A dictionary of Tocharian B by Douglas Q. Adams (Leiden Studies in Indo-European 10), xxxiv, 830 pp., Rodopi: Amsterdam – Atlanta, 1999. [The k̂ of that book is called ḱ here.]
A second, much enlarged, edition (964 pp.) has appeared in print and on-line in 2013.

aṃśūk (n.) ‘(upper) garment’
[aṃśūk, -, aṃśūk//] somonaṃts no aṃtsanemeṃ litau aṃ[śuk] ‘the aṃśuka-garment [has] slipped from the shoulders of some [of them]’ (H-149-ADD.13b3 [Hilmarsson, 1989:7]). ∎From BHS aṃśuka-.

akañc ([indeclinable?] adj.) ‘± distant, remote’
akäñc ṣpä leke asān = BHS prāntaṃ ca śayanāsanam (U-24a3). ∎A derivative of āke ‘edge,’ q.v., as TchA ākiñc is to āk. See also akañcar.

akañcar ([indeclinable] adj.) ‘± distant, remote’
akañcar wṣeññaṃ /// = BHS prāntāni śayanāsanāni (542b3). ∎A derivative of the preceding entry.

akappi (n.) ‘impurity’
[akappi, -, -//-, -, akappinta] /// kektseñe akappi ste ‘the body is an impurity’ (121b5), akappī = BHS aśuciṃ (529a3). ∎From BHS akalpya- (or more likely some Prakrit equivalent).

akaru (n.) ‘Commiphora roxburghii (Arn.) Engl.’ [aka C. agallocha (W. & A.) Engl., Amyris agallocha, A. commiphora Roxb., etc.]? (Filliozat) or ‘aloe’? (Pinault) (a medical ingredient)
[akaru, -, -//] (W passim). ∎From BHS agaru-. See also okaro.

akart(t)e (adv.) ‘near’
[lareñ säsuś]kañ plamas-ñ akarte ‘[my] dear sons, set yourselves before me!’ (46b4). ∎Etymology uncertain. VW (1972[74]:141-2, 1976:141-2) posits a connection with Lithuanian gretaĩ ~ gretà ‘beside,’ gretà ‘proximity,’ grẽtas ‘neighbor.’ He assumes a PIE *gṛto- as the antecedent of the Tocharian form (though a *greto- with late metathesis of *-rä- to *-är- would also do), prefixed by the intensive prefix ā-. However, contra VW, the usual intensive prefix e(n)- occurs with an initial ā- only when an -ā- follows in the next syllable. Nevertheless the equation is attractive and perhaps we have the verbal prefix ā- ‘± near,’ q.v., instead (cf. Hilmarsson, 1991:118-119).

akalṣälle (nm.) ‘pupil’
[akalṣälle, akalṣälyepi, -//akalṣälyi, akalṣälyeṃts, akalṣälyeṃ] omp akalṣlyeṃts pelaikn=āksaṣṣi ‘there he instructed [his] disciples in the law’ (3b3), krentäṃ akalṣälyeṃ = BHS sacchiṣyāṃ (H-ADD.149.62a2 [Couvreur, 1966:165]). ∎The gerund of ākl-, q.v., used as a nomen agentis.

akalye (n.[m.sg.]) ‘learning, study’ [āklyi yām- ‘practice, school oneself’]
[akalye, -, āklyi//] āklyi yāmoṣ papāṣṣorñecci = BHS abhyavacīrṇa brahma-[ca]rya (542b2), mā āyorṣṣe kreṃt waṣmoṃmpa āklyi yāmu ‘[he has] not schooled himself in the good friendship of giving’ (K-6a3), [aiṣṣeñca] ṣpä mäsketär su nauṣ cmelaṣṣe āklyisa ‘he is also generous through the study of prior births’ (K-6b1). ∎A nomen actionis from ākl- ‘learn,’ q.v. See also ākl-, akalṣälle, and aklyilñe.

akākatte* (adj.) ‘uninvited’
[akākatte, -, -//] (331b1). ∎Privative of kāk- ‘invite,’ q.v. (cf. Hilmarsson, 1991:21-22).

akālk (n.[m.sg.]) ‘wish’ [akālk ñäsk- ‘cherish a wish’]
[akālk, akālkäntse, akālk//-, -, akālkänta] karsnaṃ pärmank ṣañ śāmnaṃts mäntaṃ pw akālkänta ‘it cuts off hope and destroys the wishes of his own people’ (3b7), pw akālkänta kanṣeñca ‘fulfilling all wishes’ (14a5), ñäṣṣītr= ākālk seyi cmelñeṣṣe ‘he cherished a wish for the birth of a son’ (42b4). -- akālkäṣṣe ‘prtng to a wish’ (AMB-b4);
akālkätstse ‘having a wish’ (101a1). ∎TchA ākāl ‘id.’ and B akālk reflect independent borrowings from Middle Iranian, presumably Sogdian, where we have āɣal(ak)- ‘wish’ from an earlier Iranian āɣaδ--cf. Parthian āgadaka- ‘wish’ (Szemerényi, 1966: 220-221, VW:622).

akāśadhātu (n.) ‘element of empty space’
[akāśadhātu, akāśadhātuntse, akāśadhātu//] (178a5). ∎From BHS ākāśa-dhātu-. See also akāśe.

akāśe (n.[m.sg.]) ‘sky, air, empty space’
[akāśe, akāśäntse, akāś//] [ścma]re ponta [tsä]nkär [r]āmtä akāśne ‘they all stood like a [mountain-]peak in the sky’ (365a3), akāśne maś mantä ksa wīpä[ṣṣäṃ] mā ‘he never shakes [his] fist in the air’ (597a5). -- akaśaṣṣe* ‘prtng to sky or air’ (338a2). ∎From BHS ākāśa-

akäñc See akañc.

akuśal ([indeclinable] adj.) ‘inauspicious’
∎From BHS akuśala- (200b3).

akṛtajñe (adj.) ‘ungrateful’
[m: akṛtajñe, -, -//akṛtajñi, -, -] akṛtatñi [sic] (230b2), akṛtajñe śaumo rā mā su lkāträ nyatsene ‘like the ungrateful man, he does not see his danger’ (255a3). ∎Like TchA akritānik from BHS akṛtajña-.

akek (adv.) ‘finally’
akek postäṃ sruka ‘finally later he died’ (25a2). ∎From āke ‘end’ plus the strengthening particle k(ä).

akeññe (adj.) ‘Agnean’ (?)
[m: akeññe, akeññepi, -//] akeñe ypoyämoko t[e] ñī pne ‘the akeññe "land-elder;" this [is] my [mark]: PNE’ (Lévi, 1913:320 -a4). ∎The yapoyämoko is some sort of official which, in its other attestations, is modified by an adjective of place. Akeññe must be an adjective derived form āke ‘end.’ Its meaning must (originally) have been something on the order of ‘pertaining to the border’ or the like. It is most tempting to follow Sieg (1937) and see in this TchB word the equivalent of Agni, the BHS designation of the "Tocharian A state" or Tumshuqese agñ(y)e xšera of the same meaning. The Tocharian A state would then have originally been something like ‘The March’ (cf. Old English Mierce ‘Mercia,’ Italian Le Marche, or the Ukraine).

akessu See āke.

akautatte* (adj.) ‘unsplittable’
[m: -, -, akautacce//] späntaitsñentaṣṣe enku wājrä akautacce ‘holding the unsplittable thunderbolt of trustworthiness’ (TEB-58-18). ∎Privative of kaut- ‘split,’ q.v. (see 2e(n)- and Hilmarsson, 1991:22).

akauwse ‘?’
ekṣinekaṃñana misa akauwse /// (ST-a6).

aknātsa (a) (adj.); (b) (n.) (a) ‘foolish, stupid’; (b) ‘fool’
[aknātsa, -, aknātsai//aknātsañ, aknātsaṃts, aknātsaṃ] (a) wnolmi [lege: wnolme] aknātsa ‘a foolish being’ (2a6), mā-yśeñcañ aknātsañ = BHS ajānakāḥ (31a6/7=32a1);
(b) aknātsaṃ = BHS bālāḥ (23b7), aiśmw akn[ā]tsa wat āṃtpi ksa ṣp mā=läṃ mäskentär ‘wise man or fool, the two are not different’ (28b3). -- aknātsaññe ‘ignorance’: [ṣe]mi wnolmi tetrikoṣ ytariṃ ṣeṃ aknātsaññesa ‘some beings were confused [in their] ways out of ignorance’ (29b5), aknātsaññentse nautalñemeṃ = BHS mohakṣayād (H-149-ADD.124a2 [Thomas, 1974:90]);
aknātsaññeṣṣe ‘prtng to ignorance’: [aknātsaññe]ṣṣe orkamñe kauṣeñc[antse] = BHS ajñānatimira-ghnasya (H-149.47b2 [Couvreur, 1966:162]);
aknātsaññetstse ‘possessing ignorance’: aknā[tsaññetse kselñemeṃ] = BHS avidyanirodhāt [lege: avidyānirodhat] (157a2);
aknatsā-yāmor ‘± foolish deed, fool's deed’ (255a7). ∎TchA āknats ‘id.’ and B aknātsa reflect Ptch *āknātsā- where the first *ā- is a reflex of the negative prefix *e(n)- whose vowel has undergone ā-umlaut (see 2e(n)-). In PIE terms we may have *ṇ-ǵneh3-to- ‘unknown, unknowing’ (with the common change in Tocharian of a *to-stem to a *tyo-stem) [: Sanskrit ájñāta- ‘unknown,’ Greek ágnōtos ‘id.,’ Latin ignōtus ‘id.,’ and Greek agnōs (gen. agnōtos) ‘unknown, unknowing,’ all derivatives of PIE *ǵneh3- ‘know’ (P:376-378)] (VW, 1972a:103, 1976:159). Alternatively Hilmarsson (1991:124-125) suggests the possibility that we have here an inner-Tocharian development whereby the agentive suffix -tsa has been added to the PTch verbal root *knā- ‘know’ (cf. nān-). Those Indo-European forms in Hittite (ganess- ‘know’), Albanian (njoh ‘I know’), and Tocharian A (kña- ‘know’) that have been explained as reflecting *ǵneh1- and thus necessitating a reconstruction *ǵnoh1- for the previous set of forms, are probably to be explained as *ǵnēh3- where the lengthened vowel is not colored by the adjacent vowel ("Eichner's Law"). See also nān-.

akrūna* (n.pl.) ‘tears’
[//-, akrūna] /// akruna pest lyelyuwormeṃ ‘having wiped away tears’ (514a8). ∎TchA ākär ‘tear’ (plural ākrunt) and B akrūna reflect PTch *ākru, pl. ākrū-nā from PIE *haekru- [: Sanskrit áśru- (nt.), Avestan asrū, Lithuanian ašarà (f.) and, more distantly, Greek dákru (nt.), Old Latin dacruma (f.), Old Irish dér (nt.), Gothic tagr (nt.) (P:23, 179; MA:567)] (Schulze, 1927, VW:158, though they reject any connection with those forms that begin with *d-). The relationship of the forms with *d- and those without it is difficult (cf. Hamp, 1967). Within Tocharian one can point to a possible loss of initial PIE *d- also in or ‘wood’ (< *dóru), q.v.

akraupatte (adj.) ‘± unassembled, uncombined’
[akraupatte, -, -//] akraupatte = BHS asamāhitā (537a5). ∎Privative of kraup- ‘gather,’ q.v. (see 2e(n)- and Hilmarsson, 1991:22-23).

aklyilñe (n.[m.sg.]) ‘study’
[aklyilñe, aklyiñentse, aklyilñe//] saṃvar ṣamāññe āśäṃ ostw-ostä tärknaṃ aklyilñe śak-wi klautkeṃtsa ‘monkish behavior leads him from house to house and he gives up the study of the twelve ways’ (33b2), aklyil[ñ]e[sa] = BHS āgamena (547b4). ∎The abstract noun from the subjunctive stem of ākl- ‘learn,’ q.v.

akwane* (n.) ‘?’
[//-, -, akwaneṃ] akwaneṃ käryāmte 30 kuśāneṃtsa 550 ‘we bought 30 akwaneṃ for 550 kuśānes’ (490a-III-2).

akwam-pere (n.) ‘sprout and stalk’
[akwam-pere, -, -//] akwam-pere ra ñe[m ersna] ‘name and form like sprout and stalk’ (PK-NS-53a6 [Pinault, 1988:100]). ∎Akwam is (as if) from PIE *haeḱú-mn- (nt.), a derivative of *haeḱu- ‘sharp.’ Particularly striking is the resemblance to Latin acūmen (nt.) ‘sharp point’ (as if) from PIE *haeḱu-ha-men- (Pinault, 1988:146-147). More s.v. akwatse.
Pere is (as if) from PIE *poro- ‘± what is crossed,’ a derivative of *per- [: Sanskrit píparti ‘brings across,’ Greek peráō ‘bring through,’ peírō ‘bores through,’ Latin portō ‘carry,’ Gothic faran ‘travel,’ OCS naperjǫ ‘bore through,’ etc. (P:816-817: MA:228-229). One should compare formally Greek póros ‘passage, way’ and semantically Sanskrit páruṣ-/párvan- ‘joint, knot’ (especially of a cane or reed). Both semantic identification and etymology are Pinault's (1988:147-148). See also prāri.

akwatse (adj.) ‘sharp’
[m: akwatse, -, -//] [f: //akwatsana, -, -] akwatsana ... läklenta ‘sharp pains’ (19a1), akwatse pilko olyapotse = BHS atīkṣṇacakṣuṣaḥ (545a1). ∎TchB akwatse reflects a putative PIE *haekutyo-, a derivative of the widespread *haek- ‘sharp’ [: particularly those derivatives with *-u- Latin acūs (f.) ‘needle,’ acuere ‘sharpen,’ German Achel (f.) ‘awn’ (< *haeku-leha-), Old English āwel (m.) ‘hook, fork’ (< *haeku-olo-, etc. (P:19; MA:509)]. Particularly close is the relationship with Latin acūtus ‘sharp’ (cf. VW, 1949:301, 1976:142). The Tocharian word is PIE *haekuto- (with the common transfer to the yo-stems) while Latin reflects *haekuhato-. Both are adjectives of appurtenance with *-to-. The pre-Tocharian adjective is derived from the simple u-stem while the pre-Latin adjective is derived from the corresponding abstract/collective *haeku-(e)ha-. (For a similar formation in Tocharian, see orotstse.) See also akwam- in the compound akwam-pere.

akṣār* (n.[m.sg.]) ‘syllable’
[-, -, akṣār//akṣāränta, -, akṣāränta ~ akṣaranma] (548a3). ∎From BHS akṣara-. See akṣarālaṃbaṃ*.

akṣarālaṃbaṃ* (n.) ‘± taking hold of the akṣara’
[-, -, akṣarālaṃbaṃ//] (183a2). ∎If from BHS *akṣar-ālaṃbaṇa- (compound not in M-W or Edgerton). See akṣār*.

akṣai ([indeclinable] adj.) ‘undecaying’
(156a4). ∎From BHS akṣaya-.

akṣobhe (adj.) ‘unagitated, unmoved’ (?)
akṣobhe tretke memis ̇/// (367b6). ∎If from BHS akṣobha-.

akṣnai (adv.) ‘± transversely, wrongly, diagonally’
(388b7). ∎If from BHS akṣṇayā.

aksaṣṣuki (n.) ‘instructor’
[aksaṣṣuki, -,-//-, -, aksaṣṣukiṃ] teṃ yiknesa weweñu mā tākaṃ wac[e] kaum [sic] aksaṣṣuki mā śilmaṃ-ne ‘[if] the instructor has not said in this manner, on the second day he will not guide him’ (331b3). ∎An agent noun to āks-1 ‘instruct,’ q.v.

agamadhare* (nm.) ‘person of a particular theological position’
[//agamadhari, -, -] (H-149.X.5b4 [Couvreur, 1954b:44]). ∎From BHS āgamadhara-.

agrakulike (n.) ‘one from a very prominent family’
[agrakulike, -, -//agrakuliki, -, -] (602.2b5).

agradharma ‘± foremost law’ (only in the compound agradharma-yoñyo* ‘way of the foremost law’)
(554b6) ∎From BHS *agra-dharma- (not in M-W or Edgerton).

ankānmi* (n.) ‘± commonality’ (?) [snai ankāmi ‘± unique’ (?)]
[-, -, ankānmi//] yolaiñemeṃ maukatai krent wäntrene späntaicu | späntai[tsñe]mpa śwaraikne späntai mästa nervānne | späntai wilyuśc akalkä snai ankānmi ṣäñ śaumo | späntaitsñentäts aṣāṃ po ci wi[nask]au späntaicu ‘thou hast left off from evil, O truster in the good affair! thou didst go trustingly to nirvana with fourfold trust; ... thine own person [is] unique (?); I honor thee, O trusting one, worthy of all trusts’ [?] (241a4-6). ‣In determining the meaning we must start from the bilingual context of the derived adjective. BHS sādhāraṇa- is ‘something in common, a common rule or one generally applicable, a general characteristic of all individuals of a species’ while vihanya- [pass.] is ‘be frustrated, exert oneself in vain’). It appears that this passage is contrasting the ability of an individual to achieve redemption with the inability of a group to do so. It may be that the same theme is inherent in 241a4-6, though our ignorance of the meaning of wilyuśc makes any understanding of this line most problematic. -- ankāmnitstse* ‘± shared, common (i.e. having something in common), general’ po añmantse ekalymiññe säkwä [] ankāmniccene m/// = BHS sarvam ātmavaśaṃ sukhaṃ [] sādhāraṇe vihanyante ‘[their] good fortune [is] completely dependent on [their] own will[s]; they are frustrated/exert themselves in vain as a group’ [?] (TX-2a5 [Thomas, 1974:79/85]). ∎Etymology uncertain. It would appear that the word contains the intensive prefix 1e(n)- (the initial ā- is regular by ā-umlaut). If the meaning of the word is as we have supposed the rest of the word might reflect a putative PIE *kōmniyom, a vṛddhied derivative of the *kom-no- seen in Oscan comono ‘comitia,’ and Umbrian super kumne ‘super comitio,’ kumnahkle ‘in conventu.’ PIE *kom-no- (the metathesis of *-mn- to -nm- in TchB is regular), of course, is an adjectival derivative of the adposition *kom ‘with.’ Not with VW (147) a derivative of kām-, a part of the suppletive paradigm of pär- ‘bear, carry,’ q.v. Though some instances pär-/kām- translate BHS dhṛ-, neither the prefix of the Tocharian word nor its suffix is productive in attested Tocharian. Thus ankānmi is unlikely to be any kind of calque on some Buddhist Hybrid Sanskrit original.

ankāre (n.) ‘± profligacy, immorality’ (?)
[ankāre, -, -//] /// ypauna kuṣaintsa kaklautkau ankāre wnolme[ntsa] ‘in lands and villages [has] profligacy [been] brought by beings’ (2b6). ∎Meaning and hence etymology are uncertain. If the meaning is something like ‘immorality,’ then VW's suggestion (1972[74]:142-3, 1976:147) of a compound consisting of the intensive prefix e(n)- (the initial ā- is regular by ā-umlaut) + kāre which would be connected with Gothic hōrs ‘prostitute’ and its Germanic congeners and, more distantly, with Latin cārus ‘dear’ is attractive.

ankaiṃ ([indeclinable] adj.) ‘false; reverse’ [ankaiṃ yām- ‘vomit’]
eroṣ pilko ankaiṃ ṣeyeṃ ‘they have evoked false insight’ (15a5=17a6), ankaiṃ ytārasa [lege: ytārisa] ‘by a false path’ (30a7), weṃts weṣṣiye ankaiṃ y[āmor] śuwaṃ prete[nne] ‘urine, excrement, vomit they eat among the pretas’ (522a3). -- ankaiṃ-pilko* ‘false thought, false doctrine’: [ankaiṃ]-p[i]lkontse enkälyñemeṃ = BHS mithyādṛṣṭisamādānāt (H-150. 114a3 [Thomas, 1969:301]);
ankaiṃ-pilkoṣṣe ‘prtng to false thought’ (282a3). ∎TchA keṃ ‘id.’ and B ankaiṃ reflect a PTch *(ān)kāin. TchB shows a form with the intensive prefix *e(n)- (the initial ā- is regular by ā-umlaut--see 1e(n)-) and A shows a form without. Further connections are unknown. VW (213) implausibly suggests a connection with PIE *kwei(n)- ‘punish’ with the notion ‘false’ being a development of ‘culpable.’ Hilmarsson (1991:121) more cogently from the semantic point of view suggests a relationship with Old Irish gáu ~ gáo ~ gó ‘lie,’ Middle Welsh geu ‘false; lie’ (modern Welsh gau), and Breton gaou ‘id.’ The Celtic words apparently reflect a Proto-Celtic *gāwā; the Tocharian might for Hilmarsson reflect *gāwāīn-.

anklautkatte (adj.) ‘unturning, irreversible, unchangeable’
[anklautkatte, -, anklautkacce//] tsmoytär-ñ nete pälskoṣṣe anklautka[t]te ‘may the spiritual and unchangeable power grow for me’ (S-8b2). ∎The privative of klautk- ‘change,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:23).

ankwaṣ(ṭ) (n.) ‘asa fetida’ (Ferula foetida Regel [aka F. asafoetida]) (a medical ingredient)
[ankwaṣ(ṭ), -, -//] ankwaṣṭä (P-2b5), aṃkwaṣ = BHS hingu- (Y-1a5). ∎Cf. Khotanese aṃgūṣḍa- (Filliozat). From Proto-Iranian *angu-ǰatu- (where *ǰatu- is ‘gum’) (Bailey, 19769:1).

ang See ānk.

acakarm (n.[m.sg.]) ‘?’
[acakarm, -, -//] tumpa [tasema]n[e] su acakarm ṣe/// (576b1).

acalasuttär (n.) ‘acalasutra’ (a kind of salve)
[acalasuttär, -, -//] (W-19b4).

acār* (n.[f.pl.]) ‘propriety, rule’
[-, -, acār//acāränta, -, -] spārtalñent=ācāränta muskauw=āttsaik ‘[good] behaviors and conducts [have] completely disappeared’ (12b2), acār sparkoṣ yaknesa ṣekka-ṣekka sankantse antarāy maṣṣäṃ ‘in a manner having lost [all] decency, always and always he pains the community’ (DAM-507-a6/7 [Pinault, 1984a:24]). -- acāräṣṣe* ‘prtng to propriety’ (549b2). ∎From BHS ācāra-.

acirne (n.) ‘absence of digestion’
[acirne, -, -//] (Y-1b4). ∎From BHS ajīrṇa-.

ajamot (n.) a kind of parsley (Apium graveolens Linn.) or common caraway (Carum carvi Linn.) (a medical ingredient)
[ajamot, -, -//] (497b6, W-33a3) ∎From BHS ajamodā-.

Ajātaśatru* (n.[m.sg.]) ‘Ajātaśatru’ (PN of a king of Magadha)
[-, Ajātaśatruñ, Ajātaśatruṃ//] (K-3a6).

Ajite (n.) ‘Ajita’ (PN of heretical teacher)
[Ajite, -, -//] (28b1).

ajvare (adj.) ‘without a fever’
[m: ajvare, -, -//] (509b3). ∎From BHS *a-jvara- (compound not in M-W or Edgerton).

añityātṣe See anityāt.

añiye (n.[m.sg.]) ‘breath’
///ets wseṣṣe añiye tarkärm[pa] tasem[ane] ‘the poisonous breath of the .... like a cloud’ (H-149.71a6 [Hilmarsson, 1996:30]). A derivative of PIE *haen(h1)- ‘breath.’ See further s.v. anāsk-.

añcāṃ (n.) ‘black pigment or collyrium’
[añcāṃ, -, añcāṃ//] (408b5, P-2a4). -- añcānäṣṣe ‘prtng to añjana’: añcānäṣṣe ṣale [ramt] [= BHS añjanāgiri-, the name of a mountain] (356a3). ∎From BHS añjana-.

añcāl ~ añcāli only attested in the compound añcal(i)-ṣarne ‘with hands in the añjali-position’
añcali-ṣarne (128b7), ñakty=āñcāl-ṣarne keṃ ññi rämnoyeṃ ‘the gods, [their] hands in the añjali, bowed to the ground to me’ (246a2/3). ∎From BHS añjali-.

añmaññ- (vt.) ‘wish, desire, hope for’ [in all clear cases followed by an infinitive]
Ps. XII /āñmäññ'ä/e-/ [MP añmaññemar, -, añmantär// -, -, añmaññentär; MPImpf. -, añmaññītar, añmaññītär//] /// [ā]l[y]auce waiptār nessi añmañenträ /// ‘they wish to be separate from one another’ (193b8), /// piṃtwāt aitsi añmaññīta[r] /// ‘thou desiredst to give alms’ (374.c), añmaññitär = BHS kānkṣati (PK-NS-12b4 [Couvreur, 1967:154]). ∎A denominative verb from 1āñme ‘wish,’ q.v.

añmalāṣṣälñe (n.[m.sg.]) ‘sympathy’
[añmalāṣṣälñe, -, añmalāṣṣälñe//] āñmalāṣṣälñe ecce e[nkormeṃ] = BHS anukampām upādāya = TchA käryā lotklune ṣu eṃtsuräṣ (PK-NS-13+516a4 [Couvreur, 1967:154]). -- añmālaṣlñeṣṣe ‘prtng to sympathy, sympathetic’ (TEB-59-26). ∎The regular abstract derived from añmālaṣle.

añmālaṣle (n.) ‘± sympathy, pity’
[añmālaṣle, -, añmālaṣle//] wase yoktsi yaskasträ cmelaṣṣe añmālaṣle ertsi yesäñ aikne ste (282a2). -- añmalaṣleṣṣe ‘prtng to sympathy’ (281b5). ∎A derivative of 2āñme ‘self’ but the exact formation is unique. See also añmalāṣṣälñe.

añmassu See āñme1.

añmālaṣke (adj.) ‘pitying, sympathetic’
[añmālaṣke, -, añmālaṣkeṃ (voc. añmālaṣka)//] pontäts saimo kärtse-ritai añmālaṣka ‘refuge of all, seeker of good, pitying [one]!’ (229b3/4), ceu ṣäp yene saim pyamttsait añmalāṣkai [lege: -eṃ] käṣṣintse akṣoṣ krentä [p]elaikne ‘take [as] your refuge the good law announced by the pitying teacher’ (295a9/10). -- añmalaṣkaññe ‘± pity, sympathy’: ket no cämpämñe seṃ takoy alyekepi somotkäñe añmalaṣkäñ=onolmennai [lege: -nne] ‘to whom, however, there might be this ability, to another likewise [there would be] pity for beings’ (224a1/2). ∎An adjectival derivative of 2āñme ‘self’ but, as with añmālaṣlñe, the formation is unique.

at (adverb) ‘± away’
toṃ läklentameṃ ṣañ añm skāyau krui tsälpastsi [[]] at no ceṃ yāmu kuse ñī yāmṣare /// ‘if from these sufferings I try to free myself, though [I have] sent them away, they do me ...’ (220b2). ∎The apocopated form of ate, q.v, in the same way we have omp ~ ompe ‘there’ or ket ~ kete ‘whose.’ See also ate.

Atakke (n.) ‘Atakke’ (PN in caravan pass)
[Atakke, -, -//] (LP-4a3).

atameṃ ‘?’
/// [wawayau]cai mā kallaṃ tāu ytarimeṃ parna lantsi atameṃ mā campäṃ (330a3), tentsa olyapotse ṣarttaṣ[ṣ]iññe yāmtsi atameṃ mā rittetär (331b5). ‣Are these misspellings for añmameṃ?

atākatte (adj.) ‘untrue, unfounded’
[m: atākatte, -, atākacce//] krentäṃtsa tattaṃ nāki atākatte neṣamye ‘they will lay reproach on the good and untrue rumor’ (15a5=17a6/7), [a]tākatte = BHS abhūta (16a4). ∎Privative of tāk- ‘be,’ s.v. nes- (see also 2e(n)- and cf. Hilmarsson, 1991:36-39).

atāne See āto.

atāmo (n.) ‘± unfruitful ground’
[atāmo, -, -//] t[untse] ṣa[rmtsa] atāmo taur tweye mäsketrä pākri ‘for this reason unfruitful ground, or dust, or dirt appears’ (K-8b2). ∎The negative prefix 2e(n)- + tāmo, a nominal derivative of täm- ‘be born,’ q.v.

atit ([indeclinable] adj.) ‘± past, done on’
(183a3). ∎From BHS atīta-.

Atidivākare (n.) ‘Atidivākara’ (PN)
[Atidivākare, -, -//] (357b5).

atibala (n.) ‘Sida rhombifolia Linn.’ [aka S. rombhoidea Roxb.] (a medical ingredient)
[atibala, -, -//] (W-24b3). ∎From BHS atibalā-.

atiyo* (n.[f.pl.]) ‘grass’ [usually in plural but may be used in the singular as a collective]
[-, -, atiyai//atiyañ, atiyaṃts, atiyaṃ] ckentse manarkaisa nyagrot-stām ñor atiyaisa lyama ‘on the bank of the river he sat on the grass under a nigrodha-tree’ (107b5), atiyai pisäl melte oraṣṣe puwar ‘a fire of grass, chaff, dung or wood’ (194b1), atīy ̇/// = BHS tṛṇa- (530b3). ∎TchA āti ‘id.’ and B atiyo reflect PTch *ātiyā- but further connections, if any, are uncertain. Lane (1938:25) connected this word with Latin ador ‘spelt’ and Gothic atisk ‘grainfield.’ Watkins (1973b) connects all three words with Hittite hat- (< PIE *h2ed-) ‘to dry, parch’ (ador originally being ‘dried spelt’) and Greek ázomai ‘dry out’ (so too Puhvel, 1991:248; cf. P:3, MA:237). Pedersen (1941:64), on the other hand, followed by VW (624), takes PTch *ātiyā- as a borrowing from Turkish ot ‘grass’ but neither the initial vowel nor the stem form of the Tocharian word is clarified by such a hypothesis. Čop (apud Isebaert, 1978a:97) more reasonably suggests a connection with the otherwise isolated Old Irish áith ‘sharp, energetic’ (< *āti- or *ōti-). The semantic development would be similar to that seen in Sanskrit tṛṇa- ‘grass’ (= English thorn). Beside the adjectival āt-i- seen in Old Irish I assume there was a nominal *āt-u- which, when augmented by *-i̯ā(n)-, gave PTch *ātäi̯ā-).

atiṣṭhit See adhiṣṭhit.

ate (adverb) ‘± away’ [ate ra tsa i- ‘to go any which way’]
āppa ate yāmtsi päkn[a]star-ñ ‘dear father, dost thou intend to send me away?’ (83a5), kelästa läkle pratinmeṃ waskātai ma at=ate śaiṣṣe tsälpastsī läklentameṃ ‘thou hast suffered pain [but] from [thy] decision to redeem the world from sufferings thou hast not moved away’ (224b2/3), ceu prekar ate kampāl yamaṣṣasta ‘they asked him: didst thou set the cloak aside?’ (337a5=PK-NS-18A-b2 [Thomas, 1978:239]), eśane epinkte pärwāne wat no lupṣale ate ra tsa yaṃ mā lkāte ksa ‘[it is] to be smeared between the eyes or on the brows; no matter how he might go, he was not seen by anyone’ (M-3b5). ∎TchA atas ‘id.’ and B ate are related but the details are not clear. By itself ate could reflect PTch āte with the attested initial a- resulting from its being always unstressed. That *āté would reflect either a PIE *haetō (as in Lithuanian ato- ‘back, away’) or *haetos (as in Sanskrit ataḥ ‘from there’). One should compare also OCS otъ ‘away,’ Greek atár ‘however,’ Latin at- ‘id.’ (< pre-Latin *ati), Gothic aþ-þan ‘id.,’ OCS ot-, otь ‘away, out’ (P:70-71; MA:37). A atas may be from PTch *āté plus some further enclitic -s with the initial ā- shortened in this consistently atonic word (a similar shortening may account for atsek vs. ātsek, see s.v. attsaik). The connection with Sanskrit ataḥ was first made by VW, 1941:8 (see also VW, 1976:152). See also at.

atkwal ‘?’
ankain placsa sewīträ atkwal ṣpä (282a4).

attai See ate.

Atyuccagāmī (n.) ‘Atyuccagāmin’ (PN of a former buddha)
[Atyuccagāmī, -, -//] (AMB-a1).

atraikatte (adj.) ‘unfailing, not misleading’
[atraikatte, -, -//] ∎A privative of the causative of trik-, q.v. (see Hilmarsson, 1991:56-58).

attsaik (adv.) ‘completely, only’ [in general a strengthening particle]
śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä atyaṃts a[k]entasa ‘the life of men is now very short [like] a water drop on the tips of grasses’ (3b3/4), walo aknātsa su märsau ṣañ āñm atsaik ñem Araṇemi ‘the king [is] a fool; he [has] forgotten indeed his own name, Araṇemi’ (81a2/3), entsesa attsaik eśne wawālaṣ ‘through greed [are their] eyes completely covered’ (K-6a2). ∎TchA āttsek and B attsaik reflect PTch *āttsai-k where the final -k is the strengthening particle and the ātts- is somehow related to A ats and B ats but further connections are unknown (Smith, 1910:8, Duchesne- Guillemin, 1941:175, VW:153). See also ats.

adhivacanasaṃsparś (n.) ‘± conjunction of epithets’
[adhivacanasaṃsparś, -, -//] (171a1). ∎From BHS *adhivacanasaṃsparśa- (compound not in M-W or Edgerton).

adhiṣṭhit (also atiṣṭhit) in the phrasal verb adhiṣṭhit yām- ‘take control of, exercise (magical) control over’
dhutaguṇ[ä] no pañäkti käṣṣīnta adhiṣṭhit mā yamaskenträ ‘the buddha-teachers do not exert control over the dhutaguṇas’ (560a1/2). ∎From BHS adhiṣṭhita-.

anagāmäññe See anāgāme.

anantārś* (n.[f.pl.]) ‘sin whose penalty is death’
[//-, -, anantārśänta] (22b3). ∎From BHSānantarya- by way of Khotanese (Sieg, 1949:89)?

anantaryavimuktimārg (n.) ‘± way of immediate deliverance’
[anantaryavimuktimārg, -, -//] (591a4). ∎From BHS *anantarya-vimukti-marga- (compound not in M-W or Edgerton).

anabhiprāy* (n.) ‘± lack of intention’
[-, -, anabhiprāy//] (331a2). ∎From BHS *an-abhiprāya- (compound not in M-W or Edgerton). See abhiprāy.

anahār (n.) ‘fast’
[anahār, -, -//] (M-1b5). ∎From BHS anāhāra-. See also āhār and poṣat.

anākätte (adj.) ‘blameless, irreproachable’
[m: anākätte, -, -//] anākätte = BHS aninditaḥ (U-18a2). ∎Privative to nāk- ‘blame, reproach,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:95-96).

anāgat (n.[m.sg.]) ‘non-attainment’
[anāgat, -, anāgat//] (182a3). ∎From BHS anāgati-.

anāgāme (n.) ‘one destined to return no more to this world’
[anāgāme, -, -//] (333b3). -- anāgāmäññe ‘prtng to an anāgāmin’ (591a1). ∎From BHS anāgāmin-.

Anāthapiṇḍike (n.) ‘Anāthapiṇḍika’ (PN of a merchant in whose garden the Buddha instructed his disciples).
[Anāthapiṇḍike, Anāthapiṇḍikentse, -//] (380b5).

anāntapa ‘?’
/// orṣṣe ñi iñcwo ra anāntapa - wi (520b6).

anāpatti (n.) ‘unpunishableness, no offence’
[anāpatti, -, -//] ṣamāne ytāri mā aiśtär klyiye ytāri ṣärpṣūkiññesa yaṃ-ne anāpatti ‘[if] a monk does not know the road and a woman, as a guide, goes [with] him, [there is] no offense’ (330a2). ∎From BHS anāpatti-.

anāyätte (adj.) ‘ungiven’
[anāyätte, -, -//] anāyätte kakāmarsa = BHS adattādānena (H-149-ADD.8a4 [Thomas, 1969:302, fn. 66]). ∎Privative of ai- ‘give,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:84).

anās ([indeclinable] adj.) ‘miserable’
Samantatir sankrām ... anās erkatte ṣe-ñ ‘my monastery S. was miserable and detestable’ (DAM-507-a/23 [Pinault, 1984a:24]). -- anāsäññe ‘miserable’ (220b1). ∎Like TchA ānās ‘id.’ B anās must be a borrowing from some Prakrit reflex of Sanskrit anātha- ‘without protector, without help’ (VW:623, following Konow).

anāsk- (vi./vt.) G ‘breathe; inhale’; K ‘make breathe, resuscitate’
G Ps. IXa /ānāsk'ä/e-/ [A -, -, anāṣṣäṃ//; Ger. anāṣṣälle]; Ko. IXa (= Ps.);
K Ps. IXb /ānäsk'ä/e-/ [A //ānäskem, -, -; MP //ānäskemtär, -, -] trīwäṣlñe kuce satāṣṣäṃ tu anāṣlñe enkastär [] anāṣṣäṃ wat satāṣlñe keś yamastär . astarñe ṣiś [lege: piś] anāṣṣäṃ piś tu ṣaṃṣträ ([]) satāṣṣäṃ wat piś lykwarwa tuk piś ṣaṃṣtär ... ent=ānāṣṣäṃ melentsa ‘a mixture [is]: what he exhales, that he takes as inhalation; or he inhales and he counts [it as] exhalation; purity [is]: five [times] he inhales and he counts it [as] five or five times he exhales and he counts it [as] five ... whenever he inhales through the nose’ (41b1-3), anāṣṣälle-satāṣṣälleṣṣe ime = BHS prāṇāpānasmṛti (H-149.289a5 [Thomas, 1972b:443, fn. 5]]); satāstsy anāst[s]i (unpubl. Berlin fragm. [Thomas, 1972b:ibid.]); ///ne nta pāskem [m]añyeṃ ānäskem wraṃ ta /// (574a4), /// otak tane lālyi ānäskemträ /// (574a5). ‣The Grundverb is attested only in contexts where it is opposed to satāsk- ‘exhale.’ In those contexts the meaning of anāsk- must be ‘inhale.’ However the causative would seem to be attested in the sense ‘make breathe, resuscitate’ (the context is that of a sea voyage and the resuscitation of servants after a near-drowning). Thus it seems likely that the basic meaning of the verb is ‘breathe’ toute simple and only by contrast to satāsk- is the meaning specifically ‘inhale.’ -- anāṣṣälñe ‘breathing, inhalation’ (41a1). ∎There is no doubt that anāsk- is a reflex of PIE *haen(h1)- ‘breathe’ [forms for which *haenh1- are necessary or probable: Sanskrit ániti ‘breathes,’ ánila- ‘breath, wind,’ Greek ánemos ‘breath, wind,’ Latin animus ‘spirit, soul,’ anima ‘breath, soul, life,’ Old Irish aná ‘breath’ (<*haenh1tlo-), Gothic uzanan ‘exhale;’ forms for which *haen- are necessary: Latin hālāre ‘exhale’ (< denominative *haens-l-eha- with unetymological h-), Hesychian ántai ‘ánemoi,’ and antás ‘pnoiás’ (if these are not to be corrected to aētai and aētás); indeterminate forms: Avestan åntya- ‘inhalation’ and paråntya- ‘exhalation’ (with prefixes ā- and pra-), Old Norse ǫnd (f.) ‘breath, life, soul’ (= Greek ántai), OCS vonja ‘smell’ (< *anyā-), Albanian ëj ‘swell’ (P:38-39; MA:82)] (Couvreur, 1949:33, VW:144). VW and Hilmarsson (1986a:198), under the assumption that a vocalic laryngeal always gave PTch *ā, assume we have *haenh1-sḱe/o-. Alternatively Hilmarsson later suggests (1991:120) that we might have something like *h1on-haen(h1)-sḱe/o- where the initial ān- reflects the prepositional prefix ‘in.’ The causative ānäsk- must be a new formation within TchB. See also āñme1, āñme2, añiye, onolme, and possibly satāsk-.

anāsrap (n.) ‘freedom from sinful influences’
[anāsrap, -, -//] (171a5). ∎From BHS anāsrava-.

anityāt (n.[m.sg.]) ‘impermanence’
[anityāt, -, -//] (182b2). -- anityātṣṣe ‘prtng to impermanence’ (G-Su1). ∎From BHS anityatā-. See also anityä.

anityä ([indeclinable] adj.) ‘transient’
(161a4). ∎From BHS anitya-. See also anityāt.

anindri ([indeclinable] adj.) ‘without senses’
(193a9). ∎From BHS anindriya-.

Aniruddhe (n.) ‘Aniruddha’ (PN of a monk).
[Aniruddhe, -, -//] (AMB-a1, 58b3).

anupasaṃpanne (adj.) ‘unordained’
[m: anupasaṃpanne, -, -//] (329a2). ∎From BHS anupasaṃpanna-.

anubhāp (n.) ‘perception, apprehension’
[anubhāp, -, -//] (197b1). ∎From BHS anubhava-.

anumodit only in the phrasal verb anumodit yām- ‘give approbation to’
or[ot]stse-cämpamñecci ñakti anumod[i]t yamaṣṣare-me ‘the great-powered gods gave them approbation’ (PK-AS16.3a5 [Pinault, 1989:156]). ∎From BHS anumodita-, the participle of anumud-.

Anurat* (n.) ‘Anurādhā’ (the constellation ‘Scorpio’)
[-, -, Anurat//] (M-2a3). ∎From BHS anurādhā-.

anulakṣaṃ* (n.[f.pl.]) ‘± subsidiary characteristic’ (?).
[//anulakṣan(än)ta, -, -] (182b5). ∎From BHS *anu-lakṣaṇa- (compound not in M-W or Edgerton). See also lakṣāṃ.

anuwasāṃ (n.) ‘washing, bath’
[anuwasāṃ, -, -//] anuwasāṃ yamaṣle yente kauṣeñca ‘a bath [is] to be made, destroying wind [diseases]’ (Y-2b1). ∎From BHS anuvāsana-.

anaikätte (adj.) ‘unknown’
[m: anaikätte, -, anaikätte//] [f: -, -, anaikättai//] (12a6). ∎Privative of aik- ‘know,’ q.v. (though note the unexpected accusative singular anaikätte rather than *anaikäcce). See also 2e(n)- and Hilmarsson, 1991:98-105.

anaiwatstse (adj.) ‘± unpleasant, unwanted, irksome’
[anaiwatstse, -, anaiwacce//anaiwacci, -, anaiwacceṃ] kos tne ñakta pelaikni [po] śaiṣṣents=ānaiwacci ‘how [is it] O Lord, [that there are] laws unwished for by all peoples?’ (5a5/6), taka rano anaiwatse srukalñeṣṣe ime onolmets ‘certainly the thought of death is unpleasant to creatures’ (K-11a5). -- anaiwatsñe ‘± unpleasantness, something unwanted’ (117b1). ∎TchA ānewāts ‘id.’ and B anaiwatste reflect PTch *ānāiwātstse composed of the negative prefix *e(n)- (its vowel *ā- is regular by ā-umlaut) + *-āiwā- the subjunctive and preterite stem of *āiw- ‘turn towards’ + the adjective forming *-tstse. The same formation is seen in ayātaitste, q.v. See also 2e(n)- and cf. Hilmarsson, 1991:125-128 somewhat different treatment. More s.v. aiw-.

anaiśai (adv.) ‘carefully, attentively; clearly’ [anaiśai kärs- ‘recognize, comprehend’; anaiśai wawlāwau ‘one who has concentrated his thoughts in devotion, steadfast’]
a[nai]śai ra papāṣwa srūka[l]ñ=[āke] pontaṃts ‘however carefully guarded [are life and body], death [is] the end of all’ (3a3), klautsn=naiśai pepīltso śau[l]mpa mā spänteträ ‘prick up [your] ears attentively; do not trust in life!’ (3b4/5), anaiśai wawlāwau = BHS susamāhitaḥ (31a4), anaiśai kärsa[nalle] = BHS parijñeyaṃ (527a5), mā anaiśai /// = BHS ananubodhāt (542b6), kuce te mant wñāwa tu nke weñau anaiśai ‘what I have so said, that I will speak clearly’ (K-2a5/6). ‣If correctly restored, aneyśai at 213b3 is an extremely aberrant spelling. Perhaps it is a miswriting for anaiyśai. ∎The intensive prefix 1e(n)- (the ā- is regular by ā-umlaut) + aiśai, a verbal noun from aik- ‘know,’ q.v. Cf. Hilmarsson, 1991:120.

anautatte* (adj.) ‘± imperishable’
[-, -, anautacce//] weñim ñäś anautacc=aiśamñesa mā āroy wentsi ‘I would speak: because of [his] imperishable wisdom may he not cease from speaking!’ (291a2). ∎Privative of naut- ‘disappear,’ q.v. See also 2e(n)- and Hilmarsson, 1991:32-35.

antapi (pronoun/adj.) ‘both’
[antapi ~ āntpi, -, antapi ~ āntpi] lyam=Ānande kenisa [a]lyinesa antapi | pudñäktentse kektseño klawāta-ne ‘Ā. sat on [his] knees and with both palms touched the Buddha's body’ (5b4/5), aiśmw akn[ā]tsa wat āṃtpi ksa ṣp mā=läṃ mäskentär ‘wise [man] and fool, the two are not distinguishable’ (28b3), antapi = BHS ubhayatra (U-15b3), /// [o]rotse-pacere nesteñy [lege: nesteṃñy] antpī ktsaitsī eś-lmoṣä ‘my grandfathers are both old and blind’ (unpubl. Berlin fragm. [K. T. Schmidt, 1987:288]). ∎TchA āmpi (m.?) ‘id.’ (feminine [?] āmpuk) and B antapi ~ āntpi reflect PTch *āntäp(ä)i which must, in some fashion, be related to the widespread Indo-European group meaning ‘both’ [: Greek ámphō, Latin ambō ~ -ae ~ -ō, and without the nasal, Sanskrit ubhau, Avestan uwā, Lithuanian abù, OCS oba, and, without the first syllable, Gothic bai (m.) ~ ba (f.), all ‘both’ (P:34-35)] (Meillet, 1911:147, 150, VW:162). Jasanoff (1976) has shown that of the Greek, Latin, and Tocharian forms, TchB antapi is notably archaic and requires a PIE *h2ent-bho-, with *h2ent- as in Hittite hant- ‘face,’ hanz(a) (< *h2enti) ‘in front,’ Greek antí ‘against,’ Latin ante ‘in front of,’ etc. (P:48-49; MA:400). The AB ending -i reflects the old neuter dual *-oih1, while in the TchA -uk (whether feminine or, as Winter, 1991:148, has argued, pronominal as opposed to an adjectival āmpi) we probably have the old masculine *-ōu (plus the strengthening particle k(ä)), relegated to the feminine by the original neuter. See Hilmarsson, 1989a:56-58, for further discussion and slightly different conclusions. See also Winter, 1991:147-150.

antarakalp (n.[f.pl.]) ‘internal subdivision of an eon, intermediate eon’
[antarakalp, -, -//antarakalpanma, -, -] (590a1). ∎From BHS antarakalpa-.

antariye (adj.) ‘± under or lower (of garments)’
[m: antariye, -, -//] [anta]riye wastsi yäṣä[lle] ‘underclothing [is] to be worn’ (320b4). ∎If from BHS antarīya-.

antartiṣ ([indeclinable] adj.) ‘invisible’
kete āñme tākaṃ antartiṣ nessi ‘to whomever is the wish to be invisible’ (M-3b4). ∎From BHS antardhiṣ ‘concealment, disappearance.’

antāpce (n.) ‘± firebrand’
[antāpce, -, -//] pälketär-ne po kektseñe antāpce ramt enkältsa ‘his whole body blazed with passion like a firebrand’ (8a5). ∎Etymology uncertain. Perhaps with VW (1941:5, 1976:145) we have the intensive prefix e(n)- (the initial ā- is regular by ā-umlaut) + tāpce where tāp- reflects PIE *tōp- from *tep- ‘be hot’ [: Sanskrit tápati ‘is warm, burns,’ Avestan tāpaiti ‘is warm,’ Albanian ftoh ‘cool off’ (<*h4eps-top-eh1-sḱe/o-), Latin tepeō ‘am warm,’ and possibly Hittite (or Luvian since this word sometimes occurs with the Glossenkeil) tapassa- ‘fever, heat’ (note that this word is not spelled *tappassa- as we would expect by Sturtevant's Law is a derivative of PIE *tep-), etc. (P:1069-1070)]. Perhaps instead we have a loanword from some Middle Iranian source, *(h)antāp-, as suggested by Hansen (1940:145).

antarābhav* (n.) ‘intermediate state of existence (between death and rebirth)’
[antarābhav, -, antarābhav//] (175a1). -- antarābhaväṣṣe* ‘prtng to such a state’ (179b2). ∎From BHS antarābhava-.

antarāy (n.) ‘embarrassment, obstacle’, only in the phrasal verb antarāy yām- ‘embarrass, put up an obstacle.’
acār sparkoṣ [sic] yaknesa ṣekka ṣekka sankantse antarāy maṣṣäṃ ‘in that way having lost all decency he is always and for ever putting an obstacle in the way of the monastery’ (DAM-507-a6/7 [Pinault, 1984a:24]). ∎A calque on Pali verb underlying the attested nomen agentis, antarāya-kara- (Pinault, 1984a:27).

antiṣpūr (n.) ‘harem’
[antiṣpūr, -, -//] (AMB-a4). -- antiṣpuräṣṣe* ‘prtng to a harem’ (109a6). ∎From BHS antaḥpura-. It is noteworthy that the Tocharian form shows a Sanskrit antecedent with ‘close’ sandhi (with retroflex -ṣ-) rather than visarga as in the standard Sanskrit form.

Andhave (n.) ‘Andhava’ (PN of a forest)
[Andhave, -, -//] (H-149.X.4a3 [Couvreur, 1954b:43]).

apamārga (n.) ‘Achyranthes aspera Linn.’ (a medical ingredient)
[apamārga, -, -//] (W passim). ∎From BHS apāmārga-.

aparimāṃ ([indeclinable] adj.) ‘immeasurable’
(154b1). ∎From BHS aparimāṇa-.

apaśabdh* (n.) ‘bad or vulgar speech’ (?)
[-, -, apaśabdh//] (134b6). ∎If From BHS apaśabda-.

apākärtse ([indeclinable] adj.) ‘manifest, apparent’ [apākärtse yām- ‘reveal, make manifest’; apākärtse länt- ‘reveal onself, leave openly’]
ytārye sā ... apākärtse yāmusa ‘the way made evident’ [apākärtse yāmusa = BHS prakāśitaḥ] (30a3/4), [a]pākärtse ltuṣañ yapo[ymeṃ] ‘having left openly from his own kingdom’ (94b6). ∎The intensive prefix 1e(n)- (the initial ā- is regular by ā-umlaut) + pākr- ‘evident’ + the adjective forming -tstse (cf. Hilmarsson, 1991:121-123). See also pākri and apākśai.

apākśai (adv.) ‘± with genitals exposed’
mā apākśai ene[nka] /// = BHS na viḍangikayātargṛhe niṣatsyāma (H-149- ADD.131a5 [Couvreur, 1954b:51]). ‣The BHS equivalent of this TchB hapax legomenon is almost as rare. The Tibetan, Japanese, and, in part, the Chinese equivalents of BHS viḍangika- mean ‘showing the private parts’ while, in part, the Chinese evidence, perhaps euphemistically, suggests ‘bending over’ as the meaning. Etymological considerations within Tocharian show the Tocharian translator to have understood the BHS word as ‘showing the private parts, exposing oneself’ as the meaning. ∎From the intensive prefix 1e(n)- (the initial ā- is regular by ā-umlaut) + -pāk- ‘± obvious, evident’ (cf. pākri) + -śai, the frozen accusative singular of some sort of derivative suffix (in PIE terms *-Kyeha-). See also pākri and apākärtse.

apāy* (n.[f.pl.]) ‘lower being’
[//apāynta, -, apāynta] (52b4). ∎From BHS apāya-.

apāṣṣätte (n.) ‘one who has not behaved morally’
[apāṣṣätte, -, apāṣṣäcce//] (31b2=32a4). ∎The privative of pāsk- ‘guard,’ q.v. (see also 2 e(n)- and Hilmarsson, 1991:110).

Apiś* (n.) ‘the Avīcī-hell’
[-, -, apiś//] Devadatte sū Apiś nraine temtsate ‘this D. was re-born in the avīcī-hell’ (22b3). -- apiśäṣṣe* ‘prtng to the avīcī-hell’ (TEB-64-04). ∎From BHS avīcī-.

appakke (n.) ‘(dear) father’
[appakke, -, - (voc. appakka)//] śaula-preñcai sauśka [lege: soṃśke] se wate appakke snai tränko ñake päst rinastä[r]c[i] t..ṣp./// (83a4). ∎A diminutive of āppo ‘father,’ q.v.

appamāt only in the phrasal verb appamāt yām- ‘treat badly, wrong’
appamāt yamaskentär = BHS avajānanti (31a6=32a1), ceṃ ksa yāmtär appamāt wrocce lupṣtär nraisa ‘[if] someone does this one wrong, he casts himself into hell’ (31b1=32a4). -- appamātäññe ‘± ill-treatment’ (246b1, 371b4). ∎Like its TchA cognate, appärmāt, B appamāt is a borrowing from BHS pramata- or some Prakrit equivalent. See also appamatiśśa.

appamatiśśa (adj.) ‘scornful, disdainful; dispicable’ (?)
/// [se or]otse - - ̇i no appamatiśśa (575b2). ∎A derivative of appamāt. For the formation, see Winter, 1979.

apratitulyeṃ* (n.) name of a meter (4 X 25 syllables, rhythm 5/5/6/7)
[-, -, apratitulyeṃ//] (379b1, 380a4).

apratisaṃkhyānirot* (n.) ‘the unobserved annihilation of an object’
[-, -, apratisaṃkhyānirot//] (189b3). ∎From BHS apratisaṃkhyānirodha-.

apramaṇi* (n.) ‘infinitude, high number’ (?)
[//-, -, apramaṇinta] (575a6). ∎If from BHS apramāṇa-.

aplāc (adv.) ‘in conversation’
ṣamyeṃ mākaṣamāni aplāc ‘many monks were sitting in conversation’ (3a5). ∎The prepositional/intensive prefix 1e(n)- ‘in’ + the accusative singular of plāce ‘conversation,’ q.v. (Hilmarsson, 1991:123).

apsāl (n.) ‘sword’
[apsāl, -, apsāl//] apsāltsa yāmu pīle ketseṃne ‘a wound having been made in the body with a sword’ (15b1=17b3). ∎Etymology uncertain. By its form apsāl would appear to be an old verbal abstract (cf. TchA śwāl ‘food’). VW (148) relates this Tocharian word to Avestan afša-, afšman- ‘damage.’ Apsāl might be as if from PIE *haeps-eha-, a denominative verb derived from the *haeps-o- that lies behind Avestan afša-. If so, we would expect the original meaning to have been ‘± damage’ and the shift to *‘damager,’ whence ‘sword’ is difficult.

abraji* (n.) ‘particle of water’ [as a unit of measurement] (?)
[//abrajinta, -, -] (326b3). ∎Cf. BHS abrajas-.

abhijñä* (n.[f.pl.]) ‘(higher) knowledge’
[-, -, abhijñä//-, -, abhijñänta] (31a3). ∎From BHS abhijñā-

abhidārm* (n.) ‘Buddhist metaphysics’
[-, -, abhidhārm//] (G-Su2). ∎From BHS abhidarma-.

abhidharmike (n.[m.sg.]) ‘one learnèd in the abhidhārma’
[abhidharmike, -, -//] (H-149.X.5b4 [Couvreur, 1954b:44]). ∎From BHS *ābhidhārmika- (not in M-W or Edgerton), a derivative of abhidhārma-. See s.v. abhidharm.

abhinai only in the phrasal verb abhinai yām- ‘represent dramatically’
/// olyapotstse nessi täṅwaṃñe abhinai yāmt[s]i /// ‘to be very ... to represent love dramatically’ (516b3). ∎From BHS abhinaya-.

abhiprāy (nnt.) ‘intention’
[abhiprāy, -, abhiprāy//abhiprāy(ä)nta, -, -] (325b3). ∎From BHS abhiprāya-. See also anabhiprāy.

abhīṣek* (n.) ‘ritual bathing or consecration (by pouring water over the head)’
[-, -, abhiṣek//] (205a5). -- abhiṣekṣe* ‘prtng to ritual bathing’ (211b2) ∎From BHS abhiṣeka-.

abhyantarakālp* (n.[m.sg.]) ‘intermediate age’
[-, -, abhyantarakālp//] (525a5). ∎From BHS abhyantarakalpa-.

abhyākhyāṃ (n.) ‘false or groundless accusation, calumny’
[abhyākhyāṃ, -, -//] (330a1). ∎From BHS abhyākhyāna-.

amarṣ* (n.) ‘impatience, indignation, anger’
[-, -, amarṣ//] [a]marṣsa Jaṃbudvipṣeṃ lantäṃts po krempär warkṣäl ‘they hinder out of anger the energy of all the kings of India’ (PK-13E-b8 [Couvreur, 1954c:87/88]). -- amarṣäṣṣe ‘prtng to impatience, anger’ (PK-17.4a5 [Couvreur, 1954c:87]). ∎From BHS amarṣa-.

amalāk(ā) (n.) ‘Emblica officinalis Gaertn.’ [aka Phyllanthus emblica Linn.] (a medical ingredient)
[amalāk, -, -//] (W passim). ∎From BHS āmalaka-.

amāṃ (n.) ‘pride, arrogance’
[amāṃ, -, amāṃ//] lauke tattārmeṃ laṃ ntuñeṃ yetweṃ amāṃ śāmpa ‘having set afar the trappings of kingship, pride and arrogance’ (100b6). -- amānäṣṣe ‘± prtng to pride’ (518b7). ∎Like TchA āmāṃ ‘id.,’ B amāṃ translates BHS māna- ‘id.’ However, it may reflect an Iranian borrowing, from a form like that seen in Sogdian ’’m’n ‘energy, force’ reflecting Proto-Iranian *ā-māna-.

amāc (nm.) ‘minister’
[amāc, amācäntse, amācäṃ//amācänta, -, amācänta] klyauṣa sū śaumo mas= āmāciṃśco po tw akṣā-ne amāc masa lānte tw ākṣa aurtsesa ‘this person heard [it] and went to the minister and instructed [him in] it all, and the minister went to the king and instructed [him in] it publicly’ (18a1), [pä]knāträ lāṃnt amācänta watä ekalmi yāmntsi ‘[if] he intends to make subject the king or [his] ministers’ (M-1b5). -- amāciññe ‘prtng to a minister, ministerial’ (425a1). ∎Like TchA āmāc ‘id.,’ B amāc is a borrowing from Khotanese āmāca- ‘id.,’ itself a borrowing from Prakrit amacca- (BHS amātya-) ‘id.’ (Bailey, 1941:598, VW:623).

amāntatte (adj.) ‘not evil-minded’ or ‘not scattered, concentrated’ (?)
[m: amāntatte, -, -//] ket palskw astare amāntatte taka[rṣ]k[e] /// ‘whose spirit [is] pure, not evil-minded, and believing’ (H-149-ADD.63/59b5 [Thomas, 1972b:454, fn. 9]). ∎A privative of mänt- ‘be evil-minded’ (also ‘scatter’), q.v. (see also 2e(n)- and Hilmarsson, 1991:29-31).

amārraṣṣe (adj.) ‘immortal, undying’ or an adjective referring to some plant (?)
[m: amārraṣṣe, -, -//] [f: amārraṣṣa, -, -//] [wa]rpalñe amārraṣṣe yel ra ‘suffering [is] like an immortal worm’ (152b5), sā amārraṣṣa ṣpakiye (W-9b3). ∎If a derivative of BHS amara- ‘immortal’ and/or amara-/ amarā-, the name of several plants.

amāllatte (adj.) ‘not depressed, not cast down’
[amāllate, -, -//] (255b3). ∎The privative of mäl-1 ‘crush, repress, oppress,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:28-29).

amāsko* (a) (n.); (b) (adv.); (c) ([indeclinable] adj.) (a) ‘difficulty’; (b) amāskai ‘with difficulty’; (c) ‘difficult’
[-, -, amāskai//] pos=amāskai karkats[i] = BHS sudurharam ‘very difficult to steal’ (14b8), tusa amāskai lwāsameṃ onolmeṃ tsä yśamna cmetsi ‘thus [it is] difficult for animals to be born of beings among men’ (407b2/3). -- amāskaitstse* ‘± difficult’ (384b2). ∎The intensive prefix 1e(n)- (the initial ā- is regular by ā-umlaut) + māsk- ‘difficulty’ (Hilmarsson, 1991: 119-120). See More s.v. māskw.

amäkṣpänte* (n.) ‘± wagon-master’
[(voc. amäkṣpänta)//] amäkṣpänta karpām lantäññai ytārine ‘O wagon-master, we have descended on the royal way’ (PK-12K-b3 [Couvreur, 1954c:86]). ∎Etymology uncertain. Bailey (1958; followed by VW:621) sees in this word a compound, perhaps itself of Iranian origin, certainly of Iranian origin in its components. The first part of the compound amäkṣ- is in the first instance equated with Khotanese maś- in maśpa- ‘road’ (< *‘± wagon-place’) and further to Greek ámaksa (Attic hámaksa) ‘chassis of a four-wheeled wagon’ while the second part of the compound is Iranian *pati- ‘master.’ However, it may well be that TchB amäkṣ- and Greek are cognate because they are both inherited from PIE *h2em-haeks-y(e)ha- ‘wagon-chassis,’ whether or not Khotanese maś- (if such a form has an independent existence) belongs here or not. Likewise I do not see -pänte as borrowed from Iranian *pati-. Such an etymology leaves the -n- without any explanation. Instead I see -pänte as a putative PIE *pṇth2-ó- ‘one pertaining to the way,’ an exocentric thematic derivative to *póntōh2s ‘way’ [: Sanskrit pánthāḥ (m.), Avestan pantå (m.), Armenian hun, all ‘way,’ Greek póntos (m.) ‘sea,’ OCS pǫtь (m.) ‘way,’ Old Prussian pintis ‘id.,’ etc. (P:308-309)] (cf. Adams, 1984b; MA:625).

amiśke (adj.) ‘bad-tempered, despondent’
[m: amiśke, -, -//-, -, amiśkaṃ] [wnolme]ntso ra ponts [lege: pontaṃts] aiṣi [sic] amiśkana [lege: amiśkane?] eśne no (92b1), am[i]śk=[e]ntsesse ‘bad-tempered and greedy’ (117a3). -- amiśkäññe ‘bad disposition, despondency’: amiśkäññe = BHS daurmanasya (156a5). ∎Probably with VW (1941:80, 1976:143-144, though details differ) an adjective with the diminutive suffix -śke added to a form *ām(i)-, related to Sanskrit ámīvā- ‘sickness, suffering,’ ámīti ‘torments, presses,’ Greek anīā (Aeolic onīā) ‘grief, sorrow, distress, trouble’ (< *amīwā- with dissimilation of *m ... w to *n ... w), Old Norse ama ‘torment, wound,’ all reflecting a PIE *haem(hx)-, distinct from Greek ómnūmi ‘swear’ (cf. P:778; MA:413).

amok* (n.[m.sg.]) ‘art, artifice’
[-, -, amok//-, -, amokänta] kus=āmoksa trikoṣ cai po śaiṣṣe mā ṣäṃṣy[e]nträ ‘whoever [have] gone astray because of [your] artifice count for nought the whole world’ (24a5), ce [lege: kuce] amokänta Dharmacandre yātka paikatsi ‘since Dh. has commanded the arts to be written’ (605b1). -- amokäṣṣe ‘± prtng to art’ (429b5);
amokätstse* ‘artisan’ (434a3, TEB-74-3). ∎AB amok reflect borrowing(s) from some Middle Iranian source, cf. Parthian ‘mwg, Middle Persian hmwg ‘doctrine’ (Sieg, Siegling, and Schulze, 1931:12, fn. 1, VW:621).

amaukatte* (adj.) ‘undrainable, unceasing’
[-, -, amaukacce//] (231a3). ∎The privative of mauk- ‘drain away,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:31-32).

ampar See āmpär2.

amparwa See āmpär1.

ampalakkesar (n.) a kind of tree
[ampalakkesar, -, -//] (115a1) ∎From BHS ambāṭakakesara- (identification by Sieg, Siegling, and Thomas [1953:115]; not in M-W or Edgerton).

ampoño (n.) ‘rottenness, infection’
[ampoño, ampoñantse, ampoñai//] ampoñaṃtse sāṃtke ‘the remedy for infection’ (P-1a1). ∎A nomen actionis from āmp- ‘rot,’ q.v., from Khotanese hambu-, i.e. hambu- + the Khotanese abstract-forming suffix -oña.

ampraṣṭo (n.) ‘Oxalis monadelpha’ (a medical ingredient)
[ampraṣṭo, -, -//] (W-24a4). ∎From BHS amlaṣṭa-.

amprätapātär (n.) ‘leaf of Tinospora cordifolia (Willd.) Miers’ (a medical ingredient)
[amprätapātär, -, //] (W passim). ∎From BHS amṛtapattra-.

Amprätodane* (n.) ‘Amṛtodana’ (PN of an uncle of the Buddha)
[-, -, Amprätodaneṃ//] (517a5).

Amprätaśarme (n.) ‘Amṛtaśarma’ (PN in graffito)
[Amprätaśarme, -, -//] (G-Su2).

Amprätasene (n.) ‘Amṛtasena’ (PN in graffito)
[Amprätasene, -, -//] (G-Su12). See also Amrätasene.

amplākätte (adv.) ‘uninvited, without permission’
se ṣāmāne [sic] kätkoṣ preke amplākätte kwaṣaine yinmaṣṣäṃ ‘whatever monk enters into a village at an inconvenient time or uninvited’ (H-149.X.3b2 [Couvreur, 1954b:48]), Dhanika ñem ṣamāne Ajāśatruñ lānte amplākätte or kamāte ‘a monk, Dhanika [by] name, took king A.'s wood without permission’ (H-149-ADD.8a2F [Thomas, 1957:124]). ∎A privative of plāk- ‘please,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:88-94).

Ambare* (n.) ‘Ambara’ (PN of a king)
[-, Ambari, -//] (AMB-a4).

ammakki* (nf.) ‘mother’
[(voc. ammaki)//] weṣṣän-neścä ṣarya ammakki poññ āppai mā ñiś cempaṃts rak ṣatsents aiṣṣäṃ ‘[the boy] speaks to her: dear mother, speak to father; don't let him give me to these rakṣas’ (85a2). ∎This word is likely to be in onomatopoetic in origin though we can point to potential Indo-European cognates in Old Norse amma ‘grandmother’ or Greek ammás ~ ammía ‘nurse, mother’ (MA:386). Certainly not a borrowing from Gilyak (so VW:621).

Amrätarakṣite (n.) ‘Amṛtarakṣita’ (PN in graffito)
[Amrätarakṣite, -, -//] (G-Su34.1).

Amrätasene (n.) ‘Amṛtasena’ (PN in graffito)
[Amrätasene, -, -//] (G-Su19). See also Amprätasene.

Ayardhyāme (n.) ‘Ayardhyāme’ (PN of Uyghur origin)
[Ayardhyāme, -, -//] (289b2).

ayāto (a) ([indeclinable] adj.); (b) (n.[m.sg.]) (a) ‘suitable, pleasant; possible’; (b) ‘benefit’
(a) sankantse ayāto nesaññe ste ‘the situation of the monastery is fitting’ (DAM-507-a4 [Pinault, 1984a:24]), mäkte omteṃ tañ maiyyane sankantse spelke kuśalapākṣ ayāto tākaṃ yāmtsi ‘as here, in thy power, the zeal and fitting behavior of the community can come to be’ (TEB-74-7), [in Manichean script] ’’y’tv (Gabain/Winter:14);
(b) ceu wäntre poyśi lyelykormeṃ weña tarya ślokanma ṣamāññents=ayātoś ‘having seen such a thing, the Buddha spoke three ślokas for the benefit of monasticism’ (31a4). ∎The intensive prefix 1e(n)- (the initial ā- is regular by ā-umlaut) + yāto, a derivative of yāt- ‘be able’, q.v. TchA āyāto ‘id.’ is presumably a borrowing from B (Winter, 1961:273, 276). See also yāt- and ayātaitstse*.

ayātaitstse* (adj.) ‘untamable’
[-, -, ayātaicce//-, -, ayātaicceṃ] (213a3, S-7a2). ∎A negative adjective (but not a privative) derived from yāt- ‘be able, tame,’ q.v. The formation is the same as in anaiwatstse, q.v. Hilmarsson (1991:58-61) does take this word to be a privative ayātatte*. See also yāt- and ayāto.

ayāmätte* (adj.) ‘non faciendus’
[m: -, -, ayāmäcce//ayāmäcci, -, -] (522b7, K-12a4). ∎Privative of yām- ‘do, make,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:94).

ayāw a medical ingredient?
ayāwä (P-1b6).

arañce (n.[m.sg.]) ‘heart’ (both the physical heart and the seat of the emotions)
[arañce, arañcäntse, arañc//aräñci, -, arañcäṃ] läkleñ arañce nittaṃ ‘because of suffering [his] heart is breaking’ (88b4/5), aräñci särpar ka śāmāne ‘the living hearts beat’ (119a4), katkomñaisa arañce pluṣā-ne ‘his heart soared with joy’ (375b4), araṃśne = BHS hṛdaya- (Y-1a6). -- arañcaṣṣe ‘prtng to the heart’ (207a3);
aräñcatstse* ‘± great-hearted’ (241a2). ∎TchA āriñc ‘id.’ and B arañce reflect PTch *āräñce. The *-äñce is the same suffix seen in akañc (A ākiñc) ‘pertaining to the end’ beside āke (A āk) ‘end’ and in a few other cases (cf. A ṣuliñc beside ṣul ‘mountain’ and probably B salañce ‘salt-encrusted ground’ [?] beside salyiye ‘salt’). The proper comparandum of the underlying *ār-(e) is Hittite hah(a)ri-, the designation of some part of the body. Puhvel translates it as ‘± lung(s), midriff.’ In one occurrence we have, after ‘breast,’ ‘heart,’ and ‘entrails,’ hah(a)ris-set-a hah(a)risni dākki ‘and his h. matches the h.’ In other contexts it occurs following ‘entrails’ or between ‘breast’ and ‘entrails.’ It would appear to be a paired, internal body part perhaps ‘kidney’ or ‘lung.’ Both Hittite and Tocharian reflect a PIE *h2eh2(e)ri- (MA:329). Stalmaszczyk and Witzcak (1990:36-39) suggest that arañce is connected with Old Irish áru (f.) (gen. árann) ‘kidney, gland,’ Welsh arenn (f.) (pl. eirin) ‘kidney, testicle.’ They reconstruct for Tocharian and Celtic a PIE *adren- ‘internal organ.’ For Celtic they are following an early suggestion of Stokes who assumed a morphological division *ad-ren- and connected the Celtic words with Latin rien ~ rēn (pl. rēnēs]) ‘kidney’ (Stalmaszczyk and Witzcak do not include the Latin in their etymon). However, a PIE *āren- would also be possible for the Celtic data and such a form might also be a derivative of a PIE *h2eh2(e)r-i-. The Latin rēnēs might reflect an unreduplicated *h2r-én-. Not with VW (167) who takes the underlying noun to be a reflex of PIE *haer- ‘fit together, fix’ (P:55-61) in its secondary meaning of ‘be fond of, love’ (cf. Greek aréskō ‘like,’ [Hesychian] ártus ‘love,’ TchB ārtt- ‘love’) with the heart then being ‘the seat of love.’ Nor with Pisani (1942-1943) who connects the Tocharian words to Greek ētor (nt.) ‘heart’ and ētron ‘lower belly’ [: also Old Norse ǟdr (f.) ‘vein,’ Old English ǟdre] (f.) ‘vein’ (plural ‘kidneys’), OHG ād(a)ra ‘vein, sinew’ (plural ‘guts’) (P:344)], since we would expect PTch *āträñce.

Araṇemi See Aranemi.

araṇyāyataṃ* (n.) ‘hermitage’
[-, -, araṇyāyataṃ//-, araṇyāyatannaṃts, -] (561a2). ∎From BHS araṇ-yāyatana-.

Aranemi (n.[m.sg.]) ‘Araṇemi’ (PN of a king)
[Aranemi, Aranemiñ, Aranemiṃ//] (81a2).

arahānte (n.[m.sg.]) ‘arhat, the ideal personage of Hinayana Buddhism’
[arahānte, -, arahānteṃ//arahānti, -, -] arahaṃnte ñi[ś neseu] arahaṃnteñe perneś wat speltkessu ‘I am an arhat or am zealous for the rank of an arhat’ (333b2/3). -- arahanteññe ‘prtng to an arhat’ (369a6). ∎From BHS ar(a)hant-. See also arhānte and the semantically equivalent aṣanīke.

arāññe (n.) ‘an ascetic dwelling in the forest’
[arāññe, -, -//] samp arāññe ste cwim nau ṣpete ‘this one is an āraṇyaka; give [it] to him first’ (H-149.X.5b3 [Couvreur, 1954b:44]). ∎From Pali āraññaka-.

arāḍe* ~ arāḷe* (n.) the name of a meter (4 X 12 syllables, rhythm 5/7)
[//-, -, arāḍeṃ ~ arāḷeṃ] (K-2a4, PK-AS16.3b1 [Pinault, 1989]).

arirāk (n.) ‘Terminalia chebula Retz.’ (a medical ingredient)
[arirāk, -, -//-, -, arirākäṃ] (Y-2a1). -- arirākäṣṣe* ‘prtng to arirāk’ (W- 2a3). ∎From BHS harītaki-.

aruci (n.) ‘lack of appetite’
aruci = BHS aruci- (Y-3b3/4). ∎From BHS aruci-.

aruṇariju (n.) ‘Asteracantha longifolia Nees.’ [aka Hygrophila spinosa T. And.] (?) (a medical ingredient)
[aruṇariju, -, -//] (W-8a6). ∎If from BHS aruṇarju-.

Aruṇāvati* (n.) ‘Aruṇāvati’ (PN of a city)
[-, -, Aruṇāvati//] (90a4). -- aruṇāvatiṣṣe* ‘prtng to A.’ (89b4).

aretsa ‘?’
/// ceu kenaṣṣe aretsa /// (526b2).

arai (interjection) ‘O’ [introduces vocatives], ‘Oh’
/// w[e]ṣṣäṃ arai | tu kka ka ñi śaul pern[e] st[e] waike w./// (78b1), arai srukalyñe cisa nta kca mā prāskau ... s=ārai ñi palsko cisa prāskau ‘O death, I fear nothing more than thee! ...’ (298a1), arai näkte [lege: mäkte] ñäke täne yanäṣälle [lege: yamäṣälle] ‘Oh, how [is it] to be done here?’ (PK-12D-a6 [Thomas, 1979:13]). ∎Etymology unknown.

ark* See erk1.

arkiye (adj.) ‘± necessary, obligatory’ (?)
[m: arkiye, -, -//] /// śik ṣapātäntse ṣpä arkiye putkalñe nesalle ṣai ‘the necessary [?] separation of the Ś. was to be ’ (176b2), /// arkye pelai[kn]e /// (373.d). ∎If an adjectival derivative of ārk- ‘be obliged to,’ q.v. See also arkuye.

arkuye (n.) ‘± necessity’ (?)
[arkuye, -, -//] mā cpī taurä mā tweye kektseñäśc ma wat [t]swetär nt[a] | wässanma ṣpä arkuye [as read by Lévi, 1933; Sieg, 1938, reads artkye] mäskentär-ne - - - - - [kälpauca] ṣpä mäsketär po-yknesa krenta wässanma ‘never does dust or ash cling to [his] body; to him clothes are an arkuye ... and he is an obtainer, by every method, of good clothes’ (K-10a3/4). ∎If Lévi's reading is correct, then this word might be a substantival use of arkiye. This etymon would represent a virtual PIE *h2erk-u-h1en-.

arkwañña See ārkwi.

arkwaññaṣṣe* (adj.) ‘± white’
[f: arkwaññaṣṣa, -, -//] arkwañaṣṣa tāno puwarne hom yamaṣäle (M-1b5). ∎An adjectival derivative from the feminine form of ārkwi ‘white,’ q.v.

arkwiññe (n.) ‘± whiteness’
[arkwiññe, -, -//] arkwiññe krośśaññe = BHS śvetatvaśītatva- (Y-3a4). ∎A nominal derivative of ārkwi ‘white,’ q.v.

arjuṃ (n.) ‘Terminalia arjuna W. & A.,’ only in the compound arjuṃ-stām.
(107b4). ∎From BHS arjuna-.

Arjune (n.) ‘Arjuna’ (PN in graffito)
[Arjune, -, -//] (G-Su7).

Arṇyārtate (n.) ‘Arṇyārtate’ (PN in monastic document)
[Arṇyārtate, -, -//] (DAM.507-a10).

artalle See ārtt-.

artkye See arkuye.

arth See ārth.

Arthadarśi (n.) ‘Arthadarśin’ (PN of a former buddha)
[Arthadarśi, -, -//] (74b3).

armokiññe (adj.) ‘prtng to the Armoki (River)’
[armokiññe, -, -//] armokiññe cake ‘the Armoki River’ (Otani 19.1.3 [Pinault, 1998:364]).

Aryakoṣe (n.) ‘Āryakoṣa’ (PN)
[Āryakoṣa, -, -//] (Otani 19.1.1 [Pinault, 1998:364]).

aryamarkṣe* (adj.) ‘prtng to the way of the honorable ones’
[f: -, -, aryamarkṣai//] (554a1). ∎An adjectival derivative of an unattested *aryamark from BHS āryamārga-.

aryamaitreye* (n.) ‘± honorable maitreya’ (?)
[//-, -, aryamaitryeṃ] (552b3). ∎If from BHS *arya-maitreya- (compound not in M-W or Edgerton).

Aryārak(ṣ)īte (n.) ‘Āryarakṣita’ (PN in graffito)
[Aryārak(ṣ)īte, -, -//] (G-Su29, Otani 19.1.1 [Pinault, 1998:364]).

arwāre (adj.) ‘ready’ (of horses, ‘saddled’)
[m: arwāre, -, -//-, -, arwāreṃ] laute ka kalloy sāw weṣyetsai kotaiśc om katoytr arwāre | śuwoy ‘she only wanted the opportunity to find a sewer, then she might spread her self ready and eat’ (42b5), a[r]wāreṃ krentäṃ yakweṃmpa ‘with good, saddled horses’ (409b1). See s.v. ārwer.

arśakärśa (n.) ‘bat’
[arśakärśa, -, -//] arśakärśa = BHS maṇḍilya [in the calendrical cycle] (549a6). ∎Etymology uncertain. Not with VW (150) do we have a compound of ārśä-, related to Thracian árgilos ‘mouse’ (ultimately a reflex of PIE *h2erǵ- ‘be brilliant’ [P:64]), and a nomen agentis from kärk- ‘steal,’ q.v., thus ‘mouse-stealer’ or the like. A bat is not a bird of prey and the semantics seem very unlikely. Perhaps *h2erǵi- ‘swift’ (as in *h2ṛǵi-ptyo- ‘swift-flying’ [: Sanskrit ṛjipyá- ‘swift-flying,’ Arm arcwi ‘eagle’ (MA:469)]) plus *(s)kreg-, otherwise seen in OHG hewi-screcko ‘grasshopper,’ screcken ‘make leap.’ The Tocharian word then would have been ‘swift-leaper’ or the like.

arśe See ārśe.

arṣāklo (nf.) ‘(poisonous) snake’
[arṣāklo, arṣaklāntse, arṣāklai//-, arṣāklaṃts, arṣāklaṃ] matre-ws= arṣāk]l[o] ‘a snake with sharp poison’ (43a6), [arṣā]klo auk catä tsākaṃ ‘[if] a snake, adder, or viper bites’ (503a2). -- arṣāklatstse* ‘± snake- infested’: arṣāklacce ālmene ‘in the snake-infested spring’ (152b2). ∎Etymology unknown. TchA ārṣal ‘id.’ is obviously related in some fashion to B arṣāklo but the details are obscure. The difference between A -l- and B -kl- might possibly be the different hearings of a non-Tocharian (Iranian?) cluster *-xl- but no obvious Iranian source exists (Martin Schwartz, p.c.). VW (623) suggests an Indic or Iranian source related to Sanskrit īrṣyati ‘envies,’ Avestan arəšyant- ‘jealous’ but neither form nor semantics is particularly close. Pedersen (apud VW, 1974:225) suggests an inheritance from PIE *ers- ‘move’ and compares Armenian eṙal ‘bulicare di vermi’ and zeṙun ‘rettile, serpente.’ A PIE *hxōrsyeha- might then do for the first part of the Tocharian words but the -l and -klo would still remain without any explanation.

arhānte (n.) ‘arhat, the ideal personage of Hinayana Buddhism’
[arhānte, -, -//arhānti, arhānteṃts, arhānteṃ] tumeṃ ... maimañceṃ appamāt sū yamastär eṃṣk=ārhānteṃ wrocceṃ ‘thus he treats badly the just, even the great arhats’ (31b2). -- arhanteññe ‘prtng to an arhat’ (35a7);
arhanteṣṣe ‘id.’(349a3). ∎From BHS ar(a)hant-. See also arahānte and the semantically equivalent aṣanīke.

artsa ([indeclinable] adj.) ‘each’ [with measures of time]
cai cets sañi tsmentär artsa [k]auṃ ‘these enemies of theirs increase each day’ (31b8), snai ṣaṃṣl auntsate lwāsa kautsi su artsa kauṃ ‘each day he began to slay animals without number’ (44a3), artsa ywarca-meñ ‘each half-month’ (H-149.X.5a2 [Couvreur, 1954b:44]). ∎TchA ārts and B artsa reflect PIE *ārtsä. VW (169) may well be right in seeing in it some oblique case of a nominal derivative of PIE *haer- ‘fit together, fix’ (P:55-61), namely *haerti- [: Greek árti ‘just, exactly; just now’ or Lithuanian artì ‘near’] or *haertiyos [: Greek ártios ‘complete, perfect, exactly suited’]. However, the divergent meaning in Tocharian should give one pause. Whether the word is further to be related to TchA ārśo ‘today’ is also problematic.

alanmeṃ ‘from wherever, from whomever’
kälpauca śwātsi yoktsi alanmeṃ ‘an obtainer of food and drink from wherever’ (31a2), kuse no sū tākaṃ apāṣtte kallaṃ śwātsi alanmeṃ ‘whoever is not behaving morally, [if] he obtains food from wherever’ (31b2=32a4). ∎The ablative of āläṃ ‘different,’ q.v.

alālätte (adj.) ‘indefatigable’
[alālätte, -, alāläcce (voc. alāläccu)//alāläcci, -, -] (203b2). ∎The privative of lāl- ‘be tired,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:86-88).

alāṣmo (adj.) ‘sick’
[m: alāṣmo, alāṣmontse, ālaṣmoṃ//-, alāṣmonts, -] śaiṣṣ=ālāṣmo laukäññeṣai snaiy santkīnaṃnt täryāka ṣūkt sāṃ tkentampa traiywatai twe ‘the sick world was far gone and without doctors; thou didst mix the thirty-seven remedies’ (212b2/3), al[āṣmontse] = BHS āturasya (H-149.236 [Thomas, 1974:83]). ∎A verbal adjective from alāsk- ‘be sick,’ q.v.

alāsäññe (n.) ‘idleness, sloth, want of energy’
[alāsäññe, -, alāsäññe//] /// alāsñe swārästrä ostmeṃ ltu ṣek ‘the one who has left the house [i.e. become a monk] continually finds pleasure in indolence’ (12b5), alāsäṃññe = BHS ālasya (Y-3b3). ∎Like its TchA equivalent ālāsune, B alāsäññe reflects an abstract derived from an unattested adjective *ālas, itself a borrowing from BHS ālasa-.

alāse ‘?’
(G-Qa5)

alāsk- (vi.) ‘be sick’
Ps. IXa /āläsk'ä/e-/ [A -, -, alāṣṣäṃ//; MPPart. alāskemane]; Ko. IXa (= Ps.): see gerund. /// [a]lāṣṣäṃ alyaik kekmoṣ ñyātsene ‘...is sick; others [have] come into danger’ (31b8=32b2), sark alāskemane ‘± being sick [in] the back’ [= BHS -pṛstha- in a list of ailments] (Y-2a4). -- alaṣṣälle ‘± sickness’: tsärkalñetse alāṣṣälletse ṣpä sātke ‘the remedy for torture or sickness’ (P-1b1). ∎Couvreur (1950:126) suggested an etymological relationship with Sanskrit alasá- ~ ālasa- ‘inactive, lazy, tired’ (cf. B alāsäññe) and thus with Lithuanian alsà (f.) ‘tiredness,’ ilsti ‘become tired’ and possibly Sanskrit iláyati ‘stands still, become quiet’ (cf. Mayrhofer, 1956:55 and 92). VW (620) sees it rather as a borrowing from Sanskrit alasa-, adapted to fit the pattern shown by anāsk- ‘breathe, inhale,’ satāsk- ‘exhale,’ and wināsk- ‘honor, worship.’ Finally K. T. Schmidt (1982:367-368) would derive alāsk- from a putative PIE *h3elh1-sḱe/o- related to Greek óllūmi ‘destroy’ (aorist ólesai). In none of these cases is the formal or semantic equation exceptionally strong. We might rather connect alāsk- with Hittite allaniya- ‘get (over)heated, get hot’ (a ye/o-denominative verb from a quasi-participial h4elha-ono- is suggested by Melchert, p.c.), Old Irish allas (nt.) (gen. allais) ‘sweat’ (< *h4el(h1)es-). The Hittite-Celtic equation is suggested by Berman and Hamp (1982). They further adduce Greek aléā ‘warmth, body heat’ and Latin ad-oleō ‘burn (as a sacrifice)’ but these latter two present formal and semantic difficulties. (For a slightly different reconstruction, see Puhvel, 1984:28-29). The pre-Tocharian antecedent might be an athematic *h4elha-sḱe/o-. The original meaning might have been ‘± get overheated, get hot.’ A semantic change first to *‘be feverish’ and ultimately ‘be sick’ can explain the Tocharian word fairly neatly. See also alāṣmo.

alek See allek.

alepāṃṣṣe* (adj.) ‘prtng to a salve’
[m.//-, -, alepāṃṣṣeṃ] alepāṃṣṣeṃ añcāṃṣṣeṃ rai[t]we[nta] rittau mäsketär ‘he had arranged the salve means and the unguent means’ (A-1a6/7). ∎An adjectival derivative of an unattested *alepāṃ from BHS ālepana- ‘salve’.

aletstse* (adj.) ‘foreign, unrelated’
[m: -, aleccepi, alecce//alecci, -, alecceṃ] [f: -, -, aletstsai//] śaul ka oräñ-c tā kektseño pw alecci cai tākañ-co ‘scarcely will thy life renounce this body; all these will be foreign to thee’ (46a8=47b7), ṣäññeṃ alecceṃ ‘relatives and non-relatives’ (123b6), [a]laits[ai] = BHS ajñātyaḥ [the restoration is very uncertain] (315a3), kuse ṣamāne aletstsai aśīyantse yākwa lāṃssi aiṣṣäṃ ‘whatever monk gives wool to an unrelated nun to work’ (PK-NS-18A-a1 [Thomas, 1978:238]). -- alletsñe ‘± unrelatedness, foreignness’ (327a4) [[>]One should note the geminate -ll- as occasionally with aletstse itself, on the model of allek ‘other’]. ∎As if from PIE *haelo-tyo- ‘± having otherness.’ More s.v. allek. See also allek, āläṃ, and alokälymi.

alaitatte* (adj.) ‘not fallen’
[//alaitacci, -, -,] alaitacci krentaunameṃ ‘[who] have not fallen away from virtues’ (Paris 1205b1 [Couvreur, 1954c:82]). ∎The privative of lit- ‘fall away,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:28).

alokälymi ([indeclinable] adj.) (adv.) ‘directed in a single direction; extraordinary’
omp mäskītr=ālo[kälymi] /// ‘there he found himself directed toward a single goal’ (12a3), mäntrākka alokälymi cäñcare [täñ] = BHS evam ekānta-kāntaṃn [sic] te (251a1). ∎Related to allek ‘other,’ q.v. Do we have a virtual *alām (fem. acc. sg.) + *ḱlimenṃ (with loss of the *-n- in the latter regularly in the accusative of nouns not denoting rational beings)? See also allek, aletstse, and ālyauce.

alme See ālme.

alyiyatstse (adj.) ‘± having otherness’
[m: alyiyatstse, -, -//] alyiyatse nesälñe waimene säk källātsi ‘[it is] difficult [to achieve] otherness [and] good fortune’ (127b4). ∎An adjectival derivative in -tstse of *āliyā- ‘± otherness,’ (as if) from PIE *haelyeha-, related to allek ‘other,’ q.v. See also allek, aletstse, alokälymi, and ālyauce.

alyiye* (n.) ‘palm of the hand’
[-, -, ālyi/alīne, -, alīne/-, -, aliṃ] śuwoy katkemane ālisa weṃṣy=eṃntwe mīt śakk[är] ‘he would eat rejoicing, on [his] palm, excrement [as if] honey and sugar’ (42b5), [ā]ntpi päśne sāu yaṣītr ālīn[e] ‘she placed [her] palms on [her] two breasts’ (84b5). -- alyiṣṣe* ‘prtng to the palm’ (567b1). ∎TchA āle ‘id.’ and B aliye reflect PTch *āläi- or the like, a reflex of the widespread family of PIE *h3el- ~ *h3ōl- ‘elbow’ (so VW, 1941:11, Schneider, 1941:172; Hilmarsson, 1986:231). Typically *h3el- ~ *h3ōl- are found extended by -n- or by both -i- and -n- in either order [: Sanskrit āṇí- (m.) ‘part of the leg just above the knee’ (not the same word as āṇí- ‘linch-pin, axle-pin of a cart’), Greek ōlénē ‘elbow,’ ōlēn ‘id.,’ (Hesychian) ôllon (acc.) ‘id.,’ ōlékrānon ‘point of the elbow’ (< *ōlenokrānon by haplology), Latin ulna ‘elbow, arm’ (< *olinā-), Old Irish uilenn ‘corner,’ Welsh elin ‘elbow’ (< *olīnā-), Gothic aleina ‘ell,’ OHG elina ‘id,’ Old Norse eln ~ ǫln ‘id.,’ perhaps Albanian llërë ‘elbow’ (< *Vlénā-, if not an early borrowing from Greek ōlénē) (P:307-308; MA:176)]. For Tocharian we must start from a PIE *h3ōlni- (as in Sanskrit āṇí-) or *h3ōlnom (as in Greek ôllon), either of which would have give PTch *āllä > *āl (for the simplification of the neo-final consonant cluster, cf. yäl ‘gazelle’ from PIE *h1élni-). This PTch *āl was extended by the productive PTch stem-formative *-äin-, whence regularly A āle and B alyiye (the secondary palatalization of -l- to -ly- before -i- is common, cf. the nom. pl. of the thematic kokale ‘wagon,’ namely kokalyi). As Hilmarsson rightly points out, a semantic development from *‘elbow’ to *‘lower arm’ (as in Greek for instance) > *‘inner surface of lower arm’ > ‘palm of the hand’ is well within the realm of possibility. (To be rejected as phonologically impossible are VW's (1976:161) connection with Lithuanian délna ‘palm,’ OCS dolonъ ‘id.’ and Stalmaszczyk and Witczak's (1990:39-40) connection with Old Irish asil ‘member.’)

alyuṣmaññe* (adj.) ‘?’
[-, -, alyuṣmaññe//] ce alyuṣmaññe śka stereṃ Jñānaseneṃ Āryawatentse skeyesa sankrām wtetse lmāte (DAM-507-a3/4 [Pinault, 1984a:24]).

alyewce See ālyauce.

alyek See allek.

allāwo ‘?’
/// [wa]r[t]one yopäṃ allāwo (33b8).

allek (adj.) ‘other, another’
[m: allek, alyekepi, alyek (~ alyenk)//alyaik (~ alyaink ~ allaik), alyenkäṃts, alyenkäṃ] [f: alyāk, -, allok (~ alyenka)//alloykna ~ allonk, -, allonkna] nänok alyek [preke] ‘again [in] another time’ (3a5), alyek cmelne = BHS pretya (14a6), śaumo ks=allek [k]omt tsonkaik tsankoy ‘may some other person get up daily at dawn’ (19b6), alyek c[m]elne = BHS paratra (23b8), ñäś tallāu wnolme pw=āllonkna cärkāw=ārtte wäntarwa ‘I, a suffering being, left all other things alone’ (45a2), alyekepi = BHS -anyatra (251a1), kewä[n] ṣäṃsemane al[y]enkänts ‘counting cattle for others’ (305b8), alyekepi = BHS parasya (545b1), [rapa]naṃ alyek wat no watkäṣṣäṃ rāpatsi ‘[if] he plows or orders another to plow’ (H-149.337b1 [Couvreur, 1954b:50]). ‣For the masculine we have (historically, probably not any longer underlyingly) a nom. sg. *ālle, acc. sg. *ālye, nom. pl. *ālyei, and acc. pl. *ālyen plus the intensifier -kä (and the stress shifted to the syllable immediately preceding the -kä, hence allék rather than *āllek). The accusative forms, singular and plural, form the basis of the corresponding genitives, hence alyek-epi and alyenk-äṃts. The actually attested accusative plural is not the expected *alyenk but rather alyenkäṃ with the regular ending of the accusative plural, -äṃ, added to the already characterized *alyenk. From its place of origin in the accusative plural the cluster -nk- is occasionally extended to the accusative singular (alyenk), the nominative plural (alyaink), and the feminine accusative singular (alyenka). The feminine is similarly formed with -kä to nom. sg. *ālyā, acc. sg. *āllo, nom. pl. *ālloñ (whence alloyk and allonk with different realizations of the unpermitted cluster *-ñk-), and acc. pl. *ālloṃ (like the corresponding masculine acc. pl. alyenkäṃ, allonkna has the regular feminine plural ending added to the already characterized *allonk). Tocharian A shows a similar system forms built on with the extension -kä (masculine: ālak (= B), āl(y)akäṃ, ālyek (= B), ālykes ~ ālyekäs; feminine: ālyāk (= B), ālyäkyāṃ, ālkont, ālkont). I take the once attested alek (289b3) as simply a defective spelling for allek.
The alternation of -ll- (unpalatalized) in the nominative singular and -ly- (palatalized) in the rest of the paradigm of the masculine of TchB follows the same pattern as do third person pronouns (e.g. nom. sg. se, but acc. sg. ce, nom. pl. cei, and acc. pl. ceṃ) or adjectives in -tstse (nom. sg. -tstse, but acc. sg. -cce, nom. pl. -cci, acc. pl. -cceṃ). See below. The alternation of -ll- and -ly- in the feminine does not follow the pattern of palatalization in third person pronouns or the adjectives in -tstse where the feminine is strictly unpalatalized. Nor does it match the privatives in -tte (masculine: -tte, -cce, -cci, -cceṃ; feminine -cca, -ccai, -ttona, -ttona). Otherwise, Winter (1991:151-153). -- alyek-ypoye* ‘foreign, from another country’: alyek-ypoye kaṃtwa weṃ ne su duṣṭhul tākaṃ ne anā[patti] ‘[if] he speaks to him [in] a foreign tongue, it [is] a duṣṭul; anāpatti’ (325b2);
alyek-ypoyṣṣe* ‘foreign, from another country’ (81b4). ∎TchA ālak (with regular simplification of geminate -ll- in A) and B allek reflect PTch *ālle-kä where the *ālle- must be from PIE *haelno- [: Old Latin ollus ‘ille’ (< *haolno-), Old Irish oll (= Latin ollus) ‘full, great,’ Gaullish alla ‘aliud,’ allos ‘second,’ OCS lani (< *haolnei) ‘in the previous summer or year,’ and Sanskrit áraṇa- ‘distant, strange’ (P:24-25; MA:64)]. The -ly- (actually -lyly-) of certain forms are either analogically palatalized on the pattern of the third person pronouns or adjectives such as those in -tstse or result from a mixture of of *haelno- with *haelyo- ‘other’ [: Armenian ail, Greek állos, Latin alius, Old Irish aile, Gaulish alios, Gothic aljis, all ‘other’ (cf. also Old Saxon eli-lendi, OHG eli-lenti ‘strange land’ with B alyek-ypoyṣṣe or alyek-ypoye) (P:25-26; MA:64)] (Sieg and Siegling, 1908:927, VW:160-1, cf. Winter, 1991:150-153). PIE *haelyo- is clearly to be found as the first member of the old compound ālyauce ‘on another’ (< *haelyo- + dwito- ‘second’) and probably to be seen in the *āliyā- underlying alyiyatstse ‘± having otherness.’
Tocharian shows the simple thematic *haelo- in aletstse ‘strange, unrelated,’ āläṃ ‘differently,’ and alokälymi ‘directed in a single direction,’ qq.v. As suggested by VW, TchA ynālek ‘elsewhere’ must be, on the basis of its form, a borrowing from B, even though it is unattested in the latter language. See also ālyauce, aletstse, alyiyatstse and alokälymi.

alletstse See aletstse.

avatrāpi* (n.) ‘modest person’
[-, -, avatrāpi//] (200b5). ∎From BHS avatrāpin-.

avamārga See apamārga.

avaṣi ([indeclinable] adj.) ‘powerless’
(293b3). ∎If correctly segmented and identified, from BHS avaṣin- (Sieg, Siegling, 1953:183, fn. 18).

avasth* (n.) ‘state, condition’
[-, -, avasth//] (197b4). -- avasthaṣṣe* ‘prtng to a state or condition’ (197b3) ∎From BHS avasthā-.

avasthālakṣaṃ* (n.) ‘± characteristic of a condition’
[-, -, avasthālakṣaṃ//] (197b5). ∎From BHS *avasthā-lakṣaṇa- (compound not in M-W or Edgerton).

avijñaptirūp (n.) ‘the form of unrecognized giving’
[avijñaptirup, -, -//] (192b2). ∎From BHS *avijñaptirūpa- (compound not in M-W or Edgerton). See Krause and Thomas, 1964:232 (s.v. rup).

avidyä (n.) ‘ignorance’
[avidyä, -, avidyä//] (180a3). ∎From BHS avidyā-.

aviraje (n.) ‘sheep-speck, a small unit of matter’
[aviraje, -, -//] (326b4). ∎From BHS avi-rajas-.

avyākṛt* (n.) ‘elementary, primordial substance’
[-, -, avyākṛt//] (200b5). ∎From BHS avyākṛta-.

awāsīke* (nm.) ‘monastic resident (?)’ or ‘monastic servant’ (?)
[//awāsiki, -, awāsikeṃ] (431a4, -b2). ∎From BHS āvāsika-.

awāskatte (adj.) ‘immovable; not-stirring, calm’
[m: awāskatte, -, awāskacce//] [f: awāskacca, -, -//] [ra]mt [a]wāskatte yolme ‘like a calm pond’ [awāskatte = BHS prakampaya-] (PK-NS-107b4). ∎Privative of wāsk- ‘move,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:39).

awi See āuw.

awiś See apiś.

awlāwätte (adj.) ‘uncontrolled, undisciplined’
[awlāwätte, -, -//] awlā[wätte] = BHS asamāhita- (H-149.236b3 [Sieg, Siegling, 1930-32:496]), awlāwa[tte] = BHS asaṃyata- (U-8b1). ∎Privative of wlāw- ‘control,’ q.v. (see also 2e(n)- and Hilmarsson, 1991:43).

aśakula* (n.) ‘± margin, edge’
[-, -, aśakula//] aśakulane enko[r]m[eṃ] = BHS prānte gṛhītvā (530a3). ∎Etymology unknown.

aśamati (n.) ‘Desmodium gangeticum DC’ [aka Hedysarum gangeticum Linn.] (a medical ingredient)
[aśamati, -, -//] (W-31b4). ∎From BHS aṃśumatī-.

aśari (n.) ‘ācārya, teacher’
[aśari, aśarintse, aśariṃ (voc. aśari)//-, aśarintaṃts, -] tumeṃ putantimeṃ waiptār aśarintaṃts paiyne wināṣṣälle ... eṃṣke nawanti täṅtsi ‘then [the candidate is] to honor the feet of the ācāryas, each separately from the most senior to the newest’ (KVāc-18a4 [K. T. Schmidt, 1985:760]). ∎From BHS ācārya- (presumably through some Prakrit intermediary).

aśāl ‘?’
///ntse aśāl mla/// (629b3).

aśāwe (adj.) ‘± gross, rough’
[m: aśāwe, -, -//] [f: //aśāwona, -, -] kuse sw aśāw=omte yare krāke wat kärweñi ‘that which [is] gross here: gravel, dirt, and rocks’ (7a7). ∎TchB aśāwe is clearly related to A āśāwe [indeclinable], probably because the A word is borrowed from B (contra VW:170). Further connections are unknown. (For a suggestion, see VW, who relates the Tocharian words to PIE *ḱei- ‘lie.’)

aśiya* (nf.) ‘nun’
[-, aśiyantse, aśiyai//aśiyana, aśiyanaṃts, aśiyana] mäksu no ṣamāne mā alāṣmo ... aletstai aśiyaimeṃ ... trāskalye tsāltalye eñcīträ ‘whatever monk, not [being] sick, should take [either] hard or soft food from an unrelated nun’ (H-149.X.5a6), nawāke ... aśiyanaṃts pelaikn[e] ākṣa ... aśiyana parna rīsa prutkāre ‘a novice announced the law to [some] nuns; ... they locked the nuns out of the city’ (PK-AS-18B-a1 [Pinault, 1984b:376]). -- aśyāññe ‘prtng to nuns’ (417a3). ∎Like TchA aśi, B aśiya is borrowed from Khotanese aśyā- ‘nun’ (VW:622, with previous literature).

aśubh (n.) ‘offensive thing’ (especially the human body in various states of decay)
[aśubh, -, -//] (9a3=10a1). ∎From BHS aśubha-.

aśaikṣe* (n.) ‘one no longer needing religious training’
[//aśaikṣi, -, -] (378b3). ∎From BHS aśaikṣa-. See also śaikṣe.

Aśokamitre (n.) ‘Aśokamitra’ (PN in graffito)
[Aśokamitre, -, -//] (G-Su30).

Aśokarakṣite* (n.) ‘Aśokarakṣita’ (PN)
[-, Aśokarakṣitentse, -//] (378a1).

Aśoke (n.) ‘Aśoka’ (PN of a king)
[Aśoke, -, Aśoke//] (363b7). -- aśokäññe* ‘prtng to Aśoka’ (275a1, 415b2).

aśpäkānt See aśvakant.

aśyāññe See aśiya.

aśrāddhe (n.) ‘unbeliever’
[aśrāddhe, -, aśrāddhe//aśrāddhi, aśrāddheṃts, -] (4a6). ∎From BHS aśraddha-. See also śrāddhe.

aśrām* (n.[m.sg.]) ‘ashram, the abode of an ascetic’
[-, -, aśrām//] (107a8). ∎From BHS āśrama-.

Aśleṣ* (n.) ‘[the constellation] Cancer’
[-, -, Aśleṣ//] (M-1b8). ∎From BHS aśleṣā-.

aśvakant (n.) ‘Withania somnifera Dunal’ (a medical ingredient).
[aśvakant, -, -//] (W passim). ∎From BHS aśvagandha-.

aśvamet* (n.) ‘aśvamedha (a major Hindu sacrifice)’
[-, -, aśvamet//] (290a1). ∎From BHS aśvamedha-.

Aśvavārg* (n.) title of a portion of the Udānavarga
[-, -, Aśvavārg//] (313a4=S-5a4).

Aśviṇi* (n.) ‘[the constellation] Aries’
[-, -, aśvini//] (508b2, M-2a6). ∎From BHS aśvinī-.

aṣanīke (a) (adj.); (b) (n.) (a) ‘worthy’; (b) ‘worthy one, arhat’
[aṣanīke, aṣanīkentse, aṣanīkeṃ (voc.aṣanīka)//aṣanīkañ, aṣanīkeṃts [sic], aṣanīkaṃ ~ aṣanīkeṃ] (a) wärpāte aṣañike bodhisatve ... onkorñai pinwāt [sic] ‘the worthy bodhisatva enjoyed the porridge [as] alms’ (107b8);
(b) ista[k pañä]kt[e]-käṣṣi cau wäntare śarsa aṣanikeṃ Śāriputreṃ Maud-galyāyaneṃ ‘immediately the buddha-teacher made this affair known to the arhats Ś. and M.’ (375b1). ∎A derivative of aṣāṃ ‘worthy’ (by way of an "agentive" suffix -ike) just as TchA āṣānik ‘id.’ is derived from āṣāṃ. The semantic equivalent of ar(a)hante, q.v. See aṣāṃ.

aṣāṃ ([indeclinable] adj.) ‘worthy’
///.taññe ñem mā=ṣāṃ ste kākatsi ‘... [by] name is not worthy to be invited’ (92b2), [in Manichean script] ‘ž’n (Gabain/Winter:11 ). -- mā-aṣāṃ ‘unworthy’: samp māṣṣāṃ yatsi ‘that one [is] unworthy to go’ (H-149.336a2 [Thomas, 1954:743]). ∎Like TchA āṣāṃ ‘id.’ a borrowing from Khotanese āṣaṇa- ‘worthy’ (Konow, 1932:118, Bailey, 1967:19, VW:624).

Aṣärte (n.) ‘Aṣärte’ (PN in monastic records)
[Aṣärte, -, -//] (491b-III-3).

aṣiye (adj.) ‘prtng to a goat’
[aṣiye, -, aṣiye//] aṣiye malkwersa ‘with goat milk’ (P-1a3/4), aṣiye iwene taṣale ‘[it is] to be set on a goat hide’ (W-40a5/6). ∎TchA ās ‘goat’ and B aṣiye ‘pertaining to a goat’ reflect a PTch *ās(e) ‘goat’ and *āṣiye ‘prtng to a goat.’ The word for ‘goat’ must be a borrowing from some Middle Iranian source. One might compare Middle Persian azak ‘goat.’ Phonologically it would be better to suppose a Middle Iranian *āz- with the same lengthened grade we see in Lithuanian ožỹs ‘buck’ [: also Sanskrit ája- (m.) ‘buck,’ ajā- (f.) ‘goat’ (P:6-7; MA:229)] (VW:623).

aṣkār (a) (adv.); (b) (n.) (a) ‘back, in the opposite direction; on the reverse’; (b) ‘reimbursement’
(a) parso lywāwa-ś plāś aṣkār mā lywāsta ‘I sent a letter to thee; thou hast not sent back a reply’ (492a3/4), aṣkār klautka = BHS nivartate (528b3), wace meṃne Puñaiyśe aṣkār lac ‘in the second month P. came back’ (G-Su26), ṣotri ṣecaki aṣkār läkāskemane ‘the sign of the lion [is] seen on the reverse’ (Otani 19.1.6 [Pinault, 1998:364]);
(b) aṣkārsa ṣorye [lege: ṣotarye] perisa enku ṣe-ñ ‘because of this significant debt [that must be] reimbursed, he has been seized by me’ (DAM-507-a9/10 [Pinault, 1984a:24]). ∎Related to TchA ṣkārā ‘id.’ (where the -ā is the TchA perlative ending) by the prefixation of the intensive prefix e(n)- (whence ā- by regular ā-umlaut--see 1e(n)-). Extra-Tocharian connections are unknown. VW (455-456) suggests an unlikely connection with PIE *seuk- ‘turn, twist.’

asaṃkhyai* (n.) ‘an incalculably long time’
[-, asaṃkhyaintse, asaṃkhyai//asaṃkhyainta, -, asaṃkhyainta] (296a8). -- asaṃkhyaiṣṣe ‘prtng to an incalculably long period of time’ (600a1);
asaṃkhyaintaṣṣe ‘prtng to incalculably long periods of time’ (184a4). ∎From BHS asaṃkhyeya-.

asāṃ* (n.) (a) ‘seat, throne’; (b) [in dual] ‘buttocks’
[-, -, asāṃ/-, -, asāñcne/-, asānäntaṃts, asān(än)ta] (a) wrocc=asānmeṃ laṃntuññe ‘from the great royal throne’ (5a4), klyiye ṣamānentse asāṃ nātkaṃ ‘[if] a woman nudges a monk's seat’ (325a1);
(b) kātso mā [tparya] mā ra rukausa pw asāñcnesa wawlāwausa ‘the stomach, not fat and not lean, completely controlled on the buttocks’ (73b2). ∎From BHS āsana-.

asāre (adj.) ‘dry’
[m: asāre, -, //] (K-T) ∎The equivalent of TchA āsar. An adjectival derivative from the subjunctive stem of 1ās- ‘become dry,’ q.v.

asūre* (n.) ‘demon’
[//āsūri, āsūreṃts, -] (TEB-58-21). ∎From BHS āsura-.

ask(w)ace (nf.) ‘darbha-grass’ (Desmostachya bipinnata Stapf, aka Poa cynosuroides Retz.)
[ask(w)ace, ask(w)acentse, -//ask(w)aci, -, -] ysaṣṣa askace mänt pälka kektseñe täñ ‘thy body glows like golden kuśa-grass’ (224b2), askwacentse ākesa = BHS kuśāgreṇa (308b3). ∎Given that the TchA equivalent is āskāc, Isebaert (1978) is probably right in seeing the B word as underlyingly /āsk(w)āce/. The spelling <a> for the second vowel is the result of its either being unstressed or a dialect spelling where the "standard" language would have had <ā>. Thus we have a PTch *āskwāce but otherwise its etymology is unknown. Isebaert suggests an *āt-sḱwā-ten- and a relationship to atiyo ‘grass’ but the morphology seems very strained. (More particularly I do not expect a verbal derivative in *-sḱe/o- added directly to a nominal stem.)

astare (adj.) ‘pure’ [astare yām- ‘purify’]
[m: astare ~ āstre, -, (astareṃ ~) āstreṃ/-, -, āstri/āstri, -, āstreṃ] [f: astarya, -, astaryai//-, -, astarona ~ āstrona] āstreṃ = BHS śuddha (31a5), sū rano ṣäp ipreräntse ānte snai tärkarwa astare klautka ‘and also the surface of the sky turned cloudless and pure’ (350a4), mäkte ost poṣiyantsa [wa]wārpau [pa]paikau ā[s]tre ‘like a house surrounded by walls and painted clean’ (A-2a4/5), astare nanāṣūsa klyiye tkācer wāltsoyä se curṇä kuse sal ṣarne yāmu tākoy tesa nāṣṣi istak ast[are] ‘a cleanly bathed woman or girl should grind [it]; this [is] the powder; whoever [has] dirty hands should treat [them] with it; should he bathe, instantly [he is] pure’ (P-2b6). -- astre-pälsko ‘having a pure spirit’: = BHS śubhacittaḥ (12b8); astre-were ‘having a pure aroma’ (300b2);
astaräññe ‘purity’: astarñe = BHS śubha (8b6), eṃṣketse āratsiśco yātatsiś astarñeś ṣeko ‘[one should trust in] the lasting cessation and the ability to practice purity for ever’ [astarñeś = BHS śuddhaye] (30a2/3), astaräññe = BHS pariśuddhi (41a7), astaräṃñe = BHS viśuddhi (Y-3b3). ∎TchA āṣtär and B astare reflect PTch *āst(ä)re but extra-Tocharian cognates are uncertain. Probably the PTch word is *āst-re and *āst- a verbal root (cf. kätkare ‘deep’ from kätk- ‘± lower’). If so, we might see in it a derivative of PIE *h2eh1(-s)- ‘burn’ [: Tocharian ās- ‘dry,’ Latin āra ‘hearth, altar,’ Oscan aasaí ‘in āra,’ Hititte hassa- ‘fireplace, hearth,’ Sanskrit āsa- (m.) ‘ashes’ (< *‘burnings’)]. The Latin, Hittite, and Sanskrit nouns require a PIE *h2eh1s-o/eha- or perhaps *h2eh3s-o/eha- since we do not really know what happens when vowels are adjacent to laryngeals of competing "color" (Melchert, p.c.). In any case the Hittite geminate would be regular from either *-h1s- or *-h3s-. The Oscan form may require an earlier *ās-s-ā-.
The *-s- here is an élargissement to the root *h2eh1- (or *h3eh3-) ‘burn’ otherwise seen in Palaic hā- ‘be hot,’ Iranian ātar- ‘fire’ (< *‘burner’), Latin ātrium, originally *‘chimney-way over a hearth,’ āter ‘black’ (< *ātr-o- ‘blackened by fire’), Albanian vatër (f.) (< *ātrā-) ‘hearth’ (whence vatra ‘hearth’ in Slavic and vatra ‘fire’ in Rumanian), Old Irish aith (f.) ‘kiln’ (< *ā-ti-). (Of uncertain connections are Armenian ačiun ‘ash,’ OHG asca, Old Norse aska, Old English äsce, all ‘ash’ [< *asg-], and Armenian azazim ‘dry’ and Gothic azgo ‘ash’ [< *asgh-].) Particularly we should compare what would be the closest phonological equivalent, Latin ardeō ‘burn, glow, be on fire’ (< *h2eh1s-(e)dh-eh1-) and Gaulish addas, if this means ‘he sacrificed’ (< h2eh1s-dh-eha-s- ‘made burn,’ cf. Eska, 1990:9-10, fn. 19). The Tocharian adjective would then be *h2eh1s-dh-ro- (Adams, 1995, MA:87). Semantically we would have *‘burning’ > *‘brilliant’ > ‘pure, clean.’ For the semantic change, see the examples in Buck (1949:1079-1081) and also Khotanese sura- ‘clean, pure’ from older Iranian, e.g. Avestan, suxra- ‘red (from fire)’ and related to *suk- ‘burn’ (cf. Khot sūjs- ‘burn’).
Not with Schneider (1941:37, fn. 2) should we connect this word with Greek astēr ‘star’ nor with VW (170) do we have ā-str-e with ā- the intensive prefix (we would expect *e- except before a syllable with -ā-) plus *ster- as in Latvian stars ‘branch, ray,’ OCS strěla ‘arrow’ and OHG strāl ‘arrow, ray.’ See also possibly ās-1.

astāṣṣe See āy.

aspāwatte (adj.) ‘not subsiding’ (?)
[aspāwatte, -, -//] /// [cme]läṣṣe mä[nt] reṣṣäṃ aspa[watte] /// ‘like the [cycle] of birth it flows unsubsiding’ (146a1). ∎Privative of spāw-, q.v. (see also 2e(n)- and Hilmarsson, 1991:35-36).

aswāre (adv.) ‘not sweetly, not tenderly’
[ñi]ś passāmai ṣañ larenaṃ | aswāre ka śauuwa-me ‘I flayed my loved ones and let them be killed untenderly’ (H-ADD.149.88b7). ∎The negative of swāre, q.v. (see also 2e(n)- and Hilmarsson, 1991:128-129).

ats (particle) ‘± indeed’
kutumñcik motsts=ats lāñi yamaṣälona ‘kutumñcik with alcohol, streams indeed [of it are] to be made’ (W-3a6). See attsaik.

atsiñe (adj.) ‘?’
[atsiñe, -, -//] atsiñe yoñiyatse Śiñcake Sutasomi procer ///(Lévi, 1913:320). ∎A derivative of āttsi, q.v.?

ā- (verbal prefix) ‘near, away, down’
∎Surely equal to Sanskrit ā- with an essentially identical range of meaning. Sanskrit ā- can of course reflect either PIE *ā- or *ō- as can what must be a Germanic cognate *ō- as in OHG uohaldi ‘precipice’ (‘down-slope’), uokalo ‘partly bald,’ uokumft ‘succession’ (‘after-coming’), uowahst ‘growth, increase, sprout,’ uozurnen ‘to disdain,’ Old English ōheald ‘precipice,’ ōden ‘threshing floor,’ ōwästm ‘growth, sprout,’ ōweb ‘woof,’ ōlaccan ‘to flatter, be obsequious.’ Also related, presumably because from PIE *ē- beside *ō-, is Proto-Germanic *ē- as in OHG ābulgi ‘anger,’ āherz ‘foolish,’ Old English ǟbylgi ‘anger,’ ābelgan ‘to anger,’ āþencan ‘devise, consider,’ etc. (see Lloyd, 1987). See ākl-, ār-, aip-, aiw-, aul- and somewhat more distantly -sa, akartte, and ās-2.

ā(u)w (nf.) ‘ewe’
[āuw, -, -//awi, -, -] orotsana awi ‘large [= pregnant?] ewes’ (PK-LC-I.4 [Pinault, 1997:177]). ∎From PIE *h2ówis ‘sheep’ [Old Irish oi ‘sheep,’ Latin ovis ‘sheep,’ Old Norse ǟr ‘sheep,’ Old English ēow ‘sheep,’ OHG ou ~ ouwi ‘sheep,’ Lithuanian avìs ‘sheep,’ Greek ó(w)is ‘sheep,’ Armenian hoviw ‘shepherd,’ Luvian hāwa/i- ‘sheep,’ Lycian xawa- ‘sheep,’ Sanskrit ávi- ‘sheep’ (P:784; MA:510)] (Pinault, 1997:190-193). Both English and Tocharian show a change from *‘sheep’ (whether male or female) to ‘ewe.’ The Tocharian shows the generalization of the *h2ew- of the weak forms. See also eye and aiyye.

āk1 (n.) ‘± zeal’
[āk, -, -//] śīlaṣṣana sälyeṃno [sic] prākre ysomo eñcīmar mā āk kuloytär-ñ ‘may I grasp together firmly the lineaments of moral behavior; may my zeal not fail!’ (S-4a3). ∎Presumably the exact equivalent of either Sanskrit ājí- (m./f.) ‘race, match; combat’ (< pre-Indic *āǵi-) or of Middle Irish āg ‘combat’ (pre-Celtic < *āǵu-, both derivatives of PIE *haeǵ- ‘drive, lead’ (P:4; MA:201; VW, 1971c:157, 1976:158). Hilmarsson (1986a:163) thinks we have here a root noun *haeǵ-, while VW assumes wrongly an *haeǵōn. See More s.v. āk- ‘lead, drive.’

āk*2 (n.) ‘ear of grain’ (?)
[//āka, -, - (or is it acc.?)] ///itso paiyn=āka [lege: ṣaiy-n=āka] /// (416b2). ‣Krause and Thomas seem quite certain of the word's meaning but that certainty must rest on other, unpublished, sources. ∎If correctly identified, this word must be a derivative of PIE *haeḱ- ‘sharp, pointy’ (Krause, 1961:88). Semantically the closest relatives would be Gothic ahs (gen. ahsis) ‘ear of grain,’ Old Norse ax ‘id.’ OHG ahir ~ ehir (nt.) (< *ahiz-) ‘id.,’ Old English ēar (< *ahuz-) ‘id.’ Formally B āk looks like a PIE *haeḱo- (nt.) or perhaps *haeḱs (nt.) (= Gothic) with an analogical plural (built on the singular āk that resulted with the loss of final *-s). There is no reason to see this word in B as the result of borrowing from A (so VW:157-158). See also āke.

