360 - The synonyms of group of words denoting the celestial region and the nether world*

*The Puråpa summarisca the Amarakoša in eight chapters. This chapter is an abridgement of the Kanda I, Svargavarga 6-79 versa and Patälavarga 299-347 verses. 

Agni said: 

1. Ishall describe to you the synonyms) of heaven etc. of which lord Hari is the indication. Svaḥ, svargah, nakaḥ, tridivaḥ, dyauḥ, trivishtapa are synonyms (denoting heaven). 

2-3a. Devas, Vrundárakas and Lekhas (are the names for the celestials). Rudra and others (are) the chief of group of gods. Vidyadharas, Apsaras, Yakshas, Rakshas, Gandharvas, Kinnaras, Pisacas, Guhyakas, Siddhas and Bhūtas had celestial origin. 

3b. The enemies of the Devas, Asuras and Daityas (born of Diti) (are the names of the demons). Sugataḥ and Tathagataḥ (denote Buddha).¹ 

1. The founder of Buddhism. 

4. Brahma, Atmabhūh (self-born), Surajyestha (chief of the Devas) (are the synonyms of Brahma). Vishnu, Narayana and Hari (are the names of Vishņu). Revatiša (husband of Revati), Halīräma (Rama with with plough) (are the words denoting Balarama) (elder brother of Krishna). Kama, Panchaśara (having fiveshafts) and Smara (are the names of God of love). 

5. Lakshmi, Padmalaya (having the lotus as abode), and Padma (are the names of Goddess Lakshmi). Sarva (all things), Sarvesvara (lord of all beings), and Siva (auspicious) (are the 

names of Siva). Kaparda is his matted hair. Pinåka is the bow (of lord Siva) also known as Ajagava. 

6. His attendants are known as) Pramathas. Mrudáni (compassionate), Chandikā (fierce) and Ambikå (mother) (are the names of Goddess Pårvati). Dvaimåtura¹ (having two mothers) and Gajäsya (having an elephant face) (are the names of lord Ganesha). Senåní (leader of an army), Agnibhū (fireborn) and Guha (reared in a secret place) (are the names of Skanda). 

1. having a natural mother and a step-mother. 

7. Akhandala (breaker), Sunäsira (favourable for the growth of grain), Sütråman (guarding well) and Divaspati (lord of the heaven) (are the names of Indra). Pulomaja (duaghter of Puloman, a demon), Sachi (powerful) and Indråņi are the names of wife (of Indra). 

8. His (Indra's) mansion (is known as) Vaijayanta. Jayanta (victorious) is the name of) Påkaśåsani (son of Påkaśåsana, Indra). Airåvata, Abhramåtarga (clephantinc cloud), Airåvaņa and Abhramuvallabha (mate of the female elephant of the cast) (are the names of the elephant of Indra). 

9. Hladini (that which delights), Vajra, that it not a feminine (word), Kulisa, Bhidura (neuter words) and Pavi (masculine) (are the words denoting Indra's club). Indra's chariot is called) Vyomayana and Vimana (the vehicle of the sky). (The latter word is) not feminine. Piyüsha, Amruta and Sudha (denote ambrosia). 

10. Sudharmā is the council of gods. Svargangå and Suradirghika (denote the celestial Ganges). The celestial women such as Urvasi and others (arc denoted by the words) Svarvesyå and Apsarasaḥ. (Here the latter word is always) feminine and plural. 

11-12. Háhà and Hühủ (are the names of) Gandharvas (semi-divine beings). Agni, Vahni, Dhananjaya (conqueror of wealth), Jätavedas (knower of all things), Krishnavartman (whose way is black), Asrayasa (consuming everything with which it comes into contact), Påvaka (purifier), Hiranyaretas (having golden seed), Saptårcis (having seven rays), Sukra (white). Asuśuksaņi (shining forth), Suchi (pure) and Appittam (bile of water) are the words denoting fire). Aurva, Vådava and Vada vanala (denote the submarine fire). 

