. In Sk. patahika- is not used in the sense of 'a dancing-teacher'. It must have been the practice for the teacher of dancing to play on the drum while the pupil danced. Hence secondarily paḍahia- came to mean 'natyācārya-,.]
395. Piyamahaviya- 40 4 16 'the female cuckoo'.
[=priya madhavilatā yasyāḥ sā kokilā(gl.); cf. piamāhavī kokilā-, 'the female cuckoo' (D. 6 5 1; Pai. 63); cf. piyamāhaviya- occurring in this

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121
sense in PC. II. The word is a good tadbhava going back to Sk. pri
yamadhavika. See piyamāhavi.. ) 396, Piyamāhavi- 41 2 9, 51 9 5 'the female cuckoo'.
[=kokila- (gl.). See piyamāhaviya.. ] 397. Pimchanihi- 69 26 7 'a peacock'.
[=picchanidhi(?) (gl.); the relevant passage is - "sihiniu satta iha ekku sihi, osariu sarahu jo pichanihi" - "There are seven peahens and there is one peacock; that one is peacock which moved away from the lake'. PSM. does not note it; pimchuņihi- is connected with Sk. picchanidhi - which means 'a treasure house of feathers'. It might have developed this sense as an epithet of peacock which is notoriously full of feathers. ]
398. Pimdi-khamda- 16 8 3 'a sesamum cake used as fodder for cattle,
oil cake or the caky sediment of sesamum after the oil is pressed out [=khala-khanda-(gl.); the relevant passage is "pimdikhamdu mahikhamdu maheppinu”-'having desired the portion of earth of the value of an oil. cake'; PSM. does not note it. cf. M. pend-, Kon. pēņdi-= 'a sesamum cake used as fodder for cattle, the refuse or nuts from which the oil has been expressed'. Connected with Sk, pinda-+khanda-. ]
399. Pisun- 'to tell, to lay down':
pisuņia-(p.p.) 29 18 12, 102 12 13. [=pratipaditam (gl.); cf. N pisun--kath-, 'to tell' (H. 4 2; Pāi. 145; Tr. 3 1 69); cf. PSM. pisuņia-=sūcita-, 'suggested'; cf.n pisun- occurring in this sense in JC., NC., KC., PC. I, Sam. K.; pisuņia-, Sk. pišunitainitially means sūcitam, 'suggested or conveyed slyly' and hence 'laid
down'. It is derived from pišuna- 'slanderer, back-biter'.] 400. Pundariya- 25 6 7, 39 1 7, 47 11 11 ‘an umbrella, a parasol'.
[=chatram(gl.): PSM. does not record it in this sense; cf. pumdariyaoccurring in this sense in NC. and KC.; cf. MW. pundarika- (L)= 'a white umbrella'. In Sk. pundarika is used in the sense of a white
lotus'. 1 401. Phulla- . 3 14 10, 7 22 5,8 2 6, 8 128, 928 7, 14 3 13, 1545, 15 22 9,
17 12 11, 22 9 9, 30 6 6, 30 12 6; 46 13 9, 47 7 2, 48 16 2, 54 18 6, 58 23 10, 60 29 1, 64 11 4, 65 24 9, 68 4 3, 72 1 17, 73 2 11, 84 1 4, 85 3 6, 94 9. 8, 96 7 9, 97 1 8, 100 9 12, a flower'. f=bus pa-(gl.): cf. PSM. phulla-= 'a flower'; cf. phulla- occurring in this very sense in JC. (3 21 13), PC.I, PC. III. cf. Mw. phulla-= 'a full.
16

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blown flower' (Kālikā Purāņa); cf. G., M., Hi., Kon. phul- 'a flower'. In Sk. phulla- is used in the sense of 'bloomed, blown. See pahulla-.] 402. Bambhahara 38 7 5, 44 4 6, " a lotus'.
[=kamalam (gl.). The relevant passages are-1) "hamsahi ṇava-bambhaharanisannahi"-(38 7 5)-' with the swans reclining on the fresh new lotuses'. 2) "disai viyasiu bambhaharayaru" (44 4 6) (a pond) with full-blown lotuses was seen'. cf. bambhahara-kamalam, 'a lotus' (D. 6 91). Trivikrama notes bambhahara-in this sense (Tr. 3 4 72, E1). The word bambhahara- is connected with Sk. brahma-gṛha-, 'the abode of god Brahma'. Brahma has several epithets in Sk. conveying his birth from a divine lotus arising from Visņu's navel.]
122
403. Bahunayana-3 20 8 the lord of gods, Indra'.
[indra-(gl.); PSM. does not note it. bahunayana-in Sk. is not current in this sense. It knows only of sahasra-nayana-or sahasrākṣa—.]
404. Bahuvayana-3 20 8 name of the divine serpent, Seșa, said to have
C
one thousand heads'.
[=seṣanāga-(gl.). PSM. does not note it. bahuvadana-in Sk. is not current in this sense.]
405. Bhas 'to prattle, to talk incoherently, to censure':
bhasai (pres. 3. s.) 1 10 14; bhasahi (pres. 2. s) 17 14 10.
[=nindati, asambaddham pralapasi (gl.); the relevant passage is-ta bhaṇai jaini nipphalu ji bhasahi"-the son of Rṣabha Jina (i. e. Bharata) said, "you are talking incoherently". cf. bhas- = 'to bark' (H. 4 186). cf. Derived from Sk. /bhas-='to
bhas-in this sense in JC. (2 11 6). bark, to growl'.]
"
406. Bhasana-22 18 2, 81 2 9 a dog'.
[Compare PSM. & Pai. 62 bhasaṇa-= śvāna—, ‘a dog'; cf. bhasana-occurring in this serse in JC. (3 35 4) & Lilavai; cf. MW. bhaṣaṇa-(L) and bhaşaka-(L)= 'a dog'.]
407. Mayaraṁda-20 5 6, 69 11 4, 83 10 3, 88 9 2 'the pollen of a flower.' [=makaranda-(gl.): cf. mayaramda= kusumaraja, 'the pollen of a flower (D. 6 123). In Sk. makaranda-has the sense of 'honey, juice of flowers'.]
408. Mayasi-14 1 4 'god' (literally, 'one feeding on nectar'.).
[=amṛtāśī devaḥ (gl.); the relevant passage is-"tā patto mayāsi maṇise. haru" 'there arrived the god Manisekhara'. PSM. does not note it. The word is derived from Sk. amṛtāśī-, ‘one feeding on nectar': cf. MW. amṛta-pa-='a god'.]

"

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123
409. Madda-13 2 3, 47 5 2 (v. 1. manda-), 78 5 14 'forcibly, violently,
per force'. [=balatkāra-, balatkāreņa, hathāt (gl.); cf. maddā=balātkāra-, 'force, violence' (D. 6 140; Tr. 3 4 72, 588): cf. madda-occurring in this sense in PC. III. madda-is connected with Sk. N/myd-, 'rub, knead force
fully'. See maddai, maddamadda- mandai and madde. ] 410. Maddai 18 5 10 (v. 1. maídai), 32 11 10 (v.1. maídai) 37 24 10 (v. 1.
mandai), 38 17 8:(v. l. mandai v. 1. madai), 71 2 11 (v. I. marndai), 71 14 9, 72 8 12 (v. 1. maídai), 87 67 (v. l, mardae v. 1. maddaya), 100 3 3 (v.1. madai) 'violently',' forcibly', 'per force'. [=balātkārena, hathāt (gl.); cf. maddae occurring in this sense in PC. II. See madda, maddamadda and marindai and madde, 1
411. Maddamadda 16 25 4 (v. 1. mamda mamda) 'forcibly, per force'.
[Compare manda mamda occurring in this sense in PC. I, PC. II; cf. G, māṁd māmd='with great difficulty' See madda, maddai, mamdai and
maddē. ] 412. Mamdai 60 24 5 (v. 1. maddai) 'by force, violently'.
[Ebalatkārena (gl.). See madda, maddai, maddamadda and madde. 1 413. Madda-(?) 50 1 4 (v. 1. vimadda-) 'a multitude'.
[=samüha (gl.); For the discussion see vimadda-.] 414. Madde 7 20 6, 9 14 10 (v. 1. mamde) 'forcibly, violently'.
T=hathat, balatkārena (gl.). PSM, does not note it. See madda-, maddai ,
maddamadda and mandai.] 415. Mamthani-1 12 9, 38 73, 85 6 5 (v. 1. mañthini) 'a churping vessel.
[=gopi-(gl. at 1 12 9), dadhibhānda-(gl. at 85 6 5). At 1 12 9, the context is the description of Rājagrha-; the gloss gives gopi- as the meaning of mamthami-; but it would be better if we take it in the sense of 'churning vessel,' as the noise of churning vessels is peculiar to a particular place. Both in Sk. and Pk. manthani- is recorded in the sense of 'a churning vessel' and the word is not known in the sense of gopi, 'a cowherdess.' Hence we can take marthani- at 1 12 9 to mean a dadhi-bhānda-. The relevant passages are - 1) "marnthämarthiya-mamthani-ravai” (1 12 9) ='with the noises of the churning vessels being churned with the churning stick.' 2) "dahiya-virolaņa-marnthanghosai" (31 7 3)-'with the noises of curds being churned in the chu. rning vsssel.' 3) "ena mahari marthani bhagg7" (85 6 5) -'he broke my churning vessel into pieces'. Compare PSM. marthaniā= dadhi-kalasz, 'vessel for curds.' MW. notes manthani-- and manthini- in the sense
of 'a butter-vat, a vessel for butter' as recorded in Lexicons only.]

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416. Mamda- 20 5 6, 76 7 1, 83 10 3 abounding in, full of, replete with'.
[=þracura-(gl.); the relevant passages are 1) "mamda-mayaranda-pumjapinjariya" (20 5 6) - 'made tawoy with an abundance of a heap of pollen or a thick heap of pollen.' 2) "devadāru-mandari" (76 7 1) -'abounding in pine trees'. 3) "manda-mayaranda"- "abundance of pollen". D. 6 145 and Tr. 3 4 72, 778 note maħthara- in the sense of bahu-, 'abundant, much'. PSM. notes marthara, in the sense of pracura-, prabhūta - quoting from Bh. In Sk. manthara- and manda- share the sense of 'slow'. Because mamthara- occurring in Deśitāmamālā and Trivikrama means bahu, pracura-, manda- also seems to have acquired
a parallel sense. cf. Kan. manda-= 'thick'.] 417. V Mabbhis-'to confort, to pacify, to assure or promise protection':
mabbhisīvi(abs.) 78 24 14; mabbhīsi(y)-(p.p.) 20 25 4 (v. 1. mambhisia-), 32 26 3.
[ =yüyam bhayam ma kuruta iti uktuā, mā bhaişžstvar, aśvāsitaḥ (gl.); cf. mabhai and mabhisia= abhaya pradānam, 'giving a promise of protection' (D. 6 129). cf. mabbhtsadī= mā bhaisīḥ (H. 4 422 illustration 16). Tri. vikrama also notes mabhai in this sense (Tr. 2 1 30, 124). cf. manbhis- occurring in this very sense in PC. I, II, III. See » mäbhis-.)
mabbhis- is connected with Sk. phrase, ma bhaisih, do not be
afraid'. 418. Māi- 30 10 5 'deity, goddess'.
(Compare mais devata , devi (H. 1 135). Derived from Sk. mātı-] 419. Mãi 70 20 1 'a familiar term of address to a lady, a term of endear.
ing address to a familiar woman !!' [=he mātah, he dūti (gl.). cf. māi occurring in this sense in JC. and
māe in PC. I, PC. II. It is vocative form of mäā, Sk. wala] 420. „Mābhis- 'to promise protection':
mabhisai (pres. 3. s.) 41 11 3.
[See » mabbhis-] 421. Māhimda - 60 9 13 'a buffalo'.
mahişa-(gl.). PSM. does not record mähimda=in this sense; but cf. mahila-- mahişt-pala, 'a keeper of she-buffaloes' (D. 6 130). cf. MW. mahendra (L)= 'a cow'.]
422, Mukka - 95 2 1 'full-blown,' 'bloomed'.
T=vikasita-(gl.); the relevant expression is "pavimala-mukka-kamala" - 'pure full-blown lotuses' PSM, does not note the word in this sense. mukka- is derived from Sk, mukta-= 'released', N muc-='to release'.]

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Obviously the gloss explains mukka, on the basis of the context and thinking that mukta- has here a metaphorical sense of vikasita-, The variant reading "parimukkamala-kamala" appears preferable. In that case we are not required to stretch the sense of parimukka-, We get also the Yamaka in " parimukka-mala-kamala" and the same
expression is found used in Svayambhūcchandas. 423. „Mun- 'to know':
munami (pres. 1. s.) 81 2 1; munanti (pres. 3. pl.) 8 11 10; muņi (imp. 2, s.) 30 20 7; munivi (abs.) 4 8 9. [Compare mun--jñã-, 'to know' (H. 4 7; Pāi. 162, Tr. 2 4 130); cf. mun-occurring in this sense in JC., NC, PC. I, PC. II, Bh.
N mun- is derived from Sk. N mnā -, 'to learn diligently'.] 424. Muharuha- 66 4 2 'a tooth'.
(=danta-(gl.); the relevant passage is - "bhoyaņa-patthāvai muharuhohu, jahi darisijjai sasiamtasohu" -'where the rows of teeth bright like the moonstone were shown during the feast'. PSM. does not note it. muharaha-occurs at NC. 3 15 14 in this very sense. The relevant passage is - "jiha mahu muharuhaho, tiha eyahu kim dhavalattaņu" - 'Have their teeth the same whiteness as mine?"] muharuha- is derived from Sk. mukha-ruha-, 'that which grows in or shoots forth from the mouth'.
425. Muhala- 17 3 4 'a conch'.
The relevant passage is - "hala-muhala-bolai" -'the din of musical instruments like hala- and conches'; cf. PSM, muhala-- sankha (H. 1 254); cf. MW. mukhara-(L)= 'a conch-shell'. The word is connected
with Sk. mukhara-, 'resonant with, noisy'.] 426. Moggara—71 14 15 'jasmine flower'.
[=moggara-pus paņ(gl.); cf. PSM, moggara- jasmine' (H. 1 116). cf. moggara- occurring in this very sense in PC. I; cf. MW. mudgara(L)= 'a kind of jasmine'; cf. G., M. mogrā='a species of jasmine'.
The word is derived from Sk, mudgara-= 'a bud'.] 427. „Ramg-'to move on all fours or the belly,' 'to crawl' :
ramgamta-(pres, p.) 4 1 2, 4 5 3, 47 6 8, 85 6 3, 91 11 1; rangamāņa (pres. p.) 29 17 3. [=jānubhyāṁ calan (gl.). PSM. uotes rang- in the sense of ‘move to and fro'; cf. Nramg-occurring in the sense of 'crawling' in JC. (2 32 7), KC.; cf. M. rāñgne= 'to crawl or creep, to move along on all fours or the belly'. Ia Sk. rang- is used in the sense of 'to
move to and fro, to rock'.]

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428. Rittha(ya-) 12 7 3, 12 17 8, 74 10 10, 98 2 10 (v.l. ritthiya_) 'a crow'.
[=kāka- (gl.): cf. ritha-=kāka-, 'a crow' (D. 7 6; Pāi. 67; Tr. 1 2 109, 10); cf. MW. arista-(L)= 'a crow'. See riţthini-] The word ritpha- is connected with Sk. arişta-= 'misfortune', 'evil omen'. Because the crow is considered inauspicious, it might bave been referred to as riftha; cf. MW. arista-== 'boding misfortune (as
birds of ill-omen etc.)' (Adbhuta Brāhmana). 429. Ritthiņi -71 6 13, 71 7 3 'a female crow'.
(See ritha-] 430. Lai-1 4 6, 4 8 7, 5 16 14, 29 3 1, 29 3 3, 46 5 6, 82 9 8, 84 7 2
‘a parlicle with shades of meaning of granting, offering, appealing and inviting some action; also used in the seuse of "very much”. (Compare PSM, lai= 'lo, well'; cf. lai occurring in JC., SR., KC., PC. I, II, III, Bh.; cf. G, Hi. les 'an expletive' and M. lai= 'an interjection, also means 'very much, exceedingly numerous'. Formally it is imperative 2 singular of lay- below.]
431.. » Lay'to take, to accept' :
lei (pres.3.s.) 2 1 6, 81 8 1; leppiņu(abs.) 15 23 10; lai( y)a-(p.p.) 47 3 9, 62 6 6, 69 35 3; lāiya-(p.p.) 15 24 4. [=gļhņāti(gl.); cf. le= la, 'to take' (H.4 238) and lõia= gļhitam, 'taken, caught hold of' (D.7 27; Tr. 3 4 72, 736); cf. PSM. „ lay-= 'to take'. cf. lay- occurring in this sense in JC, NC., KC., PC. I, II, III,
Bh. See ND. linu= 'to take'. Turner connects it with Sk. ni- and lā.] 432. Lāvaņa -91 21 10 'a kind of dish similar to the East Injian pre
paration dahivad?'.
[='lavana' iti prihak pakvānnaṁ vartate pūrvadese dahivaļīvat(gl.). PSM, does not note it; cf. lavaņa- occurring in this very sense in PC. II. lāvana-is connected with Sk. lavana-; it is a a salty dish as contras. ted with a sweet one. For the word dahivaļi- given in the gloss see Appendix.]
433.
Lhas-'to fall, slip off, drop down, fade': Thasai (pres.3.s.) 2 8 13, 11 4 8, 97 2 6; Lhasi(y)a (p.p.) 4 16 9, 12 15 12, 23 5 13, 28 28 12, 35 12 4, 39 4 10, 58 17 5, 67 11 7, 69 11 6, 70 12 3, 83 2 5.
[= patati, calati, nyūnam bhavati, cyuta-, bahiḥ pätita-(gl.); cf. » lhas-= srams-, 'drop or slip down' (H.4 197, Tr. 31 116). cf. lhas- occurr. ing in this very sense in NC., PC. I, II, III. Connected with Sk, Nhras-, 'be diminished, or lessened'. See Nņilhas- and w parilhas . ]

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434. Vatta-32 20 2, 32 20 5 'spherical stone'.
[At 32 20 5 the word occurs as the first member of the compound vattuttiviḍi-, cf. PSM. vatta-(D)= loṣṭaka-, 'a lump or a clod of earth and silaputraka- quoting from Bhagavati Sütra. The word silaputrais noted from the Sk. lexicons by MW. in the sense of 'a little rock, a grindstone' and silaputraka-= 'a grindstone' (MW). Apte notes silaputraka- in the sense of 'a small flat stone for grinding condiments upon. Ratancandraji's Pk. Dictionary notes vaṭṭaya- in the sense of 'a ball of lac.' etc. 'from Nayadhamma' and vaṭṭaya= 'a marble' quoting from Anuttarovavaiadasă. In Sk. vṛtta- is used in the sense of 'round, rounded, circular'.]
127
435. Vanaruha-4 2 5, 20 23 5, 28 26 9, 54 15 6, 77 13 6 'blood'.
[=rudhira-(gl.); PSM. does not note it; vanaruha- is connected with Sk. vrana-ruha-. 'that which is issuing from a wound'-]
436. Vamdaṇa-7 10 8, 60 9 9, 71 33 1, 76 7 9 'red sandalwood tree'.
[=raktacandana-(gl.); the gloss at 7 10 8 gives- "vrksa-viseṣaḥ, pippala ityanye". PSM. does not note it; cf. vamdana- occurring at JC. 2 20 4; vamdana- occurs in PC. II in the sense of asvattha-; vandana-in Sk. is not used in this sense. MW. notes vandana- in the sense of 'a parasitical plant'. (AV).]
437. Varahi-95 4 3 (v.1. varihi-) 'cuckoo'.
[=kokila(gl.). The relevant passage is -"namdanavana-varahi-ravarammahi" -(the city) beautiful with gardens having sweet notes of cuckoos" PSM. does not note it. Generally the word varahi- is derived from Sk. barhin- in the sense of 'a peacock'. Here the context is not decisive; either of the meanings 'cuckoo' and 'peacock' would suit.]
438. Valagg-'to ascend':
valagga-(p.p.) 60 15 11, 81 4 5.
[=arüḍha-, prapta (gl.). The relevant passages are -) "naravai salahi valaggau" (60 15 11) 'the king mounted the funeral pyre' and 2) navajovvani valaggu" (81 4 5)- 'he attained youth'. cf. valagg-= a+ ruh-, 'to ascend' (H.4. 206; Pai, 830) and avalag-= a+ruh-(Tr. 3 1 128); cf. valagg- occurring in this very sense in PC. I, PC. III, Bh., Lilavai; cf. M. valagne 'to grasp and hug (a tree)'. Connected with Sk. avalagna-, 'to cling to', hence 'to climb'.]
439. Vaia-10 7 6 'an alchemist who knows the magical properties of mercury, a person in search of those miraculous elements which can transform iron into gold'.

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(=rasāyanakāraka-(gl.); PSM, does not note it. The word võiya-occurs at 86 6 10 in PC. III where it is glossed - "nidhānotpatana-dhātuvādavivara-praveśa-kārin''; cf. rasavaia- occurring at NC, 4 11 5. The word vaia- is derived from Sk. vādin + suffix -ka-. This vādin- can be explained as an abbreviation of dhāluvādin- or rasavādin-; cf. Sk.
Tasavāda- 'alchemy'; dhātuvāda-, 'minerology'. ] 440. Vāsaramta--81 6 3 'the full-moon day'.
=pürnima dina (gl.); the relevant passage is - "annahı vasaramli varde. ppinu jina-ceiharai " - 'on another full-moon day, having saluted the Jina temples'. PSM. does not note it. väsaramta- is the final ie, the 30th of the tithis (antima-vāsara-). Like Svayambhū (See PC. I, Introduction, p. 12), Puspadania also was from a region using fūrnimānta
months.] 441. Vicchoa-'to separate':
vicchoiya--(p.p.) 60 14 14, 78 21 3, 83 6 13. [=viyogam prāpitaḥ, rahitaḥ (gl); cf. vicchoha-s viraha-, 'separation' (D. 7 6 2; H. 4 396 illustration 1) cf. PSM, N vicchov. (D)= 'to separate' and vicchaya-(D)= viyoga-, 'separation'; cf. vicchoiya- occurring in this very sense in Bh. PC. III. See vicchoya
Connected with Sk. vi+kşubh-, 'agitate.' 442. Viccho(y)a- 7 24 6, 29 5 1, 37 11 6, 82 15 3 'separation.'
seviyoga- (gl.); cf. vicchoya occurring in this very sense in PC. II, PC. III, KC.; Bh.; cf. old G. vachoho, Hi. bichoh= 'separation, bereavement.'
See vicchoa-. ) 443, Vicchoba- 77 12 10 ‘anger, resentment.'
(=krodha- (gl.); the relevant passage is - "sarala-rattacchi- vicchoha-nijjiyaviso" - "who had surpassed the bull with his glances, direct and red with anger'. cf. vicchoha- occurring in this very sense at JC. 1 16 11. vicchoha- (=Sk. vikşobha-,) initially means 'agitation, perturbation'; and hence krodha-, 'anger.'cf. w' vicchoa- and vicchoya-. See choha-, PSM.
does not note it in this sense.] 444. Vimadda- 50 1 4 'upheaval.'
[The text gives the reading madda- and samūha- as the gloss on it. The relevant passage in the text is - "mayamatta-mahisa- jujjhaviyamaddi." As madda- is not known from elsewhere the reading' maya. matta-mahisa-jujjhana-vimaddi' - 'upheaval created by the fight of intoxicated buffaloes' appears preferable. PSM. records vimadda- in the sense of sangharşa-. In: Sk. vimarda- is used in the sense of 'rubbing, friction.' See madda-. ]

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445. Visāri— 62 4 9, 76 5 4 'a messenger (male or female).'
[=dūtika-, dūta (gl.). The relevant passages are - 1) "ņāmeņa visari candatilaya” (62 4 9)- 'a female messenger by name Candratilakā' and 2) "tā rāmahu visāri samsuccai" (76 5 4)- 'At that moment the messenger reported to Rāma.' PSM, does not note it. The words visāri is coppe. cted with Sk, vi+sr-= 'to go forth in various directions.' cf. "visaro
sainyaṁ visaranaśīlatvāl" (Tr. 1 4 121, 31). ] 446. Saitta– 30 i 12, 60 7 6, 71 15 4 'Conscious, attentive, pleased or deli.
ghted, happy.'
[The gloss at 30 1 12 renders saitta- with 'mūrcharahitataya sacetanan; the relevant passage is - "salile siínciu thiyau saittau" - became conscious, being sprinkled with water.' The gloss at 60 7 6 renders saitta- with sāvadhāna-; the relevant passage is - "hau thiu tas joyamtu saittau, ta kamtai siri salili sittau” - 'as I stood attentive looking at my wife, she poured water on me.' saitta- at 71 15 4 is glossed as nis pra pañcita-. Here saittau goes with pūsaa-, parrot.' The meaning niśprapancita-, 'unexpounded, "unexplained' does not fit in here. We can take *saitta" in the sense of mudita-; the relevant passage is “jampamāņu navakaliyai mattau, khara-samtāu na munai saittau"- the garrulous parrot who was delighted, being intoxicated with the fresh buds, does not know the pangs due to separation.' cf. sayatta-= mudita-, 'happy, pleased' (D. 8 5). saitta- (v. 1. sayatta-) occurs in NC. at 8 7 10 where it is glossed as 'sāvadhana-'; cf. saitta- occurring in the sense of muditain SR.. Bh.. PC. III; saitta occurs at PC. III 68 37 where it is glossed svastha-, The word sajtta, is to be connected with Sk. sacitta-, kendowed with reason,': 'conscious,'. 'attentive.']
447. Sakkāriya— 53 13 3 'burnt to ashes.'
[bhasmiksta - (gl.); the relevant passage is - "angu anangihūyahu tahu sakkariyau" -'the body of him who became bodiless was burnt to ashes'; cf, PSM. sakkāra-= saṁskāra-, 'ceremony performed on a dead body'; cf. sakkāriya- occurring in this sense in NC. The word is deri. ved from Sk. saņskāra-, probably standing for ognisaīskāra-]
448. Sadayana- 16 i 13, 81 5 3 'a bee.'
[=şafcaraṇaḥ bhramaraḥ, bhramaraḥ (gl.); PSM. does not note it. The word is derived from Sk. saf+ayana-; cf. MW. şadanghri= 'having six feet,
a bee' (Kāvya literature). See chadayaņa-. ) 449. Sararuhasabi - 67 5 1 'the sun.' [sūrya- (gl.), cf. kamala-bamdhu= 'sun' occurring in NC. at 3 6 10.
17

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PSM. does not note it. The word is derived from Sk. sararuha-suhr-- 'a friend of the lotus'; cf. MW. sararuha-(L) and saroruha= 'a lotus'.
(Kathāsaritsāgara). ] 450, Sahasāni - 59 4 11 (v. l, sahasınž v. 1. suhasāņi) 'a peahen.'
(=mayūri (gl): the relevant passage is - "tam nisuņivi rāņi, ņas sahasāni, ghanaravina naccai" -'having heard this the queen danced (with joy) just like a peahen on hearing the rumbling of clouds.' PSM. does not note it. See suhasāņi- ] We can coppect the variant suhasāni with Sk, sukha +svāna-, *sukha.
svānika, 'one having a sweet voice.' 451.
Sās— 'to tell, to say'; sāsai (pres. 3. s.) 42 11 12 (v. 1. bhāsai). [=śāsti, kathayati (gl.); cf. PSM. sās-= kath-, 'to speak'; cf. sās-- kath- (Tr. 3 1 69). See Pischel & 264. Compare » sāh-= kath-, 'tell' (H. 4 2). sās, is connected with Sk. śās-= 'to teach, instruct.' See
sittha- and sīs-] 452. Sābāņāba- 42 4 10 'fire.'
[=svāhānāthaḥ, agniḥ ityarthah (gl.); the relevant passage is - "dihasihalam sāhāņāham"- 'the fire having tall flames'; PSM. does not note it: cf. MW. svāha priya (L)= agni. The word sāhāņaha- is derived from Sk. svāhānātha-, 'the Lord of svaha, an oblation' that is, 'fire or Agpi.']
453. Sittha- 52 1 6, 102 12 17 'said, told.'
T=kathitam (gl.); cf. PSM. sittha-- kathita-, ukta-, 'told' quoting from Surasundaricariu. cf. sittha- in this sense in PC. I. See » sās- and
sīs-.]
454. Sibiņa- 2 16 2, 20 5 4, 47 2 4, 54 78, 70 10 2 'the female breast.'
[=stana-(g.1); cf. sihina- stanah, 'the female breasts' (D. 8 31; Pāi, 227, Tr. 1 4 30, 36 ). cf. sihina- occurring in this very sense in PC. I, PC. III, Bh.; Lilāvai, CMC. The word sihiņa, is connected with Sk.
sikhin, 'endowed with trailing points or nipples.'] 455. Sis— 'to tell, speak':
sīsai (pres. 3. s.) 5 7 5. [kathyate (gl.); cf. W s7s-= kath-, 'to speak' (H. 4 2); cf. sīs- occurring in this very sense in JC.; Bh., PC. I. May be derived from Sk,
*sisy-. See » sās- and sitpha-] 456. Sisakka-19 2 2 'the husk of grain, chaff or outer covering of grain.'
(=kūkasaṁ, tusaṁ (gl.); the relevant passage is - "iai vi sīsakka-bhara-,

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131
dharai - they are carrying husk (on their heads).' PSM. does not note the word in this sense; cf. MW. Śīrşaka (L)= 'the top of any thing.' For the word kūkasa- given in the gloss see Appendix. sisakka-is connected with Sk. śirşaka; cf. Sk. śiraska, șirastrāņa 'helmet'; 'covering,'
husk' is a special development.] 457. Suragiri-- 44 6 7 'mount Meru.'
[Compare PSM. suragiri-= meru parvala-; cf. suragiri occurring in this very sense in Yt. , and NC. (1 3 14). Literally the word means 'God's mountain'; cf. MW. suragiri-= 'god's mount, mount Meru' (Balarāmāyana). ] Suraguru - 47 13 11 'Name of a nāstika ācārya, one of the propounders of Atheism. [=cārvāka- (gl.); cf. PSM. suraguru= 'a propounder of atheistic sect'; cf. suraguru in the sense of Bșhaspati occurring in NC. This may be
the same as the well-known carvākavādi Brbaspati.] 459. Suhasāņi— 59 4 11 'a peahen.'
[For the discussion see sahasāni-. ]
458.
460. Sokkbagāhi--- 76 6 1 'one who snatches away happiness, remover or
destroyer of happiness.' [=sukhoddalaka- (gl.); PSM. does pot note it. sukha-grāhaka- is not used in Sk. in this sense. MW. notes N grah, in the sense of 'take away
(by. robbery).') 461. Somdāla- 8 5 6 'an elephant.'
[=hastī- (gl.); the relevant passage is - "maya-matta-camda-sordala-lila"the sport of intoxicated and fierce elephants'; PSM, does not note it; cf. sundala--'elephant' (Yt.). The word sodala- is connected with Sk. śundala-, 'possessing a trunk', cf. MW. śundala-(L)= possessing a
trunk, an elephant'. ) 462. Sohala--83 6 1 'very delicate'
[=sukomala- (gl.); PSM. does not note it; cf. sohala= 'beautiful' (SR.) The word sohala- is connected with Sk. śobhayukta-, 'beautiful', and hence 'delicate.' It might have been contaminated with somala- or *soala-Page #143

8. ITEMS PARTLY DERIVABLE FROM SANSKRIT (a) THROUGH PRAKRIT SUFFIXATION
463. A-rabilla-65 9 2 'manifest or omniscient.'
[=prakataḥ (gl.); the relevant passage is -"aru arahillu jagi succai". Though the gloss renders a-rahilla- with prakata-, sarvajña- also suits the context, as nothing is considered secret from the Lord, he is omniscient; and the passage can be rendered as follows 'It is heard in the world that Ara Tirthankara is omniscient'; cf PSM. araha= pra. kata-, sarvajña-, Pk. a-raha is derived from Sk. a-rahas+ suffix -illa-, arahilla-, 'one who knows everything, omniscient,.']
464. Alähi-26 7 2 'an indeclinable indicating prohibition or prevention'. [-pratiṣedhe avyayam (gl.); cf, alahi nivaraṇe (H. 2. 189). The word is made up of the base of Sk. alam and Pk. ablative ending -ahi,] 465, Avaḍ—'to know,' 'to appear to be', 'to be familiar with (a thing)': avadai (pres. 3. s.) 73 6 12, 74 3 8, 76 6 16; avaḍia-(p.p.) 61 16 10.
[=abhasate, bhāsate, jñātaṁ (gl.); the relevant passage at 76 6 16 is-"vanu mahu avaḍai nam lacchi kerau jovvanu"-'the garden appears to me as though it is the youth of the goddess of wealth.' PSM. does not note it. cf.vavad- occurring in the above sense in PC. III; cf. G. avad-vu- 'to know how to do a thing.']
In the present-day languages of Northern India and also in Dravidian languages, words signifying 'to know, to have a skill of doing a thing' are expressed by the roots meaning 'to come.' Compare Hi. ana, M. yene, Kon, yevñce, Kan. bar-. These are identical with the roots signifying 'to come.' In Hindi "ana" is used with a change of con. notation as, "mujhe ātā nahi "- 'I don't know.' Similarly with the root yene in Marathi, yevñce in Konkani, and bar- in Kannaḍa. Compare the semantic development of the Kan. root bar- as noted by Kittel; Kan. bar- 'to accrue (to any one etc.), to be gotten: (anything) to come into and be in the possession (of any one so as to understand and use it), to become an acquisition',
The root signifying, 'to have a skill of doing a thing' in Gujarati is avad-; cf. G. avaḍ-vu- 'to be familiar with a thing, to know (how to do a thing)'. And it is the same as attested in Apabhramśa.
Now, avaḍ- can be related to Sk. apat-. But in view of the parallels attested from other languages, it is worth considering whether this avad in its origin is nothing but an extension with -ad- of the Ap. /av-, 'to come.'

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466. Oilla— 11 5 4 (v.1. uvarilla-) 'an upper garment'.
[*uparitana (gl.): this meaning fits in more with the variant uvarilla-, while oilla- means, 'which is already referred to earlier'. It occurs in old G. and is current in modern Gujarāti- olyu= 'that one' (used in Saurāstra). This is derived from apara-t-ill-= avarilla-; cf. varillaoccurring in Kams. in the sense of 'a garment.' Here the editor traces it to upara- on the analogy of uttarīya-. Alternatively he connects it to the root vr-, 'to cover' with the suffix-illa-1 Tessitori in bis 'notes on Grammar of the Old Western Rajasthāni' observes as follows: ", is occasionally elided, when falling between two vowels of which the second is i. Example:- oliu (Mu) <*oilau<*orilau Ap. <*orillau,
*avarillau apârilakaḥ"a. 467.. Ollaniya-88 19 7 (v.1. ullaniya-) 'a dhoti, a bath-towel.'
[=potika- (snāna-sati) (gl.): the context is of bathing; ollaniya - is that which is drenched with water; hence it may be 'a piece of cloth worn while bathing'; cf, PSM. ollaņa-= 'moistening, making wet' and ullaniya-- ardrayanika, 'a bath-towel'; cf. M. olāne- 'the cloth which the people of a house-hold wear during ablution'. For the word potika given in the gloss, see Appeddix, ollaniya-is ollaņa-t-ika- suffix.
See ulla- and olla-.] 468. Kamsāla— 4 11 10 'a cymbal.'
[Compare PSM. kaṁsāla= vādya-višeşa (H. 2 92); cf. kamsala= 'a bellmetal musical instrument' (Br. K.) and kāṁsyatala= 'a cymble or a huge bell' (Supplement to J.O.I. Baroda, vol. X, no. 2, p. 120): cf. also kaṁsattala= 'cymbal' (Candralekhā). MW. records kāṁsya in the sense of a kind of musical instrument (a sort of gong or plate of bell-metal struck with a stick or rod)'. kaṁsāla, is connected with Sk. kārsya- (from » kāṁs-, 'to shine, glitter')= 'bell-metal' +-ala-suffix.]
469. Kadilla-4.4 5, 70 15 9, 86 10 6, 88 19 5, 88 19 14 'a lower garment,
a dhoti'. [=paridhāna-vastra, kațivastra (gl.); cf. kadilla-= kațivastra, 'a lower garment' (D.2 52, Pāi. 117; Tr. 2 1 30, 48); cf. kadilla- occurring in this very sense in JC. (1 17 9), PC. TI, Bh., Lilāval and CMC. (p. 208, line 13). The word can be derived from Sk, kați, Pk, kadi
illa - suffix or -lla- suffix. ] 470. Kapailla— 3 4 5 (v. 1. kanayalla-), 13 7 7, 16 12 16, 72 8 5 'a parrot'.
[=suka- (gl.); at 3 4 5 the commentator renders it with krida-suka-:
cf. kanailla= suka, 'a parrot' (D. 2 21; Pāi. 291; Tr. 2 1 30, 2); Trivi. 1. See Kamavaho, Upadhye A.N., Bombay, 1940, notes, P, 180,
2. See Indian Antiquary, vol. XLII, 1914, p. 85, 30,

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krama connects it with kanal-- latā, 'creeper'. Ramanujaswami also supports this view. But it can be better associated with kaņa-= 'grain of rice' rather than with creepers; see Piscbel § 590 for kaņailla
h he splits as kana-+-illa-; cf. MW. kanaprija (L)='fond of grains, a sparrow'.)
471. Kārima-4 7 15, 20 23 11, 59 2 6, 84 3 4 'artificial'.
[=krtrima- (gl.); cf. kārima -= kştrima-, 'artificial' (D. 2 27; Tr.2 1 30, 108); cf. karima- occurring in this very sense in JC. (4 18 1), PC. I, Sam. K. The word is an -ima- derivation from the causal base of
Sk. V kr-] 472. „Kokk- 'to call, to summon':
kokkai (piess. 3. 9.) 78 5 2; kokki(y)a- (p.p.) 5 17 15, 14 14 9, 26 16 11, 28 23 9, 29 3 6, 29 19 1, 39 5 1, 83 11 6, 89 15 14, 90 16 6, 91 17 1, 101 14 11; kokkaa-(p.p.) 58 19 1; kokkijjai (pass. pres. 3 s.) 39 8 9; kokkāviya- (caus. p.p.) 20 22 7, 29 27 9, 50 4 7.
[=nāma dattan (gl.); cf. kokk-= vita+hr-, 'to call' (H. 4 76; Tr. 31 30, 34); cf. » kokk- occurring in this very sense in JC., NC. , KC. , PC. I, Bh.; cf. M. kok-ne= 'to yell or howl'. kokk- is a new forma. tion from the Sanskritic base kū-1; cf. MW. kū= 'to sound, cry out'.]
473 Gabilla--32 17 9, 38 3 5 'insane, possessed by unreasonably strong
predilection.' [Compare PSM. gahilla-(D)=āvesayukta- and gahila- graihla (Tr. 1 3 25); cf. gahilla- occurring in this sense in NC, and Bh.; cf. also grathila= ‘simple, crazy' and grahilatā= 'craze' (Supplement to J.O.I., Baroda, vol. X, no.3. pp. 129 & 130); cf. MW. grahila= 'possessed by a demon' (Hemacandra's Parisista); cf. Old G. gahilu= Modern G. ghelu= 'indugent, mad, unreasonably given to' galilla- is connected with Sk. graha-+-illa-suffix. ]
474. Gubila- 36 6 2, 59 67, 69 26 1, 82 8 9 'denseness, depth.
[=gahvara-, nibida-, saghana-(gl.); the relevant expressions are - "giriguhila" and "vana-guhila"; cf. PSM, guvila-=gahana, and guhira- (D)=
a_. 'deep'; cf. guhila- orcurring at PC. I 6 5 3 and PC. II 27 14 9. guhila- may be connected with Sk. guha-t-ila-suffix (guhāy. ukta-). ]
475. Cakkala- 61 9 9, 72 12 10 'rounded.'
[The word occurs twice; at one place, the commentator renders it with "nibida-" and at the other with " vistiina ”; the sense 'rounded'
See Cognates of Pujā', Bailey, H. W., Adyar Library Bulletin, vol. XXV, parts 1-4. 1961, p.4.

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fits well in both the occurrences; cf. cakkala-= varlula- 'round', 'viśāla-, 'exter sive' (D. 3 20; Tr. 2 1 30, 112); cf. cakkala- occurring in this very sense in PC, II, Bh., CMC. (P. 186, line 4) and paricakkaliya.
in PC. I. cakkala- is Sk. cakra- extended with -la- suffix. ] 476. ^ Caccikk-to anoint, besmear':
caccikkiya-(p.p.) 12 12 4 (v.1. ciccikkiya-).
[The relevant expression is -"panka-caccikkiya" - 'besmeared with mud': cf. caccikka-= mandita-, 'adorned' (D. 3 4), caccikka-= vile pana-(H. 2 174) and caccā= sthāsaka-, 'perfuming the body with fragrant unguents' (D.3 19): cf. also caccikka-- sthāsaka, (Tr. 1 4 121, 88); caccikkiyaoccurs in this very sense at JC. 1 9 5 and the relevant expression is, "kaddama-caccikkiya"- 'besmeared with mud'; cf. caccikkiya- and caccikkaoccurring in PC. II, PV., caccikka- in Lilāval, caccañkiya- in PC. I and SR. and carc-, 'to anoint' in Tri. II. V caccikk, is derived from Sk. N carc-t-ikk- suffix. Compare MW, carcita= 'smeared with, covered with' (MBh.), carcana(L)= 'laying on (unguent)' and carcikya (L)= 'smearing the body with unguents.' The last one is but a
Sanskritisation.) 477. Cukk-'to flee from, to escape unharmed, to miss, to stray or
wander' : cukkahi(pres. 2. S.) 69 13 23, 88 9 11; cukkai (pres. 3, S) 4 8 5, 5 2 9. 10 13 13, 11 3 14, 14 8 6, 16 18 10, 18 2 1, 38 19 14, 46 11 2, 47 11 2, 49 10 12, 51 1 12, 54 11 9, 54 17 12, 60 8 3, 60 8 10, 70 72, 71 9 7, 71 14 4, 72 12 8, 74 16 13, 75 7 11, 76 3 12, 81 14 13, 92 18 3, 92 21 12, 102 5 7; cukkahu(imp. 2. pl.) 7 9 12; ; cukkanta (pres.p.) 74 14 10; cukkaa- (p.p.enl.) 98 20 3.
Compare cukkəbhrams-, 'be lost, fall' (H.4 177); cf. N cukk- occurring in this sense in JC. (2 14 7), NC., KC., PC. I, PC. III. For the N.I.A. derivatives see ND, cuknu= 'to overlook doing something, be in fault, miss'. N cukk, is connected with Sk. cyu-, 'to fall, drop
down, slip't-kka- suffix.] 478. Celi(y)a- 3.4 7 (v.l.celaa-), 35 18 5 'a particular kind of cloth, a
garment'. (=vastrašaţi, phali (?)(g1.). The relevant passage at 35 18 5 is-" pujjivi celiya-rayanaharaņa-visesahi "- 'honouring with garments and jewelled ornaments': cf. PSM. celiya-syastra-; cf. celia- occurring in this sense in TC.. PC. l; cf. MW. celika= 'a corset, bodice' (Padma Purāņa). For the word phali- given in the gloss see Appendix. celiya. is copnected with Sk. cela-, 'a garment't-ika- suffix. Chatterji observes

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as follows on the word cela-: "the form cela- seems to be a Prakritic modification of Sk. cira, 'a strip, long narrow piece of bark or cloth, rag, tatter clothes' found for the first time in the Taittiriya Aranyaka".
479. Chailia-32 20 5, 57 9 11 'shrewd, skilled, clever, wise'.
[=dhurta-, catura-(gl.); cf. chailla-vidagdha, 'clever' (D.3 24; Tr. 3 4 72, 383; Pai. 193); cf. chea-vidagdha(Tr. 3 4 72, 385); cf. chailla occurring in this sense in Usa. (1 58) and Vajja. (14); cf. chekata= 'skill, cleverness' (Tri. III). Pischel connects chailla-with Sk. chad-(see Pischel 595); cf. MW. cheka-='clever, shrewd'. (Jain, Hemacandra's Parisiṣṭaparvan) and chekala(L), chekila(L)= 'clever', chailla-is connected with Sk. chavi-, 'beauty'+-illa-suffix=chailla 'beautiful, charm
ing' and then either under the influence of cheka-+illa-cheilla, meaning, 'skilful, clever' or independently it might have developed the meaning "vidagdha-, catura-"]
480. Challi-87 20 10, 71 17 6 'skin, scum (of water).'
[Compare challi tvak-, 'the skin' (D.3 24; Pal. 340); cf. challi-occurring in this very sense in NC.; cf MW. challi (L)= 'bark'; cf. G., Hi. chal-, M. sal-= 'skin'. challi-is derived from Sk. chad-, to cover'+ suffix-ri-;-li-.]
481. Cheilla-20 8 12 (v.1. cheyalla-), 40 15 7, 49 11 10, 58 13 10, 102 6 10 'last, final'.
[=antima-(gl.); cheilla- at 49 11 10 is rendered with amavasya, 'the newmoon day' as this is the last day of the dark half of the lunar month. Compare G. chellu 'last'. chella- is connected with Sk. cheda-, "limit'+-illa-suffix. See chea-.]
482. Janera-10 5 9, 69 35 13 'father'.
this sense in PC. I, PC. II & Bh.; cf. janeri jonera is connected with Sk. jana-(from agentive suffix -yara- (from Sk. -kara-).]
[=janaka, pita(gl.); cf. PSM. janera 'father'; cf. janera- occurring in 'mother' (NC. 5 8 15). jan-, 'to be born')+
483. Jbalakka-17 13 6, 74 1 22, 74 8 6, 83 13 1 (v.l. jhulukka) 'a splash'.
[=dhara(gl.); at 83 13 1 the word is used metaphorically like dhärä-, and refers to 'the edge of the sword'. It means, 'the splash of the "water" of the sword'. Alsdorf gives the word, with a query. At 17 13 6 the relevant expression is "jala-jhalakka"- 'splash of water'. This is loosely rendered by Vaidya with purṇanjali on the strength
1. See "Some Etymological Notes", Chatterji, S. K., New Indian Antiquary vol. 2,p. 422.

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of M. culuk - 'the palm hollowed (so as to receive or contain especially a liquid)'. jhalakka- occurs at JC. 3 5 11, where it is rendered with kvath-; here jhalakka- appears to be a misprint for jhalakka-. As to the meaning, it is the same as in the MP. passages cited above. The meaning 'splash suits the context and the relevant passage is "tiyaduya-toya-jhalakki sittau"- '(he) was sprinkled with the water of the three spices'. jhalakka-occurs at PC. I 4 10 4 and 4 10 7 in this very sense; cf. G. jhalka-vu= 'splash out from a container'. Turner connects jhalak (s.v. Nd. jhalak) with * jhalakka-, extension of *jhala-, 'sudden motion'. See jhalakka- below and jhalu. kkia, and jhulakka-.] Jhalakka-34 2 11,98 15 12 'heat, flame'. [=auşnya, jvala(g1.); cf. jhalakkia= dagdha, 'burnt (H. 4 395; Tr. 3 4 64) and jhaluskia= dagdha, 'burnt' (D. 3 56); there seems to be some confusion between the spellings of the word; cf. also PSM. jhulukka (D)= akasmat prakaśa, 'sudden flare-up'. So, jhalakka-primarily means 'burning'. Hence the verbal noun would give the meaning 'sudden sensation of burning'; it can loosely be rendered with jvāla, 'flame'; cf. Njhalak-= jval-(SR); cf. G. jhaļka-vu= 'to shine brightly': Hi. jhalak- a glimpse, flasb, glitter'; M., Kon. jhalak-, G. jhalak= 'lustre, sparkling'; cf, also M. jhal lāgne= to be scorched': cf, MW. jhalakka(L)= 'a large flame'. See ND. jhalak= 'brightness' and jhal. kanu= 'to flash, glisten', jhalakka- is an extension of * jhala, 'sudden motion'. See jhalakka- above and jhalukkia- and jhulakka.]
485. Jhalakkia-29 23 11 (v.1. jhulukkiya-) 'flared up'.
[=santapita-(gl.); cf. jhulukkiya- jvalita (PC. II). See jhalakka- and
jhulakka-.] 486. Jhulakka-61 7 10 'a flame'.
(Ejvala-(gl.); the relevant expression is- virahaggi-jhulakka" - "the flame of the fire in the form of separation', cf. Njhulukk-= 'burn' (PC. III). See jhalakka- and jhalukkia-] All the three words jhalakka-, jhalukkia- and jhulakka- appear to go back to Sk. base jval-. The initial cluster has received a two-fold treatment. In one case assimilation gives us j- and subsequently
jh- and in another case Samprasāraṇa has given us ju- and the jhu487. Ņamka-39 9 7 (v.l. nakka-) ‘nose'.
(=nāsika(gl.); cf. nakka= ghrāņa, 'the nose' (D. 4 46); cf. nakka-occu. rring in this very sense in JC. (3 10 3) and NC.; cf. Hi, M., G. nak, Kon. nāk= 'nose'. Connected with Sk, näs-t-ka-suffix. I
18

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488. Nāmāṇaa- 11 31 6(v.1.nimmāṇaa-) 'having the name,' 'named.' 'called'. [The gloss has before it the reading nimmanau and hence the rende ring nirmāṇam, 'creation'; ṇāmāṇaa- is most probably made of ṇāma-+ possessive suffix -anaya- and is equivalent to Sk. namavat, 'named". The relevant passage is - "tanuamgoamgu vi nāmānau " - 'Also (the karman) having the name tanvaṁgovaṁga'.]
138
489. Tarua- 25 9 3 'a helmsman, a pilot'.
[=karṇadhara (gl.); PSM. does not note it. Connected with Sk./fr-, 'to carry across or beyond' +-uka- suffix. 1
490. Tiyamai 39 9 5 'a lady'.
[=stri (gl.); cf. tiyamai occurring in this very sense in JC., PC.I, PC. III. tiyamai is an extension of Sk. stri-.]
491. Tuha 17 12 8, 29 8 9 'the bank or shore of a river'.
[= tata-, rodha-(gl.); cf, tuha- saridavatara-, 'a landing place in a river' (D. 5 16; H. 1 104); cf. tuha- occurring in this very sense in PC. I& PC. III. Pischel postulates a word *turtha- to explain the etymology of tuha(See Pischel § 58). tuha- is derived from Sk. 'to swim', extended with -tha- suffix.]
-,
492. Pakokk- 'to call, summon':
pakokkia- (p.p.) 43 3 6, 44 6 8, 66 9 9.
[Compare pakokk- occurring in JC. (3 34 8); pra-+kokk-; see √kokk-.]
493. Pakkala- 14 7 5, 54 13 13, 78 4 8, 93 7 12 'competent, able, capable'.
[=samartha, pragalbha(gl.). In all the occurrences of MP. and of JC. and NC, pakkala- qualifies paikka-, 'foot-soldiers'; cf. PSM. pakkala(D)= samartha-, śakta-(H.2 174) and pakka samartha-, 'competent' (D. 6 64) and also paccala samartha, 'competent' (D. 6 69); cf. pakkalaoccurring in this very sense at JC. 1 15 20 and NC. 4 14 5, PC. II, Gathasaptasati & Vajja. (160). Derived from Sk. pakva-+-la- suffix.
494. Pattala 17 10 1, 46 8 13, 49 11 11, 70 10 8, 71 6 9, 73 25 3, 74 14 11, 90 14 7, 94 16 16 'thin, slender, lean, sharp'.
[ Vaidya renders pattala- at 17 10 1 with sundara-, 'beautiful'. For the connection between the meaning kṛśa- and sundara-, compare the two meanings of the Sk. word "tanu-" and the English word "fine"]
1. See "The Late Middle Indo-Aryan Suffix -āṇa-". Bhayani, H.C.. Adyar Library Bulletin Vol xxv, Parts 1-4, 1961, pp, 311-320.

,

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139
(semantically the same development occurs). Compare pattala-= tıkşna'sharp; kṛśa-, 'lean, emaciated' (D. 6 14); cf, pattala- occurring in this very sense in IC. (1 17 14 & 4 8 7), NC. & PC. III; cf.M., Kon. patal, Hi. patla= 'slim, lean, slender,' See ND. patalo= 'thin, slender, fine, small'. Turner connects it with Sk. patralaḥ= 'leafy, leaf-like'. pattala is derived from Sk. patra-t-la-suffix. See pattaliya- below aud su
pattala-. ) 495. Pattaliyā— 40 4 6 'a slim lady'.
[ Compare pattaliya, occurring in this sense in JC. 2 1 12. See
pattala-. ] 496. Paribana--19 2 1, 23 3 13, 24 9 14 (v.1. parihaņa.), 71 16 8; Paribāna
46 10 5, 79 11 1 (v.1. parihaņa-) 'a garment, dress'.
[ vastra-(gl.); cf. parihana-= paridhāna--, 'a garment, a dress' (D. 6 21; Pāi. 117); cf. parihana- occurring in this sense in Bb.; cf. MW.
= 'a garment (especially) an under garment (Atharva Veda); cf. M. pehran= 'a sort of shirt or frock especially for children'.
parihana is derived from Pk. N parih- with a suffix -ana- ] 497. Pāsuliya— 7 12 4 (v.1. pamsiliya- v.l. pańsuliya-), 39 17 8, 54 14 6, 82
11 11 'a collection of ribs',
(= parsvasthi-sanghata-, pārsvāsthi- (gl.); cf. PSM. parsulia(D)= 'ribs': D. 6 41 records päsallam in the sense of "tiryak-", 'slanting, oblique'; cf. pańsuliya-= 'ribs'. (JC, 4 16 4); cf.G. pasļi= 'ribs'. päsuliya, is derived
from Sk. parśu-t-lat-ika-. ] 498. Pisalla-- 20 3 5, 31 28 8, 38 3 5, 38 5 8, 78 2 12, 81 2 8 'a demon,
a fiend'. [= pisaca-(81.); cf. PSM, pisalla-- piśāca-(H. 1 193); cf. pisalla-=pisaca(NC.). Counected with Sk. piśāca-, Pk. pisäa-t-lla-suffix. See pisallı
and pisalliya-. ) 499 Pisalliya— 34 1 2, 34 1 7 'possessed by demon'.
[=piśāca-grahita-(gl.). See pisalla- and pisallı– ] 500. Pisallī— 71 6 12 'a female goblin'.
[See pisalla and pisalliya.. ] 501. Pedhāla— 71 6 8 'extensive', 'broad'.
[vistīrņa-(gl.); cf. pedhala-= vipula, 'wide, extensive' (D. 6 7; Pāi. 148); Hemacandra says, that according to Droņa, pedhala- means rartula-, 'round'; cf. pedhala occurring in this very sense in CMC. (p. 186, line 4, p. 208 line 14 etc.). Pischel connects it with Sk. pinda-, (See

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Pischel § 122). More properly we may connect it with Sk. pitha-, Pk. pedha-+ possessive suffix -ala-, being equivalent to Sk. pithaial-,
'having a broad base'.] 502. Bohittha— 17 4 4, 59 8 1, 68 1 2, 73 12 4, 98 16 12, 98 17 1, 101 8
4 'a boat,' 'a ship'. (=nauh, pravahana-, nauka(gl.); cf. bohittha-= pravahana-, 'a ship' (D. 6 96); Ramanujaswami, the editor of Deśīnāmamālā takes the word pravahana-, and consequently the word bohittha-, to mean 'a litter or carriage'. But it is equivalent to nauka-, as bohittha is known only in that sense. It is used by Puşpadanta also in the sense of nauka-, Moreover, pavahana- is known to mean a boat' in Pk.; cf. bohitthaocurring in this sense in KC., Bp. K., Prabandha Kośa, bohitthain Up. K., vohittha-ip PC. III Bh. (3 25 2); cf. bodhistha- also occurring in this very sense in Br. K.; this is a Sapskratisation of Pk. bohittha-, bohittha- is connected with Sk. vah-, 'to carry, convey'+suffix- tra-, Ap. -ttha-.]
503. Bhaubā- 2 16 10, 6 2 5 (v.1. bhauha-), 22 8 2, 54 9 3, 65 22 7 'eye
brow'. [=bhrū-, bhrukuți- (gl.); cf. PSM, bhauha-, bhamuha = bhrū—; cf. bhauhaoccurring in this very sense in JC., Bh. and bhauha- in NC. In giving the etymology of bhumaa, Pischel postulates a stage like *bhru
vaka- (See Pischel 8124, 206 & 261.).] 504. Madaulla-23 7 7, 65 21 6, 83 6 1 'a corpse', 's dead body'.
[=mstaka-(gl.); derived from Sk. mộta-+ Pleonastic suffix -ulla-. See madaya-]
505. Maballa-17 15 2, 28 2 5, 45 11 7, 60 19 6, 86 5 9 'old, aged'.
[emahattara-, vyddha-(gl.); cf. mahalla-- výddha-, 'old, aged' (D. 6 143); cf. mahalla- occurring in this very sepse in JC., PC. I, PC. II, Bh.; cf. MW. mahalla(L)= 'a eunach in a king's palace or in a harem'. Apte considers mahalla- of Arabic origin. mahalla- is derived from
Sk. mahat, Pk, maha-+-lla- suffix. See mahilla-.] 506. Mahilla--32 20 5 (v.l. mahalla-) 'old, aged'.
[See mahalla-] 507. Muhiya—16 4 9 'in vain' 'for nothing'.
[=mūdha, vstha (gl.); cf. muhiam= evamevakaraṇaḥ, 'doing just so' (D. 6
134) and muhia=mrşākaranaṁ(Tr. 3 4 72, 445); cf. muhiyae occurring 1. See Desiņāmamālā, Ramanujaswami, P.V., Poona. 1938, Glossary, p. 65.

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in PC. I and PC. II glossed as "evameva"; cf. muhiyai in this very sense occurring in Bh. and JC. (3 29 7). Derived from Sk. mudha+ ika- suffix.]
141
508. Mokkala-7 24 11, 23 18 8, 87 1 7, 91 3 5 'free' 'loose', 'not bound', 'released'.
[At 7 24 11 and 87 1 7 mokkala- qualifies kesa-, komtala-, 'hair' and means 'unbound or loosened (hair)'; cf. PSM. mukkala-(D)= bandhanamukta and mukkalam-svairam, as one likes' (D. 6 147); cf. mokkalaoccurring in this very sense in PC. I & CMC. (p. 60, line 9); in PC. I also mokkala- qualifies kesa-; cf. mutkala 'free' (Prabandha Kosa 89, 8 & 91, 26); cf. M. mokļa 'loose, not clotted or crowded together, free, relieved'. Derived from Sk. mukta-la-suffix. See mokkall- and mokkalu.]
509. Mokkalu-59 18 6 'spontaneously', 'accidentally'.
[-yadṛcchaya(gl.): the relevant passage is "jenehau bhāsiu mokkalau "'when he said this accidentally'. See mokkala- and mokkall-.)
510. Mokkall-'to send, set free, release':
mokkallahi (pres. 2. s.) 84 14 12; mokkallia-(p.p.) 1 9 18, 13 5 10 (v.1. mokalliya-), 31 29 8, 74 16 12, 78 14 1.
[Compare PSM. mokkal and mokall-'to send'; cf. mokkalloccurring in this very sense in NC., PC. III & Bh.; cf. mutkalayati= 'lets free, takes one's leave' (Prabandha Kośa- 33, 18; 33, 9; 128, 6 etc.) and mutkalapana 'leave-taking' Prabandha Kosa- 89, 14), cf. G. mokal-vu 'to send, despatch' and M. mokal-ne 'to set free'. Derived from Sk. mukta-ll-suffix. See mokkala- and mokkalu.]
511 Rahalli-4 15 12, 25 11 11, 45 6 8, 71 17 12 'a wave,' 'a billow.'
[=lahari-, kallola-, kallolamālā (gl.); PSM. does not note it; cf. rahallioccurring in this very sense in PC. I; cf. G. laher, Hi. lahar= 'a wave.' Connected with Sk. rabhas-, Pk. rahas-, 'speed' +lli- suffix.]
512. Vivarera-11 30 1, 32 11 12, 44 9 9, 51 7 7, 54 9 8, 57 4 10, 57 15 2, 60 14 12, 87 6 3,92 20 2, 94 3 9, 98 9 21 'adverse,' 'unfavourable', 'inverted,' 'disagreeable'.
[=viparita-, pratiküla- (gl.); at 32 11 12, vivarera is loosely rendered with vihvala-; here vama, 'cross' fits the context; cf. PSM. vivarera-= viparita-, partiküla-, 'inverted, reverse' (H 4. 424, illustration 1); cf. vivarera- occurring in this very sense in JC. (3 29 11), Bh., PC. I PC. III etc. Tagare connects vivarera- with Sk. viparita ira- suffix.

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Because -ira- is taken by verbal base we can assume *vivari- as the verbal base +-ira-; for the change of -i- to -- see H. 1 85.]
513. Visamthula—7 24 11, 60 14 8, 71 5 11, 76 1 11, 78 28 3, 85 12 3,
100 6 10 'agitated', 'unsteady', 'distressed', 'unner Ved', 'enfeebled', 'perplexed'.
[=sithila-, śithila-gālra-(gl.); cf. PSM. visamthula-= vi hvala-, vyakula(H.2 32, Pāi. 931); cf. visamthula- occurring in this very sense in SR., PC. II, PC. III, Vajjā. (194); cf. also visařsthula= 'disordered, dishevelled' (Tri. III); cf. MW. visañşthula-, visansthula= 'unsteady, infirm, tottering, confused, frightened' (Hemacandra's Yogaśāstra); Monier Williams connects it with Pk. visamthula-, visamthula- is con.
nected with Sk. vi-tsanstha-t-ula- suffix. See visamthuliya- below.] 514. Visamtholiya--65 22 12, 72 7 7 'unsteady, infirm, agitated'.
[Compare visam huliya- occurring in this sense in NC. (2 13 1). See
visanthula, above.] 515. Samkadilla-14 7 7 'fully packed', 'dense'.
[The relevant passage is- "kosta-karavāla-cāva-samghaya-sařkadillam"'thickly packed with the multitude of lances, swords and bows'. saṁkadilla- occurs in JC. at 1 3 2 and 3 13 14 and is glossed as vyāpta-; the relevant expressions are -1) "maya-saħkadilla" - 'pervaded with mada- and 2) sigāvali-saṁkadilla" - 'dense with rows of horus'. vyāpta, is rather the purport than the literal meaning of sařkadilla- and this is equivalent to Sk. akirņa; cf. sĩkadilla- occuIring in this very sense in CMC. (p. 232, line 32) and sankadillayain PC. II. D. 8 5 equates samkadilla- with niśchidra-, which in the light of these occurrences should be taken to mean, 'packed so as not to leave any gap or loop-hole'. Hence, Ramanujaswami's translation of niśchidra- and consequently of sarkadilla, is incorrect. sarkadilla- is derived from Sk. sankata-t-illa- suffix; cf. MW.sankata=
'crowded together, dense, impassable'.] 516.
Sisakka-54 14 5, 77 3 9, 77 13 13, 78 17 1, 88 5 7 'a helmet. [=sirastrāņa- (gl.); cf. sāsakka = siraskam, śirastrānam, 'a helmet' (D. 8 34) and sisakka-=siraḥ patram(Tr. 1 3 105, 78); cf. sīsakka, occurring in this sense in NC., PC. III etc; cf. MW. Śtrşaka(L)= “a cap or helmet'. Tagare connects it with sirşaska-. Derived from Sk. śrşa= +ka-]
517. Sapattala-85 21 7 'very slim, very slender'.
[su-+-pattala-. See pattala ) 1. See Desīnāmamālā, Ramanujaswarni; P.V., Poona, 1938, Glossary, p. 8t.

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143
518. Suhilla—86 10 6 'happiness'.
[See suhilli- and suhelli-.] 519. Suhilli -25 16 13 'happiness'.
[=sukha-param para-(gl.). Pischel derives suhilli-from Sk. sukha-+suffix
-illa-. (See Pischel §107). See suhilla- and suhelli-.] 520. Suhelli-44 9 6, 54 18 6, 70 15 7, 76 6 2, 80 8 6, 99 12 13, 100 7 2
'happiness, joy'. [ sukha- parampara, sukha(gl.); cf. suhelli- sukham, happiness' (D. 8 36; Pāi. 427); suhelli- occurring in this sense in NC. Jain and Tagare connect suhelli with Sk. sukhatkeli-1 Pischel derives suhalli from sukha-+ suffix -alla- (See Pischel S 107). suhelli- is derived from Sk. sukha-t-illa- suffix. See suhilla- and suhilli-]
(b) THROUGH ANALOGY
521. Atthakkai—78 21 13 'just now, all of a sudden, immediately'.
(=idanın, evameva va(gl.); cf. PSM. atthakka(D)= akasmāt, suddenly'; cf. atthakkas occurring in this sense in PC. I, II, III and atthakka in Gatbā Saptašati and in CMC. (p. 56, line 22); cf. thakka- avasara-, 'opportunity, the right time' (D. 5 24); hence, a-thakka would be a
kale, a-samaye, a-prastăve, that is, akānde, akasmat, see thakk-.] 522. Amell -'to give up, abandon':
amellia-(p. p.) 37 8 12, amellivi(abs.) 2 9 61; amelleppinu(abs.) 69 21 5.
[24+ mell-. See » mell-.] 523. „Uppill-'to raise, to impel':
uppillia-(p. p.) 89 4 12. [Compare Nuppelle ut-tnam-, 'to raise' (H. 4 36). It is connected with ut+pra-tir- Pk. ut-tper- and not with ut-+ pid-; but under the influence of bases in -Il-, we have uppell- and uppill- instead of upperSee article on “Notes on some Middle Indo-Aryan words in -Il-". by Schwarzschild in Journal of the American Oriental Society,
volume 77, no. 3, July-Sept., 1957, pp. 203-207. See » upbell-) 524. „Uppell - 'to urge, impel, send forward, raise':
uppelli(y)a--(p. p.) 2 i 3, 61 13 7, 83 9 7, 87 2 1. [= prerita-(gl.); cf. PSM. pell-= pra--iray-; cf. uppell- occurring in this sense in JC. (3 3 13); cf. Hi. pelnā= 'to push'. See » uppill- and
pell-.] 1. See NC., Jain, H., Karanja, 1933, Glossary and Historical Grammar of Ap.. Tagare, G,
V., Poona, 1948, Index Verborum,

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DEŚYA WORDS FROMS THE MAHĀPURĀŅA
525. Kattar-'to cut, lop off':
kattarami (pres.1.s) 69 28 2.
Compare PSM, kattaria- 'cut'; cf. kattart occurring at NC. 9 18 12 where it is glossed as katikana-. See Appendix for the word katikanaFor N.I.A. derivatives see ND. kattar= 'slit, cut'. kattar- is analogically fornied from Sk. kst-, 'to cut 'See / kappar-.]
kattarz- occurring at NC. 9 18 12 is ren lered by the commentator with katikana- as stated above. But it may be equated with kafara-, The whole may be referring to the dagger or the weapon which was the usual part of the dress of a warrior. But, kaffära- is already used in that form in Hemacandra; cf, D. 2 4. Formally kattari- goes back to Sk. karatari-, which has the usual sense of 'scissors'. So there is an element of doubt about the interpretation.
526. Kappar--to tear, rend asunder, cut';
kap paramti (pres.3.pl.) 54 5 21; kapparanta (pres. p.) 52 18 8; kapparivi (abs.) 88 12 11; kapparia-(p. p.) 11 19 10.
pare kap pariya-s dārita 'torn, rent' (D. 2 20; Pai. 573 ); cf. kappar- occurring in this very sense in PC. I, PC. II, Bb, etc. Tagare connects kap par- with klp-t-ara- suffix.' Alternately, it might be taken as developed on the same lines as Pk. vaisar- and paisar- from a causal base in ār, i.e., *kappar-. See kap parana
below.] 527. Kapparaña-- 2 17 7 'cutting asunder'.
[=chedana= (gl.); kapparana- is a noun formed from kappar-, See
kappar- above. ] 528. Khaddha-11 16 7, 21 6 8, 28 29 12, 29 5 3, 30 4 10, 80 12 4, 30
13 5, 33 18 7, 31 2 13, 50 9 8, 51 1 13, 57 3 2,57 11 8, 58 7 9; 58 23 1, 59 15 2, 60 10 2, 60 10 8,66 3 10, 66 7 26, 69 32 1; 69 32 26, 70 12 10, 78 11 13, 78 27 3,79 14 9,82 9 11, 34 8 10, 84 10 12, 87 7 14, 88 5 12, 88 24 6, 89 10 9, 90 2 9,90 4 19, 91 2 8, 91 17 3, 93 7 6, 94 10 4, 95 10 11, 98 15 19, 99 16 7, 101 10 6, 102 2 16 'eaten'.
Compare khaddha-- bhukta-, 'eaten' (D. 2 67); cf. khaddha- occurring in this very sense in JC. (3 3 8 & 3 14 2), NC.,Bh. and khaddhayain PC. I; cf. also khaddha-= 'killed, eaten away' (Supplement to J. O.I.. Baroda, vol. X, no. 3, p. 125); cf. G. khadhu- 'eaten'. khaddha, is p.p. to kha, 'to eat' formed on the analogy of Pk. laddha-.]
1. 2.
See Ņāyakumāracariu, Jain, Hiralal, Karanja, 1933, Notes, p. 206, See Historical Grammar of Ap, , Tagare, G. V., Poona, 1948, Index Verborum.

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529.-Gidha— 4 3 5, 12 17 5, 74 7 1 'seized, accepted, assumed'.
[=grhitam, suikrtam, nyasta-(gl.); PSM. does not note it; cf. gidhaoccurring in this sense in PC.I. gidha- is formed from Sk v gran-, Pk. N gih-, 'to seize'; on the analogy of guh- becoming gūdha-, muh-:
mūdha-, chuh-: chudha-, we have gih-: gidha-, ] 530. JGhumm- 'to roll about, whirl':
ghummira (verbal derivative) 3 19 4, 68 1 9. [=ghūrnita-(gl.); cf. ghumm-= ghūrņu, 'reel' (H.4 117; Tr. 2 4 142); cf. Nghumm- occurring in this sense in JC., NC., PC.I, II etc. For N.I.A. derivatives see ND. ghumnu= 'to turn round, wind, wander, go about. Nghumm- is analogically formed from Sk. ghūrn-. ]
531. Chaiya- 7 22 8, 16 18 10, 76 9 1 'covered'.
[=ācchadita, tiraskrta(gl.); cf. chaiya-=acchadita(H.2 17); cf. chaiya-occurring in this sense in NC., JC.(2 32), PC. III etc. PSM. traces it back to sthagita-, Phonologically this is not possible. It is likely that under the influence of some analogy chaiya- is formed from Pk.chaiya-, Sk.
chadita-, 'covered'. ] 532. w Dakk, 'to bite' :
dakkia-(p.p.) 57 11 14 (v.l. damkia-). [=daşta-(81.); cf. dakka-=dasta-, 'bitten' (H. 2 2): D. 4 6 notes dakkain the sense of danta-grahitam, 'caught by the teeth'. dakka- is analogically formed from Sk, daņš., Pk. das- 'to bite'; on the analogy
of sūsai becoming sukka-, dasai becomes dakka-. See dank- below.) 533. w Dank- 'to bite';
damki(y)a- (p.p.) 30 12 8, 92 18 9 (v.1. dakkia-.) [Compare v dank- occurring in this very sense in PC. I, II, III, Bh. etc.; cf. G, dank-vu, daħkh-vu, M. damkh-ne= 'to bite, to sting'. dak- is a phonological variant of dakk-. In MIA. there are numerous cases in which a geminated consonant alternates with nasalt single ca isunant. This is referred to as spontaneous nasalization. ]
0.14:62156%AC., FCI, BL.
534. Nāvai- 1.5 4 'as if'.
[Compare rāvaiiva, 'a particle of comparison' (H. 4 444, illustration 3); cf. ņā ai occurring in this sense in JC. (3 25 4), NC., PC. I, Bh.; nāvai is formed from Sk. jñāyate, on the analogy of suvvai from
Śrūyate. ) 535. Nillukk-- 'to pluck': Pillukka-(p.p.) 13 11 7.
19

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[=troțita-(gl.); nir-+lukk-. See lukk- at s. no. 561.] 536. Nisikkiya- 83 11 12 'gone out or away'.
146
537. Nihamm- 'to strike one with another, multiply':
nihammai(pres. 3. s.) 2 6 3.
[=gunyate(gl.); PSM. does not note it. Formed from Sk. ni-than-, on the analogy of summai.]
[The gloss gives nirgatah; PSM. connects nisikkiya- with ni-+-sic, and quotes from Acaranga Sutra. Analogical formation]
538. /Thakk-'to stand, stay, halt, be exhausted':
Chakkami (Pres. 1. s) 76 6 5; thakkai (Pres. 3. s.) 2 19 2, 81 14 12, 102 3 5; thakka- (p.p.) 38 11 3; thakkaa- (p.p. enl.) 16 2 3, 16 3 3,
78 3 12.
539.
540.
[=sthita-(gl.); cf. thakk- stha-, 'to stand' (H. 4 16); cf. PSM. thakk-= śranta-, 'tired'; cf./thakk- occurring in this very sense in JC.(3 18 4), NC., PC. I, II, III etc. For N. I. A. derivatives see ND. thaknu= "to become tired, be exhausted'. thakk- is analogically formed from Sk. stha, 'to stand'. See atthakkai.
Dabboll- 'to abuse, censure':
dubbollia-(p.p.) 1 9 18, 7 5 11, 22 20 3, 31 10 6, 78 11 10, 88 15 1. [durvacanam, durvacanaiḥ uktaḥ(gl.): cf, dubboila- upalambha-, 'censure' (D. 5 42) du-+boll. See boll.]
Dumm- 'to be distressed,' 'be afflicted', 'suffer pain': dummi(y)a (p.p.) 58 18 8 (v.1. dūmiya-), 84 2 8 (v.1. dumiya-).
[=sakheda, upatāpita-(gl.); cf. √dumm- v.1. No dūm-= pari-+tap-, 'suffer pain' (H. 4 23); cf. / dumm- occurring in this sense in PC. I. Formed analogically like Pk. su 'here': passive summai, du: dummai. See dum- below.]
541. Dūm- 'to be distressed,' 'be afflicted,' 'suffer pain': dumia-(p.p.) 31 16 13, 60 28 2.
[=ut padita-citta-khedaḥ(gl.); cf. dūmia- occurring in this very sense in JC.(3 18 6): cf. dūmita-= afflicted, 'distressed' (Supplement to J.O.I., Baroda, vol.X, no. 3). See dumm- above.]
542. Paboll- 'to speak, tell':
pabollai(pres. 3. s.) 24 7 3; pabollia-(p.p.) 23 2 12, 68 6 12, 84 14 8. [Compare paboll- occurring in JC. & NC. pra-+boll-. See boll-.]