āk- (vt.) ‘lead, guide, drive’ [keś āl- ‘pay attention to’]
Ps. II /āk'ä/e-/ [A -, -, āśäṃ//-, -, ākeṃ; MP -, -, āśtär//; APart. aśeñca; MPPart. akemane; Ger. aśalle]; Ko. V /wāyā-/ [A -, -, wāyaṃ//-, -, wāyaṃ] [AOpt. -, -, wāyoy//; MPOpt. wāyoymar, -, -//; Inf. wāyatsi]; Ipv. I /päwāyā-/ [MPSg. pwāyar]; Pt. Ib /wāyā-/ [A -, -, wāya//-, -, wayāre], MP [-, -, wayāte//-, -, wayānte]; PP /wāwāyā-/. [ṣ]ñ k[e]wän śakātaisa kalṣtär-me ṣñār wepeṃś aśan-me ‘he drives his own cattle with a goad and leads them each to his own enclosures’ [aśan-me = BHS prāpayati] (3a3), etsuwai āśäṃ = BHS upanayanti [sic] (11a8), brāhmaṇi Uttareṃ mñcuṣkeṃ ākemane Candramukhi lānte yapoyne klānte-ne ‘leading prince U., they brought him into the country of king C.’ (88b5/6), aśalle = BHS -neya- (541a2), se ṣamāne plākisa aśiyana[mpa o]lyine ṣamäṃ kaucū-wär olyi āśäṃ ñoru-wär wat ‘[if] a monk sits by agreement in a boat with nuns and guides [it] upstream or downstream’ (PK-AS-18B-b4/5 [Pinault, 1984b:377]), weśeñ[ai]sa āśtär = BHS ghoṣeṇa nīyate (PK-AS-230b1 [Pinault, 1991b]); lo lmau tākoy mā keś wāyoy pāyalyñe ‘he must sit down far off and must not pay any attention to the singing’ (PK-15D-b2 [Couvreur, 1954c:88]); ceu Uttareṃ erkenmāsa wayānte ‘they led U. to the cemetery’ (133b7), prekṣallen[e] wayāre-ne prekṣentäṃ weñāre ‘they led him to the questioning and the judges spoke’ (H-149-ADD.12b1 [Thomas, 1967:26. fn. 35]). ∎AB āk- reflects PTch *āk- from PIE *haeǵ- [: Sanskrit ájati ‘drives,’ Avestan azaiti ‘drives, leads away,’ Armenian acem ‘lead, bring,’ Greek ágō ‘lead,’ Latin agō ‘drive, lead, deal with, be engaged in,’ Old Irish ad-aig (*ad-aget) ‘drives, forces,’ Old Welsh agit ‘goes,’ Old Norse aka ‘travel,’ and many nominal derivatives, P:4ff; MA:170] (Peterson, 1933:19, VW:158). Like the rest of Indo-European, Tocharian gives evidence for only a (thematic) present to this root: the aorist and perfect to this root are everywhere late or likely to be late (the agreement in form of the Sanskrit perfect āja [only in grammarians] and Old Norse preterite ōk is trivial and surely the result of independent creation).
TchA wā(w)- and B wāyā- reflect PTch *woyā- (the contraction of *-āyā- to -ā- in A and the change of the optative wāyi- to wāwi- by glide-dissimilation are regular). PTch *woyā- is probably the exact equivalent of Lithuanian vajóti ‘to drive, chase, pursue,’ both reflecting a PIE iterative-intensive *woi(hx)-éha-. PIE *wei(hx)- is also to be seen in Sanskrit véti ‘follows, strives, leads, drives’ (3rd. pl. vyánti), Avestan vayeiti ‘follows, hunts,’ Greek hīemai ‘move oneself forward, strive, desire,’ Lithuanian vejù (výti) ‘drive, chase, pursue,’ OCS po-vi-nǫti ‘subdue’ (P:1123-4). This etymology is ultimately Meillet's (in Hoernle, 1916:385, cf. also VW:550). Not with Winter (1962:32) is this word the equivalent of Lithuanian (iterative) vadžióti ‘lead’ (from PIE *wed- ‘lead, take a woman in marriage’) since the Lithuanian word would appear to reflect a purely Lithuanian conflation of the two PIE o-grade iterative formations, *wodeye/o- [: OCS (iterative) voždǫ ‘lead,’ and Avestan vāδayeiti ‘leads’] and *wodéha- [: Latvian vadãt] ‘lead’ (cf. P:1115-1116). See also āk1 and wayauca.

ākāśadhātu* (n.) ‘sky-element’
[-, -, ākāśadhātu//] (178b1). ∎From BHS *ākāśa-dhātu- (compound not in M-W or Edgerton).

āke (n.[m.sg.]) ‘end’ [N-gen. āke yām- ‘put an end to’]
[āke, -, āke//-, -, akenta] śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä atyaṃts a[k]entasa ‘the life of men [is] short [like] the drop of water on the tips of grasses’ (3b3/4), āke = BHS anta (29a4), po kleśanma näkṣeñca po cmelats āke yāmṣeñca ‘destroying all kleśas, making an end to all births’ (30a6), askwacentse ākesa = BHS kuśāgreṇa (308b3). -- akessu ‘at the end, last in time or place’: akessu śmaśānike ste ‘the cremating ground is final’ (559a4), ake[ssu] = BHS antyaṃ (H-ADD.149.153a4 [Couvreur, 1966: 181]), akessuntsai preścyai[ne] ‘in the last time’ (unpubl. Paris fragm. [ibid.]);
aketstse* ‘last’: [a]keceṃ = BHS -anta- (H-ADD.149.62a5 [Couvreur, 1966:165]). ∎TchA āk and B āke reflect PTch *āke, presumably from a PIE *haeḱos-, from *haeḱ- ‘sharp, pointy’ (Meillet and Lévi, 1911:462, see also VW:157 and P:21-22: MA:237). The s-stem derivative is seen otherwise in Greek ákhnē ‘chaff’ (< *haeḱ-s-neha-), ēkēs ‘sharp’ (puriēkēs ‘with fiery points,’ tanuēkēs ‘with long points’), Latin acus (gen. aceris) ‘chaff,’ the latter an exact equivalent of PTch *āke, and Gothic ahs (gen. *ahsis) ‘ear [of grain].’ With a further t-extension we have Greek akostē ‘barley,’ or possibly ‘grain of any kind’ (as the ‘pointy’ grain or the like), Lithuanian akštìs ~ akstìs ‘(Räucher)spiess,’ ãstinas ‘Stachel, Ochsenstechen, Feder-stachel,’ OCS ostь (m.) ‘Stachel,’ and Russian ost' ‘point, awn,’ Welsh eithin (< *haeḱstīno-) ‘gorse’). See also akek, akañc, and akañcar, probably akeñe, and a bit more distantly āk2.

ākteke ~ āktike (a) ([indeclinable] adj.); (b) (n.[m.sg.]) (a) ‘wonderful’; (b) ‘wonder, wonderful thing’
(a) sū ololyesa ākteke wantare yamaṣa ‘he has done a very astonishing thing’ (77a3);
(b) ākteke te totka śaul śāmnaṃts ‘a wonder [is] this; short [is] the life of men’ (3a5/6), [in Manichean script] ’gtygys’ [= āktikesa] (Gabain/Winter:14). -- āktekaññe ‘wonder, miracle’ (103b1);
āktikäññe* ‘id.’: yātalñeṣṣe paryarīsa [] āktikäññesa wa[t] = BHS ṛddhiprātihārye (527b2). ∎Etymology uncertain. Čop (1953:172) made the interesting suggestion that this word might be connected to Greek ágamai ‘am astonished’ but the details of the formation remain obscure (cf. VW:160).

ākl- (vi./vt.) G ‘learn’; K ‘teach’
G Ko. IV /āklyi-/ [MP -, -, aklyitär//-, -, aklyiyentär; Inf. akl(y)itsi]; Pt. Ib /āklyiyā-/ [akly(i)yamai, akly(i)yatai, akly(i)yate//]; PP /āklu-/;
K Ps. IXb /ākläsk'ä/e-/ [A -, -, ākläṣṣäṃ//; MP // -, āklästär, -; APart. (see below); Ger. ākläṣṣälle] latau ostmeṃ poyśi[ṃ]ś aklyamai [sic] po solme tarya pṭikänta ‘I left the house for the Buddha; I learned the entire tripitaka’ (400b3); kṣatriññempa āklu ñiś sakne aukṣu ‘I [was] learnèd in kṣatriya-lore and grown up in good fortune’ (89a1); āklästär-ne krent [pelaikne] ‘you teach the good law’ (26a1), śastarma ākläṣṣäṃ ‘he teaches [him] the laws’ (110b8). -- āklorsa ‘by learning’;
āklyilñe ‘study, learning’: se no akliñe [sic] ste = BHS ayaṃ tv āgamo (199b3), tune nke twe wīna källāt mā= klyilñene ‘thus then thou wilt find pleasure, [but] not in study’ (286a3).
aklaṣṣälñe ‘± teaching’ (522b4);
aklaṣṣeñca: aklaṣṣeñcant [lege: aklaṣṣeñcats] allek warpalñe ste (197a6). [Or is this the participle from the expected present of the Grundverb with the stress on the second syllable, ākläsk'ä/e-?]. ∎AB ākl- reflect a PTch *ākl- but external connections are less certain. We have the prefix *ā- ‘toward, near, away’ (VW wrongly assumes a ā- ‘in’ but ā- means ‘in’ only as the result of ā-umlaut from 1e(n)-), plus a verbal root, either 2käl- ‘bring’ (so VW:158, citing such semantic parallels as German einführen, English introduce, Sanskrit āgam- ‘arrive, receive news of, learn of’) or käly- ‘stand’ (Jasanoff, p.c., citing English understand; one might add Greek epístamai ‘know how to, understand’). The substantial morphological identity of the subjunctive of ākl-, namely āklyi-, and the present of käly-, namely käly'ä/e-, both from PIE *klh1-ye/o-, would appear to argue for the latter identification over the former. See also akalye, akalṣälle, and, more distantly, käly-.

āklyi See akalye.

ākṣar See akṣār.

ākṣi* (n.) ‘one who announces, instructs in, recites’
[-, -, ākṣiṃ//] pelaikn=akṣiṃ ‘reciter of the law’ (U-19a2). ∎A nomen agentis of the 1āks-, q.v.

āks-1 (vt.) ‘announce, proclaim, instruct, issue [a proclamation], recite’
Ps. XI /āksäsk'ä/e-/ [A aksaskau, aksasto, aksaṣṣäṃ// -, aksaścer, aksaskeṃ//; AImpf. -, -, aksaṣṣi//; APart. aksaṣṣeñca; MPPart. aksaskemane; Ger. aksaṣṣalle]; Ko. II /āks'ä/e-/ [A āksau, -, ākṣäṃ//; MP -, -, ākṣtär//; AOpt. akṣim, akṣit, ākṣi//; Inf. āk(ṣt)si; Ger. akṣalle]; Ipv. VI /pokse-/ [Sg. pokse, Pl. pokses]; Pt. Ib /ākṣā-/ [A akṣāwa, akṣāsta, ākṣa//-, -, akṣāre]; PP /ākṣo-/ pernento ytāri klyomñai aksasto ‘thou dost announce the glorious and noble way’ (204b1), ṣamāni aśiyanaṃts pelaikne aksaskeṃ ‘monks recite the law to the nuns’ (PK-AS-18B-a4 [Pinault, 1984b:377]); [a]kṣi näno näno skloka[cceṃts] ‘he should again and again instruct the doubters’ (26a4), ākṣtsi = BHS avavad- (Pātayanika-fragm.-a5 [Thomas, 1987a:170]); [kuce ñaś ñake] saim yāmmar pokse-ñ saim-wasta ‘tell me, O refuge, when I should take refuge!’ (45a3); ytāri akṣāwa-me nervāṃṣṣai riś ‘I told them the way to the nirvana city’ (28a2), or-śacāre ākṣa ‘he issued [this] caravan-pass’ (LP-2a3/4). -- akṣalñe ‘instruction’: snai käṣṣiṃ cwi snai akṣalñe āryamārg ṣe twasastär ‘this one kindles the Āryamarga without his teacher and without instruction’ (591b4). ∎AB āks - reflect PTch *āks- from PIE *h1ǵ-s-, an élargissement of h1ēǵ- (or possibly *h1eh1ǵ-) ‘say’ [: Latin aiō ‘say, affirm,’ adagium ‘proverb,’ Greek ê ‘he said’ (< *h1ēǵt, whence êmi ‘I say’ and êsi ‘he says’), anōga ‘I ordered,’ Armenian aṙac ‘proverb,’ asem ‘I say’ (rebuilt from *as ‘he said’ < *ac), and more particularly Latin axāre ‘nomināre,’ axāmenta ‘carmina’ (P:290-291; MA:535)] (Meillet in Hoernle, 1916:377, VW:159). The starting point for Tocharian must have been a present *h1ǵs-e/o-. See also aksaṣṣuki, ākṣi, and probably āks-2.

āks-2 (vi./vt.) ‘waken’ [both transitive and intransitive]
Ps. XI /āksāsk'ä/e-/ [APart. āksaṣṣeñca; Ger. āksaṣṣälle]; Ko. V /āksā-/ [A āksau, -, āksaṃ//; AOpt. āksoym, -, -//]; Pt. Ib /āksā-/ [A -, -, āksa//]; PP /āksā-/ aksāṣe[ñcatse] = BHS jagrāto (H-149.329a1 [Sieg, Siegling, 1930-32:486]); ṣpänemeṃ āksa ‘he awoke from sleep’ (373b3); saksa ṣp aiksnar [lege: kästwer] lkäntsan-n[e] [lege: kläntsan-ne] | āksau ṣpak kāccä[n] ‘fortunately he sleeps by night and awakening he rejoices’ [āksau = BHS pratibuddha] (14b3). -- āksalñe ‘awakening’: krent āksalñe ṣek ā[ks]oym tarya śpāl[m]eṃ [n]aumyenta araṃśn=enku ‘may I always awake the good awakening, taking into [my] heart the three excellent jewels’ (S-4b4/5). ∎Etymology uncertain. VW (159) associates this verb with Greek akoúō ‘hear,’ Gothic hausjan ‘id.,’ built to an élargissement of widespread *keu- ‘pay attention to’ [: particularly Slovene čuti ‘hear, wake up’ and Polish czuwaś ‘be awake’ (P:587-588)]. Also possible would be a connection with PIE *h1ēǵ- ‘say’ (see āks-1) in the form *h1ǵs-. For the semantics we might compare Old Irish dúisighim ‘wake’ (both tr. and intr.) from do- + -od- + sech- ‘say’ (< PIE *sekw-). We have ‘call (up)’ > ‘wake up.’ This would be the better option formally since Tocharian āksā- would be a perfect match for Latin axāre ‘nomināre’ and axāmenta ‘carmina.’ In either case the present stem is formed from that seen in the subjunctive and preterite by the addition of (PIE) -sḱe/o-. See also āks-1.

ākhu* (n.) ‘mole; mouse, rat’
[-, -, ākhu//] (511a1). ∎From BHS ākhu-.

āgat* (n.) ‘remedy’
[//āgatänta, -, -] (46b3). ∎From BHS agada-.

āgam (n.[m.sg.]) ‘± traditonal doctrine or precept’
[āgam, -, āgam//] (197a3). ∎From BHS āgama-.

ānk (n.[m.sg.]) ‘member, part; division of a science’
[ānk, -, ānk//] (H-149.46b8 [Thomas, 1957:157]). ∎From BHS anga-.

ānkär (n.[m.sg.]) ‘tusk’
[ānkär, -, -//] onkolmaññe ānkär ‘elephant ivory/tusk’ (PK-NS-13+516a1 [Couvreur, 1967:154]), eñcuwañe kentse onkolmaññe ānkär te ṣeme yarm ‘iron filings, elephant tusk/ivory, the same measure’ (W-31b1/2). ∎Related in some fashion to TchA ānkar ‘id.’ (note the disparity of vowel in the second syllable) but extra-Tocharian connections, if any, are uncertain. Pokorny (46) suggests a connection with PIE *haenk- ‘bend’ (we might note Greek ánkūra ‘anchor; pruning hook’). If so, there may be a connection with onkolmo ‘elephant,’ q.v. VW (165-166) is surely wrong in suggesting a connection with PIE *neḱ- ‘destroy.’

ānktsaś ‘?’ [allative of a PN?]
Nand[eṃ] ā[ṅ]tsaś pūdñäkte /// (A-1b1).

ācār See acār.

ājivīke (n.[m.sg.]) ‘a Jainist religious mendicant’
[ājīvike, -, -//-, ājīvikeṃts, -] (23b3). ∎From BHS ājīvika-.

āñu (n.) ‘rest, peace; cessation’
[āñu, -, āñu//] śwāṃ-ne ynkauṃ kästwer mā=ñu kälpāṣṣäṃ ‘they [scil. the worms] eat him day and night and he doesn't achieve rest’ (33b1), wace ṣarsa [saṃ]tkenta laupoy-ne āñu yamī-ne ‘with the second hand he might smear the medicaments [on] him and give him rest’ (154b1), snay [ā]ñu yältsa [lege: yältse] kalpänma aron ṣo [lege: po] ‘without peace a thousand ages might all cease’ (248b1). ∎TchA āñu and B āñu reflect PTch *āñu (unless one is borrowed from the other) but extra-Tocharian connections, if any, are uncertain. Certainly not (with VW:165) the intensive prefix ā- (which should occur in this form only if the following syllable contained an -ā-, see e(n)-) + *mn- (from PIE *men- ‘remain’) + suffix. As an alternative one might imagine a connection with Greek áneu ‘far from, without,’ Gothic inu (< *h1en-) ‘without,’ and OHG ānu (< *h1ēn-) ‘id.’ To account for the Greek and Germanic forms, which surely must be related, we would need to reconstruct a PIE *h1(e)nh1-(e)u- with Greek showing the zero-grade of the first syllable, Gothic a full-grade, and OHG a lengthened grade. Conversely Greek shows a full-grade of the second syllable and the Germanic forms zero-grade. Tocharian would show a nominal derivative *h1ōnh1ew-o- (nt.) (P:318; MA:646).

āñcāl See añcāl.

āñcanarasa (n.) ‘a preparation of antimony’ (a medical ingredient)
[añcarasa, -, -//] (W-25a5). ∎From BHS añjanarasa-.

āñmalāṣṣälñe See añmalāṣṣälñe.

āñme1 (n.) ‘wish, desire’
[āñme, añmantse, āñm//] śwātsi mā āñme somotkäṃñe sosoyusa kektseñe mäsketä[r] ‘[there is] no desire to eat; likewise [his] body is satiated’ (FS-a3), /// [s]n[ai]y āñm karsoym pīś āntseṃ mā ṣe[kaññeṃ] ‘may I know without desire the five elements of inconstancy’ (S-2b4). -- añmassu ‘desirous’: bhavākkärṣṣai yoñiyai eṃṣke katkässi añmassu ‘desirous of passing along the way to the last and highest existence’ (108b3). ∎Synchronically probably distinct from the homonymous āñme2 ‘self, inner being, soul’ (see āñme*2) but diachronically merely a semantic specialization of it (so, as one possibility, VW:164-165). For the semantic collocation one might compare Latin animus ‘seat of feeling; character; seat of the will, intention’ or Hittite istanza(n)- which is basically ‘soul, mind’ but may also mean ‘will, desire.’ The second meaning in Hittite derives from predicate collocations such as mahhan LUGAL-I Zi-anza ‘as [is] to the king soul (nom.)’ = ‘as the king has [a] mind’ = ‘as the king wishes’ (Melchert, p.c.). See also āñme*2 and añmaññ-.

āñme*2 (n.) ‘self; inner being, soul’
[-, añmantse, āñm//] walo aknātsa su märsau ṣañ āñm atsaik ñem Araṇemi ‘the king [is] a fool; he [has] forgotten indeed his own name, Araṇemi’ (81a2/3), /// ̇ ̇s ̇ yaitkor po āñmtsa pāṣṣat ‘keep [this] command with all thy heart’ (95a4), [k]u[se ai]ś[i]tär kartse [añ]mantse [añmantse = BHS ātmana] (305a1), yamaskenträ onmiṃ kwipeññenträ āñme ka ‘they regret and they are ashamed [of] themselves’ (K-3a3), yāmi speltke po āñmtsa āñme ket tsälpātsi tākoy ‘may he strive with all [his] soul whose soul [is] to be redeemed!’ (K-8a4), krui añme mā nesäṃ kete ñäke tsälpālñe pälskanāträ ‘if there is no self, of whose redemption will he think?’ (PK-12I-b5 [Thomas, 1979:43]). -- añmaṣṣe ‘personal’: añmaṣṣana toṃ läkl[enta] ‘personal sufferings’ (7b5), twe ñi lare añmaṣṣe ‘thou [art] to me personally dear’ (241b4);
āñm-nākälñe* ‘self-reproach’ (K-3b2). ∎TchA āñcäm (oblique āñm-) and B āñme (AB āym- both represent āñm- with dissimulative denasalization of the first nasal) reflect a PTch *āñc(ä)me, most probably (as if) from a PIE *haen(h1)tmen-. This *haen(h1)tmen- is a conflation of *ētmen- [: Sanskrit ātmán- (m.), Old English ǟδm (m.), OHG ātum (m.), all ‘breath’ (P:345; MA:82)] and the widespread, and essentially synonymous, family of *haen(h1)- ‘breathe’ (P:38-39; MA:82). The underlying verb is preserved in Sanskrit ániti ‘breathes,’ Gothic uz-anan ‘exhale,’ Old Irish anaid ‘rests, remains,’ Albanian ëj (< *haen(h1)ye/o-) ‘blow [of wind],’ TchB anāsk- ‘breathe, exhale,’ q.v. We should note particularly those forms with a t-suffix of some sort: Avestan åntya and paråntya ‘inhalation’ and ‘exhalation’ (< *ā- and para- + antya-), possibly in the Hesychian ántai ‘ánemoi’ and antás ‘pnoiás,’ in Germanic *anþō- (Old Norse ǫnd (f.) ‘soul, breath’), *anþōjan (Old Norse anda ‘breathe,’ Old English ōδian ‘breathe, smell’), *anþan- (Old English anda (m.), OHG anta (m.) ‘envy; zeal,’ Old Norse andi (m.) ‘breath, wind, spirit’), *anþjan (Old English ēδian ‘breathe, smell’). (Other nominal derivatives with the same range of meaning are *haenh1-mo- [: Greek ánemos] (m.) ‘wind,’ Latin animus ‘seat of feeling; character; seat of the will, intention,’ anima ‘breath, wind, air; vital principle,’ Old Frisian omma (< *anma) ‘breath,’ possibly Sanskrit ánila- (n.) ‘breath, wind’ (if from *ánima-)] and *haenh1-tlo- [: Old Irish anál ‘breath’].) A PIE *haen(h1)tmen- would have regularly given PTch *āni̯ti̯mi̯än- > *āñcmän- (nom. sg. *āñcme) which in both TchA and B gave *āñm- by loss of the medial consonant in the three consonant cluster. (In TchA the regular loss of the word final -e of the nom. sg. produced āñcäm with an anaptyctic vowel and no loss of -c-.) This etymology goes back in embryo to Sieg, Siegling, and Schulze (1931:138), in the connection of āñcäm and āñm-, and to VW (1941:12), in its Indo-European connections (he reconstructs *antemo-). VW (1976:163-164) wrongly separates āñcäm, āñm-, and āym-. See also āñme1, anāsk-, añmālale, añmālake, añiye, onolme, and ynāñm.

āte See ate.

āto* (n.) ‘± wrist’ (?)
[/-, -, atāne/] ///rene atānene yamaṣare-ne pelene ṣalāre-ne ‘they put ... on his wrists and threw him into prison’ (H-149.40a5 [Thomas, 1979:12, fn. 29]), watkāltsa täne atānesa wärñai śänmāṃnmāsa kektseñe śeśänmusa ‘different [is the case of] the body bound with bonds on the wrists, etc.’ (PK-12I-b6 [Thomas, 1979:12]). ‣Isebaert (apud Thomas, 1985:22) takes this word to mean something like ‘fetters.’ ∎Etymology unknown.

ātmaṃttse (adv.) ‘± for oneself’ (?)
mā ṣpä ātmaṃttse yāmu palsko = BHS na ca tatkara[ṇaṃ] mana (202b1). ∎This certainly looks to be a Tocharian derivative of BHS ātman- ‘soul, inner being.’

ātmaguptaphal (n.) ‘fruit of the Mucuna prurita Hook.’ (a medical ingredient)
[ātmaguptaphal, -, -//] (P-1a3). ∎From BHS ātmaguptaphala-.

ātmagupti (n.) ‘Mucuna prurita Hook.’ or ‘Mucuna pruriens Bak.’
[ātmagupti, -, -//] ‣For the proper restoration, see Maue, 1990. ∎From BHS ātmagupta-.

ātmadṛṣṭi* (n.) ‘± self-insight’
[-, -, ātmadṛṣṭi//] (364a6). ∎From BHS *ātma-dṛṣṭi- (compound not in M-W or Edgerton).

ātmapāvabhet* (n.) ‘± rupture of the body’
[-, -, ātmapāvabhet] (181a3). ∎From BHS *ātmabhāva-bheda- (compound not in M-W or Edgerton).

Ātmavārg* (n.) ‘Ātmavarga’ [chapter of a Buddhist work]
[-, -, Ātmavārg//] (S-5b5).

ātya- See atiya-.

āttsi* (n.) ‘?’
[-, -, āttsi//] /// tärkau wat āttsimpa (A-2b7). See also atsiñe?

āttsaik See attsaik.

ādañc* (nf.) ‘± bite, wound caused by biting (or weapon)’
[-, -, ādāñc] aräñcacu epreta Mārä[nts]=ādañc mālatsai ‘O courageous and resolute one, thou has destroyed Māra's drunken bite’ (241a2/3 [cf. Isebaert, 1977:383]). ∎From BHS ādaṃśa- (Isebaert, 1977:383).

ādhyātmike* (n.[f.pl.]) ‘what precedes from the self or soul’
[//ādhyātmiki, -, -] (182a2). ∎From BHS ādhyātmika-.

Ānande (n.[m.sg.]) ‘Ānanda’ (PN)
[Ānande, -, Ānanadeṃ (voc. Ānanda)//] (23b3).

ānāpānasmṛti (n.) ‘mindfulness of breathing’
[ānāpānasmṛti, -, -//] (41a5). ∎From BHS ānāpānasmṛti-.

ānaiśai See anaiśai.

ānte (n.[m.sg.]) (a) ‘surface,’ (b) ‘forehead’
[ānte, -, ānte//] (a) sū rano ṣäp ipreräntse ānte snai tärkarwa astare klautka ‘and also the surface of the sky turned cloudless and pure’ (350a4), śwālyai [pai]yyeññe mokocintse āntene tuciyai tanākkai lkāṣṣäṃ ‘he sees a yellow spot on the surface of the right big toe’ (580b2);
(b) pärwān=epinkt= ānte[ne] ‘on the forehead between the brows’ (9b3). ∎TchA ānt and B ānte reflect PTch *ānte from PIE *h2ento-, from *h2ent- ‘front, forehead’ [: Hittite hant- ‘face,’ Greek eisánta ‘right opposite’ (< pre-Greek eis + *antṃ), antí ‘in front of, opposite,’ Sanskrit anti ‘in front of, opposite,’ Old Irish étan ‘forehead’ (< *h2entono-), etc. (P:48-50; MA:82)] (Couvreur, 1949:34; VW:163). The Tocharian word is most closely allied with Sanskrit ánta- ‘end, limit.’

āntpi See antapi.

āntse (nm.) (a) ‘shoulder,’ (b) ‘element,’ (c) ‘bough [of a tree]’
[āntse, āntsentse, āntse/āntsne ~ antsane, -, āntsne ~ antsane/āntsi, antseṃts, āntseṃ] (a) [ā]ntsesa watsālai premane war āṣtsiś ‘carrying the watsālai on [his] shoulder to fetch water’ (91a1), sononaṃts no aṃtsanemeṃ litau aṃśuk ‘the aṃśuka-garment [has] slipped off the shoulders of some [of them]’ (H-149-ADD.13b3 [Hilmarsson, 1989a:7]), ātse = BHS -aṃsa- (Y-1a6);
(b) cai āntsi päst yelṣalyi ‘the elements [are] to be investigated’ (152a5), āntsentse = BHS -skandhasya (156a6);
(c) laitki atsi karakna ‘vines, boughs, and branches’ (554a4). -- antseṣṣe ‘prtng to the shoulder or to an element’ (S-6a1). ∎TchA es and B āntse reflect PTch *ān(t)se from PIE *h1/4ōm(e)so- ‘shoulder’ [: Sanskrit áṃsa- (m.), Armenian us, Greek õmo- (m.) (< *h1/4ōmso-), Latin umerus (< *h1/4omeso-), Gothic ams, all ‘shoulder,’ and Icelandic áss ‘mountain-ridge,’ Hittite an(as)sa ‘a part of the back’ (P:778; MA:515-516)] (Schrader/Nehring, 1917:636, VW:182). Taken together these reflect a PIE *h1/4om(e)so- or *h1/4ōm(e)so-. Hilmarsson (1989a:127-128) takes a somewhat different tack and suggests a PIE *h4ems-o- as the antecedent of the Tocharian words while the Greek, Armenian, and Latin ones would reflect *h4oms-o- (Hittite, Sanskrit, and Germanic are indeterminate). These would be two different thematicizations of an underlying s-stem. It should be noted that under Hilmarsson's proposal the Greek form would still be problematical (why would we not have *oumó-?).

āp* (nf.) ‘water; river’
[-, -, āp//-, -, āpäṃ] āp saṃsā[rṣṣai no] sū kā swāsaṃ ‘why does he rain then the water of saṃsāra?’ (140b4), [śt]w[āra] a[päṃ] = BHS catasro hi mahānadyaḥ (H-149.242b1 [Couvreur, 1966:169]). ∎AB āp reflect PTch *āp from PIE *h2ēp- ~ h2ep-) ‘water, river’ [: Sanskrit āp- (f.) ‘water’ (nom. pl. āpaḥ, acc. pl. apáḥ), dvīpá- ‘island, sandbank in river’ (< *dwi-h2p-ó-), Avestan āfš ‘water,’ Greek Āpía ‘Peloponnesus,’ Old Prussian ape ‘water,’ apus ‘spring,’ Lithuanian ùpė ‘water’ (with difficult u-) (P:51-52; MA:636)] (VW:166). It certainly seems reasonable to add here Hittite hāpa- ‘to the river’ and Palaic hāpnas ‘river’ but the single writing of the obstruent would appear to demand a pre-Anatolian *h2eb- rather than *h2ep-. Hamp has related the Anatolian words for ‘river’ to *h2ep- by deriving them from *h2ep-h3on- ‘having the water(s).’

āpadāṃ* (n.) ‘arrival’ (?)
[-, -, āpadāṃ//] (365a1). ∎If from BHS āpādana-.

āppo* (n.) ‘father’
[-, āppantse, āppai (voc. āppa)//] [we]ṣṣäṃ āppa ate yāmtsi päkn[a]star-ñ ‘[the boy] speaks: father, dost thou intend to send me away?’ (83a5), weṣṣäṃ-neścä ṣarya ammakki poññ āppai mā ñiś cempaṃts rakṣatsents aiṣṣäṃ ‘[the boy] speaks to her: dear mother, speak to father; he is giving me to these rakṣas’ (85a2). ‣One should compare the TchA āp in A-256a3/4 (āpas pācräśśi śaśmunt slyi cam mar katkat ‘that rule [which is] come from fathers and forefathers [or should it be ‘fathers (= ‘ancestors’) and fathers’?] do not neglect!’). In TchB āppo is clearly attested as ‘father’ rather than ‘forefather’ or the like. Thomas (1988) equates A āp with B āwe, q.v. but phonologically much more natural is the equation with āppo. ∎TchA āp and B āppo reflect PTch *āppo whose closest ally would be Greek áppha ‘dad,’ áppa, apphûs, etc. In both Greek and Tocharian we have affectionate, "nursery," terms (VW:166, Frisk, 1960:137). See also appake.

ām* (a) (n.); (b) (adv.) [frozen acc. sg.] (a) ‘silence’; (b) ‘quietly, still’
[-, -, ām//] (a) /// [kumu]tänta āmtsa wtsā-ne [lege: wsā-ne] ‘she gave him the white lotus in silence’ (366b4);
(b) twe pitka wes ām lamam ‘command thou [that] we sit silently’ (H-149.X.5b4/5 [Couvreur, 1954b:44]), naksentr=ām aṣṣeñcai ‘they reproach one silently sitting’ [= BHS nindanti tūṣṇīm āsīnam] (U-18a1). ∎Etymology unknown. Not (with VW:622) a borrowing from Middle Iranian *hama- ~ *hāma- ‘the same, similar.’

āmapi* (n.) ‘?’
[-, -, āmapi//] klyiye ṣamānentse asāṃ nātkaṃ āmapi kontsaisa wat mant tsā/// ‘[if] a woman should nudge a monk on [his] seat with a āmapi or a kontsa, so ...’ (325a1). ‣Not a misspelling for āntpi ‘both’ as is often supposed, but otherwise mysterious.

āmaś See amāc.

āmāskai See amāskai.

āmiṣ* (n.) ‘(raw) flesh’
[-, -, āmiṣ//] [ā]miṣämpa [mā tr]īwaṣälle ‘[it is] with raw flesh not to be mixed’ (336a5). ∎From BHS āmiṣa-.

āmok See amok.

āmp- (vi.) ‘rot’
PP /āmpā-/ [k]e[kts]eñän stastaukkauwa āmpauwa spärkauw=ere ‘bodies, bloated, rotten, and deprived of color’ (9b7=10a3). ∎Probably a borrowing from Middle Iranian *hampu- ‘rot, fester’ [: Khotanese hambūtä- ‘rotted, festering,’ Zoroastrian Pahlevi hambūsītan, Modern Persian ambūsīdan ‘to rot, fester’]. Not with VW who suggests (162) that we have ām- the intensive prefix (but forms with ā- should occur only by ā-umlaut when an -ā- follows in the next syllable, see s.v. e(n)-) + PIE *puhx- ‘rot’ (cf. P:848-849). See also ampoño.

āmpär1 (n.[f.pl.]) ‘limb, member’
[āmpär (Thomas, 1985:122), -, -//-, -, amparwa] t[oṃ] amp[ar]w=[ā]y[or ñas]k[au] ‘I will seek the limbs [as] a gift’ (AMB-b1). ∎Etymology uncertain. Isebaert (1977[79]:383-384) suggests a starting point in a putative PIE *haer-mṛ, a regular nominal derivative of *haer- ‘be fitted to, fix.’ This *haermṛ was made into an u-stem in pre-Tocharian, as is common with old neuter r-stems, giving *ārmäru, whence *āmäru with dissimilatory loss > *āmru > *āmpru > āmpär. This suggestion seems more plausible than his later one (1980, apud Thomas, 1985:122) that we relate the Tocharian word to Latin aptus through the assumption of a nasalized variant *ehx-m-p- or the like.

āmpär2 (n.) ‘mango’ (Mangifer indica Linn.), only attested in the compound ampar-stanātstse* ‘provided with mango trees’
ampar-stanācce vaideh śleye guṇe co ‘in the mountain cave [of] Vaideha, covered with mango-trees’ (294a9). ∎From BHS āmra-.

āmpäl (n.) ‘acid’ only in the compound āmpäl-śuke ‘acid-tasting’
āmpäl-śuke salyiṃ ṣpä malkwermpa eweta ‘an acid taste or salt fights with milk’ (ST-a6/b1). ∎From BHS amla-.

āy ~ āyo (nnt.) ‘bone’
[āy ~ āyo, -, āy ~ āya//-, astāṃts, āsta] āst=āstāntso s[ai]m lkāṣṣäṃtarne täṅtsi /// ‘the bones and the refuge of bones, even unto the skull’ (10b7), /// yetse ṣñaur=āsta ‘skin, sinews and bones’ (Dd5/3.4), tsirauwñeṣṣe kauṣn āya ompolskoṣṣe mrestiwe pakṣäṃ ysomo ‘it destroys the bone of energy and cooks [it] together with the marrow of mediation’ (S-4b1), onkolmaññe āy ‘elephant bone’ = ‘tusk’? (W-20b3). -- ayāṣṣe ‘prtng to bone’: se ṣamāne ayāṣṣe kemeṣṣe sucīkar yamastär ‘whatever monk makes for himself a needlecase of bone or teeth [scil. ivory]’ (H-149.X.3b4 [Couvreur, 1954b:49]);
astāṣṣe ‘prtng to bone(s)’: astāṣṣi meski ‘the joints of [his] bones’ (5b1), rīye no astāṣṣi poṣī/// = BHS nagaram asthiprākāram (299b3). ∎Reviewing the data of Pokorny (783) and Hamp (1984), it seems that in PIE the simplest form of ‘bone’ was an acrostatic neuter *h2óst ~ h2ést-, found directly in Avestan (cf. gen. sg. astō, nom.-acc. pl. asti) and Latin (nom.-acc. sg. oss [< *ost]). Slightly disguised it appears in Cuneiform Luvian hassa ‘bone’ (nom/acc.) which must be has-sa with an added particle (cf. the abl/inst. hasati. This has is PIE *h2ost with the expected simplification of the final consonant cluster and the subsequent extension of the neofinal -s to the rest of the paradigm (so Melchert, p.c.). Indirectly *h2ost appears in Armenian oskr ‘bone’ (< *h2ost-wṛ), in Avestan as-ča ‘shinbone’ (< *h2e/ost-ḱo-), and in Greek osphús ‘hip’ (< *h2ost-bhu-) (P:783; MA:77).
The athematic stem could be extended by *-i (still neuter): in Hittite hastāi (< "collective" *h2ostōi) ‘bone’ (gen. sg. hastiyas), and its derivative histā ‘bone-’ also ‘mortuary, ossuary’ (< *h2ēstoyo- [Hoffmann apud Melchert, 1984:111, though Puhvel, 1991:321-323, considers the Hittite -i- to be anaptyctic in origin and reconstructs *h2stoyo-]), Greek ostéon ‘bone’ (< *h2osteyo-), in Avestan asti-aojah- ‘bone-strength,’ and probably the Sanskrit nom.-acc. sg. ásthi ‘bone’ (if from *h2ósti rather than the old nom.-acc. pl. *h2óstha). We also find the athematic noun extended by *-n- (perhaps originally only in the oblique cases): the Sanskrit oblique stem asthn-, Middle Welsh eis ‘ribs’ (< the "collective" *h2estōn; this formulation and certain others given here are taken from Nussbaum, 1986), Old Irish asnae ‘rib’ (< *h2estniyo-), and Greek ostakós ~ astakós ‘lobster’ (< *h2e/ostṅkó-). TchB āśce ‘head,’ q.v., might be from either *h2estēis or *h2estēn). [Secondarily we have u-stems in Welsh asseu ‘bone’ (presumably *h2est- + the singulative -eu) and in Latin ossua ‘bones.’ In Greek we have, perhaps, traces of an r-stem in óstrakon ‘shell, pot, sherd’ and astrágalos ‘vertebra, ball of ankle joint, knucklebone.’]
If we assume that pre-Tocharian started out with a nom.-acc. sg. *h2ést, pl. h2ést(e)ha, with e-grade generalized, then by regular loss of final obstruents, we would expect in PTch *ā, pl. āstā. The plural remains essentially unchanged in TchB āsta. (There is no reason to see in āsta a borrowing from Khotanese as does VW:624.) The singular *ā, perhaps felt by PTch speakers as "overly short," was extended in some way. Perhaps, if the final obstruents were lost early enough, it was extended by the same PIE *-yo- seen so commonly in body-part terms, e.g. Sanskrit āsya- (nt.) beside ās- ‘mouth’ or Old Irish cride ‘heart’ from *ḱṛdyo-. Such an explanation might most easily explain the TchB by-form, āyā- (as if from PIE *-yeha-?). Stalmaszczyk and Witczak (1990:40-1) start, unnecessarily I think, from PIE *as in the singular (which became Pre-Tch *āh in their opinion which, in turn, gave more or less regularly āy) and *ast- in the plural.
Not with Hilmarsson (1991b:146-149) who starts from a PIE *haeid-i (pl. *haeid-i(e)ha) ‘swelling, bulging’ [: Armenian aytnum ‘I swell,’ Greek oidéō ‘I swell, bulge,’ Latin aemidus ‘swollen,’ OHG ait ‘boil, hard inflamed suppurating tumor,’ Old Norse eitill ‘lymph gland; knot in wood,’ or particularly in Armenian ayt ‘cheek’ (< *haeidi)] nor with VW (172-173) who sees in AB āy a cognate of Sanskrit āyu- ‘vital strength’ *āyu- must reflect PIE *haoyu- which would have given Tocharian *oy).

āyataṃ* (n.) ‘organs and objects of the senses; stage of ecstasy or trance [four in number]’
[//āyatan(än)ta, āyatan(än)taṃts, āyatan(än)ta] (181b3). ∎From BHS āyatana-.

āyatanadravye* (n.) ‘± object of the āyatana’ (?)
[//āyatanadravyi, -, -] (193b4). ∎If from BHS *āyatana-dravya- (compound not in M-W or Edgerton).

āyar* (n.) ‘?’
[-, -, āyar//] ton āyarsa śwātsi yoktsi eneṃ taṣalle (M-3b2). ∎A misspelling of āyor?

āyor (n.[f.pl.]) ‘gift, giving’
[āyor, āyorntse, āyor//-, -, āyornta] āyor = BHS dāna (23a2/3), mā nesn āyor mā ra telki ‘there is neither gift nor sacrifice’ (23b4), palsko no yyairu [sic] ailñene āyor ‘a spirit practiced in the giving of a gift’ (K-5b6). -- āyorṣṣe ‘prtng to a gift’ (274b4);
āyorntaṣṣe ‘prtng to gifts’ (AMB-b5);
āyor-ailyñe ‘gift-giving’: āyor-ailñe = BHS dāna (23b7). ∎A nominal derivative of the preterite participle stem of ai- ‘give,’ q.v.

ār- (vi./vt.) G ‘cease, come to an end’; K ‘renounce, forsake, leave behind, give up, abandon’
G Ps. IV /oro-/ [MP -, -, orotär//]; Ko. V /ārā-/ [A -, -, āraṃ// -, -, āraṃ; AOpt. -, -, āroy// -, -, aroṃ; Inf. āratsi]; Pt. Ib /ārā-/ [A -, -, āra//-, -, arāre];
K Ps. VIII /ārs'ä/e-/ [A ārsau, ārṣt, ārṣäṃ// -, -, ārseṃ; AImpf. -, ārṣit, -//; MPPart. arsemane]; Ko. I /or- ~ ār-/ [A //-, -, oräṃ; AOpt. -, - āri//; Inf. ārtsi]; Pt. III /or(sā)- ~ ār-/ [A orwa, orasta, orsa// -, -, arar] eṃṣketse āratsiśco yātatsiś astarñeśṣeko ‘[one should trust in] the lasting cessation and the ability to practice purity for ever’ (30a2/3), tumeṃ no pest yāmor śaul ṣpä aran-me ‘then, however, their deed and life will cease’ (K-7a5); tanāpatentse kakoṣṣe śwer meñi päs arāre ‘the four months of the patron's invitation have come to an end’ (331b5); [kleśa]nmaṣṣi lwāsa cwi maim pälskone skwaññenträ mā arsen-ne ‘the kleśa-animals have good fortune in judgment and thought and do not forsake him’ (11b5); saim-wasta kā twe ñäś ñke ārtsi päknāstar ‘O Refuge, why dost thou intend to forsake me’ (45a1), śaul ka oräñ-c tā kektseño pw alecci cai tākañ-co ‘scarcely will life leave thy body and all will be strange to thee’ (46a8); [snai-yk]orñe manta skiyo ra orsa-c ‘like [thy] shadow diligence has never left thee’ [so K. T. Schmidt, 1994:273] (243a2); arar-c po ṣam[ā]n[i] ‘all monks abandoned thee’ (45a1). ‣Though usually taken to be two synonymous roots, ār- and or-, the or-forms occur only in the Class I subjunctive and Class III preterites where ablaut of roots with -ä-, -i-, or -u- is normal. On the basis of such alternations as yop- ~ yap- (< /yäp-/), TchB speakers have created a new strong grade or- (in the subjunctive and preterite singular) and relegated inherited ār- to those forms where a weak grade is expected (elsewhere in the subjunctive/optative). Traces of the same new strong grade in -o- are to be found with kau- ‘kill’ as well. The third singular preterite ora usually cited probably does not belong here. The one occurrence at 42a7 (as read by Sieg): ysomo sankantse ra reki mā=ṅsate samm ora ñy enäṣlyñe ‘he has not grasped the word of the community altogether; likewise he has forsaken my teaching,’ should be read (K. T. Schmidt, 1994:273): ysomo sankantse ra reki mā=ṅsate sam m(ā) ra ñy enäṣlyñe ‘he has not grasped the word of the community altogether; likewise [he has] not [grasped] my teaching.’ -- āralñe ‘± cessation’ (183b4, PK-NS-414a3 [Couvreur, 1966: 170]). ∎AB ār- reflects PTch *ār- but further connections are a bit murky. It is generally assumed that this word must be, in some way, related to the widespread PIE *h1e/or- ‘move, stir, rise up’ (the Hittite cognates would seem to assure a reconstruction *h1or-, since an initial *h3- persists as Anatolian h-) [: Sanskrit íyarti ‘sets in motion,’ ṛṇóti ~ ṛṇváti ‘rises, moves’ (intr.), Avestan ar- ‘sets in motion,’ Armenian y-aṙnem ‘rise, stand’ (intr.), Greek órnūmi ‘urge on, incite; make to arise, call forth,’ Latin orior ‘rise, stand up, arise,’ Hittite arāi ‘rises,’ ari ‘arrives, reaches,’ artari ‘stands up,’ arnumi ‘sets in motion,’ etc. (P:326ff.)] (Smith, 1910:8, Pedersen, 1941:183, VW:166-7). The undoubted descendant of PIE *h1or- is TchB er- (A ar-) ‘evoke, produce.’ It is noteworthy that the causative (i.e. transitive) forms of ār- match those of er- (which is only transitive) perfectly: a se/o-present and a root subjunctive (whether thematic or athematic cannot be told). To account for the phonology and semantics we might assume an old compound here, i.e. semantically rather colorless Tocharian ā- ‘near, down, away’ + PIE *h1or-. Jasanoff (1978:39), while not precisely accounting for the phono-logical equation, does account for the semantics by assuming a a progression ‘rise’ > ‘stand’ > ‘stop’ (i.e. ‘come to a standstill’) > ‘cease,’ cogently comparing German aufhören or Hittite karp- which in the middle means both ‘finish’ and ‘rise.’ (We might also mention Hittite arāi- ‘stop, bring to a halt’ built from this same root. Here the semantic shift has presumably occurred in a hippological context: ‘raise’ > ‘pull up’ > ‘halt’ [Puhvel, 1984: 16-17].) See also ārsk- and, a bit more distantly, er-.

āraṇyāyataṃ* (n.) ‘± wilderness home, hermitage’ (?)
[-, -, āraṇyāyataṃ//] āraṇyāyataṃne nesalñeścä ayāto mäsketrä (561a2). ∎If from BHS āraṇya-āyatana- (compound not in M-W or Edgerton).

āruṇāvatiṣṣe* See aruṇāvati.

ārūpyadhātu* (n.) ‘state of existence of formlessness’
[-, -, ārūpyadhātu//] (156a3). ∎From BHS ārūpya-dhātu-. See also ārupyäṣṣe*.

ārupyäṣṣe* (adj.) ‘prtng to formlessness’
[m:// -, -, ārupyäṣṣeṃ] (40b3). ∎A calque on BHS ārūpya-. See also ārūpyadhātu*.

āre (n.) ‘plow’
[āre, -, āre//] inte no ynemane snai prayok kenantse āre māntatär-ne [] or kärweñ tättālñe - - [ana]bhiprāysa āre māntatär-ne anāpatti ste (331a1/2). ∎TchB āre is a nominal derivative of PIE *h2erh3- ‘plow’ [: Greek aróō (< *h2erh3ye/o-), Latin arāre, Middle Irish airim, Gothic arjan, Lithuanian ariù, OCS orjǫ, all ‘plow’ (P:62-63), to which we should add Hittite harra- ‘crush, smash’ (< *h2erh3e/o-) and hars- ‘harrow’ (< *h2erh3se/o-)] (Sieg, Siegling, and Schulze, 1931:3; VW:167). B āre is (as if) from PIE *h2erh3-o- or *h2erh3-es-; it is notable in lacking the usual instrumental suffix *-tro- (cf. Greek árotron, Latin arātrum, etc.). TchA āre ‘plow’ must be a borrowing from B.

ārk- (vt.) ‘be obliged to’ [impersonal]
Ps. V /ārkā-/ [A -, -, ārkaṃ//] tanāpate ṣamāneṃ śwātsiś kākatär tompok weṃne aśari ñiś ṣesketstse [ne]sau śka yatsi arka-ñ mā ṣ campau ‘[if] a benefactor should invite a monk to eat, the latter shall say [to] him: acarya, I am alone and I am obliged to go and I cannot [stay and eat]’ (331b2), ///va arkaṃ yopu nauṣ rī[ne] /// ‘... it is necessary [that] I enter earlier into the city’ (584a3). ∎Possibly from PIE *h2erk- ‘hold, contain’ [: Armenian argelum ‘restrain, hold back’ (denominative to argel ‘obstacle’), Greek arkéō ‘ward off, defend; assist; achieve; suffice’ (denominative to árkos (nt.) ‘defence’), Latin arceō ‘shut in; keep at a distance, prevent,’ arca ‘chest, container,’ Hittite hark- ‘hold, have,’ etc. (P:65-66; MA:270)]. The semantic develop-ment would be like that of English have to (= ‘must’). In any case, not with Meillet and Lévi (1911:458-9; also VW:621-622) a borrowing from Sanskrit arghati. See also ārc- and perhaps arkiye and arkuye.

ārkwi (adj.) ‘white’
[m: ārkwi, -, -//-, -, arkwinäṃ] [f: arkwañña, -, arkwaññai//arkwina, -, -] /// āst=arkwina ‘white bones’ (28b3), tseñān=arkwina meñ[äṃ] ‘blue and white moons’ (73a4), /// [yaik]ormeṃ arkwīna pīrat ṣa[māni] [arkwīna = BHS śuklāṃ] (299a4), se laiko ārkwi yamaṣäṃ ‘this bath makes [one] white’ (W-11a5). ∎TchA ārki and B ārkwi reflect PTch *ārkw(ä)i (for the relationship of -k- vs. -kw- one should compare A kip and B kwipe ‘shame’), a derivative of PIE *h2erǵ- ‘bright, white.’ This root always appears suffixed, inter alia, by -i [: Hittite harkis ‘white,’ and further suffixed or compounded in Greek argikéraunos ‘with bright, vivid lightning,’ árgillos ~ árgīlos (< *arginlo-?) ‘white clay, potter's earth,’ arginóeis ‘bright-shining, white,’ etc.], -ro- [: Greek argós (< *argrós) ‘white; swift,’ Sanskrit ṛjrá- ‘brilliant’], or -u [always further suffixed, as in Greek árguros (m.) ‘silver,’ Sanskrit árjuna- ‘light, white’]. We also find *-ṇt-o- in a derivative early specialized in the meaning ‘silver,’ *h2(e)rǵṇto- (nt.) [: with full-grade in Latin argentum, Yezdi āl-ī, Khotanese āljsata, zero-grade in Avestan ərəzatəm, Ossetic ärzät ‘bronze,’ indeterminate as to grade Old Persian ardata, Old Irish airget, and Middle Welsh ariant, and perhaps in Armenian arcat` (if -at` is by contamination with erkat` ‘iron’) (P:64; MA:518)] (Mallory and Huld, 1984). PTch *ārkwi must reflect in some fashion PIE *h2erǵ-u(i)-n-. It appears that PIE *-u- and *-wi- normally fall together after a velar and before another consonant. We have -KwäCC- but -KwiCV- for both. Starting from *h2erǵ-u-i-n- makes it easier to account for masculine accusative singular (extended also to the nominative) ārkwi, if from *h2erǵuyenṃ (the alternative *h2erǵwenṃ should have given *ārś). Likewise *h2erǵ-u-i-n- makes it easier to account for the plural forms seen in TchA, m. nom. ārkyañc, f. nom./acc. ārkyant. They would be from a *h2erǵu-yon-t-. This etymology goes back in embryo to Meillet and Lévi (1911:149) (see also VW:167). See also arkwiññe, arkwaññaṣṣe, arśakärśa, and ñkante.

ārc- (vt.) ‘be obliged to’
Ps. XII /ārcäññ'ä/e-/ [MP -, -, arcantär//]; Ipv. V /porcäññā-/ MPSg. porcaññar]; PP (?) /ārcu-/ wrotse walo arccaṃtär ce w[ä]nta[r]e po āksi k[us]e ṣarm tane kestaṣṣe ce laklesa [prā]k[r]e ṣeyeṃ memiyoṣ [b1] sū w[i]kā-me (PK-AS-17J-a6ff. [Pinault, 1991b]), kuse cau nāktsi arcanträ = BHS kas taṃ ninditam arhati (U-18b1); ṣpakk anaiśai epiyac kalatsi porcaññar cwi Araṇemiñ lānte krent yamalñe ‘remember clearly the good deed of this King A.!’ (77a4); /// [a]rcos ākṣa (LP-23a3), /// meṃne [] wine [] arcoṣ /// (LP-69a2). ∎Etymology uncertain. Since it apparently is identical in meaning to ārk-, q.v., it is tempting to see them as etymologically related as well. One could make such an equation if the attested ārc- were from *ārś- with ‘hardening’ of the continuant to an affricate after -r-. However, the cluster -rś- seems to have been preserved unchanged, e.g. kärś- (< kärk-) ‘hack up.’ Since -äññ- commonly denotes an old denominative verb perhaps we have an old *haertu-en-ye/o- ‘be fitting,’ derived from the same *haertu- ‘that which fits together’ that underlies ārtt- ‘love, praise, find fitting’ and ārtte, qq.v. Semantically we would have *‘it is fitting to’ > ‘one is obliged to.’ In any case, not (with VW:621-622) a borrowing from Sanskrit arjati. This is not the type of word that one expects to be borrowed and, moreover, such a theory does not account for the stem formation. See also possibly ārk- or ārtt-.

Ārtär* (n.) ‘Ārdrā’ [the fourth or sixth lunar mansion]
[-, -, Ārtär//] (M-1b6). ∎From BHS ārdrā-.

ārte (n.[m.sg.]) ‘±(raised) aqueduct, (raised) feeder canal’ (?) or ‘river branch’ (?)
[ārte, -, -//] omotruññaiṣṣe yateññe ckeṣṣe ārte sim ... oṣṣalemeṃ armokiññe ckeṣṣe ārte sim orotsai newiyai täṅtsi ‘southward the boundary [is] the feeder-canal of the Yāte River ... from the north the boundary [is] the feeder-canal of the Armoki River up to the great canal’ (Otani 19.13/5 [Pinault, 1998:364]). ∎I take the meaning to be ‘(raised) aqueduct, (raised) feeder canal’ rather than Pinault's ‘branch of a river’ because of the possibility of relating it to the Khufi (an Iranian language of the Pamirs) word, wurδ/wūrδ ‘irrigation canal carried across the unevenness of the country on top of a stone causeway’ (the -u- is the regular development of a Proto-Iranian *-a- in Khufi when in a stressed but closed syllable and followed by a (lost) *-a-; the Khufi w- is prothetic as in the phonetically similar wūvd ‘seven’ from Proto-Iranian *hapta. One should also compare Khufi arδān ‘embankment between irrigation canal and field’, arδoan ‘opening in this embankment for letting water flow into the field’ (the initial a- in the latter two Khufi words is the regular development of PIE *-a- when pretonic and in a closed syllable), which reflect putative Proto-Iranian *árda-, *ardánā-, and *ardána- respectively. TchB ārte is probably just what would expect from an early borrowing from an Iranian *arda-. Given the meaning of the Iranian *arda- it is hard to resist relating it to the PIE *h2erd- ‘high, lofty’ that otherwise appears in Latin arduus ‘steep, towering, lofty’, Old Irish ard ‘high, great’, Hittite harduppi- ‘± high’ (Puhvel, 1991:203; MA:269), and considering the TchB word a borrowing from Iranian. Relating TchB ārte to *h2erd- directly is less likely since, in that case, we might expect a TchB **ār(r)e. In any case, the triad of morphologically connected words in Iranian looks to be more original than the apparently isolated TchB word (Adams, 1998).

ārtt- (vt.) ‘± praise, love, be agreeable to; acknowledge’ [ompostäṃ ārtt- ‘rejoice in’]
K Ps. IV /ortto-/ [MP -, - orttotär// -, -, orttontär]; Ko. V /ārttā-/ [// -, -, ārttantär//; MPOpt. -, -, ārttoy// ārttoymar, -, ārttoytär//; Ger. ārttale]; Pt. Ib /ārttā-/ [MP arttāmai (?), arttātai, arttāte//-, -, arttānte]; PP /ārttā-/;
K Ps. IXb /ārttäsk'ä/e-/ [MP arttaskemar, -, -// -, arttastär, -; MPPart. arttaskemane] /// śpālmeṃ tane ārt[o]yträ = BHS śreṣṭhiṃ ihātmano bhujet (308b1); mā cmetsy āñme mantak no [tw]e [śaul a]rttātai ‘not [to thee is] the desire to be born; never hast thou praised life’ (214a4), /// saimne wṣotsy atemai [lege: wṣītsy artamai?] (595b7); kr[e]ntäṃ onolm[eṃ]ts a[r]tt[aṣ] ‘praised by good men’ (562a1), ārttau rano ṣamāne sanka[ṃt]s[e] kauṃ-yaptsi täṅtsi aśiyana enästrä pāyti ‘even if agreeable to the community, [if] a monk instructs nuns until sunset, pāyti’ (PK-AS-18B-a2/3 [Pinault, 1984b:376]); tañ ekalymi ñäś cī artaskemar säsweno ‘I [am] in thy power; I acknowledge thee [as] lord’ (44a1), inte yes ... käṣṣiṃ arttastär ṣañ wrat lau tärkanacer ‘if you love the teacher, you will put aside your own vows’ (108a6/7); takarṣk[ñ]etse no āyor ompo[stn=ā]rtaskemane ‘the believer is rejoicing in the gift’ (23b7/8). -- ārttalñe ‘± pleasure, love’: lkālñesa ārttalñe tälpaṣṣeñca tāka ‘through insight he was bringing forth pleasure’ (107a4), [pä]rw[e]ṣṣe ārtalñe tse[nketär-ne] ‘his first love arises [to him]’ (601b2);
ārttar ‘± praising’: [wewe]ñor ārtar wat no ‘what is said or what is praised’ (S-2a6). ∎TchA ārt- and B ārtt- reflect PTch *ārtw-(ā)- ‘love, praise, find fitting,’ a denominative verb to *ārtwe (see ārtte). This *ārtwe is in turn a thematicization of PIE *haertu- ‘that which is put together’ from PIE *haer- ‘± fit together’ [: Avestan arānte ‘they attach themselves together firmly,’ Armenian aṙnem ‘make,’ Greek ararískō ‘fit together,’ etc. (P:55-56; MA:410)]. PIE *haertu- is otherwise to be seen in Greek (Hesychian) artús ‘syntaxis, philía, symbasis; krísis,’ Armenian ard (gen. ardu) ‘arrange-ment,’ Latin artus (gen. artūs) ‘joint (of the body)’ (VW:168, though with differing details). See ārtte, possibly ārte, and ārwer.

ārtte only in the compound verb ārtte tärk- ‘overlook, neglect, behave indifferently’
ñäś tallāu wnolme pw=āllonkna cärkāw=ārtte wäntarwa ‘I, a suffering being, neglected all other things’ (45a2), triśalñenta po wnolmets ārte tārka [lege: ptārka] upekṣsa sā ste ytāre [lege: ytārye] ‘overlook the misdeeds of all beings! this road is by upekṣa’ (296a2/3), ārte [tarkalñe] = BHS upekṣā (547b1). ∎TchA ārtak (with the reinforcing particle -k) and B ārtte reflect PTch ārtwe ‘± that which is fitting.’ With tärk- we have ‘± leave off that which is fitting’ (see ārtt-). Not with VW (169) a derivative of Tocharian ār- ‘cease, come to an end.’ See also ārtt-.

ārth (n.[m.sg.]) ‘meaning, sense’
[ārth, arthantse, ārth//-, -, arthanma] arthantse karsalñe ‘knowledge of the meaning’ (183b2), se tränkoṣṣe arth kärsanalle ste ‘this sinful sense is to be recognized’ (330b1). -- arthanmaṣṣe* ‘prtng to meanings.’ ∎From BHS artha-.

Āryatewe (n.) ‘Āryadeva’ (PN of a monastic official)
[Āryatewe, Āryatewentse, -//] (433a23).

Āryamārg (n.) ‘Āryamarga’ (PN of a Buddhist work)
[Āryamārg, Āryamārgäntse, Āryamārg//] (591b4).

Āryawarme (n.) ‘Āryavarman’ (PN of monastic official)
[Āryawarme, Ārywarmentse, Āryawarmeṃ//] (433a19).

Āryaśke (n.) ‘Āryaśke’ (PN in graffito)
[Āryaśke, -, -//] (G-Su18).

Āryottāme (n.) ‘Āryottama’ (PN in graffito)
[Āryottame, -, -//] (G-Qa6.2-3).

ārwa See or.

ārwer ([indeclinable] adj.) ‘ready’
[ārwer yām- ‘make ready, prepare’] waike ārwer y[āmṣi]trä ‘he readied a lie’ (19a4), kartse kekmu srūkalñe ārwer nesau mā prā[sk]au ‘death [is] well arrived; I am ready and do not fear [it]’ (372a4), [śwā]tsi yoktsi ārwer yāmttsi omttsate ‘he began to make ready the food and drink’ (375b1), arwer se ñäke Kanthäke yäkwe ‘now ready [= saddled] [is] the horse K.’ (PK-12H-b2 [Thomas, 1979:47]). ∎TchA ārwar and B ārwer reflect a PTch *ārwer, a derivative of PIE *haer- ‘± fit together’ [: Avestan arānte ‘they attach themselves together firmly,’ Armenian aṙnem ‘make,’ Greek ararískō ‘fit together,’ etc. (P:55-56; MA:362)] (VW, 1941:14, 1976:169). Like ykuwer ‘arrival’ from the preterite participle yku ~ ykuweṣ- ‘gone,’ we presumably have a nominal derivative from the preterite participle of a verb that has otherwise disappeared in Tocharian (because of a homonymic clash with ār- ‘cease’?). The existence of the synonymous arwāre (< *arwōro-) suggests an old paradigm with a nom. sg. *-ōr, acc. sg. *-orṃ. See also arwāre.

ārśe ‘monk’ (?)
päklyoṣ [sic] lantuññeṣṣu arśe /// (345b5), /// śaumoṣṣ=ārśe to [lege: no] ce /// (572.1a2), [kuśala]mūläṣṣe arśe /// (624a3). ∎Meaning and etymology uncertain. This TchB word is usually taken to be the equivalent of A ārśi, which occurs in uncertain contexts but once clearly opposed to śrāddhe ‘(lay) believer’ and matching BHS āryāṇāṃ and śrāddhānāṃ ‘monks and lay-believers.’ Thus TchA ārśi is correctly taken to mean to be ‘ordained beggar monk’ (as a noun) and ‘Aryan’ (as an adjective) and to be from a Prakrit descendant (via some Iranian language) of BHS ārya- (cf. VW:623). Not a designation for Tocharian A as has occasionally been supposed. TchA ārśi-ype and ārśi-käntu refer to India (‘Ārya-land’) and Sanskrit (‘Ārya-tongue’) respectively.

ārsk- (vt.) ‘give up, renounce’
Ps. IX /ārsk'ä/e-/ [Ger. ārṣṣälle]; Pt. IV /ārṣṣā-/ [A // -, -, arṣṣāre]; PP /ārsku-/ /// arṣāre śäktālyenta nauṣ ktauwa ‘they gave up on seeds earlier sown’ (244a5). ‣The absence of palatalization in the past participle is surprising and is the reason, no doubt, that it has traditionally been separated, despite the identity of meaning, from the present and preterite given here (and which have traditionally been assigned as a second causative of ār-). -- ārskormeṃ: śaiṣṣentse wäntre ārskormeṃ ‘having renounced the business of the world’ (TEB-58-24). ∎From PTch ār- ‘cease’ + the originally present forming suffix -sk-. See further s.v. ār-.

Ārslāṃ (n.) ‘Ārslan’ (PN)
(289b5). ∎From the Uyghur word for ‘lion.’

āl (adj.) ‘entire, uncastrated’ (?) or ‘adult’ (?)
[m. āl, -, -//alyi, -, -] alyi yriṃ ‘uncastrated (?) rams’ [opposed to orotsana awi ‘great ewes’ (?) ‘pregnant ewes’ (?) and some other kind of yriṃ] (PK-LC-I.4 [Pinault, 1997:177]). ∎If the meaning ‘uncastrated’ is correct, then from PIE *hael- ‘all, entire’ [: Gothic alls, Old Norse allr, Old English eall, OHG all, all ‘all’ (< Proto-Germanic *alno-), Gothic alamans ‘all people, humanity,’ Old Norse al-fǫδr ‘all-father’ (epithet of Odin) (< Proto-Germanic combining form *alo-), Old Irish (h)uile ‘whole’ (pre-Celtic *olyo-) (cf. P:24-25, MA:64)]. If, as Pinault supposes, the meaning is ‘adult’ than from PIE *hael- ‘grow, increase’ [: Old Irish ailid ‘nourishes,’ Latin alere ‘nourish,’ Gothic alan ‘grow,’ Old English alan ‘grow,’ Old Norse ala ‘nourish’; from PIE *haelto-: Latin altus ‘high,’ Old English eald ‘old,’ OHG alt ‘old,’ Greek ánaltos ‘insatiable’ (P:26-27; MA:248)]. Nevertheless a PIE *hael(i)-, possible ancestral shapes for TchB āl, should be active, i.e., ‘nourishing,’ rather than ‘nourished, grown’ as Pinault's hypothesis would demand.

āl- (vt.) ‘± keep away, check, restrain’
Ps. IXa /āläsk'ä/e-/ [MP -, -, alastär; APart. alaṣṣeñca; Ger. alaṣṣälle]; Ko. I or II /āl('ä/e)-/ [MPOpt. // -, -, alyintär; Inf. āltsi]; PP /ālu-/ [y]olo[m]eṃ [a]l[asträ] ‘he refrains from evil’ (KVāc-17a3), cimpā täṅwne aläṣṣeñca mā kälpāsträ ‘[someone] like thee, keeping aloof in love, will not be found’ [cf. Hilmarsson, 1991b:167] (245a2); /// w[n]olmeṃ āltsi yolomeṃ ‘to keep beings from evil’ (16a6), ce pi śaiṣṣe [lege: cai piś [ś]aiṣṣe?] ālyinträ ñyātse kwipe rmantär mai ‘these five [births] will keep the world in check and will deflect danger and shame’ (255b7). ∎AB āl- reflect PTch *āl- but extra-Tocharian connections, if any, are unknown. Duchesne-Guillemin (1941:148; also VW:160) suggests a relationship to Greek aléksō ‘ward off, turn aside,’ alalkeîn (reduplicated aorist) ‘ward, keep off’ and Sanskrit rakṣati ‘guard, watch, protect.’ This relationship is impossible unless the Greek and Indic words are ultimately *hael-ek- with an élargissement. The putatively underlying *hael- with the requisite meaning is perhaps to be seen in Greek aléomai ‘avoid, shun’ (P:27-28; MA:629). The latter is usually grouped with alúō ‘be beside oneself (with fear or anger),’ aláomai ‘wander, roam; be outcast; be perplexed’ but the meaning seems distant. Alternatively this *h2el- might be, with Hilmarsson (1991b:167-168), ‘enclose’ [: Greek álsos, álma ‘sacred grove, sacred precinct,’ Hittite hāli- ‘fold, corral,’ hīla- ‘courtyard, the sun's halo’ (< *h2ēlo-, Melchert, 1984:111)].

ālambaṃ (n.[m.sg.]) ‘basis, ground, reason; object of the senses’
[ālambaṃ -, ālambaṃ//] (173a2). -- ālambaṃtstse ‘having a basis’ (173b1). ∎From BHS ālambana-.

ālāṣmo See alāṣmo.

āläṃ (adv.) ‘otherwise, differently’
aiśmw akn[ā]tsa wat āṃtpi ksa ṣp mā=läṃ mäskentär ‘wise [man] and fool, the two are not distinguishable’ (28b3), pällātär-ne ineśne āläṃ nāki weṣän-ne [sic] ‘he will praise him openly; otherwise he says reproach to him’ (127a6), mäkcwi yāmorntse śaktalye āläṃ ktowä ‘by which deed [is] the seed sown differently?’ (K-2b3). ∎From PIE *hael- ‘other’ for which one should see further s.v. allek. The exact formation underlying āläṃ is obscure. See also alanmeṃ.

ālo (adv.) ‘otherwise’
(K-T). ∎From PIE *hael- ‘other’ for which one should see further s.v. allek. The exact formation underlying ālo is obscure (a feminine accusative singular *alām used adverbially?).

Ālp (n.) ‘Ālp’ (PN)
(289b2). ∎From the Uyghur word for ‘the powerful.’

ālp- (vi.) ‘be reflected’
Ps. VI /ālpnā-/ [A //-, -, alpanaṃ; Ko. V /ālpā-/ [A -, -, ālpaṃ//] [mä]kte orocce lyamne orkamotsai yaṣine meñantse ściriṃts läktsauña kos ālpaṃ warne entwe eṅtsi tot /// ‘as in the great pool in the dark night as much as the light of the moon and stars will be reflected in the water, then so much ... to take’ (154b2). ∎TchA ālp- ‘stroke lightly’ (only attested once in the middle at A-153b5: /// prutkoti ñäkci war [] tmäṣ Viśākhāṣñi lapā ālpatt ats tmäk śärs täṣṣ oki caṣi āṣā///) and B ālp- would appear to reflect a PTch ālp-. Extra-Tocharian connections, if any, are uncertain. Starting from the TchA meaning, Isebaert (1977) relates this word to the Hittite adjective alpu- ‘smooth, rounded, dull, blunt’ (cf. also alpue(s)- ‘become blunt, lose one's edge’) an exact equivalent of Lithuanian alpùs ‘soft, weak,’ and related to the Lithuanian verb al̃pti ‘faint, swoon,’ alpėti ‘be in a swoon,’ Sanskrit álpa- ‘small.’ He assumes that Lithuanian preserves the oldest reconstructible sense ‘soft, weak’ and that Hittite ‘blunt, polished’ represents a semantic change in the direction carried further in Tocharian ‘stroke lightly; reflect.’ The formal side of the equation is impeccable but the semantic change seems less so. The Hittite seems to show a development ‘weaken, soften [a point]’ > ‘make dull, blunt’ which does not seem to lead in any natural way in the direction of the Tocharian meanings. If the TchB ‘be reflected’ is the more original meaning (and one must admit that the context of TchA ālpat is not as semantically determinative as one might wish) then ālp- might be related to Latin albus ‘white,’ albeō ‘am white,’ Greek alphós ‘white appearance’ (‘white’ in Hesychius), Welsh elfydd (m.) ‘earth, world’ (< Proto-British *albíyo-) and words for ‘swan’ in Germanic and Slavic (P:30; MA:641). The semantic development would then be something on the order of *‘be white, shining’ > ‘be reflected.’ In any case, not with VW (622) a borrowing from some Paleosiberian source.

ālme* (n.) ‘spring [of water]’
[-, -, ālme//] ///lyñe arṣāklacce ālmene eṅwe lä/// ‘... a man in a snake-infested pond ...’ (152b2). ∎A derivative of a putative PIE *hael- ‘± be wet’ seen otherwise in Lithuanian ãlmės ‘aus dem Körper fliessende Materie, Blutserum, Blutwasser,’ almuõ ‘pus,’ Latvian aluôts ‘source, spring,’ Armenian aɫtiur ~ eɫtiur ‘moist area, slough, swamp,’ Russian olьga ‘morass,’ Latin almus ‘nourishing’, alga ‘seaweed,’ Sanskrit árma- ~ armaká- ‘fountain’, ṛjīṣá- ‘slippery’ (Mayrhofer, 1987:120; cf. P:305, Fraenkel, 1962:8; MA:207, 539). The connection with Sanskrit árma- is exact in both form and meaning.

āl(y)i See alyiye.

ālyauce* (pronoun) ‘one another, each other’
[-, -, ālyauce//] mā śwoṃ [ā]lyauce ‘they did not eat one another’ (3b1), sāu plāc=ālyau[ce] ‘that [was] the conversation with one another’ (14b1), mā ṣarsa ālyauce/// ‘not joining the hand [with] another’ (322b7), kāwälyñeṣṣe ka ṣp ñyās tsenketär ālyauce ‘loving desire [for] one another arises’ (590b3). ∎Clearly a derivative of PIE *haelyo- (see alyek). So VW:161. Much like with its equivalent in TchA āläm wät we have here a PTch compound *ālye- ‘other’ + *wäte ‘second.’ Since it is a compound, we would expect the stress to fall on the last syllable of the first member of the compound, i.e. ālyé-wäce. The first syllable would be unstressed and thus should appear as a-, rather than as ā-. Perhaps Winter (1991:157) is right in seeing this a three member compound, i.e. *ā- (q.v.) + ālye- + wäce. See also allek and wate.

āwe* (n.) ‘grandfather’
[//āwi, -, -] śaiṣṣeny=alek yku āwi pācer saile/// (289b3). ‣It should be noticed that Thomas (1988) takes āwi to be a genitive singular and the whole phrase to be a miswriting for *āwi mācer. He cites another source where āwe mācer is to be found. He also equates B āwe with A āp but the latter seems rather to belong with B āppo. Semantically one should compare orotstse-pācer, q.v. ∎From PIE *h2euh2o- ‘grandfather’ [: Armenian hav ‘grand-father,’ Latin avus ‘grandfather, ancestor,’ avunculus ‘mother's brother,’ Old Prussian awis ‘uncle,’ Lithuanian avýnas ‘mother's brother,’ OCS *ujь ‘uncle,’ Old Irish áue ‘grandson, nephew,’ Gothic awō ‘grand-mother,’ Welsh ewythr (Proto-Celtic < *awen-tro-) ‘uncle,’ Hittite huhhas ‘grandfather,’ etc. (P:89; MA:237-238)] (Thomas, 1980).

āwiś See apiś.

āśirvāt* (n.) ‘benediction’
[-, -, āśirvāt//] ysaparsa yey āśirvāt weṣṣi teṃ epinktene sāu onko[rño] päs pyautka ‘he went near and said a benediction; in the meantime the porridge developed’ (107a3). ∎From BHS āśīrvāda- (so Krause, 1954; not in M-W or Edgerton).

āśce (nf.) ‘head’
[āśce, -, āśc//aścī, -, āstäṃ] prāp-mahur āssa tässāte ‘he set the diadem on [his] head’ (109a5), āś papyākoṣ po läklentaṃts ‘a head battered by all sufferings’ (220a5), aṣtsa = BHS -śira- (251a5), mā āś wāwā[lau osne ṣmalle] ‘[one is] not to sit in a house head covered’ (321b2), aṣtsa = BHS murdhani [sic] (545b1), āssa yok ‘hair on the head’ (603b4). ‣The perlative singular is never the expected *āś(c)sa but rather āṣtsa or āssa. -- aścaṣṣe* ‘prtng to the head’ (W-5a3);
aśca-sanāpalle ‘head-salve’ (W-18a4). ∎Etymology uncertain. This word is usually taken to be a derivative of some sort from the widespread family of PIE *haeḱ- ‘sharp, edge’ (P:18ff.; MA:237; this explanation goes back to both VW [1941:14-5] and Pedersen [1941:262]). VW's explanation (1976:171) is that we have *haeḱst-, with zero-grade of the suffix compared to Greek akostē ‘barley,’ or possibly ‘grain of any kind’ (as the ‘pointy’ grain or the like). He would also compare Lithuanian akštìs ~ akstìs ‘a kind of skewer’ (and we might add ãstinas ‘Stachel, Ochsenstechen, Federstachel,’ OCS ostь (m.) ‘Stachel’), Slovenian õst ‘spike, thorn,’ Russian ost' ‘point, awn,’ Welsh eithin (< *haeḱstīno-) ‘gorse’. Without the *-t- we have Greek ákhnē ‘chaff’ (< pre-Greek *ak-s-nā-), ēkēs ‘sharp’ (puriēkēs ‘with fiery points,’ tanuēkēs ‘with long points’), Latin acus (gen. aceris) ‘chaff,’ Gothic ahs (gen. *ahsis) ‘ear [of grain].’ VW sees āśce as the reflex of a PIE *haeḱst-en- ‘point, summit’ > ‘head.’ The phonological equation is impeccable but the semantic one less so. All the other derivatives of *haeḱ-es- mean ‘point, awn, sharp plant part.’ They do not mean ‘summit.’ It would be better to start from ‘awn’ or ‘ear (of grain)’ as in Russian or Gothic. The same semantic development is to be seen in Cree and Ojibwa (cf. Cree mistikwaŋ, both ‘ear of corn’ and ‘someone's head’ [Pentland, 1977:225]). Admittedly the semantic transfer from ‘ear of corn (i.e. maize)’ to ‘head’ would seem to be a trifle more likely than ‘ear’ (of other grains) to ‘head.’ Alternatively one might see a connection instead with with *h2óst ~ h2ést- ‘bone.’ Āśce might be from either *h2estēis or *h2estēn (see further s.v. āy ‘bone’). The semantic derivation would have been something on the order of ‘(particular) bone’ > ‘bone (par excellence)’ > ‘skull’ > ‘head.’

Āśtāwi* (n.) ‘Āśtāwi’ (PN in graffito)
[-, Āśtāwintse, -] (G-Su3).

āśmagupti (n.) some medical ingredient
[āśmagupti, -, -//] (501a6).

āśrai* (n.[m.sg.]) ‘body’
[-, -, āśrai//] klaiññe cau āśrai ‘this feminine body’ (400b2). -- āśrayṣṣe ‘prtng to the body’ (194b2);
āśraytstse* ‘id.’ (194a5). ∎From BHS āśraya-.

āśrayāśrite* (n.) ‘± objects of the sense-organs’
[//-, -, āśrayāśriteṃ] (177b1). ∎From BHS *āśraya-āśrita- (compound not in M-W or Edgerton).

ās-1 (vi./vt.) G ‘dry out, dry up (intr.), parch’; K ‘dry out, dry up (tr.)’
G Ps. IV /oso-/ [MP -, -, osotär// -, -, osontär]; Pt. Ib /āsā-/ [A //-, -, asāre]; PP /āsu-/;
K Ps. IXb /āsäsk'ä/e-/ [A -, -, āsäṣäṃ; APart. āsäṣṣeñca] wrotsana ckenta kaumaiño samudtärnta kätkron=epinkte kaunts=osonträ ‘great rivers and pools between deep oceans are dried out by the sun’ (45b7); /// yolmi asāre /// ‘the pools dried up’ (387.1b2); aswa lymine yokaisa ‘lips parched by thirst’ (H-149.14b1 [Hilmarsson, 1989a:4]); olyapotse māka śeśu kor āsäṣṣäṃ ‘eating to much dries out the throat’ (ST-a1), ṣeme stām kleśaṣṣe āsäṣṣeñca po ‘alone drying out the kleśa-tree completely’ (29b2). ∎AB ās- reflect PTch *ās- whose nearest relative is Latin āreō ‘am dry’ and its adjectival derivative āridus ‘dry, arid.’ It is noteworthy that Class III present in Tocharian (TchB oso-, A asa- < *haēs-h1-ó-) is the equivalent of the eh1-stative seen in Latin ār-ē- (haēs-eh1-). Tocharian shows an old middle formation, Latin an active. More distantly related are Greek ázō ‘dry’ (tr.), áza (f.) ‘dryness, heat,’ Czech and Polish ozd ‘malt-kiln,’ and Czech/Slovak ozditi ‘to dry malt’ (< *azdye/o-). Latin and Tocharian may show a lengthened grade (*haēs-eh1-) while Greek and Slavic show the remnants of a de/o-present (*haes-de/o-) (VW, 1941:8, 1976:169; cf. P:68-69; MA:170). The problem, as Melchert points out (p.c.), is that we cannot be sure that a PIE *haēs- would have given Latin (and pre-Tocharian) *ās-. Certainly it is likely that a long *-ē- remains uncolored by a preceding laryngeal in Anatolian (cf. Hittite histā- ‘bone-,’ also ‘mortuary shrine, ossuary’ from *h2ēstoyo-, though Puhvel, 1991:321-323, considers the Hittite -i- to be anaptyctic in origin, the original being *h2stoyo-). See also asāre.

ās-2 (vt.) ‘bring, fetch’
Ps. IXaα /ās-sk'ä/e-/ [A -, -, āṣṣäṃ//]; Ko. II /ās'ä/e-/ [Inf. āṣtsi]; Ipv. I /pāsā-/ [Sg. pāsa, Pl. pāsat] mäkte nauṣ weñām bhavāggärṣṣana kautatsy āṣṣäṃ vajropame [samādhi] ‘as we said earlier: in order to destroy the bhavāgra-kleśas he brings the vajropame-samādhi’ (591a4); [ā]ntsesa watsālai premane war āṣtsi yakne yamaṣäṃ ‘he does [it this] way to fetch water, bearing a watsālai on [his] shoulder’ (91a1); tanāpates kākone tākaṃ wentsi mā rittetär te śka pasāt tam śka pasāt ‘[if] one is in [scil. enjoying] the invitation of benefactors, it is not appropriate to say: bring this and bring that!’ (331b4). ∎Etymology uncertain. It is possible that we have here the locative particle *ā ‘near, on, away,’ q.v., verbalized by *-s- like 2kätk- ‘lower’ is from *kat-sḱe/o-, and most particularly like wäs-, the suppletive preterite of ai- ‘give,’ is from *wi- ‘away’ + the verbalizer *-s-. Also possible is VW's suggestion (624) that we have hear a borrowing from some Iranian source, e.g. Khotanese hayz- ‘drive, conduct, transact, make’ from Proto-Iranian *az- (< PIE *haeǵ- [see āk-]). However, as VW acknowledges the Tocharian ā- would seem to require an Iranian form with a lengthened grade, *āz-, for which there seems to be no evidence except in certain derived compounds where the *-āz- is the second member.

āsaṃkhyai See asaṃkhyai.

āsūre* See asūre.

āsk- (vi.) ‘sit, be seated’
Ps. II /āsk'ä/e-/ [APart. aṣṣeñca] naksentr=ām aṣṣeñcai ‘they reproach one silently sitting’ [= BHS nindanti tūṣṇīm āsīnam] (U-18a1). ∎Perhaps related to Greek ēs-, Sanskrit ās-, Hittite es- ~ as- ‘sit’ from PIE *h1ēs- or possibly *h1eh1es- (but not *h1eh1s- which would have given Hittite **ess- (cf. P:342-343). Tocharian āsk- might represent PIE *h1ōs-sḱe/o- with a PIE o-grade (which would be unusual, though not unprecedented; see tresk- and 2nāsk-) or *h1s-sḱe/o-. It would partly match Hittite eske- the iterative of es- ~ as-.

āsta See āy.

āstär* (n.) ‘± bolt, arrow’
[-, -, āstär//] āsträ [Māra's weapon, in opposition to tsain, the Buddha's weapon] (PK-NS-30a7 [Couvreur, 1964:246, fn. 55]). ∎From BHS astra-.

āstre See astare.

āhār* (n.) ‘food, sustenance’
[/āhāräñc, -, -/āhāränta, -, -] (175b5). ∎From BHS āhāra-. See also anahār.

āhārakṛtyiññe* (n.) ‘obtaining sustenance’
[-, -, āhārakṛtyiññe//] (176b1). ∎ An abstract derived from the BHS āhārakṛtya-.

āhārasūtar* (n.) ‘± sustenance-sūtra’
[-, -, āhārasūtar//] (177a1). ∎From BHS *āhāra-sūtra- (compound not in M-W or Edgerton).

āhrīkyanavatrāpyä* (n.) ‘a Buddhist beggar’ (?)
[-, -, āhrīkyanavatrāpyä//] (200b5). ∎If from BHS *ahrīky-anapatrāpya- (compound not in M-W or Edgerton).

ātstse (a) (adj.); (b) (n.) (a) ‘thick, thicketed’; (b) ‘thickness of wits; thicket (?)’
[m: ātstse, -, ācce//] [f: -, -, ātstsai//-, -, atstsāna] [(noun) -, -, ātstse// atstsenta, -, -] (a) krentaunasa ācce ‘thick with virtues’ = BHS kalyāṇakalilam (251b6), āśne lupṣalle ātstse matsi mäsketär kartse ‘[it is] to be smeared on the head; thick, beautiful hair appears’ (W-31b3), yops=āttsāna wa[r]ś[ainne] ‘he entered into the thicketed plain’ (338a1);
(b) /// smāṃ yāmoṣ ātstse lutaṣṣeñca ‘repeated, driving out thickness [of wits]’ (W-22b2). ∎TchA ātsäts (indeclinable) and B ātstse reflect PTch *āts(ä)tse or *āt(ä)tse but extra-Tocharian connections, if any, are unknown. Not (with VW:172) from ā- the privative prefix (a form which exists only by ā-umlaut when the following vowel is -ā-; see e(n)-) plus *tus- ‘empty.’

i- (vi.) ‘go, travel’
Ps. I /yä-/ [A yam, yat, yaṃ//ynem, yacer, yaneṃ; AImpf., see below; MPPart. ynemane; Ger. yalle, see below]; Ko. I (= Ps.) (Opt. = Impf) [Inf. yatsi]; Imperfect /yei-/ [yaim, yait, yai ~ yey//-, -, yeyeṃ]; Ipv. sg. /päṣ/, pl. /päcisä/; Pt. I/III /mäs-/ [-, masta, masa (~massa)//]; [see also mit-]; PP /yku-/ ‘gone’ (N-ne yku ‘directed towards’) wnolme nraine yan [yan = BHS upaiti] (16a4), tāsa su yaṃ ñäkcye śaiṣṣeś ‘by it [the divine way] he goes to the divine world’ [yaṃ = BHS gacchati] (23a3), po yaneṃ samudtärśc aiwol ‘they all [scil. streams of water] go directed to the ocean’ (30a8), tumeṃ c[ai] brāhmaṇi tot ike-postäṃ ynemane Araṇemiñ lānte yapoyne kameṃ ‘then these brahmans, going place to place, came into king A.'s kingdom’ (81b2), papātkormeṃ yän = BHS viśreṇayitvā carati (U-25b3); sankrāmiś yatsi omtsate ‘he began to travel to the monastery’ (109b1); tāu onkorñ[ai] srañciyeṃ tappre kauś yey ‘they boiled the porridge and it went up high’ (107a1); päst paṣ ñy ostameṃ ‘go away from my house!’ (23b6), [tusā]ksa nai yes ñī yaitkorsa pcīso Araṇemiñ lānte ‘go you then by my command to king A.!’ (81a5); Nānda cāla onkorñai Nandābala tāy ṣerśka postäṃ msā-ne ‘N. lifted the porridge and her sister N/bala followed [lit. went after] her’ (107a7), meñe menkine massa [sic] ‘the month went in a lack’ [= ‘the month ended in a deficit’] (433a10); [waiptā]yar ykūsa = BHS viṣṛtā (11a5), totte ykuweṣo = BHS pāragam (30b4). -- yalle ‘accessible’: mäntrākka yale = BHS evaṃ gantavyaṃ (547b5), [y]t[ā]rye ṣemeskepi yalya ‘a way accessible to a single [person]’ (555a4);
yalñe ‘(a) going; journey’: ompostäṃ ... yalñe = BHS anugama- (41b3), päst yalñe = BHS yānaṃ (543a6), yalñene = BHS gate (547b2);
yalñetstse* ‘± one taking a journey’ (?): (531b2);
yalñeṣṣe* ‘prtng to going’ (109a6);
ykuwer* (n.) ‘arrival; departure’ (i.e. ‘movement into or out of’): yñakteṃ ykuwermeṃ = BHS devāṃ gatvā (198a5), maskwa[tstsai] ytāri ykūwermeṃ = BHS viṣamaṃ mārgam āgamya (305a3). ∎TchA i- ‘id.’ and B i- reflect PTch *i- from PIE *h1ei- ‘go’ whose athematic paradigm was presumably *h1éimi ‘I go,’ *h1éiti ‘he goes,’ *h1imé ‘we go,’ *h1yénti ‘they go’ (and a singular imperative *h1i-dhí) [: Sanskritēmi, ēti, imaḥ, yánti, sg. imperative ihí, Avestan aēiti, yeinti, Greek eîmi ‘will go,’ eîsi, ímen, íāsi, sg. imperative íthi, Latin eō (with a thematic ending), īt, īmus, eunt (with analogical full-grade), Old Lithuanian eîmi, eîti, eimè (with analogical full-grade), Hittite sg. imperative īt, Luvian 3rd. sg. iti, etc. (P:293-294; MA:228)] (Sieg and Siegling, 1908:926, VW:183). TchA yäm, yäṣ (plural: ymäs, yiñc) B (singular) yam, yaṃ reflect a putative PIE *h1imi, *h1it(i), *h1imesi, *h1yénti with generalization of the zero-grade rather than, as in Latin or Lithuanian, the full-grade. The TchB second person plural, yacer, reflects PIE *h1ite + the mysterious -er. In TchB alone we have an extended stem yne- in the first person plural, third person plural, present participle and derived verbal adjective (ynem, yaneṃ, ynemane, ynūca). This stem reflects a putative PIE *h1i-ne/o- similar, except for the ablaut grade of the root, to Old Latin prod-īnunt or Lithuanian einù (Krause and Thomas, 1960:198). The addition of such a stem to the paradigm of i- allows the differentiation of first and third persons plural from the corresponding singular forms.
The imperative forms (sg.) paṣ (A piṣ) and (pl.) pcīso (~ cisso) (A pic ~ picäs) reflect p(ä)- (the regular prefix of the Tocharian imperative) + PIE *h1idhi and *h1ite respectively. PIE *-VTi in word-final position regularly gave Tocharian -ṣ (cf. the 3rd. sg. ending -ṣ in A from PIE *-eti). In the plural *h1ite > *p-yäcä + the usual plural imperative *-sä, whence *päcäsä > *pciso (see Jasanoff, 1987:106ff). The imperfect stem (B yai-, A ye-) reflects PTch *yei- from PIE *h1i-yeh1-, the singular of the optative plus PTch *-ī- the regular imperfect/optative marker, itself the generalized descendant of PIE *-ih1-, the zero-grade of the optative suffix found in the dual and plural. Similarly formed is the imperfect of ‘to be,’ namely B ṣai-, A ṣe- from PIE *s-yeh1- + later -ī- (Adams, 1988c:98). The preterite participle stem yk- reflects the zero-grade of an élargissement of *h1ei-, namely *h1eigh- [: Armenian iǰanem (aorist ēǰ) ‘climb up,’ Greek oíkhetai (~ Hesychian eíkhetai) ‘goes away,’ Lithuanian eigà (f.) ‘way, course’ (P:296)] (VW, 1941:169, 1976:598).
The preterite mäs- is (as if) from PIE *mus(-ā)-, an intransitive use of *meus- ‘move, take’ (VW:291-292). Further s.v. mus-. See also ynamo, ynuca, ytārye, ykweṣṣe, ymiye, iyā-, mit-, and probably aiñye.

ikante (ordinal number) ‘twentieth’
[ikante, -, ikañceṃ//] [ikä]nte ṣuktänte ‘twenty-seventh’ (135b3). ∎Probably we have in ikante a PIE *wi(h1)dḱṃt-o-, a simple thematicization of the word for ‘twenty’ and precisely what we expect for the oldest level of ordinal formation (cf. śkante ‘tenth’ to śak ‘ten’ from *deḱṃt-o- and *deḱṃ respectively). Otherwise is Winter (1991:116-117) who takes ikänte to be from cluster-simplification from *ikäñcte where *ikäñc- is the expected form for ‘twenty’ and -te is the regular ordinal suffix. The -kiñci or TchA that forms the ordinals of decades (though wikiñci* ‘twentieth’ happens not to be attested) is a newer formation, reflecting a putative PIE *-ḱṃtiyo-.

ikäṃ (number) ‘twenty’
waimene ikäṃ pkārsa wäntärwa ‘know the twenty difficult things!’ (127b3), ikäṃ kṣuntsa .ṣuktañce [meṃ ne śa]k-śtwerne ‘in the twenti[eth year of] the regnal period, in the seventh month, on the fourteenth [day]’ (LP-5a5). -- ikäṃ-ṣe ‘twenty-one’;
ikäṃ-wi* ‘twenty-two’ (ikante-wate* ‘twenty-second’);
ikäṃ-trai ‘twenty-three’ (ikante-trīte* ‘twenty-third’);
ikäṃ-śtwer* ‘twenty-four’ (ikante-śtarte* ‘twenty-fourth’);
ikäṃ-piś ‘twenty-five’ (Ikante-pinkte* ‘twenty-fifth’);
ikäṃ-ṣkas* ‘twenty-six’ (ikänte-śkaste ‘twenty-sixth’);
ikäṃ-ṣukt* ‘twenty-seven’ (ikänte-ṣuktänte ‘twenty-seventh’);
ikäṃ-okt* ‘twenty-eight’ (ikante-oktänte* ‘twenty-eighth’);
ikäṃ-ñu* ‘twenty-nine’;
ikäṃ-pikwalaññe ‘[one] twenty years old’ (the legal age for Buddhist ordination): se ṣamāne menki-īkäṃ pikwalaṃñepi onolmentse wasaṃ pāt yamaṣṣäṃ pāyti ‘whatever monk ordains a being of less than twenty years of age, pāyti’ (H-149.X.3a1 [Couvreur, 1954b:47]). ∎TchA wiki ‘id.’ and B ikäṃ would appear to reflect something on the order of PTch *w'īkän which in turn is from a PIE *(d)wi(h1)dḱṃti, a compound of *(d)wi- ‘two’ (with or without an explicit dual marker *-h1-) + *d(e)ḱ(o)mt- ‘ten’ + *-i a marker of the dual. (If the original form was *widḱṃti, the *-d- was lost early with accompanying lengthening of the preceding vowel.) Outside of Tocharian one should compare (P:1177; MA:404): Sanskrit viṃśatí-, Digoron Ossetic insäj, Khotanese bistä, Avestan vīsaiti (in Sanskrit the number has been converted into a regularly inflected i-stem; the variation in Indo-Iranian between *vinś- and *vīś- may be due to different treatments of the anomalous cluster *-dḱ- (Mayrhofer, 1976:198]), Armenian k`san, East Greek (here Homeric) eīkosi (< *ewīkosi where the -o- is analogical after the higher decades and the prothetic e- is mysterious), Doric (w)īkati, Latin vīgintī (with secondary -g- [another special development of *-dḱ-?] and regularized dual ending [as if from *-ih1]), Old Irish fiche (gen. fichet < *wiḱṃt-s, -os, with loss of *-d- but no lengthening of the preceding vowel), Albanian zet (< *wiḱṃti, again with no lengthening of *-i-).
Whether the PIE preform that gave ikäṃ and wiki ended in *-ṃt or *-ṃti is a matter of some controversy (Pedersen, 1941:253, VW:572, and Hilmarsson, 1989a:121-125, opt for the former, Lane 1966:219, opts for the latter). Probably the word for ‘twenty’ was explicitly marked as a dual while the less-marked singular (‘ten’) and plural (‘thirty,’ ‘forty,’ etc.) were not explicitly marked for number (just as in Indo-Iranian) and that final *-mt and *-nt in thses forms were lost without a trace in Tocharian. Cf. *deḱṃt ‘ten’ > B śak, A śäk. However *-nti (including *-nti < *-mti) was subject, after original *-nt had been lost, to a facultative apocope of *-i (one might compare Latin -it from *-eti and -unt from -onti and similar phenomena in Celtic [Cowgill, 1975:56-57]). Where *-i remained we have -ñc (as in the fuller forms of the TchA third person plural ending), where *-i was lost we have *-nt > *-nn > *-n (in B), > *-yn > *-y (in A). Thus PTch *w'īkänt gives ikäṃ in B but *wikäyn > *wikäy > wiki in A (see Hilmarsson, 1989a:123). For a somewhat different explanation, see Winter, 1991:116-117. See also ikante, and a bit more distantly wi, śak, and kante.

īke (nnt.) ‘place, location; position’
[īke, -, īke//ykenta, -, ykenta] snaice tallānt ikemeṃ ‘from a poor, miserable place’ (31b5), ṣañ mäskelye yakene [lege: ikene] ‘in his appointed place’ (108a3), śle-taśśäntse īkene ‘in the place of the mountain-commander’ (LP-3a1). -- ykeṣṣe* ‘prtng to a place’ (41a3);
ykentaṣṣe* ‘prtng to places’ (213a1);
yke-postäṃ ‘place by place, one after the other, bit by bit’: po toṃ yke-postäṃ [wṣeññaṃne] neske ram no ñaṣtä[r su srukalñe] onolmeṃ ‘in all such places, one after the other, death seeks beings [as] tribute’ (45b4), tumeṃ c[ai] brāhmaṇi tot ike-postäṃ ynemane Araṇemiñ lānte yapoyne kameṃ ‘then these brahmans, going place to place, came into King A.'s kingdom’ (81b2), sa kenä yke-postäṃ po wars=ite ‘bit by bit this ground [becomes] completely full of water’ (407a5). ∎TchB īke presumably reflects a PTch *w'äike from PIE *weiḱos- (nt.) most closely related to Gothic weihs (gen. weihsis) ‘village’ [: Sanskrit víś- (f.) ‘habitation, house,’ Avestan vīs- ‘house, village, clan,’ Greek oîkos (m.) ‘house,’ Latin vīcus ‘village, part of a town,’ and the widespread *weiḱs-poti- ‘± head of the clan’ (P:1131; MA:622)] (VW, 1941:24, 1976:184).

ikne See yakne.

ikraiti See yäkraiti.

ikṣvākuññe* (adj.) ‘prtng to the (family of) Ikṣvāku’
[-, ikṣvākuññepi, -//] (162b1).

inkauṃ (adv.) ‘by day, during the day’
[re]kauna plātäṃ ne inkauṃ wīna kallaṃ kästwer ṣpanene ‘during the day he gets pleasure from words and conversations, at night from sleep’ (27a4), śaktalye iṅauṃ kästwer katnau ‘I spread seed day and night’ (205a3), inkauṃ = BHS divā (H-149.315b3 [Sieg, Siegling, 1930-32:491]). ∎The prefix y(n)- ‘in’ + kauṃ ‘day,’ qq.v.

iñakteṃ See yñakteṃ.

iñcuwo See eñcuwo.

īte ([indeclinable] adj.) ‘full’
waipeccesa īte po ‘full of every possession’ (46a3), po warkṣältsa wäntalyi ite pännāte karṣṣa ‘with all [his] strength he stretched fully the bow and shot’ (109b6), [i]te mäsketrä = BHS āpūryate (H-149.242b3 [Couvreur, 1966: 169]), śtwara tasanmane ite ite motä-yolkaiṃ taṣalle ‘[one is] to place those thirsty for alcohol on four very full containers’ (M-3a4). -- itauñe ‘± fullness’ (183b5). ∎Etymology uncertain. VW (1965a:116-7, 1976:607) plausibly connects this word with TchA ypic ~ ywic ‘id.’ from y(n)- ‘in’ + wic, the expected accusative singular of *wit. B ite and A *wit would reflect a PTch *w'ite. VW would connect *w'ite with Sanskrit vītá- ‘that which pleases, that which one seeks to obtain’ but the semantic gap seems very great.

itreśemtse ‘?’
///wentse itreśemtse a/// (526b6).

inäśāśśäññe (adj.) ‘?’
[m: inäśāśśäññe, -, -//] kuc[e] n[e]säṃ inäśāśśäṃññe wiśikke [] Senemetre par[r]a [y]aṃ (LP-21a2/3).

ineś See yneś.

inte (conjunction) ‘if, whenever’
inte yes ... käṣṣiṃ arttastär ṣañ wrat lau tärkanacer ‘if you love the teacher, you will put aside your own vows’ (108a6/7), s[n]ai sa[k snai la]kle palsko tsenketrä inte toyne [lege: toy no?] warpalñenta mā tākaṃ ‘without good fortune, without suffering the spirit arises when these enjoyments do not exist’ (197a3), inte = BHS yadā (541b2). See ente and intsu.

intra(-) ‘?’
In a list of medical ingredients (W-17a4).

Indratewe (n.) ‘Indradeva’ (PN in monastic records)
[Indratewe, -, -//] (472a1).

Indradhvaje (n.) ‘Indradhvaja’ (PN)
[Indradhvaje, -, -//] (74b2).

indranīl (n.) ‘sapphire’
[indranīl, -, -//] (74a1=75b4). ∎From BHS indranīla-.

indravyākaranäṣṣe* (adj.) ‘± prtng to Indra's revelation’
[m: -, -, indravyākaranäṣṣe//] (350b2). ∎From BHS *indra-vyākaraṇa- (compound not in M-W or Edgerton).

indri (nnt.) ‘sense(-organ); penis’
[indri, -, indri/indriñc, -, -/indrinta, indrintaṃts, indrinta] ṣek indrinta wawlāwau ‘always keeping the senses under control’ (26a7), ṣañ indri = BHS svākṣaṃ (175b6), wi indriñcä kektseñaṣṣe indri śaulä ṣe i[nd]ri ‘the two senses, the body-sense and the life-sense’ (333a3), meleṃṣṣe indri ‘sense of smell’ (K-11a1), indrinta = BHS indriya- (U-22b2), indrine = BHS meḍhra- (Y-1a6). -- intriṣṣe ‘prtng to a sense(-organ)’ (TEB-63-01);
indrintaṣṣe* ‘prtng to the sense organs’ (241b2). ∎From BHS indriya-.

Indriśke* (n.) ‘Indriśke’ (PN in graffito)
[-, -, Indriśke//] (G-Qo1). ∎In origin a diminutive of the following.

Indre (n.) ‘Indra’ (PN of a god)
[Indre, -, -//] Indre kārpa rṣākäññe weṣ myāskate ‘Indra descended and changed into the guise of a seer’ (107a7). See also Ylaiñäkte.

indraiśñe* (n.) the name of a meter
[-, -, indraiśñe//] (582b4)

intsu (interrogative/indefinite pronoun) (a) ‘which, what kind of’; (b) ‘whatever’
[intsu, -, iñcew//] (a) posa śpālmeṃ rṣāke intsu ste ‘which seer is best?’ (107b3), intsu no yāmor mā nemcek tänmaṣṣeñca [] iñcew yāmorsa mā ṣpä cmetsiśc yuwäṣṣäṃ ‘what kind of deed [is it], not leading surely to birth, and through what kind of deed does he mature to birth?’ (K-2b1/2);
(b) päknāträ iñcew ra tsa e[ka]lmi yāmtsi ‘if one intends to subject anyone whatsoever’ (M-1b7). ∎TchA äntsaṃ ~ antsaṃ ‘id.’ and B intsu reflect PTch *änä- ~ *enä- plus the demonstrative pronouns sū (B) or saṃ (A). PTch *änä- must be an unstressed variant of *enä- and the later must be a frozen form of the demonstrative pronoun (here used as a relative as sometimes in Greek) *h1e/ono- [as demonstratives: Sanskrit (instrumental) anéna (m.), anáyā (f.) ‘this,’ anā ‘then, certainly,’ Avestan ana ‘this,’ Greek énē (scil. hēméra) ‘the day after tomorrow,’ énioi ‘some’ (if this belongs here [rejected by Frisk, 1960:519]), ekeînos (< *h1e-ke-h1eno-) ‘that (one),’ Latin enim ‘for; namely, for instance,’ Umbrian ene(m) ‘tum,’ OHG jener (< *h1onyo-) ‘that (one),’ Lithuanian añs ~ anàs ‘that (one),’ OCS onъ ‘that one, he,’ Hittite annis ‘that (one)’ (P:319-320); as both demonstrative and relative: Greek éntha ‘there, thither; where, whither,’ éthen ‘thence; whence’]. Previous suggestions, all unsatisfactory phonologically, are reviewed by VW (173-4). The formation is the same as kuse ‘who, what’ (both relative and interrogative), q.v., where we find a collocation of a frozen form of the relative *kwi- or *kwu- + se or mäksu ‘who, what’ (both relative and interrogative), q.v., a collocation on PIE *men- + *kwi-/kwu- + sū, One should note particularly that the adverbial relative mäkte ‘as, how’ (< *men-kwi-tōd is to mäksū ‘who, what’ as the adverbial relative inte ~ ente ‘if, when; where’ (< *onV-tōd) is to intsu. See also ente, inte, and entwe.

intsau* (n.) ‘± block of wood’
[-, -, intsau//] ynemane intsau kātsaś śeśśanmusa śama=nepre poyśintse ‘moving, a block of wood bound to [her] stomach she approached the Buddha’ (18b8). ∎Etymology uncertain. VW (1964b:612, 1976:184) suggests descent from PIE *haeidh- ‘burn,’ more particularly a derivation from a nasal-infix present *hai-n-dh-. He notes Sanskrit édhas- ‘fuel’ and Greek kâlon ‘wood, timber’ (if the latter is related to kaíō ‘burn’ [Frisk, 1960:765-766]).

ipäṣṣeñca See yäp-.

iprer (n.[m.sg.]) ‘sky, air’
[iprer, ipreräntse, iprer//] yai kauc iprerne ‘he went high in the air’ (82b5), sū rano ṣäp ipreräntse ānte snai tärkarwa astare klautka ‘and also the surface of the sky turned cloudless and pure’ (350a4), iprer = BHS gaganam (535a5). -- ipreräṣṣe* ‘prtng to the sky or air’ (374.d). ∎Etymology unknown. See also eprer.

imassu See īme.

imāne (n.) the designation of some sort of household official or servant (so Sieg and Siegling, 1953:322)?
[imāne, -, -//] tane imāne weṣṣäṃ ‘now the imāne speaks’ (520b7). ∎Etymology unknown.

īme (nm.) ‘consciousness, awareness; thought’
[īme, ymentse, īme//īmi, -, -] [ru]pmeṃ pal[sk]o taläṣṣäṃ śtwāra ymentse śmoññaṃne ‘from form he raises up the spirit on the four modes of consciousness’ (10b8), kuse ṣamāne naumīye naumīyesa maskäṣṣäṃ pärkāwṣe imesa sū naumīye päst [t]ärkanalle ‘whatever monk exchanges jewel for jewel with the thought of profit, [he is] to give [it all] away’ (337a3/4), śwātsiṣṣe ime yamaṣyenträ ‘they did not have a memory of eating’ (431a1), paṣṣalñeṣṣe ime = BHS ārak ṣāsmṛti (542a6). -- imeṣṣe ‘prtng to awareness or thought’ (S-8a5);
imassu ‘mindful, aware’: imassu = BHS smṛta (8b7), śwātsi yoktsine ymassu mäskelle ‘[he must] be mindful of food and drink’ (559b4). ∎TchB ime reflects PTch *w'äime or *yīme (or *yäime). In either case TchA ime ‘id.’ is clearly a borrowing from B. Extra-Tocharian connections are less certain than sometimes assumed. VW (19661a:436-7, 1976:184) implicitly assumes PTch *w'äime and relationship with to Sanskrit vidmán- ‘knowledge’, and Greek ídmōn ‘instructed in, knowledgeable in,’ and (Hesychian) ídmēn ‘care, consideration,’ nominal derivatives of the widespread family of PIE *weid- ‘know, see’ [: Sanskrit vētti ‘knows,’ Greek eídomai ‘appear,’ Latin videō ‘see,’ German wissen ‘know,’ etc. (P:1125-1127)]. VW takes īme to be from a nominative singular *weidmē(n). However, it might be better to see A pratim ‘decision’ (whence B pratiṃ ‘id.’ by borrowing and Suffixwechsel) as an old compound *prete (see s.v. eprete ‘courage’) + *īme. If so, īme cannot be from PTch *w'äime since the latter would have give a TchA **wim. Attractive in this context is Benveniste's suggestion (1936:236) of a connection with Armenian imanam ‘reflect, imagine’ and Latin imāgō ‘image,’ imitor ~ imitō ‘imitate,’ aemulus ‘emulating, rivaling.’ The phonology of such a derivation is difficult, however. A putative PIE *haimó- would give TchB **yame while OIE *haeimo- would give **aime. See also possibly ūwe ‘learnèd.’

iyā- (vi./vt.) ‘go, travel’; ‘lead, cause to go’
Ps. V /iyā-/ [A -, -, iyaṃ//; AImpf. -, -, iyoy//]; Ko. V (= Ps.) [//-, -, iyaṃ] kokaletstse īyoy sū Prasenacī walo ot ‘then king P. was traveling by wagon’ (5a2); ontsoyttñesa allonkna retke iyaṃ ypaunane māka wnolmeṃ kauseṃ ‘[when kings] out of insatiableness lead the army into other lands, they kill many beings’ (2b8=3a1). ‣In part at least a synonym of i-, q.v. ∎TchA yā- ‘id.’ and B iyā- reflect a PTch *(y)iyā-, a reduplicated athematic present like the subjunctive (relegated present) tättā- ‘set, place’ (see s.v. tā-). The loss of reduplication in TchA in both yā- and tā- is morphologically regular. PTch *(y)iyā- is (as if) from PIE *yiyeha- a derivative of *yeha- ‘± go, travel’ [: Sanskrit yāti ‘goes, travels,’ Lithuanian jóju (inf. jóti) ‘ride,’ jódyti ‘ride about,’ OCS jadǫ (jachati) ‘travel,’ etc. (P:296)] (cf. VW:589, though with very different details). See also perhaps yateññe.

irand (n.) ‘castor-oil plant’ (Ricinus communis Linn.) (a medical ingredient)
[irand, -, -//] (FS-a6, P-1a5). ∎From BHS eraṇḍa-. See also hirant and eraṇḍaṣṣe.

iryāpath* (n.[f.pl.]) ‘mode of physical behavior’
[//-, -, iryāpathänta] (108b5). ∎From BHS īryāpatha-.

īlārñe See ylāre.

ilaiñakte See ylaiñakte.

īwate (n.) ‘anxiety’
[iwate, -, -//] /// stmau krent saṃvarne mā śaula ṣ[oṣa] p[ros]ky=īwate ‘standing in good discipline, [there is] no fear or anxiety for life’ (20b7). ∎Probably with VW (185) we have a compound of y(n)- ‘in’ plus -wäte, a derivative of PIE *dwi- ‘two’ and formally at least identical with *dwito- ‘second.’ As VW points out we have a similar semantic development (*‘be of two minds’ > ‘fear’) to that seen in Greek déos (nt.) ‘fear’ (< *dweyos-) and deídō ‘am afraid’ (< a reduplicated perfect *dedwoyṃ). See also wate.

iweru* (n.) ‘± swelling, dropsy’
[-, -, iweru//] skwänma śaiṣṣe kolokträ iwerune wränta ramt ‘the world follows good fortunes like waters in a morbid swelling’ (255a2). ∎From y(n)- ‘in’ + weru, qq.v.

iśe ‘?’
/// ceṃ śauśäṃ iśe sä[suwa] /// (566b4).

iśelme See yśelme.

iścem* (n.) ‘± clay, brick’
[-, -, iścem//] mäkte ost poṣiyantsa [wa]wārpau [pa]paikau ā[s]tre [] ṣi[m mā] prākre aipu no iścemtsa oṃṣmeṃ mā yāmu ‘as a house surrounded by walls, painted, pure, [if] the roof [is] not covered firmly and [is] not made from a above with clay/tile’ (A-2a4/5). -- iścemaṣṣe* ‘prtng to clay, earthen’: mäkte kos tsaikaṃ lwaksāttsaika=ścemaṣṣeṃ bhājanta ‘as however many earthen vessels he makes’ [iścemaṣṣeṃ = BHS mṛttika] (3a2). ∎TchB iścem ‘clay’ is related to a group of Indo-Iranian words for ‘brick’ [: Sanskrit iṣṭikā- (f.), iṣṭakā- (f.), Avestan ištya- (nt.), Old Persian išti- (Modern Persian xišt), Avestan zəmōištva- (nt.) ‘earthen brick’] (VW, 1949:148, 1976:184-185). The Indo-Iranian words would seem to presuppose a Proto-Indo-Iranian *išt- with various derivatives. In Tocharian we have a putative *ist-ē-m- (so VW) or, perhaps more likely, *ist-yó-mn. Perhaps Hittite is(sa)na- ‘paste’ belongs here also (MA:108).

Iśśapake* (n.) ‘Iśśapake’ (PN)
[-, Iśśapakentse, -//] (TEB-74-06).

īṣi See yṣiye.

iṣcake (n.[m.sg.]) ‘?’
[iṣcake, -, -//] kucaññe iṣcake = BHS tokharika (Vorob'ev-Desjatovskij, 1958). ‣The meaning and form of this phrase has been much debated (see K. T. Schmidt, 1994:209-210, for a convenient summary). Assuming, as everyone does, that tokharika stands for tokharikā (a mistake with many parallels in the manuscript), the BHS should mean ‘Tocharian woman’ but iṣcake is not a known word for ‘woman’ and, as an apparently masculine noun, an unlikely candidate to be a heretofore unknown word for ‘woman’ (and a borrowing from a hypothetical Iranian *strīčaka-). Another possibility perhaps lies in Sanskrit tukkhāra a kind of horse and Georgian (obviously borrowed from Sanskrit by some route) t‘oxarig-i, t‘oxarik’-i, t‘uxarig-i ‘ambling horse’ (Bailey, 1985:127). If so, iṣcake would be some sort of equine term (e.g. ‘steed’ or the like) but any more definite semantic equation is still obscure.

iṣwarka See yṣwarka.

isapar See ysapar(sa).

isape See ysape.

isalye See ysalye.

iskil (n.) ‘?’
[iskil, -, -//] tarmawirñe iskil parra iyaṃ tu ceṃmpa yakwi trai stare-me (LP-15a2/4).

istak (adv.) ‘suddenly’
istak tāka cakra[vārt] ‘suddenly he was a cakravartin’ (37a8), tesa nāṣṣi istak ast[are] ‘[if] he should wash thusly, suddenly [he will] be clean’ (P-2b6). ∎Probably with VW (184) y(n)- ‘in’ + -stā-, a derivative of ‘stand’ + the strengthening particle k(ä). For the meaning VW adduces Latin statim ‘steadily, on the spot; immediately, at once.’ See also y(n)-, ste and tāk- (s.v. nes-), and k(ä).

ispek (adv.) ‘nearby; concerning’
///ne Brahmadatte ñemtsa walo mäskīträ ispek ṣpä ‘and king B. by name found himself nearby’ (349b3), nervāṇäṣṣai rīntse kameṃ ispek cai ‘concerning them, they went to the nirvana-city’ (PK-AS-16.3-a1/2 [Pinault, 1989:156]). ∎A compound of y(n)- ‘in’ + spe ‘near’ + the strengthening particle k(ä), qq.v. See also particularly ysape.

Uttare (n.[m.sg.]) ‘Uttara’ (PN of a prince)
[Uttare, Uttari, Uttareṃ (voc. Uttara)//] (81a5).

Uttaraphalguṇi (n.) ‘Uttarāphalguṇī’
[a lunar mansion] (M-1b9). ∎From BHS uttarāphalguṇī-.

utpat (n.) ‘± production, thing produced, sum’
[utpat, -, -//] caturḍasaṣṣe[ṃ] kuśāneṃ utpatä po ṣe keśne [wa]rpāmte ‘empfingen die am 14ten fälligen kuśāne], Betrag alles in einer Zahl 306,940’ [Sieg, 1950:220] (490a-I5/6). ∎From BHS utpāda-.

utpatti (n.) ‘± origin, production’
[utpatti, -, //] (A-2a4). -- utpattiṣṣe* ‘prtng to origin, production’ (104b3=S-1b1). ∎From BHS utpatti-.

udāṃ (n.[m.sg.]) ‘a solemn but joyous utterance’
[udāṃ, -, -//] (Dd7). ∎From BHS udāna-.

Udānalankār* (n.[m.sg.]) ‘Udānālankāra’ (PN of a buddhist work)
[-, -, Udānalankār//] (28a4).

Udāyi (n.) ‘Udāyin’ (PN)
[Udāyi, -, Udāyiṃ//] (60a1).

udāvartt* (n.) a kind of bowel disease
[-, udāvarttäntse, -//] (497b4). ∎From BHS udāvarta-.

udumbara (n.) ‘Ficus racemosa Linn.’ [aka F. glomerata Roxb.] (a medical ingredient)
[udumbara, -, -//] (W-29a4). ∎From BHS udumbara-.

udai (n.) ‘rising (as of the sun),’ only attested in the compound udai-ṣale ‘the eastern mountain behind which the sun is presumed to rise’
pārāmitṣṣe ud[ai]-ṣle[meṃ] kuse su pa[r]k[a] /// (288a1). ∎From BHS udaya-.

upakṣepapadak (n.) ‘± word of indication’
[upakṣepapadak, -, -//] (197b1). ∎From BHS *upakṣepa-padaka- (compound not in M-W or Edgerton).

Upagupte* (n.) ‘Upagupta’ (PN)
[-, Upagupti, -//] (H-ADD.149.62a3 [Couvreur, 1966:165]).

Upage (n.) ‘Upaga’ (PN)
[Upage, Upagentse, -//] (107a5).

upacār (n.[m.sg.]) ‘practice, manner of speaking’
[upacār, -, upacār//] (M-1b4). ∎From BHS upacāra-.

upacai* (n.) ‘± help, aid’
[N-gen. upacai yām- ‘help someone’] [-, -, upacai//] ///[upa]cai cm[e]la saṃsāräntse upacai yamaṣṣeñcaṃ /// (173b5). ∎From BHS upacaya-.

upatāpi ([indeclinable] adj.) ‘heating, inflaming, hurting’
(197b5). ∎From BHS upatāpin-.

Upatiṣye (n.) ‘Upatiṣya’ (PN)
[Upatiṣye, -, - (voc. Upatiṣya)//] (22b7).

upadeś* (n.) ‘instruction; a type of buddhist literature’
[-, -, upadeś//] (112b6). -- upadeśäṣṣe ‘prtng to instruction or to the upadeśa’ (420b3). ∎From BHS upadeśa-.

upadrap (n.) ‘an illness with a sudden onset’
[upadrap, -, -//] (P-1b4). ∎From BHS upadrava-.

Upanande (n.) ‘Upananda’ (PN)
[Upanande, Upanandi, Upanandeṃ//] (337a4).

upādāṃ (n.) ‘grasping, clinging, addiction’
[upādāṃ, -, -//] (151b4). ∎From BHS upādāna-.

upādāyarūp (n.) ‘accidental or derivative form of matter’
[upādāyarūp, -, -//] (193b5). ∎From BHS upādāyarūpa-.

upādhyāye (n.) ‘master’
[upādhyāye, -, - (voc. upādhyāya)//upādhyāyi, -, -] (81b2). -- upādhyāye-yäkne ‘in a master's manner’ (630a3). ∎From BHS upādhyāya-.

upālyittse (adj.) ‘?’
/// upālyittse śaisintse [lege: śaitsintse] /// (116a3).

upāy* (n.[f.pl.]) ‘means, stratagem’
[-, -, upāy//upāynta, -, -] tsalpäṣleṣṣana upāynta ‘means to salvation’ (Pe-2a3). ∎From BHS upāya-.

upāsakāñca* (n.) ‘female lay-disciple, lay-member of an order’
[//upasakāñcana, -, -] (113b1). ∎A derivative of upāsake, q.v., + the feminizing suffix -āñca (cf. TchA wāskāñc ‘id.’).

upāsake (nm.) ‘male lay-disciple, lay-member of an order’
[upāsake, upāsakentse, -//upāsaki, -, upāsakeṃ] (15a3=17a3). -- *1upāsakñe (n.) ‘laity’: only in the derived adjectives,
upāsakñeṣṣe ‘prtng to the laity’ (17a7) and
2upāsakñe* (adj.) ‘prtng to the laity’ (51a3). ∎The equivalent of TchA wāsak, also a borrowing from BHS upāsaka-. See also upāsakāñca.

upekṣ (n.) ‘indifference’
[upekṣ, -, upekṣ//] (197a4). ∎From BHS upekṣā-. See also upekṣindri* and upekṣopavicār*.

upekṣindri* (n.) ‘indifferent sense’
[//-, -, upekṣindrinta] (41a6). ∎From BHS *upekṣindriya- (compound not in M-W or Edgerton).

upekṣopavicār* (n.[f.pl.]) ‘± sphere of indifference’
[//upekṣopavicāränta, -, -] (172a4). ∎From BHS *upekṣopavicāra- (compound not in M-W or Edgerton).

upetya ‘?’
upetya ṣkas indrintas yūma[ne] (195a3). ∎From BHS upe- ‘approach’?