13-14. Among the words denoting the flames of fire, Jväla and Kila (are masculine and feminine), Arcis (feminine and ncuter) and Heti and Sikhả (are) feminine. Sphulinga and Agnikaņa (denote a spark of fire). (These words are used) in all the three (genders). Dharmaraja (lord of virtue), Paretarāț (master of the dead), Kala (the Time), Antaka (Destroyer), Dandadhara (Wielder of a staff) and Sräddhadeva (lord of the ancestral rite) (are the synonymns of God of Death). Råkshasa, Kauņapa (coming from a corpse), Asrapa (blood drinker), Kravyāda (flesh cater), Yåtudhana and Nairruti (are the words denoting a demon). 

15. Pracetas, Varuna and Paśī (having a noose) (denote Varuna, the upholder of moral laws). Svasana (who breathes), Sparsana (who touches), Anila, Sadagati (always moving), Mätariśvan, Präņa (life breath), Marut and Samiraņa (denote wind). 

16. Java, ramha and tara (denote speed). Laghu, kshipram, aram, drutam, satvaram, capalam, türņam, avilambitam and asu (denote haste). 

17-18. Satatam, anäratam, aśrantam, santatam, aviratam, anisam, nityam, anavaratam and ajastam (mean eternally). Atisaya, bhara, ativelam, bhrupsam, atyartham, atimdiram, udgadham, nirbharam, tivram, ekantam, nitāntam, gādham, badham, and dr dham (denote excess). 

19. Guhyakeśa, Yaksharàja (chief of Yakshas), Rajaraja and Dhanådhipa (lord of riches) (denote Kubera). Kinnara, Kimpurusha, Turangavadana (horse-faced) and Mayu (denote the Kinnaras, a class of semidivine beings). 

20. Nidhi and sevadhi (mean treasure). (Both the words are) masculine. Vyoma, abhram, pushkaram, ambaram, dyo, divam, antariksam and kham (denote the sky). 

21-22a. Kasthu, asa and kakubha (denote) the direction. Abhyantara and antarala mean the interspace (between the heaven and earth). Chakravala and mandala (mcan a range or orb of things). Taditvän (having lightning), värida (giver of water), megha, stanayitnu that which makes sound) and balahaka (stand for cloud). Kadambini and meghamala (denote a row of clouds). Stanita and garjita (mean the rumbling of thunder clouds). 

22b-23. Sampå, Satahrada, hrädini, airåvati, ksanaprabha, tadit, saudamini, vidyut, chanchala and chapala (denote lightning). 

23b-24. Sphürjathuḥ and vajranirghosha (mean the peel of thunder). The cessation of rain (is denoted by the word) avagraha. Dhäråsampata and asära( denote incessant rain). Sikara (is known to be) drops of water (carried by wind). Varshopala and karakah (are the first rain drops falling like a stone). A cloudy day (is known as) durdinam (a bad day). 

25. Antardha, vyavadha (feminine), antardhi (masculine), apavāraṇam, apidhanam, tirodhanam, pidhanam, andācchadanam (mean concealing or covering). 

26-27. (The words) Abja, Jaivätrka, Soma, Glauh, Mruganka, Kalanidhi, Vidhu and Kumudabandhu (denote the Moon). Bimba and mandala (are the words denoting the orb of the moon, the former is) feminine (and the latter is used in) all (the genders). A sixteenth digit (of the moon) is kala. Bhitta, Sakala and khandaka (denote a part). Chandrika, kaumudi and jyotsna (denote the lustre of the moon). Prasåda and prasannatā (denote clear lustre). 

28-29a. Laksanam, laksmakam and cihnam (stand for a mark). Sobha. känti, dyuti and chavi (denote lustre). Susama (denotes) exquisite lustre. Tushåra, tuhinam, himam, avašydya, nihdra, praleyam, Sisira and himam denote snow). 

