361 - The indeclinables

The Puråpa summarises in this chapter, from Amara III. pankti 2814. 

Agni said:

1. (The indeclinable) an is used in the (following) in the sense of a little, pervading, limit and in combination with verbs. (The particle) a known as pragruhya is used in sentences to denote remembrance. (The same with a visarga) (denotes) anger and affiliction. 

2. (The particle) ku (is used) in the sense of sin, condemnation and little. Dhik (is used in the sense of) disgust and censure. Ca (is used) to connect with another, as a collection, union with one another, for connecting mutually independent words with a common word. 

3. Svasti (is used in the sense of) benediction, well-being and meritorious act. Ati (has the sense of) excess and crossing. Svit (is used in the sense of) interrogation and doubt. Tu (is used to denote) division and limitation. 

4. Sakrut (is used in the sense of) together with and once. Arät (has the sense of) near and far off. (The word) pascat (is used in the sense of) western direction and the end. Api (has the sense of collection). Uta has the sense of option. 

5. Sasvat is used in the sense of) repetition and together with. Sāksāt (denotes) perception and identity. Bata (is used in the following senses): grief, pity, pleasure, surprise and invitation. 

6. Hanta (is used to express) rejoice, pity, beginning of a sentence and grief. Prati is used according to tradition in the sense) of a representative both as repetition and as indicative etc. 

7. Iti (is used in the sense of) cause, context, making explicit etc. and conclusion, Puraståt (is used to denote) in the east, at first, before and in front of. Api is also (used in the same sense). 

8. Yavat and tavat (are used in the sense of) whole, end, measure and determination. Atha (is used to express) auspiciousness, continuity, beginning, query and whole. 

9. Vrutha (is used to convey) uselessness and devoid of injunction. Nänā (conveys) many and both. Nu (expresses) query and option. Anu (expresses) succession and resemblance. 

10. Nanu (is used to indicate) query, determination, permission, pacification and invitation. Api (is used to denote) 

censure, collection, query, doubt and conjecture. 

11. Va (expresses) comparison and option. Sami (conveys) half and disgust. Ama (denote) togetherness and proximity. Kam (mcans) water and head. 

12. Evam (is used to convey) similarity and such and such a manner. Nünam (is used) in logic and determination. Josam  (is used to mean) silence and happiness. Kim (is used to convey) query and disgust. 

13. Näma (is used to mean) making explicit, conjecture, anger, approximation and censure. Alam conveys (the sense of) ornament, satiety, ability and prevention, 

14. Hüm (is used to convey) doubt and inquiry. Samaya (denotes) proximity and middle. Punaḥ (conveys) not being the first and difference. Niḥ (expresses) certainty and prohibition. 

15. Pura would (be used to indicate) continuity, long past, nearness and the future. The three (words) ürari, üri and urari (are used in the sense of) expansion and that which is agreed upon. 

16. Svah (is used in the sense of) heaven and other world. Kila (is used in the sense of) tidings and conjecture. (The word) khalu (is used to denote) prohibition, verbal embellishment, desire to know and pacification.¹ 

1. The  Purāṇa roads wrongly avasara. 

17. (The word) abhitaḥ (is used in the sense of) proximity, both ways, quickness, whole and facing. Präduḥ (is used to convey) name and explicitness. Mithaḥ (denotes) between one another and in secrecy. 

18. (The word) tiraḥ (is used to denote) disappearance and horizontal. (The particle) hå (is used to express) pain, anger and grief. Ahaha (is used to denote) surprise and grief. (The particle) hi (is used to denote) cause and determination. 

19. (The words) cirāya, cirārātraya, cirasya and others (are used) in the sense of long time. Muhuḥ, punaḥ punaḥ, sasvat, abhikṣnam and asakrut (again and again) have the same (sense). 

20. (The words) sråk, jhatiti, añjasa, ahnaya, sapadi, dråk and mankshu are (used in the sense of) quickness. (The words) balavat, susthu and kimuta (denote) excessive. Kim, kimu and uta (are used in the sense of) option. 

21. (The particles) tu, hi, ca, sma, ha and vai (are used) for completing a quarter of a verse. Su and ati (are used to denote) worship (reverence). Diva (is used to denote) at day. Doså and naktam (are used in the sense of) night. 