Upoṣathe (n.) ‘Upoṣatha’ (PN of a god)
[Upoṣathe, -, -//] (23a1).

Uppalavarṇa* (n.) ‘Utpalavarṇā’ (PN of a nun)
[-, Uppalavarṇay, -//] (H-149.X.5a3 [Couvreur, 1954b:44]).

uppāl* (nnt.) ‘blue lotus’
[-, -, uppāl//uppālnta, -, uppālnta] u[ppāläntasa] = BHS padmaiḥ (PK-NS 306/305a2 [Couvreur, 1970:177]). -- uppālṣṣe* ‘prtng to the blue lotus’: wärä uppāläṣṣe = BHS vāri puṣkara (U-26b4);
uppāl-pyapyaiṣṣe ‘prtng to lotus-flowers’ (186a3);
uppāl-yok* ‘lotus-like’ (560a5). ∎From BHS utpala-.

ubhayavipariti* (n.pl.) ‘± neither enjoying nor suffering’
[//-, -, ubhayavipariteṃ] (197b2). ∎From BHS *ubhaya-viparīta- (compound not in M-W or Edgerton, but see the TchB gloss at 197b6).

umāñca ‘?’
///ne umāñca kauntse maiyyā.e/// (424b5).

urṇaṣṣe (adj.) ‘prtng to the circles of (white) hair between the brows of a buddha or other great being’
[m: urṇaṣṣe, -, -//] (71a6). ∎An adjectival derivative from (unattested) *ūrṇ, a borrowing from BHS ūrṇa-.

Urbilvakāśyape (n.) ‘Uruvilvakāśyapa’ (PN)
[Urbilvakāśyape, -, -//] (397b5).

uluke* (n.) (n.) ‘owl’
[-, -, uluke//] (511b1). ∎From BHS ulūka-.

Ulkāmukhe (n.) ‘Ulkāmukha’ (PN of a prince)
[Ulkāmukhe, -, -//] (589a5).

uwaṃt* (n.) ‘± border, margin’ (?)
[-, -, uwant//] /// entwemeṃ uwaṃtne ynārki kauś kyāna amokäṣṣe /// (429b5). ∎From BHS upānta-?

uwataka* (n.) a member of some profession
[//-, uwatakaṃts, -] co [lege: cau] komtak uwatakas [lege: -kaṃts] yap wsāwa ‘this very day I gave barley for the uwatakas’ (459a2).

ūwe (adj.) ‘learnèd’
[ūwe, -, -//uweñ, -, ūweṃ] piś uw[eṃ] akalṣälye[ṃ]ścä ‘toward the five learnèd disciples’ (81a1), śtwer uweñ mcuṣkanta Ulkāmukhe [] Katakarṇi [] Hastiny[ā]se [] Nupūra ‘the four learnèd princes: U., K., H., and N.’ (589a5), /// lañ-c uwe ‘he emerged learnèd concerning thee’ [?] (A-4a1). ∎TchB uwe reflects a PTch *wäwen-, (as if) from PIE *widwó- or *widwon-, adjectival derivatives of *weid- ‘know, perceive’ [: Sanskrit vétti ~ vedate ~ vidáti ‘knows’ (perfect véda), vindáti ‘finds,’ Avestan vaēδa ‘knew,’ Armenian egit ‘found,’ Greek eídomai ‘appear,’ oîda ‘know,’ Latin videō ‘see,’ Gothic witan ‘know,’ Lithuanian pavýdėti ‘to see,’ OCS viděti ‘id.,’ etc. (P:1125-1126; MA:337)]. Particularly one might compare the Vedic vidú- ‘wise, intelligent, heedful’ and Gothic witu-bni ‘knowledge, recognition,’ of which *widw-ó- would be a thematicization. Not with VW (539) from *dwen- as in Old Latin duenos, later Latin bonus ‘good.’ Such a derivation is phonologically impossible and semantically unlikely. See also possibly īme.

uśir (n.) ‘fragrant root of Andropogon muricatus’ (a medical ingredient)
[uśir, -, -//] (500a5). ∎From BHS uśīra-.

uṣṇīr ‘± top-knot,’ only attested in the compound uṣṇīr-mahūr* (n.) ‘± top-knot crown’ (71a4). ∎Presumably from a Prakrit variant of BHS uṣṇīṣa-. Cf. TchA uṣnīr, Khotanese uṣnīra-, Uyghur ušnir.

uṣmakatäṣṣe* (adj.) ‘prtng to the first stage of the nirvedha-bhāgīya’
[f: uṣmakatäṣṣa, -, -//] (554b4). ∎An adjective derived from an unattested *ūṣmakat from BHS ūṣmagata-.

ustama* (n.) ‘last [thing], utmost [thing]’ (?)
[-, -, ustama//] /// ustamameṃ ysā-yokä/// (566b7). ∎If from Khotanese ustama- ‘id.’

Ṛṣivadaṃ* (n.) ‘Ṛṣivadana (~ Ṛṣipatana)’ (PN of a deer-park in Benares where the Buddha preached)
[-, -, ṛṣivadaṃ//] (112a3).

ṛddhiṣṣe (adj.) ‘prtng to magic’
[m: ṛddhiṣṣe, -, -//] (108b8). See also raddhi.

ṛṣapak (n.) a kind of medicinal plant
[ṛṣapak, -, -//] (499a5). ∎From BHS ṛṣabhaka-.

eṃṣke (a) (preposition); (b) (adv.); (c) (conj.) (a) ‘up to, until’; (b) ‘even’; (c) ‘while, until’
(a) abhijñänta dhyananma eroṣ eṃṣke ywārco tsälpoṣ saṃsārmeṃ ‘[those who] have called up [higher] knowledge and meditations [are] up to halfway redeemed from the saṃsāra’ (31a3), bhavākkärṣṣai yoñiyai eṃṣke katkässi añmassu ‘desirous of crossing unto the way of the last and best existence’ (108b3), eṃṣke pi[nkte] = BHS yāvat pañcama (198a3);
(b) tumeṃ ... maimañceṃ appamāt sū yamastär eṃṣk=ārhānteṃ wrocceṃ ‘thus he treats badly the just, even the great arhats’ (31b2), tumeṃ walo eṃṣke tot śokagārne yopsa krakecce wassi au[su] ‘then the king entered, even as far as the bedroom, wearing soiled clothes’ (99a1);
(c) yenten stamṣäṃ ... eṃṣke po yenteṃ | kektsenne stmauwa lkāṣṣäṃ ‘he establishes the winds ... until all the winds standing in the body he sees’ (41b6), eṃṣke tot ṣe Ylaiñäkte asāṃne lamoy ‘nevertheless Indra sat first on the throne’ (PK-AS16.3b5/6 [Pinault, 1989:157]). -- eṃṣketstse (a) (adj./adv.) ‘lasting’; (b) (preposition) ‘± even unto’: näksenträ mā mäskeṃntr [e]ṃṣketse ‘they perish and do not last forever’ (1a3), mā yśelmy [eṃ]ṣk[e]cc[i] mā sak onwaññ[e] ‘desires [are] not lasting, good fortune [is] not eternal’ (8a1); (b) eṃṣketse witskai [wikṣä]lñe tuntse weskau ‘I speak of its disappearance even unto the root’ (K-3b2/3). ∎If related, TchA eṣäk ‘on top of, above’ and B eṃṣke must reflect PTch *enṣäke (A eṃṣke ‘while’ is an obvious borrowing from B). However, extra-Tocharian connections, if any, are obscure. For a suggestion, see VW (179) who takes it to be (Tocharian) *en- + (PIE) *seǵh- ‘hold, have the victory.’ However, TchA eṣäk is probably rather to be connected with TchB oṃṣ- (as in oṃṣmeṃ ‘from above,’ q.v.)

eṃss- (vt.) ‘?’
|n ̇säṃc ay eṃssalñe kottarntse yetwe kuśiññe /// (361b6).

ek* (nm.) ‘eye’
[-, ekantse, ek/eś(a)ne, eś(a)naisäñ, eś(a)ne/-, -, eśaiṃ] eśane klausane ṣeycer-me kartstse yolo lkātsi klyaussisa ‘you had eyes and ears to see and hear good and evil’ (108a6), mikou eśne ‘having closed the eyes’ (134a6), se ekantse yumāne n[esaṃñe] = BHS dṛṣtaṃ (195b6), [eśanai]säña [lege: eśanaisäñ] win=aiṣṣeñca = BHS nayanābhirāmaḥ (524b5), ekantse = BHS cakṣu- (527a2), eśanene = BHS akṣi- (Y-2a3/4). ‣The plural (acc.) eśaiṃ is obviously late and analogical to the (unattested) plural of klautso ‘ear,’ namely (nom.) *klautsaiñ. -- ekaṣṣe ‘prtng to the eye’ (108b10);
eśneṣṣe* ‘prtng to the eyes’ (510b4);
eśanetstse ‘having eyes’: [e]śanetstse no mā lkāṣṣäṃ = BHS cakṣuṣmān vā no paśyati (H-149.236a4 [Sieg, Siegling, 1930-32:496]);
eś-lmau ‘blinded’ [lit. ‘the eyes set’]: tsätkwaṃtsñeṣṣe surmesa eś-lm[au] ś[ai]ṣṣ[e] ‘a world blinded by the cataract of perverseness’ (207b2). ∎TchA ak (dual aśäṃ and B ek reflect PTch *ek from PIE *h3e/okw [: Sanskrit ákṣi (nt.), Avestan aši ‘both eyes,’ Skr. ánīka- (nt.) ‘front side,’ Avestan ainīka- (m.) ‘face’ (< *h1eni-h3kw-o-), Armenian akn ‘eye,’ Greek ósse ‘both eyes,’ ómma ‘eye’ (< *h3okwmṇ), Latin oculus ‘eye,’ Gothic augo ‘eye’ (< Proto-Germanic *agwo by metathesis?), Lithuanian akìs ‘eye’ (dual akì), OCS oko ‘eye’ (dual oči), Albanian sy (< *h3okwi- + -ōu ?), etc. (P:775-777)] (Meillet, 1911:150, VW:141; MA:188). Tocharian would seem to reflect a neuter *h3okw (dual *h3okwih1). See also yneś, tärrek, and pratsāko.

ekaññi (n.) ‘possession’
[ek(añ)ñi, -, ek(añ)ñi//-, -, ekñinta] lānte spaktāṃ ypoye pauśye añmantse= ekñi kurpelle ‘[the householder is] to be concerned [for] the service to the king, national taxes, and his own possessions’ (33a6). -- ekaññiññe ‘id.’: orocci ... ekñiññesa tsmenträ śateñ ‘the great grow rich with possessions’ (521b4), ekañiñenta kakrauparmeṃ = BHS bhogān vai samudānīya (H-149.329a4 [Sieg, Siegling, 1930-32:486]);
ekaññiññentatstse: ‘having possessions’ (561a1). ∎Contra VW (175) ekaññi is related to TchA akäṃtsune ‘possession’ but not to A ek ‘nourishment’ and thus not ultimately related to PIE *haeiḱ- ‘± be in possession of,’ though the semantics would admittedly be attractive. TchA akäṃtsune and B ekaññe ~ ekaññi would appear to reflect a PTch *ekäññ-. Very tentatively one might suggest a putative PIE *haoǵṇyo- ‘what is driven’ > ‘herd’ (for the semantics one should compare Greek agélē ‘herd’) > ‘possessions’ (of an originally pastoral people). The semantic history proposed here would be similar to that of English chattle. See ekaññe* and also possibly āk-.

ekaññe* (n.[f.pl.]) ‘possession, equipment’
[-, -, ekaññe//-, ekñentaṃts, ek(añ)ñenta] ekñenta lyśi no alyenkäṃs cowai tärkanaṃ ‘possessions, however, thieves steal from others’ (33a4), dīpāmalṣe ekaññe wasa ‘she gave the uqipment for the lamp’ (Qumtura 34-g1 [Pinault, 1993-94:175]). -- ekaññeṣṣe ‘prtng to possessions’ (330a4);
ekaññetstse ‘having possessions’ (375a4) See s.v. ekaññi.

ekatkatte (adj.) ‘not passing, not crossing’
[m: ekätkātte, -, -//] [samu]d[tä]rntse totteññe ekätkātte se mā srukalñe yänmālle ‘one not crossing the border of the ocean will not achieve death’ (PK-C12-a2 [Thomas, 1987c:91]). ∎The privative of kätk-1 ‘cross, pass,’ q.v. (see Hilmarsson's discussion, 1991:63-64).

ekamätte (adj.) ‘future’ (lit. ‘the un-come’)
[ekamätte, -, -//ekamäcci, -, ekamäcceṃ] [f: -, -, ekamäccai//] ekamäcai preśyaine ‘in a future time’ (27a3), kätkor ekamätte karsatsi ‘to know past and future’ (PK-AS16.2b5 [Pinault, 1989:156]). ∎Privative of käm- ‘come,’ q.v. (see Hilmarsson's discussion, 1991:105-106).

ekalätte (adj.) ‘± intolerable, unbearable’
[ekalätte, -, -//] ∎Privative of käl-1 ‘bear, tolerate,’ q.v. (see Hilmarsson's discussion, 1991:96).

ekalymi (postposition/adverb) ‘in the power of, subjected to [with genitive]’ [NOUN-acc. ekalymi yām- ‘subject’]
tañ ekalymi ñäś cī artaskemar säsweno ‘I [am] in thy power; I acknowledge thee [as] lord’ (44a1), pelaiknetse ekälymi nestsi preke ‘[it is] time to be subject to the law’ (281a4/5). -- ekalymiññe* ‘± power, strength’: snai mäktauñe enkaltse sporttotär ekalymiññene ‘he dwells in the incomparable strength of passion’ (A-2b2);
ekalymiññetstse only attested in the derived abstract: ekalymiññetsäññe* ‘± power, strength’: /// [kre]n[t] spelkk[e]-meṃ wai ṣañ ekalymiññetsäṃñemeṃ se bodhisatveṃts [ts]ārwa ‘from the good zeal and his own strength and the joy of the bodhisatvas’ (600a1). ∎A compound of the intensive prefix e(n)- (here retaining much of its original locative force ‘in’) + kalymi ‘direction,’ qq.v. (see Hilmarsson, 1991:170).

Ekaśrinke (n.) ‘Ekaśringa’ (PN)
[Ekaśrinke, -, -//] (350b3).

ekasyālaṃbanaṃ ‘?’
ṣkässaṃts ṣañ ekasyālaṃbanaṃ (173a3). ∎From BHS *ekāsya- + ālambana-?

ekārthavācake* (n.) ‘one who speaks tautologically’ (?)
[//ekārthavācaki, -, -] (177a2). ∎If from BHS *ekārtha-vācaka- (compound not in M-W or Edgerton).

ekāsanikäññe* (adj.) ‘observing the rule of using the same seat (for eating)’
[m: -, -, ekāsanikäññe//] (558b4). ∎From BHS ekāsanika- + the Tocharian adjectival suffix -ññe.

ekätkātte See ekatkatte.

ekito* (n.) ‘help’ [N-gen. ekita yām- ‘to help’]
[-, -, ekita//] krenta wäntarwan=ekīta yāmṣeñca kus[e] ‘whoever is helping in good things’ (520b5), ṣesa ṣñaṣṣeṃmpa po se [lege: kuse] ñy ekita yamaṣare ce postakäśc ‘together with all my own people who have helped me with this book’ (K-8a2). -- ekītatstse ‘helpful’ (82b4). ∎Morphologically we have ek-ito with the same "agentive" suffix -ito we see in laukito ‘stranger’ from lauke ‘far.’ The origin of ek-, however, is unknown. Not with VW (176) from TchA ek ‘nourishment.’

ekñiññe See ekaññi.

ekwalate (adj.) ‘± indefatigable’, only attested in the compound: ekwalatte-tsirauñe ‘± indefatigable energy’
(S-3a1). ∎Privative of kwäl- ‘fail,’ q.v. (see Hilmarsson's discussion, 1991:64-69).

ekṣalye (nf.) ‘(fit) season, time for action (of a Buddha), parousia’
[ekṣalye, -, ekṣaly//] ekṣalyä/// = BHS ṛtu- (544a2), /// pyāpyaiṃ stāna ṣarmna okonta ekṣalyänts[e] ‘flowers, trees, seeds, and fruits of the season’ (A-4a3), poyśiññeṣṣai ekṣalymeṃ mā triśīmar ‘may I not stray from the season of the Buddha!’ (S-8b4). -- ekṣälyṣe* ‘prtng to the parousia’ (275a2). ∎TchA opṣäly ‘id.’ and B ekṣalye reflect either PTch *epṣälye or *ekṣälye. Either an original *-kṣ- has become -pṣ- in A or an original *-pṣ- has become -kṣ- in B. Since -kṣ- is a common cluster in both languages and since -pṣ- is practically found only here, it seems reasonable to suppose the unusual -pṣ- was changed to the more usual -kṣ- in B. Thus we should reconstruct PTch *epṣälye. This PTch *epṣälye can be from a PIE *hxop(e/i)seli- or *hxop(e/i)selen- which I would segment as *hxop(e)s-el-i-, a derivative of *hxopos- (nt.) ‘work’ [: Sanskrit ápas-, Avestan -apah-, Latin opus, all ‘work’ (P:780)]. PIE *hxop(e)seli- might have meant something like ‘worktime.’ We might have (1) *hxopos- (nt.) ‘work’ > (2) *hxops-ó- (exocentric thematicization) ‘worker’ > (3) *hxopse-lo- ‘pertaining to a worker’ > (4) *hxopsel-i- ‘working.’ For stages (2) and (3) we might compare Greek skopós ‘watcher’ > skópelos ‘watch-tower.’ (Alternatively we might have had (1) *hxopos- > (2) *hxops-o- (endocentric thematicization) ‘work’ > (3) *hxopse-lo- ‘prtng to work’ > *hxopsel-i- ‘working’ (MA:649). Left without an etymology by VW (339).

ekṣinekäññe* (adj.) ‘prtng to a dove’
[f: //ekṣinkäññana, -, -] ekṣinekaṃñana misa (ST-a6). ∎An adjective in -ññe from an unattested *ekṣinek(e) ‘dove,’ a borrowing from Middle Iranian *axšinaka- (cf. Ossetic axsinäg or Khotanese aṣṣänaka-). See Schwentner, 1956:238.

enk- (vt.) ‘take, grip, seize; conclude’
Ps. IXa /enkäsk'ä/e-/ [MP -, -, enkastär// enkaskemtär, -, enkaskentär; MPImpf. -, -, enkaṣṣitär; Ger. enkaṣṣälle]; Ko. I /enk-/ [MP -, -, enktär// -, -, enkantär; MPOpt. eñcimar, eñcitar, eñcitär//; Inf. enktsi; Ger. enkalle]; Ipv. III /penksā-/ [ASg. penksa; MPSg. penksar]; Pt. III /enksā-/ [MP enksamai, -, enksate// -, -, enksante]; PP /enku-/ kuce satāṣṣäṃ tu anāṣlñe enkastär ‘whatever he exhales, he takes it [as] inhalation’ (41b2), tu maśne enkastär nuskaṣṣäṃne ‘he takes it in [his] fist and squeezes it’ (334a4), caumpa ṣesa waṣamñe enkaṣṣitär ‘together with him he concluded a friendship’ (PK-AS16.3b6 [Pinault, 1989:157]); saswe wess eṅträ ‘the lord will seize us’ (79a5), śīlaṣṣana sälyeṃ no [sic] prākre ysomo eñcīmar ‘may I grasp together the lineaments of moral behavior!’ (S-4a3); [u]pāsakeṃ ñäś peṅsa śaul warñai saim ne[stsiśco ñi] ‘take me [as] a lay-brother to be for me a life-long refuge!’ (48b3); ñakti arjuṃ stām nemar-neś cau enksate ‘the gods bent down the arjuna-tree to him and he grabbed it’ (107b4); ñi se pilko ste prākr=enku ‘this is my view firmly held’ (23b4), ñu[ltse] kwärsarw=enkwa keṃ ‘nine thousand leagues bounding the earth’ (45b3). -- enkormeṃ: aśakulane enko[r]meṃ = BHS prānte gṛhītvā (530a3);
enkalñe: (see separate entry below). ∎TchB enk- is related to A ents- ‘id.’ in that the latter is from *enks-, a generalization of the preterite stem and probably the present also (regularly corresponding to B enkäsk'ä/e- would be *enkäs'ä/e- which would have given *enks'ä/e-). PTch *enk- is, as has long been supposed (in embryo first by Meillet and Lévi, 1912:28), from PIE *h1ṇḱ-, the zero-grade of *h1neḱ- ~ *h1enḱ- ‘± reach, achieve, take’ [: Sanskrit aśnóti ‘reaches, comes to, gets,’ Avestan -ašnaoiti ‘id.,’ Sanskrit náśati (~ nákṣati) ‘reaches, obtains,’ Avestan -nasaiti ‘id.,’ Greek enegkeîn (< *h1neh1ṇḱe/o-), the suppletive aorist to phérein ‘carry, bear,’ Latin nanciō ‘light upon, obtain,’ Old Irish ro-icc ‘reaches,’ do-icc ‘comes’ (< *h1ēnḱ-), Lithuanian nešù ‘carry, bear,’ OCS nesǫ ‘id.,’ etc. (P:316-318)] (VW:179-180; MA:35). The derived noun eñcäl, if it belongs here, suggests an old thematic present *h1ṇḱe/o- at some point in the history of Tocharian. See also enkäl, enkalñe, onkor (< Proto-Tocharian *enkor but with regular rounding of e- before the -o- of the next syllable; the preterite participle enkor has its initial en- restored analogically), probably eñcäl and onkorño, and possibly entse.

enkatkre (adv.) ‘± deeply’ (?)
kucen=enkätkre sanuññe /// (254a3), ket enkätkre sanuññe ṣärṣpäṃ [lege: ṣärpṣäṃ] pärnaśc waṣämñe pile ñäṣträ (255a5). ∎If a derivative of kätkare ‘deep,’ q.v. (see Hilmarsson, 1991:174).

enkarstatte (adj.) ‘± uncuttable’
[enkarstatte, -, -//] (136b5). ∎Privative of kärst- ‘cut off,’ q.v. (see Hilmarsson, 1991:72).

enkalñe (nnt.) ‘grasping at or clinging to existence; assumption, taking to oneself.’
[enkalñe, enkalñentse, enkalñe//-, enkalñentaṃts, enkalñenta] enkalyñentse = BHS upādāna- (156b5), [ankaiṃ]-p[i]lkontse enkälyñemeṃ = BHS mithyādṛṣṭisamādānāt (H-150.114a3 [Thomas, 1969:301]), kuse cek-warñai lakle ste tuntse ṣarm po enkalyñe te ṣek karsoym ‘whatever suffering there is whose whole origin is clinging to existence, may I cut it off!’ (S-3a2). -- enkalñeṣṣe ‘prtng to clinging to existence’ (204b3);
enkalñetstse* ‘id.’ (PK-NS53-a2 [Pinault, 1988]). ∎The regular abstract of the subjunctive stem of enk-, q.v. See also enkäl.

enkalpatte (adj.) ‘unachieving, not having achieved’
[enkalpatte, -, -//-, enkalpacceṃts, -] (K-6b6). ∎Privative from kälp- (see Hilmarsson, 1991:73-78).

enkäl (n.) ‘feeling, passion’ [i.e. ‘that which seizes one’]
[enkäl, enkalntse, enkäl//enkalwa, -, enkalwa] pälketär-ne po kektseñe antāpce ramt enkältsa ‘his whole body blazed with passion like a firebrand’ (8a5), enkäl = BHS rāga (8b6), po enkalwa yaika srotāpattiññe perne kalpa ‘he destroyed all passions and attained the rank of a srotapātti’ (109a9), enkäl = BHS saṃrāga- (534a3). -- enkalṣe* ‘prtng to passion’ (278b2);
enkalsu* ‘± passionate’ (575b1). ∎A nomen actionis from the subjunctive of enk-, q.v.

enkaucar (adv.) ‘aloud, publicly’
auntsante weṃtsy enkaucar toṃ re[kauna] ‘they began to say publicly these words’ (25b7). ∎The intensive prefix e(n)- + kauc ‘high,’ qq.v., + -ār (see Hilmarsson, 1991:174-175).

enklyauṣätte* (adj.) ‘unheard (of)’
[-, -, enklyauṣäcce//] enklyauṣäcce = BHS ananuśrutam (30b3). ∎Privative of klyaus- ‘hear,’ q.v. (cf. Hilmarsson's discussion, 1991:109-110).

enkwaññe See enkwe.

enkwe (n.[m.sg.]) ‘man’ (as opposed to woman)
[enkwe, enkwentse, enkweṃ/enkwene, -, -/-, -, enkweṃ] klīye rano trenksate rūpn=eṅwentse ‘the woman clung to the shape of a man’ (9b4), eṅwentse = BHS puruṣasya (16a5), päknāträ ekweṃ [lege: enkweṃ] klaiṃ wat no ekalmi yāmtsi ‘[if] one intends to subject a man or a woman’ (M-1b7). ‣One should note that the -k- is often omitted in the spelling of this word. Presumably in this environment (after a nasal, before a dorso-velar approximant) the obstruent was very weakly sounded or may have been absent altogether phonetically. -- enkwaññe ‘male’: klaiñ=eṅwaññe ṣotrūnimeṃ ‘the [two] signs of woman and man’ (8a6), enkwaññe ṣotri ne[ksa]te-ñ ‘my male characteristic was destroyed’ (400a2). ∎TchA onk ‘id.’ and B enkwe reflect PTch *enkwe (as if) from PIE *ṇḱw-ó- ‘mortal,’ a regular thematic derivative of *ṇḱ-u- ‘dead [one]; body’ [: Old Irish éc ‘dead’(< *ṇḱu-), Avestan nasu- ‘corpse, carrion,’ Greek nékūs ‘corpse’] (Campanile, 1969:198, VW:337; MA:150) from neḱ- ‘die, perish’ (see P:762, more s.v. näk-). Semantically we have a development *‘mortal’ > *‘human being’ > ‘(adult) male human being.’ The intermediate meaning is preserved in TchA oñi ‘human’ (< *onkñi [= B enkwaññe]). See also näk-.

ecce (adv.) ‘hither’
[ecce ñäsk-/rit- ‘greet, rejoice in’; ecce spārtt- ‘progress, advance’] Tuhkā ecce wināsi kameṃ ‘the Turks came hither to worship’ (G-Qm11), [kuse] no reki ecce rito[w]o = BHS yā hi vācābhinanditā (H-ADD.149.96a4 [Thomas, 1969:314]), āñmalāṣṣälñe ecce e[nkormeṃ] = BHS anukam-pāmupādāya (PK-NS-13+516a4 [Couvreur, 1967:154]), tusāksa ecce kälamār cau ñäke ‘therefore will I now bring it forward’ (PK-12J-b3 [Thomas, 1979:48]), ecce spārtalñe = BHS pravṛtti- (Y-3b3). ∎TchA aci ‘starting with; hither’ and B ecce reflect PTch *ecye but extra-Tocharian cognates, if any, are obscure. Hilmarsson (1986a:330-331) suggests a pronominal PIE *h1o- + -tihxo- (similar to Sanskrit nítya- ‘native, one's own’ to ni- ‘down, away,’ though here we would appear to have *ni-tyo- rather than *ni-tihxo-). Otherwise VW (143) who relates the second syllable to Greek díomai ‘put to flight, pursue,’ etc.

eñatketste (adv.) ‘with encouragement, by urging’
sankik raktsisa ṣam[ā]nentse ~ eñatketse mā ceppi[l]l[e] mā wsaṣṣälle ‘on the mat of a monk belonging to the community [one is] not to step or to sleep without encouragement’ (H-149.X.4a1/2 [Couvreur, 1954b:43]). ∎The emphasizing prefix e(n)- + and adjectival derivative of nätk- ‘urge,’ q.v. See also ñatke.

eñcare (adj.) ‘disagreeable, unfriendly’
[eñcare, -, eñcareṃ//] lareṃ weṃ no mā eñcareṃ ‘[if] one speaks a friendly word, then not an unfriendly [one]’ [eñcareṃ = BHS apriyam] (20a8), ciñcareṃ eñcareṃ mā eñcareṃpa [corrected to eñcareṃ] sparśmeṃ tetemu = BHS iṣṭo ni ṣṭobhayaviparitasparśayoni (197b2), totteṃ wäntaresa ... Arṇyārtate eñcare maṣaṃn-me ‘by this extreme circumstance A. causes us unpleasantness’ (DAM-507-a10 [Pinault, 1984a:27]). ∎TchA eñcare ‘id.’ is borrowed from B. The B form is by haplology from *eñcäñcare with the negative prefix e(n)- + cäñcare, qq.v. (Lane, 1938:36-7, VW:180). Winter (1980[81]:126-127) connects this word with TchA aṃśär which is usually translated as ‘heavy’ or the like. Even if that translation is incorrect, a connection with eñcare raises formidable phonological difficulties. Why not *eñśär like A es is to B āntse ‘shoulder’? (Cf. Hilmarsson, 1991:180-181.)

eñcäl ~ eñcil only in the phrase eñcäl tā- ‘hold fast’ (?)
[-, -, eñcäl//] se timirä śaiṣṣentse san empelle añmäntse orkämñana nraintane yāmor eñcäl tāṣän-ne (255a5/6), /// ñem eñcil n[o] tāsi yātkast[a] ‘thou hast ordered ... to hold fast to the name’ [?] (495a1). ∎If correctly identified as to meaning (suggested by Thomas, 1957:148), then eñcäl must be a deverbative noun from enk- ‘take, grasp,’ q.v.

eñcuwo ~ iñcuwo (n.) ‘iron’
[eñcuwo ~ iñcuwo, -, -//] (255b2, 520b6). -- eñcuwaññe ~ iñcuwaññe ‘prtng to iron’: laursa eñcwaññe tarne räskre tsopyeṃ-ne ‘with an iron bar they pierced his skull roughly’ (22b5), eñcuwañe kentse ‘rust’ (W-31b1). ∎TchA *añcu (id.) (attested in the derived adjective añcwāṣi) and B eñcuwo (iñcuwo is variant on the same order as inte is to ente, q.v.) reflect PTch *eñcuwo. Further connections are uncertain. Schwarz (1974:409) compares Ossetic ändon ‘steel’ or Chorasmian hnčw ‘id.’ and suggests that the Iranian and Tocharian words might be borrowings from some adstratum language in the shape ± *anśuwan. Not with VW (146) the intensive prefix e(n)- + some derivative of PIE *ǵheu- ‘pour.’

eñwetstse (adv.) ‘anew’
kreñc no c[ai po] kr[e]ntäṃne śarsäskeṃ-ne eñw[et]sts[e] ‘for the good [buddhas] are making [it] known anew to all the good’ (5b1). ∎The emphasizing prefix e(n)- + ñu ‘new,’ qq.v., + the adjective forming -tstse (cf. Hilmarsson's discussion, 1991:175).

etankätte (adj.) ‘unchecked, unhindered’
[etankätte, -, -//] = BHS apratibaddha {7a4}, Gabain/Winter:12 ([in Manichean script] ’yt’ngk’ntyy [sic]). ∎The privative of tänk-, ‘hinder, check,’ q.v. Cf. TchA atänkät (and see Hilmarsson, 1991:96-97).

ette (~ etteṃ) (a) (adv.); (b) ([indeclinable] adj.) (a) ‘down’ [etteś ‘downward’]; (b) ‘lower’
(a) kauc ette kluttankentär toṃ pwenta cākr ente spārtaṃ ... toṃ kluttankentär kaucmeṃ nänok etteś ‘up and down turn the spokes if the wheel turns; they turn from up unto down’ (30b6/7), p[i]ś-känt=etteś kw[ärsarwa] ‘five hundred leagues downward’ (45b2), kālpsa painemeṃ ette kloyomane ‘falling down on [his] face’ (88a2), parso ette paiyka ‘he wrote down a letter’ (492a2);
(b) ṣpärkeṃ ette cmelne tmaskenträ ‘they dissolve and are reborn in a lower birth’ (k-7b3). -- ettesa ‘under’: vidyādhare ettesa paiyne etswai pinkalle ‘a vidyādhara [is] to be painted opposite, under the feet’ (M-3a4). ∎Etymology unknown. Probably not related to PTch āñc ‘id.’ pace VW (163), MA (611).

etrīwaitstse* (n.) ‘± containing a mixture’
[f: //-, etriwaitstsānaṃts, -] weñau ... krenta yolainaṃts etrīwaitstsānaṃts rano ‘I will speak of good [deeds] and evil together with those mixed together’ (K-2a4/5). ∎An adjective which looks to be derived from an unattested noun *trīwo, a doublet of the attested traiwo, itself derived from the verb triw- (see Pinault, 1989: 193, 217 fn. 18, and Hilmarsson, 1991:178). See also triw- and traiwo.

Etriṣe* ‘Etriṣe’ (PN in monastic records)
[-, Etriṣi, -//] (490a-II-4).

etre (n.) ‘hero’
[etre, -, -//etri, -, etreṃ] brāhmaṇi mā lāñc wrocci mā etri ‘[no] brahmans, no great kings, no heroes’ (46b4), śrāy wetāñco etri ‘old men, warriors, heroes’ (47a8). -- etrauññe* ‘heroic’ (274b2). ∎TchA atär ‘id.’ and B etre reflect PTch *etre whose further connections are unclear. It seems possible to take this *etre to be from PIE *haot-ro- and related to TchA ātäl ‘man’ which would then be from *haet-lo-. It is likely that this *haetlo- is in turn cognate with Greek atalós ‘tender, delicate’ (of children and adolescents), atállō ‘skip about youthfully, gambol; bring up a child, rear, foster’ (this latter meaning may be a different word related to PIE *atta ‘father’ and only secondarily associated with ‘gambol’). The notions of ‘hero’ or ‘man’ are often derived from ‘be active’ ‘have youthful strength’ and the like (Adams, 1987b). Winter (1971, following a suggestion of Bailey's) suggests that *etre is an early borrowing from an Iranian *atara-. Not with VW (152) a compound of the intensive prefix e(n)- + something like Sanskrit turá- ‘strong, powerful.’ Such a preform should have given A *otär, B *otre.

etrenkätte (adj.) ‘not sticking to, unattached’
[etrenkätte, -, etrenkäcce//etrenkäcci, -, -] (248a3). ∎The privative of trenk- ‘adhere, stick to,’ q.v. (see Hilmarsson, 1991:98).

en- (vt.) ‘instruct’
Ps. IXa /enäsk'ä/e-/ [MP -, -, enästär//-, -, enäskentär; MPImpf. -, -, enäṣṣitär; APart. enäṣṣeñca; MPPart. enäskemane; Ger. enäṣṣälle*]; Ko. IXa (= Ps.): (see abstract); Pt. IV /enäṣṣā-/ [MP -, -, enäṣṣate//-, -, enäṣṣante] enäṣṣitär lwāsa su aksaṣṣi-me pel[aikne] ‘he instructed the animals and annnounced to them the law’ (575a2); tumeṃ lyama asānne enṣṣate-me ‘then he sat on [his] seat and instructed them’ (12b3). -- enäṣṣälñe ‘instruction, teaching’: ysomo sankantse ra reki mā=ṅsate sam m[ā] ra ñy enäṣlyñe ‘he did not take the word of the united community; likewise he [did] not [grasp] my teaching’ (42a7), ñakt[e]ntse en[äṣ]lñene = BHS buddhaśāsana (U-11b1);
enäṣṣälñeṣṣe ‘prtng to instruction’: enäṣṣälñ[eṣṣe] = BHS anuśāsani (527b2). ∎Etymology unclear. TchB en- is clearly related to A en- ‘id.’ but the details of that relationship are unclear. They cannot both reflect any PTch antecedent; one must be borrowed from the other but the direction of the borrowing is not self-evident. VW (177-178, following Bailey, 1957:41; also Puhvel, 1984:62) assumes that the B word is borrowed from A and the antecedent PTch *ain- is related to Greek aînos ‘tale, story; decree,’ ainéō ‘tell, speak; praise; glorify [god],’ Middle Irish óeth (m.) ‘oath,’ Gothic aiþs (m.) ‘id.’ (added to the Greek words by Pokorny [11]), and Avestan aēþra- ‘instruction’ (added by Bailey and VW). Puhvel (1984:271) would add Hittite enant- ‘tame(d)’ (< *ain-ant-, taking the *ain- underlying Hittite, Greek, and Tocharian to be ‘be agreeable.’ (The Hittite enant- might just as easily be an extended adjective in -ant- as a participle [Melchert, p.c.].)
If the borrowing is from B to A (a far more common occurrence), then PTch *en- might be related to Hittite annanu- ‘train (of both craftsmen and animals)’ (Krause, 1960:57). Since the Tocharian word is attested only in the causative and since Hittite annanu- is the causative of anniya- ‘carry out, execute,’ Melchert suggests (p.c.) that the PTch *enäsk- might be the remade causative of the moneō type. That is, it would represent a virtual *h1onhxeye/o- (MA:87). The second laryngeal is required to explain the geminate -nn- in Hittite and the lack of lengthening in the first syllable of Sanskrit anas- ‘burden.’ Not related to Hittite hanna- ‘judge’ whose meaning is too distant.

e(n)-1 an intensifying prefix ‣For a discussion of the form see the following entry. With the vowel e- we have: ekalymi, enkatkre, enkaucar, eñatketstse, eñwetstse, etrīwaitstse, enerke, enestai, enmetre?, epinkte?, eprete, eplyuwai, emalle?, emparkre, -emprukṣai, eraitwe, elauke, eweta, eśatkai, eṣe, eṣerñe, etsarkälle and etsuwai. With the vowel ā- (when unstressed, written <a>) we have: anaiśai, ankānmi?, ankāre?, ankaiṃ apākärtse, apākśai, aplāc, amāsko, ayāto, aṣkār. With ai- (< *ei-) we have: aikne and aiksnar. With the vowel o- we have: onkarño?, onkor?, ompalsko(ññe), ompostäṃ, omotruññaiṣṣe?, omprotärtstse, orkäntai?, ośonai, oṣṣäle?. ∎TchA a(n)- and B e(n)- reflect PTch *e(n)-. It was originally a locative prefix meaning ‘± in’ (and certain forms which contain it still have traces of that meaning remaining, cf. eṣe ‘together,’ i.e. ‘in one’) from PIE *h1ṇ- or *h1on- (or both) and related to B yn- ‘in’ from PIE *h1en. See also Hilmarsson, 1991. See More s.v. eneṃ.

e(n)-2 (negative prefix) ‘un-, in-’
‣Like the homophonous intensifying prefix (see previous entry), the vowel of the negative prefix is e-, ā- (when followed in the next syllable by an -ā-) or o- (when followed in the next syllable by an -o- or, occasionally, when followed by a labial, e.g. ompakwättäññe). When and where we find the -n- is less clear. It always occurs before vowels and before labials (as -m-) but sometimes occurs and sometimes does not before dentals and velars. It seems likely the nasalless variant arose before sibilants and perhaps by dissimilation in words with a closely following -n- (as in aknātsa) but, in any case, both the variant with and the variant without the nasal have been extended into each other's territory. Otherwise, Hilmarsson, 1991. With the vowel e- we have: ekatkatte, ekamätte, ekalätte, ekwalatte, enkarstatte, enkalpatte, enklyauṣätte, eñcare, etankätte, etrenkätte, enersänk, empakwatte, empalkaitte, empelye, eśuwatte, eṣpirtatte. With the vowel ā (when unstressed, written <a>) we have: akākatte, akaukatte, aknātsa, akraupatte, anklautkatte, atākatte, atāmo, atraikatte, anākätte, anāyätte, anaikte, anaiwatstse, anautatte, apāṣṣätte, amāntatte, amāllatte, amaukatte, amplākätte, ayātaitstse, ayāmätte, alālätte, awāskatte, awlāwätte, aspāwatte. With the vowel ai- (< *e-yä-) we have: aikatte, aitkatte, airpätte and aiskatte. With the vowel o- we have onkipṣe, onkrotte, onuwaññe, ontsoytte, ompakwättäññe. ∎TchA a(n)- and B e(n)- reflect PTch e(n)- from PIE *ṇ- [: Sanskrit a- ~ an- (before vowels), Avestan a- ~ an- (before vowels), Greek a- ~ an- (before vowels), Latin in-, Gothic un-, Old Irish in- ~ e- ~ an-, etc., all ‘un-’ (P:757-758; MA:395)] (VW:156-157, with differing details). See also Hilmarsson, 1991.

en(-)e- ‘?’
///y.sāmnt rā pilke ene ̇e/// (340b7).

eneṃ (adv.) ‘within, herein’ [enenmeṃ ‘(from) within’]
taiknesa rano tane enenmeṃ sāu tsänkausa śkwarya tākaṃ ‘thuswise as if a liana has grown here from within’ (11a8), pūwar tr[e]m[eṃ]ṣṣe sälpī-n= enenmeṃ ‘the fire of anger burned within him’ (350a2), śwātsi yoktsi eneṃ taṣalle ‘[one is] to put food and drink within’ (M-3b2). ∎TchA ane (or with secondary gemination anne) and B eneṃ reflect PTch *ene- plus either *-i (so TchA) or *-n (so TchB). The same *-n may be to seen in the variant omteṃ ‘there’ beside the more frequent omte, q.v. PTch *ene is preserved in enepre (A anapär) and eneśle, qq.v., and in the locative ending B -ne, A -ṃ (with aphaeresis of the initial vowel). That *ene is from the widespread family of PIE *h1en ‘in’ (cf. P:311-314) cannot be doubted (Lane, 1938:31; VW:144-145; MA:290). The exact connection is unclear since *ene appears to reflect a PIE *h1on-, an ablaut grade otherwise found only in Slavic on- (cf. on-ušta ‘footware’ or ǫ-dolь ‘valley’). Perhaps the Tocharian represents a PIE *h1on-do. See also enenka, enepre, eneśle, enestai, -ne1, nes-, and yn-.

enenka (adv.) ‘within, herein, among’
[enenkāmeṃ ‘from within’] enenkaś paspārtau cwi maim palskw attsaik ‘completely inward [have] turned his thought and spirit’ (41a2), troṅne enenka ‘within the hollow’ (46b5), lwasā=nenkā ‘among the animals’ (588a4), enenkā[meṃ] indrinta pärnāṃñanan viṣain[ta] karsoym auspa ‘may I know better the sense-organs from within and the external sense-objects!’ (S-5b4). -- enenkāññe* ‘internal’ (181b3). ∎eneṃ + the intensifying particle ka, qq.v.

enepre (adv.-postposition) ‘before, in front of’
śama=nepre poyśintse ‘she stood before the Buddha’ (18b8), yāmṣate ñiśś erkatte lyautsa-ñ päst ṣañ ypoymeṃ wertsaints=enepre [sic] ‘he treated me badly and exiled me from his land before the assembly’ (81a3), tākaṃ yokaitse krui pākri mäsketär-ne yoktsi enepre ‘if he is thirsty, drink appears before him’ (K-10b2). ∎TchA anapär and B enepre reflect PTch *enepre, a compound of *ene (see eneṃ) and *pre (from PIE *pro). Cf. VW, 1971d: 452-3, 1976:144 and, for *pre, P:813-815).

enerke (adv.) ‘± hesitatingly’
(K-T). ∎The intensive prefix e(n)- + nerke, qq.v. (Hilmarsson, 1991:173).

enersank (adv.) ‘± inadvertently, carelessly’
mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as a blind man eating [his] meal, carelessly allowing it to fall into the maternal hearth, it would burn up’ (154b3), [Utta]re mäñ[c]uṣke enersänk l[kāskemane] ‘prince U. looking on carelessly’ (PK-NS-355b3 [Couvreur, 1964:240]). ∎The negative prefix e(n)- + ersänk, qq.v. (Hilmarsson, 1991:181).

eneśle (postposition [with the comitative]) ‘like’
[e]neś[l]e = BHS samau (16a4), päls[k]osa erwts=etrenkätte [sic] cimpā= neśle takoy [n]ta ‘may he be broad of spirit and unencumbered like thee’ (248a3), mā nesäṃ pilkontampa eneśle sām = BHS nāsti dṛṣṭisamo ripu (251a2), Kankcene [lege: Kank-ckene] waräñcampa eneśle pañäkti epiyaṃc [sic] kälaṣälyi ‘like the sands of the Ganges River buddhas [are] to be remembered’ (552b1/2). -- eneślentse ‘?’: /// [śpā]lmeṃ śaumontse ṣek temai [lege: temeṃ] - eneślentse wräntsai welläññentse (258a3). ∎ene- (see eneṃ) + śle ‘with.’

enestai (adv.) ‘in secret, secretly’
kwri cau kallaṃ naumiye tukäskenträ enestai ‘if they find this jewel, they hide it secretly’ (231b3/4), enestai = BHS rahasi (U-15a3). ∎Probably from *ene ‘in’ (see eneṃ) plus *stāy(ä) ‘± secret’ [: Sanskrit stāyát ‘secretly,’ stāyú- ‘thief’ and, a bit more distantly in Sanskrit tāyú-, Avestan tāyu- ‘thief,’ OCS taj ‘secretly,’ tajǫ ‘hide, dissimulate,’ tatь ‘thief,’ Hittite tāya- ‘steal,’ etc., all from PIE *(s)teha(y)- (P:1010) (Melchert reconstructs *(s)teh2-ye/o- *(s)teh2-yu- [1984:39])] (VW, 1971d:452, 1976:178-179; MA:543 [starting from *(s)teh4-]). Hilmarsson (1991:173-174) takes it, on the other hand, to be *e(n)- + a Tocharian cognate of Greek nóstos ‘homecoming’ (< *nes-, see s.v. nes-), comparing for the semantics German heimlich ‘secret’ (adj.) and Geheimnis ‘secret’ (noun). See also eneṃ.

enaiwaññe See anaiwaññe.

ente (conj./interrogative adverb) (a) ‘where’; (b) ‘when’; (c) ‘when?’; (d) ‘if, whenever’
(a) [e]pyac klāṣle ente tem[e]ñ stamäṣle ‘he [is] to remember where [he is] therefore to stand’ (10b6), māka omp snūnma ent=ākn[atsañ yama]skenträ ‘many dangers there [are] where fools are at work’ (44a6/7), ente tetriku se śaiṣṣe = BHS yatra mūḍham idaṃ jagat (148a4);
(b) ente śaul cwy āraṃ ‘when his life shall cease’ (29b7), kauc ette kluttankentär toṃ pwenta cākr ente spārtaṃ ‘the spokes revolve high and low when the wheel turns’ (30b6), ṣañ mäskelye yakene ente maitare aklyaṣlyeṃ po eṣe kraupäṣṣare ‘when they had come to their proper place, they gathered together all of the disciples’ (108a3);
(c) ente ṣ kallau tu lkātsi ‘and when will I get to see it [again]?’ (46a5= 47b2);
(d) ente se kr[e]ntaunatts[e] Sunetre wal[o] p[a]ñ[ä]kt[e] śaiṣṣen[e] tsānkaṃ ot cwi sp[aktanīki alā]läcci tākam ‘if the virtuous king S. arises [as] a buddha in the world, then we will be his tireless servants’ (77a1/2), ente palsko tsānkaṃne ot śwātsi yoktsi kälpāṣäṃ ‘whenever the spirit arises in him, then he finds food and drink’ (M-3b2/3). ∎TchB ente ~ inte is obviously related to A äntan(n)ene ‘where’ and äntāne ‘when.’ They would all appear to reflect a PTch *ente (with the initial vowel weakened in this unstressed word in inte and änt- and with various added suffixes in A. VW (173-174) leaves this group largely unetymologized but surely we have here the adverbial relative of B intsu ‘what (kind of),’ just as the adverbial relative mäkte ‘as, how’ is to mäksū ‘who, what.’ B ente ~ inte must reflect a PTch *ente ~ *änte where the *-te must be from PIE ablative *-tō(d), just as mäkte must be (as if) from *men-kwu-tō(d) or kuse ‘who, what’ (both relative an interrogative), q.v., a collocation of a frozen form of the relative *kwi- or *kwu- + se and mäksu ‘who, what’ (both relative and interrogative), q.v., a collocation on PIE *men- + *kwi-/kwu- + sū. PTch *änä- must be an unstressed variant of *enä- and the later a frozen form of the demonstrative pronoun (here used as a relative as sometimes in Greek). See More s.v. intsu; see also entwe.

entwe (conj.) ‘then, thereupon’
sw [a]śrāddhe sruka=ntweṃ nrain-empelye [lege: sruka=ntwe nnrain= empelye] temtsate ‘this unbeliever died and thereupon was reborn in a terrible hell’ (4a6), srukās entwe āṃtpi piś-känte cmelane kauṣträ ālyauce ‘then you both die; in five hundred births you kill one another’ (42a3). -- entwek ‘id.’: entwek āyor mā wasa ‘he did not, then, give a gift’ (49b2);
entwecce ‘± local’ (?) [cf. Greek enthádios and énthinos]: waste nta mā - - [sä]lyai kalymi entwecce mā aikemar (408b7);
entweññe* ‘?’: tusa entweñana paramānunta ṣkas /// (193b2). ∎Though related to TchA antuṣ ‘id.’ the details of that relationship and any extra-Tocharian connections are unclear. I take entwe and antuṣ to reflect PTch *entu, enlarged independently in the two languages by different particles. The *entu is a putative PIE *h1onVtō(d) + *u where *h1onVtō(d) is the relative pronoun that eventuated in B ente, q.v. and *u is the particle commonly found following the resumptive demonstrative pronoun in the clause correlated with the relative one. Thus we would have *h1onVtō(d) .... h1onVtō(d) + u, with *h1onVtō(d) as both relative and demonstrative just as its Greek cognate éntha (with én- in an ablaut relationship to the pre-Tocharian *on- and -tha represents an old locative particle) ‘where, when’ and ‘there, then.’ The construction as a whole is just as we have *kwusó (‘who’) .... *so + u (‘he’). (See kuse and sū. One might also compare Attic enteûthen, Ionic entheûten from *enthe + u + -then.) VW (1941:20, 1976:145-146) is also possibly right in connecting these Tocharian words with Germanic *anda ~ *unda ‘and’ (English and, German und) from *h1ondha ~ *h1ṇdha (but only for the first part, as the Germanic *-d- must reflect some sort of locative particle as in Greek éntha). See also ente and intsu.

enmetre (n.) ‘± bark’
[enmetre, -, -//] In a list of medical ingredients: [] palāṣṣai wtsiko enmetre [] (500a8). ‣In his discussion of the passage where this hapax legomenon occurs, Maue (1990) takes enmetre as a separate item in the formula, unmatched by anything in either the BHS or Khotanese equivalents. However, the three versions of this medical recipe are otherwise identical. Thus, I take enmetre to be part of the phrase palāṣṣai wtsiko [= witsako] enmetre and the equivalent of the corresponding single word bālā of bāla in BHS or the bela of the Khotanese. (One should note that BHS bālā and Khotanese bela do not refer to the same plant. BHS bālā is ‘Pavonia odorata Willd.’ [and the equivalent of Khotanese bilva] while Khotanese bela is ‘Aegle marmelos Corr.’ [the equivalent of BHS bila!]. Clearly there is potential TchB enmetre must be a specific part of this plant or, more particularly, of its root. The internal structure of the phrase must be [[palāṣṣai wtsiko] enmetre] ‘the enmetre of the palā-root.’ One of the medically significant portions of A. marmelos is its root-bark (Chopra, 1956:8). Thus enmetre is likely to be ‘bark.’ (Even if we do not have A. marmelos here, the only part of the root that is likely to get a special designation is its bark, thus enmetre must be ‘bark’ in any event.) ∎Morphologically enmetre must be enm-e-tre (-e- = the thematic vowel, -tre = the ‘tool’ suffix [< PIE *-tro- or *-dhro-] as in śātre [< *śāwetre] ‘grain’ [< *‘Lebensmittel’] from śāw- ‘live’ or tsarātre ‘extract’ from tsär- ‘separate’). If the order -nm- is original, we might have *e-nm- with the prefix *h1ṇ- plus either *nm- or *Tm-. The obvious choice would seem to be *h1ṇtm(h1)- ‘cut in’ [: Greek támnō (only Attic témnō) ‘cut,’ tmẽsis ‘cutting,’ téndō ‘gnaw (at)’ (< *tem-de/o-), ténthō ‘id.’ (< *tem-dhe/o-), Latin tondeō ‘shave, shear, clip; mow, prune, reap; browse (on), crop,’ templum ‘temple’ (< ‘consecrated ground’ < ‘space marked out [= cut off] by the augurs for the auspices’), Lithuanian tinù (tìnti) ‘whet’ (< *tem-ne/o-), Old Russian tьnu ‘strike’ (P:1062-3)]. Thus *h1ṇtm(h1)-o-tro- would be ‘material for cutting in,’ i.e. ‘writing material.’ An obvious extra-Tocharian cognate would be Greek entémnō which, among other meanings is ‘engrave, inscribe.’ Other verbs for writing derived ultimately from the notion of cutting or scratching (on a surface) are of course Latin scrībere, Greek gráphō (cf. English carve), and write itself (cf. German reissen ‘tear, rip, rend, slit’). Bark would seem to have been the preferred medium of symbolic representation in much of prehistoric Europe. Witness the history of book and its Germanic cognates (from *bhehaǵos ‘beech’ since be ch-bark was the preferred medium of writing) or consider the polysemy of Latin liber, both ‘inner bark of a tree’ and ‘book.’ A pre-Tocharian *h1ṇtm(h1)-o-tro- ‘engraving material’ would be very much in the same tradition. See also lasto.

enmer (n.) a medical ingredient
[enmer, -, -//] (W-40a5).

enmelya* (nf.) a species of plant?
[-, enmelyantse, -//] arkwaññai enmelyantse wākte (W-2a3/4).

entse (n.[m.sg.]) ‘greed, envy’
[entse, -, entse//] tanāpatentse ostwasa ekñintasa entseño mäntañyentär ṣemi ‘some became evil-minded out of envy for benefactors, houses, and possessions’ (31b7), entsesa attsaik eśne wawālaṣ ‘through greed [are their] eyes completely covered’ (K-6a2). -- entseṣṣe ‘greedy, envious’ (K-6a4) ∎TchB entse and A eṃts ‘id.’ are clearly related. VW (1968:65-6, 1976:180) takes the A word to be a borrowing from B and for the B word to reflect a putative PIE *h1onḱtyo-, a derivative *h1onḱ- ‘take, grasp’ (B enk-, q.v.). Hilmarsson (1986a:282) prefers to consider the A word an inherited cognate of B entse, both from PTch *enkse reflecting a putative PIE *h2onǵh-s-o- (for the type, see Adams, 1985c), a derivative of *h2énǵhos (nt.) [: Sanskrit aṃhas- ‘fear, anxiety; constriction,’ Avestan ązah- ‘need, trouble,’ Old Norse angr ‘grief, sorrow; repentance’] or *h2énǵhōs (m.) [: Latin angor ‘anguish, compression of the throat’]. With other extensions of *h2énǵhos we have OCS ǫzostь ‘narrowing,’ Lithuanian añkštas ‘narrow,’ and OHG angust ‘fear.’ All of these of course are derivatives of what is normally reconstructed as *h2enǵh- ‘be narrow’ [: Greek ánkhō ‘tie up, make tight, constrict, strangle,’ Latin angō ‘id.’ (P:42-43)]. Puhvel (1991:67-68) starts from a *h2em-ǵh- which, with a nasal-infix present, gave 3rd. sg. *h2ṃné-ǵh-ti-, 3rd. pl. *h2ṃmṇǵhṇti. Such forms would have given pre-Hittite *hamnekzi, hamankanzi from which we have by analogical spread of the -n-, the actual Hittite paradigm ham(m)enk- ~ ham(m)ank- ‘tie; betroth.’ See also entsesse and possibly enk-.

entsesse (adj.) ‘envious, greedy’
[entsesse, -, -//] Priyadeve ñemttsa śreṣṭhi ṣey eśatkai śāte ekaññetstse olyapotstse sa [lege: su] no entsesse ‘there was a merchant, P. by name; [he was] very rich an full of possessions; however [he was] envious’ (375a4). -- entsesñe ‘greed,’ only in the adjective: entsesñeṣṣe ‘± envious, greedy’: entsesñeṣṣe sananämpa mā [palsko tär]koṣ [wräntär] (K-5b5). ∎An adjectival derivative of entse, q.v. For the formation, see Winter (1979).

epastye (adj.) ‘skillful, adept, capable, able’
[m: epastye, -, - (voc. epastyu)//epastyi, -, -] Gānkne olyitau nes twe epastya [lege: epastye] ‘thou art a skillful boatman on the Ganges’ (296b3), sū no weṃtsi epastye ṣey ‘he was, however, able to speak’ (PK-AS-18B-a1 [Pinault, 1984b:376]). -- epastyaññe ‘skill, aptitude’ (K-2a4). ∎Related to TchA opäśśi ‘id.’ in that we must have PTch *epäst- (a noun) plus an adjective-forming *-ye- either with palatalization (as in TchA) or without (as in B). VW (339) rates this etymon as "inexpliqué" but Hilmarsson (1986:203 and 1989d:112) is surely right in seeing here an old compound of *h1opi- ‘upon, near’ + *steh2- ‘stand.’ He takes it to be an old adjectival u-stem, i.e. *h1opi-sth2-u-, similar in construction to Lithuanian apstùs ‘plentiful’ (which might, at least, be itself from *h1op- [a variant of *h1opi without the *-i] + *-sth2-u-), atstùs ‘distant,’ Sanskrit anuṣṭhú- ‘properly, correctly, really,’ suṣṭhú- ‘aptly.’ Perhaps instead we have the corresponding abstract noun *h1opi-sth2-i- which in various parts of its paradigm would have given PTch *epäst- ~ *epäśc-, whence the B epastye and A opäśśi (cf. the similar variation within B of krostaññe and kroścaññe ‘coldness’ from krośce ‘cold’). For the semantics, compare Greek epístasis (*h1epi-sth2-ti-), among whose meanings are ‘diligence, attention, care,’ all close to ‘skill, aptitude.’ Not with Sapir (1936:179) related to Latin opus ‘work’ nor with Pisani (Reale Istituto Lombardo di Scienze e Lettere 76:23 [1942-43] apud VW) to Latin aptus (which would surely have given PTch *āp-).

epi ‘?’
/// [vip]ākajä akṣepit yamaṣäṃ [] epī [sic] alloykna rano ṣpä pelaiknenta /// (200a1). ∎A miswriting of epe ‘or’?

epinkte (a-c) (adv.-postposition); (d) (n.) (a) ‘within; between, among’; (b) (with nouns denoting periods of time) ‘for’; (c) [te epinkte (t=epinkte) ~ epinktene ‘meanwhile, in the meantime’]; (d) ‘± interval’
(a) wrotsana ckenta kaumaiño samudtärnta kätkron=epinkte kaunts= osonträ ‘the great rivers and deep seas between are dried up by the sun’ (45b7), pakaccāṃne kattākeṃ epinkte lämās ‘in the rainy season you sat among the householders’ (331a5), eśane epinkte pärwāne wat no lupṣale ‘[it is] to smeared between the eyes or on the brows’ (M-3b5);
(b) walw alokälymi lyama ṣuk-kauṃ epiṅte ‘the king sat, directed toward a single goal, for a week’ (22a6), känte pikwala epinkte ‘for a hundred years’ (407b1);
(c) t=epiṅte sak wī[na] w[ä]rpāt[ai] ‘in the meantime thou didst enjoy good fortune and pleasure’ (78b3/4), teṃ epinkte bodhisatve ... kārpa ‘in the interval the bodhisatva descended’ (107b4);
(d) snai epinkte bramñikte kārpa ‘without an interval the brahma-god descended’ (107a8). ∎Etymology unknown. VW (1941:21, 1976:180-181) suggests that we have here the TchB intensive prefix e(n)- + PIE *bh(e)ng- ‘break’ (< *bhe(n)g- ‘break,’ more s.v. pkante) + an adjective-forming -to-. Winter (apud Hilmarsson, 1986:55 and 1989b:112), adding TchA opänt- ‘in the middle,’ assumes the same intensive prefix e(n)- + PTch *pänkte ‘fifth’ (< PIE *penkto-), as the ‘fifth region’ (after the four cardinal directions). Neither suggestion carries conviction.

epiyac (n.) ‘± memory,’ only attested in the phrasal verbs (a) epiyace käl- ‘remember, recall’ and (b) epiyac yām- ‘cause to remember, recall to someone’
(a) ykāk ñiś kälāstär epyac poyśy añmālaṃṣke ‘still the merciful Buddha remembers me’ (22b8), tu epiyāc klormeṃ = BHS tat saṃsmṛtya (251a3), artsa [kauṃ epi]yac kalalyñeṣe yakne ‘the way of remembering each day’ (552a3);
(b) krentauna epiyac yamastär-n[e] ‘he has him recall virtues’ (522a1). -- epyacäññe ‘souvenir, memento’: /// Yasodharañ suknaṃ weṣṣan-neś ṣarya ce hār saswe epiyacäññe lywā-c ‘he gave [it] to Y; he says to her: beloved, the lord sent this necklace to thee [as] a memento’ (PK-AS15-Cb4 [Pinault, 1989:189]). ∎TchA opyāc ‘id.’ and B epiyac reflect a PTch *epiyāc presumably from a Middle Iranian source similar to Pahlavi aβyāt, Turfan Pahlavi ’by’d, Khotanese byāta- (Hansen, 1940:151, Bailey, 1967:260, VW:634). Hilmarsson (1986:56 and 1989b) reconstructs a Middle Iranian *abiyāti- thought there is no direct Iranian evidence for an i-stem. We must assume, I think, that a Middle Iranian *abiyāta- was borrowed as *epiyāt sufficiently early that it was assigned to the Tocharian reflexes of PIE ti-stems which had a productive alternation of stem final -t ~ -c, whence the accusative singular *epiyāc reflected in B epiyac, A opyāc.

epe (conj.) ‘or; otherwise’
mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe | epe wat no śaulantse ñyātse ñi ste nesalle [epe wat no = BHS athavāpi] ‘will there be a falling by me from the royal throne? or is there to be to me a danger to [my] life?’ (5a4), se ñisa śpālmeṃ rṣāke tākaṃ cwi aiścer epe tuwak ñi aiścer ‘[if] this seer is better than I, give [it] to him; otherwise, give it to me’ (107b1), lwāsane wat no pret[e]nne wat tänmaskenträ epe yñakteṃ yśām[na] wat ‘they are [re-]born among animals or pretas or among gods or men’ (K-7a5). ∎Etymology obscure. TchA also has epe ‘or’ and it is to be presumed that it is a borrowing from B (so VW:180). VW takes B to reflect a PIE *h1o-wē where the -wē is the PIE *wē see in Sanskrit vā, etc., and the *h1o- is a pronominal stem. Aside from the difficulties of formation, a *h1owē should have give B *eye and certainly not epe.

eprete* (adj.) ‘resolute’
[(voc. epreta)//-, -, epreteṃ] aräñcaccu epreta (241a2). -- epretäññe ‘resolution, fixity of purpose’ (46a3). ∎The intensive prefix e(n)- + *prete ‘± decision, resolution,’ the unattested B counterpart of A pratim (the latter borrowed in B as pratiṃ, q.v.). See VW:386 and Hilmarsson, 1991: 176-177.

eprer* (n.[m.sg.]) ‘atmosphere, sky, firmament’
[-, -, eprer//] keṃtsa eprerne wat = BHS avanau gatane [lege: gagane] vā (195a4). ∎TchA shows the obviously related eprer ‘id.’ and beside eprer in B is the synomymous iprer. Further relations are unknown. Certainly not with VW (181) from PIE *per- ‘point.’ Other proposed connections, a borrowing from Middle Iranian aβra- ‘cloud,’ or a relationship with Breton ebr ‘heaven’ founder either phonologically or morphologically (whence the final -r?), or both. See also iprer.

eplyuwai (adv.) ‘swimming’
śtwara tasanmane ite ite motä-yokaiṃ taṣalle eplyuwai yasarne śätkaroṃ pāline taṣallona ‘[one is] to place those thirsty for alcohol on four very full containers; leeches swimming [= marinated?] in blood [are] to be placed in a row’ (M-3a4). ∎The intensive prefix e(n)- + -plyuwai, originally the accusative singular of a verbal noun (in PIE guise) *pleweha-h1en-, a derivative of *pleu- ‘float’ (Hilmarsson, 1991:176). See also plu-, and plew-.

emañña ‘?’
///ṣek mā ṣp emañña lkoyentär-ñ po saṃsārne (S-2b6), cwī yāmorntse okosa s=ākālk kñītär-ñ | kos ṣpä spārttoym saṃsārn[e] tremi kleś ñiś emañña mā lkoyent[rä] (S-5a6).

emalle (adj.) ‘hot, warm’ ; (n.) ‘heat’
[m: emalle, -, emalye ~ emalle//] emalyesa tsetsarkoṣ memyoṣ yokaisa ‘tortured by heat, deluded by thirst’ (29a6), mit śeśuwermeṃ emalle war ma yokalle ‘having eaten honey, [one is] not to drink hot water’ (ST-b3). ∎TchA omäl ‘id.’ and B emalle reflect PTch *emäl(y)e- and Hilmarsson (1986:57 and 1989b:123) is probably right in seeing here a putative PIE *ṇmel-(y)o- with the intensive prefix (see 1e(n)-) plus *mel- ‘oppress.’ He notes Icelandic mella ‘oppressive heat with no wind blowing,’ molla ‘be warm; to cook slowly,’ malla ‘cook slowly.’ It is possible that the *mel- here is not the widespread one meaning ‘oppress’ (see s.v. 1mäl-) but a different one, preserved only in Germanic and Tocharian, meaning ‘heat.’ Not with VW (1962:604-5, 1976:634) a borrowing from some northeastern Asiatic language or with Čop (1955:30-1) related to Hittite hamesha ‘spring [season]’ (from a proposed *h2/3e/om- ‘warm’) or with Lane (1938:32) related to Latin amarus ‘bitter, pungent.’ Nor yet with Isebaert (1978b:346) from *ombhul(y)o-, a derivative of *nebh-/embh- ‘water, cloud’ since such a preform should have given B *omalle rather than *emalle and, in any case, the meaning is very distant.

emalya (nf.) ‘heat’
[emalya, - emalyai//] ce preke aumiyene pälskoṣṣe [mā] kälpasträ emälyai ‘in a spiritual fever one does not achieve heat’ (255b5), emalyaisa memyoṣ räskre wnolmi tākaṃ ‘[if] beings are roughly deluded by heat’ (286b2). -- emalyaṣṣe ‘prtng to heat, hot’ (197b4). ∎Like TchA omlyi ‘id.,’ the substantival use of the (unattested) feminine form of emalle.

ementsi ‘?’
///māne ementsi päst /// (351.1.1).

empakwatte (adj.) ‘untrustworthy, unreliable’
(K-T). ∎The privative of päkw- ‘trust, expect,’ q.v. (Hilmarsson, 1991: 85-86). See also ompakwättñe.

emparkre (adv.) ‘wide(ly), long, expansively’
kutameṃ tākoy emparkre yṣūwa[r]kañe po wnolmeṃts | tumeṃ mant cai ksa emparkre śaśāyormeṃ nikṣāttärnta muhūrttänta śärsāre ‘where would exist widely prosperity for beings? thus, certain [people] having lived long, knew the constellations and moments’ (PK-AS16.3a3/4 [Pinault, 1989:156]), ñ[ä]kcye[ṃ] śāmñeṃ śaiṣṣeṃtso rewät yenme emparkre ‘thou wilt open wide the gate to the divine and human worlds’ (AS-17A-b5 [Pinault, 1984:170]). ∎The intensive e(n)- plus pärkare ‘long,’ qq.v. (Hilmarsson, 1991:171).

empalkaitte ~ empälkatte (adj.) ‘unworried, unconcerned’
[empalkaitte ~ empalkatte, -, -//empalkaicci, -, -] śaul kektsen [sic] empālkatte [sic] nestsi preke ‘[it is] the time to be unconcerned [with] life and body’ (281b2). -- empälkattäññe ‘± unconcern’ (515a5). ∎TchA apälkāt and B empalkatte would reflect PTch *empälkātte (though the details of the B forms remain to be worked out). Such a word would look to be a privative of 1pälk- ‘see.’ The meaning, however, would seem to rule out any such connection. Somewhat better semantically might be a connection with 3pälk- ‘burn’ (‘torture’ > ‘bother’). Cf. Hilmarsson, 1991:69-72.

empele (adj.) ‘terrible, horrible’
[m: empele, -, empelye//empelyi, -, -] [f: -, -, empelyai//-, -, empelona] luwo ṣey omp empele ‘there was there a terrible animal’ (576a3), ñī protri teki empele tsanka ‘a terrible illness arose to my brother’ (H-149.312b2 [Thomas, 1967:29, fn. 46]), ścireñ kektseñtsa lkātsi [e]mpelyi ‘raw of body, horrible to behold’ (K-7b4). -- empelñe ‘± horror’ (271b3, 272b2). ∎TchB empele is clearly borrowed from B empele and the latter is probably (with Krause/Thomas, 1960:55, VW:176-177) the negative prefix e(n)- + pele ‘law,’ qq.v. (cf. also Hilmarsson, 1991:179-180). It is to be noted that the compound is inflected with the same mixture of o-stem and e-h1en-stem (a thematic stem enlarged by *-h1en-) that we see in adjectives -tstse and -tte (see Adams, 1988d).

-emprukṣo* only attested in the compound snay-emprukṣai ‘± without neglect, without detour’
ypärwe - ne yär ṣāmai ce akālk ñiś säswenäś snay-emprukṣai ‘... I honored the wish of the lord without neglect’ (PK-AS-17J-b1/2 [Pinault, 1994:115- 116]). ∎A compound of the intensive prefix e(n)- + a verbal noun *-prukṣā- derived from the "causative" stem of pruk-, qq.v. (cf. Hilmarsson, 1991: 172).

empreṃ (a) (nnt.); (b) ([indeclinable] adj.) (a) ‘truth’; (b) ‘true’
(a) [-, -, empreṃ//-, -, emprenma] (a) wñāre empreṃ lāntäśco ‘they spoke the truth to the king’ (18a1), lareṃ weṃ no mā eñcareṃ empreṃ weṃ [n]o [m]ā [waike weṃ] ‘[if] one speaks a dear [word] and not an unkind [one]; [if] one speaks the truth and does not speak a lie’ [empreṃ = BHS satyam] (20a8), empreṃtsa = BHS añjasa (H-149.331b1 [Sieg, Siegling, 1930-32: 495]);
(b) empreṃ ostmeṃ lantsi camñcer ‘truly you can leave the house [= become monks]’ (108a5), [tūsa tärrek] tänmasträ pelaik[n]e mant= empreṃ lkāṣṣäṃ ‘thus he is born blind and never sees the true law’ (291b3). -- emprenmaṣṣe* ‘prtng to truths’ (TEB-59-30);
emprentse (adj.) ‘true, propitious’; (n.) ‘propitiousness, truth’: = [e]mprentse = BHS śreyaḥ (19b4), [tu]sa mskelle śrāddh=empreṃtse ta[karṣke] ‘one should be believing, truthful, and clear’ (65b7);
emprentsäññe ‘truth’: empreṃtsñeśc [su ltu o]stmeṃ ṣamāne ‘a monk come out of the house towards truth’ (19b2), empreṃtsñe = BHS satyam (29b2). ∎Etymology uncertain. Isebaert (1988:139-140) plausibly suggests a borrowing from a Middle Iranian *ham-wrama- ‘confidence.’ Not with VW (177), following an earlier suggestion of Smith (1910:10), who takes it as the intensive prefix e(n)- + some derivative of *bher- ‘bear.’

eye* (n.) ‘sheep’
[-, eyentse, -//] ot ñweṃ prastāṃ eyetse /// ‘then a new sleeping-mat of sheep's [wool is to be made]’ (326a1). ∎From a putative PIE *h2owēis. (The other possibility often entertained, *h3owēis, does not appear to account for the Anatolian data [Kimball, 1987], but see Lindeman, 1990). This *h2owēis is a hysterokinetic nominative singular beside the more usual acrostatic one *h2ówis [: Sanskrit ávi- (m./f.) ‘sheep,’ avika- (m.) ‘id.,’ avikā- (f.) ‘ewe,’ Wakhi yobc ‘ewe’ (< Proto-Iranian *āvi-či-), Armenian howiv ‘shepherd’ (< *h2owi-peh2-), Greek óis (m./f.) ‘sheep,’ Latin ovis (f.) ‘sheep,’ Old Irish ói ‘sheep,’ Old English ēowu ~ ēowe ‘sheep,’ OHG ouwi ‘id.,’ Lithuanian avìs (f.) ‘id.,’ ãvinas ‘wether,’ OCS ovь ‘id.,’ ovьca ‘ewe,’ Luvian hāwa/i- ‘sheep’, Lycian xawa- ‘sheep’, etc. (P:784; MA:510)]. See also ā(u)w.

eynāke See ainake.

Er (n.) ‘Er’ (PN)
(289b2). ∎From an Uyghur word for ‘man.’

er- (vt.) ‘evoke, call up, produce, bring forth, yield’
Ps. VIII /ers'ä/e-/ [-, -, erṣäṃ//-, -, erseṃ; MP -, -, erṣtär// -, -, ersentär; MPImpf. // -, -, erṣyentär; Part. erṣeñca; Ger. erṣalle]; Ko. I /er-/ [MP -, ertar, -// -, -, erantär; AOpt. -, -, eri//; MPOpt. erimar, eritar, eritär//; Inf. ertsi; Ger. erälle*]; Ipv. III /persā-/ [Pl. persat]; Pt. III /ersā-/ [MP ersamai, ersatai, ersate// -, -, ersante]; PP /eru-/ wnolmi [tan]e snai spelke mā mrauskalñ=ersenträ ‘beings here [are] without zeal and do not bring forth weariness for the world’ (3a6), ṣemi ysaly=erṣyentär ‘some produced discord’ (31b7), [takar]ṣkäñ=erṣeñca = BHS prāsādika (524b7); waimen=ertsi krentauna ‘[it is] difficult to produce virtues’ (H-149.72a2 [Thomas, 1954:744]); karttse palkas cewne persat takarṣkñe ‘behold the good; call up [some] faith in it!’ (19a2); kalpa takarṣ[käññe] tarya naumyentane ersat=ākāl[k] ‘he attained faith and evoked a wish for the three jewels’ (42b8). -- erormeṃ: erormeṃ = BHS utpādya (H-ADD.149.62a2 [Couvreur, 1966: 165]). ∎TchA ar- and B er- reflect PTch *er- from PIE *h1or- (the Anatolian cognates rule out an otherwise possible *h3er-) [: Sanskrit íyarti ‘sets in motion,’ ṛṇóti ~ ṛṇváti ‘raises, moves’ (intr.), Avestan ar- ‘sets in motion,’ Armenian y-aṙnem ‘rise, stand’ (intr.), Greek órnūmi ‘urge on, incite, maike rise, call forth,’ Latin orior ‘rise, stand up, arise,’ Hittite arāi ‘rises,’ ari ‘arrives, reaches,’ artari ‘stands up,’ arnuzi ‘sets in motion’ (P:326ff)] (Meillet in Hoernle, 1916:378, VW:148; MA:506). Within Tocharian we should note AB ār- ‘cease’ from *ō + *h1ṛ- (the *se/o-present of er- is matched by the *se/o-present of the causative of ār-). The semantic match of PTch *er- with Greek órnūmi is particularly strong. See also ār-, ārsk-, or-, ere, orotstse.

eraṇḍaṣṣe (adj.) ‘prtng to the castor-oil plant’ (Ricinus communis Linn.)
[eraṇḍaṣṣe, -, -//] (497b3). ∎An adjective from an unattested *eraṇḍ from BHS eraṇḍa-. See also irand and hirant.

ere (n.[m.sg.]) ‘appearance, color (of complexion)’
[ere, -, ere//-, -, ereṃ] walo olyapotse läklessu ere päst sparkā-ne ‘the king [was] suffering very much and his color was gone’ (99a1), erene kartstsa werene kartstsa śukene kartstsa ‘good in appearance, good in smell, good in taste’ (107a4), [ṣmare] ere = BHS snigdha[varṇa] (524b7), ere = BHS bimbam (U-1a4). ∎TchB ere reflects a PIE *h1ores- ‘± what is raised or called up, what is made to appear’ and is the exact equivalent of Greek óros (nt.) ‘mountain.’ On the basis of the admittedly somewhat doubtful accusative plural ereṃ (566a6), it would appear that this PIE neuter s-stem has been reinterpreted as a thematic noun, presumably masculine. The old plural *h1oresha is to be seen, with the addition of the productive -na, in ersna ‘form,’ q.v. The TchA equivalent, aräṃ, reflects a putative PIE *h1or-no or perhaps *h1or(e)s-no- (cf. Krause, 1952:224, VW:149). See also er-, ersna, and erepate.

erepate (n.[m.sg.]) ‘form’
[erepate, erepatentse, erepate//-, -, erepatenta] yolai erepate = BHS virūpa (5b8), cai ñake ṣamāñe erepatesa tsäksenträ ‘they now burn in monastic form’ (431a2), [erepa]tentse = BHS rūpāṇi (H-149-ADD.67a5). ∎TchA arämpāt (pl. arämpātäntu) and B erepate are both dvandva compounds with aräṃ/ere (see ere) + PTch *pāte. It is at least probable that Pisani (1942-43:28; followed by VW:149) is correct in relating this *pāte with Sanskrit bhāti- ‘splendor, light,’ a ti-abstract from PIE *bheha- ‘shine’ (P:104). VW refines the equation by pointing out that the Tocharian forms demand a *bhehato- rather than *bhehati-.

eraitwe (preposition) ‘by use of’
ṣamāññempa eraitwe cimpim palsko yātässi āstreṃ yāmtsi ‘by use of monasticism, may I tame [my] spirit to make [it] pure!’ (S-4a3). ∎The intensive prefix e(n)- (which here retains some of its prepositional force) + raitwe ‘use, means,’ qq.v. (cf. Hilmarsson, 1991:177).

erk*1 (~ ark) (m.) ‘arka-plant’ (‘Calotropis gigantea (Linn.) R. Br. ex Ait.’) (a medical ingredient)
[-, erkantse ~ arkantse, -//] arkantse tsäṅwale (497b7), erkäntse yasoñña ‘sap of the arka-plant’ (W-5a6). ∎From BHS arka-.

erk2 See -erkatstse.

erkatte ([indeclinable] adj.) ‘scornful, hostile, unable to get along’ [NOUN-acc. erkatte yām- ‘to treat badly, mistreat’]
taiknes=erkatte lāñc mäskeṃtr ontsoytñesa ‘thuswise kings find themselves vexed because of [their] insatiability’ (22a4), ñäś weñ=erkatte rekaunasa ‘he spoke to me with angry words’ (23b6/7), yāmṣate ñiśś erkatte lyautsa-ñ päst ṣañ ypoymeṃ ‘he treated me badly and exiled me from his kingdom’ (81a3), mäkte Samantatir sankrām pikwalañe śka anās erkatte ṣe-ñ ‘how my monastery S. was for years miserable and detestable’ (DAM-507-a2/3 [Pinault, 1984a:24]). -- erkattäññe ‘anger, vexation, displeasure’: erkatñe tallārñe snai keś wärpanaträ tne piś toṃ cmelane ‘vexation and misery without number he suffers in these five lifeforms’ (42b3);
erkattäññetstse ‘having anger, displeasure’ (89b3). ∎TchB erkatte (/erkätte/) is obviously to be related to A erkāt but the exact details are not clear. Most likely the A form has been borrowed or at least influenced by the B word. PTch *erkätte is an adjectival derivative of *erk ‘testicle.’ The semantic development must have been something on the order of *‘coital excitement’ > ‘passionate rage.’ One sees the same development in Hittite argatiya- ‘stoop to rage, come to violence’ (Puhvel, 1984:147-148) or German Ärgernis (VW, 1941:22, 1976:182). This particular semantic development is discussed more generally by Watkins (1975). Cf. Adams (1987a:4-5). See also -erkatste.

erkatteśañ (adj. [pl.]) ‘± exasperated, angry’
[//erkatteśañ, -, -] śampoṣṣi erkatteśañ /// (575b3). ∎An adjectival derivative of erkatte. For the formation, see Winter, 1979).

erkasenta ‘?’
///weñ erkasenta lāni yamaṣṣälona (W-2a6).

-erkatstse (adj.) ‘testiculate’
[m: -erkatstse, -, -//] /// tso staukkanatär-me śle yasar kalträ ... mäntak no tso-erkatse sa/// ‘their penis[es] become swollen and stand with blood; just so, however [one who is] penite and testiculate...’ (FS-b5). ∎An adjectival derivative in -tstse from an unattested *erk ‘testicle,’ itself reflecting PIE *h4orǵhi- ‘id.’ [: Avestan ərəzi- (m.) ‘scrotum’ (dual ərəzi ‘testicles’), Armenian orjik' ‘testicles,’ Greek órkhis (m.) ‘testicle,’ Albanian herdhe (f.) ‘testicle’ < *h4orǵhiyeha-; note that this Albanian form demonstrates the presence of an initial *h4-), Middle Irish uirgge (f.) ‘testicle’ (< *h4orǵhiyeha-) (P:782; MA:507)]. The lack of palatalization in the Tocharian word, even though there is a PIE *-i-, would be regular in the nominative singular and accusative plural where that PIE *-i- precedes and is centralized by an *-(n)s (Adams, 1988c:15). For other cognates, see Watkins (1975). For the Tocharian, see Adams (1987a:4; MA:507). See also erkatte.

Erkätsole (n.) ‘Erkätsole’ (PN in monastic records)
[Erkätsole, -, -//] (491a-I-1). See A derivative of some sort of -erkatstse?

erkent- (adj.) ‘black’
[m: -, erkeñcepi, erkent//] [f: // -, -, erkenta] erkenta yakwāmeṃ ṣorpo[r] ‘a bag [made] of black wool’ (M-3b7), erkeñcepi kuñcītäntse ṣalype ‘an oil of black sesame’ (W-22a4). ∎TchA arkant- and B erkent- reflect PTch *erkent- and are usually taken to be from a putative PIE *h1ṛgw-ont- ‘dark’ [: Sanskrit rájanī- ‘night,’ Greek érebos (nt.) ‘darkness of the underworld,’ Armenian erek ‘evening,’ Gothic riqis (nt.) ‘darkness,’ Greek orphnós ‘dark’ (< *h1orgws-no-), and TchB orkamo ‘dark’ (< *h1orgwmon-) (P:857)] (VW:149-150). Hilmarsson (1096:171 and 1989b:105-108) suggests, however, that we have *h2ṛǵ-ont-, the word that usually gives ‘silver’ (see further s.v. ārkwi). Semantically he adduces the not unusual change of ‘shining’ > ‘shining black’ > ‘black’ (one might compare the etymological connection of English black and bleach).

erkau* (n.) ‘cemetery’
[-, -, erkau//-, -, erkenma] alyekepi käryorttante śana sruka tāu erkenmasa ṣalāre kenek śār aipar-ne ‘the wife of another merchant dies and they laid her in the cemetery and covered her with a linen cloth’ (560a2/3). ∎In TchA we have the adjective, derived from the plural, arkämnāṣi. All this suggests a PTch *erkemän-. (The development of *a (< PTch *-e-) to ä in a closed syllable in Tocharian A is regular). The relationship between singular erkau and plural erkenma is similar to, but not exactly, that obtaining between singular śanmau ‘fetter, bond,’ plural śänmānma, q.v. For the phonological development of *-m- to -w-, see Hilmarsson (1991b:152-153) and Adams (1992). VW (1971c:157, 1976:150) is probably correct in further relating this etymon to PIE *h2org- seen in Old Irish org- ‘strike, kill,’ Hittite hark- ‘perish,’ hark(a)nu- ‘destroy.’ That the Tocharian word here is usually a plurale tantum supports a derivation from *h2org-: the original meaning would have been *‘the (collective) dead’ < *‘the perished’ (as cogently pointed out by Melchert, p.c.). The Tocharian singular would be in origin a backformation. Hilmarsson (1991b:149-151) proposes that the cemetery Tocharian speakers envisioned was not a graveyard (for inhumation) in the strict sense but rather a place where the dead were left on wooden structures to be devoured by carrion-birds as in Iranian custom. If Hilmarsson (1991b: 149ff) should be right about the kind of cemetery the Tocharian-speakers spoke about, he may be right that erkenma the wooden platforms on which the bodies were laid. He suggests a derivation from PIE *h3reǵ- ‘extend, direct, stretch (over a surface).’ Particularly he would compare Latin regimen (nt.) ‘direction, directing.’ Both Tocharian erkau and Latin regimen could be from PIE *h3reǵomṇ. However, the archeological evidence strongly suggests inhumation as the preferred form of burial and thus Hilmarsson's proposal loses much of its cogency.

erṣaitsñe See airṣaitstse.

ersänk (adv.) ‘± with great care, concern’ (?)
[ke]ktseñ lka[ntär e]rsänk skeyettse rā (242a1), ///ne caṇḍāli waikiññeṃ penkeṃ pa [sic] tasemane mcuṣkantaṃts ckāckane ersank śa/// (589b5). -- ersankäññe* ‘± concern, suspicion’: kwaräm wärñai ersankñene tekanmane kartse ‘good in [cases] of sicknesses for [which there is] the suspicion of .... tumor, etc.’ (Y-1b5). ∎Etymology unknown. See also enersänk.

ersna (n.[pl.tant.f.]) ‘form’
[//ersna, ersnaṃts, ersna] [snai] ersnās ste [lege: snai-ersnā sste]; snai-ersna = BHS virūpa (5b6), poyśintasa tañ yaitwa ersna ‘with buddhas [is] thy form decorated’ (74b3), ñem ersna kselñemeṃ = BHS nāmarūpanirodhāt (157b1), tumeṃ oṃṣäp no ñakti klyowonträ [sic] snai ersna ‘moreover the gods are called formless’ (K-2a3). -- ersnāṣṣe ‘prtng to form’ (PK-NS53-a1 [Pinault, 1988]);
ersnāssu ‘well-formed, pleasing, handsome, beautiful’: yśelmecce ersnāssonto śaiṣṣempa ‘with a lustful, beautiful world’ (41a5), ersnāsu [sic] = BHS abhirūpo (524b2). ∎The old plural of ere ‘appearance’ (< *h1oros), namely *er(ä)s (< *h1oresha), recharacterized by the addition of the productive plural morpheme -na. See More s.v. ere.

El (n.) ‘El’ (PN)
[El, -, -//] (289b2). ∎From an Uyghur word meaning ‘stem’?

elauke (adv.) ‘far, distantly’
kuse śäktālyenta skente etsuwai elauke wat ‘which seed are found near or far’ (KVāc-30a3). ∎From e(n)- ‘in’ + lauke, qq.v. (Hilmarsson, 1991: 170-171).

elya- some sort of foodstuff (?)
[wsā]wa piś cakanma elya ̇e/// (460a4).

elyeñcai ‘doing ill (to someone)’ (?)
alyekepi kektsenne [] elyeñcai te [] mäktu [] lkaṣṣäṃ [sic] = BHS paraśraye [] duraka[ṃ] tat [] yat [] ikṣate (545b5). ‣This hapax legomenon happily appears as the gloss to a Sanskrit word. Unfortunately the word it glosses is as obscure as elyeñcai. It is clear by the Tocharian glossator's choice of a present participle that the Sanskrit duraka[ṃ] is either a verbal adjective (duraka) or a "quasi-gerund" (durakaṃ) such as are discussed by Edgerton (1953:120). Thus we have a verbal root dur-, otherwise unknown. The only solution I can see is to assume here the same dur- we see in the AV durasyáti ‘will Böses zufügen’ (Mayrhofer, 1963:54), a quasi-denominative from the prefix duṣ-/dur- ‘ill-.’ The whole of the preserved portion of the verse in which durakaṃ occurs (with corrections): parasya nāma skhalitani paśyati svayañ ca teṣv eva padeṣu vardate paraśraye durakaṃ tat yat ikṣate. We can translate thus: ‘he sees the errors of another; he himself dwells in these very places; thus the doing of evil to another's body [is] what he sees.’ ∎This rather complicated reasoning as to the meaning of durakaṃ and thus of elyeñcai gains some etymological support in that the verbal root el- underlying elyeñcai can only reflect a PIE *h3el(h1)- seen in Greek óllūmi ‘destroy, bring to an end; lose’ (future olésō), Latin aboleō ‘destroy, do away with’ (P:777; MA:158), and Latin lētum ‘death,’ lētālis ‘deadly, mortal.’ In Tocharian we have an attenuated semantic development *‘destroy’ > ‘do ill to.’

ewe (n.) ‘inner skin, hide’
[ewe, -, ewe//ewenta, -, -] [kektse]nne ewe passāre-ne śamāne ‘they flayed the hide on his body [while still] living’ (235a3), ika[ñceṃ pi]nk[c]eṃ ṣuk-kaunne ewe kentsentsa [tänmastär-ne] ‘in the twenty-fifth week the inner skin appears on his [scil. the embryo's] body’ (603a4), te eṣe pepakṣormeṃ aṣiye iwene taṣale ‘having cooked this together, [it is] to be put on a goat hide’ (W-40a5/6). ∎From PIE *h1owes- (nt.) ‘± covering,’ a derivative of *h1eu- ‘put on (of clothes, shoes)’ [: Avestan aoþra- ‘footwear,’ Armenian aganim ‘put something on,’ Latin exuō ‘take off,’ induō ‘put on,’ induviae ‘clothes,’ induvium ‘bark,’ exuviae ‘slough (of a snake),’ ōmen ~ ōmentum ‘fat, omentum,’ Lithuanian aviù ‘wear shoes,’ aunù ‘put on shoes,’ OCS obujǫ ‘put on shoes,’ Hittite unu(wa)- ‘adorn,’ etc. (cf. P:346)] (VW, 1963b:40, 1976:183; MA:522). The o-grade in the neuter s-stem is not common but surely attested in Latin onus ‘burden’ from *h1onhxes- (see s.v. en-) or TchB ere, q.v. The initial *h1- or *h1eu- is assured by the lack of any initial laryngeal in Hittite unu(wa)- (Melchert, p.c.). See also possibly aiyyer.

eweta (adv.) ‘in conflict, in strife [with]’
[with the comitative] kete no āñme wī aulareṃ eweta tarkatsi śamñana wī kwrāṣ tainaisäñ ñemtsa näsait yamaṣle ... eweta /// ‘to whom [there is] the desire to set at strife two companions, two human skeletons [are taken] and in their two names the spell [is] cast ...’ (M-3a7), āmpäl-śuke salyiṃ ṣpä malkwermpa eweta ‘vinegar-taste and salt [are] in strife with milk’ (ST-a6/b1). -- ewetaitstse* ‘± fighting’ (see Hilmarsson, 1991:179) ∎The intensive prefix e(n)- (here retaining much of its original prepositional meaning) + weta ‘conflict,’ qq.v. (cf. Hilmarsson, 1991:179).

ewepe (or eweṣe) (n.) ‘?’
[ewepe, -, -//] In a list of medical ingredients (P-3a6).

eśatkai (adv.) ‘± very’
Priyadeve ñemttsa śreṣṭhi ṣey eśatkai śāte ekaññetstse olyapotstse sa [lege: su] no entsesse ‘P. by name was a merchant; [he was] very rich and had many possessions but he was greedy’ (375a4). ∎The intensive prefix e(n)- + -śätkai, the accusative singular of a deverbal noun *śätkā-, a derivative of 1kätk- ‘pass over.’ The formation is the same as is seen in eplyuwai or etsuwai, qq.v. (cf. Hilmarsson, 1991:177).

eśanetstse See ek.

eśuwatte* (adj.) ‘not having eaten, having gone hungry’
[f: -, -, eśuwacca//] tu ṣamānets päst aiṣṣi śwātsi ~ tāy no trite kauṃ ṣai ~ eśuwacca mäskīträ ‘she gave it back to the monks to eat; for her, however, [it was] the third day [that] she had gone without eating’ (TEB-66-34= H-149.X.5a3/4 [Couvreur, 1954b:44]). ∎A privative from śuwā- ‘eat,’ q.v. (cf. HIlmarsson, 1991:72-73).

eś-lmau See ek.

eśpeṣṣe (adj.) ‘prtng to hogweed’ (Boerhavia diffusa Linn. [aka boerhavia procumbens])
[m: eśpeṣṣe, -, -//] ‣For identification and discussion, see Maue, 1990:163. Another word meaning ‘hogweed’ is wärścik, q.v. ∎Etymology unknown. It is the semantic equivalent of Khotanese aiśte (var. auśte, eśte, etc. [Bailey, 1979:48]) and one is tempted to see some sort of phonological relationship as well but what exactly it might be is unclear.

eṣe (adv.-preposition) ‘together (with)’
walo kauṣale eṣe wertsyaimpa ‘the king of Kauṣala, together with [his] retinue’ (18b7), triwoṣ ... kattākeṃmp=eṣe ‘mixed together with house-holders’ (31b6=32a8), aklaṣlyeṃ po eṣe kraupäṣṣare weñār-meś ‘they gathered all the disciples together and spoke to them’ (108a3), eṣe waltsāre ‘they ground [them (scil. various grains)] together’ (462a3). -- eṣemeṃ ‘all together’: wi dhatuṣṣa[na] lypauwa kleśanma ṣkas eṣemeṃ mäskenträ-ne ‘the kleśas belonging to the dhātus are six altogether’ (591a3). ∎The intensive prefix e(n)-, which here retains much of its original prepositional meaning ‘in,’ + ṣe ‘one.’ Perhaps ṣe, an apparent nominative, is actually the PIE accusative *sēm (< *semṃ) (Hilmarsson, 1991:177-178).

eṣerñe* (adj.) ‘related as sisters’
[f: //eṣerñāna, -, eṣerñāna] ṣerśkana ceym rṣāki ñissa śpālmeṃ stare [] tumeṃ toy eṣerñāna onkorñai kamānte śuddavāsäṣṣeṃś ‘sisters, these seers are better than I; then the besistered ones took the porridge to the ś.’ (107b2/3), takarṣkñesa wināṣṣar-ne wi eṣerñāna ‘out of faith the two besistered ones worshiped him’ (107b6). ∎An adjectival collocation of the intensive prefix e(n)- + ṣer ‘sister,’ qq.v., + the adjective forming -ññe (cf. Hilmarsson, 1991:178). Compare the similar omprotartste ‘related as brothers,’ q.v.

eṣpirtatte* (adj.) ‘unturned’
[-, -, eṣpirtacce//] (30b7, AMN-a2). ∎The privative of spārtt- ‘turn,’ q.v. (cf. Hilmarsson, 1991:61-62).

Eṣmiñe (n.) ‘Eṣmiñe’ (PN in monastic records)
[Eṣmiñe, -, -//] (491a-I-6).

esale (n.) ‘post’
(K-T). ∎TchA asäl and B esale reflect PTch *esäle but further connections are uncertain. VW (151) suggests PIE *h2osd-lo-, a derivative of *h2osdo- ‘branch’ (P:785-786).

etsarkälle* (adv.) ‘± with zeal, with self-castigation’
carka yetweṃ kektseñṣe spelke -ṣp yāmṣi etsarkle ‘he let go of the jewels of the body and ... acted with zeal’ (A-1b7). -- etsarkälletstse* ‘zealous’: etsarkällecci = BHS ātāpino (U-2a3). ∎The intensive prefix e(n)- + the gerund of tsärk- ‘burn, torture,’ qq.v. (cf. Hilmarsson, 1991:178-179).

etsuwai (adv.) ‘towards, near to’
[etsuwai i- ‘approach’] [yoko kau]tsiś etsuwai āśäṃ wnolmeṃ ‘thirst leads beings towards death’ [etsuwai = BHS upa] (11a8), etswai-palkalñe = BHS upalakṣaṇā (41b7), eṣerñāna etsuwai masa ‘he went towards the sisters’ (107a5), Bārāṇasi-ri etsuwai ‘near Benares-city’ (112a3), kuse śäktālyenta skente etsuwai elauke wat ‘which seed are found near or far’ (KVāc-30a3 [Hilmarsson, 1991: 170]), ets[uwai] = BHS anucankramaṃ (PK-NS-12a1 [Couvreur, 1967: 153]). ∎The intensive prefix e(n)- + tsuwai, qq.v. (cf. Hilmarsson, 1991: 179).

ai- (vt.) ‘give’
Ps. IXa /āisk'ä/e-/ [A aiskau, -, aiṣṣäṃ//aiskem, aiścer, aiskeṃ; AImpf. -, -, aiṣṣi// -, -, aiṣṣiyeṃ; APart. aiṣṣeñca (see also aiṣṣeñcaññe below); MPPart. aiskemane; Ger. aiṣṣälle]; Ko. I /āi-/ [A āyu, ait, aiṃ// -, -, aiṃ; AOpt. -, -, āyi//; MPOpt. -, -, ayītär//; Inf. aitsi; Ger. aille]; Ipv. /pete-/ [sg. pete; pl. petso ~ petes]; Pt. I(sg.)/III(pl.) /wäsā-/ [A wsāwa, wsāsta, wasa//wasam, -, wsar ~ wsare]; PP /āyu-/ tā onkorñai pintwāt aiskem ‘we give the porridge [as] alms’ (107a6), [eśanai]säñ win=aiṣṣeñca = BHS nayanābhirāmaḥ (524b5), ce peri nesem tu päs aiskem-ne ‘that which we owe we will give back to him’ (DAM-507-a9 [Pinault, 1984a:24]); pelaik[n]e klyauṣtsi āyor aitsi ‘to give the gift of hearing the law’ (23a7), kuse pi ksa ayi-ne pelaikne klyauṣtsi ‘who might give him to hear the law?’ (99a4); pelaikne klyauṣtsi nauṣ pete-ñ ‘give me to hear the law!’ (100a6); entwek āyor mā wasa ‘he did not, then, give a gift’ (49b2), /// wsāwa wi ṣankäṃ ‘I gave two pounds’ (470a2), sankakeṃtsa kuśāneṃ wasam 6000 (490b-I-4), karstatsi wsāsta āstäṃ ‘thou hast given [thy] heads to be cut off’ (S-8a3); se udāṃ Wäryarucintse āyu ‘this udāna [was] given by V.’ (Dd7). ‣One should note that with ai- are formed periphrastic causatives to klyaus- ‘hear,’ yok- ‘drink,’ and śuwā- ‘eat.’ Thus we have klyaustsi ai- ‘cause to hear,’ etc. -- āyormeṃ;
aiṣṣeñcaññe ‘giving’: pontaṃts aiṣṣeñcaññe kärtseṣṣe ‘to all giving the good’ (AMB-a4) [a derivative of the active present participle];
ailñe ‘gift, gift-giving; inheritance’: ailñe = BHS dāya (21a2), ailñe = BHS dāna (23b7), ṣaḍvarginta karyor pito misko ailñe yamaṣyenträ ‘the ṣaḍvargikas were dealing in buying, selling, exchange, and inheritance’ (337a2), śak pärkāwänta kṣatre ailñesa yänmāṣṣäṃ wnolme ‘a being achieves the ten benefits through giving an umbrella’ (K-9a5). ∎TchA e- ‘id.’ and B ai- reflect PTch *āi- from PIE *h4ei- ‘take, give’ which is otherwise to be seen certainly in Greek aínūmai ‘take,’ aîsa (f.) ‘lot, fate’ (< *‘what one is given’), Hittite pāi- ‘give’ (from *pe- + h4ei- as, for instance in P [10-11], Melchert [1984:32, fn. 65], and MA:224), and Lycian ije- ‘buy’ and Hieroglyphic Luvian iyasa- ‘id.’ (the Lycian and HLuv. words are generalized from the weak-grade [Melchert, 1989:44]). Semantically one may compare the difference in English of ‘take from’ and ‘take to’ (cf. also Benveniste, 1948-49). This etymology goes back in embryo to Pedersen, 1925:20. VW (174-5) wrongly rejects this etymology in favor of equating these Tocharian words with Sanskrit dyáti ‘cuts, shares,’ etc. as *ā + dy-.
The imperative pete is composed of the Tocharian imperative prefix pe- (~ pä-) + either PIE *dh3o (Watkins, 1969a:208) or *deh3 (Winter apud Watkins). Since word-final *-ō gives PTch *-e (Adams, 1988c:19), either form would regularly have resulted in a PTch *-te.
The preterite, TchA wäs-ā- (preterite participle wawu), B wäs(-ā)-, is of uncertain origin. The shape of the preterite participle in A suggests that the -s- is not part of the root but some sort of stem formative. Presumably it is, as is so often the case, the relic of an old se/o-present whose -s- has been extended to much of the rest of the paradigm. Thus we have a morphophonemic division *wä-s- and it may be that in PIE terms we have *wi- ‘away’ verbalized by *-se/o- just as it may be for 2ās- ‘fetch’ and similar to 2kätk- ‘lower’ where the present formant was *-sḱe/o- rather than *-se/o-. In any case, not with VW (563-564) related to Sanskrit dúvas- (nt.) ‘honor, sacrifice.’ See also āyor and anāyätte.

aik- (vt.) ‘know, recognize’
G Ps. II /āik'ä/e-/ [MP aikemar, aiśtar, aiśtär// -, -, aikentär; MPImpf. aiśimar, -, -,//; APart. aiśeñca; MPPart. aikemane (see also aikemanetse below); Ger. aiśalle]; Ko. II (= Ps.) [MPOpt. -, -, aiśitär//; Inf. aiś(t)si]; Pt. Ib /āikā-/ [A -, aikasta, -//]; PP /āiku-/;
K Pt. III /āiksā-/ [A -, aiksātai, -// -, -, aiksānte] wai[me]netse śaul totk=āttsaik su ṣp laklempa rittowo mā no wnolmy aikenträ ‘the life [of beings] is difficult and very short and bound up with suffering but beings do not recognize [it]’ (3b6), mā-yśeñcañ = BHS ajānakāḥ (31a6/7=32a1), śuke aiśeñca = BHS -rasajño (251b3), ṣamāne ytāri mā aiśtär klyiye ytāri ṣärpṣūkiññesa yaṃ-ne anāpatti ‘[if] a monk does not know the way and a woman goes [with] him [as] an explainer of the way, anāpatti’ (330a2), mā ai[śeñca] = BHS ajānaṃ (534b4), yśelma [sic] aikemar tañä witskai = BHS kāma jānāmi te mūlam (U-2b2/3), aiśträ = BHS vijānāti (U-18b6); ot aknātsañ pelaiknenta ca[mp]eṃ aiśsi ‘then fools can know the laws’ (286b2); ekasta [sic] enkalñeṣṣeṃ ñemna po ‘thou didst know all the names of passion’ (204b3); aiku = BHS jñāta (31a4), te śārsa-me pudñäkt=ānaiśai mā ranw aiku kärsau ñy akalṣle ‘the Buddha made this known: neither [is] my student known or recognized/celebrated or famous’ (31a7/8); aiyksātaiy ra saṃsārṣṣana po [läkle]nta ‘thou hast made known, as it were, all the sufferings of the saṃsāra’ (214a2/3). -- aikoreṃ: aikormeṃ = BHS -abhisaṃbuddha (531a3);
-aikemanetse ‘± knowing’: /// mā aikemanetse = BHS avijānitaḥ (H-149.329a2 [Sieg, Siegling, 1930-32:486]). ∎TchAB aik- and its widespread derivatives in B (in A there is only eśe which corresponds with B aiśai) comes from PIE *haeiḱ-) ‘have as one's own, be master of’ [: Sanskrit īśe ‘is master of, controls’ (the ī- reflects an original reduplication), Avestan iše ‘is master of,’ Gothic aih, aigum ‘have, possess,’ Old English āgan ‘id.,’ OHG eigan ‘id.,’ Old English āgen ‘own,’ OHG eigan ‘own,’ Gothic aihts ‘property,’ Avestan išti- ‘goods, riches’ P:298-299; MA:270] (Pedersen, 1925:31, VW:139, though the details differ). One should note that the consistent orthographic <aik>- (and never <eyk>-) in Tocharian in all forms of this verb, and of its several derivatives, strongly suggests that we have /āik-/ rather than /eik-/ and thus PIE *haeiḱ-) rather than *h1oiḱ- or *h3eiḱ-. In Tocharian we have a semantic shift from physical possession to mental possession. See also aiśi, aiśamo, aiśai, anaiśai, and anaikätte.

aikatte* (adj.) ‘± not removing’
[-, aikaccepi, -//] te aikaccepi kleśanma ‘that [is the characteristic] of one who [is] unable to destroy kleśas’ [Hilmarsson, 1991:56, following Broomhead] (H-149.45b4). ∎If a privative of wik- ‘disappear.’

aikare (adj.) ‘empty’
[m: aikare, -, aikareṃ//aikari, -, -] [f: aikarya, -, -//aikarona, -, -] pelaikn[i] po aikari ‘the laws [are] all empty’ (597b3), aikarya = BHS śūnyo (U-1b2). ∎TchA ekär ‘id.’ and B aikare reflect PTch *aikäre and this is surely to be related to A ekro ‘poor’ (< *‘having emptiness’?) but further connections are uncertain. VW (176) suggests a connection with Greek īkhar ‘violent desire,’ īkanáō ‘desire,’ Sanskrit īhate ‘seek to obtain, desire,’ Avestan āzi ‘desire’; however, the semantic gap seems too wide. Only Greek ākhēn ‘needy, poor’ seems apposite here and even so matches semantically only A ekro and not the central meaning ‘empty’ of this etymon. Perhaps instead we have the intensive prefix e(n)-, q.v., + a PTch *yäkre (as if) from PIE *h1egro-, an adjectival derivative of *h1eg- ‘be lacking’ [: Latin egeō ‘am without, am in need; want, wish for,’ egestās ‘poverty, indigence, lack, need,’ egēnus (< *h1eges-no-) ‘indigent, needy,’ Oscan egmo ‘res,’ Old Norse ekla ‘lack’ (P:290)]. See also perhaps yäk- and aikäruṣa.

aikäruṣa ‘possessed of emptiness’ (?)
aikäruṣa ket pälsko snai säk yaitu kektseñä nonk ausu ramt pakware mā prutkäṣṣäṃ we[rtsyai]ne (254b3=255b2). ∎If correctly identified as to meaning, a derivative of aikare.

aikeca ‘?’
/// pas aikeca [] cisa /// (618b2)

aikne (n.) ‘duty’
[aikne, -, aikne//] /// aikne cpī aksäṣṣäṃ/// ‘he instructs him in [his] duty’ (587.1b1), tusāksa aikne ṣäñ yolaina yāmornta [] nāktsy aiśaumyepi ‘thus [it is] the duty of the wise man to reproach his own evil deeds’ (K-3b3). ∎The intensive prefix e(n)- + yakne ‘way,’ qq.v. (see Hilmarsson, 1991:161).

aiksnar (adv.) ‘(all) together’
[aiksnar mäsk- ‘come together, assemble’] keṣe aiksnar wä[ntoṣo swāñcaintsa cwi ye]t[se] ysāṣṣe [Thomas, 1983:197] ‘and a fathom's [width] of rays covered his golden skin altogether’ (30b1/2), aiksnar mäskenträ = BHS saṃbhavanti (156a5). ∎The intensive prefix e(n)- + yäksnā-, present stem of yäks- ‘grasp, enfold,’ qq.v., + -ār (see Hilmarsson, 1991:161-162).

aicärke (n.) ‘?’
In a list of medical ingredients (W-38a5).

aiñye* ‘passable, traversable,’ only in the compound somo-aiñye ‘only passable’ (or ‘traversable only by one or only by the Buddha,’ in any case = BHS ekāyana-)
[f: -, -, aiñyai//] sanai ytāri källātsiś sportotär somw-aiñyai ytārye ‘the only passable way turns to achieve the sole road’ (29b3). ∎Either a putative PIE *h1oin-ihxo-, an o-grade derivative of *h1ei-n-, itself an élargissement of *h1ei- ‘go’ (see s.v. i- ‘go, travel’) with VW (140) or the Tocharian verbal prefix ā-, q.v., + *h1inihxo- with zero-grade. In any case, VW is right to adduce the type of Greek hágios ‘venerandus’ as an example of the same *-ihxo-.

aitkatte (adj.) ‘± uncommissioned, unordered’
[aitkatte, -, -//] (H-149.45b4 [K]). -- aitkattäññe ‘± state of not being ordered’ (?) (293a1). ∎A privative from wätk-, q.v. (see Hilmarsson, 1991:56).

aittanka (adv.) ‘directed to(wards)’ [with dative or locative]
[yām]utts[i]nts[o] yt[ā]rye mkte [sic] yolmeś aittanka ‘as the way of the waterfowl (?) [is] directed toward the pool’ (29a3), mäkte wranta ckentameṃ kārpaṃ kwri Gānkne [ait]t[a]nka ... po yaneṃ samudtärśc aiwol ‘as the waters from the rivers, if directed to the Ganges, descend and go towards to the ocean’ (30a8). ∎In origin, aittäṃ + the strengthening particle ka, qq.v.

aittäṃ (adv.) ‘± forth’
/// ṣamāne ṣey aittäṃ maittär /// ‘he was a monk; they set forth’ (582a1). ∎Perhaps a PIE *h1ói-tw-om a verbal noun ‘± a going’ from *h1ei- ‘go’ (cf. Oscan eituam ‘pecuniam’ < Italic *ei-tu-ā-, English oath from *h1oi-to- if it belongs here [Puhvel, 1991:9-10, would put oath with Hittite hai- ‘believe, trust, be convinced’]). The -n would be the same as we see in postäṃ ‘after.’ Not (with VW:140) the intensive prefix plus a derivative of PIE *wedh- ‘lead’ (> A wät- ‘put, place’). See also aittanka.

ainake (adj.) ‘common, base(-born)’
[m: ainake, -, ainakeṃ//ainaki, ainakeṃts, -] [mā lāre yamī]tär śaumoṃ ainakeṃ ‘may he not love common men!’ (308a3), kete ā[ñm]e [tsä]lpātsi lwāññe cmeṃlmeṃ [sic] ainakeṃ ‘to whomever [is] the desire to be freed from the common, animal birth’ (575a6). ∎TchA enāk ‘id.’ and B aināke reflect PTch *eināke, probably a borrowing from some Middle Iranian source, e.g. Pahlevi ’ynykyh (Hansen, 1940:146) rather than an inherited word ultimately related to the Iranian ones (so VW:178).

aineye* (n.) ‘black antelope’
[-, aineyentse, -//] tskertkane aineyentse lwāntse ramt ‘calves like the black antelope-animal's’ (74a4). ∎From BHS aiṇeya-.

aip- (vt.) ‘cover, pull over, blind [of the eyes]’
Ps. VIII /aips'ä/e-/ [A //-, -, aipseṃ; Ger. aipṣalle]; Pt. III /aip(sā)-]/ [A //-, -, aipar]; PP /aipu-/ /// śār aiypseṃ [ṣa]rsa totteṃ āś nawasa/// (324b4); śana sruka tāu erkenmasa ṣalāre kenek śār aipar-ne ‘[his] wife died and they laid her in the cemetery and covered her with a linen cloth’ (560a2/3); entses=aipu eśne ‘eyes blinded by envy’ (49b2), ṣi[m mā] prākre aipu no iścemtsa oṃṣmeṃ mā yāmu ‘the roof [is] not firmly covered and not made with clay from above’ (A-2a5). -- aiporñe* ‘± covering’ (328b2). ∎TchA ep- and B aip- reflect PTch *āip- or *eip-. If the former, it is probable that we have PTch ā- ‘near, up to, on’ + PIE yebh- ‘± disappear into, enter into, be(come) covered up’ (more s.v. yäp- ‘enter’). Not with VW (624) a bor-rowing from some Paleosiberian language (e.g. Kamchadal (k)eip ‘cover’).

aipau See tsaipau.

aiyye* (adj.) ‘ovine, prtng to sheep’
[f. //aiyyāna, -, -] eśe [= eṣe?] aiyyāna śānta takāre 18 ‘together the ovine animals were 18’ (PK-LC-I.4 [Pinault, 1997:177]). ∎From PIE *h2owyo- [: Sanskrit ávya- ‘prtng to sheep,’ Greek oía ‘sheepskin’ (P:784)] (Pinault, 1997:193-194). See also ā(u)w.

aiyyer* (n.) ‘sheath’
[-, -, aiyyer//] aiyyermeṃ = BHS koṣāt (PK-NS-12b3 [Couvreur, 1967:153]). ∎Perhaps with VW (141) a putative PIE *h1ou-y-or, *h1ou-y-ēr, or perhaps *h1ou-wēr, a derivative of *h1eu- ‘cover.’ See If so, see also ewe ‘inner skin.’

Airawanta* (n.) ‘Airawanta’ (PN)
[-, Airawantantse, -//] (74a4).

airpätte* (adj.) ‘unheeding, disregarding, impassive’
[m: -, -, airpäcce//] [f: //-, -, airpättona] airpäcce pañäktäṃñe ai[śamñe] ‘the impassive buddha-wisdom’ (541a6), [wäsa]nma ausormeṃ snai-y[parw]e [saṃs]ār[n]e airpittona läklenta wärpātai ‘wearing [such] clothes thou didst suffer unheeding pains in the beginningless saṃsāra’ [cf. Hilmarsson, 1991:197] (KVāc-12b4 [K. T. Schmidt, 1986]). ∎If the privative of yärp- ‘pay attention to’ (cf. Hilmarsson, 1991:106-109).

airṣaitstse* (adj.) ‘± exhuberant, impetuous’
[-, -, airṣaicceṃ//] (124a1, 362b5). -- airṣaitsäññe ‘exhuberance, impetuosity’: airṣaitsäññe = BHS saṃrambha- (U-20a2);
airṣaitsäñ-ñetstse* ‘± impetuous’ (A-4b4) ∎In form a -tstse adjective to an unattested deverbative noun (acc. sg.) *airṣai. This noun implies a verbal root *airs- which must in turn be *ā-, q.v., + -yärs-. This *yärs- may reflect a PTch *w'ärs- but further connections are very uncertain. It is possible we have a reflex of PIE *hawer- ‘rise’ [: Greek aéirō] or of PIE *wer- ‘twist’ (if > *‘throw’). See P:1150 and 1152 respectively. Hilmarsson (1991:166-167) takes the underlying yärs- to be the attested yärs-, q.v., ‘mit innere Beteiligung sprechen’ but the meaning is distant.

ailskālyñe See kälsk-.

aiw- (vi.) ‘be turned toward, be directed toward’
G Ps. IV /āiwo-/ [MP -, -, aiwotär//]; Pt. Ib /āiwā-/ [A -, -, aiwa//]; PP /āiwā-/ /// aiwoträ wertsiyaimeṃ pränketrä ‘he turns towards .... and holds himself aloof from the assembly’ (14a2); ket śāmñe śaiṣṣe aiwau ‘to whom the world [is] directed’ (93a6). ∎TchB aiw- is composed of the verbal prefix ā-, q.v. and *yu- seen in TchA yu- ‘id.’ (TchA shows the same aiw- as B in ānewāts, the equivalent of B anaiwatstse.) One should note the particularly striking parallelism of the present tense formations in the two languages. In PTch terms we have *ywe- (> A ywa-) and *ā-ywe- (> B aiwo-). Further connections are unclear. Possibly with Duchesne- Guillemin (1941:149, followed by Hilmarsson, 1991:127) from PIE *yeu(hx-) ‘connect’ [: Sanskrit yáuti ~ yuváti ‘bind to, mix,’ Avestan yavayeiti ‘employs oneself with,’ Latin juvāre ‘support, aid, help; amuse, delight,’ (P:508)]. Probably not with VW (140-141) is there any connection with B yu- ‘ripen.’ See also aiwol and anaiwatstse.