29b. Naksatram, rksham, bham, tāra, idraka and udu (denote an asterism). There the last word may also be feminine. 

30. Guru, Jiva and Angirasa (are the words standing for Jupiter). Ušanas, Bhargava and Kavi (denote Venus). Vidhuntuda (afflicting Moon) and Tama (denote) Råhu. The rise of the constellations is known to be lagna. 

31. Sages such as Marichi, Atri and others¹ are the seven sages. (They are known collectively as) Chitrasikhandins. Haridasva, Bradhna, Pūshā, Dyumaņi, Mihira and Ravi (denote the Sun). 

1. Angiras, Pulastya, Pulaha, Kratu and Vasistha are the remaining five. 

32-34a. (The halo around the Sun is known as) parivesa, paridhi, upasuryakam and mandalam. (The ray of the Sun is denoted by the words) kirana, usra, mayakha, amsu, gabhasti,ghrumi, dhrsņi², bhanu, kara, marichi, and didhiti where marichi is feminine and masculine (while) didhiti is feminine. (The lustre is denoted by the words) prabha, ruk, ruchi, tvit, bha, bhaḥ, chavi, dyuti, dipti, rochi and Sochi, where the last two are neuter, (while the other words are feminine). (The lustre of the Sun is denoted by the words) prakasa, dyota andātapa. 

34b-38a. (The words) koshņam, kavoshņam, mandoshņam and kadushņam (denote little heat). They take neuter when referring to a quality and take all genders as attributes. Similarly (the words) tigmam,'tiksņam and kharam (denoting excessive heat) take neuter or all the genders. (The words) dista, aneha and kalaka (denote time). (The words) ghasra, dinam and ahas (denote day). Sayam, sandhya and pitruprasuḥ (denote the evening). Pratyusas, aharmukham, kalyam, usas and pratyūsas (denote dawn). The three twilights (are known as) prāhna (morning), apardhna (evening) are madhyahna (midday). Night is denoted by the words) šarvari, yami and tami. (The night endowed with darkness is) tamisra and (that with moonlight is) iyotsni. The night together with the preceding and succeeding days (is known as) paksiņi. The two (words) arudhardtri and nišitha (denote) midnight. Pradosa and rajanimukham (is the period preceding the night). 

2. the Amara 210 reads prusni. 

38b-40. The intervening period between the pratipat (first lunar day) and the fifteenth (lunar day) is parvan. There are two fifteenth (days) at the end of each one of the fortnights. Paurnamäsi and pürnimā (denote the last days of the bright lunar fortnight). (If that full moon) is a digit less (it is known as) anumati. If it is full, (it is) raka. Amavasya, is being near; darśa and sûryendu-sangama (union of Sun and Moon) (denote the last days of the dark lunar fortnight). If the moon is perceived (on the new moon day), (it is) siniväli and if the same (is seen) a digit less, it is) kuhu. 

41-42a. Samvarta, pralaya, kalpa, kshaya and kalpanta (denote deluge). (The words) kalusham, vrujinam, enah, agham, amhaḥ, duritam and duskrutam (denote sin). (The words) dharmam, punyam, sreyas, sukrutam and ursha (denote good deeds). The word dharmam (is used) in the masculine and neuter. 

42b-43a. (The words) mut, priti, pramada, harsha, pramoda, moda, sammada, anandathuḥ, Ananda, Sarma, satam and sukham (denote rejoice). 

43b-44a. (The words) svahsreyasam, sivam, bhadram, kalyanam, mangalam, Subham, bhāvukam, bhavikam, bhavyam, kušalam and ksheman (denote only welfare). (There) kshemam is used in masculine and neuter. 

44b. Daivam, dishtam, bhagadheyam, bhagyam, niyati and pidhi relate to (fruits of) previous birth. (The latter two) are feminine. 

45a. Kshetrajña, åtman and purusa relate to the soul in the body. Pradhanam and prakruti (relate to the state in which the three qualities are in the same proportion). (The latter is used) in the feminine. 