22. Sachi and tirah (are used) in the sense of horizontally. (The words) pyat, påt, anga, he, hai and bhoh” (are used) in the sense of calling a person. Samaya, nikasa and hiruk (have the sense of proximity). 

23. Sahasā (is used in the sense of) unexpected. Purah, purataḥ and agrataḥ (mean) in front of Sväha, sraushat, vausat, vashat and svadha (are used) in offering made to the gods. 

24. (The words) kiñcit, ishat and manāk (are used in the sense of) a little, Pretya and amutra (are used in the sense of) the other world. Yatha and tatha (convey) similarity. Aho and ho (indicate) surprise. 

25-26. (The words) tushnim and tüsņikam (are used in the sense of) silence. Sadyaḥ and sapadi (denote) the present moment. Distya and samupajosham (convey) rejoice. (The words) antare, antara and antarena (denote) 'in the middle'. Prasahya means 'by force'. The two words) sampratam and sthane (convey the sense) appropriate. Abhikṣṇam and sasvat (mean) eternally. 

27. (The words) nahi, a, no and na (indicate) non-exist ence. (The words) masma, md and alam (are used in the sense of) restraining. Cet and yadi (are used to denote) alternative. The two (words) addha and añjasā (are employed to convey) truth. 

28. Praduḥ and aviḥ indicate explicitness. Oh, evam and paraman (convey) opinion. (The words) samantataḥ, paritaḥ, sarvataḥ and visvak (convey) all around. 

29. Kamam (is used to convey) permission unwillingly granted. An acceptance preceded by jealousy (is indicated by the word) astu. (The word kamam is) also (used in the same sense). Nanu (indicates) a contrary opinion. Kacchit indicates) affectionate enquiry. 

30. (The words) niḥ samam and duḥ samam (are used to convey) condemned. Yathasvam and yathāyatham (convey the sense) of appropriate or befitting. Mrusha and mithya (indicate) false. Yathartham and yathatatham denote truth. 

31. (The words) evam, tu, punaḥ, vai and vā are expressions (indicating) conclusion, Präk (conveys) the thing that has taken place already. The two (words) nünam and avasyam (are used to indicate) certainty. 

32. Samvat (is used to mcan) the year. Arvak (means) below. Am and evam (convey) approval. Svayam (mcans) by the self. Nicaih (mcans) low. Uccaih (means) great. Prāyaḥ (denotes) a great quantity, Sanaiḥ (is used in the sense of) slowly. 

33. The word sand (denotes) eternal. Bahiḥ (conveys the meaning) outside. Sma (indicates) the past. Astam (denotes) invisible. Asti (conveys the sense) of reality. U is an expression of anger. Um( indicates) a query. Ayi (is an expression of) pacification, 

34. Hüm (is used in discussion. (The word) usha (has the sense of) end of the night. Namah (conveys) obeisance. Anga (is used) in the sense of again. Dushtu (is an expression of) censure and sustu, of praise. 

35. Sāyam (conveys the sense) in the evening. (The words) prage and prátaḥ (convey the sense) 'in the morning'. Nikasa (conveys the meaning) nearby. (The word) parut (denotes) the last year and paråri, the year before the last. Yati (denotes the current year). 

36. Adya (denotes) the present day. (The words) pūrvedyuḥ etc. (convey the sense of) the previous day etc. Similarly oneshould know that the words uttaredyuḥ, aparedyuḥ, adharedyuḥ, anyedyuḥ, anyataredyuḥ and itaredyuḥ are formed) from uttara (tomorrow), apara (some other), adhara (the previous), anya (some other), anyatara (some other next) and itara (some other). 

37. Ubhayadyuḥ and ubhayedyuh (convey the sense of) both the days. Paredyavi (means) on the next day. Hyaḥ (denotes) yesterday and svaḥ, the day yet to come next. Parasvaḥ (denotes) the day after tomorrow. 

38. (The words) tada and tadanim (denote at that time). Yugapat (means) once. Sarvada and sada (mean) always. Etarhi, samprati, idänim, adhuna and sampratam (mean) the present moment.