-aiwenta (n.[pl.tant.]) ‘± group’
[//aiwenta, -, -] täṅwaṃñana eś-aiwentasa ‘with individual pairs of loving eyes’ (368a4), śwātsi yoktsine ymassu mäskelle kuse mi[s]=ai[w]e[nta] - tekisa yä[kw]eñe oksaiñe läksaññe wästarye tu wikṣalle (559b4/5), ṣamāni no masār ostuw=aiwentane kakākaṣ tākoṃ śwātsiśco (H-149.X.5b5 [Couvreur, 1954b:44]). ‣This noun, which only occurs as the second member of a compound and is only surely attested in the plural, has at times been taken as an inflectional ending of a "pluralatative" (so, e.g., Krause and Thomas, 1960). Winter (1962b:115-117) sufficiently disposes of that argument. ∎From PIE *hxoiwo- ‘unit’ [: Avestan aēva-, Old Persian aiva- ‘one,’ Greek oîos (Cypriot oiwos) ‘alone, lonely,’ and, more distantly Greek oînos ‘ace on a die,’ Latin ūnus (Old Latin oinos) ‘one,’ Old Irish óen ‘one,’ Gothic ains ‘one,’ Lithuanian víenas ‘one,’ OCS inъ ‘one; other,’ Sanskrit eka- ‘one’ (P:286; MA:398-399)] (Winter, 1962b:117, following Krause).

aiwol (adv.) ‘towards’ [with dative]
mäkte wranta ckentameṃ kārpaṃ kwri Gānkne [ait]t[a]nka ... po yaneṃ samudtärśc aiwol ‘as the waters from the rivers, if directed to the Ganges, descend and go towards to the ocean’ (30a8). -- aiwolätstse* ‘directed to’ [with dative]: n[e]rvā[n]äś po aiwolyci mäskentär lnask[eṃ osta]m[eṃ] ‘all those directed towards nirvana come out from [their] houses [i.e. become monks]’ (30b1). ∎An adverbial derivative (perhaps the accusative of an old *-l abstract used adverbially) of aiw-, q.v. Compare the TchA yulā ‘id.,’ the perlative of an l-stem abstract derived from the related yu- ‘be turned toward, be directed toward.’

aiśamo (adj.) ‘wise’
[aiś(a)mo, aiśmopi, -//aiś(a)moñ, aiśmoṃts, -] aiśmw akn[ā]tsa wat āṃtpi ksa ṣp mā=läṃ mäskentär ‘wise [man] and fool, the two are not distinguishable’ (28b3), cau aiśamoṃ śanmaumeṃ tsälpoṣo = BHS taṃ dhīram bandhanān muktam] (U-18b4). ∎An adjectival derivative from the present/subjunctive stem of aik- ‘know, recognize,’ q.v. (as if PIE *haeiḱemon-). See also aiśamñe.

aiśamñe (nnt.) ‘wisdom’
[aiśamñe, aiśamñentse, aiśamñe//aiśamñenta, -, aiśamñenta] aiśamñe spaktāṃ ślek ompalskoññe cowai ram no tärkananṃ-[m]e pälskoṣṣana krentauna ‘wisdom, service, likewise meditation, he robs them of all spiritual virtues’ (15a8=17b1/2), täryā-aiśamñe = BHS traividyaḥ (31a6), aiśa[mñ]e = BHS vidyā (171a3), aiśamñesa = BHS jñāna- (200a4), aiśamñesa = BHS prajñayā (308b2), ai[śamñe] = BHS -viṣaya (541a6), aiśamñentse kätkarä[ññ]e = BHS buddhigām-bhīryam (H-149.47a5 [Couvreur, 1966:162]). -- aiśamñeṣṣe ‘prtng to wisdom, knowledge’: aiśamñeṣṣe = BHS prajñā- (12a6), aiśamñeṣṣe = BHS mati- (PK-NS-306/305b1 [Couvreur, 1970:177]);
aiśamñetstse ‘one who has wisdom’: waṣamñe [ya]mītär śl[e] aiśamñets[e] = BHS sakhyaṃkurvīta saprajña (308a1). ∎An abstract in -ññe from aiśamo ‘wise,’ q.v. (as if PIE *haeiḱemnyo-). See also śle-aiśamñetstse, s.v. śale.

aiśi (adj.) ‘knowing’ [po-aiśi ‘all-knowing,’ an epithet of the Buddha (= poyśi, q.v.); aiśi yām- ‘± make appear, make known’]
[aiśi, -, aiśiṃ//] menak yamäṣṣäṃ po aiyśi po śärsa ‘the all-knowing one made a comparison; he knew everything’ (407a4/5), /// yapoy aiśi yāmtsi mäkte nauṣ ‘to make the land appear as [it was] before’ (A-4a2), po-aiśintsa = BHS sarvābhijñena (H-149.152a1 [Sieg, Siegling, 1930- 32:485]). -- aiśiññeṣṣe*, only in the compound po-aiśiññeṣṣe ‘prtng to the Buddha’ (73b3=75a4). ∎An adjectival derivative (= nomen agentis) of aik- ‘know,’ q.v. Cf. ākṣi to 1āks-, nakṣi to näks-, yāmi to yām-, and salpi to sälp-. See also poyśi.

aiśai only in the phrases: (a) aiśai yām- ‘take care, take care of, handle, treat (of)’, (b) aiśaisa mäsk- ‘± take notice of’ (?)
(a) ompakwättñe śaul[antse yāmṣate su ai]śai ‘he treated of the unreliability of life’ (3b3), yāmṣat=aiśai tāu tallontsai täṅ[waññeñcai palskosa Mahākāśyape] ‘M. treated the suffering one with a loving spirit’ (25a6), aiśai yamaskeman[e] = BHS parihṛyamāṇa [sic] (532b5);
(b) ///meṃ wär śār kuṣän-ne []täne amāc aiśaisa näsketär [lege: mäsketrä] (PK-12J-b2 [Thomas, 1979:9]), läc kañcuki [] täne lāntsa aiśaisa näske/// (PK-12J-b3 [ibid.]). ∎TchA eś in the fixed formula eśe ya- ‘take care of, handle, treat’ and B aiśai reflect a PTch *aiśai, an old nomen actionis from aik- ‘know’ (one might compare lukṣaitstse ‘illuminating’ from an old *lukṣai to luks-. See also anaiśai and possibly aiśaumye.

aiśaumye (a) (n.); (b) (adj.) (a) ‘wise one’; (b) ‘wise’
[aiśaumye, aiśaumyepi, aiśaumyeṃ//aiśaumyi, aiśaumyeṃts, aiśaumyeṃ] aiśa[mye] = BHS paṇḍitaḥ (12a6), aiśaumyi = BHS vidvāṃsaḥ (31a4), srukor aiśaumyepi olypo [ri]toyt[ä]r päst mā kwīpe rmoytär ‘rather by a wise person should death be sought, [than] shame be not deflected’ (81a3/4), aiśaumye = BHS dhīraḥ (305a2), [aiśau]my[e]n = BHS śrāddhaṃ (H-149. 112b1 [Sieg, Siegling, 1930-32:493]). ∎This word is clearly a derivative of aik- but its exact formation is obscure. Do we have *aiśai (see aiśai) + -mye with the further action of dissimilation?

aise (n.[m.sg.]) (a) ‘power’; (b) ‘surplus, excess’
[aise, -, aise//] (a) sśärīräṣṣe [sic] aisemeṃ mutkāre-ne aise mutkāttseś [lege: mutkāttsiś] po mā tsuwa ‘from the power of the śarīra they strengthen it [scil. the porridge]; the power has not completely added to the strengthening’ (107a3/4);
(b) aiyse lāṃṣānte kuśāneṃtsa 310 (490a- III-3), ṣalype kuñcitäṣṣe ~ malkwer mit panit aisene päkṣalle ywārtsa lipāträ ‘sesame oil, milk, honey, molasses in surplus [is] to be cooked; half will remain over’ (FS-a5), /// taṣalya kante kauntsa su aise ṣiyene [or piyene?] litale ‘... [is] to be placed [or] a hundred days; the surplus [is] to be put in a ṣiye’ (W-42a6). ∎Probably with Couvreur (1950:126, also VW:140) this word is to be connected with Sanskrit iṣ- (f.) ‘refreshment, strength, comfort,’ iṣayáti ‘is fresh, strong, lively; refreshes, enlivens,’ iṣirá- ‘strong, lively,’ íṣkṛti- ‘healing,’ Avestan īš- ‘strength,’ aēša- ‘strong,’ Greek hierós ‘vital, holy,’ īáomai (< *ihy-ā- < *hxisy-eha-, a denominative of *hxis-yo- ‘strong’) ‘heal, cure,’ īātrós ‘doctor,’ and probably Hittite iski(ya)- ‘salve (to groom or to medicate), anoint (for ritual purposes)’ (if < *h1/4is-sḱe/o-). The TchB aise would be the exact formal equivalent of Avestan aēša-. The underlying verbal root would appear to have meant something like ‘refresh (using a liquid), renew the strength of’ (MA:262). All of these words are usually connected with Sanskrit iṣnāti ~ íṣyati ‘impels, propels, sets in motion,’ iṣaṇyati ‘drives,’ Avestan aēšma- (n.) ‘anger,’ Greek iaínō ‘warm, heat; melt, soften by heat; cheer, refresh,’ oîma (nt.) ‘spring, rush, swoop [of lions, snakes, etc.],’ oimáō ‘swoop or pounce upon’ (only in the future and aorist), Latin īra ‘anger,’ etc. (cf. P:299-301). The semantic equation, however, is by no means self-evident.

aiskatte* (adj.) ‘± unsullied’ (?)
[(voc. aiskaccu)//] /// [na]nākorsa aiskacu ci wī[naskau] ‘unsullied [?] by blame, thee I worship’ (208a4). ∎Hilmarsson (1991:117-118) takes this to be a privative of a subjunctive stem yäskā- of unknown meaning. However, the context of aiskaccu suggests something on the order of ‘untouched,’ ‘unsullied,’ or the like. See More s.v. yäsk-.

oṃṣap ~ auṣap (adv.) ‘more’; [tumeṃ oṃṣap ‘moreover’]
ṣamānentse śwe[r] meñtsa auṣap kākone lamatsi teri mā ṣ ste ‘and there is no way for a monk to stay more than four months by an invitation’ (331a5), suk ceu palsk[o] päst k[au]ṣäṃ cämpamñe [mä]skītär-ne oṃṣap ‘good fortune destroys this spirit; its power becomes greater’ (A-2b2), ptārka oṃṣap mā tärkanat ‘let [them] through; more do not let through!’ (LP-9a1), śaultsa auṣap paṣṣīmar śīlaṣṣana sälyaino ‘throughout life may I practice more the lines of good behavior!’ (S-3a3), oṃṣap tatākarmeṃ = BHS abhibhūya (U-2a4). -- tumeṃ oṃṣap ‘moreover’: tumeṃ oṃṣäp no ñakti klyowonträ snai ersna ‘moreover, the gods are called "formless"’ (K-2a3). ∎Given that oṃṣap ~ auṣap are used interchangeably with ṣap in the formulaic caravan passes (‘this [amount] let through; more [oṃṣap ~ auṣap ~ ṣap] than this do not let through!’), it seems reasonable to assume that oṃṣap is a compound of oṃṣ- ‘above’ + ṣap ‘more, and’ (see ṣap and ṣäp). For oṃṣ- and its interchange with auṣ-, see oṃṣmeṃ ~ auṣmeṃ. The necessity for taking into account the synonymous ṣap excludes VW's suggestion (336) that oṃṣap is oṃṣ- + the particle pi found otherwise only in TchA with compound numbers.

oṃṣmeṃ ~ auṣmeṃ (adv.) ‘(from) above’
pernerñeṣe Sumersa täprauñentats [tä]rne[ne] śmasta [oṃ]ṣmeṃ snai wace [p]o [wīnask]au[-c] ‘thou hast stood on the summit of the heights over glorious Sumeru; I honor thee above [as one] without a second’ (203a4/5), ṣi[m mā] prākre aipu no iścemtsa oṃṣmeṃ mā yāmu ‘but the roof [is] not solidly covered; [it is] not made with clay above’ (A-2a5). ∎The variant auṣmeṃ is secondary to oṃṣmeṃ in precisely the same way that sauśke ‘son’ is a secondary variant of the more usual soṃśke. That is, there is a variable rule that takes -onS- (-S- = any sibilant) to -auS- in Tocharian B. The earlier oṃṣ- (the -meṃ is the usual ablative ending) matches TchA eṣäk ‘on top of’ except for the addition of the emphasizing particle -k(ä) in the latter. (One should note that despite its shape, A eṣäk probably has nothing directly to do with B eṃṣke ‘while’ as is usually supposed.) B oṃṣ- and A eṣ- reflect PTch *on(ä)ṣä and this in turn must be from a PIE *hae/onu-dhi ‘above, on high,’ composed of a form of the locative particle *haen ‘up, above’ [: Sanskrit ánu ‘after, along, over, near, etc.,’ Avestan ana ‘over, along,’ anu ‘after, corresponding to, over,’ Greek ána ~ aná ‘over, along’ (dialectally an, on, or un [< on]), ánō ‘up(wards),’ Latin an-hēlō ‘puff, pant,’ Gothic ana ‘on, over, against,’ Lithuanian anót(e) ‘corresponding to,’ etc. (P:39-40; MA:612)] and the "locative deictic" *dhi. (Final *-dhi and *-ti give PTch *-ṣä, cf. Jasanoff, 1987:108-111.) For the whole we can compare the similar Greek ánōthe(n) ‘from above’ (Adams, 1990b:79-81). Not with VW (336) related to om ‘there’ (which in any case is a shortened form of ompe). See also auṣmiye.

-ok ‣only attested in māwk, q.v. (s.v. mā), and kossauk (s.v. kos). ∎Clearly the equivalent of TchA ok in mā ok ‘not again’ (= B māwk). Though given as ok in B, there is no reason it could not be auk (mā + auk would give māwk just as surely as mā + ok). If so, it would strengthen VW's comparison (1941:78, 1976:329-330) of this etymon with Gothic auk ‘because, but, also’ and Old Norse auk ‘also.’ Whether this particle is further related to PIE *haeug- ‘increase’ (cf. B auk-) as VW would have it is debatable. However, it would appear that B ok has an unstressed variant wkä, q.v., which would make B auk unlikely. See also māwk (s.v. mā), kossauk (s.v. kos), and wkä.

okaro (n.) ‘Acorus calamus Linn.’ [Filliozat] or ‘aloe [Aquilaia agallocha]’ [Pinault] (a medical ingredient)
[okaro, -, -//-, -, okronta] (P-1b2, Qumtura 34-g5 [Pinault, 1993-94:175]). ‣If Acorus calamus, this word would be synonymous with the borrowed vaca. ∎Etymology uncertain. VW (330), assuming Filliozat's identification, takes this B word to be related to TchA okar ‘plant.’ However, such an identification raises both phonological and semantic difficulties not sufficiently appreciated. If Pinault is right as to the meaning, then it is obviously the equivalent of BHS agaru ‘aloe’ and is presumably cognate with it through some chain of borrowing.

oko (nnt.) (a) ‘fruit’; (b) ‘result, effect’
[oko, okontse, oko//-, -, okonta] (a) kenmeṃ oko ysāre kälwāwa ‘I obtained fruit and grain from the earth’ (476a2), sälkānte stanāmeṃ okonta ‘they plucked fruit from the trees’ (576a2);
(b) yāmornts=oko mā nakṣtär ‘the effect of the deed does not perish’ (4b2), su ceu rilñemeṃ oko wrocce kälpāṣṣäṃ ‘he achieves a great result by this renunciation’ (8a2), ṣarm okone tserenträ [t]n[e w]n[o]lm[eṃ] ‘he deceives beings here in cause and effect’ (11b2). ∎Clearly it is related to TchA oko ‘id.’ though the identity of form suggests a borrowing from one language to the other rather than true cognacy. Poucha (1930:323, also VW:332) suggest that oko is a derivative of some sort of PIE *haeug- ‘grow, increase’ (cf. s.v. B auk-). VW takes TchA oko as the original form and he sees it as a reflex of a putative PIE *haeug-o-went- or *haeug-eha-went-. It is, however, difficult to see the B word borrowed from A, rather than the A word borrowed from B as is far more often the case. Semantically, however, it is most attractive to attach this word to PIE *haógeha- ‘fruit, berry’ [: Lithuanian úoga ‘berry, cherry,’ Latvian uôga ‘berry; pustule, pockmark,’ OCS (j)agoda ‘berry,’ Russian jágoda ‘berry’ (the Balto-Slavic with a lengthened initial vowel by Winter's Law)] (with Lidén, 1916:34), and a bit more distantly with Gothic akran ‘fruit,’ Old Norse akarn (nt.) ‘fruit of a wild plant,’ Old English äcern (nt.) ‘acorn,’ (dialectal) NHG Ecker ‘id.,’ Old Irish áirne (f.) (< *agrīnyā-) ‘wild plum,’ Welsh eirin ‘plum,’ aeron ‘fruit, berry.’ The underling verb survives in Armenian ačem ‘grow’ (so P:773; MA:63). The immediate pre-form of the Tocharian words would have been *haogeha-n-. We have here a remarkable Balto-Slavo-Tocharian correspondence.

okt (number) ‘eight’
[//okt, oktaṃts, okt] k[le]śanma pkarsas känt-oktä ‘know the 108 kleśas!’ (44b4), wärsaññe meṃne ikäṃ okne ‘on the twenty-eighth of the month of wärsaññe’ (LP-2a2/3) -- okt-meñantse-ne ‘on the eighth of the month’;
oktäññe ± ‘eightfold’ (?): srukoṣn oktäññe srukallentse ake yā/// (587a6);
okt-tmane ‘eight myriads’ [= ‘eighty thousand’]: klokastäṃnmeṃ ok-tmane pletkar-c ysāra ‘blood poured forth from eighty thousand pores’ (S-8a4);
okt-tmane(n)maññe ‘± having eight myriads’ (?): [o]k-tmanema[ñ]ñe [lege: oktmanenmaññe?] = BHS [aśīta-sa]hasra [compound not in M-W or Edgerton] (538b1), see Winter, 1991:129 [[>]either a miswriting for the expected *okt-tmanenmaññe or the second -n- has been lost by dissimilation amongst all the other nasals];
ok(t)-yiltse ‘eight thousand’ (401b3);
ok(t)-pokai ‘eight-limbed’ (74b5). ∎TchA okät ‘id.’ and B okt reflect PTch *okt(ä) from PIE *hxoḱtōu [: Sanskrit aṣṭā ~ aṣṭáu, Avestan ašta, Armenian ut` (< *optō by influence of ‘seven’?), Greek oktō, Albanian tetë (< *oḱtōti-), Latin octō, Old Irish ochtn (with nasalization of the following word by influence of ‘seven’ and ‘nine’), Welsh wyth (< *ochtī < *ochtū < *ochtō), Gothich ahtau, Lithuanian aštuonì, all ‘eight’ (P:775; MA:402-403)] (Smith, 1910:13, VW:332-1, though details differ--particularly there is no reason with VW to see the B word a borrowing from A). PIE *-ōu regularly gives PTch *-u (Adams, 1988c:19) whence the rounding of the initial vowel. This PTch *-u is also to be seen in A oktuk ‘eighty’ and probably in the rare B oktunte ‘eighth’ (see s.v. oktante). The form of the word ‘eight’ has influenced the shape of seven in B. Thus we have ṣukt with a rounded vowel and with a -k- unlike A ṣpät which is more regularly from PIE *septṃ. Otherwise, Winter, 1991:110-112. See also oktatstse, oktante, oktamka, oktankar, and oktār.

oktanka ~ oktamka (number) ‘eighty’
/// lakṣānta yetwy oktamka (H-150.117a3 [Thomas, 1972b:442, fn. 7]). -- oktankar ‘by eighties’ (K. T. Schmidt, 1985:766, fn. 12). ∎The once attested oktamka obviously shows the analogical influence of the word for ‘ninety,’ ñumka. The more common oktanka is formed analogically to ṣuktanka ‘seventy.’ One should compare the differently formed TchA word oktuk which shows the usual decade forming suffix added to the early PIE shape of the cardinal *oktu ‘eight.’ Cf. Winter, 1991: 121. See also okt, oktankar, and okt.

oktatse* (adj.) ‘having eight parts, eightfold’
[m: -, oktacepi, oktace//] [f: oktatsa, -, oktatsai//] palkas oko oktacepi saṃvarntse ‘behold the fruit of the eightfold saṃvara!’ (23a2). ∎An adjectival derivative in -tse from okt ‘eight,’ q.v. (One would expect -tstse rather than -tse. Perhaps all of our attested forms show defective spellings.) Cf. TchA oktats ‘id.’ which would appear to be from a PTch *oktātse rather than the *oktätse which lies behind the B form.

oktante (adj.) ‘eighth’
[oktante (~ oktunte), -, oktañce (~ oktañceṃ)//] oktunte [sic] (199a4), oktañ[c]e meṃne ‘in the eighth month’ (LP-58a2). ∎TchA oktänt and B oktante reflect PTch *oktänte, a rebuilding of the PIE ordinal *hxoḱtōwo- (P:775) on the basis of analogy with both ‘seventh’ (PIE *septṃto-) and ‘ninth’ (PIE *newṃto-). The once attested oktunte may reflect the early PTch cardinal *oktu, but more likely it is an analogical reshaping on the basis of ñunte ‘ninth’ (Winter, 1991:138). See also okt and oktanka.

oktār (distributive adverb) ‘by eights’
oktār-tma[ne] ‘in groups of eight thousand’ (574a2/3). ∎Okt ‘eight’ + the distributive -ār.

okso (nm.) ‘cow, ox’ [generic]
[okso, -, oksai (voc. okso)/-, -, oksaine (voc. oksaine)/-, -, oksaiṃ(voc. oksaiṃ)] okso = BHS gova [in the calendrical cycle] (549a6), oksaiś [] oksaineś [] oksai[n]ä[ś] = BHS anaḍuhe [] anaḍudbhyām [] anaḍudbhya (550a1), okso ṣe ‘one cow’ (LP-5a4). -- oksaiññe ‘prtng to a cow, beef-’ (559b5). ∎TchA ops- (nom. pl. opsi [Pinault, 1997:202]) and TchB okso reflect PTch *okso from PIE *ukwse/on- [: Sanskrit ukṣán- (m.) ‘ox, bull,’ Avestan uxšan- ‘id.,’ Welsh ych ‘ox’ (< *ukwsō), Middle Irish oss ‘red deer’ (the archetypical wild animal corresponding to the archetypical domestic animal), Gothic *auhsa ‘ox’ (gen. pl. auhsne), Old Norse oxi ‘id.,’ Old English oxa ‘id.,’ OHG ohso ‘id.’ (P:1118: MA:135)] (Sieg and Siegling, 1908:927, VW:333). Zimmer (1981) emphasizes that all reflexes of this word have as the focus of their meaning the castrated draft ox rather than the bull. Thus there is little likelihood that there is any etymological connection with such words as Sanskrit ukṣáti ‘sprinkles, wets’ with its secondary meaning ‘impregnate.’

onkarño ~ onkorño (nf.) ‘± porridge, rice gruel’
[onkarño ~ onkorño, -, onkorñai//] sā onkorño tañ śwālya mā ste ... tā onkorñai pintwāt aiskeṃ ‘this porridge is not to be eaten by thee ... they ask [for] this porridge [as] alms’ (107a6). -- onkarñatstse* ‘containing porridge’ (W-8a4). ∎TchA onkriṃ ‘id.’ (YQ-1.9a7 [Pinault, 1990]) and B onkarño (onkorño must be a younger variant) reflect PTch *onkärñño or *onkräñño. Pinault (1990:170-1) takes the PTch form to reflect a putative PIE *ṇghrud-nyo-, a derivative of *ghreud- ‘± crush, grind’ [: OHG *firgriozan (part. firgrozzen) ‘crush,’ Lithuanian grūdžiù ‘stamp grain,’ Latvian grûžu ‘stamp, pound,’ etc., particularly Old Norse grautr (n.) ‘groats,’ Old English grytt ‘id.’ (> Modern English grits), grot (nt.) ‘rough meal’ (> Modern English groats) (P:461)]. Similar is Hilmarsson, 1991:137. Alternatively one might see here a derivative of onkor ‘together,’ q.v., that is, ‘that which is mixed together’ (VW:338, Hilmarsson, 1986a:44) if, indeed, that is the meaning of onkor.

onkipṣe (adj.) ‘shameless’
[m: onkipṣe, -, onkipṣe (voc. onkipṣu)//] ayātai[cc]e onkipṣe yūkoym palsko ‘may I conquer the untamable, shameless spirit!’ (S-7a2). ∎This word is not in the form we would expect a derivative of B kwipe ‘shame’ to have (i.e. *onkwipeṣṣe or *enkwipeṣṣe). Rather it is a rebuilding of an unattested TchA *ankipṣi, from kip ‘shame,’ the A cognate of B kwipe (cf. Hilmarsson, 1991:155). See also kwipe.

onkor (adv.) ‘± covered’ or ‘± together’ (??) [onkor mälk- ‘sheathe’ (?), onkor yām- ‘cover’ (?)]
[stmo]rmeṃ kertteṃ onkor mälkānte śle yärke lāntaś weskeṃ ‘standing [there] they sheathed [their] swords’ (79a2), /// mässäkwä [lege: pässäkwä] t=onkor mälko tākaṃ [k]rui kakāccu māka /// (118a6), tane aṃśūktsa onkor yāmormeṃ ‘now having covered [it] with the aṃśūka’ (516b5). ∎If we take the meaning to be as given (cf. Thomas, 1957:92, fn. 1, and Hilmarsson, 1991: 134), rather than the usually suggested ‘together’ (Krause and Thomas, 1964), Hilmarsson (1991:135) may be correct in seeing this word an old compound *e(n) + *kor, where the latter PIE *kowhxṛ (or perhaps *kowhxru-) ‘covering’ from the widespread PIE *(s)keuhx- ‘cover’ (cf. P:951). Taking the meaning to be ‘together’ we have Hilmarsson (1986a:44) who would see this as the old absolutive of enk- ‘take, grasp’ used adverbially (*‘taken [together]’ > ‘together’). A PTch *enk-or should regularly give onkor by rounding. The regular absolutive enkor has its initial vowel by paradigmatic analogy. Less likely it seems to me is VW's suggestion (338) of a putative PIE *ṇ ‘in’ + gōr-u- (from *ger- ‘gather;’ cf. B kār) or Pinault's (1990:170) of a relationship with Greek ánkūra (< *ankur-ya) ‘anchor’ from *haenk- ‘bend.’ See also perhaps onkarño and enk-.

onkorño See onkarño.

onkolmo ~ onkolma (n.m/f.) ‘elephant’
[onkolmo (m.)/onkolma (f), onkolmantse, onkolmai//-, onkolmaṃts, -] [kantwo=rṣ]āklaṃts ramt klautso ramt onkolmantse wāska[mo] ‘moving like the tongue of snakes or the ear of an elephant’ (3b4), Airawantaṃtse onkolmaits [sic] lānte sayi [lege: soyi] ramt śuñc ‘a trunk like that of A., the king of the elephants’ (74a4), [o]nkolmaisa lmau iyoy ‘he went seated on an elephant’ (415b3). -- onkolmaññe ‘prtng to an elephant’: onkolmaññe ānkär ‘elephant tusk/ivory’ (PK-NS-13+516a1 [Couvreur, 1967:154]), onkolmaññe āy/// ‘elephant bone’ (W-20b3). ∎TchA onkaläm ‘id.’ and B onkolmo reflect PTch *onkolmo (with regular dissimilation of *o ... o to o ... a in TchA--cf. A onkrac ‘immortal’ but B onkrotte or A orpank ‘rostrum’ beside B orponk). However, extra-Tocharian connections, if any, are most uncertain. Suggestions abound: Sapir (1936b:264-266) takes it to be onk- ‘man’ + -a- the regular junction vowel in compounds + -läm- ‘sit’ as ‘man-sitter’; VW (337-338) considers it to be *haenk- ‘bend’ (cf. Greek ankōn ‘elbow’) + *-olmōn; Normier (1980:255) thinks of *hxonk- (cf. Greek ónkos ‘barb of an arrow,’ Latin uncus ‘hook’) + *-ālmā (not further explained); Hilmarsson (1986a: 198) varies Normier's suggestion in taking it to be from *haṇku- ‘hook, curve, bend’ (cf. Avestan anku- ‘hook,’ Greek ankúalos ‘curved,’ Old Norse ǫngull ‘(fish) hook’) + *ālme ‘living being’ (also seen in on-olme ‘creature’; Rasmussen (1988:170-171) refines the latter by taking *ālme to be from *haolmo-, comparing Armenian hoɫm ‘wind,’ < *haonmo-, a derivative of *haen- ‘breathe’); alternatively Rasmussen (1988:172-177) sees a PIE *haṃbhi-kwḷhx-meha-, related to Greek amphí-polos ‘servant’ and Latin ancilla (f.)/anculus (m.) ‘servant’; finally Hilmarsson later suggests (1991:158-159) that it is in PIE terms ṃǵ(e)ha ‘great’ + *haon(h1)mōn ‘the one having breath’ (perhaps a calque on something like Sanskrit mahā-mṛga- ‘elephant’ (< *‘big animal’). All of these, while at times ingenious, seem unlikely formally and/or semantically.
If on insists on an Indo-European source, there are other possibilities. It could be divided onk-olm-o (or, more underlyingly, enk-elm-o) where -o is the nominative singular of an old ōn-stem and the ultimate source of the preceding rounded vowels, -elm- is the same abstract forming suffix -elme as in syelme ‘sweat’ and enk- is of course ‘grasp, seize.’ Under this scenario we have the ‘grasper’ or ‘seizer’ which would seem to be a sensible designation of the elephant with its prominent, prehensile trunk. Alternatively -mo might be the same possessive suffix we see in klyomo ‘noble’ (< *‘having fame’) and what precedes it a PIE *haongul-, parallel to the *haengur- that lies behind ānkär ‘tusk,’ q.v.
Given that elephants are not native to Inner Asia, a borrowing into Tocharian from some non-Indo-European language would seem to be likely but no putative source for such a borrowing has been identified. (Not with Ivanov [1985:412-413] should we see the Tocharian word for ‘elephant’ borrowed from the same Austro-Asiatic source as the Chinese word for ‘ivory’ unless we can place pre-Tocharian speakers in some sort of geographical proximity with speakers of an Austro-Asiatic language.)

onkrotte* (adj.) ‘immortal’ (or onkrotstse*?)
[m: -, -, onkrocce//] onkrocce cew īken[e] ‘in this immortal place’ (390a3). ‣Largely synonymous with onuwaññe, q.v. ∎TchA onkrac ‘id.’ (indeclinable) and B onkrotte (if that is the correct nominative singular) reflect PTch *onkrotte. (The dissimilation of *o...o to o...a in TchA is perfectly regular--one should compare A orpank ‘rostrum,’ B orponk, A onkaläm ‘elephant,’ B onkolmo.) Surely, with Hilmarsson (1986a:252-262, 1991:155-156), it is to be taken, in origin at least, as the privative of AB kwär- ‘age, grow old,’ q.v., whatever the latter's exact origin is (PIE *ǵerha- ‘be/grow old’ or, Hilmarsson's choice, *dhgwher- ‘perish’). The details, however, are not clear. Perhaps exceptionally we have in origin a privative built on a present stem, i.e. *enkwrette. In the closed, word-internal, syllable *-kwret- the *-w- caused rounding of the *-e- even when it did not in the open final syllable of enkwe ‘man.’ Because the privative had become semantically detached from the rest of the paradigm of kwär-, it was not subject to analogical replacement by -e-. The resultant -o- caused rounding of the initial *e-. VW (338) also takes this word to be a derivative of PIE *ǵerha- but the details of his explanation are very different.

oñt* (n.) ‘?’
[-, -, oñt//] kuse oñtn[e] kärtkäṣṣäṃ /// ‘whoever defecates [?] in the oñt’ (259a1). ‣Rather than a locative singular, it would be possible to take oñtne as an accusative dual.

ot (adv.) ‘then’ [both temporal and final]
/// parkän-me te ot pontso yes cenäśco ‘[if] they ask you, then tell them this’ (7a2), /// kärstau ṣem ot su meṃstr olyapotse = BHS chinnākṣaḥ śocate bhṛśam (13a4), te yamīcer yes ot tāṃ pātrai warpoymar ‘may you do this, then [that?] I may enjoy these alms’ (20a5), a[l]l[o]nkn=ostwaśco mas= Ānande ot pintwāto ‘then to other houses went Ā. [for] alms’ (23b6), ot wärsa plewe ra ken mai[wāte] ‘then the earth shook like a raft on water’ (338b1). -- otak ‘id.’ (ot + strengthening particle -k(ä)) (109b8, 462a5). ∎Meillet (in Hoernle, 1916:381, also VW:344) takes ot to reflect a putative PIE *haet + u with the same *haet that underlies Latin at (< *ati) ‘moreover, yet,’ Greek atár ‘on the contrary, nevertheless,’ and Gothic aþþan ‘but,’ and that PIE particle *u that, as an intensifier and marker of old information, is historically a part of so many resumptive pronouns/adverbs in correlative constructions in Tocharian (see sū, mant, and tot). However, there is no good evidence that a PTch initial *ā- (from PIE *hae-) would be rounded by a *u and the semantic leap from ‘but, moreover’ to ‘then’ is not a small one. I would prefer to start from *utha + u, where *utha is also the ancestor of Avestan uiti ‘so’; the phonological development is absolutely regular and the semantic change a small one.

on(u)waññe (a) (adj.); (b) (n.) (a) ‘immortal, eternal’; (b) ‘immortality’
Adj. [m: onwaññe, -, onwaññe//] [f: -, -, onwaññai//] N. [-, onwaññentse, onwaññe//] (a) [mā] sū nesäṃ kuse onwaññe tākoy ‘there is no one who is immortal’ (2a2), ket ait yoktsi sāṃtk= onwaññe pelaiykneṣṣe ‘to whomever thou dost give the immortal remedy of the law to drink’ (212b3/4);
(b) onwaññentse se twere tīkṣṇendryets ‘this [is] the door to immortality for those with sharp senses’ (41a5). ‣Largely synonymous with onkrotte, q.v. ∎Probably (following Hilmarsson, 1986a:28, also 1991:157, though the details differ) we have here a descendant of a putative PIE *ṇnhawṇyo- (?) [: Old Irish naunae (f.), Welsh newyn (m.) ‘starvation’ (< *nəwenyo-), Breton naoun ‘id.’ (< *nəweno-?) (so P:756)], a derivative of *nehaw- ‘perish; lack’ (more s.v. naut-). The exact shape of the preform for both Tocharian (Hilmarsson starts from *-nuhanyo-) and Old Irish is difficult. It is perhaps the case that the Celtic forms represent a PIE *nowhan(y)o- while the Tocharian ones reflect a verbal stem *nuha-eha-, seen otherwise if TchA nwām ‘sick,’ plus the common adjectival and abstract forming suffix -ññe. In any event not with VW (336- 337) related to ūwe ‘capable.’ See also naut-.

onolme (nm.) ‘creature, (living) being; sentient creature; person’
[onolme ~ wnolme, wnolmentse, wnolme ~ onolme ~ onolmeṃ//onolmi ~ wnolmi, onolmeṃts ~ wnolmeṃts, onolmeṃ ~ wnolmeṃ] [po tetemo]ṣäṃts onolmeṃts srukalñe ṣp ṣek ‘and to all born beings [there is] always death’ (2a3), wnolmentso = BHS nṛṇam (3a4), onolme = BHS jantu (8b6), wnolmeṃ = BHS prāṇinam (11a8), piṣ [lege: piś] cmelaṣṣeṃ onolmeṃts ‘of the beings of the five births’ (369b1), wn[o]lme = BHS pudgala (524a4), onolmi = BHS janaḥ (H-149.112b3 [Sieg, Siegling, 1930-33:493]). -- onolmeṣṣe ‘± prtng to a being, etc.’ (150a4). ∎In onolme we have a derivative of the verbal root *ān- ‘breathe’ (cf. anāsk-) by the addition of the same abstract forming suffix *-elme seen in syelme ‘sweat’ from *sye-). A PTch *ān-elme would give regularly onolme by Mutual Rounding (Adams, 1988c:21). Semantically we have *‘breathing’ > *‘breather’ > ‘living being.’ The etymology goes back in nuce to a suggestion of Meillet's (in Hoernle, 1916:381, also VW:335-336). VW cogently compares Sanskrit prāṇin- ‘having breath, breathing, living; living being, human.’ Not with Hilmarsson (1986a:199) from *h1e/on- ‘in’ + *ālme ‘living being.’ Somewhat better is Rasmussen's revision (1988) whereby we have *haen ‘on’ + *haolmo- (itself from *haonmo-, a derivative of *haen- ‘breathe’) ‘he whose breath is on him; dessen Atem anwesend ist’ but the form and semantics seem more complex than is necessary. More s.v. anāsk-.

onmiṃ* (n.) ‘remorse, repentance’ [onmiṃ yām- ‘repent, feel remorse’]
[-, -, onmiṃ//] mā walke nke ñiś ksemar tu-postäṃ onmiṃ tākaṃ-me ‘[it is] not long and I will be extinguished; thereafter there will be repentence to you’ (29a8), su onmiṃ yāmṣate kawāte- ne añ[m]ā[laṣke] ‘he repented and the pitying one loved him’ (34a2). -- onmiṣṣe* ‘prtng to remorse’ (TEB-64-05);
onmissu* ‘remorseful’ (521b7=K-5a3). ∎Formally identical with TchA onmiṃ ‘id.’ One may suppose that either B has borrowed from A or A from B but the direction of the borrowing and further connections, if any, are uncertain (Hilmarsson, 1986a:57 "unclear"). VW (335) suggests that we have on- the intensive prefix (see e(n)-) + *min, the equivalent of Sanskrit mení-, Avestan maēni- ‘vengence’ [: also Old Irish mían (nt.) ‘wish, desire,’ OHG meina (f.) ‘sense, meaning,’ meinen ‘mean, say,’ Old English mǟnan ‘mean; tell, speak; complain of, bewail,’ *mān ‘complaint’ (> English moan), OCS měnjǫ ‘mention’ (cf. P:714; MA:410)]. However, it would appear that a PIE *ṇm- or *on-m- would give B em- or A om- (see the discussion at emalle ‘heat; hot’). I would suggest starting from a putative PIE *h1opi-meino- (nt.). Such a form would have given *epmäinä > *epnäinä (by labial dissimilation) *emnäinä (cf. samne ‘trance’ from PIE *supno-) > *omnäinä (by rounding before a labial in a closed syllable) > *onmäinä (by regular metathesis) > onmiṃ. Such a hypothesis has the advantage of making onmiṃ the quasi morphological equivalent of English bemoan. Other suggestions seem less likely. Čop (apud Thomas, 1985b:111) suggests a PIE *haenu-menyu- ‘Nachdenken’ and Isebaert (apud Thomas, 1985b:111) suggests a Middle Iranian source *anu-mi-mnā-. Finally, Hilmarsson (1991:160) suggests that we might connect this word to mi- ‘damage.’

ontsoytte (adj.) ‘insatiable, unsatisfied’
[m: ontsoytte, -, ontsoycce//] [yärpo]ntasa ontsoyte tarya witskaṃ nautässiś ṣek sp[e]lkessu ‘unsatisfied with meritorious works, may I always [be] zealous to destroy the three roots’ (S-6b5), ontsoyce lkālñe = BHS asecanadarśanam (U-25b5). -- ontsoytñe ‘insatiability’ (11b2);
ontsoytñeṣṣe ‘prtng to insatiability’ (33b1). ∎The privative of soy- ‘satiate,’ q.v. (i.e. en- + soy- where the first -o- of ontsoytte is due to o-umlaut and the first -t- is epenthetic). Cf. TchA asinät ‘insatiable’ from sin- ‘satiate’ and Hilmarsson, 1991:84-85.

op (n.) the designation of some sort of foodstuff (‘fat’? or ‘fat’ and also ‘larder’?)
[op, -, op//] śwer meñantse-ne trukāle aśari Sarwarakṣite wasa || kantine śwālene śro-kant[i]ś yikṣye śwāra cakanma ṣkas tom || pa - - - (-)nteś śwāra cakanma || opiś cāk piś tom ‘on the fourth of the month, [as] provisions, the acarya S. gave, in [the form of] bread and edibles, flour for śro-bread four cāks and six tau ... four cāks and for (the) op one cāk and five tau’ (433a15-17), oṣ [lege: op?] no mi[t wa]t ma [lege: mā] arañc k[ā]t[k]ästär ‘however neither op nor honey gladdens the heart’ (591b7). ‣If correctly restored at 591b7, op would seem to indicate that the -i- of opiś (433a17) is secondary (*-ä- > -i- in the environment of a palatal) as it is in the dative sānkiś ‘for the community’ (nominative/accusative singular sānk) in the same document. In 591b7 it is clear that op is something to eat that is good and/or rich. At 433a17 op may be parallel to the preceding śro-kanti and if so it would surely be some sort of (rich?) breadstuff but the intervening lacuna invites caution. ∎If the meaning has been correctly identified, perhaps we have PIE *h1op-ú- ‘fat’ [: Hittite appuzzi- (nt.) ‘animal (sheep) fat, tallow’ which Puhvel (1984:103ff.) relates to Latin adeps ‘suet, lard’ and opīmus ‘fat’ (< *opi-pīmo-, where *-pīmo- is ‘fattened’). Possibly we should add here Lithuanian ápstus ‘abundant’ (if the latter is not from *h1op-sth2-u- with Fraenkel, 1962:14--more s.v. epastye). All of these in Puhvel's view are derivatives of a PIE *h1ep- ‘grease’ and separate from *h3ep- ‘work’ [: Latin opus, operārī ‘be active,’ Sanskrit ápas ‘work,’ āpas ‘sacrificial act,’ etc. (P:780)] (more s.v. ekṣalye). For the etymology, see Adams, 1990b:82, MA:194.

opi See op.

oppīloñ* (n.pl.) ‘± threads, cords’
[//-, -, oppīloṃ] pässaksa oppīloṃ tetarkuwa rano = BHS [mālā]guṇa-parikṣiptā api ‘like ones invested with the marriage-threads,’ i.e. ‘marriageable women’ (542a4). ‣This line is given here as it was written by the original scribe of the MS. This rendition was apparently very literal, a word for word equivalence of the Sanskrit text it glosses. It has been heavily, and confusingly, corrected (or perhaps better, revised) by a second hand, presumably to provide a more intelligible rendition. Preceding pässaksa the corrector has written oppīloṃcceṃ below the line; the original oppīloṃ has been struck out and below written ṣṣe palīsa wat. Sieg, Siegling, and Thomas' reconstruction (1953:339, fn. 11 & 12), attempting to take all of these revisions into account reads: pässaksa [pässak]ṣṣe palīsa wat oppīloṃcceṃ tetarkuwa rano. However, the second pässak has to be supplied by Sieg, Siegling, and Thomas and it seems better to me to assume that we have here two attempts at correction or revision. In the first revision the original was amplified by adding -ṣṣe palīsa wat, giving: pässaksa oppīloṃṣṣe palīsa wat tetarkuwa rano ‘like [those] entwined [vel sim.] by a garland or a cord [vel sim.] of oppīloṃ’ ( = ‘threads’?). Perhaps thinking this revision too involved, the corrector went back to the original but struck out oppīloṃ and inserted the more idiomatic derived adjective oppīloṃcceṃ (an acc. sg. in -eṃ as sometimes occurs) before its head noun. Thus we have: oppīloṃcceṃ pässaksa tetarkuwa rano ‘like [those] entwined [vel sim.] by a garland of oppīloṃ (= ‘threaded garland’?).’ In any case it seem certain that BHS mālā- was seen as the equivalent of TchB pässak, -guṇa- of oppīloṃ and -parikṣiptā of tetarkuwa. -- oppīloṃtstse*: (see discussion above);
oppīloṃṣṣe: (see discussion above). ∎Etymology unclear. It might be that we have an old compound of *h1opi- + pulu- or *pilu- ‘hair’ [: Old Irish ul (< *pulu-) ‘beard,’ Latin pilus ‘body hair’ and Sanskrit pulakāḥ ‘the bristling of the hairs of the body due to pleasurable excitement’ (P:850; MA:251)]. (For parallels for the semantic change ‘hair’ > ‘thread,’ see Adams 1988a). The original meaning of the compound might have been ‘over-thread’ or the like, a possible designation for a particular kind of thread or of cord (Adams, 1990b:82-85). VW (339) is certainly wrong to think we have a case of an intensive prefix o- + pīlän- (with -pp- ‘secondary’), the latter related to Albanian palë ‘fold.’ Hilmarsson (1991:140-143) also connects this word with *pel- ‘fold’ and takes our word to be *en- + *pälän- ‘cover.’ For him the whole collocation would mean ‘over’ and translate Sanskrit pari-. See also oppīläñ* and pali.

oppīläñ* (n.pl.) ‘± characteristics’ (?)
[//-, -, oppīläṃ] pañäkte alyekä kca stām ñor niṣīdaṃ raksate lyama ~ Kāḷodāye rano alyekä kca stām ñor oppīläṃntsa niṣīdaṃ raksate lyama ‘the Buddha spread out [his] sitting-mat under some tree or other and sat down; likewise did K. spread out a sitting-mat oppīläṃntsa under another tree and he sat [on it]’ (H-149.X.4a4/5 [Couvreur, 1954b:43]). ‣This is obviously a doublet or phonological variant of the previous entry but its exact meaning in this context is difficult to discover. It is often taken to be ‘row’ or ‘series’ or the like but such a meaning is not compelling in the context and not likely to be a translation of BHS guṇa- which its doublet oppīloṃ glosses. Perhaps it is a calque on guṇa- in the latter's meaning of ‘quality, characteristic.’ If so Kāḷodāya may be laying out a sitting-mat ‘of [better?] quality, with [better?] characteristics’ than the Buddha's. Alternatively as Melchert suggests (p.c.) it may be that the point of the passage is that K's sitting-mat is (appropriately) more humble than that of the Buddha or (inappropriately) more opulent. A ‘sitting-mat of threads’ could be, in the first case, one so worn as to be threadbare or, if sitting-mats were commonly made of straw, one made of cloth and thus of unseemly opulence. Hilmarsson (1991:142) reaches entirely different conclusions and takes the word to mean ‘cover’ vel sim. See also oppīloñ*.

om See omp.

omotruññaiṣṣe (adj.) ‘southern’
[omotruññaiṣṣe, -, -//] kom-pirkomeṃ ... omotruññaiṣṣe ... kom-[k]läskomeṃ ... oṣṣalemeṃ ‘from the east ... omotruññaiṣṣe ... from the west ... from the north’ (Otani-19.1a3/4 [Pinault, 1998]). ‣The meaning is posited by Hilmarsson on the basis of the semantic parallelism with the other cardinal directions. ∎Etymology uncertain. Hilmarsson (1991: 132-133) hesitantly suggests a connection with motartstse ‘green’ but the semantics are not convincing. Perhaps we have a virtual PIE *h1ṇmēdh-r-uhx -n-yeha- (a similar concatenation of suffixes occurs in ṣotri ‘sign’), derived from *medh- ‘middle’ in the sense of ‘midday’ or, alternatively, an original meaning of ‘in the desert’ or the like in opposition to the ‘in the mountain(s)’ that lies behind oṣṣale ‘north.’

omte (adv.) ‘there, in that place; here, in this place’
kuse sw aśāw=omte yare krāke wat kärweñi ‘that which [is] rough here: gravel, dirt, stones’ (7a7), [Brahma]datte ñem walo ṣai sū no śeritsi lac omte wartone śarabhe ñe[m] ‘B. [by] name was the king; he went out to hunt there in the forest the śarabha [by] name’ (358a2), omte ṣe = BHS tavaike [lege: tadaika] (547b6). -- omtek ‘id.’ (PK-AS16.3a6 [Pinault, 1989]);
omteṃ ‘id.’: mäkte omteṃ tañ maiyyane sankantse spelke kuśalapākṣ ayāto tākaṃ yāmtsi ‘so here in [his] strength will he be able to establish zeal and good behavior in the community’ (TEB-74-7). ∎A compound of omp ‘there’ + the neuter deictic pronoun te, qq.v.

omp (adv.) ‘there, at that place’
[s]t[ā]m ñor ṣek su mäskīträ omp akalṣlyeṃts pelaikn=āksaṣṣi ‘he was always under the tree, there he expounded the law to [his] disciples’ (3b3), kwri war tākaṃ yolmene wināññenträ omp lwāsa ‘if there is water in the pool, there animals will enjoy themselves’ (11b4), /// saryat=ompä poyśintse asāṃ spe kenne witskaṃ ‘he planted there near the Buddha's seat the roots in the ground’ (388a2). ∎Om(p) is the apocopated variant of ompe, q.v., just as ket ‘whose’ is the apocopated variant of kete ‘id.’ See also ompe and omte.

ompakwättäññe* (n.) ‘untrustworthiness, unreliability’
[-, -, ompakwättäññe//] ompakwättñe śaul[antse yāmṣate su ai]śai ‘he treated of the unreliability of life’ (3b3). ∎This is clearly the abstract noun derived from empakwatte ‘unreliable’ but the difference in the rounding of the initial vowel is difficult. Hilmarsson (1986a:58) would see a change of *emp- to omp- as quasi-regular but the abstract and its underlying adjective might be expected to act alike even in quasi-regularity.

ompalsko (n.) ‘± meditation’
///m ̇ ompalsko sū rṣāke (360b4). -- ompalskoṣṣe ‘prtng to meditation’: tsirauwñeṣṣe kauṣn āya ompalskoṣṣe mrestīwe pakṣäṃ ysomo ‘it kills the bone of energy and cooks [it] together with the marrow of meditation’ (S-4b1). ∎The intensive prefix e(n)- (here showing rounding due to the labial environment) + palsko ‘thought’ (itself a derivative of pälsk- ‘think’), qq.v. (cf. Hilmarsson, 1991:133). The TchA equivalent, plyaskeṃ, is an independent derivative of pälsk-. See also ompalskoññe.

ompalskoññe (nnt.) ‘meditation’
[ompalskoññe, -, ompalskoññe//ompalskoññenta, -, -] ṣlentse tronkne lyam=ompalskoññe ‘in a cave of the mountain he sat in meditation’ (4b7), ompalskoññe päst prankäṣṣäṃ natknaṃ lauke aiśamñe yarke peti ñaṣtär ‘he inhibits meditation, presses far [away] wisdom, and seeks honor and flattery’ (33b2/3), kalymisa ompalskoññe oktante [kalymisa ompalskoññe = BHS samyaksamādhi] (112b5), ompalskoññe yänmaṣṣäṃ = BHS samādhim adhigacchati (U-9a2). -- ompalskoññeṣṣe ‘prtng to meditation’ (73b5, 281b4). ∎ompalsko ‘id.’ to which the abstract suffix -ññe has been added.

ompe (adv.) ‘there’
/// maści śūwaṃ ompe /// (123a5). -- ompek ‘± right there’: cew yāmorsa ompek ra tsa tänmaskenträ ‘by that deed they are reborn right there’ (K-2b1). ∎Etymology uncertain. When compared to omp, clearly ompe is the older, fuller, form and thus must be our etymological starting point, thus ruling out most of the theories recounted by VW (334), including his own. Hilmarsson (1986a:58, 69-70) assumes a PIE *h1ṇbho with a semi-regular change of *emp- to omp- (cf. ompakwättäññe ‘unreliability’ but empakwätte ‘unreliable’). In Hilmarsson's view *h1ṇbho is composed of PIE *h1ṇ ‘in’ (the full-grade form *h1on would do as well--more s.v. 1e(n)-) and a particle of affirmation *bho [: OCS bo, Lithuanian bà, or Avestan bā]. This hypothesis is semantically weak but might be improved by assuming a PIE *h1om(u) ‘that’ [: from PIE *h1emu- Sanskrit amútra ‘there,’ amúthā ‘thus,’ amú- ‘that’ (not found in the nominative)]. See also omp and omte.

ompostäṃ (adv.); (postposition) ‘afterwards’; (postposition) ‘after, concerning’ [ompostäṃ i- ‘follow’]
[yśelmeṣṣ=o]mpostäṃ yokaiṣṣe ce kraupe weña ‘concerning sensual desire he spoke this section [about] thirst’ (8a7), nrain=ompostäṃ tä[nmastär] ‘afterwards he was [re-]born in hell’ (20a1), śeśwer ompostäṃ masa pudñäktentse ‘after eating he went to the Buddha’ (23b6), takarṣk[ñ]etse no āyor ompo[stn=ā]rtaskemane ‘the believer rejoicing in the gift’ [ompostn=ārtaskemane = BHS anumodamānaḥ] (23b7/8), skwänma śaiṣṣe kolokträ iwerune wränta ramt ceṃ läklenta ompostäṃ kolokanträ skiyo rā ‘the world follows good fortunes like waters in an iweru; sufferings follow them like a shadow’ (255a2/3), [o]mp[o]stä paspārttarmeṃ = BHS anuvartya (305a5), ceu āklyisa cmelane ompostäṃ yneṃ-ne ‘by this teaching they follow in births’ (A-2b5), [ompos]täṃ ynūca = BHS anugāminī (H-149.245a5 [Thomas, 1969:310]). -- ompostäṃ-wṣīlñe* ‘consequence’: /// [ompo]stäṃ-wṣīlñentasa mā sälkoṣäṃts ‘[the roots of desire] with [its] consequences not being pulled up’ [ompostäṃ = BHS anu] (11a7). ∎The intensive prefix e(n)- (here with a rounded vowel because of the following -o- + postäṃ ‘after,’ qq.v. (cf. Hilmarsson, 1991:133-134). See also tw-ompostäṃ, s.v. tu.

omprotärtstse* (adj.) ‘related as brothers’
[//omprotärcci, -, -] tumeṃ cey wi omprotärcci kāśyapi ṣesa [aklaṣlyeṃ]mpa maitare pañikte- käṣṣiñiś ‘then the two bebrothered Kāśyapas [= the two Kāśyapa brothers], together with [their] pupils, went up to the Buddha teacher’ (108a8). ‣In idiomatic Tocharian usage the plural of an adjective meaning ‘having a brother’ or ‘having a sister’ is used for ‘brothers’ and ‘sisters’ respectively. One should compare TchA (A-144a2) kṣatriṃ pratri tiṃ ‘these two kshatriya brothers’ with a different adjectival formation from pracar ‘brother’ (pratri < *bhrehatrihxo-?). This pratri is neither an anomalous dual noun nor a scribal blunder as is often supposed. In TchB one should compare the analogous eṣerñe ‘related as sisters.’ ∎From e(n)- (the intensive prefix, here with vowel rounded in the labial environment) + protär- ‘brother’ + -tstse the possessive adjective suffix (see the discussion in Hilmarsson, 1991:124).

or* (nnt.) ‘wood’
[-, -, or//-, -, ārwa] vṛddhisa orne ‘through the growth in the wood’ (34a1), Dhanike ñem ṣamāne Ajātaśatruñ lānte amplākätte or kamāte ‘a monk, Dhanika [by] name, without king A.'s permission, gathered wood’ (H-149-ADD.8a3 [Thomas, 1957:124]), rājavṛkṣä-stamaṃtse arwāmeṃ koṣkīye yamaṣlya ‘from [pieces of] wood of the rājavṛkṣa-tree a hut [is] to be made’ (M-3a6). -- oraṣṣe ‘prtng to wood, made from wood, wooden’ (194b1);
or-śacākare ‘ratification on a piece of wood’: or-śacākare ākṣa (LP-2a3/4) [see also sa yakār]. ∎TchA or ‘id.’ and B or reflect PTch *or which must be connected in some fashion to PIE *dóru ‘tree, wood’ (so already Schneider, 1940:203) [: Sanskrit dāru (nt.) ‘wood’ (gen. dróḥ ~ drúṇaḥ), drú- (m./nt.) ‘wood, wooden implement’ (m.) ‘tree, branch,’ Avestan dāuru (nt.) ‘tree-trunk, piece of wood, wooden weapon’ (gen. draoš), Greek dóru (nt.) ‘tree-trunk, wood, spear,’ Albanian dru (f.) ‘wood, tree’ (< *druha-eha-), drushk ‘oak,’ drizë ‘tree’ (*dri < *druha [an old collective] + -zë a diminutive suffix), Welsh derwen ‘oak’ (plural derw), Gothic triu (nt.) ‘wood, tree’ (< *drewo-), triggs ‘true’ (< *dreuhai-), Old English teoru (nt.) ‘tar’ (< *derwo-), OCS drěvo ‘tree’ (< *derwo-), drъva (nom.pl.) ‘wood’ (< *druha-eha), Lithuanian dervà (f.) ‘tar’ (< *derweha), etc. (P:214-217; Hamp, 1978; MA:598)]. It is the nature of this connection that is in dispute. It is probably best to assume that the loss of PIE *d- began in the weak cases, such as the gen. where *drous would have given regularly PTch *reu (so Hilmarsson, 1986a) or that the initial *-d- was lost by misdivision of *to(d)dóru to *tod óru (as perhaps in akrūna ‘tears’ and other neuter nouns beginning with *d-, see Hamp, 1967) or both. Not with VW (340) do we have a PIE *dru- (nt.) prefixed by the "intensive prefix ā-."

or- See ār-.

ore (n.) ‘± dust, dirt’
[ore, -, -//-, -, wrenta] kārpa nāṣṣa lyyāsa wrenta po laikāte ‘he descended, bathed, washed away the dust and cleaned himself up completely’ (107b4). ∎Hilmarsson (1986a:19-20) suggests a connection with Old Norse ar ‘dust, mote’ from a PIE *h1orom. But one would expect a PIE *er(e) from such a source. Thus Hilmarsson suggests a conflation of *h1oro- (nt.) with the descendant of a putative PIE collective *h1oreha which, in his view, would have given in the first instance *oro. In any case, it would appear to be a derivative of *h1er-/h1or- ‘rise’ and thus be ‘that which rises up.’ Perhaps we have *h1orwo- (> *erwe > *orwe > ore. Formally comparable are Avestan aurva- ‘quick, brave,’ Old English eru ‘prepared, ready, quick,’ etc., and especially Greek oũros (~ óros ~ ōros) (nt.) ‘mountain.’ Not with VW (340) from a putative PIE *uro- and related to Sanskrit vār ‘water’ or a putative TchB 2wärs- ‘spot, stain.’ See also er-.

orotstse ~ wrotstse (adj.) ‘great, big, large’
[m: orotstse ~ wrotstse, oroccepi ~ wroccepi, orocce ~ wrocce (voc. oroccu ~ wroccu)//orocci ~ wrocci, orotstseṃts ~ wrotstseṃts, orocceṃ ~ wrocceṃ] [f: orotstsa ~ wrotstsa, -, orotstsai ~ wrotstsai//orotstsana ~ wrotstsana, -, orotstsana ~ wrotstsana] oroccu walo ārwer ptāka pelaikneṣṣe naumiye klyauṣtsi ‘O great king, be ready to hear the jewel of righteousness!’ (100b5), orotse = BHS -mahā- (251b2), [aśvame]t wärñai yāmäṃ wrotstsana telkanma ‘[if] he offers the aśvamedha, etc., the great sacrifices’ (290a1), orotstsai ytāri = BHS mahāpatham (305a3), orotstse yātalñe = BHS mahardhikayo (543b1), ñorīya kātso orottsa tākaṃ ‘[if] the lower belly is big’ (W-14a6). -- orots(tsäñ)ñe ‘± size’ (S-5a1);
orotstse-cämpamñetstse* ‘having great capabilities’: cai yakṣī orotstse-cimpamñecci ‘these greatly capable yākṣas’ (506a3);
orotstse-yātalñetstse* ‘id.’ (506a2);
orotstse-pācer* ‘grand-father’: /// [o]rotse-pacere nesteñy antpī ktsaitsī eś-lmoṣä /// ‘my grandfathers [= perhaps ‘grandparents’?] are both old and blind’ (unpubl. Berlin fragm. [K. T. Schmidt, 1987:288]). ∎VW (341) assumes an intensive prefix ā- + a PIE *wrhxdh-to-, the latter related to Sanskrit vrādhanta ‘they are big’ (?) and vrādhant- ‘being big’ (?). (Neither translation of these hapax legomena is assured by its contexts.) Hilmarsson (1986a:260) suggests a putative PIE *h1or-eha-tyo- where *h1or- is from *h1er/h1or- ‘rise’ and *h1oreha- is a derived abstract with a meaning ‘± increase’ or the like. But the underlying abstract *h1oreha- is not otherwise attested and it is phonologically difficult for those who do not believe that the normal development of PIE *-eha was Tocharian *-o-. However, Hittite attests a derived u-stem adjective from *h1er/h1or-, namely aru- ‘high.’ Puhvel (1984:178) takes this to reflect a PIE *h1ṛú- but *h1or-ú- would do just as well, as u-stem adjectives have a predilection for o-grade in the root (cf. Hittite suwaru- ‘weighty, heavy, mighty’ and Lithuanian svarùs ‘heavy’ beside Lithuanian sver̃ti ‘heave, weigh’). A PIE *h1orú- ‘± big, tall, high’ would give a derived abstract *h1oru-(e)ha- whence an adjective *h1oruha-to- (cf. Latin acūtus ‘sharp’ from *haeḱuhato-). The transfer within Tocharian of a to-adjective to a tyo-stem is of course very common. This word is perhaps related within Tocharian itself to TchA aryu ‘long(-lasting)’ (< *h1or-ye-went-?).
An alternative, that would divorce orotstse from A aryu, is suggested by Melchert (p.c.) who would connect orotstse with Hittite and Luvian ura- ‘great’ (the Hittite word has not hitherto been recognized though the Luvian has). Anreiter (1984:14) mentions this equation as a possibility. The semantic equation between the Tocharian and Anatolian words would, of course, be perfect. For the Tocharian we would have to start from *ur-u-, whence a derived abstract *uru-(e)ha-, etc., while the Anatolian might be from *uro-, *euro-, or *ouro-. Thus this equation is weaker formally than the one that equates Tocharian orotstse with Hittite *aru-. See also er-.

ork(a)mo (a) (n.); (b) (adj.) (a) ‘darkness’; (b) ‘dark’
N. [ork(a)mo, -, ork(a)mo//]; Adj. [f: -, -, orkamñai//-, -, orkamñana] orkmo yneś krui tākan-ne ‘if it should appear dark to him’ (139a4), orkamñana nraintane ‘in dark hells’ (255a6), orkamñai = BHS tamasā (H-149.236a3 [Sieg, Siegling, 1930-32:497]). -- orkamotstse* ‘dark’: [mä]kte orocce lyamne orkamotsai yaṣine meñantse ściriṃts läktsauña kos ālpaṃ warne ‘as in the great sea on a dark night, the light of the moon and the stars reflects in the water so much’ (154b2);
orkamotstsäññe ‘blindness’: orkamotsäññe = BHS andhatvaṃ (537a3). ∎TchA orkäm ‘id.’ and B ork(a)mo reflect a PTch *orkmo (as if) from PIE *h1(o)rgwmon- (with the initial *o- by rounding from the nominative singular). This *h1ṛgwmon- is from PIE *h1regw- ‘dark’ [: Sanskrit rájanī- ‘night,’ Greek érebos (nt.) ‘darkness of the underworld,’ orphnó- ‘dark’ (< *h1ṛgw-sno-), Armenian erek ~ erkoy ‘evening,’ Gothic riqis (gen. riqizis) ‘darkness,’ Old Norse ro/kkr ‘darkness, twilight’ (P:857; MA:147)] (Petersen, 1933:21, VW:340-1). See also orkamñe.

orkamñe (n.[m.sg.]) ‘darkness; blindness’
[orkamñe, -, orkamñe//] [aknātsaññeṣṣ]=orkamñe wīkäṣṣeñca ‘destroying the darkness of ignorance’ (99b2), [aknātsaññeṣ]ṣe orkamñe kauṣeñc[antse] = BHS ajñānatimiraghnasya (H-149.47b2 [Couvreur, 1966:162]). ∎An abstract built on orkmo ‘dark,’ q.v.

orkäntai (adv.) ‘back and forth, to and fro’
iryāpathänta śwāra yāmṣate lyama śama mas=orkäntai lek yamaṣṣa lyśalyñeṣṣe ‘he performed the four iryāpathas: he sat, he stood up, he walked back and forth, and he made the gesture of lying down’ (108b5), sū naṣṣi orkäntai ‘he swam back and forth’ (H-149.69a3 [Thomas, 1957: 61]). ∎Etymology unclear. Hilmarsson (1991:143-145), following a suggestion of Winter (1988:786), suggests *e(n)- + *h2wērg-(w)ṇt- and a relationship to yerkwanto ‘wheel.’ Not with VW (341) related to Old Norse rugga ‘shake, balance.’ See also possibly yerkwanto.

orkmo See ork(a)mo.

orponk (n.) ‘± platform, rostrum’
(K-T). ∎TchA orpank ‘id.’ and B orponk would appear to be descendants of a PTch *orponk (the dissimilation of *o ... o to o ... a is regular in TchA--cf. onkrac ‘immortal’ beside B onkrotte and onkaläm ‘elephant’ beside B onkolmo). If the meaning is correctly identified, it is possible that we have a compound of or- ‘wood’ + -ponk, an element of obscure meaning and origin (see VW:341). Isebaert (apud Thomas, 1985:141) suggests a Middle Iranian source *ārupōng < *ārupa-vana-ka- ‘balkon, verdieping, verhoog.’

olank (adv.) ‘enough; easy; cheap’
wlankä (38a2), kuse ṣamāne karyor pito yamasträ olank kärnāsträ kwāts plankṣäṃ pärkāwse pelkiṃ ‘whatever monk does buying and selling and buys cheap and sells dear for profit’ (337b3), ṣale tapre murtaṣe olank nai nke rankatsi ‘[it is] surely easy to climb the high mountain of exaltation’ (554b5), ente ra tsa olankä-nesalñetse empalkaitte wṣeñaine ompals[k]oñ-ñentse ayātoścä auñentaṃtse mäsket[rä] [olankä-nesalñetse ‘having sufficient existence’] (561a3/4), po tañ olaṅ tu ‘all that [is] easy for thee’ (Pe-2b3). ∎Presumably related in some fashion to olya ‘more,’ q.v.

olākwāṃ* (n.) ‘?’
[-, -, olākwāṃ//] ikäṃ-trai kṣuṃntsa śtarce meṃne Putewette olākw[āṃ]ne aisi yakwe kärnāsi yātka-me ‘in the twenty third year of the regnal period, in the fourth month, P. commanded them to give in the olākwāṃ, in order to buy a horse’ (KLOST.37,22 [Couvreur, 1954c:86]).

-oläntse only in the phrase or compound snai-oläntse. Meaning unknown.
s[n]ai-oläntse [reading uncertain] koyñi ra ṣkas yälloñ pīle nätkau ra takälñe (PK-NS-53-b5 [Pinault, 1988:101]).

ololyesa (adv.) ‘± even more’
sū ololyesa ākteke wantare yamaṣa ‘he did an even more astounding thing’ (77a3). ∎Related in some fashion (by reduplication?) to olya ‘more,’ q.v.

olpo (adv.) ‘more’
sāsa [lege: se su = kuse su] lkālñe śaiṣṣene poyśintsy [lege: poyśintsa] olpo mā nesäṃ (296a4), eṃṣke alyek śaiṣṣene yāmors=olpo mā nesäṃ karsoṃ wnolymi ‘even in another world there is nothing more than the deep; may [all] beings know [it]!’ (S-3b3/4). ∎A variant of olyapo, q.v.

olsompaka ‘?’
/// olsompaka we-/// (621a7).

oltsorsa See aultsorsa.

olya (adv.) ‘more’
śtwer meñtsa postaññeṣ ṣamānentse pudgalyik kāko wä[rpa]nalle tumeṃ olya wärpatar [lege: -tär] pāyti ‘for four months at the latest [is] a personal invitation to be enjoyed by a monk; [if] he enjoys more, pāyti’ (H-149.X.3a2/3 [Couvreur, 1954b:48]), ’vly’/t// [= oly-āstre] (Gabain/ Winter:13 ([in Manichean script]). ∎Etymology unclear. Meillet (in Hoernle, 1916:381) suggested a connection with Gothic alls ‘all’ and Old Irish oll ‘amplus’ (see s.v. allek) but such a connection does not easily account for the initial vowel in the Tocharian word. Melchert wonders (p.c.) if pre-Tocharian did not have a *ol-u- to which was suffixed the well-known comparative suffix *-yes-/-is-. A nominative singular *-yōs might have resulted in Tocharian -ya. Neither semantically nor phonologically compelling is VW's connection (333) with the family of PIE *wel- ‘press.’ For Hilmarsson (1986a:64) it is "unclear." See also olyapo and olank.

olyapo (a) (adv.); (b) (conj.) (a) ‘more’; (b) ‘rather (than)’
(a) kuse wat śaulo posa olypo tūn=akalṣlyeṃ r[i]ttästsi ‘or what the best of all possible lives [is] to bind in it [his] disciples’ (24b5), ṣäṃṣalñe sū tne westrä piś klautkeṃntsa ṣäṃṣalñe | menki olypo trīwäṣlñe astarñe ṣpä ‘counting is here called by five forms: [true] counting, less, more, mixed, and pure’ (41a7/8), [o]ktman-olypo kessante ‘more than eight myriads were extinguished’ (421.1b), rätkware ṣpä ceṃts näno näno olypo tākaṃ kwri ‘and if it is again and again very sharp to them’ (K-3a5);
(b) [o]lypo ṣañ ṣarsa kautoy ksa pat ceu mā=tākacce nāki weñi papāṣṣoṣäts krentäṃtsä ‘rather would someone destroy with his own hand a stūpa [than] speak ungrounded blame on the good [who] have behaved morally’ (15b4= 17b6), kwri yarke peti ṣey-me kurpelle ost olypo ṣaicer makci lamalyi ‘if there was to you concern for honor and flattery, rather you yourselves should have stayed sitting at home’ (33a7). -- olyapotstse ‘more, very’: kwreṃntär lānte kokalyi olyapotstse pärsāñci ‘the wagons, very colorful, of the king age’ [olyapotstse = BHS su-] (5a8), olyapotstse welñe = BHS adhivacana (170a6), śamñe cmeltse yänmalyñe olypotse ṣpä waimene ‘achieving human birth [is] very difficult’ (295b5), [olya]potstse = BHS bhṛśam (305a4), akwatse pilko olyapotse = BHS atīkṣṇacakṣuṣaḥ (545a1), mäkte ost karttse aipoṣ swese mā olypotse kauṣn ‘as a house well covered the rain does not harm much’ (A-2a1/2), olyapotstse waime[n]e = BHS sudurharam (H-149.315b1 [Thomas, 1968a: 203]), [olyapo]tstse kātkeṃ aiśaumyi = BHS abhinandanti paṇḍitāḥ (H-149. 315b2 [Thomas, 1969:314]), teksa-ne ka no mrauskate olypotse sū tāka pudñäkte ‘but no sooner did it touch him [than] he became very weary of the world and he became a buddha’ (K-11b3);
snai-olyapo ‘± incomparable’: se tā śuwaṃ onkorñai snai olyapo aiśamñe su yinmāṣṣäṃ ‘[if] he eats this incomparable porridge, he will obtain wisdom’ (107a2/3). ∎olya ‘more’ + po ‘all,’ qq.v. See also olya.

olyi* (nf.) ‘boat’
[-, -, olyi//] Gānkne olyisa tseñe kätkäṣṣar ‘cross the stream of the Ganges by boat!’ (296b4), kektseñäṣṣai olīs[a] ‘by the bodily boat’ (564a3), kaucū-wär olyi āśäṃ ñoru-wär wat ‘he guides a boat upstream or downstream’ (PK-AS-18A-b4/5 [Pinault, 1984b:377]). ∎Etymology uncertain. Traditionally it has been compared with TchA olyi ‘id.’ However, as Hilmarsson points out (1986a:33-34) what we actually find is olyik in an obscure context (A-29b2). It is possible, but by no means assured, that we should divide olyik as olyi + -k, an intensifying particle. Since Hansen (1940:151, also VW:334) this word has been connected with Lithuanian aldijà ‘boat,’ OCS ladiji ‘id.’ However such an equation is impossible (cf. Hilmarsson (1986a:196) since the acc. sg. in Lithuanian is al̃diją, indicating a short first syllable in Proto-Balto-Slavic and thus must reflect *hxoldh- rather than the *hxold- demanded by Tocharian. Perhaps olyi reflects a putative PIE *h2(o)uluh1en-, most closely related to TchB auloñ ‘vessels (of the body),’ itself from a putative PIE *h2euluh1en-, related to the *h2eulo- seen in Greek aulós (m.) ‘hollow tube, pipe, groove; flute,’ Latin alvus (f.) ‘belly, womb, stomach; hold of a ship; beehive’ (< *aulos by metathesis), alveus (m.) ‘hallow, cavity; trough; hold of a ship; beehive; bed of a river,’ Hittite halluwa- ‘hollow, pit,’ etc. (more s.v. auloñ) (cf. P:88-89)]. The original meaning would have been ‘± hollowed out log, dug-out canoe.’ See also olyitau and possibly auloñ.

olyitau (n.) ‘boatman’
[olyitau, -, -//] Gānkne olyitau nes twe epastya ‘thou art a boatman on the Ganges, O skillful one!’ (296b3). ∎A derivative of olyi* by means of an agentive suffix -ttau. One should compare käryorttau ‘merchant’ vis-à-vis karyor ‘business negotiation, purchase.’

oś only in the compound oś-kakāmau ‘led astray’
lkāskau śaiṣṣe tallānto [o]ś kakamaṣ kleśanmats /// ‘I see the suffering world led astray by kleśas’ (94a3=PK-NS-36+20b5 [Couvreur, 1964:243]). ∎Borrowed from some Middle Iranian source. One should note particularly Khotanese ośa- ‘evil, bad’ (Hilmarsson, 1986a: 340). Not with VW (344) inherited (as if from an otherwise unattested *ungi-) and related to Old Norse vakka ‘to err.’

ośonai (adv.) ‘out of enmity, hostility’ (?)
/// [kaly]m[isa] ośonai palsko /// (H-149.add.117b1 [Hilmarsson, 1991: 145]). ‣The meaning is assigned (by Hilmarsson, following Broomhead) on the basis of a presumed relationship with ścono ‘hate,’ q.v.

oṣl(.)naṃts ‘?’
///m oṣl ̇naṃts welñe /// (170a3).

oṣle (adv.) ‘?’
oṣle pākre klainämpa kca treṅsate ‘oṣle and pākre he was hanging on some woman or other’ (69a2). ‣Meaning uncertain. Usually taken as a metrically shortened for of oṣṣale. Sieg and Siegling (1949) assume a meaning ‘at night; in the west’ for oṣṣale/oṣle. However, it is clear that oṣṣale actually means ‘north’ and thus a meaning of ‘in the evening’ for oṣle is most unlikely. Given the widespread association of ‘north’ and ‘midnight’ in Indo-European (cf. Buck, 1949:870-873, and particularly the semantic equation of ‘midnight’ and ‘north’ in Breton hanternoz, Czech pu̥lnoc, and Polish póɫnoc), one might suppose that the TchB adverb oṣle might be ‘(at) midnight.’ However, the Indo-European data collected by Buck makes it clear that the association of ‘midnight’ and ‘north’ is (1) always because an original ‘midnight’ has also come to mean ‘north’ and (2) such an association only occurs in languages which also show a development ‘midday’ > ‘south.’ Tocharian B shows neither of those characteristics and if oṣle and oṣṣale are related, it must be on the basis of some other semantic development.
Hilmarsson (1991:121-123) is surely correct in taking pākre as ‘± in the open’ and thus oṣle should be an antonym, thus ‘within an enclosure,’ ‘privately,’ ‘secretly,’ or the like. (Hilmarsson himself [1991:145], assuming a connection with oṣṣale, takes it to be ‘in the dark.’) None of these possible meanings (including Hilmarsson's) suggests any semantic equation with ‘north’ or the ‘mountain’ which underlies ‘north.’ Perhaps the equation of oṣle and oṣṣale should be abandoned.

oṣṣale* (n.) ‘north’
[-, -, oṣṣale//] kom-pirkomeṃ ... omotruññaiṣṣe ... kom-[k]läskomeṃ ... oṣṣalemeṃ ‘from the east ... omotruññaiṣṣe ... from the west ... from the north’ (Otani-19.1a3/4 [Pinault, 1998:364]). ‣The crucial evidence for the meaning of oṣṣale comes from the Otani MS, where it is clearly one of the cardinal directions and equally clearly not ‘west’ which has sometimes been supposed. -- oṣṣaleṣṣe* ‘north, northern, northerly’: [o]ṣale[ṣṣ]ai [kä]ly[m]ine ‘in the northern direction’ (509b4), [o]ṣṣaleṣṣe nauntaine ‘in the northern street’ (612a5). ∎Winter (1988:785-787) relates this word to TchA direction word ṣuliñc which he takes to mean ‘west’ though to my mind ‘northeast’ would seem to be more likely in the admittedly fragmentary contexts in which it occurs. In any case ṣuliñc is clearly a derivative, at least historically, of ṣul ‘mountain’ (cf. B ṣale ‘id.’). Taking ṣul/ṣale to reflect PIE *swelo-, he adds oṣṣale to this group as *ōswelo- ‘near the mountain.’ Better would be *h1ṇswelo- (cf. the *h1ṇ- in omotruññaiṣṣe ‘south’). Certainly in the geographical context of the northern rim of the Tarim Basin, a relationship of ‘mountain’ (i.e. the Tian Shans) and ‘north’ makes excellent sense.
Not with Isebaert (1987), assuming a meaning ‘west,’ a borrowing from an (unattested) A source and related to TchA oṣeṃ ‘night’ (cf. yṣiye). Nor with Hilmarsson (1991: 153-154), despite his ingenious argument, from *h1e(n)- + PIE *sḱew(hx)elo- ‘covering’ [: Old Norse skjól ‘cover, hiding place’ (< Proto-Germanic *skeula-), skáli ‘room, small building’ (< *skawalan)]. He compares also *sḱeuas in OCS sěverъ ‘north,’ Lithuanian šiáurė ‘north,’ Old Norse skúr ‘rain-shower,’ English shower (P:597). However, all of the words meaning ‘north’ have an *-rrather than an *-l-. He takes the Tocharian word to reflect something like *sḱewhxelo- (> *ṣṣäw'äle- > *ṣw'äle- > *-ṣṣäle-) but one would expect secondary -ṣwto remain in Tocharian. See also ṣale and possibly oṣle.

oskiye* (nf.) ‘± house, dwelling place’
[-, -, oskai ~ oskiye//] [wāy=ot ce]m oskai ‘he led him [to] the house’ (25a1), tswaiñ[e] ka yku päst kreṃnt ṣamāññemeṃ ṣañ oskai ‘having gone directly from good monasticism to his own housing’ (44b6). ∎TchA oṣke ‘id.’ and B oskai- look to me to reflect a PTch *ost(ä)kāi-, a derivative in -kā- of *ost ‘house.’ The reduction of the heavy consonant cluster in the middle of the word must be independent in the two languages as it occurred after the change of *-st- to -ṣt- in TchA. Hilmarsson's suggestion (1986a:70, following a suggestion of Emmerick's) of a borrowing from Khotanese auskā- ‘dwelling’ is semantically fine but doesn't account for the vowel of B oskai or the -ṣ- of A oṣke, unless both are taken to be independent changes in the direction of the inherited ost/waṣt ‘house.’ In any case, not with VW (343) related to Sanskrit úcyati ‘be accustomed to.’ See also ost.

ost (n.) ‘house’ [ostmeṃ länt- ‘to become a monk, to lead a (Buddhist) religious life’ (lit. ‘to leave [one's] house’); ostmeṃ ltu ‘a monk’ (lit. ‘one who has left his house’), contrasted with osta-ṣmeñca ‘householder, layman’ (lit. ‘house-sitter’)]
[ost, -, ost//-, -, ostwa] /// mīsasa ost astāṣṣe ‘[seeing] through the flesh the house of bones’ (9a8), riṃne kuṣaiṃne ostwane ṣek yeyeṃ ceṃ lkatsi ‘they were always going into cities, villages, and houses to see him’ (31b6). -- ostaṣṣe ‘prtng to the house’ [cf. TchA waṣtaṣi]: yes rintsi mā campcer pel-ostaṣṣe ‘you cannot renounce the prison of [your] house’;
ostaññe* ‘householder’ [cf. TchA waṣtiṃ]: tumeṃ cew ostaññi nāksante-ne skarāre-ne ‘then the householders reproached him and scolded him’ (337a5);
ostañña* ‘female householder’: ostaññai Tsyohkñaimpa ‘the householder Ts.’ (346b5);
osta-ṣmeñca ‘householder’: ostä-ṣmeñcaṃ ostmeṃ ltuweṣ ‘householders and [those who] have left the house [i.e. those who have become monks]’ (33b4);
osta-ṣmemane* ‘id.’: ostä-ṣmemanentse māka kurpelle ‘a house-holder has much to be concerned about’ (33a5). ∎TchA waṣt ‘id.’ and B ost reflect PTch *wost. A waṣt rather than *woṣt reflects the action of ā-umlaut in the plural *wǫstwā (regularly > waṣtu). The B plural ostwa could be either from *wǫstwā or *wostwā with the vowel of the singular generalized. This PTch *wost is clearly cognate with Sanskrit vāstu ‘house, dwelling,’ vástu ‘place, seat, thing,’ and Greek (w)ástu ‘city.’ It has been traditional to connect this etymon with the verbal root seen in Sanskrit vásati ‘dwells,’ Greek á(e)esa (aor.) ‘remain’ (always with núkta ‘night’), Old Irish fōaid (< *h2weseti) ‘spends the night’ (cf. also foss (m.) [< *h2wosto-] ‘sojourn, rest’), Arm. goy ‘is (present),’ Gothic wisan ‘be’ (cf. also Old Norse vist (f.) [< *h2westi-] ‘sojourn’), Hittite hwes- ‘be (alive),’ huski- (< *hus-sḱe/o-). Cf. P:1170-1171, Smith, 1910:19, VW:549, MA:281. Both Greek and Hittite presuppose a PIE *h2wes- for this verb, however, which appears to be incompatible with a relationship with Greek (w)ástu. Perhaps Proto-Greek *wástu, with its admittedly difficult root vowel, is a borrowing from some non-Greek but Indo-European language of the Balkans which had already lost the initial laryngeal. PTch *wost, Sanskrit vāstu, and pre-Greek *wástu might reflect PIE *h2wóstu-. See also oskiye and probably wṣeñña, yṣiye, and wäs-2.

au (interjection) ‘Oh’
tumeṃ weña au ~ watkaṣṣi pi pañäkte niṣīdaṃ ñremeṃ kälymi raso tsamtsi ‘therefore he said: Oh, may the Buddha command the sitting-mat from the fringe on one span broader to grow’ (H-149.X.4a5/6 [Couvreur, 1954b:43]). ∎Etymology unknown.

auk1 (n.) ‘snake, serpent’
[auk, -, -//-, -, aukäṃ] [arṣā]klo auk catä tsākaṃ ‘[if] a snake, serpent, or cat should bite’ (503a2), auk = BHS ahi [in the calendrical cycle] (549a7). ∎Etymology uncertain. Pisani (1941-42:24) connects this word with Armenian awj ‘serpent’ (if < pre-Armenian *augwhi-) though the latter is usually related to the family of Latin anguis ‘snake’ (cf. infra). Krause (1961) hesitantly suggests a connection with Sanskrit ójas- ‘force’ (< *haeug- ‘grow,’ cf. auk2). VW (153) compares Greek augē (f.) ‘bright light,’ augázō ‘illuminate,’ augázomai ‘see distinctly,’ assuming TchB auk- would be to Greek aug- as Greek drákōn is to dérkomai ‘see distinctly.’ However, even if drákōn is correctly connected with dérkomai (as ‘the one with the [baleful] glance’ or the like), it is not clear that auk would have a similar history since it is not obviously an agent noun or a participle as drákōn might be.
More likely is a connection with PIE words meaning ‘snake.’ Pokorny (43-45, s.v. angu(h)i-) collects a number of Indo-European words meaning ‘snake,’ ‘eel,’ vel sim. which he takes to represent a single etymon (possibly two) whose multiplicity of shapes (presence or absence of *-n-, media vs. aspirata, labio-velar, vs. plain velar, vs. palatal) he attributes to taboo deformation and crossing. It is better to divide this group into four etyma (MA:529-530, 264): (1) *ha(e)ngwh(i)- ‘snake’ [: Latin anguis (m./f.) ‘snake,’ Lithuanian angìs (f.) ‘snake,’ Old Prussian angis ‘nonpoisonous snake,’ Armenian awj ‘snake,’ OCS *ǫžь- ‘snake,’ Middle Irish esc-ung ‘eel’ (< *‘water-snake,’ ung < pre-Celtic *angwhō), OHG unc ‘snake,’ and "Illyrian" ábeis ‘ékheis’ (Hesychius)]; (2) acrostatic *h1ógwhi- ~ h1égwhi- ‘snake’ [: Greek ékhis (m./f.) ‘viper’ (< pre-Greek *éghi-), ékhidna ‘id.’ (< *ékhidnya), Armenian iž ‘snake, viper’ (< *h1ēgwhi-), OHG egala ‘leech,’ Welsh euod ‘sheepworm,’ euon ‘horseworm’ (< Proto-Celtic *egi-), Greek óphis (m.) ‘snake,’ Sanskrit áhi- (m.) ‘snake,’ Avestan aži- (m.) ‘id.’ (the lack of a labio-velar in Greek ékhis and ékhidna must be attributed to contamination with groups three and four)]; (3) *Vnghel- or *Vnghur- (plus other suffixes) ‘eel’ [: Latin anguilla ‘eel’ (in its form influenced by anguis), Greek énkhelūs (f.) ‘id.’ (influenced by ékhis), Old Prussian angurgis, Lithuanian ungurýs (assimilated from *angurýs), Finnish (borrowed from Baltic) ankurias, all ‘eel’ (< *Proto-Baltic *anguriya-), OCSǫgulja ~ jęgulja, Proto-Slavic *anguri- (Russian úgor', etc.), and Albanian ngjalë (< pre-Albanian *Vnghellā- [Hamp, 1969, though there is no reason to follow him in seeing it a borrowing from Slavic which, in any case has no similar form])]; (4) *h1eǵhi- ‘hedgehog’ [: Greek ekhînos (m.), Armenian ozni (< *h1oǵhīnyo-), OHG igil (< *h1eǵhīlo-), Lithuanian ežýs (< *h1eǵhiyo-), and OCS ježь] (there is some folkloristic evidence that the hedgehog was a snake-killer par excellence so it may be that ‘hedgehog’ is a derivative of a ‘snake’ word but there are phonological difficulties). Probably in TchB auk reflects PIE *h1ógwhi- ‘snake.’ Normally such a form would have given a PTch *ekw (PIE *-i- did not cause palatalization in Tocharian in the environment of either *-w- or *-s-; Adams, 1988c:15). auk (i.e. *ewk) is simply metathesized (much as Proto-Germanic *aug-an- ‘eye’ is from PIE *h3okw-).

auk2 See ok.

auk- (vi./vt.) G ‘grow, increase’ (intr.); K ‘make grow, make increase’
G Ko. V /aukā-/ [A -, aukat, -//; Inf. aukatsi];
K Ko. II /auk'ä/e-/ [MPOpt. auśimar, -, -//] ///tstsa weṣṣäṃ aukat [t]sāmat ra māka no kawātse /// ‘she says: thou wilt grow and increase ...’ (516b4); /// [ka]lloymä onwaññe pelaikne ṣe auśimar piś-cmelaṣṣeṃ ‘may I obtain the immortal law! Likewise, may I cause [those] of the five-births to increase!’ (S-8b3). ‣This verb is essentially atelic (cf. the apparently telic auks-) and approximately equal to tsäm-. ∎TchA ok- and B auk- reflect PTch *auk- from PIE *haeug- ‘make grow, make increase’ [: Latin augeō ‘augment, increase; (rarely) grow (intr.)’ (< *haeuge-ye/o-), Old Norse auka (a strong verb) ‘id.,’ Gothic aukan ‘id.’ (both < *haeuge/o-), OHG ouhhōn ‘id.,’ Old Saxon ōkian ‘id.,’ Old English ēacian ‘id.,’ Old Norse auka (a weak verb) ‘id.’ (< *haeug-eha-ye/o-), Old English īecan ‘increase in numbers’ (intr.) (< *haeug-ye/o-), Gothic auknan ‘id.,’ Lithuanian áugu (áugti) ‘grow’ (P:84-85; MA:248)] (Fraenkel, 1932:230, VW:329). Germanic *aukō- (< *haeug-eha(-ye/o)-) is at least the formal match for Tocharian aukā- and likewise the thematic *auk- of Proto-Germanic (< *haeug-e/o-) may well be old and matches the TchB "causative" (i.e. transitive) subjunctive auk'ä/e- exactly. The present *auks'ä/e- that we expect to correspond to this subjunctive would be another old iterative-intensive that has relegated the older present to the subjunctive. See also auki, auks- and possibly auśiye.

auki (n.) ‘± increase’ [auki nes- ‘± to best’]
[auki, -, -//] /// wñā-ne waimene ikäṃ pkārsa wäntarwa [] maiyyācempa airṣaitsñe auki nestsi waimene /// ‘he said to him: know the twenty difficult things! [it is] difficult to best the vehemence of a strong [one]’ (127b3). ∎In TchA there is a single attestation of the equivalent okäm (A-215b1 ṣäptäñcäṃ koṃ śla klop wraṣäl ṣpäy pāk - -p wākñam ci okäm pätstsār ‘on the seventh day with pain and suffering I will split for thee the seven parts [?]; set out more [?]’). Whatever the exact meaning, TchB auki and A okäm reflect PTch *auk(ä)mi̯ä(n) (cf. B wāki, A wākäm ‘distinction’ and B nāki, A nākäm ‘reproach’ and Adams, 1993:23-24), a derivative of auk- (A ok-) ‘increase, grow.’ PTch *auk(ä)mi̯ä(n) is matched by Sanskrit ojmán (m.) ‘strength,’ Latin augmen(tum) (nt.) ‘increase,’ and Lithuanian augmuõ (m.) ‘plant, veget ble.’ Not with VW (330) separated from auk- and connected to Greek augē ‘bright light.’ See also auk-.

auks- (vi.) ‘± sprout, grow up’
Ps. XIa /auksäsk'ä/e-/ [A -, -, auksäṣṣäṃ//]; Ko. IV /aukṣi-/ [Inf. aukṣitsi]; PP /aukṣu-/ [o]stn=auksäṣṣäṃ sū mātri /// ‘he grows up at home; [his] mother's ...’ (121a1); [au]kṣitsi = BHS virūḍhim (H-149.314b5 [K. T. Schmidt, 1984: 152]); kṣatriññempa āklu ñiś sakne aukṣu ‘learnèd in kṣatriya-lore I [have] grown up in good fortune’ (89a1). ∎Related to TchA ok- (cf. particularly the present oksis-) and B auk-, reflecting PIE *ha(e)u(e)ks- ‘grow, increase,’ an élargissement of haeug- ‘id.’ [: Sanskrit vakṣáyati ‘makes grow,’ Old Norse vexa ‘make grow,’ Gothic wahsjan ‘grow,’ Old Norse vaxa ‘grow,’ OHG wahsan ‘id.,’ Old English weaxan ‘id.,’ Sanskrit perfect vavakṣa ‘grew,’ ukṣati ‘grows,’ Avestan aorist vaxšt ‘grew,’ uxšyeiti ‘grows,’ causative vaxšayeiti ‘makes grow,’ Greek aéksō ‘make grow,’ aéksomai ‘prosper, increase (intr.),’ aúksō ~ auksánō ‘make grow; (later) grow,’ Latin auxilium ‘help’ (P:85; MA:248)] (Fraenkel, 1932:230, VW:329). It is difficult to know exactly what the PIE paradigm looked like--even Indic and Iranian fail to agree outside the causative. Sanskrit vakṣáyati, Avestan vaxšayeiti, and Old Norse vexa agree in both form (< *wokse-ye/o-) and meaning (‘make grow’). The superficially identical Gothic wahsjan ‘grow’ (intr.) must be independent, an iterative-intensive built from the *wokse/o- that lies behind OHG wahsan, Old English weaxan, and Old Norse vaxa. The Greek transitive aéksō must also be a new formation. Greek aúksō and TchB auks- directly and Latin auxilium indirectly witness to a PIE *haeuks- ‘make grow, make increase.’ That TchB auks- is intransitive may be explained in the same way that Greek aúksō also becomes intransitive in its later history. See also auk- and auki.

auñento (n.) ‘beginning, initiative’
[auñento, auñentantse, auñentai//] [snai yko]rñe [au]ñento ste po krentaunaṃts ‘diligence is the beginning of all virtues’ (12a1), ayātoścä auñentaṃtse ‘inclined to initiative’ (561a3/4). -- tw=auñentai ‘thereupon’: tw=auñentai [ṣpä] weña tarya ślokanma toṃ ‘thereupon he spoke these three ślokas’ (27b2). ∎TchA oñant and B auñento reflect PTch *auñento, a nomen actionis from *aun- ‘begin’ (cf. aun-.)

aun- (vi./vt.) G Active ‘strike’; Middle ‘begin’; K ‘cause to begin’ ?
G Ps. Xa /aunäsk'ä/e-/ [A -, -, aunaṣṣäṃ//, MP -, -, aunastär// -, -, aunaskentär; Ger. aunaṣṣälle]; Ko. I /aun-/ [A // -, -, auṃ; MP -, -, auntär// -, -, aunantär]; Impv. III /paunsā-/ [Pl. pauntsat]; Pt. IIIa /aun(s)ā-/ [A -, aunasta, -// -, -, aunar; MP -, -, auntsate// -, -, auntsante]; PP /aunu-/;
K Impv. IV /paunäṣṣā-/ nāki-welñe-preresa ceu aunaṣṣän-me arañcne ‘with this arrow of reproach-telling he wounds them in the heart’ (15a8=17b1), koynameṃ yolo were onolments aunasträ wrātsi ‘from the mouths of [such] creatures begins to be smelled an evil smell’ (K-8b3); [kwri no] cwi palsko käskāträ waiptār aunträ makatsi ‘if, however, his spirit is scattered apart and he begins to run’ (9b8=10a4); auntsante-ne ścīre makästsi ‘they began to make him run hard’ (88a2); tañ [mai]yyane ñiś sanaṃ au[n]u takāwa ‘in thy strength I have wounded [my] enemies’ (22a5/6); ponäṣṣar (K-T). ∎TchA on- ‘id.’ (preterite participle āwu) and B aun- reflect a PTch *āu-(n)- where the -n- presumably is the relic of an old present stem-formative *-nu- extended (nearly) throughout the paradigm. Further connections are obscure. There may be a connection with the otherwise obscure Greek aáō ‘hurt, damage (of the mind).’ The latter appears to reflect a pre-Greek *awasō which could be from PIE *haew-ha-s-. If so, the Tocharian might reflect *haew(ha)-. The original meaning would have been ‘strike,’ hence, in the middle, ‘begin’ (cf. English ‘strike out on [a new career, etc.]’). VW (329) associates the Tocharian word with Greek outáō ‘wound’ instead. This word might also belong here if it reflects *haou-teha-ye/o-. (Frisk, 1970:450, at least allows the possibility of associating outáō and aáō.) Much more distant, if it belongs here at all, is VW's further connection with Gothic wunds ‘wound’ (which might reflect PIE *haw-en-). See also auñento.

aupacayik ([indeclinable] adj.) ‘based on accumulation’
(41b3). ∎From BHS aupacayika.

aumiye* (n.[m.sg.]) ‘± fever’
[-, -, aumiye//] tesa śaiṣṣe wäksenträ ālyauwcemeṃ ce preke aumiyene pälskoṣṣe [mā] kälpasträ emälyai ‘thus people are unquiet with one another [at] this time; a spiritual fever does not achieve heat’ (255b4). ∎A derivative in -iye from aume ‘misery,’ q.v. As if from a PIE *haeumihxo- or *hxoumihxo-.

aume* (n.) ‘± misery’
[-, -, aume//] /// ̇m ̇ sportīträ sauśke [sic] aumene e/// ‘[his] son dwelt in misery’ (84b6). ∎TchB aume is the exact cognate of the otherwise isolated Old Norse aumr ‘poor, miserable.’ The two reflect a PIE *haeumo- or *hxoumo-. Within Tocharian this etymon is to be seen also in TchA omäskeṃ ‘evil’ and B aumiye ‘fever,’ q.v. (Krause, Göttingische Gelehrte Anzeigen 1958:54 [apud VW], VW:154).

aurtstse a ~ wartstse (adj.) ‘broad, wide’ [aurtsesa ‘fully’]
[m: aurtstse, -, aurcce/aurtstsi, -, -/aurcci, -, -] [f: aurtstsa, -, aurtsai//] ṣemeṃts aurtse lkātsy āñme ‘to some [there was] the wish to see widely’ (9b6=10a2), tparyane tanki wartsane āṃtsne ‘high, very broad shoulders’ (73a5/6), ts[e]n-uppālṣi piltāṣ ra eśne aurtsi ‘wide eyes like two petals of blue lotus’ (575a2/3). -- aurtstsesa (adv.) ‘fully’: [ākṣa wertsya]ntse pelaikne śtwār= emprenm=aurtsesa ‘he announced fully to the assembly the law and the four truths’ (1a4);
aurtsäññe ‘± breadth’: snay au[rtsñe] (74a5), kuse wña[re onolmi] eurtsñesa täñ krentewna ‘whatever beings spoke of thy virtues fully’ (248a1/2). ∎TchA wärts ‘id.’ and B wartse reflect PTch *wärtse. The more common aurtse in TchB is a compound of the intensive prefix e(n)- + this *wärtse. The PIE antecedents of of this *wärtse are not altogether clear. VW (1961b:378-80, 1976:562-563) takes this word to be the exact equivalent of Sanskrit vṛddhá- ‘enlarged, augmented, big,’ the past participle of vṛdh- which verb, however, is only certainly known in Indo-Iranian [: Sanskrit várdhati ‘enlarges, increases, strengthens,’ Avestan varədaiti ‘makes larger,’ and possibly in Albanian rrit ‘grow, increase, raise’ (tr.), OCS roditi ‘parere’ (P:1167; MA:249)].
The older connection (Sieg, Siegling, and Schulze, 1931:19) with Sanskrit váras- (nt.) ‘width, breadth, expanse, space,’ urú- ‘broad, wide’ also deserves attention, despite VW's rejection [: also Gathic vouru ‘broad, wide,’ Young Avestan uru- ‘id.,’ Greek eurús ‘broad,’ eũros (nt.) ‘breadth’ (by metathesis from *werú- and wéros- respectively) (P:1165; MA:83)]. Possibly we have an adjective *urésto-, derived with regular ablaut processes from the neuter abstract *wéros-. This putative *urésto- would then have subsequently been transferred to the yo-stem adjectives. Hilmarsson (1991:169) starts from a PTch *wärä directly from PIE *urhxu- (though I would have supposed that such a form would have given PTch *orä instead) + the ubiquitous adjective forming suffix -tstse.

aul- (vt.) ‘± throw away, throw forward, thrust forward’
PP /aulo-/ krent wāṣmoṣṣe wassisā menkīce snai yase kwīpets parwāne auloṣsā ‘lacking the clothing of good friendship with the outthrust brows of shamelessness’ (282a5). -- aulñe ‘± throwing away, forward’: [alyekepi] cmeltse aulñe = BHS anyabhavākṣepa (177a6). ∎The Tocharian verbal prefix ā- + PIE *wel- ‘turn, twist’ [: Sanskrit válati ~ válate ‘turns oneself,’ vṛṇóti ‘covers,’ Armenian gelum ‘turn,’ Greek eiléō (< *wel-n-ew-e/o-) ‘turn, wind,’ eilúō ‘wind around, cover up,’ Albanian vjel (< *welwō) ‘throw up,’ Latin volō (= Albanian) ‘roll, turn,’ Old Irish fillid ‘bends,’ Gothic walwjan ‘roll,’ Lithuanian veliù ‘full, mill (cloth),’ etc. (P:1140-1143; MA:607)] (VW:153, though details differ). For the semantic development of *‘twist’ > ‘throw’ one should compare the history of English throw (cf. its German cognate drehen). See also wäl-1.

aulāre* (n.) ‘companion’
[//-, -, aulāreṃ] [waike] saimä yāmormeṃ ... wäṣṣe weskeṃ aulāreṃ ‘having made a refuge in a lie, they speak poison to the companions’ (255b7), kete no āñme wī aulareṃ eweta tarkatsi ‘to whomever [is] the desire to set fighting two companions’ (M-3a7). ∎TchA olar ‘id.’ (pl. olariñ) and B aulāre relect PTch *āulāre which, since Schneider, 1940:190, has been connected with Greek aulē ‘courtyard, steading for cattle’ (see also VW:333-334). The simplest hypothesis is that both pre-Greek and pre-Tocharian had a *h2eu-leha- ‘± place for spending the night’ to which Tocharian added *-ro-, giving an adjective *‘± pertaining to staying the night,’ whence ‘companion.’ This *h2euleha- is a derivative of *h2eu- ‘spend the night’ [: Armenian aganim ‘spend the night’ and Greek iaúō ‘sleep’ (< *h2ih2euse/o-)] which we see more commonly in an enlarged form *h2w-es- as in B 2wäs- ‘dwell.’ Completely different is Hilmarsson's hypothesis (1991:124) that we have a prefixed derivative of lāre ‘dear’ (< *wlāre < *wlhx-ró-) thus *e(n)- + *wlāre ‘favored one’ > ‘companion.’ See also wäs-2 and aulārñeṣṣe*.

aulārñeṣṣe* (adj.) ‘± prtng to companionability’ (?)
[m: -, -, aulārñeṣṣe//] aulārñeṣṣe yakne /// (623a-2). ∎If correctly identified as to meaning, then we have an adjectival derivative in -ṣṣe from an abstract *aularñe derived from aulāre*.

auloñ* (n.pl.) ‘± blood vessels’
[//-, -, auloṃ] [piś-känte] ṣpä yältse[nma au]loṃ yäsar pāssā[r]e-[c] ‘they stripped him of blood and five hundred thousand vessels’ (252b5), olyapotse māka śeśu ... auloṃ prutkäṣṣäṃ ‘having eaten very much, [it] clogs up the vessels [of the body]’ (ST-a1). ∎TchB auloñ would appear to reflect a putative PIE *h2euluh1en-, related to the *h2eulo- seen in Greek aulós (m.) ‘hollow tube, pipe, groove; flute,’ énaulos (m.) ‘riverbed,’ aulōn (m./f.) ‘defile, glen; channel, trench; strait; pipe, conduit,’ Latin alvus (f.) ‘belly, womb, stomach; hold of a ship; beehive’ (< *aulos by metathesis), alveus (m.) ‘hallow, cavity; trough; hold of a ship; beehive; bed of a river,’ Lithuanian aulýs ‘beehive,’ aũlas (m.) ‘leg of a boot,’ Old Prussian aulinis ‘id.,’ aulis ‘shinbone,’ and some less certain cognates in Germanic and Armenian (P:88-89; MA:96)] (VW:153). Showing the same sequence of resonants as Latin alvus is Hittite halluwa- ‘hollow, pit’ (Puhvel, 1991:49). See also possibly olyi.

aultsorsa (adv.) ‘in short’
aultsorsa ka cämpim eṅtsi alokä[lymi] /// ‘may I also be able to grasp in short ...’ (7a6), tu ñiś tane cek-wärñai kca aultsorsa ka ṣärpau-me ‘I will explain it to you here and elsewhere in short’ (33b6). ∎Like its TchA equivalent waltsurā ~ woltsurā, aultsorsa is the perlative of the verbal noun built on the stem of the past participle of wälts- ‘put together, press together,’ q.v.

auśiye (adj.) ‘aged, matured’ (?)
[m: auśiye, -, auśiye//] se ṣalype [au]wśiye motaṣṣe kaṣāysa kālkä päkṣalle (497b2), auśiye casi (499b2). ∎The meaning is suggested by its possible relationship with the verb auk- ‘grow, increase.’ Auśiye mot would then be ‘aged alcohol/wine.’ See also auk-.

auṣämiye (adj.) ‘upper’
[m: auṣämiye, -, -//] /// auṣämiye ñormiye wassi /// ‘upper and lower clothing’ (332.1a). ∎An adjective derived from auṣmeṃ (s.v. oṃṣmeṃ).

auṣu See wäs-1.

auso* (n.[m.sg.]) ‘± cry’ (?)
[-, -, ausa//] nano camel spār[tä]ssi enkalñeṣṣe [au]sane karsoym nāki ‘may I know reproach in the auso of passion so as to turn again birth!’ (S-4a2). ∎If correctly identified as to form and meaning, a derivative of ausw-‘cry out,’ q.v.

ausu See wäs-2.

auspa (adv.) ‘truly, certainly’
krentaunane cwi larauñe mā ṣañ śaulne waipeccene se śrāddhe auspa ‘for him [there is] love for virtues and not for his own life or possessions; truly he [is] a believer!’ (23a6), aus[pa] te wes[k]au /// ‘truly I tell it’ (128a6), [pi]ś [āntseṃ]tsä ṣañäññe sasāräntse yolaiññe lkoyeṃ auspa ‘may they see better the nature of the five elements and of evil!’ (S-6b2). ∎Obviously this word is related in some fashion to TchA wäṣpā ‘id.’ but beyond the fact that the B form, unlike its A equivalent has the prefix *e(n)- the details are obscure and any extra-Tocharian connections, if any, are unknown (see Hilmarsson, 1991:170). Not with VW (565) is there any relationship with oṃṣmeṃ ~ auṣmeṃ ‘from above.’

ausw- (vi.) ‘± cry out’
Ps. V /auswā-/ [A -, -, auswaṃ//] kārene klāyaṃ kwri auswann ot sa ‘if she falls in the pit, then she will cry out’ (H-149.15b3 [Krause, 1952:71]). ∎Etymology unknown. See also perhaps auso. -k, see k(ä).

ka (emphasizing particle) ‘just; scarcely; already; only; [with adverbs of motion] very.’
srukenträ tetemoṣ k=ā[lyaik] ‘others die, scarcely born’ (1a7=2a1), kauc ka kaum [ṣai] pärkawo ‘the sun had already risen high’ (5b3/4), ṣärpsentär-ne ālyauce ka nraiṣṣe wnolme tallāntä ‘they know already one another [as] hellish, suffering beings [Tch sg.]’ (17b1), [osta-]ṣmeñcantse śana ṣai tswaiññe ka sruk[au]sa ‘there was the wife of a householder [who had] just died’ (25b6), tswaiñ[e] ka yku ‘having just gone’ (44b6), katkauñaisa ka kektseñi porośyeṃ ‘only by joy do bodies rejoice’ (404a4), kauc ka ṣ āṃtsne musnānträ ‘they raise [their] shoulders high indeed’ (H-149.14a5 [Hilmarsson, 1989a:7]), tāy no ṣeme ka wasa ‘he gave her, however, only one’ (H-149-ADD.7b7 [Thomas, 1957:126]), teksa-ne ka no mrauskāte ‘but no sooner did it touch him [than] he became weary of the world’ (K-11b3), awiśäṣṣai kentsa ka ṣp śāśwat oko warpoymar ceṃts pakāna ‘even on the avīci-ground may I enjoy permanently the result for their sake’ (TEB-64-04). ∎Etymology uncertain. Perhaps we have the reinforcing enclitic kä, q.v., plus the same -ā seen in indefinites ksa and kca, qq.v. See also taka.

kakoṭak (n.) ‘Aegle marmelos Corr.’ (a medical ingredient)
[kakoṭak, -, -//] (W-34a6). ∎From BHS karkoṭaka-.

kakse (n.) only attested in the compound käkse-wreme ‘?’
mäkte ñake käkse-wreme emalyaṣṣe kektseṃne stmauṣ [sic] avasth yainmu sak tanmaṣṣeñca [sic] mäsketrä suwak käkse-wreme krostañaṣṣe [sic] avasth yainmu lakle tanmaṣṣeñca mäsketrä ‘As now the kakse-object, having achieved the state of heat arising from the body, becomes the producer of good fortune, just so the kakse-object, having achieved the state of cold, becomes the producer of suffering’ (197b4/5). ‣Stripped of philosophical trimmings, this sentence might be, ‘As now the kakse, becoming warm, produces good fortune, so the kakse, becoming cold, produces suffering.’ Perhaps kakse is a body-part whose warmth or coldness has an important effect on the warmth or coldness of the body as a whole, e.g. ‘belly’ or ‘loins’ or the like (cf. the ‘warm/cold feeling in the pit of one's stomach’ in English). ∎If the meaning is correct, two possible extra-Tocharian cognates suggest themselves, Sanskrit kukṣí- ‘belly’ (RV ‘cheek’ and ‘buttock’) and kákṣa- ‘armpit’ (RV ‘groin’ --in later Indic also ‘side, hip where babies are carried, etc.’) [: Latin coxa ‘hip,’ Old Irish coss (f.) ‘foot + leg,’ OHG hahsa ‘back of knee,’ New Persian kaš ‘armpit’ (cf. kaš-i rān ‘groin’ [lit. ‘armpit of thigh’]), Khotanese käṣa- ‘loins’ (cf. P:611; MA:323)]. Both connections are phonologically difficult; from a putative PIE *kuḱsí- we would expect TchB *kwaks while *koḱso- ‘± inner part; hollow of (major) joint’ (< *koḱes- ‘inner part, nook’ seen in the Sanskrit hapax kaśas- ‘inner part,’ Khotanese kasā- ‘id.,’ and Ossetic (Digoron) k’äsä ‘inner room, nook, corner’) should have given TchB *kekse. Perhaps kakse reflects a derived PIE *keḱs-ó- (cf. Adams, 1985b). Otherwise, H:60.

kakwār* (n.) a kind of food
[-, -, kakwār//] kantine śwālene śro-kant[i]ś yikṣye śwāra cakanma ṣkas tom ... kakwārne tarya tom (433a16-18). ∎Etymology unknown.

kankau ‘?’
ñakesa warñai tsälpelyñeṣai kankau pai/// (169a2), in a list of medical ingredients (P-1b6).

Kank* (n.) ‘Ganges’
[-, -, Kank//] Kankcene [lege: Kank-c[k]ene] waräñcampa eneśle ‘like the sand in the Ganges river’ (552b1). See also Gānk.

kace* (n.) ‘± direction’ (?)
[//-, -, kaceṃ] śtwāra kacenmeṃ lyaka tsälypelyen mäkte cey mā /// ‘he saw the redeemed ones from [all] four directions; as they .... not ...’ (365a7). ∎Meaning dubious; etymology unknown.

kaccalya* (n.) ‘± joy’
[-, -, kaccalyai//] (520a3). ∎A nomen actionis derived from kātk-, q.v. See also katkauña.

kaccāp (n.[m.sg.]) ‘turtle, tortoise’
[kaccāp, -, -//-, -, kaccāpäṃ] wlawātai anaiśai kaccāp ram no ṣañ lyñā/// ‘thou hast behaved carefully like a tortoise in his own shell’ (243b4), snai prenke takoy sa kenä ... wars=ite eśnesa menkitse tākoy kacāp ompä pärkre-śāyeñca ‘the earth must have been without island and full of water; the tortoise there must have lacked eyes [but been] long-living’ (407a5/6). ∎From BHS kacchapa-

kañiye See keñiye.

kañcāṃ-ysāṣṣe (adj.) ‘golden’
[m: kañcāṃ-ysāṣṣe, -, kañcāṃ-ysāṣṣeṃ//] [f: kañcāṃ-ysāṣṣa, -, kañcāṃ-ysāṣṣai//] kañcān-isāṣṣai tapākine ram[t] ‘as if in a golden mirror’ (73b6). ∎From BHS kāñcan- ‘golden’ + TchB ysāṣṣe ‘golden,’ q.v.

kañcuki (n.) ‘chamberlain’
[kañcuki, -, -//] läc kañcuki [] täne lāntsa aiśaisa näske[trä] [lege: mäsketrä] /// (PK-12J-b3 [Thomas, 1979:9]). ∎From BHS kañcukin-.

kaṭapūtane* (n.) a kind of demon
[//-, -, kaṭapūtaneṃ] (301a3). ∎From BHS kaṭapūtana-.

kaṭukarohiṇi (n.) ‘Helleborus niger Linn.’ (a medical ingredient)
[kaṭukarohiṇi, -, -//] (W passim). ∎From BHS kaṭkarohiṇī-.

kaṭpaśabaralodär (n.) ‘?’ (a medical ingredient)
[kaṭpaśabaralodär, -, -//] (P-2a4).

kaṇḍakāri (n.) ‘Solanum xanthocarpum Schrad. & Wendl.’ (a medical ingredient)
[kaṇḍakāri, -, -//] (P-1a4, W-17b4). ∎From BHS kaṇṭakārī-. See also kaṇḍāri.

kaṇḍāri (n.) ‘Solanum xanthocarpum Schrad. & Wendl.’ (a medical ingredient)
[kaṇḍāri, -, -//] (W-39a4). ∎From BHS kaṇṭārikā-. See also kaṇḍakāri.

Katakarṇi (n.) ‘Katakarṇi’ (PN)
[Katakarṇi, -, -//] (589a5).

katarosi* (n.) a meter of 4 X 14 syllables; rhythm 7/7
[-, -, katarosi//] (PK-AS16.2a3 [Pinault, 1989]).

katänaṃ ‘?’
In a list of medical ingredients (W-2b1)

katu (particle) ‘for, namely’
maiyyāmeṃ katu tsänku [lege: tsänkau] caukne yaipu | taiknesa rano tane enenmeṃ sāu tsänkausa śkwarya tākaṃ | [yoko kau]tsiś etsuwai āśäṃ ‘for [if] he [has] risen up with power, [it] having entered into him thuswise thirst leads him, as if a liana [had] grown up within, to kill’ [katu = BHS tu] (11a8), kātu yśelmeṃ postäṃ ynemane = BHS yataḥ kāmān anusaran (U-3b1). ∎A compound of kā + tu, qq.v. (H:114).

katkauña ~ katkauño (nf.) ‘joy’
[katkauña ~ katkauño, -, katkauñai//] śraddhe[näts n]auske kälāṣn arañcne aśrāddhetsä katkauñ=aiṣṣäṃ ‘he brings depression to the heart[s] of believers and gives joy to the unbelievers’ (17b2/3), katkauñaisa arañce po nke plyewäṃ-ñ ‘my whole heart soars then with joy’ (PK-17.3a5 [Couvreur, 1952c:85]). -- katkauñaṣṣe ‘prtng to joy, joyous’ (K-0b6). ∎A nomen actionis from kātk-, q.v. See also kaccalya.

katkre See kätkare.

kattāke (n.) ‘householder’
[kattāke, -, -//kattāki, kattākeṃts, kattākeṃ] mañiññe ramt kattākets yāmṣäṃ ‘he does service, as it were, for the householders’ (31b4), pakaccāṃne kattākeṃ epinkte lämās ‘in the rainy season, stay [lit. sit] among the house-holders!’ (331a5). ‣Similar, perhaps identical, in meaning with osta-ṣmeñca, q.v. -- kattākaññe* ‘prtng to a house-holder’ (PK-AS16.3b3 [Pinault, 1989]);
kattākaññeṣṣe* ‘id.’ (67a3). ∎TchA kātäk and B kattāke are both borrowed, perhaps directly from early Khotanese (cf. ggāṭhaa- < *ggāṭhaka-) or perhaps from the Prakrit source from which the Khotanese is derived. Ultimately from Sanskrit gṛhastha- (Bailey, 1946:791-2, VW:625).

kanakapuṣpä (n.) ‘flower of Cassia esculenta’ (a medical ingredient)
[kanakapuṣpä, -, -//] (W-25a5). ∎From BHS kanakapuṣpa-.

Kanake (n.) ‘Kanaka’ (PN of former Buddha)
[Kanake, -, -//] (429a4).

Kanaṣke (n.) ‘Kanaṣka’ (PN)
[Kanaṣke, Kanaṣki, -//] (423a3, 490-aI-4).

kane See knents.

kanti* (n.) ‘± bread’
[-, -, kanti//] kr[e]nta śwatsanma kanti tänktsi ārwer yāmormeṃ ‘having made ready good things to eat, even bread’ (375b5), [ka]ntiś yikṣye masa o[k] t[o]m ‘flour for bread went, eight tom]’ (433a2). ∎Etymology uncertain. VW (187) suggests a connection with PIE *gnedh- ‘press together’ [: Old English cnedan ‘knead,’ OCS gnesti ‘press,’ Old Prussian gnode ‘trough for kneading bread’ (P:371)] but the semantics are hardly compelling.

kante (numeral) ‘hundred’
[kante, -, kante//-, -, käntenma] kameṃ śr[a]ddh[e]ño Śrāvasti-riṣṣi upāsaki käntenmasa ‘the believing lay-brothers, citizens of Ś., came by the hundreds’ (15a3= 17a3), kaṃnte kältsau ṣalype ‘an oil pressed/sieved one hundred [times]’ (P-1a2), kante kauntsa ‘for a hundred days’ (W-42a6). ‣The numbers from ‘101’ to ‘199’ are phrases as in English, e.g. kant=īkäṃ-okt ‘128.’ Multiples of ‘hundred’ are compounds of the type ṣkas-känte ‘six hundred.’ Such numbers may be inflected at least in the ablative and perlative, e.g. tärya-käntemeṃ or piś-känt(e)sa (Winter, 1991:123). ∎TchA känt and B kante reflect PTch *känte from PIE *ḱṃtóm ‘100’ (from *dḱṃtóm and related to *déḱṃ ‘ten’ --see śak) [: Sanskrit śatám, Avestan satəm, Greek hekatón, Latin centum, Old Irish cét, Welsh cant, Gothic hund, Lithuanian šim̃tas, etc., all ‘hundred’ (P:192), Lycian sñta ‘hundred’ (Melchert, 1987: 202-203; MA:405)] (Smith, 1910:11, VW:204). See also śak, ikäṃ, and taryāka.

kantwo (n.[m.sg.]) ‘tongue; language’
lamästär-ne auṃtsate-ne rupaśke kantwas[a] skāwa[tsi] ‘he sets him on [his] knee and began to kiss [his] face with [his] tongue’ (83a3), alyek-ypoye kaṃtwa weṃne ‘[if] he speaks a foreign tongue’ (325b2). -- käntwāṣṣe ‘prtng to the tongue’ (241b6). ∎TchA käntu and B kantwo reflect PTch *käntwo which, by metathesis, presupposes an earlier *tänkwo (as if) from PIE *dṇǵhweha-n-. This form matches exactly that found in Germanic (e.g. in Gothic tuggo) and, minus the n-stem extension, that of Old Latin dingua (Classical Latin lingua)--so Benveniste (1936:235, fn. 1, also VW:204). More distantly we have Old Irish teng, Sanskrit jihvā, Avestan hizvā, Old Persian hizbāna-, Armenian lezu, Old Prussian insuwis, Lithuanian liežùvis, OCS językъ (P:223; MA:594).

Kanthäke (n.) ‘Kanthaka’ (PN of a horse)
[Kanthäke, -, -//] (PK-12H-b2 [Thomas, 1979:47]).

kantsakarṣaṃ* a meter of 12/12/13/13 syllables (rhythm a and b: 5/7, c and d: 5/8)
[-, -, kantsakarṣaṃ//] (298a1).

kaparcitay (n.) PN?
//[Yu]rpaṣṣe kapar citayä śamaśkeṃtse tsukäle/// ([Lévi, 1913:320]).

kapār See kāpar.

Kapilavarṇe (n.) ‘Kapilavarṇa’ (PN of a brahman)
[Kapilavarṇe, -, -//] (81a1).

