English
Kattika and Assayuja months, Latter and former Kattika. 77. Sāvaṇa is the month of departure, Citta month is delightful. 78. Four, four months, From the dark fortnight of Kattika; In order, winter, summer, And rainy seasons (in two forms). 79. Winter, cold season, Or six seasons: spring, summer, rainy season; Autumn, in order, months, Two by two, as stated. 80. Heat, summer, summer, Rain, rainy season, monsoon; By these three seasons, The rainy season, etc., is the southern solstice. 81. The northern solstice by the other three, Two solstices; Year, year (feminine), Autumn, year, year (masculine/neuter). 82. The end of a world-cycle is dissolution, Also the end of an age, destruction; Misfortune, ill-luck (feminine), Then good fortune, prosperity (feminine). 83. Danu, the mother of Dānavas, Then Aditi, the mother of devas. 84. Evil and sin, enmity, Harm, bad conduct, evil deed; Demerit, unwholesome, dark, Impurity, wrong, and fault. 85. Wholesome, well-done, bright, Merit, righteousness (masculine/neuter); Good conduct, then seen, Dh... worldly, in this world. 86. Visible, and also beyond, worldly, pertaining to the next world; Immediate, and also present, future time is the coming. 87. Laughter, joy, delight, satisfaction, contentment in women; Bliss, gladness, pleasure, serenity, joy, happiness. 88. Joy and gladness, happiness, comfort, ease; Good, excellent, auspicious, safe, welfare, blessing, prosperity. 89. Suffering and difficulty, hardship, affliction, misfortune, evil; In substance, good and bad deeds, in three, ease, happiness, etc. 90. Fortune, destiny, share, portion, fate is said; Also origin, birth, birth, generation, arising. 91. Sign, cause, place, footing, seed, connection; Origin, source, reason, arising, bridge, condition. 92. The proximate cause, is known as the basis; Life is the person, self, primordial nature, matter. 93. Living being, embodied, or creature, sentient being, individual; Life, living being, people, creature, person, world, thus-gone. 94. Form, sound, smell, tastes, touch, and mind-objects are sense-objects; Supports, spheres, these six, objects, and supports. 95. White, bright, pure, pale, white, yellowish-white; Red is crimson, scarlet, copper, madder-red, reddish. 96. Blue, dark, black, dark blue, dark, darkish; White-yellow is pale, slightly pale is greyish. 97. Crimson, slightly red, pink is white-red; Also yellow, turmeric-like, green, verdant, green. 98. Brown, tawny, blue, yellow, and shining like orpiment; Brown, reddish-brown, or, brownish, etc., are tawny. 99. Variegated, mottled, diverse, dark-yellow is black-yellow; These are adjectives, qualities like white are masculine. 100. Dancing, acting, performing, dancing, graceful movement; Dancing, and also music, singing, this is the three-fold drama. 101. A dance-place is a stage, acting is indication, suggestion; Gesture, bodily movement, actor. an actor, a dancer. 102. Adornment, pity, heroism, wonder, laughter, fear; Peace, disgust, and wrath—these are the nine dramatic sentiments. 103. The desire of a man for a woman, or of a woman for a man, for union; That longing is adornment, the cause of love-play and so on. 104. Mostly of noble nature, caused by man and woman; It is known as union and separation, Adornment is considered to be of two kinds. 105. Spoken, uttered, speech, usage, word, utterance; Statement, voice, sound, speech, Sarasvatī, spoken, word. 106. A collection of words with a single predicate, may be a sentence part; Repetition is known as saying something two or three times. 107. In fear, anger, praise, haste, curiosity, wonder; In laughter, sorrow, and delight, the wise one makes repetition. 108. Rig, Nārī, Yajus, Sāma—these are the three Vedas; These very three are the Nārī, Veda, mantra, and sacred lore. 109. Aṭṭhaka, Vāmaka, Vāmadeva, Aṅgīrasa, Bhagu; Yamadaggi, Vāsiṭṭha, Bhāradvāja, and Kassapa; Vessāmitta—these are the seers, the makers of mantras. 110. Ritual, grammar, astrology, science, phonetics, etymology; And metrics—these six are called the Vedāṅgas. 111. History is an ancient narrative, a composition like the Mahābhārata; The science that reveals names, like those of trees, is a lexicon. 112. The science of sophistry is known as Lokāyata; Keṭubha is the arrangement of rituals, a delight for poets. 113. A narrative is a story based on a real event, a fictional composition; In the science of polity and economics, an account is a report. 114. Designation, appellation, name, address, name, call; Name, designation, and a reply is an answer. 115. A question is an inquiry, an interrogation, and also an example; An introduction, an illustration, and also an instance. 116. Conciseness, brevity, summary, abridgement, and also collection; "You hold a hundred" and so on, is empty talk. 117. Dispute is a quarrel, then swearing. and also an oath; Fame, renown, reputation, glory, and proclamation is a loud sound. 