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147
543.
„Pamell- 'to give up, abandon, leave': pamellahi(pres 2. s.) 22 1 9, 94 3 6; pamellai(pres. 3. s.) 43 2 14; pame. llivi(abs.) 43 9 4, 56 1 15, 60 11 1; pamellia-(p.p.) 43 1 11.
[Compare pamell- occurring in this sense in JC. & PC. III. pra-+
mell- See mell- ] 544. „Paribacch -- 'to know, understand, guess, infer':
parihacchivi(abs.) 5 1 14 (v.1. pariyacchivi); parihacchia-(p.p.) 24 8 6. (=vitarkya, jñata-(gl.); the passage at 24 8 6 is as follows - "cirakan tāvayāru parihacchiu'- 'he came to know the new birth of his beloved of his past life'; cf. padicchiya- occurring in PC. I, glossed as pari. jñata.; PSM. notes pariyacch- in the sense of 'to know' quoting from Bh.; parihacch- is analogically formed from Sk. pari-+-aks, Pk. pari-+-acch-; most probably confused with parihaccha-. ]
545.
Pahucc- 'to suffice'; pahuccai(pres. 3. S.) 2 7 11. (Compare PSM. pahuco-- pra-+bhū-, 'to reach' (H. 4 390); cf. N pahucc- occurring in this very sepse in PC.I, III & Bh. For N.I.A. derivatives see ND. paucnu= 'to arrive'. Analogically formed from Sk. pra-+bhū-]
546.
Picc— 'to ripen, to become ripe': ' piccai(pres. 3. s.) 7 15 3, (v.l. paccai); paccati(pres. 3. pl.) 62 9 7. [=pakuam bhavati, pakvāni bhavanti(gl.). The relevant passages are- (1) "jiha dharanīruha-halu kālē ahava uvāć piccai” (7 15 3) – 'as the fruits of the trees ripen either by time or by effort'; 2) "piccaṁti kalama -kayalı-halai" (62 9 7) - 'the fruits of rice and plantain ripen'. PSM. does not note it. Formed from Sk. pac-, 'to ripen' on the analogy of sic-, 'the sprinkle'. ]
547. ^ Pell - 'to push, to urge, to impel':
pellahi(pres. 2. s.) 9 19 8; pelliya-(p.p.) 1 12 5, 14 11 4. [=prerita-(gl.); cf. PSM. N pell-= pra-tiray-; cf. » pell- occurring in this very sense in JC., NC., PC.I, Bh. See ND. pelnu= 'to push, press, oppress, trample on'. Analogical development of pra-+1,-. See Vuppell-, pellapelli- and pellavelli- ]
548. ^ Pell- 'to torment, to afflict pain':
pellahi(pres. 2, s.) 52 13 13, 52 13 14, 71 16 12; pellai(pres. 3. s.) 71 71, 94 2 11; pelli(y)a-(p.p.) 21 9 2, 21 14 9, 23 7 2; pellivi (abs.) 86 7 29 (v.1. pellavi).

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[=pidayasi(gl.). cf. pelliam piḍitam, 'troubled' (D. 6 57): cf. PSM. pell- 'to press, to crush'; cf./pell- occurring in this sense in JC. (2 24 5). Analogically formed from Sk. pid- 'torment'. See pellana- below.]
549. Pellana 14 2 4 'inflicting pain, tormenting'.
[See
pell-above.]
[=sanghatta-(gl.); cf. pellapelli- occurring in this
550. Pellapelli 77 4 17 (v.1. pellavelli-) 'a fight involving mutual pushing'. sense in PC. II; pella pelli- occurs as an epithet or title of the king bestowed on him on account of his valour, in Jodhpur Inscription of Pratihara Bauka1. pellapelli- is formed from Pk. pella-+-apella-. See pell- at s. no. 547 and pellavelli- below. ]
551. Pellavelli- 9 18 16 'constantly pushing, pushing and counter-pushing
from all sides'.
[=thelatheli iti dest(gl.); Vaidya renders it with sambhrama-. For the word thelatheli- given in the gloss see Appendix. See pell- and pellapelli- above. ]
552. Boll- 'to tell, to speak':
8 5 17, 74 14 7, 38 6 1, 70 18 11,
Bollami(pres. 1. s.) 52 20 3; bollahi (pres. 2. s.) 78 21 12; bollai(pres. 3. s.) 5 16 15, 12 14 12, 70 19 13, 71 19 3, 73 16 9, 74 4 4, 75 4 8, 75 11 4, 83 3 7, 89 2 14; bollaha (Imp. 2. s.) 44 9 10; bollamta(pres. p.) 52 8 10, 71 21 11, 74 14 13; bollivi (abs.) 56 1 15, 60 16 11; bolli(y)a-(p,p.) 9 28 13 (v.l. pabullia-), 12 20 1, 13 5 10, 14 8 14, 15 17 1, 21 9 12, 28 11 10, 31 19 2, 34 4 1, 51 16 9, 59 10 21, 62 5 11, 65 15 8, 69 31 5, 72 12 8, 73 10 12, 74 9 3, 75 3 9, 78 10 14, 78 14 1, 81 9 4, 83 15 7, 84 1 15, 851 13, 85 12 4, 85 13 6, 89 11 15, 89 15 16, 89 16 11, 91 1 12, 92 2 6; bollaa- (p.p) 15 7 9; bollejjasu (pass. Imp. 2. s.) 74 5 5; bollijjai (pass 3.s.) 14 7 11, 70 16 7.
[=bruvāṇa, jalpita, ukta(gl.); cf. boll- kath-, 'to speak' (H. 4 2; Tr. 3 1 69); cf. / boll- occurring in this sense in JC. (2 15 7), NC., KC.,Bh. and voll- in PC. I. See ND. bolnu= 'to speak, talk'. Bloch suggests Dravidian connection for boll- and compares Tam. vaguli, 'noise', Kan, bagalu, bogalu, 'to cry', bobbe 'cry', (BSOS. IV 742). / bollis analogically formed from Sk/bru-, 'to speak, say, tell'. See bollav below. ]
1. See Glory that was Gurjaradeśa, Part III, Munshi, K. M., Bharatiya Vidya Bhavan Bombay, 1944, Appendix A (1) p. 257, stz. no. 11.

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149
553.
554.
Bollāv-'to call, to summon': bollāvai(pres. 3. s.) 85 7 3; bollāvi(y)a-(p.p.) 4 4 9, 9 4 15, 16 14 3, 21 1 8, 23 3 10, 23 10 13, 28 38 4, 33 2 9, 34 3 8, 38 35, 39 6 8, 47 11 8, 73 30 5, 84 1 7, 84 10 11, 91 11 3, 91 18 13, 92 11 11, 95 13 11. [Compare PSM. bollaviya-= 'summoned, called'; cf. / bollav- occurring in this sense in NC., & Bh. See ND. bolāunu= 'to call, to summon'. See boll- above. ]
Mell— 'to give up', 'abandon', 'release', 'let loose': mellami(pres. 1. s.) 24 10 3, 35 77, 78 107; mellahi(pres. 2. s.) 23 8 1, 31 29 7, 37 7 7, 62 12 5, 78 21 12, 84 15 12; mellihi (pres. 2. s.) 37 8 2 (v. l. mellahi); mellai(pres. 3. s.) 5 16 15, 12 14 12, 15 18 7, 16 15 17, 19 2 10, 24 7 3, 48 4 2. 58 1 3, 70 3 11, 70 19 1, 71 71, 71 16 4, 73 26 2, 78 1 12, 78 19 25,83 2 2.87 17 7; mellahu (Imp.2.pl.) 85 6 6; mellaha (Imp.2.pl.) 87 5 18; melllesai (fut.3.s.) 5 15 5; mellarta (pres. p.) 18 11 3, 21 5 1, 32 5 1, 60 20 13; mellivi (abs.) 7 26 15, 10 4. 7, 15 1 1, 15 6 11, 15 7 15, 16 12 15, 17 9 11. 20 12 1, 22 1 15, 22 10 6, 23 20 1, 26 18 6, 28 35 14, 29 1 1, 29 6 1(a), 29 6 1(b) 32 12 7, 37 9 10, 37 20 7,50 6 1, 54 10 17,'60 16 11, 61 5 2, 61 18 1, 61 20 8, 62 5 14, 69 17 1, 70 2 7, 72 8 14,73 24 8,73 23 12, 74 10 12, 74 10 13, 75 6 11, 75 10 1, 78 29 3, 79 8 11, 81 9 7, 86 11 2, 89 3 14, 89 13 6, 90 1 16, 95 5 6, mellevi (abs.) 42 3 3; mellavi (abs.) 31 29 8, melleppiņu ( abs ) 2 13 21, 5 16 10, 11 32 6, 15 23 11, 23 12 14, 25 10 4, 27 2 4, 30 4 1, 35 18 2,57 5 1, 57 6 7, 73 27 11, 75 6 13, 75 9 3, 78 11 15, 88 12 6, 92 6 8; mellahu (Inf.) 2 19 2; melliya (p.p.) 35 10 9; mellavia- (caus. p. p.) 31 5 8, 36 7 7,
[=muñcati, muktva, udghățya(gl.); cf. /mell-= N muc-, 'release' (H. 491; Tr. 3 1 41); cf N mell- occurring in this sense in JC., NC., PC. I, and mull- in JC. (2 12 1) & NC. cf. G. mel-vu= 'to leave, let go'. V mell- is analogically formed from Sk. N muc- like N pell-. See mellana-, mellāvana-, »pamell-, Nämell-, ]
555. Mellana- 6 2 6 'abandoning, giving up'.
[See „mell- and mellavana-. ] 556. Meliāvana - 77 7 13, 85 i 16 'releaser'.
[Emocaka-(gl.). See melland mellana.. ] 557. Rāmāņi -- 72 8 12 'the consort of Rama'.
[=rāmabhāryā (gl.); PSM. does not note it. Derived from Sk, rāmaand formed on the analogy of indrāni- ]

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558. „Rumbh — 'to control, seize, conquer':
• rumbhivi(abs.) 7 2 12, 7 5 3, 12 2.1. [=pratigrähayitva(gl.); cf. / ruibh-= rudh-, 'to obstruct' (H. 4 218); cf.
rumbh-= rudh-(NC.). Analogical formation from Sk. rudh-, 'to obs. truct, stop'. As āraddha-; ārambhai, so ruddha-: rumbhai,
559. Rell - 'to overflow, flood, inundate':
rellai(pres. 3. s.) 14 5 11, 16 26 12, 87 17 9: relliya-(p.p.) 14 11 3; 25 1 6, 28 26 4, 52 15 5, 77 8 12, 87 3 9; rella-(p.p ) 14 10 1.
[The gloss loosely renders rella, at 14 10 1 with calita-; bere also the meaning 'flood or overflow' suits: cf. PSM, relli-(D)= srota-, 'a stream, a torrent'. rell- occurs in JC. at 3 3 13. and at 4 17 7. Tse editor has given the meaning of rell- occurring at 3 3 13, as bhāşand at 4 17 7 as subh-1 But in both the places rell- appears to have been used in the sense of 'flood, overflow'. The relevant expressions in c. are as follows - 1) "rūhatthalam relliyan" (3 3 13). 'the bank was flooded' and 2) kilalarellañ"- 'overflowing with flood', rellanaoccurring at NC. 5 4 11 is rendered by the editor with pravaha- with a query." The relevant expression is "lohiya, rellanu'- 'overflowing of blood"; cf rell- occurring in this very sense in PC. II, PC. III; cf. G. rel-vu= 'to pour down upon'; and rel- = 'a flood, an inundation cf. Hi. relā= 'a flood, a torrent'. Analogically fojmed like pella- from Sk. 17-, 'to flow't-illa- suffix. ]
560. V Lokk - 'to hide, conceal':
lukka-(p.p.) 7 26 6, 9 14 13, 54 11 9, 75 8 8 (v.1, mukka-). Elupta-(g1.); cf. lukk-= ni+li 'hide (H. 4 55): cf. / lukk- occurring in this very sense in PC. III, Vajjā.(269). For N.I.A. derivatives see ND luknu= 'to hide, conceal oneself'. Analogical formation from Sk. N lup- 'disappear'. ]
561. ^ Lukk 'to break':
lukka-(p.p.) 85 11 2. [=chedita-(gl.); cf. » lukk-= tud-, 'break' (H. 4 116); cf. PSM, lukka-= bhagna-; cf. lukka-- bhagna (PC. II.). Analogically formed from Sk. N lunc-, Pk. luñc-. As muccai : mukka-, so luccai : lukka-. See N vilukka
& Nņillukk=) 562. ^ Vacc— 'to go';
vaccai (pres. 3. s.) 8 3 15, 76 5 4. 1. See Jasaharacariu, Vaidya, P. L. Karanja, 1931, Glossary. 2. Sce Náyakumăracariu, Jain. H. Karanja, 1933, Golssary.

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151
[Compare » vacc-= 'to go' (H. 4 225); cf. /vacc- occurring in this sense in NC., PC. I, II, Bh.; cf. G. vac-vu, 'to go' and Kon. vac='go' Turner connects Pk. vaccai with vacyate and alternatively suggests analogical origin from vrajati. See ND. bacnu= 'to be saved, escape, be set free, be set alive'. Tagarel and Katre connect vacc- to Sk. *vrtyate 'turns, bappens'. ]
563. Virikka- 8 13 23 'divided.'
(=vibhakta- (81.); the relevant passage is "ekkekkt þurahi virikki- 'each was divided into cities'; cf. PSM. virikka-= vibhakta-; D. 7 64. records virikka- in the sense of patita-, 'torn, broken'; cf. a-virikka-- 4vibhakta- ( Lilävar). virikka- is connected with Sk. vi-tric-, 'be emptied'; p.p.p. virikta- analogically develops as virikka- in Pk.]
564. » Vilukk- 'to break':
vilukka-(p.p.) 101 3 10. [Eviluptah chinnah(gl.); the relevant passage is - "phani--vicchiya-kidayasaya-vilukku" -"broken by hundreds of snakes, scorpions and worms'. See lukk at S. No. 561.]
(C) THROUGH ANY OTHER MODE,
565. IRI-40 5 6 'hurried, hastened'.
f=tvaritah (gl.); cf. PSM. iriya=gamana-, goti- and iryā= 'wandering about as a religious mendicant'. iri is derived from Sk, ir= 'to go, move'; it has the long vowel shortened in Pk.)
566. NOmal-to appear beautiful, be adorned' :
omalia-(p.p.) 9 4 3. Compare PSM. omal-s'be adorned'; cf. Nomal-occurring in this
sense in PC. II & Bb.; „omal-is derived from Sk. upa-+māla..] 567. Kaccola-48 18 1, 73 29 4 'a bowl, a cup'.
[=pānapatra-(gl.); cf. PSM, kaccola-, kaccolaya-=patra-višeşa-, 'a kind of vessel'; cf. kaccola-occurring in this very sense in IC. (2 23 10). Bh.. Sam. K., Vajjā-(99); cf. also kaccola kaccolaka r'a cup (used specially for keeping ghee, oil, saffron etc.) (supplement to J. O. I., Baroda, vol, X. no. 2, p. 115); cf. M. kacole, kacol= 'a little metal vessel to hold rice, sandal-wood paste etc.' and G. kacolu= 'a cup glass-bowl'. ]
1. See Historical Grammer of Apabhramsa, Tagare, G. V., Poona, 1948, Index Verborum, 2. See The Formation of Konkani- Katre, S, M., Bombay, 1942, Index.

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
The first element in the word kaccola-is probably Pk. kacca- Sk. kāca-, 'glass'. It is not clear whether the second element in kaccola is the same as Sk. puta-. Pk. puda-meaning 'a sballow bowl-like
receptacle'. 568. Chāyāvamta- 85 6 9 'a hungry person'.
[=kşudhāvān(gl.); cf. chaa-- bubhukşita 'hungry' (D. 3 33). D. 3 53 also notes chaa in the sense of krśa "emaciated'. It is quite likely that châa is derived from hypothetical *kşāla- formed from Sk. kşay-, as kşāma- is also formed from kşay- and as Sk. kşama means both kşudha 'hunger and kȚsa 'slender, emaciated'. ]
569. Tambāra-91 3 7 'hell'
[=prathama naraka- (gl.). See tamvāra-.] 570. Tamvāra- 18 1 9, 70 1 5 'hell, perdition'.
Senaraka- (gl.); cf. PSM, tama-prabhā and tamatama-- 'seventh hell' and tamā-= 'sixth hell'; cf. tanvāra- occurring in JC. (2 11 13), NC., PC. I, II, III etc. Connected with Sk. tamas-+āra-, 'dark cavity'. See tambūra-]
571. Thatti- 2 15 12, 11 21 2, 15 7 1, 30 19 8, 33 10 3, 52 17 9, 73 11
3, 83 19 1, 94 25 5 'halt', 'repose', 'cessation'. [=sthiti- (gl.); the gloss renders thatti-at 52 17 9 with grha-; the rele. vant passage here is- "darisävami tuha jamarāya-thatti"- 'I shall show you the abode of the God of Death'. As thatti stands for vistäma-, the gloss grha- given at 52 17 9 appears to be a general rendering; of thattia-=viśrama 'rest' (D. 5 26); cf. thatti- occurring in this very sense in JC. (3 18 4), NC., PC. II & PC. III; cf. Hi, thati 'deposit'. Connected with Sk. sthap-t-ti= *sthāpti-. Pk. thatti-, See thittibelow. l
579. Thitti 83 18 10 (v. 1. thatti-) 'halt', 'repose', 'cessation'.
[thatti- appears to be a misreading; most probably the variant thattiis the correct reading. Alsdorf also compares thatti and thitti-. It may have resulted from a confusion with Sk. sthiti-. See thatti.]
573. Davakkadi- 7 14 2 (v.l. duvakkadı-) 'an unexpected calamity, thund.
erbolt.' f=asahya aśani pataḥ (gl.); the relevant passage is - "tänam dukkha-davak. kadi, padihı sīse nam tadı” -'an unexpected calamity will fall on them, as though a bolt from the blue on the head'; cf. dravakka-- bhaya(H. 4 422, illustration 4); here dravakka- is used in the sense of 'an unexpected calamity or danger from unknown source'. davakkadi

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153
occurs in Păbuda Dobā, stanza 102, where it is rendered with dāvāgni+da+ka-,1 Following the editor of Pabuda Dohā, Tagare gives 'a small fire' as the meaning of davakkadi- 2. But in view of the context in Pāhuda Dobā, the meaning appears to be the same as in MP., namely, 'an unexpected calamity, thunderbolt'. See dravakkiya-]
The word davakkadi- seems to be a feminine dimunitive of dravakka-. Probably it is connected with Sk, dru-='to attack'; cf. upadrava-= 'that
which attacks or occurs suddenly, a calamity, misfortune. 574. Davatti— 29 6 3 'quickly'.
[=śtghram(gl.); the relevant passage is - "padihāre paisariu davațţi""(he) was ushered quickly by the doo1-keeper'; cf. G. dot 'rush,
run'. davati is connected with Sk. Ndru--= 'to run, hasten'. ] 575. Dravakkiya— 62 16 2 (v.l. duvakkiya-) 'frightened'.
[bhita-(gl.). See davakkadi ] 576. VRāv- 'to dye, to colour ':
rāviya-(p.p.) 88 18 10. [Compare Vrāv-=ran-, 'to dye' (H. 4 49); cf. Vrav- occurring in this sense in NC. and PC. II. Irregular formation from Sk. rañj-, 'to be dyed or coloured'; cf. similar Pk. passive bases like suur-,
dhuvr-, ņavu-, (and ņāu) etc.] 577. Valaiya- 60 9 10 'with two sacks hanging from either sides',
[=gonya vestitaḥ, ubhaya-parsva-lambita-goniḥ(gl.); the relevant passage is - "jaiyahu valaiu bhāru vahaṁtau"" - 'since when (I was) carrying the burden with two sacks on two ends'; cf. PSM, valayabahu (D) v.l. valayabaha(D)= 'a long pole to which a flag etc. are tied'. valaiyaperhaps is connected with Sk. valaka-; cf. M. W. valaka-= 'a beam, pole' (Kātyāyana Sūtra). See ND. balo= 'a large beam', ]
4. ITEMS THAT HAVE CORRESPONDENTS ONLY IN LATE
SANSKRIT LEXICONS AND SIMILAR SOURCES 578. Akkhāda- 86 6 14 'Arena', 'place of combat,' 'scene of conflict,'
'wrestling ground'. [=yuddha-bhūmi(gl.); the relevant passage is - "akkhādai avainnu hayabahu-sadda-bahiriya-disu” – '(he) descended to the arena deafening the
directions with the sound of arms struck'. cf. PSM. akkhadaya-- 1. Sce Pāhuda Dohā, Jain, H., Karanja, 1938, Glossary. 2. Sce Historical Grammar of Apabbramsa, Tagare, G. V., Poona, 1948, Index Verborum,
20

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DEŚYA WORDS FROM THE MAHĀPURĀNA
‘gymnasium'; cf. akkhadaya- in the same sense in PC. I. cf. MW. akşapāta-(L), akşaväța-(L)= 'an arena, a wrestling ground, place of contest; For N.I.A. derivatives see ND. akhārā= 'a place for wrestling athletic sports, meeting place, play-ground'. Turper says that akşa. pātah is Sanskritisation of MI. *akkhavada-. Katre discusses the word and concludes that it is a MIA. contribution to NIA, and OIA.
vocabulary.') 579. Iņa- 42 9 5, 46 3 12, 48 7 6, 83 1 6 'the sun'.
[=āditya-, sūrya-(81.); PSM. does not note it; cf. Mw. ina(L)= 'the sun'. ]
580. Kamdala- 10 5 1, 39 18 7, 85 19 10a) 'skull, head'.
Eka pala-, mastaka-(gl.); cf. kamdala-=kapala-. 'the skull' (D. 2 4); Kittel notes the word in the sepse of 'the skull, the cheek'. He suggests that the word may be connected with Kan. kada pu, kadam pu, kanna, kanne all synonyms for 'cheek'?. Compare MW. kandala(W)= 'the cheek (or the cheek and temple)', ]
581. Kamdala— 30 17 3, 48 8 7, 71 9 6, 71 12 3, 81 2 11, 83 6 3, 85 19
10b) 'a shoot, sprout, sprig'. (=ankura- (gl.); at 71 9 6 the gloss renders kandala- with ārdränkura-: here also it can be taken as a tender sprout'; at 85 19 10b) it is rendered with valli, 'creeper'. It is not exactly a creeper, but it can be taken as 'a sort of shoot or sprout, an off-shoot of the tender branches'. At 81 2 11 kandala- occurs in a compound "gala-kandala" which means 'the neck as delicate as a new shoot'. Compare PSM. karndala-- ankura-; cf, kardala- occurring in the above sense in JC. (2 24 13, 4 2 3 etc.), PC. I, Yt.; cf. Mw. kandala(L)= 'a new shoot
or sprig' ] 582. Kamdala- 31 6 2 'a quarrel, a fight'.
(=kalaha- (gl.); PSM. does not note this meaning of the word. Kittel connects kandala-, 'war' with Kan. kad=, 'to hurt, kill' and kal-, 'to joiu attach'.3 Compare MW. kandala-= 'war, battle' (Subhā
șitāvali). ] 583. Kotta- 24 9 11, 44 2 2, 77 10 1, 84 9 9 'a fort, fortress'.
(=durga-(gl.); the commentator has rendered kotta- as bhitti-at 24 9 11
and sāla-, prākāra- at 84 9 9 which can be taken as durga- bhitti-, 1. See Prakrit I anguages and their contribution to Indian, Culture, Katre, S, M., Bombay,
1945, page 76. 2. See Kannada-English Dictionary, Kittel, F. Mangalore, 1894, Preface, page. XVII, 3. Kannada-English Dictionary, Kittel, F, 1894, Preface, page, XXXIX.

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155
frampart, walls of the fort'; cf. kotta-= nagara-, 'a town' (D. 2 45); PSM, records kofta- in the sense of 'a fort' and quotes in support from Nāyādhammakabā; cf. kotta- occurring in this very sense in NC.(4 7 16) and Br.K.; cf. kota-= 'fort' (Supplement to J.O.I., Baroda, vol.x, 10.3, p. 123); cf. G. , Hi. M. kot= 'fort', cf. also Kan. kofa-, kote, Ta. kottai= 'a fort, wall round a town'; cf. MW. kotta-(L)= 'a fort; stronghold'. ]
584. Khappara - 73 15 12, 73 21 9 'the skull.
[Compare khappar-= kapala-(H. 1 181); cf. khappara- occurring in this very sepse in JC. Bb. and kharpara, in Yt.; cf. MW. kar para(L), kharpara(L)= 'the skull, cranium'. See karaṁka.)
585. Caveda - 51 10 7 'a slap'.
[=capețāprahāra-(gl.); cf. PSM. capeta(D)= karāghāta, and cavida= 'slap' (H. 1 146); cf. cavedī= kara-samputāghala-(Tr. 1 4 121, 82); cf. cavedia occurring in this very sense in Kams. (3 32); cf. capeta= 'a slap' (supplement to J.OJ., Baroda, vol.x, no. 3, p. 133); Burrow notes capeta in the list of Dravidian loan words and compares Kan. cappa. risu= 'to slap', Kan. cappali, Te. cappata= 'clapping the hands'; cf. MW. capeta-= 'a slap with the open hand' (Kathāsaritsāgara) and capetaghāta(L)= 'a slap'.)
586. Cimciņi— 2 13 5, 52 5 1, 57 1 4, 66 8 8, 76 7 11 'the támarind'.
[Compare cimciņī= amlika, 'the tamarind' (D. 3 10, Pāi. 371); cf, M., Kan. cic-= 'tamarind'; cf. MW. ciñciņī= 'the tamarind tree' (Sārngadhara Paddhati) and ciñcā= 'the tamarind tree' (Bhāyaprakāśa). ]
587. Chelaa- 22 18 12, 69 34 1 'a goat'.
[=chaga-(gl.); cf. chelaa- v.1. chela-= chāga-, 'a goat' (D. 3 32); cf, chelaka-= 'he goat' and chelikā= 'she-goat' (Br. K); cf. M. śeli= 'shegoat'; cf. MW. chelaka-= 'a he-goat' (from chagala) (Bhāvaprakāśa) and chaga-, chāga-(L')= 'a he-goat'.]
588. Jamgala-- 60 10 5, 66 4 5, 83 16 12, 88 24 7, 98 3 9 'meat,, 'flesh'.
(=māṁsa-(gl.); cf. PSM. jaṁgala-= mārsa-; cf. jangala- occurring in this very sense in JC. (2 16 10) and NC. ; cf. MW. jangala(L), jan.
gala(L)= 'meat' (Bālarāmāyaṇa). ] 589. Dimbhaya- 58 21 12, ‘an infant', 'a small child'.
[=sisu(gl.); cf. dimbha= sisu (H. 1 202); cf. dimbha, and dimbhaya-occurring in this very sense in JC. (4 8 8), PCI, PC. II; cf. MW. din
Jain EL. See Burrow. T., Sanskrit Language P 383. Personal Use Only

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bha= 'a child' (Naişadha) and dimbhaka-= 'a new born child' (in Pra.
krit). ] 590. Tomda- 20 23 3 'stomach'.
[=udara- (gl.); tuidań= udarań, 'the belly' (D. 5 14, Pāi. 238); cf. MW.
tunda( 1.)= the belly'. ] 591. Thaba- 91 14 8, 102 10 2 'a ram, a goat'.
[=stabha-, meşa-, chaga-(gl.); PSM. does not note it; cf. stabha= 'a goat
or ram' (Bị. K.); cf. MW. stabha(L)= “a he-goat or ram'. ] 592. Thipp- 'to drip, trickle, ooze'.
thippai (pres. 3. s.) 83 2 1, 87 11 7; thippañta- (pres. p.) 7 24 10. 77 10 6, 86 7 33; thippira- (Verbal Derivative) 7 12 10, 7 25 9, 28 15 1, 67 2 7, 77 9 9. [=kşarati, kşargt, ścyotat, kşaraņa(gl.); cf. thipp-= vi-+gal-, 'to drip (H. 4 175, Tr. 2 4 135); cf. thipp-occurring in this very sense in JC. (3 36 16) and NC.; cf. M. thibak-ne, thipak-ne- 'to drip, trickle'. Pischel connects it with N stip-, step- (Dhātupātha 10 3 4) (Pischels 207); cf. MW.N stip-= 'to ooze, drip, drop' (Dhātupāțha). *stepa, deri
ved from stip would give us Pk, theva-, 'drop, a little, just a drop'.] .693. Pisakka- 28 26 4, 32 10 7, 47 13 14, 52 19 7, 78 7 2, 91 6 5 'an
arrow'. [=bāna-(gl.); PSM, does not note it; cf. pisakka-= 'arrow' (JC. 3 35 2). Derived from Sk. prşatka-; cf. MW. prşatka(L)= 'an arrow (as being variegated or as being as swift as an antelope)'. See pisakkāsuņa-and
visakka-.) 594. Pisakkāsaņa- 77 10 3 'a bow'.
[=dhanu-(gl.); pisakka-+ āsaņa-, see pisakka- and visakka-.] 595. Phara- 60 16 1, 78 4 4 'a shield'.
[=khețaka- (gl.); D. 6 82 notes pharaa- in the sense of phalaka-, 'a shield' ; Ramanujaswami renders phalaka- and consequently pharaawith 'a board, slab'.? Compare phara- occurring in the sense of 'a shield' in NC., PC.1,11 and phale, in Yt.; cf. MW. phara(L)= 'a shield' (=phalaka), phala(L) and sphara, spharaka(L)= 'a shield'. MW. says
according to some sphara- is from Persian sipar- meaning 'a shield'] 596. Bhamma- 4 10 1, 14 3 12, 40 5 7, 43 4 9, 72 i 16, 96 9 14 'gold'.
(=kāñcana-, suvarņa-(g.1.); PSM. does not note it. Compare bhamma= 'gold' (Candralekhā 4 2) and bharma gold (Yt.) ; cf, MW. bharma(L)=
'gold'.] 1. See Deśīnāmamālā, Ramanujaswami, P. V., Poona 1938, Glossary, P, 6

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157
597. Bhūricamda- 44 5 3, 46 i 12 'gold'.
=suvarna- (gl.); the relevant passages are - 1) bhūricardu ņivadiu āyasahu” (44 5 3)- 'gold dropped from the sky'; 2) "ta bhūricardamau camdauru candamuhina tam viraiyau" (46 1 12) - 'Candrapura was constructed by Candramukhi with gold'. Compare PSM. camda-= 'gold'. bhūri='gold'; cf. MW. bhūri(L)= 'gold' and candra-= 'shining (as gold)'.]
598. Mayagala- 5 14 12, 9 29 11, 12 14 3, 12 15 8, 14 4 4, 16 5 11, 28
32 5, 29 8 1, 32 23 11, 34 10 12, 39 3 2, 39 11 7, 41 4 15, 47 2 3, 51 3 1, 52 21 12, 54 4 2, 57 17 12, 57 21 7, 59 19 2, 68 6 10, 77 5 2, 78 4 11, 78 13 5, 78 16 13, 83 9 8, 83 11 5, 84 10 4, 86 311, 92 4 1, 93 14 8, 94 4 13, 95 2 3 'an elephant'.
[Compare mayagala-= hastī, 'an elephant' (D. 6 125, Pāi. 9). cf, mayagala- occurring in this sense in NC., KC., PC.II and madakala
in Tri.I. cf. Old G. mega!= 'elephant'. cf.MW.madakala(L)= ‘elephant.] 599. Rasoi- 85 14 6, 91 21 11 'victuals'.
[Compare rasoi- occurring in this very sense in JC. at 2 23 11; cf. Hi., G. rasoi= 'victuals'. Connected with Sk. *rasavali; cf. MW.
rasavatī= 'a meal' (Hemacandra's Parisistaparvan). ] 600. Vamdāraya- 3 3 4, 41 I 2, 48 4 12, 54 6 14 'a god, a deity'.
=deva- (g.1.); cf, PSM. vandāraya-- deva-; connected with Sk. vặndā. raka-; cf.MW. vịndāraya- and vsndāraka(L)= 'a god, deity'.]
601. Varaitta- 4 14 12, 51 17 8,52 22 7, 60 14 5, 69 5 13, 69 19 13, 69
22 4, 79 6 11, 83 8 16, 87 10 9, 89 10 3, 89 12 15, 90 4 11 'bridegroom, suitor, husband'. [=vara-, bhartā-(gl.). cf. varaitta-= abhinava-vara-, 'bridegroom' (D. 7 44); cf, varaitta- occurring in this very sense in JC. (2 9 14), NC. PC.I, PCII,Bh, ; connected with Sk. varayil:-. cf. MW. varayitri (L)=
'a suitor, lover, husband'.J 602. Visakka- 88 = 1 (v.l. pisakka-) 'an arrow'.
[=bāņa- (gl.); the relevant passage is - "dhanuguna-mukka-visakkasaru" - 'one who had emitted a roar along with the discharge of arrow from the bow-string'. visakka- here occurs as the latter member of the compound; hence its form, instead of the usual form pisakkaPk. pisakka- appearing as the latter member of the compound is changed according to rules to visakka-. In other words, pa- of pisakkahas received non-final treatment. Compare Sk. prşatka- and Pk. pisakka-, 'an arrow'. See pisakka- and pisakkāsana-]

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DESYA WORDS FROM THE MAHĀPURĀŅA
603. Veilla- 84 1 4 'a kind of jasmine'.
[The relevant passage is
papphulliya-phulla-veilla-velli"- 'with the jasmine creepers with full-blown flowers' ; cf. PSM. veilla-= puspa-visesa(H.1 166); connected with Sk, vicakila-; cf.MW. vicakila-'a kind of Jasmine' (Bālarāmāyaṇa).]
604. Hamsatula- 24 13 7 'goose cotton, soft feathers, plumage or down
of a goose'.
-
[The expression in the text is "hamsatulakka-sejjayalam" from which the editor has given "arkapicurarkatula-" as the gloss on the word tulakka-. Really speaking the compound should be divided as hamsatula+akka+sejjayala, and the passage ujjalam hamsatulakka-sejjā. yalam" should be rendered as follows: 'the white bed made out of soft feathers and cotton'. cf. PSM. hamsatuli= 'a mattress'. cf. Kan. tula-= 'the down of birds'. Connected with Sk hamsatula-; cf.MW.hamsatula(L) and hamsatulikä (Kathasarit )= 'goose cotton, the soft feathers or down of a goose'. See akka-.]

-
605. Himd 'to wander, to roam about':
himdai (pres.3 s.) 4 7 16; himḍeppiņu (abs.) 68 8 11; himḍira (verbal derivative) 70 14 10; himdiya-(p.p.) 48 12 10.
[Compare PSM. /himd 'to wander, roam about'; cf. himḍ- occurring in this very sense in JC. (2 32 6), NC., PC.I, II, III. For N.I.A. derivatives see ND. hirnu= 'to go, walk, move'. Connected with Sk.hind-; cf MW./hind-= 'to wander' (Dhatupaṭha), and hindana(L)= 'roaming, wandering, .]

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607.
B 5. Onomatopoetic words
6. Foreign Loans
62 3
606. Imdimdira-16 12 14, 39 10 4, 45 6 7, 48 9 3, 57 26 3, 60 29 1, 11, 78 22 11, 85 5 8 'a large black bee'.
(a) Words of Dravidian origin (b) Words of Persian origin 5. ONOMATOPOETIC WORDS
[The word appears to have been made up of two elements, namely, imdimd-tira-, an Agentive suffix; imdimd- may be the onomatopoetic expression for imitation of the sound of a bee, and hence imdim. dira- 'one who makes imdimd-sound, 'a bee'; Hemacandra considers this to be a tatsama-word meaning bhramara-, 'a bee' at D- 1 79; cf. imdimdira-occurring in this very sense in NC., PC. I, Chand. (6 19 35) and Vajja. (229); cf. MW. imdimdira- a large bee' (Prasannaraghava). ]
Kadatti 85 12 14 'cracking with a kat-sound (w. r. to the bull's neck)'.
[kat-iti sabadena; cf. kaḍatti occurring at JC. 2 37 3 in the context of 'cracking (of bones)'; cf. G. kaḍkaḍ-= 'a loud crashing, crackling or rattling sound'.]
608. Kadayad-'to crack', 'crash', 'crackle':
kaḍayaḍai (pres. 3. s.) 3 20 13 (w. r. to globe of earth), 14 9 7 (w. r. to trees), 52 11 12 (w. r. to falling), kaḍayaḍamta-(pres. p.) 50 5 8 (w. r. to roots of trees); kadayaḍiya-(p. p.) 39 17 11 (w. r. to kneejoints and elbow-joints), 75 8 10 (w. r. to chariots).
[Compare kaḍayadiya-kadakaḍita (vidyut sabdānukāra-) (JC.); cf. kadayadamti cracking of bones' (NC.); cf. kaḍayaḍamta-='cracking' (PC. II); cf. G. kadkad-vu= 'to crash, crack, rattle'; see kaḍayaḍatti and kadayaḍa-J

609. Kadayaḍa-76 7 7 'crackling noise of bower'.
[=katakata-sabda (gl.); see
610. Kadayaḍatti-60 11 2 'with [kadayad iti sabdena-; see
611. Kadhakadh 'to burn boiling':
kaḍayad- and kaḍayaḍatti-.] a crackling noise of bones'. kaḍayad- and kaḍayada--]
intensely, to give forth sound while

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DEŚVA WORDS FROM THE MAHĀPURĀŅA
kadhakad hai (pres. 3. s) 3 20 17; kadhakadhamta (pres. p.) 88 8 4. [=kvätham kurvan (gl.); cf. kadhakadhamla=kvathan (krodhena jualan) (Bh.); cf. G. kad kad tu= 'boiling (of water etc:), kadh-vu= 'to boil violently', cf. M. kadhne= 'to undergo heating or boiling-milk, oil, butter, wax and similar unctuous or semi-solid substances'; derived from Sk.
kvath-, Pk. kadh 'boil'; see » kadhakadhakadh-] 612. „Kadhakadhakaờh- 'to burn intensely. to be scorched (w. r. to
limbs)' : kadhakad hakadhaħti (pres. 3. pl.) 72 7 3. (=atiśayena dahanti (g1.); cf. W kadhakadhakadh-= 'boil intensely' (PC.
II); see » kadhakadh-.] 613. „Kaṇaran—to give out sweet notes (w. r. to lute)' :
kanaranaṁta (pres. p.) 2 2 11.
[Combination of Sk. kvan, and ran-] 614. „Kaņiran 'to jingle', 'tinkle (w. 1. to tiny bells of the anklets)':
kaņiraņiya- (p. p;) 1 16 4.
[Compare kanaranamti= 'jingling of anklets' (NC.).] 615. „Kalayal-'to coo', 'cry' :
kalayalanti (pres. 3. pl.) 39 1 6 (w. r. to cuckoos), 39 12 7 (w. 1. to flamingos).
[Compare kalakal-.] 616. „Kasamas-'to produce a creaking sound, to emit a rattling
sound' : kasamasamti (pres. 3. pl.) 35 9 3 (w. r. to bones while breaking); 57 21 10 (w. r. to food while chewing), 77 3 9 (w.r.to breaking or splitting of umbrellas); 78 16 11 (w. r. to saddles breaking).
[See kasamasatti.] 617. Kasamasatti-30 4 10 'with a creaking sound produced while munch.
ing', 60 9 12 'emitting a rattling sound while being crushed or pulverized with the teeth'. T=bhakşana-prakāra anukarane (gl.); cf. the word kasarakka-=kasaratkacarvana-sabda- recorded by Hemacandra in his grammar at 8 4 423 to mean chewing' and noted by PSM. as Desi; cf. kasamasanti= 'breaking of spears' (NC.).] The word kasamasatti occurs in JC. at 3 14 2. In the Index to JC. kasamasatti is connected with kşsa+sakti and the word is taken to
be equivalent to durbala-- 'weak'. But the context in which the
1. See Jasabaracariu, Vaidya, P.L, , Karanja, 1939, Glossary

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619.
ONOMATOPOETIC WORDS
expression occurs in JC., namely, "khaddha kasamasatti muḍiyaṭṭhiraverṇa jamāṇaṇam niyā" is almost identical with one we find in MP. at 30 4 10, and in both the passages kasamasa-is quite obviously used as an ono natopoetic expression for the creaking sound produced while munching hard substances.
618. Kahakah-'to laugh noisily':
kahakahamta-(pres. p.) 87 11 8.
[The gloss gives kathām kathayan, as the commentator has split the word as kaha+kahaṁtu; cf. kahakahakahaṁta- occurring in JC. at 1 16 6 where it appears to be connected with laughter (aṭṭahāsa); cf. kahakahamti='whizzing, laughing noisily, roaring with kahakaha sound' (PC. I, II and III); see kahakaha-.]
161
Kahakaha-- 78 17 3, 71 7 6 loud sound of laughter'.
[ The gloss renders kahakaha ravam hasivi at 78 17 3 with patha bhavatyevam hasitva; see kahakah-.]
620 Kilikil-- 'to squabble', 'to scream,' 'to burst into laughter,"to be fretful (w.r. to goblins)':
kilikilamti (pres 3.p) 46 5 2, 84 5 9, 88 5 14.
[ Compare kilikil- occurring in JC., NC. & CMC.(p.254, line 6) in the same sense w.r. to goblins; cf./kilakil-='chirp, scream with joy, chuckle' (PC. I & II) and kilikilikā= 'screaming of goblins' (Up.K.); cf. M., G. kilkilat 'shout of joy, clamorous chirping or chattering, squabbling, chirping of birds at dawn'; cf. Kan. kilkili= 'giggling'. See kiliki and kilikilikil-.]
621, Kilikili-- 36 17 11, 78 4 7, 87 4 12, 97 2 10 'boisterous laughter of goblins'.
[ See / kilikil-,
kilikilikil- and
kiligil-.]
622. Kilikilikil- 'to squabble, to burst into laughter (w.r.to goblins)' kilikilikilamta (pres.p.) 94 23 12.
[See/kilikil-, kilikili- and kiligil-.]
623. /Kiligil-- 'to make a chattering noise," to squabble':
kiligiliya-(v.1. kilikiliya-) (p.p.) 15 1 6 (w.r. to monkeys), 28 367 (v.1. kilikilija-) (w.r.to goblins).

[The variant/kilikil-seems preferable. See/kilikil,,Į kilikilikil,, kilik. ili-.]
21

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
624. „Kukkar--to grut (w.r. to elephants)':
kukkarmati (v.1. bukkariti v.1. kukkuvařti) (pres 3.pl.) 77 5 11, SAt JC. 2 27 7 kukkaranti occurs in the sense of 'squabble of monk
eys'; cf. Hi. kūk-= 'cooing'.) 625 Ke ke 20 6 10 'ery of peacocks'.
[Compare Mw.kekā= 'the cry of a peacock' (MBb.), kekāvala(L)='a pea.
cock-] 626. Kekkāra- 91 1 9 'cry of peacock'.
[Compare MW.kekay-= 'to cry (as a peacock)'.] 627. Khaņakhan--'to jingle,' 'rattle' 'tinkle'
khanakhanamti (vol.khalakhalinti) (pres.3.pl.) 77 3 10 (w.r.to swords); khanakhonanta-(pres.p) 46 2 3 (w.r.to bangles), 75 8 13 (w.r. to swords) khanakhaniya-{p.p.) 73 10 6 (w.l.to beads of rosary). [Compare, khaṇakhan--,-/ khuņakhun--- 'clashing of swords' (NC.); cf.
khanakhan---tinkling' (PCI), rattling of swords' (PC.II), 'clanging (PC.III); cf.M khankhan-ne= 'to clang, clank, ring'; cf. Kon khankhan-ce=
*clinking or jingling of glass bracelets'; see khanakhana-] 628. Khanakhana - 14 4 6, 'zingling of bangles'; 52 15 6, 52 16 22, 88 5 2
'rattling of swords'.
[See khanakhan-] 629. Khalakbal- to rustle,' 'patter,' 'gurgle,' 'ripple,' 'clatter,' 'clink'
khalakhalanti (pres.3.pl.) 39 12 8 (w.r.to water), 85 2 12 (w.r.to water); khalakhalanta- (pres.p.) 46 2 6 (wr.to chains), 88 11 10 (w.r.to chains): khalakhaliya-(p.p.) 9 17 9 (w.r. to chains), [Compare khalahala-=khalakhala iti jala-pravaha-sabdānukarane (IC.); cf. V khalakhalakhal-= 'gurgling' (KC.,PC.II); cf. G. khalkhal= 'a gurgling sound,' M. kha_khalat= "noise arising from the collision of hard and sonorous bodies and Kon. khalkhal-ce= 'to make(the coins) to rattle':
see khalakhalakhal-.] 630. Khalakhalakhal-'to gurgle, ripple'
khalakhalakhalamta (pres.p.) 21 2 3 (w.r.to spring water).
[See khalakhal-. ] 631. Gadagad_-'to rumble (w.r.to clouds)'
gad agadiya—(p.p.) 77 2 3. [Compare M. gadagadne= 'to rumble, clatter, rattle of thunder, carts etc.' and Kon. gad gad='imitating of the tumbling, rattling, clattering (of
thunder, carts, coaches etc).' and gud gudu='thunder'. ]

*LADI.

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ONOMATOPOETIC WORDS
163
632. Gumagum-'to hum; buzz (w.r.to bees)':
gumagumaṁti (pres. 3. pl.) 1 3 10.
[See w gumugum- and w gumugumugum-] 633. VGamugum- 'to hum, buzz (w. r. to bees)'.
gumugumai (pres.3.s.) 73 16 2; gumugumamti (pres.3.pl.) 39 12 3,86 4 1; gumugumasta-(pres.p.) 28 15 3, 46 2 2, 58 5 5, 63 1 5, 70 14 10, 99 9 14; gumugumiya--(p.p.) 4 9 8, 20 5 1,24 5 3,52 24 6, 73 13 5, 76 78 [Compare gumugum- occurring in this sense in Bh: cf.M ghumgum-ne= 'to resound or ring'; seeN gumagum-and Ngumugumugum-.]
634.
Gumugumugum- 'to bum', 'buzz (w. r. to bees)': gumugumugumarta (pres. p.) 23 1 11, 33 11 4, 81 3 5, 89 2 11, 93 15 8. [ Com pare gumugumugumaṁta-= 'humming of bees' ( NC., PC. II): see gumagum- and 1 gumugum-. ]
Gulugul - 'to grunt (w. 1. to elephants)': gulugulaṁti (pres. 3. pl.) 84 5 7, 88 3 11; gulugulamta-(pres. p.) 14 7 3 52 10 12, 78 17 4.
635.
[Compare » gulagul- occurring in this very sense in JC., PC. I & II
and gulugul- in CMC. (p. 254, line 7), PC. II & Bh.] 636. Ghadahada- (v. 1. ghadayada-) 60 11 2 'sound imitating drinking in
haste'. [Com pare ghadatti in this sense occurring at JC, 2 37 4. cf. G. ghatakghatak= 'drinking eagerly or in baste (with the productie sound'); cf. M. ghatghat= 'imitation of the sound of esger drinking'. ]
637. ^ Ghavaghavaghav-'to clatter, tinkle (w.r. to anklets)';
ghavaghavaghavarta-(pres. p.) 56 10 5, 81 5 4.
Compare ghavaghavaghav- occurring in JC. at 1 16 5; the relevant line is - "payaghaggharolīhi ghavaghavaghavam-tāi " - 'the anklets jingling'; the editor of Jasabaracariu has rendered N ghavaghav- with "gandhaprasarane deśī (dhātu)";' but the context is of tiny bells of anklets; hence it should be 'tinkling or clattering of bells' and not 'wafting of fragrance' which is usually ~ mahamah-. Similarly, ghava. ghavanta. occurring at 9 4 3 in Bh. is rendered by the editor with parimalah prasaran', comparing it with M. ghamghamat-2 But here also the montext is of the bells tinkling. The relevant passage is -
“ghaggharaya-mahā-rau ghavaghavanta" - 'the great poise of the bells 1. See Jasaharacariu. Vaidya P L., Karanja, 1931, Glossary. 2. See Bhavisayattakahā, Dalal, C, D, & Gune, P. D., Baroda, 1923, Glossary,

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
clattering'; cf. ghavaghav- occurring in this sense in PC. I & II; Nghavaghau- made up of two constituents of ghava- is used in PC. I & II in the context of masses of water.]
638. Gharughurana- 91 15 1 'grunting of wild swine'.
(Compare Nghuruhur- occurring in JC. (2 27 9) w.r.to bogs; cf. Nghurugghur-= 'grunt (w.r.to pigs)' (PC. II); cf. MW. ghurghura-= 'growling (of a dog or cat)'; cf. M. ghurghurne= 'roar, growl, snarl'.]
639. VCarayar- 'to emit a cara-cara sound while splitting or rending
(w.r.to skin)': carayarašnta (pres. p.) 60 11 3. (Compare M. carcar-= 'Imitative of the sound of rending, splitting, tearing', carcar= 'imitative of the sound proceeding from a body under a violent rending or tearing' and G, car-carr 'imitative of the
sound made in tearing or cutting cloth, skin etc.'.] 640. »Calacal, 'to dangle (w.r.to festoons)':
calacalanta- (pres. p.) 46 2 7.
Compare calacalamti= 'sound of the entrails' (NC.), see N calaval, 641. Calaval- 'to agitate,' 'writhe,' 'flutter,' 'move trera ulously':
calavalai (pres.3.s.) 85 16 21 (w.r.to serpents); calavalamti (pres.3.pl.) 39 12 8 (w.r.to waves); calavalañia-(pres.p.) 14 8 13 (v.1.calacalamta-) (w.r.to serpents), 50 5 9 (w.r.to birds); calavali(y)a-(p.p.) 28 36 6 (w.r.to banners), 29 5 3 (w.r.to banners), 29 54 (w.r. to water), 70 12 3 (w.r.to fishes).
Compare PSM. calavalana-D= cañcalata ; n calaval- v.l. ✓ calacal- occurs in IC. at 4 7 5 w.r.to câmaras ; cf. calavalamta- 'fluttering of ba ners' (NC.); cf. calaval- "writbe ( of serpents )' (PC.I); cf. M. calval-= 'political agitation'; cf. G. calvaļ='agitation' and calval-vu= 'to fidget'; cf. ND. calbal= 'movements, restlessness' and calcal-= 'fidgeting'; see w calacal-1
642. Cikkarapa- 77 84 'giving out creaking or rattling sound (w.r.to
chariot-wheels)'.
(PSM. does not note it. cf. MW. cătksti= `rattling'. (Bālarāmāyaṇa).] 643. „Chimka- 'to sneeze':
chimkia-(p.p.) 73 26 9 (v.1.chakkia- v.1.chikkia -). [Compare chikka-=kṣuta-, 'sneezing' (D.3 36); cf. MW. chikkā(L)= 'sneezing'. See ND. chik-= 'sneeze'. Made up of the onomatopoetic element chiñn and Pk. kia derived from Sk. krta- See chirka-below.)

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ONOMATOPOETIC WORDS
644. Chimka- 26 4 2 'a sneeze'.
[See /chimk- above.]
645. Jalajal- 'to glow, glitter, burn intensely':
jalajalamta (pres.p.) 46 2 4 (w.r.to gems); jalajali(y)a- (p.p.) 20 22 5 (w.r.to fire), 30 23 7 (w.r. to fire), 52 14 10 (w.r.to fire), 56 99 (w.r.to discus).
165
[Compare
jalajalajal-= 'barn furiously' (PC.II); cf. G. jaljalvu- 'to burn' and M.jhaljhalne 'to shine, to glitter'. The basic constituent derived from Sk. jual-.]
646. Jigijig 'to sparkle, glitter, splash':
jigijigamti (pres.3.pl.) 84 5 10 (w.r.to armours); jigijigamta- (pres.p.) 35 8 3 (w.r.to armours), 46 2 7 (w.t to ornaments), 52 11 4 (w.r.to gems), 78 8 9 (w.r.to arrows), jigijigiya- (p.p.) 28 36 7 (w.r. to swords), 75 8 13 (w.r.to swords).
[Compare jigijigijigaṁta-= 'splashing of swords' (NC); cf.G. jhagjhag-vu. Kon. jhagjhagta and jigjigta 'to glitter, to sparkle, to glow'] 647. Jham jham- 37 14 10 'producing jham-jhaṁ sound (w.r.to cymbals)'. 648. Jhamkara- 9 10 8, 15 20 4, 20 6 9, 38 7 6 'humming of bees'. [Compare jhamkara 'tinkling, humming' (PC.I.).]
649. Jhamjhamsa- 3 20 3 'emitting jham-jham sound (w.r.to cymbals)'. 650. Jhamdhottidotti- 4 10 10 'rhythmic sound produced due to drum-beats'. 651. Jhanajhan 'to jingle,' 'tinkle,' 'rumble':
jhanajhanai (pres.3.s) 3 16 4 (w.r.to anklets), 13 3 5 (w.r.to bells); jhanajhanamta (pres.p.) 28 26 3 (w.r.to bow strings); jhanajhani(y)a(p.p.) 16 13 2 (w.r.to ear of core), 46 10 3 (v.1.jhanijhunia-) (w.r.to bells); 74 11 3 (w.r.to bow-string), 78 17 6 (v.1.runuruniya-) (w r.to bells).
[Compare jhanaj hana
rumbling of paddy-ears' (NC.), 1 13 5 and rumble (w.r.to bow-strings)' at NC. 29 8 cf. M. jhan jhanne 'to ring, clang, clank'; cf. Hi. jhanjhanānā= 'to tinkle, jingle'.]
652. Jharajhar- 'to make a sound as of splashing or dropping (w.r. to

springs):
jharajhariya- (p.p.) 15 1 8
[Compare MW. jharjhara- 'a sound as of splashing or dropping'; cf. Hi. jharjharna- 'to make a sound as the flow of water'. Connected with Sk. kşar-.]

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
653. Jhalajhal-'to agitate'; 'ruffle', 'sprinkle' ;
jhalaj halai (pres. 3. s.) 3 20 18 (w. 1. to sea), 85 16 3 (w. 1. to water); jhalajhalasti (pres. 3. pl.) 84 5 6 (w. r. to blood); jhalaj halasta (pres. p.) 46 2 5 (w. r. to water); jhalajhaliya- (p. p.) 12 2 13 (v. 1. jhalijhaliya-) (w. r. to river-water), 39 13 3 (w. r. to sea), 52 14 9 (w. r. to ocean). [Compare PSM. jhalahaliya-(D)=kşubdha-, vicalita-- 'agitated'; cf. jhala. jhalai= 'ruffling of the sea' (KC., NC.). cf. MW. jhalajj hala= 'the sound of falling diops'; cf. G. jal jaliyā= 'slight drops of tears in
eyes, slightly wet with tears', see jhalaj hala- and jhalajjhala-. ] 654. Jhalajhala-59 12 5 'sprinkling (of blood)'.
[See jhalajhal- and jhalajj hala-.] 655. Jhalajjhala-59 19 10 'the sound of falling drops (of water)'.
[Compare MW. jhalajj halā= 'sound of falling drops'; ci. G. jal jal-vu= ‘shedding tears'; see Njhalaj hal- and jhalajhala-..]
656. Jhalajjhala -43 5 1 'flapping of elephant's ears'.
[Compare jhalajhal= 'sound of fanning ears '(KC); cf. MW. jhalajjhala
"the flapping of an elephant's ears'.] 657. Jhuộujhun-'to tinkle (w. 1. to tiny bells)': jhunujhunamti-= (pres. 3.
pl.) 77 3 10.
[Compare M. jhunjhun-- 'the tinkling made by toe-ornaments'.] 658. Tamkāra-14 5 7, 28 i 9, 30 8 2, 72 1 6, 88 1 6 'tinkling of bells'.
[Compare tamkāra-= 'sound of bell' (NC.); cf. tamkarava-= 'tip kling sound' (PC II); of. MW. tankāra-= 'clang; twang'; made up of tan
and kāra-. See šamkāra- below.) 659. Tamkāra- 16 14 11, 28 26 3, 49 97, 59 12 13, 71 3 11, 88 5 6
't wang of bow-string'.
[See tamkāra- above.] 660. „Țanatan-'to tinkle (w. r. to bells)':
fanatanaṁta- (pres. p.) 46 2 3. [Compare w taņațaņ-= 'sound of bell (NC.), ‘chiming' (PC. II). cf. G. tantan-)
661. Tasatti---85 4 8 'with a cracking noise'.
[tas-iti śabdena-; the relevant passage is bhajjai naṁ tasatti thanabh. āre - 'breaks with a cracking noise as it were, with the weight of the breasts'.]

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ONOMATOPOETIC WORDS
167
662. Dhakkā -3 20 4, 12 3 17, 12 9 6, 93 8 5 'a kettle-drum, a large
drum'. [Perhaps came to mean a drum' because of the "dhak-dhak" sound the instrument produces when beaten; cf. PSM. dhakka-=vôdya-višeşa-; cf, dhakka, dhakka-vadya--višeşa-(JC. 1 3 5, NC., Saw. K.); cf. MW.
dhakka-= 'a large drum (Rājatarangini); cf. Old. G. dhak-='drum'.1 663. ^ Dhakkār-'to bellow (w. 1. to bullocks)':
dhakkäria- (p. p.) 12 1 16 (v. 1. dhekkaria-).
Compare PSM. dhikkiya- and dhakkia-(D)='bellowing of a bull'; made up of dhak-tkāra-. See N dhekk-, dhekkar-, dhekkāra-, and
dhekkariya-.] 664. V Dhaladhal—'to shake, quiver' :
dhalad halamti (pres. 3. pl.) 77 5 12 (w. r. to bright stars); dhaladhaliya-(p. p.) 39 13 3 (v. 1. talataliya-) (w. r. to the globe of earth). [Compare » talațal-= 'shaking of the mountains' (NC. & KC.); cf. G. dha dhal-uu= 'to shake, to tremble', M. dhaldhalne= 'to burn flaringly, as a light' and Hi. dhalnā= 'to become slant' See dhal. ahal-]
665. » Dhalabal-'to shake', 'to agitate,' 'to be in commotion':
dhalahalıya- (p. p.) 17 7 5 (v. 1. dhaladhaliya-) (w. T. to the globe of eartb), 52 14 9 (v. 1. halahaliya-) (w. r. to serpents).
[See „dhaladhal-.] 666. ^ Dhekk='to bellow (ref. bulls)':
dhekkanta- (pres. p.) 55 5 1 [Compare » dhikk-=garj-= 'to bellow' (H. 4 99); cf. dhekkiya-s 'bell. owing' (PC. II); cf. M. dhek= 'the bellowing of a bull'; see vdhak. kār, ndhekk-n dhekkar, dhekkāra- and dhekkāriya-1
667. Dhekkar-'to belluw (w. 1. to bull)':
dhekkarasta-(pres. p.) 3 5 10, 84 17 6, 93 2 3[dhek-+kr- See dhakkar-, hekk-, dhekkāra- and dhekkāriya-]
668. Dhekkāra—38 7 6, 85 24 8 'bellowing of bulls'.
(Compare dhekkāra-occurring in the same sense in JC. (1 21 3) and Bh. and dhekkara- in PC. II; cf. M. dhekar--=, 'a belch'; made up
of dhek-tkara -. See N dhakkār-, » dhekk-, dhekkar-, dhekkāriya-.) 669. Dhekkāriya-10 8 6 'hellowing (of bulls)'.
[=śabda-(81); see dhekkar and dhekkāra-.]

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DESYA WORDS FROM THE MAHĀPURĀŅA
670. Taḍatti-18 3 1, 86 3 2 'with a crack (w. r. to the hitting of the serpent's hood)'.
168
[tratad iti sabdena-. cf. taḍa tti-'with a noise (burst or cracked)' (H. 4. 352,357). cf. taḍatti in this sense in JC. 2 37 3.]
671. Tadayad-'to crackle';
tadayaḍai (pres. 3- s.) 2 14 1 (w. r. to lightning). 14 9 7 (w. r. to lightning), 85 16 5 (v. 1. taḍayaḍai) (w. r. to lightning); taḍayaḍaṁti (pres. 3. pl.) 60 5 2 (w. r. to lightning); taḍayaḍamta- (ptes. p.) 50 5 8 (v. 1. taḍayalamta-) (w. r. to the globe of earth); taḍayaḍiya- (p p.) 17 3 5 (w. r. to lightning), 59 19 9 (w. r. to lightning), 77 5 14 (w. r. to lightning).
[=sabdam karoti (gl.); cf.
taḍataḍatad-= 'intensively emitting crackling sound (ref. lightning),' (PC. II, & PC. III); cf. tadayad-= 'crackle (w. r. to lightning)', (PC. I, PC. II, PC. III); cf. taḍa. yad- 'to totter (w. r. to the globe of earth)' (KC); see taḍayaḍatti and taḍayaḍa-.]
672. Tadayada-15 3 1 'crackling (w. r. to lightning)'.
[See
tadayad-and taḍayaḍatti.]
673. Tadayaḍatti- 77 3 9 'cracking with a 'taḍayad-' sound (w. r. to
helmets);
[taḍayad iti sabdena; see
taḍayad- and taḍayaḍa-]
674. Tiditid-'to make a sparkling noise (w. r. to sparks)':
tiditiḍiya-(p. p.) 25 5 8.
[The relevant expression is-"tiḍitiḍiyatiḍikkāravanihena"-under the pretext of the sparkling noise of sparks,.]
675. Turutar-'to blow, to tune, to sound (w. r. to a musical instrument known as kāhala-)' ;
turuturiya-(p. p.) 12 3 4, 17 3 4, 78 26 4,
676. Thagithagigidugidugigi-17 3 2 (v. 1. thagidugigithagidugigi) 'rhythmic sound of beating drums'.
677. Thagidugiga-3 20 2 (v. 1. thagadugiga- v. 1. thagadugiga-) 'rhythmic sound of the strokes of the drum'
678. Tharahar- 'to tremble, quiver, shake, flutter'.
tharaharai (pres. 3.s.) 3 20 14, 54 9 6, 58 20 5, 72 10 5, 83 17 9, 85 16 10; tharaharamti (pres 3. pl.) 10 3 13, 12 2 11, 33 11 3, 77 5 10, 79 4 7, 84 8 7; tharaharamta- (pres.p.) 39 13 2, 99 17 8; tharahariya

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ONOMATOPOETIC WORDS
169
(p.p.) 12 5 7, 15 14 4, 17 7 11, 20 14 12, 22 12 12, 25 2 1, 29 8 6, 35 10 10, 36 10 10, 37 21 11, 57 5 11, 62 11 9, 69 28 12, 69 34 8, 78 6 9, 82 10 4, 88 20 3, 94 23 7.
[Compare tharaharia-= kam pita-= 'trembling' (D.5 27); cf. ~tharahar
arring in this sense in JC., NC.. KC., SR., PC. I, PC. III, Bh., Vajja. (235); cf. M. tharthar-ne, G. tharthar-vu, H. tharrānā= 'to tremble, qpiver'; see tharaharaña-.]
679. Tharabarapa- 8 9 12, 41 6 12 'trembling, quivering'.
[=kampana- (gl.); see tharahar-] 680. Thurahuri, 52 3 17 shaking violently' (?)
[The relevant passage is "theri thuruhurt”- the Old and the Shaky'
(names of the Vidyās); cf. » tharahar-.] : 681. Dam Dam Dam Dam 4 11 3 'sort of rhythmic sound (of beating drums)'.
(Compare daudau= 'sound of damaru' (PC.II).] 682. Dakakumdakumda- 4 10 9 'rhythmic sound produced from beating of
the drum' 683. Dadatti 9 18 2, 73 23 2 'with a thud, in a trice, immediately'.
[dad-iti šabdena-; cf. PSM. dadavada-- śīghram= "immediately'; cf. tad atti= 'with a tadat- sound, instantaneously' (JC., Pā.D.); cf. dadattitadal iti krtva (Bh.); cf. dadayadamti= "tumble (w.r.to trunks of dead
soldiers' at NC. 4 15 7.) 684. Duņikiti-3 20 3 (v.1. dunikifti v.l. duņikitta--) 'particular sound of tabor'.
[Compare dumikiti-= 'particular sound of tabor' (PCII).]. 685. Dumudum- 'to make a dumu- dumu- sound (w.r.to drum)':
dumudumaṁta- (pres.p.) 77 8 10
[Compare » dumudumudum- in PC-II.) 686. Dhaga tti- 78 27 2 'blazing, kindling of fire',
(=prajvālyamāna- (gl.); cf. dhagatti occurring in this very sense in JC.] 687. ^ Dhagadhag- 'to blaze,' 'to burn fiercely,' 'to dazzle,' 'to glow':
dhagadhagai (pres.3.s.) 3 20 6 (w.r.to fire), 20 22 4 (w.r.to sup); dhagadhagati (pres.3.pl.) 33 13 2 (w.r.to fire), 52 24 3 (w.r.to flash of lightning), 84 5 10 (w.r.to weapons, missiles); dhagadhagamta(pres.p.) 16 26 (w.r.to fire), 46 2 6 (w.r.to fire), 66 10 6 (w.r.to discus), 78 16 1 (w.r.to fire), 97 3 1 (w.s.to fire), 101 11 2 (W.1.to swords),
22

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170
DESYA WORDS FROM THE MAHĀPURĀŅA
[Compare dhagadhag-= 'sound of swords waved forcefully in the air' (NC.); cf. dhagadhagadhag-= agnijvalana-śabdānukaraṇe dhātu (JC.)- 3 13 4, cf. dhagadhagadhag- and dhagadhagadhagadhag-burning, hot, burning fiercely' (PC.II); cf. dhagadhag 'burn fiercely with cracks' (PC.I,Bh.); cf. Kan. dhagadhagisu, M. dhagdhagne and G. dhagdhag-vu'to glow fiercely'; see /dhagadhagadhag-.]
'to
688. Dhagadhagadhag- 'to blaze,' burn fiercely,' 'to glitter': dhagadhagadhagamta-(pres.p.) 17 1 6 (w.r. to fire), 51 16 2 (w.r. to fire), 52 19 7 (w.r.to arrow), 56 7 7 (w.r.to fire), 78 9 16 (w.r.to weapon), 86 1 16 (w.r.to fire).
[Seedhagadhag-.]
689. Dhokka- 3 20 3 'emitting dhok- sound (w.r. to musical instruments)'. [The relevant expression is- "jhaṁj hamsa-dhokkehi "-'with (the musical instruments) giving out the sound jhamjham and dhok-.]
690. Piyapiyapiya- 2 13 13 'melodious cooing of the cataka bird'. [Compare Hi. piyupiyu= 'cooing of a cuckoo'.
691. Pukkar- 'to call out':
pukkarahi (pres-2.s.) 23 8 3.
[Compare PSM. pukkar
(put+kṛ-) 'to call'. cf. pukkar- occurring in the sense in NC., KC.; cf. phut-/kr- 'to yell, shriek' (Kathasaritsagara) cf. Hi. pukarna 'to call out'. Connected with pu+kṛ-] 692. Pharahar- 'to flutter (w.r. to flags or banners)': pharahariya-(p.p.)
13 3 3.
[Compare M. pharpharne
pharahar
'flutter' (PC.I, KC., Bh.); cf. G. pharphar-vu, 'to flutter, to flap'.]
693. Phukkara- 14 2 4, 57 5 7, 76 7 10 'hissing of serpents'.
[phū+kāra―; cf. phukkāra- phutkāra- (PC.I.); cf. MW. phutkāra—= 'the hiss of a serpent'. Connected with phuk-+kr-.]
694. Phupphuv- 'to hiss (w.r. to sankes)':
phupphuvai (pres.3.s.) 3 20 15 (v.1. pupphuvai), 85 16 20 (v.1. pupphuvai); phupphuyamti (pres.3.pl.) 46 5 4 (v.1. pupphuyamti); phupphuyamta-(pres.p) 86 2.6 (v.l.pupphavamta-) v.1. pupphuyamta-.
[Compare phupphuv 'hissing of snakes' (JC.); cf. G. phuphav-vuin the same sense and Hi. phuphkar- 'the hissing of a snake'.] 695. Phuruhur- 'to snort, to make a purring or whirring sound with the mouth (w.r.to horses)':

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ONOMATOPOETIC WORDS
171
phuruhurata-(pres. p.) 17 8 7 (v. 1. phura phurarta-), phuruhuriya- (p. p.) 88 7 15 (v.1. huruhuriya- v. l. phuruhariya-).
[PSM, notes » phuraphur- in the sense of 'excessive trembling'; cf. M. phur phurnes 'to snort (w. 1. to a hourse or ass), whir, to make purring sound with the mouth'. cf. Hi. phurphurānā, "to tremble, to wave'. ]
696. Bukkana 98 3 7 'a crow'.
[=kaka-(gl.); the relevant passage is - "bukkaņa-pala-pariharanu" - 'giving up of a crow's flesh'; cf. bukkana-= kaka-= 'a crow' (D. 6 94, Tr. 3 4 72, 190); cf, bukkana-- kaka (Lilāvai); cf. vukkaņa= kāka(PC. II); cf. MW. bukkana-(L)= 'the bark of a dog or any noise made by animals'; as bukk-= 'to bark, to crow', bukkaņa- is an Agentive noun etymologically meaning that which barks or caws'. ]
697. »Bukkar- 'to scream; cry (w. 1. to monkeys)':
bukkaraṁta-(pres. p.) 7 25 5, 73 25 5, 76 6 11. [Compare „vukkar-= gari, (ref, monkeys) (JC., PC. III); buk-+k-, See bukkara-]
698. Bukkāra, 20 5 7 'cry of monkeys',
[Compare PSM, bukkāra-(D) = garjana-; cf. vukkāra-= 'scream' (PC. I); cf. MW. būtkāra-= 'the screaming of monkeys'; connected with buk-+ kāra-. See » bukkar -]
696. Bukkira- 94 2 7 (v. I. bhukkira- )'a dog'.
(=bhaşaka-(gl.); the relevant passage is - "kharu khara-bukkiru dantahi bhinnau” - 'the donkey and the cruel dog bit (him) with teeth'; bhukk. ana-= sua-= 'a dog' (D. 6 110) and PSM, bhukkira-- 'one who barks'; Trivikramia also records bukk= garj-(Tr. 3 1 50); cf. bhasaņa-= 'a dog (1C. 3 1 6); cf. MW. bhaşaka-(L)= 'a dog'; bukkira- can be taken as an Agentive noun from bukk-= 'to bark' meaning 'one who barks'.]
700. Bekar- 'to bellow (w. r. to cows)':
bekaraṁta (pres. p.) 41 2 6 (v. 1. bukkarasta).
[See vemkar-. ] 201. Bhambh - 'to emit the sound bharbh' when the kettledrum is
beaten' : bhambhasta-(pres.p.) 42 7 2. (See bherbh- and bhambha- 1

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702. Bhambhā- 3 20 4, 9 26 7, 4 10 11, 37 21 3, 38 14 6, 49 14 5, 64
11 2, 87 3 10 'a kind of drum, a kettledrum'. [Comare bharbha-- türya-visesa- 'a kind of drum' (D. 6 100); cf. bhambha- occurring in this sense in JC. (1 20 4). PC. II. Yt.: MW. records bhambha in the same sense as occurring in Hemacandra's Parisista parvan; perhaps the drum is known as bhambha- because of the 'bhambha~' sound it produces when beaten; see bhenbhā- and
bhambh-] 703. Bhukk- 'to bark';
bhukkau- (imp. 3.s.) 1 87.
(1 he relevant passage is - "bhukkau chanayamdahu sdrameu"' - 'let the dog bark at the full-moon'; cf. bhukk-= 'to bark' (H. 4 186); cf.
bhukk-- bhas-= 'braying of ass' (NC.); cf. bhuk-= 'to bark' (Dhāt. upätha): cf. M. bhunkņe, Hi. bhuknā= 'to bark' and G. bhuk-vu= 'to bray': ]
Bhembh- 'to emit the 'bhembh' sound when the drum is beaten'. bhebhamta- (pres.p.) 3 20 4 (v. l. bhambharta-), 17 3 8 (v. 1. bhambhamta). [See » bhebh- and bhambha-.]
704.
705. Bhembhā— (v. 1. bhambha-) 17 3 8 'a kind of durm, a kettle-drum'.
[See bhambhā and bhembh-. ] 706. Matakka-- 3 20 3 ‘rhythmic sound "matak-motak" produced from. tabors'.
[The relevant expression is - "duņikitimaţakkehi”.] 707. Me me me- 16 9 10 'Imitative of the sound of bleating sheep,
making the sound 'me me'. [Compare mekaramta and memmāyamta- occurring in JC. (3 1 12 and
3 1 5) to express the bleating sound of a sheep. ] 708. Ramj- 'to buzz (w. r. to bees)':
ramjiya-(p.p.) 99 14 8 (v. 1. ruńjiya-). [Compare wram- occurring in this very sense in JC. at 2 3 11. In view of the frequent form » rumj- and its derivatives, it is advisable to select ruńjiya, as the proper reading here. See run-]
709.
Raňajban- 'to tinkle, vibrate, hum': ranaj hanai (pres. 3. s.) 3 18 8 (w. 1. to alavani), ranajhanamta- (pres.p.) 3 9 10 (w.r. to anklets), 12 13 7 (w. r. to bells), 77 4 10 (v. 1. run. urunamta-) (w. r. to bells), 99 1 10 (w r. to bells).