Kapilavāstu* (n.) ‘Kapilavāstu’ (PN of a city)
[-, -, Kapilavāstu//] (H-149.X.4b1 [Couvreur, 1954b:44]). -- kapilavāstuṣṣe ‘prtng to K.’ (628b4).

kapille* (n.) ‘± fever, illness’
[-, kapillentse, kappille//] ñake no śtarce kaunaṣṣepi kapilletse [lege: kappileṃtse] sātke weñau ‘now I will speak of the remedy for the four-day fever/ sickness’ (P-1b1/2), ñake trice kaunaṣṣe kapilleṃtse weñau ‘now I will speak of the three-day fever/illness’ (P-1b4/5). -- kapilletstse* ‘having a fever/illness’ (P-4b5). ∎In form a nominalized verbal adjective from an unattested, Class IV subjunctive stem, *kāpi-, representing a PIE *kap-ye/o- [: Greek káptō ‘gulp down,’ Latin capiō ‘I take,’ Albanian kap ‘take, grasp,’ or Gothic hafjan ‘lift,’ etc. (P:527-528)]; alternatively its synonym *ghabh- as in Latin habēre ‘have’ (Hamp, p.c.)], thus ‘a taking’ or ‘a seizing.’ A similar semantic development is to be seen in German benommen or English numb, originally past participles of Proto-Germanic *(bi-)niman ‘take.’ Less likely to my mind is Isebaert's suggestion (1981[83]):261) that we have here a reflection of a virtual PIE *kwōp-e-lyo- or *kwəp-e-lyo- ‘± vapor, heat’ from *kwēp- ‘boil, smoke, breathe’ (cf. kāp-). See also perhaps kāpar.

kapci (n.[m.sg.]) ‘thumbprint [as mark of authentication]’
[kapci, -, -//] yirpṣuki Putteyānentse kapci ‘the thumbprint of the supervisor P.’ (P-460a2), [V]aitike lyāka se kapci ‘V. has seen [it]; this [his] thumbprint’ (460a3). ‣The equivalent of Khotanese haṃguṣta- ‘finger (seal)’ or Chinese (pinyin) huàzhǐ ‘id.’ For a discussion of the realia, see the article by Kumamoto in Emmerick and Skjærvø (1987:151-154). ∎Certainly a borrowing from the Chinese, but the details are obscure. The -ci is obviously the equivalent of Chinese zhǐ ‘finger’ (Middle Chinese tçi’), but the origin of kap- is obscure. It is certainly not the equivalent of huà.

kappi* (nnt.) ‘purity; something pure’
[-, -, kappi//-, -, kappinta] kappi śeśuwer ‘eating [something] pure’ (431b1). ∎From Pali kappiya-. See also akappi-.

kapyāre* ~ kalpyāre* (n.) ‘worker, laborer’
[-, -, kapyāre//kapyāri, kapyāreṃts, -] ṣuk meñantse-ne kapyāres klese masa tarya tom ‘on the seventh of the month he brought three tom of klese for the workers’ (434a5), [ka]lpyāre keś pyākäle śīlne (Paris Sanskrit 71.080 [Couvreur, 1970:182]), parra yaṃ caumpa kapyāri wi ‘he goes through; with him two workers’ (LP-10a4). ∎From BHS kalpikāra(ka)- and/or Pali kappiyakāraka- or some other Prakrit relative (Couvreur, 1970:182). See following entry.

kapyāriśke* (n.) ‘± little worker’
[-, -, kapyāriśkaṃ//] (578a1). ∎A diminutive of kapyāre* ~ kalpyāre*.

kamartāññe* (n.) ‘rulership, sovereignty’
[-, -, kamarttāññe//] yamast [t]uwe mā lantuññe kamārtaññe eṃṣke[ts]e ‘thou hast not done kingship or even rulership’ (128b6). -- kamarttāññeṣṣe ‘prtng to rulership’ (K-9b2). See discussion kamartīke.

kamartīke (n.) ‘ruler’
[kamartīke, -, - (voc. kamartika)//kamartiki, -, -] kuse kamartiki säsweñ /// ‘whoever [are] lords and rulers’ (65a2). ∎TchA kākmärtik and B kamartike reflect PTch *kākmārtike, a nomen agentis in -ike derived from *kākmārtā- (A kākmärt, in B enlarged with -ññe as kamartāññe, q.v.) ‘rulership, sovereignty.’ Extra-Tocharian connections are uncertain. VW (1967:181-2, 1976:192-193) suggests a putative PIE *kwōḱmōr (cf. Sanskrit kāśate ‘appears, shines’ and, more particularly, Greek tekmōr ‘sign’ (MA:25). However the *-tā- is not well explained under this hypothesis and the meaning is not particularly apposite.

kamāl (n.) ‘jaundice’
[kamāl, -, -//] kamāl = BHS kāmala- (ST-b5). ∎From BHS kāmala-.

kampāl* (n.[m.sg.]) ‘mantle, cloak’
[-, -, kampāl//] Śrāvastine Upanandeś ājīvike śem rätreṃ kampāl ausu [] Up[a]nande ceu kampāl yaṣṣāte-nemeṃ mā wsā-ne ‘in Ś. a religious mendicant came to U. wearing a red mantle; U. begged this mantle from him [but] he didn't give [it] to him’ (PK-NS-18A-b1/2 [Thomas, 1978:238-239]). ∎From BHS kambala-. See kampās*.

kampās* (n.) ‘cotton’
[-, -, kampās//] rätreṃ kampās ausū ṣai []Upanande cewmeṃ kampās yamṣāte ‘he was dressed [in] red cotton; U. asked the cotton from him’ (337a4). -- kampāsäṣṣe ‘prtng to cotton’: kampāsäṣṣe śwelesa śanmäṣäṃlle [sic] ‘[it is] to be bound with a cotton bandage’ (P-2a6). ∎From BHS karpasa-, crossed with kambala-. See see kampāl*.

kayast (n.) a species of medical plant
[kayast, -, -//] (P-1b2). ∎From BHS kāyasthā-.

karañcapijä (n.) ‘seed of Pongamia pinnata (Linn.) Merr.’ = ‘P. glabra Vent.’ (a medical ingredient)
[karañcapijä, -, -//] (P-2b5). ∎From BHS karañjabīja-.

karavīräṣṣe* (adj.) ‘prtng to oleander’ (Nerium indica Mill.)
[f: karavīräṣṣa, -, -//] (497b7). ∎A derived adjective from an unattested *karavīr ‘oleander’ from BHS karavīra-.

karāk* (n.[m.sg.]) ‘branch’
[-, -, karāk//karākna, -, -] wrocc=āntseṃts karākna [lege: karākne?] (3a8), laitki atsi karakna [kus]e [nesäṃ] tne späntoṣä ‘vines, limbs, branches which are trusted here’ (554a4). ∎TchA karke and B karāk reflect PTch *kérākāin- and kérāk- respectively. (The PTch *e does not undergo ā-umlaut in TchA if stressed but does in B. The loss of the medial vowel in an open syllable is perfectly regular in TchA.) Both the phonological shape and the meaning suggest a possible connection of this word with 3kärk- ‘sprout.’ The semantic relationship is comparable in many ways to German zweig ‘branch’ < OHG zwīc ‘twig, sprout, cutting.’ If so, PTch *kérāk might reflect a putative PIE root noun *KorhxK-s if, as is certainly possible, 3kärk- reflects *Kṛhxk-. In addition we might note Lithuanian kárka ‘upper arm,’ Bulgarian krak, krak, Serbo-Croatian krâk ‘leg, femur’ (Balto-Slavic < *korhxko/eha-), Rumanian cra ‘leg,’ borrowed from Slavic, and its derivative cracă ‘branch,’ and possibly Albanian krah(ë) (m.) ‘arm, shoulder’ (if < *krhxk-sḱ-eha- or *korhxk-sḱ-eha- with metathesis? [Hamp (p.c.) takes krah and related krëhë to be from *krṇks- and *krenks- respectively and related to Rumanian (via some substratum) creanga- (pl. crengi) ‘branch’]). It would be reasonable to assume that we have a family of derivatives of *kreh1- ‘grow’ (P:577; MA:248-249). Somewhat similarly Hilmarsson (H:83) takes the Tocharian word to be a derivative of PIE *gherh1- ‘sprout, protrude,’ adducing OHG graz ‘sprout’ and SC grána ‘branch’ as cognates. Not with VW (189) from 2kärk- ‘bind’ (cf. Lithuanian ker̃gti) with the B karāk borrowed in some fashion from A karke (< *korgo-). See also kärk-3 and karāś*.

karāś* (n.[m.sg.]) ‘forest, woods’
[-, -, karāś//] karāś ynūcaṃ [ceṃ wnolmeṃts] ‘for [these] beings going [into] the woods’ (23a7), saṃsāräṣṣe karāśne ce tetrikoṣä ‘those lost in this saṃsāra-forest’ (212a4). ∎TchA kārāś and B karāś would appear to be from a PTch kārāś or *kerāś but further connections are unclear. It is usually taken as a borrowing from Khotanese karāśśa- ‘creeper, vine’ (so VW:625). However, the formation of karāśśa- is isolated within Khotanese (there is an Iranian *kar- which appears in Khotanese kīḍā- ‘creeper, bush’ < *karitaka- but Bailey, 1979, can offer no source for the -āśśa-). Perhaps we have here an old collective *Korhxkyom or the like, a derivative of the *Korhxks that gives karāk ‘branch,’ q.v. As ‘b(r)ushy place,’ ‘place full of branches, sprouts’ it would be a good description of the riparian thickets of the Tarim Basin to which karāś might natively have been applied. If so, perhaps Khotanese karāśśa- might be a borrowing from TchB rather than vice versa. Similarly H:84.

kariśke* (n.) ‘± fruit, harvest’ (?)
[-, -, kariśke//-, -, kariśkenta] ñweṃ kariśke[ś] /// (430.4), ṣar pattit [t]rukālle kariśkenta wärpanamane tākaṃ ‘the hand that will give the honor will be enjoying the kariśke’ (558b1). ∎A diminutive of an unattested *kāri, itself a derivative of kār- ‘gather’ (H:86)?

karītsñe* (n.) ‘± wetness’ (?)
[-, -, karītsñe//] pwārmeṃ laṃññi krostaṃñe war karītsñe rīñi[trä] ‘[even if] from the fire cold should emerge, [or even if] water renounced its karitsñe’ (100b2). ‣We have here a short set of contrary-to-fact concessive clauses. So we are looking for something that water could lose that would be analogous to fire's becoming cold, thus the supposition that karītsñe might mean ‘wetness’ or the like. ∎In form an abstract in -äññe from an adjective of possession *karītstse (i.e. *kāri + -tstse). If the meaning given is approximately correct, probably not related to kariśke*.

karuṃ (n.[m.sg.]) ‘pity, compassion’
[karuṃ, karuṇäntse, karuṃ//] [wināskau] karuṃ ceu orocce täñ ‘I honor thy great compassion’ (226b1). -- karuṇaṣṣe ‘prtng to pity or compassion’ (45a3). See also karuṇīke and añmālaṣke.

karuṇapralāp* meter of 4 X 12 syllables (rhythm 5/7)
[-, -, karuṇapralāp//] (82a3, 264b3).

karuṇasāri (n.) ‘Dalbergia sissoo Roxb.’ (a medical ingredient)
[karuṇasāri, -, -//] (W passim). ∎From BHS kālānusāri-.

karuṇīke (adj.) ‘sympathetic, compassionate’
[m: karuṇīke, -, -(voc. karuṇīka)//] [ka]ruṇīke añmālaṣke ‘sympathetic and compassionate’ (574b3). ∎From BHS *karuṇika- (not in Edgerton or M-W). See also karuṃ.

kare (n.) ‘worth, rank’
[kare, -, -//] kare sporttotär yogācārentse paramañiya[teṃs] täräm wikäṣñeṣṣai lalyīntse (591b2). -- käre-perne ‘± glorious, worthy’: krui twe wroccu wlo yāmt ñi rekisa käll[ā]t yñ[ak]t[eṃ] śale yśāmna käre-perne lantuññe ‘if thou, great king, dost achieve by my word a glorious kingship among gods and men’ (128b4);
käre-pernetste ‘id.’ (73b3=75b4). ∎TchA kär and B kare reflect PTch *käre possibly reflecting either a PIE *gwṛros (nt.) (by Lindeman's Law which lengthens a prevocalic resonant in what would otherwise be a monosyllable) or *gṛhx-os (nt.) ‘weight’ [: Greek báros ‘weight’], a nominal derivative of gwṛr-u- (again with Lindeman's Law) or *gwṛhx-u- ‘heavy’ [: Greek barús, Sanskrit gurú-, Latin gravis, Gothic kauru-, etc., all ‘heavy’ (P:476)] (VW, 1972[74]:143-4, 1976:205). Semantically we might compare Hittite nakki- ‘heavy’ but also ‘important, respected.’ It has also been supposed that kare means ‘good,’ and thus kare perne ‘good dignity’ (Winter 1968:61ff., H:84-85). If so, the usual etymology is impossible and this word belongs with kartse ‘good.’ On the whole, however, the usual translation ‘worth, rank’ seems the more likely. See also käre-perne.

karep (n.[m.sg.]) ‘damage, harm’
[karep, -, -//] totkā-yärm [s]e [tn]e karep wnolmentse ‘of little measure [is] this damage to a being’ (16a7), [mā ost]meṃ lnäskeṃ karep yāma[skenträ] ‘they do not leave the house [i.e. become monks] and do themselves harm’ (230a2). ∎TchB karep and A kāryap ~ kārip- (e.g. allative sg. kāripac) are cognate, but the exact mechanism of that relationship, whether it is by inheritance or borrowing (from A to B, from B to A, or from some third language), is uncertain. Perhaps from PIE *ḱer- ‘decay; harm’ (P:578; MA:312). For another suggestion, see VW (196).

karocuki (n.) ‘?’ (a medical ingredient)
[karocuki, -, -//] (W-28a4).

karkar* (n.) ‘cancer’
[-, karkarntse, karkar//] (158b2, ST-a5). ∎From BHS karkoṭi-.

karnor (n.) ‘± striking, killing, hurting’
karnor = BHS hatam (H-149.315b4 [Sieg, Siegling, 1930-32:491]). ∎Derived from kärn-, q.v.

karmapath* (n.) ‘the way of [good] works’
[-, -, karmapath//-, -, karmapathänta, -, -] (24a6). -- karmapathäṣṣe* ‘prtng to the karmapatha’ (346b1). ∎From BHS karmapatha-.

karmapāy-weṣṣeñca* (n.) ‘one who speaks the karmavācanā (i.e. the one who states the matter moved by an assembly of monks or nuns)’
[-, karmapāy-weṣṣeñcantse, -//] tumeṃ karmapāyä-weṣeñcatse tonak rekauna ... weṣäle ‘then one [is] to say these words of the karmavācanā-speaker’ (KVāc-18a4 [K. T. Schmidt, 1985:764]). ∎Karmapāy must be karma- as in BHS + vācā as in Pali kamma-vācā but the phonological details are obscure. See also karmavācaṃke.

karmavācaṃke* (n.) ‘± one who states the matter that has been moved by the assembly of monks; parliamentarian’ (?)
[-, karmavācaṃkentse, -//] (330b3). ∎If from a putative BHS *karma-vācanaka- (not in M-W or Edgerton) from karmavācanā- ‘stating of the matter moved.’ See also karmapāy-weṣṣeñca.

Karmavārg* (n.) ‘Karmavarga’ [chapter of the Udānavarga]
[-, -, Karmavārg//] (S-3b2).

karyor* (n.) ‘buying, business negotiation’
[-, -, karyor//] ṣaḍvarginta karyor pito misko ailñe yamaṣyenträ ‘the ṣaḍvargikas were engaged in buying, selling, exchanging, and inheriting’ (337a2), kuse ṣamāne karyor pito yamasträ olank kärnāsträ kwāts plankṣäṃ pärkāwse [sic] pelkiṃ ‘whatever monk negotiates a price, buys cheaply and sells dear for the benefit of profit’ (337b3). -- käryortstse* ‘± merchant’: yoñiyai ṣparkäṣṣukiṃ käryorcceṃmpa wat [] yaṃ pāyti kättankäṃ ‘[if one] goes with a yoñiyai ṣparkäṣṣukiṃ or a merchant, he commits pāyti’ (330a5). ∎A nomen actionis derived from kärya-, q.v. See also käryorttau.

karveṃ ‘?’
///tlava | karveṃ śu/// (584a9). ∎Perhaps a miswriting for karweñ ‘stone’ (acc. sg.), as suggested by Hilmarsson (H:98).

karwa* (n.pl.) ‘reeds’
[//-, karwaṃts, -] skwänma ket rälsko [lege: pälsko] kärwa[t]s [s]kwänma ma skwänma (254a2=255a4). -- kärwāṣṣe ‘prtng to reeds’: /// [kä]rwāṣṣe ost ram no onkolmo = BHS naḍāgāram iva kuñjaraḥ (unpubl. Berlin fragm. [Thomas, 1968b:200, fn. 5]). ∎TchB karwa (pl.) is cognate with A kru- (loc. sg. kärwaṃ, derived adj. kärwāṣi). Isebaert (apud Thomas, 1985:138) correctly related this word to the otherwise isolated Avestan grava- (m.) ‘Rohrstock, Stock’ (MA:481). Both Avestan grava- and Tocharian karwa can reflect a PIE *g(w)rewo-. Not with VW (236-237) who suggests PIE kruwā- (*kruhxeha-?) and a relationship with OCS krovъ ‘roof,’ kryjǫ ‘cover, hide,’ Lithuanian krūvà ‘pile, mass,’ kráuju ‘heap up,’ Old Irish cráu ‘byre, hut’ (P:616) assuming that the Tocharian words originally meant ‘that which covers.’

karse (n.[m.sg.]) ‘± deer, stag’
[karse, -, -//] ysāṣṣe ramt karse mlyuweñc ‘thighs like a golden stag’ (75a1). ‣We have here, in a composition praising the Buddha's lakṣanas or marks of bodily perfection, the equivalent of the BHS aiṇeyajangha- ‘having legs like a black antelope’ (translated in the Chinese lists as, ‘thighs like a royal stag’). For the identification of karse, see Adams, 1983a:611, fn. 2 (further, Adams, 1991b:4-5). ∎Karse must reflect a PTch *ḱṛh2só- ‘horned one,’ an exocentric derivative of *ḱérh2s ‘horn,’ with appropriate reduction of the (now) unstressed vowel. One should compare Greek kéras ‘horn’ and its derivative keraós ‘horned’ (as if from *ḱerh2só- with analogical full vowel). However, the more original adjective (*ḱṛh2só-) appears also in Greek (Hesychius) in two nominalizations (with regular stress retraction): Ionic kárā ‘cattle’ (an old neuter plural) and Cretan (feminine singular) kárā ‘tame goat’ (for the Greek forms, see Nussbaum, 1986:156-157; for wider PIE affiliations P:574-576; MA:260, 272-273). Less likely is Hilmarsson's suggestion (H:92-93) that it is a reflex of PIE *kṛsó- ‘black’ (as in Sanskrit kṛṣná- ‘black’).

kartse ~ krent (a) (adj.); (b) (n.[m.sg.]) (a) ‘good, beautiful’; (b) ‘good, welfare’
(a) Adj. [m: kartse, kreñcepi, kreṃt/kartsi (~ *kreñc), -, (*kartsi) ~ kreñc/kreñc, krentaṃts, krentäṃ] [f: kartsa, -, kartsai//-, -, krenta]; (b) Noun [kartse, -, kartse//] (a) [Mṛ]gārañ stānkne kreṃnt ‘in the beautiful palace of Mṛgāra’ (3a5), kreñc [= BHS santaḥ] c[ai po] kr[e]ntäṃne [= BHS satsu] śarsäskeṃ-ne eñw[e]tstse (5b1), tesar ṣ nāki krentäṃtsa ‘and they set reproach over the good’ (15a5=17a6), [pe]laikne tänkwsa pw āñmtsa päklyauṣtso pelaikn= ākṣiṃ karttse palkas ‘listen to the law with love and with [thy] whole self; look well at the announcer of the law!’ (19a2), erene kartstsa werene kartstsa śukene kartstsa krenta ṣotrunasa kekenusa ‘good in form, good in smell, good in taste, provided with good signs’ (107a4/5), posa kreś tākacer ‘you will be better than all’ (107b3), mā kartsa = BHS akuśalā (200b3), krento = BHS kalyāṇaṃ (308a3), tekanmane kartse ‘[it is] good for diseases’ (500a4), kartsi eṅwene = BHS satpuruṣau (532b4), krentäṃ akalṣälyeṃ = BHS sacchiṣyāṃ (H-ADD.149.62a2 [Couvreur, 1966:165]), kreṃt pelaikne = BHS saddharmam (H-ADD.149.85a5 [Thomas, 1968a: 201]), [in Manichean script] kryntplskvš/// = krent pälskoṣ ṣañ? (Winter/ Gabain:13);
(b) ytāri weṣṣäṃ se kartseś po wnolmets täṅwaññeñca ṣek ‘he [who is] always loving tells the way to good for all beings’ (29a4), ṣañ śl=ālyenkäts kartse[ne] splekkessu ‘zealous for his own welfare and likewise [that] of others’ (30b5), kartse yayātaṣṣa = BHS sudāntena (181b5), wesäñ kärtseśc ‘for our good’ (214a4/5). -- As the first member of compounds often the equivalent of BHS su-, hita-, or sat-;
kärtse-akṣu* ‘well-instructed’: kuse pelaikneṣṣe reki kärts-a[kṣoṣ] = BHS ko dharmapadaṃ sudeśitam (H-149.198b6 [Thomas, 1968a:197]);
kärtse-ere ‘of good appearance’: cmelane kärtse-ere mäsketrä kärtse-weśeññai ‘in births he is of good appearance and good voice’ (K-9a2);
kärtse-yāmi* ‘benefactor’ (= BHS hitakartu- [251a4]);
kärtse-ykne ‘± in good fashion’ (417b1);
kärtse-rita ‘seeking good’ (386a3);
kärtse-reki ‘having a good word, message’ (386a3);
kärtse-wawlāwau ‘well-behaved’ (320b7);
kärtse-were ‘having a good smell’ (= BHS sugandhīni [308b6]);
kärtse-weśeññai ‘eloquent’ (K-9a2);
kärtse-weṣṣeñca* ‘eloquent’ (= BHS hitavaktu- [251a4]), = BHS subhāṣitam [U-20a4]);
kärtse-ṣälype ‘having or offering beautiful oblations, devout, pious’ (= BHS suhaviṣ- [550b3]);
krent-pelaikne ‘± virtuous’ (= BHS saddharman [U-22a5]);
kärtseṣṣe ‘good’: se kärtseṣṣe ak[āl]k ñ[i] ‘this good wish of mine’ (270a2), kärtseṣṣe ñem-kälywe klyauṣāte ‘he heard the good fame’ (AMB-a4);
kärtsauñe ‘goodness, virtue; good work, service’: [tu]sa śpālmeṃ plāskaṃ ṣeme-ṣṣeme kärtsauñe ‘[if] he thus considers a single good deed’ (64b8), ce pintwātstsa kärtstsomñenta [sic] po yātoyeṃ-ś ‘by this alms-giving may all thy good deeds be able’ (107b7). ∎TchB kartse and krent-, though synchronically suppletive to one another, must be diachronically related. Krent- is obviously cognate with TchA krant- ~ kränt- which, like krent-, form part of a suppletive paradigm for ‘good’ (the part played in B kartse is played in A by kāsu--see s.v. kāswo) and kräntso ‘beautiful.’ Extra-Tocharian connections are uncertain. VW (232, with a review of previous literature) derives both kartse and krent- from PIE *ǵher- ‘desire, yearn for’ [: Sanskrit háryati ‘likes, takes delight in, yearns for,’ Greek khaírō ‘enjoy myself,’ Umbrian heriest ‘volet,’ OHG gerōn ‘want, desire, yearn for,’ etc. (P:440-441; MA:158)]. More particularly, VW would equate kartse with Greek khartós ‘causing delight, welcome’ (with the common Tocharian substitution of *-yo- for *-o-) and krent- with the aorist participle khareís (< *kharēnts) ‘rejoicing.’ Neither in form (A krant- ~ kränt- presupposes a PIE *-ont- ~ -ṇt- rather than an impossible *-ēnt- ~ -ṇt-) nor in meaning is the latter equation particularly good. However, a participle of the type *ǵhr-ont- ~ ǵhrṇt- with a meaning ‘pleasing’ would seem to be acceptable if not actually attested. Hilmarsson suggests (H:97-98) a relationship with Old Irish carae ‘friend,’ taking both from *kṛh2-ont-. However, the Old Irish is more probably from *kha-r- (MA:357), a pre-form which would not work for Tocharian.
Another possibility, following a suggestion of Specht's (1944:128, fn. 1), would be to relate kartse to PIE *gwṛha-tó- [: Sanskrit gūrtá- ‘celebrated,’ Lithuanian gĩrtas ‘id.,’ Latin grātus ‘grateful, thankful, appreciative; received with or deserving gratitude, acceptable, welcome; pleasant, attractive, charming’] from PIE *gwṛha- ‘praise, chant in praise’ [: Sanskrit gṛnāti ‘sings, praises,’ Lithuanian giriù ‘praise,’ Old Irish bard ‘bard,’ etc. (P:478; MA:449)]. Krent- would then reflect a particple *gwrha-ont- ~ gwrhaṇt- with a similar meaning (Pinault, 1979). Particularly in this connection we should note Lithuanian gẽras ‘good, kind, splendid’ from this root. See also krentauna.

kalapak* (n.) ‘a kind or ornament; a sectarian mark on the forehead’ (?)
[-, -, kalapak//] (320a4). ∎From BHS kalāpaka-.

kalāk- (vi.) ‘follow’
Ps. I /kolok-/ [MP -, -, koloktär// -, -, kolokantär; MPPart. kolokmane]; Pt. Ib /śālākā-/ [-, -, śalāka//]; PP /kākālākā-/ skwänma śaiṣṣe kolokträ ... ceṃ läklenta ompostäṃ kolokanträ skiyo rā ‘the world follows good fortune; sufferings follow after it like a shadow’ (255a2/3); /// swañcaimtsa śalāk=ike poyśiṃñe laktse [ram no] (408b3); /// [pep]ränkoṣ kakālakaṣ wat (529b2). ∎This word is obviously to be related to TchA kälk- which forms the non-present tenses of i- ‘go’ but extra-Tocharian connections are uncertain. A kälk- and B kalāk- presuppose a PTch *kälk- ~ *kelāk- from a PIE *K(w)ḷK- ~ *K(w)olhxK- which might be from *kwelhx-, the set variant of *kwel- seen in Sanskrit cáritum, cūrtí- from cárati ‘moves, wanders; drives’ (P:639), extended by the same velar that appears in walāk- and parāk-, qq.v. (Smith, 1910:11; Adams, 1988b; H:62-63 [with differing details]). Not with VW (625-626) a borrowing from Uralic. See also käl-2.

kalāskana (n.) ‘?’
[//kalāskana, -, -//] watāmänta kalāska[na] tsankana ‘almonds, kalāskana, and shoots’ (W-31a5).

kaläl* (n.[m.sg.]) ‘± womb’
[-, -, kaläl//] mātri [kātsane] yaipormeṃ kka kälpormeṃ wi indriñcä kektseñaṣṣe [sic] i[nd]ri śauläṣe indri ṣ[pä] om no ceu kalälne ykuweṣ kautsiśco speltke yamaṣäṃ ‘having entered in the mother's stomach and achieving the two signs, the body sign and the life sign, he makes zeal to kill the one gone in the womb’ (333a2-4). ∎A derivative of the subjunctive stem käl-1 ‘bear, endure,’ q.v.

kaliyuk* (n.) ‘the Kali-age’
[-, -, kaliyuk//] (582b2). ∎From BHS kaliyuga-.

kalkaṣṣe See kālko.

kalpyāre See kapyāre.

kallau* (n.) ‘gain, profit’
[-, källauntse, kallau//] kete pkante yāmyeṃ kal[l]au[n]e cai cets sañi ‘these [are] their enemies whom they must hinder in achieving [food and drink]’ (31b7/8), kallau = BHS lābha- (542b4), wīśim ñiś kallau ynāmñe ‘may I shun profit and esteem’ (S-4b2). -- kallauṣṣe ‘prtng to gain’ (33b1) ∎A derivative of the subjunctive stem of kälp-, q.v. (i.e. kälp-nā- + -au). See also pärkāwse.

Kalyāṇavraddhi (n.) ‘Kalyāṇavṛddhi’ (PN in graffito)
[Kalyāṇavraddhi, -, -//] (G-Su7).

Kalyanamokṣe (n.) ‘Kalyānamokṣa’ (PN)
[Kalyanamokṣe, -, -//] (Otani 19.1.1 [Pinault, 1998:365]).

Kalyānawartane (n.) ‘Kalyāṇavardhana’ (PN in graffito)
[Kalyānawartane, -, -//] (G-Su32).

kawā-ññ- See kāp-.

kawātstse See kāwo.

kaśperne ‘?’
kaśperne mahāgrase[ne] /// (507a2).

kaśmaryaphal (n.) ‘fruit of Gmelina arborea Linn.’ (a medical ingredient)
[kaśmaryaphal, -, -//] (P-3b7). ∎From BHS kāśmaryaphala-.

kaṣake (n.) ‘Kashgarian’
[kaṣake, -, -//] twe ñī yaitkorsa maṃt pyām kuce kaṣake Puttamitre parra yaṃ ‘do thou my command that the Kashgarian P. go through’ (LP1a2-3). ‣Usually taken as a name but it would make Kaṣake Puttamitre the only double name in these records. Probably the equivalent of Turfan Middle Persian k’šy (< Proto-Iranian *kāšaka-) ‘Kashgarian’ (cf. Bailey, 1985:52).

kaṣāntaṣṣe* (adj.) ‘prtng to ordure’ (?) or ‘prtng to reprimand’ (?)
[m: //kaṣāntaṣṣi, -, -] koyn kakāyaṣ po kaṣāntaṣṣi kāri po ‘all having opened wide [their] mouth[s] [are] holes of ordure (?)’ (G-Su1-b). ∎Pinault (1986: 136) takes this form to be from *kaṣāynta, the plural of kaṣāy ‘ordure, impurity.’ However, kaṣāy seems only attested as ‘decoction’ in Tocharian. Hilmarsson (H:108) suggests a translation ‘prtng to reprimand’ instead. See kaṣāy and kastuna.

kaṣāy (nnt.) ‘infusion, decoction; impurity (?)’
[kaṣāy, -, kaṣāy//kaṣāynta, -, -] saṃtkinaṃś ka[ṣā]ynta pakseṃ ‘they cook the infusions for the doctors’ (324a5), kaṣāy päkṣalle warsa ‘the infusion [is] to be cooked in water’ (P-1a5). ∎From BHS kaṣāya-. See also kaṣāntaṣṣe*.

kaṣār* (n.) ‘saffron-colored monk's garb’
[-, -, kaṣār//] wässāte kaṣār-wassi ‘he wore the garb of a monk’ (107b4/5), kaṣār-wässanma kaṣkektseñtsa lyakānte-me ‘they saw just the monk's garments over their bodie[s]’ (108a10). ∎Like TchA kāṣār(i), a borrowing from BHS kāṣāya- or some Prakrit equivalent.

kaṣka (H:108) ‣misreading for kaṣṣu, q.v.

kaṣṭa (n.[m.sg.]) ‘misfortune, evil’
[kaṣṭa, -, -//] kkaṣṭa kucalle star-ñ se mā pkwalle lantuṃñe īke pästä/// ‘evil is to be contemned by me ...’ (606a4). ∎From BHS kaṣṭa-.

kaṣṣu (n.) ‘Costus speciosus (Koen.) Sm.’ (a medical ingredient)
[kaṣṣu, -, -//] (499a4). ∎From BHS kuṣṭha-.

kastuna (npl.?) ‘± threat’ (?)
/// [mapi lāntä]śc[ä] kastuna palskanatä ‘thou dost not contemplate a threat (?) against the king’ KVāc-19b2 (K. T. Schmidt, 1986:86). ∎Hilmarsson suggests (H:105) that this may be related to TchA kās- ‘reprimand, chastise,’ itself related to Sanskrit śās- ‘id.’ (< PIE *ḱeh1s- [P:533; MA:536]) (VW, 1941:31). See also kaṣāntaṣṣe, if the latter means ‘prtng to reprimand.’

kaswātstse See kāswo.

kā (interrogative pronoun) ‘why’
ka [sic] mā weścer krent [reki] ‘why do you not say the good word?’ (20b6), somo-añyai [lege: somo-aiñyai] somo ytārye kā westär ‘why is the single road called the only-traversable?’ (29b1), kā twe ñäś ñke ārtsi päknāstär ‘why dost thou intend to forsake me?’ (45a1), sū kā swāsaṃ ‘why will it rain?’ (140b4), tneka preksau-me kā snai meṃtsi kläṃtsañcer ‘here I ask you: why do you sleep without care?’ (G-Su1-d). ∎TchB kā reflects either a feminine instrumental or ablative *kweha(d) ‘in what [way]’, ‘for what [reason].’ One might particularly compare Greek pê ‘in what way?’ or Latin quā ‘by which way, how?’ (Duchesne-Guillemin, 1941:170, VW, 1941:29, 1976:191). See also kāttsi, katu, kuse, ksa, and kos.

kāk- See kwā-.

kāko* (n.[m.sg.]) ‘invitation’
[-, -, kāko//kakonta, -, -] pintwāt śaitsisa mā kakonta ‘begging [is how] to live, not invitations’ (32b8), śwer meñtsa ka ṣamānentse kāko wärpanalle ste ‘four months only is a monk to enjoy an invitation’ (331a2). -- kakoṣṣe* ‘prtng to an invitation’ (331b5). ∎An nomen actionis derived from kāk-, which fills out the paradigm of kwā- ‘call (to)’, q.v.

kākoṭi (n.) ‘Gymnena balsanicum’ (a medical ingredient)
[kākoṭi, -, -//] (W passim). ∎From BHS kākolī-.

kāñ (n.[m.sg.]) ‘?’
epe käñcelleṣṣe kāñ iścemne tse[tseku] ‘or (a) kāñ of lotus filaments burned/baked in clay’ (H-149. 45b1 [H:80]).

kāñci (n.) ‘sour gruel, rice-vinegar’
[kāñci, -, -//] (Y-2b5). ∎From BHS kāñcika-.

kāñm- (vi.) ‘play’
Ps. I /kāñm-/ [A -, -, kāñmäṃ//-, -, kāñmeṃ; MPPart. kañmamāne]; Ko. V /kāñmā-/ [Inf. kāñmatsi; Ger. kāñmalle] [ke]ry[eṃ] kāñmeṃ spänteṃnträ onwaññe śaul ‘they laugh and play and believe: life [is] eternal’ (2b2); /// k[ā]ñmatsi [ṣm]ī[c]e[r] ot ñi kenine ‘you sat on my knee in order to play’ (370b6). ∎Etymology uncertain. VW (194) suggests a connection with Sanskrit kāma- ‘desire, love,’ kam- ‘to love, desire,’ Latvian kãmêt ‘to be hungry for,’ derived from a more underlying *keha- ‘love’ as seen in Latin cārus (Mayrhofer, 1956:159). If so, kāñm- would be by metathesis from *kāmñ- but the semantic connection seems dubious (VW suggests a development via the ‘lusus venerius’). Cf. MA:357. See also kāñme.

kāñme (n.) ‘play’
[kāñme, -, -//-, -, kāñmeṃ] (389b3, H-149.40a3). ∎A nomen actionis derived from kāñm-, q.v.

Kāḍike* (n.) ‘Kālika’ (PN of a monk)
[-, Kāḍiki ~ Kāḍikentse, -//] (44a3).

kātk- (vi./vt.) G ‘rejoice, be glad’; K ‘make glad, gladden’
G Ps. II /kātk'ä/e-/ [A kātkau, -, kāccäṃ//-, -, kātkeṃ; MPPart. katkemane]; Pt. Ib /kāccā-/ [A //-, -, kaccāre]; PP /kākāccu-/;
K Ps. IXb /kātkäsk'ä/e-/ [MP -, -, kātkästär//; APart. kātkäṣṣeñca; MPPart. kātkäskemane]; Ko. IXb (= Ps.) [Inf. kātkäs(t)si]; Ipv. IV /päkātkäṣṣā-/ [Pl. pkātkäṣṣat]; PP /kākātkäṣṣu-/ mā tusa kātkau mā tu pällāmar ‘thus I do not rejoice and I do not praise it’ (596a4), tusa kāccän sū skwassu cmela[n]e ‘thus he rejoices, the one [who is] fortunate in [his] births’ (24a2), kāccän = BHS nandate (U-16a3), kkāccän [sic] = BHS modati (U-16a4), [olyapo]tstse kātkeṃ = BHS abhinindanti (H-149.315b2 [Sieg, Siegling, 1930-32:491]), kātkeṃ plontonträ ‘they are glad and rejoice’ (K-2b6); toy kakkāccuwa bramñikteṃś maitare wināṣṣar-ne ‘they, rejoicing, went to the Lord Brahma and worshiped him’ (107a10), ket no pälsko kakacu ‘to whom, however, [there is] a joyful spirit’ (255b3); kuse ma pälsko katkästrä ‘whoever does not make [his] spirit glad’ (255b2), pälskonta kātkäṣṣeñca weśeñña mäsketär-ne ṣpä ‘and his voice is gladdening the spirits’ (K-9b5); pkātkäṣṣat ceṃts pälskonta wärpaucaṃtso ailñesa ‘through giving make glad the spirits of these sufferers!’ (PK-17.4b2 [Couvreur, 1954c:90]). ∎TchA kātk- and B kātk- reflect PTch *kātk-. The latter is probably with VW (197-198) to be connected with Greek gēthéō (Doric gāthéō) ‘rejoice, be glad.’ The Tocharian form would be (as if) from a PIE *gehadh-sḱe/o- (MA:256). Such an etymology would force us to separate gēthéō from Latin gaudeō ‘id.’ However, this latter connection would presuppose a pre-Greek *gehawedhe-e/o- and as Frisk points out (1960:304) there is no trace of any contraction in the first syllable of the Greek verb which such a theory should imply. See also katkauña and kaccalya.

kāttsi (interrogative pronoun) ‘why’
kātsi tu = BHS kathan tarhi (547a7), kāttsi no wnolme śate mäsketrä cäñcan-ne ṣpä āyor aitsi ‘why is there a rich being and it does not please him to give a gift?’ (K-6a5). ∎kā ‘why’ reinforced by the particle attsi, qq.v. (VW:191).

kānt- (vt.) ‘± rub, polish by rubbing; rub away’
Ps. VI /kāntnā-/ [MPImpf. -, -, kantanoytär//]; Ko. V /kāntā-/ [MPOpt. -, -, kāntoytär//; Inf. kāntatsi] śaumo ks=allek [k]omt tsonkaik tsankoy ka taursa kektseñ kāntoytär ‘may another person rise daily at dawn and rub [his] body with dust’ (19b6), ciṣṣe saimäś kloyomar nauyto-ñ yāmor kāntoytär-ñ k[ṣā]nt[i] tākoy-ñ ‘I fall to thy refuge; may my deed come to naught, may it be rubbed away; may I have forgiveness!’ (TEB-64-11). -- kāntalñe* ‘rubbing, friction’: ṣesa kāntal[ñ]emeṃ = BHS saṃgharṣāt (532a2). ∎Etymology uncertain. VW (194) rejects a connection with either PIE *ghen- or *ken- ‘rub, scratch’ suggested by Couvreur (1950:127) as too inconcrete. While both these roots have dental élargissements (*ghnedh- and *knedh-) the vowel of the enlarged root follows the *-n- rather than preceding it as demanded by the Tocharian data and in both cases the enlarged forms mean ‘bite.’ If the original meaning of B kānt- was ‘polish by rubbing’ one might connect it with PIE *(s)kand- ‘illuminate, glow’ [: Sanskrit candati ‘illuminates,’ candrá- ‘glowing, brilliant,’ Albanian hënë ‘moon’ (< *skandneha-), Latin candeō ‘shine, glow,’ accendō, incendō ‘ignite’ (< *-candō), Greek (Hesychius) kándaros ‘ember,’ Welsh cann ‘white’ (P:526: MA:514)]. In pre-Tocharian we would have *kand(n)ā- ‘± make glow’ (transitive as in Latin). See also possibly kānts-.

kānts- (vt.) ‘± sharpen, file’
Ko. V /kāntsā-/ [Inf. kāntsatsi]; Pt. Ib /kāntsā-/ [A //-, -, kantsāre] /// kāntsasi yātka pā/// (432b4); kṣuranma kāṃtsāre kuśāneṃtsa 250 ‘[for] 250 kuśānes they sharpened the knives’ (490a-III-5). ∎Etymology uncertain. Possibly a denominative verb to kentse ‘rust, oxide of metal’, that is, in PTch terms, *kents-ā-. Alternatively one might see in this verb the reflex of an intensive present, PTch *kānt-s- related to kānt-, q.v. The semantics would be on the order of *‘rub’ > *‘whet’ > ‘sharpen.’ For another suggestion, see VW (194) who connects it with Sanskrit śíśāti ‘whet,’ etc. (also seen as a possibility in MA:510, 641). See also possibly kentse.

kāp- (vt.) ‘desire, crave, want’
Ps. XII /kāpāññ'ä/e- ~ kāwāññ'ä/e-/ [MP //-, -, kawāññentär]; Ko. V /kāpā- ~ kāwā-/ (see abstract infra); Pt. Ib /kāpā- ~ kāwā-/ [MP -, -, kawāte//]; PP /kākāpā-/ kest yokaisa memyoṣ wnolmi śwātsi yoktsiś | kawāṃñentär ‘tricked by hunger and thirst the beings desire to eat and drink’ (286b3); su onmiṃ yāmṣate kawāte-ne añ[m]ā[laṣke] ‘he repented and desired his mercy’ (34a2); kakāpau (66a8). ‣One might note that the tendency to turn intervocalic -p- to -w- in this word is resisted in the preterite participle as such a change would have made it homophonous with the preterite particple of kau- ‘kill.’ -- kāwalyñe ‘desire, craving’: kuse kāwalyñesa warñai śak karmapathantameṃ kaklautko [lege: kaklautkau] ‘whoever [has] turned from the ten karma-paths because of desire, etc.’ (102a3);
kāwalyñeṣṣe ‘prtng to desire’ (590b3). ∎TchA kāp-, B kāp-/kāw- reflect PTch *kāp- from PIE *kw(e)p- ‘± experience strong emotion’ [: Sanskrit kúpyati ‘is moved, excited, agitated; boil with rage or emotion; be angry,’ Latin cupiō ‘desire, long for,’ Sabine cuprum ‘good’ < ‘wished for,’ Old Irish ad-cobra ‘wishes’ (< *-kuprāt; as a denominative verb this Old Irish formation is something of a match for Tocharian kāpāññ- [Hamp, p.c.]), OCS kypiti ‘to boil, overrun,’ etc. (P:596-597; cf. MA:529)] (VW:194-195, with differing details). Whether or not this *kw(e)p- is the same as the *kw(e)p- ‘give off smoke, breathe heavily,’ as is usually assumed, is not easy to tell (see the material assembled at P:596-597). In TchB the present is semi-suppletive in that it is a denominative formation based on the noun kāwo ‘desire,’ itself a deverbal derivative from kāp-. PTch *kāp-ā- is surely *kep-ā-, possibly (as if) from a PIE o-grade intensive present (as Latin procāre ‘ask, entreat’). Hilmarsson suggests as an alternative (H:121-123) a derivation from PIE *kap- ‘seize’ as in TchB kapille ‘fever.’ See also kāwo and possibly kapille or kāpar.

kāpar (n.[m.sg.]) ‘± a bit; bite, morsel’
[kāpar, -, kāpar//] /// orottstse kapār y[amaṣle] ‘a big bite [is not] to be made’ (H-149-ADD. 131b5 [Couvreur, 1954b:51]), ṣeme kāparsa ‘mit eins’ (H-149-ADD.63/59a2). ∎Etymology uncertain. Perhaps ‘thing taken’ and related to kapille, q.v.

kām- See pär-.

kāmadhātu* (n.) ‘seat of desire’
[-, -, kāmadhātu//] (156a3). -- kāmadhātuṣṣe* ‘prtng to the seat of desire’ (591a1);
kāmadhātu-rūpadhātuṣṣe* ‘prtng to desire and form’ (PK-AS16.3a1 [Pinault, 1989]). ∎From BHS kāmadhātu-.

kāmaguṃ* (n.) ‘passion, perfect enjoyment’
[//kāmagu(nä)nta, -, -] (176a2). ∎From BHS kāmaguṇa-.

Kāmavarg* (n.) ‘Kāmavarga’ (a chapter in the Udānavarga)
[-, -, Kāmavarg//] (S-2b5).

kāmāvacaräṣṣe* (adj.) ‘prtng to the spheres of desire’
[m: //kāmāvacaräṣṣi, -, -] (176a3). ∎An adjective derived from an unattested **kāmāvacar ‘spheres or worlds of desire’ from BHS kāmāvacara-.

Kāmñäkte* (n.) ‘god of love’
[-, -, Kāmñäkte (voc. Kāmñäkta)//] [kä]nmaṣṣäṃ Kāmñäktempa ‘he comes with the god of love’ (609b4). ∎A compound of *kām + ñäkte, calqued on BHS kāmadeva-.

kāy* (n) ‘± receipt’ (?)
[-. -, kāy//] kāyne ṣotri ṣecaki aṣkār läkāskemane ‘the sign of the lion [is] seen on the receipt on the back’ (Otani 19.1.6 [Pinault, 1998:364]). ∎Etymology unknown.

kāy- (vt.) ‘open wide’
PP /kākāyā-/ mātārä srukalyñeṣṣe koyn kakāyau tekiṣṣeṃ kemeṃtsa po treṣṣäṃ śaiṣṣe ‘the monster opening wide [his] mouth of death chews the whole world with [his] teeth of disease’ (282b4), koyn kakāyaṣ po kaṣāntaṣṣi kāri po ‘all having open wide [their] mouth[s], all [are] pits for garbage’ [?] (G-Su1-b). ∎TchB kāy- is from PIE *ǵhoh1(i)- ‘gape, open wide’ [: Greek kháskō ‘yawn, gape (especially of the mouth)’ (< *ǵhh1-sḱe/o-, though one would expect Greek -é- rather than -á-), Latin hiāre ‘to open, stand open, gape,’ hīscō ‘id.’ (< *ǵhih1-sḱe/o- with laryngeal methathesis from *-h1i-), Lithuanian žióju ‘open,’ OHG gīēn ‘gape,’ TchA śew- ‘yawn’ (< *ǵheh1i-w-), etc. (P:419-422: MA:653)] (VW:199). More particularly the preterite participle kākāyā- reflects a TchB preterite stem *kāyā- from PTch *kāyā- (as if) from *ǵhoh1i- + the ubiquitous Tocharian preterite -ā-. See also koyn, kāre.

kāyike (adj.) ‘corporeal’
(172a2). ∎From BHS kāyika-.

kār- (vt.) ‘gather’
Ko. V /kārā-/ [A kārau, -, -//; Inf. kāratsi]; Pt. Ib /kārā-/ [A //-, -, karāre; MP //karāmte, -, karānte] pelaik[n]e klyauṣtsi āyor ... pelaikneṣṣana naumiyenta kāratsiśco ‘to give the gift of hearing the law and gathering the jewels of the law’ (23a7); tetkorsa [lege: nenkorsa] ka käṣṣinta karāre toṃ ślokanma ‘only by [their] disappearance did the teachers assemble these ślokas’ (11b1); stanāmeṃ okonta wärskānte pyapyaiṃ karānte ‘they smelled the fruits from the trees and gathered flowers’ (576a2). ‣At least in part semantically overlapping with kraup-, q.v. ∎TchA kār- may reflect a PIE o-grade present (see Jasanoff, 1979) *hagor-, parallel to the *hagerye/o- seen in Greek ageírō ‘collect, gather, assemble’ from *hager- ‘gather’ restricted to Greek and Tocharian (VW, 1949:301, 1976:195, though details differ). In a variation on this etymology, Hamp (p.c.) suggests that Greek ageir- is pre-Hellenic (but Indo-European) *haed-ǵher- but this *ǵher- would still match Tocharian kār-. See also perhaps kariśke, karītsñe, and koro.

kārik* (n.[m.sg.]) ‘concise statement of doctrine’
[-, -, kārik//] (Thomas, 1957:289). ∎From BHS kārikā-.

kāruṃ See karuṃ.

kāre (also kārre) (nm.) ‘± pit’
[kāre, -, kāre//kāri, -, -] [e]piṅtene kārre ṣai su śarabhe-luwo eṣke pruka Brahmadatte wa[lo klāya] ‘in between was a pit; while the śarabha-animal leaped [it], king B. fell’ (358a3), koyn kakāyaṣ po kaṣāntaṣṣi kāri po ‘all having open wide [their] mouth[s], all [are] pits for garbage’ (G-Su1-b), kārene klāyaṃ kwri auswann ot sa ‘if she falls into the pit, then she will cry out’ (H-149.15b3 [Krause, 1952:71]). ∎Probably the equivalent of TchA kār in kāraṃ lmo ‘having sat in a hole.’ Cognate with the otherwise isolated Greek khôros (also khōrā) ‘free space, area between, land, etc.’ (cf. also khōrís ‘without,’ khōrízō ‘separate.’ Greek khôros and TchB kāre reflect a PIE *ǵhoh1ro- (MA:534) from *ǵheh1(i)- ‘gape, open wide’. Perhaps also related to Greek khēra ‘widow’ (VW:196). See further kāy-.

kārp- (vi./vt.) G ‘descend, come down, step down’; K ‘make descend, lower’
G Ps. IV /korpo-/ [MP korpomar, -, korpotär//; MPImpf. //-, -, korpyentär]; Ko. V /kārpā-/ [A -, kārpat, kārpaṃ//-, -, kārpaṃ; Inf. kārpatsi]; Pt. Ib /kārpā-/ [A karpāwa, karpāsta, kārpa//karpām, -, -]; PP /kākārpā-/;
K Ps. IXb /kārpäsk'ä/e-/ [MP -, -, kārpästär//]; Ko. IXb (= Ps.) [AOpt. kārpäṣṣim, -, -//; Inf, kārpäs(t)si]; Pt. IV /kārpäṣṣā-/ [A -, kārpäṣṣasta, -//; MP -, -, kārpäṣṣate//]; PP /kākkārpäṣṣu-/ (K-T) ette korpyentär pitwā[t] św[ātsi] ‘they descended below to eat alms’ (430a3); mäkte wranta ckentameṃ kārpaṃ ‘as the waters descend from the rivers’ (30a8), kārpaṃ mātri kātsane camel enka[lñeś] ‘he will descend into the mother's womb to grasp at birth’ (113a3); Ylaiñätñe weṣsa karpāsta ‘thou didst descend under the guise of Indra’ (TEB-58-22); śak karmaṣṣai ytāri tāu paṣṣimar ñiś kārpäṣṣim alyenkäṃnne ‘may I practice the way of the ten deeds and may I make [them] descend on others’ (S-3a4); śaiṣṣe ñäkta karpäṣṣasta ytārine /// ‘O Lord, thou hast made the world step down on the way’ (212a5). -- kakkārparmeṃ.
kakkārpäṣṣormeṃ. ∎AB kārp- reflect PTch *kārp- whose nearest relatives would seem to be Old Norse hrapa ‘fall; hurry,’ Modern Low German rapp ‘quick,’ sik reppen ‘hurry,’ Middle Irish crip ~ crib ‘quick’ (P:935; VW, 1962a:180, 1976:196; MA:285). The Germanic forms would seem to presuppose a PIE *krob- while Tocharian would presuppose *korb-. One or the other must show metathesis (the Middle Irish, from *kṛb-, is indifferent). TchA with its present kārnā- (< *kārpnā-) and preterite *kārpā- may show an older state of affairs in Tocharian. Or, A *kārpnā- and B korpo- may both be analogical creations designed to differentiate the present from the subjunctive kārpā-. In any case, we seem to have the entire Tocharian paradigm built around an old o-grade present (see Jasanoff, 1979) *korb- (or, of course, *krob-).

kārm (n.[m.sg.]) ‘deed, karma’
[kārm, -, kārm//] (174a4). -- karmaṣṣe* ‘prtng to a deed or to karma’: śak karmaṣṣai ytāri tāu paṣṣimar ‘may I practice the way of the ten deeds!’ (S-3a4). ∎From BHS karma-.

kāryakāryatstsaññe (adj.) ‘what is to be done and not done’
(170b2). ∎From BHS kāryākārya-.

kāryasaṃnipātstsaññe (n.?) ‘state of having an appointed gathering’ (?)
(170b3). ∎An abstract in -ññe built on an adjective of possession in -tstse to the (unattested) noun *kāryasaṃnipāt ‘appointed assembly’? The underlying noun is borrowed from *kāryasaṃnipāta- (not in M-W or Edgerton).

kārre See kāre.

kālk(o) (n.[m.sg.]) ‘paste deposited by oily substances when ground’
[kālk, -, -//] motaṣṣe kaṣāysa kālkä päkṣalle ‘with a decoction of alcohol the paste [is] to be cooked’ (497b2). -- kalkaṣṣe* ‘prtng to a paste’ (W-26b1). ∎From BHS kalka-.

kālp (nnt.) ‘age, eon’
[kālp, -, kālp//-, kalpanmaṃts, kalpanma] ñumka ṣe solme kalpa[nma] ‘all together 91 ages [long]’ (25a3), kālp kestaṣṣe ‘an age of hunger’ (590a7). -- kalpaṣṣe ‘prtng to an age’ (296b2);
kalpanmaṣṣe* ‘prtng to ages’ (591b6). ∎From BHS kalpa-.

Kāḷodāye (n.[m.sg.]) ‘Kālodāyin’ (PN)
[Kāḷodāye, -, -//] (H-149.X.4a3 [Couvreur, 1954b:43]).

kālyśke (n.) ‘boy, youth’
[kālyśke, -, kālyśkeṃ (voc. kālyśka)//] [twe Saṃci]te ñemṣait kālyśke ‘thou wert the youth S. by name’ (296a8/9), [U]ttare ñemase soy kālyśke (401a2), brāmaṃñe kālśke ‘brahmanical youth’ (Qumtura 34.1-g6 [Pinault, 1993-94:175). -- kālśkaṣṣe ‘prtng to a boy or youth’: kālśkaṣṣe kraupesa wawārpau = BHS māṇavagaṇ aparivṛta (542a2). ∎In form a diminutive, possibly with VW (1970a:165, 1976:193) from PIE *kal- and related to Old Norse halr (an i-stem) ‘man,’ Old English häle(þ) ‘man,’ OHG helid ‘man, warrior, hero’ (< *haliþ-), Old Norse hǫldr ‘free peasant, man’ (< *haluþ-) (cf. P:524). Whether or not these Germanic (and Tocharian) words are further related to Greek kalós ‘beautiful’ is uncertain.

kāvvi* (n.) ‘sage, poet’
[-, kavvintse, kāvvi//] (361a6). -- kavviṣṣe ‘prtng to a sage or poet’ (429b1). ∎From BHS kavi-.

kāwo (nf.) ‘desire, craving’
[kāwo, -, kāwa//] /// cmetsiśco kāwo tumeṃ tāka ‘thus there was the desire to be [re-]born’ (588b4), laks ra misāṃts kawāñ nakṣäṃ [śaul] ‘as a fish, out of desire for meat, destroys life’ (K-12b3). -- kawātstse ‘desirous’ (516b4). ∎A nomen actionis from kāp-, q.v. which, in turn, provids the basis for the denominative kawāññ- which forms the present of kāp-.

Kāś (n.) ‘Kāśa’ (PN)
[Kāś, -, -//] /// akalṣle Kāś kau[sal]/// (4a3) [= A-431a3]. -- kāśiṣṣe* ‘prtng to Kāś’: kāśiṣṣana ypaunane Bāraṇa[si] ‘Benares in the lands of Kāś’ (359a5).

Kāśyap* (n.) ‘Kāśyap’ (PN of a buddha)
[-, -, kāśyap//kāśyapi, -, -] (2a2).

Kāśyape*1 (nm.) designation of Nadī- and Gayākāśyapa
[//Kāśyapi, -, Kāśyapeṃ] tumeṃ cey wi omprotärcci kāśyapi ṣesa [aklaṣ]lyeṃ mpa maitare (108a8).

Kāśyape2 (n.) ‘Kāśyapa’ (short for ‘Mahākāśyapa,’ a disciple of the Buddha)
[Kāśyape, -, -//] (25b3).

kāswo (n.) ‘eruption, inflammation of the skin’
[kāswo, -, kāswa//] (282a4), in a list of diseases: kāswo = BHS kuṣṭha- (ST-b5). -- kaswātstse ‘having a skin eruption’: kuse yokäṃ kaswātse mäsketär ‘whoever drinks [this], he becomes "leprous"’ (ST-a5/6). ∎Probably Hilmarsson (107) is correct in relating this to Germanic *haswa- ‘grey, white’ [: Old Norse hǫss ‘grey hair’ and OHG haso ‘grey, white’; cf. also Latin cānus ‘grey’ < *kas-no-, and further P:533; MA:240] as the ‘white (disease).’ Less likely but also possible (with Winter, 1962b:113) is an originally euphemistic use of the PTch word that appears as TchA kāsu ‘good’ but the latter's own connections are uncertain. VW (1977a:141) suggests that we have here a virtual *gwōs-wōn-, a derivative of *(z)gwes- ‘extinguish’ but the semantics are anything but compelling.

kātso (nf.) ‘belly, stomach, abdomen; womb’
[kātso, katsāntse, kātsa//katsāñ, -, -] intsau kātsaś śeśśanmusa [= Pali udare dāramaṇ ḍalikaṃ bandhitvā] (18b8), mātri kātsane camel ‘birth in the womb of the mother’ (113a3), ñorīya kātso orottsa tākaṃ ‘[if] the lower abdomen is big’ (W-14a6), wrantse kātsane ‘in [cases of] water belly’ [= ‘dropsy’] (W-42a4/5), kasāntse [sic] = BHS -udara- (Y-3b3). -- kātsāṣṣe ‘prtng to the belly or stomach’ (73b6). ∎TchA kāts and B kātso reflect PTch kātsān- probably (as if) from PIE *gwōt-yōn- and related to Gothic qiþus ‘belly, womb,’ qiþuhaftō ‘pregnant,’ Old Norse kviδr (m.) ‘belly, womb,’ kviδugr ‘pregnant,’ Old English cwiþ (m.) ‘womb,’ OHG quiti ‘vulva,’ quoden ‘inner side of thigh,’ and perhaps Latin botulus ‘sausage’ (if < *‘intestine’ and borrowed from Oscan or Umbrian) (P:481). See Schwentner, 1942:228 (also VW:198; MA:2). The differences in ablaut among these words might be accounted for if they are independent derivatives of an old root noun.
Alternatively, Hilmarsson (1985) suggests a PIE *kuhxtyā- or *kuhxtyōn-; it would also be possible to assume *kwehxtyeha- or the like. This set of words would be related to TchA kāc ‘skin’ (and Latin cutis, Old Norse húδ ‘id.,’ Welsh cwd ‘scrotum, sack’). The semantic relationship would be something on the order of ‘skin’ > ‘bag’ > ‘belly.’ Pinault (1991:186), on the other hand, suggests a connection with the PIE locative adverb *kati seen in Greek kasígnētos ‘brother’ with relatives in Hittite katta ‘down toward,’ kattan ‘down (at),’ and Greek katá ‘down.’ The notion of ‘stomach’ would derive from *‘that which is below’ (particularly of an animal perhaps).

k(ä) strengthening particle ‣Often suffixed to pronominal and other deictic words. Thus we have allek ‘other,’ ompe ~ ompek, omte ~ omtek ‘(right) there,’ tu ~ tuk ~ tuwak ‘it,’ entwe ~ entwek ‘then,’ ot ~ otak, ‘then,’ etc. ∎Etymology uncertain. Proto-Indo-European had a number of particles beginning with a velar of some sort that would be suitable antecedents, e.g. *ḱe (Latin hīc, etc., though in this case the meaning seems to have been ‘hither’ and we might rather expect distal deixis in the antecedent of the Tocharian form [Hamp, p.c.]), *ge (Greek egōge, Gothic mik), *ghe (Sanskrit ha ~ gha, OCS -že, -go), or even *kwe. Phonologically the best equation is with Slavic -gъ, Baltic -gu (e.g. Lithuanian jéigu ‘if’) from PIE *-g(h)u.

käkse-wreme See kakse.

käñcelle See kiñcelle.

kät- (vt.) ‘strew (to some purpose),’ e.g. ‘sow [seeds]’
Ps. VI /kätnā- (~ käntā-)/ [A katnau, -, katnaṃ// -, -, kantaṃ; MPPart. kätnāmane; Ger. kätnālle]; Ko. V /kātā- ~ kätā-/ [A -, -, kātaṃ// -, -, katantär; MPOpt. -, -, katoytär//; Ger katalle]; Pt. Ia /śätā- ~ kätā-/ [A -, śtāsta, -// -, -, śtāre; MP // -, -, ktānte]; PP /käto-/ śaktalye iṅauṃ kästwer katnau ‘I sow the seed night and day’ (205a3), mäkte mäkci käṃtaṃ śaiṣṣentse tweyen aṣtsa ‘as they themselves spread the dust of the world on [their] head[s]’ [käṃtaṃ = BHS kiranti] (545a4/b1), pippāl eneṃ kätnālle ‘pepper [is] to be strewn within’ (FS-a6); [maitrey]eṃ kuse ysāṣṣāna pyapyaiṃ rā kātaṃ ‘whoever would strew maitreyas like flowers’ (274a6); śtasta śatkalye [sic] pernerñe[ṣe] onolmets pontats kärtseśc ‘thou hast sown the glorious seed for the good of all beings’ (203b2), [tau]r āṣtsa ktā[n]te po korsa ‘they scattered dust over [their] head[s] and over the whole of [their] throat[s]’ (PK-NS-36A-a5 [Couvreur, 1964:247]). -- ktormeṃ ∎AB kät- reflect PTch *kät- from PIE *(s)ked- ‘scatter’ [: Greek skedánnūmi/skídnēmi ‘scatter, strew,’ English scatter, shatter, Lithuanian kedėti ‘burst,’ and other, more dubious, cognates in Indo-Iranian, Albanian, and Slavic (P:919; MA:500)] (VW, 1963a:464-5, 1976:211; H:108-109 with differing details). As VW rightly points out the equation of Tocharian kätnā- and Greek skidnē- from PIE *(s)kedneha- is especially striking and significant. See also śäktālye and possibly ktakat.

kätarñe* (adj.) prtng to some species of plant
[f: //kätarñana, -, -] kätarñana tsänkana (W-9a6). ‣The word may also be read känarñana.

kätk-1 (vi./vt.) G (intr.) ‘proceed, pass on; pass [of time]’; (tr.) ‘cross, traverse, pass through [e.g. the sea]; transgress, commit [sin, deed]’; 1K ‘have [someone] proceed’; 2K ‘allow passage’
G (1)Ps. VI /kätknā-/ [A //-, -, kätk(a)naṃ]; (2)Ps VII /kättänk-/ [A -, -, kättankäṃ// -, -, kättankäṃ]; (3)Ps. IXa /kätkāsk'ä/e-/ [MP -, -, kätkāṣtär//]; Ko. V /kätkā-/ [A -, katkat ~ kātkat (KVāc.10b2), katkaṃ//; MPOpt. -, -, kätkoytär//; Inf. katkatsi; Ger. katkalle]; Pt. Ia /śätkā-/ [A śätkāwa ~ śitkāwa, śätkāsta, śatka// -, -, śätkāre ~ śitkāre]; PP /kätko-/;
1K Ko. IX (=/ Ps.) /kätkäsk'ä/e-/ [Inf. katkäs(t)si]; Ko. II /śätk'ä/e-/ [Inf. śäccatsi]; Imp. IV /kätkäṣṣā-/ [MPSg. katkäṣṣar]; Pt. II /śātkā-/ [MP -, śatkātai, -//];
2K Ps. IXb /śätkäsk'ä/e-/ [APart. śatkäṣṣeñca] [t]āk ytārisa poyśinta kätkanaṃ tāksa arhānti ‘by this route the buddhas pass over and by this one the arhats’ (29b4), [ka]tknaṃ tränkonta ‘he commits sins’ (36b4); mäkte śaul [kä]ttankäṃ ‘as life passes’ (3a2), mant kättankäṃ śaulanma mā ṣp wtentse klautkonträ ‘so lives pass and do not turn again’ [kättankäṃ = BHS gacchate] (3a4); su kätkāṣtär ypomna kuṣaiṃ ṣpä ‘he traverses lands and villages’ (Dd6.2.4); ///ñcai laute mā kätkoytär-me ‘[the right insight] must not pass from you’ (11a4), nest kerekauna k[a]tkatsi ‘thou art to traverse the flood’ (355b4); mäktāu ytārisa makte śätkāwa cmelṣe samudtär ‘by what way did I myself pass through the sea of birth?’ (29a7), śatkast=[e]mp[reṃś] ś[a]ksa ‘thou has proceeded by good fortune to truth’ (247a1), ymāne lykaśkana śikṣapātäntats [ts]amo śitkāre ‘naturally they transgressed greatly the lesser śikṣāpadas’ (PK-AS-18B3-b1/2 [Thomas, 1987c:90-91]); mā lauke kca kätkau sū preke ste ‘the time has not passed long’ (77a5), kätkauu-ekmätte-yneśäññi kuse läklenta ‘the sufferings which [are] of the past, future, and present’ (284b4), [in Manichean script] k’tkv (Winter/Gabain:12); käṣṣi ... ṣamāneṃ bhavākkärṣṣai yoñiyai eṃṣke katkässi añmassu ‘the teacher [who was] desirous of getting the monks to proceed unto the way of the last-and-highest-existence’ (108b3); krent yāmor mā yāmoṣäṃ ce[n n]o śäccätsī pkate ‘he intended, however, to let [those who had] not done the good deed proceed’ (133a4); Gānkne olyisa tseñe kätkäṣṣar ‘by boat cross this stream of the Ganges!’ (296b4); /// [pā]täräṃ m[ā]täräṃ śatkātai /// ‘thou hast allowed fathers and mothers to proceed’ (403a3); ///ṣeme samudtär []śatkäṣṣeñca ṣeme stām kleśaṣṣe āsäṣṣeñca po ‘alone allowing passage of the sea [of births], alone drying up completely the kleśa-tree’ (29b2). ‣All three presents of the Grundverb would seem to be historically replacements, created on the basis of the subjunctive for the expected **kätke-. The first and second "causatives" are the causatives of the intransitive and transitive meanings of the Grundverb respectively. -- kätkormeṃ;
kätkor* ‘passage [of time]; past’: kaunaṃts meñaṃts kätkorne ‘in the passage of days and months’ (3b5), kätkor ekamätte karsatsi ‘to know past and future’ (PK-AS-16.2b5:156 [Pinault, 1989]);
kätkālñe ‘± passage, crossing [of a stream]’ (?): se ṣamāne plākisa aśiyana[mpa o]lyine ṣamäṃ kaucū-wär olyi āśäṃ ñoru-wär wat parna totte kat[k]alñesa pāyti ‘[if] a monk is seated in a boat, by agreement, with nuns and guides the boat upstream or downstream, except for going across [the stream, it is] pāyti’ (PK-AS-18B-b4/5 [Pinault, 1984b:377]);
kätkalñeṣṣe ‘± prtng to passing’ (332.2b5). ∎AB kätk- reflect PTch *kätk- from PIE *ked-sḱe/o-, a zero-grade sḱe-present corresponding to the otherwise isolated Latin cēdere/ cessi/cessum ‘go, proceed’ (MA:229). Though formally distinct from the Latin verb, the sḱe-present underlying the Tocharian verb and the lengthened-grade present of Latin may both represent iterative-intensive formations and thus be semantically equivalent. Not with VW (211-212) related to Greek kéuthō ‘hide’ nor with Meillet (in Hoernle, 1916:378) is it related to Latin cadere ‘fall.’ See also śatkai, eśatkai, and ekatkātte.

kätk-2 (vt.) ‘± lower, set (down)’
Ps. II /kätk'ä/e-/ [AImpf. //-, -, käccīyeṃ; Ger. käccalle]; Ko. II (= Ps.) [MPOpt. -, -, käccītär//] ///keñc kektseñ käccīyeṃ-ne yāresa ‘they ... lowered his body on the gravel’ (22b4), [śi]ñcäcce meltesa käccilya ‘[it is not] to be put down on snow-covered [cow]dung’ (H-149.37a3 [Krause, 1954:129]); tsakṣtär ysalyṣe pūwarsa sū ce compämpa käccītär ‘he burns with the fire of jealousy[, thinking]: he must lie down with this one or that’ (33b5). ∎The shape (rather than kätt- that is usually given), meaning, and etymology grow out of a tentative suggestion of VW's (212) that 1kätk- might be related to kätkare and that there was no phonological bar to relating kätt- (i.e. 2kätk-) to 1kätk-. I don't think 1kätk- belongs here, but I do think it likely that 2kätk- and kätkare can be put together. I take 2kätk- to represent a verb, in PIE terms *kat-sḱe/o-, built on the preposition *kat-a ‘down(ward)’ seen otherwise in Hittite katta and Greek káta ~ katá ‘id.’ (MA:169). It is noteworthy in Hittite that we have katkattiya- ‘kneel, go down’ (vel sim.) from katta (cf. also āppā(i)- ‘be completed’ from āppa ‘back’ or parā(i)- ‘appear, come forth’ from parā ‘forth’). The same kind of verbal derivative of a preposition (or better "locative adverb") is probably to be seen in ās-1 ‘bring,’ and wäs- the suppletive preterite of ai- ‘give,’ qq.v. Not (with Krause and Thomas, 1960:65; Normier, 1980:256, s.v. kätkare; H:111) from PIE *ḱeudh- ‘hide’ seen in Greek keúthō, Armenian sowzem, English hide. See also kätkare.

kätkare (adj.) ‘deep, far (of height)’ ; (adv.) ‘deep, far’
[m: katkre ~ kätkare, -, kätkreṃ/ kätkri, -, -/] [f: // -, -, kätkrona] wrotsana ckenta kaumaiño samudtärnta kätkron=epinkte ‘the great rivers and pools amidst the deep seas’ (45b7), kloyoträ kätkr[e] ‘he falls far’ (47a2), [papāṣṣo]rñesa astare [om]p[a]lskoññesa kätkare ‘pure in good behavior and deep in meditation’ (345a1). -- kätkr-ārth ‘of deep meaning’: kokaleṣṣe [men]āksa ślok ce weña kätkr=ārtho ‘by the comparison of the wagon he spoke this śloka [of] deep meaning’ (5a7/8);
kätkarñe ‘depth’: aiśamñentse kätkarä[ññ]e = BHS buddhigām-bhīryam (H-149.47a5 [Couvreur, 1966: 162]). ∎An adjectival derivative in -ro from kätk-2, q.v. See also enkätkre.

kätkor See kätk-1.

kän- (vi./vt.) G ‘come to pass [of a wish]; be realized’; K ‘fulfill [a wish]’
G Ps. I/II /kän('ä/e)-/ [MP -, -, kantär//]; Ko. III /käne-/ [MP -, -, knetär//; MPOpt. -, -, kñītär//; Ger. knelle]; PP /kekenu-/ ‘be provided [with]’;
K Ps. IXb /känäsk'ä/e-/ [MP -, -, knastar, knastär//; APart. kanäṣṣeñca]; Ko. II + V (?) /känī-ā-/ [MPOpt. -, -, käñiyoytär//]; Ko. V /kyānā-/ [MP kyānamar, -, -//]; Ko. IX /känāsk'ä/e-/ [A -, -, kanaṣäṃ// -, kanaścer, -]; Pt. II k(y)ānā-/ [A kyānawa, kyānasta, kyāna// -, -, kanāre] [akāl]k k[a]ntär ñ[i] ‘my wish comes true’ (594a1), centsak saimtsa ka[ntär] se śaiṣṣe ‘by the support of these this world is realized’ (PK-AS 16.2a2:154 [Pinault, 1989]); cwī yāmorntse [o]kosa se=kālk kñītär-ñ ‘may my wish be fulfilled by the fruit of this work!’ (S-2b3); [ṣamā]ññ[eṃ] yakneṃtsa ṣai kekenu ‘he was provided with monkish habits’ (12a4), kekenu = BHS sampanna- (H-149.315a3 [Sieg, Siegling, 1930-32:491]), kälṣam-ñeṣṣai maiyyasa kekenu ñiś ṣek tāk[oym] ‘may I always be possessed of the strength of endurance!’ (S-5a4); su su cwi akālk po kn[a]stär-n[e] (375a1), pw akālkänta kanṣeñca ‘all wishes fulfilling’ (14a5); wesi rano ritau akālk käñiyoytär ‘may our cherished wish be fulfilled!’ (107b7/8); /// poyśñe akālk kyānamar (401b4); kanaṣäṃ-ne (PK-NS-48a1 [Thomas, 1978b:179, fn. 151]), krui ye[s ñī] ce akālk kan[aścer ot] nke ñśam[eṃ] ... pruccamñe yanmac[e]r ‘if you fulfill this wish for me, then from me you will attain excellence’ (81b1); pontats ñiś akālkänta kyānawa ‘I have fulfilled the wishes of all’ (113b2), tusa krentewnants p[o] ak[e] sak [k]yānasta ‘thus thou has made [in] good fortune the end of all virtues’ (224b1). -- knelñe ‘fulfillment’: akālkäntse knelñe ‘the fulfillment of a wish’ (S-6b5);
knelñeṣṣe ‘prtng to fulfillment’ (591a6). ∎AB kän- reflect PTch *kän- from PIE *ǵenh1- ‘beget, bear’ [: Sanskrit jánati ‘produces,’ Greek gígnomai ‘become,’ Latin gignō ‘beget, produce,’ nāscor ‘be born’ (< *ǵṇh1-sḱe/o-), Armenian cnanim ‘be born’ (< *ǵṇh1-neha-), etc. (P:373-375; MA:56)] (Poucha, 1930:324, VW:204; H:74-76 with differing details). The Tocharian subjunctive reflects a putative *ǵṇh1-ó-, the present perhaps *ǵṇh1ye/o-.

käntsa ‘?’
/// [śai]ṣṣentse ceu preke takoy käntsa kalpänma känte=kṣṇai snai /// ‘by känt [for] a hundred ages wrongly and without ...’ [?] (388b7).

känte See kante.

käntwāśke* (n.[m.sg.]) ‘little tongue’
[-, -, käntwāśke//] träntācce käntwāśkesa [pälwā]mane ‘beseeching with choked up little tongue’ (85b3). ∎A diminutive of kantwo, q.v.

käm- (vi.) ‘come’
Ps. Xa /känmäsk'ä/e-/ [A -, -, känmaṣṣäṃ// -, -, känmaskeṃ; MP -, -, känmastär//]; Ko. II /śä(n)m'ä/e-/ [A -, śamt, śamäṃ ~ śanmäṃ// -, -, śanmeṃ; AOpt. -, -, śanmi// -, -, śänmīyeṃ; MPOpt. śmīmar ~ śänmīmar, -, -//; Inf. śamtsi; Ger. śmalle]; Pt. VI /śem- ~ käm- ~ kämtsā-/ [A -, śem, śem// kmem, -, kameṃ; MP // -, kamtsatai, - // -, -, kamtsante]; PP /kekämu-/ yenti känmaskeṃ ‘the winds come’ (581b3), [ecce] känmaskeṃ = BHS āyānti (H-149.47b4 [Couvreur, 1966:162]), wrocceṃ cämpamñecceṃ s=onolmeṃmpa känmasträ ṣesa ‘this one comes together with great able beings’ (K-9a4); rämer Rājagrine śämt ‘quickly thou wilt come to R.’ (514a5), nänok śanmäṃ ciś retke ‘again the army will descend upon thee’ (22a2), ñke preśya śamn ‘now the time will come’ (27b7), śanmäṃ swese kälymīnmeṃ śtwāra toṃ ‘the rain comes from [all] four directions’ (A-2a6), śmälle preke ‘the coming time’ (279b4); [wināṣṣä]lyñesa pālalyñesa warñai yarke yāmormeṃ te akālk ñäṣṣalle kuce klautkesa twe aṣanīka sawāsa[nta] y[olai]ñenta[nts] ākesa śem [2nd sg.] (PK-NS-48+258a2/3 [Pinault, 1991b]), se pudñäktentse śem erkatñe orotse ‘this great anger came to the Buddha’ (17a3), śemo (21a6), tumeṃ c[ai] brāhmaṇi ... Areṇemiñ lānte yapoyne kameṃ ‘then these brahmans came into king A.'s country’ (81b2), tu preścyai[neṣe ka]mtsatai-ñ (H-ADD.149.62-b5 [Couvreur, 1966:165]); [tai]kn[e]sa kekamoṣ = BHS tathāgatāḥ (27b5), Gankne kekmu mäkte yaiku nāki ṣesa reṣṣäṃ war ‘as the blameless water [which has] come in the Ganges flows into the ocean’ (30a4), alyaik kekmoṣ ñyātsene ‘others [have] come into danger’ (31b8=32b2). -- kekamor: kuse [pi] ksa wesäñ kekamor orocce lant śarsässi ‘who [has] come to us to know the great king?’ (81b3);
kekmormeṃ;
śmalñe ‘coming’: aknātsaimpa ṣe śmalyñe mā ñī tākoī śänmīmar krentäṃmp=eṣe ‘may there not be to me a coming with a fool, [rather] may I come with good [people]’ (S-4b3);
śänmalñe ‘id.’ (S-6a4);
śänmalñeṣṣe ‘prtng to coming’ (511a3). ∎A kum- and B käm- reflect PTch *k(w)äm- from PIE *gwem- ‘come, go’ [: Sanskrit gácchati ‘goes,’ Avestan jasaiti ‘id.,’ Greek baínō ‘go,’ Latin veniō ‘come,’ Sanskrit gámati ‘goes,’ Gothic qiman ‘come,’ Old English cuman ‘id.,’ Lithuanian gemù ‘be born,’ etc. (P:464-5; MA 115)] (Pischel, 1908:933, VW:242; H:73-74 with differing details). The TchB preterite śem may be the exact match for the athematic aorist seen in Indic ágan and Armenian ekn (*é-gwem-t), if PIE *-e- shows up as PTch -ē- in monosyllables (Winter, p.c.). The rest of the preterite may result from the generalization of the weak grade proper to the plural (i.e. kameṃ < *gwm-ónt). The TchB subjunctive, which in its historically older form is śäm'ä/e-, may be the exact equivalent of the thematic subjunctive seen in Indic, i.e., gámati. If so, it is the clearest indication of an inherited subjunctive to be found in Tocharian. As to the present, it may be that Tocharian preserves an old *gwṃsḱe/o- [= Sanskrit gácchati]. We might expect *gwṃsḱe/o- to have given PTch *käsk-, compare käsk- from *gwhṇsḱe/o- or mäsk- from *mṇsḱe/o-. However, it does not seem impossible that a pre-Tocharian *kwämsk- eventuated in *kwämnsk- as the nasal partially anticipated the place of articulation of the following -s- and then a svarabhakti vowel was inserted giving *kwämnäsk-. A similar history might be seen in the history of täm- ‘be born,’ q.v. See also ekamätte.

käre-perne See kare.

kärk-1 (vt.) ‘rob, steal’
Ps. VI /kärk(ä)nā-/ (see kärkanamo); Ko. V /kärkā-/ [Inf. karkatsi]; Pt.Ia /kärkā-/ [MP -, -, kärkāte// -, -, kärkānte] mäksu wat wäntre lykaṃts kärkatsi a[māskai] ‘or what thing [is] difficult to steal by thieves?’ (14b7), yärponta lykaṃtsa pos=amāskai karkats[i] ‘good works [are] the most difficult to steal by thieves’ (14b8); ///s=entwe kärkānte-ne kle[śanma]/// (26b6). ∎Etymology unknown. VW (205) suggests a connection with Latin grex ‘herd’ from *ger- ‘gather’ by broken reduplication (*gre-g-) and a semantic development ‘gather’ > ‘steal.’ The hypothesis is neither phonologically nor semantically satisfying. See also kärkanamo and kärkauca.

kärk-2 (vt.) ‘bind’
Ps. X /kärkäsk'ä/e-/ [Ger. kärkaṣṣälle]; PP /kekkärku-/ klaiñe te[ki] karsaträ te[ki] /// kärkaṣäle pretsa mä[sketrä] ‘[if] a gynecological disease is discovered, the disease [is] .... to be bound; she finds herself pregnant’ (505b3/4); ///täṃmäṣle srukallesa [ ] māka kekkärkū/// (142b3). ‣The meaning is largely determined by the contexts in which its TchA equivalent is found. Thus we have at 4a4: äntāṃne tkanā sam tsmār kärkñäṣ ‘where the root binds to earth’ [tsmār kärkñäṣ = BHS mūlam badhnāti], or 71b6: pokeṃ ṣkāra kakärkuräṣ ‘having bound [his] arms behind [his back].’ One should note the close formal match of the TchA preterite particple kakärku with the TchB one. ∎AB kärk- reflect PTch *kärk- from PIE *kergh- ‘tie, bind,’ otherwise seen only in Lithuanian ker̃gti ‘tie, bind’ (Fraenkel, 1932:229-30, VW:206; MA:65). Lithuanian's having ker̃g- here rather than *kérg- leads us, as Hamp (p.c.) suggests, to posit a PIE *kergh- rather than *kerg- since the latter should have had Proto-Baltic lengthening by Winter's Law. See also kerketse and śerkw.

kärk-3 (vi.) ‘sprout’
PP /kärko-/ malkwer patsaṃ uppāläṣṣana witsakaṃmpa kärkoṣ śātrempa mā śwālle ‘milk and pollen with lotus roots or with germinated grain [is] not to be eaten’ (ST-a4). ∎Perhaps from PIE *ḱr(e)h1- ‘grow’ with a velar élargissement (cf. kalāk- ‘walk,’ walāk- ‘dwell’). More s.v. karāk ‘branch.’ One should note that the expectable *ḱrh1-sḱe/o- cannot be the antecedent of the Tocharian form since that should have given *kärsk-.

kärk-4 (vt.) ‘± hack up’
Ko. I/II /kärk('ä/e)-/ [AOpt. // -, -, kärśiyeṃ]; PP /kekärśu-/ spaitu ra waltsañy [= waltsaṃ-ñi] āsta lykaśke po wnolmi [] kärśye-ñ kektseñ wat ‘all beings ground my bones fine like dust or they hacked apart my body’ (220b4); läksañana misa lykaśke kekarśwa tsatsāpauwa ‘fish meat finely chopped and crushed’ (P-1a21/). ∎Etymology unclear. VW (208) suggests a connection with PIE *(s)ker- ‘cut’ which is excellent semantically but less convincing otherwise since among the plethora of élargissements of *(s)ker- there are none with a velar. Thus a putative *(s)ker-K- is not paralleled. Hilmarsson (H:94) suggests that we actually have kärst- (with a present kärst-yä/e-, etc.) and thus a relationship with kärst- ‘cut off.’ Such a suggestion provides an excellent etymology semantically but at the cost of complicating the phonological development unduly.

kärkanamo (adj.) ‘± stealing, taking away’
[kärkanamo, -, -//] kuce cai śtwore (?) śno kärkänamo ‘when the rākṣasī snatching the woman away (from the fire?)’ (BM 1 [= BM 163], apud H:87) ∎A derivative of kärk-1 ‘rob, steal,’ q.v.

kärkauca (n.) ‘± stealer’
[kärkauca, -, -//] pilko palsko kärkauca ‘stealer of thought and insight’ (H-ADD.149.89a8 [K]). ∎A derivative of kärk-1 ‘rob, steal,’ q.v.

kärkkālle* (n.[m.sg.]) ‘± swamp, marsh’
[-, -, kärkkālle//] saṃsāräṣṣe kärkkālle[n]e sesīnoṣäṃ ‘depressed in the swamp of the saṃsāra’ (408a7), yaiku kärkkālle = BHS vinītakardamo (PK-NS-107b4 [Thomas, 1976b:106]). ∎In form kärkkālle and A kärtkāl ‘id.’ look to be derivatives (specifically gerunds built on the subjunctive stem) of the following verb, kärtk-, which would, in Indo-European terms, be *K(e)rT-sḱe/o-. It seems etymologically significant that kärkkālle translates the otherwise isolated Sanskrit kardama- ‘mud, slime, mire; dirt, filth’ (cf. Mayrhofer, 1956:173) with the requisite root structure. Tocharian and Indic together argue for a PIE *kerd- which is probably also to be found in Latin mūs-cerda ‘mouse-dung’ and sūcerda ‘sheep-dung’ (MA:186). To Latin -cerda one should compare semantically TchB kekärtkorṣṣe ṣpel (see s.v. kärtk-) ‘kekärtkorṣṣe poultice’ if it is the same as melteṣṣe ṣpel ‘dung-poultice.’ Iranian shows (Bailey, 1979:417) a root *xarδ- in Khotanese khārgga- (< *xarδ-ka-) ‘mud,’ saṃkhal- (< *tsama-xarδ-, with the prefix showing expressive strengthening beside regular *hama- < *sama-) ‘smear, defile,’ Modern Persian xard ‘clay,’ Chorasmian xþrk ‘dust,’ Shughni šarþk ‘clay,’ šarδ, šux̆t ‘defecate,’ Yazgulamani xawδ, xax̆t ‘id.,’ Pashto axēṛəl ‘to plaster.’ The correspondence of Indic k- and Iranian x- is not regular but there are enough instances where Iranian shows an innovative (expressive?) x- where we would expect k- (e.g. Avestan xumba- ‘pot’ beside Sanskrit kumba-) that there is no reason to exclude the Iranian words from consideration here. It is possible that another derivative of this root is to be seen in German Harz (nt.) ‘resin, rosin, gum,’ reflecting a putative PIE *kordo- (though any connection of Harz and kardama- is specifically denied by Mayrhofer). Not with VW (208) who, without making any mention of kärtk-, suggests a connection with Sanskrit kartá- ‘separation, distinction; hole’ and kṛntáti ‘cut.’

kärtk- (vb.) ‘± defile oneself; defecate’ (??)
Ps. IX /kärtkäsk'ä/e-/ [A -, -, kärtkäṣṣäṃ//]; PP /kekärtku-/ (see absolute) kuse oñtn[e] [sic] kärtkäṣṣäṃ/// (259a1). -- kekärtkor attested only in the derived adjective kekärtkorṣṣe ‘prtng to dung’ (?): /// tuñänma kekärtkorṣṣe [ṣpel] /// (PK-12K-b6 [Krause, 1952:185]). ∎See kärkkālle*.

kärn- (vt.) ‘± strike, afflict’
Ps. IX /kärnnäsk'ä/e-/ [APart. karnnäṣṣeñca] upatāpi karnnäṣṣeñca [] la[kl]e [] [ubhayav]ī-pa[r]īta[m] [] mā parākäṣṣeñca mā karn[n]äṣṣeñca upe[kṣ] ‘upatāpi inflicting pain ubhayavī-parītam not gladdening not afflicting, indifference’ (197b5/6). ‣Our knowledge of the meaning is fleshed out by the more abundant attestations in TchA, e.g. 379a4 (tsaryo kakärnāṃ ‘he struck him with [his] hand’), 321b3 (rapeyäntu kärnäsmāṃ yeñc ‘they went [around] striking/ playing [their] musical instruments’), 320a5 (ñare-lwā pretāñ kaṣt yokeyo kakärnuṣṣeñc ‘the hell-animals and pretas were afflicted with hunger and thirst’), 212a6 (mokoneyo käkärnu ‘afflicted with old-age’). ∎Duchesne-Guillemin (1941:144-5, also VW:206) suggests a connection with Greek keraízō ‘devastate, ravage’ and Sanskrit śṛnāti ‘harms, destroys.’ More specifically VW assumes that we have here a denominative verb built on a past participle *ḱṛhx-no- (cf. Sanskrit śīrṇá-) but PIE *-rn- should have given Tocharian -rr- (cf. the treatment of *-rn- in kärr-). That we have attested -rn- would seem to mean that the contact of -r- and -n- is secondary (cf. the similar situation of käln-).
Thus AB kärn- must reflect PTch *krän- or possibly *kärCn- and it seems that the original meaning was something like ‘strike.’ Thus the probable connection is with Greek kroúō ‘strike (together), strike a stringed instrument with a plectrum, knock [at the door]’ (< *krousye/o-) and kroaínō (of a horse) ‘stamp, strike with the hoof’ (< *krowṇye/o-) from PIE *kreu-s- ‘± strike’ [: also Old English hrēowan ‘grieve, distress, afflict,’ OHG (h)rieuwa ‘id.’ (< *kreu-), Old Norse hrosti (m.) ‘mashed malt,’ Lithuanian krušù/kriaušaũ ‘smash, crash; grind,’ OCS sъ-krušiti ‘shatter’ (P:622-623; MA:549)]. I take PTch *krän- to be, in Indo-European terms, *kru-neha- and thus closest formally to Greek kroaínō; the *-n- properly restricted to the present has been extended everywhere as in śänm- ‘come,’ rin- ‘renounce,’ and aun- ‘wound,’ qq.v. In a similar fashion the present-stem formative *-sḱ- has been extended throughout the paradigm in many verbs. See also karnor.

kärpiye* (adj.) ‘common, raw, rough’
[-, -, kärpiyeṃ//kärpi, kärpīyeṃts, -] kärpi yśe[lmi] ‘raw sensual desires’ (8a3), cmenträ kwri yśāmna kärpi mäskenträ ‘if they are born among men, they will be common’ (K-8a1). -- kärpye-yakne ‘common’: kärpye-yakne mā klyomo ‘[thou art] of common type, not noble’ (5b8). ∎A kärpi and B kärpiye reflect PTch *kärpiye (as if) from PIE *krup(i)yo- [: Old Icelandic hrjūfr ‘crude, rough,’ Old English hrēof ‘crude, rough, leprous’ (> English rough), OHG hriob ‘leprous,’ g(e)rob ‘fat, clumsy, undistinguished’ (> NHG grob), Lithuanian kraupùs ‘dreadful, rough; timid’] (VW, 1970a:166, 1976:207; MA:490, 523).

käry- (vt.) ‘buy’
Ps. Xa /kär(y)nāsk'ä/e-/ [MP -, -, kärnāstär//; MPPart. kärnāskemane]; Ko. VI /kär(y)nā-/ [Inf. kärnātsi]; Pt. Ia /käryā-/ [A // käryām, -, -; MP -, käryātai, -// käryāmte, -, -]; PP /käryo-/ kuse ṣamāne karyor pito yamasträ olank kärnāsträ kwāts plankṣäṃ pärkāwse pelkiṃ ‘whatever monk does buying and selling and buys cheaply and sells dearly for the sake of profit’ (337b3); ikäṃ-trai kṣuṃntsa śtarce meṃne Putewatte olākwāṃne aisi yakwe kärnāsi yātka-me ‘in the 23rd regnal year, in the fourth month, P. commanded [them] to give in the olākwāṃ [in order] to buy a horse’ (unpubl. Paris fragm. [Couvreur, 1954c:86]); Suwarti kauko käryām kuśāneṃtsa 700 (490a-II-2), śaul käryātai ‘thou hast bought [thy] life’ (239b2); tāṣtär pelaikne śaulanmasa käryau se ‘the law is established; it [is] bought by lives’ (G-Su1-c). ∎From PIE *kwreiha- ‘buy’ [: Sanskrit krīṇāti ‘buys,’ Old Irish crenaim (< *kwrineha-), Old Russian krьnuti ‘buy’ (with a transfer from *-neha- to *-new-), Greek príamai ‘buy,’ Old Lithuanian (gen.) krieno ‘pretium pro sponsis’ (P:648; MA:185)] (Meillet in Hoernle, 1916:378, Lidén, 1916: 19-20, VW:209-210). The TchB subjunctive (relegated from the present) kärnā- is, pace VW, the exact equivalent of the Indic and Celtic present formations (PIE *kwrineha-). For other discussions of the development of PIE *kwriha- to TchB käry-, see K. T. Schmidt, 1982:365, and Lindeman, 1987:301. See also karyor and käryorttau.

käryāñ (n.pl.) ‘hearts’
[//käryāñ, -, -] ṣemeṃts käryāñ pruknānträ räskre māka tsärkalyi ‘the hearts of some [scil. the sick and dying] are bounding and they are very heavily tormented’ (H-149.14a4 [H:100]). ‣The usual word for ‘heart’ in TchB is of course arañce. The survival of käryāñ in this one passage is a notable archaism. ∎TchA kri (m.) ‘will’ and B käryā- reflect PTch *käryā- from PIE *kṛd(i)yeha- [: Greek kardíā (f.) ‘heart,’ Old Irish cride (nt.) ‘id.’ (< *kṛdiyom), and more distantly English heart, Lithuanian širdìs (f.) ‘heart, kernel,’ OCS sьrdьce ‘heart,’ Latin cor (nt.) ‘heart,’ Greek kēr (nt.) ‘heart,’ Armenian sirt ‘heart,’ Sanskrit hṛd- ‘heart’ (with unexpected initial) (P:579-580), Hittite kir ‘heart,’ Hieroglyphic Luvian zar-za ‘heart’ (Melchert, 1987:197-198; MA:262-263)] (Sapir, 1936:263, VW:235; H:100).

käryorttaññe* (n.) a meter of 4 X 12 syllables [rhythm 5/7]
[-, -, käryorttaññe//] (350b3). ∎A derivative of käryorttau, q.v.

käryorttau (nm.) ‘trader, merchant’
[käryorttau, käryorttante, -//käryorttañc, käryorttantäṃts, käryorttantäṃ] käryortantäṃts lātkatsi kektseñ wsā[sta] ‘thou gavest the body to be cut by the merchants’ (239b3). ∎A derivative of karyor, q.v.

käryortstse* (adj.) ‘prtng to commerce’
[-, -, käryorcce//] [se ṣamāne ... ytā]ri yaṃ [] waṣik kälpasṣṣukiṃ yoñiyai ṣparkäṣṣukiṃ käryorccempa wat ‘if a monk travels a road with a waṣik kälpasṣṣukiṃ, a yoñiyai ṣparkäṣṣukiṃ, or someone concerned with commerce’ (330a5). ∎A derivative of karyor, q.v.

kärr- (vt.) ‘scold’
Ps. V /kärrā-/ [Ger. kärrālle]; Ko. V (= Ps.) [MP -, -, kärrātär//]; Pt. I /kärrā-/ [MP -, -, kärrāte//]. aṣā[nike] mā ṣ kärrāll[e] klautkattsi [sic] (350b6); /// mā kärrātär-me /// (116.9). ∎A form without s-mobile corresponding to skär-, q.v.

kärwaṃts See karwa.

kärweñe* (n.) ‘stone’ ; (coll.) ‘rock’
[-, -, kärweñ//kärweñi, -, -] kuse sw aśāw=omte yare krāke wat kärweñi ‘what [is] rough here: gravel, dirt, or stones’ (7a7), or kärweñ tättālñe ‘setting/stacking wood or rock’ (331a1). -- kärweñäṣṣe ‘stony’ (565b3). ∎Etymology unclear. Perhaps with VW (1960:39-40, 1976:209; also H:98-99 with differing details) we should relate this word (and the Tocharian kärwaṃsaṃ ‘on the rocks’ [see H:98]) to Sanskrit grāvan- (m.) ‘stone for pressing the soma,’ Old Irish bráu (gen. broon) ‘millstone, quern’ (< *grāwṇ-)--cf. P:476-477; MA:474. If so, the Tocharian would represent a putative PIE *gwṛhxwon-en-, a derivative of the *gwrehxwen- that lies behind the Indic and Celtic forms. Since the Indic and Celtic words are possibly part of a large set derived from *gwer(hx)- ‘heavy,’ the Tocharian meaning would represent a generalization from ‘millstone’ to any stone (though Winter, 1998:351, presupposed the opposite semantic development). It is also possible to see kärweñe the descendent of a derivative of the *ḱérhawṛn- ‘thunderbolt’ seen in Greek kéraunos. The Tocharian would reflect *ḱṛhawon-en- and the meaning would be generalized from ‘thunderstone’ (the stones that are supposed to be the result of a lightning strike).

-kärśa See arśakärśa.

kärs- (vt.) G ‘know, understand, recognize’; K ‘make known’
G Ps. VI /kärsnā-/ [A kärsanau, kärsanat, kärsanaṃ// kärsanam, -, -; MP -, -, kärsanatär//; AImpf. // -, -, kärsanoyeṃ; Ger. kärsanalle]; Ko. V /kārsā- ~ kärsā-/ [A kārsau, -, kārsaṃ//; MP -, -, karsatär//; AOpt. karsoym, -, karsoy// -, -, karsoṃ; MPOpt. karsoymar, -, karsoytär//; Inf. karsatsi; Ger. karsalle]; Ipv. I /päkārsā-/ [ASg. pkārsa, Pl. pkarsas; MPSg. pkarsar]; Pt. Ia /särsā-/ [A śärsāwa, śärsāsta, śarsa// -, -, śärsāre]; PP /kärso-/;
K Ps. IXb /śärsäsk'ä/e-/ [A -, -, śarsäṣṣäṃ//-, -, śarsäskeṃ; AImpf. -, -, śarsäṣṣi//]; Ko. IXb (= Ps.) [AOpt. -, -, śarsäṣṣi//]; Pt. II /śārsā-/ [A -, -, śārsa// -, -, śarsāre]; PP /śeśśärso-/. kärsanoyeṃ toy tu epe mā ‘did these [animals] understand it or not?’ (575a3/4), kärsänalle = BHS jñeya (148a3/4); krui palsko kārsau-ne ṣeme ślok klyauṣtsi ayu-ne ‘if I am to understand his spirit, I will give him one śloka to hear’ (99a5), karsaträ ‘it will be recognized’ (505b3), [ka]rsatsi = BHS ājñātum (H-149.245a6 [Thomas, 1969:295]), kätkor ekamätte karsatsi ‘to know past and future’ (PK-AS-16.2b5:156 [Pinault, 1989]); ten nai pkārsa päst paṣ ñy ostameṃ ‘know this with certainty and go from my house!’ (23b6), pärweṣṣe śl[o]kne [ce ye]s ārth pkarsas ‘in the first śloka you are to recognize this meaning’ (18a3), pkärso [lege: pkärsso, for pkärsaso] (284b7); śarsa empremna ‘he recognized the truths’ (48a3); te śārsa-me pudñäkt=ānaiśai mā ranw aiku kärsau ñy akalṣle ‘this the Buddha clearly made known: my student is neither known nor famous’ (31a7/8=32a2); kreñc no c[ai po] kr[e]ntäṃne śarsäskeṃ-ne eñw[et]sts[e] ‘for these good ones [scil. buddhas] make us recognize all good things anew’ [śarsäskeṃ-ne eñwetstse = BHS nivedayanti] (5b1), akālk śarsäṣṣäṃ-ne ‘he makes known [his] desire’ (325a5); kuse [pi] ksa wesäñ kekamor orocce lant śarsässi ‘who [has] come to us [that] he might know the great king?’ (81b3); te-ramt śārsa-me nesäṃ ytārye tne saṃsārmeṃ ‘thus he made this known to them: here is the road from the saṃsāra’ (30a5). -- kärsor ‘± knowledge, understanding’: ñakta ñikcye-menāk aiśamñesa kärsor star-ś ‘O lord, because of [thy] divine-like wisdom, thou hast the knowledge’ (DAM-507a2 [Pinault, 1984a:24]);
kärsormeṃ: kektseñ kärsormeṃ = BHS kāyaṃ viditvā (U-23b1);
karsalñe ‘knowledge’: mā karsalñemeṃ = BHS ajñānāt (542b6). ∎AB kärs- reflect PTch *kärs-, probably (with VW, 1941:26, 1976:207) from PIE *kers- ‘cut off’ [: Hittite kars-/karsiya- ‘cut off, mutilate,’ Greek kourā ‘cutting the hair,’ korsóō ‘shear,’ (inscriptional) kouron ‘cut wood,’ Tch. kärst- ‘cut off’ (P:945)]. This *kers- is an élargissement of *(s)ker- ‘cut’ (P:938-945). As to the semantic development VW suggests *‘cut off’ > *‘distinguish’ > ‘come to know’ and cogently points to Latin scīre ‘know’ from *sek- ‘cut’ [: Sanskrit chyáti ‘cuts off’]. To his equation we can add Hittite sakk-/sekk- ‘know,’ also from *sek-. Tocharian kärs- is the exact equivalent of Hittite kars-, though Hittite has preserved the older meaning, a meaning which is preserved in Tocharian in the derived kärst-, q.v. See also kärsauca and, more distantly, kärst-.

kärsauca (n.) ‘one who knows’
[kärsauca, -, kärsaucai//kärsaucañ, -, -] ytārye sā śpālmeṃ | śaiṣṣe kär[s]aucaisa apākärtse yāmusa klyomña ‘this excellent noble way, made known by the world-knower’ (30a3/4), [kä]r[s]auca = BHS ājñātā (H-149.165a4 [Thomas, 1969:295]). ∎A nomen agentis formed from the subjunctive stem of kärs-, q.v.

kärsk- (vi.) ‘propel, i.e. shoot, throw, spread (by throwing)’
Ps. I /kärsk'ä/e-/ [MPPart. kärskemane; Ger. kärṣṣalle*]; Pt.Ia /kärṣṣā-/ [A -, -, karṣṣa//]; PP /kekärṣṣu-/ sumānṣeṃ warkensa Mālaṇḍi kärskemane ‘strewing the M. with sumāna-garlands’ (M-3a3/4), känte-okt sumāṃnṣeṃ warkensa kärṣalya ‘[it (= the Mālaṇḍika) is] to be strewn 108 times with sumāna-garlands’ (M-3a5); po warkṣältsa wäntalyi ite pännāte karṣṣa ‘with all [his] energy he stretched the bow fully and shot’ (109b6); sraukaṃ ṣ temeñce prere ramtä kekarṣṣu | nraine tänmasträ ‘and consequently he will die; [as quickly] as a shot arrow, he will be [re-]born in hell’ (14b4). ‣For the semantics we might compare Khotanese ah- which means both ‘shoot’ and ‘throw’ (cf. aha- ‘noose’ [i.e. ‘throwing weapon’]). If, beside the agent, there is only a patient, it is found in the accusative. If there is both a patient and a locative/dative, the latter appears in the accusative while the patient is in the perlative (a syntax analogous to that seen in Khotanese for ah- and in English for shoot). ∎Closely related to TchB kärsk- is A -krase in pärra-krase ‘distance of an arrow-shot.’ These Tocharian words must be related to Sanskrit kiráti ‘pour out, scatter, throw’ (< *kṛhxé-) as Couvreur (1950:129; also VW:233) has seen. Whether they are further to be related to words for ‘spring,’ etc. (e.g. Greek skaírō) is more doubtful (cf. P:933-934; MA:507). However, the exact relationship of kärsk- and kiráti remains obscure. If we are to take the A -krase at face value, we would appear to have a putative PIE *kroso- from *kr-es-. If so, kärsk- would be, in Indo-European terms, *kṛs-sḱe/o-. It is also possible to see -krase (with VW) as a metathesized result of an earlier *karse, a late TchA nominal from *kärs- which would have been the expected A outcome of a PTch *kärsk-. Under this latter scenario PTch *kärsk- might reflect a putative PIE *kṛhx-sḱe/o-. Much less likely is Hilmarsson's suggestion (H:93) that this words reflects a PIE *(s)kri-sḱe/o- ‘fly, move (in a non-linear way)’ with cognates in Lith. skriẽti ‘fly (around)’ and Latv. skrìet ‘fly.’

kärst- (vt.) ‘cut off, cut down, terminate; tear; destroy utterly’ [lykaśke kärst- ‘chop [something] fine’]
Ps. VI /kärs(t)nā-/ [A -, karsnat, karsnaṃ//; MP -, -, kärsnātär//; AImpf. // -, -, kärsnoyeṃ; MPPart. kärsnāmane]; Ko. V /krāstā- ~ kärstā-/ [A -, -, krāstaṃ// -, -, karstaṃ; MPOpt. karstoymar, -, karstoytär//; Inf. karstatsi; Ger. kärstālle]; Ipv. I /päkrāstā-/ [ASg. pkrāsta]; Pt. Ia /kärstā-/ [A kärstāwa, -, karsta//; MP -, -, kärstāte//]; PP /kärsto-/ karsnaṃ pärmank ṣañ śāmnaṃts mäntaṃ pw akālkänta ‘it [scil. the life of men] cuts off the hope of its own followers and brings to naught desires’ (3b7), [ma]nt śāmn[aṃ]ts śaul tne kos śaiṃ ksa kaunaṃts meñaṃts kätkorne kärsnātr attsaik postäṃ ‘so is the life of men; as long as one lives by the passing of days and months it is suddenly cut off later’ (3b5), sankantse ayāto nesaññe mā karsnatär ‘the proper situation of the community will not be terminated’ (DAM-507a11/12 [Pinault, 1984a:24]), kärsnāmane pannāk = BHS parikarttun upānaham (U-3a1); tumeṃ cwi soyetse śireṃ yepesa āśe kärstālya ‘then the head of the doll [is] to be cut off with a sharp knife’ (M-2a3); pkrāsta sklok ‘cut off doubt!’ (2b5); lykaśke kektseñ tāyä karst=arṣāklaṃtse ‘he chopped fine the body of the snake’ (42a6); kärstau rano stām nano wtentse tänma[strä] ‘even if the tree is cut down, it will be born again’ (11a6), kärstoṣ wastsi ṣek ausu ‘dressed always in torn clothing’ (32b4). -- kärstor ‘± utter destruction’: /// kete no te kärst[o]r = BHS yasya tv ete samu-cchināḥ (H-149.112 [Sieg, Siegling, 1930-32:493]);
kärstālyñe ‘cutting off’ (284b2). ∎TchA kärṣt- and B kärst- reflect PTch *kärst- from PIE *kers-T-, a derivative of *kers- ‘cut off’ [: Hittite kars-/karsiya- ‘cut off, mutilate,’ Cuneiform Luvian kars- ‘cut,’ Greek kourā ‘cutting the hair,’ korsóō ‘shear,’ (inscriptional) kouron ‘cut wood,’ TchAB kärs- ‘know’ (P:945)]. This *kers- is, in turn, an élargissement of *(s)ker- ‘cut’ (P:938-945). It is possible that in kärst- we have a generalization of an old *-d(h)- present. In any case one should note that Tocharian kärs- ‘know’ preserves the original shape of *kers- but the derived kärst- preserves the original meaning (Schrader/Nehring, 1917:426, VW:207-208, with differing details). See also enkärstātte, -kärstau, and kärstauca and, more distantly, kärs-.

-kärstau (n.) ‘interruption’
[only in the compound snai-kärstau ‘without interruption, uninterruptedly’] weksa sr[a]kañce kwoytär-ne taṅsa snai-kärsto [sic] (85a1), snai-kärstau (587.a1). ∎A nomen actionis from kärst-, q.v. See also kärstautstse.

kärstauca (n.) ‘one that cuts off or down’
[kärstauca, -, -//] teki ktsaitsñe srukalñe cmelñe ṣpä kärstaucā ra ‘as one who cuts off sickness, old-age, death and rebirth’ (30a6), pontäṃntso akalkänta kärstoca ‘a cutter off of the desires of all’ (295b3). ∎A nomen agentis based on the subjunctive stem of kärst-, q.v.

kärstautstse* (adj.) ‘± interrupted, stammering’
[f: -, -, kärstautstsai//] t[oṃ] w[e]ña Hetubā[like rekau]na kärstautstsai weśeññaisa ‘H. spoke these words with an interrupted [stammering? choked up?] voice’ (283a2). ∎An adjective in -tstse from kärstau, q.v.

käl-1 (vi.) ‘endure, bear’
Ps. VIII /käls'ä/e-/ [A -, -, kalṣäṃ// -, -, kalseṃ]; Ko. I /kel- ~ käl-/ [A kelu, -, -//; Inf. kaltsi]; Ipv. III /päkel-/ [Sg. pkel]; Pt. III /kel-/ [A -, kelasta, keltsa//] te kalṣäṃ aräñc=aiśaumyepi ‘the heart of the wiseman endures it’ (227b2), kaklāyāṣṣäṃ [sic] läklene mā säk kälṣäṃ ‘having fallen into suffering, he does not good fortune’ (255a3); su ke ñem [lege: te-ñem] walo yāmṣate ñīśś erkatte mäkte ṣ teṃ kelu ‘this so-called king treated me badly and how will I endure it?’ (81a4), waimene kaltsi tne śasanne ‘difficult to bear in the law’ (44a6); pkel twe erkätñe ‘endure the bad treatment!’ (123b1); kelts=empelona läklenta ‘he bore terrible sufferings’ (220a1). ∎AB käl- reflect PTch *käl- from PIE *kwel- ‘move’ (see discussion s.v. 2käl-). See also ekalätte, kaläl, kälṣamo, and kälṣamñe and, more distantly, käl-2 and kälts-.

käl-2 (vt.) ‘lead, bring’ [NOUN epyac käl- (middle) ‘remember [something/ someone]’]
G Ps. Xa /källāsk'ä/e-/ [A -, -, källāṣṣäṃ// -, -, källāskeṃ; MP -, -, källāstär//; APart. källāṣṣeñca; Ger. källāṣṣälle]; Ko. V /kālā- ~ kälā-/ [A -, kālat, kālaṃ//; MP kalamar, -, kalatär//; AOpt. kaloym, -, -//; MPOpt. -, -, kaloytär//; Inf. kalatsi; Ger. kalalle]; Ipv. I /päkālā- ~ päkälā-/ [ASg. pkāla, Pl. (p)kalas; MPSg. pkalar, Pl. pkalat]; Pt. Ia /śälā- ~ kälā-/ [A -, -, śala// -, -, śilāre; MP -, klātai, klāte// klāmte, -, klānte]; PP /kälo-/;
K Ipv. II /(pä)śālā-/ [Pl. (p)śālat]; Pt. II /śālā-/ [MP śālamai, -, -//] källaskeñ-c säkw ‘they bring thee good fortune’ (588a2), ykāk ñiś kälāstär epyac poyśy añmālaṃṣke ‘then the Buddha remembers me sympathetically’ (22b8), tane cärkenta klāsträ ‘he brings garlands here’ (91b4), nauṣ cmela epiyacä källāsträ ‘he remembers earlier births’ (523b3), sak ecce källāṣṣeñca = BHS sukhāvaham (182a1); tusāksa ecce kälamār [sic] cau ñäke ‘therefore I will now bring it forward’ (PK-12J-b3 [Thomas, 1979:48]), alyekepi kaloym wat mīyäṣṣälyñe ‘or may I bring harm to another’ (S-3b1); cwim nai kalas ‘bring [it] to him!’ (107a10), ñiś epyac pkalat ‘remember me!’ (28a1); makte pācer walo cwi comp lakle śala ‘the father king himself brought this suffering to him’ (88b3), su ci klāte ñyātsene ‘he led thee into danger’ (93b1), mäkte käryo[rttañc] klānte lw[ā] kc[a] ‘as the merchants led some animal’ (24a6); ñiś yolaiññemeṃ tsälpāwa brahmalokäś tāu ytāri śālamai ‘I was freed from evil and I led the way to the brahmaloka’ (19b7). -- klormeṃ;
kalalñe, only attested in the derived adjective kalalñeṣṣe: [epi]yac kalalyñeṣe yakne ‘the manner of remembering’ (552a3). ∎AB käl- reflect PTch *käl-, probably from PIE *kwel- [: Sanskrit cárati ~ calati ‘moves (intr.), wanders,’ (evidence of a set-root is provided by cáritum, caritá-, cīrṇá-, etc.), kárṣati ‘draws (to oneself), leads; plows,’ kṛṣáti ‘plows, travels over,’ Avestan čaraiti ‘moves (intr.); drives,’ Greek pélō ~ pélomai ‘come to exist, be’ (Cretan télomai ‘will be’), Homeric teléthō ‘be,’ poléō ‘go about (intr.); range over, haunt; turn over (the earth with a plow),’ pōléomai ‘come/ go frequently,’ Latin colere ‘cultivate, dwell in’ (< either *kwel-e/o- or *kwol-e/o-), Albanian sjell ‘bring’ (< *kwele/o-), qell ‘delay, hold up, detain’ (< *kwoleye/o-, = Gk. poléō), kall ‘insert, put in,’ për-kul ‘bend, crook’ (< *-kwḷneha- or *-kwḷn(ha)ye/o-), and nominal derivatives in Celtic, Germanic, and Balto-Slavic (P:639-640; MA:606-607)]. The TchB subjunctive, relegated from the present by the iterative-intensive *kwḷse/o- (itself = Sanskrit kṛṣáti?), would exactly match Albanian kall ‘put in, insert,’ Both would reflect an o-grade present. The subjunctive of AB 2käl- ‘lead, bring,’ kālā- ~ kälā- would reflect the same formation, only with the addition of the subjunctive *-ā- (or do we have here traces of the set-variant of this root?). The present of 2käl-, källāsk- (< *kwḷneha-sḱe/o-) matches Albanian -kul (< *kwḷnha-e/o- or *kwḷn(ha)ye/o-) in përkul ‘bend, crook.’ The "causative" preterite to 2käl-, śālā-, though it is most probably an independent creation, matches Albanian solla (< *kwēl-), the past of sjell. This etymology, at least for 2käl- goes back to Pedersen (1941:183).
Alternatively, and more traditionally, either 1käl- or 2käl- or both might be from PIE *kel- ‘put into motion’ [: Sanskrit kāláyati/kaláyati ‘drives, carries,’ Greek (o)kéllō ‘drive a ship on land,’ kelēs ‘quick,’ Latin celer ‘id.,’ Gothic haldan ‘drive cattle to pasture,’ etc. (P:548)] (VW, 1941:25, 1976:199-200; H:61-62). See also källāṣṣuki and more distantly käl-1, and perhaps kalāk-.

kälkañc (n.) ‘collyrium in paste’
[kälkañc, -, -//] (354b1, W-5b1). ∎From BHS kalkāñjana-.

käln- (vi.) ‘resound’
Ps. I /käln-/ [A // -, -, kalneṃ; AImpf. -, -, kalñi//]; Pt. III /kälnsā-/ [MP -, - kälnsāte//] kalneṃ ploryaṃ tne pīyaṃ lwāsa ‘the ploryas resound and the animals sing’ (589a6), katkauñaisa kalñi śaiṣṣe ‘the world resounded with happiness’ (408a4); [ipre]rmeṃ kälnsāte ram no ‘as if having resounded from the sky’ (617a4). ∎AB käln- reflect PTch *klän- [sic]. The original order of resonant and vowel is assured by the derivative klena and by the failure of -ln- to assimilate to -ll-; the -l- and -n- came into contact only after the assimilation rule was no longer productive. This *klän- must reflect PIE *klun-, otherwise seen only in West Germanic in Old English hlynn ‘sound, noise, roaring stream,’ hlynan/hlynnian ‘resound,’ Old Saxon gihlun ‘din, uproar’ (Jacobsohn, 1934:212, Duchesne-Guillemian, 1941:143-4, VW:200, though details differ; cf. also P:550, with differing details; MA:534). See also klena.

kälp- (vt.) G ‘find, get, obtain, achieve’ [INF. + kälp- = ‘get to’]; K ‘± bestow’ [with accusative of thing and genitive of person]
G Ps. IXa /kälpāsk'ä/e-/ [A kälpāskau, -, kälpāṣṣäṃ// -, -, kälpāskeṃ; AImpf. -, kälpāṣṣit, kälpāṣṣi//; MP -, -, kälpāstär// -, -, kälpāskentär; MPPart. kälpāskemane; Ger. kälpāṣṣälle]; Ko. VI /källā-/ [A kallau, kallat kallaṃ// -, -, kallaṃ; AOpt. källoym, -, källoy// -, -, källoyeṃ; Inf. källātsi; Ger. källālle]; Pt. Ia /kälpā-/ [A kälpāwa, -, kalpa//kälpām, -, kälpāre]; "Intensive" Pt. (Pt. VII) /kälpiyā-/ [A -, -, kälpiya//]; PP /kälpo-/;
K Ps. IXb /kälpäsk'ä/e-/ [A kalpäskau, -, kalpäṣṣäṃ//] su ceu rilñemeṃ oko wrocce kälpāṣṣäṃ ‘from renouncing this he obtains a great result’ (8a2), kälpāṣṣäṃ = BHS vindati (18a6), śwāṃ-ne ynkauṃ kästwer mā=ñu kälpāṣṣäṃ ‘[if] they eat at him day and night, he doesn't achieve peace’ (33b1), yākṣi maiyya kälpāskeṃ kauseṃ wnolmeṃ māka ‘the yākṣas find strength and kill many beings’ (3a1), kälpāstär = BHS vidyate (U-18a4), wīna kälpāṣṣit ‘thou didst find pleasure’ (231a2); ente ṣ kallau tu lkātsi ‘and when will I get to see it [again]?’ (46a5=47b2); pañaktäññe pelaikne klyauṣtsi kälpāwa ‘I got to hear the Buddha's law’ (101a6), ṣesa wertsyaimpa kalpa perne su pärweṣṣe ‘together with [his] retinue he achieved the first rank’ (23a1/2); Puttewatte kercapai kälwiya ‘P. obtained a donkey’ (KLOST.37,50 [Couvreur, 1954c:87]); ostmeṃ lantsi preke ñi yapoy yesäṃ kalpäskau [the king speaking to his ministers] ‘[it is] time [for me] to leave the house [= become a monk] and I bestow on you my kingdom’ (372b4), /// [waipe]cc[e]nta kälpäṣṣäṃ (132a5). -- kälpormeṃ;
kälporsa: śwātsi yoktsi klporsa [sic] ‘by obtaining food and drink’ (31a3);
källālñe ‘obtaining, achieving’: laṃtuññe īke källālñe ‘the achievement of a royal station’ (128a4), ṣärpalñe källālñe = BHS deśapratilaṃbhāḥ (181a4), källālñe = BHS lābham (U-7b4). ∎AB kälp- reflect PTch *kälp- but extra-Tocharian connections are less certain. Peterson (1933:18, also VW:201) would relate the Tocharian word to Sanskrit kálpate ‘is well ordered, well managed, fitting; succeeds’ but the meaning seems very distant. Surely this Sanskrit set is to be related to Avestan karpa- ‘ritus,’ karpan- ‘non-Zoroastrian priest’ from a Proto-Indo-Iranian *kar/lp- ‘be/make fit or proper.’ It is semantically and morpho-logically tempting to equate the Tocharian words with Sanskrit grah- (present gṛbhṇā-/gṛhṇā-) ‘seize, lay hold of, capture, steal, take; undertake.’ However the Sanskrit word is securely tied to a PIE etymon with -r- (e.g. English grab, grasp).
Watkins (1969b:1522) isolates a PIE *kelp- ‘hold, grasp’ for some nominal words in Germanic (Old English hälftre ‘halter’ [< *half-tra-], Old English helma ‘rudder, tiller’ [< *helf-man-], hielfe ‘handle’ [cf. P:926; MA:595]). Such a root would provide a suitable semantic and phonological basis for kälp-. In addition one might wish to see in kälp- a relative of klep- ‘± touch with the fingers, investigate,’ q.v. or even kälyp- ‘steal,’ q.v. It is possible, I think, to see in these latter words (including Watkins' Germanic collection) a PIE *klep- ‘± lay hand to’ that appears in Tocharian as (1) kälp- (with a putative PIE present *kḷpneha-, perhaps modeled on the semantically similar *ghṛbhneha-), as (2) (in malam partem) kälyp- ‘steal’ (also in Greek, Latin, and Germanic), as (3) klep-, originally an intensive with a present *klēpe/o- (cf. Latin cēdere), and (4) in Germanic, with guṇa from the zero-grade in Old English hielfe, etc. The first and third meanings are to a certain extent paralleled in Old English by grīpan ‘grasp’ (< *ghreibe/o-) and grōpian ‘feel for, grope’ (< *ghroibehaye/o-). For this etymology, see also Adams, 1989b. See also enkalpatte, kälpauca, and kallau and possibly kälyp- and klep-.

kälpaṣṣuki* (n.) ‘± stealer, robber’
[-, -, kälpaṣṣukiṃ//] [se ṣamāne ... ytā]ri yaṃ [] waṣik kälpasṣṣukiṃ yoñiyai ṣparkäṣṣukiṃ käryorccempa wat ‘if a monk travels a road with a waṣik kälpasṣṣukiṃ, a yoñiyai ṣparkäṣṣukiṃ, or someone concerned with commerce’ (330a5). ∎A nomen agentis from the otherwise unattested present stem of kälyp-, q.v. (Winter, 1961, Schaefer, 1997:168). The exact significance of kälpaṣṣuki is uncertain. It is glossed by the Old Uyghur ywitquji but the verbal root ywit- (-quji is transparently the agentive suffix) is attested as such only here and does not appear to match any verbal root in any other Turkish language. In a parallel text (H-149.X.3) the phrase waṣik kälpaṣṣuki is matched by lykaṃ ‘thieves.’ See More discussion s.v. waṣik.

kälpauca (n.[m.sg.]) ‘one who obtains’
[kälpauca, -, -//] mant sw apāṣṣätte kälpauca śwātsi yoktsi alanmeṃ ‘so he [who has] not practiced moral behavior [thinks to be] one who gets food and drink from somewhere’ (31a2), kwri tane śwātsintse śle yoktsintse klpauca [sic] tākaṃ wnolme ‘if a being would be one who obtains food and drink’ (31a7). ∎A nomen agentis from kälp-, q.v.

kälm- (vt.) ‘permit, allow, accord’ (?)
Ps.IX /kälmäsk'ä/e-/ [A -, -, kälmaṣṣäṃ//]; Ko. II /śälm'ä/e-/ [A -, -, śalmäṃ//]; Pt. Ia /kälmā-/ [A -, -, kalma//] [pe]rne=rhanteññe kṣaya-jñāṃmpa ṣe lkāsi ram no kälmaṣṣäṃ-ne pyutkäskeṃ-ne krentau[na] ‘this one with extinction-knowledge permits him to see, as it were, Arhat-worth and virtues manifest themselves in him’ or ‘this one permits him to see, as it were, arhat-worth together with extinction-knowledge and virtues manifest themselves in him’ (591a5); teṃ yiknesa weweñu mā tākaṃ wac[e] kaum aksaṣṣuki mā śilmaṃ-ne ārwe[r ya]maṣṣamtte mā wat mā yalle ste ‘[if] he [scil. the patron's messenger] has not spoken in this way and the messenger not allowed him [scil. the monk] [to stay] a second day [, saying]: ‘we have made ourselves ready, or not,’ [he is] not to go’ (331b3/4); toṃ wi wäntarwa tne kalma ksa kalloy ‘he permitted these two things [that] someone might achieve [them]’ (82b5). ∎Etymology unknown. For a suggestion, VW:200 (a denominative verb from an [unattested] *ḱlumen- from *ḱleu- ‘hear’).

källāṣṣuki (n.) only attested in epyac källāṣṣuki ‘one who remembers’
[källāṣṣuki, -, -//] epyaś [sic] klāṣṣuki [sic] mā nesan-ne /// (330b5). ∎A nomen agentis from käl-2, q.v.

kälṣamo (adj.) ‘enduring’
[kälṣamo, -, -//] kälṣmo tākaṃ [su pä]rk[ā]wänta yänmāṣṣäṃ ‘[if] he is enduring, he will achieve benefits’ (258b4). ∎An adjectival derivative from the present-stem of käl-1, q.v. See kälṣamñe*.

kälṣamñe* (n.) ‘± endurance’
[kälṣamñe, -, kälṣamñe//] k[e] käl[ṣa]mñesa ot ra nemce ṣārkate (235a2), [pap]āṣaurñe [sic] kälṣamñe tsiromñe ompolskoññe [sic] (586a7). -- kälṣamñeṣṣe ‘prtng to endurance’: kälṣämñeṣṣe kaṣarä wästsi preke ‘the time [is] to wear the kaṣar of endurance’ (281b3), kälṣamñeṣṣe niṣke su prākre tākoy-ñ ‘may I always be strong [like] the jewel of endurance!’ (S-5b1). ∎An abstract noun derived from kälṣamo, q.v.

kälskālyñe See kläskālyñe.

käl(t)s-1 (vt.) ‘± press, pour’
Ps. VI /kälsnā-/ [Ger. kälsnālle]; Ko. V /klātsā-/ [A -, klātsat, -//]; Pt. Ia /kältsā-/ [MP -, -, kältsāte// -, -, kältsānte]; PP /kältso-/ mītä śak ṣkäs traunta eneṃ kälsnālle ‘16 trau of honey [is] to be poured in’ (497a4); /// warporṣe mai klātsāt ‘thou wilt perhaps suppress the sensations’ (91a2); iprer kältsāte ‘the air was oppressive’ (H-149.69b3 [H:67]), [kä]ltsānt[e] cew preke ‘they were oppressed in that time’ (15a1); kaṃnte kältsau ṣalype ‘an oil pressed/sieved 100 [times]’ (P-1a2). ‣Compare TchA [puk marmas] kakältsāṃ trik tkanā [klā] ‘it made all her veins pour forth, she swooned, and fell to the earth’ (A-77-b2). The TchB subjunctive singular klātsā- may be analogical for *kāltsā-. If so, the original cluster may have been *-ls- rather than *-lts-. The analysis of this and the following verb owes much to Hilmarsson (H:67-68) ∎AB käl(t)s- reflect PTch *käl(t)s- but extra-Tocharian connections are uncertain. Hilmarsson suggests (H:68) the possibility of a deriving this verb from PIE *ḱel- ‘lean,’ noting particularly ON hella ‘pour.’

käl(t)s-2 (vt.) ‘goad, drive’
Ps. II /kälts'ä/e-/ [MP -, -, kalṣtär// -, -, kältsentär] [ṣa]ñ k[e]wän śakātaisa kalṣtär-me ṣñār wepeṃś aśan-me | tuyknesa ktsaitsñe srūka[lñe] śaul kältsenträ wnolmentso ṣañ kalymiś aken-ne ‘with a stick he goads his own cattle and leads them to [their] pastures; similarly old-age and death drive the life of beings and lead it in their own direction’ (3a3/4). ∎B käl(t)s- reflects PTch *käl(t)s- perhaps from PIE *keldh- [: Gothic haldan ‘drive cattle to pasture,’ English hold, etc. (P:548; MA:170)], itself an élargissement of *kel- ‘put into motion’ (H:68). The Tocharian kälts- may result from the generalization of a ye/o-present, e.g. *kḷdh-ye/o-. Not with VW (1969:487, 1976:201-202) from *kwel- ‘turn.’

käly- ~ stäm- (vi./vt.) G ‘stand (intr.), stay, stand still; last’ [NOUN-ne käly- (metaphorically) ‘± obey’]; K ‘establish, fix [in place]’
G Ps. II /käly'ä/e-/ [MP -, -, kaltär// -, -, klentär; MPImpf. -, -, kälyitär//; APart. klyeñca; MPPart. klyemane; Ger. klyelle]; Ko. V /stāmā- ~ stämā-/ [A -, -, stāmaṃ//; AOpt. stamoym, -, stamoy//-, -, stamoṃ; Inf. stamatsi]; Pt. Ia /ścämā-/ [A ś(i)māwa, ś(i)māsta, śama/-, -, stāmais/-, -, ś(i)māre]; PP /stämo-/;
K Ps/Ko. IXb /stämäsk'ä/e-/ [A -, -, stamäṣṣäṃ//; Ger. stamäṣṣälle]; Ipv. II /päścämā-/ [Sg. päścama; Pl. pśīmar]; Pt. I /ṣṭāmā-/ [A ṣtamāwa, -, -//]; Pt. IV /stämäṣṣā-/ [A -, stämaṣṣatai, -//] ṣamānentse yśelmi pälskone tsankaṃ kwipe-ike keuwco kalltärr-ne [sic] ‘[if] sensual desires arise in the mind of a monk and his shame-place [scil. penis] stands tall’ (334a3/4), anaiśai kwri pa[pā]ṣṣoṣ walke klyentar [sic] k[o]kalyi ‘if they [are] careful, wagons last a long time’ (5b2), [kly]enträ = BHS tiṣṭhanti (lla3), alyek-ypoyṣi brāhmaṇi parna klyenträ säsweṃ lkātsi ñäskenträ ‘the foreign brahmans are standing [around] and they are seeking to see the lord’ (81b4/5), yaitkorne klyeñca ñiś ‘I [am] standing in the commandment’ (205b4), ṣl[e]ntse tärnene kaun ra pälkā klyemāne ‘the sun rose as if standing on the crown of the mountain’ (H-149.50a7 [Thomas, 1968b:209, fn. 3]), klyelle = BHS stheyaṃ (251a3); [walo eṣe] retkempa | stāmaṃ pratiṃne mā ṣ nänok śanmäṃ ciś retke ‘the king with [his] army will stay [here] and the army will not go against thee again’ (22a2), /// śaul stāmaṃ-ñ /// ‘[if] my life lasts’ (63a4), stamatsiś = BHS sthitaye (537b3); [samudtä]rne śimāwa mā śitkāwa ‘I stood in the sea and did not proceed’ (425a2), krent käṣṣintsa menkitse yolaiñesa mā ṣṣe nta aṣkār śmāwa ‘lacking a good teacher, I never stood back from evil’ (TEB-64-09), intsau kātsaś śeśśanmusa śama=nepre poyśintse ‘having bound the block of wood to [her] stomach, she stood before the Buddha’ (18b8), stāmais ... ñäktene ‘the two gods stood’ (338b7); ṣalesa stmau ‘standing on the mountain’ (12a7), pelaiknene stmau prākre ‘standing firmly in the law’ (S-6a2); meleṃtsa yaipwa yenteṃ korne stamṣäṃ ... kauc ykuwa yenten stamṣäṃ tarnen=eṃṣke ‘it fixes the winds [which] have entered through the nose in the throat...’ (41b5/6); /// täṅwaññe jaṃbudvipmeṃ tsrāwa wätkāwa hai kka ṣṭamāwa-ne ṣpä tarya nau[miyenta] (PK-NS-31a3 [Pinault, 1991b]); pkai-kṣātreṃntsa yarke yāmormeṃ rīne stämäṣṣatai-ne ‘having done honor with chowrie and parasol, thou didst establish him in the city’ (Qumtura 34-d4 [Pinault, 1993-94:176]). -- stamalñe ‘continuation, duration, abiding, persistence’: [śaulantse kekt]señäntse [stama]lñe ‘the continuation of life and body’ (176a1), stamalñe = BHS sthitiḥ (182a5);
stamalñetstse* ‘± lasting, persisting’: onol[mi] /// stamalñecci ‘lasting beings’ (175b4);
stamalñeṣṣe ‘prtng to continuation’: [pe]laiknetse kreñcepi stamalñeṣṣe akālksa ‘in the wish for the continuation of good law’ (S-2a2).
śceścamor ‘?’ (211b3);
śceścamormeṃ (päst śceścamormeṃ ‘with the exception of’): [nraiṣṣana po yke]nta päst śeśśamormeṃ ‘with the exception of all hellish places’ (64b2);
stamäṣṣälñe ‘establishment’: stamäṣälñe = BHS sthāna- (41a7). ∎AB käly- reflect PTch *käly- from PIE *kel(h1)- ‘raise up’ [: Latin ante-, ex-, prae-cellō ‘surpass’ (< *kel-d-), Lithuanian kélti/keliù ‘raise up,’ kìlti/kylù ‘raise oneself up,’ and nominal derivatives (with the meaning ‘hill,’ etc.) in Greek, Celtic, Germanic, Slavic, (P:544; MA:352)]. Greek keléontes (< *kelh1yont-) ‘upright pieces of a loom’ secures the laryngeal as *h1. Particularly striking would seem to be the Baltic-Tocharian correspondence since Tocharian käly- would appear to reflect a putative PIE *kḷh1-ye/o- which is similar to Lithuanian keliù (< *kelh1-ye/o-) and kìlti (< *kḷh1-). Not with VW (1941:33, 1976:202) from PIE *ḱlei- ‘lean.’ Nor with Normier (1980: 257; also H:69-70) is kaltär to be taken as from *kälyätär from *klyäyätär (which would surely have given *klyitär) from PIE *ḱlei-e-.
TchA ṣtäm- and B stäm- reflect PTch *stäm-, probably from PIE *stem-, a byform of *steh2- ‘stand’ in the same way *gwem- is to *gweha- ‘go’ (Winter, 1962a:27; for the many reflexes of *steh2-, see P:1004ff and s.v. śänm-). Meillet in Hoernle 1916:161 assumed a nominal origin for stäm- as in Sanskrit sthāman-. VW (463-464) suggests instead a connection with *ste(m)bh- ‘establish, set up; step; stop, check’ (P:1011-1012). Whatever its exact source, the verb is phonologically parallel to ṣäm-/lyäm- ‘sit.’ The initial palatalization of the causative preterite is the same sort of analogical palatalization seen in the caustative of stāl-. See also klyemo, stām, stemye, śmoñña, and śänm-.

kälyp- (vt.) ‘steal’
Ps. IXa /kälpäskä/e-/ (see kälpaṣṣuki); Ko. IV /kälypī-/ [AOpt. -, -, kalypi// -, -, kälypiyeṃ; Inf. kälypītsi]; Pt. Ia /kälypā-/ [A -, -, kälypiya (K-T)//]; "Intensive" Pt. (Pt. VII) /kälypiyā-/ [A kälpyāwa, -, -//]; PP /kekalypo-/ ka ma [lege: kā mā] wes ra [kä]lypiyem ‘why shouldn't we also steal?’ (404b2); kälpyawa (PK-14a5) (K); [ce kleśanma]ṣṣeṃ lykäts kekalypoṣ ṣäp naumy=aiśämñeṣṣe pälskomeṃ āratsi ‘this jewel of wisdom, stolen by kleśa-thieves to stop [him] from thought’ (282a1). ∎The TchB subjunctive reflects PIE *klépye/o- ‘steal,’ exactly as in Greek kléptō ‘steal’ [: Latin clepō ‘steal,’ Gothic hlifan ‘id.,’ Old Prussian au-klipts ‘concealed,’ and possibly, if with s-mobile, Lithuanian slepiù ‘hide’ (with reduction of *skl- to sl-) (P:604; MA:595)] (VW, 1960:39, 1976:203). More distantly this word is related to both klep- ‘± touch with the fingers, investigate’ and kälp- ‘get, obtain,’ qq.v. (Adams, 1989b). See also kälpaṣṣuki and klepe.

kälymiśśeṃ ‘?’
(PK-13-Eb4 [H:70]). ‣One wonders if this might be a miswriting or a misreading of kälymiṣṣeṃ, a derivative of the next entry.

kälymiye (nf.) ‘direction’ [po kälymintsa = ‘± everywhere’]
[kälymiye, -, kalymi//-, kälymīṃts, kälymīṃ] tuyknesa ktsaitsñe srūka[lñe] śaul kältsenträ wnolmentso ṣañ kalymiś aken-ne ‘by such means old-age and death goad the life of men and lead it in its own direction’ (3a3/4), lyuwa ṣ parkāsaṃ walo śtwāra kälymintsa ‘and the king sent the proclamation in four directions’ (21b2), [ysā-yok]ñana swañcaiyno po kälymintsa cärkāsta ‘thou hast released everywhere gold-like rays’ (221a5), kälymiṃts tskelñe = BHS diśodāghā (543a7), watkaṣṣi pi pañäkte niṣīdaṃ ñremeṃ kälymi raso tsamtsi ‘may the Buddha order the sitting-mat to increase a span [in] the direction of the fringe’ (H-149.X.4a5/6 [Couvreur, 1954b:43]). -- kälymiññe* ‘± bordering, regional’ (?) [if a calque on BHS deśīya-, so Sieg and Siegling, 1949:110] or ‘foreign’ (?) [if a calque of BHS diśya-]: lāntäṃ kälymiññeṃ ‘bordering/regional/foreign kings’ (46a6);
kälymi-kälymi ‘region by region’: [aknā]tsaññe orkämñe kälym-kälym[i] m[yā]yta [lege: m[yā]yasta] ‘the darkness of ignorance thou hast brought down region by region’ (221a3);
somo-kälymi ‘having a single goal or direction’: somo-kälymī = BHS ekāntaṃ (U-18a3). ∎A kälyme, B kälymiye, and the Kroraina Prakrit borrowing from "TchC" kilme reflect PTch *kälymiye from PIE *ḱli-men- (nt.) [: Greek klíma ‘inclination, region, geographical zone’ with the addition of the PTch suffix *-iye (Normier, 1980:259, Adams, 1988d; more generally VW, 1941:33, 1976:202-3; H:70-71). More at kläskalyñe. See also ekalymi.