118. Echo, reverberation, and also a preface, an introduction. Praise and commendation, description, eulogy, and praise. 119. And praise, commendation, the cry of peacocks is 'kekā'. The cry of elephants is 'koñca', and the neigh of horses is 'hesā'. 120. Synonym, alternative word, and discussion, conversation. Reproach, blame, criticism, and censure; Public rumor, slander, and backbiting are synonyms. 121. Reproach, blame, and contempt, disgust, and censure exist. Reproach preceded by blame, is called reviling. 122. Unsuitable, ignoble speech, which is uttered, is called abusive language, it reveals transgression. 123. Repeated speech, repetition, idle talk, meaningless words. Initial speech, conversation, and lamentation is wailing. 124. Contradictory talk is 'virodha', and a message is 'vācika'. Conversation is 'sallāpa', mutual and without contradiction. 125. Harsh, rough speech, pleasant, heart-touching. Confused, defiled, contradictory in its parts. 126. Devoid of collective meaning, is called incoherent. Falsehood, and also a lie, 'pharusa' (harsh) and others are of three genders. 127. Correct speech, and also truth, true, real, as it is. That which ends in 'tva' is false, truth, falsehood, lie, speech. 128. Sound, noise, din, and voice, echo, sound, tone, and cry. Shout, clamor, roar, sound, cries, pleasant sound, tone, and resonance. 129. Clear, sweet, understandable, audible, distinct; Coherent, deep, resonant, thus is the eight-fold voice. 130. Indeed, of animals, the cry is called 'vassita'. Tumult, uproar, song, singing, and melody. 131. Seven notes, three scales, twenty-one modulations; Tones Forty-nine, This is the circle of notes. 132. Usabha and Dhevata, Chajja, Gandhara, Majjhima; And Pañcama, and Nisāda— These seven notes are spoken. 133. Cows moo Usabha, Horses neigh Dhevata; Peacocks cry Chajja, cranes Gandhara, And Majjhima. 134. Cuckoos and others sing Pañcama, Elephants trumpet Nisāda; Chajja and Majjhima are scales, And three are common. 135. In each of these notes, There are three modulations; And likewise, there are seven Tones to be found. 136. Three, two, and four, Four in order in the notes; Three, two, and four— Thus, twenty-two microtones exist. 137. In a high sound, it is Tāra, In a clear sweet sound, it is Kala; In a deep sound, it is Manda, Tāra and others in these three pitches; Kākalī is said to be subtle, Rhythm is the equality of actions. 138. Vīṇā and Vallakī, A seven-stringed instrument, it is a Parivādinī; The body of the Vīṇā is the Pokkhara and Doṇi, The Upavīṇa is the scroll. 139. Stretched, and unstretched, Stretched-and-unstretched, solid; And hollow—thus the musical instrument, Is declared to be five-fold. 140. Ātata means those covered with hide, Like drums and others; With one face, like the Kumbha, Thuṇa, Daddarī, and so on. 141. Vitata are instruments with two faces, Like the Muraja and others; Ātatavitata are all Those bound with hide, like the Paṇava and others. 142. Susira are flutes, conches, and so on; Ghana are cymbals, gongs, and so on; Ātojja, Vāditta, Vādita, Vajja are said to be music. 143. Bherī is called Dundubhi, Mudiṅga is Muraja; Āliṅga, Aṅkya, Uddhaka are types, Tiṇava is Ḍiṇḍima. 144. Ālambara is Paṇava, Koṇa is playing the Vīṇā and others; Daddarī, Paṭaha, Bherī, And Maddala and others are types. 145. When a pleasant fragrance arises, It becomes Parimala; It is called Āmoda, far-reaching, And Vissanta beyond these three. 146. A desired scent is Surabhi, Sugandha and Sugandhi; A foul smell is Duggandha, And Vissa is a raw smell. Saffron and frankincense, And flower and tagara; Turukkha, these are four kinds, Declared fragrances. Astringent, bitter, Sweet, salty are these; Sour and pungent, Six tastes in three. There may be contact and tangible object, The object of sense is the sense organ; Eye, eye, eye, Eye, eye, and eye. Ear, sound-receiver, ear, Hearing, hearing; Nose and nose, smell, Tongue is taste. Body, form, limb, Self-existence, body, form; Body or body for a man, Body, corpse for a woman. Mind, mind, mind, Consciousness, heart also; Mind, wisdom and insight, Intellect, intelligence, thought, intellect. Wisdom, wisdom and wisdom, Knowledge, knowledge and origin; Ready wit, non-delusion, Distinctions of wisdom, insight. Right view and so on, Investigation is inquiry; Clear comprehension is prudence, Feeling is sensation. Reasoning, initial application, intention, Life, life is vitality; One-pointedness is tranquility, Non-distraction is concentration. Enthusiasm, ardor, exertion, Effort and exertion; Exertion, energy, effort, Exertion and fortitude (feminine). Four components of energy: Of skin and sinews; The remaining of bone, The drying of flesh and blood. Great effort is excessive effort, Mindfulness is recollection (feminine); Shame is shame, Dread of wrongdoing is fear of evil. Neutrality is equanimity, Neither painful nor pleasant may be;