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173
[Com pare ranajhan-= 'tinkling or jingling anklets' (JC., PC. II, PC. III, Bb.), cf. pranajhan-= 'sound of bells' (NC.), cf. G. ranak-vu= 'to sound' and ranko-= 'the sound of a metallic vessel', connected with
Sk. raña---dhvana-. See ranaran..] 710. Raņaran— 'to tune', 'to sound,' 'to vibrate (w r. to lute), ramaramia
(p. p.) 15 1 12. [Compare vranaran-= kvan-= 'to sound, to tinkle' (Bb.), See
ranajhan-] 711. Rambha- 'bellow, to low (w. r. to cows)',
raṁbhamata-(pres. p.) 70 2 4. [=sabdam kurvan(gl.), cf MW. bhambhārava-= 'the lowing of cows'; cf. G,
bhābhar-vu= 'to bellow', see rambha-.] 712. Rambhā--- 56 1 13 'bellowing of a cow'.
[Though the gloss interprets the word rambha- as "go-" 'a cow',
really speaking it means 'bellowing'; see „rambh-. ] 713. Rasamas— 'to emit a hissing and creaking sound, to send out loud
reports, to emit sweet notes'. rasamasaṁti (pres. 3. pl.) 58 19 8 (w. r. to drums), 70 13 12 (v. 1. sama. samaṁti-) (w. r. to musical instruments); rasamasamta-(pres. p.) 46 2 8 (v. I. samasamata-) (w. r. to musical instruments), [Compare rasamasakasamas-= 'emit hissing and creaking sound
(PC. II).] 714. Rumj- 'to roar, to bark.
tumjai (pres. 3. s.) 38 19 5 (w. r. to men). rumjaħti (pre3. 3. pl.) 13 11 10 (w. r. to lion); rumjamta- (pres. p.) 33 3 12 (w. r. to dogs), 51 1 12 (w. r. to lions), 52 12 15 (w. r. to lions); ruộjive (abs.) 54 3 13 (w.r. lions); ruñjiya-(p.p.) 2 13 5 (w. 1. to lions), 30 2 6 (w. r. to lions), 34 10 6 (w. 1, to lions).
[=duştan sabdam karoti (gl.), cf. rumj- ru-= 'to make noise, to roar, to hum' (H. 4 57), cf. N ruij-= ru-(Tr. 3 1 33); cf. rumj- occurring in the sense of 'roaring' in CMC. (p.254, line 7); see rumjana-.]
715. „Rumj- 'to hum,' 'to buzz,' 'to reverberate':
ruñjaṁta- (pres.p.) 17 3 8 (w.r.to musical instrument called ruńja-), 84 17 5 (w.r.to bees); rusjiya- (p.p.) 8 4 12 (w.r.to bees), 42 4 5 (w.r.to bees), 62 81 (v.1.rarjiya-) (w.r.to bees), 88 16 1 (w.r.to bees); rumjaa(p.p.) 41 15 10 (w.r.to bees).
[=śabdita- (gl.); cf. w rumj-= gunj-= 'to bum' (NC., JC. 3 1. 12). See ramj-.]

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716. Ramjana- 49 6 5 'roaring of lions'.
[Seerumi at S. No, 714.]
717. Rumjā 17 3 8 a kind of musical instrument'.
[=vaditra-viseṣa- (gl.); not recorded in PSM.; cf. rumja- vadya-viseṣa(PC. III); perhaps known as rumja- because of the 'rumj-, rumj-' sound it produces when played on'; see rumjat S. No. 715.] 718. Rupujhun- 'to hum, to buzz (w.r.to bees)':
runujhuniya (p.p.) 3 13 7
[Compare M. runjhun- tinkling of toe-ornaments'; run-dhvan-; runmay be extension of ru-, 'to cry'. See runurun, runurunurun- and ruņuruṁt--]
719, Ruņuran- 'to hum, to buzz (w.r.to bees)':
runurunai (pres.3.s.) 5 17 1, 72 8 4; runurunamti (pres.3.pl.) 12 1 14, 16 12 14, 58 4 5, 87 11 7; ruņuruṇamta- (pres.p.) 49 10 8, 73 15 1, 81 18 3; runurunia- (p.p.) 15 1 13, 28 37 2, 40 2 8, 69 2 1.
[=sakamam avyakta sabdaṁ karoti (gl.); cf. PSM. runurun, runarunkrand- and runaruna- (D) karuna-krandana-; cf. Vrunurun in this very sense occurring in NC, & Bh. cf. M. runrunne 'to hum'; see runurunurun- and runurumt-.]
runujhun-.
720. Ruņurunurun- 'to hum, to buzz (w.r.to bees)': ruņuruṇurunamta- (pres.p.) 34 12 2.
[See runujhun-, ruņurun- and ✔runuruṁt-.]
721. Runurumt- 'to hum, to buzz (w.r.to bees)':
runurumtai (pres.3.s.) 6 1 14, 8 5 16, 38 6 2; runurumteppinu (abs.) 71 14 14; ruņurumți(y)a- (p.p.) 51 9 5, 94 8 7.
[=sabdam karoti, anuragam karoti (gl.); cf. see /runujhun-, ruņurun-, ruņuruṇurun- and rumt-.]
722. Rumt- 'to hum (w.r.to bees)':

runurumt- 'to hum' (PC.II);
rumtamta (pres.p.) 5 1 10 (v.1.ruṭṭaṁta−).
sabdam kurvan (gl.); cf. rumt-ru-= 'to make noise, to hum' (H.4 57; Tr.3 1 33); cf. rumt- occurring in this very sense in JC. (4 17 14), PC.II, Up.K.; see runurumt-.]
723. Rumtiya- 15 11 5 'humming of bees'.
[=sabda (gl.); see rumt.]
724. Rulughul- 'to roll about, to ruffle':
rulughuli(y)a- (p.p.) 21 8 4 (w r.to carcass), 75 8 9 (w.r.to the surface of the earth).

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175
725.
[PSM. records rulughula- (D) in the sense of 'sighing'; cf. M. rulne= 'to roll about to be ruffled'.]
Ruhucuh-'to twitter, to chirp, to warble (w.r. to birds)'; ruhucuhamti (pres.3.pl.) 83 9 6 (v.1. ruhacuhamti). [=sabdam kurvanti (gl.).]
726. „Lalalal-. 'to dangle constantly, to flutter, to move to and fro':
lalalalati (pres.3.pl.) 84 5 6 (w.r. to entrails); lalalalaṁla- (pres.p.) 46 2 4 (w.r. to banners), 52 1 11 (w.r.to tongue), 60 11 11 (w.r.to tongue). [Compare lalalal-= 'dangling of tongue' (JC.1 9 5) 'dangling of skin' (NC.); cf. /lal - 'dargle' (PC. III); cf. G. lalak-vu= 'to swing to and fro, to dangle'; cf. M. lalļal-= 'in a lolling and wagging mander wor.
to tongue'.] 727. Libilihi- 35 2 5 (v.1. hilihili-) 'neighing of horses'.
[The expression used to indicate the neighing of horses is hilihilieven in later literature. Therefore, here also the variant hilihili- seems
preferable. See hilihili728. »Vemkar- 'to bellow, to give out tên' sound (w.r. to cattle)':
verkarasta (pres.p.) 99 5 2. [The relevant passage is-'te goulu laiyau verkarartu"- 'he took away
the cattle which were bellowing'; ve+kr-. See bekar-] . 729. Salasal - 'to make a clinking sound, to rustle, to quiver':
salasalati (pres.3.pl.) 4 11 10 (w.rito cymbals), salasali )a- (p.p.) 17 3 3 (v.l. salalaliya-) (w.rito cymbals), 72 11 5 (w.r.to the leaves of pipal tree).
730.
(=sabdam kurvāņa-, kampamāna- (gl.); cf. y salasal-= 'flowing of blood' (NC.); cf. salaval-- 'gliding of serpents' (KC.); cf. M. salsalne= 'to glide along rustlingly or hissingly as a serpent, to bubble up briskly and noisily'; cf. Kon. salsaļia= 'boils and bubbles up (w.r. to any liquid').]
Simisim- 'to produce a sizzling sound, to emit a 'simisimi-' sound while burning': simisimai (pres.3.s.) 73 24 3 (w.r.to limbs of the body); simisimaħti (pres. 3 pl.) 39 12 3 (w.r.to river waters); simisimiya--(p.p.) 30 19 9 (w.r.to limbs of the boby). [Compare Nsimisim-= 'to produce a sizzling sound while boiling (JC. 3 5 14). Nsimisimisim- occurs in Chandopuśāsapa of Hemacandra at 6 22 4. The context is the description of a virahini-. The relevant

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
passage is—"tan tettiu bahohajalu gamdatthalihi simisimisimivi samattu"'that great amount of tears which dropped on her burning cheeks evaporated emittipg a 'simisimi-' 'sound' simisimi- occurs in Kathasaritsāgara at 89 22 90 in the sense of 'burning'. The relevant passage here is-"śrutvā kathāmetadangam simisimāyate (p.505 Nirnayasagara edition) - 'hearing this story there was a burning sensation in my body'. cf. MW, simasimay- 'to bubble, simmer, crackle' (Vasavadattā). cf. G. samsamvu in this very sense; cf. Kan. simi= 'the sound of burning gently and hissingly and simisimisimisu= 'to burn gently with repeated hisses'. See /simisimisim below.]
731.
Simisimisim-- 'to wriggle or writhe (w.r. to worms)': simisimi simaặta- (pres.p.) 1 8 2.
[Compare simisimisim- occurring in this very sense in JC. (3 13 12) and samasam- in Bh., cf. simisimisimisim-="wriggle with simisimi' sound' (PC. II). See /simisim-]
732. Hakk-to call, to challenge' :
hakkai (pres. 3. s.) 34 11 4. [hakk- recorded by Hemacandra at H. 4 134 and Trivikrama at Tr. 3 1 71 in the sense of ni-+șidh-= 'to prevent' does not suit here; cf. PSM. hakk-(D)='to call, to challenge' and hakka-(D)= ahvana-, 'a call, a challenge; cf. the occurrences of „hakk- at 8 3 10 and hakka- at 7 71 in NC. These need not be taken in the sense of nişedha- as is done by the editor of NC. following H. 4 134'. The meaning 'challenge' quite suits the contexts in NC.; cf. MW. hakkay-= 'to call': cf. ND. häknu='to drive away'; Maurice Bloomfield' notes hakkay, in the sense of 'address rudely'. See hakk-]
733. Hakka-14 7 5, 28 26 2, 54 13 13 'a call, a challenge'.
[Compare hakka- in this very sense occurring in PC. II & III; cf. hakka-= 'calling to an elephant' (Tri. III); cf. MW. hakka-(L)='calling to an elephant'; cf. M. hak-= 'a call or loud cry'; see whakk-]
734. Hakkār-'to call out, to summon':
hakkarahi (pres. 2. s.) 52 7 10; hakkārai (pres. 3. s.) 83 11 11, 88 8 9; hakkarep piņu (abs.) 83 3 15; hakkāri(y)a- (p.p.) 26 5 9, 29 21 7, 30 9 8, 37 9 3, 52 17 4, 62 10 6, 86 4 8; hakkārāviya-(caus. p.p.) 19
4 1. 1. See Nāyakumāracariu, Jain, H., Karanja, 1933, Glossary, 2. See Some Aspects of Jain Sanskrit”, Bloomfield, M., Festschrift, Jacob Wakernagel,
Gottingen, 1923, p. 222.

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177
735.
reakarita-(01.); cf. PSM. hakkār-- a+karay-, sabda pay-, 'to call'; cf. hakkār- in this sense occurring in NC., PC. I & Bh.; cf. MW. hakk. āra-(L)="calling to'; cf. ND.hakārnuz'to reproach, scold, rebuke'. hak+k
Hilihil-'to neigh (w. r to horses)': hilihilamti (pres. 3. pl.) 84 5 7; hilihilamta-(pres. p.) 14 7 4, 46 2 5, 85 11 21, 88 3 12; hilihiliya- (p. p.) 75 8 9. [Compare Whilihil-'to neigh' (JC., NC., KC.); cf. n khilihil= 'to neigh' (PC. II); see » hili hilihil-, hilihili- and lihilih-.]
736. Hilihili-52 5 2, 99 13 5 'neighing sound of horses'.
[See hilihil-, N hilihilihil-and lihilih-) 737. Hilibilibil—'to neigh (w. 1. to horses) :
hilihilihilamta-(pres. p.) 52 10 12. [Compare hilihilihil-in this sense occurring in PC. III. See Whili.
hil, hilihili- & N lihilih-.] 738. Haruhur-'to emit huru-huru- sound while burning (w. 1. to fire)':
huruhurai (pres. 3, s.) 3 20 16; huruhuramta-(pres. p.) 76 10 4.
[Compare hasahasahas-= 'become ablaze' (PC. II).) 739. Hūhūbo—'to emit hū-hū sound (w. r. to conch) :
hühühuyanti (pres. 3. pl.) 37 14 9; hūhūhuyamta- (pres. p.) 17 3 6. [Compare huhuhuhuhuhuhuhanta-- "emitting 'huhuhuhu' sound" (PC. II).]
28

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(a) Words of Dravidian Origin 740. Akka-16 25 12 'mother'.
(=mātā (gl.); the relevant passage is-"akkasamāna majjhu parapaņaiņi'' another man's wife is like a mother to me'; cf. akka-- bhagini 'sister' (D. 1 6); -kuffini, dūti (Kumāra pāla Pratibodha); Eveśyāmāla(Srngāramañjari Katbā)='sister' (KC.);='a procuress' (Pānini); ="a mother (used contemptuously) (supposed to be a term of foreign origin)" MW; MW. also notes the word in the Acditions and corrections in the sense of a procuress' quoted from Pañcatantra; cf. M., Kon. akka-= 'au elder sister or any elderly female'. The word is a Dravidian loan; cf. Kan. akka.. Ta, akkā, Te., Mal., Kodagu, Tulu akke-felder sister'.] The context is not decisive. Both meanings 'mother' and 'sister'
would suit. 741. Addaa-90 3 14 'a mirror'.
(=darpana- (gl.); Alsdorf notes abdaka- as the gloss on addaa-; the relevant passage is-"padibimbau addai ditthau"-the reflexion was seen in the mirror'; cf. addaa-=darpaņa-, a mirror' (D. 1 14); the word andaya-occurs in PC. II at 41 17 5 where the editor has reudered it with darpana- with a query; the relevant passage here is "nar mahi. -kāmiņi-kerau amdau"-'as though a mirror for the lady in the form of earth'; cf. addaa-occurring in this very sense in Gātbā Saptašati and addāya-in Sam. K. & CMC. (p.248, line 17); the relevant passage in CMC, is -"tatlha paloiyamekkammahāsaravaram, addaya-mamdalam piva tiloyalacchie" -'There was seen a large lake, which was like a mirror of the Beauty of the three worlds'. The word appears to have a Dravidian source; cf. Te, addamu='mirror'. For the word abdaka given
in the gloss see Appepdix.] 742. Ammā— 69 27 1 'mother'.
The relevant passage is "so jāņai ammi asitthai"-'O mother, he knows the untold matters'; cf. ammā-zambā, :'mother' (D.1 5); cf. amma-occurring in this very sense in JC. (2 13 18, 3 11 4, 3 11 6), NC.(3 6 16, 311 13) and Sam.K. The word seems to have a Dravi
dian source; cf. Kan., Ta. amma, Te., Mal. ame='mother'.] 1. For similar items in Hemacandra's Deśídāmamālā see "Dravidian Element in Prakrit",
K, Amrita Row, Indian Antiquary vol.XVI, pp. 33-36 and "Kanarese words in Desi Lexicons", l'padhye, A. N., ABORI, vol. XII pp. 277-284.

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743. AYVO 3 3 5, 89 10 13; avvo avvo 85 10 26 ‘an interjection--Oh
mother'. [=he matah (gl. at 3 3 5); cf.avvā=janani, 'mother' (D.1 5); also cf. avvo= sūcana-duḥkha-sambhaşanā parādha-vismayā-nanda-ādara-bhaya-khedavişāda-paścāltāpe-'a particle expressing signification, sorrow, conversation, offence, Wonder, joy, respect, fear, pain, dejection, repentance (D. 1 51; H.2 204). cf. avvo occurring in the above sense in NC. The word appears to be a Kannadı loan; cf. Kan., Te, avva= 'mother.' Alsdorf also connects avvo occurring at 85 10 26 & 89 10 13 with 'mother and compares Sk. amba- and Te. avva-, 'mother, grandmother' (vide Harivamsa purāņa. Glossary).]
744.
Olagg — 'to serve,' 'to pay homage to,' 'to be in attendance': olaggi())a--(p.p.) 6 5 5, 23 12 4, 32 12 7, 45 12 8, 60 26 2, 62 14 4. 76 5 5, 83 16 6, 85 3 3, 92 4 14, 95 9 14; olaggahu (inf.) 9 23 10.
=sevila-(01.); cf. Olugga-v.1.olagga-=sevaka-= 'a servant' (D.1 164); cf. PSM. olagga.-(D)=sevā-= 'service,; olaggia- occurs at 1 2 9 NC. and is rendered with avalagna-; but here also it means 'served, attended up on'; cf.olagga =sevaka (Lilāvai); cf. avalaga-, ulaga and olaga='service', attendance'. (Supplenient to the J.O.I,, Baroda, vol. X.no.2 pp.106, 114 and 115); for various occurrences of the word volagg-avd its derivatives in later Old Gujarati and Rajasthani see "olaṁg sabda ka artha cintan" by Manohar Sharma published in Varadā (Bisau Rajasthan ) vol.4. 1 year Jap., 1961, pp. 78 to 89 and the articles referred there. in. Also see Bbayani's note on the word olamga- in Varadā volume 4. 20.2. April, 1961. Cf.uling-=cakri- and olagņe=sevā (Jñāneśvari). The word seems to be of Kannada origin. cf. Kan. õlaga-- 'service, homage', õlagisu= 'to serve, to pay homage to, to be in attendance and . üliga-- 'work, serviee'. õlagikāra-= 'a servant'.]
745. Kadappa-- 87 6, 14 8 11, 51 11 8, 58 20 5,65 21 9, 66 1 3, 94 23
17 'a tuultitude, mass, cluster, collection, group'. [=sanghäta-, samüha- 31.); cf. kadappa--nikara-='a heap, collection' (D.2 13);= samüha-, kalapa (Tr. 1 3 86); cf. kadappa - occuring in this very sense in Bh., KC., Kams.. Usa. (2 17), Chand, CMC. etc. In all its occurrences in MP. and KC. kadappa is found compounded with phani-phada- or phana-= 'the hoods of serpeni'; cf.G,kada plo= 'a heap a pile'. The word appears to be of Dravidian origin, cf. Kan. kalapu Te. kala pe, Ta. kalappai, M. kalappe= 'a miscellaneous mass or collection and Ta., Mal., Tu. kala ppu= 'inixture'; cf. also Kan. kadanpa--'a mass multitude',]

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DESYA WORDS FROM THE MAHĀPUR ĀŅA
746. Kira-- 7 6 5, 20 5 2, 38 7 4, 83 10 4,95 2 4 'a parrot'."
[Compare kīra-= suka-= 'a parrot' (D. 2 21); cf. kira- occurring in this very sense in JC. (1 3 12, 1 11 10, 3 16 10), NC.. Br. K.etc.; MW. records kira- in the sense of 'parrot' quoted from Vetālapñcavimś atikā; cf. Kon.kīru-- 'porrot'; te word appears to be of Dravidian origin; cf.Kan. kiţi-,giļi-, Ta.,Ma. kili- 'a parrot' and Kan, kiracu- and kiru= 'to scream or cry shrilly'. Kittel derives the word kira- from Diravidian gini, gili, the sound kil- and the Dravidian verbs kisacu, kilir, kiru and cīr. ( See Kannada-English Dictionary, Preface, p,XX, item
no. 41). Cf.-/kilikil-.] 747. Kuda--- 44 4 6; kudaa- 1 9 13 'a pitcher, a water-jar, pot'.
=kudava, ghata-, kumbha- (gl.); Hemachandra considers kuda- in the sense of ghata - as a tadbhava- word from kuta-(D.2 35); cf. kuda occurring in this very sense in GS. and kuta- in Br.K. and Yt.; cf. MW. kufa-(L) in the same sense; the word appears to be of Dravidian origin; cf. Kan. koda = an earthern pitcher or pot'. For the derivation of the word see Karnada- English Dictionary, Kittel ), F., preface.
p. 33, item no. 258. See kulaa..] 748. Kuduva-- 4 10 10 (v.l. kudava-) 'a stick for beating drums'.
[=vādana-kāştha- (gl.); the relevent passage is - "padahullau kuduve chittu tema, jhandhotti dotti rau huyau jema'' - 'che drum was beaten by the stick in such a manner that a sound like "haîndhottidotti" was emitted': not recorded in PSM.; the word appears to be a Kannada loan; cf. Kan. kudu pa= 'a stick etc. for beating drums, striking the cords of the lute etc., a fidale-stick'; and Kan. verb kudu-= 'to
bent, to give forth or emit a sound'.] 749. Kurara- 62 3 6 'a ram, a sheep'.
(=mesa- (gl.); PSM. records kurari- in the sense of meşi- quoting from Rambhā-mañjart; cf. kurari- paśue = 'an animal' (D.2 40); cf. MW. kurari-(L)= 'an ewe. The word seems to be of Dravidian origin: cf. Kan, kurari= 'an ewe, a sheep' and Kan., Tu, kuri, Ta., Mal. kori= 'sheep, ram' and Kan. kuruba-= 'a shepherd'. The usual sense of kurara, in SK, is 'osprey'. It is different from this kurara..]
750. Kurula - 29 28 4 'a lock of hair'.
[=kuntala- (gl.); the relevant expression in the text is "kurulolinili''the row of dark blue locks of hair'; cf. kurula-= kutila-keśa-= 'curly hair' (D. 2 63); cf. kurula- occurring in this sense in JC. (4 2 12), Bh., Yt. etc.; cf. MW. kurula (L)= 'a curl or lock of hair (especially on the forehead)'; cf. M. kurul-, Kon. kural-='hair curled, formed in

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181
ringlets'. The word seems to be of Dravidian origin; cf. Kan. kurul Ta. kural, kurul, Mal, kurul, Te, kurulu= 'a curl or lock of hair'; Kittel derives Sk, kurala-, kurula from Dravidian kurul (vide Kannada-English Dictionary, Preface, p. XVIII, item no. 10). Burrow also notes this word in the list given by him to illustrate the Dravidian loans. (See
The Sanskrit Language, p. 382).] 751. Kulaa-- 43 9 1 'a water-jar'.
[=ghafa-(gl.); the relevant passage is- "surehi pahū nhavio kulaehi"- 'the Lord was given a bath by gods with water-jars'. PSM. does not note
it. See kuda.-) 752. Gomda- 69 4 3 (v.l. goccha- v.1. gordi-), 83 9 7 (v.1. guṁda- v.1. godi
v.l. gomde-) 'a cluster or a bunch of blossoms'. [=samüha (gl.); gomda- is not traced in PSM.; D. 2 95 records goccha-, gosthi-, gomdı- and gomjī in the sense of mañjari ‘a cluster'; Trivikrama notes gomdi and goji in the same sepse at Tr. 3 4 4 and 3 4 6; cf. gomda- occurring at NC. 1 6 12 as a variant of gorcha- in this very sense and gurda- in Lilāval. The word seems to be of Dravidian origin; cf. Kan. gonde, gudi, Te., Mal. komde= 'cluster, tuft, tassel'.]
753. Cattuya- 66 8 6, 83 3 4 'a wooden spoon,' 'a ladle of wood'.
[The gloss at 83 3 4 gives cattuka- which is a Sanskritisation of Hk. catfuya-. At 66 8 6 caffuya-vihattha, has been rendered by tbe gloss with "eafukāreņa vyakulah. But the meaning 'ladle' fits the context and the rendering cāfukara seems to be a guess on the part of the commentator. Cf. catfū= dāru-hasta-, 'a wooden spoon' (D. 3 1); cattuyaoccurs in JC. at 3 5 14 and is rendered with yaşti- by the editori; here also the meaning 'a ladle or a wooden spoon' suits the context; cf. also cattuya. phala- occurring in JC. at 2 34 4 which is glossed as past yagranihita-lohamayāňkuša-; MW. records cațuka, in the sense of 'a wooden vessel for taking up any fluid quoting from Hāla; the word appears to be of Dravidian origin; cf. Ta, cattua-, Mal, cattuga-, Kan. sattuga= 'a ladle of wood or of a coconut shell'. (Kittel). Burrow & Emeneau also note Te. caffuvamu= 'iron ladle with flat, round blade for taking rice from pot'.
754. Cicci- 3 14 11, 10 11 11, 43 5 19, 44 11 7, 78 15 9, 85 10 8, 88 14
9 'fire'. [=agnideva- (gl.); cf. cicci=hutaśana-= 'fire' (D. 3 10); cf, cicci- occurring in this sense in JC., (1 13 6, 3 3 16) & KC; the word seems to be
of Dravidian origin; cf. Te, ciccu, Kan. kiccu, Tu. kicci= 'fire'.) 1. See Jasaharacariu, Vaidya, P. L., Karanja, 1931, Glossary,

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755. Curuli- 32 16 14, 66 2 5, 86 1 3 'a flame'.
Ejvala (gl.); cf. cuduli=ulka-, 'fire--brand' (D. 3 15; Tr. 3 4 72, 473; Pāi. 673); cf. M. cūd, Kon. cūdi= 'a torch of twigs or branches of the coconut tree'. The word curuli- seems to be of Dravidian origin; cf. Kan., Te. curukku= 'excessive heat of fire' and curcukoļļi= 'a burning
fire-brand'.] 756. Chāņa- 57 10 11 'cow-dung.
[=gomaya. (gl.); the relevant passage is- "pirikku kařsathāli khāvāviu chānahu'- 'the thief was made to eat cow-dung in a bronze plate'; cf. chanar=gomayam= 'cow-dung' (D. 3 34); cf. chaņa-- sakyt (PC. II); cf. chagaņa= 'cow-dung' (Supplement to J. O, I., Baroda, vol. X, no. 3, p. 136); cf. MW. chagana-s 'dried cow-dung' (Pañcadaņdacchatra prabandha), and chāgana- (L)= '& fire of dried cow-dung'; cf. G, chan-, M., Kon. śen-= 'dung of a bull, cow or buffalo'; the word seems to
be of Dravidian origin; cf. Ta. chāņi- 'cow-dung'. 757. Jhjódu - 93 7 3 (v.l. jhemdua); Jhimdu(y)a- 83 4 3,85 11 5 (v.1. jhedua-)
'a play-ball. [=kanduka- (gl.) cf.jherndua-- kanduka-, 'a ball' (D. 3 59): cf. jheriduyaoccurring in PC. I, jhimdua- v.1. jherdua- in PC. II and jhirduajhirduvaya in PC. III. in the same. sense Cf. Mw. jhanduka- (L), gendu (L)= 'a ball to play with'. cf. G. jhird vu='gieen pod of the cotton plant'. The word appears to be of Dravidian origin. Cf. Kan. Ta. Te. Mal.
Tu. cemdu= 'a play-ball'. See jherdua- below.] 758. Jheṁda(y)a - 1 16 10, 22 7 7, 35 12 1, 85 6 13 (v.l. jhimdua-) 'a
play-ball'.
(=kanduka- (81). See jhimdu - above.] 759. Dodda- 90 2 10 (v.). doda-) 'buge', 'a term of ridicule for a Brabmin'.
[Esthūla- (gl.); cf. PSM. dodda- (D)= jaghanya manuş yajati; doda- (D)= brahmana- and dodini- (D)= brahmani-; cf. Kan. dodda-= 'large, stout:1
The word dodda-is a derisive term for a brahmaņa- (adhama - brahmana-) and here looking to the context, it refers to Nandana brāhmaṇa, who spreads heretical doctrines running counter to the terets of Jainism. It is quite likely that dodda, is of Kannada origin. It is recorded in Pk. literature, firstly in the sense of 'big or fat' and actually the gloss gives the meaning sthūla- in our context. In Prakrit literature dodda- has also been used as a derisise term for brāhmaṇas. It is quite likely that dodda- came to have this connotation with the Jainas from its popular use. It is natural for the Jainas who believe in fasting, to refer to those brāhnianas or purohits who would use their offices to fill their belly and fatten; cf. the

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183
Gujarāti usage of the word tagda-. Here in our context dodda is used niore as a derisive term for brābmaņas rather than in the sense of sthula
In PC. 11 dodda- is use i and repdered by the gloss as hastadvayauddinaand the editor bas given it with a query. The passage in PC. II from 34 11 7 to 34 11 9 is to be of double meaning. One meaning is complimentary and the other derogatory. In that case, dodda- in the complimentary sepse may mean something like 'carefully inspecting two cubits of road in front', as is wont with Jain monks, and in the derogatory sense it may have a reference to those Brahmapical sanyāsins who indulged in tasty food and fattened themselves. In that case the word may be the same as MP. dodda-. The word dodda- occurs twice in CMC. On page 166, line 26, it occurs in a compound "dodda-jate 'in the tribe of ignorant brahmins' and on page 221, line 15 "dodda' occurs in the sense of 'an idiotic or dull-witted brahmin'. The word doda occurs in Silanka's commentary on Sūtrakstanga (Āgamodaya Samiti edition folio 234) and the quotation is -
brahmanam dod amiti brüyat tatha vanijar kirafan iti"- a brahmin is called a "doda" and a merchant "kirata". This also shows that as 'kirata" was a term of abuse or derision for a Bania,
"doda" was a similar term for a Brāhmaṇa. 760. Dombi-- 83 4 9 a woman of low caste of tumblers'.
[Compare PSM. domba- (D)= 'aa aboriginal tribe and doñbilaga-- cândala-; cf. dumba-= śvapaca-= 'a man of very low caste' (D. 4 11); cf. domba- (D)= cand ala-jāti-višeşa- (JC. 2 17 4); cf. dumba, domba, in the same sense (Br. K.); cf. MW. domb-= 'a man of low caste' (Tantrasāra); cf. M. domb-= 'a low caste employed especially on the burial and burning grounds' and Hi. dom-- 'the sweeper class among Hindus'. The word appears to be of Dravidian origin; Cf. Kan. dorba- Ta.. Te., Mal. domme-, dombare-- 'a caste of tumblers and
pierry-andrews'. ] 761. Nesara-- I 11, 10 7 5, 37 13 1, 42 6 17, 47 7 2, 49 57, 49 6 7, 58
6 3, 59 16 9, 61 1 31, 70 14 5, 80 3 3, 80 14 3, 80 17 12, 83 21 9. 92 3 9, 92 21 9, 94 4 1, 94 18 4, 101 9 4 "the sun'. [=sürya-. aditya-, bhāskara- (gl.); cf. nesara-= ravi= 'the sun' (D. 4 44; Tr. 3 4 72, 573); cf. nesara-= 'sun' (NC. 4 6 1, 7 8 5, 9 1 6 & 9 13 6) The editor of NC. has not noted nesara- occurring at 4 6 1 and 91 6, but has rendered "diņa-nesara" occurring at 7 8 5 with
dinesvara (sūrya-)'. Here also nesara (and the dina-nesara-) stands for 1. Sce Ņāyakumāracariu, Jain, H., Karanja, 1933, Glosary.

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
sūrya-. The relevant passage here is - "dhariu kumāte sthauresaru ņāi vidappe khayadiņa-nesaru”. "The king of Simbapura was caught or captured by Kumāra as though the sun of the day of deluge by Rāhu'. Tagare also connects ņesara- with (di-) nešvara. (vide Historical Grammar of Ap., Index Verborum). The word is a Dravidian loan;
cf. Kan, nēsar= 'the sun', Ta. hayir= 'the sun, the day-light'. 762. Taṇhāya- 54 14 11 'wet, moist'.
[The relevant passage is - "ari-ruhira-toya-tanhāya-tanu"- 'one whose body was wet with the enemy's blood'; cf. tannaya-särdra-= 'wet' (D. 5 2; Pāi 531; Tr. 2 1 77); cf. tannaya- v.1. tanhaya-- ardra (Lilāvar) & taạnāa-= ärdra (GS.); the word seems to be of Dravidian origin;
cf. Ta, tanni= 'water', Kan. tanna-s 'cold'. 763. Tamdaa - 16 22 8 'a group, a party, an assemblage'.
[=samüha- (gl.); the relevant expression is - "munitardau'- 'a group or party of sages'; this word is not recorded in PSM.; cf. tamdava(D)= samüha- (Bh. 9 12 1); cf. M. tārdā= 'a troop, a party'; the word appears to be of Dravidian origin; cf. Kan. tarda-= 'a multitude, a crowd, a troop, a group, a party'.) Talavara- 30 17 10, 30 18 10, 31 3 2, 31 11 1, 31 13 3, 69 6 4, 72 10 4, 82 10 2, 98 16 2, 98 18 11 'a town watchman, city guard'. [Alsdorf notes kottapala- as the gloss on the word talavara- at 82 10 2; cf. PSM, talavara-= nagara-rakşaka-, kotavāla-; cf. talara-- nagararakşaka-, 'the city gurd' (D. 5 3); Trivikrama gives talāra= pūrādhyaksa(Tr. 1 3 76); cf. talavara- occurring in this very sense in JC. (1 11 6 & 2 29 1), PC.I & III, talara- in PC.II, talera, in Bh. & talavarga-, talara, and talaraka in Bỉ. K.; cf. talara-, talaraka- & talarakşa_- 'a police officer' (Supplement to J. O, I., Baroda, vol. no. 4, p. 149); talärakşa- is a Sanskratisation of Pk. talara-; MW. records talarakşain the sense of 'a body-guard'; cf. G. talați= 'a village officer'. The word appears to be of Dravidian origin; cf. Kap. taļavāra-, talāra, taļāri, Ta. taleyāri, Te. talāri= 'a watchman, a beadle'. See talara
below.]. 765. Talāra - 31 6 5 'police superintendent of a town, a city guard'.
[Compare talāra, in JC. at 3 15 4 & 3 17 3. See note on talara- by A. K. Majumdar in Bharatiya Vidyā volume XVII- nos. 3 & 4 pp.
127- 129: See talavara- above.] 766. Thatta- 77 3 6 'a multitude, a throng, a troop'.
(The relevant passage is - "daramalai thotfadugghotta-thatta"- 'destroys the troop of strong elephants'; cf. PSM, thatta-= samūha, yūtha- quoted

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from Supäsanahacaria; cf. thatta- samuha-, ghata= 'row' (KC., Kams., CMC., PC. I, PC. II, PC. III); ef. Hi. thatt or thatth, G. thath-= 'a throng, a multitude'. It appears from various occurrences that thatta- means 'a troop of elephants or horses assembled for martial purposes; the word seems to be of Dravidian origin; cf. Kan. thattutattu and dattu- 'a mass, a multitude, a host, an army, a large number; in Kannada also the word is used in similar context, e. g. "kudureya thattu"- 'a troop of horses', "aneya thattu"- "a troop of elephants'.]
185
767. Palli 20 23 4 'a house-lizard'.
[=viśvambhara- (gl.); the relevant passage is - "pallide hamtahu ruhirabimdu nivaḍiu"- 'a drop of blood from the body of the lizard fell down'; the word is not traceable in PSM.; for the word viśvambharagiven in the gloss cf. MW. 'a kind of scorpion or similar animal', the word being quotable from Suśruta according to MW.; Deśīnāmamālā gives vesambhara at 7 77 in the sense of gṛhagodha- 'a small house-lizard'; according to MW palli- has a meaning 'a small house-lizard' trom Lexicons only; the word is of Dravidian origin; cf. Kan. palli, halli-, Ta., Te., Mal., Tu., palli- 'a small houselizard, Lacerta gecko'. Kittel compares the word with Kan. pala-= 'a sound in imitation of the chirping of birds at dawn, palumbu 'to lament' etc. and states - "palli has got its name probably from its well-known sounds' (See Kittel's Kannada-English
Dictionary,
Preface, p. XXI).]
768. Pasamdi- 9 7 1, 9 28 4, 28 3 8. 41 5 8, 59 3 6, 82 7 8, 96 7 10
'gold'.
[=suvarna-, kanaka- (gl.); cf. pasamḍi-suvarna = 'gold' (D. 6 10; Tr. 3 4 298); cf. pasamḍi- in the same sense occurring in PC. III and Lilavai. The word appears to be of Dravidian origin; cf. Te. pasiḍi-= 'gold'.]

769. Pāliddhaya- 12 9 2, 41 15 2 'a tiny banner, a kind of flag'.
[Gloss renders it with vamsa-veṣṭita-patākā- at 12 9 2 and with kṣudradhvaja at 41 1 52; at 41 15 2 paliddhaya occurs along with mahādhaya, hence perhaps the commentator takes paliddhaya to mean kṣudra-dhvaja= 'small flags' as contrasted with 'large flags'; the word occurs in NC. also at 9 23 7 along with garuḍaddhaya-. At JC. 4 7 6 the word paraddhaya occurs with a variant reading 'paladdhiya. Looking 1. See Jasahaiacariu, Vaidya, P. L., Karanja, 1931, p. 79.
24

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
to the context, it appears that the reading should be 'paliddhaya-'. Then the relevant passage would be - "paliddhaya uppari parighulamtu"'the tiny banners dangling above'. This word is not traceable in PSM. ; in Kannada pali- is known in the sense of 'a banner'; it is likely paliddhaya- is 'a particular kind of banner' and the first part of the compound may be a loan word from Kannada. This word appears to be a case of "translation compound" suggested by S. K. Chatterji in his paper on “Polyglottism in Indo-Aryan” (Proceedings and Transaction of the Seventh All-India Oriental Conference, 1933, pp. 177-189.]
770. Pimjana- 88 21 14 'a bow-shaped instrument used for cleaning cotton'.
Compare PSM. piñjana-= 'carding cotton', Hemacandra at D. 7 63 renders vihannañı with pimjaran, a bow-suaped instrument used for cleaning cotton'; cf. piñjana- occurring in this very sense in Yt. ; cf. Mw. pinja(L)= 'cotton' and piñjana(L)= 'a bow or a bow-shaped ivstrument used for cleaning cotton'; cf. M. piñj-ne, G. piñj-vu=' to card'. The word appears to be of Dravidian origin; cf. Kan. pinji'a quantity or skein of cotton, Kan. piñju, Te., Mal. piccu- 'to card cotton' and Kan. pinjara= 'a carder or comber of cotton']
771. Pillaya- 61 11 12, 99 17 20'young one (of a bird or smaller animals)'.
[The gloss renders padala-pillaya- with bala-hansa-, hansa-bala ; cf. pillha-- laghu-pakși-rūpañ= 'a young bird' (D. 6 46); cf. PSM. pella(D)= sišu; balaka-- an infant, a young one', and pilua-(D)= śävaka-- 'a young one of an animal'; cf. pilla-= 'young one of a bird or animal (NC., KC.); cf. pilla- in the same sense in JC. (3 13 17) and pella- at JC. 4 18 6; the word occurs compounded with padala- in all the occurrences of MP. JCand KC., while in NC. it occurs as majjaraya-pillau; cf. Hi. pilla-= 'a cub, a pup', cf. M. pillum, Kon. pila-- 'a young one of the smaller beasts, of birds or of reptiles'. The word appears to be of Dravidian origin; cf. Ka pilla, Te, pille= 'smallness', Kan., Mal. Pille, Ta. Te. piffai= 'small or petty, a child a young one of any animal' and Te. pilla-= 'a girl'.)
772. Pulli - 25 16 4, 27 9 2 'a tiger'.
vyāghra-(gl.); cf. pulli-= vyāghra, 'a tiger', simha-, 'a lion' (D. 6 79); Trivikrame records pulli only in the sense of 'a tiger'. (Tr. 3 4 194); PSM. notes one occurrence of the word in the sense of "a lion' quoting from Supāsanähacariya-; pulli occurs in this sense in CMC. and JC. (2 27 3). The word appears to be of Dravidian origin; cf. Kan. puli, huli, Ta., Te., Mal, Tu. pili-= 'a tiger'.]

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187
773. Potta- 6 8 13, 9 8 15, 36 10 9 'the belly, the stomach.
(Compare poffa= udarań, 'the belly' (D. 6 60); cf. PSM. poffi= udarapesz-; cf. potia occurring in this very sense in JC. (3 7 1), CMC., Sam. K., & pot- in KC. ; at JC. 2 28 7 poftulla- (potta-+=ulla, suffix) v.1. pettulla- (petta-+suffis-ulla-) is used in the derogatory sense of belly, that is to mean, 'this wretched belly'; cf. M. pot Koń potr 'the stomach'. See ND. pef= 'belly, stomach'. The word seems to be of Dravidian origin; cf. Kap. potte, hotte, Te. poţta= 'the belly, the stomach'.)
774. Bomdi- 2 10 9, 11 25 5, 43 4 2, 50 10 9, 69 28 8, 90 13 13, 'the
body'. (=śarīram (g1.); Hemacandra records in Deśināmamālā at 6 99 bordi in the sense of rūpa-- 'form', śarira-= 'body' and mukha-= 'face' and also records the opinion of an authority according to which in the last sense the form of the word is bordaín; Trivikrama records the word bamdi- in the sense of rūpuñ and vacanaṁ (Tr. 3 4 72, 753); cf. burdi-= 'body' (Pāi. 97). The word appears to be of Dravi origin. cf. Te. poñdi= 'body'.]
775. Misiya-
11 24 11, 65 13 5 'the moustaches and the beard'.
[=smasruh dadika, śmaśrukūrca -(gl.); this word is not recorded in PSM.; this word appears to be of Dravidian origin; cf. Kan., Ta. mise Mal. mise, Te. misa= 'the moustaches' and Ta. masir= 'the beard'.]
776. Mūravia- 12 11 10 (v.1. sūravia-) boiled, heated'.
[Tutkalita-, tapita- (gl.); Vaidya has rendered it with kuathita-; the relevant passage is - mūraviu takku avicittiyai ghiu chaddiu"- 'leaving aside ghee, the absent-minded lady started boiling the butter-milk', the word is not traceable in PSM. It is likely that it is of Dravi. dian origin; cf. Kan, muruntu-= 'to cause to burn, to kindle' and Ta. musugu, Mal, mur= 'to scorch in boiling or frying'.]
777. Merā- 2 11 8,7 1 13,10 131, 13 10 25, 16 18 10, 71 7 11, 72 3
6, 74 7 1, 76 2 1, 85 2 5, 87 13 11 (v.l. mera-) 'a limit, a boundary'.
[=maryada (gl.); cf. mera-= maryādā-= 'boundary, limit' (D. 6 113); cf. merā- in the same sense in JC., NC., KC., cf. mēr-= avadhi, maryada(Iñāneśvari); cf. MW. mera (L)= 'limit boundary'; the word appears to be of Dravidian origin; cf. Kan. mēre-, Te., Mal., Ta. mērai= ‘poundary, limit' and Kan., Te., Mal., Ta. miru-= 'to go beyond the proper limit'.]

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DEŚVA WORDS FROM THE MAHẤPURĀNA
778. Mehuna- 33 10 6, 61 22 10, 69 18 5, 84 12 8, 90 94, 90 15 8, 98
2 13 'paternal aunt's son, maternel uncle's son, brother-in-law i. e. husband's brother or wife's brother'. (=mātula-putra-, devara-, vivaha--vāñchaka- (gl.); cf. mehunia-- patnya bhagini-= 'a wife's sister, mātulatmaja-= 'a maternal uncle's daughter'; mehunao pitssvasssuta iti linga parināmena vyākhyeyaṁ= 'paternal aupt's son' (D. 6 148); Trivikrama also records mehuņiā-= mätulātmaja-, syah (Tr. 2 1 18); PSM, records one accurrence of mehuņia- (D) in the sense of 'uncle's son' quoting from Bộbatkalpabhāșya; cf.mehunayafyalaka (PC. I); cf. mehuniya-= matulātmajā- (PC, III); cf. M. mevna-= 'wife's brother', cf. Kon. meuņo-= 'maternal uncle's son, paternal aunt's son'; the word appears to be of Dravidian origin; cf. Kan., Tu. maiduna -= 'paternal aunt's son, husband's brother, wife's brother'. ]
779. Sippira- 7 19 4, 54 8 5 'straw, husk'.
(Epalala- (gl.); cf. simbtra- and sippan= palala-= 'straw, busk' (D. 8 28); PSM. records si ppira- (D) and sip pira- (D )) in the same sense; cf. sippira- occurring in this very sense in JC. ( 3 17 7), PC. II & III; in JC. it is glossed as palala-. The word appears to be of Dravidian origin; cf. Kan. sippe-= 'the skin of fruits, the rind of
sugarcane'.] 780. Soñari- 20 21 1 'a jackal'.
(=śrgala- (gl.); this word is not traceable in PSM.; it is likely that this word is of Dravidian origin; cf. Kan., Ta., Mal., nari- 'a jackal, a fox'. ]
781. Hudukka- 3 20 4 'a sort of drum'.
[vadya-viseşa- (gl.); PSM. records hudukka-(D) and hudukka (D) in the same sense; cf. hudukka- and hudukkā occurring in PV., PC. II & PC. III; cf. MW, hudukka (L) and hudukka-= 'a kind of rattle or a small drum' and hadhakka- (L)= 'a small hand durm, a rattle'; the word appears to be of Dravidian origin; cf. Kan. hudukka-- 'a small hour-glass shaped drum' and Ta. ufukku-, Mal. ufukka-, Tu, uduku-, Te. uduka-s a small drum'. ]
(b) Words of Persian Origin 782. Amguttbalasiya) – 4 97, 31 13 13, 32 14 6, 32 23 13, 33 6 16, 57
9 12, 73 11 12, 73 25 7, 82 3 9, 88 23 8, 99 9 2 'a finger-ring'. (=mudrika (gl.); cf añgutthalam anguliyam= 'a finger-ring' (D. 1 31 Tr. 34 72, 575); cf. amgutthalaya- in PC. II and amgutthaliya- in PC.

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189
III in the same sense; cf. G. Hi, angūļhi; the word in its origin is a Persian loan; later op it got popularly connected with Sk. anguştha-, Pk. arguttha-= 'thumb'; cf. Persian amguştari-= 'a finger
ring' ] 783. Țivilā— 4 11 3, 17 3 5 ‘a sort of musical instrument like tablă'.
[This wori is not recorded in PSM; cf, fivili-= vädya-višeşa- (JC. 2 20 3); cf. tivila-= 'sort of tabor' (PC.II, PC.111). Cf. ţivila-= carmavadya-višeşa (Jñāneśvari); the word appears to be very near to Arabic word tabla-= 'a kind of drum used as an accompaniment in singing
to keep time'. ] 784. Pilu- 2 18 3, 4 4 11, 9 4 2,9 25 12, 14 12 2, 15 6 13, 21 6 14b),
29 8 1, 43 10 10, 52 26 5, 54 10 3, 58 7 7, 69 26 8, 74 1 8a), 93 10 2, 25 14 12 'an elephant'. [=hastibala-, gajabala-, gaja. (gl.); PSM. records pilu in the sense of ‘an elephant quoting from Samarāiccakabā-; cf. pilu in the same sense in NC. and Yt.; cf. MW. pilu (L.)= 'an elephant'; the word appears to be of Persian origin; cf. Persian and Arabic phila-, Urdu
pilu= 'elephant'; see pilubala-. ] 785. Pilubāla, 41 8 3 'Indra's elephant Airāyata'.
(=airavata- (gl.) ; see pilu- ]

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786. A-chitta- (p.p.) 60 2 3 'untouched'.
787.
[=asprsta- (gl.). a-+chitta-. See chiv-. )
Acchod -- 'to remove forcibly,' 'to tear asunder,' 'to tear away violently,' 'to dash to the ground', or 'knock against the ground'; acchodai (pres. 3. 2.) 50 5 11, 60 11 3, 78 16 12; acchodivi (a bs.) 90 4 13; acchodil y)a- (p.p.) 7 5 8, 7 10 11, 12 15 6, 65 19 4, 79 11 7, 85 22 7 (v.1, acchoddiya-), 93 11 10 (v.l atthodia-).
[=troţayati (gl. at 60 11 3), asphalita- (gl. at 85 22 7); the commentator has loosely rendered acchodiya- at 65 19 4 as mocita- and at 7 10 11 as kavalita ; cf. Vacchod- occurring in this very sense in PC.I and PC.III, acchodiya, occurs in JC. at 2 7 4 and 3 10 8 and is rendered by the editor with as photita-; but here also the above meaning suits the context. Tagare corrects acchodia- with akşodita-. }
The word acchedio at 93 11 10 is a misprint for acchodio. (See Add. enda et Corrigenda in NP. Volume III).
At 65 19 4 the commentator has loosely rendered acchodiya- (as noted above). The meaning "removed forcibly, torn asunder' would suit the context. Similarly, at 7 10 11 the gloss loosely equates acchodiyawith kavalita. This sense finds no support from any source. Until we find some other clear passage we need not attribute this sense to acchodiya-, We can rather interpret the expression - "khayakale acchodiya" as 'dashed against the ground by khayakala'.
PSM. quotes accodiya- from Gātbāsaptaśati, 160 and interprets it as akrsta-, that is, 'pulled'. Really speaking here too, the sense is 'rem oved forcibly' or 'torn asunder'. PSM. also equates Nacchod - in the sense of 'to knock on the ground violently, dash to the ground' and quotes from Surasundaricariu. The relevant expression is - "acchodemi silae”- 'I shall dash (bim) on the rock'.
788. Amcoli- 65 15 6 (v.1. accoli-) 'a lap'.
[=utsarga- (gl.); the relevant passage is - "vaisāriya ascolihi"- 'he made (her) sit on the lap'. PSM. does not record amcoli- or accoli ; cf. uccoli- in the same sense occurring in PC.I. The relevant passages of PC. are as follows:

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(1) "uccolihe candāicca thiya" (9 3 1) 'the moon and the sun occupied the lap';
(2) "cumvevi uccolihi vaisāriu" (20 3 3) - 'having kissed (Hanumān), Rāvaņi made him sit on his lap'. In the latter passage, the variant
of uccoli- is accholi. See uccoli-. ] 789. Adayaņa - 19 1 7 'unchaste woman, a prostitute'.
[Epuñścali- (gl.); the relevant passage is - "kim chajjai adayanalajjiyau''- 'what beauty is there in a prostitute's blushing?'; cf. adayanā=, adaya-- asatī= 'an uncbaste woman' (D. 1 18); Trivikrama records adaana- (Tr. 2 1 22) and gives its etymology thus : "ateḥ śil aņā adaanā atanaśila"; cf. adayana-= puñścali-, asatz- (PC, II). ]
790 Addaviyadda- 83 16 12 'cross-wise and helthermakelter'..
[=rakra- (gl.): the relevant passage is — "bhakkhivi jamgalu addaviyaddai uppari risihi nihittai haddai”- 'having eaten the flesh the bones were placed helter-skelter on the body of the) sage'. addaviyadda- occurs in JC. at 2 6 12 in the sense of 'cross-wise, helter-skelter'; the relevant passage is -- "ai-ada aviyadda-hadda-visamu" - '(the dwarf) had his bones scattered helter-skelter and cross-ways'; cf. addadda-= 'crossways' (PC.II); PSM. does not note the word. Cf. G. adatreda= "lying across'; cf. M. advatidva; Kon. advetidve= 'rather oblique or transverse; also cross aud crooked, intercrossing'; cf. Kan, Tu., adda-= 'sideways'; cf. also G. adabid="densely, thick'. ]
In the Sanskratised form of addaviyadda-, namely, ardavitardaka- which occurs in the Upimitibhava prapancā Kathā of Siddharşi, the editor, Peter Peterson gives 'ludicrous, purposeless' as the meanings in various contexts. But in all the contexts, the meanings or shades of meanings like 'helter-skelter, oblique, across and aside, besides the point, in a disorderly manner, in all directions' fit very well. So Peterson's suggested meanings are to be discarded. The relevant passages of the Upamitibhavaprapañcā Kathā are as under :"vadante ardavitardakan" (p.630, 1.11)- 'speak in any random and irrelevant nianner'. "vellate ardavitardakaṁ” (p.631, 1.16)- 'wanders across and aside this way and that way', "ardavitardakam ceştante” (p.991, 1.6)- 'they behave in a disorderly matner'. “bhramito ardavitardakam" (p.1084. 1.15), 'made to wander in all directions- across and aside',

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"ardavitardakam paribhramaņai” (p.1130, 1.11)- 'random and disorderly
roaming about, 791. Addaņņa – 80 16 17 (v.1. adanna-), 84 7 9, 98 8 6 (v.1. adanna-) 'agi
tated, distressed' [=mlaniṁ praptaḥ, udvigna- (gl.); at 98 8 6 the gloss loosely equates addanna- with bhagna-; here also 'agitated, distressed' would suit the context; cf. addanna-, addana-- akula='agitated' (D. I 15): also adanna-= akula (H. 4 422 illustration, 16); PSM. notes adanna, in the same sense and quotes from Upadeśapada in support; cf. adanna-- akula
(PC.I).) 792. Ammaņuamc-'to go some way to see somebody off', 'to accompany
senieone upto a short distance to see him oft'; ammaņuancahu (inf.) 25 2 5. Tekivanmätra-marga-volapanam kartuin (gl.); the relevant passage is - "ammanuancahu nisariu rāu"- "the king set forth to go some way to see (them) off'; cf. ammaņu-ascia-- anugamanań= 'having followed' (D. 1 49); cf. anuaộci--anugatya (SR.); the relevant passage in SR. is — "tasu anuanci palufti visamthula vihalamaņu”'- 'As I returned after seeing him off, I was much agitated'; cf. also » anuamc- occurring in Bh. in the same sense. For the word vola pana- given in the gloss see Appendix. ] ammanu- and ancahu are printed separately in the text. Vaidya takes them as separate words and gives kiyanmätram as the meaning of ammaņu- on the strength of M. ammal-= 'a little''. Hemacandra notes abbhadavaṁcia- as a Deśya word at H. 4 395, illu. stration 3. The commentator takes it in the sense of "anugamya"'= 'having gone after, having followed'. It appears likely that this Nabbhadavamc- may not be genetically different from w ammanuaṁc. PSM. analyses abbhadavascia- as made up of abbhada- and arcia- and consequently it records a word abbhada- in the sense of having gone backwards'. Dešināmamālā knows ammanu-ancia- in the sense of anugamana-, and we have Sk., Pk. Vannc- meaning 'to go'. So ammanuanc- can be looked upon as consisting of anuaộc, (=anugam-) and some obscure
first element. 793. Ammābiraa-4 4 13, 85 75 'a lullaby'.
(=svadesa-stribala-prasiddha-räga-dhvani; jo jo iti nādaviseşah (gl.); PSM.
does not record this word; cf. ammāhiraya-= 'lullaby' (PC.II). Alsdorf 1. See Mahāpurāņa, Vol.I, Vaidya, P.L., Bombay, 1937, Glossary, p. 663.

:

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has taken it as ammathira- and the second member he interprets as 'nada-višeșa-', Tagare also connects ammā with animahirua-. ] The passages in which ammahiraa- occurs are considered below; (1) "sovaṁtau ku vi suihāraena pariyamdai ammahiraena” (MP. 4 4 13)"The sleeping child is being rocked in the cradle with a lullaby pleasant to hear'. Tbe text of the lullaby is as follows :"hohallaru (v.l. hullaru) jo jo (v.1. jo ho v.l. hoho) suhu suahi pai paņavartau bhūyagaņu! ņamdai rijjhai dukkiyamalena, kāsu vi maliņu na hoi manull" (MP.4 4 14-15). (2) "ammahtraena tamdijjai, niddamdhaiyau pariyamdijjail" (MP, 85 7 5)(Krşņa) is being put to sleep by singing lullabies, and contented with sleep he is being rocked in the cradle'. The text of the lullaby here is as follows: "hallaru hallaru jo jo bhannai, tujjhu pasāê hosai unnai/ halahara bhayara veriagoyara, tuhū suhu suyahi deva dāmoyara/" (MP. 85 7 6-7). 3) "Katthai dimbhau pariyardijjci an n ohircu geu jhunijjai || " (PC. JI 24 13 8) 'Somewhere children are being rocked in cradles, and notes of lullabies are being sung'. Thus, in the above contexts, ammahiraa- means 'a lullaby' or a song used to quiet a baby and put it to sleep while rocking it in a cradle'. In the Riţthanemicariu ( so far uppublished) also an mahiraas occurs
in this very sense. 794. Aliyalli-- 12 18 9, 15 13 3, 25 16 6, 85 5 2 'a tiger'.
(= vyāghra- (gl.); cf. aliyalli recorded at D. 1 56 and ariyalli at D. 1 24 in the sense of vyāghra-= 'tiger'; Trivikrama gives allı in the same
sense (Tr. 34 195); cf. aliyalla- = vyāghra- (PC. III).] 795. V Alliy— 'to give, to offer'.
allivahi (pres, 2. s.) 25 6 7, 31 28 3. (= dehi, samar paya(gl.); cf. Nalliv-- Şarp-- 'to offer' (H. 4 39; Tr. 2 1 99); cf. Nallav, in the same sense in PC. I, Bh.; cf. G. älvu
'to give'. ] 796. » Avarund- 'to embrace, to clasp':
avarumdami (pres. 1. s.) 71 5 6; avarumdahi (pres. 2. s.) 11 18 3, 17 5 11, 32 11 2; avaruïdai (pres. 3. s.) 85 7 4; avarurdia- (p.p.) 1 17 13,
25

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6 5 11, 32 11 10, 44 73, 65 12 3, 85 24 13, 92 3 13, 94 12 13; avarurdivi (abs.) 20 4 10, 57 18 5. [= alingita. (gl.); cf. avarundia-= parirambha-= 'embrace' (D. 1 11); cf, Navarund- in the same sense occurring in JC. (2 8 1), NC., KC. ,
PC. I, and Bh.; see avarundaņa-. ] 797. Avarumdaņa-- 25 1 5 'an embrace'.
[See » avarund-] 798. A-viballiya- (p.p.) 17 11 5.
[= avicalita-, sthira-(g1.); see whall-, ] 799. Asarāla— 19 2 4, 56 3 14, 70 15 2, 87 4 7, 102 8 9 'in plenty,'
'abundant,' 'unlimited'. [= bahula-, aparyāpta- (gl.); Alsdorf notes bahu and aparyanta as the gloss on asarala at 87 4 7; PSM does not record this; cf. asarala
occurring in this very sense in PC. I & II.] 800. Āyallaa—48 1 9 'uneasiness due to love'.
[= kațākşa-(gl.); cf, aalla-= roga-= 'disease', cañcala-a'upsteady' (D. 1 75); cf. āyallaya-= pidita-(PC. II); MW. notes āyallaka- as recorded in Lexicons only and gives- "(etymology doubtful) impatience, longing for, missing, regretting". ] The word āyalla- occurs in MP, in a compound expression "amun. iyavaniyāyallao'. Vaniyāyallao is rendered in the gloss with stri-kafőkşa-, and hence the whole compound can be rendered ajnāta- stri-katākşa-= ‘one who has not known the side glance of a damsel'. But some more evidence would be necessary to take this meaning as authentic, for, elsewhere āyalla- has the sense of 'painfully uneasy (uneasiness due to love)', or 'disturbed state of mind due to love' or 'love-lorn condition of the mind (madana-vyakulatva-). PSM. renders ayallayā- with 'restlessness and quotes in support of this sense the following passages:1) "mayanasaravihuriyangi sahasa ayallayam patta" (Paumacaria of Vimalasūti 8 189) - 'with her limbs shattered with the darts of the Love-god, she all at once reached the state of love-lorpness'. 2) "viddho anamgabāņehi jhatti āyallayaṁ patto' (Surasumdaricaria 16, 110) - 'struck by the arrows of the Love-god, he attained the state of love-lornness'. 3) "kir una pia-vaassa maanäallaan attana uidehim akkharehim nivedemi" (Karpūtamañjari) - 'Dear friend, how can I convey my love-lorn

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state in proper words ? ' PSM. gives ayallaya- as feminine. But in the above mentioned citations, it can be masculine or neuter and not necessarily feminine.
ayalliya- occurs in PC. II at 27 3 7 and the gloss renders it with pidita; but this is not an ordinary pīdā, for the context is that of madana-badhā and ayalliya here means being pierced by arrows of Madana and not simply pidita-, aalliyaya also occurs in PC. III at 69 20 10 and āyallaa-at 83 2 1 in the same sence, āollaa also occurs in Kamsava. ho at 2 20 in the same sense pamely. longing or uneasiness due to love. We may also compare in this connection dalla recorded in D. 1 75 in the sense of roga-='malady.' It remains to be seen whether aalla-had also the meaning of 'malady' in general or the Deśināmamālā meaning is just a loose paraphrase of the specialised sense madanaroga-= 'malady of love.'
Further āyalliya- occurs at 19 3. 13 in Bh. The context is the des. cription of Vajjo yara's daughter seeing Dhanamitta and falling in love with him and the consequent love-lorn condition of her. The relevant passage is - "angai mayanayalliyai- the limbs were lovelorn.' So here also āyalliya means 'love-lorpness' or disturbed state, uneasiness due to love or love sickness'. dyallaya occurs in CMC. also in this very sense. The relevant passage on p. 110 line 5 is “kumāri saha--sahihi kimcivelañ acchiūņa gaya niyaya--bhavanar garuya mayaņa" yallaya-hiyayā"- "The princess remained with her friends for a while and went home with a heart painfully uneasy due to love or with a greatly disturbed state of mind due to love'.
āyallaka- occurs in Merutunga's Prabandhacintāmaņi (p.33, line 8), a Prabandha in Jain Sanskrit. The relevant passage is as follows: 'atha damaranāma sandhivigrahiko mālava-mandalādāyātaḥ śrī bhojasya sabhāṁ varnayan mahantam ayallakam janayati.” - “After that the minister for peace and war by name Dāmara, who had returned from Mālava, while describing the court of Sri Bhoja created great longing among all.' In this Hindi translation of Prabandhacintānaại Pandit Hazariprasad Dvivedi has renderet āyallaka- with āścarya-. Really speaking āyallakais not 'wonder' or 'marvel'. Here, looking to the context the mea. ning of Zyallaka- appears to be 'longing' or 'curious longing'. In the same work ayallaka- occurs on page 73 lines 5 & 6 also; the relevant passage is - jadvayameva praphullāyallakalahari-prēryamāņāh" - being pushed by waves of full-fledged longing' The word āyallaka- is rendered with ananda- in the Hindi translation. But 'longing' fits in

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the context.
cf. also ayallaka- in the sense of 'longing' noted by Maurice Bloomfield in his "Some aspects of Jain Sanskrit".
Elsewhere ayallaka- is 'longing exclusively with love.' Here it is irrespective of love. It is 'longing' in general. Either the meaning was extended to convey 'longing' in general or it was so previously. 801. Acakkh- 'to taste, to relish':
acakkhiya- (p. p.) 1 7 6.
[Gloss loosely renders it with bhakṣita-. 'eaten'; it should be asvadita-. see cakkh-.]
802. Ayam- 'to make miserable, to afflict':
ayamijjai (passive 3. s.) 85 17 11.
[-duḥkhikriyate-(gl.); Alsdorf notes dukhyate, klesam utpadyate as the gloss. (vide Harivamsapurana); the relevant passage is "nāyāmijjai visaharasayane" (he) is not afflicted by the bed of snakes'; this sense of the word is not noted by PSM.]
903 Ayamiya- 87 2 6 'trampled, crushed, pressed down'.
1.
[=campita-(gl. ); Alsdorf notes niddalita as the gloss here; the relevant passage is "nayasejja āyāmiyam pabale"- 'trampled or crushed the bed of snakes with his strength'; PC. I, and PC. III have āyām-= samarthyam kṛ'-, 'exert force, stretch oneself'; this meaning is not noted by PSM.; it is connected with D.I 65 ayama- bala-, 'strength'. Our ayamiya- also seems to be connected with D.I 65 in view of the context.]
804. Adhatta 77 6 6 'surrounded with a view to attack'.
[-vestita (gl.); the relevant passage is "hari aḍhattau jambuchi"- the lion was surrounded by jackals'; cf. PSM. adhatta- (D)= ākrānta, 'attacked'. ]
sāmi
Here adhatta- is rendered by the gloss with vestita-. PSM. quotes a passage from Samaraiccakaba wherein the word aḍhatta- occurs, according to PSM., in the sense of akrānta-, 'attacked'. The passage is as follows:- "etthamtarammi vijayavamma-naravaiņā āḍhatto lacchinilayasūrateo nāma naravai" (Sam. K. 140) 'In the meanwhile, the king Vijayavarma attacked the king of lakṣminilaya, by name Suryatejas'. In this passage of the Sam. K., we can very well take adhattain the sense of vestita-, 'surrounded'. Similarly the word aḍhatta- in the MP. passage also can be taken to mean ākrānta-. So there is nothing in these two passages which can make us prefer between the two meanings, namely, akranta- and vestita-. Both suit the context.
Festchrift, Jacob Wakernagel, Gottingen, 1923, p. 226.

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805. Āraṇāla— 7 24 7, 20 5 8, 33 8 6, 38 12 12, 48 10 1, 80 13 3, 94 14 7
'a lotus'.
[=kamala-(gl.); cf. āraṇāla-= kamalam= 'lotus' (D. 1 67); Trivikrama also notes the word in the fame sense and gives its etymology thus: "arad dure samipe ca nālamastiti aranālam" (Tr. 1 4 52); Hemacandra notes āraṇāla as a tadbhava- in the sense of kanjika-= 'sour gruel'. cf. with that MW. aranala-= 'sour gruel made from the fermentation of boiled rice'; this aranala- is quite different from our word. ]
806. Alumkh- 'to taste a specimen, to smack':
alumkhiya (p. p.) 13 11 4.
[=asvadita-(gl.): the relevant passage is ripe fruits were smacked'; the word same sense and the relevant passage is - the fruits which were smacked by the mouths of cowherds'; alumkh- also occurs in the above sense in NC. at 7 2 11 and the relevant passage is - "garalambaya-phalai āluṁkhai”– (the king) smacks the poisonous mangoes'; Hema candra (H.4 182) and PSM note the root in the sense of sprs- 'to touch' only. Trivikrama also notes /alukkh in the sense of sprs (Tr. 2 4 132); PSM. also notes
alumgh to touch' which is nothing but a variation of alumkh The meaning in our context as well as in JC. and NC. is specialised. ]
197
"alumkhiyai pikkai phalai" "the occurs in JC. at 1 3 8 in the "govalamuhalumkhiya-phalai
-

807. Avaggi- 91 21 11 'totally, wholly, entirely to one's self'.
(=svänga, ekalaḥ (?) (gl.); Alsdorf notes mulagt as the gloss on avaggt; the relevent passage is "bhumjai bhoyanu kema vi na dhai avaggi jāma rasoi khai" - 'he eats the entire meals all alone, and is not satiated'. PSM. does not note it; avaggau occurs at NC. 7 6 10 where it is glossed as lagnam, caḍitam; but here also the word appears to have been used in the sense of 'whole, entire'; the relevant passage in NC. is- "samihe kerau rinu avaggau ko vi bhanai mahu vattai laggau" - 'a certain warrior said, "the whole debt of my master is still on me". cf, avaggi occurring in this very sense in PC.I, II & III and avaggaya in PC.III; cf.G. avgu= 'one's own, peculiar. For the words svanga- and mūlagi given in the gloss see Appendix. ]
Alsdorf doubtfully takes the reading avamgo and interprets as apāmārga recorded at D. 1 62 and Tr. 3 4 80. (vide Harivamsapurana, Glossary). But he is, on the right lines when he compares G. mulgu, 'entirely' with mulagi given by the gloss in his manuscript.

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Many a time āvaggi- is used in conne:tion with territory belonging to a king. It connotes 'one's entire ownership or one's own'. It is comparable to Modern Gujarati Adverb avgu (or by Metathesis āgvu) in the sense of 'peculiar to oneself, belonging to oneself'; for example, teni śaili ägvī che' - 'his style has the stamp of his own individuality'.
808.
Asamgh- 'to resort to'.
āsamghai (pres 3. s.) 25 22 14, 34 11 5, 70 10 12, 73 30 12, 78 11 14, 83 11 10, 92 11 7; asamghil y )a-ip. p.) 3 12 10, 161 7, 27 4 2, 29 15 7, 36 1 4, 40 4 2, 52 21 10, 62 13 2, 73 12 13, 79 13 2, 82 8 7, 89 13 8, 94 64, 95 10 14; āsañghivi (abs.) 41 7 11, 50 5 13, 80 15 4, 87 15 3, 88 4 13, 102 4 12; āsanghiūna (abs.) 59 19 4. [=aśrayati, ăśrita- (gl.); at 73 30 12, the gloss renders āsamghai with asrayati, akalayati, anurañjayati ca; cf āsangh-occurring in this very sense in JC. (2 12 1 & 3 11 13), NC., PC., II, PC. III etc.; asaṁghain the sense of aśarsā- in PC. II is altogether a different word. cf. also āsasgha-- 'confidence, trust' (Supplement to J. 0. L., Baroda, vol. x, no. 2, p. 109).] Hemacandra records āsamgha- in the sense of iccha-, 'desire' (D. I 63) and Trivikrama notes the word in the sense of astha = 'regard, care' (Tr. I 3 40). asaṁgha- in the sense of desire' can be connected with āśamsa—; cf. Pischel $267, where he postulates *asamha-s āśaṁsā-. But the connection of this sense of asaṁgh- with the sense of ‘resorting to' is not clear. PSM. gives āsarghia- to mean adhyavasita- and quotes in support
Setubandha. 809. Ābacca - 85 23 10 'a stroke'.
[The commentator renders āhacca- with āghataka-; PSM, notes āhaccain the sense of prahāra-, aghata–. But if we take ahacca- here to mean atyartham= 'very much' on the authority of D. 1 62, then also the meaning suits the context. Alsdorf takes it in the sense of
atyartha-] 810. Ijjā - 65 21 12, 69 25 3 'mother'.
semata-, upadhyāya-bhāryā (gl.); PSM. notes ijja- as a Deść word in the sense of 'mother' quoting from Aņuogadārasutta. Muni Ratnacandraji's Prakrit dictionary also gives ijja- in the sense of 'mother'. At PC. I 4 9 9b) ijja- is used in the sense of svasrū-= 'mother-inlaw'. MW. notes the word in the sense of 'bawd, procuiess' as occurring in Lexicons only. This meaning can be connected with the above meaning on the ground that a procuress was generally a veşyāmata, ]

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811. Ibbha- 29 23 8 'a merchant'.
{The relevant passage is- "tam pecchivi viņbhiu ibbha-tanau"- 'seeing him the merchant's son was astonished'. cf ibbha-= vaņik-= 'a nierchant' (D. 1 79); Musi Ratnacandraji gives ibbha, in the sense of a person possessing wealth which can cover an elephant together with its litter completely' and ibbha-kula- in the sense of a family of rich nierchauts'. In Jain Sanskrit it is used in the sense of a chief or leading and prosperous bania of the community'; cf. ibhya-- 'a wealthy man' (Supplement to J. O. I, Baroda. vol. x. no. 2 p.
110). MW. records it in the sense of 'elephant' and not merchant'.! 812. 1- 67 14 8 'Goddess of wealth
(=lakşmi (gl.); PSM, does not record this word; cf, MW. i (L)= 'Name
of Lakşmi'.) 813. Vi - 28 36 34 'See ! look !'
[=paśya (gl.); the relevant passage is "ui māi"- 'O mother, look !! cf. ua= paśya= 'look !' (D. 1 86; H. 2 211) also uaha= paśyata- Imp. 2. pl. (D. 1 98); cf, ua occurring in this very sense in Gāthāsaptasati, uya in Lilāvai & Vajjā. (235) & uva in PC. III & Usā. (2 56).]
814. Ukkbaya- (v. 1. uggaya-) 35 7 9, 59 12 6 'raised'.
(This word is used in the context of a sword. cf. ukkhaya-= utkhata (H. 1 67); PSM. notes the word ukkhaya- and quotes in support Supāsanāhacaria; here also the word is used in the context of a sword; the relevant passage is - "ukkhayakhagga ditthā” – they were seen with raised swords'. cf. ukkhaja-= "(with karavāla) unsheathed, uprooted" (PC. I); cf. ukkhaja, in JC. and Bb. and ukkhāya in NC. used in the same sense.]
815. Ukkhusiya-71 129 'besnieared'.
[=lipta- (gl.); the relevant passage is - "keyairaukkhusiyamāṇavam - *where human beings were smeared with the pollen of Ketaki'; this word is not attested anywhere else.]
816. Uccoli - 22 15 10, 56 7 7 'folds of a garment near the lap (used to
carry soniething), the folds of a garment to be tucked into the waist-band in front'. f=kațivastra- (gl.); cf. uccola-- nivi-, 'the folds of a garment in front' (D. 1 131); PSM. renders it as "stri ke kațīvastra ki nadr. cf. uccolioccurring in the above sense at JC. 2 28 9. cf. uccoli= utsarga'lap' (PC. I). For the meaning, cf. M. 087-= 'the lap of a Dhoti or saree : also such cavity formed with the shoulder-cloth'; see amcoli-.]