45b-46a. Hetu, karanam and bijam (denote) cause. But nidåna is the primary cause. Chittam, cetas, hrudayam, sväntam, hrut, månasan and manas (denote mind). 

46b-47a. Buddhi, manisha, dhisana, dhih, prajñā, semusi, mati, preksha, upalabdhi, cit, samvit, pratipat, jñapti and chetanā (denote intellect). 

47b-48. The intellect (dhi) which possesses retentive power (is known as) medha. Sankalpa (resolve) is an activity of mind. Charca (discussion), Sankhya (deliberation) and vicharanā (inquiry) (relate to examination of an object by means of knowledge). Vichikitsā and samsaya (relate to doubtful knowledge). Adhydhara (inference), tarka (logical reasoning) and üha (conjecture) (relate to logic), Nirnaya and niscaya mean conclusive knowledge. 

49. (The words) mithyādrushti and nästikatā (are used to denote knowledge arising from the argument that the other world does not exist). Bhránti, mithyāmati and bhrama (mean false (knowledge). Angikára, abhyupagama, pratisraya and samasraya (denote acceptance). 

50-5la. Knowledge relating to liberation from mundane existence (is) jñānam. (When it is used with reference to) architecture and scientific literature, (it is) vijñānam. Mukti, kaivalyam, nirvanam, freyas, nihsreyasam, amrutam, moksha and apavarga (denote liberation from mundane existence). (The words) ajnanam, avidya and ahammati (stand for ignorance). (Among these, the last two words are used) in the feminine. 

51b-52a. (The word) parimala (is used to denote) fragrance arising from pounding or rubbing which attracts men. That which attracts very much (is known as) amoda. (The words) surabhi and ghrānatarpana (denote an object possessing good fragrance). 

52b-53. (The words) sukla, subhra, Suchi, sreta, visada, syeta, påndara, avadāta, sitta, gaura, valaksha, dhavala, arjuna, hariņa, pāņdura and pandu (denote white). That which is little white (is denoted by the word) dhūsara. 

54. (The words) nila, asita, syama, kåla, syāmala and mecaka (denute) black. (The words) pita, gaura and haridräbha (denote yellow). (The words) pålāśa, harita and harit (mean) the green colour. 

55. (The words) rohila, lohita and rakta (denote red colour). (The word) soņa (denotes) the colour resembling red lotus. Little redness (is denoted by the word) aruna. (The word) påtala (stands for) red mixed with white. 

56-57a. Syāva and kapisa (denote whitish red). Dhumra and dhūmala (denote) red and black mixed. Kadāra. kapila, pinga, pisanga, kadru and pingala (denote reddish brown). Chitram, kirmira, kalmāsha, sabala, ela and and karbura (denote variegated colours). 

57h. (The words) vyähära, ukti and lapitam (denote speech). Apabhramsa (means) a corrupted word. 

58. A collection of tin (verb) and subanta (noun) is a sentence. Or it may be an activity together with the case relation between a noun and a verb. Itihasa is that which has happened in the past. Purāna has five characteristics.¹ 

1. These are: creation, secondary creation, royal gencalogies, Manu periods and genealogy of gods and sages. 

59. Akhyāyikā is a narrative of a past event. Prabandha is an imaginary story. Samahara and sangraha (denote a collection of stories). Pravahlikā and prahelikā (are involving conjecture). 

60. Samasya is a puzzle that has to be completed. Smruti is a collection of texts (composed for propagating) religious and moral duties. Akhya,āhva and abhidhina (denote name). Vårta and vruttanta are said (to denote) narration of worldly course of events, 

61. (The words) hüti,ākäraņā and ahvânam (denote calling). Upanyasa and vanmukha (mean beginning of a speech). Vivada and uyavahara (are used in the sense of disputes relating debts, gifts etc.). (The words) prativakyam and uttaram (are used in the sense of reply). 