-kälywe See ñem-kälywe.

käṣṣī (nm.) ‘teacher, master’
[käṣṣī, käṣṣīntse, käṣṣīṃ//käṣṣīnta, käṣṣīntaṃts, - (voc.: käṣṣīnta)] käṣṣinta karāre toṃ ślokanma ‘the teachers gathered these ślokas’ (11b1), pintwāt yeyo käṣṣi poyśi ‘the omniscient teacher went alms-begging’ (19b7). -- käṣṣiññe ‘prtng to a teacher or master’: käṣṣīññe yäknesa asānne lyāmate-me ‘he sat himself down on the throne in the manner of a teacher’ (81b6);
käṣṣīṣṣe ‘id.’ (A-3a2). ∎AB käṣṣī both reflect borrowings from Khotanese kṣīa- ‘master, teacher’ (Bailey, 1961:13, VW:626).

käṣṣu See kaṣṣu.

käs- (intr./middle) ‘come to extinction, be extinguished, go out’; (tr./active) ‘quench, extinguish’
Ps. II /kes'ä/e-/ [A -, -, keṣäṃ//; MP -, -, keṣtär// -, -, kesentär; APart. keṣeñca; MPPart. kesemane; Ger. keṣalle]; Ko. III /käse-/ [MP ksemar, -, -// -, -, ksentär; Inf. ksetsi; Ger. kselle]; Trans. Inf. /kästsi/; Pt. III /kes(sā)-/ [A -, -, kesasta//; MP // -, -, kessante]; PP /kekesu-/ keṣäṃ palsko ‘he extinguishes the spirit’ (278a3), yñakteṃ tänmasträ ramer ṣpä keṣtär ‘he is reborn among the gods and comes quickly to extinction’ (K-11a3), ente skeyi kesenträ ‘when efforts are extinguished’ (206a2); mā walke nke ñiś ksemar tu postäṃ onmiṃ tākaṃ-me ‘[it will] not [be] long and I will be extinguished and to you will be regret’ (29a8), eṃṣke kselyai preścyaiścä ‘unto the time of extinction’ (228b4); toṃ pwāra kastsiś ‘to quench these fires’ (566a1); [nrai]ṣṣana kesasta pwāra ‘thou hast extinguished the fires of hell’ (243b3); yänmoy īke kesoṣ [lege: kekesoṣ] ‘may I achieve the extinguished place!’ [= BHS adhigacchet padaṃ śāntam] (H-149-ADD.124b6 [Thomas, 1969:298]). -- kekesor* ‘extinguishing’: cok kekesorne ‘in the extinguishing of the lamp’ (588b8);
kselñe ‘extinction, suppression, disappearance’: läklentse kse[lñe]ne ynūca ytā[rye] ‘the road going toward the extinction of suffering’ (155a2), yāmorntatsa [sic] kselñe = BHS saṃ skāranirodhaḥ (157a3), kseññe [sic] = BHS nirvāpaṇaṃ (195a6), y[ä]nmāṣṣäṃ ks[elñe] = BHS prāpnoti nirvṛtim (H-149.236b2 [Thomas, 1969:298]);
kselläññeṣṣe ‘prtng to extinction’ (S-6a6). ∎AB käs- reflect PTch *käs- from PIE *(z)gwes- ‘extinguish’ [: Sanskrit jásate/jásyati ‘be exhausted,’ jāsáyati ‘exhaust, cause to expire,’ Greek sbénnūmi ‘extinguish,’ Lithuanian gèsti ‘to cease to burn, go out,’ gesìnti ‘to put out, extinguish,’ OCS ugasiti ‘extinguish,’ and Gothic qist (f.) (<*gwes-ti-) ‘destruction’ (P:479-480; MA:188)] (Smith, 1910:10, VW:210). More particularly AB käs- reflects a PIE *gwes- and the B present a putative PIE o-grade intensive *gwose/o-. Melchert points out (p.c.) that Hittite and Palaic contain a verb kist- ‘be extinguished.’ The Tocharian, Anatolian, and satem forms could also be subsumed under a PIE lemma *ges-, though that leaves Greek and Germanic unaccounted for. There seems to be no way to bring together all of these together. If the Tocharian word belongs with the Anatolian group, it would be possible, though not semantically necessary, to group them all with Tocharian kest ‘hunger,’ Hittite kast- ‘id.’ See also possibly kest.

käsk- (vt.) ‘scatter apart, scatter to destruction’ (often with violence), ‘confuse [the mind]’
Ps. XII /käskäññ'ä/e-/ [A -, -, käskaṃ//; MP -, -, käskantär//; MPImp. -, -, käskaññitär//]; Ko. V /kāskā- ~ käskā-/ [A -, kāskat, kāskaṃ//; MP -, -, käskātär//; MPOpt. -, -, käskoytär]; Ipv. I /päkäskā-/ [MPSg. pkaskar]; Pt. Ia /käskā-/ [MP // -, -, käskānte]; PP /käsko-/ prentse yente käskan-me ‘in an instant the wind scatters them’ (46a7=47b6), wäräñcäṣṣa mäṣce ra käskäntär ‘like a handful of sand they are scattered’ (142a3), laursa eñcuwaññe tarne räskre tsopyeṃne käskaññītär-ne waiptār āśce po lykaśke ‘with an iron peg they roughly penetrated his skull; his head was scattered wide apart, all in little pieces’ (22b5); cwi palsko käskāträ waiptār ‘his spirit will be scattered all about’ (9b8); pkaskar-ñ waiptār (246b3); ṣem kautāte koklentse waiptār pwenta käskānte ‘the axle of the wagon broke and the spokes were scattered all about’ (5a2); käskauw[a] = BHS vikṣiptāni (H-149.152b6 [Sieg, Siegling, 1930-32: 485]). -- käskalläññe ‘± scattering’ (PK6.A-a3). ∎TchB käsk- reflects PTch *käsk- (as if) from PIE *gwhṇsḱe/o-, a derivative of *gwhen- ‘strike, slay’ [: Sanskrit hánti ‘strikes’ (pl. ghnánti), Avestan jainti ‘id.,’ Hittite kwenzi ‘kills’ (pl. kwnanzi), Armenian ganem ‘id.,’ Greek theínō ‘kill,’ Lithuanian geniù ‘strike,’ Albanian gjanj ‘hunt’ (= theínō and geniù), Old Irish gonim ‘wound, slay,’ Lithuanian genù ‘drive [cattle],’ OCS ženǫ ‘id.,’ etc. (P:491-493; MA:548)] (Melchert, 1977:108). The PIE *-n- disappears before *-s- precisely as in mäsk-, q.v. Not with VW (210; also H:104-105) related to Tocharian kät- ‘scatter’ (*kät-sk- would give **kätk-, not käsk-). See käskor*.

käskor* (n.[m.sg.]) ‘idle talk, gossip’
[-, -, käskor//] [mā mäkci]ya käskor weskau mā alyek watkäskau kä[skor weṃtsi mā käskor] weṣeñcaimpa ... mäskemar ‘I do not retail any gossip, nor do I order [anyone] to tell gossip, nor am I with one who tells gossip’ (596a5/6). -- käskor-weṣṣeñca* ‘gossiper’ (596a6). ∎A derivative of käsk-.

käst(u)wer (adv.) ‘by night, at night’
[re]kauna plātäṃne inkauṃ wīna kallaṃ kästwer ṣpanene ‘by day he will find pleasure in words and speeches, by night in sleep’ (27a4), mäkte yelyitse ku tallāw tākaṃ śwāṃ-ne ynkauṃ kästwer yelyi pilenta ... śwāṃ-ne ynkauṃ kästwer mā=ñu kälpāṣṣäṃ ‘as a worm-ridden dog will be suffering [if] the worms eat at him day and night ... [if] they eat at him day and night, he doesn't achieve peace’ (33a8/b1), kästu[wer] (232b4). ∎Etymology unknown. VW (1968: 66-7, 1976:210) suggests a PIE *ḱḷst- (cf. OHG hulst ‘covering’) + -wer. However *ḱel- ‘hide, cover’ is otherwise unknown in Tocharian and a reduction of *-lstw- to -stw- is unexpected and unparalleled. One might see in *käst- a PIE *gwes-ti- (cf. Gothic qist [f.] ‘destruction’), a verbal abstract from *gwes- ‘extinguish’ (Duchesne-Guillemin, 1941:158, see käs-) but the generalization of the zero-grade in the root would be somewhat surprising.

kiṃśuk (n.) ‘Butea frondosa Koen. ex Roxb.’ or ‘Butea monosperma (Lam.) Kuntze’
[kiṃśuk, -, -//] (257a1). ∎From BHS kiṃśuka-.

kiñcelle (~ käñcelle) (n.) ‘filament of Nelumbium speciosum Willd. [= Nelumbo nucifera Gaertn.]’ (a medical ingredient)
[kiñcelle, -, -//] (W-1b3). ∎From BHS kiñjala-.

kintarik* (n.) a meter of unknown rhythm
[-, -, kintarik//] (91b6).

kinnare (n.) ‘celestial musician’
[kinnare, -, -//-, -, kinnareṃ] (109b6). -- kinnarñe* ‘prtng to a celestial musician’ (109b5). ∎From BHS kiṃnara-.

Kimña* (n.) ‘Kimña’ (PN in monastic records)
[-, Kimñantse, -//] (466a2).

kiratikta (n.) ‘Agathotes chirata’ (a medical ingredient)
[kiratikta, -, -//] (P-3a3). ∎From BHS kirātatikta-.

kirot (n.) ‘the bulb of a small variety of the Nymphea’ (a medical ingredient)
[kirot (~ kirok ~ kiros), -, -//] (W passim). ∎From BHS giloḍya-.

kiśore (n.) ‘youth, lad’
[kiśore, -, -//] (20a5). ∎From BHS kiśora-.

ku (n.[m.sg.]) ‘dog’
[ku, -, kweṃ//] mäkte yelyitse ku tallāw tākaṃ śwāṃ-ne ... yelyi pilenta ‘as a worm-ridden dog might be suffering [as] worms eat his wounds’ (33a8/b1), kū = BHS śvāṇa in the calendrical cycle (549a5), kweṃ-pikulne ‘in the dog year’ (H.150.44b2 [Pinault, 1987:182]). ∎AB ku reflect PTch *ku from PIE *ḱúwō (nom. sg.) ‘dog’ [: Sanskrit ś(u)vā, Armenian šun (with unexpected š-), Greek kúōn, Latin canis, Old Irish cú, Gothic hunds, Lithuanian šuõ, Hittite kuwas (acc. kuwanan) (Melchert, 1989[90]), Hieroglyphic Luvian zuwana/i- (Melchert, 1987:202), all ‘dog’ (cf. P:632-633: MA:168)] (Sieg/Siegling, 1908:927, VW:238-239). The Tocharian nominative singular ku is the regular reflex of *ḱúwōn with PIE *ō becoming PTch *ū in a final syllable when in the neighborhood of a *-w- (cf. the masc. nom. sg. of the preterite participles in -u from PIE *-wōs). Krause and Thomas give in their grammar, but not in their lexicon, the TchA acc. sg. form koṃ (apparently attested, in a very fragmentary context, at 360a9). B kweṃ is perfectly regular for PIE *ḱuwonṃ (cf. Sanskrit śvānam). That A koṃ is too seems likely. See also kuñiye.

ku- (vi./vt.) G (vi.) ‘offer a libation’; (vt.) ‘pour’; K ‘make pour’ (?)
G Ps. VIII /kus'ä/e-]/ [A -, -, kuṣäṃ//; Ger. kuṣalle]; Ko. I /kew- ~ ku-/ [A kewu, -, -//; MP -, -, kutär//]; PT. III /kew(sā)-/ [A kewwa, -, -//];
K Pt. II /kyāuwā-/ [A // -, -, kyauware] ///meṃ wär śār kuṣän-ne ‘he pours the water from the ... all over him’ (PK-12J-b2 [Thomas, 1979:9]), ṣalype ... śār kuṣalle ‘the salve [is] to be poured all over’ (P-1a2); ṣ śār kutär ‘and it is poured all over’ (324b2); /// [oro]cceṃ tewpeṃ keṃ po yatamai /// [Vaiśā]line kuce kewwa dakṣiṇākeṃtse] /// ‘I was able to ... the whole earth and great mines ... I have offered a libation to the worthy one’ (H-149.171b4/5); śār kyauwar./// (116.12). -- kuwermeṃ (?): /// śarkuwermeṃ = śār kuwermeṃ (617b5);
kekuwer ‘± libation’: [te]lki yāmor kekuwer ‘sacrifice or libation’ (307b3);
kuwälñe ‘± libation’: mā āyor mā ra telki yamalñe [mā] kwälñe [sic] nesäṃ ‘there is no gift, no sacrifice and no libation’ (28a6). ∎AB ku- reflect PTch *ku- from PIE *ǵheu- ‘pour’ [: Sanskrit juhóti ‘pours in the fire; sacrifices,’ Greek khéō ‘pour,’ and somewhat more distantly, Latin fundō ‘pour,’ Gothic giutan ‘pour,’ etc. (P:447-448; MA:448)] (Couvreur, 1947:78, VW:239). See also possibly kus- and kutk-.

kuk-1 (vi./vt.) ‘call out, shout; entreat, seek out’
Ps. II /śauk'ä/e-/ [A -, -, śauśäṃ//; MP śaukemar, -, -//]; Ko. I /keuk-* ~ kuk-/ [AOpt. -, -, kuśi//] karuṇīk=añmāla[ṣka ś]auko-c kwām[a]r-c akālksa ‘O loving and merciful one! I entreat thee and call to thee with a wish!’ (TEB-64-07), tu-yäknes[a] kwäsnāträ snai-kärsto [] kwātär-ne taṅsa śauśaṃ-ne ‘in that fashion he cries out without inter-ruption; he calls to him and shouts to him’ (88b1), añmālaṣke palwaṃ ... ṣpä ñem śauśäṃ ‘he wails piteously and calls [his] name’ (89b5); rṣākeṃts lānte kreñcepi tsänkā-ñ palsko klāwässi lālyi wrotsai ~ kuśi-ñ pele rekisa /// ‘the spirit of the good king of seers arose to me to announce the great effort; may the law seek me out! With a word ...’ (S-8b2 [Lévi, 1933]). -- śauśalñe ‘begging aloud, vocally asking for alms’: śoś[alñe] = BHS āhvaya (170a6). ∎The present is from PIE *kēuk- with lengthened grade; the subjunctive is a PIE o-grade formation. The relationship between present śeuk- and subjunctive keuk-/kuk- is identical to that between cek- ‘touch’ and its subjunctive tek-/täk-. The root is *keuk- [: Lithuanian kaũkti ‘to howl, yell, roar’] or *ḱeuk- [: Lithuanian šaũkti ‘call softly, name,’ Khotanese sūch- ‘name,’ Sanskrit śúka ‘parrot’ (cf. P:536; MA:90)] (Fraenkel, 1932:227, VW:471-2, Adams, 1993b:38). See also kauke.

kuk-2 (vt.) ‘± bow down’ (?)
Ps. /kukäsk'ä/e-/ (see abstract); PP /śeśśuko-/ kuce wäntaresa kekamoṣ takās ytarintse ś[e]śśukoṣ /// ‘by whatever matter you have come, by the road bowed down’ [?] (82a1). -- kukäṣṣälyñe ‘± depression’ (?): mentsi kukäṣälyñe pälskontse ra trikalyñe ‘grief and depression [are] like confusion of the spirit’ (284a6), /// [la]kle [ami]śkñe kū[kä]ṣl[ñ]e (569b2 [restored after Winter, 1984:213]). ∎If the meaning has been correctly identified (cf. Winter, 1984), PTch *kuk- may possibly be connected with the widespread Germanic etymon *huk- seen in Middle Low German hūken ‘sit in a bent position, squat,’ hōken ‘bend, squat, bear on the back, peddle,’ Old Norse hokra ‘crouch,’ hukla ~ hukra ‘crouch together from the cold,’ húks ‘cower, squat, crouch,’ New High German (dialectal) hüchen ~ hücheln ‘limp’ (cf. De Vries, 1962:247, P:588). The original meaning would have been ‘± be bent (over)’ and the attested Tocharian verb a derived causative.

kuke* (n.[dual f.]) ‘heel’ (?)
[/kukene, -, -/] [kärsto]ṣ w[aṣ]tsi [sic] ausu samp wawākauwa kuke[ne] ‘dressed in torn clothing, [his] heels [?] spread apart’ (92b2). ∎TchA kukäṃ (dual) and B kukene probably reflect a PTch dual *kukäne or *kukene. Further connections are unknown (see VW:628 for the suggestion of an implausible borrowing from Uralic) and even the meaning is hardly secured (the one attestation in TchA [212b7] is even less informative than the single attestation in TchB).

kucaññe (adj.) ‘?’
[kucaññe, -, -//] kucaññe iṣcake = BHS tokharika (Vorob'ev-Desjatovskij, 1958). ‣The meaning and form of this phrase has been much debated (see K. T. Schmidt, 194:209-210, for a convenient summary). It has been universally assumed that the tokharika of the MS must be a mistake for tokharikā (a mistake very much in keeping with others in the MS) and thus should mean ‘Tocharian woman’ (or, more specifically, given the phonological shape of kucaññe, ‘Kuchean woman’) but iṣcake is not a known word for ‘woman’ and, as an apparently masculine noun, an unlikely candidate to be a heretofore unknown word for ‘woman.’ Thus, if iṣcake does not mean woman, it is at least doubtful that kucaññe means either ‘Tocharian’ or ‘Kuchean’ (the latter being normally kuśiññe in any case). Attested in Sanskrit is tukkhara with the meaning ‘a kind of horse’ and in Georgian t‘oxarig-i (and variants) with the meaning ‘ambling horse’ (Bailey, 1985:126-127) and it may be that our tokharika was intended to refer to some sort of horse, but, if so, the meaning of kucaññe is more obscure than ever.

kucatāk* (n.) ‘tower, balcony’
[-, -, kucatāk//] kucatākmeṃ ṣañ [ñ]em ette ṣallāte ‘she threw herself down from the tower’ (109b2). ∎Related to TchA kuccatāk but further connections are unknown (see VW:240 for a suggestion).

kucalle See kuts-.

kuce (a) (interrogative pronoun); (b) (relative pronoun) [in both (a) and (b) the accusative of kuse, q.v.]; (c) (conj.) (a) ‘whom, what, which’; (b) ‘whom, which, what’; (c) ‘because; (so) that’
(a) kuce klautkesa aiśalyi ‘by what behavior [are they] to be recognized?’ (K-7a4), kucesa akalkäntats yatalyñe mäsketrä ‘by which is the taming of desires?’ (552a3/4).
(b) [a]kṣā-me kuce wnolmi yamantär ‘he told them what beings are to do’ (21a2), kuce cai makci enkoṣṣeṃ pilkonta ‘these insights which they themselves have had’ (28b6), cwīññe se śāp ste kucesa ṣp swesi mā sūwaṃ ‘this curse of thine is [that] by which the rains do not rain’ (350b4), kuce no kleśanma nanautauwa = BHS api tu kleśāḥ kṣīnāḥ (524b1), ce [= kuce] peri nesem tu päs aiskem-ne ... ce [= kuce] cowai carka tu mā pälskanaṃ ‘what we owe, we will give to him; what he has robbed, he does not think about’ (DAM-507a9 [Pinault, 1984a:24]), kuce te mant wñāwa tu nke weñau anaiśai ‘what I have so said, that will I now speak clearly’ (K-2a5).
(c) kuce ñiś ṣuk-kauntsa wsāwa wno[lmeṃts s]n[ai] meṃtsñe kuce ṣp pudñäkte [ṣuk-kauṃ kakāwa sānkämpa ] ce krent yāmorsa källoym perne poyś[iññe] ‘because I gave to the beings for a week without ill-will and because I invited the Buddha with the retinue for a week, through this good deed may I obtain the rank of a Buddha’ (22a8/b1), twe ñī yaitkorsa maṃt pyām kuce kaṣake Puttamitre parra yaṃ ‘do thou thus by my command that the Kashgarian P. goes through’ (LP-1a1/3), kuce ñiś śtwer säsūwa ypoymeṃ lyautwa snai tränko ‘since I have driven [my] four blameless sons from the country’ (PK-13E-a2 [Couvreur, 1954c:89]). -- kuceṣäp (no) ‘let alone’: [po śaiṣṣe twe] täṅwät kuce ṣäp kuse ci täṅwäṃ ‘thou lovest the whole world, let alone [those] who love thee’ (245b2).
kuce tu ‘that is to say’: kuce tu pwārntse yarke yamaṣṣeñcaṃ ṣeyeṃ tu y[pa]rwe tuwak kottarcce pelaik[n]e āksi añmassu kakā-me ‘rief er sie in dem Wunsch, weil sie da Verehrer des Feuers waren, daraufhin das eben derselben Familie angehörige Gesetz vorzutragen’ (108b9 [Thomas, 1957:75]), kuce tu = BHS yad tad (202a1), kute [sic] nno ṣpä kärtse weṣṣeñcantse = BHS prāg eva hitavaktuś ca (251a4), kuce tu = BHS yad uta (547a3).
kuce-yäknesa ‘in whatever way’: kuceknesa ket ra [kartse yāmṣa]t[e] śakk[e]ññe rṣāke ‘in whatever way, for whomever, the śākya-seer did good’ (30b2). See kuse.

kuñi-mot (n.[m.sg.]) ‘wine’
[kuñi-mot, -, kuñi-mot//] pippāl kuñi-mot eṣe mā śwālle aukṣu kuñi-mot mā śwālle ‘pepper together with wine [is] not to be eaten; aged wine [is] not to be eaten’ (ST-b1), kuñī-motsa kālko yamaṣalle ‘a paste with wine [is] to be made’ (W-22a3). -- kuñi-motäṣṣe ‘prtng to wine’ (W-20a4). ∎A compound of kuñi + mot, the latter meaning ‘alcoholic drink,’ q.v. Kuñi may be a borrowing from Khotanese (vel sim.) gūräṇa- ‘prtng to grapes,’ a derivative of gūra- ‘grape’ (cf. Bailey, 1979:87). The loss of Khotanese -r- is paralleled by TchA pāśiṃ ‘treasure’ from Khotanese pārgyiñi- ‘treasury, treasure-room’ (VW:636). At bottom then kuñi-mot means ‘grape-alcohol.’ See also mot.

kuñiye (adj.) ‘prtng to a dog, canine’
[kuñiye, -, -//] swāṃññe weṃṣṣiye kränkañe weṃṣṣiye kuñiye weṃṣṣiye ‘pig excrement, chicken excrement and dog excrement’ (P-1b3). ∎An adjectival derivative of ku, q.v.

kuñcit (~ kwäñcit) (n.[m.sg.]) ‘sesame’
[kuñcit, kuñcitäntse, kuñcit//] kwäñcit yarm ‘the measure of a [whole] sesame seed’ (41b4), kuñcit wawāltsau ‘ground sesame’ (P-1a1), mlutku kuñcitä ‘id.’ (W-38b4). -- kuñcitäṣṣe ‘prtng to sesame’ (27a8, P-1a6, W passim). ∎A borrowing, like TchA kuñcit, from Khotanese kuṃjsata-.

kut- See kuts-.

kutameṃ (interrogative pronoun) ‘where’
naumikkane lkāṣn eśnesa kutameṃ källoym waipecce ‘he looks with glittering eyes[, thinking]: where might I get possessions?’ (33b1/2), kutameṃ tākoy emparkre yṣūwa[r]kañe po wnolmeṃts ‘where might be widespread enjoyment for all beings?’ (PK-AS16.3a3 [Pinault, 1989:156]). ∎If like the other derivatives of the PIE interrogative/relative *kwu-, this word is enclitic in TchB and thus represents as underlying /kutāmeṃ/, we may have a putative PIE *kwutōd, an old ablative (cf. the discussion s.v. mäkte) + -meṃ, the regular TchB ablative ending. In *kwutōd the final *-d is lost regularly (and early) and the -meṃ is added before final -ō becomes PTch *-e (Adams, 1988c:19). See further s.v. kuse.

kutumñcik (n.) ‘Leucas linifolia Spreng.’ or ‘Leucas lavandulaefolia Ress.’ (a medical ingredient)
[kutumñcik, -, -//] (W passim). ∎From BHS kutumbika-.

kutk- (vt.) ‘± give substance to, cast in a mold’
G Ps. VII /kuttänk-/ [MPPart. kuttänkmane]; Pt. Ia /śutkā-/ [A // śutkām, -, -]; PP /śutko-/: śutkau (K-T).
K PP /śeśutku-/: śeśutku (K-T). kutänkmane särwecaṃ ṣäñ yāmorsa cmelane ‘filling out the forms of existence by one's own deed[s] in [one's] births’ (229a2); po śutkām sarwecäṃ ‘we filled out all the forms of existence’ (45a6). ∎AB kutk- reflect PTch *kutk- (cf. A arthaśśäl kutko ñom kärsnāl ‘the name [is] to be known, filled out with meaning’). If the meaning is substantially correct, probably with Melchert (1977:125) from *ǵhud-sḱe/o- ‘cast into a mold’ from *ǵheud- ‘pour’ [: Latin fundō ‘pour,’ Gothic giutan ‘id.,’ and, more distantly, TchB ku- ‘pour,’ Sanskrit juhóti ‘throw in the fire, sacrifice,’ Greek khéō ‘pour’ (P:447-448)]. Not, with VW (247) related to Latin cūdere ‘strike, forge.’

kuttipaśaṃ* (n.) ‘(body of a) plough’ (??)
[-, -, kuttipaśaṃ//] naitwe kärkāllene släppoṣ kuttipaśaṃ wat parra pānnaṃ ... po duṣkär ‘[if] he reaches for a plough-share (?) [which has] slipped into the mud or for the kuttipaśaṃ [= BHS kūṭa- ‘body of the plough’?] ... all [is] a sin’ (331a1). ‣This sentence is in the midst of a commentary on the sin of farming: ‘a monk should not plow or have someone plow for him, etc.’ It seems likely that naitwe means ‘plough-share’ and thus kuttipaśaṃ may be the equivalent of BHS kūṭa-, one of whose meanings is ‘body of a plough’ (the plough absent both pole and plough-share). It might also be a virtual *kūṭa-pāśa- ‘contemptible body of a plow’ or the like.

Kunacaṃttre (n.) ‘Guṇacandra’ (PN in caravan pass)
[Kunacaṃttre, -, -//] (LP-107a1).

Kunacaṃttrakau (n.) ‘Guṇacandrakau’ (PN in caravan passes)
[Kunacaṃttrakau, -, -//] (LP-8a1).

kuntark (n.) ‘Saccharum munja Roxb.’ [aka Saccharum sara] (a medical ingredient)
[kuntark, -, -//] (W passim). ∎From BHS gundraka-.

kuntäṣṣe (adj.) ‘prtng to jasmine’ (Jasminum multiflorum Andr.)
kuntäṣṣe = BHS kunda- (H-ADD.149.79b4 [Couvreur, 1966:178]). ∎An adjective derived from an (unattested) *kunt ‘jasmine,’ itself a borrowing from BHS kunda-.

kuntiśke (n.[m.sg.]) ‘little pot’
[kuntiśke, -, -//] cewä śerkwameṃ wente yamaṣle cew wentesa ñuwe kuntiśke taṣale ‘from this cord a covering [is] to be made; over this covering a new little pot [is] to be put’ (M-3b2). ∎The diminutive of an unattested (in TchB) *kunti. The latter is, however, attested in A as kunti ‘pot.’ A borrowing from BHS kuṇḍī- (VW:628).

kuntsaññe* (n.) ‘?’
[-, -, kuntsaññe//] ///täṣṣe iprerne rmer ka plyewsa 68 kuntsaññe mā ṣ campy e[rtsi] (386a4). ‣Perhaps a byform of kwäntsaññe (see s.v. kwaṃts).

Kumārapuṇye* (n.) ‘Kumārapuṇya’ (PN in grafitto)
[-, -, Kumārapuṇye//] (G-Su-39).

Kumpante* (n.) ‘Kumpante’ (PN in monastic records)
[-, Kumpanti, -//] (490a-III-5).

kumbhāṃṇḍe* (n.) member of a particular class of demons
[//kumbhāṇḍi, -, -] (333b9). ∎From BHS kumbhāṇḍa-.

kurār-lūwo (n.) ‘osprey’
[kurār-lūwo, -, -//] [kä]lymiṃ sportoträ pācer cwimp [ku]rār-lūwo tu- yäknes[a] kwäsnāträ snai-kärsto ‘his father turns [in all] directions; like a kurār-animal he cries out without interruption’ (88b1). ∎A compound of kurār (< BHS kurara-) + lūwo ‘animal,’ q.v.

kuruci (n.) ‘Tinospora cordifolia (Willd.) Miers’ (a medical ingredient)
[kuruci (~ guruci), -, -//] (P-3a3, Y-24). ∎From BHS guḍūci-.

kurkamäṣṣe* (adj.) ‘prtng to saffron’ (Crocus sativa Linn.)
[m: //kurkamäṣṣi, -, -] (W passim). ∎An adjective derived from an unattested *kurkam from BHS kunkuma-.

kurkal (n.) ‘bdellium’ (a medical ingredient)
[kurkal (~ kurkala), -, -//] (M-3a5). ∎From BHS gulgulu-.

kurp- (vt.) ‘be concerned with, be concerned to’
Ps. III /kurpe-/ [Ger. kurpelle] lānte spaktāṃ ypoye pauśye añmants=ekñi kurpelle ‘he [scil. the house-holder] must be concerned with service to the king, national taxes, and his own possessions’ (33a6), kwri yarke peti ṣey-me kurpelle ‘if they had been concerned with honor and flattery’ (33a7). ∎TchB kurp- reflects PTch *kurp-, probably from PIE *kw(e)rp- ‘turn oneself’ [: Gothic hwaírban ‘walk about,’ Old English hweorfan ‘turn, wander about,’ Old Norse horfa (< *kurp-) ‘turn, think, look,’ Greek karpós ‘wrist’ (with *-w- lost be dissimilation from the following bilabial) (P:631; MA:607)] (Lane, 1960:78). The Tocharian verb represents a putative PIE *kurp-(h1)-ó- ‘ urn oneself toward’ (cf. particularly the Proto-Germanic *hurfai- from PIE *kurp-(h1)-oi). VW rejects this connection (245), wrongly I think, in favor of a connection with Belorussian žurba ‘concern.’ The semantics are favorable but the Belorussian word is isolated, so far as I know, in Slavic and is thus unlikely to represent something of Proto-Indo-European age. The connection, if any, of TchB kurp- with A śur- ‘be concerned’ is unclear.

kul* (n.) ‘bell’
[-, kulantse, -//] śak pärkāwänta kulantse āyorsa poyśintse patne ‘the ten benefits [that accrue] through the gift of a bell to the Buddha's stupa’ (K-9b4). ∎Etymology unknown. VW (240-241) suggests an improbable derivation from *ǵheu- ‘pour’ as ‘the thing poured or founded.’ It seems phonologically impossible to attach this word to the semantically attractive käln- ‘resound’ but perhaps it is a cognate of Old Norse hvellr (< *kwel-wo-). The Tocharian word might reflect *kwḷwo-m or the like (cf. H:189-190).

kul- See kwäl-.

kulaṃkule (n.[m.sg.]) ‘one who has attained a state of being born in several families before final liberation’
[kulaṃkule, -, -//] ñikciye kulaṃkule ste = BHS devakulaṃkula (198b5). ∎From BHS kulaṃkula-.

kulenkarñeñ ‘?’
/// ̇k ̇s ramt ekamäcceṃ kulenkarñeñ k ̇/// (Dd-6.2.2). ‣A variant of klenkarññaññe, q.v. (H:190)?

Kulkera (n.) ‘Kulkera’ (PN in monastic records)
[Kulkera, -, -//] (490a-I-1).

kulyp- (vt.) ‘desire’ [NOUN-ś kulyp- ‘desire for’]
Ps. III /kulype-/ [Ger. kulypelle] /// kulypelle ce cmelne sak katkauña ṣp ‘[whose] desire in this life [is] good fortune and joy’ (14a4), yarpo kwälypelle ket tākaṃ ‘to whom there is service to be desired’ (K-10a6). -- kulypelñe ‘desire’ only attested in the derived adjective kulypelñeṣṣe: kwälypelñeṣṣe ṣp om palsko yāmträ toṃ krentaunaś ‘and [if] he makes the thought of desire for virtues’ (23a5/6). ∎AB kulyp- reflect PTch *kulyp- or *kwlyäp- from PIE *kwlep-, otherwise seen only in Avestan xrap- ‘id.’ (Čop, 1958:50-1; VW:242, though there is no need to consider B kulyp- to be a borrowing from TchA; MA:158; H:191).

kūwo ‘?’
///ṣäp no kūwo s ̇ṃ no (133b1). ‣A form of kū ‘dog’?

kuva (n.) ‘?’
/// eñ[c]are kuva (584a7). ‣A form of kū ‘dog’?

kuwele* (n.) ‘?’
[-, -, kuwele//] ///kärkalle kuwelesa /// ‘over the dark pond’ (?) (319b1). ∎Probably a byform of kwele, q.v.

kuśanār (distributive adverb) ‘by kuśanes’
[list of ingredients] kuśanār ‘[these ingredients measured out] by kuśanes' worth’ (W-19a6). ∎A derivative of kuśāne, q.v.

kuśal ([indeclinable] adj.) ‘well, healthy, prosperous’
[kuśal, -, kuśal//] (S-6a4). ∎From BHS kuśala-.

kuśalapākṣ* (n.) ‘the side of virtue’
[-, -, kuśalapākṣ//] sankantse ayāto nesaññe ste kuśalapākṣne rittemttär ‘the situation of the community is proper and we are attached to good behavior’ (DAM-507a4 [Pinault, 1984a:24]). ∎From BHS kuśalapakṣa-.

kuśalamūl* (n.[f.pl.]) ‘root of merit’
[-, kuśalamūl(ä)ntse, -//-, kuśalamūl(ä)ntaṃts, kuśalamūl(ä)nta] (41a4). -- kuśalamūläṣṣe ‘pertaining to the kuśalamūla’ (624a3). ∎From BHS kuśalamūla-.

kuśalasāsrap (n.) ‘well-being of that which attaches one to the world’ (?)
(173b4). ∎From BHS *kuśala-sāsrava- (compound not in M-W or Edgerton).

kuśāne* (n.) a coin and measure of weight
[-, -, kuśāne//kuśāni, -, kuśāneṃ] Suwarti kauko käryām kuśāneṃtsa 700 ‘we bought S.'s kauko for 700 kuśānes’ (490a-II-2), kṣuranma kāṃtsāre kuśāneṃtsa 250 ‘they filed the knives for 250 kuśānes’ (490a-III-5), [ingredients] toṃ wyār kuśaneṃ prapuntarik kuśane ‘[ingredients] these each 2 k., prapuntarik 1 k.’ (W-28a4/5). ∎Etymology unknown.

kuśiññe (adj.) ‘belonging to Kuca’
[m: kuśiññe, -, kuśiññe//] kuśiññ=oroccepi lānte /// ‘of the great king of Kuca’ (G-Su-36.1). ∎An adjective of provenance from Kuśi, the Tocharian B form of Kuca. See also the discussion s.v. kucaññe.

kuṣ ̇eṣe (adj.) ‘?’
///t ṣäñ āñmtsa kuṣ ̇eṣe yokäṃ [] (118a3).

kuṣṭa (n.) ‘Costus speciosus (Koen.) Sm.’ (a medical ingredient)
[kuṣṭa, -, -//] (W-23b3). ∎From BHS kuṣṭha-. See also kaṣṣu.

kus- (vi.) ‘± shoot upward, gush’ (?)
Ps. VI /kusnā-/ /// [i]prerne kusnonträ /// (387.4). ∎If the meaning is correct, from PIE *ǵheus- ‘spray, gush’ [: Middle Irish guss ‘power, anger’ (< *ǵhustu-), Old Norse gjósa ‘gush, spout, erupt,’ geysa ‘propel, heat up,’ English gush, etc. (P:448)]. If so, see also ku- ‘pour.’ It is also possible (H:195) that this is a form of kwäs- ‘mourn, lament,’ q.v.

kusär ‘?’
/// kusär sā snai keśo īte (H-150.104a4 [H:195]). ‣Formally identical to TchA kusär*, also a hapax of unknown meaning, occurring in the locative, at A-378a2: tseṃ śākwis kusraṃ tmaśśäl tāskmāṃ tñi śālyi pā[ci] ‘in the kusär of the blue hair, thy left and right are comparable to it.’

kuse (a) (interrogative pronoun); (b) (relative pronoun) (a) ‘who, whoever, no matter who; (b) the one who, those who’ (nom.)
(a) śrauddhauñe kuse ste ‘what is faith?’ (23a5), kuse [pi] ksa wesäñ kekamor orocce lant śarsäṣṣi ‘who [has] come to us that he might know the great king?’ (81b3), kuse no sū yāmor kakraupau mā no yāmu ‘what deed is accumulated but [still] not done?’ (K-3b5), kuse cau nāktsi arcanträ = BHS kas taṃninditum arhati (U-18b1);
(b) [mā] sū nesäṃ kuse onwaññe tākoy ‘there is no one who is immortal’ (2a2), /// ywārśkāññi pikulameṃ kuse rano maiwe[ño] ‘... those of middle years and also [those] who are young’ (2a5), kly[omo] lkālñesa kuse kekenu tākaṃ tne | sū su kälpāṣṣäṃ śaiṣṣene tne yṣwarkaññe ‘the noble one, who is provided with insight, he alone achieves in the world here comfort’ (14a7), kuse ñi yesñ=āksaṣle kuse wat no enäṣlyi tu pw=ākṣā[wa-me] ‘what I [was to] have announced to you, or what [was] to be instructed, all of it I taught you’ (27b7), kuse parśi-ne wrattsai weṣṣi sū ñiś po-[aiśeñca nesau] ‘whoever [= no matter who] should ask him, he should reply [to him]: I am the all-knowing’ (28b5), kuse pelaikneṣṣe krent ceu yerkwantai ...ṣpyārta ‘whoever turned the good wheel of righteousness’ [kuse = BHS yaḥ] (30b3), sklok ket ra nai mā tsänkau ste kuse tne cmīträ mā srūko[y] ‘there must have arisen no doubt to him who would be born here and not die’ (46b2), [sä]swe kuse tākaṃ māñye mäsketrä ‘whoever would be lord, finds himself a servant’ (128b6), kuse = BHS evaṃ (201a5), k[us]e cek wärñai = BHS yat kiṃcit (H-149.47b6 [Couvreur, 1966:162]). ‣Though masculine singular in form, kuse/kuce are used with all genders and both numbers--the same pattern that is to be found in its TchA interrogative (kus/kuc) and relative (kusne/kucne) counterparts, save for the existence of a nominative plural relative kucene. The relative pronouns are characteristically used correlatively with the demonstrative sū, just as mäkte ... mant ‘as ... so’ and kos ... tot ‘as much ... so much.’ ∎TchA interrogative kus (acc. kuc) and the relative kusne/kucne (all relative pronouns in TchA have the particle -ne added to them--cf. B nai) and B interrogative-relative kuse/kuce reflect PTch *kuse/kuce (which were either enclitic or stressed, counter to the norm, on the final syllable). PTch *kusé is (as if) from PIE *kwusó (Meillet, 1914:18, VW:246, MA:456, cf. also Normier, 1980:256), a form to be seen also in Albanian kush ‘who’ (both interrogative and relative). The parallelism with Albanian makes *kwuso a more likely antecedent of PTch *kuse than the phonologically equally possible *kwi(s)so (favored by Hilmarsson, 1987, H:196-197). The accusative *kuce reflects a putative PIE *kwutóm; the palatalization of the PTch *kuce is analogical, as it is in other masculine pronouns, after the distribution of palatalized and non-palatalized stem-final consonants in adjectives, e.g. trite/trice ‘third’ (see Adams, 1988c: 122). The *-so/-to- is the regular demonstrative reinforcing the original interrogative/relative. (Tocharian is like most Indo-European groups in conflating interrogative and relative pronouns--there is no trace of the relative pronoun *yo- seen in Greek, Indo-Iranian, Balto- Slavic, or Celtic). One should compare, within TchB itself, the "pleonastic" kuse su as well as the typologically similar formations in Greek hóstis (< *yos kwis), Latin quisquis, and Hittite kuis kuis (both < *kwis kwis). See also P:647-648. In Indo-European terms the correlative pair kuse ... sū would have been *kwu-so ... so-u [: mäkte ... mant ‘as ... so’ < *men-kwu-tō ... men-tō-u or kos ... tot ‘as much, many, long ... so much, many, long’ < *kwot-s ... *tot-u or *kwehawot-s ... tehawot-u]. In each case, both terms of the correlation are strengthened by particles. In the case of the relative pronoun it is *so/to- or *-s while for the anaphoric demonstrative it is *u. See also kuce, ket(e), kutameṃ, kā, kos, kwri, mäkte, mäksū, katu, and ksa/kca.

kuts- (vt.) ‘± accuse, revile’ (?) or ‘± turn one's attention to’ (?)
Ps. II /kuts'ä/e-]/ [Ger. kucalle]; Ko. V (?) /kutsā-/ or II (?) /kuts'ä/e-/ [A kutsau, -, -//] /// pyāmtsar calle [if for kucalle] walke lyat (606a1), kkaṣṭa kucalle star-ñ ‘misfortune/evil is to be reviled by me’ or ‘misfortune/evil is to be attended to by me’ (?) (606a4), calle ṣ wesäṃ miṣenta lauk[e] tarkam enkalñe ‘but for us [there is] an revulsion with the fields [of worldly activity]; we will leave passion far away’ or ‘but for us [there is] an attending to our fields [of monastic activity] ...’ (?) (PK-AS-16.2-a4 (Pinault, 1989); c[ā]ne mā ait - - kutsau-ś ‘[if] thou dost not give [me] the money ... I will accuse thee’ or ‘.... I will attend to thee’ (?) (495a4). ‣This is a very problematic entry in at least two ways: (1) it is not clear that all the forms collected here even belong to the same verb; (2) if they do belong together, it is not clear what the root-shape is (kuts- or kut-). With regard to the first, it is not necessary that calle belong with the other two or, even more specifically, that kucalle and kutsau belong together. With regard to the second one would like to know if the present should be morphologically divided as kut-s'ä/e- or kuts-'ä/e- and, if the latter, whether -c- can be the palatalized equivalent of -ts- (as it certainly can of -t-). ∎If we have kuts- ‘revile, accuse,’ then it is presumably borrowed from BHS kuts-; if it is kut- ‘tend to,’ the we presumably (with H:206-207) have PIE *k(w)eit- [: OCS čьtǫ ‘count, read, take account of,’ Sanskrit cétati ‘pays attention to’].

kutspaneṃ ‘?’
///kutspaneṃ po trai /// (303c). ‣It is not certain that an entire word is present here.

kuhākäññe* (n.) ‘deception, trickery’
[-, -, kuhākaññe//] snai kuhākäṃñe snai tarśauna ‘without trickery or deception’ (558b1/2). ∎An abstract in -ññe derived from an unattested *kuhāk ‘deceptive, tricky’ from BHS kuhaka-.

ke (particle) an intensifier?
[nanā]korsa Satyake ke nigranthets soy päst [wasa] ‘by reproach did Satyaka, the son of the Nirgranthas, give [it] back’ [i.e. he was shamed into doing so] (20a6), su ke ñem walo yāmṣate ñīśś erkatte mäkte ṣ teṃ kelu (81a4). ∎Etymology unknown. See also perhaps k(ä).

keu* (n.) ‘cow’
[//-, -, kewäṃ] [ṣa]ñ k[e]wän śakātaisa kalṣtär-me ṣñār wepeṃś aśan-me ‘he goads his own cattle with a stick and leads them to their own pastures’ (3a3), kewä[n] ṣäṃsemane al[y]enkänts ‘counting the cattle of others’ [= BHS gāḥ saṃgaṇayan pareṣām] (305b8), [a]lyaik no kraupnanträ śānta kewaṃ [sic] śaitsisa ‘others, however, herd sheep and cattle for a living’ (H-149-ADD.28a5 [Thomas, 1954:756]). -- keu-pyapyo* a kind of flowering plant, perhaps ‘dandelion’ because of its abundant milky sap [H:115]: keu-pyapyantse welki eñcuwañe keṃtse te ṣeme yarm ‘the petals of a dandelion [?] and iron-rust, each the same measure’ (W-32b2/3). ∎TchA (acc. sg.) ko (nom. pl. kowi, acc. pl. kos) and B keu reflect Ptch *kew- from PIE *gwou- ‘cow’ [: Sanskrit gáuḥ (m./f.) ‘cow,’ Avestan gauš (m/f), Armenian kov, Greek boûs (m/f) (Doric bôs), Latin bōs (m/f), Old Irish bó (f.), OHG chuo (f.), Old English cū (f.), Latvian gùovs, all ‘cow’ (P:482-483), also Hieroglyphic Luvian wawa-, Lycian wawa- ~ uwa-, ‘cow’] (Schrader/Nehring, 1929:255, VW:226, MA:134). The PIE paradigm would appear to have been nom. sg. *gwōus, acc. sg. gwōm (with regular reduction of *-oum to *-ōm), gen. *gwou(o)s, nom. pl. *gwowes, acc. pl. *gwō(m)s, etc. Tocharian, insofar as we can tell, has generalized the underlying stem *gwou-. See also kewiye and kauurṣe.

kekamor See käm-.

kekuwer See ku-.

keklyauṣor See klyaus-.

kektseñe (nf.) ‘body’
[kektseñe, kektseñäntse, kektseñ//kektseñi, -, kektseñäṃ] taik[n]esāk ra kektseñi kätsai[tsäññe yänmāskeṃ] ‘just so do bodies achieve old-age’ [kektseñi = BHS śarīram] (5a8), somo somo klokaśne ltū wlaṃśke yok tañ kektsentsa ‘a soft hair [has] emerged in each and every pore on thy body’ (74a3), kektseñ = BHS kāya- (197b3), alyekepi kektsenne = BHS paraśraye (545b4), su no orotse kektsentsa ‘he [is] large of body’ (H-149.X.4a5 [Couvreur, 1954b:43]), kek[ts]e[ñ] = BHS deha- (PK-NS-306/305a4 [Couvreur, 1970:177]). -- kektseñäṣṣe ‘prtng to the body’: po kektseñiṣṣe [sic] krāmarsa ‘with all bodily weight’ (332.1b). ∎TchA kapśañi and B kektseñe are obviously related but the exact preform is unclear. The attested shapes would appear to reflect PTch *kepts'eñyā- (with the underlying stem extended by *-yā-) and *kekts'eñän- (with the underlying stem extended by *-'än-) respectively. Either an original sequence *kek- has been dissimilated in TchA to *kep- or an original sequence *kep- has been assimilated to *kek- in TchB. The situation with regard to extra-Tocharian connections is confused too. VW (1965b:502, 1976: 187-188) and Anreiter (1987b:95-100) assume a connection with Sanskrit cakṣaṇa- ‘aspect, appearance, form’ [: kāśate ‘appear, shine,’ cáṣte ‘see, perceive’], ultimately from PIE *kweḱ- ‘appear; see; show’ (P:638-639). The Tocharian forms would be (as if) from PIE *kwoḱson-, giving PTch *keksen-. The development of *-ks- to -kts- is irregular. In any case, cakṣaṇa itself presupposes a putative PIE *kweḱsen-. The Sanskrit and Tocharian words must be independent formations. If we start from a verbal abstract *kwoḱti- ‘appearance,’ such a form thematized, would give *kwoḱtyo- and then, if extended by an n-stem (see Adams, 1988d), we would have *kwoḱtye-en-, whence PTch *kekts'en-. We may also relate the Tocharian words to Old Irish cucht ‘color, outward appearance’ and Old Norse háttr ‘way, fashion’ (cf. Pedersen, 1925:29). Pedersen reconstructs a PIE *koktu- which, whether we connect Tocharian or not, is probably to be taken as *koḱtu- or *ḱoḱtu- from *kwoḱtu- by distant dissimilation of *kw ... u or assimilation of *kw ..ḱ or both. Hilmarsson (1986a:186) notes with favor a comparison suggested by Toporov whereby our Tocharian words are to be related with Lithuanian kaktà ‘forehead’ and kaktenà ‘skin of the forehead; part of helmet covering the forehead; hilltop’ but the semantics seem unconvincing (particularly when we include the clearly cognate Latvian kakts or kakat ‘corner, nook’). If the PTch shape was *kepts'en- instead of *kekts'en-, we might start from *kopto- ‘that which is cut off’ (i.e. ‘trunk [of the body]’) from *kop- ‘cut’ (cf. kepece ‘± hem’). With *-yo- replacing *-o- in an expected fashion we would have *koptyo- which, extended by an n-stem, would give *koptye-en- or PTch *kepts'en-. For another suggestion see H:124-126.

keñinta* (n.pl.) ‘?’
[//-, -, keñinta] ///rne kācer [lege: tkācer] keñintane lāmaṃ-ne kliye trāppaṃ ṣamānentsaśār kl[āyaṃ] (325a2). ‣This word is often taken as the plural of keni ‘knee,’ q.v. (indeed it is glossed as such in Uyghur in this text) but if it is to be translated as ‘[if] the daughter is sitting on his/her knees and the woman trips over a monk’ the plural rather than dual would be unique. Winter (1962b:119) suggests the possibility of ‘skirts’ vel sim. here. See also keni.

keñiye (adj.) ‘of a country, land’
[m: keñiye, -, -//] śaumo kañiye [lege: keñiye] rine śem ‘a land man came to city’ (592a5). ∎A derivative of keṃ, q.v.

ket ~ kete (pronoun) ‘whose, to whom, for whom’ [genitive of kuse]
ket ait yoktsi sāṃtk=onwaññe pelaiykneṣṣe lyaitkeṃ teki mantanta ṣäp srukentär cai ‘to whom thou givest the righteous, immortal medicine to drink, they will avoid sickness and never die’ (212b3/4), [ke]te = BHS yasya (299a1), kleśanmaṣṣi sta[na no bha]wakärne keṃt [sic] witsko ‘the kleśa-trees whose root [is] in the highest existence’ (554a3/4), kete pācer lare tākaṃ mācer wat ‘to whom father or mother [are] dear’ (576b7). -- ket-ra ~ ketara ‘whosever, to whomever, for whomever’: taiknesa ket ra kartseś paspārtau poyśi [ i]nāṣle ‘in this way the Buddha [is] to be honored [who has] worked for the good of everyone’ (30b8), sklok ket ra nai mā tsänkau ste kuse tne cmīträ mā srūko[y] ‘to no one indeed has a doubt arisen [as to] who may be [re-]born and not die’ (46b2), mā keta[ra pe]rākäññesa mā alyeksa aśalle = BHS aparapratyayo nanyaneya (541a2). ∎Like om(p) ‘there’ is to ompe ‘id.,’ ket is the apocopated variant of the more original kete. TchB kete reflects a putative PIE *kwo-tos, with the adverbial *-tos added to the ordinary relative/interrogative stem *kwo- (for which, see also kuse). As examples of *-tos added to nouns, pronouns, or locatives we may cite Sanskrit itáḥ ‘from here,’ tátaḥ ‘from there,’ mukhatáḥ ‘from the mouth,’ Avestan xvatō ‘from oneself,’ Greek entós ‘inside,’ ektós ‘outside,’ Latin funditus ‘from the bottom, completely,’ intus ‘inside, from/to within,’ or Old Irish acht ‘outside.’ This PIE *kwotos is parallel in some respects to the *kwo-ihxo- seen in Latin cūjus ‘whose,’ TchA ke ‘id.,’ and perhaps B kaiyye, q.v. (For the explanation of Latin cūjus and A ke, see Hilmarsson [1989a:28] who improves on a suggestion of VW [1969:490, 1976:246].) An original genitive *kweso (= Gothic hwis) would have given Proto-Tocharian *śäse (> A **tsa, B **ṣe--cf. the history of hand, A tsar, B ṣar, from PIE *ǵhesor-), a form that was phonologically distant from the nominative and the accusative. If *kwe- had been replaced by *kwu- as in the nominative and accusative (see kuse), the genitive would have been identical with the nominative (both *kwäse). Thus the speakers of Proto-Tocharian had to cast their net further afield. See also kos, kuse, and possibly kaiyye.

keta1 (or kete?) (n.) ‘± damage’
[keta, -, -//] keta mā [kärsnātär] (DAM-507a11 [Pinault, 1984a:24]). ∎Presumably to be related to TchA kat which occurs in the set locution kat yām- ‘destroy’ (lit. ‘make destruction’). See VW, 1988:96. It may be that we need to assume a late transfer of a Pre-TchB kete to ketā- to account for the lack of ā-umlaut of the -e-. It is also possible that the one instance is a miswriting for kete, or that kete was actually written but that damage to the manuscript at that point has effaced the e-diacritic. In any case, it seems likely that we should associate PTch *kete with Lithuanian pã-gadas ‘loss, ruin’ Čop, apud VW) from PIE *gwedh- ‘push, destroy’ [: Sanskrit gandh- (attested only by the grammarians) ‘push, pierce, destroy,’ Lithuanian gendù (gésti) ‘spoil, decay’ (cf. P:466-467)]. Alternatively we might connect this Tocharian group, following Hilmarsson (H:138-139) with hieroglyphic Luvian kati- ‘harm, damage,’ Hittite kattawatar ‘cause of, grounds for, object of vengence,’ Cuneiform Luvian kattawatnalli- ‘plaintiff,’ Old Irish cath ‘fight,’ Russian kotora ‘quarrel’ from a PIE *ket- (for the Anatolian words, see Melchert, 1987:189, though he reconstructs *katu-). See also keto.

keta2* (n.) ‘± seed-field’ or ‘± estate’
[-, ketāntse, keta//] ynaimyāṣṣi ketasa cāneṃ kamānte yältse-piś-känte tāy sank[r]āmiññai ketāntse kom-pirkomeṃ armokiññe cake sim... ‘the [inhabitants] of Ynaimya for the seed-field have received 1,500 cānes. Of this seed-field [pertaining to] the monastery, on the east the boundary [is] the Armoki river’ (Otani 19.1.2/3 [Pinault, 1998]). ‣The meaning is not certain from this its only context. Pinault suggests the translation ‘estate’ but the price, given in cānes (where cāne is cognate with modern Mandarin qián), would seem to suggest a smaller parcel of land. ∎A possible etymological connection with kät- ‘scatter (to some purpose), sow’ would give the mean ng ‘seed-field’ or the like. One might compare Greek spórima ‘brain-field’ from speírō ‘sow.’ Since the word does not show the effect of ā-umlaut (whereby it would have been *kāta), this word is presumably a late creation (cf. weta ‘struggle’) within Tocharian B (Adams, 1998).

kete See ket.

keto (adj.) ‘± harmed, destroyed’ or (n.) ‘± damage’ (?)
[m: keto, -, -//] khadiräṣṣe ṣat twerene tsanapale kete ñemtsa yāmäṃ su keto mäsketär ‘a sliver of acacia [is] to be stuck in the door; in whosoever name one does [this], he becomes keto’ (M-2a2). ∎The meaning is predicated on the assumption that there is some etymological connection with keta1, q.v.

ketwe* (n.) ‘± ornament, jewel’
[//ketwi, -, ketweṃ] /// spharir [tsrer]m[e]nne ysaṣṣeṃ ñkäñci po ketwi ñk[äñceṃne] (571a1), [po ke]twi tākaṃ tsrermenne ‘all the jewels will be in the ditch’ (571a2). ∎TchA katu and B ketwe reflect PTch *ketwe, a nominal derivative of *kät- ‘spread’ (VW:190). Otherwise H:139.

keṃ (nf.) ‘earth, ground’
[keṃ -, keṃ//] l[kāṣṣäṃ] | ṣalesa stmau ramt tākaṃ kentsa [stmo]ṣäṃ ‘he sees, as if he were standing on a mountain [those] standing on the earth’ [kentsa = BHS bhūmi-] (12a7), ñi ka yarke yāmyeṃ ṣek mā=lyekepi keṃ ramoṃ ‘they always did only me honor, they didn't bow [to] the ground for another’ (33b4), keṃ miwäṃ räskre ‘the earth shakes roughly’ (113a4), keṃtsa eprerne [sic] wat = BHS avanau ga[g]ane vā (195a4), Jambu-dvipäṣṣai ortstsai [lege: aurtstsai] tā kentsa yaṃ ‘he goes over that broad land of India’ (345b2), saryat[e] ... kenne witskaṃ ‘he planted the roots in the ground’ (388a1/2), kenmeṃ oko ysāre kälwāwa ‘I got fruit and grain from the earth’ (476a2). -- kenaṣṣe ‘prtng to earth or ground’ (214b5);
kenätstse ‘earthly, terrestrial’: k[e]nättse = BHS -b[h]auma- (251b2). ∎TchA tkaṃ and B keṃ reflect PTch *tken from PIE *dh(e)ǵhom- ‘earth, ground’ [: Sanskrit kṣāḥ (f.) (stem kṣam-), Avestan zå (f.) (stem zəm-), Greek khthōn (f.) (stem khthon-), khamaí ‘to the ground,’ Albanian dhe (m.) (pl. dhera), Latin humus (< *homus), Old Irish dú (gen. don), Lithuanian žẽmė (f.), OCS zemlja (f.), Hittite tēkan (gen. taknas), etc. (P:414-415), Cuneiform Luvian tiyammi-, Hieroglyphic Luvian takami ‘to/in the country’] (Meillet, 1914:19, VW:506-7, MA:174). As in Hittite and Greek the word-final *-m of the nom. sg. *dh(e)ǵhōm gave *-n and was then extended throughout the paradigm. Subsequently in Tocharian the acc. sg. (*dh(e)ǵhomṃ [analogical for phonetically expected *dh(e)ǵhōm] > *tkemä(n) > *tkenä(n) [by extension of *-n]) was extended to the nominative. See also keñiye.

keni* (n.[dual]) ‘knees’
[/-, -, keni/] lyam=Ānande kenisa ‘A. sat on [his] knees’ (5b4), antapi kenīsa keṃ teksa ‘with both knees he touched the ground’ (H-149.X.4a5 [Couvreur, 1978:43]). -- kenineṣṣe ‘prtng to the knees’ (K-T). ∎TchA dual kanweṃ and B keni reflect PTch *kenwäi or the like (the exact form of the dual of u-stem nouns in PTch is not as clear as it might be). The loss of *-w- after a resonant in an intervocalic consonant cluster in B appears to be regular (cf. ṣmare ‘fat’ [< *smerwo-). PTch *kenw- is from PIE *ǵonu ‘knee’ [: Sanskrit jānu (nt.) ‘knee’ (dual jānunī), Armenian cunr, Greek gónu (nt.), Latin genū (nt.), Gothic kniu (nt.), Old English knēo (nt.), Hittite genu (nt.), etc. (P:380-381; MA:336)] (Meillet, 1911:147, VW:187). See also possibly keñinta.

kene* (n.[m.sg.]) ‘± melody’ or ‘tune’
[-, -, kene//] wättänt kenene ‘in the wättänt melody’ (514a4). ‣The meaning is discussed by Winter (1962, fn. 45). ∎TchA kaṃ and B kene probably reflect PTch *kene from PIE *ǵhwono- [: OCS zvonъ ‘sound,’ Albanian zë ‘sound, voice,’ Armenian jain (< *ǵhwonyo- or *ǵhwṇyo-?) (P:490-491; MA:534)] (VW, 1962a:180, 1976:186). The PIE root vowel *-o- makes a connection with PIE *kan- ‘sing’ (VW, 1941:25; H:129) much less likely.

kene ̇e (nf.) ‘?’
[kene ̇e, -, -//] ///le kene ̇e sonopälya (W-30b5). ‣This word appears in a very broken context. A line or so before refers to the head being rubbed and it is probable that in kene ̇e we have another body part.

kenek (n.[m.sg.]) ‘linen’
[kenek, -, kenek//] alyekepi käryorttante śana sruka tāu erkenmasa ṣalāre kenek śār aipar-ne ‘the wife of a merchant dies; they put her in the cemetery and wrapped a linen all over her’ (560a2/3), srukausai klaiṃtsa aipoṣ kenek kamā[t]e ‘he took for himself the linen covering the dead woman’ (560a5). -- kenekäññe ‘prtng to linen’ (P-2a2). ∎Etymology unknown. For a suggestion, see VW:213-214.

kenottär* (n.) ‘?’
[-, -, kenottär//] /// kenottärsa sätkāñecci (531a4).

Kentarśke (n.) ‘Kentarśke’ (PN in monastic records)
[Kentarśke, -, -//] (490a-III-6).

[kenmer] (n.) ‘excrement’
‣Only attested in PK-7-Mb6 in the phrase ysāra pitkenmer which Schmidt (1980:490) takes to be ysāra pit=kenmer but in reality is more likely to be ysāra pitke-enmer, qq.v. with H:130.

kentse (n.[m.sg.]) ‘± rust’
[kentse, -, -//] eñcuwañe kentse onkolmaññe ānkär te ṣeme yarm ‘iron-rust and elephant tusk, the same measure’ (W-31b1/2). ‣Since eñcuwañe kentse appears to be the equivalent of English ‘rust,’ kentse by itself must have a somewhat more general meaning, though its exact limits cannot be specified (H:130, refers to a pilkeṣṣe kentse ‘copper rust, [i.e.] verdigris’). ∎From PTch *ken(ä)se, reflecting a PIE *konis-o-, a thematicization of the PIE word for ‘dust, ashes, oxidation product’ seen in the kónis (f.) ‘dust, ashes’ of Greek and the cinis/cineris (m./f.) ‘ashes’ of Latin. The Latin and Greek words are normally taken as the reflexes of a neuter *kónis with gender reassigned on the basis of the shape of the nominative singular. I see no a priori reason, however, why we could not have had a feminine acrostatic *kónis, genitive *kénis(o)s, the latter's vocalism having been generalized in Latin. See also possibly kānts-.

kepec(e)* (n.) ‘± hem, edge of garment’
[-, -, kepec//] mā wä[s]tsitse kepec ette lankaskemane yanmaṣṣälle ‘[he is] not to enter [a house] dangling the hem of [his] clothes’ (322a3/4). ∎Probably (with VW:214) a derivative of some sort of PIE *kop- ‘cut’ [: Greek kóptō ‘knock, smite, cut off,’ Albanian kep ‘chisel, chip off,’ Lithuanian kapiù ‘tailor’ (all < *kopye/o-, cf. P:931-032)]. Less likely is Hilmarsson's suggestion (H:131) of a PIE *kobh- hand on the basis of Lithuanian kabėti ‘hang.’

Kemārcune (n.) ‘Kṣemārjuna’ (PN of a king)
[Kemārcune, -, -//] [pi]ṣ [sic] kṣuntsa Kemārcune [oroccepi lānte] (486a1). The Tocharian initial k- indicates a borrowing from some Prakrit source where Sanskrit kṣ- had given kh-.

keme* (nm.) ‘tooth’
[//kemi, -, kemeṃ] śtwer śkänmaṣṣ=āstreṃ keme[ntsa yaitoṣ] kointsa ‘with [thy] mouth decorated with four decades of pure teeth’ (248b2/3), srukalyñeṣṣe koyn kakāyau tekiṣṣeṃ kemeṃtsa po treṣṣäṃ śaiṣṣe ‘gaping open [his] mouth with teeth of death, he eats the whole world’ (282b4). -- kemeṣṣe* ‘prtng to a tooth; ivory (adj.)’: [ta]ñ kemeṣṣepi se[r]k[entse] = BHS tvaddantapankty- (H-ADD.149.79b5 [Couvreur, 1966:178]), se ṣamāne ayāṣṣe kemeṣṣe sucīkar yamastär ‘whatever monk should make himself a needlecase out of bone or ivory’ (H-149.X.3b4 [Couvreur, 1954b:49]). ∎TchA kam and B keme reflect PTch *keme from PIE *ǵómbho- ‘tooth’ [: Sanskrit jámbha- (m.) ‘tooth,’ jambhya- (m.) ‘molar tooth,’ Greek gómphos (m.) ‘tooth; bolt, dowel,’ gomphíos (m.) ‘molartooth,’ Albanian dhëmb (m.) ‘tooth,’ dhëmballë (f.) ‘molartooth,’ OCS zǫbъ (m.) ‘tooth,’ Latvian zùobs ‘tooth,’ Lithuanian žam̃bas (m.) ‘edge, brim,’ OHG kamm ‘comb,’ etc.; Sanskrit jámbhate/jábhate ‘crush, destroy,’ Albanian dhëmb ‘it hurts, aches’ Lithuanian žembiù ‘cut,’ OCS zębǫ ‘tear up, rip to pieces’ (P:369; MA:594)] (Schulze, 1923, VW:186).

kera* (n.) some sort of musical instrument (?)
[//-, keraṃts, -] māka kerunta wrakaiṃ keraṃts ploriyaṃts newe klyauṣträ ‘the noise of many drums, conchs, keraṃts, and flutes is heard’ (PK-NS.772+AS-17Ka3/4 [Pinault, 1993-94:189]). ‣Not with Pinault do we have a word ‘laughter’ here.

kerū* (nm.) ‘drum’
[-, -, kerū//-, -, kerunta] pelaikneṣṣe kerusa piś-cmelaṣṣeṃ kakātai riśc nervānṣai ‘by the drum of righteousness thou hast invited those of the five births to the nirvana-city’ (221a2). ∎Possibly VW (216) is right in relating this word with an Indo-European group meaning ‘cauldron, kettle’ [: Sanskrit carú- (m.) ‘kettle, pot, pan,’ Old Irish coire (m.) ‘kettle,’ Welsh pair ‘id.,’ Cornish pêr ‘id.’ Old Norse hverr (m.) ‘kettle,’ OHG (h)wer ‘id.’ Old English hwer (m.) ‘pot, bowel, kettle, cauldron’ (P:642; MA:443)]. VW suggests *kworu- as the putative PIE antecedent of keru but the lack of rounding of the stem-vowel (cf. or ‘wood’ < *doru) and the retention of -u militate against such a hypothesis. Perhaps we have *kworwṇt- or, if as is surely possible, the plural is analogical, perhaps we have a thematic *kwórwom. However, TchA karel ‘drum’ (Pinault, 1990:174-9) is clearly related and looks to be in form a deverbative adjective. Pinault takes this etymon to be from 1ker- (P:571), 2gher- (P:439), or ǵar- (P:352), all of which express noise of some sort or another. He further relates these words for ‘drum’ to kery- ‘laugh’ (so too H:135) but that seems semantically very difficult.

kerekauna (n.[m.sg.]) ‘flood’
[kerekauna, -, kerekauna//] ceu kerekauna wnolme mā melyan-ne ‘such a being the flood does not crush’ [kerekauna = BHS ogha] (12b7), kerekauna k[a]tkatsi ‘to cross the flood’ (355b4). ∎Etymology unknown. For a suggestion, see VW:214 (*(s)koro- ‘rapid’ + ǵhounā- ‘pouring’ from *ǵheu- ‘pour’). For another, see H:132-133 (a derivative of *gwer(h3)- ‘swallow’).

Kereptaññe (n.) ‘Kereptaññe’ (PN in caravan pass)
[kereptaññe, -, -//] (LP-3a2).

kerke* (n.) ‘fetters’ (??)
[//-, -, kerkeṃ] (PK-16-5b3) (H:134). See also kerketstse*.

kerketstse* (nm.) ‘fetters’
[//-, -, kerketstseṃ] kuse po tārkaṃ enkalñanta [lege: -enta] po päst rintär wäntarwa pontäṃ krāstäṃ [sic] kerketseṃ ‘whoever looses all entanglements, renounces all affairs, and cuts off all fetters’ (33a3). ∎A derivative of 2kärk-. One should compare TchA kärkṣiṃ ‘fetter,’ also an adjectival derivative (A -ṣi = B -ṣṣe) from kärk- (Normier, 1980:264-265). See also perhaps kerke*.

kercapo* (n.) ‘ass, donkey’
[kercapo, -, kercapai//kercapañ, -, ] twe ñī yaitkorsa maṃt pyām [] kuce kaṣake Puttamitre parra yaṃ [] caumpa śāmna ikäṃ [] kercapaṃ trey [] yakwe ṣe ‘so do by this my command that the Kashgarian P. goes through; with him, 20 men, 3 asses, one horse’ (LP-1a1/4). -- kercapaññe ‘prtng to an ass’: yäkweñña kolyi lykaśke wawaltsausa kercapaññe yasarsa ṣpärkaṣle ‘horse's hoof, finely ground, [is] to be dissolved in ass's blood’ (M-1b4/5). ∎Reflecting a PTch *kercäpā- which, except for the stem class, is the exact equivalent of Sanskrit gardabhá- (m.) ‘donkey, ass’ (< *gordebho-) with the same *-bho- which appears in other Indo-European designations of animals (e.g. Greek elaphós ‘red-deer’ or Sanskrit vṛṣabhá- ‘bull’)--Pisani, 1942-1943a:25, VW:214, MA:33-34. If, as has so often been suggested (see VW for a review of the previous literature), kercapo is a borrowing from Indic gardabhá-, the borrowing must be very early, before the merger of the non-high vowels in Indo-Iranian (otherwise we would expect *kertepo or the like with the first and second vowels alike and no palatalization). Isebaert (apud Thomas, 1985b:134) suggests the possibility of an Iranian intermediary while Anreiter (ibid.) suggests that the Indic and Tocharian words are both borrowed from some third (and unknown) language. See also Kercapiśke and Kercaṃpey.

Kercapiśke (n.) ‘Kercapiśke’ (PN in grafitto)
[Kercapiśke, -, -//] (G-Su-35). ∎Literally a diminutive of kercapo, q.v.

Kercaṃpey (n.) ‘Kercampey’ (PN in monastic records)
[Kercampey, -, -//] (491a5). ∎Presumably related in some fashion to kercapo ‘donkey,’ q.v.

kerciṣe See keryiṣe.

kerccī (n.[pl. tantum masc.]) ‘palace’
[//kerccī, -, kerccīyeṃ] tane plaktu[kä]ñña brāhmaṇeṃ lyelyakormeṃ kercīyenn[e] yopsa śle yärke lāntaś weṣṣäṃ ‘now the gate-keeper, having seen the brahmans, entered into the palace and speaks respectfully to the king’ (81b3/4). -- kercciyeṃṣṣe ‘prtng to the palace’: kercciyeṃṣṣe yaknesa yaitoṣ rānkne ‘on a stage gotten up like a palace’ (520b4). ∎Etymology uncertain. It is possible (with VW:215) that we have a putative PIE *ghortiyo- related to Greek khórtos (m.) ‘enclosed place, feeding place,’ Latin hortus (m.) ‘garden,’ Old Irish gort ‘standing crop,’ Latin cohors ‘enclosure, yard,’ possibly English garden (cf. P:442-443; MA:199). However, there seems to be no reason on phonological grounds to reject a putative PIE *ghordhiyo- (as suggested by both Meillet, in Hoernle [1916:379] and Lidén [1916:21-2]) and thus a relationship with OCS gradъ (m.) ‘city,’ Sanskrit gṛhá- (m.) ‘house, habitation, home,’ Gothic gards (m.) ‘house,’ Old Norse garδr (m.) ‘fence, hedge, court,’ Old English geard (m.) ‘enclosure, yard,’ Lithuanian gar̃das (m.) ‘fold, pen,’ Phrygian -gordum ‘city,’ and Górdion ‘Gordium’ (P:444; MA:199). Except that Tocharian kerccī is plural it would match Phrygian Górdium exactly. In any case PIE *ghort- and *ghordh- are likely to be phonologically conditioned variants of what was originally a single paradigm with a nominative singular *ghórts (with automatic devoicing) and a non-nominative stem *ghordh-. In a variation of this proposal, Isebaert (apud Thomas, 1985b:150) suggests that we have here a borrowing from a Middle Iranian *gardiya-).

Kertik (n.) ‘Pleiades’
Kertik näkṣātärne (M-1b4). ∎From BHS kṛttikā- (Filliozat, not in M-W or Edgerton).

kertte (n.[f.pl.]) ‘sword’
[kertte, -, kertte//-, -, kertteṃ] onolmi kameṃ yeweṃ kertte en[k]oṣ ‘beings came having taken up knives and sword’ (347a5), wes rano ñake kerteṃ yamamtär ścirona ṣñārä ‘each of us will now make sharp swords for ourselves’ (404b8). ∎Etymology uncertain. Perhaps inherited and a derivative of *(s)ker- ‘cut’ (see the large list of cognates assembled by P:938ff.; MA:336). Particularly we should point out, both for the lack of s-mobile and the addition of a dental suffix, Sanskrit kartana- ‘cutting,’ kṛtí- ‘a sort of knife or dagger,’ Avestan karəta- ‘knife,’ Modern Persian kārd ‘id.,’ Ossetic kard ‘id.’ One should also mention Gothic hairus ‘sword,’ Old Norse hjǫrr, ‘id.,’ Old English heoru ‘id.,’ and TchA kāre ‘id.’ Alternatively the TchB word may be borrowed from some Iranian source (so VW:215, K. T. Schmidt, 1983:763, H:134-135).

Kerdipole (n.) ‘Kerdipole’ (PN in grafitto)
[Kerdipole, -, -//] (G-Su-35).

ker(y)- (vi.) G ‘laugh’; K ‘make laugh’
G Ps. II /kery'ä/e-/ [A // -, -, ker(i)yeṃ; MPPart. keriyemane]; PP /kekeru-/ /// [ke]ry[eṃ] kāñmeṃ spänteṃnträ onwaññe śaul ‘they laugh, they play, they trust [that] life [is] eternal’ (2b2). ∎TchA kar(y)- and B ker(y)- reflect PTch *ker(y)- (as if) from PIE *ǵhor(ye/o)- [: Sanskrit háryati ‘find pleasure in, desire,’ Greek khaírō ‘rejoice,’ Umbrian heriest ‘volet,’ Latin horior ‘exhort, incite,’ OHG gerōn ‘want, desire, long for,’ Old English giernan ‘yearn,’ etc. (P:440-441; MA:158)] (VW:188). See also possibly kartse and keru.

keryiṣe (adj.) ‘?’
[m: keryiṣe, -, -//] wlaśkeṃ pūwarsa päkṣalle āśce sonopälya keryiṣe pāre ra matsi mäsketär ‘[it is] to be cooked over a slow fire and the head [is] to be smeared; the hair becomes like a keryiṣe pāre’ (W-33b3/4). ‣The reading is uncertain. Filliozat reads keryipe; Sieg has kerciṣe.

kele (n.[m.sg.]) ‘navel; center’
[kele, -, kele//] korne kelen=ārañcäś paine täṅtsi ‘in the throat, in the navel, to the heart, unto the feet’ (41b3/4), kätkre wartse kele ‘a deep, broad navel’ (73b2), rīntse kelesa ‘by the center of the city’ (244b4). ∎From PIE *kwolo-, a derivative of *kwel- ‘turn, revolve’ [: OCS kolo (gen. kolese) ‘wagon’ (< *kwoles-), Old Irish cul ‘wagon’ (< *kwolō dual), Greek -pólos in aipólos ‘goatherd,’ or amphípolos ‘servant’ (see other formally more distant cognates P:639-640; MA:6-6-607)] (Couvreur, 1950:130, also Normier, 1980:253, and K. T. Schmidt, 1980:403). The original meaning was possibly ‘nave (of a wheel)’ (i.e. ‘that which turns’) and subsequently metaphorically transferred to the human navel. Not with VW (626) a borrowing from some northeast Asiatic language. See also kokale and probably käl-1 and käl-2.

keleyak (n.) ‘Berberis asiatica Roxb. ex DC’ (a medical ingredient)
[keleyak, -, //] (W-8b3). ∎From BHS kālīyakā-.

kewiye (a) (adj.); (b) (n.) (a) ‘prtng to a cow or to cows’; (b) ‘butter’
[m: kewiye, -, kewiye//] yṣiñe cokiś ṣalywe masa ṣank ywārtsa kewye ‘a pound of oil for the night lamp comes and a half [pound] of butter’ (451a2), tot kewiye tot kuñcitäṣṣe aṣiye malkwersa ‘as much with cow's milk as with goat's milk’ (W-41b1). ∎A derivative of keu, q.v.

kewe(-) ‘?’
/// [y]ś[e]lme śīl kete prākre manta kewe/// (145b1).

keś (n.) ‘number’
[keś, -, keś//] po cmelṣana astäṃtsa winaskau-c ṣpä snai yarm keś ‘I honor thee with the heads of all births, without measure or number’ (241b3), caturḍasaṣṣeṃ kuśāneṃ utpatä po ṣe keśne (490-aI-5), tuntse keś nauṣameṃ ste ‘de cela la somme est avant’ (DAM-507a8 [Pinault, 1984a:24]). -- keś āk- (vt.) ‘pay attention to’: lo lmau tākoy mā keś wāyoy pāyalyñe ‘he must sit afar and not pay attention to the singing’ (PK-15D-b2 [Couvreur, 1954c:88]);
keś tā- (vt.) ‘judge, consider, weigh’: keś tä[ttārmeṃ] = BHS niśāmya (12b8), mant ṣañ śāmna keś ptes twe ‘thus judge thy own people!’ (46a7), empreṃ keś tä[ttārmeṃ] ‘having pondered truth’ (288b3);
keś yām- (vt.) ‘count’: ṣkas piś ñu wat no ṣaṃṣtär mā po solme ... kos satāṣṣäṃ| menki tumeṃ satāṣlñe keś yāmastär [sic] ‘six, five, or nine, not all complete; as many times as he exhales he counts less [as] exhalation’ (41b1);
keś we- ‘recite in order’: Dharmatrāteṃtse winai ṣak [= ṣpak ?] keś weṣiyeṃ no ‘and they recite, then, the vinaya of Dh.’ (G-Su12);
snai-keś ‘countless’: snai ke[ś] y[äl]tsenma tmanenma Aranemiṃmpa lateṃ ostmeṃ wnolmi ‘countless thousands and tens of thousands of beings became monks with A.’ (3b2/3), snai keś = BHS aneka (30a3). ∎TchA kaś and B keś reflect PTch *keśä but extra-Tocharian connections are uncertain. Perhaps with Duchesne-Guillemin (1941:158) we have a putative PIE *kwoḱi- from *kweḱ- ‘appear, see, show’ [: Sanskrit kāśate ‘appears, shines,’ caṣṭe ‘appears,’ Avestan čašte/čašaite ‘teach,’ OCS kazati (with voiced root-final consonant) ‘show’ (P:638)]. Semantic parallels are assembled by Buck (1949:917-918). Less plausible phonologically is VW's suggestion (1971c:158-9, 1976:190) of *ḱons-ti- from *ḱens- ‘speak solemnly’ [: Sanskrit śáṃsati ‘recites, praises,’ Avestan sah- ‘pronounce,’ Latin cēnseō ‘estimate, form an opinion,’ etc. (P:566; MA:536)]. From such a form as VW proposes one would expect **keśc (cf. āśce ‘head’). Somewhat similarly Hilmarsson (H:137) takes it to reflect a PIE *ḱos-ti- and compares Greek -kás and Sanskrit -śás ‘in a continuous sequence with, following upon’ but the meaning seems distant and the Gk -a- is unexplained.

keśik* a meter of 4 X 17 syllables (rhythm: 6/6/5)
[-, -, keśik//] (400a3).

keścye (adj.) ‘hungry’
[keścye, -, -//keści, keścyeṃts, -] keṣcye [sic] r[ur]u wär ñäṣträ ‘the hungry deer seeks water’ (139b4), keścyeṃts śwāts[i] ‘food for the hungry’ (239a3). ∎A derivative of kest, q.v.

keṣe* (n.) ‘fathom’
[-, -, keṣe//-, -, keṣeṃ] /// piś-känte keṣeṃ wartstse ‘... 500 fathoms wide’ (111b7), [tām]p[a] keṣe keṃ enenkāmeṃ stāmaṃ ‘[if] he stands within a fathom of ground from [= of] her, pāyti’ (328b3). -- keṣe-yärm ‘the measure of a fathom’: keṣe-yärm lkāṣṣi ‘he saw a fathom's distance’ (517b1). ∎TchA kaṣ and B keṣe reflect PTch *keṣe but extra-Tocharian connections are uncertain. At various times VW has suggested that we have an inherited word related to Sanskrit ghasta- ‘hand’ or a borrowing from a Uralic source such as seen in Finnish käsi- ~ käte- ‘hand’ (see VW:625). Hilmarsson (H:137-138) suggests a PIE *ḱos-yo- and a relationship with keś, q.v.

kes- See käs-.

kesār* (n.) ‘filament (of the lotus), stamen’
[/-, -, kesarne/] ñ[ä]kcy[e] padūmne ywārcka kesārne ‘on the divine lotus, between the (two) stamens’ (73b1=75a2). ∎From BHS kesara-.

kest (n.[m.sg.]) ‘hunger’
[kest, kestantse, kest//] kessa wn[o]lm[i sru]kenträ ‘out of hunger beings die’ (3a1/2), ot ceu kestsa mätstsentär ‘then because of this hunger they starve’ (590a7), kestantse = BHS kṣudh- (Y-3b3). -- kestaṣṣe ‘prtng to hunger’: kālp kestaṣṣe ‘the period of hunger’ (590a7);
kestatstse ‘having hunger’: ot no k[e]statse prekeṣai ‘thus it was the time of hunger’ (H-149.X.5a2/3 [Couvreur, 1954b:44]);
kest-yokaiṣṣe ‘prtng to hunger and thirst’ (284a2). ∎TchA kaṣt and B kest reflect PTch *kest from PIE *Kost also seen in Hittite kast ‘hunger,’ kistanziya- ‘starve’ (< *kestént-ye/o-) and kist(u)want- ‘hungry’ (< *kestwént-) (H:136-137; MA:284). The voicing and aspiration of the initial consonant cannot be determined on the basis of the Hittite and Tocharian evidence. If Hieroglyphic Luvian astar is ‘from/by hunger,’ then the we would have evidence for a voiced initial (Melchert, 1987:185-186). We might also include Sanskrit jásuri- ‘hungry (of a wolf)’ and possibly Sanskrit kṣudh- (f.) ‘hunger’, Av šuδ (m.) ‘hunger’ if from *ǵs-udh-. See Friedrich (1925:122, also VW:189). It is possible that all these are further related to Hittite kist- ‘be extinguished’ (more s.v. käs-). See aslo keścye and possibly käs-.

kaice* (n.) ‘± trough, tub; body of a lute’
[-, -, kaice//] kaice = BHS droṇiṃ (529b1). ∎Etymology uncertain. Perhaps to be connected with OCS cevьnica ‘lyre, pipe,’ Polish cewa ‘tube, pipe,’ Lithuanian šeivà ~ šaivà, Latvian saiva ‘spool.’ The Baltic represents a satem-dvelopment of *ḱ-, the Slavic a centum-development, from *ḱoiw-i-/ *ḱoiw-eha-, a derivative of *sḱei- ‘cut, split’ (P:919-922; MA:96). Tocharian kaice might be from *koi-Ten-, *koiwe-Ten- or perhaps even *koiwi-Ten-.

kaiyye (relative pronoun?) ‘whose’ (??) or ‘permission, opportunity’ (??)
[m: -, -, kaiyye//] /// [pre]kṣītär kaiyye wek ṣäp tärkänoy ‘[if] he were asked, whose voice would he release?’ [?] or ‘he would ask permission for himself; he would emit a voice’ (129b6). ∎If the meaning given first has been correctly identified, we have here the expected TchB equivalent of A ke ‘whose.’ More s.v. ket(e). However, Pinault, 1991:190-191, suggests a connection instead with TchA ke which occurs in the compound sne-ke ‘without fortune,’ ‘without favor’ which he takes to be from PIE *kwei(hx)- ‘pay attention to.’ Similarly Hilmarsson [H:59-60] suggests a meaning ‘permission, opportunity,’ again with a connection to TchA (sne)-ke, translating the latter as ‘without permission,’ ‘without opportunity’ and a connection with ON heiti ‘promise, word’ from PIE *koidyo-. All is speculative.

ko ‘?’
/// ñäkte ko ytāri yaṃ/// (381b1), /// [caka]nma śwāra tom ko - (465a1).

kok* (nf.) ‘?’
[-, -, kok//] tommeṃ no pokkāka ṣotarnma tā kokne se saṃnipātik kärsanalle ‘announce therefrom the signs on the kok; this [is] known [as] the saṃni-pātika’ (P-2a1). The context suggests that this may be the designation of a body part or perhaps a more general "countenance" or "appearance." If the latter, one thinks of a possible connection with Old Irish cucht or Old Norse háttr (more s.v. kektseñe).

kokale (nm.) ‘cart, wagon, chariot’
[kokale, kokalentse ~ koklentse, kokale//kokalyi, -, kokaleṃ (~ kokleṃ)] ṣem kautāte koklentse waiptār pwenta käskānte ‘the wagon's axle broke and the spokes were hurled apart’ (5a2), kokalyi = BHS rathāḥ (5a8). -- kokaleṣṣe ‘prtng to a wagon’ (5a7);
kokaletstse ‘provided with a wagon; wagon-traveler’: kokaletstse īyoy sū Prasenacī walo ot ‘then this king P. went traveling provided with a wagon’ [kokaletstse = BHS śākaṭika-] (5a2). ∎TchA kukäl and B kokale reflect PTch *kuk(ä)le from PIE *kwukwlo- from *kwekwlo-. This *kwukwlo- apparently matches Greek kúklos ‘circle, wheel.’ (The semantic development ‘wheel’ > ‘wagon, chariot’ is paralleled by OCS kolo ‘wheel; wagon’ from *kwolo-.) The Tocharian and Greek forms are closely related to, but phonologically distinct from, the *kwekwló- that lies behind Sanskrit cakrá- ‘circle, wheel,’ Old English hwēol ‘wheel,’ Lithuanian kãklas ‘neck’ (< *‘turner’), etc. Both *kwekwlo- and *kwekwló- are reduplicated derivatives of *kwel- ‘revolve’ (P:639-640; MA:640). See Feist, 1913:221, VW:239-40, and Hilmarsson, 1986a:60-61. See also kokalpänta, kokalyiśke*, kele, klutk-, and possibly käl-1 and käl-2.

kokalpänta (n.) ‘± wagon-master’
[kokalpänta, kokalpäntantse, kokalpäntai//] /// kokalpänta weṣṣäṃ (609a4). ∎A compound of kokale, q.v. (in its combining form kokälä-) and -päntā- ‘± he of the way’ from a putative PIE *pṇth2-eha- (cf. *póntōh2s ‘way, path’). More on -pänta s.v. amakṣpänta.

kokalyiśke* ‘small wagon, cart’
[//-, -, kokalyiśkaṃ] kokalyiśkaṃ yäkwaṣkaṃ ‘little waggons and little horses’ (352a2). ∎Diminutive of kokale, q.v.

kokīl (n.) ‘Indian cuckoo’
[kokīl, -, -//] (575b2). ∎From BHS kokila-.

koṭ ~ kor* (n.) ‘ten million’
[//koṭanma ~ koranma, -, koṭanma ~ koranma] maiwa [keṃ ta]r[y]äl[ts]e po śaiṣṣenne kodyänmā sumerntā naittāre ‘the earth shook and three billion Sumerus in all worlds crashed’ (274b6). ∎From BHS koṭī- (cf. Winter, 1991:129).

koṭiśvare* (nm.) ‘millionaire’
[//-, -, koṭiśvareṃ] (567a4). ∎From BHS koṭīśvara-.

kot (adverbial relative pronoun) ‘as many, much as’ [= kos]
[list of medical ingredients]: kos toṃ po kot sātkenta wasto tot (W-9b1). ∎A byform of kos, found only in the Weber MS, rebuilt on the model of tot, qq.v.

Kotile (n.) ‘Kotila’ (PN in monastic records)
[Kotile, -, -//] (491b-I-1).

kotuka ‘?’
/// p[i]ś kotuka entwemeṃ mñcuṣke ne/// (111b4).

koto* (nf.) ‘± crevice, hole in the ground, pit’ [weṃṣyetstsa koto = ‘± sewer, latrine’]
[-, -, kotai//] kuse yikne-ritañ sosoyoṣ weṃṣyetsai ramt kotaisa yarkesa wikṣeñcañ ‘whoever [are] seekers of [the right] way and are satiated and keep themselves away from a sewer and from flattery’ (31a2/3), ///nma ṣpä kotaiñ mäskenträ [kotaiñ = BHS śvabhra-] (K-8b4). ∎Probably derivative of kaut- ‘split off, strike, crush’ (so VW, 1941:44, 1976:232). The vowel of the first syllable results from an earlier (PTch) *-āu- rounded by the nom. sg. ending -o (one might compare ṣñor ‘sinew’ from earlier *ṣñewur [< *snēwṛ or possibly oko ‘fruit’ [if < *haeugōn]). Hilmarsson (H:170) suggests starting from a zero-grade *khaud(h)-ōn. There is no reason to assume a borrowing from an unattested TchA **kot as does VW. Less likely to my mind, because it would then be isolated in Tocharian, is Hilmarsson's suggestion (1986a:38; also H:170) that koto is from a PIE *ghudōn [: Old Saxon gota ‘canalis,’ Icelandic gjóta ‘fissure, hole in the ground,’ gota ‘opening between two breakers’]. See also kaut-.

kottär* (n.) ‘clan, family’
[-, kottarntse, -//kottarwa, -, -] (152a4). -- kottartstse* ‘having a family’: kottarcce pelaik[n]e ‘the law of succession’ (108b9), tu kottartsana = BHS tadanvayāni (530a5);
kotruññe ‘prtng to family’: /// [ṣa]ñ katruññe [lege: kotruññe] teri ṣpyārta /// (373a2). ∎From BHS gotra-.

kotrik (n.) ‘?’
[kotrik, -, -//] A medical ingredient (W-36a5).

kotruññe See kottär.

kodyänma See koṭ.

kontac(e)* (n.) a kind of foodstuff, ‘nut’ (?)
[-, -, kontac//] /// jñānakāmi kontac oko ysāre kälwāwa [lege: kälpāwa] (477a2). ∎In kontac oko ysāre we appear to have a list of foodstuffs. If the word means ‘nut,’ then we might think of a putative PIE *kund-uTen- where the *kund- is related by methathesis to Proto-Germanic *hnut- ‘nut’ [: Old English hnutu, OHG (h)nuz, Old Norse hnot] and a bit more distantly to Latin nux (< *knu-k-), and Old Irish cnú, gen. cnó (< *knūs, *knuwos). See P:558. But the meaning, and hence the etymology, is most speculative.

Konmaikankauśke (n.) ‘Konmaikankauśke’ (PN in graffito)
[Konmaikankauśke, -, -//] (G-Qa1.2). ‣See Pinault's discussion, 1986: 163-164.

kontso* (n.) ‘?’
[-, -, kontsai//] klyiye ṣamānentse asāṃ nātkaṃ āmapi kontsaisa wat ‘[if] a woman pushes a monk's seat with either an āmapi or a kontsai’ (325a1).

komt (adv.) ‘daily’
śaumo ks=allek [k]omt tsonkaik tsankoy ‘may another person arise daily at dawn’ (19b6). ∎A derivative of kauṃ, q.v.

komtak in the phrase cau kaumtak ‘today, this very day’
cau kaumtak Cina [ya]p wāltsa tarya taum ‘today C. ground thirty pounds of grain’ (459a4). ∎A derivative of kauṃ, q.v.

kompaino (nm.) ‘?’
[//kompaiñ, -, -] [winamā]ññi pyapyaicci wawakāṣ po kompaino ayato eśnaisäñ ‘the pleasurable, beflowered, blooming kompaiṃ [with "movable-o" and final -n for -ñ], fitting for [thine] eyes’ (588a1). ‣The context suggests that kompo (the probable nominative singular) the name of some tree or plant.

koyñi (n.[m.sg.]) ‘± open wound’
[koyñi, -, -//] s[n]ai-oläntse [reading uncertain] koyñi ra ṣkas yälloñ pīle nätkau ra takälñe (PK-NS-53-b5 [Pinault, 1988:101]). ∎The meaning is that suggested by Pinault who further suggests an etymological connection with koyn ‘mouth,’ q.v., a suggestion further explored by Hilmarsson (H:172-173).

koyn* (nnt.) ‘mouth’
[-, -, koyn//-, -, koynuwa] ko[yne] = BHS mukhe (16a5), śtwer śkänmaṣṣ= āstreṃ keme[ntsa yaitoṣ] kointsa ‘with [thy] mouth decorated with four decades of pure teeth’ (248b2/3), srukalyñeṣṣe koyn kakāyau tekiṣṣeṃ kemeṃtsa po treṣṣäṃ śaiṣṣe ‘gaping open [his] mouth with teeth of death, he eats the whole world’ (282b4), waiyke reki mantanta läññi-ñ [k]oynm[eṃ] ‘may never a lying word emerge from my mouth!’ (S-3a6/b1). ∎Etymology uncertain. TchA koy- (cf. the loc. sg. koyaṃ ‘in the mouth’) and B koyn are obviously cognate in some way but the exact mechanism is not altogether clear. Excepting the final -n of TchB, I take the PTch antecedent of A koy- and B koyn to be *koy which has developed normally in A. (The TchA nominative ko which is usually adduced is, as Hilmarsson shows [H:171] probably non-existent. It occurs but once at A 63a4: orpanksaṃ wotār ārkyant wätsyās śāwaṃ cankär swāñceṃ ko/// which should probably be translated as ‘they placed great white parasols on the tribunes and hindered the rays of the sun,’ where ko/// stands for ko[nis] ‘of the sun.’) In B the original *koy was further derived by (in PIE terms) *-nu- (pl. *-nweha). The PTch *koy may represent a putative PIE *ǵhoh1y-u- (nt.) ‘a gaping,’ a derivative of *ǵheh1(i)- ‘yawn, gape’ (see kāy-). PIE *ǵhoh1y-u- is formally comparable with Greek põü (nt.) ‘herd’ from *poha(i)- (a derivative of *peha-) ‘feed, nurture’ [: the animate in Sanskrit pāyú- (m.) and Avestan pāyu- (m.) ‘protector’]. Under this analysis the relatively common koyn kakāyau would be a figura etymologica (the root connection goes back to Duchesne- Guillemin, 1941:154, VW:227). Differing details in H:171-172, where he rejects an earlier explanation (1986a:14-15) which would make koyn a doublet of kor ‘throat,’ q.v. by starting from a PIE *ǵhāwr/n-. VW (227) takes the Tocharian word to be ultimately from *ǵhawos (or *ǵhhawos > Greek kháos) + -i-, some sort of derivative of i- ‘go.’ For VW the B word would be borrowed from TchA, with the addition of -in- another derivative of i- ‘go.’ VW's hypothesis might be revised to start from a *ǵhuhayom, metathesized from *ǵhhauyom (MA:96). Not with Ivanov (1985:411) should we take it to be a loanword from Tibetan kha ‘mouth’ since such an origin does not explain the Tocharian form. See also kāy- and perhaps koyñi.

koylle* (adj.) ‘± diligent, attentive’ (?)
[f: koylya, -, -//] koylya māñya yulyaiñña waimen=āñu källātsi ‘a diligent maid [is] rare [and as] difficult to find [as] peace’ (127b5). ∎Formally it would appear that we have a gerund to an otherwise unattested verb *koy- which, if the meaning assigned is more or less correct, might reflect PIE *(s)keu(hx)- ‘pay attention, take care’ [: Greek koéō ‘mark, perceive, hear,’ Latin caveō ‘be on one's guard,’ Sanskrit ā-kúvate ‘pay attention to,’ Old English hāwian ‘show,’ OCS čujǫ ‘feel, mark’ (< *keuhxye/o-), and other more distant cognates (P:587-8)]. Tocharian *koy- might reflect a PIE *kuhx-ye/o-.

Koysaṃ (n.) ‘Koysaṃ’ (PN in monastic records)
[Koysaṃ -, -//] (466a1).

kor* (n.) ‘throat [both internal and external]’
[-, -, kor//] yaṃ su yente | korne kelen=āräñcäś paine täṅtsi ‘the wind goes into the throat, into the navel, to the heart, even to the feet’ (41b3), [tau]r āṣtsa ktā[n]te po korsa ‘they threw dust on [their] head[s] and all over [their] throat[s]’ (PK-NS-36A-a5 [Couvreur, 1964:247]), korne = BHS kaṇṭha- (Y-2a4). ∎Etymology uncertain. I think it is most likely to reflect a PIE *ḱuhxṛ ‘hole, opening’ [: Greek kúar (nt.) ‘eye of the needle; opening of the ear,’ Avestan sūra- ‘hole, gap,’ Armenian sor ‘hole’ (< *ḱouhxero-?), Sanskrit śūna- ‘lack,’ śūnyá- ‘empty, hollow’ (Frisk, 1970:38; MA:96)]. The development of PIE *-ū- to TchB -o- would appear to be regular (cf. no ‘however’ from *nū). Also possible would be a development from a PIE *gwor(h3)u (nt.), a derivative of *gwer(h3)-‘swallow, devour’ [: Sanskrit giráti] ‘swallows, devour,’ Avestan jaraiti ‘swallows, gulps,’ Greek bibrōskō ‘consume, eat up,’ Latin vorō ‘swallow, devour,’ Lithuanian geriù ‘drink,’ etc., particularly (for the meaning) Avestan garəδan- ‘throat, neck,’ Modern Persian gulū ‘throat,’ Sanskrit galá- (m.) ‘throat,’ Armenian kokord ‘id.,’ Russian Church Slavonic grъlo ‘id.’ (P:474-476)] (Krause, 1951:203, VW:230). However, the exact form needed to produce B kor is not found elsewhere in this etymon. Also not paralleled elsewhere is the *ǵhehawṛ assumed by Winter and Hilmarsson (see Hilmarsson's discussion, 1986a:12-14, and H:167).

koro* (n.) ‘herd-animal; moveable chattel’ (??)
[//koraiṃ (< koraiñ), -, koraiṃ] ///ne ṣameṃ tu postäṃ ka koraiṃ/// ‘they sit on ..., but after that ... the koraiṃ’ (577b2), kuce ñake [] muśnaśinta [] śāmna korai parra yaneṃ [] śtwer ceynaṃts ok[s]aiṃ wi /// [pt]ār[k]a ‘[my command] that now the muśnaśinta, men and korai, go through, let four of them and two oxen ...’ (LP-16a3/5). ∎The formulaic structure of the caravan-passes makes it clear that korai, like śāmna must be nominatives, presumably jointly in opposition to muśnaśinta. Since a nominative singular korai would be otherwise unparalleled, I take it to be a miswriting of koraiṃ, a variant of the expected nominative plural koraiñ. Together śāmna ‘men’ and koraiṃ must compose the company of muśnaśinta. Like śāmna, the koraiṃ must be animate and mobile because they both ‘walk through’ (parra yaneṃ). On the assumption that this is a deverbative noun from kār- ‘gather’ (the only possible Tocharian verb it could be from), one might hazard a meaning such as ‘herd-animal,’ or ‘moveable chattels.’

korośāna (n.) ‘bright yellow orpiment prepared from the bile of cattle’ (a medical ingredient)
[korośāna, -, -//] (W-15a4). ∎From BHS gorocanā-.

korśo See cāro-korśai.

korṣe* ‘?’
korṣ=enku (PK-15-Ea5), mā teki korṣai (PK-NS-229a3) (H:168).

Kolite (n.) ‘Kolita’ (PN)
[Kolite, -, -//] (110b6).

kolmo* (n.) ‘boat’
[-, -, kolmai//-, -, kolmaiṃ] nauntaiṃ kolmaiṃ uppā[ln]t[a] /// (234a3), /// karpa mäkte kolmaine cänke wä/// ‘he himself descended into the boat ...’ [?] (389b8). ∎TchA koläm and B kolmo relect PTch *kelmā(i)- with the vowel of the first syllable rounded by the the -o of the nominative singular (whence it spread throughout the paradigm). One should compare the identical development in koto, q.v. This *kelmā- is closely related to OHG scalm (m.) ‘boat’ (< *skolmo-), both being derivatives of the richly attested *(s)kel- ‘cut’ (see the words collected by P:923ff; MA:74). The exact semantic agreement of OHG and Tocharian is striking. See VW, 1961b:383, n. 2, 1976:228-229 (though there is no reason to assume with him that A koläm is borrowed from B). Blažek (1991b) suggests a *kolh3mōn and compares Slavic čьlnъ ‘boat’ from *kḷh3no- < *kḷ3mno-, all from *kelh3- ‘protrude, lift.’ The PIE root is rather *kelh1- (see käly- ‘stand’) but that would not invalidate the possible comparison.

kolyi (nf.) ‘± hoof, paw’ (?)
[kolyi, -, -//] Kertik näkṣātärne yäkweñña kolyi lykaśke wawaltsausa kercapaññe yasarsa ṣpärkaṣle ‘in kṛttikā a horse's hoof finely ground [is] to be dissolved in ass's blood’ (M-1b4/5), ṣat kolyi ‘a sliver of hoof’ (M-3b1). ‣Traditionally translated as ‘tail’ on the basis of the TchA equivalent kolye which appears as a hapax legomenon at A12b4, part of a short poetic passage where the author is describing a recumbent simulacrum of a lion: kliso pāccās poṣṣā to lap śālyiṃ kolyeyac ‘lying on its right side, its head on the left toward (or on) the kolye.’ It seems grammatically most natural to take śālyiṃ to be adjectival, modifying kolyeyac but if so kolye cannot mean ‘tail’ which, in any case, seems difficult anatomically. It would be better to see the lion's head as curled up on one of its paws. The two instances in B are also better translated similarly, as ‘hoof’ or the like, since ‘tail’ is neither pre-eminently grindable nor sliverable. Whether both A and B words meant ‘± clawed paw, hoof’ or the TchA word meant only ‘clawed paw’ while B meant ‘hoof’ is not to be decided. ∎Etymologically, it is possible that we have a putative PIE *golu-h1en-, a derivative of *golu-. If so, it would be cognate with Germanic *klawō-/ klēwō- (f.) [: Old English clawu ‘claw, hoof’; or OHG klāwo ‘claw’]. One might wonder if Proto-Germanic *klawō- might not be from *kalwō- by metathesis. To do so would disassociate the Tocharian and Germanic words from PIE *gleu- ‘be curved’ (cf. P:361-363) but given the heterogeneous collection, both morphological and semantic, subsumed under that lemma, such a disassociation would not be too costly. (See Adams, 1987a:1-3 for semantic identification and etymology.) Hilmarsson suggests (H:164-166) that there is a relationship of the Tocharian words with OCS golěnь ‘leg.’ The Slavic might reflect *gol-oi-n- while the Tocharian might reflect *gol-y-en- or the like. This is an attractive hypothesis but seems semantically more difficult than the equation of the Tocharian words with the Germanic ones for ‘claw.’

kośa ‘?’
kośa lykäśke pälsko waikesse 1 ṣe /// (117a6).

kośagat ([indeclinable] adj.) ‘with the private parts concealed’
yonmasta ceṃ śpālmeṃ lakṣāṃ goś[a]g[a]t [lege: kośagat] (74a2). ∎From BHS kośagata-. Antonym of apākśai, q.v.

koṣkīye (nf.) ‘± hut’
[koṣkīye ~ koṣko, -, koṣkai//] pwārṣṣai koṣkain[e yaptsi] ‘to enter into a fiery hut’ (100a4), rājavṛkṣa-stamatse arwāmeṃ koṣkīye yamaṣlya ‘from the wood of an R-tree a hut [is] to be made’ (M-3a6). ∎A loanword from Iranian. One should compare Pahlevi kwšk ‘part of a building,’ Modern Persian kušk or kōšk and the Georgian k’ošk’i ‘tower,’ also a loanword from Iranian (VW:627).