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At D. 1 131 the commentator paraphrases uccola- (Masculine) with Sk, nivi.. Ramanujaswami takes this niuz- (and conseqpently uccola-) to mean 'the knot of the wearing garment'. But nivz, in Sk, has two meanings. cf. MW. nīvi-= 1) 'a piece of cloth wrapped round the waist (especially as worn by women)', 2) 'the knot of the wearing garment'. katīvastra- is quite different from 'knot of garment supposed by Rāmānujaswāmi and PSM, as the meaning of the desi word uccoli-. The root of the error lies in misunderstanding Hemacandra's paraphrase- word niviFurther, it is interesting to note that the word under discussion occurs with the spelling añcoli-(v. 1, accoli-) at MP. 65 15 6. Here it is glossed as utsanga-='lap'. With this meaning, namely, 'lap', but with the spelling uccoli- (fem.) it occurs twice in PC. But the meaning "lap' does not hold good for MP. 22 15 10 or 56 77 where it is glossed kațivastra-. At 22 15 10, the girl gathers vegetables in her fold of garment. The relevant line is - "sarala-hariyapattahu tambirayahu, mai uccoli bhariya māhurayahu”. Here the uccoli- is said to have been filled with some vegetable and the girl carties it along with her. Therefore uccoli- caprot mear 'lap' here. It means 'fold of dress or garment' and the line can be rendered as - 'I filled up the fold of my garment with reddish vegetables having straight green leaves'.
At 56 7 7 also uccoli can be rendered as 'folds of a garment'. The relevant passage is - "uccolihi angalau nihittu” which can be rendered as- 'placed burning charcoal in the folds of garment'. Therefore, the gloss at 56 77, namely, kațivastra- and Vaidya's gloss for uccoli- at 22 15 10 are nearer the truth. The semantic development we can easily figure out. uccoli-, to start with, meant 'the fold of a garment', and later on came to mean 'the lap'. Compare a parallel development of meaning in the case of the Gujarati word 'kholo' which primarily means 'fold of garment' and secondarily 'lap'. It is not clear whether the variant aṁcoli- at MP. 65 15 6 is the result of the influence of the Sk, añcala-= 'front part of a garment,
the border or end of a garnient'. 817. Uttemta— 29 13 12 (v.l.ud deta-), 30 4 7, 31 2 2 'unruly'.
[Vaidya renders it with unmatta-; PSM. does not record this. The meaning uddanda-, 'unruly' satisfies all the three contexts. In Kannada utti means "abuse, bad language, overbearing manner'. In Marathi udaphū- is 'an unsteady or fickle person'. It is not clear whether utfennta- v.1.uddenta - is connected with these.]

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818.
Udd- 'to offer one's shoulder, to stretch or extend one's hand' ; uddily)a-(p.p.) 89 12 6, 101 16 15; uddiyaa-(p.p.enl.) 84 11 14 (v.1.odiyaa= v. 1. oddiyaa-).
[=ürdhvikıta-(gl.); PSM. does not record this sense of the word; cf.
udd- occurring in this very sense at JC. 2 33 6 and the relevant expression here is - "uddiyakara-” - 'extended band'; cf. uddoccurring at NC. 2 12 5 where the passage is "uddiyau karu”'extended the hand'; Nudd- occurs in this sense in CMC. also on p.319, line 17 and the relevant passage is - "uddio amjali- 'offered or put (his) hands (in front of or before some body)'; cf. G. odvu= 'to hold forth'; cf. Kan. oddu= 'to hold the bands so as to receive, catch or support a thing'. See samodd- and Nudd- below.]
819. Udd- 'to offer as a stake':
uddia- (p.p.) 56 2 9. [Though the gloss renders the word by hārīta-, really speaking, it means 'offered by way of stake or offered as a stake'; later on in the context häranta- Occurs; the relevant passage at 56 2 9 is - "uddiuniyarajju"- 'offered his kingdom as a stake'; cf. uddia- occurring at NC. 3 12 6; the relevant passage is - "uddiyāi nāņāviha-vittai- 'various kinds of riches were offered as stakes'; cf. hudda-pana, 'a stake': cf. M., G. hod= 'wager, bet'; cf. Kan. V oddu= 'to put a stake or as a
stake at play' and oddu-'a stake at play'. See N odd, above.] 820. Uņpada— 102 5 17 (v.l.na dhalai) 'asserting itself'.
[The gloss renders it with pravartante, The relevant passage is - "na vi vayaņunnadai jiņiỉndahan"- The word of Jinendra asserts itself'.]
821. Uttividi-- 32 20 5'a pile, a series of objects placed one upon another'.
(=utramdı? (gl.); see vastutividi- and utturadi-.] 822. Utturadi. (v.l.uttakadi- v.l.utturudi- ) 77 6 1 'a pile, a pyramid, a
series of objects placed one upon another'.
[=utrandı iti bhāṣāyām (gl.); the relevant passage is - bhuvanutturadiņivadane kiñ huo nighoso"- "was it a noise of falling of worlds standing one upon the other ?' Here the context is of the bhuvanas, 'worlds' standing one upon the other and thus forming an utturadi-. Hemachandra has recorded uttirividi- at D. 1 122 and paraphrased it as - “ürdhvordhvan bhandadeḥ sthā panam'. The rendering of this by Ramanujaswami is inadequate, as he has rendered it 'one above the other'. Really speaking in conformity with the Sk. rendering of the word
26

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it should be arrangement as of utensils one upon another'. In one of the Manuscripts of Deśīnāmamālā the reading is uttaravidi- which is pearer to M. utramd- Trivikrama- gives uttirividiam and renders it in Sk. with uparyuparisthānam (Tr. 3 4 71, 434); cf. M. utramd-, G. utrad-= 'a vertical pile or stack of pots, pitchers etc., a series of pots arranged one upon another'. See uttividi- and vaffuttividi-. ]
823. „Utthar-. 'to attack, to proceed to fight, to engage actively in fight':
uttharami (pres.3 pl.) 61 11 3; uttharanta- (pres.p.) 86 9 2 (v.l.ottharamta-); utthariya- (p-p.) 75 8 6; uttharivi (abs.) 78 17 11. E=yuddharthaí utthita- (gl. at 75 8 6), gloss at 61 11 3 loosely renders as sammukhan āgacchanti. cf. PSM. utthar-- atkram-, 'to attack'. PSM. also notes utihariya-(D) in the sense of utthita-. As in all its occurrences, Nutthar, is used in the context of battle, it should be "yuddhārthaṁ utthita"- and not mere utthita-. cf. utthar-- ātkram(Tr. 3 1 94); cf. Nutthar, in the same sense occurring in PC.II and
Bh. See N otthar-. ] 824. Uppiccha- 5 1 11, 14 6 7 (v.l.upittha-), 74 4 3 ‘abounding in,' 'replete
with. [=ulbana- (81. at 5 1 11 & 14 6 7), ucchrita- (gl. at 74 4 3); PSM. notes uppiccha- and gives cross-reference to uppittha, where one of the meanings given is akula-, 'full'; see uppeceha-.]
The reading in the text at 14 6 7 is uppiccha- and the whole expression is- jhasuppiccha-simdhussari-jāiņio". Herein jhasuppiccha- qualifies simdhu- and is rendered by the gloss as matsyolbana- i. e., 'full of,
ding in fish'. Therefore, uppiccha- is equivalent to "abounding in'. jhasuppiccha- can be rendered as jhasākula-, jhasākırņa-. The other leading upittha- possibly stands for uppittha- The Dešināmamala records three senses for uppittha- namely, trasta-, 'afraid' or 'frightened'. kupita-, 'angry' and vidhura- 'distressed, deprived of'. Trivikrama notes uppittha- in the sense of trasta-, kruddha- (Tr. 3 1 132, 35).
At MP. 5 11 1 also, the meaning 'full of, abounding in' fits well. At MP. 74 4 3 gloss renders uppiccha- with ucchrita-. PSM. on the strength of Jivājivābhigama Sūtra records ahittha-, uppiccha- aula(akula,) and rosabhariya- as synonyms and at another place bhiya(bhita), duya-(druta-, pidita-), uppiccha and uttala (uddhata-) as synonyms. In that case, uppiccha- would mean akula- and uddhata-. So at 5 11 1 ard 14 6 7 it is used in the sense of pracura, which is one of the meanings of ulbana- and at 74 4 3 it is used in the sense of uddhata-, 'puffed up, arrogant rendered by the gloss as ucchrita-, It is quite

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possible that uppittha- as recorded in the Deśināmamāla and our uppiccha- may be different words and there may have resulted some confusion in the spellings and meanings of the two words due to
easy inter-changeability of ccha- and ttha- in the manuscripts. 826. Uppeccha- 39 16 2 'abounding in,' 'full of'.
[=paripärna- (gl.); the relevant passage is "niggau phani garaluppecchan. ayanu”- 'the snake with eyes full of poison set forth'; this word is not noted by PSM. ; see up piccha-]
826. „Ullūr-- 'to pluck, uproot':
ullūriya- (p.p.) 15 3 3, 18 8 7.
(Compare Nullür-= truf-, 'break' (H. 4 116; Tr. 3 1 62); cf. Nullaroccurring in this very sense in JC. (3 6 13), Bh. etc.; see lur-]
827. Ullūria-
25 21 1 (v.1. kullūria-) 'a baker, confectioner'.
[Gloss gives kandukt- which may be a Sanskratisation of Pk, kardui-,
sk. kandavika-. See kandui- at S. no. 294. For the discussion on the word see kultūria-.]
828.
Ulova- 3 9 18, 37 21 5, 87 14 4; Ulloa, 12 i 5; Ullovaya- 8 7 15, 72 1 5, 94 17 2 'an awning, a canopy'. [=ullocan, candra paka-, candro paka-, vitāna- (gl.); cf, ulloca-= vitāna-, 'canopy' (D. 1 98). In two of the manuscripts of the Deśināmamālā the reading is ullova-. This reading appears to be preferable in view of the form of the word in MP., JC., NC., Bh. & CMC.; cf. ulloyaused in the same sense in JC. (1 16 14), NC., ulloya- in Lilāvai and CMC, (p. 288, line 6) and ulloca, in Yt.; ullova— in NC. is glossed candeva-; cf. MW, ulloca-(L)= 'a canopy'. For the words candra paka-, candropaka, given in the MP. gloss and candeva in NC. gloss, see Appendix.]
829. „Uwvar_- 'to survive, escape, remain':
uvvarasi (pres. 2, s.) 60 8 7 (v.l. udvarahi); uvvari(y)a 39 13 10, 55 3 7, 59 2 13, 66 1 6, 85 5 2, 85 13 4.
(p.p.) 18 1 15.
[The relevant passages are-1) "dad ha pamjari padiu naru ko uvvariu kaya. intaho" (18 1 15)- 'Has a man who has fallen in tbe snare of Yama's claws ever survived ?' 2) "parijānivi udvariu sesu chammāsu niruttau" (59 2 13) 'having known for certain that only the last six months remained'; 3) "uvvariyan kaham pi aliyallahi tie karaṁgulittayam"- 'somehow three fingers of the band escaped from the tiger'. D. 1 132 records uvvaria, in the sense of adhika-, 'more, abundant'; PSM. notes

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it in the sense of avośista-; cf. Nuvvar- occurring in this very sense in JC. (2 23 4, 2 32 3, 4 10 4 & 4 20 9), NC., PC. I, II & Lilāval;
cf. Hi. ubārnā= 'to escape and uvera= 'remainder, residue”] 830. Uyvāra- 16 21 11 'deliverance, relieving, protection'.
1=uddharana-rakşaņa- (gl.); PSM. does not note this meaning of the word. Tagare connects uvvära, with *udvära(na); cf. Hi. ubara- See uvvārua- below.]
831. Uvvārua 37 25 3 'delivered, saved relieved, protected'.
[=uddharita-(gl.); Vaidya renders this word with avasista- (vide MP.I, Glossary). See uvvāra-. )
832. Uhara 10 12 9'a kind of aquatic animal'.
(=jalacara-višeşa-(gl.); PSM does not note this word; cf. avahāra
'marine monster' (Yt.); see ohara-. ] 833. Oilla— 27 10 2; Oillaya- 13 10 3 (v.l. ovilla-) 'mounted'.
The passage at 13 10 3 is - "veyaddhagirihi oillayai "- 'who had moun
ted the Vaitādhya mountain'; cf. oilla-= ārüdha-, 'mounted'(D. I 158). ] 834. „Onall— 'to bang, suspend':
onallia-(p.p.) 7 5 12,7 22 5. [-adhah patitah (gl. at 7 5 12); here it is used in a causal sense to mean 'made to hang down'; cf. PSM. Noņall-= ava+lamb-, 'to hang'; in support of this PSM. quotes the following passage from Bh.- kesa -kalāvu khandhe onallai" (9 4 6) - the mass of hair hung loosely on the shoulders'. cf. onallaa-= avanata-, patita- (PC.II), 'exhausted, droop.
ing' (PC.III).] 835. Otthar- 'to attack, proceed to the battlefield to fight, engage activ
ely in fight':
otthari(W)a-(p.p.) 75 4 12, 78 9 21, 85 13 4, 88 11 14. (Gloss loosely renders it with ucchrita- at 75 4 12 and krudhva āgatah at 85 13 4. cf. otthariya-- akrānta, 'attacked' (D. 1 169); cf. PSM, otthariya -- avaststa-, vyapta-; cf. /otthar-= a+kram (Lilāval); Tagare connects ottharai with *ava-starati (vide Historical Grammar of Ap.). See
utthar-. ] The relevant passages wherein otthariya- occurs are as follows: 1) "mai kuii tanangani ottharie" (75 4 12)-Being enraged when I pro. ceed to tbe battlefield to fight'. 2) "otthariu samatthahi nāņāsatthahi" (78 2 21)- 'Engaged actively in fight by means of various weapons'.

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3) “kiha valaddu modiu otthariyau" (85 13 4)--how he attacked and des. troyed the bull'.
4) "saradhārahi vutthau mahumahanu, nam navapāusi otthariu dhanu" (:8 11 4) 'Krşņa showered the volleys of arrows, as a cloud makes an assault at the advent of the rainy season'. "To attack, to proceed to the battlefield to fight, engage actively in fight, confront in battle'- these are the meanings which fit all the contexts and this is confirmed by D, 1 169- ottharia- which is equated with akrānta-; akrānta- here should be rendered by 'attacked or confronted in battle' and not by 'seized' as is done by Ranjanujaswamil. The meaning given by Alsdorf and PSM. can be further specified as above. The word under discussion occurs with the spelling uttharia- at MP. 75 8 6. Here it is aptly glossed as "yuddharthaṁ utthitaḥ". In PC also
uttharia. occurs in this very sense. 836. „Orāl— 'to roar':
oralia-(p.p.) 28 29 1. [The relevant paasage is - “ņam kānani hariņā oraliu' - 'as though the lion roared in the forest'. cf. oral-c 'grunt, roar' (PC. III); cf. oralia-, 'raised a cry, made a loud sound, (Bh. 7 11 10 & 15 12 12).
See orali-, 837. Orāli - 5 1 7, 8 7 8 'roar of a lion'.
[=sabda-, dhvani-(gl.); D. 1 154 notes oralli- in the sense of "dirghamadhura-dhvani", 'a long sweet souud'. Trivikrama equates oralli with gabhira-dirgha-rava-(Tr. 3 4 172). cf. orali, 'rumbling roar' (PC. II), orala garjanā simhanāda (PC. III). Cf. also oralli- in this sense occurring in CMC.; Cf. M. aroli, 'a loud call, a loud bawling or roaring'.
See oral-.] 838. Ohatt- 'to diminish' :
ohafțai (pres. 3. s.) 28 23 10, 76 4 13, 79 5 5, 102 4 7; chattaa- (p. p. enl.) 7 18 7, 32 7 3. [Compare ohati-= 'to diminish, to lessen' (H. 4 419 illustration 4); the relevant passage in this illustration is - "pekkhu gahirima sāyaraho ekka vi kania nahi chaffai"- 'behold the depth of the ocean, not a drop is lessened'; cf. also chatfa-=apassta-, 'gone away' (D. 1 166); cf. Johaftin the sense of diminish' in PC. I, PC. II & Bh. cf. G. 0-, M. ohti-= 'ebb' and M. ohatne, 'to flow down or abate'. With the root we
may compare ND. hafnu= 'to get out of the way, go away, retreat'. ] 1. See Desināmamāla, Ramanujaswami, P, V., poona, 1938, Glossary.

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839. Obara— 10 2 9, 12 12 19. 87 9 12 a kind of aquatic animal'.
[=jalacara višeşa- (gl.); Alsdorf notes the reading uhara- at 87 8 12 and gives the meaning 'sea-animal' with a query; this word is not noted by PSM.; cf. ohara, in the same sepse occurring in PC. I & PC. III See uhara-.]
840. Ohaliya- 7 5 12, 70 8 2 'washed' 'bathed'
=prakşalita-, snäpita- (gl.); the relevant passages are -1) "ruhirohaliyadehu" (7 5 12) - 'the body washed with blood'; 2) "vah-a pavahaohaliya-nayana" (70 8 2- 'eyes bathed with the streams of tears'.]
PSM. gives 'soiled, tarnished' as the meaning of chaliya- The suppor. ting passage quoted from Surasumdaricaria 1 186 and Sanatkunāracarita is- "amsujalohaliya-gandayalo". Now in the light of the gloss of MP. we can say in the ease of the passages quoted by PSM., the meaning will be the same, namely, prakşalita-. The passage can be rendered as- "the cheek-region wasbed by tears'. So the meaning 'soiled' or ‘tarnished' is to be given up.
841.
Kayara— 28 2 14 (v.1. kayaruya-), Kayāra— 72 10 6 'dirt, rubbish'.
fedhuli, kacavara-puñjah (g1;). D. 1 11 notes kayāra- and renders it with tynādyutkara-; Ramanujaswami renders this with a stack of grass'. Though he understands utkara- to mean 'a stack', it appears that utkara— corresponds to ukkarada, recorded by PSM., ukkuruda- recorded by D. 1 110 and G. ukkardo, M. ukirda- and means 'a dung-heap, a head of refuse'. Cf. also kacchara-- panka, 'mud' (D. 2 2) and kaccharav.1.Kaccara---kardama- (1r. 3 4 70). Cf. PSM kayavara-(D), kacavāra-(D)= rubbish, dirt'. Cf. kayāra- in JC. (3 14 3,3 14 7 & 3 14 8), Bh. and kacavara- in Up. K. in this very sense. MW. records kaccara-(L)= spoiled by dirt. Cf. also Jain Sk. kacavara- which is a back-formation from Pk. kayavara-, kacavāra-, Hi. katavāra-. Cf. ND. kacar= 'rubbish'.)
The variant at 28 1 14 for kayara- in MB. manuscript is kayaruyaglossed as roga-. In most of the occurrences of kayāra there is no medial nasalisation. This occurrence is unique or may be an error.
842. Kakkhada— 11 13 10 'cruel,' 'hard-hearted'.
Enisthura-hrdaya- (gl.); cf. PSM. kakkhada kathora-, paruşa-; Trivik. rama potes this in the sense of karkasa. (Tr. 1 3 105, 44): cf. kakkhadaoccurring in Bh. and PC.I. There is no etymological connection
between kakkhada- and karkasa-. 1

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843. Kamkelli- 4 1 6, 9 27 14, 16 12 11, 16 26 10, 22 13 1, 28 14 3, 30
12 5, 33 1 11, 37 6 1, 37 13 10, 38 24 2, 48 13 12, 61 11 12, 71 12 6, 81 18 2. 82 14 7, 89 2 12, 91 20 5, 95 5 1 'Jonesia Asoka'. (Com pare kamkelli= aśoka-uşkşa-, 'Jonesia Asoka' (D. 2 12). Cf. karkellioccurring in this very sense in JC. (2 12 3 & 4 17 10), Vajjā. (220) & CMC. and kaṁkilli- in SR.; MW. notes kankeli- in this sense and
quotes in support from Bălarāmāyaṇa-. See kirkilli-] 844. Kadacamcu— 102 6 4 (v.1. kavadacuộcu- v.1. kadayavu-) 'A proper name
for the future Jina'. [=kata prū (gl.); PSM. does not record this. MW. records kataprū in
the sense of a worm' as recorded in Lexicons only. ] 845. Kadamaddaņa- 84 13 11 (v.1. kadavamdana-), 91 15 10 'destruction,
'annihilation'.
[=kataka-bhanjana- (gl.); at 91 15 10 the commentator has given kadain the sense of samūha-; but kadamaddaņa- in the sense of vinaśa- suits the context. This is not noted by PSM.; cf, kadamaddana- in the sense of vinasa-, vidhvansa- in PC.II and PC.III. The word kadamaddanaoccurs in NC. at 4 7 11 and at 8 3 11 in this very sense and in the same context namely, of battle. The editor has rendered kada- occurring at 8 3 11 with kata-, and has not noted kadamaddana occurring at 4 7 11 1. In most of its occurrences the word is used in association with bhada- or suhadam, 'warrior' and the context is of war; cf. MW. katamarda-(L)= 'Name of Śiva.' The latter part appears to be mardana-.; but the meaning of the element kata-- is not clear. See
kad avaddana-. ] 846. Kadavaddaņa— 59 12 7 (vol. kadamaddana-) 'destruction,' 'annihilation'.
Eprakata-cūrņikarana- (gl.). Here also, as in the case of kadamaddana-, the word occurs compounded with bhada-, 'warrior'. See kadamaddaņa-.]
847. Kadaba-- 76 77 'a kind of plant'.
(PSM. potes kada- to mean tļņa-višeşa- and kadahū= vşkşa-višeşa. Cf. MW. kata-(L)= 'an annual plant, grass'; c.. Kan, kadaha-'a tree with
orange-coloured fragrant blossoms and with projectting an therae'.] 848. Kana- 50 7 5; Kana(y)a- 11 16 10, 83 6 6. 94 23 14 'an arrow'.
(=bāņa- (gl.); cf. kanaa-= işu- 'an arrow' (D. 2 56); cf. kanaya-= būņa(PC.I, PC.III & PV.) In Sk, kana- is used in the sense of ‘a grain,
an atom'. ] 1. Sec Ņāyakumāraçariu, Jain, H., Karanje, 1935, Glossary,

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At 50 7 5 kanaa- is shortened as kaņa- as it occurs as a member of a compound nikkana-, 'devoid of arrows'; cf. H. 1 269- "kisalaya-kalayasa
hrdaye yah" and Pischel § 150 for dropping of the final syllable. 849. Kaņailla- 51 52 'a door-keeper'.
(=pratīhāra-(gl.); cf. kadailla- v.1, kadaalla-- pratihāra-, 'a door-keeper' (D. 2 15, Tr. 2 1 30, 2). In case kadailla- is a spelling variant we can explain it as 'one who has most to do with kataka'-, (kafaka=
'a ring used as a handle to pull the door'.)] 850. Kamtha - 25 21 6 (v.1. kattha- v.1. kola-), 91 51 4 'a pig, swine'.
[=sūkara- (gl.); cf. kartha= sūkara- 'a pig' (D. 2 51) and (Tr. 3 4 72
630).] 851. Kamdara- 41 12 6 'hair'.
(=keśa-(gl.); the relevant passage is "dadha-mutthihi uppadiya kandara"with firmly closed fist he plucked the hair'. This word is not
recorded in PSM.) 852. Kamdotta— 29 6 5, 30 15 1, 52 9 5, 73 1 7, 92 14 12 'a blue lotus'.
(=nilotpala-, padma-, utpala-, kamala-(gl.); cf. kardoffa-= nilotpala, 'a blue lotus' (D. 29). Trivikrama gives utpala- as the meaning of the word and gives its etymology as follows: "kandaduffikate udgacchatiti kaidottam" (Tr. I 4 121, 54): cf. kardutta= ut pala-, 'lotus' (H. 2 174); cf. kardofta, in JC (4 17 14) PC.I, Bh., Bp.K., Kams., Chand. and kaṁdufta- in SR, in the same sense; cf. MW. kandoga (L), kandota-(L), kandottha-(L)= 'Nymphaea Esculenta, the blue lotus'. According to Upadhye kandotta comes from kandottha- (kanda+uttha-) which, he says, is a Sk. word. He says that various words like kandafa-, kandotaetc., noted by lexicographers, are mere back-formations from the Pk. kardotta-. In that case the word could have two forms: kamdotthaas well as kandoftha-, because Sk.ud-+stha- is represented in Pk. by uttha- und uttha-, But every where the spelling that is found is kamdotta-,
The de-aspiration would remain unexplained. ) 853. Kappa- 12 2 8, 39 6 1, 56 5 9, 56 8 2, 58 22 1, 59 10 23, 84 3 16
‘tax, tribute, ransom'. (=kara-, danda-, karabhāra-(gl.); cf. kappa- occurring in this sense in PC. I & Bh.; PSM. does not record this; kalpa- is not used in Sk. in this sense; Burrow & Emeneau pote Kan., Tu. kappa, Kan. kappu, Ta., Mal. kappam, Te. kappamu= 'tribute, tax'. (See Dravidian Etym. ological Dictionary).]
1, Sce Kamsevaho, Upadhye, A. N., Bombay, 1940, notes, p. 175,

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864. Kappada — 36 8 9 'a garment,' 'a cloth'.
(Compare PSM. kappada-- vastra-, cf. kap pada- occurring in JC. (3 36 15), KC., Bh. in the same sense; cf. MW, kar pata- "old or patched or ragged garments, rag' (Rathāsaritsagara). Cf. M.; G. kapad-, Hi. kapda-, Kan. kappada-= 'cloth, clothing'. ]
855. Kabbada- 5 21 3, 20 5 8, 32 3 15 'a settlement'.
[Vaidya renders it with vasati-viseșa-, The passage at 5 21 3 describes a kabbada- as follows- "kabbadai mahiharapariyariyai "_ 'the kabbadas surrounded by mountains'; PSM. gives kutsita-sahara, as the meaning of the word; cf. karbața-s 'a poor town' (Tri. IIT) and karvata-= 'a settlement surrounded by mountains' (Bf.K.) cf. also kavvada in this sense in Bh. Cf. also MW. karvata-(w= a village, a market town'. kavala-= 'a district containing 100 grāmas', and karvataka-(L)= 'decli. vity of a mountain'. ]
856. Kammāravi- 4 17 9'an act of cleaning the musical instruments'.
[=sarva-vadyānāṁ mýdadisammārjanam karmāravi nāma- (gl.); the context is of a concert; this is not noted by PSM.]
857. Karamara- 9 10 9, 76 7 7 'a sour fruit, Averrhoa Carambola'.
[PSM. does not record this; cf. karimara- (PC.I) and karamara- (PC.II) under Botanical names; cf. MW. karmara-(L), karmāra-(L), karmā. raka-(L), karmaranga-(L), karmaphala-(L)= 'Averrhoa Carambola'; cf. also M. karamara-, karamala-, karambala-, Kon. karbala-= 'Averrhoa Carambola', ]
858. Karamari- 73 21 10, 85 1 16 (v.1.karimari) 'a slave-girl, a prisoner'
[=dasi, bandint (gl.); cf. karamari-= hathahrta stri, "a woman abducted by force' (D. 2 15). Trivikrama paraphrases karamari- as "hathahrta stri bandr” and gives its etymology thus : "karena mrdyamānādakrsyata ityarthe karo pa padad mrdnäterdarž" (Tr. 2 1 30, 105). Obviously Trivikrama is considering karanari as made up of two elements, 1st kara- and 2nd mari, derived from mar, which he takes to be equivalent to Sk. mrd- Cf. Pk. mal--Sk, myd-, cf. MW. karamari (L)= 'a prisoner'. ]
859. Karoda- 65 3 6 'a bull'.
[=vrşabha-(81.); cf, karoda-= vrşabha-= 'bull' (D. 2 54; Tr.3 4 72, 726). ]
860. Kalamala- 36 2 6, 40 3.3, 71 5 10 'distress due to jealousy,' agitation and restlessness,' 'absence of pleasure arising from longings of love'.
27

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[=irşyājanita-kheda-, vyākulatva-, arati-(g1.); PSM. notes kalamala- in the sense of 'dirt of the stomach' quoting in support from TbāņāmgasuttaThe word is used in the sense noted by PSM. in Sam.K. also. Cf. kalamalaya, occurring in PC.I in the same sense as MP. cf. Hi. kalmal'fidget, flutter', M, kalmal= 'nausea preceding vomiting, qualmishness and talmal= 'restlessness through pain'.] At JC. 2 10 14 kalayalai occurs. The variant reading is kalamalai, Looking to the context the variant kalamalai appears preferable. The relevant passage is "kāmuu dajjhai kalayalai (v.1. kalamalai)”- the kāmuka is being burnt or consumed as if by ardent longing'.
The word kalamalaka- occurs in Up.K. in the following passages ;(1) "tato tra vidyamāne na sukhāyate madı ya-vacanam ut padayatyaratim janayati kalamalakan" (p 421, 1. 12). Here sukhabhāva-, arati- and kalamala- are clearly distinguished.
(2) "tatah samudurttan- hrdayam sanjataḥ kalamalakah sampannam vamanar" (p. 520, 1. 6). Here vyakulatva-, 'disturbance' and corresponding 'uneasiness' fits in; or here kalamalaka- may mean 'nausea preceeding vomiting'.
(3) "hrtkalamalakaṁ ghora vamyamanah sahatyayan" (p. 528, 1. 18). Here kalamalaka- is associated with vyākulatva of heart.
So, the meaning surmised by Peter Peterson for kalamalaka- occurring in Up.K. namely, 'palpitation of the heart' is to be discarded in the light of the Apabbramsa occurrences.
The word kalamala- occurring in the expression "garbha-kalamala"in the Up.K. appears to be a different word in the sense of 'miserable state of foetus'.
861 Kasara, 7 20 4,8 2 18, 28 28 7, 28 31 9, 32 20 14, 42 7 10 'a bull
of low breed who shuns work'.
SA
[The gloss loosely renders kasara, with balivarda-, 'bull' at 7 20 4 add vatsatara-, 'mule' at 8 2 18. At 32 20 14 the commentator has rendered kasara- with pandura-, But in the light of the occurrences noted below, we should take it to mean a 'mule' or 'bad bullock'. cf. kasara-- adhama-balivarda, 'a bull of the lowest quality' (D. 2 4). It also occurs in the sense of gali-vrşabha-at H. 4 421, illustration 1). balivarda-, vatsatara-, goyuvā- and 'mischievous bull' rendered by Vaidya are loose-renderings of kasara. (See MP. I, Glossary & notes). Cf. kasara- used in this sense in GS. and Tri.T: Helen Johnson has rendered with a bad tempered or disobedient bullock' (Tri. I);

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cf. also kasara-, 'a buffalo' (Yt.). In most of the occurrences kasarais contrasted with dhavala-, 'an excellent bull'. ]
211
862. Kāyaṇamtiya- 57 3 5 (v.1. kāyāṇamṇiya-) 'the Guñja berry'.
[=kakani-, gunja-(gl.); the relevant passage is "kāṇani kāyaṇamtiya vinai, savarullau kim motti bujjhai' - 'Does the sabara who picks up gunja berries in the forest, know the value of pearls?' cf. kāini-gunja-, 'the Gunja berry' (D. 2 21); cf. MW. kakini(L), kakini(L)= 'a seed of the Abrus precatorious used as a weight'; cf. Kittel-kakini-= 'a weight, the quarter of a pana-, and käkaceñce= 'the shrub Abrus precatorious'; cf. MW. guñja 'Abrus precatorious (bearing a red and black berry which forms the smallest of the jeweller's weight'. (Suśruta). ] 863. Kāṇaṇaa- (?) 15 24 1 'Lord Brahma'.
[kananae he brahman(gl.); this is not recorded by PSM; cf. MW. ka-'name of Brahman' and kānana-(L)= 'the face of Brahman'.]
864. Kabaliya- 12 11 13, 23 5 2, 85 10 1 (v.1. kahaleya- v.1. kahilaya-) 'a
cowherd'.
[Compare kahila- gopala-, 'a cowherd' (D. 2 28); Trivikrama also notes the word in the sense of vatsa-palaka-(Tr. 3 4 72, 624); cf. kahaliya- occurring in the sense in JC. (1 21 5) cf. Hi. kahār 'name of a community whose main occupation is carrying palanquins'. I 865 Kimkilli 46 6 4 (v.l. kamkelli-) 'Jonesia Asoka'.
[ aśoka-vṛkṣa-(gl.). The variant kamkelli seems preferable. See kamkelli-.] 866. Kirāḍa- 29 15 9, 99 7 1, 99 8 5, 'a deceitful merchant, a petty or deceitful Bania (used in ridicule)'.
[vanik (gl.); PSM. does not note this word; cf. kiraḍa- occurring in this very sense in NC. & Bh. ; cf. MW. kirata-= 'a merchant' (Rajatarangini); cf. also kirataka-, 'a deceitful merchant' (J.O.I., Baroda vol. X no. 2. p. 120). ]
The word kirata- occurs in Silanka's commentary on Sūtrakṛtānga (Agamodaya Samiti edition folio 234) and the quotation is "brah manam doḍamiti brüyat tatha vanijam kirātam iti". It occurs in Bhagavata Purana also in Skandha 12 Adhyaya 3 Śloka 35. The quotation is"panayiş yati vai kṣudrāḥ kirataḥ kutakarinaḥ".
It occurs in Rajatarangini at VIII 132. For other references, see B.J. Sandesara's note on "kirata, a merchant" published in the 1st issue of Parab- September, 1960, pages 37 to 41 (monthly organ of Gujarati Literary Conferance) and "a note on the word kirata, a deceitful merchant" in Bharatiya Vidya- vol. VIII pp. 74-75.

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kirata- originally might have meant 'a deceitful person', and latter on came to be applied to a merchant because of his deceitful natureHence kirata- came to mean 'deceitful merchant'.
We do not know if the ancient place-name in Rajasthān, Kirățakūpa,
modern Kirādu contains this kirafa- as its first constituent. 867. Kilivimdi— 52 20 18 (v.1. kilivamdi-) 'slapping of one's arms with
one's own palms'. :: f=bahucchoţika-(gl.); the context is of a battle. This word is not reco
rded in PSM.; cf, kilivimdi-, kiliviñdiya- in PC. II See karayalavatti-] kilivindi- occurs in PC. II also in connection with fight, clutching with arms, slapping one's arm with one's own palm as modern wrest.
lers do by way of challenge. 868. Kucchara— 84 3 19 (v.1. kocchara-) 'causing wonder', 'curiosity', or
'competent'.
[Eraikuccharas manohararati--kautukot padini(gl.). Here the meaning 'competent, skillfull' also suits. PSM. does not note it. See kocchara-.)
869. Kadamga— 53 1 4, 86 10 11 'a bower, an arbour of creepers, a thicket.
(=laghujhāțaka-(=víkşa) samüha-, hfsvašakhaḥ svalpavrkşah(gl.); cf. kudaya-, kudanga-- latāgsha-, 'a bower of cree pers' (D. 2 37). Trivikrama notes kuļ aa-(Tr. 2 1 30, 107), kudurga- and kudukka- (Tr. 2 1 30, 34) in the same sense. PSM. notes kudusga- in this sense and quotes GS. in support; cf. kudumgana, in the same sense occurring in JC. (1 21 6) and kudumga- in PC. I; cf. MW. kudanga-(L) "( found in Prakrit) a bower"; kutangaka-(L), kutungaka-(L)= 'an arbour or bower formed of creeping plants' and kutarka-(L)= 'a roof, a thatch'. For the word jhataka- given in the gloss see Appendix. ]
870. Kudiya- 76 1 6 (v.1. khudiya-) 'broken to pieces', 'wrecked'.
The expression "gayapaya-kudiyu" is rendered by the gloss as "gaja padaiḥ kṣubhita kampita khudila va akulita vişamonnata ityarthah"; the relevant passage is - "gayapayakudiya kuhiņi" - 'the road wrecked by the trampling of the elephants' feet'. PSM. does not note this word. MW. records kud-= 'to plunge, to trifle (Dhātupātha.). The variant given by other manucripts is khudiya, and that is also noted by the gloss. In that case kudiya- means khandita- and this word may be equated with viaşmonnata- in the gloss; cf. khudia-s khandita-(H. 1 53; Tr. 3 1 62); cf. ~khud- khand-(NC., KC., Bh., Sam.K., PC.I); cf.
MW. khund-- 'to break into pieces' (Dhātupātha).] 1. See Epigraphia Indica, Volume XI, p. 72.

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871. Kudhi Lagg-- 'to chase a clue. or to trail':.
kudhi laggahi ( pres. 2. s. ) 60 16 14; kudhi laggivil abs. ) 92 10 4; kudhi laggi (p.p. fem) 83 12 12; kudhi laggaa-(p,p. enl.) 29 14 11, 92 3 3. | kudhisbrsthe pascal(gl.); cf. kudho-hrtanugamanan, 'followiog up stolen property' (D. 2 62) and PSM. kudhavaya-(D)= anugamana-, 'trailing,
tracing'; cf. kudhe lagg- in the same sense in PC.I.] . 872. Kumta-9 8 11, 29 18 9, 61 101, 69 20 1, 94 3 4 (y.1. kumtha-) 'a:
cripple,' 'maimed'. [Compare PSM. kumta-=hasta-hina-; kumla- occurs in JC. (2 17 1 & 2 36 6) and NC. and is rendered with kubja- by the elitor. But here also 'crippled or maimed' fits in; cf. kumta-, 'hunch-back' (PC. II). cf. kunta- in this very sense in CMC. cf. MW. kunth'to be lame or mutilated or blunted or dulled' ( Dhātupātha ); cf. G. komtiyo-, 'hunch-back'; komt, 'hump'; cf. Kan. kunta-, Mal. kunda-- 'a
cripple, a lame man'. ] 893. Kummāņa- 71 14 7 'faded, withered'.
[=mlana-(gl.); the relevant passage is - uppalu savaņi nihittau kummānau "'the lotus which was worn on the ears was withered'; cf. kummana, kurumana-- mlana-, 'withered' (D. 2 40). Trivikrama notes the word in the same sense and further states that kumm-is a Pk. substitute for mla-. (Tr. 2 1 30, 31); cf, Hi. kumhlana, 'be withered'.]
874. Kuruvimda- 28 12 10 'a kind of grass'.
The gloss loosely renders with sankha-gharşanam. The relevant passage is - "kuruvindu taņu vi jamghajuyaho ņāsavaħlu karu damtihi ". Here the upamāna is the trunk of the elephant; tanu indicates how u pamāna is inferior to upameya. kuruviinda is a comparison for janghaPSM. notes the word in the sense of mani-viseşa- and a kind of disease of the thighs'. In support PSM. quotes the following passage from Aupa pātika Sūtra - "eņi kuruviñdacalta-vatlāņu-puvvajarghe". kuruvida- given by Hemacandra in Deśīnāmamāla as the meaning of kolira- at D. 2 46 and recorded by Trivikrama at Tr. 1 3 105, 57 and rendered with padmarāgavišeşa do not appear to be connected with this, cf, MW. kuruvinda-(L)= 'a fragtrant grass (cyperus rotundus); of. Kan. kuruñji, Ta. kurundan= 'the corundum stone, Spatum adaman. ticum used for cutting and polishing diamonds. This is nearer the
meaning given in the gloss, namely sarkha-gharşanam, 875. Kulluria- 25 21 1 'baker', 'confectioner'.
The text gives the leading ullūria- and kandukī, as the gloss on it.
ulluria- in this sense is not attested anywhere else. In view of the con.

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text and the gloss the variant reading kullūria- is to be preferred; cf. kullaria-= kandavika, 'a confectioner' (D. 2 41); cf. PSM, kallariya- for which reference is given to kullariya-; under kullariya- PSM. records a confectioner's shop'; PSM. also records kullūriya- in the sense of 'a confectioner'; cf. kalluriya-(fem.)= kandavikt (PC. II); cf. G, kuler= 'raw flour of bajri or rice mixed with ghee and molasses and used as a
food article'. See ullūria.. 1 876. Kuvali- 32 20 15, 32 27 9 "the jujube tree'.
[At 26 2 8 the reading accepted in the constituted text is badari-, but there kuvali- is recorded as a variant reading for badari-, and the gloss on kuvalı is badari-, cf. PSM, kuvali(D)= vşkşa-višeşa- (Kumārapala Pratibodba); cf. MW. kuvali in the same sense occurring in Yt. ; cf. MW. kuvali(L)= 'the jujube tree'.
877. Kasa- 20 15 6, 93 5 3 'reins', 'bridle' 'wbip'.
[=cabuka (tarjanaka-), valga, kavika-(gl.). It is not noted by PSM. cf. kusa-, 'a bridle' (NC.). MW. records kuśa, in the sense of 'a cord, a horse's bridle' as recorded in Lexicons and compares it with kaša
a whip, rein, bridle'. Both the occurrences in MP. are in connection with horses: Hence kusa- may be something to control the horses, i.e. 'a whip or a bit of a bridle'. cf. also Kan. kuće='a bridle, rein'. For the word cabuka - in the gloss at 20 15 6 see Appendix. See
kusapasa- below. ] 878. Kasapāsa— 88 8 17 'bridle,' 'reins', 'whip'.
(=tarjanaka-(gl.). Here also the word is used in connection with
horses. See kusa- above. ] 879. Kusomāla— 31 18 4, 82 10 4, 100 4 3 'a thief'.
[ecora-(gl.); cf. kusumala-- caura-, 'a thief'. (D. 2 10; Tr. 3 4 72, 148); of. kusumala- in this sense in PC. II & JC. (3 37 18 ); cf. MW.
kusumala-(D)= 'a thief'. ] *880. Kahani82 14 12 (v.1. kuhint) 'a street,' 'road'.
[=märga-(gl.); the variant reading kuhiņi is preferable. See kuhiņi-. ] 881. Kuhini - 2 16 1, 9 23 11, 11 14 8, 12 6 4, 14 7 10, 25 22 2. 27 11 8,
35 13 6, 53 9 10, 76 1 6, 93 6 9, 99 11 5 'a street, a road'. r=marga-(01.); cf. kuhini-= rathya-, a road' (D. 2 62 ). Trivikrama notes the word as kuhani- in the same sense. (Tr. 3 4 72, 253). cf.
kuhini, in this sense in JC.(4 8 3), PC.I, PC.II, Br. K.; see kuhani- ] 882. Kūvăra- 83 3 10 'a cry for help', 'rescue, for redress.
[=pūtkāra-(gl.). It is not recorded by PSM. It occurs in NC. in the same sense and cannot be connected with "kū+arava" as suggested by

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216
the editor of NC. cf. also kūāra- occurring in this very sense at JC. 2 9 13. Vaidya connects it with "kü iti rava" ( vide Jasaharacariu, Glossary); cf. kūvāra- occurring in this very sense in PC. II & Bh. This usage is peculiar to Apabhramsa. ]
883. Ke(y)ā– 12 11 5, 20 3 10, 41 12 9, 98 17 16 'a rope'.
(=varatra-, rajju-(gl.); cf. ked-= rajju-, 'a rope' (D. 2 44) and kemju-= raiju (Tr. 3 4 72, 730). Kan. kayira, is a kind of horse. Hence keya
may perhaps meaa 'a bit of a bridie' (varatrā). ] 884. Kera— 16 17 10, 20 14 12, 54 17 5, 58 22 9, 71 3 2 'an order,' 'a
command', 'permission'.
[=ajna- (gl.). It is not note by PSM. kera- occurs in the sense of seva-, 'service' in KC.. PC. I, Br. K., NC. (5 10 13). The relevant
expression in NC. is "pahu-kera" - 'the Lord's command'. ] 885. Kela— 15 23 11 'a wine-glass'.
[=madyabhajanam (gl.); the relevant passage is "kelasavāsa melle p piņu"'having given up the desire for the liquor from the wine-glass'. It is not noted by PSM.)
886. Kelilli- 41 2 42 'a banner'.
[dhvaja-, pataka- (g1.); the relevant passage is -"pamcavanna-kelillicamcalam"-'tremulous with five-coloured banners'. The word is not
recorded in PSM.] 887. Kocchara-- 4 18 1, 9 18 6 (v. 1. kucchara-), 28 27 14, 48 4 7, 86 8 2
'competent, skilful',
=dakşa-, manojna- (gl); at 86 8 2 the gloss loosely renders it with kautukotpadaka-. It does not seem to suit the context. Here also dakşa- would fit in well. Alsdorf notes the gloss manohara, also for kocchara- at 86 8 2. This word is not noted by PSM. See kucchara-)
888. Kodda - 30 11 9, 101 3 1 'curiosity' 'wonder'.
[Compaje kodda- v.1. kudda-sāścarya-. 'wonder' (D. 2 33), koddav. 1. kudda-= kautuka-, 'curiosity' (H. 4 422, illustration 9); Trivikrama potes kudda-s kautuka- ( Tr. 1 3 75 ); cf. kodda-, kuddaan, kuddar occurring in this sense in Kams., kodda- in JC., PC. III & Bh.; cf. MW. kudya-(L)= 'curiosity'; cf. M. kod= 'holding admiringly
or fondly, longing, craving'. See koddavana-] 889. Koddāvana- 72 4 9, 80 8 11; Koddāvaniya- 13 6 1, 59 17 11, 62 1
11, 74 11 3 'generating or causing curiosity, wonder, wagerness, etc., wonderstruck'.

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[=kautukotpadaka-, kautukotpadint-(gl.). koddavana- ls Agentive from causative of kodda-; cf. koddavana-, koddavaniya- occurring in JC. (2 13 3 & 3 26 14), PC. I, PC. II, Cf. G. kod amaņu= 'full of fond hopes,
aspirations', kod-, 'fond hopes!. See -kodda-.] 890. Koņi- 69 27 3 'elbow', .
[=ko para-(gi.); the relevant passage is- "viraiu konthala-kalahanau "
a fight involving the blows with elbow ensued'. Trivikram'a records kuhinaň in the sense of kurparam, 'elbow' (Tr. 3 4 72, 139); cf. kuniyas
"to have a withered arm' (Tri. II).] 891. Khamc- 'to draw, to pull back, to curb':
kharcai (pres. 3. s.) 9 22 11, 87 11 8, 88 8 11; khaṁciy)a- (p. p.) 13 4. 9, 13 9 13, 15 24 8, 17 8 8, 19 2 7, 21 7 8, 58 15 12, 85 19 2, 87 9 1; khancira (agent.) 52 16. 14. Compare PSM. Nkhanc-= krs-, 'to pull'; cf. N khaṁc- occurring in JC. (2 177), NC., KC., Bh., PC. III. For the parallels from N.
I. A. languages see ND. khaichnu or khtcnú='to draw, pull, attract'.) 892. Khamda— 101 8 12 'head'.
[Compare khamda= mundan, 'the head' (D. 2 68): khamda- can be interpreted in two ways. In case it is taken to mean 'head', it can be taken as a Deśya' word; otherwise it is a Tadbhava. cf. khanda
occurring in this sense in JC. (4 17 8).] 893. Khamdaa— 98 17 10 'a sword'.
[=khadga- (gl.); cf. PSM.khamda-, khamdu-= khadga-s; cf. G. khamdu-=
'a sword'.] 894. Khicca- 24 11 10 'a dish prepared from rice and pulse boiled
together with a few spices'. [kaiccahu uppari = "khicļi upari (?) kļsarāya upari” (gl.); the relevant passage is - "khiccahu uppari ghiu omatthiu" - 'ghee was poured over the khichri'. cf. PSM. khicca-(D)= khicdi, kysara khicca- is equated with "uru pulla-" by Hemacandra at D. 1 134 and has paraphrased as dhānyamiśra- in the vștti; cf. MW. khicca-= 'a kind of dish (made of rice and peas etc.)' (Naighantuprakāśa) and thicci-, khicci- Galano's Dictionary). For the word khicdı given by the gloss see Appendix.] In the "Introduction to Girvāṇapadamañjari & Girvāņa-mañjari'. U. P. Shah has described in detail the kysarānna- (J. O. I., Baroda, vol. 1, no. 2, pp. 69–70). Threrin kļsara is equated with G., M. khicadi and Hi, khicarī. But etymologically khicadi- or khicca- bave 10 connection with kşsara

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895. Khutt- . 'to cut off':
khuftai (pres- 3. s.) 16 7 9. [Compare „ khuff- tud-, 'break’. (H. 4 116; Tr. 3 1 62); cf. kutta-- truţitam, 'broken' (D. 2 74); cf. khuft in Bh. and khurnt, in NC. in the same sense; cf. M. khutņe='to crop or pluck, to be arrested
in progress'; cf. Hi. kotna= 'to nip'. See w khud-.] 896. Khud - 'to chop of', 'to cut off' :
khudami (pres. 1. s.) 74 15 9, 76 4 4; khudai (pres. 3. s.) 1 15 8; khudeppiņu (abs.) 73 27 14; khudiya- (p. p.) 86 4 3, 87 2 8. [Compare khud-= tud-, 'to break' (H. 4 116; Tr. 3 1 62); cf. khudin the same sense in JC. (2 10 11), NC., PC. I, II, III, Bh. &
Kams.; cf. M. khudne = 'to crop, pluck, nip off'. See w khutf-.] 897. Khupp – 'to plunge', 'to get stuck up', 'to submerge', 'to get
embedded', 'to be fixed (as in mud etc.)'. khuppai (pres. 3. s.) 1 '16 5, 77 9 9; khuppama- (pres. p.) 14 7 9, 73 13 6; khuppaa-(pp.) 35 9 9; khutta-(p. p.) 7 20 4, 12 16 11, 15 18 8, 28 19 7, 31 23 6, 43 8 8, 57 16 5, 58 4 6, 61 81, 84 6 2, 94 4 11, [Gloss loosely renders khuppai at 1 16 5 as skhalati, and khutta- at 43 8 8 as kşipta-; cf. khupp-=N masj- 'to plunge' (H. 4 101; Tr. 3 1 45); cf. also khutta-= nimagna-, 'plunged, submerged' (D. 2 74); cf.
khupp- used in the same sense in NC., PC. I, II, III, GS., & Chand. For the parallels in N. I. A. languages see ND. khopnu. In most of its occurrences khupp- is used in connection with panka-,
kaddama-, cikkhalla, 'mud' and means 'to get stuck up in mud'.] 898. Kheda - 5 21 3, 18 14 6,20 5 8, 32 3 15 'a village, a residence of
peasants and farmers'. [At 5 21 3 kheļa- is described as- "thiyaduvāsagirisariya" - 'enclosed with mountains and rivers on both sides'; cf. PSM, kheda-= 'a town surrounded by rivers and mountains'. Trivikrama notes kheda- in the sense of grāma-sthanam (Tr. 3 4 71, 786); cf. khedaya- occurring in this very sense in NC. (3 15 11) and kheda- in Bh; cf. MW. kheda= 'a village' (Jain), kheta= 'a village, residence of peasants and farmers' ( Harsacarita, Jain); cf. M khede= 'a hamlet or small
village.] 899. Kheri -8 1 11,58 19 8, 66 10 8, 75 10 7, 86 7 9, 91 7 3 'malice
mixed with anger due to enmity', 'hostile malice'. Lavairan, kalaha-, vaira-krodha- (gl.). At 75 10 7 kheris occurs com. pounded with vairi-, PSM, notes kheri= in the sense of kheda-
28

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udvega-; cf. kheri- occurring in the sense of 'uneasiness, hostile malice' in JC. (4 1 5), NC., PC. I, II, III, Bh. In NC. the commen
tator renders kheri- with krodha-, dveşa -] 900. Kholla— 2 13 9, 15 18 8, 20 5 6, 20 23 9, 25 2 8, 41 2 12 'deep,
hollow'. [Vaidya renders it with gambira-; cf. PSM. kholla-(D)= kotaragahvara-, a deep cavity, chasm'. (Niśitacũrni); cf. kholla- in the sense of 'deep, very deep' in JC., PC. I. cf. M. khol-= 'deep' kholga--
'a pit, a hollow, a cavity':] 901. Gamjolli(y)a – 14 14 12, 36 16 7, 83 9 7 'horripilated, thrilled with
rapture'.
Eromāñcita-, ullasita- (gl.); cf, gamjollia romānsita-, 'horripilated' (D. 2 100); Hemacandra at H. 4 202 notes ~ gumjull- and equates it with ut-tlas- This does not mean "sport' as rendered by Ramanujaswami (vide Dešināmamalā, edited by Ramanujaswami, Appendix II, p. 103), but is equal to pulaāa-, 'to horripilate'. Tri. vikrama notes the word as gajjilia- at Tr. 2 1 30, 42 and gives "sprste ange hasah pulakasca". He further explains it thus - "ange sprste yo haso jāyate tasmin pulakārthe ca garjatēriliah”. He also notes Ngumjoll-= ut-+las- (Tr. 31 111); gamjollia- occuring at JC. 3 36 5 has been rendered with kşubdha- by the editor; but romāñcita fits the context; cf. garjolliya, in this very sense occurring in PC.I, II, III & Bh.; cf. M. gañjne= 'to tease, torment'. ]
902. Ganiyāri-
91 7 10, elephant'.
16 23 5, 25 5 2, 32 9 8, 43 3 5, 54 4 2, 57 15 4, 88 67, 93 15 4, 94 4 5, 95.13 7 'a cow-elephant," "a female
[=hastini, kareņu, kareņuka(gl.). It is not noted by PSM.; cf, ganiyāriin this sense occurring in PC. I, II, III and ganika in Yt.; cf. MW. ganeru(L)kaneru(L)= 'a female elephant'.)
903
„Galatth- 'to throw off, to push away'. . galatthi(y)a-(p.p.) 12 12 18, 31 27 9, 53 9 7, 69 1 5, 71 17 3, 88 66, 90 2 13, 93 11 3. [Vaidya renders galatthiya- at 31 27 9 with kadarthita- cf. galatthalia = ksipta- 'tbrown' (D. 2 87) and N galatth-- Nkşio-, 'to throw' (H. 4 143); cf. galatthalia-= prerita- (Tr. 3 1 132, 10) and » gallatth-= kşi p(Tr. 3 1 79); cf. galacchiya- in this very sense occurring in JC. (3 16 & 4 2 24) and galatthiya- in NC. & KC.; cf. also galatthiya-= prerita, ksipla-(PC. III) and galatthaņa- ksepana- (PC. II); cf. Ngalatth, in the

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219
sense of ejecting by putting the hand on the throat' in Bh.; cf. Kon.galyagacci= 'turning away or throwing out by force or by colla-. ring'. See galat! allaṇa- and galahatthaṇa-.]
PSM. equates galattha with preraṇa- and cites a stanza in support from Upadesapadatika. But there also the meaning seems to be kadarthanaor piḍa- and not prerana. PSM. also equates galatthallia- with preritaand quotes two stanzas from Setubandha. At these two places in Setubandha namely, at 5 43 and 8 61 galatthallia- does mean prerita, 'pushed and pressed hard'.
We are not sure whether galattha- is connected with Sk. asta-, 'thrown' in which case galathalla- would be an extension of galattha-. 904. Galathallana- 75 11 12 (v.1. gallatthaṇa-) 'catching by the neck, coll
aring, seizing by the collar'.
[=galahastadana-(gl.); cf. PSM. gallatthalla-(D)= galahasta; cf. galatha. Iliya- 'caught by the nape' (PC. III) and galatthall-nissaray-(Bh.). See galatth- and galahatthaṇa-.]
905. Galahatthaṇa- 8 5 7 (v.l. galaghallaṇa- v.1. galatthallaṇa-) 'driving away or throwing off by catching by the nape'.
[The relevant passage is
"parabala-bala-galahatthana-samattha" -
'capable of throwing off the strength of the rival army by catching by the nape'. Vaidya has rendered it with grasana-. Compare galahastita- 'throttled, surpassed' (Supplement to J.O.I., Baroda, vol. VIII no. 2, p. 14). ]
-
906. Giriyaya 74 9 10 'a toy-top'.
[Though the commentator has rendered it with kanduka-. in view of the sense of the Gujrati word gariyo and looking to the shape of the mountain with which giriyaya- is compared, it can well mean 'a toy-top' here. The relevant passage where the word giriyaya- occurs is as follows- "giri giriyayasarisu goppau jāsu rayaṇāyaru" 'to whom the mountain is like a top and the ocean is like a small puddle'. PSM. dces not record this word; cf. girika-= 'a ball for playing with' (Yt.); cf. Dialect G.gariyo= 'a top (a toy)'; cf. Hindi girigiriz 'a kind of toy for children'. ]
907. Gilla 4 7 9, 29 5 3, 32 13 9, 39 11 7, 58 16 2, 75 2 10, 84 2 2, 88 5 8, 93 9 5, 96 7 8 'wet', 'moist'.
[=ārdra-(gl.); at 4 7 9 the gloss gives bhakṣaka- for gilla-. Perhaps the gloss has connected gilla- with gil-, to swallow'. But ärdrasuits the context as the relevant exression is "lalagillam"-"wet with

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DEŚYA WORDS FROM THE MAHĀPURĀNA
saliva'. At 32 13 9 Vaidya bas rendered gilla- with grasta- (vide MP.I, Glossary). But, here also ardra- suits the context. This word is not noted by PSM.; cf. gilla- occnrring in this very sense in NC. and KC. In both the texts the context is the description of elephant and the relevent expression in both is - "maya-gilla-ganda" - 'with temples or forntal globes wet with ichor'. At JC. 1 27 15 also gillaoccurs in the same sense and cotext as that of NC. and KC. The relevant expression is "gilla-ganda" which qualifies gaiṁda, 'the excellent elephant. The editor has paraphrasd this as sibikavahaka (sibikatvahaka) rendering gilla- with śibika (see JC. Glossary, p. 117). This interpretation does not appear to suit the context for can we cite any authority for it. We may take gilla- bere also to mean 'wet' and "gilla-garda” as 'wet temples'. Again in JC., at 4 17 6 gillaoccurs in the sense of 'wet' and the relevant expression is - "vasatuppa-gillam"-moist with greasy substance in the form of marrow'. Cf. gilla-gillolaya-= atiśaya ārdra- (PC. I) and gillla-= ardra- (PC. I, PC. III). For N.C.A. derivatives see ND. gilo= 'soft, over-ripe'. ]
908. Guļa- 59 12 8, 75 6 5, 77 13 5 'an elephant's armour'.
= guda, gaja pakhara- (= prsthāstarana), kunjarasannäha (81.); cf. PSM. guda--'an elephant's armour'; cf. gudia-= sannaddha-(Tr. 3 1 132, 108) i.e. '(an elephant) made ready with armour on'; cf. guda- in the same sense occurring in PC. II, PC. III. In Bh. although the editor has rendered gudiya- with alaňkyta-, sajjiksla- actually the meaning is the Same as here i.e. 'armoured'; cf. gudita-= '(an elephant) made ready with armour on' (Supplement to J.O.I., Baroda, vol, X, no. 3 p. 128) and guda in the same sense in Chand. and Yt. ; cf. MW. guda-(L)= ‘an elephant's trappings or armour'; cf. Old G.gudvu= 'to make an elephant ready for fight'. ]
909. » Gupp— 'to become entangled in,' 'to be embarrassed':
gu p pai (pres. 3. s.) 1 164, 15 18 6, 83 2 7; guppamti (pres. 3. pl.) 13 1 8, 56 8 11; gupparnta(pres.p.) 7 24 10, 70 18 11, 77 8 13.
[ The gloss loosely renders guppai at 1 16 4 with patati; cf. guppartam= sammüdhan, 'stupefied, bewildered' (D. 2 102) and 1 gupp-- vyakuli bhū (H.4 150). Cf. gupp- in the sense of 'becoming entangled in' occurring in JC. (4 2 18), NC., KC. ; cf. also » gupp-occurring in this very sense in PC. I, II & III; cf. MW. gupp-- 'to become perplexed or confused (Dhātupātha) (in Prakrit gappam, Jain)”.]
910. Gomdala— 11 16 9, 14 7 2, 17 2 13, 28 27 13, 52 14 1, 59 12 15,
77 8 10, 78 29 1 'a battle-gathering, 'clamour or tumult and confusion'.

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[= sangrama-, melapaka-, yuddha-(gl.); cf. PSM. gumdala-(D)= anandadhvani; Vaidya renders goṁdala- with 'a gathering'; cf. goṁdalaoccurring in NC. and PC.II and gumdala- in Bh. (18 8 8) & CMC.; cf. MW. gundala(L)= 'the sound of a small oblong drum'; cf. M. gondhal 'confusion and perplexity; bustle, stur, hurry-skurry, hurlyburly; a tumultuous festivity in propitiation of Goddess'; and gondhalne 'to intermingle confusedly, to be confounded'. See gomdaliya-.]
At MP. 11 16 9 the commentator has given sangrama- as the alternative meaning. But melapaka- is the basic sense. Because the context is of fighting, the commentator has interpreted goṁdala- as sangrama-. It is really speaking a gathering for the purpose of fighting'. Similarly, at 14 7 2, 17 2 13, 28 27 13, 52 14 1, 59 12 15 and 78 29 1 goṁdala- refers to 'a battle gathering' or 'a noisy gathering'. At 77 8 10 goṁdala- stauds for 'clamour and confusion'; the relevant passage at 77 8 10 is as follows: "jayayam ca paḍisuhaḍagomdalam"- "there was a clamour and confusion created among the warriors of the enemy party'.
221
gomṁdala- occurs in NC. at 4 10 7 where the editor renders it with akranda-, and also connects it with gud-, 'to play'. But 'a battle gathering or a noisy gathering' would suit the context.
In PC. II also goṁdala- occurs in several places in the sense of 'hubub and confusion' and confused mass'. The relevent passage at 40 7 3 is "maha-gaya-goṁdale" - 'a confused mass of chariots and elephants' and at 40 17 3 - "maha-goṁdaluddāma" - 'great and intense hubub and confusion'.
-
PSM. records gumdala- in the sense of ananda dhvani and in support of this quotes from. Surasundaricaria. The relevant passage is - "matta-varakāmini-samghakaya-gumdalanı" - 'where the group of intoxicated damsels were making hilarious noise'. PSM. also interprets the word in the sense of harsa-bhara-ānanda-sandoha- and in support quotes the following line from Supasanahacaria- "anamda-gumdalam lalai lilavaihi parikalio" - 'Surrounded by sportive ladies he rocks in joyous clamour'. Thirdly, PSM. notes gumdala- in the sense of anandamagna- and quotes in support the following line from Supāsanahacaria "tam taha datthum anaṁdagumdalam." But here we can just as well take anamdagumdalam as a Bahuvrihi compound and render the passage having seen him so full of joyous and merry confusion'. In that case we are not required to take gumdala- as an Adjective. The word gumdala- occurs in Hemacandra's Chando'nusasana at 7 45 1. Here the commentator has rendered it with vardhalam or

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DESYA WORDS FROM THE MAHÁPURĀŅA
mardala-dhvani.
Tumult, hubub and confusion
suits the context. The relevant passage is - "jalahara kari gumdalu nittha na janasi virahiaham" - 'O cloud! You are causing tumult, and you don't realise the pangs of the lovers in separation'. Here the name of the metre is also goṁdalam.
Thus, as in one direction the word is extended to mean 'battlegathering', in another direction it is extended to mean dhvani-, sabda-, kolähala-. This suggests that the basic meaning is a noisy crowd'.
For the etymology and the discussion on the meaning of goṁdhalasee (1) Vägvyapar by Bhayani, H.C., pp. 272-274 and (2) an article "Gaundali nṛtya" by Deshapande, V.V., in Bharata Itihasa mandala quarterly vol. XX, no. 77, June, 1939, pp. 18-20 and (3) the article on "gondali dance" by Srikantha Shastri in Bharata Itihasa Mandala vol. XX, no 78, Oct., 1939, pp. 81-82.
911. Gondaliya- 1 3 7, 69 4 3 'gathered'.
[=Śabdita (gl.); the
relevant
passages are - 1) "mayamda-gomchagomdaliya kiri" (1 3 7) and 2) "mayamda-goṁda-goṁdaliyasui" (69 4 3) which can be rendered as '(garden) where the parrots have formed a noisy gathering on the cluster of blossoms of mango trees'. gomdala-occurs in NC. at I 6 12 and the passage is - "mayaṁdagomchi gomdaliya rimcha" whieh also can be rendered as above, Here also goṁdaliya means 'gathered'. See goṁdala-.]
912. Gobhi 10 11 15.
[ For the discussion see gomi-.]
913. Gomi- 10 11 15 'a centipede'.
[ gobhi in the text appears to be a misprint; here gomi- suits the context; cf. PSM. gomi(D)- tri-indriya jantuvišeșa, a particular worm with three sense organs'. In the text also gomi- is described as trimdiya. Ratancandraji's Ardhamagadhi Dictionary notes gomi- in the sense of centipede'; cf. Kan. gomu= 'a sort of centipede'. ]
914. Gosa 1 16 9, 20 14 11 'morning', 'dawn'.
[=prabhula-(gl.); cf. gosa- prabhatam, 'the dawn, early morning'. (D. 2 96); Trivikrama connects it from gosarga- 'day-break, the time at which cows are let loose' (Tr. 1 3 105, 10); cf. gosa- occurring in the same sense in PC. III, Lilaval, SR., Sam.K.; cf. Kon. gosa-= 'morning'.]

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228
915. Goba- 17 14 7, 17.14 12a), 17 14 12b) 'a warrior,' 'a brave hero'.
[The relevant passages are- 1) "mahilāna gohaho mottiyāra" (17 14 7)'Obrave hero ( only ) before women !” 2) "mahilāņa gohu hau sayaņa. maggi gohana gohu kaddhiyai khággi" (17 14 12) - "It is true I am a hero before the womepflok so long as I have to deal with gentle. men; but when swords are drawn I am the bravest of the bravest'. D. 2 89 notes goha- in the sense of bhafa-, 'warrior' and puruşa-, 'man'. Tr. 3 4 72, 574 notes geha- in the sense of grāmyajanāgrani. goha- occurs in this very sense in NC. at 8 13 2; the relevant passage is - "kim mahu atthi gohu" - 'Is there anyone hero before
e ?'. goha- occurs at JC. 1 23 2 and rendered by the editor with puruşa-. Here also the meaning 'warrior or a brave hero' suits the context. goha- occurs in the sense of jāra in PC. II. In Goa Kon. ghou means 'husband'. ]
916. Ghai-52 8 6, 71 5 2,88 15 9 ( ghai ) 'Pleonastic Indeclinable, Ex.
pletive particle usually signifying a counter position to a position previously stated'. (=pada pūraņe(g1.); H. 4. 424 takes ghai to be anarthaka expletive. In support of this sense PSM. quotes from Kumārapālacarita; cf. also khai(D) and khai(D) - 'an indeclitable used to embellish the sentence; or to convey the meaning "again" (PSM). In support of this PSM. quotes from Bhagavati Sūtra and Aupa pātika Sūtra; cf. ghai occurring in PC. I, II, III as an expletive particle and specification of its meaning given in the Index to PC. III.] We do not know if ghai bas any relation with the Vedic particle
'gha' and the classical Sk. particle "ha". 917. Ghaggbara- 4 4 4 'a small ornamental bell'.
The relevant passage is - "ghaggharamalalarkiya" - 'adorned with a girdle of small bells'. PSM, does not note it in this sense. Cf. ghagghara- occurring in JC. (3 2 7), PC. I & PC. III; in the same sense. Cf. also ghargharaka-, 'a bell used as an ornament' (Tri. II). Cf. MW. gharghara(L)= 'a bell hanging on the neck of a horse' and gharghari= 'a girdle of small bells of tinkling ornaments worn by women' (Bhojaprabandha). Cf. M., Kon. ghagri= 'either a jingling ball or a bell as worn on the toes by dancing girls'. Cf. gharghara-= 'either a jingling bell or a metal water-pot (Suppl. to J. O, I.,
Baroda, vol. X do. 3, p. 131). ] 918. Ghamghala— 32 7 2, 65 21 11, 74 10 6, 84 6 4 'adversity,' 'turmoil,'
'full of obstacles,' 'trouble',

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DESYA WORDS FROM THE MAHĀPURĀŅA
[=apad-, vighnapraya-(gl.); cf. ghamghala jhakata-, kalaha-, 'a quarrel' (H. 4 422). ghamghala- occurring at 4 1 10 in NC. is paraphrased by vighnakara- and equated with mathaka- or viloḍaka- by the editor. But apad- suits the context ghamghala- occurs in PC. II in the sense of 'desert, parched land' according to the editor.]
Here at MP. 32 7 2 and also at NC. 4 1 10 the word ghamghalais used in the sense of apad-. On the other hand, Hemacandra in his Apabhramsa grammar 4 422 specifically gives the meaning "jhakata-" i.e. 'quarrel' (cf. G. jhagdo and Hi., M. jhagdḍa= 'quarrel') and quotes a stanza 4 422 illustration 2) to support the meaning. But it appears that even in the citation given by Hemacandra, the meaning "apad" suits well and we need not take ghamghala- to mean 'quarrel'. The stanza cited and the meaning of that stanza given by Vaidya is as follows:
"jiva supurisa tiva ghamghalai, jiva nai tiva valanai |
jiva domngara tiva kottarai, hia visūrai kai ||”
"Just as there are many good men, so there are many struggles; there are rivers and there are turnings; there are hills and there are hollows; O heart why are you depressed ?" (See Vaidya's edition of Sidha-Hema. notes, pp. 701-702).
But to us the stanza appears to yield better meaning if it is rendered in the following manner :
'As there are good men, so there are adversities attendant upon them; as there are rivers, so there are turnings (along with them); as there are hills, so there are hollows associated with them. O heart, why are you deppressed ?'
The purport is as rivers and turnings, hills and hollows are inseparably connected, so also, good men are ever subject to adversities. If this is acceptable, then some new evidence would be required to justify the meaning 'quarrel' given to ghamghala- by Hemacandra. Our rendering gives a proper connection of meaning between sajjanaand ghamghala- as against the one we get from interpereting ghamghala- as kalaha-.
At MP. 74 40 6 and 84 6 4 ghamghala- means the impending vighnaor trouble from the opposite party (pratibhata-). The relevant passages are as follows:
1) "dullamghai paḍibalaghaṁghalai" (74 13 6) 'It is difficult to oppose the impending troubles from the opposite army'.
2) "paribhaḍaghamghalu bhuyabalu kalamti" (84 6 4)
"They get the

-

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PURE DESI WORDS
measure of the impending trouble and the strength of arms of the opponent'.
At MP. 62 21 11 also ghamghala- stands for troubles and obstacles'.
ghamghala- occurs at 2 31 5 in JC. The editor has rendered it with kalaha- following H. 4 422. But 'trouble' seems to suit the context which is the description of a dog. The relevant passage is - "bahusuarakula-ghamghala-vayanu" 'possessing a mouth which was a source
of trouble for a herd of swine'.
As noted above ghamghala- appears to have yet another meaning at PC, II 45 7 8. The relevant passage is as follows:
"jalavimṁdu jema ghamghale paḍamtu jam disai tam sahasu mahamtu"// According to the editor, some meaning like 'desert' or 'parched land' is suitable to the context.
225
The meaning moha- recorded by PSM. is not sutable for any of the above quoted passages.
ghamghala- also occurs in Hemacandra's Chando' nuśasana at 4 52 1. The commentator interprets the expression "manavisaghamghala" as 'maṇam vihvalam visṛnkhalam va'. But it is not clear on what grounds he has taken visa-ghamghala- as equivalent to vihvala- or visṛnkhala-. The commentator's rendering would rather presuppose a reading vihalamghala- or visamthula- which does mean vihvala-. But even then the meaning of the line is not quite satisfactory. To describe māṇa- as visṛnkhala- or vihvala- is not quite satisfactory- 'Agitation or trouble' can fit in. So "mana-visaghamghala" can be rendered as 'mana in the form of vicious trouble or agitation'.
Again ghamghala- occurs in the same text at 5 31 1. The expression is "kayaghamghala-" and the same commentator has taken ghamghalaas duḥkha-. Here also 'agitation or disturbance' fits in. So the passage, "navaghaṇa-mamḍalena thakka pahia kayaghamghalena" can be rendered as - 'the wayfarers were halted by the trouble-shooting new clouds'.
919. Ghatt- 'to throw':
ghattiya-(p.p.) 65 22 8.
[Compare ghatt- kṣip-, 'to throw' (H. 4 143; Tr. 8 1 79); cf. Nghatt- occurring in the same sense in NC., PC.I, PC.III, Sam.K.; cf. M. ghatle= 'thrown, poured'. ]
29

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920.
Ghall- 'to throw, put, place' : ghallai (pres. 3. s.) 3 13 2; ghalli(y)a- (p.p.) 7 5 12, 17 11 10, 19 5 2, 23 1 12, 36 6 2, 42 1 13, 46 8 9, 49 14 4, 66 10 6, 71 7 6, 82 5 2, 83 6 9.
SAt 42 1 3 ghalliya, is rendered with tyakta-, 'abandoned'; Nghall primarily means 'to throw and hence tyakta-= 'thrown away'. One development of meaning is 'placing'. If a thing is placed violently it is 'throwing away'. So 'to abandon' or 'to throw away' is a second development of meaning of N ghall-; cf. N ghall-= kşip-, 'to throw' (H. 4 334). Cf. N ghall- occurring in the same sense in JC. , NC. , KC., PC.I, PC.III, Bh.; cf. M. ghalņe= 'to throw, pour, thrust into', G, ghal-vu= 'push in' and Kon. ghalūka= 'to put, place'. ]
921. ^ Ghall— 'to narrate, to tell'.
ghallia-(p.p.) 9 28 12 (v.1, paghallia- v.l. pajhullia- v.1. pabbullia-). (=kathita-(gl.); the relevant passage is - "jo ucchehu jinimde dhanupañca. sachi ghalliul tarugharagirikhambhahaṁ so barahaguņu bolliul/" - "The height which was described as five hundred dhanuş by the Lord Jina was said to be twelve times the same in the case of the trees, houses, hills and pillars'. This word is not noted by PSM, in this sense; cf.
Pujñjabi gall-= 'to talk of' and Sindhi and Kacchi gal= 'talk'. ] 922. Ghāra— 7 6 4, 28 27 1, 54 15 3 'a kite'.
[At D.2 107 ghāri-is equated with sakunikakhyaḥ pakşi-, Ramanuja. swami renders this with 'a hen-sparrow'. But the word sakunt in Sk. has two meaning, 1) a kite, 2) a hen-sparrow; cf. MW. sakunt='a large bird, grdhra-=vulture or cilla-=kite''; and sakuni (L)='a hensparrow'. In most of its occurrences ghāra-is used in the context of war and hence can be equated with 'a valuture or kite' which feeds on carrion'. This is confirmed by the gloss on the word ghara- occurring in NC. at 4 10 7 namely, grdhra-. Hence we can render sakunika (and consequently ghārı-) with 'a vulture' or 'a kite'; cf. "cilla ghart saunī" (Pāi. 286); cf. ghara-occurring in this very sense in JC. (2 27 12) & KC.; cf.M.ghar, Kon. ghari='a kite'.)
In the light of the meanings in M. and Kon, and the rendering sauni= (Jain Sk. sakunika-, G. samadi-, samali-, 'kite') and cilla- (Hi. cil-, 'kite'), it appears that mostly ghāra-meant 'a kite'. In that case the meaning ghrdhra-or 'vulture' given by the gloss at NC. 4 10 7 and MW. (on the strength of late Laxicons) requires some positive evidence to support it.