62. Upodghäta and udāhāra (are used to denote the thought relating to accomplishment of a contextual object). Mithybhisamsanam and abhisapa (mean insult or abuse). The words) yasas and kirti (denote fame). (The words) prašna, pruccha and anuyogaka (mean a query). 

63. (The word)āmreditam (means) repetition two or three (times). (The words) kutsā, ninda and garhanam (denote censure). (The words) ábhāsaņam andāläpa would (mean conversation preceded by mutual call). Pralápa is meaningless utterance. 

64. Anulapa and muhurbhåsha (mean repeated conversation). Vilāpa and paridevana denote speech preceded by weeping. Vipralāpa and virodhokti (denote mutually contradictory utterances). Samlápa is conversation between one another. 

65. Supralāpa and suvacanam (mean good utterance). Apaläpa and nihnava (mean veiled statement). Rusali¹ mcans inauspicious utterance. Sangatam and hrudayungamam (would denote well-constructed sentence). 

1. The printed text wrongly reads usati. 

66. That which is exceedingly sweet is sánlvam. Abaddham and anarthakam would (mean absurd). Nisthuram² and parusam (mean harsh utterance). Aslilum and gråmyam (mean unrefined utterance). The statement which is pleasing and true (is) sünrtam. 

2. The Puräņic text mixes this term and the next. This has been corrected on the basis of Amara. 

67-69. Satyam, tathyam, rtam and samyak (would mean truth). (The words) näda, nisvāna, nisvana,ārava,āråva, saṁrāva and virdva (denote ordinary sound). Marmara (denotes) the sound made by cloth and leaves. (The sound inade) by the ornaments (is) siñjitam. Nikvaņa and kvåņa (denote the sound) of a lute. The sound made by birds (is) väsitam. Kolahala and kalakala (mean the clear sound made by many). The two (words) gitam and gānam mean the same (namely, a song). Pratisrut and pratidhvana (mean echo), where the former is feminine. (The sounds such as) nishāda (and the like) arise from stringed instruments and throats (of singers). 

70-71, A subtle (sound) is kåkalt. That which is sweet and not explicit is kala. Mandara is a lofty sound. Tåra is a very loud sound. Where there is a resonance and well blending of the (last) three sounds it is said to be ekatala. Vinā, vallaki and vipanchi (denote lute). That which is known to have seven strings is parivadini. 

72. Viņa and other instruments are spread out. Muraja and the like are bound. Vamsa (flute) and others have holes. An instrument made of bell-metal and the like is ghanam. 

73. Thus there are four kinds of musical instruments having the appellation våditram and dtodyam. Mrudanga and Muraja (are synonyms). Ankyaḥ, alingyaḥ and urdhvaka are different kinds of Mrudangas. 

74-75a. The drum that is sounded (at first) for the sake of fame (is known as) Dhakkā. Bheri and Dundubhi (are synonyms), the former is feminine and the latter masculine.¹ Anaka and Pataha (are synonyms). Jharjhari, Dindima, Mardala and Paņava (are different kinds of percussion instruments).² Tåla is the measure of time relating to the performance. 

1. The textual reading is wrong.

2. The reading tuly in the text is not correct; any would be better. 

75b. Laya is the equal proportion of the performance and time (relating to music, dance etc.) Tandavam, natyam, låsyam and nartanam (are synonyms). 

76. Nytyam (dance), gitam (singing) and vadyam (instrumental), the three (are known collectively as) tauryatrikam. The king is known as Bhattaraka and Deva. (The queen) who had been anointed is Devi. 