Koṣṭhile (n.) ‘Koṣṭhila’ (PN)
[Koṣṭhile, -, -//] (26b8).

kos (correlative pronoun) ‘as long as, as much as, etc.’; (interrogative pronoun) ‘how much, how long, etc.’
[mäkte] kos tsaikaṃ lwaksātsaik aścemaṣṣeṃ [lege: lwaksātsaika= ścemaṣṣeṃ] bhājanta kautalñ=āke po toṃ ‘as the earthen vessels, as many as the potter makes, all of them [have their] end in destruction’ (3a2), kos saikaṃ ṣikont=e[r]k[e]nmaś | tot srūkalñe /// ‘as many steps one takes to the graveyard, [in] so much [one approaches] death’ (3b6), kos = BHS yāvat (22a3), kos cwi maiyy=aiśamñeṣṣa kos īndrinta tot lkāṣṣäṃ ‘as far as the power of his wisdom [reaches], as far as [his] senses, so far he sees’ (41b5), kos no cwi palskone tsmāntär krentauna | tot ṣpä po /// ‘as long as virtues increase in his spirit, so long ...’ (64a8), kos laukaññe ce wartton[e] /// ‘as far as [he is] in the forest’ (363a6), kos = BHS kiyāt (H-149.242a4 [Couvreur, 1966:169]). -- kossa ‘id.’: mā tot ... kossa ... mā ‘solange nicht, bis nicht’ [kossa = BHS yāvatā] (107b10), kossa wärñai māka weṣṣäṃ = BHS yāvatā bahu bhāṣate (305b4);
kosau(k) ‘id.’ (only in negative clauses?): kosauk srukalyñeṣṣ=īme ma taśi-ne tot ma mrauskāte ‘as long as the thought of death did not touch him, so long did he not grow weary of the world’ (K-11b2), kosau = BHS yāvan [BHS clause is negative] (U-17a2). ∎AB kos reflect PTch *kos which must reflect some form of the ubiquitous relative/ interrogative pronoun *kwo- but the exact preform is less clear than it might be. It may be *kwot + (adverbial) -s, similar in form to the Italic *kwuts that appears in Oscan puz ‘ut’ or, with the initial gone by misdivision, in Latin us-piam ‘anywhere,’ us-quam ‘anywhere, in any way, in any direction.’ (The suggestion of a PIE adverbial *-s in this word goes back, in embryo, to Duchesne-Guillemin [1941:170]). I assume that the final *-ts is simplified to *-s and then the *-s remains in a monosyllable (cf. Tocharian B wes ‘we,’ yes ‘you,’ and ṣkas ‘six’). If so, kos owes its vowel to tot, q.v.,--since *kwots should have given B **kes and A **kas. That this kind of influence is possible from demonstrative to correlative pronoun is seen in the rare Tocharian B variant of kos, namely kot where the final -t is obviously modeled on that of tot. We might also note Tocharian A kospreṃne, a variant of kosne, which owes its second syllable to its correlative demonstrative täpreṃne. Another possibility might be PIE *kwehawot-s similar in formation to the Greek hēos from *yehawots and Sanskrit yāvat, though the thorough-going nt-stem in Sanskrit versus the lack of an *-n- in Greek is not well-explained. (As more distant comparanda we might look at Greek tẽmos ‘then, thereupon’ or OCS tamo ‘there’ with *-mo- rather than *-wo-.) A PIE *kwehawots would have regularly given early PTch *kowots which, in turn, would give B kos (MA:457). (In TchA we might have expected **kawas. Again the vowel would be from tot). Similarly a *tehawot-u would have resulted in tot in both languages.
This connection is wrongly rejected by Van Windekens (1976:230-231) who takes kos to reflect a PIE *kwo-sou (where the latter portion is the same as Tocharian B sū) and its correlative demonstrative tot to be from *to-tou (where the second portion is the equivalent of Tocharian B tū). He also takes the Tocharian B forms as borrowings from Tocharian A--an impossible solution to my mind as, inter alia, there is no tot attested in Tocharian A. Hilmarsson (1986a:43, 1987a:41, H:168-169) rightly objects to the nominative *so + u appearing in this adverbial formation. His suggestion is *kwo-swō(s) with the same *swō(s) seen in the postpositive Homeric hōs (e.g. ísan órnithes hōs Γ 2). His solution is phonologically possible but does not explain kos's relationship with tot. He takes tot to be from what I think to be an impossible *to-dō. In any case his solution does not take into account the otherwise striking formal parallels that exist between relative pronouns and their correlative demonstratives in Tocharian (see further discussion at kuse). See also kot, ket(e), and kuse.

kosi* (n.[m.sg.]) ‘cough’
[-, kosintse, kosi//] [r]aiwepi memīl[oṣe]pi ysārccepi kosintse ‘for a slow, damaging, bloody cough’ (497a4), in a list of maladies: kosi [] yäktāñmä [] - leñene (497a6). ∎(As if) from PIE *kwehas-u-en- (for the n-stem extension, see Adams, 1988d) and derived from PIE *kwehas- ‘cough’ [: Sanskrit kās- (f.) and kāsá- (m.) ‘cough,’ kāsate ‘he coughs,’ Albanian kollë ‘cough’ (< *kwehasleha-), Middle Irish cassacht, Welsh pas, Breton pas, Cornish paz, all ‘cough’ and all from *kwhas-t-, OHG huosto, Old English hwōsta, Old Norse hōsti, all ‘cough’ and all from *kwehas-t-on-, Lithuanian kósiu (Old Lithuanian kosmi) ‘cough,’ Latvian kāsẽju ‘id.,’ Lithuanian kosulýs, Latvian kãsulis and Russian Church Slavonic kašelь (< *kašьlь), all (noun) ‘cough’ (P:649; MA:133)]. The Balto-Slavic cognates provide the closest formal match to Tocharian, namely *kwehas-u-.

kotstse* (n.) a species of bird [‘owl’?]
[//-, kotstseṃts, -] keṃtsa t[ane ñiś lyakau] kotstseṃts [or: kautstseṃts] parwa tat[w]ānkau mā-ket-rāññe ‘then I lie on the ground wearing [?] the feathers of a kotstse belonging to no one’ (89a4). ∎Etymology unknown.

kau- (vt.) G ‘kill, strike down, destroy’; K ‘let someone kill’
G Ps. VIII /kaus'ä/e-/ [A -, -, kauṣäṃ// -, -, kauseṃ; MP -, -, kauṣtär// -, kauṣtär, -; APart. kauṣeñca; MPPart. kausemane; Ger. kauṣalle]; Ko. I /kow- ~ kāw-/ [A -, -, kowäṃ//; Inf. kautsi]; Pt. III /kāw(sā)-/ [A kauwa, -, kowsa ~ kausa// kawam, -, -]; PP /kākāwu-/;
K Pt. III /śauwā-/ [A śauwa, -, -//] māka wnolmeṃ kauseṃ ‘they kill many creatures’ (3a1), kauṣäṃ = BHS nudati (12a6), srukās entwe āṃtpi piś-känte cmelane kauṣträ ālyauce ‘you both died; in five hundred births you will kill one another’ (42a3=43b5), meleṃṣṣe indri cpi mā kauṣträ ‘his sense of smell is not destroyed’ (K-11a1), srukalñe kauṣeñca = BHS mṛtyuhantā (31a6), [aknātsaññe]ṣṣe orkamñe kauṣeñc[antse] = BHS ajñānatimiraghnasya (H-149.47b2 [Couvreur, 1966: 162]), kauṣeñca = BHS -ghna- (Y-2b1), kausem[ane] = BHS bhidyamānaḥ (36b1), aiśamñesa kauṣallona kleśanma = BHS jñānavaddhyā kleśā (200a4); [yoko kau]tisś etsuwai āśäṃ wnolmeṃ [kautsiś = BHS vadhāya] (11a8), kowän lwāsa ṣlyamñana ynamñana ‘[if] he kills flying or running animals [i.e. birds or animals]’ (29b8); kawam ṣañ ṣar[sa] /// ‘we killed with our own hand[s]’ (16b4), walo Māga[tṣe] yolaiṃ wāṣmots ṣeṣartu kausa pātär krent ‘the king of Magadha, incited by evil friends, killed [his] good father’ (TEB-64-12); kakawu po kleśa[nma pe]rn[e]rñe[sa] wīnas[k]au-[c] ‘having killed all kleśas I honor thee with splendor’ (203a3); mā walke kca epiṅte tsä[r]k[a]lyeṃ ka arañciṃ ceṃts ñiś śauwwa (266b1/2), passāmai ṣañ larenäṃ aswāre-ka śauwa-me ‘I flayed my loved ones and let them be killed untenderly’ (H-ADD.149.88b7 [Krause, 1952:187]). ‣The o-grade of kowäṃ and kowsa is an inner-Tocharian development of a new strong grade in -o- beside a "weak grade" in -ā-. See further discussion s.v. ār-. -- kakāwormeṃ: tremeṃ kakāwo[rmeṃ] = BHS krodhaṃhatvā (U-13b3);
kāwälñe ‘killing’: kāwälñemeṃ päklautk[a] ‘turn from killing!’ (358b3). ∎TchA ko- and B kau- reflect PTch *kau- from PIE *kehaw- ‘hew, strike’ [: OHG houwan, Old English hēawan ‘beat, hew,’ Lithuanian káuju ‘beat, strike; forge,’ OCS kovǫ ‘forge,’ and, more distantly Latin cūdō ‘beat, pound, thresh; forge, strike (of metals)’ (where -ū- rather than -au- is probably abstracted from compounds), TchB kaut- ‘split off, chop (down)’ (the last two enlarged by the present-forming suffix *-d(h)e/o-) (P:535; MA:549)] (Fraenkel, 1932:222, VW:227-8). The Tocharian present, (as if) from PIE *kehau-se/o-, is rather nicely matched by Avestan kušaiti ‘kills’ which is, itself, (as if) from PIE *khau-se/o-. (One might also compare TchA koṣt- ‘strike, kill by striking’ which reflects a putative PIE *kehau-s-dhe/o-.) See also kauṣenta and, more distantly, kaut-.

kauke (n.) ‘± call’
[kauke, -, -//] wasaṃnpātäṣ [sic; lege: -äś?] kauke ‘± call to ordination’ (KVāc-24b4 [K. T. Schmidt, 1986:94). ∎If the meaning is substantially correct, (as if) from PIE *ḱouko- and a derivative of kuk-1, q.v. (cf. H:117).

kauko* (n.) ‘?’
[-, -, kauko//-, -, kaukoṃ (?)] Suwarti kauko käryām kuśāneṃtsa 700 ‘we bought S.'s kauko for 700 kuśānes’ (490-aII-2), Ṣolarki kaukoṃ/// [lege: kaukoṃ or kaukoṃta?] (490a-II-7). ∎If the meaning is something like ‘container’ we might compare this word to Latvian kaûss ‘ladle, scoop; skull,’ Lithuanian káušas ‘scoop; skull,’ and Sanskrit kóśa- (m.) ‘vessel, tub.’

kauc (adv.) ‘high, up, above’
kauc ka kaum [sic] [ṣai] pärkawo ‘the sun had risen high’ (5b3/4), kauc ette kluttankentär toṃ pwenta cākr ente spārtaṃ: kus=ette tākaṃ kauc toṃ kluttankentär kaucmeṃ nänok etteś ‘the spokes revolve up and down if the wheel turns; whichever are up, they revolve from up and again [revolve] downward’ (30b6/7), kauc bhavāgr [e]tt=āpiś ‘above [is] the highest existence, below [is] hell’ (45b4), mā kauc māka lkāskemane /// ‘[he is not to enter] with uplifted eyes’ (321a2), nauntaine klāya ... tumeṃ sāu śem kauc ersate-ne ‘she fell in the street; then she came and raised her up’ (H-149.X.5a4/5 [Couvreur, 1954b:44]), kauc yku[wermeṃ] = BHS utplutya (H-ADD.149.96b7 [Thomas, 1969:308]). -- kaucū-wär ‘upstream’: se ṣamāne ... olyine ṣamäṃ kaucū-wär olyi āśäṃ ñoru-wär wat ... pāyti ‘[if] a monk is seated in a boat and guides the boat upstream or downstream, [it is] pāyti’ (PK-AS-18B-b5 [Pinault, 1984b:377]);
kaucaṣṣe* ‘on high’: ñakt[i] kaucaṣy eṃṣke śāmnampa sak yāmtsi ke[ṃts]a ko[r]pyenträ ‘the gods on high descended unto the earth to work good fortune with men’ (PK-AS16.3b4 [Pinault, 1989:157]). ∎TchA koc and B kauc reflect PTch *keuc but extra-Tocharian connections are not altogether certain. Clearly PTch *keuc is related in some fashion to such words as Gothic hauhs ‘high’ (< *kou-ko-), Sanskrit kakúd- ‘summit, point,’ Latin cacūmen (nt.) ‘point, summit,’ Sanskrit kakúbh- (f.) ‘id.’ (already Lane, 1938:26, VW:228; cf. P:588ff. for a wide variety, in shape and meaning, of cognates or pseudocognates; MA:62). I think it possible that late PIE had an adverb *kou ‘± up, high’ from which various Indo-European groups made derivatives. In PTch *kew was combined with -c (identical with what was to be the allative ending in TchA). This *-c might be comparable Greek -then or the like. Hilmarsson suggests (H:116-117) a PIE *kou-ti-m. See also enkaucar.

Kauṇḍinye (n.) ‘Kauṇḍinya’ (PN of a Buddha)
[Kauṇḍinye, Kauṇḍinyentse, Kauṇḍinyeṃ//] (386a3, 400a3. Qumtura 34-g5 [Pinault, 1993-94:175]).

kaut- (vt.) ‘split off, break; chop up/down; crush’
Ps. VI /kautnā-/ [AImpf. // -, -, kautanoṃ]; Ko. V /kāutā-/ [A // -, -, kautaṃ; MP -, -, kautatär//; AOpt. -, -, kautoy//; Inf. kautatsi]; Pt. Ib /kāutā-/ [A -, kautāsta, kauta//; MP -, -, kautāte// -, -, kautānte]; PP /kākāutā-/ tsarkanoyeñ-c päkṣiyeñ-c āsta lykaśke kautanoñ-c ‘they tortured thee and cooked thee and chopped thy bones up fine’ (231a5); ṣañ ṣarsa kautoy ksa pat ceu ‘he would rather crush that stupa with his own hand’ (15b4=17b6), cey nke laitkeṃ kautaṃ pyapyaiṃ taṃtsäskeṃ ‘they will chop down lianas and scatter flowers’ (589a3), vaśirṣai kektseñ kautatsiśco ‘to split the diamond body’ (H-ADD.149.62b3 [Couvreur, 1966:165]); ṣem kautāte koklentse waiptār pwenta käskānte ‘the wagon's axle broke and the spokes scattered all over’ (5a2), kauta pr[a]tin[ta tätt]āw[a] nauṣ ‘he broke the decisions earlier made’ (63b6). -- kautalñe ‘breaking’: kautalñe = BHS bhedana (5a3), antsentso kautalñe = BHS skandhānāṃ nikṣepaṇaṃ (PK-NS-53-a4 [Pinault, 1988:100]). ∎TchA kot- and B kaut- reflect PTch *kaut- from PIE *kehau-d(h)e/o-, matched exactly by Latin cūdō ‘beat, pound, thresh; forge, strike (of metals)’ where the -ū- rather than *-au- is abstracted from compounds (Lane, 1938:26, VW:231-2; H:120-121). PIE *kehau-d(h)e/o- is *kehau- ‘strike’ extended by the present forming suffix *-d(h)e/o-. See further discussion s.v. kau-. See also akautatte, kautātstse, kau-, and probably koto.

kautātstste* (adj.) ‘± breakable, having a crack’
[f: -, -, kautātstsai//] sapulempa menāk ksa [lege: menāksa] karsoym kektseñ kautātstsai ‘may I know my breakable body [to be] like a pot’ (S-5a3). ∎An adjectival derivative of kaut-.

kauṃ (n.[m.sg.]) (a) ‘sun’; (b) ‘day’
[kauṃ, kaunantse ~ kauntse, kauṃ//kauñī, kaunaṃts, kaunäṃ ~ kauṃ] (a) kauc ka kaum [sic] [ṣai] pärkawo ‘the sun had risen high’ (5b3/4), samudtärnta kätkron=epinkte kaunts=osonträ ... [k]auṃ meñe ściri ‘the deep oceans in between are dried up by the sun ... sun, moon, and stars’ (45b7), kaunaṃtse ramt swa[ñcaiñ] ‘like the rays of the sun’ (74a3), kaunänts[e] pärkorne wawākauwa piltāsa ‘petals [that had] unfolded at sunrise’ (PK-NS-12K-b2 [Winter, 1988: 788]);
(b) kaunaṃts meñaṃts kätkorne ‘in the passing of days and months’ (3b5), walw alokälymi lyama ṣuk-kauṃ epiṅte ‘the king sat elsewhere [for] a period [of] a week’ (22a6), tam tot śwātsi star-ñ kauṃ ś[aitsiś] ‘this is sufficient food for me to live for a day’ (25a7). -- kaunaṣṣe* ‘prtng to a day’: ñake no śtarce kaunaṣṣepi kapilletse sātke weñau ‘now I will talk of the remedy for the fourth day fever’ (P-1b1/2);
kauṃ-kläsko ‘west’: kom-kläskomeṃ [sic] ‘from the west’ (Otani-19.1 [Winter, 1988:789]);
kauṃ-parki* ‘sunrise’ (90b5);
kauṃ-pirko* ‘east’ [cf. TchA kom-pirkānt ‘east’]: kälymiṃ läkāṣyeṃ cey kom-pirkomeṃ ipprerne ka ṣ lyakār-ne ‘they were looking [in all] directions; and then they saw him in the sky [coming] from the east’ [Winter, 1988:777] (108b5);
kauṃ-pirkoṣṣe* ‘eastern’: kauṃ-pirkoṣṣaine = BHS pūrvasyāṃ (527b3);
kauṃ-yaptsi ‘sunset’ (PK-AS-18B-a1 [Pinault, 1984b:376]);
kauṃ-yänmālle ‘id.’ (PK-NS-49b3 [Winter, 1988:788]);
kaun-yaṣi ‘[for] a day and a night; day and night’: oktace saṃvarne stmoṣ kaun-yaṣi ‘standing day and night in the eighth saṃvāra’ (15a6=17a7). ∎A koṃ and B kauṃ reflect PTch *kāun from a putative PIE verbal abstract *kauni- (*kehauni-) ‘± burning heat (as of the sun)’ or perhaps the homophonous adjective ‘burning (one)’ (the fact that the Tocharian word would appear to be masculine might argue that it was a nominalized adjective rather than an abstract in origin). In either case we would have a derivative of *kehau- ‘burn’ [: Greek kaíō ‘burn’ (< *kawyō), aorist ékēa (< *ékēwa < *ékāwa), kaûma ‘burning heat (of the sun),’ Lithuanian kū̃lės] ‘ergot, smut’ (‘Brandpilze, Staubbrand des Getreides’), kūlėti ‘become blighted’ (‘brandig werden’) (P:595; MA:88, though both should show unpalatalized initial k-)]. The nom. sg. *kaunis, nom. pl. *kauneyes, and acc. pl. *kaunins would give kauṃ, kauñi, and kau(nä)ṃ respectively since a (PIE) *-i- was retracted before an *-s- and thus caused no palatalization (Adams, 1988c:15). The acc. sg. kauṃ is analogical. This etymology goes back, in nuce, to Smith (1910:10) and was revived in 1963 by Winter (cf. VW:627), though the morphological details are very different. So also with a different morphological explanation is H:118-119.
Not with Pedersen (1944:11, also VW:626-7) a borrowing from Turkish gün ‘sun.’ To have given both A koṃ and B kauṃ, the borrowing would have had to have been of PTch in date. So early a date might itself rule out the Turks on geographical grounds. In any case there is no reason *gün would have given anything but PTch **kin or **kun. Winter's suggestion of a borrowing in the opposite direction is no more plausible. See also kauṃ-ñäkte, komt, and ynkauṃ.

kauṃ-ñäkte (n.[m.sg.]) ‘sun, sun-god’
[kauṃ-ñäkte, -, -/kauṃ-ñäktene, kauṃ-ñäktenaisäñ, -/kauṃ-ñäkti, kauṃ-ñäkteṃts, -] kaum-ñäkte [] kom-ñiktene [sic] [] ko[m-ñäkti] = BHS vibhrāṭ [] vibhrājau [] vibhrāja (550a3), poyś[i]ññeṃ kauñäktentso pärkālñe ‘the rising of the Buddha-suns’ (S-6b6), [in Manichean script] kvm///ktynz/// (Winter/Gabain:10). ∎A compound of kauṃ + ñäkte, qq.v.

kaumiye (nf.) ‘pool, pond’
[kaumiye, kaumaintse, kaumai//kaumaiñ, -, -] wrotsana ckenta kaumaiño ... kaunts=osonträ ‘great rivers and pools are dried up by the sun’ (45b7), kaumaintse petwesa ‘on the bank of the pool’ (623b6). ∎Etymology unknown. At various times VW suggested connections with kaut- ‘split’ and PIE *ǵheu- ‘pour’ but neither is very satisfying semantically (see VW:190). Hillmarsson diffidently suggests (H:118) a derivation from PIE *ǵhehau- ‘open wide’ as in Gk kháos ‘chaos.’

kaume* (n.) ‘(fresh) shoot’
[//-, -, kaumeṃ] /// [mā] snai keumeṃ ñyäkcyāna [sic] ramt stāna Nandaṃ wärttone (275a1), kaumeṃtsa rera[ko]ṣäṃ ‘covered with fresh shoots’ (563b8). ∎TchA kom and B kaume reflect PTch *keume (as if) from PIE *koudmo-, a derivative of *(s)keud- ‘shoot, throw’ [: Sanskrit códati ‘drives, hastens,’ Albanian hedh ‘throw’ (< *skeudō), Old Norse skjōta ‘shoot, shove,’ Old English scēotan ‘shoot, throw; dash forward,’ OHG sciozan ‘throw, shoot, move quickly,’ Middle High German hossen ‘run quickly,’ etc. (P:956; MA:581)]. Particularly compelling semantically are such deverbal nouns in Germanic as English shoot (VW:229).

Kauravye (n.) ‘Kauravya’ (PN of a king)
[Kauravye, -, -//] (3a7).

kauurṣe* (n.[m.sg.]) ‘bull’
[-, -, *kauurṣ (cf. infra) (voc. kauurṣu)//-, kauurṣäṃts, -] täñ ce rṣākäññeṣṣu kaurṣu = BHS tavevam [lege: tavedam] ṛṣ[ipungava] (251b6), kaurṣäṃts lānte ‘of the king of bulls’ (256a4). -- kauurṣa-pkai ‘having a chowrie [bull's tail]’: saiwaisa no Mahiśvare märkwactsa tañ kauurṣa-pkai ‘on thy left thigh the chowried M.’ (74b5). ∎Tch kayurṣ and B kauurṣe reflect PTch *keuwärṣän- (in A -ayu- is regular from *-awu- by dissimilation of glide and vowel [Normier, 1980:266] just as -awi- is regular from *-ayi- in the optative skawiṣ from ske- ‘try’) from PIE *gwou-wṛsen- ‘cow-male’ just as in Sanskrit go-vṛṣa- ‘bull’ (so Schneider, 1940:195-6, VW:191, with differing details). See also keu.

kauśikäññe (adj.) ‘prtng to the Kauśika family’
[kauśikäññe, -, -//] (350b3). ∎An adjective derived from *Kauśike ‘member of the Kauśika family’ which, in turn, is from BHS kauśika-.

kauṣenta (n.) ‘murderer’
[kauṣenta, -, kauṣentai//kauṣentañ, kauṣentaṃts, -] kauṣentañ krui onolmi māka ‘if many creatures [are] murderers’ (K-8a6), kauṣentai ra sanaṃne ‘murderer and enemy’ (S-4b3). ∎A nomen agentis from the present stem of kau-, q.v.

Kausal* (n.) ‘Kosala’ (PN of a city and country)
[-, -, Kausal//] (22a6). -- Kausalṣe (adj.) ‘prtng to Kosala’ (18b7); (n.) ‘inhabitant of Kosala’ (21a7).

kca (indefinite pronominal adjective) ‘some, any’ [oblique of ksa, q.v]
mā ñiś kc=ālyek cot [lege: tot] nrai lkāsko [lege: lkāskau] wrocce ‘I see no other hell so great’ (17a6), mā tañ kc=āyor aille nesau ‘I am not to give thee any gift’ (23b5), [mā] ñiś caukamai kca mā ra walāmai kca mā ttsa yāmṣamai ‘I did not hide anything, nor did I uncover anything, I did nothing at all’ (27b8), ce compä kca ṣarmtsa ‘on account of this or that’ (31b2), [a]lanmeṃ kca ‘from wherever’ (50a7), kuce [k]ca yāmäṃ ‘whatever he should do’ (63b7), oṣle pākre klainämpa kca treṅsate ‘midnight and noon he hung on some woman or other’ (69a2), kuce kca klyauṣi tuk klyeñci ‘whatever he would hear, he would doubt it’ (A-4a6). ∎Acc. of ksa, q.v.

ktakät (n.) ‘(contemptuous) finger gesture’
[kuse ṣa]m[ā]n[e] ṣamāneṃ ktakät yamaṣäṃ ‘whatever monk makes a finger gesture to another monk’ (H-149.311a1 [H:186]). ∎Etymology unknown.

ktumñcik See kutumñcik.

knents (it would appear to be the genitive plural of a noun *kane) ‘?’
[po]staññe knents [s]aim [m]ā tākaṃ-ne (326a1).

knerwanta (n.? [f. pl.]) ‘?’
knerwanta atstsenta (K-8b5).

kmut* (n.) ‘white water lily’ [Nymphea esculenta]
[//kmutänta, -, -] [u]ppālntasa tseññana kmutäntas=ārkwina (588a3). ∎From BHS kumuda-.

kraketstse See krāke.

kranko (n.) ‘chicken’
[kranko, -, -//] kranko = BHS kukkuṭa [in the calendrical animal cycle] (549a5). -- kränka(i)ññe ‘prtng to a chicken’: kränkañe weṃṣiye ‘chicken excrement’ (P-1b3). ∎Kranko presupposes a PTch *kränkān- ~ *kränkā-i̯än- a derivative of PIE *krenk- ‘± make a loud noise’ [: Old English hringan ‘ring, sound, clash,’ Modern English ring, Old Nornse hrang ‘noise, clash,’ Lithuanian krankiù ‘croak, caw,’ Russian krjáchat' ‘groan, moan, crash, roar’ (P:568-569; MA:267)] (VW, 1941:45, 1976: 232-233). This *krenk- is a nasalized variant of *krek- (cf. Sanskrit kṛkara-, krakara- ‘a kind of partridge,’ Latin crōcīre ~ crōcāre ‘croak, caw,’ etc. [P:568]). A similar semantic development, *‘noise-maker’ > ‘cock’ is of course seen in German Hahn ‘cock,’ related to Latin canere ‘sing.’ Khotanese kṛnga- ~ krriṃga- ‘cock’ must reflect a borrowing from Tocharian B.

krāke (nnt.) ‘dirt, filth (e.g. semen)’
[krāke, -, krākesa//-, -, krakenta] kuse sw aśāw=omte yare krāke wat kärweñi ‘that which is rough here [is] gravel, dirt, or stones’ (7a7), krāk=añmantse = BHS malam ātmanaḥ (7b2), kwipe-ike keuwco kaltärr-ne tu maśne enkastär nuskaṣṣäṃn-ne ... krāke län-ne sanghā-trän[k]ä kätänkäṃ ‘[if] his shame-place [= penis] stand high and he takes it in [his] fist and squeezes it and filth emerges, [then] he commits a sanghā-sin’ (334a3-5), klaiññe krāke ‘menstrual discharge’ (522a4). -- kraketstse ‘dirty, filthy’: śokagārne yopsa krakacce wassi au[su] ‘he entered into the bedroom wearing dirty clothing’ (99a1). ∎AB krāke reflect PTch *krāke, probably (with VW:627) a borrowing from Khotanese khārgga- ‘id.’ with metathesis. Less likely on phonological grounds is Pisani's suggestion (1942-43a:26) of a connection with Greek kópros, Sanskrit śákṛt, etc. Also unlikely is Hilmarsson's suggestion (H:173) of a relationship with Middle Irish gráin ‘disgust’ and Welsh graen ‘anxiety, disgust’ See also kärkkālle.

krāñi (n.) ‘(nape of the) neck’
[krāñi, -, krāñi (?)//] /// k[r]āñine [?] (44b7), meleṃne laklese muka panku krāñi wicūkaine pokaine āśne eśanane korne klautsaine sark alāskemane [panku krāñi ‘a stiff neck’ = BHS manyā-] (Y-2a3/4). ‣The meaning is that given by Sieg (1954); see also Adams, 1983b. ∎Tocharian B krāñi is phonologically the exact equivalent of Greek krāníon ‘(top of the) head,’ both reflect a PIE *ḱrh2sníyom. In Tocharian the laryngeal is vocalized to *-a- when following a resonant and preceding two or more consonants (as in kroriya ‘horn,’ q.v., but unlike the case with karse ‘deer,’ q.v., where the laryngeal was followed by but one consonant) and the *-s- subsequently disappears when before a resonant (again as in kroriya and also in the enclitic third person plural pronoun [TchB] -me from PIE *-ṇsmó and *-usmó; cf. Adams, 1988c:38). PIE *ḱrh2sníyom is a derivative of *ḱrh2sn-, the base of the weak cases of the word for ‘head’ (cf. Sanskrit śīrṣ(a)n- and Greek krā(h)at-). Semantically Tocharian shows a development ‘top of the head’ > ‘occiput’ > ‘nape (of the neck).’ The exact equivalence of the Greek and Tocharian words would seem to exclude the hypothesis that the case *ḱṛh2s-n- was independently created in post Indo-European times (as Nussbaum, 1986, would have it). For the etymology, see Adams, 1991b:7-9; MA:260. With differing details H:175.

krāt- (vt.) ‘± challenge’ (?)
PP /kākrātäṣṣu-/ Tiṣyentse kakrātäṣu Māṭhare pä.y.yä./// ‘M., challenged by T.’ (110a8). ∎If correctly identified as to meaning, krāt- reflects a PIE *ghrōd-, seen elsewhere only in Germanic [: Old English grētan ‘greet, salute, accost, challenge’ (< Proto-Germanic *grōtyan-), OHG gruozen ‘id.’ Old Norse grȫta ‘make weep’ (P:439)] (VW:234). The resemblance between Tocharian and Germanic in this case is remarkable. This *ghrēd- is an élargissement of *gher- whose derivatives denote various kinds of noises (P:439).

krānt* ~ granth (n.[m.sg.]) ‘artificial arrangement of words, text, work, śloka’
[krānt, -, krānt//] (200b2). ∎From BHS grantha-.

krāmär (n.[m.sg.]) ‘weight, heaviness’
[krāmär, -, krāmär//] po kektseñiṣṣe [sic] krāmärsa ‘with the whole weight of the body’ (332.1b3). -- kramartstse* ‘heavy, weighty’: kektseñe krarma[rtsa] [sic] ‘a heavy body’ (78b4), kramarcce yolaiṃ y[ā]m[o]r ‘the heavy, evil deed’ (424b4);
kramartsäññe ‘heaviness, difficulty’: kramart[säñ]ñ[e] ostmeṃ lalyñeṣ[ṣe] ‘the difficulty of leaving the house [i.e. becoming a monk]’ (34b6), kramartsäṃññe = BHS gurutva- (Y-3a4). ∎TchA *krāmär (whose former existence at least is attested in the derived adjective krāmärts [= B kramartse]) and B krāmär reflect PTch *krāmär from a (putative) PIE *gwréha-mṛ ‘heaviness,’ an abstract noun derived from *gwrha-u- ‘heavy’ [: Sanskrit gurú-, Avestan gouru-, Greek barú-, Latin gravis, all ‘heavy’ (P:476; MA:264)]. In formation this putative *gwreha-mṛ is similar to that seen in Sanskrit garimán- (m.) ‘heaviness, weight’ (< *gworha-mén-). See Meillet and Lévi, 1911:149, VW:233-234, H:173-174, though the details differ.

krās- (vt.) ‘torment’
G "Intensive" Pt. /krāṣiyā-/ [MPImpf. -, -, kraṣīyate//] (HMR3 [K]); Pt. Ib /krāsā-/ [A -, -, krāsa//];
K Ps. IXb /krāsäsk'ä/e-/ [A -, -, krāsäṣṣäṃ//; MP -, -, krasäṣṣītär] retke ṣālla Kauṣalets räskre krāsa tu Pra[saṃ]nakeṃ /// ‘he threw down the army of the Kausalans; it vexed P. very much’ (21a7), krasā-ñ klaiññe camel ‘the female birth [= birth as a female] vexed me’ (400b1/2); mā cew yoko krāsäṣṣäṃ ṣekä ‘thirst does not always torment him’ (K-10b2), tusa krasäṣṣīträ mantañīträ ‘thus he tormented him and became evil’ (H-149.200b3 [Thomas, 1972b:456]). ∎AB krās- reflect PTch *krās- probably (with VW, 1941:45, 1976:234) a lengthened grade intensive (or possibly a PIE o-grade intensive with *o > ā by ā-umlaut from the next syllable and the resultant ā generalized throughout the paradigm) from PIE *ghres- ‘± threaten, torment’ otherwise seen only in Baltic [: Lithuanian gresiù ‘threaten, menace,’ gristù ‘be disgusted with,’ grasà ‘threat,’ grasinù ‘threaten,’ Latvian grasāt ‘threaten’ (P:445, with some other very dubious cognates; MA:577)]. The Latvian grasāt might be the exact equivalent of the putative *krāsā- that lies behind the attested Tocharian paradigm. Also possible is Hilmarsson's suggestion (H:176-177) that this Tocharian word reflects a PIE *krohxs- otherwise seen in Old Norse hro/ra ‘move, stir; touch,’ Old English hrēran ‘id.,’ OHG hruoren ‘id.’ but the semantic equation is less compelling. See also krāso.

krāso (n.) ‘± vexation, torment’
[krāso, -, -//-, -, krasonta] /// kalṣäṃ krāso anaiktai ‘he endures an unknown torment’ (386b4), [te]ki mentsi krasonta proskai /// ‘sickness, grief, torments, fear’ (512b1). ∎A nominal derivative of krās-. The identical TchA krāso must be a borrowing from B (VW:234).

krätayuk only attested in the compound krätayuk-preścīyo ‘kṛtayuga-time’
(PK-AS16.2b2 [Pinault, 1989:155]). ∎Like TchA krätayuk in the compound krätayuk-praṣt from BHS *kṛtayuga- (not in M-W or Edgerton).

krätaññe (adj.) ‘± active, beneficial’ (?)
[m: krätaññe, -, -//] ///śśiyu prākkre krätaññe ṣañ arañce bodhisatveṃts kartse waṣamo (600b4). ∎The semantic identification is predicated on this being an adjectival derivative of a Tocharian borrowing of BHS kṛta- (nt.) ‘deed, action, benefit.’

krätatñe ‘?’
/// [yo]lo=pe waṃt [sic] yamor krätatñe su /// (555a5).

krätājñeṣṣe* (adj.) ‘prtng to Kṛtajña’ (previous incarnation of the Buddha)
[m: //krätājñeṣṣi, -, -] (H-149.240b1 [Couvreur, 1964:243]). ∎An adjective derived from an unattested *Krätājñe ‘Kṛtajña.’

krämp- (vi./vt.) G ‘be disturbed’; K ‘disturb; check, put a stop to’
G Ps. III /krämpe-/ [MP -, -, krämpetär//; MPImpf. -, -, krämpitär//]; Ko. V /krämpā-/ (see abstract); Pt. Ia /krämpā-/ [A -, krämpāsta, -//]; PP /krämpo-/;
K Ps. VIIIb /krämps'ä/e-/ [A -, -, kram(p)ṣäṃ//]; Ko. II /kräm'ä/e-/ [Inf. kramtsi]; Pt. III /kremp(s)ā-/ [A // -, -, krempär] yolo pkwalle yolaiṃmeṃ ṣek mā twe krämpetär ‘evil [is] always to be expected from evil, do not be disturbed’ (23b8), mā twe ceṃne krämpitär mā ra palsko kulyitär-ś ‘thou wert never disturbed about them nor did thy spirit fail’ (231a5); cai sklokacci krämpoṣ cewne pkänte-pilko mäskentär ‘they were doubtful, disturbed and looked askance at him’ (17b5); /// cwi kramṣäṃ tsirauñe ‘he puts a stop to his energy’ (15b7), kramṣäṃ sū wnolmets makāts pälskonta ‘he disturbs the thoughts of many beings’ (17b2); ot rano yā[taṃ] kramtsy./// ‘[if] then he can put a stop to [it]’ (35b5); [a]marṣsa Jaṃbudvipṣeṃ lantäṃts po krempär warkṣäl ‘they checked, out of resentment, all the energy of the J. kings’ (PK-13E-b8 [Couvreur, 1954c:87-88]). -- krämpālñe ‘± disturbance’ (94a2);
krämpālñeṣṣe ‘prtng to disturbance’: [krä]mpālñeṣṣe abhiprāy[s]a ‘with a disturbing opinion’ (329b3);
-krämpālñetstse ‘± having a disturbance’: snai-krämpālyñetse = BHS anapagraham (251b2). ∎VW (1941:44, 1976:234) points to a nice semantic equation with Old English hremman ‘hinder, cumber’ but hremman, and Old Norse hremma ‘take, squeeze’ (cf. P: 623), must be from Proto-Germanic *hramya- and such a form does not explain the -p- of Tocharian. Hilmarsson's comparison (H:174) with Old Norse kreppa ‘contract, tighten, check’ and OHG krimpfan ‘contract, shrink,’ English crimp is much better phonologically. From (dialectal) PIE *gremb-.

kritāṃ* (n.[m.sg.]) ‘amusement, sport’ (?)
[-, -, kritāṃ//] ceu kritāntsa ñake ṣṣe[k] kärstā s[n]ai /// (250a3). ∎If from BHS krīḍana- (VW:1978a:160). Isebaert (apud Thomas, 1985b:134), however, would see in this word a Middle Iranian borrowing (< *kirtan < *kṛtanai ‘work, do’).

kriyālakṣaṃ (n.) ‘mark of working’
[kriyālakṣaṃ -, -//] (197b6). ∎From BHS kriyālakṣaṇa-.

kre ̇e (n.) ‘permission, leave’
plāksatai-me kre ̇e ‘didst thou ask them [scil. thy parents] permission [to become a monk]?’ (KVāc.-19b4 [K. T. Schmidt, apud H:179]).

krentauna (n.[f. pl. tant.]) ‘virtues’
[//krentauna, krentaunaṃts, krentauna] pälskoṣṣana krentauna ‘spiritual virtues’ (15a8=17b2), yolomeṃ āltsiś krentauna[ne rittässiś] ‘in order to turn [them] away from evil and to make them embrace virtues’ (21a1), krentaunasa ācce = BHS kalyāṇakalilam (251b6), krentaunaṃtso = BHS guṇānām (H-149.47a3 [Couvreur, 1966:162]), Winter/Gabain:13 ([in Manichean script] kryntvmn’z’). -- krentaunaṣṣe ‘prtng to virtues’: [kakraupa]rmeṃ krentaunaṣṣana pya[ppy]aiṃ = BHS pracīya guṇapuṣpāṇi (PK-NS-414b2 [Couvreur, 1966:170]);
krentaunatstse ‘virtuous, having virtues’ (19a5). ∎A nominal derivative of krent- ‘good.’ See kartse.

krepaste* (nm.) ‘± (small) ball, lump’
[//-, -, krepasteṃ] iñcuwaññeṃ krepaste[ntsa] [krepastentsa = BHS guḍābhi] (529b5), eñcuwañeṃ pälkoṣäṃ krepastaṃ [lege: -eṃ] ‘glowing iron balls’ (KVāc.-15b3 [K. T. Schmidt, 1986:79, 132]). ∎Etymology unknown.

kremīya (n.) a plant part
[kremīya, -, -//] erkäntse yasoñña kremīya tsänkanta pyāpyo ‘the sap of the arka-plant, the kremīya, shoots, and flower’ (W-5a6).

kremot* (n.) ‘?’
[-, -, kremot//] kremotsa āśne yamaṣälle ‘with a kremot [it is] to be put on the head’ (W-37a3). ‣A compound kre-mot whose second member is mot ‘alcohol’ (cf. W-3a3 motstsa āśne yamaṣṣälle)?

kretswe* (n.) ‘± rag’
[-, -, kretswe//] ṣamānentse yśel[mi pä]lskone tsankaṃ kwipe-ike keuwco kaltärr-ne [sic] tu kretswesa yaṣtär ‘[if] sexual desires should arise to a monk and his "shame-place" stand tall and he should stimulate it with a rag’ (334b2/3). ∎TchA kratsu and B kretswe reflect PTch *kretswe but extra-Tocharian cognates are uncertain. VW:233 suggests a connection with PIE *ker-t- ‘cut’; H:180-181 a PIE preform *krodhiwo- and compares Sanskrit kṛdhú- ‘stumped, shortened’ (comparative kradhīyas-), where *(s)kredh- is presumably an élargissement of *(s)ker- ‘cut.’

kro(n)kśe* (n.) ‘bee’
[-, -, kro(n)kś//-, kro(n)kśäṃts, -] krokśäṃts weśeñña māka ‘the sound of many bees’ (571b4), mäkte kroṅśaṃts cäñcarñe pyāpyai warssi ‘as [it is] the pleasure of bees to smell a flower’ (S-5a2). ∎Though obviously related to TchA kronkśe ‘id.,’ probably because the A word has been borrowed from B, the etymology is otherwise uncertain. There seems to be no phonologically easy way (*ḱṛh2snukuken-?) to derive this word from the same source as its traditional congeners, Latin crābrō, English hornet, etc., namely *ḱrh2sro-on- (cf. Schrader/Nehring, 1929: 654). Neither is it phonologically likely that we have a borrowing from some language similar to Tibetan sbrang ‘bee,’ Khmer srăng ‘wasp’ (VW:628). Hilmarsson (1986a:35-37, H:181-182; MA:271) suggests a connection with Proto-Germanic *huna(n)ga- ‘honey’ [: Old Norse, hunang, OHG honang, Old Danish honning, Middle Dutch honinch] ~ *hunaga- [: OHG honag ~ honig, Old English hunig, Old Danish honnig, Middle Dutch honich, and the Germanic loanword in Finnish hunnaja-] and Sanskrit kāñcaná- ‘gold(en),’ Greek knēkós (Doric knākós) ‘yellowish,’ Latin canicae ‘a kind of bran,’ and Old Prussian cucan ‘brown’ (all < *knhankó-, cf. P:564-565). Hilmarsson's pre-Tocharian *knhaonkōn, however, requires the second *-n- which otherwise only appears sporadically in Germanic, as well as some very complicated phonological change in Tocharian. His suggestion is ingenious but uncertain.

Krodhavārg* (n.) ‘Krodhavarga’ (a section of the Udānavarga)
[-, -, Krodhavārg//] (313b1).

krorīya* (n.) ‘horn’
[-, -, krorīyai//] tarnene krorīyai śuk[ly]ā/// ‘the bright horn on the top of the head’ (580b4). ∎TchA kror, only attested in the meaning ‘crescent [i.e. horn] of the moon’ and B krorīya reflect a PTch *kror. B krorīya has been subject to further derivation (cf. the relationship between A ytār ‘way, path’ and B ytārye). PTch *kror is a derivative of PIE *ḱṛh2s-r- ‘horn’ [: Mycenean (masculine) -karaor ‘-horned,’ in seremo-karaor (whose first element is obscure) and ono-karaor (= oino-krāhōr) ‘one-horned’ and its alphabetic Greek analog (where only the feminine is attested), -kraira ‘-horned’ representing PIE *-ḱṛh2sor- and *-ḱṛh2sriha- (Nussbaum 1986:222-34)]. Outside of Greek there are a number of words for ‘hornet’ that appear to presuppose a related (late) PIE *ḱṛh2sr-ó- ‘horned’ [: Latin crābrō (< *ḱṛh2sro-on-), Lithuanian širšlỹs (< *ḱṛsh2ro- with dissimilation to *ḱṛsh2lo-), Germanic *hur(z)nut-/ hur(z)nat- with -n- from *hurna- ‘horn,’ Lithuanian širšuõ, OCS sьršenь (again < *ḱṛh2sro-on- with dissimilatory loss of the second -r-), etc. (Nussbaum, 1986:248-60)]. This (neuter) *ḱṛh2sṛ ‘horn,’ extended by the *-u which is apparently routinely added to neuter r-stems in pre-Tocharian (cf. tarkar ‘cloud,’ plural tärkarwa, which must reflect an old verbal abstract in *-ṛ), is reflected in TchA kror (i.e. *ḱṛh2sru > *krasru > *kraru (s disappears between vowel and resonant; cf. krāñi) > *kroru (by u-umlaut) > kror). For the etymology, see Adams, 1991b:5-7; MA:272. Alternatively, Hilmarsson (H:182, with references to his previous work) connects the Tocharian words with Armenian eɫjiwr ‘horn,’ taking both the Tocharian and Armenian to reflect a PIE *ghreh1wṛ.

kroś* (n.) ‘kos’ (an Indian linear measure of about two miles)
[-, -, kroś//] steyasaṃ yaṃ pāyti [] ywārtstsa krośne duṣkär ‘[if] he goes with a thief, pāyti; [if he goes with him] under half a kos, duṣkar’ (330a5/b1). ∎From BHS krośa-.

krośce (adj.) ‘cold’
[m: krośce, -, kroścäṃ//krości (?), -, -] [f: // kroścana, -, -] kroścana toṃ nrainta skente okt ‘there are eight cold hells’ (18b5), kroścaṃ warś ceu yolmene yänmaskeṃ ‘they enter into the pond with cold water’ (29a6), krośce war snai-märkarcce = BHS śītatoyam anāvilam (H-149.112 [Sieg, Siegling, 1930-32:493]). ∎TchA (acc. sg.) krośśäṃ and B krośce (acc. sg. kroścäṃ) reflect PTch (nom. sg.) *krośce, acc. sg. kroścänä, (as if) from PIE hysterokinetic *krustēn, krusténṃ. The vowel -o- is generalized from the nom. sg. *krústōn or *kréustō where PIE *-u- or *-eu- would regularly give -o- by back vowel umlaut (subsequently the descendant of *-ēn displaced the reflex of *-ōn). Its nearest relative is Greek krustaínomai ‘am congealed with cold, freeze’ (cf. also krustállos ‘ice; numbness; crystal,’ krūmós ‘icy cold, frost’ (< *krusmó-), krúos (nt.) ‘id.’ (< *krúsos-) (Duchesne-Guillemin, 1941:155; VW:236). Outside of Greek we have Latin crusta ‘crust,’ Latvian kruvesis ‘frozen mud,’ OHG hroso ‘ice, crust’ (P:621-622; MA:112-113). If the PIE root was *kwrus- (and pre-Greek *kwru- would have given kru- rather than *pru-), it is possible that the difficult nom. sg. kuraś in TchA belongs here too. A PTch *kwrośce would, with loss of final vowels, have given *kwrośc. Being word initial in a monosyllable the *kwr- was retained and subsequently the *-o- was dissimilated to -a-, just as in kuryar when compared to B karyor. See also kroścaññe and krostaññe.

kroścaññe (n.) ‘cold(ness)’
[kroścaññe, -, -//] arkwiññe krośśaññe = BHS śvetatvaśītatva- (Y-3a4). ∎A nominal derivative of krośce, q.v.

krośśeññe ‘?’
/// krośśeññe auṣap etsuwai o/// (196a1). ∎Is this a variant of kroścaññe?

krostaññe (n.) ‘cold(ness)’
[krostaññe, -, -//] pwārmeṃ laṃññi krostaṃñe ‘[even if] cold should emerge from the fire’ (100b2). -- krostañaṣṣe ‘prtng to the cold, cold’ (197b5). ∎A nominal derivative of krośce, q.v.

kraup- (vt.) G ‘gather, amass; herd’; K ‘gather, accumulate’
G (1)Ps. II /kreup'ä/e-/ [MP -, -, krauptär; MPImpf. // -, -, kraupiyentär; MPPart. kraupemane]; (2)Ps. VI /krāupnā-/ [A -, -, kraupnaṃ//; MP -, -, kraupnatär// -, -, kraupnantär; Ger. kraupanalle]; Ko. II (= 1Ps.) [MP -, -, krauptär// -, -, kraupentär]; Ko. V /krāupā-/ [MP // -, -, kraupantär; MPOpt. -, -, kraupoytär//; Inf. kraupatsi; Ger. kraupalle]; Pt. Ib /krāupā-/ [MP -, kraupātai, kraupāte// -, -, kraupānte]; PP /kākrāupā-/;
K Pt. IV /kraupäṣṣā-/ [A -, -, kraupäṣṣa// -, -, kraupäṣṣare] lyakäṃ kr[au]pträ snai-pewaṃ wi-pewaṃ śtwer-pewaṃ makā-pewaṃ ‘he gathers up thieves, the footless, the two-footed, the four-footed, and the many-footed’ (H-149-ADD.8b3 [Hilmarsson, 1989a:93]), ṣaḍvarginta patraiṃ māka kraupiyenträ ‘the ṣaḍvargikas were gathering many alms-bowls’ (337b4), [kre]wpemane (304a4); [a]lyaik no kraupnanträ śānta kewaṃ [sic] śaitsisa ‘others, however, herd sheep or cattle in order to live’ (H-149- ADD.28a5 [Thomas, 1954:756]), tusa tarya pelaiknenta po spelkesa kraupanallona wnolments= aiśmopi ‘thus the three laws [are] to be gathered by a wise being’ (23b2/3); kwri sū krauptär waipeccenta wrocce lupṣtär nākimpa ‘if he accumulates possessions, he is smeared with great reproach’ (33a6/7); alāläcc[e pa]lsko[sa] ... p[o]nta kraupoytär ‘with untiring spirit may he gather all things’ (PK-17.1a5 [Couvreur, 1954c:86]); pernerñenta kraupāt[ai] ‘thou hast amassed glories’ (249a1); āke kakraupaṣä = BHS nicayāḥ (304a5), kakraupau = BHS uparjitaṃ (H-ADD.149.153 [Couvreur, 1966: 181]); sān[k kr]aupäṣṣa ‘he assembled the community’ (PK-AS-18B-a2 [Pinault, 1984b:376]), mäskelye yakene ente maitare aklaṣlyeṃ po eṣe kraupäṣṣare ‘if they go to that place where they should be, let them gather all the disciples together’ (108a3). -- kakrauparmeṃ: ekañiñenta kakrau[parmeṃ] [kakrauparmeṃ = BHS samudānīya] (H-149.329 [Sieg, Siegling, 1930-32:486]), [kakraupa]rmeṃ krentaunaṣṣana pya[ppy]aiṃ = BHS pracīya guṇapuṣpāṇi (PK-NS-414b2 [Couvreur, 1966:170]);
kraupalñe ‘gathering, amassing’: empr[eṃ] pälskontse kraupalñe ‘the amassing of true spirit’ (155a2);
kraupalñetstse ‘corpulent, obese’: kraupalñettse = BHS sanghāta- (Y-3a5). ∎TchA krop- and B kraup- reflect PTch *kreup- from PIE *kr(e)u-bh- seen otherwise in Greek krúptō ‘hide’ (MA:217). With another élargissement, we have PIE *kr(e)u-hx- in Baltic kráuju ‘pile up,’ krūvà ‘pile,’ OCS kryjǫ ‘cover, hide’ krovъ ‘roof’ (VW, 1941:45, 1976:235, with differing details). PTch *kreup- might reflect either an ē-grade or and o-grade intensive present in PIE terms. The PTch *kreup-nā (found in both A and B) is presumably analogical to the subjunctive *kreup-ā-. See also kraupe and akraupatte.

kraupe* (nm.) ‘group; section’
[-, kraupentse, kraupe//kraupi, -, kraupeṃ] yokaiṣṣe ce kraupe weña [yokaiṣṣe kraupe = BHS tṛṣṇāvarga-] (8a7), kraupene cene kausem[ane ku]s[e] ‘wenn die [Gemeinde-]Schar such in Bezug auf diesen schlägt’ [kraupene = BHS saṃgha-] (36b1), mā cämpyare cai śämtsi kraupeścä ‘these could not come to the group’ (388a7), [mā nke]lñene yaneṃ [k]r[aupi] = BHS na kṣayaṃyānti cākarāḥ (PK-NS-414a1 [Couvreur, 1966:170]). -- kraupeṣṣe ‘prtng to a group or section’ (291b3). ∎A nominal derivative of kraup-.

krauśśeññe (adj.) ‘?’
/// dhātusa krauśśeññe /// (196a3). ‣A variant of krośśeññe?

klampärya* (n.) a meter (4 X 18 syllables; rhythm 7/7/4)
[-, -, klampäryai//] (359b2). ‣Cf. TchA klumpri ‘id.’

-klawissu See ñem-klawissu.

-klasko*, only in the compound koṃ-klasko ‘west’ [-, -, koṃ-kläsko//] kom-kläskomeṃ ‘from the west’ (Otani 19.1.4 [Pinault, nomen actionis from *kläsk- ‘set [of the sun].’ See More s.v. kläskālyñe.

klānk- (vi.) ‘ride, go by wagon’
Pt. Ib /klānkā-/ [A klankāwa, -, klānka//] [pre]ścyaine śerītsi klānka ‘at that time he rode off to hunt’ (363a3). ∎AB klānk- is a denominative verb (as if PTch *klenk-ā-) from klenke, q.v.

klāp- See klep-.

klāy- (vi.) ‘fall’
Ps. IV /kloyo-/ [MP kloyomar, -, kloyotär// -, -, kloyontär; MPPart. kloyomane]; Ko. V /klāyā-/ [A -, klāyat, klāyaṃ//; MP -, -, klāyatär//; MPImpf. // -, - klāyoyeṃ]; Pt. Ib /klāyā-/ [A klayāwa, -, klāya// -, -, klayāre]; PP /kāklāyā-/ /// tetemwa ka kloyonträ /// ‘scarcely grown [scil. the fruit], they fall’ (1a6), [ne]mc[e]k kloyoträ kätkr[e] s[u] ‘certainly he falls deeply’ (47a2), ciṣṣe saimäś kloyomar ‘I fall to thy refuge’ (TEB-64-11), painemeṃ ette kloyomane ‘falling down from [his] feet’ (88a2); [la]lāloṣ [] yäkte-skeyeṃ ka ṣp sañi klāyaṃ ‘tired and with little zeal the enemies will fall’ (21b6), sn[ai] parwā lestaimeṃ tsānkaṃ su kl[ā]y[aṃ] n[o] k[eṃ]tsa ‘without feathers he will rise from the nest but will fall to the ground’ (282b1); pit maiwāte-ne k[eṃ]tsa klāya ‘his gall shook [i.e. he fainted] and he fell to the ground’ (85b5), tumeṃ leswi eṅsat[e]-ne yaka ynemane nauntaine klāya ‘then waves of weakness seized her and, still walking along the street, she fell’ (TEB-66-35). -- klāyalñe ‘falling’ (543a7);
klāyalñe-āke ‘± falling end’: [klāya]lñe-āke = BHS patanāntāḥ (H-149.329b1 [Thomas, 1967:24]). ∎While clearly related to TchA klā(w)- ‘id.’ extra-Tocharian cognates are very uncertain. While the relationship itself with A klā(w)- is clear, the details of that relationship are anything but obvious. In TchA we find a very irregular paradigm with a present stem klawa-, a subjunctive and preterite stem klā- and an optative klāwi-. The data from both Tocharian A and B can be accounted for if we start from a PTch present *klāye- and a subjunctive/ (optative/)preterite stem *klāyā-. In TchA the sequence *-āyā- regularly underwent contraction to -ā- (cf. Winter, 1965b, who takes the contraction to have been from *-āwā-), hence the attested subjunctive and preterite. In the optative the form immediately behind the attested klāwi- must have been *klāyi- which has undergone the same dissimilation we see in the optative skawi- to ske- ‘strive’ (B skai-) or in kayurṣ ‘bull’ from *kawurṣ (cf. B kauurṣe). The present *klāye- would regularly have given later PTch *kloyo- by Mutual Rounding (Adams, 1988c:21) and later *kloo- with regular loss of *-y- between *-o-'s (cf. Adams, 1988d). In B the -y- was restored on the basis of the rest of the paradigm whereas in A -w- was inserted as a hiatus breaker, perhaps reinforced by the -w- of the optative.
At various times *klāy- has been connected with Sanskrit glā- ‘be tired, languish,’ Lithuanian guliù ‘am lying down,’ Greek bállō ‘throw,’ Sanskrit cárati ‘moves,’ etc. (see VW:217 for previous literature; his own solution, following Meillet [in Hoernle, 1916:379], is a connection with Sanskrit glā-). But in under none of these hypotheses is either the semantic or the formal equation particularly strong. All of them assume that the *-y- represents ye/o-present generalized throughout the verb. If the *-y- is part of the root, we might consider a relationship with PIE *ḱlei- ‘lean’ (‘lean over [so as to fall]’?, ‘decline very much’ > ‘fall’?) with an ō-grade intensive present *ḱlōy-ó-. Phonologically and semantically less likely is Hilmarsson's connection (H:147-148) of a connection kliūti ‘to land accidentally in a situation; to stick; to be left behind.’ See also possibly kläsk- and klin-.

klāw- (vt.) G ‘be called, named’; K ‘announce, make known’
G Ps. IV /kl(y)owo-/ [MP -, -, klowotär ~ klyowotär// -, -, klowontär ~ klyowontär]; Pt. Ib /klāwā-/ [A -, -, klāwa//]; PP /kāklāwā-/;
K Ps. IXb /klāwäsk'ä/e-/ [APart. klāwäṣṣeñca]; Ko. IXb [= Ps] [Inf. klāwäs(t)si]; Pt. Ib /klāwā-/ [A -, -, klāwa//] [ñe]m [e]rsna kl[y]owoträ (158b5), kuse ersnāssoñc ñakti klowonträ ‘whatever the beautiful gods are called’ (K-2a2), tumeṃ oṃṣap no ñakti klyowonträ snai ersna ‘besides, the gods are called "formless"’ (K-2a3); se kṣatriyenmeṃ ompostäṃ [brā]hmañe camel klāwa ‘that race following the kshatriyas was called the brahmans’ (PK-AS16.3b1 [Pinault, 1989:157]); kaklāwau = BHS śrutaḥ (H-ADD.149.80a5 [Couvreur, 1966:179]); /// palsko klāwässi lālyi wrotstsai (104a2); Rājarṣi ṣey Gaye ñem om mäskeñca cwi ñemtsa wartto klāwa ‘there was a Rājarṣi, Gaya [by] name there and [the Buddha] called the forest by his name’ (108b2). ‣Note the formal identity of the causative and non-causative preterite. ∎AB klāw- reflects PTch *klāw- wherein we may have either a denominative *klāw-ā- from the same PIE *ḱlōweha- seen in OCS slava (f.) ‘fame’ or an ō-grade intensive present *ḱlōw-eha- (like Greek pōtáomai ‘fly here and there’) or *ḱlōw-o- (like Latin rōdere ‘gnaw’). In any case we have a derivative of PIE *ḱleu- ‘hear’ (VW, 1951:112-4, 1976:218). Further s.v. klyaus-. See also klāwi and, more distantly, klyaus-, klautso, and ñem-kälywe.

klāwi (n.[m.sg.]) ‘fame’
[klāwi, -, klāwi//] [ṣamāne]ntse yāṣṣu śawāñcaññe yan-ne se klāwi ‘this fame of eating alms of a monk will go to him’ (H-149.39a3 [Couvreur, 1954c:85]), s[nai] lyīprä kärsau te-mänt empreṃtsā källaṃ klāwi śaiṣṣene ‘known without remainder, thus he will achieve fame for truth in the world’ (PK 12C-a5 [ibid.]). ∎A nominal derivative of klāw-. See also ñem-klawissu.

kläky- ‘?’
/// ̇ṣpä enkärstātte kläky ̇/// (136b5).

klänk- (vt.) ‘doubt’
Ps. I /klyenk-/ [MP -, -, klyenktär//; AImpf. -, -, klyeñci//]; Ko. I /klänk-/ [Inf. klanktsi] [pä]lsko ṣek [k]lyenträ [sic] ‘the spirit is ever doubtful’ (254a3), pälsko [ṣek] kleñkträ [sic] (255a4/5), kuce kca klyauṣi tuk klyeñci ‘whatever he would hear, he would doubt it’ (A-4a6); caināts [lege: cainats] welñ[e] kl[a]nkts[i] ‘to doubt their word’ (197a1). -- klankälyñe ‘± doubt’: ///meṃ pūdñäkte ślok wñā-neś mā klankälyñe/// (A-4b3). ∎AB klänk- reflect PTch *klänk- from PIE *kleng- ‘bend, turn’ [: Latin clingō ‘cingō’ or ‘clūdō,’ Old Norse hlekkr ‘loop of chain,’ Old English hlinc ‘ridge’ Old French (< Germanic) flenchir ‘turn aside, flinch,’ etc. (P:603; MA:62)]. In Tocharian we have the same ‘turn aside, recoil’ of the mental sphere we see on Old French in the physical sphere. See also klänkarṣke and klenke.

klänkarṣke* (adj.) ‘doubtful’
[f: // klänkarṣkana] eśn=āṃtpi ... wätkāltsana ... mā rano klänkarṣkana ‘both eyes resolute and not doubtful/wavering’ (H-149-ADD.166b3 [H:141]). ∎An adjectival derivative of klänk-.

klänts- (vi.) ‘sleep’
Ps. XII /kläntsäññ'ä/e-/ [A -, -, kläntsaṃ// -, kläntsañcer, -; AImpf. -, -, kläntsaññi// -, -, kläntsaññ(i)yeṃ]; Ko. V /kläntsā-/ [AOpt. -, -, klantsoy//]; Pt. I /klyäntsā-/ [A -, -, klyantsa//] lkäntsan-n[e] [lege: kläntsan-ne] [kläntsan = BHS svapati] (14b3), tneka preksau-me kā snai meṃtsi kläṃtsañcer ‘here I ask you; why do you sleep without [a] care?’ (G-Su1-d), prākre kläntsaññi ‘he slept soundly’ (109b5); skwassu no klantsoi ostne tsäksemane /// ‘fortunate [he would be] however [if] he slept in a burning house’ (K-12b1); klyantsa (K-T). -- klantsalñe ‘sleepiness, numbness’: klantsalñe = BHS suptatā- (Y-3b4). ∎TchA klis- and B klänts- reflect PTch *kläns- from PIE *klmhx-s- whose root is otherwise seen only certainly in Sanskrit klām(y)ati ‘be(come) weary, fatigued,’ klānta- ‘fatigued’ (VW: 218-219, though he wrongly separates A klis-; MA:588). Hilmarsson suggests (H:142-143) as an alternative to the above etymology one that connects this word with the family of PIE *ḱlei- ‘bend, lean,’ more particularly *ḱli-n-s-. Semantically acceptable, the addition of *-s- to a root already enlarged by *-n- is not otherwise well-established. See also kläntsauñe*.

kläntsauñe* (n.) ‘± sleepiness, numbness’
[-, -, kläntsauñe//] kläntsauñesa ṣpakaiṃ yamaṣlona ‘in [a case of] sleepiness poultices [are] to be made’ (W-9a3). ∎A nominal derivative of klänts-.

kläskālyñe* (n.) ‘setting (as of the sun)’
[-, -, kälskālyñe//] ailskālyñ[e] [lege: kälskālyñe] yaneṃ tsnamñenta = BHS astaṃ gacchanti hāsravā (305b3), kläskālñe (517.1a1). ∎In form an abstract built on the subjunctive stem kläskā- from an unattested *kläsk-. The latter would be from a putative PIE *ḱli-sḱe/o-, a derivative of PIE *ḱlei- ‘bend, lean’ [: Sanskrit śráyati ‘lean against, lay on,’ Greek klīnō ‘lean (against); wane [of the day],’ Latin clīnō ‘lean, incline,’ OHG hlinēn ‘lean (intr.),’ etc. (P:601-602; MA:348). PIE *-i- regularly fails to palatalize when retracted in the environment of an *-s- (Adams, 1988c:15). For the semantic development from ‘lean, incline’ > ‘set [of sun]’ one should compare Greek tò êmar klínetai ‘the day wanes.’ Not with Hilmarsson (H:143) from PIE *ḱli-n-sḱe/o-, nor with VW (201) from PIE *ḱel- ‘hide.’ See also klin- and kälymiye, -klasko, and possibly klāy-.

klin- (vi.) ‘be necessary’ [impersonal and followed by an infinitive]
Ps. Xa /klinäsk'ä/e-/ [A -, -, kl(y)inaṣṣäṃ//]; Ko. I /klin-/ [A -, -, kl(y)in(ä)ṃ//; AOpt. -, -, kl(y)iñi// -, -, kl(y)iñ(i)yeṃ]; Pt. III /klein(s)ā-/ [A -, -, klaintsa//]. /// klinaṣṣäṃ ṣañ śāmna rintsi ‘it is necessary to renounce one's own people’ (8a2), omte tañ klyinaṣäṃ-ś sak lakle ritatsi ‘there it is necessary for thee to seek good fortune or suffering’ (TEB-74-6); waike waṣe ṣpä käskor wat wentsi klyin-ne ‘[if] it is necessary for him to speak lies and idle gossip’ (31b4), [yo]lo oko warpatsi mā ṣ ñī klyīñī ‘and it was not necessary for me to enjoy an evil fruit’ (268a3), saṃsārne kliñi-ñ walka [lege: walke] spārtatsi ‘it was necessary for me to turn for a long time in the saṃsāra’ (249b1), [nrai]ṣṣ[a]na wat kliñeṃ lkātsi krui läklenta ‘or if it was necessary to see hellish sufferings’ (220b5). ∎AB klin- reflect PTch *kläin- with analogical zero-grade (see Adams, 1978), a derivative of PIE *ḱlei- ‘bend, lean, incline’ [: Sanskrit śráyati ‘lean (tr.), lay on,’ Avestan sray- ~ srinu- ~ srinav- ‘lean,’ Armenian linim ‘be, become,’ Greek klīnō ‘lean (tr.), make to slope or slant,’ Latin clīnāre ‘bend, bow, incline,’ OHG hlinēn ‘lean (intr.),’ Lithuanian šliejù ‘lean against,’ etc. (P:601-602; MA:348)] (VW:220, with differing details, also H:150-151). The Tocharian reflects *ḱlinu(sḱe/o)-, as in Avestan. Semantically we must have a development ‘it leans against’ > ‘it depends on’ > ‘it must.’ See also kläskālyñe*.

klīye (nf.) ‘woman’
[klīye, klaiñantse (?), klaiñ ~ klaiṃ ~ klai//klaina, klainaṃts, klaina] oṣle pākre klainämpa kca treṅsate ‘midnight and noon he was hanging about some woman’ (69a2), [anti]ṣ-puräṣṣana klainampa ‘with the harem women’ (109a6), ṣamāne ṣañ āymesa [sic] klaiñ[antse]/// (330a1), enkwaññe ṣotri ne[ksa]te-ñ ... piś-känte cmelane klyiye ta[kāwa] ‘my male sign was destroyed; for five hundred births I was a woman’ (400a2), klai (570a4), klaiñ mā lyakār[e] ‘they didn't see the woman’ (570b2). -- klaiññe ‘female, prtng to a woman’: klaiñ=eṅwaññe ṣotrūnimeṃ ‘from the signs of female and male’ (8a6), klaiñe teki [K. T. Schmidt's reading, 1975] = BHS strīroga (505a3), klaiññe krāke ‘menstrual discharge’ (522a4), klaiñe teki = BHS asṛgdara- (Y-1a1). ∎TchA kuli (acc. kule) and B klīye (acc. klai) reflect PTch *kwliye (acc. *kwlai). Following and elaborating on a suggestion of K. T. Schmidt's (1980) and Kortlandt (1988) (also H:157-159) we may take the PTch form to reflect PIE *gwneha-h1en-, a "definitizing" derivative of the ordinary word for ‘woman,’ *gwen(e)ha- that appears in TchB as śana ‘wife,’ q.v. (MA:648). The nom. sg. *gwneha-h1ēn should have given PTch *kwlāi̯ē(n) by dissimilation of the two n's. This *kwlāi̯ē(n) should have given *kwloyo by mutual rounding (Adams, 1988c:21) but this form was analogically replaced by *kwlaye on the basis of the acc. sg. *kwlai and the sequence *-aye in *kwlaye evidently gave *-iye regularly (Adams, 1988d). The PIE acc. sg. *gwneha-h1enṃ gave PTch *kwlāi̯ä (with the loss of *-nä in the accusative singulars of nouns not referring to male rational beings) > *kwlai. In both languages the plural of this noun is analogical. The TchA plural kulewāñ is analogical after *sewāñ ‘sons’ while the B plural klaina is that appropriate to nouns denoting female rational beings (cf. aśiyana ‘nuns’). Beside the acc. sg. klai in B there are both klaiṃ and klaiñ. Klaiṃ is a historically later form of klaiñ resulting from the general tendency to change final -ñ to -n, reinforced in this particular case as final -n is the regular marker of the acc. sg. of nouns denoting male rational beings (e.g. enkweṃ, the acc. sg. of enkwe ‘man’). In PIE terms klaiñ must reflect a *gwn(e)ha-h1en-iham, a motionsfeminum built to an n-stem. Not with Pedersen (1925:26, also VW:241) is this word to be related to the otherwise isolated Modern Irish caile ‘country woman, maiden, girl,’ Breton pl-ac’h ‘girl.’

kliṣṭ ([indeclinable] adj.) ‘± afflicted’ (?)
(175b1, 189b1). ∎From BHS kliṣṭa-.

klu* (n.) ‘rice’ (Oryza sativa Linn.)
[-, -, klu//] tane klu pete ~ tane smaññe pete ‘then give rice! then give broth!’ (H-149.X.5b6 [Couvreur, 1954b:44]). -- kluṣṣe ‘prtng to rice’: kluṣṣa ṣwīye ‘rice gruel’ (497a8). ∎The equivalent of TchA klu. An early borrowing from Old Chinese *gləwʔ ‘rice, rice-paddy’ (in New Chinese dào; cf. Schuessler, 1987:116). For other suggestions, see VW:222 (a connection with Sanskrit śáru- ‘lance, arrow’) or Hilmarsson (H:152--a connection with the Germanic group represented by English hull) .

klutk- (vi./vt.) G ‘turn’ (intr.); K ‘make, change, turn [someone/something] into; augment, intensify’
G Ps. VII /kluttänk'ä/e-/ [MP // -, -, kluttankentär]; PP /klutko-/;
K Ps. IXb /klutkäsk'ä/e-/ [A -, -, klutkäṣṣäṃ// -, -, klutkäskeṃ; AImpf. // -, -, klutkäṣṣiyeṃ; APart. klutkäṣṣeñca; MPPart. klutkäskemane]; Ko. IXb [= Ps.] [Inf. klutkästsi]; Pt. II /klyāutkā-/ [A -, klyautkasta, klyautka//; MP -, -, klyautkāte// klyautkāmte, -, -]; PP /keklyutku-/ kauc ette kluttankentär toṃ pwenta cākr ente spārtaṃ kus=ette tākaṃ kauc toṃ kluttankentär kaucmeṃ nänok etteś ‘up and down the spokes turn when the wheel revolves; whatever will be down, up they turn from high again to down’ (30b6/7); wī pwārine kl[utk]au [ra]mt wsaṣṣäṃ lklessu ‘as [if he had] been between two fires, the suffering one dwells’ (9a7); | war yokaiṣṣe witskaṃ waiwäṣṣäṃ-ne nänok ñwecce klutkäṣṣä[n-n]e ‘the water of thirst wets its roots and makes it become new again’ (11b3); wāya ci lauke tsyāra ñiś wetke lykautka-ñ [lege: klyautka-ñ] pāke po läklentas [sic] ‘he has led thee afar and separated me [from thee] and made me share all sufferings’ (496a6/7), wismai klyautkasta brāhmaññai wertsyai ‘thou hast made astonished the brahmanical assembly’ (TEB-58-23); pilycalñeccu wroccu rṣāka purwar wesmeṃ | śaṣkäs lykwarwa keklyutkusai onkorñai tā ‘zealous and great seer! enjoy from me this sixteen times intensified porridge!’ [śa]ṣkäs lykwarwa keklyutkusai = BHS ṣodaśaguṇitam] (107b7). -- keklyutkormeṃ: pratiharintasa ceyna takar[ṣk]aṃ kekl[yu]tkormeṃ ‘by these wonders having made them believers’ (108b9). ∎TchA lutk- ‘id.’ and B klutk- are obviously to be related but exactly how is a question. It is usually assumed that A lutk- results from dissimilatory loss from *klutk- (retained in B) but the loss of a highly salient initial consonant in such a fashion is unlikely. More probable to my mind is to assume an original *klutk- that that became *tlutk- in pre-TchA by dissimilation and subsequently lutk- by regular loss of *t- before *-l- (much like *glakt- ‘milk’ > *dlakt- > lact- in Latin). Semantically PTch *klutk- would appear to belong to the widespread PIE *kwel- ‘turn, revolve, sojourn, dwell’ [: Sanskrit cárati ‘revolve,’ Avestan čaraiti ‘versatur,’ Greek pélomai ‘am in motion, go; come, rise’ (with Aeolic p-), télos ‘end’ (< *‘turning point’), telé(i)ō ‘finish,’ pólos ‘pivot, axis’ [= B kele, q.v.], poléō (intr.) ‘go around, range, haunt,’ (tr.) ‘turn up the soil’ (of a plow), Latin colō (< *kwelō) ‘cultivate, tend, dwell,’ Albanian sjell (< *kwelō) ‘bring, fetch,’ qel (< *kwoleyō) ‘come (late),’ and nominal derivatives in Celtic, Germanic, Baltic, and Slavic (P:639-640)]. PTch *klutk- presupposes a PIE *kwl-eu-T-(sḱe/o-), probably to be seen again in Albanian qeshë ‘I was’ (in pre-Modern Albanian kleshë) if from *kwleuT-sṃ (the -o- of the Albanian optative qofsha may reflect *kwlēuT-). Exactly the same series of élargissements is to be seen in B mlutk- ‘crush’ from PIE *mel- (MA:607). VW (267), following Pedersen, suggests the same root origin but is wrong in seeing a particular relationship with Greek teleutáō ‘finish, achieve.’ Hilmarsson, on the other hand, relates them (H:144-145) to ON hljóta ‘be allotted, attain’ but the semantic connection seems unilluminating. See also klautke, klautk-, and, more distantly, \X0\käl-1\x, käl-2, kokale, and kele.

klup- (vt.) ‘± squeeze’
Ps. VI /klupnā-/ [MP -, -, klupnātär//] ṣamāneṃntse yśelmi pälskone tsankaṃ kwipe-ike keuwco kalltärr-ne [sic] mälyuwiñcä epinkte kluṣnātärr-ne [lege: klupnātär-ne] tune swāralyñe yamastär krāke läṃn-ne ‘[if] sexual desires should arise in the mind of a monk and his shame-place [i.e. penis] stands tall and he squeezes [it] between [his] thighs, and makes therein pleasure for himself and filth [i.e. semen] emerges from him’ (334b6-8). ‣Though traditionally read kluṣnātär such a form cannot be right since there is no source for the palatalization of *-s-. Instead we have here a sloppy writing of -p-. ∎Extra-Tocharian cognates are uncertain. It may be related to Lithuanian glaũbti ‘to press to the breast,’ Old English clyppan ‘embrace, enclose; surround; grip,’ Old Norse klȳpa ‘include, comprise; squeeze, pinch’ all from a PIE *gleub- ‘± embrace, squeeze’ (cf. P:362). In any event the -u- represents PTch *-äu- and an analogical zero-grade (Adams, 1978).

kluṣ- See klup-.

Klenkarako (n.) ‘Klenkarako’ (PN in caravan pass)
[Klenkarako, -, -//] (LP-4a1).

klenkarññaññe ‘?’
kektseñtsa sanāpalle kartse māka klenkarññaññe (W-41b2). ∎An adjectival derivative of some sort from klenkarya ~ klenkaryo?

klenkarya ~ klenkaryo (n.) ‘Vanda roxburghii R. Br.’ (a medical ingredient)
[klenkaryo ~ klenkarya, -, -//] klenkaryo = BHS rāsnā- (Y-2b3/4). ∎Etymology unknown.

klenke* (nm.) ‘vehicle (of arriving at knowledge)’
[-, -, klenke//-, -, klenkeṃ] [causa] klenkesa = BHS tena yānena (306b3), kselläññeṣṣe sak śpālmeṃ trai klenkentsa källoyeṃ po saṃsārṣṣi ‘through the three vehicles may all those in the saṃsāra achieve the good fortune of extinction!’ (S-6a6). ∎(As if) from PIE *klongo- a nominal derivative of the tómos type from PIE *kleng- ‘bend, turn’ [: Latin clingō ‘cingō’ or ‘clūdō,’ TchB klänk- ‘be doubtful,’ Old Norse hlekkr ‘loop of chain,’ Old English hlinc ‘ridge’ Old French (< Germanic) flenchir ‘turn aside, flinch,’ etc. (P:603; MA:62)]. For the semantics one might note NHG lenken ‘guide, conduct’ (VW:217, though he does not connect klänk-). See also klānk- and, more distantly, klänk-.

klene* (n.) ‘± noise, sound’
[-, -, klene//] /// snai klena [lege: klene?] ‘without noise’ (389a1), snai klene (PK-17-8b2 [H:149]). ∎A nominal derivative of käln-, q.v. On the basis of the derived adjective klene-u ‘resounding’ it would appear that klena is an innovation or simply a mistake for *klene. See also käln- and kleneu*.

kleneu* (adj.) ‘resounding’
[m: kleneu, -, -//] [f: -, -, klenauntsai//] [spä]ntaiytsñeṣṣai wrākai pāyāsta klenauntsai ‘thou didst blow on the resounding conch of trustfulness’ (214b4). ∎An adjective derived from klene, q.v.

klep- (vt.) ‘± touch (with the hands), investigate, test’
Ps. I /klyep-/ [MP -, -, klyeptär//]; Pt. I /klāpā-/ [MP -, -, klapāte ~ klawāte//] klyepträ = BHS saṃmṛśati (VW, 1976: 223); pudñäktentse kektseño klawāte-ne lyawā-ne ‘he touched the Buddha's body and rubbed it’ (5b5). -- kaklāparmeṃ: /// kaklāparmeṃ = BHS vimṛśya (532b2);
klāpalñe ‘± touch’: /// yakne klapālñ[e e]nka/// (156a2). ∎From PIE *klep- ‘± lay hand to’ (Adams, 1989b; MA:595). Further discussion of cognates s.v. kälp-. TchB klyep'ä/e- is a thematic verb with lengthened-grade of the root (probably originally iterative-intensive in meaning). Cf. klyaus- ‘hear’ (where the vocalism of the present has spread throughout the paradigm), tänk- ‘check, hinder’ (3rd. pl. cenkeṃ), täk- ‘touch’ (3rd. sg. ceśäṃ), śauk- ‘call’ (3rd. sg. śauśäṃ), and Class III ("deponents"), nu- ‘shout, threaten’ (3rd. sg. ñewetär), or lu- ‘send’ (3rd. sg. lyewetär). Outside of Tocharian we can compare Latin cēdere ‘go, proceed’ or Greek mēdomai ‘devise, counsel, advise; plot’ beside médomai ‘give heed to, attend.’ The preterite and subjunctive of *klēpe/o- seem to have been built to an old o-grade (intensive?) present *klop- (for o-grade-presents, see now Jasanoff, 1979) plus the ubiquitous -ā- of Tocharian preterites and subjunctives (i.e. *klop-ā-). See also kälp-, kälyp- and klepe*.

klepe* (n.) ‘± theft’
[-, -, klepe//] lyakäṃ kr[au]pträ | wi-pewaṃ | śtwer-pewaṃ | makā-pewaṃ | klepe mällasträ | weṣperke ṣparkäṣṣäṃ | lyakäṃ sompasträ ‘thieves he gathers; the footless, the two-footed, the four-footed, the many-footed; he suppresses theft, he removes weṣperke; he takes the thieves unto himself’ (H-149. ADD.8b3 [H:149-150]). ∎(As if) from PIE *ḱlopo-, a derivative of *ḱlep- ‘± lay hand to’ (MA:595). See also kälyp-, kälp-, and klep-.

kleś (n.[f.pl.]) ‘pain, affliction, distress, anguish’ [used of all passions, all of which were disapproved from the buddhist point of view]
[kleś, -, kleś//kleśanma, kleśanmaṃts, kleśanma] [po] kauṣeñca yokye kleś ontsoytñe tne tanmäṣṣäṃ krentaṃts wnolmeṃts ‘the all-killing affliction thirst/desire produces insatiability in good beings’ (11b2), aiśamñesa kauṣallona kleśanma = BHS jñānavaddhyā kleśā (200a4), [in Manichean script] klyš’nm’ (Winter/Gabain:12). -- kleśaṣṣe ‘prtng to (an) affliction’: yūkoym weta kleśaṣṣai ‘may I triumph over the struggle with affliction!’ (S-6a1);
kleśanmaṣṣe ‘prtng to afflictions’ (226a2);
kleśatstse* ‘afflicted’: ma no mäkci kleśäcci po ṣärm aiskeṃ kleśänmats ‘all these afflicted with afflictions do not give origin to afflictions’ (255b6);
kleśanmatstse* ‘having afflictions’ (601a1);
kleś-yāmorṣṣe ‘prtng to affliction and deed’ (286a5). ∎From BHS kleśa-. See also klaiks-.

klese (n.) some sort of foodstuff, ‘± coarse meal’ (?) [often specified for the workers and contrasted with flour given to the artisans]
[klese, -, -//] kantiś yikṣye ok tom piś ṣankäṃ klese tau ‘for bread flour, one tau and five pounds, klese, one tau’ (433a4), kapyāres klese masa tarya tom wākte wi tom ‘for the workers klese went, three tau and wākte, two tau’ (434a5). ∎Etymology unknown.

klestetstse (adj.) ‘± shabby, sullied’
[m: klestetstse, -, -//] sa [lege: su] pañīkte-käṣṣīṃtse wastsi klestetse ṣai ‘the Buddha-teacher's clothing was shabby’ (or ‘sullied’) (560a3/4). ∎Etymology uncertain. Hilmarsson (H:150) suggests a possible connection in Old Norse klessa ‘spot of dirt.’ The Old Norse reflects PIE *gleds-teha-; the Tocharian a PIE *glods-to-. For another, perhaps related, suggestion, see VW:220.

klaiks- (vi.) ‘± languish, shrivel, wither’
Ps. IV /klaikso-/ [MP -, -, klaiksotär//]; Ko. V /klāiksā-/ [Inf. klaiksatsi]; PP /kāklāiksā-/ [tu]sa tw=Ānanda mā mäsketär [lege: mäsketar] läklessu mā ra klaiksotar ‘therefore, Ānanda, do not be unfortunate and do not languish’ (27a2); /// pwārane | saṃsārṣṣe stām laukaññe yokye kleś mā tärknan-ne klaiksatsi nta ‘the saṃsāra-tree [does not burn] long in the fires; the thirst-kleśa never allows [it] to wither’ (11b3); [spä]rkoṣ ere ce kaklaiksauwa särwana/// ‘the color gone and face shriveled’ (405b3). ∎TchA kleps- and B klaiks- reflect PTch *klaiks- or *klaips-. If the former, it surely reflects a PIE *k(w)leiḱ- [: Sanskrit kliś- (present kliśyáte) ‘suffer, be tormented,’ kleśa- ‘suffering, pain, torment,’ Parthian Sogdian nxrys- ‘blame, reproach’ (< *ni-xraisa-), Russian klestit' ‘press,’ Lithuanian klìšės ‘crabclaw’] (H:139-140; MA: 413; cf. Mayrhofer, 1986:419). This etymology is certainly to be preferred to VW's suggestion (1962b:342-3, 1976:219) of a connection with Greek skeliphrós ‘dry, parched, lean; dry or lean looking’ and sklēphrós ‘slender, light, thin.’

klaiññe See klīye.

klokaśce* (nf.) ‘pore, follicle’
[-, -, klokaśc//klokaści, -, klokastäṃ] somo somo klokaśne ltū wlaṃśke yok tañ kektsentsa ‘one by one [has] emerged a soft hair in [each] follicle over thy body’ (74a3), klokastäṃnmeṃ ok-tmane pletkar-c ysāra ‘from eight thousand pores thy blood overflowed’ (S-8a4). ∎Related to TchA klyokäśc ‘id.,’ whose palatalization is presumably due to distant assimilation with -śc-. Hilmarsson suggests (H:151) a further connection with Latin cloāca (~ cluāca, clovāca). The Latin would represent *ḱlow(hx)-ehak-eha- and the Tocharian *ḱlow(hx)-ehak-u-sten- (> *klewokuścän-, with rounding of *-ā- in the environment *-w...Cu- [cf. poko], > *klowokuścän- > *klokäścän-. Further related to the family of *ḱleu(hx)- ‘± clean’ (cf. P:607; MA:108).

klautk- (vi./vt.) G ‘turn, become’ (intr.); K ‘turn’ (tr.)
G Ps. IV /klautko-/ [MP klautkomar, -, klautkotär// -, -, klautkontär; Ger. klautkolle]; Ko. V /klāutkā-/ [A -, -, klautkaṃ//; MP -, -, klautkoytär//; AOpt. -, -, klautkoy// -, -, klautkoyeṃ; Inf. klautkatsi]; Ipv. I /päklāutkā-/ [Sg. (pä)klautka]; Pt. Ib /klāutkā-/ [A klautkāwa, -, klautka// -, -, klautkāre]; PP /kāklāutkā-/;
K Ps. IXb /klautkäsk'ä/e-/ [A -, -, klautkäṣṣäṃ//; Ger. klautkäṣṣälle]; Ko. IXb [= Ps.] [Inf. klautkäs(t)si]; Ipv. IV /päklautkäṣṣā-/ [Pl. päklautkäṣṣat] mäkte cake ṣliye /// [kl]autkot[rä] | mant kättankäṃ śaulanma mā ṣp wtentse klautkonträ ‘as a mountain stream ... turns; so lives pass and do not turn a second time’ (3a4), päst yaikormeṃ poyknesa päst kl[au]tkoträ lakle se nano nano [klautkoträ = BHS nivartate] (11a5), nāki lkāskau klautkomar yolaiñemeṃ ‘I see reproach, I turn from evil’ (TEB-64-04); mentsisa klautkoy śaul wtentse ket ra ‘should someone's life turn again through distress?’ (46b1), ṣañ läklenta warpatsi waśīr klautkoy-ñ arañce ‘may my heart turn into diamond to endure my own sufferings!’ (S-8b1), [p]añäktäññe pernemeṃ mā ṣ klautkoyem ‘and may we not turn from the Buddha-rank’ (184a3); kāwalñemeṃ päklautk[a] ‘turn from desire!’ (358b3), klyomai klautkā ñäke näpi [lege: mäpi] ‘o noble [one], turn yourself not away!’ (PK-12F-b4 ([Thomas, 1979:45]); tañ pernerñe saim yāmoṣ perneñc ka po klautkāre ‘having made [their] refuge thy glory, they all have turned glorious’ (204a3/4); tane se brāhmaṇe ... katkauñaisa īte ka[k]l[autkau] ‘then the brahman [was] filled with joy’ (AMB-a3), kaklau[tkau] = BHS nivṛttaḥ (U-18b5); ceṃ ṣamāneṃ klautkäs[ts]i[śc] śalna ‘in order to turn these monks [from] strife’ (36a8); päklautkäṣṣat päst pälskonta weṃṣyetsai ramt kotaimeṃ ‘turn [your] thoughts away as from a sewer’ (33b6/7). -- klautkalñe ‘turning, returning’: waiyke welyñemeṃ klautkalyñe ‘a turning from speaking lies’ (333a9), [k]lautk[a]lñe = BHS nivṛttaḥ [H-149-ADD.105a3 (Sieg, Siegling, 1930-32:488]).
klautkäṣlyñe* ‘turning’: klautkäṣlñe = BHS vivartanā (41a7). ∎In form a denominative verb from klautke, in turn from klutk-, qq.v. See also klautke, anklautkatte and klutk-.

klautke* (nm.) ‘way, manner; behavior’
[-, -, klautke//-, -, klautkeṃ] śak-wi klautk[eṃ] = BHS dvādaśākāra (148a1), ce klautkesa śaul no ykāk mā nanautau ... kuce klautkesa aiśalyi ‘by this behavior life [is] not then lost ... by what behavior [are they] to be known?’ (K-7a4), yärpontaṣṣeṃ klautkeṃ ‘the ways of meritorious works’ (K-10a6). ∎A nominal derivative of the tómos type from klutk-, q.v.

klauṣo* (nf.) ‘?’
[-, -, klauṣai//] yweṃṣkai klauṣai (H-149.add.7a3 [H:144]). ‣Neither word is known.

klautso (nf.) ‘ear’
[klautso, -, klautsai/-, klautsnaisäñ, klauts(a)ne/] [kantwo=rṣ]āklaṃts ramt klautso ramt onkolmantse wāska ‘like the tongue of snakes, like an elephant's ear it moved’ (3b4), klautsne=naiśai pepīltso śau[l]mpa mā spänteträ ‘listen attentively! don't trust in life!’ (3b4/5), psaina kl[autsai] = BHS avadhatsva śrotraṃ (527a1), läksaña klautso ‘gill’ (P-2a6), klautsaine = BHS śravaṇa- (Y-2a4). -- klautsaiṣṣe ‘prtng to the ear(s)’: läksaiñai [klau]tsaiṣṣe [ṣpel] ‘a poultice of fish gills’ (FS-b1);
klautsaneṣṣe ‘prtng to the (two) ears’ (155a4);
klau(t)sa-pilṣi ‘± with ears attent’: se [= kuse] ṣamāne śilnāntaṃ we[tāntaṃ] ṣamāneṃts klausa-pilṣi kalträ pāyti ‘whatever monk stands ears attent to quarreling and fighting monks, pāyti’ [klausa-pilṣi = BHS upaśrutika-] (H-149.X.3a4 [Couvreur, 1954b:48]). ∎TchA klots and B klautso reflect PTch *kleutsā(i̯ä)n-. That this reflects some sort of derivative of PIE *ḱleu- ‘hear’ is universally recognized (Meillet and Lévi, 1911:150, Petersen, 1939:89, Pedersen, 1941:73-4, VW:221; MA:262). Hilmarsson (1989a: 102-103; H:145-146) takes the dual to be from PIE *ḱlouti-ih1 which would of course be the regular dual of an i-stem. The singular and plural would be from an n-stem extension, *ḱlouti-h1ōn-. Alternatively we might have a unified paradigm *ḱlouti-(e)ha- (one might compare the frequent interchange of verbal abstracts -sis and -sía in Greek) where the zero-grade dual *ḱlout-ha-ih1 is regular, as is the full-grade singular and plural *ḱlouti-eha- (with of course the very common n-stem extension in Tocharian of PIE eha-stems). See also klautsaiñe* and klyaus-.

klautsaiñe* (nm.) ‘± earring’
[//-, -, klautsaiñeṃ] /// ysāṣṣeṃ klautsaiñentsa /// ‘with golden earrings’ (368a3). ∎A derivative of klautso.

Klpāpātre [sic] (n.) ‘Kalpapātra’ (PN in graffitto)
[Klpāpātre, -, -//]. (G-Su21).

klyiye See klīye.

klyemo* ‘± standing, being in’
[m:// -, -, klyemoṃ] klyemoṃ warne lwasāts misampa mit panit wirot ‘honey and molasses with the flesh of animals living in water [is] an incompatibility’ (ST-a3/4). ∎An adjectival derivative of käly-, q.v.

klyoto* (n.) ‘Tribulus terrestris Linn.’ [aka T. lanuginosus] (a medical ingredient)
[//klyotañ, -, -] (501a5). -- klyotaiṣṣe* ‘prtng to Tribulus lanuginosus’: klyotaiṣṣana witsakaṃ ‘roots of Tribulus lanuginosus’ (P-1a5). ∎Etymology unknown. See also possibly Klyotiśka.

Klyotiśka (n.) ‘Klyotiśka’ (PN in monastic records)
[Klyotiśka, -, -//] (490a-I-2). ∎This would look to be etymologically a diminutive of klyoto*.

klyomo (adj.) ‘noble’
[m: klyomo, -, klyomoṃ ~ klyomont (voc. klyomai)//klyomoñ, klyomoṃts, klyomoṃ] [f: klyomña, -, klyomñai//klyomñana, -, -] t[w]e tākoyt [kts]aitsäññe kärpye-yakne mā klyomo ‘death, thou must be common and not noble!’ (5b8), kly[omo] lkālñesa kuse kekenu tākaṃ [klyomo = BHS ārya] ‘the noble [one] who is provided with insight’ (14a7), oktatsa klyomña ytārye klyomoṃts empreṃtsäññe ‘the noble, eightfold path [is] the truth of the noble [ones]’ (154a4). -- klyomo-yok ‘noble-like’: [twe nai la]re-yok snai-keś klomo-yok [sic] olyapotstse śpālmeṃ yä/// (237a2);
klyomñe ‘nobility’: klyomñe ṣärpseṃ ṣemi ksa aiśämñenta [alyai]ko ‘some other wise men explain nobility’ (255b1/2). ∎TchA klyom (acc. sg. klyomänt) and B klyomo reflect PTch *klyomo (acc. sg. *klyomäntä) from PIE *ḱleumōnt(s) (weak stem *ḱleumṇ-). This PIE *ḱleumṇ- provides the basis for the thematic *ḱleumṇt- seen in Sanskrit śrómata- (nt.) ‘fame, positive reputation,’ and OHG hliumunt (m.) (NHG Leumund) ‘reputation, character’ (Couvreur, 1947:16, VW:223; with differing details, H:159-160). *Ḱleumṇ- of course is a derivative of *ḱleu- ‘hear’ (cf. also Gothic hliuma (m.) ‘hearing,’ Old Norse hljómr ‘sound,’ and Avestan sraoman- ‘hearing’). In TchB the final -o proper to the nom. sg. has been extended throughout the paradigm and, except for the residual acc. sg. klyomont, the stem has been rebuilt as an n-stem throughout rather than a nt-stem (so too the TchA feminine klyomiṃ, etc.). See Further s.v. klyaus-.

klyauccamoṃ* (adj.) ‘?’
[-, -, klyauccamoṃ//] ///thitaṃ [] klyauccamoṃ [] tāmram [] (529b4). ‣As the beginning of the Sanskrit word that klyauccamoṃ glosses is lost, we cannot know its meaning. However, it would appear to be a verbal adjective to the same verb whose infinitive appears as the next entry.

klyauccasi* (n.) ‘electuary’
[-, -, klyauccasi//] kuñcitäṣṣe ṣalywe balämpa klyauccasi yamaṣle ‘sesame oil with balā [is] to be made into a paste’ (Y-2a6). ‣This looks to be an infinitive (defectively written for klyauccatsi) used as a noun. The preceding entry would appear to be the verbal adjective of the same verb. ∎Etymology uncertain. Hilmarsson (H:154-155) suggest that the Tocharian verb might reflect a PIE *glēud-sḱe/o- and be related to Old English clēot ‘clump,’ Middle Low German klōt ‘clump,’ Old English clott ‘clot, clump,’ and, without the *-d- extension, to Sanskrit glau- ‘ball, mass of something pressed into a ball,’ etc. (cf. P:361-362).

klyaus- (vt.) ‘hear, listen to’ [periphrastic causative klyauṣtsi ai- ‘give (someone) to hear’]
Ps. II /klyeus'ä/e-/ [A -, -, klyauṣäṃ// -, -, klyauseṃ; MP -, -, klyauṣär// -, -, klyausentär; AImpf. klyauṣim, -, klyauṣit// -, -, klyauṣ(i)yeṃ; MPPart. klausemane; Ger. klyauṣälle]; Ko. II [= Ps.] [A -, -, klyauṣäṃ//; AOpt. -, -, klyauṣi// -, -, klyauṣ(i)yeṃ; Inf. klyauṣ(t)si ~ klyaus(t)si]; Ipv. I /päklyauṣ/ [Sg. päklyauṣ Pl. päklyauṣ(t)so]; Pt. Ib /klyāuṣā-/ [A klyauṣawa, -, klyauṣa// -, klyauṣaso, klyauṣare; MP -, -, klyauṣate//]; PP /keklyeuṣ-/ lalaṃṣke ksā [sic] samp wek klyauṣträ ‘this soft voice is to be heard’ (89b6), klyeuṣtr[ä] (365a1); pelaik[n]e klyauṣtsi āyor aitsi ṣek añmassu ‘always zealous to hear the law and give the gift’ (23a7), lakaṃ klyauṣäṃ wat yark=alyekepi ‘[if] he sees or hears of the honor [given] to another’ (33b4), kuse pi ksa ayi-ne pelaikne klyauṣtsi ‘who will give him to hear the law?’ (99a4), ñäkcīyai [klau]tsaisa klyaussi ‘to hear with divine ear’ (PK-AS16.2b5 [Pinault, 1989:156]); sasāllaṣ palsko[sa] ... päklyauṣ cau jāta[käṣṣe me]ske ‘hear this jātaka with humble spirit!’ (77a4/5), tū ñke taṅsa päklyauṣso ‘hear now this with love!’ (8a7); tī[rteṃts we]lyñe klyauṣare ‘they heard the talk of the tīrthas’ (19a6), orotsa kwasalñeṣṣa weśeñña klyauṣate ‘the great sound of mourning was heard’ (589b6); tu wnolmi keklyauṣoṣ ṣeyeṃ ‘the creatures had heard it’ (30b2). -- keklyauṣor ‘that which has been heard, instruction, knowledge, tradition’: keklyauṣor = BHS śrutam (H-149.236b4 [Sieg, Siegling, 1930-32:496]), ṣe keklyauṣor ‘this thing once heard’ (S-2a6);
keklyauṣormeṃ;
klyauṣälñe ‘hearing’: ma [sic] klyauṣälñentasa = BHS nāśravai (311b4), kreñcepi pelaikneṃtse klyauṣälyñene ‘in the hearing of the good law’ [= BHS saddharmaśravaṇ] (H-149.315a5 [Sieg, Siegling, 1930-32:491]). ∎TchA klyos- and B klyaus- reflect PTch *klyeus-, (as if) from PIE *ḱlēus- a lengthened grade iterative-intensive of *ḱl(e)us- which appears in several different ablaut grades [: Sanskrit śróṣti ‘hears, listens,’ OHG hlosēn ‘listen,’ OCS slyšati ~ slušati ‘hear,’ Lithuanian klausaũ ‘hear’ (P:606-607; MA:262)] (Sieg/Siegling, 1908:926, VW:224, H:155-156). Cf. klep- ‘touch, investigate’ (3rd sg. klyepträ), tänk- ‘check, hinder’ (3rd. pl. cenkeṃ), täk- ‘touch’ (3rd. sg. ceśäṃ), śauk- ‘call’ (3rd. sg. śauśäṃ), and Class III ("deponents"), nu- ‘shout, threaten’ (3rd. sg. ñewetär), or lu- ‘send’ (3rd. sg. lyewetär). Outside of Tocharian we can compare Latin cēdere ‘go, proceed’ or Greek mēdomai ‘devise, resolve; counsel; plot’ beside médomai ‘give heed to, attend.’ TchB klyaus- is somewhat unusual in that it has extended the lengthened grade to all forms of the paradigm; however, one might note that the preterite participle in A is kaklyuṣu, reflecting an old full-grade. Given the widely varying ablaut grades of PIE *ḱl(e)us- and the widespread productivity of ē-grade thematic formations in Tocharian, there is no need to see in klyaus- evidence that PIE *-eu- gave Tocharian -yeu- rather than -yu-. PIE *ḱl(e)us- is an élargissement of *ḱl(e)u- ‘id.’ [: Sanskrit śṛṇóti ‘hears,’ Avestan surunaoiti ‘id.’ Greek kléō ‘tell of, make famous, celebrate,’ Latin clueō ‘am known, am called,’ OCS slovǫ ‘am called, am famous,’ Albanian quhem ‘am called’ (< *ḱlu-sḱo-mai), etc. (P:605ff.; MA:262)]. See also enklyauṣätte and, somewhat more distantly, klautso, klyomo, klāw-, and ñem-kälywe.

kwants ‘firm,’ only attested in the compound kwäntsa-pälsko
ṣäle ramt [t]we kwäntsa-pälsko prākre täṅwä rinäcceṃ ra mā rinästār [sic] (245a4), kwäntsa- pälsko mā rīnä[tsts]e /// ‘a firm spirit [is] not to be renounced’ (245b5). -- kwäntsaññe ‘firm’: kwäntsaññe ja[ṭä] snai-ykorñeṣṣa po kektseñe ‘a firm braid, the whole body diligent’ (TEB- 59-27);
kwäntsäññeṣṣe ‘id.’: ompalskoññeṣṣi [snai keś] wärttonta pelaikneṣṣi prenki aurcci ... kārūnäṣṣe cintāmaṇi kwäntsaññeṣ[ṣe] Sumer rīye nervāṃṣṣa ‘forests without number of meditation, broad islands of righteousness, the jewel of mercy, firm Mt. Sumeru, and the nirvana-city’ (73b5/6). ∎This word is normally taken to be related to TchA kāsu ‘good’ and B kwāts ‘dearly, for much money’ (so VW:196 and Toporov, 1987). However, there seems to be no way phonologically these two words, lacking any -n-, can be connected (a PTch *kwānswo- or the like should have given A *kesu, cf. es ‘shoulder’ from *ānse [B āntse]) and, in any case, the semantic relationships are by no means compelling. It is also usual to take kwants to be from PIE *ḱwen- ‘holy’ [: Avestan spanah- ‘holiness,’ spanta- ‘holy,’ OCS svętъ ‘id.,’ Lithuanian šveñtas ‘id.,’ etc. (see Toporov, 1987)]. PIE *ḱwen- is itself a derivative of or at least related to *ḱeu(hx)- ‘swell, become full of power’ (P:592ff.). TchB kwants might reflect a PIE *ḱun-(e)s-o- ‘± having swollenness.’ For the s-stem one should compare Avestan spanah- and possibly Gothic hunsl ‘sacrifice’ Old English hūsel ‘sacrifice, the Eucharist’ if these reflect PIE *ḱuns-lo- and not *ḱunts-tlo- (in any case, if Toporov and others are correct in adding Gothic hansa ‘troup, cohort’ and OHG hansa ‘escort, company,’ Ol English hōs ‘id.,’ reflecting a PGmc *hansōn- ‘Opferbrüderschaft,’ then an old s-stem is clearly attested). Hilmarsson (H:202-203), following VW (1962:181), suggests an alternative possibility, namely that we have here a Tocharian reflex of PIE *gwhen- ‘swell, be filled to the brim’ [: Skt ghaná- ‘thick, compact,’ Lith ganà ‘enough,’ Grk euthenéō ‘flourish’]. See also kuntsaññe and possibly kwāts.

kwamo* (n.) only in the name of a meter śawaññe kwamo* (4 X 14 syllables; rhythm 7/7)
[-, -, kwama//] (PK-AS16.2a6 [Pinault, 1989]).

kwaräṣ(e)* (n.[m.sg.]) ‘evacuation, stool’
[-, -, kwaräṣ//] kwaräṣ raiweṃ sticce yamaṣṣäṃ ‘it makes the stool slow and sluggish’ (ST-a2). ∎Etymology uncertain. Possibly a derivative of kwär-, q.v., and a calque on Sanskrit jīrṇ- ‘digestion, digested foods, stool’ (H:204). Not with VW (247) a compound *gū- ‘feces’ (cf. Sanskrit gūtha- ‘id.’) + *wors- ‘impurity’ (cf. A wars ‘id.’).

kwareṃ ‘?’
/// ̇ts ̇ kwareṃ skre/// (H:204).

kwarm* (~ kurm ~ gurm) (n.[m.sg.]) ‘tumor’
[-, -, kwarm//] yenteṣṣepi gurmantse sāṃtke ‘the remedy for wind tumor’ (497b3), kwarmne = BHS gulma- (Y-1b3). ∎From BHS gulma-.

kwarsär (nnt.) ‘league’ [= BHS yojana- which by various calculations is anywhere from 2.5 to 18 miles]; ‘course, path’
[kwarsär, -, kwarsär//kwärsarwa, -, käwrsarwa] keṃ ñor ṣukt nrainta toṃ tmān[e] ñu[ltse] kwärsarw=enkwa keṃ ... wī tmāne kwä[r]s[arw=e]tteś ñor su ‘below the earth [are] seven hells surrounding the earth [for] nine thousand leagues ... two thousand leagues below [is] it’ (45b3), päst ykuwermeṃ māka kursarwa keṃ[tsa] ‘having gone many leagues over the earth’ (574a6). ∎TchA kursär and B kwarsär reflect PTch *kwärsär, (as if) from PIE *ḱṛs-r-u- ‘a [distance of] running,’ a verbal noun from *ḱers- ‘run’ [: Latin currō ‘run’ (< *ḱṛsō), currus ‘wagon’ (< *ḱṛso-), Old Irish, Welsh carr ‘vehicle’ (= currus, > English car), MHG hurren ‘hurry,’ and probably the family represented by English horse (< *ḱṛso-) (P:583-584; MA:491)] (VW, 1941:49, 1976:245, with differing details). The development of PIE *-ṛ- to pre-Tch *-ur-, whence -wä- ~ -u- rather than *-är- may have been influenced by the following *-u-. Hilmarsson (H:204-205), at the cost of taking the Celtic as borrowings from Latin carrus, reconstructs a PIE *kwers- for this etymon.

kwalñe See ku-.

kwaṣo* (nf.) ‘village’
[-, -, kwaṣai//kuṣaiñ, -, kuṣaiṃ] riṃne kuṣaiṃne ostwane ṣek yeyeṃ ‘always they went in cities, villages, and houses’ (31b6), se ṣamāne plākisa aśiyanampa ytāri yaṃ p[o]staññe rano kuṣaiymeṃ kwaṣai täṅtsi pāyti ‘[if] a monk should go [along] a road, by agreement, with nuns, even from village [to] village, pāyti’ (PK-AS-18B-b2/3 [Pinault, 1984b:377]). -- kuṣaiṣṣe ‘prtng to a village’ (540b5). ∎Etymology uncertain. TchA ṣukṣ- ‘id.’ would seem to be related in some fashion but just how is obscure. The TchB word must reflect a *kusyā- and it might be possible to see in such a form some sort of collective and compare it to the otherwise isolated Proto-Germanic *hūsa- (nt.) ‘house’ [: OHG, Old English, Old Norse hūs ‘house’]. The difference in length of the first vowel is, admittedly, a difficulty but Germanic has other examples of neo-lengthened grades of -ū- (cf. Old English hlūd ‘loud’ from PIE *ḱlutós). In any case, if the TchA form is related to the B word, it must be because TchA has some sort of prefix. Hilmarsson cogently suggests (H:197-198) the possibility of PIE *swe- ‘own’ as the prefix. (Not with VW [1941:126, 1976:464-465] are TchB kwaṣ- and A ṣukṣ- to be derived from a hypothetical *sekwus- from *sekw- ‘follow’; nor with Hilmarsson [H:197-198] are both to be derived from *swe-wiḱ-s-en- ‘own village,’ a proposal that is sound semantically but requires a great deal of phonological derring- do.)

kwā- (vt.) ‘call out to, invite’
Ps. V /kwā-/ [MP kwāmar, -, kwātär// -, -, kwāntär; MPImpf. -, -, kwoytär// -, -, kwoyentär; MPPart. kwāmane]; Ko. V /kākā-/ [MP -, -, kākatär//; MPOpt. kākoymar, -, -//; Inf. kākatsi]; Ipv. I /pokkākā-/ [Sg. pokkāka; Pl. pokkākaṣo; Pt. Ib /kākā-/ [A -, -, kāka//; MP -, kakātai, kakāte//]; PP /kākākā-/ kwām[a]r-c akālksa pk[w]alñemp=eṣe ‘I call out to thee out of desire and with trustfulness’ (TEB-64-07), pācer cwimp ... kwäsnāträ snai kärsto [] kwātär-ne taṅsa ‘his father laments [him] without ceasing and calls out to him in love’ (88b1), kwoytär-n=ai[w]e tallāw c.e [lege: twe] ‘they used to invite him [to] the shelter [with the words]: ‘thou [art] unfortunate’’ (49a8), /// weśeññaisa bodhisatveṃ kwāmane ‘calling on the bodhisatva with a ... voice’ (PK-12C-a4 [Thomas, 1986:121]); tanāpate ṣamāneṃ śwātsiś kākatär ‘[if] the benefactor invites the monk to eat’ (331b2); pelaikneṣṣe kerusa piś-cmelaṣṣeṃ kakātai riśc nervānṣai ‘with the drum of the law thou didst invite [those of] the five births to the nirvana-city’ (221a2), Śrāvasti s[p]e mäskīträ omp ceṃ kāka aka[lṣ]ly[eṃ] /// ‘he found himself near Ś.; there he called out to the disciples’ (8a8), ñaṣṣa śreṣṭakeṃ kakāte-ne akālkäś ‘he besought Ś. and invited him to [make] a wish’ (22a5). -- kākalñe ‘± invitation’ (543a1). ∎TchB kwā- must reflect a PIE *ǵhuhx-eha- ‘call up’ seen most clearly in Sanskrit hvātar- ‘invoker,’ Avestan zbātar- ‘id.,’ and the OCS infinitive zъvati ‘call up, call out.’ This *ǵhuhx-eha- is a derivative of *ǵhau(hx)- ‘call up, call out’ [: Sanskrit hávate ‘calls,’ Avestan zavaiti ‘id.,’ OCS present zovǫ ‘id.,’ etc. (P:413-414; MA:89)] (VW:192, with differing details, and also Normier, 1980:269, K. T. Schmidt, 1982:365, Lindeman, 1987:300-301, and H:200-201 who start from unsuffixed *ǵhuhx-).
AB kāk-, on the evidence of the B imperative pokkāka and the A imperative pukāk, reflect PTch *kwāk- which must be related in some fashion to PTch kwā-. Presumably we have something on the order of *ǵhuhx-eha-k- with the same élargissement seen in tāk- (cf. the discussion in Normier, 1989:269ff., and, with differing details, H:201). See also perhaps ñakte, kāko and akākatte.

kwāts (or kwats?) (adv.) ‘dearly, for much money’
kuse ṣamāne karyor pito yamasträ olank kärnāsträ kwāts [it can also be read: kwats] plankṣäṃ pärkāwse pelkiṃ tu cwi päst [t]ärkanalle nisargi ‘whatever monk buys and sells for himself and [if] he buys cheaply and sells dearly for the sake of profit; it must be given up by him; nisargi’ (337b3). ∎Etymology unknown. Probably not related to kwants as is usually supposed.

kwäntsa See kwants.

kwär- (~ kur-) (vi.) ‘age, grow old’
Ps. II/III /kwär('ä/)e-]/ [MP -, -, kwrentär]; PP /kwäro-/ kwreṃtär lānte kokalyi [= BHS jīryanti rājarathāḥ ‘the wagons of the king were old’ (5a8); mā r[a] kuro o[sne yänmaṣṣälle mā ra ku]ro osn[e] ṣma[l]l[e] (321a7/b1). ∎AB kwär- reflect PTch *kwär- but extra-Tocharian connections are uncertain. Semantically it would be nice to see here a descendant of PIE *ǵerha- ‘age, ripen’ [: Sanskrit járati ‘make old, decrepit,’ jīryati ~ jūryati ‘grows old, becomes decrepit, decays,’ járant- ‘decrepit, old; old man,’ jarás- (f.) ~ jarā- ‘old age,’ jarimán- ‘id.,’ Armenian cer ‘old; old man’ (< *ǵer(ha)o-), Greek gérōn ‘old man,’ géras (nt.) ‘perquisite,’ geraiós ‘old,’ gẽras ‘old age,’ gēráskō ‘age, grow older,’ graũs ‘old woman,’ Albanian grua ‘id.,’ OCS zьrěti ‘ripen,’ zьrělъ ‘ripe,’ etc. (P:390-391; MA:248)] (Reuter, 1934:11, VW:244, though details differ). In particular Tocharian kw(ä)re- would reflect a putative PIE *ǵṛha-h1-ó- ‘get old’ parallel to the *ǵrha-eh1- seen in OCS zьrěti. We would ordinarily expect a PIE *-ṛ- to become PTch *-är-, not *-wär-. There are, however, a number of instances in various IE languages where *-Ṛ- appears as *-uR- rather than the regular outcome of *-Ṛ- would be (e.g. Sanskrit gīr ‘song of praise’ but gūrtí- ‘praise,’ Greek múllō ‘grind (grain),’ etc. It is particular noteworthy for this etymology to notice Sanskrit jūryati beside the expected jīryati ‘grows old.’ Perhaps instead of *ǵerha-, or crossed with it, we have PIE *g(h)werhx- seen otherwise only in Baltic [: Lithuanian gùrti (Ps. gùrstu, gųrù, or guraũ) ‘disintegrate, crumble, become loose, weak,’ Latvian gur̃t ‘become weak, diminish,’ Lithuanian gurlùs, Latvian gurls ‘tired, weak, frail,’ Latvian gaurs ‘loose,’ Lithuanian gvérti (Ps. gvęrù, gvérstu, or gvérau) ‘expand, break up’ (Fraenkel, 1962:179)] (cf. Normier, 1980:256). Phonologically less plausible is Hilmarsson's argument (1986a:254-257, H:203-204) that we have a descendant of PIE *dhgwher- ‘± melt away, perish’ [: Greek phtheírō ‘destroy,’ Albanian (v)djerr ‘lose,’ Sanskrit kṣarati ‘flows, melts away, perishes,’ Avestan ɣžaraiti ‘flows’]. See also possibly śrāñ.

kwäl- (~ kul-) (vi.) ‘fail’
Ps. III /kwäle-/ [MP -, -, kuletär//; MPImpf. -, -, kulyitär//]; Ko. V /kwälā-/ [MP -, -, kulātär//; MPOpt. -, -, kuloytär//; Inf. kulātsi]; Pt. Ia /kwälā-/ [A -, -, kula//] mā twe ceṃne krämpitär mā ra palsko kulyitär-ś ‘thou wert never vexed about them nor did thy spirit fail’ (231a5/b1), [ne]mcek nai trem[e]ṣṣana arṣaklaṃts kuletär maiyyo ‘surely the power of the angry snakes fails’ (278b2); [att]s[ai]k maiyyo kulātär-me ‘suddenly their power will fail’ (21b5), mā āk kuloytär-ñ ‘may my zeal never fail’ (S-4a3); mā no kulā-ñ palsko ‘but my spirit did not fail’ (78a1), mā kulā-c warkṣäl ‘thy energy didn't fail’ (104a1). ∎AB kwäl- (kul-) reflect PTch *kwäl- (*kul-) but extra-Tocharian connections are uncertain. Lane (1958:173, also VW:240) suggests a connection with Sanskrit glāyati ‘feel aversion to, be unwilling [to do something]; be languid, be exhausted’ (< *gw(e)lhx-). (In any case, there is no need to follow VW in seeing B kul- a borrowing from A.) Hilmarsson (1991a:65, H:201) would connect it with PIE *kwel(hx)- ‘turn.’ Jasanoff (1978:39-40), on the other hand, more probably suggests a connection with Lithuanian gul̃ti ‘lie down,’ gulėti ‘to lie, be prostrate,’ Latvian gulêt ‘lie, sleep,’ Lithuanian gvalščias (= gul̃ščias) ‘stretched out’ (< *gwel-), guõlis ‘resting place, couch, bed,’ Latvian guõl̨a ‘nest, bed,’ Greek gōleós ‘hole.’ Morphologically the PTch *kwälé- would be from PIE *gul-h1-ó- parallel to Baltic *gul-eh1-. Both VW and Jasanoff suggest further connections of their etyma with Greek bállō (act.) ‘throw, put,’ (middle) ‘put for oneself, lay down.’ For both etyma, the case for making a connection with bállō rests on an assumption that Indic or Baltic show the same stative, resultative meaning seen in Latin iacēre ‘lie, be situated, lie where thrown’ as opposed to the active, eventive meaning of iacere ‘throw, hurl.’ While widely assumed, this assumption is by no means self-evident. Frisk (1960:217), s.v. bállō, does not mention glāyati and is at best agnostic concerning gulėti. Mayrhofer (1956:354) is dubious about the equation from the Indic side and Fraenkel (1962:175-6) rejects it for Baltic (if for no other reason than the basic meaning in Baltic would appear to be ‘lie down’ and not the ‘be lying’ that this proposal would necessitate). Thus either Lane's or Jasanoff's suggestions will work phonologically, but neither is particularly compelling semantically.

kwäs- (vi.) ‘mourn, lament’
Ps. VI /kwäsnā-/ [MP -, -, kwäsnātär//; MPPart. kwäsnāmane]; Ko. V /kwāsā-/ pācer cwimp [ku]rār-lūwo tu-yäknes[a] kwäsnāträ snai kärsto ‘his father in the fashion of the kurār-animal lamented without ceasing’ (88b1), mälwāmane [lege: pälwāmane] kwasnāmane [sic] ‘wailing and mourning’ (431a3); kwāsoyeṃ (116.10) [[>] if this form belongs here, the long -ā- is very much unexpected] ‣It is possible that kusnontär (see s.v. kus-) belongs here as well. -- kwasalñe* ‘mourning, lamentation,’ only attested in the derived adjective: kwasalñeṣṣe ‘prtng to mourning’: orottsa kwasalñeṣṣa weśeñña ‘the great voice of mourning’ (85b5). ∎From PIE *ḱwes- ‘± breathe; sigh, groan’ [: Sanskrit śvásiti ~ śvásati ‘blow, hiss, pant, snort; breathe; sigh, groan,’ Latin queror ‘complain, lament,’ Old English hwōsan (originally a lengthened-grade intensive) ‘cough’ (P:631; MA:518)] (VW:248, though he wrongly denies any relationship with Sanskrit, H:205-206, with differing details). To this etymon also belong the Iranian words for ‘lungs,’ e.g. Avestan suši (dual), Zoroastrian Pahlevi suš, New Persian šuš, Khotanese suv̨ä-, all from Proto-Iranian *suš- < *ḱus- (Bailey, 1979:428). Hilmarsson also suggests (H:206) the possibility of a PIE *ḱwei-s- and a relationship with Old Norse hvískra ‘whisper’ and OCS svistati ‘to pipe’ but the semantic distance seems too great.

kwīpe (n.[m.sg.]) ‘shame; modesty’
[kwīpe, -, kwīpe//] [wsā]sta yase kwīpe alyenkäṃts ‘to others thou hast given shame and timidity’ (74a2), srukor aiśaumyepi olypo [ri]toyt[ä]r päst mā kwīpe rmoytär ‘by a wise man should rather death be sought [than that] shame should not be deflected’ (81a3/4), kwīpe lāre yamaṣṣeñca = BHS hrīniṣvi (306a1). -- kwipe-ike ‘shame-place, i.e. penis’: ṣamānentse yśelmi pälskone tsankaṃ kwipe-ike keuwco kalltärr-ne [sic] ‘[if] desires arise in the thought of a monk and his shame-place stands tall’ (334a3/4);
kwīpe-onmiṣṣe* ‘prtng to shame and regret’: kwīpe-onmiṣṣeṃ pwārasa ‘by the fires of shame and regret’ (TEB-64-10);
kwipeṣṣe ‘± prtng to shame’ (TEB-59-26);
kwipässu ‘modest’: śtwāra toṃ| ākli yamītär śrāddhe tākoy ślek [k]wipassu | āyor aiṣṣeñca ‘he must practice the four [laws], he must be faithful, and likewise modest and gift-giving’ (23a4);
kwipassorñe ‘modesty’: takarṣkñe taisāk kwipassorñe taisāk r=āyor ‘like belief, like modesty, and also giving’ [kwipassorñe = BHS hrī] (23a2/3). ∎TchA kip and B kwipe would appear to reflect a PTch *kwäipe with a rebuilt zero-grade *-äi- (Adams, 1978). (Note there seems to be no way in which we could have had PTch *-ī- from PIE *-ī- or *-ei- here because such an *-ī- would have palatalized the preceding consonant). That it has a rebuilt zero-grade strongly suggests that PTch *kwäipe was still paradigmatically derivable from a verb *kwäip- ‘feel shame.’ Such a verb may underlie kwipeññ- or the latter may be what it looks like, namely a denominative, that has replaced the basic verb. Extra-Tocharian connections are uncertain. It has been suggested that PTch *kwäip- is a derivative of a PIE *gwheibh- seen otherwise in Germanic *wīva- (nt.) ‘woman.’ Germanic *wīva- (nt.) presupposes a PIE *gwheibhom and a semantic development ‘shame’ > ‘vulva’ > ‘woman’ (for the first change we have a partial parallel in B kwipe-ike). The lineaments, if not the exact details, of this etymology go back to a suggestion by K. H. Schmidt. However, such a form would almost certainly have give PTch *käip- and not *kwäip- (see also H:208-211 who starts from *gwhih1ebho-, though to my mind we would still have expected palatalization in such a form). Not with VW (216) do we have a relationship with Latin inquināre ‘to befoul, pollute, stain.’ See also kwipe-ññ- and onkipṣe.

kwipe-ññ- (vi.) ‘be ashamed’
Ps. XII /kwipeññ'ä/e-/ [MP -, -, kwipentär// -, -, kwipeññentär]; Pt. V /kwipeññā-/ [MP -, -, kwipeññate//] sū cew yāmorsa prāskaṃ māka kwipentär ‘he, by this deed, fears and is very much ashamed’ (K-3b5), cey cew yāmorsa mā parskaṃ mā ykāṃṣenträ mā kwipeññenträ mā onmiṃ yamaskenträ ‘they, by this deed, do not fear, feel no revulsion, are not ashamed and do not repent’ (K-2b6); lyāka Ānandeṃ kwipeññate tusa cek warñai ‘he saw A. and was ashamed over something’ (44b7). ∎A denominative verb derived from kwīpe.