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323. Ghutta- 16 20 4 'a mouthful or a single gulp of any liquid',
[The relevant passage is - "kim ghuttena jalahi sosijjai" -'can the
ocean be dried up by a mouthful?' cf. ghumta- 'a gulp' (H. 4 423 Illustration 2); cf. /ghutt- 'to drink in a single gulp' (JC. 1 15 9); cf. Hin. ghumta mouthful' and G. ghumt, 'a puff'; ghumido, 'a gulp'; cf. Kan., Te. gutaku- 'a single gulp of any liquid'. See and ghotta- and dugghotta-. ]
ghott
227
924. Ghepp- 'to grasp, seize':
gheppai (pres, 3. s.) 15 7 4, 38 19 11; gheppamti (pres- 3. pl.) 11 33 11.
[Compare ghepp-= grah-, 'take, seize' (H. 5 256, Tr. 2 4 87); cf. Nghipp- occurring in this sense in JC., and NC., cf. M. ghe-ne, Kon. ghev-ce= 'to take, seize, lay hold of'. Pischel postulates a root *ghrp- to explain the etymology of ghepp-. (See Pischels 107, 212, 288 & 548). ]
925. Ghott 'to drink':
ghottai (pres. 3. s.) 60 11 2, 85 10 5; ghottamti (pres. 3. pl.) 47 14 8; ghottia-(p.p.) 68 10 13.
[=pitam(gl.); cf. ghotta-pa-, 'to drink' (H. 4 10; Tr. 3 1 16); cf. ghott in the same sense occurring in PC. II and ghutt- in JC. (2 37 3). See ghutta-, ghotta- and dugghotta-.]
926. Ghotta- 56 6 4 'a gulp or mouthful of any liquid'.
[=gandusa-(gl.); the relevant expression is
"mahughotta"- 'a mouthful
of liquor'. Cf. ghotta- 'gulp' (PC. II); cf.M., Kon. ghot ‘a gulp'. See ghutta-, ghott- and dugghotta-.]
927. Ghosaya- 89 17 11 (v. 1. ghosai) 'a kind of vegetable, a species of cucumber known as Trichosanthes dioeca or Luffa acutangula or Luffa pentandra'.
Kosataki (gl.); the relevant passage is - "kari dinnai ghosāyaiphalali" the kosataki fruits or the vegetable known as kośātak? were placed in his hands' ; cf. ghosali v.1. ghosaliya saradudbhavo vallibhedaḥ, 'a kind of creeper growing in autumn' (D.2 111); cf. also PSM. ghosaḍat lataviseṣa-. Cf. ghosed-phalaoccurring in Mahaviracariu. Cf. MW. kośātakt (L) = 'name of a plant and its fruit (Trichosanthus dioeca etc.) and ghosātaki (L)='the plant svetaghoşa'; cf. M. ghosālī, Koń. ghośale in the same sense. For the word kośataki- given in the gloss see Appendix. ]
=

4

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
928. ~ Cakkh- 'to taste. relish?;
cakkhai (pres. 3,5. ) 11 15 4, 23 2 23, 60 23 14, 85 10 7, 83 7 12, 90 17 14; cakkhamta- ( pres. p.) 22 5 13, 66 7 13; cakkhil y )a(p.p.) 25 5 13, 43 5 12, 52 21 11, 69 11 1, 73 29 14;
69 11 1, 73 29 14; cakkhijjai
C (pass. pres. 3. s.) 2 19 4, 65 18 2; cakkhira (Agent.) 78 8 7. [= Osvadita-(gl.) ; cf. cakkh =a+suad- 'taste' (H. 4 258 ; Tr. 3 1 132, 242) ; of, » cakkh-in the same sense occurrinog in JC. (2 16 9 & 3 22 3), NC., Vajja. (223) ; cf. MW. cakşana-(L)= 'eating a relish to promote drinking' For the derivatives of N.I.A. see ND.
cakhnu= 'to taste'.] 949 Camga-2 6 1, 2 12 1, 6 2 12, 9 14 7, 9.4 13, 9 15 5, 9 28 8,
11 15 6, 11 17 8, 15 17 9, 18 3 8, 20 16 9, 27 6 13, 28 7 7, 28 13 4, 28 32 7, 29 4 5, 35 17 11, 38 20 2, 41 5 3,44 3 11, 47 5 8, 48 5 12. 48 10 7, 49 1 12, 51 1 11, 52 8 11, 52 24 6, 53 9 9, 57 26 5, 60 10 12, 64 7 3, 65 14 9, 69 17 6, 71 8 10, 71 21 9, 73 4 6, 74 13 3, 74 14 3,76 3 6, 79 5 13, 85 9 12 'lovely, beautiful, handsome.' [Comparecamga.= căru-, 'lovely, beautiful' (D. 31) ; cf. camgaoccurring in this very sense in JC. (4 5 15). NC., KC, PC. I, Bh. and Tri. I. Cf. MW. cañgā (L)= 'handsome'. For N.I.A. derivatives
see ND. canga= 'well, in good health'. ] 930. "Cancira— 58 5 12 'variegated'.'
(= karbura-(gl.). The relevant expression is - "caṁcira-rayanasamūho" - 'a claster of variegated jewels'. PSM. does not note it.] camcira-appears to be formed from canc- by suffix --ira-. In Sk. » cañc- is only known in the sense of 'leap, shake' etc. It is not clear whether this cañc- in any way is connected with our cancira-, Camcela— 23 4 13, 52 11 2, 62 2 6 'crooked, curved”. [= vakra- (gl.); the gloss at 52 11 2, vaktrarn appears to be a misprint for vakram. In all the three occurrences the word is used in connection with the beak of a bird and means 'the curved or bent be
It is not noted by PSM.] 932. »Catt- 'to lick’;
caffai (pres. 3. s.) 78 5 9; cattira (Agent.) 48 21 7. [The relevant passage is - "pamkhuttinnaruhiru siva caffai" - 'the fem. ale jackal licks the blood drawn out by the tip of the arrow'; cf. PSM. N catt-(D)= 'to lick'. For N.I.A. derivatives see ND. cafnu- 'to lick'. ]

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933. Catta- - 1 16 1, 69 23 12, 82 12 2, 99 4 10 'a disciple, a student'. [=sisya-, chatra- (gl.); cf. PSM- catta-(D)= vidyarthi-; cf. catta- occurring in the same sense in KC.]
934 Cad 'to climb, ascend, mount':
cadai (pres. 3. s) 10 11 17, 17 2 11, 21 1 13, 23 16 11, 31 29 1, 73 20 6, 75 2 6, caḍamti (pres. 3. pl.) 5 17 5, 11 29 17, 20 7 9; caḍu (imp. 2.s) 33 1 8; caḍamti-(pres. p.) 78 26 10, 85 22 6, 90 8 16; cadi(y)a- (p.p.) 3 9 15, 4 5 16, 9 18 7, 12 5 1, 13 9 8, 17 8 2, 21 10 1, 30 5 7, 33 10 2, 41 12 2, 45 4 1, 50 5 7, 52 10 16, 56 1 2, 57 4 13, 69 25 12, 70 4 6, 71 14 15, 71 17 7, 74 5 7, 75 11 14. 76 8 13, 78 1 1, 78 3 11, 93 7 7; caḍinna (p. p.) 46 8 6; caḍevi (abs) 15 13 10; cadeppinu (abs.) 2 16 1, 24 8 12, 90 10 9; caḍivi (abs.) 57 8 11, 63 3 13; caḍāvi(y)a- (caus. p. p.) 1 18 2, 7 21 17, 15 7 7, 23 7 7, 28 18 9, 38 4 10, 41 7 6, 60 14 11, 60 19 3, 70 12 12 73 30 5, 25 23 9, 91 4 2.
229
[At 33 1 8 cadu is rendered by the gloss aropaya; cf. 'to mount, climb, ascend' (H. 4 206; Tr. 3 1 128); cf. in the same sense in JC., KC.. PC. I, II, III, Bh. Vajja(210; cf. also cat in this very sense (Supplement to J, O. I., Baroda. vol. X no. 3 p. 132); cf. G. cadou, M. cadhne, Hi. caḍhna, Kon. caḍta in this sense. Bloch 328a. Turner 164b connect it with I. E. *gelde-(*gelede-), an extension of the base gele- 'he high, lift high' according to L. H. Gray (JAOS 60 362ff.) and with-dhe- extension *qel-dhe- gives us M., G., Hi., forms.]
935. Camḍila- 92 1 6 'a barber',
[=napita-(gl.); Hemacandra records camḍila- in the sense of 'a barber as a Dest word at D. 3 2 and considers camḍila- in the same sense as Tatsama word, Dhanapala notes camḍila- in the same sense; cf. Pai. 101; cf. also MW. camḍila-(L) and candila-(L) in the sense of 'a barber']
936. Capp 'to press, squeeze, crush, occupy with forces':
cappamti (pres. 3. pl.) 19 4 5, 73 24 12; cappi(y)a- (p. p.) 15 4 11, 21 10 9; 28 35 7; 30 11 12, 51 10 7, 73 26 51 (v. 1. campia-), 85 12 1; 85 22 8, 38 4 3, 88 18 6, 88 20 1, 93 I 13; cappivi (abs-) 7 13 12. 9 25 13, 12 18 4, 17 5 6, 21 9 2, 25 4 3, 28 52 20 9, 54 7 14, 62 11 10, 65 20 6, 79 10 6, 3; cappevi (abs) 12 11 3.
34 8, 30 7 4, 52 7 3, 85 4 5, 90 3 8, 93 11

[=hathat, balat vasikṛtya (gl.); cappivi in the sense of hathat, 'with force' is a derivative meaning of capp-. It is a secondary develop

caḍ- a+ruh-, cad- occurring

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DEŚYA WORDS FROM THE MAHĀPURĀNA
ment. Cf. PSM » capp= a+kram-- and N camp-= to press' (H. 4 395, illustration 6); of. N capp- occuring in the same sense in JC. (2 18 4), NC., KC, PC. I, II, III & Bh. For the N. I. A. parallels, see ND- cepnu- 'to press, squeeze, depress, urge' and ca pleti, 'flat'. Cf Kan. cappe, Ta, cappai= 'that which is flattened or pressed down'. See cappana- and » camp-.)
937. Cappana-- 34 10 11, 85 20 6, 86 87 'pressing, crushing.
[See » capp- and » camp-.]
938. „Cappar - 'to push away, drive away' ;
capparaṁti (pres. 3 pl.) 54 5 21 ; capparaîta-(pres. p.) 52 18 8; cappariya- (p. p) 66 6 5; capparivi (abs.) 84 6 5. f=abhibhavanti, adhibhavan, ustārita-, vañcayitva (gl.). Though the commentator readers cap par- differently with abhibhū-, vaño- and uts: or utsar- at different places, the meaning 'push away, drive away' suits all the contexts. ustărm is the central meaning ]
939. Capphala - 23 17 1, 39 10 11, 52 9 1, 60 7 10 (v. 1. cappala-);
Capphalatta— 3 14 24 (v.1. cappalatta- 'falsehood'. (Although the gloss renders capphala- as capala-, nişphala- & capalyam, asatya- suits all the contexts.]
At Dešināmamālā 3 20, Hemacandra gives sekhara-visesa-- 'a garland for the head' and asatya-- 'falsehood' as two meanings of capphala-. The editor Ramanujaswami paraphrases asatya- with 'falsehood', that is, he takes it to be a noun. But under Siddhahema 8 3 38 capphalaya- is used as an adjective and accordingly PSM. takes capphala- in this sense as an Adjective to mean 'a liar' (mithyabhāşı-). We have got in MP. cap phala- as well as capphalatta-. As asaty can be used both as a noun and as an adjective, similarly perhaps capphala-, though an adjective could be used as a noun meaning 'falsehood' and taking it to be an adjective the abstract suffix '-ta-' was applied to form the word capphalalia- meaning asatya-, 'false. hood'. At 3 14 24 also asatya- suits well though the gloss renders it with bahu pralapitva-, Cf. also PSM. quoting cappahalaya- from Kumārapālapratibodha 8 79 in the sense of asatya, and the meaning given by PSM. to the word cappalaya- as bahumithyāvādi- with bahu pralapitvaHence bahupralapitva-; cf. D. 3 4 camcappara-= asalya-, 'falsehood' ; Trivikrama records cappalaa, in the sense of mithyabhași (Tr. 3 1 30, 23) and renders capphalar with mithyāvacah (Tr. 3 4 72, 508).

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231
940. Camakk-'to walk, wander about' :
camakkai (pres. 3. s.) 71 14 4 (v. 1. cammakkai). [=gacchati (gl.). The relevant pessage is "kai vi samau vi harsu camakkai" -'a certain lady walks like a swan'. PSM, does not record it ; cf. » camakk- in the sense of moving or walking' from Svayambhūchandas of Svayambhū edited by Velankar, H. D. , Chapter IV-VIII published as an Appendix to Velankar's article--'Apabhramsa metres II' published in the jourpal of University of Bombay, November, 1936 (pp. 69-93), IV. 9 and page 74, stz. 19. The relevant passage is"piu parokkhai bhujuga camakkaṁti"- 'In the absense of my beloved, the paramours wander about"; cf. Kon. camkatā= 'walks. See
cimmakk-.] 941. Camp-'to crush, press, squeeze':
campi(y)-(p.p.) (v.l. cappi(y)a-) 74 14 6, 85 24 10. [Compare PSM. campana-(D) = 'pressing'; cf. » camp-= a+kram (Tr. 3 4 64): cf- » camp- occurring in this sense in JC. (1 15 8) & PC. II; cf. camp-= 'to press (Supplement to J. 0. I.. Baroda; vol. x, no.
3, p. 133).] 942. Cav-'to tell, speak, narrate, say' ;
cavahi (pres. 2 s.) 20 19 7, 20 21 7, 23 7 5, 65 20 7; cavai (pres. 3. s.) 3 13 3, 3 16 2, 5 16 12, 5 18 12, 9 2 38, 19 6 7, 22 12 3, 23 2 10, 23 15 14, 23 16 5, 24 14 11, 25 6 3, 28 22 9, 31 13 4, 31 16 11, 32 14 2, 35 7 1, 37 7 8, 39 8 2, 60 8 8, 61 12 5, 61 18 10, 62 4 11, 62 5 13, 69 19 2, 69 25 1, 69 28 12, 70 8 2, 71 3 9, 74 2 7, 74 8 13, 75 7 2, 81 6 11, 81 17 8, 82 17 4, 84 2 13, 99 4 11; cavarti (pres. 3. pl.) 1 2 3,94 12, 20 3 5, 31 12 4, 61 64, 62 19 9, 73 30 10, 75 9 8; cavarta (pres. p.) 1 10 9, :17 7 14, 22 5 8, 28 28 12, 35 1 10, 70 217; cavaṁtiya- (pres. p. fem. enl.) 3 1 9; cavevi (abs.) 11 12 2, 28 29 1; caveppinu (abs.) 22 21 8, 32 14 6, 35 11 3, 52 20 4, 56 3 14, 65 14 4; cavivi (abs.) 22 7 2, 23 12 3, 27 9 11, 81 12 11; cavia- (p.p.) 20 8 1, 37 8 1, 69 34 8.
Compare N cav-s, kath-, 'to tell' (H. 4 2; Tr. 3 1 69) ; cf. caroccurring in the same sepse in JC., NC., KC., PC-I. II & IIJ, Bh. cf. Old G. cavavu= 'to narrate, speak' and acavyo= 'not said, not
described'.] 943.
Căuri—6 1 6 'a comfortable seat, a cushion'. ( Egaditi deśz (gl.); Vaidya renders it with sayya-. The relevant passage is - "dinnai căuripattāsaņai" - 'offered comfortable seats, thrones etc'. It is not noted by PSM, For fhe word gadi- given by the gloss see Appendix]

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
944. Cāsa- 46 5 9 'a furrow made with a plough'.
[=kşetrahalarekha- (gl.). The relevant passage is - "sāsehi va cāsapainnaehi "_ 'like grain-seeds which are scattered in furrows'; cf. cāsa-s halas phâțita-bhūmilekha-, a furrow, a line drawn by the ploughshare' (D. 3 1) ; cf. G. cāsa-= 'a furrow made with a plough or dug along by the plough' ; cf. M. tās- which may be a corrupt for cās- in the same sense; cf. Hi. cāsnā= 'to till a field, to
cultivate'.] 945. Cāb—to see, to look' :
cāhai (pres. 3. s.) 24 7 7, 98 9 22. [The relevant passages are - 1) "kari vi rahu vi nayanehi na cahai” (24 7 7) - (he) does not see either elephant or chariot with his eyes' and 2) "dhāi jāma ūrutthalu cāhai tā ditthau tahi larchanu eyai" (98 9 22-23) - 'when the nurse looked at the chest, the mark was seen by her on it. PSM. does not record it; cf. cahiya-- drsla - (PC. II).]
See ND. cahanu. Turner notes that the root meaning of Ncah- is 'to see'. He tries to connect » cah- with Pk. N cakkh-, Sk. Ncaks. For connection between 'seeing' and 'liking' he com. pares an identical development in the case of cakkh- 'to taste, to see'. Regarding the development of the form, Turner thinks N cakkh-might have specially developed into cah- . And hence Sk. caks-, 'to see', Pk. cakkh- 'to taste' Ap. cah-, 'to see and modern cah- to love, all would go back to one common source. Cf. S. pahaņu= 'to consider'. M. pahne = 'to see'. Hi. căhnā= 'to look for, want, like'.
946.
Cikkam-'to move about, to wander': cikkamahi (pres. 3, s, ) 32 19 15; cikkamai ( pres. 3. s. ) 15 cikkamamta(pres. p.) 88 18 1; cikkamaiti(pres. p. fem.) 32 16 11.
8
8;
[Compare cikkam- occurring in this very sense in JC. (1 4 4), NC., PC.II. At JC. 1 4 4 the editor has split the word as "ci kkam.
anti" : but the variant is cikkamaiti, See N cikkav - below. ] 947. Cikkav-— 'to go about, rove, move, wander':
cikkavarta (pres, p.) 34 10 16; cikkavami (pres. p. fem.) 83 2 7 (v. 1. cikkamarti).
[=gacchanti(gl.); PSM. does not note it. See cikkam- above. ) 948. Cikkhalla— 2 13 9 (v. . cikkhilla-) 14 7 9 (v. 1. cikkhille- ), 15 18 8,
(v.l. cikkhilla-), 29 16 12 (v.1. cikkhilla-), 93 4 5, 95 6 6 'mud', 'mire'.
Compare cikkhalla- v.1. cikkhilla-= kardama-, 'mud' (D. 3 11) and cikkhillaṁ= kardama (Tr, 3 4 72, 69); PSM, notes cikkilla-, cikhalla-,

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233..
and cikhilla- also in the same sense; cf. MW, cikhalla-(L} 'mud, mire' (used in Prakrit); cf. M. cikhal, Kon. cikkhol- 'mud, mire, muck'. See cikkhilla- cikkhulla-. )
.
949. Cikkbilla— 2 20 11,7 12 6, 9 18 8, 12 i 10, 75 10 9, 75 12 6 (v. 1.
cikkhalla-), 91 14 5 (v.1, cikkhella-) ‘mud', 'mire'. [Compare cikkhilla- occurring in the same sense in JC. (3 1 17) and
PC. III. See cikkhalla- and cikkhulla-.] 950. Cikkhulla— 25 2 8 (v.l. cikkkilla.) 'mud, mire.'
[ See cikkhalla- and cikkhilla-. ] 951. „Cimca- 'to adorn, to decorate, to deck':
cimcaiya-(p.p.) 80 4 4, 81 17 1 (v.1. cecaiya-).
[= sobhamāna-, bhūșita-(gl.); cf, Tr, 3 1 61 ); cf. ciscaiya--
cerca-]
cimcaa-= mandy-, 'to adorn' (H. 4 115; alankția- (PC, II & JC. 4 7 17). See
952. Cidaulla— 98 14 'a sparrow'.
(=cafaka-(81:); cida-tulla-. It is not noted in PSM. Cf. Hi, cidiya-= 'a
bird'. ] 953. Cidd– 'to get wet,' 'to anoint or besmear (with mud).'
ciddai (pres, 3. s) 2 20 11, 95 6 6 (v.1. buddai),
=ārdri bhavati (gl. at 2 20 11), malai madhai mặdaḥ cadda adeśaḥ apa. bhramse prāyo'cāmacaḥ, patthi, pitthi puţthivat, kardamena vile panar karotityarthaḥ (gl. at 95 6 6). The relevant passages are - 1) "caídaņacikkhille pahu ciddai' (2 20 11) - 'Besmears the Lord with mud in the form of sandal-paste' and 2) "miccharasacikkhillē ciddai" (95 6 6) - Besme. ars with mud in the form of mithyārasa'. It is not noted by PSM.] The gloss at 95 6 6 gives malai and madhai and also further says that 'mặdah cadda adeśaḥ etc.' Here the gloss seems to quote some Prakrit grammarian to support the meaning of ciddai, It says that, for the Sk, root mşd, there are three verbal substitutes or dhātuādesas in Prakrit, pamely, mal-, madh- and cadd- and because of the Ar
aramsa rule of one vowel substituting another, for w cadd- we have cidd- (cf. H. 4 329 - "svarāņām svaraḥ prāyo'pabhraíse' - 'In Apabhramśa one vowel may be substituted for another vowel'.)
Of the three adeśas cited by the gloss for » mặd-, mal- is wellknown; cf.H.4 126 - "mrdo-mala- madha-parihatta-khadda-cadda-madda
30

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DESYA WORDS FROM THE MAHĀPURĀŅA
pannadah"; cf. also Tr. 2 4 18 2 - "mşdnatermala-parihaffa-khuddaþannada-cadda-madda-madah”. madha- is current in Gujarati and Marathi; cf. G.madhvu= 'to get framed, to cover with a coat of mud, to encase with a metal leaf, to cover over' and M. madh-ne= 'to overlay or line, to cover over
with gold or silver wash'. 954. ^ Cimmakk- 'to go, walk, wander about':
cimmakkahu (itt,) 73 4 6 ( v.1. cimakkaham); cimmakkivil abs.) 29 15 3. (= gantun, bhrāntva(gl.). The relevant passages are-1) "cimmakkivi raya. ņihi riņayai" (29 55 3)- 'having wandered about in the night they were exhausted' and 2) "camgau cimmakkahū sikkhio si" (73 4 6)- 'you are taught well to walk'. It is not noted by PSM. See camakk-. )
956. Cilivvila -- 20 10 11 "loathsome, disgusting'.
[= bibhatsa-(gl.). The relevant passage is - manuyakalevaru ruhira-cilivvilu" - the human body is loathsome on account of blood'; cf. ciliccila v.1. ciliccila v.1. cilicilla= ārdra-, wet' (D. 3 12); ciliccila- means damp' - 'stickily damp or wet and hence bibhatsa-. The word cili.
- occurs in PC. II at 54 11 1 and 39 6 2. The editor has given "asuci-li pta" with a query. The word occurs in the same context as in MP, namely, in connection with human body which is des. cribed as 'disgusting on account of blood etc.'. So we can very well render cilivvila- occurring in PC. II with bibhatsa-, 'loathsome or disgusting'; cf. cilisävaņa used in the same sense occurring in JC. and PC.II. Cf, cilicila, occurring in this very sense in CMC. P, 170, line 16. The word vilivila- occurring in CMC. on p. 226, line 28 is the same as cilivvila-; it qualifies matsya- and means 'sticky, loath
some'. ca- and va- are confused in the manuscripts. ] 956. Cilla- 71 12 3 'the tamarind'.
feciñca-(gl.); cf. PSM. cilla-- vykşa-višeşa-, cf.Kan. cilla, Ta. Te, cillez
'the clearing nut tree'. ] 95%. Cupaya- 16 3 7 'аversion or disgust for food, loss of appetite'.
(=arocaka-(g1.), The relevant passage is "cunaya-vilinai dinnau bhattu va" - like the food or rice offered to a person suffering from aver. sion for food or loss of appetite'; cf. cunaa-= arocaka-, 'disgust for food, want of appetite'. (D. 3 22); cf. cuņia- occurring at NC. 8 2 6 which is rendered by the editor with cūrņa-, 'slake-lime'. Lookiog
to the context and the usage of the word in MP., it appears to 1. See Nayakumāracariu, Jain, Hiralal, Karanja, 1933. notes, p.202.

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រំ
mean 'loss of appetite' or 'disgust for food'. The relevant NC. passage is - "lahi purisu naruccai ko vi kema cuņiena hayañgaho bhaltu jema". 'she does not like any man, as boiled rice is unpalatable to one suffering from or affected with loss of appetite or aversion for food'. This interpretation is supported by the gloss which renders the line as follows:- "yatha sitajvarena ajirņena vā hatāngasya annań na rocate'. 'Loss of appetite' is a patujal symptom of cold & fever or indigestion.]
958. Cambhala-- 54 11 7, 88 5 4 'a coil of snake or a coiled wreath for
the head'.
[ bibhatsa- given by the gloss at 54 11 7 appears to be a guess based on the context. The word occurs eitber alcng with visahara-, 'serpent' or asta-, 'entrails'. The reltvant passages in MP. are - 1) suhad asta. vali-visahara-cumbhalu (54 11 7)- 'the coil of snake in the form of a row of entrails of warriors'. ( Here the context is of war which is compared to a forest.). 2) "viluliyaňta-cumbhala-pakkhaliyai "- 'the dang. ling wreaths or coils of entrails falling down'. .In NC. at 4 10 7 also cumbhala- occurs compounded with asta-, 'entrails'. The relevant passage in NC. is - "ghara-niya-luliyamta-cumbhalan"- 'the dangling coil-shaped entrails being carried away by vultures'. Here also the context is of war. cf. cubbhala v.1. cumbhala occurring in this very sense in PC. I, cumbhala- in PC. II and PC. III. )
In all the above mentioned occurrences the word is used compounded with visahara-, nāyaula- or arta. Hemachandra, Trivikrama and Dhapapāla note the word in the sense of sekhara. It is not known whether the word was current in the sense of sekhara, and then developed the two-fold meanings namely 1) 'coiled shape and 2)
'a supporting ring on the head.' See cumbhalt and combhala-, 959. Cumbhali- 73 21 8 'a ring (of cloth or of straw) to support the load
carried on the head.' [The gloss on combhala. at 50 5 9, namely, vastragundika suits here. The revelant passage at 73 21 8 is- "ma salilu vahai phanicumbhalzi"'Don't carry water on the supporting ring in the shape of a coiled serpent'. Here the word occurs in Feminine gender. Because the supporting ring is in a coiled shape and resembles a coiled serpent, it is compared with phani- ; cf. cornbhala- at MP. 50 5 9 where it is compounded with sappa-, D. 3 16 records cumbhala-, cuppala- in the sense of śckhara-, 'a crest, a garland for the head'. Pāi- 349 notes cubbhala- in the same sense and Tr. 3 4 72, 357 also notes chuppalam in this very sense ; cf. M. cumbal-= 'a ring (of cloth, grass etc.) put

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DESVA WORDS FROM THE MAHĀPURÁNA
under a load upon the head or underneath a pitcher or vessel'. Kittel notes Kan. simbi- (Ta, cimburi) in the sense of 1) 'a ring (of cloth) to be put under a vessel etc. upon the head; a coil (of straw or of a creeper), for setting a vessel on the ground' and 2) 'the coil of a snake'. He compares M. curbal-with this. Kittel also notes cibbala
and cibbila- and cibbula- (Te. sibbi) in the sense of 'a bamboo lid'.] 960. » Cuhutt- 'to adhere to, to stick to':
cuhuttai (pres 3. s.) 16 7 10 (v. 1, cahuttar) [= lagati (gl.). The relevant passage is- "to panavahu jai karthi kayarta-vasu na ouhuffai"- 'we shall pay homage (to king Bharata) if the 110ose of the God of Death does not cling to the neck' ; cf. cahutta-= nimagna-, 'immersed' (D. 32); cf. PSM. cahutta linam, 'clung' ; cf. Ncahutt occuring in this very sense in Vajjālagga (182):
cf. G. co- vum 'to stick to, adhere to, cling to'. ] 961. Cemcaa- 'to decorate, to adorn, to beautify':
ceincai(y)a- (p.p.) 3 2 4 (v. 1. cimcaiya-), 9 97, 24 12 9 (v. 1. cimcaiya-) 30 22 4, 39 14 3, 48 3 10, 61 15 13, 66 12, 66 5 4, 96 2 10. [= bhūşita-, dedipyamāna, alankȚta-, (gl.); cf. cecaiya- in this very
sense in CMC., p. 63, line 3. See cimcaa-.] 962. Cojja- 8 7 23, 31 12 4, 36 16 4, 38 4 9, 42 9 2,46 9 7, 55 9 4,
55 10 11, 58 10 10, 62 13 4, 65 6 8, 66 4 4, 83 17 6, 87 7 8, 94 23 1, 96 6 8, 99 155, 101 13 8, 'a wonder ; 'a miracle ; 'a surprise'.
[Compare cojja- v. l. cujjas āścarya-, 'a wonder' (D. 3 14; Pāi. 451); cf. cojja- occurring in this very sense in JC. (1 18 8), NC., PC. II, PC, III, Bh., cujja- in SR. ; cf. M. coj-= 'a wonder or marvel'. In Sk. codya- is mostly known in the sense of a 'difficult question raised to invite for controversy'. MW. records only one occurrence of codya- from Sisupälavadha IX. 16 in sense of astonishment. But here the context does not compel us to take the word in the sense of astonishment'. Bohtlipgk Dictionary notes codya- in the sese of 'wonder' quoting the earliest occurrence of the word from Hemachandra's Abhidhānacintāmaņi and Anekārtha-sangraha. Cf. Kan.
codya, cojiga-, Ta, cottiya, Te. sodya= 'wonder, marvel'. ] 963. Combbala— 28 27 1, 50 5 9 (v. l. cobhala-) 'a coiled wreath for
the head'.
[= samūhe bibhatse vă (gl. at 28 27 1), vastragundika (gl. at 50 5 9). The relevant passages are:- 1) " ghara-niya-luliyarta-combhale " (28 27 1)- 'the dangling coil-shaped entrails being carried by kites'

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2) "vivaramta-sappa-combhala-lalamtu" (50 5 9)- 'with the coiled serpents dangling from the cavities'. See cumbhala and cumbhali-. For the word guṇḍika- in the gloss see Appendix.]
237
Looking to all the contexts it is quite clear that the meanig bibhatsa-, samuha given by the gloss at 28 27 1 cannot be supported. It is likely that it is a guess on the part of the commentator. There is no authority for these meanings.
Till one comes across actual literary evidence we cannot confirm or deny whether the word was current in the sense of sekhara-as recorded by Hem. and Trivikrama.
The meaning vastragundika, supporting cloth-ring on the head' has affinity with the meaning sekhara-. In that case it remains to be decided which was the primary meaning and which developed later.
964. Covāṇa-1 16 10, 93 7 1 'a stick used for hitting the play ball'. [=gedi =yasti (gl. at 1 16 10), covaṇa-damḍa- catuşkakriḍādaṇḍaḥ (gl. at 93 7 1). It is not noted by PSM.; cf. covaṇa- occurring in the same sense in PC. III. For the word geḍi- given by the gloss at 1 16 10 see Appendix.]
It is not clear what catuska-in the gloss at 93 7 1 means. catuşka- may be a playing-ground or the name of a particular game.
965. Chaua- 5 3 1, 6 5 3, 48 6 3, 89 10 5 'slender, thin, slim'.
[=kşama-(gl.); cf. chaua tanu- 'thin, emaciated' (D. 3 25; Pai. 154): cf. chaua- occurring in the same sense in PC. III.]
966. Chajj 'to appear beautiful or charming', 'to shine':
chajjami (res. 1. s.) 17 2 6; chajjai (pres. 3. s.) 3 11 5, 5 17 5, 15 12 6, 19 1 4, 20 6 5, 22 4 11, 25 1 13, 31 20 5, 39 5 5, 44 7 8, 63 1 9, 73 29 18, 76 3 9, 78 27 5, 78 29 2, 83 20 6, 85 5 9, 85 15 10, 87 16 1, 87 17 8.
[Compare chajj- raj-, 'to shine' (H.4 100, Pai. 152, Tr. 3 1 57): cf. /chajj- occurring in this very sense in JC. (2 35 6), NC., KC., PC. I, Bh.; cf. old Hi. chajna= 'to embellish, to look beautiful'; cf. G. chaj-vu, M. saj-ne. Kon. sāj-ce= 'to become, to beseem, to suit'.]
967. Chada 28 15 1, 41 6 5, 51 14 3, 72 10 8; Chadaya- 70 15 4, 96 7 8 'a spray or sprinkling of fragrant water, besmearing with dal paste'.

san

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
[= chata- (gl.). Cf. PSM. chamja- (D) and chama- (Pãi. 650)= a splash, a spray'; cf. chada-, chadaya-='floor-plaster' (PC. I, PC. III); cf. chadayaoccurring in the above sense in JC. (1 4 10) & Bh.; cf. M. sadā= 'sprin. kling thin cow-dung wash, colour water etc. on a floor'; cf. G, chada-= 'prints of the hand dipped in a red pigmert, made on auspicious occasions on clothes, doors, walls etc'. cf. chata-= 'sprinkling' (Supplement to J.O.I, Baroda, vol.X. 90.3 p. 136). See chadaulla-]
968. Chadaulla - 16 1 12 'a spray or sprinkling of fragrant water'.
(Vaidya renders it with sasmārjana-, jalādinikṣepa-. The relevant passage is- "kuikumeņa chadaullau dijjai”- 'a sprinkling or spray with
water mixed with saffron is done'. See chada.-] 969. Chadaya- 4 17 11 a kind of musical time or measure'.
[= tala-višeşa - (gl.) ; the context is of a dance performance. Tippaņa
of Prabhācandra gives- śộngāra-rasabhinayacchațakātālaḥ”. ] 970. Chimchai – 54 12 6 (v. 1, chemchai ) 'an unchaste woman'.
(=pumscali (gl.); cf chimchaa-s jāraḥ, "an adulterer' (D. 3 36) and chińchais asati-, 'an uuchaste woman' (H. 2 174 ). Cf. chimchai ( Pāi. 91 ); Trivikrama notes chimchai in the same sense at Tr. 2 1 30, 21 and gives the etymology thus - "dhik-dhik chicchi / dhigdhigiti garhana yasyah sa'. cf. chińchai- occurring in PC. III cheñchaioccurring in PC. I and GS. in the same sense.]
971. Chidd - 'to deceive':
chiddivi (abs.) 74 12 12. I chalayitva (gl.). The relevant passage is "so chiddivi mągena mai āniya nayaņa-ravani"- 'having deceived him by means of the deer, I
have brought the beautiful lady'. It is not noted by PSM.] 972. Chibbara-- 76 6 13 (v. 1. chivvira-) 'flat (w. r. to nose)".
[chibbaranāsa= přthu-nāsikaḥ (gl.); the relevant expression is chibbara. ņāsa-= 'flat-nosed'; PSM. does not note it, D. 3 9 records ciccara and cicca- in the sense of ci pisanāsa-, flat-nosed'; cf. civvaranäsa- in the sense of 'flat-nosed' occurring in PC. I., cibidanāso= 'snub-nosed' in Sam. K. and cipița-ghrāņa- in the same sense in Br. K.; cf. cipița-= 'flattened rice' (Yt); cf. MW. cipat (L) = 'flat
nosed'; cf. G. cibu= 'flat-nosed' and chibu= 'a flat dish'.] 973. N Chir- 'to touch';
chivami (pres. 1. s) 16 25 14; chivai (pres. 3, s.) 16 19 4, 24 14 6, 34 11 1, 37 20 10, 86 1 15; chivañti (pres. 3. pl.) 75 4 9; chivartiya (p.p. enl. fem.) 3 14 15; chiveppiņu (abs.) 99 10 9; chitta- (p. p.)

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4 10 10, 33 4 11, 46 3 21, 47 1 17, 59 8 12, 70 9 2, 72 4 2, 74 13 1, 83 16 13 (v. 1. vichitta), 85 20 12; chivahu (inf.) 4 5 13, 78 26 9; chippai (pass. pres. 3. s.) 3 18 7, 65 9 4, 69 17 3, 71 9 8, 98 7 18 chippamti pass. pres. 3. pl.) 11 33 11; chippavu ( pass. Imp. 3. s.)
6 2 13.
[=sprsta (gl.): at 4 10 13 chitta- is loosely rendered with taḍitaby the gloss; cf chiv- sprs-. 'to touch' (H- 4 182, Tr. 2 4 132) and chitta--sprsta-, 'touched' (D. 3 27. Pai. 150). Cf. chivoccurring in this very sense in JC. (2 32 2, 3 14 11, 3 18 4), NC.. PC. I, II, Bh. For N. I. A. derivatives see ND. chunu 'to touch, meddle with'.]
974. Chudu 17 7 1, 21 7 8, 39 10 5, 46 9 3, 52 12 3, 57 21 2, 57 25 5, 69 19 7, 81 3 2, 92 9 4 'quickly, soon, immediately'.
239
[-sighram (gl.); cf. PSM. chudu (D)= fighram, 'shortly, soon' (H. 4 401 illustration 1) and yadi, 'if' (H. 4 385, 422); cf. chudu sighram (NC. 3 9 12, JC. 2 28 4, 2 28 7 & PC. II) cf. chuḍu-yadi (PC. I, PC. II). chudu sighra (Chand. 4 76 4). ]
975. Chudu chudu
2 19 1, 12 1 3, 12 5 30, 30 22 8, 30 33 5 1, 71 13 9, 78 13 2, 78 13 6, 80 9 6, 81 91 8 1, 92 10 11, 94 2 1; chudu ji chudu ji 80 8 4 never, in due course'.
sense in
[=yada yada (gl.); cf. chudu chudu occurring in this very JC. (3 13 18). NC. (5 6 7 & 6 15 12). PC. I, II & Bh. and chudu ji chudu in PC. I.)
23 10, 32 17 11, 10 13, 81 17 15, 'gradually whe
976. Chuh-to throw, to place':
chudha (p.p.) 4 9 7, 71 5 1, 73 5 8, 78 5 1, 79 5 11, 88 23 8; chuhaviya- (caus. p. p.) 69 19 5.
[=patita-, kṣipta-, nikṣipta- (gl.); cf. √chuh-= kṣip-, 'throw' (H. 4 143; Tr. 3 1 79); cf./chuh-occurring in the same sense in JC. (2 10 2), NC., PC. I, II, III, Bh. For N. I. A. derivatives see ND. chunu= 'to touch, meddle with'.]

977. Chod-'to loosen, to let go':
chodai (pres. 3. s.) 28 19 9.
[Compare PSM. chod-muc-. Cf. chod- occurring in this very sense in KC., PC. I, Sam. K., chot in Up. K.; cf. chut 'to cut, split' (Tri. III). For N. I. A. derivatives see .ND. chornu= 'to let go, to give up'.]

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978. Cboha- 17 1 6 'casting (w. r. to glance)'.
(=vikșe pa-(gl.); the relevant passage is- "arunacchi-choha-ramjiyadiyamtu"- 'the horizon tinged by the casting of glance by Aruņa (in the form of dawn)'; cf. choha-=viksepa-, 'casting, scattering' (D. 3 39) and » chuh-=kşip-, 'to throw' (H. 4 143). The expression "acchichoha" is equilvalent to Sk. akşi-vikşe pa-, 'casting a glance'. ]
979. Jadi(y)a- 1 16 6, 6 1 3, 7 12 4, 7 22 13, 7 26 9, 9 27 7, 21 13 7,
28 17 17, 32 2 7, 35 12 5, 36 19 12, 54 17 3, 57 10 6, 71 17 1, 73 19 11, 74 11 4, 76 9 10, 77 13 12, 78 18 14, 82 3 11, 85 16 18, 85 19 11, 88 23 7, 94 11 8 'inlaid, studded'.
[Compare jadia-=khacita , 'inlaid, studded' (D.3 4 1); cf. jadia- occurring in the same sense in NC., PC, I. For the N.I.A. derivatives see ND. jarnu= 'to set (jewels), inlay'. Bloch compares Dravidian forms, Kan. jadi, Ta, sadei= to drive in as a nail'. Kan. jadda-, Te.
jadde= 'union, nearness'.] 980. Jampāņa— 7 1 7, 77 8 3, 83 8 7, 84 52, 88 6 12 'a palanquin'.
[=palakhi iti dest (gi.); cf. PSM. jampana= yanavišeşa, śibikavišeşa-; cf. jampāņa- occurring in the same sense in JC. (3 27 1), NC., KC. PC. I, PC. III & Bh.: cf. yāpyayāna= 'palanquin' (Prabandha Kośa) yapyayāna- is a Sanskritisation of Pk. japāņa-; cf. MW. jampāng'a sedan chair' (Jain); cf. Hi. jhappan= 'a kind of cot used by moun. taineers for carrying men etc'. For the word palakhi given in the gloss see Appendix.]
981. Jalajamjala- 78 20 3 'a tank'.
(=ladāga- (gl.) The relevant expression is- "vanaviyaliyalohiya-jalajaînjalu”- 'a tank of blood oozed from the wounds'. It is not recorded by PSM. jalajarjala- appears to be equivalent to jalasaya- jamjala- is not known from any other source.]
982. Jāuda - 28 1 3; jāudaya 62 5 10 (v.1. jāuduya - ), '(saffron) produced
in the Jaguda country ?. [=kunkuma- (gl. at 62 5 10), jauda-deśa- (gl. at 28 1 3). It is not noted by PSM. cf. MW. jaguda-(L)= 'saffron'. Kittel also records jāguda in the same sense. See jadila.]
At 28 1 3 and at 62 5 10 the words jāuda- and jadila- occur compounded. At the earlier occurrence the compound is rendered as
jauda-desot pannam kunkumam". From this it follows that jauda- is the name of the country and jadila= (jațila-) meant 'saffron.' The jāuda country must have been famous for its saffron. This is further

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supported by the Sk. word jāguda-= 'saffron' noted in MW. as occurring in Lexicons only and jāguda- noted by Kittel in the same sense. The gloss therefore on 62 5 10 where jāuda is equated with kunkuma appears to be a loose-rendering and really it should mean there 'of the jāuda country'.
983. Jouse-44 4 4 'the moon'.
[=candra-(gl.). It is not noted by PSM. Perhaps connected with Sk. jyotis- 'light, brightness'. cf. joya]
984. Joya-19 4 2, 50 10 7 'the moon'.
[=candra- (gl.); cf. joa-= candra-, 'the moon' (D. 3 48; Tr. 3 4 121, 20). It is not clear whether the word has anything to do with
dyota-, 'light, brilliance'. See jousu-] 985. ^ Jokkh- 'to weigh, measure, consider':
jokkhai (pres. 3. s.) 4 5 5; jokkhia- (p.p.) 18 9 5, 83 4 10. (=ākalayati, akalita, stambhita- (gl.); Vaidya renders jokkhai with tolayari ; the passage at 18 9 5 is as follows :- "pai niya-bhuyabalena hau jokkhiu"- 'I was measured, or weighed by you with the might of your arms'. It is not recorded by PSM. For the N.I.A. derivatives see ND. jokhnu= 'to weigh, balance, ponder, consider.']
986. Jhamkh- 'to prattle, to utter nonsense or irrelevant':
jhamkhahi (pres.2.s.) 74 14 4; jharkhai (pres.3s.) 60 7 10.
The relevant passages are: 1) "kim jharkhahi nam jarena gahiu" (74 14 4)- 'why do you prattle as though you are delirious with fever ?' 2) "capphalu jhamkhai caídagahillau" (60 7 10)- 'The moon-struck person prattles falsehood'. Cf. jhamkh- in this sense at H.4 379, illustration 1). jhamkhai occurs at 3 29 7 in JC. and is rendered with acchaday, by the editor. But 'prattle' suits the context. The relevant passage is "muhiyai jharkhai"- 'prattles in vain'; cf. jharkh- occurring in the same sense in NC., PC. II, Bh.; cf. G. jhamkh-vu= 'to brood over', Hi. jhamknā= 'to lement, weep' and Kon. jhakta= 'speaks in a droll manner', jhāki (fem.)= 'droll speech; utterance with implied or hidden overtones ; quaint speech' and jhakro= 'droll or immodest speaker'. ]
987. Jhadapp- 'to strike, snatch, pounce':
jhadappai (pres. 3.s.) 30 4 9; jhadap pivi (abs.) 16 24 12, 62 15 3 (v. 1. jhadeppinu), jhadap pi(y)a- (p.p.) 8 39, 54 14 11, 74 14 6; 76 2 10, 77 6 11, 88 6 5.
31

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[Gloss loosely renders jhadappiya- with patana- at 8 39, and with prahata at 76 2 10 and at 77 6 11 ; cf. PSM. Vi hadapp-- a+chid-, and jhadappa-- 'haste'; cf. Vjhadapp- occurring in the same sense in C., PC. II, Bh. ; cf. M. jhadap-ne G. jhad p-vu= 'to pounce upon, to santch'; cf. M. jhadap= 'a stoop of a bird of prey' and S. jhadapnu= 'to strike as e.g, wind, sun, demons etc.' and jhadap= 'a sun-stroke'. See ND. jharnu= 'to fall, descend, go down.' Turner connects it with
jhata= 'sudden movent'. See jhadappana. ] 988. Jhadappaņa – 25 4 8, 99 12 5 'striking with a flap or flapping'
[ Compare jhadap pana- in this very sense occurring at JC. 2 33 5. See
Njhadapp- ] 989. Jhamduliya- 66 7 11 (v.1. jhiñduliya-) 'an unchaste woman'.
[The gloss wrongly gives "amlikā, ciñcā"'- as the meaning of the word. It appears to be an error in the text. The meaning given in the gloss can be equated with ambiliya at 66 7 12 and jhamduliyacan be rendered with an unchaste woman'. The relevant passage is nāvai komala jhamduliya 'appears like a delicate unchaste woman'. cf. jhandali- jharnduli= asai- 'an unchaste woman' (D.3 54 and D. 3 61)
and (Tr. 34 72, 475 & 476). See jhimduliya and jhemduliya- ] 990. Jhamp 'to cover':
jhampami (pres. 1.s.) 1 11 4; jhampia-(p.p.) 26 14 9. [Compare PSM. Njhamp-= ä+chaday, 'to cover; cf. Njhamp- in the same sense occurring in JC, SR. Bh. (9 15 10). For the N. I. A. derivatives see ND. jhāpnu= 'to cover'. ]
991. Jhampada- 12 12 5, 66 5 3 unbound, uncombed and unkempt
(w.r to hair)'. [dhammilla-jhampada-- muktakeśaḥ (gl.). In both the occurrences, the word is used in connection with and qualifying a mass of hair. Hence "netrayorardhonmilana-" (on the basis of M. jhampad-, sealed or closed state of eyes under stupor, sealedness of eyes) given by Vaidya (vide MP. I, Glossary) as the meaning of the word appears to be a conjecture. PSM. does not note this word. jhampada- occurs in JC. at 1 16 6 and is glossed as muktavirala-. This meaning suits the context as the relevant phrase here also is - "jhampadiya-kesai" - 'with unkempt hair'. MW. notes jhampada-only in the sense of 'a kind of measure (in music)'. ]
992, Jhasa 12 18 7, 28 24 6, 28 26 3, 52 15 5, 54 14 4, 58 20 10, 60 7 3,
73 26 1, 78 7 12, 78 18 5, 88 4 14, 97 2 9'a sort of dagger, a rapier'.

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[Compare PSM. jhasara- (D)= @yudha--višeşa (PV); D. 3 60 notes jhasa, in the sense of famkacchinnam, 'cut with a chisel'; jhasaoccurring in NC. is rendered with katāri- by the commentator. Cf. jhasa, in the same sense occurring in JC. and PC. I. For the word given in the NC. gloss see Appendix. ]
993. Jhimduliya- 74 8 6 'an unchaste woman'
[Gloss renders it with kāmavihvala-; cf. M, chinal, sinal= 'whorish.
unchaste'. See jhamduliya- and jhemduliya- ] 994. Jhumbukka- 4 9 9, 12 1 5, 72 1 7 a bunch, a cluster, a decorative
bulb, a chandelier'.
[=stabaka- (gl.); PSM, does not note it; 'cf, jhuñvukka- occurring in the same sense in PC. II: cf. G. jhumkhu= 'a bunch, tassel, cluster' and jhummar: 'a chandelier'. Cf. M. jhubkā or jhumkā= 'a bunch or
cluster (of flowers etc.) and jhumbar 'a chandelier'.] 995. Jhull--- 'to swing, dangle, flutter, stream';
jhullai (pres. 3. s) 14 5 12, 80 7 9; jhullamta (preg. p.) 24 12 10, (v. 1, rullarta), 42 5 21, 77 5 12, 87 12 6. [=dolāyale, dolayamāna, avalambamāna (g1.), cf. PSM. Njhull-= andol-, 'to swing'; cf. Njhull- occurring in JC. (2 27 7) & SR. (134) in the same sense. For the N. I. A. derivatives see ND. jhulnu= 'to swing,
sway from side to side'.] 996. Jhemduliya - 15 6 15 (v.l. jhimduliya-), 36 18 3 ‘an unchaste woman,'
'a harlot'. Tepuṁscalı veśyāvsttih (gl.); cf. jheinduliya- occurring in the same
sens: in PC. II. See jhamduliya and jhiỉnduliya-] 997. Jhempa- 86 1 15 (v.1. jhampa-) 'a spring, a leap'.
=jhampā (gl.); cf. PSM. jhampa='jumping at once'; cf. jhampa- occurring in this sense in PC. I, PC. II; cf. jhampa= 'a jump' (Supplement to T. 0. I. Baroda, vol. X, no. 4. p. 139): cf. G. jhamplav-vu=
jump into, rush in'; cf. M. jhemp-= 'a spring or dart forward to snatch or catch' and jhānpa-- a leap'.]
We find the variant jhempa- in three manuscripts. The word jhempais not recorded elsewhere in Pk. dictionaries; but it is preserved
in Marāțhi. 998. Takkara -- 31 16 4, 57 10 12, 93 8 5 'a smart blow or stroke on
the head,' 'a rap on the head milder than a knock and harder than a tap'.

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[ Vaidya has rendered takkara- at 31 16 4 with silaśakala-; but āghāta- suits the context; cf. PSM. addenda, fakkara (D)= 'a rap on the shaven head with a finger'; cf. takkara- occurring in this very sense in NC., PC. II, PC. TII. Br. K.: cf. MW. takkara= 'blow on the head'; cf. Hi, takkar-= 'a conflict' and G. fakkar-= 'a violent blow a blow with the horns of forehead, a butt', and takar, 'a rap on the head, usually sbaven'. For N. I. A. derivatives see ND. takkar
'obstacle, collision'.) 999 Timtā- 29 18 9 (v,1. tem(ā-), 46 2 1 (v.l. temļā-), 53 4 13 'a gam
bling house'. [dyūtasthāna- (gl); Vaidya has rendered timța- occurring at 29 18 9 with puñscali - (vide MP. I, Glossary). This meaning suggested by him appears to have been based on the usage in Karpūramañjari. But dyūtasthāna- fits in well in the context. Cf. dyūtasthana-, 'a gambling house' (D. 4 3); one of the manuscripts of the Dešinjāmamālā notes the reading timța- also; PSM, records tista- and timță in this sense and quotes in support Bh.; cf. gimta- occurriog in this sense in NC. & KC. and tiñjāutta- in the sease of 'officer in charge of gamb. ling houses' (PC. III); timgautta- occurs in Bh. also in the same sense as in PC. III. See temta-) In the corrupt form this word occurs as thintha- in the sense of 'a gambling house' in Katbāsaritsāgara at XCII. 15& 21 and as thintha-karāla-= 'Name of a 'gambling-house keeper' in the same work at CXXI. 71. These readings of Kathāsaritsāgara may be
amended. 1000. Temtā - 12 9 18, 80 5 9'a gambling house'.
Vaidya renders temļā- at 12 9 18, with vịnta- (comparing it with M. denth-, 'stalk'). But here also dyūtasthāna- suits the context. PSM. in the Addenda renders tema- with bhișana- quoting Karpūramanjari. But there too the passage appears to have been misunderstood and the meaning of testa- there also is djūtasthāna-. Cf. timtā occurring in the same sense in PC. II. See timțā-. ] In Karpūramañjari two expressions, namely, bhamaratemta and temākarāla-occur at 1 18. A variety of interpretations are offered by commentators and editors and the original meaning of the word terta- seems to have been lost. If we accept the interpretations offered by a commentator for the word bhamara-señţa- here, namely, bhamara-= vita-, then we can interpret bhamara-festa- to mean
'a gambling place of the voluptuaries' which would aptly describe 1. See Karpüramanjäri, Lanman, C. R., Combridge, 1901, Glossorial Index, p. 151.

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a prostitute. In that case here too, tema- would mean 'a gambling house'. temtakarala. is 'terrible in the gambling places' or 'a terror of the gambling den'.
1001. Damara— 59 19 6, 73 11 2, 88 3 16 (v.1. damara). damaraya-54 14 2
'fear', 'causing panic', 'fright'.
[= bhaya-, bhayānaka-, bhayotpadaka. (gl.). Really speaking damarashould be a noun, but here it is used as an adjective. PSM. does not note the word in this sense. Cf. damara, damarakara-= bhayankara 'causing panic (PC.I), damarakara-= 'causing panic' (PC. II ) and damara-, damara= bhaya- (PC. III).]
1002.
w Dar-'to fear, to be afraid of,' 'to dread': daramta (pres. p.) 43 5 4 (v.1. radanta) 66 3 6: dariya- (p.p.) 88 20 3, [daramta- at 43 5 4 is glossed garjan, which suits the context. Heuce the variant reading rodant is preferable here. At 88 20 3 the gloss loosely equates daramta- with bhita-; cf. Ndar-= fras-, 'to be afraid' (H. 4 198) and (Tr. 3 1 119). Cf. ~ dar-= 'to fear' (JC. 2 28 6). For N. I. A. derivatives and cognates see ND. darnu 'to fear, be afraid'. Turner suggests connections with dar-, dār-, and dal- 'to split'. See dara- below.] Dara- 25 8 9, 36 10 7 'fright,' 'fear'. [The relevant passage at 36 10 7 is - "ņāsai gahabhūya pisāyadaru”'destroys the fright of evil spirits and goblins'; cf. dara-= bhay-, bhiti (H. 1 217); cf. dara- occurring in the same sense in JC., KC. PC. I, II & III, Bh.; cf. dara-= 'fear, terror, dread' (Apte); cf. Hi. dar-= 'fear'. See dar- above.]
1004. Davida--- 58 2 7 (v.l. nivida) 'intensely voluptuous'.
[The text appears to be uncertain here. The meaning given by the gloss is drdhaviţa-. No other source appears to throw any light. The relevant passage is- "bahu-kavada-davida-nivaramjiyai”_ 'which entertains through many a deception voluptuaries in the form of kings'. PSM. docs tot note this word.]
1005. Dala- 1 18 2, 12 13 12, 20 4 3, 20 5 6, 49 32, 75 11 12, 84 14 4,
'a branch,' 'a bough'.
Compare dali= śākha-, 'a branch' (D.4 9; Tr.3 4 72, 201); cf. also dala- (Pāi. 333); cf. dala- śākhā- (H. 4 445 illustration 3). Cf. dala- occurring in the same sense in NC, Bh., PC.I, II, III, Vajjālagga (124); cf. MW. dala-= 'a branch' (Silānka on Ācāranirņaya, ii). Cf. Old M. d hälā,, 'a small leafy branch' and dhali= 'a

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branch or bough'; cf. also dal- sākha (jñāneśvari). For the N. I. A. cognates see ND. dalo- 'branch, bough'.)
1006. Dāvi- 35 5 3 (v... davi) 'a seal, a finger-ring'.
[-mudra- (g1.); the relevant passage is- "eha dāvi kulisamaya laep pinu" 'having taken this diamond ring'. It is not noted by PSM. The word inay be originally connected with Sk. darvi= 'ladle'. Cf. M. dāv-= 'a hollowed coconut used as a cup or vessel', and dava-= 'a hollow case of a seal'. See ND. dabbā= 'small box, casket'.
1007. Dimdira - 12 8 5, 14 6 5, 89 5 6 'the foam of the sea'.
[=phena- (gl.); the relevant passages are-1) siyagholamāņa-dimdıracira" (12 8 5,)- 'the flowing garment in the form of white whirling foam of the sea' and 2) tadalagga-dimdira pimda” ( 14 6 5) - 'the collection of the foam of the sea stuck to the bank'; cf. PSM. disdira-= samudra-phena-; cf. dindira, occurring in the same sense in PC. I, II & III, CMC.; cf, dindira-= 'sea foam' (Tri. III); cf. Apte dindira= 'cuttle-fish-bone considered the foam of the sea'. Apte has noted dindira- in the sense of 'foam' quoting from Vikramānkacarita.
Cf. Hi, dindir- in the same sense.] 1008. Dumga- 9 2 27 (v.1. tuñga-) 'a herd', 'a group.' 'a multitude'.
[-uȚnda, samūha (gl.): the relevant passage is - "māyanga-duṁgāi ”'herds of elephants'. It is not noted by PSM.; cf. M. Hi. during- 'a
pile or heap'.] 1009. Demduba- 16 20 9 (v.l. dimduha-) 'a small water-snake'.
[The relevant passage is- "deřnd uheņa kim sappu dasijjai”- 'can a water-snake bite the serpent?' PSM. does not note deṁd uha-, but notes dumduha--'a species of snake'. At D. 7 5 vaivalaa- is equated with demduha-; cf. dindika-, dind uka-- 'a water-snake' (Bp. K.); cf. MW. dindibha-(L)- 'water-snake' and dundubha- 'an unvenomous water-snake' (Sāyaṇa.): cf. G. derdvū- 'a tiny water-serpent'.]
1010.
Dev- 'to leap or rush forcefully or sweepingly towards some. thing'; devamla (pres.p.) 17 12 8; devanti (pres. p. fem. 17 13 4.)
l=dhāvan (gl.); cf. PSM. V dev-= ut+langh-, 'to cross, to jump'; cf. » dev-= ud-langh- (PC.II)] The gloss on devañta at M.P. 17 12 8 renders it with dhāvan. The relevant passage here "sasichahi-sāranga-devanta-siham"- 'the lion leaping at the deer seen in the reflection of the moon'. The context is that of a lion and a deer. PSM. gives » dev, in the sense of

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uttlangh-, atikramana- and leaping (kūdna). So the sense 'leaping at can well fit our context. The passage at 17 13 4 is- "devamti disai saliladhārā”- the stream of water is seen rushing forth'. Here a forceful motion of the stream is implied. At PC.II 25 6 5 the passage is- "uhaya valahi devanti vihargai "- 'the birds were crossing or haunting both sides'. Here N dez- means 'to jump across, fly across the whole length of the sky (atikram-'). deviya- at NC. 7' 7 5 is rendered with priņita- on the authority of the tippņa-. The relevant passage is- "rumda-pinda- deviya - bherumdai”_"'- 'the bherundas were running towards, sweeping on towards the mutilated trunks'. In the light of the above occurrences we can very well take here also deviya- in the sense of 'sweeping upon.'
Hence » deu, implies 'running on the ground' or 'any forcefull or sweeping motion either on the ground or in the sky'. 'To leap or rush forcefully or sweepingly towards something' would suit all
contexts. 1011. Dora-- 85 10 21 (v.l. dora-) 'a rope'.
[The relevant passage is- "dad hadorenań pabalabalalo baddho balo"-'The strong and sturdy child was bound with a strong rope !. cf. PSM. dora-(D)= guna-, 'a thread'; cf. dora- occurring in the sense of a 'string-like necklace' in JC. (2 26 5) & NC. For N.I.A. cognates see N.D. doro= 'thread'. The word dadaraka - is a Sanskratised form of dora-. See dora-]
1012. ^ Doll- 'to swing to and fro':
dollai (pres.3-s.) 4 18 2.
The relevant passage is- "dollai vasumat”- the earth swings to and fro'; cf. y doll-= 'to swiug': cf.; 1 doll- occurrirg in the same sense in JC. (4 4 16), NC., PC. I & PCII. For the. N.I.A, cognates see ND. dol= 'oscillation, shaking'.)
1013. ^ Dhakk- 'to cover':
dhakkamta (pres. p) 62 11 2 (v.l. dha mkamta). [=acchadayan (gl.): cf. dhakk-= chad-, 'to cover' (H. 4 21); cf.
dhakk- occurring in the same sense in Bh. See » dhařk- and
dhamkana-] 1014. Dhamk- 'to cover, to conceal vell, shut':
dhařkai (pres.3s.) i 13 10, 3 12 17, 24 14 6, 47 5 12, 49 96, 73 19 2,
77 9 15, 88 6 12; dhamkamti (pres. 3. pl.) 3 15 11 (v.l. dhakkamti);

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
dhamkijjai: (Fut 3.s.) 26 74; dharkahu (Imp. 2. pl.) 6 2.11; dharnkivi (abs.) 24 1 14, 100 5 7; dhankevi (abs.) 101 2 13; dhamkeppinu (abs.) 35 22 3; dhamki(y)a- (p.p.) 13 11 1, 16 24 4, 19 13 3, 24 3 14, 28 30 6, 32 8 5, 33 4 15, 42 9 9, 44 3 14,55 9 4, 68 11 1, 73 12 8, 74 14 5, 80 79, 89 2 10, 92 6 12.
[=pracchādayati, acrhadayati, jhampitvā, pracchadita- (gl.) ; w dhakk-- chāday- (H. 4 21); cf. N dhamk - occurring in the same sense in NC., PC. II. cf d hark-= 'to conceal. to cover' (Supplement to J.O.I. vol. x No. 4, p. 140). For the N.I.A. derivatives see ND. dhaknu= 'to
cover, hide, veil, sbut'. See dhakk- and dhamkana-] 1015. Dhamkaņa- 73 15 12 'a lid, a cover'.
f=ācchadanam (gl.). The relevant passage is "suvanna-bhimgärayahu khapparu dinnau dhamkaņu"- 'a broken earthen plate is placed as a cover to close the mouth of a golden pitcher'. cf. PSM. dharkantpidhānika-, 'a lid, cover' (D. 4 14); PSM. notes dharkaņa- in the same sense quoting in support from Aņuogadārasutta. See ND.
dhakana, dhakant 'lid, cover'. See » dhank- and dhakk-.] 1016. Dhamkha- 19 13 5 (v.l. dhamka) (a tree) without leaves, flowers
and fruits'. [dhamkha-taru= patrapușpaphala-rahito urkṣaḥ (gl.); cf. PSM. dhankhara(D)= 'a branch without fruits and leaves' Cf. dhamkha- occurring in JC. (1 13 3), KC., dhařkhara- occurring in SR., GS., Vajjālagga (251) in the same sense. Tagare renders dhamkha-= with śuşka-, 'dry. Cf. M. dhaik-- 'an old and decaying tree'.]
1917. Dhamdhara- 31 26 6, 60 11 3 (v.l. dhand hura-), 74 16 10 'a demon'.
(=rākşasa- (gl.); cf. dhardhara- pišāca=, 'a demon, fiend' (D. 4 16), cf. dhardhara-= occurring in JC (1 16 7) and glossed as "takşasapretapiśācādayah-," Cf. dhand hara- occurring in the same sense in NC., PC. II & III.]
1018. » Dhal-'to wane, bend, incline, slide, drop down':
dhalai (pres 3. s.) 72 7 10, 97 3 5; dhalil ya- (p.p.) 4 15 6, 5 15 13, 8 9 12, 31 19 12, 39 4 7, 53 6 11, 57 19 8, 62 20 9, 71 16 , 77 2 8, 90 4 6.
[=patita-, cyuta-(81.); cf. PSM dhal (D)= to drop, to bend or incline'; cf. v dhal- occurring in the same sepse in NC.; cf. M. dhalne 'to slide or move out of place, to incline'. For NIA, derivatives see ND. dhalnu= 'to topple over, fall'. Tagare equates Vdhal wļth kşar,]

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1019. » Dhāl - 'to drop, 'to throw down,' 'to fell’;
dhalai (pres. 3 s) 14 10 7; dhaliya (p.p.) 54 6 11. [ patita- (gl.): cf. PSM. dhal- 'to drop down'; cf. dhal - occurring in the same sense in NC., KC.; cf, dhal- 'to pour out, to cast off' (Supplement to J.O. I. vol. X. no. 4, p. 140). For the N.I.A.
derivatives see N.D dhalnu 'to fell, new down'.) 1020. Dhilla— 32 3 5 'loose'.
The relevant passage is "dhillihūyau nivibandhaņu" - "the knot of the wearing garment loosened'; cf. PSM. dhilla- (D)= śithila- Cf.dhilla-= śithila (Pa. D.): cf. Hi. dhilnā= 'to loosen' and dhīlā-- 'loose'. See
ND. dhilo= 'slow, slack' for N. I. A. erivatives.) 1021. ^ Dhul- 'to slip down, to loosen':
dhuliya- (p.p.) 88 7 10 (v.l. khaliya- v.1. caliya- v.1. valiya). [The relevant passage is "pahuriņa-bamdhanai ņam dhuliyai"- 'as though the ties of the debt in the form of the Lord were loosned'. It is not noted by PSM. cf. M. dulne= 'to be lost or gone (money, a pledge), ; G. dholvu= 'to spill, to make flow' and Hi. dhulna= 'to
be poured out, roll; be spilt.'] 1022. Nakkhachodi- 49 4 10 'crackling of fingers'.
(=nakhacchoţika angulivikārāḥ (gl.). It is not noted by PSM. cf. nakkhacchodi occcurring in tbis very sense in PC.II; cf. MW. nakhācchotanika (L) 'making noise with the nails (as a token of applause or
approval). 'See nahachodaa.-] 1023. Naggora-- 12 10 7 'camphor'.
[=kar pūra (gl.); the relevant passage is "naggora-reņu-dhavalijjamanu"- being wbiteped by the dust of camphor'. It is not noted by
PSM.] 1024. Nad— 'to be distressed, tormented, harassed, confounded';
Nadi (y)a- (p.p) 2 21 6,23 18 11, 29 3 8, 32 4 10, 33 12 12, 50 57, 54 18 12, 56 2 11, 66 87, 69 3 11,78 2 14, 81 10 10, 83 13 4, 84 2 15, 89 17 16, 90 2 10, 91 4 7, 98 7 7, 98 6 3; nadijjai (passpres. 3. s.) 98 15 21. [At 54 18 12 nadiya is loosely rendered by the gloss with prerita-; the relevant passage here is "kale nadiyau", which can be rendered as- 'harassed by time', hence prerita-. At 69 3 11 the gloss renders nadia- with vañcita- and at 78 2 14 with kadarthita-; cf. nadia__ vañcita-, 'deceived'; khedita-, 'distressed' (D. 4 18). Trivikrama notes
32

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DEŞYA WORDS FROM THE MAHĀPURĀŅA
nadia- in the sense of vancita- only (Tr. 3 4 72, 248); cf. nadiya- in the sense in JC. (1 29 12, 2 5 2 & 2 33 4), NC., KC., PC. II & CMC. (p. 268, line 10 ); cf. M. nad --ne= 'to cheat excessively' see
viņad-]
1025. Ņamera— 96 2 11 ‘a kind of tree, Elacocarpus Ganitras.'
[=kalpavşkşa- (gl.); cf. PSM. ņameru= vrkșa-višeşa -; cf. nameru occurring in Yaśastilaka, where it is glosset pārijāta-; cf. MW. nameru (L)= 'Elacocarpus Ganitrus.)
1026. Nahachodaa— 24 8 1 'crackling of fingers'.
[=nakhacchoţikā (gl.); cf. MW. chotika= 'snapping the thumb and forefinger': cf. Hi., G. cutki= 'a snap with the thumb and finger' See nak khachodi-]
1027. Nahala- 13 11 6, 15 1 9, 15 5 5, 15 20 4, 47 2 5, 73 13 7, 82 10
6, 83 9 9, 85 4 13, 90 17 11, 92 6 14, 92 18 6 'a barbarous tribe, an aboriginal tribe, a wild mountain race'.
[-sabara-, bhilla-, (gl.); cf. nahala= 'a tribe of mlecchas' (H. 1 256); cf. ņāhala- occurring in the same sense in JC., and nähala- occurring in Tri. I and nahala- v.1. nāhara in Br. K.; cf. MW. nahala (L) 'name of a non-Aryan people (=mleccha)')
» Ņiy- 'to see, to behold': niyahi (pres. 2. s.) 52 8 2; niyai (pres 3. s.) 4 1 10,5 15 9, 19 3 6, 28 19 4, 45 6 10, 48 6 3, 62 16 1, 101 16 7; niyanti (pres. 3. pl.) 9 21 15, 36 16 12, 83 1 11; niyanta (pres. p.) 2 20 10, 5 3 13, 61 13 2; nievi (abs.) 55 3 5, 74 8 1, 86 5 1, ņiyavi, (abs.) 60 20 14 (v.l, ņievi), 85 7 13.
[=paśyti, paśyan, avalokayan, drstvā (gl.) cf. » ņia= drs-, 'to see' (H.4 181) and (Tr. 2 4 153). Cf. Nņia- occurring in the same sense in JC., NC, KC., PC. I Kars-, Bh. & Vajjā (198). Tagare connects wnia - with Sk, ni- and compares netra-, nayana.)
1029. Nikkhatta - 11 9 7, 38 4 4, 98 15 11 definitely, certainly'.
f=niścitam (81.) PSM. notes ņikkhutta- in the same sense and quotes in support from Paumacariu of Vimalasuri. Perhaps connected with
Pk. khutta-= 'stuck, fixed' and hence 'certain'.) 1030. Nikkhabbhu- 20 1 7 (v.1. nikkhuttu v.l. nikkhuttu) 'constant', 'perpe
tual.' (=nirantaram:(gl.) PSM. does not note it. ]

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1031, Niccapphala- 49 7 1, 84 17 8 'truth'.
[ Though the gloss renders it with niscapalam, it can very well be taken to mean 'truth' (nis+capphala-). The relevant passage at 84 17 8 is, "tena ri niccapphalu tahi sitthu"- 'he also told her the truth'. See capphala-, capphalatta-]
1032
~ Nicchatt-'to slip, to falter': nicchuttavi (abs.) 4 15 11 (v. 1. nicchuddhivi. v, 1. nicchuttivi).
askhalitva (g1.); tbe relevant passage is- "lacchihi bharaṁtihi kanayavannu nicchuftavi kalasu va jali nimannu" as though the golden-hued pitcher of Lakşmi while filling slipped and was immersed in water'; cf. PSM. nicchutta-= nirmukta-]
1033. Niddariya- 35 1 4 (v. 1. niriya-) expanded due to strong emotional
impacts like fear, wonderment, martial spirit etc.' | The relevant passage is "ņiddariya nayaņu nimmansa-muhu..... rãe hayavaru ditthau"- 'The horse having expanded eyes, dry face without flesh etc. was seen by the king'. Vaidya paraphrases niddariya- as nişkasita-, 'popping out or bulging out (eyes). PSM. does not record it. Cf. viddara-= vistāra- (Tr. 1 3 105, 82.7
In PC. II and PC. III midd ariya- occurs several times and is rendered bhayot padaka- by the editor. This meaning appears to refer to the eyes which riddariya- qualifies. In KC. midduriya- occurs at 5 14 9 and 10 20 3. Here the reading şidduriya- appears to be a scribal error for the correct reading niddariya- (as in manuscripts du and double da are mistaken for each other). The editor has rendered it with nir-dulita- ' which seems to be a surmise. Here also the MP. meaning fits in well. In all the occurrences riddariya- qualifies nayaņa- and the expression niddariya-nayana- can be rendered with 'eyes expanded, popping out of moving to and fro due to strong emotional impacts or various sentiments like fear, wonderment, martial spirit (yuddhotsaha) etc.' niddariya- refers to the condition of the eyes under the influence of these emotions. It may connote more than mere expansion. We are not in a position to pinpoint the exact
connotation. 1034. Nittala— 58 22 7 (v.l. mittava-) 'spotless, bright, resplendent.
[-nirdoşa-, bhāsura- (gl.); the relevant passage is - "So rehai tena sunimmalena nava-mehu va raviņā nittalena" - "(Hari) shines with the 1. See Karakamậacariu, Jain, Hiralal, Karanja, 1934, Glossary.