77-8la. Srungåra (erotic), vira (heroic), karuna (pathos), adbhuta (wonder), hasya (mirth), bhayanaka (frightening), bibhatsa (disgust) and raudra (wrath) are the sentiments. The erotic (is also denoted by the words) suchi and ujjvala. The heroic sentiment is also known as) utsähavardhana. Karunyam, karuna, ghruņā, krupa, daya, anukampå and anukrosa (denote thesentiment of pathos). Hasa, hasa and håsyam (mean the same). Bibhatsa (is also known as) vikruta. These two are masculine (when denoting the sentiment). Vismaya, adbhutam, ascharyam and chitram (denote wonder). Bhairavam, däruņam, bhisanam, bhismam, ghoram, bhimam, bhayanakam, bhayankaram and pratibhayam (denote frightening). Raudra is ugra (terrible). (These fourteen beginning with adbhuta are masculine relating to a sentiment.) (Otherwise they take) the three (genders). Dara, trasa, bhitiḥ, bhiḥ, sådhvasam and bhayam (mcan fear). 

81b. The change relating to mind is bhäva. Anubhava is the expression of the mental change. 

82. (The words) garva, abhimana and ahamkāra (denote pride). Mana is elevated thinking. Inådara, paribhava, paribhava and tiraskriya (mean disrespect). 

83. (The words) vrida, lajjā, trapà and hri (would meanshyness). The desire for wealth (is) abhidhyanam¹. (The words) kautūhalam, kautukam, kutukam and kut ühalam (denote curiosity). 

1. Amara 409 reads "abhidhya' meaning desire to covet another's property

84. (The words) vilasa, bibboka, vibhrama, lalitam, hela and lilå denoting the behaviour of women are known as hava produced from erotic state. 

85. (The words) drava, keli, parihasa, krida and lila (denote only erotic sport). Kürdanam (means child's play). A burst of laughter with a motive (is) ücchuritakam. The same, if little, (is known as) smitam. 

86. Adhobhuvanam and påtalam (denote the nether world). (The words) chidram, Svabhram, vapa and Sushi (denote a hole in general). Garta and avata (denote) a hole or pit in the earth. 

(The words) tamisram, timiram and tama (denote darkness). 

87. (The words) sarpa, prudåkuḥ, bhujaga, dantasuka and bilesaya (denote a serpent). (The words) visam, kshveda and garalam (mean poison). (The words) niraya and durgati (mean hell). The latter is feminine. 

88. (The words) payaḥ, kilalam, amrutam, udakam, bhuvanam and vanam (are used in the sense of water). Bhanga, taranga and Urmi denote waves. Kallola and ullola (denote mighty waves). 

89. (The words) prusanti, bindavaḥ and prushataḥ (stand for drops of water). (The words) kalam, rodhas and tira(ka)m (denote banks). That which rises from water is pulinam (sand). (The words) jambala, panka and kardama (mean mire). 

90-91. The overflow of floods is (denoted by the words) jalocchvásáḥ and parivahaḥ. (The words) küpakaḥ and vidārakaḥ (arc pits made in the dry bed of rivers). Atara and tarapanyam (are used in the sense of ferry charges). The wooden water carrier is droni. Kalusha and dvila are (used to mean) impure and accha, pure. (The word) gabhirakam (denotes deep). Agadham (means very deep). (The words) dåśa and kaivarta (denote a fisherman). Jambukas (bivalveshells) are oysters in the water. 

92. Saugandhika and kalhára (denote white lotus blossoming in the evening). Indivara is a blue lotus. Utpala and kuvalaya denote blue lotus. Kumuda and kairava (are used to denote) white (lotus). 

93. The root of these lotuses (is) sälūka. (The words) padmam and tâmarasam (denote a lotus). Nilotpalam and kuvalayam (denote a lily). The red lotus is known as kokanadam. 

94-95. Karahata and siphakandam (denote the root of a lotus). Kinjalka and kesara mean the filament, not in feminine.¹ (The words) khani and akara (denote the place from where the gems are produced). The former is feminine. Päda and pratyantaparvata (denote) smaller hills. That which is still nearer to the hill, (is said to be) upatyaka. The earth above the hill (is known as) adhityaka. The groups of words belonging to the heaven and hell have been described. Listen to me! Ishall describe words having different meaning. 

1. After summarising the first Kanda of Amara, the Puråna jumps to the middle of the second Kanda.