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
spotless discus (in his hand) as a fresh cloud with a spotless sun.' nittalam in the sense of anivria-, 'upreturning' noted by PSM. does
not suit here. ] 1035. Ņittimsa 29 14 8 ‘unkind, cruel'.
[- nirdaya- (gl.); cf. PSM. mittimsa-= nistrimsa-, nirdaya- (Supāsanā.
hacariya).] 1036. Nimm- 'to dissolve, to disappear';
nimmai (pres. 3.s.) 6 4 10
[kşayopasaman yati (gl.). The relevant passage is- "ņāhahu ajju vi cariyavaranu dhuvu nimmai genhai tavacaranu'- 'In the case of the Lord the caritrāvaranīya karma which still persists can be certainly dissolved if he resorts to asceticism'. Probably nimmai is formed on the analogy of summai-= 'is beard' (passive); as su- gives a passive present 3. s. Similarly ni- can give us passive present 3 s. nimmai-- 'takes a way, disappears.' Cf. D. 4 34 nimmaya-- gata- 'gone'. ]
1037. Nirāriu- 2 18 8, 9 26 3, 13 7 13, 14 5 5, 14 9 10, 29 4 6, 38 4 8,
39 7 13. 39 10 6, ņirāriu 83 8 6 'constantly,' 'incessantly,' 'excessively,' 'definitely'.
-aniväritam, atiśayena (gl.). It is not noted by PSM. Cf. mirariu
occurring in the same sense in NC., KC., PC. I, III & Bh.) 1038. Nirikka- 22 6 9, 29 17 3 (v.l. nirakka-), 43 3 13,57 10 11, 'a thief'
T= cora- (gl.); cf. nirakka- cora-, 'a thief' (D.4 49). One of the manuscripts of Dešināmamālā notes ņirikka- also; Trivikrama notes nirikka- in this very sense. (Tr. 3 4 72, 143); cf. nirikka- occurring in the same sense in JC. (3 18 9), NC. and PC. I. Tagare
connects ņirikka- with nir-iks-. See nirukka-.] 1039. Niru- 13 11 11, 20 1 11, 81 4 2 'surely', 'indeed,' 'exceedingly'.
Laniscayena (el): cf. niru= nitarām, certainly' (H.4 344 illustration 1):
cf. ņiru occurring in th: same sense in JC., KC, & PC. I.) 1040. Nirukka- 100 4 8 (v.l. nirikkha-) ‘a thief.
cora- (gl.); mirukka- is nowhere else attested and as the spelling nirik kha- is isolated, we can suggest here nirikka- as an emendment.
See nirikka- ) 1041. » Nillūr- 'to cut, rend, destroy';
nillurami (pres. 1.9.) 14 8 15; millūrai (pres, 3.s.) 9 22 12; milluriya(p.p.) 13 11 4, 53 10 3, 75 5 6, 80 12 5; millūrivi (abs.) 46 8 9. 59 14 7.

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[= nirlūrita, sphetita, vidhvasya, chedayitvā (gl.); cf. lūr-, ņillur = chid- 'cut (H.4 124; Tr. 31 67); cf. 1ņillūr- occurring in the
same sense iu NC. & PC. I. See millüraña and » lūr-.] 1042. Ņillūraņa— 7 16 2, 55 62, 71 4 7, 88 5 10 'eradication,' 'uproo
ting', 'cutting asunder,' 'splitting'.
(=nirmūlana–, sphetaka-(gl.). See wņillūr-.] 1043. Ņiva— 44 67, 46 8 3, 47 7 3 'a water-jar', 'a pitcher', 'a pot'.
[-ghata-, kalasa-, kumbha- (gl.). PSM. does not note it.] 1044. Ņisudb— 'to kill';
nisudhiya-(p.p.) 76 1 10. (The relevant passage is "sosiya sari sara nisudhiya jalayara'- 'The pond was dried up and the aquatic animals were killed'; cf. PSM. Nņisudh-=ni+sumbh-, 'to kill' (H.4 158) and ņisud hia-= nipätita. Cf. nisudhiya- occurring at PC. I 13 8 4 where it is glossed as bhagnaand "ņisudhiya-gattai" having their limbs shattered or broken (Bh. 13 6 11).]
1045. Nihelapa - 31 10, 3 5 20,6 5 4, 12 16 11, 15 18 l, 16 3 9, 20 14 6,
22 2 10, 22 10 3, 23 1 4, 28 11 , 31 2 12, 31 6 12, 32 14 6, 33 9 1, 36 19 5, 37 1 10, 38 3 2, 38 20 2, 39 10 4, 40 9 4, 41 4 7, 43 10 3, 46 3 19, 48 6 1, 51 6 7, 58 5 11, 59 4 5, 61 17 9, 65 14 4, 65 17 9, 69 9 3, 69 19 10, 72 4 8, 78 10 114, 83 3 1, 83 16 4, 85 4 3, 85 91, 85 25 3, 87 12 10, 99 3 1 'an abode, a house, a mansion'.
(=mandira-, alaya-, grha-, nida- (gl.); cf. nihelaņa-= grha-, 'a house' (D. 4. 51; H.2 174: Pãi. 77) and nihelaņa-= nilaya (Tr. 13 10 Cf. nihelaņa- occurring in this very sense in JC., NC. & PC. I. Pischel derives it from nibhelana and » bhil bhedana (Dhātu pātha 32, 66). See Pischel S 206.]
1046. Nehira- 25 9 12 'saffron'.
[=kunkuma (gl.). The relevant passage is- "paya-juya-nehiräruniyameha"- 'the pair of feet reddened by saffron in the form of clouds'. PSM. does not note it.]
1047. Takkāri - 12 13 9 'a charioteer'.
[=sārathi (gl.). The relevant passage is- "takkāri-camma-latthihaehi rahu kaddhiu māruyajavahaehi " - 'The chariot was pulled by horses which had the speed of wind and which were beaten by the charioteer with a whip'. PSM. does not note it.]

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1048. Tanaa— 1 32, 61 9 2, 81 2 5; taniya 84 12 2 pertaining to,
belonging to'. [=sa.nbandhi (gl.). Cf. PSM. tanaya (D)= sambandhi (H. 4 361), Ci. tanaa-, taniya- occurring in this sease in JC. (2 13 19, 2 26 9 ete.) NC., KC., Bh.K. Cf. G. tano, laņi, tanu= 'appertaining to, belonging to'. tanaa- is a Genetive Post-position used with the sixth case
in the sense of tasya idam'. ] 1049. Tanusīya-'a blade of grass'.
I= trnasīta- (gl.); the relevant passage is- "khudami rāma-lakkhanasira-kamalar tanuszyai daňtahun malu phiftai "- 'as we use a tiny blade of grass to remove the dirt in the teeth, I would make use of slender Sita to break the beads of Rāma and Laksmana'. PSM. does not note it. taņu- in the compound “taņusīja " capnot be equated with trņa. Either it means a tiny blade of Durvā grass' or the word should be taṇasīya or siyataņu-; cf. MW. sita-(L)='a kind
of Durva grass' and tỉnisita - (L)= 'name of a fragrant grass'.] 1050. Tatti – 36 19 5, 37 11 2, 48 14 5, 67 12 4, 81 11 8, 101 1 8
'anxious thought, entire devotion to a thing'.
[=cinta (gl.); cf. tatti= tatparatā= entire devotion or addiction to a thing' (D. 5 20; Tr. 2 1 30, 70); cf. tatti- occurring in the saine sense in NC., PC.I. See tattia- and tattilla-. ]
1051. Tattia- 84 7 13 (v. 1. tamtia-) 'anxious', 'devoted to', 'concernel'.
T=cintāyukta- (gl); the relevant passage is- "ranatattiu nicchau khattiu ehu na paru bhāvijjai'- 'As he is devoted to war, he is definitely a kşatriya, he should not be mistaken for anyone e'st'. See tatti and tattilla-. )
1052. Tattilla- 1 5 13, 77 13 16 devoted to, engrossed in'.
[cintaka, cintäyukta (gl.); cf. tattilla-= tatpara-, 'closely intent on, eage
rly engaged in' (D. 5 3; Tr. 2 1 30, 91). See tatti- and tattia.] 1053. Talappa- 4 11 6, 51 4 1, 51 16 5, 76 7 14, 95 10 16 'a stroke, a
slap with the palm'.
=kara prahāra-, prahāra- (gl.); PSM does not note it. At 1 18 5 in NC. the word talappa-has this very meaning; it cannot be equated with
talpa- as is done in the Index. Cf. talappa-= 'stroke, slap' (PC.II).] 1054. Talima—24 6 7, 36 5 12, 43 4 11, 58 4 9 ‘a couch.'
[=pallanka- (gl.); cf. talimas, sayya-, 'a couch' (D. 5 20; Tr. 34 72, 764); cf. MW. talima- (L)- 'a couch',)

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1055. Talla— 14 7 9, 25 2 8, 29 26 12, 73 2 11 'a tank, a pond'.
(=kşudrasara-todaga - (gl.); cf, talla =palvala-, a small pond' (D. 5 19) cf. talla- kāsāra (1r.3 4 72); cf. talla- occurring in the same sense in Chand. & Yt.; cf. MW. talla- (L)= 'a tank'; cf. M. tale, Hi. taland talaiyya - 'a pond, tank.' See tallara-.]
1056. Tallara -- 78 14 8 'a small pond or lake'.
[-alpatadāga (gl.); the relevant passage is- "tallarajali kailasu di jala. yaru"- 'In the waters of a small pond a crab is said to be
an acqaatic animal'; see talla.) 1057. Tālūra—30 11 3, 32 10 11 (v.l. mālūra-) 'a wood-apple Feronia
Elephantum.' [=kapittha- (gl. at 30 11 3). The gloss on 32 10 11 giving 'bilva-phala'as the meaning, obviously pertains to the variant reading malūraof the MSS. MB.; cf. talura-- kapittha-taru, 'the wood-apple tree'
(D.5 21) Cf tālūra- occurring in this very sense in PC. II] 1058. Tiyāusa-37 22 9 'ash.'
(=bhasma- (gl.); the relevant passage is-'tiyāusu vardiyau inde "- 'the
ashes were saluted by Indra'. PSM. does not note it.] 1059. Tigimchi - 9 21 14 (v.1. tingicchi v. 1. tigginchi v. 1. tigimcha) 'the pollen
of a flower'.
[The relevant passage is- "vāuggaya-tigińchihi " 'with (lotuses) whose pollen was raised on account of breeze'. Vajdya renders it with makaranda-, parāga-; D.5 12 notes ingiā- and tirgicchi-in the sense of kamala-raja-, the pollen of a lotus' and H. 2 174 notes tiñgicchi- in the sense of pauşpam rajas,- 'the pollen of a flower'. Trivikrama also notes timgicchi- and timgaa- in the sense of puşparajah (Tr. 34 72, 61 & 62); cf. also Pāi. 342-timgicchi -. In the light of the spelling in the Deśīnāmamālā and other occurrences the reading tirgicchi- is to be preferred to tigiñchi-, See timgiccha- and
tiņgicchi-.] 1060. Timgiccha -5 1 10 (v. 1. tiggancha, v. 1. tiggimchi ) 'the pollen of
flowers'. Emakaranda- (gl.); makaranda here should be taken as 'pollen' and ot honey of flowers'; cf. D. 6 123 mayaramda-- kusumaraja, 'pollen of a flower': cf. tiñgiccha - occurring in the same sense in JC.
(4 17 13). See tigimchi tirgicchi ] 1061. Timgicchi— 17 12 4 (v. 1. timgiccha v. 1. tigimchi v. 1. tiggimcha-)
'pollen of flowers.'

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[The relevant passage is "maruddhuya- tingicchi-dhūli-vilittam"- 'besmeared with the pollen-dust raised on account of the breeze'; cf timgicchi- in the same sense occuring in Lilāvai. The word tiñgimchaoccurring at MP. 11 5 6 and 11 6 1 is a proper name of a lake
and does not stand for 'makaranda-,' See tigimchi- and timgiccha-. ] 1062 Tiţikka-- 37 21 10: Tiţikkā- 25 5 8 'a spark.'
[sphulinga- (gl.) ; PSM. does not pote it: cf. tidikka- occurring in the same sense in PC. II, PC. III ; cf. M. tidki= 'a spark' (used in poetry) and tidka- 'sending forth sparks' and G. tankho- 'spark'
and tadko 'sushine.'] 1063. Tumgi-44 3 13 'the night.'
(rātri (gl.) : the relevant passage is- 'tungiyahi virāmai"- 'at the close of the night'; cf. turgī=rātri-, 'the night' (D: 5 14; Tr. 3 4 72, 138); cf. MW. tungi(L)= 'night)
1064. Tuņava--77 8 6 'a sort of durm also known as "jhunkha'.
karata vadya-viseşa (gl.): the relevant passage is-"panava- tunavajhallari-mahāsaran"- "great din of panava tunava and jhallari-” cf. tunaa-= jhunkhākhyastürya-višeşa-, a kind of musical instrument known as jhunkha'(D 5 16). At D. 3 58 jhunkha- is rendered with tunayakhyo vād yaviseşaḥ. tunava- occurring in PC. II is glossed bheri, tunava-also occurs in the above sepse in PC. III. The word tunavanoted by MW. in the sense of 'a flute' does not seem to be conne
cted with this. For the word karata- given in the gloss. see karada-] 1065. Tumdāhi--7 12 7, 10 11 11 'a kind of worm, an earthworm'
(=gandūpada (gl.); the relevent passage at 7 12 7 is- " cira-tuṁdahijala-samruddhau'- '(the body) is full of multitudes of earthworms in
the form of veins' PSM. does not note it.] 1066. Tuppa--20 5 3, 26 1 5, 28 23 9, 52 21 3, 77 10 8,78 2 10, ‘ghee,
a greasy or oily substance'. Sat 26 1 5, 28 23 9 and 52 21 3 tupp- means 'clarified butter or ghee'. At 20 5 3 tuppa- can be taken in the sense of snigdha, 'oily or greasy' and the passage here namely "mayatuppabiñdu" can be rendered as 'greasy drops of ichor (mada)'. The expression at 78 2 10 is- "vasātu p palittam”. Here vasa means 'fat' or 'marrow' and lipta- means 'besmeared'. Desināmamālā records mrakṣita-- ‘anointed, besmeared' and snigdha-= 'oily, greasy' among the several meanings of tuppa-, But neither the meaning 'ghee' nor the meaning markþita- and snigdha- suit our context here. The only alternative is to take tuppa- in the sense of an oily substance' in

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general and accordingly render the expression as- "besmeared with the oily substance in the form of marrow or fat'. Similarly the expression at 78 2 10, "vasātuppa” can be rendered- "oily substance in the form of marrow”. A parallel development is found in the G. word coppada- which means 'a fatty substance' and 'ghee or oil'; cf. tuppa -= snigdha-, 'oily, greasy' and mrakṣita-, 'besmeared or anointed' (D. 5 22). Ramanujaswami has wrongly rendered snigdha- here with "attached, affectionate" (See Deśināmamālā, edited by Ramanujaswami, Glossary. p. 48). Cf. also Pāi. 752- tuppa-; cf. PSM. tuppa-- ghsta-, ghee'; tuppaia-, tuppalia- tuppavia-(D) 'anointed or besmeared with 'ghee'; PSM. also notes tuppa, in the sense of veştita- quoting in support from Anuogadārasutta; cf. tuppa- occu. rring in the sense of 'ghee, fatty substance' in JC (3 91), PC. I & II; cf. M. tūp, Kan, tuppa- 'clarified butter, ghee'.]
1067. Teppo-6 6 9 (v.l, tippu) 'a kind of stripged instrument'.
[=tripa (gl); the relevant passage is “ņikkalu teppu vi tantiraniu "'there are two types of stringed musical instruments : nişkala and tripa'. PSM. does not note this word.]
1068. Teramga- 48 3 3 (v. 1. neramga v. 1. neranga) 'curds'.
[=dadhi (81.); the relevant passage is- "gulu sappi duddhu terangu tellu" 'molasses, ghee, milk, curds and oil'. PSM. does not note it.]
1069. Tomtadiya-49 5 10, 57 10 6, 71 10 1 'mixed,' 'intermingled'.
- miśra-, misrita-(g1.) The relevant passages are- 1) "varamani-kiranahi tortadiya uggaya raviyara nau disamti (49 5 10)- 'the intermingling of the rays of precious gems appeared as though the sun arose,' and 2) "annai rayaņāi tahi tomladiyai – (57 10 6)- 'other gems were mixed with them'. Cf. tomtadia karamba-, 'flour mixed with curds' (D. 5 4). Cf. also tottadi- Pāi 440. See tortadilla-]
As karamba- originally meant curds rice and later on came to mean 'a mixture', similarly, tomladi, which originally meant 'curds rice', came to mean 'a mixture'. Hence tortadiya- secondarily mean 'mixed'
1070. Tomtadilla--28 1 5 'mixed, intermingled.'
[ misrita-(gl.): the relevant passage is "cardana-tortadilla- . varavārihi"- 'with holy waters mixed with sandalwood paste'. Made up of toñtadiya + possessive suffix--illa-, See tortadiya.]
33

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DEŚYA WORDS FROM THE MAHĀPURĀNA
1071. Thada-12 3 19, 13 i 19, 13 6 5, 29 14 9, 38 8 10, 52 9 13, 58 20
8, 75 65, 76 1 9, 77 12 24, 88 8 2, 99 5 2 'a row', 'a battalion,' 'a full and dense array', 'a troop, a group'. [=samūha- (gl.). Vaidya renders thada- at 13 6 5 with stabaka-; but samüha- suits the context; cf. PSM. thada-- samūha-; cf. thada- occurring in the same sense in NC., PC. I, III & Bh. See Thatta-.]
1072. Thimbha-- 88 9 5 'a drop'.
[=bindu (gl.); the relevant expression is "lohiyambha-Thimbhe hi'- 'with drops of red liquid or blood'. PSM. does not note it. See
thenbha-] 1073. Thembha - 3 14 20, 67 27 (v.l. thimbha). 73 13 10, 83 8 10 'a
drop'. [=bindu (gl.); Alsdorf notes scota- as the gloss at 83 8 10. PSM. does pot note it. Cf. theva-s 'drop' in Sam. K.; cf.M., Kon. themb-= 'a' drop'. See thimbha..]
1074. Thotta-- 77 3 6 'strong, powerful, competent',
[=samartha-(gl.); the relevant passage is- "daramalai thotta-dugghoftathatfa" - 'destroys the troop of strong elephants'. PSM. does not note this word. The word occurs in NC. at 7 7 5 and the editor has conjectured the meaning as chinna-hasta- on the basis of M. thota, H. thūtā, 'deprived of arms or legs'. But here also as in MP., it occurs with dugghotta-, and the meaning samartha- appears to suit the context. The word thotta- also occurs in JC. at 34 6. Here too, the editor has renderd it with chinnahasta, on the basis of M. thota. But in the notes at the end of JC. on 3 4 6,. the editor says, "thoffa- is either sthūla- or samartha- according to marginal notes." 1 In JC. thotta- occurs along with samaratta and kevaffa and the relevant expression is - "samaraffa-thoffa-kevattahi"- 'with arrogant and
powerful fishermen'. Hence in all the three occurrences thotta- can
· be rendered with sthūla or samartha-.] 1075. Damţi-Khamda- 22 16 22 'a tattered and dilapidated iag stitched
or mended'. (=saiajarjaram jirnam sivitam vastram (gl.). Hemacand ra notes damdiat D. 5 33 and gives the meaning according to others as - "dardivat - sūcīsamghatita-vastra-yugalama pilyanve"- 'a couple of cloths stitched together'; cf, also damdi, damda, disdz= sūcyā sanghațitāni vastra-khandani, 1. See Jasaharacariu, Vaidya, P.L., Karanja, 1931, Glossary, p. 132 & notes,
p. 182.

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'pieces of cloth stitched together' (D.4 7); PSM. notes dandi in the seuse of 'mended rags' and quotes from Ņāyādhammakahā; daṁdikhard z occurs in Caupannamahāpurisacariya on page 321 line 7 in this very sense; cf. G. dāṁdiyu= 'the sound pieces of a used dhoti or saree sewn together, after removing the damaged piece' and M. damd= 'the line or stripe (of a garment) where two pieces are sewn
together'. ] 1076. Daramal - 'to destoy, to pulverize, to crush' :
daramalai (pres. 3.s.) 77 3 6; daramalanta (pres.p.) 73 16 6; daramali(y)a- (p.p.) 12 5 9 (v.l. dalamaliya-), 14 2 1, 28 36 28, 71 12 3 (v.l. daradariya-).
[Compare PSM, » daramal-=marday-, cūsnay-; cf. Ndaramal- occurring! in this very sense in KC., PC.I, II, III; daramal- occurring in Bh. (13 13 10) is equated, with kamp- by the editor on the basis of M. dalamalne = 'to tremble'. But here also the meaning crush, destroy' suits the context. Possibly connected with dar- (to tear') +mal('to crush'). Tagare connects N daramal- with durmad- Cf. Ndal
avatt-.] 1077. „Dalavatt- 'to crush, to pound, to destroy':
dalavattami (pres.1.s) 75 1 8: dalavattai (pres.3.s ) 60 11 12; dalavattivi (abs.) 16 23 6, 35 7 6, 85 8 13; dalavatti(y)a- (p.p.) 15 3 5, 25 12 3, 33 6 12, 37 5 5, 55 8 1, 60 277, 76 7 12, 77 12 24, 84 5 2, 86 7 7. [=khandita-, cūrņam, cūrnita- (81.). PSM. dalavatt-. Cf. Ndalavattoccurring in this very sense in NC., PC. I. II, III, Bh. Cf. G. daļovāto= 'total ruin' and M. dalvatne= 'to trample or tread injuriously' and tal pat- 'ruin, annihilation'. Possibly connected with ~ dal-'to split open' and vatt-= 'to pound with a grinding stone'. Cf. Ndaramal-. See dalavaffana-]
1078. Dalavattaņa-- 22 3 1, 52 15 9, 80 16 5, 84 144, 85 20 5, 88 2 12
'complete destruction,' 'ruin,' 'annihilation'. {=cūrnakarana- (gl.); cf. dalavattana- occurring at NC. 2 7 2 glossed
as cūrņaka-. See » dalavaft-. 1079. Daya- 56 2 8 'a throw or cast of dice, cowries etc.'
[PSM, does not note the word in this sense; In PC. III (haula- is glossed as daya-. See ND. dār= 'a tbrow in dice'. Turner com pajes with this Pers. dāv-= 'stroke or move in a game'. Gf. Hi., M. dau-, Kan. dāya - Kun. day= 'a throw or cast of dice (in a gambling game) :)

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DEŠYA WORDS FROM THE MAHẤPURÃŅA
1080. Dālimbaa-37 2 8 'a mushroom', 'fungus'.
[sgomayachhatra-, silindhraka - (gl.); the relevant passage is- "viyasāviyadalimbao-patto vāsārattao' 'the rainy season during which the mushrooms bloom, arrived'. PSM. does not record this word. For the
word gomayacchatra-given in the gloss see Appendix,] 1081. Dillamdiliyā - 85 4 5 'a girl'.
[Compare dillimdilia--bala-, 'a boy' (D.5 40). One of the manuscripts of the Dešināmamālā rotes the reading dillamdilia-; cf. Pāi. 96 dillimdilia-= bala, 'a girl'; PSM. notes dillindilia in the sense of bala- and quotes in support from GS.; dillimdiliya- occurs in NC,
at 3 5 5 where it is glossed "balika, cefikā vā". See dillimdilia-.] 1082. Dilimdiliā— 61 12 6 'a girl'.
[-bala- (81.). See dillamdiliyā.] 1083. Divada- 28 9 15 'a kind of serpent, a low class snake'.
[=sar pajāti-višeşa- (gl.); cf. PSM. divada-(D)= jalajantu višeşacf. M. divada-= 'a serpent of a large but harmless species' and Kon. divadu=
'a small variety of snakes without venom.] 1084. Duāli- 54 10 17, 85 13 3: Duyāli- 884 7; Davāli- (v.1, duyali-) 20
24 10, 85 10 9, 85 24 14, 91 16 4 (v.1, duali) 'foolish obstinacy', 'uncontrolled behaviour or mischief', 'disobedient deeds'. (=durägraha-, apanyāya-, anyāya, utsakatva (?), Aligārapaņa (?), Gulāi (?) (gl.). Alsdorf notes Rolābāji- and Guāli- as the gloss on the word duali- occurring at 88 4 7 and Roala-Roula-Bāji on the word duvaliat 85 10 9, role, guāliye at 85 13 2 and role at 91 16 4. D. 5 49 notes doala- in the sense of vrşabha-, 'a bull'; PSM. does not note this word; cf. duvali= 'mischief' (PC.ID); Jñāneśvari has one occurrence of duali in the sense of klesa, pida-; cf.M. duād-= 'mischievous'; cf. Urdu duvalbāj= 'chali, vañcaka-, thag, dagabāj.']
1085. Dugghotta-51 4 1, 77 3 6 (v.1. dugghafta), 96 1 11 'an elephant.
[=dustagaja-, durdhara-, balavatlara gaja-(gl.).] From the reading in the gloss, it is clear that the commentator associates the element du- in dugghotta- with Pk. dur-, dus- meaning 'bad'. But his etymology is unsound and the rendering durdhara- or unruly' is not justified. dugghoffa- is just a Pk. synonym of gaja-. It is a Pk. reflex of Sk. dvipa- dvabhyām pibati iti. Corresponding to dvi- in Sk., we have du- Pk. ghofta- means piba- (H.4 10). So dugghoffa- dvi pa-, 'one who drinks by two means'. There is no connection with durdharata or duşta-. See Kamsava ho, ed. by Upa

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dhye, notes, p. 187 where the editor observes as follows:- "The elephant has two frontal globes, so it may be called dvighațah". Cf. also Tri. 2 1 30, 5— "dugghofto dogghofto dvi paḥ. pibaterghofaḥdva. bhyām pibatiti". Cf. dugghuffa-= hasti, 'an elephant' (D.5 44) and Pal 9, doghatta-= 'elephant'. dugghofta- occurs in NC. at 7 7 6; the editor has given durghata- with a query in the Index. Here also dugghotta- means 'an elephant'. Cf. dugghotta- occurring in the same sense in PC. II, III, Bh., dugghuffa- in Candralekha and dogghotta
in Usā, Kams.) 1086. Dugghotta- 48 21 10 (v.1. dugghuţta-) 'a sweet intoxicating drink'.
[= madhu-(gl.). This is a free-rendering. dugghoga- here means that which is bad or forbidden to drink (Sk.duşpiba-). madhu-is a forbidden
drink for the Jainas, ] 1087. Demtulla— 4 11 11 (v.l. dimdulla-) 'a stalk or stem of a plant'.
(=vrnta-(gl.); the relevant passage is - "alagga-dora-destullayāi” - 'attached to the stems in the form of the strings'; this word is not recorded in PSM.; cf. M. denth-, Kon. dențu, Hi. danthal= 'a stalk or stem of some particular plants ( of the lotus etc. )'; cf. Kan.,
Te., Tu. dantu= 'a stalk'.] 1088. Dora- 2 16 2, 4 11 11,5 11 11 'a rope, a string, a cord'. dora
3 14 17 (v.l. dora-), 4 19 10, 5 19 12, 8 13 1, 11 8 8 (v.l. dora- ), 14 7 7, 26 3 5, 34 6 3, 42 7 4(v.l. dora-), 43 9 4 'a thin string-like necklace'.
Dešināmamāla records dora, in the sense of katīsūtra-, 'a waist band' (D. 5 38) and davara- in the sense of tantu-, 'a thread' (D. 5 35). PSM, notes dori(D) in the sense of 'a small rope'; cf. doraoccurring in tbe sense of 'a string like necklace' in JC.; NC. & PC. I. Cf. MW. davara-= 'a string' (Jain). For N.I.A. derivatives see ND. doro= thread'. See dora- ] 1. Bloch regards dora- as a dest word. (See La Formation de Langue Marathe, p. 254). R. G. Harshe connects M. dor, 'rope', dora, 'thread' with Sumerian root dur-, 'to bind, to tie'l; and compares this
with Sindhi duri= 'a kind of double necklace of gold beads'. 1089. Dhana- 23 14 9, 25 18 10, 62 15 8, 73 7 10; dhaņā- 20 7 3,
dhaniya- 81 14 3, 101 1 18 'wife'. bharya-, vadhū, stri-(gl.); cf. dhaniā-= prija-, 'beloved, wife' (D. 5 58; Tr. 1 3 105, 20) and dhani= bhārya-, 'wife' (D. 5 62); cf. dhana-=
priya (H. 4 330, illustration 1); cf. dhana-, dhamt occurring in PC. I. 1. Some Sumero-Marathi Correspondences, Harsbe R, G., Poona, 1952, p. 24,

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DESIA WORDS FROM THE MAHẤPURẦNA
dhana- in PC. II and dhamiam in Bb. In this very sense; cf. MW. dhanika(L)= a virtuous or excellent woman, any young woman or wife'; cf. G. dhania= 'wife' and Hi, dhan= 'a young woman, a lately
married lady'. ] 1090. Dharā -- 89 5 14 'a banner'(?)
[=patākā-(gl.). ] In the gloss on this line, we have dharā-- patāka. But the text of the line appears to be defective. The metre is here Simha-vikrānta Dndaka which consists of 5 short: + any number of jaganas (or in which the gurus are occasionally replaced by laghus ) Iu the line under question the structure is violated at the very place where the word dhara- occurs. To rectify the metre we would require one guru extra. Under the circumstances we are not quite sure about the occurrence of the word dhara, in the original text.: From no other source dharā-is known in the sense of patakä-, Alsdorf
drops the word dharā-in the corresponding passage in his edition. 1091 „Dhad- 'to send, expel, drive out':
dhadai (Pres. 3. s.) 28 8 2; dhadivi (abs.) 30 11 5; dhadi(y)a-(p.p) 60 25 5, 69 8 10, 69 24 8, 84 311, 90 14 15. [nirghățita-(g1.); cf. N dhad-= nih+s!,- 'to issue' (H. 4 79) and dhādi= nirastañ= 'thrown away' (D. 5 59); cf. PSM. dhadia-='repudiated, expelled'; cf. dhad-occurring in the above sense in PC. II and
Bb.; cf. M. dhadne, Kon. dhadce='to send' ] 1092. Pamgutta- 1 14 4,37 10 14, 57 15 5, 86 10 6 'covered or concealed
with a mantle, sheet or cloak'.
[= pangurana-, panguranava- lipta, parihitam (gl.). PSM. does not note pangutta-; cf. » pamgur- pratur- 'to cover', paigurana-= prāvarana'a mantle' (H. 1 175); cf. paṁgutta- occurring in the same sense in JC. (3 24 9), PC. I, PC, II. The word pangurana- given in the gloss is a Pk. word for Sk. prävarana-. See N paígur- and pangurana-. ]
Pamgur -- to cover oneself with, to cast loosely around the body a shawl, cloak etc.':
1093
pangurivi (abs.) 4 15 14; pařgurevi (abs.) 4 16 6. [Vaidya renders it with "patena acchadayitra'': cf. pangur- occurring in the above sense in JC., NC. (1 7 4), KC., Bh., PC. III; cf. M. pāngharne, Kon pāngurce= 'to throw on a shawl, cloak etc., to
cover oneself with a shawl or sheet'. See pangutta- and pangurana-) See Hemacandra's Chando'nuśāsana, adhyāya II, Sūtra, 392,

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1094. Paņguraņa- 7 13 4, 7 23 9, 15 18 6, 32 24 12, 59 19 8, 71 9 5 'a
mantle,' 'a cloak,' 'a covering,' 'an upper garment'.
(=prāvarana-(gl.). At D. 6 29 Hemacapdra notes the word parguranain the sense of prärarana, and considers it to be Tadbhaya word; cf. pangurana-- prāvarana-(Tr. 13 105, 38). Cf. paiguruņa- occurring in this very sense in JC. (3 19 4). paņgurana- in Bb. and panguranain Bỉ. K.; cf. M. pānghiūn-= 'cloth in general to throw over or to wear loosely around the body as a shawl, mantle, cloak, sheet'. See pamgutta- and pangur-]
1095. ^ Pacappaņa— 17 15 10 (vol. pacampana-) 'pressing, crushing'.
[ pa+capp-. See capp- and w camp-. ] 1096, Paccār- 'to censure, to upbraid, to reproach, to chide, to jeer or
taunt': paccārai (pres. 3, s.) 52 20 14,60 10 11, 88 8 9, paccāri(ya-(p.p.) 75 5, 11 16 8, 28 28 8, 30 19 2, 35 6 8, 52 17 2, 37 8 8, 57 12 6, 69 31 8, 84 10 13.
[ The gloss loosely renders paccăria- at 7 5 5 with pracarita-. It means 'rebuked or censured' bere; cf. paccār = upa+labh-, 'censure' (H. 4 156): cf. paccär- occurring in this very sense in NC., Bh., PC. II; cf. Kan pacara-= 'upbraid, reproach' and pacārisu='to upbraid, reproach, chide, jeer' and Mal. paccī= 'disgracing, deriding, jeering'. ]
1097. Padabaccha- 78 1 8 'fuil to the brim'.
1-bhrta-, ty pta-(gl.); the relevant passage is- "ahavarola-harisa-pada. haccha' - 'one who is full of joy on account of the din of war'; cf. padihattha-= pürna-, 'full' (D. 6 28; Pāi. 142); Tr. 31 132, 183– padihattha-- apūrnam. PSM, notes padihaccha- in the sense of pürnaand quotes in support from Sapatkumāracarita; cf. padahatthaoccurring in the sense of bhyta- and padihatthiya= pari pūrna in PC. III. Cf. padahaccha- and padahattha- in this very sense in CMC. ]
1098. Padahacche 85 14 2 'speedily, quickly'.
(=sighram (gl.); the relevant passage is "padahacche vasuevena joio"'he was quickly seen by Vasudeva'. The corresponding reading in Alsdorf's edition is padahattha- which he notes with a query. PSM. does not record tbis word. D. 6 71 notes parihaccham in the sense of patu-, 'clever, skilful. See » parihacch- at S. No. 1104, parihacchaand parihattha-. ]

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
1099. „Padibhull- 'to forget, to miss' :
padibhulla- (p.p.) 47 6 9. [Compare bhull-= bhraís. 'to fall from' (H.4 177); cf. Hi. bhūlnā= 'to miss, to blunder, to forget'. See bhull-. padi+bhull-}
1100. Pama(y)a— 73 17 7, 73 25 6, 76 8 1, 77 3 12 (v.1. pavaya), 82 7 8
'a monkey':
[=markața-, pramrga-, vānara (gl.); PSM. does not note this word; cf. pavaya-=vānara-, 'monkey' (H 4 220); cf. pamaya-=markața (PC.III) and pamayaddhaya-=kapidhvaja (PC. II). The wori pramīga- given by the gloss is a Sanskratisation of pamaya, and does not occur in Sk. dictionaries.]
1101. Paratt-'to burn to ashes, to reduce to ashes';
parattivi (abs.) 65 24 1. [=bhasmikrtya (gl.); the relevant passage is— "khattiya sayalu vi charu parattivi”; 'having reduced all the kşatriyas to ashes'. PSM. does not note it. parattau occurs in PC.I at 17 14 9; it is given with a query in the Index Verborum. Here also it can be taken in the above sense. The relevant passage in PC I is- "masivannu parattau”-half-burnt or charred'. Cf. parattiya- occurring in PC. III at 77 99 in the same sense. The relevant passage here is- "takkhane chāraho purnju paratliu"- 'immediately reduced to or burnt to a heap of ashes'; cf. M. paratne, Kon, partuñce= to cook somewhat hastily, and imperfectly'. For details see MP. vol. II, ed. by Vaidya, notes, P.LXVII.]
1102. „Pariyamd 'to rock in a cradle';
pariyaņdai (pres.3.s) 4 4 13 (v.l. pariimdai); pariyamdia- (p.p.) 91 11 2; pariyamdijjai (pass.3.s.) 85 7 5 (v.1.. pariandijjai).
T=andolayati, āndolita- (gl.); PSM. does not record the word in this sense; » pariyaṁd- noted by PSM. in the sense of 'praise' is obviously connected with pari+vard- and hence is not related to our seuse of pariyamd-; cf. v pariaínd- and pariyand- occurring in this very sense in PC.II and PC. III. See pariyamdana-]
1103. Pariyamdana- 73 13 10 'rocking in a cradle'.
[=āndolana- (gl.).See » pariyamd-] 1104. Paribacch'to hasten' :
parihacchiya- (p.p.) 69 26 4.

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265
[The relevant passage is. "tena kajju parihacchijau” 'he hastened with the work or hurriedly completed the work'. PSM. does not note it. See padahacche, parihoccha- and parihattha-]
1105. Parihaccha- 14 i 20, 17 14 2, 84 11 1 (v.l. parihattha) 100 5 11
'speed'. [=vega-, vegavat, śīghram (gl.); PSM. does not note it in this sepse; D. 6 75 records parihaccha- in the sense of patu, clever, skilful'. So also Pai. 811. notes parihaltha= dakşa. Cf. pārihacchi, occurring in PC. I and parihaccha- in PC. II and CMC. in this very sense. See » pa
rihacch-, parihastha and padahacché.]. 1106. Paribattha— 33 8 10 'speedily, quickly'.
[sighram (gl.); the relevant passage is- "uccāivi parihatthu jinagehi varu sarnihiyau kannai"- 'having lifted the bridegroom quickly he was kept in the Jina temple by the girl'; PSM. does not note it; parihattha- occurs in the sense of dakşa- in PC. II and Bh. See v par
ihacch-, to hasten', parihaccha- and padahacche. 1 1107. Pariņa-43 2 3 'tired, wearied, exhausted'.
[pra-+riņa-. See riņa-] 1108. Parohada-- 29. 1.4 9 (v.1. parovada-) 'the back-door,' the backyard of
the house'. f=grha-paścădvara- (gl.); the relevant passage is "vahuvaru vi panatthy parohadena' - 'the bride and bridegroom escaped through the backdoor of the house'; cf. PSM. parohada-(D)= 'the courtyard behind the house'; cf. parohađa in the above sense noted in Pāi. 934; cf paļohara-= gļha-paścimūnganam, “the backyard of the bouse or the court-yard behind the house' (D.6 22); Ramanujaswami in the glossary to his edition of the Dešināmamālā has given the meaning of padohara- as 'the western courtyard of a house'. He appears to have taken pascima- in the sense of 'west. But paścima- can be taken to mean 'behind' also and Our rendering appears more appropriate in the light of occurrences in MP. and elsewhere. Cf. PSM. padohara-= 'the backyard of a house'; cf. purohada-, pacchokada- (Sātavāhana)= avstamahivastuvācaka-, 'an enclosed site or house' (D.6 15); PSM. notes purohada= agradvāra-, 'the front door' and quotes from Oghaniryukti in support. PSM. also notes palohara- and paloghara in the sepse of 'backyard'; cf. paccahara- occurring in PC. It and pacchahara occarring in PC. III.) A 34

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DEŠYA WORDS FROM THE MAHĀPURĀŅA
1109. Pāņa— 31 7 11, 31 17 5, 31 22 6 'an outcast', 'a man of low caste'.
(cāndala- (gl.); cf. pāņa-=śvapaca-, 'a man of low caste' (D.6 38); Tr 3 4 72, 565; Pāi.209); cf. pāņa- occurring in this very sense in JC.
(2 17 3; 3 15 2), Br.K. & Sam.K.] 1110 Pāla 77 1 14 'a sword'.
[For the discussion of the word see savāla-.] 1111. Pāhuņa-24 10 8, 69 18 5, 85 25 2 'a visitor,' 'a guest'.
[=prāghurnaka- (gl.); cf. PSM. pahuna-, pahunaya, pahuniya-= atithi-, 'a guest'; cf. pahuņa- occurring in the same sense in NC., Sam. K., PC.I and prāghūrņaka- in Br.K. The word prāghürņaka- in the gloss is a Sanskratisation of Pk, pāhuna-; cf. MW. prāghuna-= "(Prakrit for prā+ghurna)- A visitor, a guest (Kathāsaritsāgara)”; cf. M. pahuņāG. prāhuno- and paroņo-, Hi. pahunā= 'a guest, a visitor'. See
pahunatta-] 1112. Pāhuņatta— 99 6 5 'hospitality'.
[See pahuna.] 1113. Pimdav- 'to send':
pimd avahi (imp.2.s.) 31 13 7 (v.1. patthavahi). Epreşaya (gl.); the relevant passage is - "e paradesahu mā pimdavahi"'don't send him to distant countries'; cf. N pemdau-- praustha-, 'to
start' (H.4 37).) 1114. Pimdi-46 11 10, 99 1 3 'Jonesia Asoka'.
[=aśoka-vrkşa- (81.); PSM. notes pirmdi- in the sense of kharjūravišeșa; cf. Mw. pindipuşpa- (L)= 'Jonesia Asoka' and pinditaru (L)-'a
thorny Gardenia'.] 1115. Puņņāli-15 6 6, 18 i 7, 33 8 3, 78 2 16 'an unchaste woman,' 'a
harlot'. (-puñécalı (gl.); cf. punnāli= asati-, 'an unchaste woman' (D. 6 53 ; Tr. 2 1 30, 20); cf. punnāli- occurring in the above sense in JC.
(2 9 16), PC. I, II & III.) 1016. Pamdari(y)a-25 6 6, 62 3 3, 66 9 10 'a tiger'.
[-vyāghra- (gl.) ; cf. Pai. 10 and PSM. puñdaria-- vyāghra- ; cf. pandariya- occurring in Sam. K. and pundarika- in Bș. K. in this
very sense ; cf. MW. pundarika-(L)- 'a tiger'.] 1117. Putta-Hamda–71 7 3, 76 10 7 'sons and other similar relatives'.
[=putrabhānda-, putra eva bhānda (gl.); cf. bhamda-= dauhitra-, 'a daughter's son' (D. 6 109; Tr. 34 72, 525); cf putrabhanda- occurr

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ing in Tri. II where it is rendered with 'affectionate term for a son'; MW. records putrabhanda- in the sense of 'a substitute for a son, one who is to be regarded as son'; Cf. G. bhaibhandu 'brothers and sisters of same parents,' and M., Kon. bhavanḍa= 'a collateral relation by the same parents, 'a brother or a sister.']
1118. Pus-'to efface, to wipe off":
pusai (pres. 3. s.) 4 19 4, 24 8 8, 31 21 11, 74 13 10; pusira (agent.) 6 6 1; pusamta (pres. p.) 91 12 4 pusevi (abs.) 73 5 6; pusiya- (p.p.) 6 9 3 (v. 1. phusiya-) 40 1 5, 65 22 3, 73 17 6.
paramṛṣṭa- (gl.):
[=marşti, pronchaka-, pronchita,- nirākṛta-, mārjita-, cf. pus mrj-, 'to wipe' (H. 4. 105). For the N. I. A. derivatives see ND. puchnu or pochu 'to wipe, clean'; pus- in the sense of 'touching' occurs at 2 19 10, 14 4 7, 93 10 6 etc.; this should be distinguished from pus mrj-' 'to wipe off'. PSM. does not record pus- in the sense of 'touch', but records /phus-- spṛś- 'to touch.']
1119. Pūna 44 4 1, 67 4 12, 67 7 6 'an elephant'.
[=gaja-(gl.); cf. pūņa- hasti, 'an elephant' (D. 5. 56).]
1120. Pusa- 2 20 1, 9 19 10, 57 1 9, 71 15 5, 87 11 7 'a parrot'. [=suka (gl.); cf. pusa- suka-, 'a parrot' (D 6 80) and pusaa- in the same sense (Pai 291); cf. pūsa- in JC. (1 106) pūsaya- in PC. III & GS., pusa in Jñanesvari and puşaka- in Br. K. occurring in this very sense.]
267
1121. Petta-82 12 4, 84 18 3, 96 1 11 'the belly, the stomach'.
[=jathara-, udara- (gl.); ef. petta= udaram, 'stomach' Tr. 3 4 72, 453); PSM. notes pelta- in this sense and quotes in support Pravacanasäroddhara and Prakṛtapingala-; cf. petta- occurring in this very sense in JC. (3 12 13), NC. (3 4 14) & petta (v. 1. pitta) in PC. II. For the N. I. A. derivatives see ND. pet 'belly'; 'stomach'; cf. Sk. pitaka-, petaka-, 'a basket' See. potta-]
1122. Pehuna-62 2 7, 78 8 4 'a feather of a tail'.
[=pincha (gl.). cf. pehuna piccham, 'a feather of a tail' (D 6 58 and Pai 294) and pihuna- piccha, (Tr. 3 4. 72, 358) PSM. records pihuna- in this sense; cf. pehunaya- occurring in JC. (2 33 5) and pehuna in PC. III, CMC., NC. (7 14 2), Vajjā. (212) in this very sense. See pehunilla-]
=
1123. Pehupilla-65 14 5 'a bird (literally, one having feathers).'
[=paksi (gl.) See pehuna-.]

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1124. Pottala—7 12 8, 20 10 12, 69 31 5, 71 4 10 ‘a bundle'.
(Vaidya renders it with granthi-; cf. PSM. poffa-, poftala,- postaliga-, battaliya-(D)= gathari.- Hemacandra at D. 2 34 renders kurtz– with pottala-, 'a bundle'; cf. potfalikam= suvarnadikam antarnidhaya bahirbaddham kar patakhand am (Tr. 3. 472, 432 a): cf. poftala- occurr this very sense in JC. (2 11 1) NC., PC I, II, & III, The word puffalaka- occurs in Up K. at page 409, line 3. Here the editor Peter Petrson has given the word with a query ; the relevant passage in Up.K. is-"naişa dahnivat puffalake kathancit vārayitum śakyaḥ"-this, like fire, cannot in any way be obstructed by putting in a bundle'; cf. MW. pottala-(L), pofala-(Caraka) potfali(L), poftalika (L), pofalaka (Kātyāyani Sūtra) a bundle or packet' and potfali kr"to put together into a bundle or packet' (Caraka).]
1125. Potti--9 4 13, 88 19 4 'a bath-towel': 'a bathing garment'.
fVaidya renders "potti-" with snanašaji ; the relevant passages are-1 "potli tellu asanu vi padhoiu' (9 4 13)-'gave a bath-towel, oil and a stool'. 2) "teña uppari polti ghitta vihasañle" (88 19 4)-laughing, he threw a bathing garment on (her).' The word "ollaniya_" occurring at :88 19 7 is glossed potika- which appears to be a Sanskratisation of Pk. potti-potika is equated here by the gloss with snānasası-; cf. PSM. potti= 'dhoti, cloth for wearing, a piece of cloth (vastra-khanda) Cf. potti occurring in this very sense in PC. III. Cf potta-= 'a garment' (Sam. K); cf. MW. pota-(L) potika(L)= 'a cloth, a garnient'; Cf. also G. potiyu and poti= '& loin-cloth'; cf. Kar. potli= 'a cloth'
and Tam.='a gärment of fibres.'] 1126. Pomāa-to praise, to eulogise':
pomãivisabs.) 38 15 4, 65 14 5; pomãi(y)a- (p.p.) 27 14 16, 40 10 4, 51 8 5, 58 4 11, 74'16 15, 76 10 13, 83 15 4, 86 10 10, 98 7 17, 100 1 14, 101 11 4. f=brasaṁsya, prašamsita-, slaghita-gl.; PSM does not note it; cf » pomāy, occurring in this very sense in NC., PC. I, II, III.]
The word pomāia- occurs in JC, at 2 31 10. Here the editor has "rendered it with avalokita-, but prašamsita suits, the context quite well. The relevant passage is "hatthe paramaithe joiyai punu do vi teina pomãiyai" 'holding (them) in the hand they were seen or obse
Ived, and then both were praised by bim'. 1127. Pombhala— 53 5 4,71 9 9 'full of,' 'abounding in'.
(pracura- (gl. at 71 9 9); at 53 5 4 the gloss renders pombhala- with misra-; but here also the meanig pratitiam fitsin 'well; the relevant
.
.
visa

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269
passage at 53 54 is- pariyaya-poma-pombhalam” -'abounding in parijata flowers and lotuses'; PSM does not note it.)
1128. Phitt- 'to perish, disappear, to be fost';
phiftai (pres.3.s.) 84 36. [The relevant passage is 'na phittai jiváhu jammasahāse"- '(the sin) does not disappear or is not consumed even by thousands of births of the jiva'; cf. W phitf-= bhrain, 'to fall from' (H. 4 177); cf.
phift- occurring in the above sense in NC., KC. PC. I, II, III & Bh.: MW. notes phift- 'to Injure, kill, hurt' oply from Dhätu
pātha. For N. I. A. derivatives -see-ND. phifte. See phed-1 1129. Phed-'to split, to clear off' ;
phediya- (p.p.) 1 17 10. [The relevant passage is 'pavano iva phediya-mamdamchu”—like the wind which splits or clears off the small.clouds'; cf. phed = 'to break' (H. 4, 358 illustration 1); PSM. notes phed - 'to destroy, to drive away'; cf. ~ phed- occurring in the above sense in JC., NC, KC.. PC. I, Bh.; cf. G. phed-vu- 'to break down, to clear off' and
M. phedne 'to pay off, to loosen'. See wphift-] 1130. Pherava- 60 21 11 (v.1. phekka) 'a jackal'.
(= śrgalat gl.); the relevant passage is -- "jara-pherava-rava-bhimai samgāmai" - 'in the battle which was terrible due to the howling of old jackals'. PSM. does not note this word. With the variant reading phekka- cf. PSM. phekkara= 'the bowling of a jackal'; cf. pheranda-= 'jackal' (Tri. I & Prabandha Koša); cf. Mw. phera-(L)= 'a jackal';
cf. Hi. pherand, in this very sense.] 1131. Bappa- 25 14 12, 25 17 12, 28 23 9, 29 13 1, 30 8 8, 31 4 4, 31 16 13, 31 18 1,32 15 13, 37 24 1, 39 15 5, 47 14 6, 50 6
11, 57 23 5, 57 27 2, 60 25 5, 62 12 2, 70 68, 73 24 7, 84 10 13, 89 17 6, 90 5 4, 90 97, 99 14 7a), 99 17 22 'father'. I Compare bappa-- pita-, 'father' (D. 6 88); cf. bappa- occurring in this sense in JC. (3 9 4), NC., vappa- in PC. I, II, III, vapis, in Yt. and bap in Parbandba Cintāmaņi. For the N. I. A. derivatives
see ND, bap= 'father'. See bâppa- below.) 1132. Bappa 1 9 12, 4 8 7, 19 il 1, 20 20 1, 21 11 2, 22 1 12, 22 7 7,
23 7 14, '26 6 3, 28 33 3, 29 315, 31 28 11, 34 3 8, 35 3 10, 38 3 5, 39 6 9, 39 7 4, 48 20 11, 51 10 7, 52 1 17, 52 8 10, 52 19 5, 52 21:4, 52 26 14, 54 37, 54 15°8, 56 68, 69 15 6, 60 58, 61 17 8, 65 12 5, 66 4 4, 69 8 2, 69' 16 6,73 20 2,79 6 5, 83 23 9, 86 7 8,

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DESYA WORDS FROM THE MAHAPURANA
92 12 12, 93 13 5, 94 10 1, 98 1 10, 98 4 3, 98 5 6, 98 8 7, 99 4 11, 99 10 14, 99 14 7b), 100 4 4, 100 6 14, 101 3 6 'a term of address'. [D. 6 88 records bappa- in the sense of subhata-, 'a warrior', and pila- 'father'. Here bappa- is used as 'a term of address' equivalent to Sk. "tala-". Vaidya in the Glossory to MP. vol. I gives bappa= "putra iti sambodhane". Cf. bappa- in this sense occurring in JC. (2 2 1); cf. bāp= 'term of address' (Jñanesvari). See bappa- above]
1133. Bappiha(y)a- 2 13 13 (v.1. vavvihaya−), 12 7 2 (v.1. vovvthaa-), 80 9 4 'a kind of bird which is supposed to drink only rain-drops'. [=cātaka-(gl.); cf. bappiha- cālaka-, 'a bird supposed to live only on rain-drops, Cuculus melanoleucus' (D. 6 90, H. 4 388 illustrations 1 & 2; Pai. 293). Trivikrama notes vappaa- and vappiha- in the sense of cataka (Tr. 3 4 72, 689 & 690). Cf. vappiha- occurring in this sense in PC.II, III, Yt., vavvihiya- in SR., and vappthaya in Vajjā., bappa at JC. 2 2 1. Cf. G. bappaiyo and Hi. papiha= cātaka, 'the sparrow hawk'.]
1134. Baulliya- 72 7 8 'a doll'.
[=puttalika-(gl.); the relevant passage is - "nam baulliya kamcanaghaḍiya" - 'as though a doll made out of gold'; cf. baulli pañcalika, 'a doll' (D. 6 92; Pai. 258) and bāulli-= putrikä-, kumārī kriḍocitā śālabhaħjikā (Tr. 3 4 72, 113); cf. PSM. baullaya-, baullia-(D)= 'a doll'; PSM. also records baa-(D) in the sense of bala-, sisu from Śaḍbhāṣācandrika. Cf. baullia- occurring in this very sense in Karpūraman. jari, (419) and bhitți-vāullaya- occurring in Vajjā. (68) in the sense of a painting or a doll on a wall'. Cf. M. bahula-, G. baulu-, Kon. bavli 'a doll, a puppet'.]
The word baulli- is a feminine of baullaya-, which appears to be perhaps made up of a base *bāva+ullaya- which is very well attested in MP. and noted by Hemacandra in his Prakrit Grammar (H. 4 429) and by Alsdrof'1.
A Pratibāra king of Mandor, Bauka is known from his inscription dated v.s. 8942.
1135. Bukk- 'to speak, to say, to tell':
bukkia (p.p.) 41 5 4; bukkaa-(p.p.) 65 14 2 (v.1. bukkia-).
[=kathitam. uktam(gl.), The relevant passage at 41 5 4 is avasari sakke bukkiu" - 'at that occasion Indra said'; cf.

"tahi bukk-=
1. See Harivamsapuraṇa, Alsdorf, L., Hamburg, 1936, Introduction, p. 160. 2, See Glory that was Gurjaradeśa, vol. III, Munshi, K. M,, 1944, pp. 55, 59, 65 & 66,

-

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271
'to roar' (H. 4 98; Tr. 3 1 50 ) cf. also PSM. and Tr. 3 1 150
bukk-- 'to bark'. Perhaps connected with "bokka-" = 'an empty
boast' and hence bukk-- 'to boast'.] .. 1136. Bada- 'to sink, drown, dive, be immersed in, plunge':
buddai (pres. 3. s.) 92 12 7, 93 4 5,95 6.6; buddanta (pres. p.) 2111, 80 14 4, buddijjai (pres. pass. 3. s.) 33 11 11.
[Compare » budd-= masj-, 'to sipk, to drown' (H. 4 101); cf, buddoccurring in the above sepse in PC. I, PC. III, Bh. & Kams. For N.I.A. derivatives see ND. burnu= 'to sink, be immersed, drown'. ]
1137. Bukka- 83 22 1 'empty boast'.
[=chaga-(=bhafabrū-) (gl.). ]
The commentator has rendered bokka- with chaga-, 'sheep'. But there appears no connection with chāga bere,"bhafabrūvebhyah' = 'warriors only in name given by the commentator is nearer the actual meaning. The relevant passage is - "bhadabokkaham vara viru ņa kampai" - 'the brave warrior does not tremble at the empty boasting of warriors'. Cf. bukkāsāra-= bhiru, 'a coward' (D. 6 95): cf. vokka- occurring in the sense of 'boast' and bhada-vokka- in the sense of 'boast of bravery' in PC. III. The relevant passage at 80 4 2 in PC. III is - "bhada-vokkehi suhadu na jau lahai" -'a brave warrior does not attain victory with empty boasting'. Cf. PSM. bukka-- garjana and bukkia-= garjita-; cf. bokkāra- occurring in the sense of 'challenge or boasting' in CMC.)
1138. Bola-- 17 3 4, 22 9 9 'an uproar, a confused noise',
Compare bola-, kalakala-, tamala- 'a confused noise' (D. 6 90). Tr. 34. 72, 326 notes bolla, in the same sense. Cf. vola- occurring in this very sense in Bh. and bola- in KC., vola- occurs in PC. II in the sense of samüha-. Cf. halabola-. )
1139. Bbamd— 'to fight, quarrel, reprove, abuse':
bhandahi (pres. 2. s.) 35 8 7; bhandai(pres. 3. s.) 52 2 10.
[Compare bhandana-= kalaha-, 'a quarrel' (D. 6 101); cf. PSM. V bhand-- 'to qurrel, to deride'; cf. » bhand- occurring in this very sense in AC., PC. II, PC. JII; cf. MW. w bhand-= 'to reprove, to deride' (Dbātupāțba). For N.I.A. derivatives see ND. bhar= 'quartelling(7) and bhankanu= 'to stagger with anger, to abuse, to reproach'. See bhandana-.]

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1140. Bhamdana 14 8: 7, 17 15 1, 22 18 7, 29 15 4, 49 2.6, 52 20 10, 54 15 3, 60 19 9, 65 10 2, 71 1 1, 76 6.6, 81 1, 2, 86 9 2, 88 14 3, 'a combat', 'a quarrel', 'a battle'.
[= sangrama-(gl.); cf. bhamdana- occurring in this very sense in JC. (3 32 1), NC., PC. II, PC. III, Bh. and bhandana in Br. K. and Yt.; cf. MW. bhandana-(K)='war' and bhandana-= 'a quarrel' (Divyavadhāna). See bhamd-.]
272
1141. Bhaluha 99 7 17 (v.1. kavila-) ‘a dog'.
[= śvana(gl.); the relevant passage is - “pāṇāî dahavi bhaluhahu gayāi”– 'the life of the dog was extinct'. PSM. does not record it. bhallaoccurring in JC. at 2 32 1 is glossed sunaka- by the commentator; cf. MW. bhaluha-(L) and bhalluka-(L)= 'a dog'. For the variant reading see kavila-.]
9 28 2, 15 1 13, 16 2 9, 17 9 7, 42 4 5. 48 2 10, 50 1 8, 52 10 15, 66 27, 69 2 1, 70 5 5, 70 14 10,
1142. Bbasala 1 5 2, 3 13 7, 7 9 11, 34 3 14, 38 24 1, 40 10 10, 41 8 9, 52 22 9, 52 27 4, 54 15 1, 57 11 3, 73 5 11, 73 16 2, 74 4 5, 74 7 10, 79 12 8, 84 17 12, 86 2.7, 86 4 1, 86 5 4, 87 12 2, 87 14 9, 88 1 13, 89 20 8, 91 9 7, 91 22 6 'a bee'. [=bhramara (gl.); cf. bhasala-= bhramara-, 'a bee' (H. 1244); cf. bhasala. occurring in this sense in JC., NC., PC. I, PC II, Bh., Candralekha, CMC.; cf. MW. bhaṣala- (L)= a large black bee'.]
-M
1143. Bhumbhulabholi 71 6 11 (v.l. bhumbhurabholt-) 'inexperienced,' 'innocent,' 'simple-minded,' 'extremely artless,' 'untutored'.
[=avyut panna (gl.); the relevant passage is- "tavasi ujjuya bhumbhulabholt"- 'the ascetic girl is straightforward and extremely artless'. Cf. bhambhala mürkha-, 'a fool' (D. 6 110) and bhamhala-- murkha(Tr. 3 4 72, 320); cf. bhumbhala-bholt occurring in PCI, where it is glossed as "abhinava-, akutila". In PC. III also bhumbhala-bholaoccurs, but is used as a Proper Name; cf. G. bhammara-bhola- innocent, outspoken, simple-minded, knave'. See ND. bholo= 'simple, unsophisticated,,]
The word bhambhara-bholiya- is found in Phagu Sangraha (old Guj) edited by Sandesara and Parekh in 1955, Baroda. Therein the II Naminatha-phāgu of Jayasekharasiri dated in the beginning of 15th century is given on page 243-3-1 onwards and therein the stanza 46, line 1 contains this word. Another reference is to an old Gujarati poem called Śṛngarasataka composed possibly in 14th century and published in Hindi-Gujarati Bhāratiya Vidya volume III, pp.214-223, Therein the 56th stanza, 3rd line, the word bhammara

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278
Bholiya occurs. Next, the unpublished poem Ritthaņemičariü öf Sve ayambhudeva (Manuscript Bh. ari) bas "bhumbhala-bhola=" at llth Sandhi; 2nd Kadavaka and 5th line. See Bhayani's article on "Apabhramsa and old Gujarati Studies-II" in Bharatiya Vidyā volume XVIII nos. 3 & 4-1958 for further discussion on the word.
1144. Bhürakundiya- 46 8 14 'besmeared, sprinkled with dust'.
[The meaning given by the gloss, namely, "bhrūrakuțila" seems to be wrong. The rendering "dhūli-lipta" = 'besmeared with a lot of ashes' suits the context well. The relevant passage is "nau bhüribhūi bhurakurdiyau nau masireha bhūsanu"- 'he is neither besmeared with a lot of ashes, por adorned with moustaches and beardi' Cf. bhuruku. mdia- v-1. bhuruhumdia-s uddhūlitam, 'sprinkled with dust' (D 6 106).
See bhurukumdia1145. Bhurukumdia- 93 11 14 'besmeared, sprinkled with dust'.
[=uddhūlita-, carcita- (gl.); the relevant passage is= "so guruna bhūirayabhurukundiu"- 'the disciple was besmeared with ashes by the preceptor'. PSM. notes bhurakumdia-, bhurukumdia and bhurumdia- in the sense of dhūlilipta- and quotes the following passage from Kumārapālapratibodha- "bhūibhura(? ruhkusdiyango”- 'besmeared with ashes
See bhurakundiya-] 1146. Bhull- 'to err from the path, go astray, miss':
bhullaa- (p.p.) 60 7 10. (The relevant passage is "sa jainpai pai buddhihi bhullau"- 'She said- your intellect has erred from the path or distracted'; cf. Vbhull-= bhrams = 'fall from' (H.4 177); cf. bhull- oecurring in this very sense in JC., NC. For N.I.A. cognates see ND. bhulnu='to make a mistake, go astray, forget'. See Bhayani's article on "Apabhramsa and old Gujarati Studies II" in Bbāratiya Vidya vol.XVIII, nos. 3
& 4–1958, See vibbhula-] 1147. Bheranda- 94 17 4 (v.1. bherußhea) 'a fabulous bird with two heads'
[See bheranda-.] 1148. Bherunda- 7 6 3, 14 6 3, 28 26 8, 32 14 10, 77 10 5, 88 5 11 'a
fabulous bird with two heads'. [See bheranda-.] Hemacapdra records the word bheranda- in two senses. First at D. 6 50 he paraphrases the word "pimjaruda" with Sk. word bherunda and explains bherunda- as follows:-"vadanadvayopèto bharundakhyaḥ paksi,"
as

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bherumda- is the same as the bird bhārumda- known to have two heads. At D. 6 108 he records "bherumdo_" in the sense of divz- (dvipin) which is rendered by the word citraka- in the commentary. Again at the same place Hemacandra gives the word "bhorudaa-” in the sense of bhāruñdaya . and in the commentary he says, "bhorudo bhāruída paksi". This means that Hemacandra accepts “bherunda" and "bharurda-"as Sk. words in the sense of designation of a particular type of bird. Besides this, bherunda as a deśya word is recorded by him to be current in the sense of citraka-. In the manuscripts there is a variation betweem bherund- and bheraṁda-, also between bhārumdaand bhāraida-.. In NC. the word bherunda- occurs at 4 10 13 and at 7 7 5. Tbe editor has rendered it with citraka-. But in the context 'bhārumdapakşi' fits. So it appears that the author must have used the word bherunda- in MP. as well as in NC. in the same sense.
MW. records bherunda- as occurring in Mahābhārata in the sense of '& species of bird'.
1149. Bhela 29 25 12. 87 1 5 'very old, aged'.
[Fativyddha-, vȚddhā, jarati (gl.); at 29 25 12 the word occurs as bhelavattha- 'old age and at 87 1 5 as bhela-mahila-, 'aged women'; D. 6 110 notes bheli- in the sense of ceți-, dasi-, female servant; MW. records bhela- in the sense of 'timid, foolish, ignorant as found
in Lexicons only.] 1150. Bholaa - 2 20 7 'gullible', 'artless,' 'credulous,' 'simple-hearted'.
[Vaidya renders it with müdha-; the relevant passage is "tahi ji padīvau jahi siyaņavasaņu thaviu na pecchai aibholau janu"- 'the simplehearted people don't see the white garment which has fallen (on the white marble-ground on account of the similarity in colour)'; cf. PSM. bhola- (D)= “artless, simple'; cf. bhulla- rendered "ajñāta-" by the commentator, at 4 23 8 in Chand. Tagare notes bahulaka-= 'a simpleton'; cf. M. bhola, Kon., G. bhoļo= 'artless, credulous, simple - hearted'. For further N.I.A. cognates see ND. bholo. See Bhayani's article an “Apabhramsa and old Gujarati Studies" in Bbāratiya Vidyā vol. XVIII nos. 3 & 4 - 1958 for a further discussion on the word.]
1151, Maumda- 22 8 8 'a kettle-drum'.
[Emsdanga- (gl.): cf. PSM. maumda-= mukunda-, dadya-višeşa-; cf,

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maumda- and maurda- occurring in this very sense in PC. III; cf.
MW. mukunda (L)= “a kind of drum or kettle-drum'.] 1152. Mam Chudu 24 10 6 'lest.
[PSM, connects mar-chudu with mankşu- and renders with sighra-; cf. maîchudu occurring in PC. I, II, III and Bh. (6 2 6) & JC. (3 14 6).
See note on chudu in the Index to PC. III.) 1153. Madapphara- 15 15 11 'false pride,' 'vanity'.
[=mithyāgarva-(gl.); cf. madapphara-, madahara-= garva-, 'pride' (D. 6 120) ; PSM- notes madappara- and madappa- also in this sense. madappara- noted by Trivikrama at Tr. 2 1 130, 134 and rendered with "madhuparah” by him may not be connected with this. Cf.
madapphara- occurring in the above sense in PC. I, II, III & Bh.] 1154. Madamba 5 21 4, 20 5 8 'a village,' 'a settlement',
[Compare PSM, madaíba- (D)= a kind of village completely isolated for one yojana'; cf. maļamba- occurring in this very sense in JC.,
NC, Sam., K., CMC. & Tri. I.] 1155. Madaba-12 12 13; Madahā--(Fem.) 16 26 2 'small, little'.
[=laghvi- (gl.); Vaidya loosely renders "madaha-” at 12 12 3 with sundara-; but laghu- fits in well here. The relevant passage at 12 12 3 is— sumadaha-thūla-virala-dasaņa"'very small, thick and few teeth'; cf. madaha-= laghu-, 'small, short' (D. 6 117, Pāi 472); cf. madahaoccurring in this very sense in Sam. K., Vajjā. (230) and madahullain NC. (3 4 12) ; cf. also mad ahiya- occurring on page 234 in CMC.
See lad ahamad aha'] 1156. Madda--13 2 3, 76 7 21 'coconut grove', coconut tree'.
(Vaidya renders it with 'nalikeravana' at 13 2 3; PSM. does not
note it; cf. M. mad, Kon. maddo= 'a coconut tree.' See maddi.] 1157. Maddi-70 14 11 a kind of tree'.
(=vrkşa-viseșa- (g1.) The gloss further explains tbat its blooming time is before spring season. PSM. does not note it ; cf. Kon.
maddi= 'a kind of tree resembling the coconut tree. See madda-] 1158. Madh 'to encase or cover over with hide, leather or metal leaf' :
madhiya- (p.p.) 78 17 4, 78 25 14. [The relevant passages are-1) "lohadadhamad hiya-damtehi” (78 17 4)'with teeth firmly encased with metal' and 2) “katthe ghadiyau camme madhiyau" (78 25 14) - '(the drum) is made of wood and covered over
with hide'. Cf. PSM. madhia- (D)= khacita-, 'wrapped, inlaid'; cf,

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Pãi 684 - madhia- in this sense; Hemacandru at D. 2 75 renders khunna- with madhia, which is paraphrased as parivestitam, 'surrounded in the commentary by him ; cf. G. madh-vu= 'to cover over, to encase with a metal leaf or leather and M. madhņē= 'to overlay or lipe, to cover over with gold or silver-wash, clotb, paper,
leather etc-') 1159. Mamta—9 8 11, 94 3 4 (v.1. martha-) 'an idler'.
(=nirudyama-, nirudyamt (gl.); cf. mattha-= alasa-, 'lazy' (D. 6 112) and madda-= alasa- '(Tr. 3 4 72, 301); PSM. records mumta- (D) in the sense of 'an invalid' ; cf. the compound "fumta-mumta' noted by PSM. with our MP. compound “kumta-mata-" at 98 11. mamthain the sense of satha-, 'a rogue' noted at D. 6 111 by Hemacandra does not suit our context. Cf. mamta-occurring in the above sense in JC. (2 17 1) & PC. II ; mamta- occurring to NC. 4 4 2 is glossed müka- ; cf. M. matta-= 'slow, sluggish'. See ND. matho
'slow.'} 1160. Mandala-5 15 12, 7 6 4, 49 2 8, 61 17 2, 93 5 6 'a dog'.
[kukkura , śvā, grāma-särdūla- (81.) ; cf. madala-= śva-, 'a dog' (D 6 114; Pāi. 62); cf. mandala- occurring in this very sense in Yt, &
Tri. III : cf. MW. mandala-(L)= 'a dog'.] 1161. Maddala -3 20 5 (v.1. maídaļa -), 4 11 7, 17 3 3, 28 27 12, 42 2 9,
51 14 2 (v.l, mamdala-), 78 26 7, 89 6 12, 96 7 18 (v.1 maídala) 100 6 6 'a kind of drum, tambourine' a kettledrum'. (Compare maddala-- muraja-, 'a drum' (D 6 119) : cf. maddala- occurring in this very sense in NÇ. and maddali in JC. (2 20 3) ; cf. MW. mardala(L)= 'a kind of durm'; cf. M. māndal = 'a tabor of large kind';
cf. Hi. mandal, Kon mādaļēm, 'a Kettle-drum.'] 1162. Mańdira-12 11 3, 85 6 4, 'metal rings on churning sticks, ferrule'.
[=ravikānirodhaka-lohavalaya, lohamayaḥ= ankuśaḥ (lohānī ākļu) (gl.). Alsdorf has loosely rendered maṁdira at 85 6 4 with manthānadanda-. Cf. mandıra-= śğnkhalam, 'a chain' and manthana, 'a churing stick' (D. 6 141); Hemacandra has given śộnkhalam as one of the meanings of "mandira-". He probably means the same thing as 'metal ring to strengthen the churning stick etc.' and not mere 'chain'. Because generally there are metal rings round the churning
tick. Therefore, either somebody must have confused it with 'churning stick' or by association it might have developed this meaning: MW, recorgs mañjürgen in the sense of a post round I

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which the string of the churnig stick passes' as found in Lexicons
only. For the word ravika given in the glass, see Appendix.] 1163. Maraţta-16 16 8, 25 19 4, 27 35, 36 9 9, 37 11 4, 47 21 10, 56 8
12, 57 13 1, 62 20 11, 77 3 6, 81 1$ 7, 84 9, 9, 'false pride,' 'vanity,' 'arrogance'. [darpa-, ahankāra, garva, (g1.) ; cf. maratfa-- garva-, 'pride (D. 6 120, pai 89, Þ. 4 422, illustration 6, Tr. 8 4 72, 251); cf. marattaoccurring in this very sense ip JC. (3 4 5), NC., PC. I, PC. II,
Bh., CMC. (page 150 line 17).] 1164. Marāla—78 8 7b) (v.š. viyala) 'a cloud,
(=maro malaḥ krsnatvam tasya alayo meghah (g-1.); the relevant passage iş - Surapahaharu mai maralau” -'(Rama appeared) as if a cloud destroying the lustre of the sun'. PSX. does not record the word in the sense. cf. MW. marala-(L)= 'a cloud'. Kittel also potes maralain the sense of 'a cloud'. The variant reading "viyala” is also a
deßt word meaning 'twilight'; or 'evening'; cf. D. 7 90.] 1165. ^ Mal-'to crush to pieces':
malamta-(pres. p.) 13 6 12. [Compare » mal-= mrd-. 'to press' (H. 4 126, Tr. 2 4 152); cf maloccurring in this very sepse in NC., KC., PC. I. PC, III, Bh., JC.
(2 6 17). For N. I. A. cognates See ND, malnu= 'to rub, anoint'.] 1166. Mallaya - 11 7 2, 80 12 9 a 'shallow dish, plate'.
[sarāva- (gl.) ; cf. mallaya--sarāva-, 'a shallow dish, platter' (D. 6 145) ; PSM. notes the mallaya-, mallagam in the sense of pānapätra,
a drinking vessel' also : cf. mallaya- occurring in this sense at JC. 4 11 13 and NC. 158, In MP., JC., and NC. mallaya is used in the context of the description bhuvanas. One of the bhuranas is described as having a shape like a mallaya ; cf. MW. mallaka-(L)= 'a vessel made out of coconut shell'. Kittel records mallike'an earthern ware
vessel of peculiar form, a sort of drinking vessel.'] 1167. Mah 'to wish to desire, to long for':
mahahi (pres. 2 s.) 72 8 7; mahai (pres. 3. s.) 13 1 12, 15 6 10, 19 62, 58 1 3, 61 2 13 ; mahami (pres. 3. pl.) 77 2 12 ; maheppiņu(abs) 16 8 3; mahia (p.p.) 9 21 1. (=vāñchati, icchati, ślaghayanti, vähchita abhilasya (gl.); cf. mahkarkk-, 'desire' (H. 4 192; Tr. 3 1 107); cf. I mah occurring in tạiş sepse in NC.)

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1168. Mahamah-'to give out or waft fragrance, to fragrance, to smell sweetly and strongly';
mahamahamli (pres. 3. pl.) 12 1 13; mahamahaṁta (pres p.) 46 2 2, 70 14 1, 70 14 12, 99 9 14; mahamahaṁta (pres. p.) 46 2 2, 70 14 1, 70 14 2, 99 19 14; mahamahi(y)a (p.p.) 16 12 13, 21 12 7, 40 15 10, 69 4 3, 75 12 5, 81 3 4.
have a diffusive
[ Compare mahamah-= pra+sṛ (gandha-vişaye) (H. 4 78, H. 1 146; Tr. 3 1 11); cf. mahamah- occurring in this very sense in JC. (2 23 11), Bh, Vajja, CMC. and /mahamahamah-in JC. (4 7 7); cf. G.. maghmaghvu M. maghmaghne, Hi. mahakna, Kon. ghamgham- 'to spread or waft perfume'. See mahimah-]
1169. Mahimah- 'to waft fragrance, to smell sweetly and strongly'; mahimahiya-(p. p.) 60 12 11 (v. 1. mahamahiya-).
[In the light of the spelling in Hemacandra, Trivikrama and other occurrences, the reading mahamahiya is to be preferred. See mahamah-.]
1170. Ma-4 15 12, 9 22 11, 13 2 8 'Goddess of wealth, Lakṣmr'. [=laksmi (gl.). Cf. PSM. ma lakṣmi. Cf. ma occurring in PC. II in this sense.]
1171. Māmā- 29 4 11, 29 27 11, 34 2 3, 60 6
11, 60 17 2, 65 14 14, 66 1 8, 69 23 2, 70 12 5, 82 17 7, 83 12 10, 90 9 6, 98 15 7 'maternal uncle, father-in-law'.
[Compare PSM. māma-(D)= 'mother's brother' (Supāsanāhacariya); cf. mama- in the above sense occurring in NC., PC. III, Bh. & Yt.; MW. records mamaka- in the sense of 'maternal uncle' as found in Lexicons only and mama- as found in Galanos' Dictionary; cf. M. mama= 'uncle'; cf. Kan. mama-, mava-, Te, mame, Ta. Mal., Tu. mama= 'maternal uncle, wife's or husband's father'. With the word mama- which is currently used as a kinship term in New IndoAryan languages, compare the proper name Mammata- (with mammaas base and suffixa-); cf. other kinship terms also, used as Midieval names in India and currently used in Modern Indian languages as kinship term, e.g., dadda(dādā), nanna (nānā), bappa (bapa), see mami-]
proper

1172. Mami- 69 23 2 'maternal uncle's wife', 'mother-in-law'.
[Compare māmā and māmi= matulānī, 'maternal uncle's wife' (D.6 112); Trivikrama also records mama and mami in the sense of matula

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bhārya (Tr. 34 190 & 191): cf. M. mami= 'maternal uncle's wife'; cf. Ta.. Tu, māmi= 'maternal uncle's wife, wife's or husband's mother'. See māma-]
1173. Māmi 25 4 8 'a term of address to a female friend'.
T=he sakhi (gl.); cf. PSM. māmi= sakhya amantraņe-, 'an indeclinable used in addressing a female friend' (H. 2 195). cf. māmi used in this sense in Vajjā. (225); cf. MW. mama= "dear friend, uncle (only in Vocative singular as a term of affection among animals in fables)" (Pañcatantra). ]
1174. Mālūra, 8 4 22, 9 10 9, 9 14 2, 21 152 'the wood-apple tree (com
monly called Bel), Aegle Marmelos'. (=bilva-(gl.) Hemacandra notes malūra- at D. 6 130 in the sense of kapi. ttha- and bilva-, He considers malūra, in the later sense to be tatsama. “mālāro kapitthah; bilva-vācł tu saṁskṛtasamah" (D- 6 130). Cf. malūraoccurring in PC. I. Though in PC. II the gloss bimba-phala for malūra-, from the context it is more likely that it is bilva-. Cf. malūra occurring in this very sense in Bh. and Yt.; cf. MW. malūra(L)= 'Aegle Marmelos or Feronia Elephantum'. Kittel also notes malūra- in the sense given by MW.]
1175. Māhumdala- 16 9 12 'a kind of serpent'.
[=sar pa-višeşa-(gl.); PSM. does not note it.] 1176. Māhura- 22 15 10 'a vegetable'.
[ The relevant passage is-"mai uccoli bariya mähurayahu" - 'I filled up the fold of my garment with vegetables'; cf. mahura-- śāka-, 'a vegetable' (D. 6 130); Vaidya renders "māhura" with 'a vegetable similar to spinach' (See MP. Vol. I, notes, p. 646). In the context the meaning 'a vegetable in general' also fits in.]
1717. Mumdiya- 15 2 5 'side wooden poles of the stable'.
(Occurs in a compound sa-mundiya, and glossed as - mandurobhayaparśvanikhata-kaşthadvayena sahitah. The relevant passage is - "harivaramaħdurau samurdiyau - 'the wooden poles planted on both the sides of the stable of horses'. PSM. does not record muindiya-in this sense.] The word mundiya- refers to that particular pole found as a part of the structure of the stable (tying post). The word appears to be unknown to Pk. or Sk. lexicons. At the most we can compare MW. munda (W)= 'the trunk of a lopped tree, and mundaka (L) - 'tbe lopped trunk or stem of a tree, pollard',

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1178. Musakadbi— 77 9 1 (v. 1. Thusumdhi-) 'an fron club, an iron bludgeon'.
(=danda-visesah parighãyudharca (81.), PSM. notes músard hi- v. 1. musund hi- in the sense of sastra-višeșa and quotes in support from Aupapātika Sūtra. Cf. musumdhi- occurring in this sense in JC., and musandi- PC. I and musandhi in PC. I and PC. III. Cf. MW. musunthi (v. 1. for bhusundi) (L)= a kind of weapon'. See musundhi and musutadi..]
1179. Musumdi- 76 8 3 'an iron club, and bludgeon'.
[Kittel notes musundi- in the sense of a kind of weapon'. See musamdhiand musundhi-.]
1180. Musumdhi— 11 17 1 (v.1. musand hi-) 'an iron club, a kind of weapon
Compare musurdhi in PC. III. See musardhi- and musundi-1
1181. Musumūr- 'to break to pieces to pound, to destroy:
musumūrai (pres. 3. S.) 49 4 3, 97 3 9, 78 16 11, musumaranta (pres.p.) 79 14 1; musumūrivi(abs.) 78 13 8; musumāri(yla-(p.p.) 13 11 5, 29 10 3, 59 14 4, 60 3 6, 65 21 9,69 34 10, 76 7 14, 77 12 24; 89 2 4, 95 11 10. [=marita, cūrnań sañjātaḥ(gl.); cf. musumür-, mūr-= bhaħj-, break' (H. 4 106, Tr. 3 1 49); cf. musumūr- occurring in this very sense
in NC., PC, I II, & III. See musumūraņa- ] 1182. Masumūraņa7 6 12, 9 29 8, 89 20 1; Musumüraniya- 3 3 3 pound
ing or reducing to powder'.
(= pind ikaraṇa-, cūrņaka, drāvika-(gl.). See musumür-. ] 1183. Mettha - 28 24 3 (v.1. meintha-) 'an elephant driver'.
[Compare mettha- occurring in this very sense in NC., KC. See
mentha-. ) 1184. Memtha— 12 5 11 (v.1. mettha-), 17 7 12 (v.1. mettha-) 'an elephant
driver'.
Compare meththa- hastipaka-, 'att elephant-keepet or driver' (D. 6 138); cf. memphas occurring in this sense in Tri. 111; cf. MW.mertha-=
'an elephant-keeper' (Hemacandra's Parisistapartat). See mettha-] 1185. Memphaa- 16 9 10 (v.1, mimdhaa- v.l. medhaa-) 'a ram'.
Compare PSM, memdha-= mesa-,' a ram' and mimdhia= 'ewe' (Pai. 669): ef. mimdhayu- oceurring in this very sense in JC. (2 30 7), mimdhi at IC. 3 30 3 and mendhaka- in Tri.III; cf. MW. mendhat L) and medhra(L)= 'a ram'; cf. G.mendho and M.mendhra-= 'a ram': ]

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1186. Mottiyara-- 17 14 7 'adolescent'.
[The relevant passage is - "mahilāņa gohaho moffiyāra” -'an adolescent hero among women'. PSM. does not note this word, Cf. Rajasthāni
mottiyar-= 'a grown-up son'.] 1187. Ramkkol -- 'to dangle about, to swing to and fro':
raṁkholira(agentive) 3 2 1; raṁkholamāņa(pres.p.) 28 24 5. (=vilasanası'a(g1.); the relevant passage at 3 2 1 is as follows: "mehala - ramkholira-ramaniyau" - 'beautiful on account of the dangling girdle'; cf. ramkhol-= dul- 'to swing' (H. 4 48; Tr. 2 4 97; Pai. 532); cf. w ramkhol- occurring in this very sense in NC. PC. I, PC. II & CMC.)
1188. Rāli - 54 10 17 (v.1. rādi) 'a quarrel.
= kalahalgi.); the relevant line is - "ma karahi rāli" -'don't quarrel'. PSM. does not note the word. With the variant reading cf. rāļi= sangräma-, 'a fight' (Ď. 74; Tr. 34 72, 513). C1. äradi- occurring in this sense in Br. K.; cf. MW. rāļi(L)= 'war, battle'. cf. old G. rād= 'complaint due to misbehaviour'; cf. Kon. rali= 'topics full of
complications and confusions'. ] 1189. Raba-/Rāhā- 4 9 1, 5 8 2, 16 10 2, 48 1 16,67 2 12, 85 10 11, 85
25 12, 99 666 'beauty', 'splenduor'.
= sobha sobhayukta-(81.), Cf. raha-= śobhita-, 'adorned' (D. 7 13; Tr. 3 4 72, 776); cf. raha- occurring in this very sense in JC. (1 17 10) & NC. See rāhia- rāhilla- and sarāha-. ]
1190. Rábia-- 32 20 7 'having or possessing beauty'.
[ In the compound "akkhayarāhiu” occurring at 32 207, raha- stands for 'beauty or glory' and rahia- śobhāyukta. The compound can be rendered as 'having inexhaustible beauty or glory'. But the commentator has looked upon it as derived from akşala-trai-tadhi pohand renderd it as 'akşara-dravyasyādhipaḥ'. See raha- and rähilla-. 1
1191. Rāhilla— 73 12 7 'beautiful'.
[= sobhamāna-(g1.): the relevant line is - "pavalarnkurukkera-rahillarüho" - 'the bank looking beautiful on account of the heaps of coralsprouts'; cf. rahilla- occurring in this very sepse iu CMC. Made up of raha-tilla suffix. See raha- and rāhia-. )
1192. Rimcha- 1 14 4, 7 6 7 (v.1. riccha-), 8 8 25, 9 19 8, 14 10 1, 16 13 2,
78 8 1, 86 10 11 'a parrot',
89

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[=suka-(gl.). Alsdorf renders rimcha- at 86 10 11 with pakşi, "a bird'. But here also we can take rimcha, to mean "a parrot'. PSM. does not note this word. Cf. rimcha, occurring in this sense in NC. See
rimchiya-. ) 1193. Rimchiya- 30 4 12 (v.1, ricchiya-) 'a female bird'.
[=pakşini-(gl.); the relevant passage is - "rinchiyae visadaņsahu muhi ghittau" the female bird threw herself in the mouth of the cat'.
Here rimcha, is used in the sense of 'a bird' in general. See rimcha-.] 1194. Rina- 136, 2 14 5, 4 7 18, 12 9 17, 16 25 11, 22 9 3, 29 15 3,
32 20 15, 34 2 11, 36 19 8, 57 7 6, 57 25 6, 58 12 5, 61 20 9, 62 14 8, 70 10 9, 73 2 13, 80 12 3, 83 8 9, 85 15 5, 87 4 3, 88 8 15, 89 5 14, 93 7 4 'fatigued,' 'tired', 'afflicted,' 'wearied'.
[=śrānta-, klānta-(gl.); cf. PSM. riņa-= pidita-; cf. riņa= occurring in
this very sense is JC. (2 17 2, 3 7 7 & 3 19 5). See riņattana-. ) 1195. Rīgattaņa- 9 15 6, 20 14 9 'fatigue, exhaustion'.
[See riņa-.] 1196. Rumda- 3 5 19, 3 7 10, 4 16 11, 7 5 9, 7 23 5 8 14 17, 9 20 16.
9 29 I, 11 7 2, 11 20 9, 13 11 8, 15 20 2, 15 23 1, 20 5 5, 20 16 4, 23 1 7, 32 14 11, 42 10 10,43 5 13, 45 2 20, 48 4 11, 53 8 3, 61 15 1, 64 5 11, 72 9 5, 76 5 2, 77 4 8,81 7 1, 84 6 12, 88 18 2, 90 14 9, 90 14 12, 92 71, 94 11 4, 94 17 13, 94 22 12, 99 14 2 large', extensive', 'wide', 'great' abundant'.
(=gariştha-, mahan, vistiņa-, bahula- (gl.); cf. ruħda-= vi pula-, 'wide, extensive' (D. 7 14, Pāi. 126); PSM. notes rurnda- in the sense of vistirna and sthūla- also. Cf. runda- occurring in this sense in JC. (2 16 3). NC.PC. I, II & III; cf. MW. rundra-(L)= 'rich in'; cf.
M. runda, Kon. ründa-= 'broad, wide'. See rundattana- and rurdima.] 1197. Randattana - 11 3 11, 37 20 1 'extensiveness', 'expanse'
( See ruída- and ruñdima-] 1198. Rumdima— 11 45 'expansion'.
[Abstract noun with -ima suffix. See ruída. and rumdattuna-1 1199 Rull— 'to dangle, to swing to and fro':
rullamia (pres. p.) 24 12 10 (v. 1. jhullamta-)
The relevant line is - "rullamta-mottiyahi" - 'with pearls dangling about;' cf. PSM, N rul- ^ luth-, 'wallow' and wjhull-= andol, 'to wave. swing'. ]

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1200 » Reh- 'to shine, to appear beautiful':
rehai (pres.3.s.) 1 16 6, 2 2 12,2 16 8, 9 14 5, 10 3 6, 13 3 10, 20 7 5, 29 12 8, 46 4 11, 51 5 12, 58 22 7, 60 14 11, 63 3 12, 80 13 1, 85 21 9, 86 2 12; rehae (pres. 3. s.) 73 24 2; rehaïti (pres. 3. pl.) 69 13 1; rehamta (pres. p.) 69 5 9, 87 15 6, 73 12 12. [=sobhate, sobhamana (gl.); cf. reh-= rāj-, 'to shine' (H. 4 100, Pai. 152, Tr. 3 1 57 ); cf. reh- occurring in this sense in NC., KC.,
PC, I & PC. II. See reha-] 1201. Reha-/Rehā—62 20 9, 70 3 8,70 9 5 'beauty', 'splendour,' 'excellence'
[=śobha (gl). See v reh- and sareha-.] 1202 Royara (v.1. khayara-) 17 12 7, 41 4 24 'a ruddy goose, cakravāka'.
[cakravaka- (gl. 41 4 24). PSM. does not note this word.) Though the gloss at 17 12 7 renders royara- with ruciram, bright, radiant' the meaning does not quite suit here while if we take royara, to mean 'cakravaka'- the line becomes clear. The context here is the description of the lake and the meaing 'cakravaka' is appropriate. The relevant expression is - "royar-āraddha-kilam" - (the lake) with cakravākas which had begum to sport or play. The gloss on the word royara- at 17 12 7 of T manuscript gives
'cakravala' which seems to be a mistake for 'cakravāka'. 1203. Rola- 87 8, 14 2 4, 14 5 9, 14 7 5, 16 6 1, 17 3 3, 27 14 14,
28 267, 29 8 4, 29 24 12, 38 12 13, 47 8 4 (v.l. rala-) 48 3 2, 51 2 13, 52 4 8, 52 6 15, 59 13 10, 78 1 8, 80 7 17, 86 5 10, 91 15 1, 99 8 2 'an uproar' ; 'a loud and confused noise,' 'clamour'. [=kolahala-, svana- (gl.); cf. rola-= kalaha“, 'a quarrel', rava-, 'a noise' (D. 7 15; Pāi 47); PSM. notes it in the sense of kolahala-, cf- rolaoccurring in the sense of 'noise, cry' in KC., Up. K., Tri. II, Paumasiricariu, Kumāra pālacariu & CMC., cf. Hi, rol- and rolā= 'clamour
outcry, noise.'] 1024. Lamjiya-31 21 1, 36 5 4, 58 2 7, 60 30 10, 74 12 10, 99 7 10 'a
slave g!ri'. (=dasi (gl.). PSM, does not note it; cf. laṁjiya- occurring in this very sense in JC. (2 34 7) & PC. II and lanjikā in Yt. where the commentator gives the meaning as dasi; cf. MW. lanjika- (L)= a harlot, prostitute'.]
1205. Ladabamadaba--62 2 3 'beautiful,' 'graceful.'
(manoharam (gl.); the relevant passage is - "khujjuya maccanti ladahamadaha"- 'the dwarfs are dancing gracefully'. In this word both ladaha.

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and mad aha- are significant. Cf. ladaha-= ramya, 'pleasing, beautiul, lovely' (D. 6117) and madaha-zlaghu, 'small' (D. 6 117) PSM. and Tr. 2 1 30, 73 note ladaha- in the sense of vilasavati stri, 'an amorous woman'. ladaha- occurs in the sense of 'beautiful' in JC.. KC., Bh., Sam. K. & Lilāvai; cf. MW. ladaha-= 'pleasing, beautiful '(Balalrāmāyaṇa) and latabha-- 'handsome, pretty, lovely' (Virkamānkaca
rita). See. madaha-.] 1206. Lampekkha-100 5 13 'a thief'.
[caura- (gl.); cf. a lam pikkha-= cora-, 'thief' (D 7 19); Trivikrama notes lammikka- in the sense of 'a thief' at Tr. 34 72, 143 ; cf. lampikka- occurring in this very sense in PC. II, and lam pikşa- or lampikṣuḥ in Br. K.; cf. Kon. slang lampis-, 'to pilfer, to steal small articles'.]
1207.
Lalla--98 11, 29 18 4 'one who stammer, one who babbles or speaks indistinct words.' [asphugavācin (gl.); cf. PSM. lalla-= 'one who speaks indistinct words'. Iu support PSM. quotes Praśnavyākarana Sūtra. D 7 26 notes lallain the sense of sas prhan, eagerly' and nyünam, 'less, in a less degree.' The former, if not both, may be quite different from the present word. Cf. lalla- occurring in the above sense in JC. (2 17 1) & lallura- v.1. lallara- in Chand.; cf. Mw. lallara(L) "Onomatopoetic) 'stammering'" and lalalla 'indistinct or lisping utterance, (Kathāsaritsāgara).]
1208, Lallakka-14 7 5 (v.l. lalakka-), 28 26 2, 54 13 13 'terrible,' fierce'.
Craudra (8.1.); cf. lallakka-= bhimam, 'terrible' (D. 7 18, Pāj. 109). At H. 2 174 lallakka- is given as bhāşa-sabda;- cf. lallakka- occurring in this very sense in JC. (1 15 20 & 3 37 14) Lilāvai & NC., CMC., Chand. In PC. II and PC. III lallaka- is used in the sense of yuddhahvāna nāda-, 'a cry of challenge'; with this cf. G., H. lalakär-, M. lalatkar= 'a cry of challenge, a challenge.'
1209. Lāni --4 5 4, 93 7 3 'a limit, a boundary.'
[maryādā(gl.); the relevant passage at 4 5 4 is - "disalānihe sammuhu sūru jema" - 'like the sun before the boundary of the day.' PSM. does not note it. Cf. lani= maryādā (Jrāneśvari.)]
1210. Lāla-71 13 5 'oue who longs for, ' 'one who desires.'
lalaka(=vāñchaka) (gl.); the relevant line is - "gurukama-lalā'' -'longing for the feet of the Lord' ; PSM does not note it ; cf. lallaşas prham, eagerly' (D. 7 26 ; Tr. 3 4 72, 617) and lalli- occurring

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PURE DESI WORDS in the sense of eagerly' in KC. ; cf. MW, pātha) ]
lal-, 'to desire' (Dhātu
1211. Lālāpimdi-52 20 16 'a pole placed in front of the elephant's trunk'.
(=gajamukhāgrakāştha- (gl.). The relevant passage is - kari-karacandihi-lalapiņdihi. .........iya so jujjhiu' - 'he fought by means of the poles tied to the front of the elephant, which were as fier trunks'. PSM, does not note it. The word lalāvimda-occurs in NC. at 3 16 6 and is rendered with lala+pinda- by the editor. The commeptator here gives "mukhakästham lalapimdi". The relevant passage in NC. is - "gaya gayadamta-musala-dalavattiya lalāviņdi vihattiya loftiya" - the elephants were destroyed with tusks (used as weapons), being clubbed with their own front tying-poles, they rolled over'. MW. notes lalika in the sense of 'a rope round the nostrils of a horse
as found in Lexicons only.] 1212. »Luh-'to wipe off, to remove 'to wash off'.
luhai (pres. 3 s.) 58 18 1; luhivi(abs.) 40 15 1, 55 11 12; luhi(imp. 2 s.) 52 13 1; luhau (imp.3.s) 64 9 11, luhiya- (p.p) 12 17 4, 62 5 2. [=sphefayati, sphetayitvā, vinaśya, pramārjaya, mārjayatu, pronchita, mosta, sphetita (gl.); cf. luh-= »mri-, 'to wipe' (H. 4 105 : Tr. 3 1 48). Cf. Wluh- occurring in this sense in PC. I, II, III, & Bh.; cf. T G. loh-vu= "to wipe off, cleanse by rubbing', For N.I.A. derivatives See. ND. bhulnu= 'to make a mistake, go astray, forget' Cf. Sk.
lus-, 'to rob, steal' (Dhātu pātha).] 1213. Lūr-'to cut';
lūriya- (p.p.) 7 5 9, 67 15 12. (=vidarita-(gl.): cf. lūr- chid-; 'cut' (H. 4 124; Tr. 3 1 67); cf. N lur- occurring in this very sense in NC. & KC. For N.I.A. derivatives see ND. luchnu= 'to pull out by force, snatch, claw and lächnu=
'to tear down'. See » ullür - & lūrana-] 1214. Lūrapa- 28 27 3, 66 2 9 'cutting asunder'
(See N lūr- and ullur1215. WLhikk — 'to hide, conceal, disappear':
Thikkai (pres. 3.s) 50 3 5; Thikkivi (abs.) 69 21 2, 88 9 9; Thikkeppinu (abs.) 88 3 5. 98 10 14: Thikkävai (caus. pres.3.s) 24 14 4; Chikkavilya(caus. p.p.) 1 13 9, 36 10 11, 71 16 8, 100 6 12.
TEtirobhūtva, gopitam (gl.): cf. Vlhikk = ni+li, "hide' (H.4 55, Tr. 3 1 8) and naś= 'perish' (H, 4 258); cf Thikka-= gata. (Tr. 3 1 132, 178) and PSM. Thikka-(D)= naşta-; cf. » Thikk- occurring in this sense in NC.,

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1216
KC., PC. II PC. III & Bb.; cf. M. likņē= 'to hide'.) *** „Vajjar- 'to say, tell, speak”; vajjarami (pres. 1.9 ) 11 2 11, 23 14 3, 33 6 9, 68 1 15, 69 28 2; vajjarahi (pres.2.s) 19 9 4, 32 I 3, 90 10 14; vajjarai (pres. 3.s.) 5 3 12, 10 1 17, 10 12 5, 11 22 17, 11 35 1, 29 12 3, 37 15 1, 62 16 6, 69 26 6, 84 7 6, 92 8 1; vajjaramti (pres.3.pl.) 33 7 10, 52 4 6, 68 8 4; vajjaraîta (pres.p.) 59 13 7; vajjarivi (abs.) 31 27 2, 85 25 2; vajjarevi (abs.) 101 14 6; vajjari(y)a- (p.p.) 10 10 11, 21 15 9, 29 2 4, 31 6 11, 36 2 1, 37 17 7, 61 5 2, 82 10 4, 83 8 14.
[kathayati, kathita (gl.); cf. vajjar = kath-,' to tell' (H.4 2. Tr. 3 1 69); Hemacandra gives » vajjar-= kath- at H.4 2, but notes ~ bajjarin the same sense in the commentary on D. 6 92; cf. N vajjar- occu
rring in the same sepse in JC. (3 4 15), NC., PC. I, II, III & Bh.) 1217
Vattuttividi --32 20 5 'a pile of spherical stones'. [vatļa-+ uttividi-. Gloss gives utramdi (which is marked by the editor with a query) as the meaning of vaftuttividi; but vatta- here stands for a spherical stone' and hence the meaning given by the gloss applies only to the second member of the compound, namely uttividi-; the relevant passage is - "vaffuttividi viraiya chaille''-'a series of spherical stones were arranged one above the other by the shrewd man'; cf PSM. uttivada (D)= 'a pile of vessels'. For this meaning PSM. quotes the following passage from the Upadeśa pada "phodei birālo lolayāe sārevi uffivadań". 'the cat breaks with a push the pile of pots on account of its greediness'; cf. G, utrevad-= 'a series of pots arranged one above another'. See ultividi- and utturadi
and vatta-] 1218. Vadda-- 1 12 6 'great.
(Vaidya renders it with mahat. The relevant passage is - "sahu sasaharena vaddau virohu"- 'the great enmity with Saśadhara'; cf. vadda-- mahan, 'big, great'. (D). 7 29, H 4 366 illustration 1), cf. vaddaoccurring in this sense in KC., PC. III & Bh. Cf. M.vad, G. vaļu, Hi, baļā= 'large, great, huge'; cf. Kan, vadra= 'large, great' and odda--
'a pile, heap'.] 1219. Vadba- 83 21 17, 85 20 4 'a block-head''a fool,' 'a term of add
ress in mild rebuke'. [sthūlabuddhi-, mürkha- (gl.); cf. PSM. vadha-(D)= mūka, dumb' quoted from Sankşiptasära of Kramadīśvara; cf, vadha-= mudha-, 'a fool' (H. 4 422 illustration 4); Trivikrama potes vadha- at Tr. 1 3 90 and renders it with vafa-. It may be the same word as the word under

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discussion: cf. vadha- occurring in this sense in PC. II and PC. III va thara- in Up.K. & Pabuda Dobā. vad ha- occurs in ParamātmaPrakāśa (at 2 19, 154 etc.) also used as a term of address used by
Guru for his ignorant disciple'.] 1220. Vamtaya- 45 8 13 (v. I. vastaya) 'portion,' 'share'.
[=bhāga-(gl.); the relevant passage is "mahi-vamtaya-nikkamtaya-vaihi"'to the lord of a portion of the earth free from enemies'; cf. vaṁtha-- khanda, a portion' (D. 7 83) and PSM. vamtaga-svibhāga-; cf. MW. vanta- (L) and vanţaka (L)= 'a portion, a share'; cf. M. vāļā, Kon.
vānfo= 'a share, portion' and Hi. bāna= 'to apportion'. 1221. Vamtha - 29 18 5 (v.1. raftha-) 'crippled, maimed or a dwarf'.
[Compare vamtha-= vāmana, 'a dwarf'. (H. 4 447); D. 7 83 notes vantha- in the sense of "akstavivāha"- unmarried' and 'bhrtya-" 'a servant' (but here the reading appears to be wrong, it should be "vamdha-". Cf. G, vaid ho 'unmarried'). The word varntha- occurs in JC. at 3 24 3 and the editor has rendered it here with 'suşka-vrkşa-, ‘a dried up tree on the strength of M. vathalelā= 'dried, withered'. But 'maimed or crippled' suits the context in JC. also; cf. MW. vantha- (L)= 'crippled, maimed, a dwarf'.)
1222. Vaddala -- 7 16 8 'a hurricane, a violent storm'.
[Vaidya renders it with jhanjhāvāta-, 'high wind in the rainy sea. son'. The relevant passage is- "vāya-vaddalukkam piya-kayahi"vaddala =durdina, 'a cloudy day' (D. 7 35, H. 4 401); Tr. 3 4 521 renders vaddala- with "megha-timiram”. vaddala- occurs at NC. 9 25 5 in the above sense, Cf. vaddala-=megha- (SR.) and vaddaliya-= megha(PC.I); cf. MW. vardala-(L)= 'a rainy day, bad weather'; cf. M.vadal-= 'a hurricane, a violent gale or storm'. For N.I.A. cognates see ND. bādal= 'cloud, fog, mist'.]
1223. Vamāla- 1 11 7, 22 8, 7 23 6, 12 18 2, 17 8 4, 27 4 1, 48 5 7,
52 24, 52 18 17, 73 14 11, 78 99, 96 6 6, 98 6 14 'a loud and confused noise,' 'an uproar,''a tumult'. [=kolahala, kalakalayukta (gl.); cf. bamala- v.l. vamala -= kalakala'a confused noise' (D. 6 90, Pāi. 47). vamala- occurs at No. 7 7 11 where the commentator has rendered it with melapaka- or kolahalaThe rendering kolahala- quite suits the context; cf. vamala occurring
in this very sense in JC., NC., PC. I, II, III, CMC., Bh. & KC.] 1224. „Vamph— 'to taste, smack, try the flavour of';
vamphami (pres.1.s.) 101 16 15 (v.1. phamphaviya-).

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
[=zsad asvādayāmi (gl.); the relevant passage is- "vamphāmi ajju ta gayai loi"- 'when the people left, I may have a bite at it'; cf. vamp hiam= bhuktam, eaten' (D.7 35; Pāi. 134).]
1225. Valimuha- 76 8 7 'a monkey'.
[=vānara- (gl.) the relevant passage is- "laggā valimuha girisilakhardahi- 'the monkeys engaged themselves with the slabs of stones from mountains'; cf. PSM. balimuha-- 'monkey' (Pāi. 65); cf. MW. valimukha(L)- 'a monkey']
1226. Vāvalla - 7 5 11, 12 18 7, 28 30 2, 52 15 5, 78 18 5, 94 23 14 'a
sort of steel weapon, a kind of iron crow'. [-sarvalohamaya- (gl. at 7 5 11), sella- (gl. at 28 30 2). Though the gloss renders vāvalla- with sella- it may not be exactly like sella-. Because at 7 5 11 vāvalla-, is used along with sella, which shows it is a weapon different from sella-, though may be similar. Cf. PSM. vāvalla-= sastra-yiśeşa; cf. vävalla- occurring in this sense in PC. I, PC. III, & CMC.; cf, MW. vāvalla-(L)- 'a kind of arrow'. For the word
sella- given in the gloss see sella-] 1227 Vigor- 'to disdain, to put to shame';
vigovai (pres. 3,s) 92 8 3. [-kopayati, krodham kārayati (gl.).] The reading in the text is- "vi govai"; but it should be taken as “vigovai" in which case it will suit the context. The gloss gives "ko payati, krodham kārayati". This seems to be wrong interpretation on the part of the commentator as he has taken the reading as "govai" and not "vigovai". The relevant passage in the text is "ja soh. agge kāmu vigovai"- 'who disdains (i.e. surpasses) the god of love in point of beauty'. Compare PSM. Nvigou-s 'to disdain'; 'cf. vigupyate and vigopita, occurring in Up. K in the same sense, i.e. 'to dishopour, to put to shame'. Cf, G. vagov-vu= 'to defame, slander, censure'.
1228.
Alsdorf takes govai= go payati, 'conceals' and renders the expression "kāmu vi govai" as "Kāma in den Schatten stellte. Viggutta- 90 2 4 (v.l. vigutta-), vigutti (fem.) 85 2 16 (0.1. viggutti) 'agitated, distracted'. [The relevant passages are- 1) "māņusu samanadhamma vigguttau marai" (90 2 4) - 'A person dies being perturbed by the Jain doctrine'; 2) "pekkhivi mahumahaņu mayane nan sari di vigutti (v.l. dig gutti)'. (85 2 16)- 'Seeing Madhumathana, the river was agitated as if by love'. The variant reading "vigguttī” is preferrable at 85 2 16,

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as it suits the context. Cf. viggova vyakulablava-, agitation, distraction' (D. 764) and PSM, viggutta (D)s 'distracted or agitated'; cf. viggovaya- occurring in the sense of agitation' in Vajjā (153) and
viggutta-, 'agitated' in Bh.] 1229. Veohaddis
Vicohaddiyam 25 10 6 a collection, multitude'. f=samāka- (1.). Cf. PSM. vicchaddia-- punjikra, 'collected together' quoting from Setubandha. Cf. vicchadda nivaha-, 'a heap, a collection' (D. 7 32) and willhadda= sampūha (Tr. 3 4 72, 81); cf. vicchadda- oecurting in this very sense in PC.II. PC. III & GS. The word occurs with the spelling viochidda- in JC. at 3 13 12 and 4 17 13. The rele. vant expressions are- 1) “hadda-vicchadda"- 'a heap of bones' and 2) tingiccha- wschaddia"- a collection of pollen' respectively. See vicchanda-.]
1230 Vicchamda- 88 9 4 (v.1. vicchadda-) 'a collection,' 'a multitude'.
[The relevant line is "rund a numda-vicchanda-bhayamkari" - 'in the battle) which was fiqree on account of multitudes of headless bodies apd heads'. See vicckadding-]
1231. Vicchūdha- 3 15 5 'thrown, inserted and hence fastened to'.
[vicchūdha- means vikşipta-, 'thrown' and hence 'inserted'. The commentator has freely rendered it with “paridhapita", - 'made to wear'. The relevant passage is- "virdheppiņu savanaj uyalų jinaho vicchūd hai manimaya-kurdalai" - 'having piereed the twa ears of the Jina, the jewel-studded ear-rings were hurriedly put on (or he was made to wear them)'. Cf. vicchūdha viksi pta (Pāi. 14 7) and PSM. Nchuh-= 'to put'; PSM records another vicchūdha, (D) in the sense of viyukta, virahita- quoting from Sam.K, in support. See ✓chuh-]
1232, Vittala- 7 12 8, 20 10 12, 69 31 5, 90 3 16 'impure,' 'polluted,'
'defiling', 'unholy'. (=apavitre- (gl.). Though the glass on the word visadha- at MP. 7 12 8 is “bibhatsam-apavitram", it is likely that " bhatsam" is the rendering of visadha- and "a pavitra-' that of vittala- which occurs imme. diately after the word vtsad ha- in the said line. Elsewhere, visadha is found rendered with only bibhatsa-. Cf. viftala-= asprśya-saṁsarga-, 'contaot with the untouchable or touching that which is prohibited (H. 4 422, illustration 3); cf. PSM vitfala = 'to make unclean' ; cf. vitlala- occurring in this very gepse in JC. (2 11 1 & 3 18 4), NC., PC. II & III, viwatam in Sam.K. & vitrala-, 'polluted' and vitalita -, "polluted' in Bỉ.K.; of the expression paraputtaviffalinis
37

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defiling others' sons' occurring in Karpūramanjari at. 1 18; cf. M. vital= 'impurity or uncleanness as subsisting in certain persons etc. and communicable by them through contact'. See suvittala-]
Everywhere, where the meaning is apavitra-, 'defiling', the form is vittala-; nowhere it is viffala-, In MP., JC., NC., etc, the context is the same and the word apavitra- is found used with reference to the human body. Though the gloss gives a pavitra- there is a doubt, as to its connotation. It is quite likely, that it may be co. npected with vimtala-, 'a bandle' and might have come to mean apavitrabecause of the confusion with the meaning of vittala-. It is likely that the Jain monks might have referred to human body as 'a dirty roll or bundle'. CF. PSM. vimtaliya (D), viņtiya and vitfi=gathart, 'a bundle'; cf. vimtana= 'a wrapper, a roll' (Br. K.); cf. G. vințlo and
viņfi= 'a roll'. See ND. bițulo='impure, and defiled' bito= 'bundle, shear'. 1233. Vidappa -12 6 3, 20 8 4, 59 2 5, 68 10 12, 73 6 1, 74 16 17, 79 10 2
*Rahu, a demon supposed to swallow the moon'. [=rahu (gl.); cf. vidappa- rahu (D. 7 65, Pal. 38; Tr. 3 4 72, 431);
cf. vidappa- occurring in this very sense in NC., PC II & PC III.] 1234. Viddama— (?) 18 13 1 'fear', 'panic'.
[=bhaya- (gl.); the relevant passage is -"payaniya-janana-marana-viddamarai". If we follow the gloss its rendering would be - "you, who have created attachment or liking for the panic for births and deaths'. As such the word "rai-" would be quite meaningless in such a context. So the expression as it stands appears to be unsatisfactory. It is likely that the syllables 'ma-' and 'ram' in the original might have been transposed through seribal error. This suspici
is supported by the fact that viddama- is not found occurring anywhere else. In that case the passage would be- "payaniyajanana-marana-viddara-mai"-which has created the idea of the terrible nature of the rounds or circle of births and deaths' (viddara-=
'terrible'.) See viddara- below.] 1235. Viddara- 74 2 11 (v.1. davara-) 'terrible,' 'dreadful', 'fierce' 'causing
panic'. . [=bhayānaka- (gl.); the relevant passage is - "maccāvami viddara dainiya
'I make the fierce female goblins dance'. Cf. viddira-= raudra-. 'terrible' (D. 7 90); PSM. Dotes viddara- in the sense of raudra- from Upadeśapada tikā; cf. viddirilla- occurring in this very sense in KarnSa., Usā. (2 43) & CMC. Manuscript Tin MP. has got the variant reading at 74 2 11 "davara-" on which it gives the following gloss

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291
"bhayānakam sangrāmo vā, viddara iti pathe api ayamevārthah". With the variant reading davara-, cf. PSM. damara=bhayankara-, 'causing panic' from Supāsanāhacaria and damara, occurring in the same sense in
PC. I, See dar- and damara-] 1236. „Viņad- 'to be deceived, harassed, distressed';
vinadi(y)a- (p.p.) 12 19 6, 15 6 6, 23 2 18, 37 10 2,43 11 13, 52 8 6, 52 16 26: viņadijjai (pass.p.3. s.) 81 18 10. [Compare viņadiya- occurring in the sense of vañcita in JC. (1 21 14,
4 2 23). See wņad-] 1237. Viddāņa--39 13 12 'sad, dejected',
[=mlanavadana-(gl.); the relevant passage is - "savisāe binni vi tãe dittha sutthu viddaņā" - 'The father full of sorrow found them very much dejected'; cf. PSM, viddāņa-- mlana-, nisteja, śokatura, with reference to Surasundari Caria, Sanatkumāra Caria and others ; cf. viddāņaoccurring in this very sense in PC.II, Sam. K.. & vddanaya-in PC. III.] In the Sanskratised form “vidrāna-” occurs several times in Up. K. of Siddharşi. Here the editor Peterson gives, 'embarrassed, perplexed' as the meaning in various contexts. In all the occurrences the word is used compounded with vadana- and can be rendered with 'dejected face', or 'sorrowful face. It is equivalent to Sk. expression “mlana-vadana". Sk. vidrāņa- 'roused from sleep, awakened' is different from this
vidrāna-, 1238. Vibbbulla—90 2 16, 101 12 11 'perplexed,' 'confused"
[bhranta- (gl.). See Vbhull- and bholaa.]
Viren-'to. shine' 'to appear beautiful: [virehai (pre 3. s.) 9 21 3, 43 7 6, 86 6 10, 88 17 11 ; vireharta (pres. p.) 89 5 10.
[Compare » viren- occurring in this sense in NC. vi-treh-. Seen reh.] 1240. Virolliya—31 23 7 (v.l. viroliya- v.1. virolaa-), 89 11 16 'tormented,'
‘agitated'. [=kadarlhita-(gl.) ; Alsdorf notes calitam as the gloss on virolliya, at 89 11 16 ; the relevant passages are - 1) "asahaîntem viraha-virolliyau lenap pau kakkari ghalliyau" (31 237) - 'He, tormented by separation, finding the situation unbearable threw himself from a precipice.' 2) "teņa manoharan tahi tiha bolliya jiha hiyaullayam tii virolliyam" (89 11 16) - 'He spoke in such a sweet manner, that her heart was tormented or agitated (by love or longing)'. PSM, does not note it in this sense, Cf. MW, virolita(L)= 'disturbed, disordered'.]

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1241. Virolliya-36 13 'n (viroliya- tremulous, spread or widened (eyes due
to emotional feelings like tove, joy or jealousy etc.).
(virolliya- may be a mis-reading for virelliya-. The relevant passage is"suloyanahi āyavasa-virolliyaloyanahi-puņu bhaniu" - 'he said to Sulocanā whose eyes were wittened or spread on account of love'. Cf. PSM. Nivirell-, virill- vitost, to spread, to widen.' and Pai 521 - viralliaya-- 'spread'; cf. viralliya and virolliya-occurring in th sense in PC. I and virilliya- in PC. IL. The relavant expressions and passages are as follows: 1) virolliya-(v:1. coirillaya vil. viralliya) nayane' (PC. I 11 5 4) - 'with the eyes spread'; 2) "viralliyakkha' (PC. I 16 14 7) - 'with the eyes spread'; and 3) "loyanai' virillevi avaloiu rāvanu maccharena" (PC. IN - 74 9 10) widening the eyes (Laks mana) saw Rāvana with jealousy'. In all the occurrences the word qualifies 'eyes'.]
1242. Vila(y)a-5 4 13, 67 10, LO 51, 11 26 14, 14 4.6, 31 9 3, 62 4 3,
88 17 3 'a lady'. [=vanita, strī (gl.). At D. 7 65, Hem. notes the word vilayain the sense of vanita-, a woman' and considers it to be a tadbhava word : cf. Pāi. 12 ; cf. vilaa-, vilayā- occurring in this very sense in JC.; NC. and Up. K., and vilaya- in PC. II, PC. III, Bh. &
Sam.K.) 1243.
Vilumpiya-98.12 8 'desired.' [Though the commentator renders vilumpiya- with upadruta-, the meaning seems to be abhilaşita-, 'desired.' The relevant passage is - stāsu bala kalena samappiya, tena di kamalena vilumpiya" - 'The bhilla by name Kāla gave the girl to Simba ; and she was desired by him who was full of kāma'. Cf. utlumpia-e abhilasitain, 'desired' (D. 7 68). and vilumpkānkşa, desire (H. 4 192); cf. vilumpia- oecurring in Kumāra pālacarita in this very sense ; the relevant line is - "a-vilumpia-bhava-sukkho"f7th Sarga 33 stz}'one who did not desire the worldly pleasures'. PSM. also notes another vilumpia- (D) in the sense of asita-, kavalita-, 'devoured, swallowed in one morsel' on the strength
of Pāi. 134.] 1244. Visatta 16 16 8 'elation'.
[=cittabheda- (gl.). Here visaffa- appears to bave been used in the sense of a similar state of the mind like mana- and maratfa-, hence the gloss renders it with 'critabheda-'. The context is of Bharata's inessenger giving advice to Bahubali to give up pride, arrogance and elation. The relevant passage is - "māna maratta visaffu mueppinu jivahu ekkamekka anuneppiņu" - Leaving aside (your) pride, arrogance

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and elation, both of yon live together amicably.' PSM. does not note this sense of the word. At 7 7 6 in NC. visatta- occurs conpounded with kulabala-, vihava and maratța-. The context here is the description of battle scene. Hence it is quite word is used in the same sense as MP. 16 16 8. rendered it with dalana-]
1245. Visatta-84 18 3, 85 24 8 (v. 1. visadda-), 91 20 7, 94 19 4, 99 1 14, 99 10 3, 99 13 1 'a multitude,' 'a collection,' 'full of'.
likely that the editor has
The
[=samuha (gl). The relevant expressions are - 1) "kuladhaṇa- visaṭṭu" (84 18 2) 'a collection of family wealth' 2) "vasaha-vimda-ḍhekkaravisattahi" (85 24 8) 'full of the bellowing of a herd of bullocks'. Excepting in 84 18 3, we can take visaffa, in the sense of purṇa-, 'full of'. PSM. does not note the word in this sense.]
1246. Visambbara-31 17 12 'a spider'.
kolikaḥ(gl.); the relevant passage is "macchiyahi visambharu dhaiyau" 'the spider darted towards the fly'. PSM. does note record visambharain this sense. Deśināmamālā records visambhara at D. 7 77 in the sense of gṛhagodha, 'a small house lizard.' MW. also notes visambhara in the sense of 'the domestic lizard' as found in the Lexicons only. For the word kolika- given in the gloss see Appendix.]
1247. Visāri--53 5 6, 96 8 7 'a fish'.
[=matsya-(gl.) ; the relevant passages are 1) "kilamanaya maha. saramtare visarino" (52 5 6) - 'the fish sporting in the huge lake' and 2) "saramte saramtam visāriņa daṁdaṁ”' (96 8 7) · 'a couple of fish moving in the lake'. Deśināmamālā records visari- at 7 62 in the sense of kamalasana-, 'the God Brahma'. Cf. MW. visāra(L)= 'flsh'.]
1248. Visur-be afflicted, be distressed, be tormented';
'visurahi(pres. 2.s.) 23 7 15, 99 6 3; visurai(pres. 3.s) 2 20 10, 14 5 10,
30 21.10, 70 19 8.
[=khidyate (gl.): cf. visur khid-, 'be afflicted' (H. 4 132; Tr. 3 1 73); cf. visur- occurring in this very sense in PC. I, III, Bh & Vajja (183). MW. notes visuraṇa- in the sense of 'sorrow, distress' giving reference from the Prakrit passages of Vikramorvasi, Act
IV stanza 19. See visuraṇa.-]
1249. Visuraṇa- 78 2 2, 81 1 11, 87 2 7 'distress,' 'torment,' 'affliction'. [=kheda-, jhuraṇa-(gl.). For the word jhurana- given in the gloss at 81 1 11. see Appendix, See
visür-.]

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DEŠYA WORDS FROM THE MAHẤPURĀŅA
1250. Vibalamghala— 28 19 8, 83 4 8 'perturbed', 'agitated', 'distracted'.
[vihvala-(gl. at 83 4 8); at 28 19 8 the gloss loosely renders vihalamghala- with vihvalanga- PSM. also renders vihalasghala- with vihvalanga- and further paraphrases it with 'vyakul sariravāla', 'one having a bewildered body'. This seems to be a guess as 'gha-' in the word vihalanghala- cannot change to 'ga-' phonetically; and the word seems to be of obscure origin. Cf. vihalanghala- occurring in this very sense in PC. I, II, III, SR., KC., Bh., Chand. ( 4 64 1). vihalangala- occurs at JC. 2 33 7 where it is glossed as acetana-, but here also the meaning vihvala- fits in the context. ]
1251. Vihalliya— 87 311 'trembled, quivered, shaken'.
[=kampita-(gl.). See N hall-.]
1252. Vihāvia- 25 10 12 'cheated, deceived'.
[=vikhandiksto vañcitah(gl.); the relevant passage is - "ghadadāsiyai mahiyai ko na vihāviu" - 'who is not cheated by procuress in the form of earth? See vehavia-. )
1253. Visadha— 7 12 8, 30 19 10 (v.1, vīsara-), 54 15 4, 83 5 3, 88 58.
'repulsive', 'loathsome,' 'stinking'.
febbhatsa-(gl.); PSM. does not note it; cf. Visada-= visra-, 'stinking with' (PC. III). In all the occurrences visad ha- is found used along with vasā, 'marrow' and connotes the idea of 'loathsome or stinking'. ]
1254. Vanna - 17 15 12 'frightened,' 'afraid'.
[ The gloss loosely renders vunna- with saňkupita-; but bhiia-, trastawould suit the context well. The relevant passage is - “vimukka ravena disākari vunna" - 'the elephants of the quarters were frightened with the noise that was released'; cf. vunna-= bhita-, 'frightened, afraid': udvigna-, 'afflicted' (D. 7 94): vunna- occurs in the sense of vişanna-, depressed in the illustration 1) of H. 4 421; Pāi. 132 also notes vunna, in the sense of udvigna- 'distressed, frightened'; cf. vunnaoccurring in the sense of bhita- in PC. II. and PC. III.)
1255.
Veyad - 'to set, to inlay': veyadi(y)a-(p.p.) 13 9 8, 38 6 9, 88 14 11 (v.1. viyadiya- ).
khacita, jadita, jațita(gl.). Cf. vead-= khac-, 'to inlay, to set' (H, 4 89, Tr.3 1 39 ). Ramanujaswami has rendered khac and conse. quently vead- with 'appear'. This does not seem to be correct. Cf. PSM. vead - 'to set' and veadia-- pratyuptam, ‘inlaid, studded' (D. 777, Pai, 140), PSM. has rendered "veadia-" with (phir se boya

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hua)='sown again' and has thus misunderstood "pratyu pta" - given by Dešināmamālā as the meaning of "veadia-". PSM. also records veadia- in the sense of khacita-, 'studded' and 'a jeweller'. Cf. veyadiya-- occurring in this very sense in PC. I, II, III, Bh. K. and veyadiyaoccurring in the very sense of 'a jeweller' in Vajjā. Cf. also vekatain the sense of 'a jeweller' in Yaśast. MW. records vekata-= 'a jeweller' as found in lexicons only. For the words jadita and jațita (which are Sanskratised forms) given by the gloss see Appendix. )
1256, Veyāriya- 14 10 8, 98 7 4 'deceived', 'cheated,' 'lured'.
[=vañcita-(g1.); the relevant passage at 98 7 4 is - "tuhu veyariu sottiyasatthe"- 'you have been deceived by the Brahmapical doctrines'. Cf. veäria-- pratārita, 'cheated, deceived' (D. 7 95). Cf. PSM. Nvear(D)='to deceive' quoting in support GS; cf. veyāria- occurring in this
sense in PC. I, II, PV. (14 46) and Bh. (6 7 2). 1257. Vecchilla- 25 5 9 (v.1. vicchilla-) 'a kind of yellow flower, yellow
amaranth'. (=korantaka-(gl.). The relevant passage is - "vecchilla-kusuma-samavannaena - having (yellow) colour like the Koranțaka (=yellow amar.
anth) flower'. PSM, does not note it.] 1258. Vellahala- 3111, 3 3 1, 69 15 8, 73 27 5, 99 5 17 'tender', delicate'.
[=komala-(gl.); D. 7 96 and Tr. 21 30, 9 note vellahala- in the sense of komala-, 'delicate' and vilasi- 'sportive'. The word vellahala- occurs twice in NC. Though the editor has rendered it with "komala-, vilasin vā", the meaning komala-, 'delicate' fits the context well. Similarly in KC. also vellahala- is used in the sense of komala-; cf. vellahala-occurring in the above sense in PC. I, PC, III, Bh., Vajjā.
(96) & CMC.] 1259. Velli- 15 4 12 'a row' 'a line',
[=āval?-(gl.); the relevant passage is - "vellihi valiyāi " - arranged in lines'. PSM. does not note velli in this sense. ]
1260. Vehaviya- 88 22 8 (v.1. vehaviya-), 91 20 6; Vehāvia- 18 22, 28 33 3.
30 12 10, 84 17 1, 89 17 6 'deceived', 'sneaked', 'cheated'. (=vancita-(gl.); cf. vehau-- vañc-, 'sneak' (H. 4 93; Tr. 3 1 47); cf. vehavia- occurring at NC. 2 1 10 in this very sense; here in NC. the gloss equates vehavia- with vilakşıkyta-, but vañcita- also suits the context. See vihavia-1 Vehāvia— 37 7 12, 70 12 6 'grown fond of (because of easy success), taking something lightly (being habituated)',

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DESYA WORDS FROM THE MAHAPURANA
[=vijaya-grddhim nitaḥ, anurañjito gṛddhim va nitaḥ(gl.). At 87 6 12, the king is dissuaded from becoming a monk. He is warned that the think visayas are difficult to be conquered and that he should not it to be a child's game on the strength of his habitual success in vanquishing the enemies. So vehavia- here means 'taking something lightly being habituated'. The relevant passage is:
"ma jahi tavovanu cami pamuha, vehāviu riu rāyahi
pai jehau vīru mahābhaḍu vi, jippai visaya-kasayahi".
At 70 12 6 vehavia- means 'appetite sharpened by easy victory'. The relevant passage is "pahu vehāviu pasuvahehi". Cf. vehavia anadara-, 'disrespect, contempt' (D. 7 96). ]
be
as -
Here in both the occurrences noted above the word ought to hevaia-; cf. hevaia- occurring in PC. I, II, III where it is glossed hevaka- "ardent grddhim prapitaḥ". Cf. Apte "garvam nitaḥ or intense desire, eagerness (this word like the word latabha is used only by later writers like Kalhane, Bilbana and is probably derived from Persian or Arabic)"; cf. MW. hevaka- "(said to be from Marathi heva, ardent desire) a whim, caprice". Cf. MW, G. heva= 'greed, ardent desire'. Cf. G. hevayo 'habituated'.
-
1262. Vehavia- 34 3 8, 51 17 8, 78 10 4 'angered,' 'made angry'.
[=garjitaḥ (gl.); cf. vehavia- roṣāvista-, 'filled with anger' (D. 7 96); vehavia occurs at JC. 1 12 13 where it is rendered with vihvala by the editor. Here the gloss on the word vehavia- gives "roșito anurañjito va". The relevant passage is "jakkhi tanu-parimala-vehavio hatthi parianmcai naggoham" 'enraged on account of the fragrance emanating from the body of yakst, the elephant goes round the nyagrodha tree'. So here, the meaning roșita- given by the gloss suits the context. Cf. vehaviddha- occurring in PC.I where it is glossed as kopātura-, kopāvista- and vehäviddka- occuring in PC. II in this very sense. See hevaia- and heväiddha-.]
1263. Vodda 98 10 10 (v.l. voddha-) 'a bull'.
[=balwarda (gl.); the relevant passage is kaya-vesau" the wise man assuming the cf. PSM. vodda-(D)= mūrkha-, a foolish "a bull'.]
-

-
-
"pamdiu vodda-vaniyaform of a bull trader'; person'; cf. MW. vodhri
"vodda-" according to the editor, is a South Indian word1. The commentator gives balivarda- as the meaning of vodda-. vodda vaniya 1. See MP, vol. III, Vaidya, P.L., Bombay. 1941, notes, p.312,

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means 'a merchant dealing in bulls'. The variant reading is voddhavaniya-, But in Up. K. vodhra-and vadra are used in the sense of 'a fool, a stupid person'. PSM. records vodda- in that sense from Uvaesamālā. It is likely that all these are variants of one and the same word with the original meaning 'bull' like the Sk. word "go-". The word might have developed a secondary meaning of 'a fool,
stupid person'. 1264. Vodrahi- 33 1 10 (v.1. voddahi) 'a damsel' 'a young lady'.
(=laruni(gl.); the relevant passage is - "tahi vodrahtu pivarathaniu. milihinti ajju tuha panaiņiu”' - 'Now you will meet the buxom damsels who love you there on the Siddhakūta mountain)'. Cf. vodraha-> taruņa-, 'a young man' (D. 7 80) and vodraht-taruni, 'a young lady' (H. 2 80); cf. also voddahi= tarun (Tr. 3 4 72, 695); cf. voddaha- in the sense of taruna-, 'a youth' in PC. III.]
PSM. first quotes D. 7 80 for vodraha- and then in support of this gives a quotation from Hemarandra's Prakrit grammar H. 2 80vodraha-drahammi padia", and for vodrahi, he gives a quotation from Hemacandra's Pk, grammar H. 2 80- "sikkhartu vodrahio". Now these two quotations are traceable to their original sources.
The quotation- "sikkhantu vodrahto" is from Hala's Gathāsantasatr3, 92. In the Kavyamala edition the reading is vodahī– and PSM. has noted this word under a separate entry in the sense of 1) taruni-, yuvali-; 2) kumārl-. In suport of the meaning kumāri, PSM. has quoted “sikkhamtu vodahło” (Gātbāsaptaśatı 2. 92) and given a cross reference to vodraha-, But really speaking the origipal reading should be "vodrahto".
The other quotation, namely, "vodraha drahammi padia' is found in full as quoted in three places. First of all the commentator of Hemacandra's Chando'nušāsana bas quoted it at 7 6 (page 4). The full quotation is given by the commentator in paryāya commentary on that very passage. But it is printed in this edition in a garbled form. The commentator paraphrases vodroha- as "grāmīna-Tarunasamüha-".
Now, this stan za under question occurs as a citation in the Para. mātma-prakasa of Yogindudeva also. The stanza is as follows: raktam ca
1. Chando'nušāsana of Hemacandrasuri, Velankar H, D., Bombay, 1960- Singhi Jain Series
no. 49.
38

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DESYA WORDS FROM THE MAHĀPURĀŅA te ciya dhanna te ciya sappurisa te jiyamtu jiyaloe ! voddaha-dahammi padiya taraṁti je eva lilae ||117||
"Those persons are blessed, and those are good men, who easily swim across the great lake in the form of youth'.
It should be noted that the word here occurs with the spelling "voddaha" and is rendered with "yauvana-".
The citation can be traced even earlier. It has been cited by Sva. yambhữ in his Svayambhūcchandas to illustrate the non-position making character of r in Prakrit in conjuncts with "q"-and there the full quotation is given under the name of a poet Vammautta. The actual form in Svayambhū is "vodraha-". See Svayambhū. chandas edited by Velankar, H.D., 1 2 3'. Hemacandra's citation of vodraha- etc. appears to have been borrowed from Svayambhūcchandas. PSM. also records boddaha-(D) and bodraha- (D) in the sense of a young man'; cf. vodraha - v.1. vodaha- occurring in Bharata's Nātyaśāsatra at chapter 17, stanza 9.
1265. „Vol-'to go, to elapse, to pass',
volia- (p.p.) 28 30 9; volaa- (p.p.) 9 19 14; volīņa- (p.p.) 2 4 6, 2 9 1, 11 28 4. 39 3 7, 40 11 6, 41 68, 42 7 1, 47 11 1, 57 30 12,59 88 8, 59 15 5, 63 5 1, 63 10 5, 67 7 6,73 23 7, 80 8 10, 81 13 8, 89 3 5, 90 13 11, 91 5 7; volijjamāna- (pass. pres.p.) 29 8 2; volaviya- (caus. p.p.) 15 6 4, 18 2 2,59 4 14 (v.l. vollaviya). [=vyatita, uyatikranta-, cyuta-, atikrānta-, tyakta- niskāsita-, yäpila-(gl.); cf, N vol-- gam, 'to go' (H.4 162,); voliņa-= atikranta-, 'passed beyond' (H, 4 258, Pai 141); cf. n voll- =gam- (Tr:3 1 97); cf. vol- oceuIring in this very sense in JC. (2 25 10), PC.I, II, III, Bh. & Vajjā.
(145); cf. Old M. volne= 'to go'.] 1266. Samgabapa-- 35 10 1 'a prostitute and her lover'.
[=puṁscalayugalam (gl.); Vaidya renders it with 'jara-jariņi-yuga. lam'; PSM. does not note this word. The word occurs at 77 6 6 in PC. where it is glossed "pumscala-stri-puruşa-yugala”. Mw. notes
sangrahaņa- in the sense of 'adultery'.] 1267. Sacchaha -34 10 16, 88 14 9 (v.l. sacchiha) 'similar to', 'like'.
(The relevant passages are: 1) "kelasa-sacchaho" (34 10 16,) – 'resembling Kailāsa',
2) "camdasūra-rassirāsi-cicci-cacci-sacchaha". (88 14 9) - 'the mass of 1. See Paramātmaprakāśa, Upadhye, A.N., 1960, Introduction, p. 88. 2, Chapters I-II in JBBRAS, N.S., 11, vol. nos. 1-2, 1935, pp. 18-58

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fierce rays of the sun resembling the flame of fire'. Cf. sacchaha= sadşsa, ‘similar' (D.8 9; Pāi. 127) and sacchiha-- sady śa= (Tr. 3 4 72, 319); cf. sacchaha- occurring in this very sense in Lilāvai, Sam.K., Kams.
& CMC.] 1268. Samca - 8 9 12, 17 5 2, 89 1 6, 99 15 4 'structure,' 'plan', 'arrange
ment', 'inter-relationship', 'frame'. T=śartrabandha, sambandha- (gl. at 8 9 12 and 89 1 6) sobha- given in the gloss at 99 15 4 is a guess; at 17 5 2 sańca - is loosely rendered with sañcaya-, Vaidya has loosely rendered saṁca- at 17 5 2 with 'samūha-'. The relevant passages are: 1) "saņa tharaharane dhaliu sańcu" (8 9 12) – 'on account of the shaking of the throne the bodily frame was dislodged'. 2) "joyantahu miya-bhuya-thāma-samcu” (17 5 2) – 'while looking at the strength and the muscular build of the arm'. 3) "nāne pariyaniū kajju saṁcu” (89 1 6) – through knowledge I became aware of the act and the whole plan of it. 4) "accherayai jayai pamca, ko pāvai punna-pavaca-samca-" (99 15 4) - 'five miracles occurred, who can gather the full scheme or structure of the functions of merit ? PSM.does not note the word in this sense. Cf. susanca-='compact, well knit (PC.I). Cf. Kan. saṁcu= 'a contrivance'; cf. G. sācos 'machine'. In all the occurrences, "sarca-” is found rhyming or compounded with "pavařca-".] See ND. sānco= 'a mould, matrix'. Turner says that late Sk. saħcaka
is a Sanskratisation of Pk. samcaa-, 1269. Samca - 56 2 8 'returning to one's own fold while not allowing
the opponent's pawn to enter it (i.e. one's fold) (=paraśāri-pravišana-pratişedhena svagshā vartanan (?) (gl.). Here also samca-is used as rhyming with pavaca-. PSM. does not record this word.]
1270
» Samodd - 'to offer, to make ready, prepare': samod divi (abs.) 39 5 13, 77 3 14 (v.1. samodivi); samoddiya- (p.p.) 7 12 5 (v.l. samodiya-). [uddhộlya (gl. at 39 5 13); bhagna- in the gloss at 7 12 5 is loose rendering. The relevant passages are : 1) "mahi himdivi samaru samoddivi” (39 5 13) - 'having gone round the earth and offering battle'.

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DEŚYA Words FROM THE MAHẬPURÄNA
2) "lankesaru laikahi gan pi thiu khandhu samoddivi gururana-bharahu" (77 3 14) - "Rāvana having gone to Lankā put his shoulder to the great burden or brunt of the battle.'
3) "jamgha-juyalu samoddiya-thūnau" (7 12 5) - 'the two thighs in the form of erected pillars."
PSM. does not note this. Cf. v samodd- occurring in this very sense in PC. II & PC. III. Seeudd-]
1271. Sarāha -88 23 1 'beautiful,' 'charming'.
[=śobhāyukta- (gl.). See räha- and rāhia-.] 1272. Sareha- 11 23 4 (v.l. sureha-) beautiful'.
[-saśobha- (gl.); cf. M. Surekh-= 'pretty, handsome' See wreh- and
reha-] 1273. Sala - 23 8 6, 37 21 8, 60 15 11 'a funeral pile,' 'a pyre'.
(=ś zvāśayanın, cita, kaşphabhakşaņārtham cita (gl.). The relevant passages are:
1) salu raiu huyisany antyau" (23 8 6) - 'the funeral pile was arranged and fire was brought'. 3) "sala viraiya khandivi viviha rukkha” (37 21 8) - 'the funeral pile was arranged having cut various trees'. 3) "naravai salahi valaggau' (60 15 11)- 'the king mounted the pyre'. PSM. does not note it. The word sala occurs at PC. II 43 8 9 where it is rendered with salaka. From the context it appears to be
citā-, 'pyre'; cf. sala- occurring in this very sense in PC. III.] 1274. Savadam muha- 2 2 12 'facing', 'turned towards', 'in front'.
[=sammukha- (gl.) the relevant passage is - "paramesaru savadammukhu ditthau" - 'the Lord was seen in front'. Cf. savadanmuha-- abhimukha-, 'facing, turned towards' (D. 8 21). Cf, savadanmuha- occurring in this very sense in JC. 2 5 13, 3 31 11, NC., PC.I, PC. III & Bb.; muha- in the word savadaṁmuha goes to Sk. mukha-, savada- is an
obscure element.] 1275 Savāla-77 1 14(v.l. sabana-) 'with a sword'.
(=karavālena khad gena saha (gl.); the relevant passage is - "hala-musalasavāla-tisūla-dhārī” -'carrying a ploughshare, mace, sword and trident'.
vala's in the compound "savāla" appears to be "pala=" which might mean 'a sword'; cf. PSM. palia (D)= khadga-muştis, 'a sword-hilt' and MW. palikā (L)= 'a cheese or butter knife'. Cf. ka ra-pala= 'a sword, scimetar' (Br.K.); cf. G. pāļi = 'a small knife'. See pala=.]

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1276. Savvala— 11 16 9, 12 3 1, 12 18 7, 16 2012, 33 10 9, 52 9 7,
76 7 25, 78 7 12, 84 10 2. 'a sort of lance', 'an iron weapon' "a crow-bar'. (=sarvalohamayı ghani (?), tila pidanäyudham ghāni, lohamayı ghāni (gl.). The commentator appears to have confused one ghāni (from ghātanighātanika), meaning 'a weapon' with the other meaning 'an oil press'. Cf. savvala--kusi, 'a long iron rod used to dig the ground' (D. 8 6); Ramanujaswami erroneously renders kuść with a sort of ladle'. Cf. MW, kuśt (L)= 'a plough-share'. PSM. records savvala (D) in the sense of 'an iron weapon' and savvala (D) in the sense of kunta-, 'a lance: PSM. also notes sabbala- (D)= sastra-višeşa-; cf savvalaoccurring in this very sense in PC. I, PC, III. cf. sarvala occurring in Tri. II and rendered with an irom club'; cf. MW. sarvala (L)= 'an iron club or crow'. Kittel notes sarvala in the sense of 'wrought iron'. Cf, also ND. sabal= 'crow- bar'. For the word ghāni
given in the gloss see Appendix.] · 1277, Sāh-'to shine, to appear beautiful:
sahai (pres. 3.8.) 2 1 5, 3 12 16,5 16 7, 13 3 9, 22 16 13, 30 9 10 32 9 14, 36 12 9, 51 1 9, 52 24 12, 69 2 5, 70 11 3, 73 167, 78. 2 4, 82 13 15, 85 22 15, 87 16 4, 93 8 3, 99 4 18; saharta (pres.p.) 45 10 2, [=Sobhate, śobhamāna (gl.); cf. v sah-= rāj- 'to shine' (H. 4 100; Tr. 3 1 57); cf. ♡ sah- occurring in this very sense in JC., NC., KC. & PC. I)
1278. Sā— 127, 2 18 8, 7 25 10, 14 3 2, 15 8 1, 16 22 2, 40 1 20, 40
5 21, 40 12 36, 47 10 3, 53 1 16, 58 1 3b), 58 21 8, 59 1 14, 64 5 6, 94 14 7 'Goddess of Wealth'. [-lakşmi (gl.); PSM. does not note it: cf. să- occurring in this very sense in JC. & PC. II. Cf. MW. sa- (L)= 'Name of Vişnu or
Šiva' and sa- (only L= 'Name of Lakşmi- or Gauri-.'] 1279. Sāia- 5 15 9, 81 6 1 'an embrace'.
(=alingana- (gl.). The relevant passages are: 1) "taggayanayana niyai avacitti, ka vi jāmāyahu saiu dentī" (5 15 9) - 'a lady wbo was absent-minded on account of her attention (on Bahubali), embraced her son-in-law'. 2) "piu-paya-dinna-dadha-sāieņa, vamdiu bhattii avaraiena" (81 6 1) - 'Aparajita saluted his fathar with devotion and clasped his feet firmly'. PSM. does not note the word in this sense. Cf. sāija- in

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DESYA WORDS FROM THE MAHẬPURĀŅA
1080
the sense of alingana- occurring in PC. I, II & III; cf. G. sāi= fan embrace on meeting after a long separation'.] Sälana – 23 29 7. 83 3 8: Salanaya-- 88 24 4 'a kind o fried vegetable'. [=vyanjana-, śāka- (gl.); cf. PSM. salaņaya-- 'a sort of curry'; cf. salanaya- occurring in this very sense in NC. & Bh. (6 23 3), salaņa-, salanaya- in PC. II & III, sālana- in CMC. & salaņaka- in Yt.; in NC. salaņaya- is rendered with vyañjana- by the commentator: cf. Hi. salan,, G. sälņu= 'seasoned vegetable'. Shah connects G. salnu with Sk. salavanu- and further says lavanaśākas are sakas which were cut into pieces and salted. He explains - "Probably they were cooked or fried and were seasoned with salt alone" 1. Phone. tically sālaņa- cannot be derived from Sk. salavana-)
1281. Sāhā- 15 1 5, 93 2 5 'the skin on the milk, the cream of
milk'. (=kşirāgram tarika (gl.). The relevant passages are: 1) "kānanau mahisi-duddhu va sāhā-ghanau" (15 1 5) - 'the forest (appeared) thick with many branches like the buffalo's milk thick with cream'. (2) jahi duddhai ghaņasāhālayai” (93 2 5)- 'where milk is full of thick cream'. Cf. sāha-= dadhisarah, dadhna upari sāram, 'cream of curds' (D. 8 51) : cf. sāhā- and sāha occurring in the above sense in PC. III. Cf. M. ,Kon. say, or sãi= 'cream, any cream-like skimmings or layer.]
Though Hemacandra gives the restricted sense 'of cream of curds' (dadhisāra) to säha-, in MP, as well as in PC. the word occurs with the sense 'the cream of milk'. Either it was known as a general term for both 'cream of milk' and 'cream of curds' or later on developmented the restricted sense of the cream of curds.'
1282. Sittha—34 10 1; (v. 1. simtha-) 'a bow-string'.
Cepratyañcāgrabhāgah (gl.) : cf. sittha-= jiva-, 'a bow-string' (D. 8 53) and sittha- (Pāi. 277); PSM. notes sittha - (D) in this sense quoting from Kumārapāla-pratibodha. See simtha-.] Dešināmamāla gives a general sense of sittha-, viz., pratyancă, 'a bow. string'. But the commentator of MP. appears to restrict it to "pratya.
ñcāgrabhāga", 'the front-part of the bow-stripg'. 1. See Introduction to Girvanapadamañjari & Girvānamañjarī, Shah, U.P., JO.1,
Baroda, vol. IX, no. 1, p. 57.

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PURE DEŠÍ WORDS
303
1283. Simtha-41 15 10, 88 21 3 (v. 1. sittha-), 100 5 3 (v. 1. sittha-) 'a
bow-string-.] [=pratyaħca- (gl.); cf. simtha- occuring in this very sense in PC. III.
See sittha-] 1284. Siņisava—31 17 13 'a spider'.
[Evişambhakşa kolikah (gl.); Vaidya has rendered it with tantuvägaThe relevant passage is - "kahi siņisavu kahi mak khiya”-, 'How great a difference there is between the spider and the fly'. PSM. does not record it. For the word kolikaḥ given in the gloss see Appe. ndix. The word vişambhakşa given in the gloss appears to be same
as visambhara-] 1285. Sippi-73:12 5, 86 3 9 'mother of pearl, 'a pearl-oyster'.
suktikā (gl.); cf. sippi= bukti (H. 2 138); cf. sippi occurring in this very sense in JC. (3 | 7), NC., Bh., & Kams.; cf. Hi, sīp-=, ‘an oyster' and M. sip-= 'a half of an oyster-shell'; cf. Kap, sippu, Te, cippe,
Ta. cippi= 'an oyster shell, a small shell' See Pischel § 286.) 1286. Silamba-85 6 10 (v. 1. silimba-) 'a child,' 'an infant', 'a young one'.
[PSM. notes silamba- in the sense of a child, infant' on the srength
of Pāi. 95. See silimba- and silindhaya.] 1287. Silimdhaya—33 6 6 (v. 1. silimbaya-) 'a young one'.
fbala- (81.). This appears to be a misreading for silamba- or it might be a portmentan word formed from silimbaya- and stanandhaya-.
The variant reading silimbaya, is preferable. See silimba, and silamba-). 1288. Silimba—2 13 9, 15 20 2, 43 5 2, 72 5 5 (v. 1. silamba-), 73 13 7 'a
child', 'an infant' 'a child" "an infant, 'a youvg one'. (=sisu, śavaka, mga, balaka (gl.). At 72 5 5 the gloss gives mega-, deer as the meaning of silimba-; bere perbaps 'the young one of the deer' is meant. cf. silimba-- sisu, 'a child' (D 8 30) and silimpa-- bala (Tr. 4 72, 180); cf. silimba, occurring in this very sepse in Lilāvai. See silamba- and silimdhaya-1
1289. Siva-44 6 7, 46 8 3 'water',
[=jala-(81.) The relevant passages are : 1) "simciu suragirisiri surarāyahi, muha-viyaliva-siva-niva-samghāyahi" (44 6 7) - 'was sprinkled with a multitude of open jars full of water by Indra on the top of mount Meru'. 2) “dhāra-sivehi ahisimciu ajjuna-ņivehi (46 8 3) - (The Lord) was sprinkled with streams of water contained in white jars'. PSM, does not note it, cf, MW. Śiva-(L)= 'water.]

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DESYA WORDS FROM THE MAHAPURANA
1290. Sipattana-41 15 6 (v. 1. rinatlaṇa-) 'weariness, exhaustion,"
[ śrāntatvam (gl.); the relevant passage is :
"chattai duriyayava-viṇivārai |
camarai bhava-siṇattaṇa-tārai".
304
'the umbrellas that warded off the sunshine in the form of sins, and the chowries that removed the exhaustion in the form of the worldly existence'. PSM. does not note it.]
1291. Sudhi(y)a-3 17 2, 57 10 13 'swollen,' 'exhausted"
[duḥkhita-, suna- (gl.) The relevant passages are: 1) "kakkara-kaṁdara-ṇiradani suḍhiu" (13 17 2) ount of having fallen over precipices and cavities'; 2) "kasa-pahara-parampara-sudhiyatanu" - 'having his body swollen on account of continuous whipping'. Cf. suḍhia- śranta-, 'tired, exhausted' (D. 8 36, Tr. 3 1 132, 18); Pai 131 notes suthia- in the same sense; PSM. notes suḍhia- in the sense of 'one having contracted or wrinkled limbs'. The word sudhia- occurs at JC. 3 15 1 where it is rendered with duḥkhita-; but here also the meaning 'swollen' fits well. Cf. suḍhia- occurring in the sense of 'exhausted' in PC. III. CMC. & Lilavai.]
"swollen on acc
1292. Suraha--27 6 11, 73 16 10 'beautiful', 'splendid'.
[=susobha-, sušobhamāna (gl.). See raha- and suraha-]
1293. Surāhā-89 5 9 'splendour,' 'excessive beauty'. [=susobha- (gl.). See raha- and suraha-]
1294. Suriniya-(fem.) 90 19 1 'exhausted, wearied (lady)'. [=sränta (gl.). See rina-]
1295. Suvittala-71 4 10 'unholy, polluted'.
[Here the word is used in connection with "parayaru" (=parakalalram) 'another man's wife' who is prohibited to be touched. Here Marica is advising Ravana by telling him the evil effects of the contact with parakalatram. See vittala-].
1296. Süd-'to destory, to chop off':
sūdai (pres. 3. s.) 77 3 6 (v. 1. sāḍai).
[The relevant passage is - "suḍai visatta-padibhaḍa-maratta" - 'destroys the arrogance of dispersed enemies'; cf. sud- bhanj-, 'break (H. 4. 106; Tr. 3 1 49); cf. sud-occurring in this NC., PC. II, PC. III & SR; cf. G. sud-vu= 'beat with a club'. (ref, to cotton-heap, branches, etc.]'
very sense in

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PURE DESI WORDS
305
1297. Sedhā-7 6 7, 30 4 6 'a kind of porcupine'.]
[PSM. does not note it, Cf. MW. sydāku(L)='a kind of lizared'; cf. G.
sed hāļi= 'a pocupipe'.] 1298. Sebira--25 3 5, 47 7 5, 51. 1 12, 72 1 12 (v. 1. sihira) 87 12 10
(v. 1, serīha-),- 95 14 10, 96 8 9 'a lion.' [=simha-(gl.), PSM does not note this word; cf. MW. hira(L)= a lion.')
1299. Hadahada--22 15 5 'scattered, dishevelled and unkempt (w. r. to
hair) [The relevant passage is "hadahada-phutta-pharusa-sirakesai” - 'having extremely scattered and dishevelled, brittle and rough hair on the head'. PSM. hadahada= alyanta and D. 8 74 hadahada= anurāga, 'attachment, lore', tāpa- 'heat' and onomatopoetic sense are obviously different from our word. With our usage cf. hadahadaoccurring at 24 15 8 in PC. II where it is glossed as "atīva-muktakeso, bhojana vastradi rahito vā'', ]
PSM. notes phutta- in the sense of vinaşta- and in support of this sense quotes from Nāyakumāracariu 1 16 the following expression“phutta-hadahada-sisam”. Perhaps phuffa- here means scattered or split and h.dahada-, 'diskevelled and unkempt (hair)'.
1300. Hadi - 7 13 8 'a wooden stake in which a person is imprisoned.'
'wooden fetters'.
(=khotaka (gl.); the relevant passage is - "ausu hadi va ņirumbhivi thakkıi" - 'the ayuşkarmi remains obstructing like wooden fetters'. Vaidya loosely renders the word with śrnkhala-'. PSM. notes hadi= kāşthasya bandhana-višeşa quoting Nāyādhammakabā-. The word hadioccurs in JC. at 2 6 1 and is rendered by the editor with abhyasta(See JC. ed. by Vaidya, Glossary, p. 173). This appears to be an unsupported guess. There also the word is used in the sense of 's ckles, or wooden fetters'. The relevant passage in JC. is - "jo katthu piyamana-dharana-hadi" - "the log of wood was like fetters to hold the lover's mind'. Cf. MW. hadi= 'wooden fetters' (Divyāvadāna); cf. G. hed -- 'stocks'. For the word khotaka- given by the gloss
see Appendix.] 1301. Hadda--35 9 3, 46 10 16, 48 21 7, 60 11 2, 83 16 12 'a bone'.
[=asthi (gl.); cf. hadda- asthi, 'a bone' (D. 8 59); cf. hadda- occurring in this very sense in JC. (3 37 3), NC, KC., PC. II & Yt. At
39

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306
DESYA WORDS FROM THE MAHĀPURĀŅA
NC., 7 3 2 hadu- appears to be a misprint for hadda ; cf. MW.
hadda- (L)= 'a bone'. For N.I.A. cognates see ND. har='bope'.] 1302, Halabola- 2 13 14, 83 10 4 'a loud and confused noise, tumult'.
(=kolahala - (gl.); cf. halabola-= kalakala-, 'confused noise' (D. 8 64; Pāi. 47; Tr. 34 72, 327); Trivikrama also notes hallabola- in this sense (Tr. 3 4 72; 332) cf. halabola- occurring in this very sense in San. K., CMC. (p. 226. line 28) halavola- in PC. II and halabbola in Kams.; cf, bola- ]
1303.
Hall—'to tremble, shake, quiver' : hallai (pres.3.s) 14 5 12, 16 15 7, 52 4. 5, 54 13 11, 58 4 4, 87 4 2, 87 17 7; hallamta (pres. p.) 42 9 4, 48 15 12; halli(y)a- (p.p.), 1 12 5 15 15 5, 30 8 2, 31 1 8, 45 3 13, 77 12 19; hallaviya- (caus. p.p.) 17 3 8.
[=kampita (gl.) 15 15 5; halliya, is loosely rendered with valita-, here kampita would suit the context; cf, hallia= calitam, 'shaken, moved' (D. 8 62): cf. hall-occurring in this very sense in JC., NC. KC., PC. I, II, & III. For the N. I. A. cognates see ND. hallinu= 'to move, shake, rock'. R. G. Harshe connects M. halņe with Sumerian hal- 'to run'. (See "Some Sumero-Marathi Correspondences" p. 25.]
1304. Hallaru Hallaru -- 85 7 6 'the text of a lullaby or the nursery syll.
able chanted to quiet a baby while rocking it in the cradle'. (PSM, does not note it; cf. G. halru, halardū= 'a lullaby' and halo= 'a word used to quiet a baby while rocking it in the cradle'. See hohallaru- and ammāhiraa-]
1305. Hallohalaa- 88 20 8 'agitation, disturbance'.
[The relevant passage is- "hallohalau nayari samjāyau"- 'there was agitation in the city'; cf. hallohala---vyakulatva-, 'agitation' (H4 396 illustration. 2) and hallapphala-- akulata, 'agitation' (H. 2 174); af. halapphalaya-- prakşobha (PC. III); hallohalaa- occurs in Chand. at 4 87 7 and the commentator renders it with anandam. But the meaning joyous, agitation' suits the context. See hallohalia-.]
10 7 ' agitated. disturbed,
1306. Hallohalia--85 23 7; hallohalihua - 76
perturbed.'
[The relevant passages are : 1) "hallohaliu nayaru tāekke" (85 23 7) – 'the city was agitated by him alone.

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PURE DESI WORDS
307
2) "janu hallohalihuu' (76 10 7) - 'the people were perturbed'. Cf. hallapphalia-=akulatvam, 'agitation' (D. 8 59); PSM. also notes hallupphalia, in the same sense; cf. hallohalia- occurring in this very sense iu Bh. (7 11 8), halahalia, in Chand. , hallohalihūya- in KC. (7 10 13), PC. III. & Bh. ; the relevant passage at KC. 7 10 13 is 'hallohali
hūyau sayalu jalu"- 'the entire water was ruffled'. See hallohalaa-1 1307. Hira-20 5 9 'pame of Siva,'
(=sankara (gl.); the relevant passage is "hira-nārasthāranālasanbhava"- Siva, Narasimha (i. e. Visnu) and the lotus-born Brahma". Hemacandra observes on D. 8 70- "hiro hara-vācakastu haraśabda. bhavah" Cf. MW. hira(L)= 'Name of Siva'. Kittel also notes hira. =
siva.] 1308. Hira 84 12 9 'a dart, spear, lance.'
[=śalya(gl.); cf. D. 8 70 hira-= sūcimukhābham dārvādivastu, a piece of wood etc. that is sharp-pointed'; cf. hira- occurring in this very
sense in PC. III, cf. MW. hira-(L)= 'a thunder-bolt'.] 1309, Humda, 11 i 11; Humdaya-11 25 5 'maimed, crippled, deprived
of a limb'. (=vikalāvayava-(gl.); hundaya- is an extension of hunda- ; cf. PSM, hunda-= 'a person having deformed limbs'; cf. hurnda- occurring in PC. II where it is glossed as mukha-hina-; cf. MW. hunda(L)= 'a
blockhead'.] 1310. Hora--11 11 4 'grief, sorrow'.
(duḥkha-(gl.); the relevant passage is "mahilau chatthahi vi hurakkami. yahi' - 'women (indulging in destroying living beings) go to the Sixib Hell that is peryaded witb grief'. PSM. does not note it.]
1311.
Hul-'to strike with a weapon': hulamti (pres. 3. pl.) 84 6 4. (Alsdorf notes the gloss "sangrāmam kurvanti". The relevant passage is- "avaropparu kila kortahi hulamti" - 'they strike each other with spears'. hulia- occurs in NC. at 7 7 10 and the relevant passage is "süla-sella-kuộtaggihi hulia"- 'struk with spikes, lances and spears'. PSM. notes hul- in the sense of kşip-= 'to throw' (H. 4 143) only. cf. hulahula-]
1312. Hulahula--52 16 17 'a kind of weapon'.
(=hastasüla (gl.): PSM. does not note this ; cf. huli praharana-visesa (PC. I & III). Cf. MW. hula(L)= 'a double-edged knise witb two sbarp edges'.]

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DEŚYA WORDS FROM THE MAHĀPURĀŅA
1313. Hūl-'to fix on a stake,' 'to pierce,' 'to thrust' : .
hūlai (pres 3. s.) 88 8 12 (v. 1. lūhai): hūlira (Verbal Derivative) 76 8 6; hūliz=(p.p.) 7 5 10, 95 14 5. [=proyi (?), śūlu protam karoti (?), prota, śūle prota- (81.); PSM. does not note it. In tbe index to NC. hūlaṁti is equated with Sk, praharanti; relevant passage in NC. is - "sülehi hulamti'. Here too the meaning "pierce, thrust' suits quite well. So it is not necessary to interpret it otherwise. Cf. hül occurring in this very sepse in JC. at 3 24 6 & 2 17 8 (glossed śūladyāro pane); cf. Hi. hūlnā=
'to pierce, to thrust.] 1314. Heväia-29 14 11 'enraged, became angry'.
[=kupita-(g1.). The relevant passage is "kudhi laggau pisuņu abhaggau īsāvasu hevāiu' - 'the unfortunate rogue angered due to jealousy followed in pursuit'. PSM. does not note it. Cf. MW. hevoka-= 'a whim, caprice'. See hevāiddha- and vehāvia-.]
1315. Hevāiddha-32 20 4 (v. 1. vehāiddha- 'indignant, enraged. angered'.
[Vaidya renders it with kupita-. Two manuscripts record vehāiddhaas the reading and in both the cases, meaning is the same. The relevant passage is - "hevāiddhe sattii thaïbhivi"-'indignantly paralysing its motion through his power'. Cf. vehavia-= roşāvista-, 'filled with anger' (D. 7 96). See hevāia-, vehāvia
1316. Hohallaru jo jo--4 4 14 (v. 1. hullaru v. 1. jo ho v. 1. ho ho) 'the
text or the wordings of a lullaby'. [='ho ho joya jaya tvam' iti śabdaḥ (gl.); PSM. does not vote it.] The relevant passage which is the first line of the lullaby is as follows: "hohallaru jo jo suhú suahi pai panavañtau bhūyaganu" - 'while you happily sleep listening to the lullaby, the mankind how down to you'. The gloss takes "hohallaru” to mean 'some fordling meaningless rhythmic syllables' which we find generally used in the nursery rhymes and lullabies; but "ammahiraa” is already used in the sense of 'a lullaby'. Otherwise it is tempting to take "hohallaru" as made up of "No", the interjection and "hallaru"= 'a lullaby. Cf. Kasmiri-ho ho= 'lullaby' (See Narayane's Bhāratiya Vyavabār Kos); cf. G. hälardu= 'a lullaby' See hallaru and ammāhiraa.

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APPENDIX I
DESI AND RARE WORDS EXCLUSIVE TO JC. AND NC.
1317. Ambaiya-- (NC.) 8 1 2 (v.1. accaiya-) 'the Campaka bud'.
[=car paka-kalikā (gl.); the relevant passage is - "ambaiyahe mahuyaru nau nisannu"- 'The bee did not sit on the Campaka bud'. For det ai's see NC. edited by Jain, Hiralal, notes, p. 202.]
1318. Ukkurada— (JC.) 3 13 18 (v. 1. ukkarada-) 'a heap of sweepings, a
dung-heap'.
=utkara-samūha-sthāna- (gl.). Obviously utkara - in the glosz stands for avakara-, 'sweepings'. Cf. uk kurudi, ukkuruda--avakara-, rasi-, 'a heap of sweepings' (D. 1 110); cf. also PSM. ukkarada-- asuci-rasi (Supāsanābacariu): Hemacandra also notes mukkuruda- v.1. mugguruda in the sense of rāśi-, 'heap' at D. 6 136; cf ukkaruda- occurring in this senge in PC. III, ukkaradi- in SR. and ukkurudiya- in Mah. āviracaria 5 157; cf. M. ukirda, G. ukardo= 'a dung-hill, rubbish heap'.]
1319. Uccolia – (JC.) 2 6 16 (v.l. ucceli-) 'a foot-wear'.
[The editor, Vaidya bas rendered it with upănaha-; the relevant pa. ssage is - "jo para paya uccoliu vahai" - 'who carries other's footwear or shoes'. PSM. does not note it.]
1320. Uppettha- (NC.) 8 8 2 'frightened'.
(=unmatta- (gi.); D. 1 129 notes uppittha- in the sense of trasta-, kupita, vidhura- and Pāi. 475 in the sense of akula“; the text in NC. at 8 8 2 is not clear; it appears that here also the meaning is more probably trasta , 'frightened'. uppitiha- occurs in CMC. p. 63, line 6 and Lilāvai (641) in the sense of trasta-.]
1321. Kaditta
(NC) 3 12 5 (v.1. kidalla-) 'dice-board'.
(=phalakam (gl.); the editor of NC. gives the meaning as kațitrawith a query; PSM. does not note it; cf. kaditta-= 'a technical term of a gambling game called andhika' (PC. III); cf. MW. kața (L)= 'a plank, a thin piece of wood'. ]
1322. „Karayar-'to crow (w. r. to crows)' :
karayaramta (pres.p.) (JC.) 1 13 3.

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DEŚI WORDS EXCLUSIVE TO JC. & NC.
1323. Kāula- (JC.) 1 10 6 ‘a crow'.
[Compare kāyala Ekāka-, 'a crow' (D. 2 58; Pāi.67); cf, kāyala- occurring in this sense in PC. III; cf. M. kāvļā, Kon kāylo= 'a crow'. Made up of Sk. kāka-+ Pk. suffix-ula-]
1324. Kitta- (NC.) 3 12 5 (v.1. katta-) 'a stake at dice, a bet'.
(=udila vastu (gl.); cf. kattā= andhika-dyūta-ka pardikā, 'cowrie used in the gambling game called andhika (D.2 1); cf. katti- occurring in this very sense in PC. III. For the word udita- given in the
gloss see Appendix II.) 1325. Khaccella-(JC.) 2 27 5 'a kind of iusect' (?)
[Vaidya has given the meaning prāni-yiśeşa- with a query. The relevant passage is - "Jhilliri khaccellai gumụgumarti" - "the crickets and khaccelas are buzzing'. D. 2 69 notes khaccala- in the sense of acchabhalla-, 'a bear' and khaccola- in the sepse of vyāghra-, 'tiger'.
These meanings don't suit the above context.] 1326, Khadayāsí-- (NC) 3 15 11 'grass-eater'.
[khada+asin; cf. khad a=-1īņa-, 'grass' (D.2 67); cf. khada- occurring in this sense in PC. III & Yt; cf. G. khad- in the same sense.]
1327. Khudukkia- (NC.) 7 2 10 (v.l. rādukkia-) 'pierced'.
[The relevant passage is - "kānaņa-harinahar kanne khudukkiu" - "the ear of the forest - deer was pricked or pierced'. khudukkai occurs at H. 4 395, illustration 4, and the passage is -- "hiai khudukkai
goradı" - '(the separation from) the fair lady pricks the heart'. 1328. Khumta-(JC.) 4 10 12 'a stamp, a broken trunk of a tree or plant,
a peg'. [=stambha- (gl.) : cf PSM, khuộta-= 'a stump'; cf, khuïta - occurring in this very sense in PC. III & Br. K.; cf. M. khunt-, Hi. khüt-, Kon. khunto = 'a stump, stub, peg'. See ND khutfi= 'peg, stake'. ]
1329. Galakala-(JC.) 120 12 'a peacock'.
[The relevant expression is - "galakala-kekkārali "- 'with the sweet notes of the peacock'. PSM. does not note it. Cf. MW. - kalakantha- (L), kala-ghoșa(L), kala-dhrani(L), kala-rava(L), kala-svana(1)=
'the Indian cu koo, peacock, baving a charming voice (as a bird)'.] 1330. Ghoặasa-(JC.) 1 9 6 a kind of snake'.
[sarispa-višeşa-(gl.) : cf. PSM. ghonasa-= a kind of snake' quoting in support PV.; of MW. ghonasa(w), ghonasa(L)= 'a kind of serpent'; cf. Kittel, gonasa, gönāsa = 'the rock snake, python'. ]

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APPENDIX I
311
1331. Caluya-(JC.) 3 5 4 'a sieve'.
[The relevant passage is - "caluya caffuya cūriyau" - 'the sieve and the ladle were broken to pieces' PSM. does not note it. Cf. M cālņi = 'sieve or strainer and cal-ne= strain, sift.]
1332. Cimdha- (JC.) 1 16 3 'rags'.
(vastra - khandan=(81.); PSM. does not pote it ; cf. ciñdhiya- occurring in tbis very sense in KC. at 1 17 8; cf M. cindhi, Kon. cinai; G.
cindadi, Kon. cindi= 'shred, strip, rag'.] 1333. Cilisāvana-(c.) 2 11 5, 3 10 14, 4 13 16 'loathing, disgusting
(=jugu psakara- (gl.); cf. cilisārana occurring in this very sense and context in PC. II. The word is usually found used in the context of the description of human body. Cf. cilasi= 'disgust' (Iñāneśyari); cf. M. ciļasvāne- 'loathing, disgusting, nauseating'.) The word cilisāvana- is made up of cilisa-+ causative suffix-āva-+ Agentive suffix- ana-. It is not clear wheather the base cilisa, in
cilisavāna- is connected with the constituent cili- in cilivvila-. 1334. » Cumucum-'to warble, to twitter (w.r. to parrots)':
cumucumamti (pres. 3 pl.) JC.) 1 21 1, 2 27 12.
[Compare Kan. cuma cuma= 'sound emitted by rats'. ] 1335. „Coppada--(JC.) 2 24 3, 3 36 16, 'a greasy or fatty substance'.
[The gloss loosely renders it with mrakşaņe; the expression at 3 36 16 "vasa- cop padu" - 'a greasy substance in the form of marrow'. Cf. Cf. PSM. coppada-= mrakşaņa-, 'a greasy substance like ghee, oil etc.. and cop pad mrakş-, 'to besmear' (H. 4 191 ; Tr. 3 1 117); cf. also cuppa- = sasneha-, 'greasy' (D. 3 15). Ramanuja swami (vide Desināmamālā, Glossary) renders sasneha- and copsequently cuppa- with 'freindly'. The cause of misunderstanding is the ambiguity of the Sk. word sneha-, which means 'oil' and 'affection'. Cf. coppadayaoccurring in the above sense in PC. III; cf. G. copaad-vu='to besmear,
to grease'l 1336. Chāli - (JC.) 3 11 15 'a she-goat'.
[The editor renders it with chāgi -, aja ; cf. PSM. chalz= chägi, and chala -= chäga - (H. 1 191); cf. late Sk. chagalaka in the sense of
'a goat'.] 1337. Jagadamta-(NC.) 3 15 12 'harassing. oppressing'.
[=bhañjan(gl.); the relevant passsage "asesa-desa jagad amtau”-'harassing or oppressing all the countries' ; cf. jagadia-= vidravita, kadarthita,

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DEŚI WORDS EXCLUSIVE TO JC. & NC.
'iormented' (D. 3 44); cf. PSM. jagad-- 'to quarrel, torment and jagadanās kalaha-, kadarthana-, quoting in support Uvaesamālā and Upadeśapada ; cf. Njagad= 'quarrel, fight' (PC. I & II) ; cf. Hindi jhagadnās, G. jhagadvu= 'to fight'; cf. Kan. jagala, Te. jagada= 'a quarrel fight'. Tagare equates it with 'fight, over-power and
connects it with jhakața-. See jhagadaka-ju Appendix II.] 1338. Jalla—(JC.) 3 37 3, 4 16 15 'dirt of body'.
[=mala-(gl.); cf, PSM. jalla-(D)= 'dirt of body' ; cf. jalla- occurring in this sense in CMC. page 208, line 25 and Tri. III.]
1339. Jhada-(7C.) 3 3 4 'a sharp blow or stroke'.
[The meaning given in the Glossary to JC. (Vaidya's edition) is "vidrāvne desi dhātuh". But our interpretation given above seems to suit the context; the relevant passage is - "jhada vi hadāviya jūhāhiu"'who has separated me from the chief of tbe herd with a sharp blow'. Cf. PSM. » jhad-= 'to fell'. ; cf. jhada-- prahāra- and jhaďakkiya-= 'onslaught' (PC. II); cf. jhada-= 'forceful attack' (PC. I). ]
1340. Jhala-(JC.) 4 16 7 'heat of the sun'.
[The meaning given in the Glossary is uşma-, 'heat'; the relevant expression is-"yaviyara-jhala"- 'the beat of the sun's rays'; D. 3 53 and Päi. 742 note jhala, in the sense of mrgalīşņā, "mirage' and Pischel connects this word with Sk. śal-. (See Pischel § 211); cf. M. jhal= 'hot blast of air'. ]
1341. Jhallira-(JC.) 4 16 7 'splashing or pouring down'.
(=dhārāyukta-(gl.); the relevant expression is --"pāusa-jala-jhallira'the rain-water pouring down'; cf. G. jhal-='throwing water force
fully'. Made up of jhalla-+ Agentive suffix- ira-1 1342. Jhilliri-(JC.) 2 27 5 'a cricket'.
(Vaidya renders it with prāniviseșa-; cf. jhilliria= masaka, 'a mosquito,' also 'a cricket' (D. 3 62). See commentary on D. 3 54- "masakavācaka-sabdah cīryamapi vartante". Cf. jhilliā='cricket' ( Päi. 287) ; cf. jhillika= cricket' (Vi.).1
1343. Jhuttha-(NC.) 6 13 15 'falsehood, lie'.
[Occurs in a compound sa-jhuttham ; cf. jhuttha= alika, 'falsehood,
(D. 3 58); cf. Hipdi jhuth= 'false'.] 1344. Jhūrav-be tormented,' 'be afflicted':
jhūravai (pres. 3. s.) (NC.) 5 8 10. [Compare jhür- occurring in this sense in Bh. at 6 8 8; cf. M. jhūr-ne= 'to pine and waste away'. See jhūrana, in Appendix II.]

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313
11.)
1345. Thayala-(NC.) 3 12 9 'a stake at dice'.
[=vastu uditam(gl.); PSM. does not note it ; cf. thaula- occurring in PC. III where it is glossed as daya-. For the word uditam in the
gloss see Appendix II.) 1346. Dhiddhis-(JC.) 2 20 8 'dough of cereal grains'.
[dhanyādinām pistam(gl.); the relevant pessage is "hiddhisu gilanti palu sambharivi" -'swallow dough thinking it to be meat'. PSM. does not vote it.]
1347. Dāli-(JC.) 2 24 2 'split pulse.'
[=simbi, dhanyadi-dalam (gl.); cf. PSM. dali (D)= 'split pulse, gram etc' ; cf. MW. dali (W)= 'a sort of grain': cf. M. dal-, Hi. dal-, Kon,
daļi= 'split or broken pulse.] 1348. Paccala-(NC.) 9 18 2 'abundant', 'full of'.
[=pracura- (gl.) : the relevant passage is - "sūrakamti sasikarti-paccale"“full of the lustre of sun and moon'. D. 9 69, Pāi. 52 and Tr. 3 4 72, 833 note paccala, in the sense of samartha-, 'competent'. paccalain the sense of samartha- occurs in CMC. p. 58, line 28. paccalamay be connected with Sk. pakva-, Pk. pakka-substituted by pacca-+la
suffix. ] 1349. Pattana-(NC.) 2 1 8 'the feathered part of an arrow'.
[The editor of NC, has equated pattana- with patra-; the relevant passage is- "nan mayana-bana-pattaņu-phuriu" - 'as if, the feathered part of Cupid's arrow fluttered'; cf. pattana= bāṇasya phalam, the front part of an arrow' and punkha-, 'the feathered part of an arrow' (D. 6 64). Ramanujaswami, the editor of Deśīnāmamālā has given the meaning of "banasya phalam" at D. 6 64 as 'a kind of fruit. This appears to be a wrong rendering as he seems to bave misur-.. derstood the word phala-; cf, PSM. phala-= 'the front part of an arrow'. Tr. 3 4 72, 758 also notes pattana, in the sense of bānaphala
and sara- punkha-] 1350. Parada-(JC.) 2 27 5 'a forest cock'.
[-vana-kukkuța- (g1.); the relevant passage is "jahi parada -kokkarta bhamarti"- 'where the wild cocks wander about crowing'. D. 6 5 notes parada- in the sense of sarpa-višeşa-, 'a kind of snake'. This
seems to be a different word.] 1351. Pariyala-(JC.) 2 23 9 'a plate, a platter'.
[The editor, Vaidya renders it with bhajana-; cf. PSM. pariala-= bhojana-pätra- quoting Bh. in support of the meaning, cf. pariali
. 40

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314
DESI WORDS EXCLUSIVE TO JC. & NC.
sthalam, bhojana-bhāṇḍamiti yāvat, 'a plate or dish for eating' (D. 6 12) cf. M. paral, parel= 'an earthern platter or dish, a sort of earthern platter on which common people eat, bake their cakes etc.'; cf. Kan. pariyala 'a plate-like vessel of metal or wood' and Kon. palēr 'a shallow dish of brass or bronze'.]
1352. Picca-(NC.) 5 10 21 'water'.
[jala- (gl.); the relevant passage is- "apusiya- nayaṇa-cuyamsu-a-piccam"'with water of tears dropping from his eyes unwiped'; cf. picca occurring in this very sense in CMC. on page 226, line 28.]
D. 6 46 has pibba- according to Ramanujaswami's edition signifying jala-. There appears to be uncertainty about the spelling of the word. Some manuscripts give picca- and others pivva-. PSM. has noted one occurrence of pivva-, va-, ba-, and ca- are known to be confused with one another in manuscripts. It is quite likely that the real spelling may be piccam, because in NC. (5 10 21) it rhymes with niccam (apusiya-nayaṇa-cuyaṁsua piccaṁ, aṇṇāyaṁ ṇiva ghosai ṇiccam)" The editor of NC. has suggested its connection with pijja- peya-. We can suggest that as we have raccai for rajjai, similarly there might have been current *piccai for pijjai and from that a noun piccacorresponding to peyam might have been formed.
1353. Pittala-(JC) 1 16 2 'brass, bell-metal'
[Compare PSM. pittala= dhātu-višeșa-; Cf. pittala in this very sense occurring in Tri. I; cf. MW. pittala(L)= 'brass, bell-metal'; cf. M. pittal, Kon. pittali, in the same sense; cf. Kan. pittali, hittali, Te. pittali, Ta. pittalai, Mal. piccale in this very sense. See ND. pital= 'brass.'] 1354. Phamphavaya—(JC.) 2 12 8, 213 4 (v. 1. papphāvaya-) 'bard, minstrel' [-bandi-caranadayaḥ(gl.); the relevant passages are:
(1) "paḍibuddhau phaṁphāvayasarehi"- 'he was awakened by the music of the bards and minstrels'
(2) "veyaliya phamphavaya thunamti"- the bards and minstrels are praising'. PSM. does not note it. Cf. phaṁphäva-, phamphavaya-= bandi-visesa-(PC. III.]
1355. Bukka-(NC.) 8 6 13 'a kind of musical instrument.'
[Compare PSM. bukka-(D), bukka-(D)= vādya-viseșa- quoting Supasanahacariu in support of the meaning.]
1356. Bokkaḍa-(JC.) 3 11 4, 3 6 11; (NC) 7 2 4 'goat.'
[=aja-(gl. on JC); cf. bokkaḍa= chāga, 'goat' (D. 6 96) ;cf.. botkața

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315
occurring in this sense in Prabandha Kośa page 79, line 23; botkata is a Sanskratisation of Pk. bokkada;- cf. G. bokado, M. bokad,
Hindi bakrā, Kon. bokkadu= 'goat'. 1357. Bhaditta-(JC) 3 11 8 'a dish of roasted eatables'.
[-pakva iti tippanam ; cf. PSM. bhaditta= 'śüla pakva māṁsadi kabab' quoting Sam. K. and Kumārapālapratibodha; cf. Mw. bhatitra= 'roasted on a spit' ; cf. M. bharit= 'a sause, bripjals or plantains
dressed with seasoning',] 1358. Mirikka-(NC.) 7 7 3 (vol. ; virikka-) 'causing jealousy'.
matsarakara- (gl.); the relevant passage is- "vijayalacchi-suraganiyamirikkai"- 'with the goddess of Victory causing jealousy in the celestial nymphs'. PSM. does not note it.]
1359. Maggasa--2 27 4 'mongoose, ichneumon'.
[Compare magusa-, muggasa-, muggusa-- nakula-, 'mongoose' (D. 6
118); cf. M. mungūs, Kon. mungūsu, Kan. mungisi in the above sense.] 1360. Rimcholi-(JC), 1 3 12 'a row, a line'.
[śreņi- (gl.); the relevant expression is- kira-riñcholi'- 'the rows of parrots'; cf. riñcholi- pankti-, 'row, line' (D. 7 7; Pai. 106); 2 1 30, 101 equates riñcholi- with rksali- naksatra-mala; : cf. riñcholiin the sense of paņkti- occurring in PC. I, II, III, Bh., Chand. 6 20 46, Up.K. page 564, line 19 & Karpūramañjari 3 20.]
1361. Rū1-(NC.) 7 2 4 'cotton'.
Compare rüvi-= arkadruma, 'Calatropis gigantea' (D. 7 9) and rūva-- 'cotton' (Pai. 879); cf, M. rut= 'carded or cleaned cotton', Kon ruvvis
'cotton plant', Hindi rui, G. rū= 'cotton.'] 1362. Rojha-(JC.) 1 10 1 'a white-footed antelope'.
[Compare rojjha-= rsya-, 'a white-footed antelope' (D 7 12); cf, G, rojh-= 'a white-footed antelope']
retch(D, 7. 1273, Piage 18
1363. Rora--(JC.) 2 26 17 'poor'.
daridra-(gl.); cf. rora-= ranka-, 'beggar, wretch' (D. 7 11; Pai. 49). cf. rora- occurring in this very sense in CMC. (page 273, line 15)
and Vajjā (146). See rorattana. ] 1364. Rorattana-(JC.) 2 26 7 'poverty.'
[=daridrya-(gl.). See rora=]

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866
DESI WORDS EXCLUSIVE TO JC. & NC.
1365. Vāyada- 2 27 12 'a parrot'.
[Compare PSM. vāada-- śuka-, 'parrot' quoting Şadbhāṣācandrikā;
cf. Sk. vācața-] 1366. Vicca—(?) (JC.) 2 26 10 (v.l. cicci-) 'path'.
[=värtman(gl); cf. PSM. vicca-(D)= madhya-, märga-(H. 4 421); cf. :: Hindi. bic-] .
The variant reading noted by ST manuscripts is cicci- and the gloss on it gives citāyām. If we take the variant reading cicci the relevant passage would be "cicci vilagga" (=citāyām ārūdha)- 'mounted on the
fuperal fire or pyre'. See cicci-,-. 1367. Vibbhādiya-(NC.) 3 11 13 'insulted'
[=a pamanita-, tādita-(gl.); the relevant passage is- "hau naravaiņa vibbhadiya"- 'I was insulted by the king', D. 7 70 notes vipphadiyain the sense of naśita-, 'destroyed'. Everywhere else vibbhadiyaoccurs in the sense of destroyed or killed'; cf, vibbhadiya- occurring in the sense of 'destroyed' in Bh. (9 13 3) and PC. I. (14 1 4).]
1868. Vibadapphada-(JC.) 4 19 12 'agitated.'
[vis phurita--(gl); the relevant passage is "anavaraya-kova- vihadapphadesu"- 'constantly agitated by anger'; cf. PSM. vihadapphada-(D)= vyākula, vyagra-(H. 2 174) ; cf. vihadapphada- occurring in the sense of vyakula- in KC., PC. III and Chand, 4 61 1.]
1369. Sambheda- 4 14 12 "attack'.
[samt bheda- Sakramaņa-) ; cf. MW. sampheta= 'conflict or encounter
of angry persons.' See bhid ] 1370. Siggiri-(JC.) 4 3 8 'a cloth canopy'.
(Vaidya has given the meaning of siggiri-as nilavarna- with a query The relevant passage is "siggiri-namdana-vana-saddalai"- 'with a canopy in the form of a carpet of green grass of the forest'. Here saddala- is rendered with nila-patra-yukta by the commentator. Perhaps based on this Vaidya has doubtfully rendered siggiri-with nilavarna-. PSM. does not note siggiri-. Cfsiggiri= pataka-(PC. III). In PC. I. the gloss on the word sāhula- gives siggirika-; cf. D. 8 52 sāhuli-= vastra- and PSM, sāhuliā=širovastra-khanda (Rambhāmañjari); cf. Śrīkari= 'palanquin' (Prabandha Kośa.)]
In Prācīna-phāgu-sangraha edited by B.J. Sandesara, year, 1955, Index sub. notes sikiri - where the editor gives "dhvajāvāļū chatra-", bannered umbrella.' He connects it with Sk. Śrıkara-.

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APPENDIX I
317
It appears that siggiri- means 'a cloth held over the head by way
of a decorative piece wbich serves as conopy'. 1371, Sijjamta(JC.) 3 5 14 'being cooked'.
[Compare PSM. sijjh-= 'to cook'; cf. sijjhs occurring in this sense in PC. II. ; cf. MW. sidh-(W) 'to be well cooked': cf. M. sijņe=
'to be under cooking by boiling, to be concocting'.) 1372. Sumghia- (JC.) 3 8 10 'smelt
[aghrata- (gl.); cf. suinghia-= ghràta-, 'smelt' (D. 8 37): Hindi sünghna,
Kon hung-ce= 'to smell.] 1378. Hulli-(JC:) 2 27 10 'a young one'.
[hulti- occurs in the compound hari-hulli-, which is recorded in the Index of JC. with simha-balaka- as gloss on it. So hulli=balaka- ; cf. G. bhulku= 'small child'. PSM. does not note the word.')

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APPENDIX II
RARE WORDS FOUND IN THE OLD GLOSSES OF MP. AND NC.
1374. Abdaka—'a mirror'.
[Gloss on addaa, at MP. 90 13 14 (noted by Alsdorf). Sapskratisation of Pk. addaa-. See addaa.]
This is a
1375. Alīgārapana-'waywardness'.
Gloss on duyali- at MP. 88 4 7. Cf. G. algārt= 'whimsical', 'following one's own bent of mind or mood' and M. algariū= 'slack, disorderly, slovenly (person) ]
1376. Asuri-'the mustard'.
[Gloss on räiya. at MP. 48 18 8, = cf. MW. asura(L)='name of the plant Sinapis Ramosa'.]
1377, Udita-'offered as a stake'.
[Gloss on kitta- at NC. 3 12 5 and on thavala, at NC. 3 12 9; uditais a Sanskratisation of Pk. uddia-. See nudd-1
1378. Utkalitam 'bolled'.
[Gloss on müravia- at MP. 12 11 10; Cf. PSM. ukkaliya-(D)= 'ubla hua'. Cf. M. ukal-ne, ukal-vu= 'to boil'. In Sk. ut-tkal- (ud- kal-) is used in the sense of 'to unbind, loosen.' MW, utkalita= 'unbound, loosened' (Bhāva Prakāśa), utkalayati=(L)= 'drives out, expels' (Katyā. yapi Sūtra) and utkalita(L)= 'prosperous, rising, increasing' is different from the above. See ND. uklanu and uklinu= 'to ascend, go up, climb'. Turner connects it with *utkalati and compares with Sk.
utkalita' 'rising':] 1379. Uttāvala—'hurry, haste, speed'.
[Gloss on parakajja etc. at MP. 1 13 8; cf. PSM, utlävala= sighrata-,
arry: cf. uttavala-occurring in this sense in CMC. on p. 142, line 30, uttāvaliya- in PC. II. and uttāvalaya, in SR.; cf. G., M. utāval, M. utāvasi= 'haste, hurry, rash forwardness or impatience' ; uttāvala- is connected with Sk. uttāpa-+la- suffix.]
1380. Utramdi-'a vertical pile of pots, pitchers etc.'
[Gloss on vattuttividi- at MP, 32 20 5 and on utturadi- MP. 77 6 1. Cf. M. utrand, G. utrad-, See under utturadi- and vattutti-vidi--)

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APPENDIX II
319
1381. Katāri-'a dagger'
[Gloss on kampana- at MP. 83 6 6 and on jhasa- at NC. 5 4 3. Cf. kaffari-= ksurika-, 'daggar' (D. 24.) ; Ramanujaswami has rendered kşurika and consequently kattāri- with "knife'. But kațäri- is known in the sense of 'dagger', rather than 'a knife'; cf. also kafara= kşurikadagger' (H. 4. 445, illustration 2); Tri. II has churi- in the sense of 'dagger.' Cf. kaftara- occurring in the sense of 'dagger' in Sam. K; cf. Hindi, M. katar= 'a sort of dagger'; See ND. katar= 'dagger, small sword' ; cf. also Kan. kafari, Te, katāra, Ta. kattāri in the same sense.]
1482. Katikaņa—'dagger' (?).
(Gloss on kattarı- at NC. 918 12. The word is obscure; the source of the word is not clear ; cf. kaditalla= 'some armour or weapon associated with the belt' (Br. K. 56, 298); cf. MW. kafitala (L)= 'crooked sword, sabre, scymitar'; cf. Kan. kaạitale= 'leather shield'; kana= 'hilt or handle' and kane= stri-kafivastra-bandha-]
1383. Kadhi-'a dish prepared by mixing gram-flour with butter-milk,
boiling it and seasoning it with spices'. [Gloss on dhūvai at MP. 5 15 10. Cf. G., M., Kon, kadhi- 'a kind
of Indian soup'; cf. English curry= 'a highly flavoured Indian dish'] 1384. Kalijā--'the liver'.
[Gloss on vokka- at MP. 11 24 12. Cf. Mw. kaliya(L)= 'the liver'.
For N.I.A. derivatives see ND. kalejo= 'the liver'.) 1885. Kārpaţika—'a traveller, a pilgrim'.
[Gloss on desia- at 54 17 7; cf. kāpaţika-= 'a rogue-beggar' (Br. K. 65, 23) ; cf. MW. kārpata-=(L)='one dressed in ragged garments, a
beggar' and kar patika='a pilgrim' (Kathāsaritsāgara).] 1386. Kāsthabbaksaņa-'burning oneself alive on a wooden pyre'.
(Gloss on sala- at MP. 60 5 11, cf. kāştha-bhakşanas "burping oneself alive"; literally, 'being eaten away by wood" (Supplement to J.O.I., vol.x, no 2, p. 120); cf. MW. kaşthabhakşana= 'devouring
of wood (of the funeral pile). ] 1387. Kuruvila-'a crab.'
[Gloss on kikalāsa- variant reading of kailasa- noted by T manuscript at MP. 78 14 8. Cf, kurucilla- v.1. kuruvilla-- kulira, 'a crab' (D. 2 41) and kuruvilla= 'crab' (Pāi. 305). Taking into consideration G, karacalo, the spelling kurucilla- appears to be preferable to kuruvillaca- and va- are easily confused in Mss.]

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820
RARE WORDS IN GLOSSES OF MP. & NC.
1388. Kūkasa-'the husk of grain'.
[Gloss on sisakka- at MP. 19 22; cf, kukasa- p. 1. kukkusa=-thanyadi tușah, 'the husk of grain' (D. 2 36) ; cf. G. kuskā= 'chaff' pusk'.]
Lusus
1389. Kolika—'a spider'.
[Gloss on visambhara- at MP. 31 17 13 and on sinisaya-at MP.31 17 13. Cf. kolia-=jalakära- krmih, 'a spider' (D. 2 65) and koliaya-- 'spider (Pāi. 389) cf. kolia-='weaver', (SR.); cf. the two meanings of tantuvāya, namely, 'spider' and 'weaver'. Cf. M. koli= 'a creature of the spider kind.]
.
LU
1890. Kośātaki—'a kind of vegetable'.
[Gloss on ghosāya, at MP. 89 17 11. See under ghosāya-] 1391. Kharasuā-a kind of bulbous plant.
(Gloss on kasera- at NC. 1 6 12. Cf. PSM kharińsua-(D)= kandaviseşa-]
. . 1392. Khicdi-'a dish of cooked mixture of rice and pulse'. .
Gloss on khicca- at MP, 24 11 10. This is a vernacular word and is identical with G., M., Kon. khicdi, Hi, khicrt in the same sense, For
further details of the word see ND. khicari-1 1393. Khotaka-'fetters'.
[Gloss on hadi- at MP. 7 13 8. The word is a Sanskratised form of MIA. khoda-, cf, khoda-= sīmā-nirdhāraka kāştha-, 'a boundary post (D. 2 30) & PSM. khodi(D)= 'a large block of wood'; cf. G. khod= . 'a large block of wood' and Kon. khodo= 'fetters'.1
1394, Gādi-'a raised seat, a throne'.
Gloss on curi- at MP. 6 1 6. Cf. G. gadt= 'a raised seat, throne, cushion, soft pad' and M. gādi. Hi. gaddis 'a seat of some emineet: personage, a throne.']
1395. Gaāli-knavery'.
Gloss on duali, at MP. 8 5 13 2 and at 88 4 6 (noted by Alsdorf). guali- is most pobably a corruption of gulai-. See gulai-]
1396. Gumdikā—a bundle, ball of straw etc. .
[Gloss on combhala-at MP. 50 5 9. Occurs as vastra-gundika-; cf. gundika= 'scroll' (Br. K.); M. gundz= 'a button, a bundle (of 'straw or grass)' a ball, roll, coil (as of thread, tape, yarn) of coarse thread,' cf. Kan, gundu= 'anything globular'] :

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APPENDIX II
321
1397. Gulai-'knavery'.
Gloss on duali- at MP. 85 10 9. Cf. G. golo= 'rogue, kpave'; cf. Urdu gol= mürkha-, mūdha, añadi and Hindi gül= 'clamour, uproar,
hubub.' See guali-.] 1398. Gedim'a bat bent at one end to strike the ball with'.
[Gloss on covāna- at MP. 1 16 10. Cf. PSM. geddi-(D)= 'a stick used in playing with a ball'. In support of this meaning PSM. quotes Kumāra pālacarita ; cf. G. Hindi gedi= 'a bat bent at one end
to strike the ball with.' gedim appears to be 'a hockey stick'.] 1399. Gopbaņi-a sling for throwing pebbles'.
[Gloss on bhindimala- at MP. 76 7 25. Ct. PSM, gophana-(D)= 'a sling for throwing pebbles or pieces of stone'; cf. M. G. gophan-= 'a sling used by farmers to ward off birds from their crops' Cf. gophana-= 'sling' (Tri II)= a kind of weapon' (Yt. 1 145 15) See golāgophanibelow).
1400. Gomayacchatra-'fungus'
[Gloss on dalimbaa, at MP. 67 2 8. Cf. gomayachanna- (--tra ?) occurring in this sense in Yt. It is recorded in MW. in the sense of 'fungus' as found in lexicons only'.]
1401. Golāgophani'a combination of pallet bow and sling.'
[Gloss on bhimdimala,-at 12 18 6. Cf. H. gulel='a pallet bow' and Urdu gulül-, gol-= 'a bullet of a cannon.' Cf. M. goli, Hindi gali= 'bullet'.
See gaphani- above.] 1402, Chāņi-'an oil mill'.
[Gloss on savvala- at MP. 11 16 9, 12 3 1 and at 52 9 7. Cf. PSM. ghana (D)= tila-pidana-yantra-. Cf. M., G. ghana, ghan- and Kon. ghāna-= 'an oil mill'. Cf. Kan., Tu. gāna-, Te. gānage, Ta. kāņa--
Soil-mill.) 1403. Chuộtārita— polished'.
[Gloss on sumamtha- at NC. 9 22 10. Cf. M. ghot-ne, Kon. ghontār-ce= 'to rub with a hard and smooth body in order to smooth or polish'; cf. Hindi ghotnā= 'to rub'; cf. M. ghoțio- = 'smoothed, levigated, polished'.)
1404. Caditam-mounted, climbed'.
(Gloss on avagga- at NC. 76 10. cadita, is Sanskratisation of Pk. cadia-; cf. cadhituās 'having mounted' (Yt, 2 158 29). Cf. G, cadh-vu; cad -vu; see under cad-]

Page #333

322
RARE WORDS IN GLOSSES OF MP. & NC.
1405. Candevā--'caopy.'
[Gloss on ullova- at NC. 921 34. Cf. Hindi candeva 'awning, canopy';
cf. MW. candra(L)= 'an awing, a canopy'.' See under carndova-] 1406. Candrapaka--'a canopy.'
(Gloss on ullova- at MP. 3 9 18. This word possibly stands for candrāla pa-. One meaning of candrātapa- is 'awning'; cf. MW. candral. apa-(L)= 'an awing'; cf. G. candani-= 'awning', candani= 'moolight'.
See under candova- for further details.] 1407. Candropaka- 'canopy'.
[Gloss on ullovaya, at MP. 8 7 15 ullova- at MP. 12 1 5 and on camdova- at MP. 4 910. This appears to be a Sanskratisation of Pk.
caídovaya-. See under caídova- for further details,] 1408. Cābuka-'a whip.'
[Gloss on kusa- at MP. 20 15 6. Cf. Hindi, M., G., Kon. cabuk= 'a
whip, a lash' and Persian cābuk= 'a horse whip.) 1409. Jadita—, Jatita- 'studed, inlaid'.
[Gloss on veyadiya, at MP. 38 6 3 and 88 14 11 respectively. These
are Sanskratised forms of Pk. jadia-. See under jadia-.] 1410. Jhagadaka-'a quarrel'.
[Gloss on kalaha, at MP. 38 20 10. It is a Sanskratisation of Pk. jhakata-; cf. jhakata- given by Hemacandra at H, 4 422 as the rendering of the word ghanghala-; cf. G, jhagdo, Hindi jhagda, M. jhagda, Kon. jhagde= 'quarrel'. See jagadarta in Appendix I.]
1411. Jhampitvā-having closed'.
[Gloss dhamkivi at MP. 100 5 7. Sanskratised form of Pk. jhamp-, 'cover, close'; cf. PSM Vjhamp-= 2- + chaday; cf. Hi. jhampna= 'to
cover' and M. jhamp-ne= 'to cover, to close with a lid or top'.] 1412. Jhātaka-'a plant, a tree.'
[Gloss on kudanga- at MP. 53 1 4. Occurs in a compound laghujhāțaka-; jhāțaka- is a Sanskratisation of Pk. jhada-; cf. jhada-= latāgahanam, 'a bower of creepers, a thicket' (D. 3 57). latadigahanam (Tr. 3 4 72, 1.)= latāgrha- (Pāi 721): cf. MW. jhafa(L)='an arbour':
cf. G., M., Kon jhad-= 'a tree; a bush.') 1413 Jhūrana-'tormenting'.
(Gloss on visūrana- at MP. 81 1 11. See Njhūrav- in Appendix I.] 1414. Thelatheli-'pushing and counter pushing'.
[Gloss on pellavelli- at MP. 9 18 16. Cf G. thelathel= 'pushing, crow dedness'. See ND. thelnu= 'to push']

Page #334

APPENDIX II
323
1416. Dahivadi-'a kind of dish made from gram and buttermilk'.
[Gloss on lavana- at MP. 91 21 10. Cf. M. vadā= 'a cake made of
pulse' and vadi= 'a cake or pat'; cf. G. dahivadi-] 1416. Pākhara-'armour of horse or elephant'.
[Gloss on guda- at MP. 59 12 8. Occurs as gaja-pakhara-. See pakkhara-]
1417. Palakhi—'a palanquin'
[Gloss on jampana- at MP. 7 1 7. Cf. G, M., Kon. palakht='a litter, a palanquin'; cf. Kan., Te. palaki- in the same sense. Cf. padurkis vranašibika-, 'a litter for the wounded' (D. 6 39).]
1418. Potikā-'a dhoti, a bath-towel.'
[Gloss on ollaniya, at MP. 88 19 7, See potti-] 1419. Phāli—'a kind of garment'
[Gloss on celiya, at MP. 35 18. 5. Cf. PSM. phalia-(D)= “a kind of cloth manufactured in a particular country'; cf. MW. phalı- (L)= 'made of cotton' and Apte. phala= 'a garment of cotton'; cf G. phali= 'a kind of garment worn' and phaliyū= 'a sheet of cloth worn on the head'; cf M. phala= 'a roll of spun silk, a shred' and Kon. phalt= 'a shred or strip of clotb']
1420. Mibikā--snow'.
[Gloss on osa- at MP. 9 5 12, cf mihiā= megha-samüha-, 'a group of clouds' (D. 6 132); cf. Mw. mihikā= 'snow (Bhāva Prakāśa), 'mist,
fog' (L).] 1421. Mūlagi-'entirely, wholly'.
[Gloss on avaggt, at MP. 91 21 11 (noted by Alsdorf). Cf. G, mulgū=
'altogether, wholly, entirely'.] 1422. Mohari- 'mustard seed'.
[Gloss on raiya at MP. 48 18 8; cf.M. mohrī='the mustard seed.') 1423. Ravikā- 'a churning stick'.
[Gloss on marthaa-at MP, 12 11 12 and on maṁdira-at MP. 85 64. It is a Sanskratisation of vernacular ravi- or ravaiyā; cf. ravaa--manthāna-' a churing stick' (D. 73). Cf.M. ravi, G. ravaiyo= 'a churing
rod'] 1424. Rolabāji-'knavery, mischief'.
Gloss om duali- at MP. 88 4 6 (noted by Alsdorf). Either connected with Desi rola-kalaha, kolahala or probably rolabaji is a corruption for golabaji- ]

Page #335

324
RARE WORDS IN GLOSSES OF MP. & NC.
1425. Roli - Role-'a clamour'.
[Gloss on duali at MP. 85 13 2 and on duvali at MP. 91 16 4 res
pectively. (noted by Alsdorf). See rola-.] 1426. Roula-Roula-Bāji-knavery, mischief'.
(Gloss on duvali-at 85 10 8. (noted by Alsdorf). See rolābajı above.] 1427. Lohnu ākdu- 'a metal hook'.
[Gloss on mamdıra- at MP. 85 6 4. Old G. expression-loha-'iron',
Genitive post-position, akdu-connected with Sk. ankuta-, Pk. ankuda-. )
1428. Vagghārayati- 'treats with heated oil and spices'.
[Gloss on dhūvai at MP. 5 15 10. CF. PSM. vaggharia-=vyāghārita, cf. MW. vyāghārita (W)= 'besprinkled, sproikled with oil or ghee'; cf. G. vaghār-vu, Hi. vaghārnā='to season, to mix spices, onion, ghee etc. with food that is being cooked to give a relish to it'; cf Kan. oggarisu='to season, to spice' and oggarane-'a kind of seasoning done in two ways: into boiling oil or ghee one or more spices are thrown after which vegetables are added and boiled with the mix. ture; or to pulse that has been boiled with salt, tamarind, pepper,
etc. fried spices are added'.] 1429. Volāpana-‘going'.
[Gloss on ammanu-ancahu at Mp. 25 2 5. vola pana-is a Sanskratisation of Pk. vol. It is made of vol-+ causative suffix apa-+ nominal
suffix ana-; cf. G. volav-vu. See vol-) 1430. Svāmga--'entirely to oneself’.
[Gloss on avaggi at MP, 91 21 11. Cf. G. suvarng= 'totally or entir. rely one's own'. ]

Page #336

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INDEX
akka
3b
[Figures against the words indicate the class in wbich the words are discussed in the book. Words discussed in the Appendix II are given with asterisk in the beginning.] Naimalhallaa
imdimdira
5 2 allaya
ibbhaakka- allaya-dala
iri i
1 - akkhādaNalliv
ui avadaamgutthalaliya)Nayaruṁd
ukkuruda
Ap.I NacchNacchod -
Nukkoaavarumdaņa
ukkoyaņaa-chittaNavaher
ukkhayaamcoliavahera
ukkovaadayaņaavaheraņa
ukkovanaaddaviyaddaavaheri
ukkhamdheaņihaņaavāria
ukkhusiyaatthakkai a-vihalliya
Nuccāyaddaaavvo
uccoliaddaņņa asarāla
uccolia
Ap.I Napphālāiddh
ucchalla
2 Napphodäyallaa
*udita
Ap.II *abdaka
Ap.II Nāyām
Nuddabbhapisalyaāyāmiya
NuddNabbhittNācakkh
unnadaVabbhidadhatta
*utkalitam Ap.II amayaruhaNadhay
*uttāvala- Ap.II a-mamtha - Nāmell
uttevidi Nammaņuarcāraṇāla
utturadi ammā6a ālāva(i)ņi
Nutthar ammāhiraaNālumkh
utthallaambaiyaAp.I Nalumc
*utramdi- Ар.ІІ ambaāvaggi
Nuddal ambilaNavad
uppariyaņaa-rabilla3a Vāsamgh
uppicchaala yadda
*asuri
Ap.II Nuppillalāhi За ābacca
uppilaliyalliahuttha
uppeccha*aligārapana- App.II ijja
uppettha
Ар. alidhai iņa
N uppell
3b
2
2
3a
7

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INDEX
336
3C
За
upphālaNummellullaNullal ulluhiyaNullūrulliriaullovaNullolNuhāNulhāvuyvar uvvāruaNuvvāsuvvelluharaoillaoillaNoņallNottharNomatthVomālonimāhiyaaNorāloraliNolaggollaollaniyaosaNohattoharaohaliyaNohallNobānNohullkailasakaulakayārakansālakakkhadakakkara
kamkellikaccolakaccha
2 kamcana
2 *kațāri- App.II *katikaņa-. App.II katthu kada tti Nkadayadkadaydakadayadatti kadacamcukadappakadamaddaņakacavaddanakadahakaditta
Ap.I kadilla
3a Nkadhakadh- 5
kadhakadhakadh- 5 *kadhi- Ap. II kaddhaa
2 kaddhanakaņailla
3a kaņakaņaillaNkaņaran
kanirankamthaV kattar
3b kamdarakamdalakamdalakamdalakamduikamdottakappa
7 kappadakappaņa
kapparkapparaņa
kabbadakabburakamakammāravikampaņa
karayar- Ap. I karayalavattikaramkakaradakaramarakaramarikaranıbakaramba(ya)karoda
kalkalayalkalamala*kalijā kalilakavilaN kasamaskasama satti kasarakaseruV kahakahķahakabakāula- . Ap. I kāyaṇamtiya- 7 kānanaa -
7 *karpaţikā- App.II kārima
3p ķālavatthā- .
2 kāli
2 *kāsthabhaksaņa
App. II kahalakāhaliyakimkillikidikitta
AppI kimmira
3c
ва
7
-
2
2
7
7
За
3b

Page #347

386
INDEX
3a
kirādakilikimcilya1 kilikilkilikiliNkilikilikilN kiligilkilivimdi
7 kira
6a N kukkarkucchara
kumckudakndamgakudiyaknduvakudbi laggkuņimakumtakudda hirakummāņakumbhiņi kurara
6a kurula kuruvimda*kuruvila- App.II kuruhakurohakulaakullūriakuvalikusakusapāsakusumālakusesayakuhanikubiņi*kukasa- App.II kūvārake (y) ake ke kekkāra
kerakeraakelakelilli
kokkkoccharakottakodakoddakodda vaņa (iya)- 7 koņi*kolika- App,II kosa pāņa*kośātaki- App.II kbaccella - App. I Nkbamckhadayāsi- App. I
khaṇakhankhanakhanakhaņaruikhamdakhamdaakhaddhakhapparakbaradamda*kharasuā- App.II
khariyal
khalakbal- 5 N khalak halakhal- 5 khicca*khicdi- App.II khujjaya
khuttkhudkhudukkia- AppI khumta
AppI Khuppkhullayakheukheu kheda
khemakherikhelaņakheva*khotaka- App.II khollagairaigamjolli (y)aVgadagadganiyāri gamaņagalakala- App. I Ngalatthgalathallaņagalamodigalahattbaņagavitthagabilla*gadi
App.II gāmakamalagijjagiriyayagillagidha*guāli
App.II guda*gumdikā App.IT NguppNgumagum
VgumugumNgumugumugum- 5 *gulai
AppII Vgulugulguhilagejja*gedi
AppII gocchagomchagodhārigomdagomdala
38
CA

Page #348
INDEX . gomdaliyam 7 *gopbani- ApplI gobbi 7 *gomayacchatra-App!I gomigomini*golagophani- AppII gosagohagbai ghaggharaghamnghalaghadabadaghanagbanaghanadapibaraNghattgbarabaranaNghall1 ghallNghavaghavagbav- 5 ghayaghani Appli gharaghiyauriNghiva ghutta*gbuntarita- ApplI Nghtim 3b gburughuranaNghulNghepp ghottghottaghonasa AppI ghosayaNgher Nghol-. >> cakkam cakkala>> cakkh camgaNcaccikkcancira.camcela. NcattcattacattuyaAcad*caditam AppII eamdilecamdicamda kacamdiiacamdujjaya*candeva ApplI candova(ya) 2 *candrapaka- ApplI *candropaka- AppII Ncappcappana- . NcapparcapphalaNcamakk>> camakkA campcaraNcarayarV calacalW calaval cav>> cavakkacavedacauri*cabuka Apple camiyaracara carana NotNcikkan cikkaranaNcikkavcikkhallacikkhillacikkhullacicci cimcacimcinicidaullaN ciddcinnaacimdba Appi cimmakkv cimmakkcirani cilisavana App. I ciliv vilacillaN cukkcumcumbiyaNcuncunayaNcunucum- App I cumbhalacumbbalicuruliNcubutt cuya Ncemcaa celi(y)acokkhacojjacoppada App I combbalacovanacbaiyachaillachaua , ܝ ܝ ܝ ܝ ܝ ܝ ܝ ܡܸ ܣ , Appl caluyacasaNcab 43

Page #349
338 INDEX App I App ба App I App I 30 ba AppII App) Nchajjchadachada ullachadayachadayanaNchaddchana chamdchamdanayapaoachalli За chayavamtachannachali App I Nchimkchim kachimchaiNchida chibbaraNchivchucchunidarichudu chudu chudu chuddabiraNchuhcheillache(y)achejjaachelaaNchodchohachohajagaijagadamta App I jamgalajad:(y)a*jadita App II jadilajanerajamakaranajampanajalayarajalajamjala Njalajal 5 jaladdajalla App. I jauda jalamdhariNjigijijjivvaharaNjurNjur jurjurajurajuranajuravanajousuNjoyjoyaNjokkhjham jtam *jhagadaka- App II jhamkara 5 Njhamkhjhamjhamsajbada App I jhadappjhadappana jhanajhanjhamduliyajhamdhotti dottijhampjhampada*jhampitva. App II jharajbarNjhaljhalakkajhalakka jhalajhaljhalajhalajhalajjhala 5 jhalajjbalajhalukkiajhala App I jhallirajhasajhasavasa*jbataka- jhimdujhamdu(y)a jhimduliyajhillirijhuttajhunujhunjbumbukkajhalakkajhull*jhuranaNjhurayjhemduliyajhempatakkaratamkaratamkaraNtanatantasatti timtativilatemta thavala*thelatheliNdakkNdamk damaraNdar daradavidadaladavi-- dindiradimbhayadumgademduha>> deydoddadombi vo vo ono ovvur AppІ ApplI 32 30 anon 3a

Page #350
INDEX AppI ܢ ܗ ܗ ܗ ܗ doraNdoll dhakkadhakkaVdhakkarNdhamk dhamkana dhamkhadbamdbaraNdbalVdhaladhalNdhalahalvdbaldhiddhisadhilla dhukkN dhul dhekkNdhekkardhekkaradhekkariyaNdhoy dhovnai nakkachodinaggora namkaNnadnameru navarasahachodaanai namanaanavai nahalaNnainiyayani>> niyacchniya tthnikkbutta nikkhubbhu niccappbala Nnicchado NnicchuttVnitthniddariyanittananittalanittimsasiddha1nippilNnimmnirattanirariu nirikkaniru nirukkanirutta Vnilumc nillukk>>nillurnilluranaNnilhasnivanivanivavananisada nisikkiyaNoisudh>> nisumbhnisumbha>>nihammniha(y)anibelana nivo nevacchanesaranehiratakkaritadatti tadayadtadayadatadayadatti tanaa tangmoditanusiyatanbaya tamdaatattitattiatattillatambara tam varataru taltalanatalappatala varatalaratalimatallatallarataruatalavattataluratavicchatiyamaitiyausatigimchitimgicchatimgicchitidikkaNtiditida tittatimigilatimmtimmanatilarinatirininahatumgitu navatumdatumdahituppaturam turutur ܝܝ ܝܚ 3b ܚ ܝ ܢ ܚ ܢ ܒܬ & ܢ ܝܕ ܨ ܚܕ ܚ ܝܢ ܟܬ ܢ ܒܨ ܝܕ ܚܝ ܢ ܢ ܢܢ ܗ ܗ ܗ ܕ ܗ ܢ

Page #351
340 INDEX NNNNNNOSon muyvVwu App I tulakoditulitubatryatepputeramgatomdatomdatomtadiyatumtadillaNthakk 3b thagithagigidugi. dugigi thagidugiga thattathadathattiNtharahartharaharanathahathamathittiN thippthimbha thuruburithuhathembhathottathoradam dam dam dam 5 dakakumdakumda 5 dadatti damdi-khamda daramal dalavattdalavattnadavakkadidavatti *dahivadi- App II dayadali App I dalimbaa dillamdiliyadillimdiliadivaddadivadaduallduggbottadugghottadunikjti V dumudumdupposa1 dubbolN dumma duvvaraN dumdemtulla desiadebanidehaliyadoradratti dravakkiyadhaiyadhaudhagatti dhagadhagNdhagadhadhagdhanadharadhavadhavaladhavalaN dhaN dhaddhahadharaN dhuvdhokkapaimdhana pairpairikka paulpaulana payariaN pakokkprkkalapak klarapakkharalapakkbariyapam kapamgutta pamgurpamguranapacappanapaccalaN paccarpaccuhapaechauhapacchauhu padakutipadahacchapadahacche padibhullpadilihana padhukkapattanapattanapattalapattaliyapabollpama (y) apamaivi>> pamellparai paradV parattpariyamc pariyamdpariyamdanapariyala parighul pariludh - parilhasv paribacch parihacch App I AppI. 3c Appl 30

Page #352
INDEX 7 3a 64 . 22 Ap, II paribacchaparibanaparihatthaparinaparohadaV palattw palottpallatt vpallatt pallatthpalbattV palhatth^ palhatthpallipa111pasandiN pahnccpabulla*pakharam padalapadalia padabiapanapaniyahariparampala*palakhipaliddhayapasuliyapahudapahunapahuhattapiyapiyapiya piyamahaviyapiyamahaviN piccpiccapinchanihipinjanaN pimdavpindi-khandapimdi pittala Ap.I pillayapisakkapisakkasanapisallapisalliya 3a pisalliWpisunN pilpilupilupilubala Ob N pukkarpunnalipumdariyapumdari(y) aputta-hamdapulliN puspunapulapusapusaapettapedhalapell 3b pell 3b pellana 3L pellapelli 3b pellavellipehunapehunillapottapottala*potika App II pottipophali pomapombhalaphadaphamipbavaya- App I phara 4 phara harphara*phali App II phittphukkara phupphuvphuruburphullaphullamdhayaphulluddhayaphedpherava baisbappabappa bappiha(y)abambhaharabaladdabalimaddabahunayanabahuvayanabaulliya bukk bukka App bukkanaV bukkarbukkarabukkira buddbuddhabumdha bekarbokkabokkada App I bomdibolaboll 3b 1 bollay 3b bohittbabhauba 3a bhaditta App I vbhamd Ap.II 3b IR 3b Ap.I 2 ****

Page #353
342 INDEX 7 7 AppІ AppII 6a AppІ bbamdanabhammaNbhambhbbambhabharolibhalubabhallabhallaraaAbbasbhasanabhasala bhidbhidanabhimdimalabhimdivala Nbhukkbhukkhamarabhumbhulabholi-- bhurakumdiyabhurukumdiaN bhullbburicamda bhembhbhembhalabhembbabherandabherumdabhelabhesaibholaawaumddamayagalamayaramdamayasimam chud matakkamadaullamadayamadappbaramadambhaniadabamadda maddamaddai maddamadda niaddi>> madhmantamarthamamdai mandalatiaddamaddalamadde niamthaamamthanimamdamamdira>> mabbhismarattamaralamaralamaraliv malmallaya malhmalhanamasireha inah>> mahamahmahalla mahimahmahillamahelimamaimai maimdanaucchiyamayamda mabbismamamamimani maluramasuramahimdainahumdalamahuramirikka*mibikaminaimisiyamiukkamuggasa mud ~ munmumdiyamusamdhimusumdimusumdhi Vmusumurmusumuranamuharuhain uhalamuhiyamuravia*mulagi me ine nie mettbamemthamemdhaanieramelaamelavakka mellmellanamellavanamehunamoyamokkalainakkalu N mokkall11oggaraniottiyara wod AppII 7 .

Page #354
INDEX Appi! *mohari\ramkholm Vrangramgaval!w ramiramjana ranajhan >> ranranranaranaaW rambhrambha*ravika rasamas rasoiNrahrabattarahalli ranani raliN rav App II 3a 3b rasa rurdaromdattanarumdima Nrumbh NrulughulVrull>> ruhucuhrui App I Tubav rell>> rehreharoyararojha App I rora App I rorattana- App I rola*rolabaji- App II *roli-role- App II *rroouuljia-bala App II lai laudi>> laylakkadalagganakbambhalamjiyaladahamadahaladduyalampelkkhaN lal lalalallalla lallak kalanilalalalapimdilavanalihilihiliha lukklukka 3b 1ulayaya lub lurlurana*lohou akdu App N lhasNlbikkibukkhavalsana*vaggharayati App vacc vajjarvattavatta vattuttividi vadda vadbavanavanaruhavannavamtayavamthavaddalavamdanavamdarayavamalavammisara vamphvaraittava rahivalaiya-- valagga valaddavalimuhavalluravaiavaolivayada AppI valalumcivavadavavallavasaramta rahaTahia N N rahillarimcharischiyarimcholi App I rittbarittha(ya) ritthinirinarinattanaNrumj rumirumjanarumja runujhunVrunurun runurunurunNrunurumt rumtrumtiya on 107 on on or on anon on N

Page #355
INDEX AppI AppI vahiyaliviyala vigoyvigguttaviccavicchaddvicchaddiyvicchamda vicchulvicehulavicchuda>> vicchoaviccholy)avicchobavittalavidappavidhattaNvidhappviddamaviddara>> vinadviddanavibbadiyavibbhullavimaddayimbbalaviranivirikkaNvirehvirolanavirolliyavirolliyavila(y) aN vilukkvilumpiyavivareraviviyavisavisakkaN visattvisattavisatca visattanavisamthulavisamthuliyvisambharavisarivisari visurvisuranavibadapphada- vibalamghalaviballiyavibanavihaviaNvinvisadbavunnaveilla veyadveyariyaveyalaverkar vecchillavemdbavembhalaveruliyavellahalavelli.vebaviyavehaviavebaviavokkavoddavodrabivol*volapana- salttasakkariyasamkadilla samgahanasamghadasacchabasamca samcasamcu(y)sadayannsabalahanasabalahanaV samalah samoddsambheda- . Appi sararuhasubisarahisarahaSarebasala salasal salonasavadammuba savalabsavalahanasavala Savvala sabsahasanisa sajaN sadsadasalanasassabasabanaba saharsimthasiggiri App I sijjamtha App I sitthasitthasinisavasippisippirasimisimsimisimisimsilamba AppI ApplI

Page #356
INDEX 345 hallohalaa - here hallohaliahimdhilihil libilibbilibilihili N N За App I birahira 6d o silimdhayasivasihina sinattana siriya SISsisakkasisakkasumghiasughanaghanai sudbi(y)a Supattalasuragirisuragurusurabasurabasuriniyasuvihanasuvittalasuhasanisubillasubilli suhelliV sudsedba seribascrihiselimbhasellase birasokkhgabisonari - somdala somala somaliyasomalisohala*svamga- App II hamsahamsatulahakkhakkahakkarhadahadahadihaddahatthiyarahala bolahallhallaru hallaru hudukkabundahumdahoburaburubur hul on en n o 3a bulahulahulli App I hulhuhuhuhetthamuhahetthimahevaiahevaiddhahohallaru jo jo 7 barnen v v

Page #357
ERRATA Page Line Error Correction 24 4 desi desi 24 8 desidbbasa desibhasa 24 20 prior prior to 28 20 darived derived 29 6 advace advance 33 5 loomfield Bloomfield 39 19 ssay says 44 35 Indiau Indian 44 39 - Drop the inverted Coma 48 24 there their 51 9 numbr number 54 30 apphod Napphod 54 32 contex context 55 33 - add'allaya before is 58 31 H. Hindi 59 28 ummellahl um mellahi 60 16 (63 20 compaere compare 65 22 manjori manjari 72 15 iujure injure 793 paniya paniya 82 16 bhto >> bhid 82 21 in it 82 36 Ksudbamari Ksudbamari 83 13 bhasei bhesai 84 27 H, Hi. 912 drop ) 92 29 V vin vin 93 19 vaiduryam vaiduryam 93 31 sangatita sanghatita 988 copare compare 103 16 carb crab 105 6 karbura karbura 133 23 cymble cymbal 134 26 Indugent indulgent Page Line Error Gorrection 136 5 chailia chailla 140 35 nudha mudha 141 35 partikula pratikula 147 27 the to 152 29 tbatti tbitti 154 15 kanne kenne 159 18 sabadena sabdena 164 33 Nchimka Nchimk 165 25 core corn 171. 4 hourse horse 173 10 rambhamata rambhasta 180 8 Diravidian Dravidian 183 40 the not 187 16 barai bomdi 191 8 lajjiyau lajjiya u 191 10 sil sile 191 12 helther helter 193 23 omohirau ammabitau 195 1ayallaya ayalla y 195 18 mayanay nayanayalliyai alliyai 195 28 damaranama damarapama 195 32 this his 212 1 later latter 212 35 viasmongata visamon nata 214 29 D L 7 elbow elbows 28 kaicchabu khiccahu 218 23 ganjne ganjne 220 6 forntal frontal 7 cotext context 23 maha raha 221 24 maha maha 222 2 nittha na nittba pa 222 33 Prabhuta prabbata 223 15 ( ghai) ( ghai )

Page #358
ERRATA 347 Correction mraksita saniaratta Dandaka abava apurnam punidariya pochnu pottaliga Drop = bap baullaya, baullia Bokkbukka bhar (L) bherumda Page Line Error Correction Page Line Error 225 11 sahasu sabasu 256 last marksita 226 20 gal but one 227 15 ghott. ghott 258 27 samaratta 227 18 pa V pa 262 9 Dadaka 227 25 ghosai ghosai 263 23 ahava 227 29 phalali phalal 263 26 apurnam 230 12 adhibhayan abhibhavan 266 31 pumdariya 230 32 cappahalaya capphalaya 267 12 pochu 234 pannadah paonalah 268 2 pottaliga 235 12 reltvant relevant 268 20 - 236 10 vasu vasu 269 32 bap 237 8 we one 270 21 baullaya, 241 30 lenient lament baullia 242 5 sautch spatch 271 10 Bukka242 34 kesai kesai 271 22 bukka 243 4 - add 'katari 271 34 bhar after word 272 6 (K) 243 28 jhampa jhampa 274 11 bherumd243 32 jhempa jhampa 274 21 women 244 4 takkara takkara 276 14 to 244 11 timta timta 280 33 memdba 244 16 timta timta 280 33 mesa 244 20 testa temta 281 i mottiyara244 31 timta testa 283 18 begum 245 1 temta temta 283 22 rala245 22 bhay bhaya 284 3 ladaba246 1 - add = after 284 6 virka dal 284 14 stammer 247 6 - add 'also' 284 30 lalatkar after Here 284 36 lala249 loosned 20 15 - 285 loosened 250 5 Flacocarpus Elaeocarpus 287 last Vamphami 251 15 rae rae 290 6 apavitra 252 10 cariyavaranu cariyavaranu 290 26 seribal 252 17 nirariu nirariu 291 34 lena 253 15 gattai gattai 293 16 note 254 15 siyatanu Siyatanu 296 7 cami 255 4 tal tal 296 18 MW 255 25 imgia timgia 297 2 Vadra 255 26 timgaa timga 298 sappurisa woman at memdha mesa mottiyara begun tala ladaha vikra stammers lalatkar lalaDrop T Vamphami Vittalascribal tena not camu M. Vodra sappurisa

Page #359
348 ERRATA Page Line Error Correction 300 25 savadammu- savadamm- khu ubu 301 17 sab sah301 18 sahai sabai 302 29 develop developed mentd 304 24 suriniya suriniya305 3 pocupine porcupine 306 2 har har 307 32 struk struck 311 7 cinai cindi 311 9 cilisavana cilisavana311 20 - Drops 311 last jagadia jagadia312 10 (7 C.) (JC.) 312 12 Vidravne Vidravane 312 28 jhilliria jhilliria Page Line Error 313 5 Dhiddhis313 34 parada314 34 bukka 317 2 conopy 318 6 algarju 319 22 kaliya 321 24 Chani 321 26 ghana 322 1 caopy 322 7 moolight 323 17 - Correction Dbiddhisaparada bukka canopy algarja kaleya Gbani gbana canopy moonlight add-'by women' after worn yolav 324 23 volav 327 19 pattavali pathavali श्रम य 5.13 रिझानमन्दिर बीमहामाराधना कर man tietyfa 361004

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