Kwirapabhadra* (n.) ‘Vīrabhadra’ (PN of a gandharva)
[-, -, Kwirapabhadra//] (296b8).

kwentse ‘?’
The only word visible at W-20b2.

kwerse* (n.) ‘?’
[-, kwersentse, -//] ṣpakiye kwersentse ‘a pill for kwerse’ (W-31a6/b1). ‣The name of a disease or the name of a medical ingredient?

kwele (adj.) ‘black’ or ‘dark grey’
[m: kwele, -, -//-, -, kweleṃ] - yatästsy aunantär-ne ṣañ śāmna kektseñ kweleṃ erke/// ‘his own people began to decorate [his] body with grey and black ...’ (118b2), kwele = BHS kāḍaśyāma- (unpubl. Berlin fragm. [K. T. Schmidt, 1984:153]). Perhaps also in /// kärkalle kuwelesa /// if ‘in the dark pond’ (319b1). ∎Probably with Hilmarsson (H:207-208) from *ḱiwo-lo-, an extension of the *ḱiwo- seen in Germanic *hiwa- ‘color, esp. gray’ [: Old Norse hȳ ‘fine (esp. gray) hair,’ Old English hīw ‘color,’ Gothic hiwi ‘appearance’] and more distantly to Sanskrit śiti- ‘white,’ śyāva- ‘dark, blackish brown,’ Avestan syāva- ‘black,’ Lithuanian šyvas ‘grayish white,’ OCS sivъ ‘gray’ (P:540-541; MA:246).

kwrakar (n.) ‘upper room, apartment on top of the house’
/// [lā]ntänmpa wayaṃ kwra[kar su]mer ṣle mänt (572a2). ∎Like TchA kurekār, from BHS kūṭagāra-.

kwrarāk (n.) ‘Moringa oleifera Lam.’ = ‘M. pterygosperma Gaertn.’ (a medical ingredient)
[kwrarāk, -, -//] (ST-a5). ∎Etymology unknown.

kwrāṣe (nf.) ‘skeleton’
[kwrāṣe, -, kwrāṣ/kwrāṣ, -, -/-, -, kwrāṣäṃ] kete no āñme wī aulareṃ eweta tarkatsi śamñana wī kwrāṣ tainaisñä ñemtsa näsait yamaṣle ‘to whomever [is] the wish to set at odds two companions, two human skeletons, in the name of the two a spell [is] to be cast’ (M-3a7), kwri āñme tākaṃ-ne śāmña kwrāṣe weñi ‘[if] there is the wish: may a human skeleton speak!’ (M-3b5). ∎Etymology uncertain. VW (248) suggests a compound wherein the kwr- is related to Greek gūrós ‘round’ and -āṣe is related to Tocharian ās- ‘dry out.’ More probably Isebaert (apud Thomas, 1985b:112) suggests a borrowing from Middle Iranian *gurāš ‘screen, defense, enclosure’ (< *vi-rāxša-) which developed semantically > ‘framing’ > ‘skeleton.’ One would feel better about the proposal if the Iranian were not all so hypothetical. Hilmarsson suggests (H:211) a PIE *kwerh2-es-en- ‘± form’ from *kwerh2- seen in Lithuanian kùrti ‘to build, construct,’ Greek téras ‘sign, omen’ (P:641-642; MA:362). This proposal seems much more satisfactory than the others.

kwri (~ krui) (conj.) ‘if, whenever’
kwri war tākaṃ yolmene wināññenträ omp lwāsa laksäṃ warñai ‘if there is water in the pool, the animals there will enjoy fish, etc.’ (11b4), ñśameṃ wätkoṣ krui lkācer ñī soṃśke | ptsārwaṣṣat-ne ñi ykene ‘if you see my son [who is] separated from me, encourage him for me’ (88b2/3), krui twe pärweṣṣa [lege: pärweṣṣe] lac ‘if thou hadst first gone out’ (224a2), lkoym-c krui ynemane ypauna kwṣainne ‘whenever I would see thee going about in countries and villages’ (246a1), kwri = BHS yadi (251a2), cmetär ka ksa krui nemcek postäṃ sruketrä ‘if someone is born, surely later he dies’ (284a2/3), mā kwri = BHS no cet (547a6), kwri tu rinträ ot kārsau-ne auspa ‘if he renounces it, then I will know him better’ (AMB-b2), pañäktentse procer Nānde ñem krui sāṅne yapi sklokacci ṣamāni ywārc mäskīyenträ ‘the Buddha's brother, Nānda [by] name, whenever he would enter the community, the monks were doubtful between [them] [i.e. which was the Buddha and which was Nānda]’ (H-149.X.4b2 [Couvreur, 1954b:44]), krui rāpoy = BHS sacet khanet (H-149.112a3 [Sieg, Siegling, 1939-32:493]), kwri āñme tākaṃ-ne śāmña kwrāṣe weñi ‘if there is the wish: may a human skeleton speak!’ (M-3b5). ∎TchA kupre ‘how’ (kuprene ‘if’) and B kwri reflect PTch *kwäpräi, in turn from the PIE interrogative/relative pronoun *kwu- (for a further discussion of which, see kuse) + *-bhroi for which one should compare Greek óphra ‘that, in order that; so long as, while’ (< *yo-bhra) and tóphra ‘up to that time, so long.’ One should note that Greek tóphra matches in essential points TchA täpreṃ ‘so much, to such a degree,’ (as if) from PIE *tu-bhroi + some particle, where we have *tu- rather than *to- on the model of *kwu-bhroi with which it was originally correlative (it has become the correlative of kospreṃ ‘as much, how much’). Cf. VW (243-244) though surprisingly he does not mention óphra and tóphra, and H:212.

kṣaṇak ([indeclinable] adj.) ‘momentary, transient’
(175b2). ∎From BHS kṣaṇaka-. See also kṣāṃ.

kṣatriññe* (n.) ‘quality of being a warrior’ (?)
[-, -, kṣatriññe//] kṣatriññempa āklu ñiś sakne aukṣu läkle[nta] /// (89a1). ∎If an abstract noun derived from kṣatriye*.

kṣatriye* (n.) ‘warrior’
[//kṣatri, kṣatriyeṃts, kṣatriyeṃ] wi-ppewänne kṣattaryi śpālmeṃ ‘the kshatriyas [are] the best of the two-footed [beings]’ (PK-AS16.2a1 [Pinault, 1989:154]). ∎From BHS kṣatriya-. See also kṣatriññe*.

kṣaṃ, kṣana-yärm See kṣāṃ.

kṣantiññe See kṣānti.

kṣayajñānaṃ (n.) ‘knowledge of perishability’
(591a6). ∎From BHS kṣayajñāna-.

kṣāṃ* (~ kṣaṃ*) (n.[m.sg.]) ‘instant’
[-, -, kṣaṃ//-, -, kṣananma] śak-piś kṣananm=epiṅte pīś āntsi dharmacākkär ñem ‘among the 15 instants [are] the five elements, Dharmacakra [by] name’ (30b6). -- kṣana-yärm* ‘the measure of an instant’: [yolone] palsko wīna mā källoy-ñ kṣana-yärmne ‘may my spirit find no pleasure in evil [even] for the measure of an instant’ (S-8b4). ∎From BHS kṣaṇa-. See also kṣaṇak.

kṣātre (~ kṣāttre) (n.[m.sg.]) ‘umbrella’
[kṣātre, -, kṣātre//] ton n[o] uppālnta kṣāttre [ra]mt āṣtsā pū[dñ]äkte[ntse ścma]re ‘these lotuses however stood over the head of the Buddha like an umbrella’ (365a2/3), su mäsketrä śaiṣṣentse kṣāttre tatākau ‘he has become an umbrella for the world’ (K-9a6). ∎From BHS *kṣattra-, a hyper-Sanskritism of the more usual chattra-.

kṣānti (n.) ‘forgiveness’
[kṣānti, -, kṣānti//] weña pudñikteśc kṣānti pyām ñi ‘he said to the Buddha: forgive me’ (K-3b1), ciṣṣe saimäś kloyomar nauyto-ñ [sic] yāmor kāntoytär-ñ k[ṣā]nt[i] tākoy-ñ ‘I fall to thy refuge; may my deed be destroyed, may I wash myself of it, may I have forgiveness!’ (TEB-64-11). -- kṣantiññe ‘forgiveness’: arṣāklo [ce]mpa som wer śconai tarkatsi kuṣantiññe ñśīträ ‘the snake sought with this one to release hate and enmity and [have] forgiveness’ (42a7). ∎From BHS kṣānti-.

kṣirakākoṭ ~ kṣīrakakori (n.) ‘Gymnena lactiferum’ (a medical ingredient)
[kṣīrakākoṭ, -, -//] (W passim). ∎From BHS kṣīrakakolī-.

kṣīrabiḍāri ~ kṣīrapitari (n.) ‘Batatas paniculata Choisy’ (a medical ingredient)
[kṣīrabiḍāri ~ kṣīrapitari, -, -//] (W-7a5, W-39b2). ∎From BHS kṣīravidārī-.

kṣudrä ([indeclinable] adj.) ‘small, of little worth’
kṣudrä kuśāni wyai ta[kā]re 3067 ‘minderwertige kuśāne waren 3067 Ausgabe’ [Sieg, 1950:221] (490b-II-3). ∎From BHS kṣudra-.

kṣuṃ* (n.) ‘regnal period, reign’
[-, -, kṣuṃ//] ṣkas kṣuntsa Kṣemārjune lānti [lege: Kṣemārjuni lānte] yakwe-pikulne śkañce meṃne ‘in the sixth year of the reign of king K., in the tenth month’ (G-Su34.1), ikäṃ trai kṣuṃntsa śtarce meṃne ‘in the 23rd regnal year, in the fourth month’ (KLOST.37,22 [Couvreur, 1954c:86]). ∎Etymology uncertain. It is related in some fashion to Khotanese kṣuṇa- ‘period of time, regnal period’ and Tumšuquese xšana- ‘id.’ (for which one should consult Bailey, 1979:69). However, the lack of agreement between the two closely related northeastern Iranian languages and the difficulty of finding a convincing inner-Iranian etymology for kṣuṇa- and xšana- suggest that the Tocharian, Khotanese, and Tumšuquese words may all be borrowings from some other source.

kṣur* (n.) ‘knife’
[-, -, kṣur//-, -, kṣuranma] [kärsta] ṣpä paine kṣurs[a] ‘and he cut off [his] feet with a knife’ (21a5), kṣuranma kāṃtsāre kuśāneṃtsa 250 ‘they filed the knives for 250 kuśānes’ (490a-III-5). ∎From BHS kṣura-.

Kṣemankar(e) (n.) ‘Kṣemankara’ (PN)
[Kṣemankar(e), -, Kṣemankar(e)//] (74b2, 400b4, Qumtura 34-g-3 [Pinault, 1993-94:175]).

Kṣemate (n.) ‘Kṣemate’ (PN)
[Kṣemate, -, -//] (Lévi, 1913:312).

Kṣemateworśa* (n.) ‘Kṣemadevorśa’ (PN in caravan passes)
[-, Kṣemateworśantse, Kṣemateworśai//] (LP-5a1/2).

Kṣemawarme (n.) ‘Kṣemavarma’ (PN in monastic records)
[Kṣemawarme, Kṣemawarmentse, -//] (463a3).

Kṣemārjune* (n.) ‘Kṣemārjuna’ (PN of a king)
[-, Kṣemārjuni, -//] (G-Su34.1).

Kṣemika (n.) ‘Kṣemika’ (PN in monastic records)
[Kṣemika, -, //] (490a-I-3).

kṣai* (n.) ‘tuberculosis’
[-, -, kṣai//] (H-149.14b1). ∎From BHS kṣaya-.

ksa (indefinite pronominal adjective) ‘some, any’
[acc. = kca, gen. = ket ra, qq.v.] [ma]nt śāmn[aṃ]ts śaul tne kos śaiṃ ksa kaunaṃts meñaṃts kätkorne kärsnātr attsaik postäṃ ‘so [is] the life of men, as much as someone lives, in the passing of days and months it is later cut off’ (3b5), [mā] stemye ksa [ne]säṃ śaulantse ‘there is no permanence to life’ (3b7), ceṃ ksa yāmtär appamāt wrocce lupṣtär nraisa ‘[if] someone does badly by him, he will be thrown in a great hell’ (31b1), mā lipeträ ksa ... ma nta ksa campya srūkalñe taṅt[s]i ‘nothing remains; nothing at all could stop death’ (46b3), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘never could any nāga make a drop of rain to rain’ (350a3), käryorttau ksa lyakā-ne ‘a certain merchant saw him’ (593a4). ∎It is clear that ksa (acc. kca) must be closely related to the interrogative/relative kuse (acc. kuce). It would appear that ksa is the old feminine *kwu-seha. If so, the expected feminine acc. *kwu-teha(m) has been analogically replaced on the model of kuce (VW:237 and Adams, 1988c:157). It is, however, a little difficult to understand why the masculine should have been generalized to interrogative and relative functions while the feminine has been generalized to all indefinite functions. An alternative possibility is to see ksa and kca as kuse and kuce plus some sort of particle *-ā but I know of nothing in Tocharian or more widely in Indo-European that would fit the bill. (See also H:183-184.)

ktsaitstse (adj.) ‘old (of age)’
[m: ktsaitstse, -, -/ktsaitstsi, -, -/] [f: -, -, ktsaitsñai//] ksaise [sic] ṣamāne ‘an old monk’ (400b1), ktsaitsñai preścyaine ‘in the time of old-age’ (K-5a6), /// [or]otstse-pacere nesteñy antpī ktsaitsī eś-lmoṣ ‘my grandfathers are both old and blind’ (unpubl. Berlin fragm. [K. T. Schmidt, 1987:288]). -- ktsaitstsäññe ‘old-age’: tuyknesa ktsaitsñe srūka[lñe] śaul kältsenträ wnolmentso ‘thus old-age and death drive the life of beings’ [ktsaitsñe = BHS jarā] (3a3/4), cmelñe ṣärmameṃ ktsaitsäññe srūkalñe ‘from birth [come] old-age and death’ [= BHS jātipratyayaṃ jarāmaraṇm] (156a4);
ktsaitstsäññeṣṣe ‘prtng to old-age’ (613a3). ∎TchA ktsets ‘± finished, perfect, excellent’ and B ktsaitstse reflect PTch *ktsaitstse ‘± finished’ (the B use is probably originally metaphorical) but extra-Tocharian cognates are unknown. Because of the TchA word, VW (237-238) and Pinault (1990:179-181) are probably right to reject the traditional equation (whose evidence is best marshaled by Anreiter, 1987b:107-110) with Greek phthínō ‘perish’ and Sanskrit kṣiṇāti ‘destroys’ (Anreiter reconstructs *gwhþoi-tyo-). However, VW's own equation with Old Norse heyja ‘execute, accomplish’ and Old English hēgan ‘perform, achieve’ is not very convincing. As an alternative, Hilmarsson suggests (H:186-187) an adjectival derivative to an underlying *kätsō-, itself from a putative PIE *ǵh1i-tyon- from *ǵeh1i- ‘bud, blossom, ripen.’

khadīr (n.) ‘Acacia catechu Willd.’ (a medical ingredient)
[khadīr, -, -//] (W-18a3). -- khadiräṣṣe ‘prtng to Acacia catechu’ (M-2a2) ∎From BHS khadira-.

khare* (n.) ‘ass, donkey’
[-, -, khare//] (511a1). ∎From BHS khara-.

Gank See Gānk.

gangavāluk ([indeclinable] adj.) ‘like Ganges-sand’ [measuring innumerability]
pudñäkti gangavāluk nauṣaṃñi läktsau[ñ]ai[sa] ... lyaukar śaiṣṣeṃ ‘earlier buddhas, [numerous as] Ganges-sand, illuminated through [their] enlightenment the worlds’ (unpubl. Paris fragm. [Couvreur, 1954c:90]). ∎From BHS *gangā-vālukā- (compound not in M-W or Edgerton). See also Gānk.

gaṇt* (n.) ‘calculation, reckoning’
[//-, -, gaṇtänta] (36a7). ∎From BHS gaṇta-.

gaje (n.) ‘elephant’
[gaje, -, -//] (511a1). ∎From BHS gaja-.

gat* (n.) ‘motion’ (?), ‘event’ (?)
[-, -, gat//] ///murt wai ruṣ [lege: rup] mā gat yaik[u] tākaṃ-ne snai käṣṣiṃ cwi snai akṣalñe āryamārg ṣe twasastär (591b4). ∎If from BHS gata-.

gandha (n.) ‘perfume’
[gandha, -, -//] (W-36b4). ∎From BHS gandha-.

gandhakāri (n.) ‘Solanum xanthocarpum Schrad’ (a medical ingredient)
[gandhakāri, -, //] (501a5). ∎By a false etymological equation with gandha- for kaṇṭkāri (Maue, 1990).

gandharasopavicār* (n.) ‘neighborhood of odor and taste’
[//-, -, gandharasopavicāränta] (173a4). ∎From BHS *gandharasopavicāra- (compound not in M-W or Edgerton).

gandharve* (nm.) ‘heavenly being’
[//gandharvi, -, -] (73b5). ∎From BHS gandharva-.

Gayākāśyape (n.) ‘Gayākāśyapa’ (PN)
[Gayākāśyape, -, -//] (108a3).

Gayāśirṣ (n.) ‘Gayāśīrṣa’ (PN of a mountain)
[Gayāśirṣ, -, -//] (108b2).

Gaye (n.) ‘Gaya’ (PN)
[Gaye, -, -//] (108b2).

garurñaiṣṣe* (adj.) ‘?’
[f: -, -, garurñaiṣṣai//] garurñeṃṣṣai [lege: garurñaiṣṣai] ypai/// (362a8).

Gānk (nf.) ‘Ganges’ (PN of a river)
[Gānk, -, Gānk//] Gānkne kekmu mäkte yaiku nāki ṣesa reṣṣäṃ war [] samudrämpa ‘as the water [that has] come into the Ganges faultless flows together with the ocean’ (30a4), Gāṅ pelaikneṣṣai keṃtsa cärkāsta astaryai ‘thou didst release the righteous Ganges over the pure earth’ (TEB-59-31). ∎From BHS Gangā-. See also Kank and gangavāluk.

guṇanirdeśne ‘?’
/// guṇanirdeśne i/// (578b6).

guṇapadārth (n.) ‘?’
dravyimeṃ guṇapa[dārth] (191a4). ∎From BHS *guṇapadārtha- (compound not in M-W or Edgerton].

Guṇasaṃpade (n.) ‘Guṇsaṃpada’ (PN)
[Guṇsaṃpade, -, Guṇsaṃpadeṃ//] (103a6).

gu* (n.[m.sg.]) ‘cave’ [as residence of monk]
[-, -, gu//gunma, -, -] śleye [sic] guṇ [lege: gune] co [lege: cau] = BHS śailaguhāyām (294a9), wane [lege: gune] (296a9). ∎From BHS guhā-.

Gunacaṃdre (n.) ‘Guṇacandra’ (PN in graffitto)
[Gunacaṃdre, -, -//] (G-Su3).

guruci See kuruci.

gurm See kwarm.

Gṛddhrakūl* (n.) ‘Gṛdhrakūṭ’ (‘Vulture Peak’ ) (PN of a mountain)
[-, -, Gṛddhrakūl//] (44b5).

gairik (n.) ‘yellow arsenic’ (a medical ingredient)
[gairik, -, -//] (P-2b4). -- gairikäṣṣe ‘prtng to yellow arsenic’ (P-2b3). ∎From BHS gairika-.

gairipcik ‘?’
/// [e]ṃṣke gairipcik [k]lāṅ/// (419a3).

gottär (n.[m.sg.]) ‘family, race, lineage, kin’
[gottär, -, gottär//] g[o]tt[arsa] = BHS gotreṇa (309a1), se gotträ klyomoṃts ‘this family of the noble [ones]’ (597a4). ∎From BHS gotra-. See also kottär.

govika (n.) ‘cowherder's wife, woman cowherder’ (?)
[govika, govikantse, govikai//] govikai śamñā (619b3), govikai lyelya[kormeṃ] (620a4). ∎The meaning is assigned on the basis of the word's presumed connection with BHS gopikā-.

gośagat See kośagat.

gautamñe (adj.) ‘prtng the Gautama Buddha’
[m: gautamñe, -, - (voc. gautamñu)//] gautamñe ṣamāne ste ‘he is Buddhist [lit. Gautaman] monk’ (115b4). ∎An adjective derived from *Gautam ‘Gautama’ from BHS Gautama-.

gautamī (adj.) ‘related to Gautama’ (?)
gautamī cmelṣṣā/// (344.2a).

gaurap ([indeclinable] adj.) ‘important’
yāmṣawa [] dipamāl orocce gaurap takarṣkñesa poyśi nessiś ñiś ‘I made the great, important row of lights in order by faith to become a Buddha’ (400a4/3). ∎From BHS gaurava-.

grakṣe* (adj.) ‘?’
[m: -, -, grakṣe//] /// [śau]l[a]sw entwe ce ṣalywesa grakṣe wakanma /// (428a5).

granth See krānt.

grahanma* (n.pl.) ‘planets’
[//-, -, grahanma] [ṣamāne]ntsa wawārp[au] grahanman[e] m[e]ñe ra ṣpäk tāsātai ‘and like the moon [amongst] the planets has thou set thyself surrounded by monks’ (221b1). ∎From BHS graha-.

graheṃ* (n.) ‘demoniacal possession’
[-, -, graheṃ//] (ST-b6). ∎From BHS grahaṇa-.

ṅke (conj.) ‘then’
toṃ mā tākoṃ śaiṣṣene mā ṅke tsaṅko[y] pudñäkte ‘[if] these [scil. sickness, old-age, and death] were not in the world, then the Buddha would not arise’ (5a6), [po spe]l[k]e pyāmtso warkṣältsa ñiś yesäṃ pānto | mā walke ṅke ñiś ksemar tu postäṃ onmiṃ tākaṃ-me ‘perform every zeal with energy [for] I [am] your help; [it is] not long then and I will go to extinction and after that you will have regret’ (29a8), cey ṅke laitkeṃ kautaṃ pyapyaiṃ taṃtsäskeṃ ‘they then cut the creepers and scatter the flowers’ (589a3), kuce te-mant wñāwa tu ṅke weñau anaiśai ‘what I have so said, that, then, will I now speak clearly’ (K-2a6), weñau ṅke pklyauṣso po āñmtsa ‘I will speak; then hear [it] with all [thy] soul’ (K-8a3). ∎A reduced form of ñake, q.v.

-c enclitic second person singular pronoun. See tuwe.

Cakule (n.) ‘Cakule’ (PN in monastic records)
[Cakule, Cakulentse, -//] (462a6).

cake (nnt.) ‘river’
[cake, ckentse, cake//ckenta, -, ckenta] cake = BHS nadī (3a4), wrotsana ckenta kaumaiño samudtärnta kätkron=epinkte kaunts=osonträ ‘great rivers and pools between oceans are dried up by the sun’ (45b7), ckentse manarkaisa nyagrot stām ñor atiyaisa lyama ‘he sat on the grass beneath the nigrodha-tree on the bank of the river’ (107b5). ∎TchB cake reflects PTch *cäke from PIE *tekos or *tekont (nt.) ‘that which flows,’ a derivative of *tek- ‘run, flow’ [: Sanskrit tákti ‘hastens, rushes along,’ Avestan tačati ‘runs, hastens, flows,’ Albanian ndjek ‘follow,’ Old Irish techid ‘flees,’ Lithuanian tekù ‘rush, flow; rise (of the sun),’ and numerous nominal derivatives (P:1059-1060; MA:491)] (Lidén, 1916:35, VW:249). As VW points out TchB cake is very strong evidence that the PIE root was *tek- rather than *tekw- as has often been assumed. What appears to be evidence for the latter must be taken rather as indications of the widespread use of an enlarged *tek-w-.

cakkartse See cākkär.

Cakravār (n.) ‘Cakravāḍa’ (PN of a mountain)
[Cakravār, -, -//] Cakravār ṣale (525a4).

cakravārt (n.) ‘world-ruler’
[cakravārt, -, -//] (571a3). -- cakravārtñe ‘world rulership’ (78a2) ∎From BHS cakravartin-.

cakravārtti ([indeclinable] adj.) ‘prtng to the rulership of the world’
[cakravārtti, -, -//] (381b4). -- cakravārttiññe (adj.) ‘prtng to world-crulership’; (n.) ‘world-rulership’: käṣṣī-pañäkte cakravārtiññe rintsate ‘the Buddha-teacher renounced world-rulership’ (349a2), [cakravā]rttiṃñe cākkär ‘the wheel of world-rulership’ (419a4);
cakravartti-lantuññe* (n.) ‘world rulership’; (adj.) ‘prtng to world kingship’: cakravartti-lantuññe īke ṣpä kälpāṣṣäṃ näno näno ‘he achieves the place of a world-ruler again and again’ (K-9b1). ∎From BHS cakravartin-.

cakṣurvijñāṃ (n.) ‘knowledge gained by sight’
(194a7). ∎From BHS *cakṣur-vijñāna- (compound not in M-W or Edgerton).

cagala (n.) ‘wine’
[cagala, -, -//] (W-23b5). ∎From BHS jagala-.

canke (n.) ‘lap; bosom, breast, chest; [individual] breast’
[canke, -, canke/cankene, -, -/-, -, cankeṃ] cankene ṣlentse śtwer lāñ[c] ‘in the lap of the mountain [there were] four kings’ (76a3), /// [ca]nke sasainu osne ṣmalle ‘[he is] to sit in a house with arms akimbo’ (322a1), /// karpa mäkte kolmaine cänke wä/// (389b8), kränkaiñai maikisa kaucä cankesa kātso sonopalya śār kātsasa walanalle śanmäṣṣälle cankene nautse[ne] (or perhaps nauts[an]e or nauts[i]?) mäskeṃtär ‘high over the breast the stomach [is] to be anointed with chicken broth; over the stomach a covering [is] to be bound; the breasts become shining’ (W-14b1/3). ∎While obviously related in some fashion to TchA cwanke ‘id.’ the nature of that relationship is elusive. The difference in vowels and stem-formation, A cwanke presupposing a PTch *cw'enkāi- and B canke presupposing a PTch *cw'änke-, make it impossible to see these words as reflexes of a single PTch protoform. One should note that phonologically PTch *w'- gives A w- but B y- (cf. A want, B yente ‘wind’ from PTch *w'ente). A simplification of *cy- to c- in B presents no difficulty. Perhaps the pre-TchA form is a vṛddhied derivative of the unvṛddhied form reflected in TchB. The relationship between the two Tocharian words would be parallel but reversed to that seen in A śiśäk (unvṛddhied) and B ṣecake (vṛdhhied) ‘lion.’ Extra-Tocharian morphological parallels include Sanskrit pārśva- ‘region of the ribs’ beside parśu- ‘rib’ and Hittite hīla- ‘courtyard’ beside hāli- ‘fold, corral.’ It is not necessary to see a borrowing from one language to the other (both Winter, 1972:386, and VW:253 assume a borrowing from B to A). In his review of VW (1987), Winter later (1980[81]) suggests a relationship of this word with twānk-, q.v., assuming the latter to mean ‘± force in, confine.’ However, since twānk- probably means ‘± wear, put on’ or ‘take off,’ such a connection is not likely semantically.

cankramit (n.) ‘one who has walked about, promenaded’
[said, e.g. of the Buddha] (360b4). ∎From BHS cankramita-.

Cañca (n.) ‘Cañcā’ (PN of a woman)
[Cañca, -, Cañcai//] (18b6).

Caṇḍāyne ‘?’
/// [R]ājabhadre ṣpä Caṇḍāyne pūy ̇/// (507a3).

caṇḍāle* (n.) ‘outcast’
[-, caṇḍālentse, -//caṇḍāli, -, -] caṇḍālentse w[a]sts[i] ‘an outcast's clothes’ (118a5). ∎From BHS caṇḍāla-.

cat (n.) a kind of snake
[cat, -, -//] [arṣā]klo auk catä tsākaṃ tesa näsait y[amaṣle] ‘[if] a snake, viper, or cat bites, in such [a case] the spell [is] to be made’ (503a2). ∎Etymology unknown.

caturdāś* (n.) ‘the fourteenth day of a lunar fortnight’
[-, -, caturdāś//] (511b2). -- caturdasaṣṣe* [sic] ‘prtng to the fourteenth day of a lunar fortnight’ (490a-I-5). ∎From BHS caturdaśa-.

cantāṃ (n.) ‘sandalwood (tree)’ [Santalum album Linn.] (a medical ingredient)
[cantāṃ -, -//] (W pasim). -- candāṃ-were ‘smell of sandalwood’ (376a3). ∎From BHS candana-.

Candramukhe (n.) ‘Candramukha’ (PN of a king)
[Candramukhe, Candramukhi, -//] (88b6).

Candrāvasu (n.) ‘Candrāvasu’ (PN)
[Canmdrāvasu, -, Candrāvasuṃ//] (418a3).

Candre (n.) ‘Candra’ (PN of a monk)
[Candre, -, -//] (433a20).

capraṣṭo (n.) a medical ingredient
[capraṣṭo, -, -//] (W-26a4).

camel (nnt.) ‘birth, rebirth; birthform [i.e. form taken in a rebirth]’
[camel, cmelntse, camel//-, cmelaṃts, cmela] [pi]ś cmelane ‘in the five birthforms’ (11a2), alyek cmelne ṣpä ñäkcye cmetsi śaiṣṣene ‘and to be born in the divine world in another birth’ [alyek cmelne = BHS pretya] (14a6), snai keś cmela = BHS anekadhātu (30a3), mātri kātsane camel enka[lñeś] ‘in order to grasp birth in the womb of the mother’ (113a3), to to [lege: toṃ toṃ] cmelane = BHS tāsu tāsupapattiṣu (358a1), cmelane su mäsketrä śaiṣṣentse kṣāttre tatākau ‘he has become in [his re-]births an umbrella for the world’ (K-9a6). -- cmelṣe ‘prtng to a [re-]birth’: cmelṣe serkentse ‘of the cycle of birth’ (158b2), /// wnolmets piś cmelṣe[ts] ‘beings of the five births’ (347b2);
cmel(ä)tstse* ‘belonging to the family of, related’: = BHS jātīya- (533a2);
cmelaṣṣe ‘prtng to [re-]births’: cmelāṣṣe serke = BHS jātisaṃsāro (542b7). ∎TchA cmol and B camel reflect PTch *cämel, a nomen actionis from täm-, ‘be born,’ q.v. The rounding of PTch *-e- to -o- is regular after a bilabial in TchA.

campākäṣṣe* (adj.) ‘prtng to Michelia campaka’ Linn.
(M-2a5). ∎An adjective built from an unattested *campāk from BHS campaka-.

cayane* (n.) ‘± distributer’ (?)
[//-, cayaneṃts, -] /// kuśāneṃ nmeṃ cayaneṃts kuśāneṃ wasam [some illegible number] ‘from the ... kuśanes we gave to the cayanes ... kuśānes’ (490b-I-2). ∎If from BHS cayana- (see Sieg, 1950:220).

Caracāte (n.) ‘Caracāte’ (PN in monastic records)
[Caracāte, -, -//] (464a5).

carit* (n.) ‘motion; behavior; proper observance’
[-, -, carit//] yāmṣa śalānta cari[t pernesa] ‘he created disputes concerning the proper observance’ (37a7). ∎From BHS carita-.

carke* (n.) ‘garland’
[//-, -, cärkenta] tusa tane cärkenta källā[skau] ‘thus I bring the garlands here’ (92a6). ∎A nominal derivative of 2tärk-.

calle (n.) ‘± burden, load’ or ‘impediment’ (?)
[calle, -, -//] /// pyāmtsar calle walke lyat (606a1), śūkentane trenkältsa perne peñyo muskī[ntär ] enkalñentse ṣarmtsa ywārc yärtoṣ lk[ā]ntär wertsyaṃne | calle ṣ wesäṃ miṣenta lauk[e] tarkam enkalñe | warto-wṣeṃñai saimtsa wes śayeṃ omte pintwātsa ‘because of avidity for tastes, rank and glory disappeared; because of attachment [to the material world], [those] half-pulled [to the world] are seen among the assemblies; and a burden [or ‘impediment’?] to us [are our] fields; we will set far our avidity; in the refuge of a forest-dwelling we will live there by alms’ (PK-AS16.2a3/ [Pinault, 1989:155]). ∎Whatever its meaning, it is presumably a derivative of täl- ‘raise, lift’, (as if) from a PIE *telno- (cf. Greek téllō ‘rise [of the sun]’ for the form and tlênai ‘bear’ for the meaning). See also täl-.

casi (n.) ‘± snake venom’ (?)
auśiye casi (499b2). ‣The possible meaning is inferred from casi's collocation with auśiye which probably is an adjective derived from auk, q.v., and from the word's position in a medical formula. ∎Etymology unknown.

cāk (n.) ‘hundred quarts [dry measure]’
[cāk, -, -//cakanma, -, -] wasa kantine yikṣye cāk wi tom ‘he gave for bread, [one] cāk and two tau’ (433a11), yap wāltsa wi cakanma wi tau ‘he ground barley, two cāks and two tau’ (459a5). ∎A borrowing from Chinese, cf. Old Chinese *d‘iak ‘stone; hard; barren; measure of weight; measure of capacity (= 10 dõu)’ or its Middle Chinese descendant dz̨i̯ak (contemporary Chinese shi; Naert, 1965). Compare the borrowings for similar words denoting measurements, tau (= one-tenth cāk) and ṣank (= one-tenth tau). While the Chinese antecedent for Tocharian cāk may be used of either weight or capacity, the antecedents of tau and ṣank are exclusively measures of capacity. Since the three Tocharian words are used only to measure liquids or grain, it is almost certain that all three words were measures of capacity rather than weight. However, the possibility certainly remains that cāk was also a measure of weight for Tocharian speakers as was its antecedent in Chinese.

cākkär (n.) ‘wheel; cakra, wheel as mystical symbol’
[cākkär, cakkarntse, -/-, -, cakkarwi/] sportoträ läklentaṣṣe cākkär ‘the wheel of sufferings turns’ (11a7), [pe]laikneṣṣe cākkär se walke stamoy ‘may this wheel of righteousness long endure!’ (313b5=S-5b3). -- cākkär-lakṣāṃ ‘sign of the cakra’ (109a7);
cākkär-ṣotri ‘id.’ (365b4);
cakkartse* ‘possessing a cakra’ (267b3). ∎From BHS cakra-.

cāne* (n.) a unit of money
[-, -, cāne//cāni, -, cāneṃ] pañikte pakenta kalwa wi 2 ṣkäsār plänkāre cāneṃntsa śak-wi 12 ‘Buddha obtained two [2] parts, each by sixths were sold for 12 cānes’ (KLOST.38,3 [Couvreur, 1954c:90]), tarya tumane wiltse [sic] piś känte pśāka-wi wässanmaś cāñi ‘32,552 cānes for the clothes’ (Otani-3, 1/2 [Thomas, 1954:762]). ‣The relationship of this word with kuśāne, another monetary unit, is unknown. ∎A borrowing from Chinese, cf. Archaic Chinese *dz‘ian ‘copper coin’ [= Modern Chinese qián] (Naert, 1965).

cāro only attested in the compound: cāro-korśo* ‘turban’ (?)
//ṣṣe wantau āṣtsa cāro-korśai ‘having wound a turban over the head’ (212a1). ∎Etymology unknown.

cāl* (n.[m.sg.]) ‘?’
[-, -, cāl//] śanm[eṃ w[ä]ntr[e]n[e] ot cai aiśaly[i] śaulaṣṣe ceu cālne wrocc[e] [k]us[e] /// (AMB-b1).

cāvvi (n.) ‘Piper chaba Hunter’ (a medical ingredient)
[cāvvi, -, -//] (497b6, P-3b5). ∎From BHS cavi-.

cänk- (vt.) ‘please’
Ps. II /cänk'ä/e-/ [A -, -, cañcäṃ//] entsesa attsaik eśne wawālaṣ mā cäñcan-me āyor aitsi ‘through greed [their] eyes [are] covered; it does not please them to give a gift’ (K-6a2). ∎TchB cänk- reflects PIE *teng- ‘think, feel’ [: Latin tongeō ‘nōsse, scīre,’ Gothic þagkjan ‘think, reflect on,’ Old Norse þekkja ‘perceive, recognize, know; make agreeable,’ OHG denchen ‘think,’ Old English þencan ‘id.’ (< *tongeye/o- as in Latin tongeō), Gothic þugkjan ‘seem, appear,’ OHG dunchen ‘id.,’ Old English þyncan ‘id.’ (< *tṇgye/o-), OHG dank (m.) ‘thanks, thought,’ Old English þanc (m.) ‘thought, sentiment, purpose,’ Albanian tëngë (f.) ‘resentment, grudge, ill-feeling’ (P:1088; MA:575)] (Pedersen, 1941:244-5, VW:250). It should be noted that the Tocharian present is (as if) from a simple PIE thematic *tenge/o- which is not matched in Latin or Germanic. See cäñcare (~ ciñcare) and tankw.

cäñcare (~ ciñcare) (adj.) ‘lovely, agreeable, charming, delightful’
[m: cäñcare, -, -//] [f: cäñcarya, -, -//-, -, cäñcrona] ciñcareṃ eñcareṃ mā eñcareṃ sparśmeṃ tetemu [] ciñcareṃ ... [ciñcareṃ = BHS iṣṭo] (197b2), mäntrākka alokälymi cäñcare [täñ] = BHS evam ekāntakāntaṃn te (251a1), wñā-neś cäñcareṃ brahmasvarsa weksa ‘he spoke to him with [his] beautiful brahmasvara voice’ (384b3), cäñca[r]e = BHS priyam (U-8a4). -- cäñcarñe ‘pleasure’: pyapyaints ācc[e] cäñcarñesa ṣeṣṣirkoṣ ‘surpassed by the thick pleasure of flowers’ (237a1). ∎Like its TchA equivalent cäñcär, an adjectival derivative based on the present stem of cänk-, q.v.

cämp- (vi.) ‘be able to’ [always followed by an infinitive]
Ps. I/II (= Ko.) /cämp('ä/e)-/ [A campau, -, campäṃ// -, campcer, campäṃ; AImpf. -, -, campi//; Ger. cämpalle]; Ko. I/II [= Ps.] [A -, campät, -// -, -, campeṃ; AOpt. cämpim, -, campi// -, -, cämp(i)yeṃ]; Pt. Ia /cämpyā-/ [A cämpyāwa, cämpyāsta, campya// -, cämpyās, cämpyāre] mā cämpau ci klautkästsi wrocce r[ṣā]k[eṃ] ‘I cannot make thee a great seer’ (127b2), sū cämpan-m[e] laklene waste nestsi ‘he can be a refuge in suffering’ (77a2), kā ye[s ri]ntsi mā campcer pel=ostaṣṣe totkā-yärm ‘why can you not renounce the prison of the house [even] a little?’ (5a1), ṣñār ekñentasa soytsi lāñco mā campeṃ ‘by their own possessions can kings not be sated’ (22a3), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘never could any nāga make a drop of rain to fall’ (350a3), mā wes cämpalyi erkattäṃñe kaltsi ‘we [are] not capable of bearing ill-treatment’ (79a3); mā tw=ot [ca]mpät toṃ laṃsūna lāṃṣtsi pelaikneṣṣana ‘Wilt thou then not be able to prepare the works?’ (15b5=17b7), aiśämñesā späntai wentsi cämpim-cä ‘out of wisdom may I be able to speak to thee trustfully!’ (248b2); [i]nt iṣṣe samuddär mā soyässi cämyāwa [sic] ‘I couldn't satisfy the ocean of the senses’ (TEB-63-01), ma nta ksa campya srūkalñe taṅt[s]i ‘never could anything stop death’ (46b3). ∎AB cämp- reflect PTch cämp- from PIE *temp- ‘± stretch, exert an effort on’ [: Lithuanian tempiù ‘pull in length, stretch, extend,’ tìmpa ‘sinew,’ TchA tampe ‘force, ability,’ Icelandic þambr ‘swollen, thick’ (< *‘stretched’), and possibly such other words as Latin tempus ‘time’ (< *‘stretch of time’) collected at P:1064-1065; MA:187)] (VW, 1939:127, Pedersen, 1941:162, nt. 1, VW, 1976:249-250, though details of the extra-Tocharian cognates differ). See also cämpamo.

cämpamo (adj.) ‘capable, able’
[m: cämpamo, -, -//cämpamoñ, -, -] po-cmelaṣṣi pacera mā cämpmoñ ‘parents in all lives [are] not able’ (A-1a2). -- cämpamñe ‘ability’: kos ñi cämpämñe tot weñeu ‘as much as [is] my ability, so much will I speak’ (248a2), orotse cpī mäsketrä cämpamñe ‘great is his ability’ (K-9a3);
cämpamñetstse* ‘having ability, able’: cai yakṣī orotstse-cimpamñecci ‘the yakṣas of great ability’ (506a3). ∎An adjectival derivative of cämp-.

ci See tuwe.

ciñcare See cäñcare.

citt* (n.) ‘thought, spirit’
[-, -, citt//] sälpiñ cittsa wolokmar ‘I dwell with a burning spirit’ (TEB-64-05). ∎From BHS citta-.

cittakālyät* (n.) ‘± thing anticipated’ (?)
[-, -, cittakālyät//] (405a8). ∎From BHS cittakalita-?

Cittarakṣite (n.) ‘Cittarakṣita’ (PN in monastic records)
[Cittarakṣite, -, -//] (434a4).

Cittavārg (n.) ‘Cittavarga’ (a portion of the Udānalankara)
[Cittavārg, -, -//] (A-3a3).

cittābhisaṃskār (n.) ± ‘conception of thought’ (?)
[cittābhisaṃskār, -, -//] (200b1). ∎If from BHS *cittābhisaṃskāra- (compound not in Monier-Williams or Edgerton).

citrāk (n.) ‘Plumbago zeylanica Linn.’ (a medical ingredient)
[citrāk, -, -//] (497b7, W-17a5). ∎From BHS citraka-.

Citre (n.) ‘Citra’ (PN of householder)
[Citre, Citrentse, -//] (40a3).

Cina (n.) ‘Cina’ (PN in monastic records)
[Cina, -, -//] (459a4). ‣A short form of Cinatyuti?

Cinatyuti (n.) ‘Cinatyuti’ (PN in monastic records)
[Cinatyuti, Cinatyutintse, -//] (459a5). See Cina.

cintāmaṇi (n.) ‘fabulous jewel yielding its possessor all desires’
[cintāmaṇi, -, -//cintāmaṇinta, -, -] kārūnäṣṣe cintāmaṇi ‘the jewel of compassion’ (73b5), [in Manichean script] čynt’m’nyy (Winter/Gabain:11). ∎From BHS cintāmaṇi-.

cipak (n.) ‘Pentaptera tomentosa’ (a medical ingredient)
[cipak, -, -//] (W passim). ∎From BHS jīvaka-.

ciṣṣe (adj.) ‘thy, pertaining to thee’
[m: ciṣṣe, -, ciṣṣe//] ciṣṣe saimäś kloyomar ‘I fall toward the refuge that thou providest’ (TEB-64-11), cine yāmu śrigupti yolo yāmor nauntā-ne ciṣṣek saimtsa (TEB-64-12). ∎An adjectival derivative of ci ‘thee’ (the accusative of tuwe, q.v.). See also taññe.

cukkrikäṣṣu* (n.) ‘distilled vineger’
[cukkrikäṣṣu, -, -//] (Y-2b1 [= BHS cukra-]). ∎A compound of cukra- + TchB kaṣṣu?

cūrṇ ~ cūrm (n.[m.sg.]) ‘(medicinal) powder’
[cūrṇ -, cūrṇ//-, -, curṇanma] apsāltsa yāmu pīle kektseṃne curṇanmasa ṣälypentasa nano mīsa rättankeṃ ‘[if] a wound [is] made by a sword in the body, with powders and salves the flesh will heal again’ (15b1/2=17b3), se cūrṇä kewiye wentsa kante ṣpärkaṣṣälle ‘this powder with cow urine [is] to be dissolved [at a ratio of] 100 [to one]’ (W-2a5). ∎From BHS cūrṇa-.

ce(k) See se.

cenk- See tänk-.

ceccalor See täl-.

cetaṃ (n.) ‘soul, mind’
[cetaṃ, ceta[nä]ntse, -//] (200a5). ∎From BHS cetana.

cetiṣṣe* (adj.) ‘prtng to a shrine’ (?)
///ñe ñemtsa ṣpä ̇ cetiṣṣ ̇ tane ̇ /// (507b1). ∎In form an adjectival derivative from an unattested *ceti which is presumably BHS ceti ‘object of veneration, shrine.’

cepy- (vi.) ‘± tread’ (?)
Ps. II /cepy'ä/e-/ [MPPart. cepyemane; Ger. ceppille] /// cepyemane [] cakkartsane painesa lalaṃṣkane (386a5), sankik raktisa ṣam[ā]nentse ~ eñatketse m[ā] cepi[l]l[e] mā wsaṣṣälle ‘on the community's mat the monk is not to tread unurged or to lie [on it]’ (TEB-65-17= H-149.X.4a1/2 [Couvreur, 1954b:43]). ∎Etymology unknown. VW (251) suggests a connection with Greek déphō ‘soften (by working with the hand)’ but the meaning is distant.

ceyak See se.

celāmäññe* (adj.) ‘?’
[f: //-, -, celāmäññana] pañcwarṣikänta kakonta wrocceṃ stamäṣṣäṃ celāmäññana ain wat=āyornt=asta yettse (290a1). ∎A derivative surely of celeññ- but its exact meaning and the exact method of derivation are unknown.

celeññ- (vi.) ‘appear’
Ps. XII /celeññ'ä/e-/ [MP // -, -, celentär; MPImpf. // -, -, celeññiyentär] māka täṅwañe lkātsi celenträ ‘many appear to look at love’ [?] (74a3), cākkär svastik nandikāwart ṣotruna enenka celeñiyentär ‘the cakra, swastika and nandikavarta signs appeared within’ (107a1). ∎Etymology uncertain. VW (251) suggests a connection with the family of PIE *telha- ‘lift, raise.’ Such a connection is possible but the meaning is rather distant and the exact morphology of the form of celeññ- is not matched by anything among the certain descendants of *telha-. See also celāmäññe and possibly täl-.

ceśalle See täk-.

cew See su.

caitasike (adj.) ‘prtng to the mind’
[m: caitasike, -, -//] (172a2). ∎From BHS caitasika-.

Caitike (n.) ‘Caitike’ (PN in carvan passes and graffito)
[Caitike, -, -//] (LP-14a2, G-Qa-1.2). See Caiytiśka.

Caiytiśka (n.) ‘Caiytiśka’ (PN in monastic records)
[Caiytiśka, Caiytiśkantse, -//] (461a1). ‣A diminutive of Caitike.

cok (n.[m.sg.]) ‘lamp’
[cok, -, cok//-, -, cokanma] cok ñiś twāsäṣṣim ‘may I light the lamp!’ (364a4), yṣiñe cokiś ṣalywe ‘oil for the night lamp’ (451a2), cok kekesorne ‘in the extinguishing of the lamp’ (588b8). ∎AB cok reflect PTch *cok but extra-Tocharian cognates are uncertain. It may be that we have a virtual PIE *dhēgwhu-, a derivative of *dhegwh- ‘burn’ (so Krause, 1943:32, and Pedersen, 1944:23). Against such a derivation, otherwise attractive, is that fact that Tocharian from a very early date seems to have generalized word initial ts- in this root, giving no basis for the initial c- of cok (c is the productive palatalization of Tocharian t). VW (252) reconstructs *tēgu- and connects this word with Old English þeccan ‘burn,’ fäcele ‘torch, lamp,’ OHG dahhazzen ‘flare up’ (P:1057). However Old English þeccan ‘burn’ appears not to exist (see the discussion in Bosworth and Toller) and þäcele may be merely a variant of fäcele ‘id.’ from Latin facula, all of which leaves Tocharian cok and OHG dahhazzen isolated.

codake (n.) ‘objector (in disputations), adversary’
[codake, -, -//] tusā mā wesk[e]m codake weṣṣäṃ ‘thus we do not speak, [rather] the adversary speaks’ (197a2). ∎From BHS codaka-. See also cotit.

cotit only attested as a part of a phrasal verb: cotit yām- ‘accuse’
cotit yamaṣṣa-me toy aśiyana po lalāṃṣuwa stare ‘he accused them [thus]: these nuns have finished everything’ (PK-AS-18B-a2 [Pinault, 1984b:376]). ∎From BHS codita-, past participle of cud-. See also codake.

comp See samp.

corak (n.) ‘Trigonella corniculata Linn.’ (a medical ingredient)
[corak, -, -//] (FS-a4). ∎From BHS coraka-.

col* (adj.) ‘wild’
[m: //-, -, coläṃ] ṣkäss yälloṃṣṣeṃ coläṃ yakweṃ yātäṣṣatai ‘thou didst tame the six wild horses of the senses’ (213a1). ∎Etymology uncertain. VW (252-253) suggests we have here a virtual PIE *tēlu-, a derivative of *tel- ‘± flat surface’ [: Sanskrit tala- (nt.) ‘surface,’ tālu- (nt.) (< *tolu-) ‘gums,’ Armenian t`aɫ ‘district, region,’ Greek tēlía ‘board or table with raised rim,’ Latin tellūs ‘earth’ (< *telnos rebuilt morphologically after rūs), Old Irish talam (gen. talman) ‘earth,’ Old Norse þel (nt.) ‘ground,’ Old Prussian talus ‘floor of a room,’ Lithuanian pãtalas ‘bed,’ Old Russian tъlo ‘ground,’ etc. (P:1061; MA:247)]. VW assumes a semantic development similar to that seen in Greek ágrios ‘wild,’ an adjectival derivative of ágros ‘field.’ However, it should be noted that none of the known derivatives of *tel- mean ‘field’ or the like, rather ‘earth,’ and ‘earthly’ would not seem to be nearly so good a starting point for ‘wild’ as ‘pertaining to the field’ would (so also Hamp, p.c.). Perhaps it is possible to see in col a PIE *dhwēs-lu-, a cognate of Latin bēlua ~ bellua ‘beast, large animal’ < *dhwēs-lu-ā- (cf. bēstia) from the widespread *dheus- ~ dhwes- ‘breathe, be full of (wild) spirits’ (P:268-267; MA:82). Perhaps Latin b- is regular for PIE *dhw- when the *-w- has not otherwise been absorbed (cf. forēs ‘doors’).

colorme* (n.) ‘?’
[//-, -, colormeṃ] /// [tärkarwa]tstse i[pre]r ramt colormeṃtsa mant /// (355b2).

Cowaśke (n.) ‘Cowaśke’ (PN in graffito)
[Cowaśke, -, -//] (G-Su7).

cowai (particle) only in the compound or phrasal verb: cowai tärk- ‘rob’
c[owai tär]k[a]n[aṃ] ś[aumo] kos [c]wi [ritteträ] ‘a man robs as much as he can gather to himself’ [cowai tärkanaṃ = BHS vilumpati] (22a2/3), [tumeṃ no a]lyai[k c]owai tärknaṃ [= BHS vilumpanti] cowaicce cowai tärkauca [= BHS viloptā] cowai tärkau mäske[tär] [ = BHS vilupyate] ‘for, however, others rob the robber, the robber becomes the robbed’ = BHS tato nye vilumpanti sa viloptā vilupyate (22a3), ñakta Puttisene ce [= kuce] sankrām lkāṣi taiseṃ terisa [c]owai carka ‘O lord, whatever monastery P. has visited, he has robbed in that same fashion’ (DAM-507-a7/8 [Pinault, 1984a:24]). -- cowaitstse* ‘± robber’ (see above). ∎Etymology uncertain. Since cowai occur only in this compound its exact meaning cannot be tested from other contexts. Penney (1989:66) plausibly suggests that cowai is not at heart an adverb but rather the accusative singular of an otherwise unattested noun meaning ‘theft, robbery’ and that cowai tärk- is etymologically something on the order of ‘commit a robbery.’ Hilmarsson (p.c.) then plausibly connects this word with Gothic þiufs ‘thief,’ Old Norse þjófr ‘id.,’ Old English þēof ‘id.,’ OHG thiob ‘id.,’ and Old Norse þȳfi ‘theft,’ Old English þīefe ‘id.,’ OHG thiuba ‘id.’ (MA:543). The Tocharian word might represent *teup-eha-h1en-. The Germanic-Tocharian correspondence would be remarkable. Less plausibly, VW (253), assuming the meaning to be ‘away,’ takes it to be a frozen accusative singular of a noun whose nominative singular would have been *cowo, a borrowing from an unattested TchA source, itself descended from a PIE *dēw-u- and related to Sanskrit dūrá ‘far off,’ Hittite tūwa (< endingless locative *duweha) ‘far, in(to) the distance,’ tūwats ‘from afar,’ tuwān ... tuwān (< *dweham) ‘here ... there,’ Greek dēn (< *dweham) ‘(for) a long time,’ all derivatives of a PIE noun *dweha- ‘distance (in either time or space)’ for which one should see Melchert, 1984:30. (Cf. also Eichner, 1978:160, fn. 69.)

cau See su.

cautāṃ (n.) ‘honey’
[cautāṃ -, -//] cautāṃ = BHS kṣaudra- (Y-2b5). ∎Etymology unknown. See also mit.

ckācko* (n.) ‘leg, (particularly) shin, calf’
[-, -, ckāckai/-, -, ckāckane/] onkolma tañ lkātär saiwai ckāckaine ‘a she- elephant is seen on thy left calf’ [in a top to bottom description after a mention of the thighs] (74b6), ///ne caṇḍāli waikiññeṃ penkeṃpa tasemane mcuṣkantaṃts ckāckane ersank śa/// ‘... comparing the legs of the princes with the penke of the untouchable ...’ (589b5). -- ckāckaṣṣe ‘prtng to the leg or shin’: ckāckaṣṣe mrestīwe warsa päkṣalle ‘shinbone marrow with water [is] to be cooked’ (W-5a5). ∎Etymology uncertain. VW (252) suggests a reduplicated formation, like that seen in pyāpyo ‘flower.’ He takes it to be (as if) from a PIE *teukeha-teukeha- and compares *teukeha- to OHG dioh, Old Norse þjó, Old English þēoh (nt.) ‘thigh.’ The semantic side of the equation is of course excellent but the phonological side less so. The loss of PIE *-äu- in both its occurrences in a putative *cäukā-cäukā- is both surprising and ad hoc. Phonologically easier is Anreiter's assumption (1984:64ff, with differing details) of a reduplicated derivative of *tek- ‘run,’ namely *tekeha-tekeha-. Very difficult is K. T. Schmidt's suggestion (1980:40) of a relationship with Sanskrit sakthi, Avestan haxti- ‘thigh.’ Under this hypothesis, the Tocharian and Indo-Iranian words would be from a PIE *skakt- with different metathesis and dissmilatory loss.

cke See cake.

cpi See su.

cmimra ‘?’
/// yśamna cmimra mlake/// (584b6). ‣Perhaps with Krause (1952:247) a misspelling for cmimar ‘may I be born.’

cmel, cmeltse, cmelṣe, and cmelaṣṣe See camel.

cmelñe See täm-.

cro(-) ‘?’
///ṣleṃts tsänkarwane cro/// (518a6).

cwi See su.

cwiññe (adj.) ‘belonging to him, his’
[m: cwiññe, -, -//] [f: //-, -, cwiññana] kre[ntau]n[a]ne cwiññana ‘in his virtues’ (15b2/3). ∎A derivative of the masculine genitive singular cwi ‘his.’ See further s.v. se.

cwimp See samp.

chandakanivartaṃ* (n.) a meter of 4 X 12 syllables (rhythm: 5/7, or 7/5).
[-, -, chandakanivartaṃ//] (86b4).

jaṭ (n.[m.sg.]) ‘braid’
[jaṭ -, -//] (TEB-59-27). ∎From BHS jaṭā-. See also jaṭiläññe*, jaṭilapūrvake*.

jaṭiläññe* (adj.) ‘provided with a braid’
[m: -, -, jaṭiläññe//jaṭiläññi, jaṭiläññeṃts, -] poyśi saswe jaṭilñe sānk päs wāya ‘the lord Buddha led the braided one away [to] the community’ (108b2). ∎A Tocharian derivative in -ññe from BHS jaṭila-. See jaṭ.

jaṭilapūrvake* (adj.) ‘formerly having a braid’
[m: //-, -, jaṭilapūrvakaṃ] (108b3). ∎From BHS jaṭilapūrvaka-.

Jambudvīp (n.[m.sg.]) ‘Jambudvīpa (India)’
[Jambudvip, -, Jambudvip//] (3a2): -- jambudvipṣṣe* ‘prtng to Jambudvīpa’ (217a4). ∎From BHS Jambidvīpa-.

jar (n.) ‘old-age’
[jar, -, -//] (180a3). ∎From BHS jarā-.

jarāmaraṃ (n.) ‘old-age and death’
[jarāmaraṃ -, -//] (149b5). ∎From BHS *jarāmaraṇa- (compound not in M-W or Edgerton).

jātak* (n.) ‘story of a buddha's previous incarnation’
[//jātakänta, -, -] (104b6). -- jātakäṣṣe ‘prtng to a jātaka’ (77a5). ∎From BHS jātaka-.

jāti (n.) ‘birth’
[jāti, -, jāti//] (149b5). ∎From BHS jāti-.

Jātiśroṇe (n.) ‘Jātiśroṇa’ (PN of a brahman)
[Jātiśroṇe, Jātiśroṇi, -//] (2b4).

jāmadigniñe (adj.) ‘prtng to Jamadagni’
[m: jāmadigniñe, -, -//] (K-12a5).

jīvak See cipak.

jīvake (n.[m.sg.]) ‘living being’
(373.b). ∎From BHS jīvaka-.

jīvanti (n.) ‘cocculus cordifolia’ (a medical ingredient)
[jīvanti, -, -//] (497a1). ∎From BHS jīvantī-.

Jetavaṃ* (n.) ‘Jetavana’ (PN of a grove near Śrāvastī)
[-, -, Jetavaṃ//] (A-4a4).

jojjä ‘?’
kausa jojjä y ̇/// (424a1).

Jñāti (n.) ‘Jñāti’ (PN of a woman)
[Jñāti, -, -//] Jñāti-seyi = BHS Jñātiputrasya (28b5).

jñātike* (n.) ‘relative, kinsman’
[-, -, jñātikeṃ//] jñātikeṃ wāpatsi watkaṣäṃ mā tränko ‘[if] he orders a relative to weave [it], [it is] not a sin’ (H-149.37b5 [Thomas, 1954:727]). ∎From BHS jñātika-.

Jñānakāme* (n.) ‘Jñānakāma’ (PN in monastic records)
[-, Jñānakāmi, -//] (477a2).

Jñānakupte (n.) ‘Jñānagupta’ (PN in graffito)
[Jñānakupte, -, -//] (G-Su12).

Jñānaghoṣe (n.) ‘Jñānaghoṣa’ (PN in graffito)
[Jñānaghoṣe, -, -//] (G-Su33).

Jñānacaṃndre (n.) ‘Jñānacandra’ (PN in monastic records)
[Jñācandre, -, -//] (G-Su34.1.2).

Jñānamokṣe (n.) ‘Jñānamokṣa’ (PN in graffito)
[Jñānamokṣe, -, -//] (G-Su25.b).

Jñānawirye (n.) ‘Jñānavīrya’ (PN in graffito)
[Jñānawiryem -, -//] (G-Qa4.b.1). See also Ñānawirye.

jñānasaṃbhār (n.) ‘a great amount of knowledge’
[jñānasaṃbhār, -, -//] (591b3). ∎From BHS jñānasaṃbhāra-.

Jñānasene (n.) ‘Jñānasena’ (PN in monastic records)
[Jñānasene, -, Jñānaseneṃ//] (DAM-507-a3 [Pinault, 1984b:24]). See also Ñānasene.

Jñānasome (n.) ‘Jñānasoma’ (PN in graffito)
[Jñānasome, Jñānasomentse, -//] (G-Qm6). See also Ñānasome.

Jñānasthite (n.) ‘Jñānasthita’ (PN of a Tuṣita-god)
[Jñānasthite, -, -//] (77a2).

jñāpake* (n.) ‘rule, law’
[-, -, jñāpake//] (197a2). ∎From BHS jñāpaka-.

jyotiraso (n.) a kind of jewel
(242b2) ∎From BHS jyotīrasa-.

jyotiṣpati (n.) ‘Cardiospermum halicacabum Linn.’ (a medical ingredient)
[jyotiṣpati, -, -//] (W-2b3). ∎From BHS jyotiṣmatī-.

ñ1 enclitic pronoun of the first person singular. See ñäś.

ñ2 the ending of the causal ∎Possibly we have here an archaic instrumental of an n-stem, namely -niT seen in (Vedic) Sanskrit dakṣiṇít ‘with the right hand,’ or, outside of n-stems, in cikitvít ‘with attention, care,’ or in the Hittite instrumental ending -it (for the Sanskrit and Hittite, cf. Melchert, 1984:98). One should note with Melchert that the -it occurs with both thematic and athematic nouns.

ñake (adv.) ‘now’
śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä atyaṃts a[k]entasa ‘the life of men [is] now [as] little [as] the droplet of water on the tips of grass’ (3b3/4), nauṣsu plyāwa alyenkäṃ ceṃ ñake ceu wes pälwāmo ‘earlier he lamented others, now we lament him’ (46b2), kuse no su Uttare mñcuṣke ṣai se ña[k]e Rāhule st[e] ‘whoever prince Uttara was, he is now Rāhula’ (95a2), pinkte meñe āra ñake ṣuktañce ṣkas meñantse-meṃ motte [lege: mante] ñwe mape śātre śwātär ‘the fifth month has ended; now from the seventh [day] of the sixth month on is newly ripened grain to be eaten’ (461a4/5), larauñe śaul kekts[e]nn[e] ... ñke ra cämpim mussi [ñke ra = BHS adyāpi] ‘may I be able to put aside love of life and body even right now!’ (S-3a1/2). ‣Form, function, and position in its clause are discussed by Thomas, 1979. ∎Presumably with VW (323) (as if) from PIE *ne-gho where the *ne is the same as that seen in Sanskrit ná ‘likewise,’ Old Latin ne ‘as,’ Lithuanian nè ‘as,’ Latin ego-ne, tū-ne, etc. or Greek (Thessalonian) hó-ne, tó-ne, etc. (P:320). This *-ne would be related in some fashion to the pronominal *h1(e)no-. The *gho is a particle of reinforcement often occuring after pronouns, e.g. Sanskrit sá gha, OCS -go, etc. (P:417). The entire *ne-gho may be matched by Serbo-Croatian nego ‘as’ (in comparatives). See also ṅke.

ñakte (nm.) ‘god’ [voc. ñakta often used as respectful address to a king] [ñakteṃts ñakte is an epithet of the Buddha or of a maitreya]
[ñakte, ñaktentse, ñakte (voc. ñakta)/ñaktene, -, -/ñakti, ñakteṃts, ñakteṃ] ñäkteṃts ñakte pūdñäkte lac lename[ṃ tso]nkaiko ‘the god of gods, the Buddha, went out of [his] cell at dawn’ (5b3), ñakteṃ śāmnane ‘among gods and men’ (30b4), te weweñ[o]rmeṃ ltaiś ñaktene ‘having said this the two gods left’ (88b5), ñäktetsä = BHS -devānām (251b1), wärttoṣṣi ñakti ‘the forest gods’ (364b7), ñakt[e]ntse = BHS buddha- (U-11b1). -- ñäktetstse* ‘having gods’ (PK-NS306/305a3 [Couvreur, 1977:177]);
ñäkteññe ‘divine’ (H-149-Add.122a4). ∎TchA ñkät and B ñakte reflect PTch *ñäk(ä)te but extra-Tocharian connections are not altogether clear. VW (326-327) suggests a derivation from PIE *h1neḱ- ‘obtain, take’ [: Sanskrit aśnóti ‘attains,’ náśati ‘id.,’ Lith. nešù ‘carry,’ TchB enk- ‘take, seize,’ etc. (P:316-318; MA:35)], i.e. *h1neḱto- ‘he who brings, he who obtains.’ He notes the semantic similarity (which stops well short of a semantic identity) with Sanskrit bhága- ‘master,’ Avestan baɣa- ‘master, god,’ derivatives of a verb seen in Skt, bhájati ‘shares.’ Alternatively Watkins (1974:102) takes ‘god’ to be ‘the libated one’ (from PIE *ǵheu- ‘pour’ [P:447-448; MA:448]) with reference to Sanskrit āhuta- ‘begossen’ as an epithet of Agni. Normier (1980:267ff.), however, is probably right in taking PTch *ñäk(ä)te to reflect a virtual PIE *ní-ǵhuhx-to- ‘± the one called down’ (more particularly *ní-ǵhuhx-to- with the retracted accent characteristic of nouns derived from adjectives). The vowel of the root syllable has been shortened to *-u- (or the laryngeal was lost) in pre-Tocharian but after that the development is phonologically regular. Normier suggests that the laryngeal is lost as a result of the word's being a compound and comparing such formations as Sanskrit suṣuti- ‘easy birth’ from sū-. The existence of such "compositional loss" of laryngeals, at least when not before a vowel, is, however, controversial (Mayrhofer, 1986:149-150). In any case, such an explanation for the Tocharian short vowel will not account for the short vowel in what by this hypothesis is the closest extra-Tocharian cognate, namely Germanic *guδa- (nt.) ‘god’ (< *ǵhutóm) (cf. P:413; MA:231). For this Germanic word and for related words with a short vowel in Celtic (cf. Old Irish guth (m.) ‘voice’ < *ǵhutus) and Gallic gutuater, the designation of a class of priests, which may be *ǵhutu-pḥater- ‘father (= master) of the invocation [of the gods]’), Normier adduces a general rule, "Dybo's Law," of pretonic shortening of *-ū- and *-ī (usually from *-uhx- and *-ihx-) in Germanic, Celtic and Latin (e.g. Proto-Germanic *sunu- compared to Sanskrit sūnú- or Proto-Germanic *wira-, Latin viro-, Old Irish fer ‘man’ but Sanskrit vīrá- ‘id.’). However, Dybo's Law is not without its problems and the more general question of aniṭ and seṭ roots awaits a unified solution. See also ñäkciye, ñäkteñña, yñakteṃ, kauṃñäkte, pudñäkte, pañäkte, bramñäkte, ylaiñäkte, śrīñäkte, and, more distantly perhaps kwā-.

ñakre* (n.) ‘± darkness’ (?)
[-, -, ñakre//] /// epastyu śaiṣṣe lyuśsi ñakremeṃ ‘skilled one, to illuminate the world from darkness’ (244b3). ∎If the meaning is correct, then this word is the exact equivalent of the otherwise isolated Latin niger ‘black, dark,’ both being from a PIE *niGro- where the *-G- may be either aspirated or not, palatal or velar (Isebaert, 1977[79]:382).

ñatke (adv.) ‘± urgently, quickly’ (?)
/// wektse w[e]k tärkänaṃ ñätke kārāś yaṃ ‘he utters a loud voice and quickly goes toward the forest’ (118b1), (283a1). ∎If correctly identified as to meaning, a derivative of nätk- and the formation underlying eñatketstse?

Ñatte* (n.) ‘Ñatte’ (PN in monastic records)
[-, Ñatti, -//] (463a5).

ñare (n.[m.sg.]) ‘thread; (both sg. and pl.) fringe’
[ñare, -, ñare//-, ñreṃts, -] mäkte ña[re] tne pännowo kos sarkimpa w[ā]p[ā]trä ‘as here the stretched thread, as often as it is woven with the warp’ (3b5), watkaṣṣi pi pañäkte niṣīdaṃ ñremeṃ kälymi raso tsamtsi ‘may the Buddha order the sitting-mat to increase a span [in] the direction from the fringe’ (H-149.X.4a6 [Couvreur, 1954b:43]). ∎Etymology uncertain. VW (1941:77, 1976:324) takes ñare to reflect a PIE *nero- and related to the otherwise isolated Baltic group represented by Lithuanian neriù ‘thread a needle’ or narýs ‘joint, articulation’ (P:257-956; MA:573). It is also possible to see in it a PTch *ñärwe- (cf. ṣmare ‘fat’ < *smerwo-) and thus the equivalent of Latin nervus ‘sinew, tendon, nerve.’ As Meillet and Ernout explain (1967:439), in nervus (< *nerwo-) we have a popular deformation of *neuro- still to be seen in Greek neûron ‘id.’ and related to the widespread PIE *(s)neh1- ‘weave, spin’ (P:973) and its nominal derivative *(s)neh1-wṛ ‘sinew, tendon’ from which, by backformation was formed the derived verbal root *(s)neh1w- (i.e. *(s)neh1-wṛ is reanalyzed as *(s)neh1wṛ) A connection with *(s)neh1- was proposed for ñare by Meillet in Hoernle, 1916:381. In any case, not a derivative of närs- ‘press, urge,’ q.v. (Krause, 1952:254). See also ṣñor.

ñaś (pronoun) ‘I, me’ ; plural: wes ‘we, us’
[ñaś (~ ñäś, ñiś), ñi, ñaś (~ ñäś, ñiś)/wene, -, wene/wes, wesi ~ wesäñ, wes] ∎The formation of the first person singular pronoun in Tocharian is as thorny a thicket of morphology and phonology as one can find there. TchA is practically unique in Indo-European in distinguishing a masculine and feminine first person singular pronoun, as näṣ (m.) and ñuk (f.). Neither matches, in any obvious way, the unisex TchB pronoun ñaś. Starting from the enclitic -ñ, we note that there is general agreement that this must represent a PIE accusative *me/*mé or reduplicated *méme (see the discussion of Cowgill, 1965:170). PIE *méme remains as such only in Indic (Skt. máma). In Balto-Slavic and Iranian we find the dissimilated (Aves an mana) and in Greek and Latin we have derived genitives showing dissimilatory loss (Latin meus and Greek (emós). In Greek the same dissimilation must be seen in the accusative emé.
Tocharian too starts from *mene or, perhaps with very early loss of an unstressed vowel, *mne. This *m(e)ne became *m(ä)ñä > *mñä > *ñä, whence the initial ñ- was extended throughout the paradigm (VW:315, with previous literature). The TchB nom./acc. ñaś must be in Indo-European terms memé ge (cf. Greek emé ge and Gothic mik from *me ge); this Tocharian-Greek-Germanic equation goes back to G. Schmidt (1978). The genitive singular must be *ñä + the genitive ending -i (< PIE *-eis). In pre-Tocharian A a nominative *yäku, regularly from *eǵō-hxom (= Greek egōn and is similar to Sanskrit ahám from *eǵ-hxom; cf. also the second person sg. *tuwe (B t(u)we and A tu from *tū-hxom), was conflated with *ñä, originally only accusative, to give *ñäku whence feminine ñuk (P:291, 702; MA:454). Cf. Jasanoff (1989) though details differ. TchA näṣ and nāñi remain opaque to me though Jasanoff has suggestions for them.
TchA was and B wes are normally taken to reflect PTch *wes, a conflation of the PIE nominative first person plural stem *wei- and the oblique *nos (generalized to the nominative in Latin nōs and Albanian na < *nos), thus only accidentally looking like the PIE second person plural oblique stem *wos (VW:547, following Petersen, 1935:205, and Pedersen, 1941:133ff.) The PIE word-final *-s is preserved here in a monosyllable (as in ṣkas ‘six’ from *s(w)eḱs). The dual wene is (as if) from PIE *woh1 (similarly rebuilt from *noh1) plus the regular dual ending -ne (< *-noh1) (P:758; MA:454). See also -1ñ, ñiññe and ñśaṣṣe.

ñasso (n.) ‘share, portion, inheritance’
[ñasso, -, -//] s[e] [lege: kuse] ñasso [ṣäp] cewsa = BHS yoṃśaś cānena [yoṃśaś = yo aṃśaś] (547a2). ∎Perhaps (as if) from PIE *nesweha-h1en- (> *ñäswoyo > *ñäss(o)yo [*-s- is lengthened before an original *-w- as assumed by Jasanoff (p.c.) and the *-w- is lost before a back vowel] > *ñässo by loss of *-y between o's and contraction [Adams, 1988d]). This *neswehah1en- would be a derivative of *nes- ‘± go back to, seek out a (good) state or place.’ Semantically we would have a change from *‘that which is sought’ to ‘that which is attained.’ See also ñäsk-.

Ñānattewe (n.) ‘Jñānadeva’ (PN in graffito)
[Ñānattewe, -, -//] (G-Qm7).

Ñānawirye (n.) ‘Jñānaīrya’ (PN in graffito)
[Ñānawirye, -, -//] (G-Qa4.a). See also Jñānawirye.

Ñānasene (n.) ‘Jñāsena’ (PN in graffito)
[Ñānasene, -, -//] (G-Qm7). See also Jñānasena.

Ñānasome* (n.) ‘Jñānasoma’ (PN in graffito)
[-, Ñānasomi, -//] (G-Su14). See also Jñāasome.

ñās See ñyās.

ñātse See ñyātse.

ñäkciye (adj.) ‘divine’
[m: ñäkciye, -, ñäkciye//ñäkc(iy)i, -, ñäkciyeṃ] [f: ñäkciya, -, ñäkciyai/ ñäkciyane, -, -/ñäkciyana, -, ñäkciyana] ñäkcye ... śaiṣṣene = BHS svarge (14a6), ñäkcyai = BHS divya (23a3), ñäkcye śaiṣṣeś = BHS devalokam (23a3), tūsa pilko ñäk[c]iye yänm[āṣṣäṃ] ‘thus he achieves divine insight’ (523a6), ñäkcyenne yśelmen[n]e = BHS divyeṣu kāmeṣu (H-149-ADD.105b3 = U-4 [Thomas, 1972a:230, fn. 21]), ñäkciye = BHS devako (U-18b6). ∎An adjectival derivative of ñakte, q.v.

ñäkteñña (n.) ‘goddess’
[ñäkteñña, -, -//] ś[a]na ñäkteñña weṣṣäṃ ‘the woman, the goddess, speaks’ (88b3). ∎The feminine of the adjective ñäkteññe ‘divine’ (s.v. ñakte). Cf. also TchA ñäkteññā ‘id.’

ñäś See ñaś.

-ñäṣṣe (adj.) ‘-seeking, exerting (?)’
[m: -ñäṣṣe, -, -//] [f: //-, ñäṣṣanaṃts, -] /// nervvaṃ-ñäṣṣe /// ‘nirvana-seeking’ (140b2), /// ñäṣṣanaṃts = BHS ceṣṭānāṃ (H-149.47b5 [Couvreur, 1966:162]). ∎An adjectival derivative of ñäsk-, q.v. For the formation one should compare -paṣṣe from pāsk-.

ñäsk- (vt.) Act: ‘demand, require’; Middle: ‘seek’ [akālk ñäsk- ‘cherish a wish’]
Ps. II /ñäsk'ä/e-/ [A ñaskau, -, ñaṣṣäṃ// -, -, ñaskeṃ; AImpf. -, -, ñaṣṣi//; MP -, -, ñaṣtär// -, -, ñäskentär; MPImpf. ñäṣṣimar, ñäṣṣitar, ñäṣṣītär// -, -, ñä(ṣṣi)yentär; APart. ñäṣṣeñca; MPPart. ñäskemane; Ger. ñäṣṣalle]; Ko II (= Ps.) [A ñaskau, -, -//; MP ñäskemar, -, -//]; Pt. /ñäṣṣā/ [A -, -, ñaṣṣa//] mapi ca[mpät] c[e]u pito rīntsī kuce ñiś ñäskau-cmeṃ ‘thou canst not indeed renounce the price that I require from thee’ (100a1), tumeṃ su Upanandeṃnmeṃ kampāl päst ññaṣṣi [sic] ‘then he demanded the cloak back from U.’ (337b1), śrāddhe ṣek ñaṣträ kre[ntäṃ] l[k]ātsi ‘a believer always seeks to see good [ones]’ (23a6/7), ankaiṃ ytārasa [lege: ytārisa] mokṣ cai ñäskentär ‘they sought extinction/deliverance by a false path’ (30a7), ce akālk ṣek ñäṣṣī[tär] ‘he always cherished this wish’ (28b8); paine toṃ ātpi āyor ñäskau-ne ‘I will require both his feet [as] a gift’ (Amb-b2); ñaṣṣa Śreṣṭhakeṃ kakāte-ne akālkäś ‘he required Ś. [to come forward] and invited him to a wish’ (22a5). ∎TchB ñäsk- reflects PTch *ñäsk- (as if) from PIE *nes-sḱe/o-, a derivative of *nes- ‘± move (back) toward or seek out a good state or position’ [: Greek néomai ‘return home,’ Sanskrit násate ‘unite with, approach,’ OE genesen ‘save’ (P:766-767; MA:484)] with the -sḱe/o- extended throughout the paradigm (as also in the case of nāsk- ‘bathe, swim,’ pāsk- ‘guard,’ tresk- ‘chew,’ etc. [one might notice, too, that all these verbs have a full rather than zero-grade of the root]). PIE *nes- is represented by Sanskrit násate ‘approaches, resorts to [a person]; copulates,’ Greek néomai ‘go/come (back) [home],’ Gothic ganisan ‘recover, get well; be saved,’ Sanskrit níṃsate ‘touch closely, kiss; salute,’ Greek nīsomai (somewhat irregularly from *nínsomai) ‘go/come (back).’ This connection, which seems to be routinely accepted from the Germanic side (Feist and Lehmann for Gothic) as well as from the point of view of Indic (Mayrhofer), is doubted, for semantic reasons, by Frisk (1970:305). However, the morphologically exact three-way equation of *nes/o- and the even more probative two-way equation of *ninse/o- would seem to be unassailable. All the attested meanings can be derived from that given above (which differs from that given by Pokorny [766] ‘sich vereinigen, geborgen sein’) by relatively straightforward processes of semantic change. In Germanic it has narrowed to ‘go back to a good state’ while in Greek it has narrowed to ‘go back to a good place.’ In Indic we have broadening from ‘go/come toward a good state/place’ to ‘go toward, approach, resort to’ and in Tocharian to ‘seek (out).’ Not (with VW:324) from a PIE *mnesḱe/o- from *men- ‘think’ for both semantic and morphological reasons (where would the *-e- of such a form come from?). See also neske, -ñäṣṣe, ñasso and, borrowed from TchA, ñyās.

ñi See ñaś.

ñ(i)kañce* (adj.) ‘silver(n)’
[m: -, -, ñ(i)kañce//ñ(i)kañci, -, ñ(i)kañceṃ] [f: -, -, ñ(i)kañcai//] ysāṣṣeṃ ñikañceṃ wmera ‘gold and silver jewels’ (109a4). ∎An adjectival derivative of ñkante, q.v.

ñikciye See ñäkciye.

ñiññe (adj.) ‘my, prtng to me’
[ñiññe, -, ñiññe//] po läklentaṃts kselñeṣṣe sak källoyeṃ piś cmelṣi ñiññ=akālksa ‘by my wish may those of the five births achieve the good fortune of extinguishing all sufferings’ (S-7b3), /// nesäṃ ñiññe = BHS nāsti mamāyitam (U-25a7). -- ñiññeṣṣe* ‘id.’: ñiś ñiññeṣṣeṃ wäntarwa weśeññai-yärm eñcīmar (S-5b5). ∎An adjectival derivative of ñi ‘my’ (the genitive of ñaś, q.v.).

Ñirot (n.) ‘Nirodha’ (PN of a prince)
[Ñirot, -, -//] (294a3).

ñu (number) ‘nine’
ṣuk[t] okt śak wat satāṣṣäṃ | ṣkas piś ñu wat no ṣaṃṣtär ‘seven, eight, or ten he exhales; however, he counts six, five or nine’ (41a8/b1), tricemeṃ-ne ñune ‘in the third month, on the ninth [day]’ (LP-31a2). -- ñu-ñu ‘by nines’: ñu ñu pakenta tsarästär ‘it is divided into shares by nines’ (591a3) [see also ñuwār];
ñu-meñantse-ne ‘on the ninth of the month’ (433a28). ∎AB ñu reflect PTch *ñuw(ä) from PIE *(h1)néwṇ or possibly *(h1)néwṃ (on which see below) [: Sanskrit náva, Avestan nava, Armenian inn (< *enwṇ), Greek ennéa (rebuilt after the ordinal *enwṇto-), Albanian nëndë (< *(h1)newṇti-), Latin novem, Old Irish nói n-, Gothic niun, Lithuanian devynì, OCS devętь (= Albanian nëndë, with the initial, as in Baltic, by dissimilation from the following *-n- or by influence of the word for ‘ten’ *deḱṃ, or both) (P:318-319; MA:403)] (Sieg/Siegling, 1908:927, VW:328-329). It is usually assumed that the final sound was *-ṇ and that the *-ṃ presupposed by Latin novem (cf. the ordinal nōnus) and TchB ñumka ‘ninety’ is by analogy to *septṃ ‘seven’ and *déḱṃ ‘ten.’ See also ñunte, ñumka, and ñuwār.

ñunte (adj.) ‘ninth’
[m: ñunte, -, ñuñce//-, -, ñuñceṃ] śkänte-ñunte ‘ninteenth’ (123b4), ñuñce meṃ-ne ‘in the ninth month’ (LP-11a2). ∎From PIE *(h1)newṇto- [: Greek eínatos (< *enwṇto-), Gothic niundo, Lithuanian deviñtas, OCS devętъ, and, morphologically more distant, Sanskrit navamá-, Avestan naoma- (both < *newemó-), Old Irish nómad, Welsh nawfed (both < *neumeto-), and Latin nōnus (< *neweno-) (P:319; MA:403)]. Cf. Winter, 1991:138-139. See also ñu.

ñuṃṣṣu(-) ‘?’
/// palāmai ṣpä | ñuṃṣṣu/// (584a8).

ñumka (number) ‘ninety’
ñumka klautkents=ākalṣlyets ytariṃ toṃ waiptār akṣāre ‘they announced, all separately, the paths of the ninety ways to [their] students’ (28a5). -- ñumka-ṣe ‘91’;
ñumka-ṣkas: ‘96’;
ñumka-okt ‘98’;
ñumka-ñu ‘99’. ∎TchB ñumka is the best evidence we have that the PIE word for ‘nine’ was *(h1)néwṃ rather than *(h1)newṇ (see the discussion s.v. ñu). A PIE *(h1)newṃkomt would give regularly ñumka (for the development of -ka see the discussion s.v. täryāka). On the other hand, the -m- may reflect the analogical interference of *deḱṃ. TchA nmuk shows mysterious depalatalization and rebuilding after oktuk ‘eighty’ (cf. Smith, 1910:132, VW:319, Winter, 1991:121-122). See also ñu.

ñultse (number) ‘nine thousand’
keṃ ñor ṣukt nrainta toṃ tmān[e] ñul[tse] kwärsarw=enkwa keṃ ‘beneath the earth [are] these seven hells, nineteen thousand leagues surrounding the earth’ (45b3). ∎A compound of ñu + yaltse.

ñuwār (adv.) ‘by nines’
ñuwār pake[nta] puttanktär ‘it is shared out by nines’ (591a4). ∎From ñu ‘nine,’ q.v., + the distributive suffix -ār. See also ñu-ñu, s.v. ñu.

ñuwe (a) (adj.); (b) (n.) (a) ‘new’; (b) ‘day of the new moon’
[m: ñuwe, -, ñweṃ/] (a) ñweṃ prastrāṃ yā[kwameṃ] ‘a new bedroll from wool’ (316b4), ñwe mape śātre śwātär ‘newly ripe grain is eaten’ (461a5), cewä śerkwameṃ wente yamaṣle cew wentesa ñuwe kuntiśke taṣale ‘from this cord a covering [is] to be made; over this covering a new little pot [is] to be put’ (M-3b2);
(b) ñweṃne trukāle Sumaiśe wasa kantine yikṣye ‘on the newmoon-[day] S. gave [as his] share flour for bread’ (433a6), piś kṣuṃntsa ñuñce meṃne [] ñweṃne ‘in the fifth year of the regnal period, in the ninth month, on the day of the new moon’ (LP-11a2). ∎TchA ñu and B ñuwe reflect PTch *ñäwe from PIE *néwo- [: Sanskrit náva-, Avestan nava-, Greek néos, Latin novus, Old Lithuanian navas, OCS novъ, Hittite newa-, all ‘new’; more distantly Gothic niujis, Lithuanian naũjas ‘new’ (< *neuyo-), or Armenian nor ‘new’ (< *nowero-?), etc. (P:769; MA:393)] (VW, 1941:77, 1976:328). See also ñwetstse and possibly naimaññe.

ñem* (n.[f.pl.]) ‘name’ [ñem tā-, ñem ai-, ñem klāw- ‘to name’]
[-, -, ñem//-, ñemnaṃts, ñemna] rājarṣi ṣey Gaye ñem om mäskeñca cwi ñemtsa wartto klāwa ‘there was a seer, Gaya [by] name there [and the Buddha] called the woods by his name’ (108b2), ñem ersna kselñemeṃ ‘from the extinction of name and form’ [= BHS nāmarūpaniro] (157b1), [śānta] ñem tässānte ‘the sheep were named’ (349b5), kete ñemntsa pwarne hom yāmäṃ su mā walke na ṣṭa ‘in whosoever's name one will make an oblation in the fire, he [is] not long destroyed’ [= ‘it is not long before he is destroyed’] (M-1b5), ñemne = BHS saṃjña- (Y-3b1). -- -ñematstse* ‘having [such-and-such] a name’: ñake palsko ṣärpalñe-ñemace pratihar[i sä]lk[āte-meś] ‘now the wonder having the name of thought and explanation was drawn out for you’ (108b7), [U]ttare-ñemase soy ‘[his] son, Uttara by name’ (401a2) [for the formation, see Winter, 1979];
ñem-kälywe ‘fame’: keklyauṣormeṃ krent ñem-kälywe wroccu wlo tañ ‘having heard of thy good fame, O great king’ (AMB-b4);
ñem-kälyweṣṣe ‘prtng to fame’: ñem-kälyweṣṣe mahursa ṣäñ tärne yaiytu ‘thine own head decorated with the diadem of fame’ (214b1/2). ∎TchA ñom and B ñem reflect PTch *ñēm (the rounding of PTch *-ē- to -o- in TchA is regular in the neighborhood of a labial), (as if) from PIE *h1nēmṇ, a variant of the more usual *h1nomṇ ‘name’ [: Sanskrit nāma (nt.), Avestan nāma (nt.) (the Indo-Iranian forms could be from either *h1nomṇ or *h1nēmṇ--whatever its origin, the -ā- has been extended throughout the paradigm as well as fixed accent on the root syllable [if that was not original]), Armenian anun (< *h1nomno-?), Greek ónoma (nt.) (assimilated from *énoma), Albanian emër (m.) (< *h1ṇmen-), Latin nōmen (nt.) (with the long vowel by conflation with *(g)nōmen ‘sign’--cf. cognōmen ‘surname’ [Cowgill, 1965:156]), Old Irish ainmm n- (nt.), Welsh anu (< *h1ṇmṇ), Gothic namo (nt.) (< a "collective" *h1nomōn), Old Prussian emnes ~ ennens (m.) (< *h1ṇmen-), OCS imę (< a "collective" *h1ṇmēn), Hittite lāman- (with dissimilation of the initial nasal), all ‘name’ (P:321; MA:390)] (Sieg/Siegling, 1908:927, VW:327). If, as Cowgill and Beekes (1969) have both supposed, the initial e-/o- of Greek or the a- of Armenian are prothetic vowels of non-laryngeal origin, then of course our reconstructions will be *nómṇ, etc. rather than *h1nómṇ. (Others, e.g. Beekes (1969:229-230) have assumed *(h1)ne/oh3mṇ, on the basis of the Indo-Iranian nāman- and Latin nōmen (Greek ónoma would be from *(h1)nh3mṇ with generalized zero-grade).
It is difficult to reconstruct the original paradigm for this word. Cowgill himself (1965:156) ventures proterokinetic paradigm with a nom.-acc. sg. *h1nómṇ, gen. *h1nmén-s (> Old Irish anme) parallel to the *dóru ‘wood, tree,’ *dréus that lies behind Sanskrit dāru, drós. To the evidence of Celtic for such a weak stem should probably be added that of Anatolian. In the latter group we find Hieroglyphic Luvian at(a)man- ‘name’ and probably Lycian adâma(n)- from *a(n)dman- < *anman- < *(h1)ṇ(h3)mṇ- (Melchert, p.c.). Also possible would be an acrostatic paradigm with a nom.-acc. sg. *h1nómṇ, gen. *h1némṇs. Perhaps arguing for an original acrostatic paradigm is the strong evidence for a weak grade with -mn- rather than -mén-, e.g. Sanskrit instr. sg. nāmnā, Gothic nom.-acc. pl. namna, Hittite gen. sg. lamnas (but note the other Anatolian data presented above), etc. (see Beekes, 1969:230). In these cases we need assume only that the vowel timbre of the nom./acc. sg. was extended to the weak cases. From either *h1nmén-s or *h1némṇs a new nom.-acc. sg. *h1nēmṇ could be constructed.
There is no need to assume that the initial *-ñ- is the result of "progressive palatalization" brought on by the preceding *h1- as does Winter (1965:202) or that it results from some complicated reallocation of allomorphs *nem-/ñäm- from *h1nómṇ/h1némn- or *h1nómṇ *h1ṇmén- (> *nemä(n) and *eñmäns where the medial cluster *-mn- has been palatalized) as does Hilmarsson (1986:57).

ñemek (n.) ‘harvest’
[ñemek, -, -//] śaktalye iṅauṃ kästwer katnau ñaś ñemek takoy-ñ aśle [ṣek] ‘day and night I scatter seed [in the hope that] it will lead to a harvest for me’ (205a3). ∎(As if) from a PIE *nēm-ok-om (nt.), a derivative of *nem- ‘take’ [: Greek némō ‘deal out, dispense; pasture, graze,’ némesis (f.) ‘retribution,’ nómos (m.) ‘usage, custom; law,’ nomós (m.) ‘place of pasturage; habitation,’ nomízō ‘use customarily; consider as; enact,’ nōmáō ‘deal out, distribute,’ Gothic niman ‘take,’ andanēm (nt.) ‘taking,’ OHG nāma ‘robbery,’ Old Norse nām (m.) ‘taking, learning,’ Lithuanian núoma (f.) ‘rent, hire’ (namaĩ [m.] ‘house, dwellings,’ given by P, probably does not belong here but rather reflects *dom- (Hamp, p.c.), etc. (P:763-764; MA:564)]. It is noteworthy that both Tocharian and Germanic show reflexes of a vṛddhied *nēmo- ‘a taking.’ There is no need (with VW:325) to see here a compound of *nēm- with *-h3okw- ‘appearance.’

ñerwe (adv.) ‘today’
/// ñerwesa mante śak-wi pikul=eṃṣke ‘from today on for twelve years’ (350a3), /// ceu kautāsta ñerwe ‘thou hast split it today’ (520a2). ∎Etymology uncertain. VW (326) assumes a putative PIE *ne-yeh1r-wo- where ne- is the same demonstrative element seen in ñake ‘now,’ ye/oh1r- is ‘period of time, year’ seen in Germanic year and Greek hōra ‘period of time, year; hour’ [also hōros ‘time, year,’ Avestan yārə (nt.) ‘year,’ Russian Church Slavonic jara ‘spring,’ Luvian ari- ‘time’ (Melchert, 1989:41, fn. 28), and Latin hornus ‘of this year,’ if an adjectival derivative of *hōiōrō ‘in this year’ (P:296; MA:654)] and -wo- is a secondary suffix. (For *ne- Hamp [p.c.] suggests as possible alternatives *ni- or *h1eni.) Semantically we would have *‘at this time’ > ‘today.’ VW points to OHG hiuru (< hiu jāru) which in Austrian German has given heuer ‘in this year’ with its derived adjective heurig ‘of this year, current.’ VW's suggestion works phonologically if we can assume an early contraction of *eyē- to *-ē-.

ñor (adv.) ‘below, beneath, under; down’
nigrot [s]t[ā]m ñor ṣek su mäskīträ ‘he was always to be found beneath the fig-tree’ (3b3), asāṃmeṃ ñor klāya ‘he fell down from the throne’ (93a5), /// tverene [sic] lyinālle ṣat kolyi ñor ṣuktañce kauṃ lyutasken-ne ‘... [is] to be stuck in the door, a sliver of hoof below, [on] the seventh day they leave him’ (M-3b1). -- ñoru-wär ‘downstream’: se ṣamāne plākisa aśiyana[mpa o]lyine ṣamäṃ kaucū-wär olyi āśäṃ ñoru-wär wat parna totte kat[k]alñesa pāyti ‘whatever monk by agreement sits in a boat with nuns and guides the boat upstream or downstream except [it is] to cross to the other shore, pāyti’ (PK-AS-18B-b4/5 [Pinault, 1984b:377]);
ñorīye* (adj.) ‘lower’: /// ñorīya kātso orottsa tākaṃ tesa päst ṣamäṃ ‘[if] the lower belly is big, by this it subsides’ (W-14a6). ∎Etymology uncertain. Semantically and morphologically attractive is Hilmarsson's connection of this word (1986:297-304) with the otherwise isolated Greek adjective (attested only in the feminine) neíaira ‘lower’ (hē neíaira ‘abdomen’ [cf. TchB ñoriya kātso], neíatos ‘lowest,’ neióthe(n) ‘from the bottom,’ neióthi ‘at the the bottom, under, beneath’). He takes neíaira to be a derivative of a *nē(w)ar from PIE *neh1wṛ. This *neh1wṛ would give B ñor regularly (cf. the same development in ṣñor ‘sinew’ from *sneh1wṛ). The semantics and phonology of this suggestion seem very good, no matter what cognates, if any, exist in Indo-European for this word. Alternatively one might follow Meillet in Hoernle (1916:380, also VW:328) and connect ñor with that group represented by Greek énerthe(n) ‘beneath,’ éneroi ‘inferi,’ nérteros ‘lower,’ the Germanic family represented by English north, and a group in Baltic represented by neriù ‘plunge, dive into,’ nėróvė ‘water nymph’ (P:765-766; MA: 611; and Hilmarsson, 1986:76). In this case ñor would reflect a PIE *nēru. See also ñormye.

ñormye (adj.) ‘± lower’
[m: ñormiye, -, ñormiye//] [ñor]my[e] bhūmimeṃ vairāk yaṃ [] ñormye bhūmi/// (185b1), /// auṣämiye ñormiye wassi /// ‘upper and lower clothing’ [or ‘outer and under clothing’?] (332.1a). ∎An adjectival derivative of ñor, q.v., but except for auṣämiye, q.v., the formation in -miye is otherwise unattested. See also ñor.

ñkante* (n.) ‘silver’
[-, ñkantentse, ñkante//] yasa ñkante wrākaññeṃ wmera makci priyeṃ ‘they themselves were wearing jewels of gold, silver, and pearl’ (PK-NS-18A-a2 [Thomas, 1978a:239]). ∎TchA nkiñc and B ñkañte are usually taken (with Rahder, 1963:107, also VW:634) to be borrowings from Archaic Chinese *ngiɛn ‘silver’ provided with Tocharian suffixes. Hilmarsson (1986:202) suggests that the PTch *-änte that probably lies behind the B -nte and the further derived -ñc of A are by analogy to a lost *ārkänte ‘silver’ from PIE *h2erǵṇtom. However, remembering that what is transcribed as ng- in the Archaic Chinese is actually not a cluster but a dorso-velar nasal, the phonological equation becomes much less appealing. We might expect *ŋy- to have given Tocharian *ñ- tout court. Witczak (1990b) more plausibly suggests that we have PIE *h2reǵṇtóm (as in Sanskrit rajatám ‘silver’) that underwent progressive assimilation to *h2neǵṇtóm whence ñkante regularly (P:64; MA:518). See also ñ(i)kañce.

ñyās (n.[m.sg.]) ‘desire, longing for’
[ñyās, -, ñyās//] ñyasa[meṃ] = BHS chanda- (7a2), pelaikneṣṣe śaul śpālmeṃ cauk twe ñyāssa ñäṣṣitar ‘thou seekest this excellent righteous life with desire’ (231b1), cwī saṃtkenta ślek saṃtkīnau ñāssa ñṣalle [sic] ‘likewise the doctor [is] to seek with desire the remedies for him’ (286b4), ñās tanmästä[r] = BHS cchandaṃ janayati (537b2). -- ñyasassu ‘desirous’ (294a5) ∎A borrowing from TchA ñās ‘id.’ (Winter, 1961:279). This ñās (gender and plural unknown) reflects a PTch *ñēsā-, a derivative of the verbal root *ñäs- which underlies ñäsk-, q.v.

ñyātse (nnt.) ‘danger; plague, distress’
[ñyātse, -, ñyātse//-, -, ñyatsenta] mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe | epe wat no śaulantse ñyātse ñi ste nesalle ‘will there be for me a falling from [my] great, royal throne? or is there to be a danger to my life?’ (5a4), toṃ mā tākoṃ śaiṣṣene mā nke tsanko[y] pudñäkte | toṃ ñyatstsenta wikässiś poyśinta tne tsenkeṃtar [lege: -tär] ‘[if] these were not in the world, the Buddha would not arise; buddhas arise here to vanquish such dangers’ (5a6/7), ñātse [= BHS īti] [] snai ñātse [= BHS anīti] (543a5). ‣The shape ñyātse would appear to be the older one. Ñātse is the result of a simplification of initial ñy- to ñ-, primarily in the eastern part of the TchB-speaking area (Hilmarsson, 1991b:137). -- ñyatseṣṣe ‘prtng to danger, dangerous’: tsäkṣträ śaiṣṣe empele ñyatseṣṣe ceu puwa[r]ne ‘the world burns in this horrible, dangerous fire’ (295a8);
ñyatsassu ‘± dangerous’: ceṃts welñeś ṣek ñyatsasu krentäṃ etswai nessiśco rmamñe eru (S-5b6); -- -ñyatsetstse* ‘having danger’ only in the compound makā-ñyatsetstse* ‘having many dangers’ (35b1). ∎Etymology uncertain. Related to TchA ñātse, probably because the A form is borrowed from B. Extra-Tocharian cognates are uncertain. Plausible is Hilmarsson's suggestion (1991b:137-139) that the nearest relatives of ñyātse are to be found in Germanic [: Gothic neiþ (nt.) ‘ill-will, envy,’ Old English níþ (nt.) ‘enmity, hate, combat,’ OHG níd(h) ‘enmity, hate, combative fury, etc.’ (all < Proto-Germanic *nīþa- (nt.)] and Celtic [: Old Irish níth (gen. nítho) ‘combat, combative fury’ (< *nítu-), Welsh nwyd ‘passion’]. Hilmarsson equates the Tocharian and Germanic forms as *nihxtyo- and *nihxto- respectively. I would be more comfortable, since the semantic match is not exact in any case, reconstructing pre-Tocharian *nihx-eha-tyo-. (Rightly rejected is VW's suggestion [324] of a putative PIE *mn-iyeha-tyo-, a derivative of PIE *men- ‘compress.’)

ñwetstse* (a) (adj.); (b) (n.) (a) ‘new’ [ñwecce klutk- ‘renew’]; (b) ‘novice’
[-, -, ñwecce//-, ñwecceṃts, -] (a) war yokaiṣṣe witskaṃ waiwäṣṣäṃ ne nänok ñwecce klutkäṣṣä[n-n]e ‘the water of thirst wets it and again it becomes new’ (11b3);
(b) weña pūdñäkte ... tarya śpālmeṃ ślokanma ñwecceṃts traike wikässi[ś] ‘the Buddha spoke the three excellent ślokas to drive away the confusion of the novices’ (5b7). -- ñwetstsäññe ‘± newness, renewal’ (360a1);
ñwetsäññeṣṣe ‘± new’ (?): mā ñwet[sä]ññeṣṣe ̇ai ̇e/// (128b5). ∎An adjective in -tstse derived from ñuwe, q.v.

ñśaṣṣe* (adj.) ‘± prtng to me, my’
[m: -, -, ñśaṣṣe//] nauṣ ra preśyaine ñśaṣṣe trenkältsa śaul rintsate (109b4). ∎An adjectival derivative of ñaś, q.v.

ṭikkakāre (n.) ‘commentator’
[ṭikkakāre, -, -//] (197a2). ∎From BHS ṭīkākāra-.

Ṭepankar See Dīpankar.

taka (~ tkā) (adv.) ‘then; certainly’
/// eśnesa menkitse [su] tkā ra [t]rīśäṃ aiśaumye ‘he [is] lacking eyes; thus the wiseman confuses [him]’ (293b1), taka rano anaiwatse srukalñeṣṣe ime onolmets ‘certainly the thought of death [is] unpleasant to creatures’ (K-11a5), kaun-yaṣi anahār ṣmale taka arkwañaṣṣa tāno puwarne hom yamaṣäle ‘day and night [one is] to sit [in] abstinence, then an arkwaña-seed [is] to be put in the fire [as] an oblation’ (M-1b5). ∎From PIE *tu ‘and, but, then’ [: Sanskrit tú ‘however, but’] + Tocharian -kā, a particle of reinforcement (VW:491).

takaru (~ tagar) (n.) ‘Ervatamia coronaria Stapf.’ (= ‘Tabernaemontana coronaria R. Br.’ [Filliozat]) or ‘Valeriana wallichii DC’ [Chopra] (a medical ingredient)
[takaru ~ tagar, -, -//] tagar palāśäṣṣe piltasa = BHS tagaram palāśapatreṇa (308b5). ∎From BHS tagara-.

takarṣke (adj.) ‘faithful, believing; clear, unsullied; gracious’
[takarṣke, -, takarṣkeṃ//-, -, takarṣkaṃ] [f: //takarṣkana, -, -] pelaikne klyauṣtsi nauṣ pete-ñ tak[arṣkeṃ palskosa] ‘give me early to hear the law with clear spirit’ (100a6), takarṣke ñiś = BHS abhikrānto haṃ (541a2), takarṣke = BHS prasanno (PK-NS-107b2 [Thomas, 1976b:106]), takarṣkaṃ mäskentär = BHS viprasīdanti ‘become serene, calm’ (-b3 [ibid.]). -- takarṣkäññe ‘belief; clarity; graciousness’: cewne persat takarṣkñe ‘evoke it in [scil. the law] belief!’ (19a2), takarṣkñe = BHS śraddhā (23a2), takarṣkñesa tne pel=ostaṣṣe rintsi yā[taṃ] ‘[if] he through faith is capable here of renouncing the prison of the house’ (50b2), mā tu pañäktene takarkṣäññentse [sic] [takarṣkäññentse = BHS -prasādasya] (307a2), takarṣkäṃñe ṣañäññecce = BHS prasādanīya[ṃ] (541b8);
takarṣkäññetstse ‘gracious, attractive, fair’: [= BHS prāsādika] (541b8). ∎An adjectival derivative of tāk- ‘be’ (s.v. nes-) whose original meaning must have been ‘true’ or the like (cf. atākatte ‘unreal, false’). The meanings ‘clear’ and ‘gracious,’ etc., are calques on the BHS prasanna- ‘believing in; clear; gracious’ (VW:492). For the formation one should compare pautarṣke, mäntarṣke, and mällarṣke, all adjectives derived directly from verbal stems. See also tāk- (s.v. nes-) and atākatte.

takur (n.) a medical ingredient
[takur, -, -//] In a list of medical ingredients (W-34b2). ‣The same as takaru?

takälñe See täk-.

tagar See takaru.

tanki (adv.) ‘very, fully’; ([indeclinable] adj.) ‘full, blocked’
tparyane tanki wartsane āṃtsne ‘high, very broad shoulders’ (73a5/6), perpette premane ra ankaiṃ yamalle ṣp melyi tanki mäskeṃnträ ‘like [one] bearing a burden [he will] vomit; [his] nose is stuffed’ (FS-a2). ∎TchA tänki and B tanki reflect PTch *tänki from a PIE *tṇk- ‘± thick’ + a PTch suffix *-i [: Sanskrit tanákti ‘pulls together,’ takrá- (nt.) ‘buttermilk’ (< *tṇkló-), Afghan tat ‘thick’ (< *tahta- < *tṇkto-), Middle Irish técht ‘coagulated’ (< *tenkto-), Icelandic tél ‘buttermilk’ (< *tenklo-), Lithuanian tánkus ‘thick, copious,’ etc. (P:1068; MA:516)] (VW, 1964b:614, 1976:502).

tankw (n.[m.sg.]) ‘love’
[tankw, -, tankw//] yokaiṣṣe ce kraupe weña tū ñke taṅsa päklyauṣso ‘he spoke this section about desire; hear it now with love!’ (8a7), weksa sr[a]kañce kwoytär-ne taṅsa snai kärsto ‘he cried out with a hoarse voice with love, without interruption’ (85a1). -- tänkwaññe ‘pleasing, lovely’: tänkwaññe omteṃ poyśi nes[a]ñ[ñ]e yamaṣate ‘there the Buddha took [his] favorite spot’ (108b3), tāw no māka täṅwaṃññai Bārāṇasi rīne ‘in this much beloved city of Benares’ (359b1), ṣmare yetse täṅwaññe wnolmentse ṣek cpī mäsketrä ‘smooth and lovely is always the skin of such a being’ (K-10a3);
tänkwäññaññe ‘desirableness’ (394b5);
tänkwaṣṣe ‘prtng to love’ (339b4);
tänkwassu* ‘dear, beloved’: pātär mā ärne täṅwassu ṣaim ‘I was dear to father and mother’ (412a3);
tänkwatstse* ‘± having love’ only in the derived abstract noun: tänkwtsäññe* [sic] ‘± love’ (515a7). ∎TchA tunk and B tankw reflect PTch *tänkw (for the vowel in TchA one should compare yuk ‘horse’ from Ptch yäkwe [> B yakwe, q.v.]). This *tänkw is (as if) from PIE *tṇg-wṇ, a verbal noun from PIE *teng- ‘think, feel’ (Krause, 1943:29, Pedersen, 1943:209-210, VW:518). Further discussion at cänk-, q.v. See also tänkwaññ-.

tañ See tuwe.

taññe* (adj.) ‘thy, pertaining to thee’
[m: -, -, taññe//] taññe cau yaitko[r] /// ‘this thy command’ (90b1). ∎An adjectival derivative of tañ, the genitive of tuwe ‘thou,’ q.v. See also ciṣṣe.

tatākar See nes-.

Tati (n.) ‘Tati’ (PN in graffito)
[Tati, -, -//] (G-Qm11).

tattari (n.) a very large number
śe tattari [[>] it could also be read tantari] piś-känte cmelane’ (400a2). ∎Etymology unknown.

Tathāgatavārg* (n.) ‘Tathāgatavarga’ (a portion of the Udānavarga)
[-, -, Tathāgatavārg//] (313b3=S-5b1).

tanalle ‘?’
/// traiwo tanalle /// (W-13a2). ∎In form it would appear that we have gerund formed from a stem /tänā-/. Could this be a derivative of PIE *ten- ‘extend’?

tanākko (nf.) ‘grain; spot’
[tanākko, -, tanākkai//] śwālyai [pai]yyeññe mokocintse āntene tuciyai tanākkai lkāṣṣäṃ ‘he sees a yellow spot on the tip of the big toe of the right foot’ (580b2), [list of ingredients] tānakkai tānakkai tsämṣalle ‘grain [by] grain [it is] to increase’ (Y-1b3). ∎A derivative of tāno ‘grain,’ q.v. (contra VW:642).

tanāpate (n.[m.sg.]) ‘benefactor, patron’
[tanāpate, tanāpatentse, tanāpateṃ//tanāpati, tanāpateṃts, tanāpateṃ] tanāpatentsa ostwasa ekñintasa entseño mäntañyentär ṣemi ‘some became evil-minded out of envy for patrons, houses, and possessions’ (31b7), tanāpate ksa ṣamāneṃ aśiyana ṣpä śwātsiś kakāte ‘a certain patron invited monks and nuns to eat’ (H-149.X.5b2/3 [Couvreur, 1954b:44]). -- tanāpattäññe ‘prtng to a patron’ (517a2). ∎From BHS dānapati-.

tanā-mot See tāno.

tane ~ tne (adv.) ‘here, (there)’
[an unmarked, often neutral, locative] eṅwentse tane tetemoṣepi peret ko[yne tämasträ no] [tane = BHS iha] (16a5), kuse tne cmīträ mā srūko[y] ‘whoever is born here, would not die’ (46b2), te keklyau[ṣo]rmeṃ Araṇemiñ lānte pit maiwāte-ne k[eṃ]tsa klāya [] tane orottsa kwasalñeṣṣa weśeñña klyauṣāte ‘having heard this, the gall of King A. shook [= he fell unconscious] and he fell to the ground; there was a great voice of woe heard’ (85b4/5), Mokṣawarme tane śem tuntse ṣotri ‘M. came here; thereof the sign’ (G-Qm13), mäksū no yāmor mäkcewsa tne onolmi nraintane cmenträ solmeṃ omte śaul śāyeṃ ‘however, what is the deed through which beings here, [if] they are born in hells, will live there [their] whole life?’ (K-2b4). ‣For a full discussion of meaning, form, and function, see Thomas, 1979. -- tnek ‘id.’ (täne + kä): olypo ost lamam tnek wes āyo[r aitsi cämpem] ‘[if] we sit/remain [in] a house, we could give a gift there’ (50a7), nrai[ṣṣe lwāññe] pretenṣe tnek nai kṣanti kälale ‘for hellish [being], animal or preta, only here [is] forgiveness achievable’ (554b5). ∎Probably in origin the neuter deictic pronoun te plus the locative -ne preserved as such in tene, q.v. Täne (> tne) is the expected unstressed form (cf. päst [unstressed] and pest [stressed]), while tane is the secondarily restressed form (Melchert, p.c.). See also tene and te.

tanaulyko* (n.) ‘± fly’
[//tanaulykañ, -, -] tanaulykaṃ ramt sekwetse pīle ra ptark[aso] ‘leave the suppurating wound [which you are buzzing around] like flies’ (48a5). ∎Etymology unknown. See VW (492) for a suggestion (tanau- from PIE *(s)ten- ‘make a sound’ and lykā- ‘thief’).

tant* (n.[f.pl.]) ‘± power, dominion’
[-, -, tant//täntanma, -, -] täntne yaneṃ srukallentse ‘they come into the dominion of death’ (304a4), [pi]ś-känte aśokäṃñana tantanma oro/// ‘Aśoka's 500 powers/dominions’ (415b2). ∎Possibly a derivative of PIE *ten- ‘pull, extend’ [: Sanskrit tanóti ‘extends, spreads; stretches [a chord], bends [a bow],’ Greek tánutai ‘stretches, strains,’ teínō ‘stretch, pull tight,’ (dialectal) Albanian ndënj ‘expand, pull,’ Latin teneō ‘have, hold,’ Old English þenian ‘stretch out, extend,’ Lithuanian tìnti ‘swell,’ etc. (P:1065-1066; MA:187)]. More particularly we have a PIE *tṇti- ‘extension’ as seen in Greek tásis (f.) ‘stretching, tension; extension; intensity, force,’ Sanskrit tati- (f.) ‘mass, crowd, the whole mass; ceremony.’ (Cf. VW:501, though the details are completely different.) See also possibly tanalle.

tanmäṣṣuki (n.) ‘one who engenders’
[tanmäṣṣuki, -, -//] tarya vedantats putkau tanmaṣuki viṣai mā nesäṃ ‘separated from the three-fold veda there is no engenderer of the range of the senses’ (197b3/4). ∎A nomen agentis from täm-, q.v.

tanneṃ (adv.) ‘± thereto, thereconcerning’
akalṣälyi weskeṃ upādhyāya kuse wesäñ tanneṃ yamaṣä[l]le ‘the disciples say: what [is] to be done by us about it?’ (81a4/5). ∎Etymology uncertain. This word must be related in some fashion to the demonstrative pronouns seen in te, tu, or tam but the exact history is obscure.

tapatriś* (n.) ‘the thirty-three gods’
[-, -, tapatriś//] (99a2). ∎From Khotanese ttāvatrīś- (< BHS trayastriṃśa- or Pali tāvatiṃsa-).

tapani ‘?’
tapani ysā/// (563a2).

tapaseṃ ‘?’
///kace tapaseṃ /// (208a1).

tapākiśka* (n.) ‘± little mirror’
[-, -, tapākiśkai//] ∎A diminutive of tapākye.

tapākye (nf.) ‘mirror’
[tapākye, -, tapāki//] kauṃ tapāki ramt ñ[ä]kcy[ai] ‘the sun like a divine mirror’ (73a1). -- tapakiṣṣe ‘prtng to a mirror’: ñake nano tapakiṣṣi yerpesa tarya śiriṃ lkāṣṣäṃ ‘now again he sees three stars by means of a mirror-orb’ (H-149.42b2 [Thomas, 1986:119]). ∎TchA tāpaki and B tapākye reflect PTch *tāpāki-. Extra-Tocharian cognates are unknown. It is conceivable that the -āk- portion of this word is that same as in pratsāko ‘chest’ and reflects a late PIE *-h3ōkw- ‘looking, seeing’ but the first part would remain obscure. Alternatively Hamp (p.c.) that semantically we might expect something like ‘retro-h3kw-’ with -h3kw- not ‘seeing’ so much as ‘direction (of sight).’ The preceding tāp- might then be *(hx)t- (cf. Celtic *ati) or *d- (as in to) + *apo or the like. In any case not with VW (1966b:499, 1976:498) related to Greek théā (< *dhehaweha- ‘contemplation, aspect; spectacle.’ Isebaert (apud Thomas, 1985b:113) suggests that we have here a borrowing from Middle Iranian *tā ‘kijken, schouwen, zien’ + *āpaki (< *āpakiya-) ‘doorzichtig, weerspiegelend.’ Such an origin would nicely account for both the semantics and the phonology but the lack of any attestation of this putative compound in Iranian itself makes one suspicious. See also tapākiśka*.

tapovaṃ-wartto* (n.) ‘a grove in which religious austerities are performed’
[-, -, tapovaṃ-wartto//] ∎A compound of BHS tapovana- and TchB wartto, q.v.

tapre (adj.) (a) ‘high’; (b) ‘fat’
[m: tapre, -, täpreṃ/tparyane, -, -/-, -, täprenäṃ] [f: tparya, -, -//] (a) tāu onkorñ[ai] srañciyeṃ tappre kauś yey ‘they boiled the porridge and it went high up’ (107a1), [tä]prenäṃ ṣleṃts tsänkarwa maistär se ‘he overtops [?] the peaks of the high mountains’ (355b3);
(b) kātso mā tparya mā rukausa ‘the stomach, not fat, not lean’ (75a3). -- täprauñe* ‘height’: pernerñeṣe Sumersa täprauñentats [tä]rne[ne] śmasta ‘thou hast come to the summit of the heights over glorious Mt. Sumeru’ (203a4/5), täprauñenta = BHS samucchrayāḥ (H-149.329b1 [Sieg, Siegling, 1930-32:486]). ∎TchA tpär and B tapre ‘high’ reflect PTch *täpre from a putative PIE *dhub-ro- ‘deep’ (what is deep when viewed from above may be taken as high when viewed from below, cf. Latin mare altum or English high seas) a derivative of PIE *dheub- ‘deep’ [: Gothic diups and English deep, Illyrian dúbris ‘thálassa,’ Lithuanian dubùs ‘deep, hollow,’ dumbù ‘become hollow, sink inward,’ OCS dъbrь ‘abyss,’ dъno (< *dъbno-) ‘ground,’ Alb dēt ‘sea’ (< *dheuboto-), etc. (P:268-269; MA:154)], TchA täp- ‘be(come) high,’ and perhaps TchA tsopats ‘great, large’ if from < *dhēubotyo- (Krause and Thomas, 1960:52, VW:509, 535). Normier (1980:260) would add Greek buthós (nt.) ‘depth’ which he takes to be from *thubós by analogy to bathós ‘id.’ of a different origin. An echo of the earlier meaning ‘deep’ within Tocharian itself is provided by the derivative tparṣke ‘shallow’ (< *‘little deep’). See also taupe, tparṣke, and perhaps täp-.

tamāl (n.) ‘Garcinia xanthochymus Hook.’ [aka ‘Xanthochymus pictorius’]
[tamāl, -, -//] (275a2). ∎From BHS tamāla-. See also tamālapaträ.

tamālapaträ (n.) ‘the leaf of G. Xanthochymus Hook.’ (a medical ingredient)
[tamālapaträ, -, -//] (W passim). ∎From BHS tamālapattra-. See also tamāl.

tamne See sam(p).

tam(p) See samp.

tayiyak ‘?’
tayiyak /// (112b2).

taram (n.) ‘Fagonica cretica Linn.’ [aka ‘Fagonica arabica’ ] (a medical ingredient)
[taram, -, -//] (591b2). -- taramäṣṣe ‘prtng to F. cretica’ (W-26a3);
taramätstse ‘possessing F. cretica’ (497a6). ∎Etymology unknown.

taruṇadivākar* (n.) a meter of 19/19/10/19 syllables [a/b/d: 7/7/5, c: 5/5]
[-, -, taruṇadivākar//] (85a5, 100b1).

tarkañetstse See tarkāñe.

tarkalñe See tärk-.

tarkāñe (n.) ‘± conduct,’ in the phrase ārtte tarkāñe ‘indifferent conduct,’ and that only in the derived adjective: ārtte tarkañetstse ‘having indifferent conduct’
/// ārtte tarkañetstse mäsketrä se su ārtte tarkāñe upekṣ s[te] (197a4). ∎A nominal derivative of 1tärk-, q.v.

tarkāttsa* (n.) ‘carpenter’
[-, -, tarkāttsaṃ//tarkāttsañ, -, -] or namseṃ tarkāttsaṃ ṣañ añm y[ātäskeṃ] [tarkāttsaṃ = BHS takṣaka-] (PK-NS-107b1 [Thomas, 1976b:106]). ∎A nomen agentis which, like the similar wapāttsa ‘weaver,’ derived from the subjunctive stem wāpā-, must be from the unattested subjunctive of 2tärk- ‘± twist,’ q.v. (Thomas, 1976b:110).

tarkär (n.[m.sg.]) ‘cloud’
[tarkär, -, tarkär//-, -, tärkarwa] [sā]nkämp=eṣe l[aṃ] nākiṣṣe tärkarmeṃ ‘he will emerge with [his] community from the cloud of reproach’ (16a2), yātka-me walo lyutsi po ypoymeṃ wīka tarkär śakkeññeṃtso tsama yarke po[yśintse] ‘the king ordered all of them to leave the realm; the cloud over the Śākyas disappeared and the honor of the Buddha grew’ (18a2). -- tärkarwaṣṣe ‘prtng to clouds’: /// tärkärwaṣṣe prewtkemeṃ ‘from the prison of clouds’ (514b5);
tärkarwatstse ‘having clouds’ (355b2). ∎TchA tärkär and B tarkär reflect PTch *tärkär, (as if) from PIE *dhṛg-r-u-, a verbal noun from *dherg- [: Lithuanian dérgia ‘there is bad weather,’ dárgana, dárga ‘rainy weather, bad weather of any sort,’ Old Russian padoroga ‘± stormy weather,’ Middle Irish derg ‘red,’ Old English deorc ‘dark,’ etc. (P:251-252; MA:477)] (Fraenkel, 1962:103, VW:503)]. The Tocharian-Baltic connection is particularly striking semantically.

tarne (n.[m.sg.]) ‘crown of the head; summit’
[tarne, -, tarne//] pernerñeṣe Sumersa täprauñentats [tä]rne[ne] śmasta ‘thou hast come to the summit of the heights over glorious Mt. Sumeru’ (203a4/5), tarnene krorīyai ‘the horn on the crown of the head’ (580b4), tärnemeṃ paine täṅtsi ‘from crown of the head to feet’ (H-149.44b4 [Thomas, 1954:750]), Winter/Gabain:12 ([in Manichean script] t’rnynyy [= tarnene]). ∎Etymology uncertain. VW (1963b:42, 1976:493) sees in this word a PIE *dṛhxno- like the Sanskrit participle dīrṇá- ‘broken’ (present dṛṇāti) and Welsh darn ‘piece, fragment.’ As to the semantics he points to German Scheitel ‘crown of the head’ scheiden ‘separate’ or Swedish skäl ‘crown of the head’ beside skilja ‘separate.’ However, the primary comparanda of tarne would appear to be Yazgulmani tern ‘crown of the head’ (and a bit more distantly Khotanese tāra- ~ tāri- ‘id.’ and Modern Persian tār(e) ‘id.’) and Hittite tarna- ‘id.’ (for the Tocharian-Hittite equation, see Poetto, 1976). Certainly tern, etc., argues for a PIE initial *t- rather than *d-. Possibly the Tocharian and Hittite forms could be united under the formula *tṛhxno- (Melchert, p.c., for the Hittite--the Hittite could also be from *tṛno- or *ter(hx)no- or *tor(hx)no-). The Yazgulmani might be (very tentatively) *tōrhxnyo- (and the other Iranian *tōro-).

Tarmacandre* (n.) ‘Dharmacandra’ (PN)
[-, Tarmacandrentse, -//] (495a3).

Tarmawirñe (n.) ‘Dharmavīra’ (PN in caravan passes)
[Tarmawirñe, -, -//] (LP-15a2/3).

tarya See trai.

taryopavicār* = taryā + upavicār (n.) ‘three ranges of the senses’ (?)
[//-, -, taryopavicāränta] (173a1). ∎If correctly identified we have TchB tarya ‘three’ (s.v. trai) + BHS upavicāra-.

taryyältse (number) ‘three thousand’
maiwa [keṃ ta]r[y]yäl[ts]e po śaiṣṣenne ‘the earth shook in all three thousand worlds’ (274b6), tarältse [sic] (563a1), tarältse (PK-AS16.2b4 [Pinault, 1989:155]. ∎A compound of tarya (see trai) and yaltse, q.v.

tarśke* (n.) ‘potsherd’ (?)
[//tarśkañ, -, -] kärweñi yare tarśkañ salañce mäskenträ pākri ‘rocks, gravel, potsherds [?], and salt-earth appear’ (K-8b4). ∎Certainly in form a diminutive and quite possibly a derivative of PIE *der(hx)- ‘split.’ Thus the ‘little split off piece.’ See also tsär-.

tars (n.[m.sg.]) ‘?’
/// [ta]rs ra yänmoṃ cewk palsko /// (517b3), //// cau tars śār aipśalle ste /// (598b2).

tarstwa* (n.[f.pl.]) ‘± ulterior motives, mental reservations’
[//-, -, tarstwa] ompalskoññe päst prankäṣṣäṃ natknaṃ lauke aiśamñe yarke peti ñaṣtär sū | ṣkas toṃ tarstwasa ṣek sū yaskastär ‘he blocks up meditation completely, pushes away wisdom, and seeks honor and flattery; he seeks constantly after the six tarstwa’ (33b2/3). ∎Etymology unknown. VW: 493 suggests a connection with PIE *tres- ~ ters- ‘tremble.’

taluñca (n.) a medical ingredient
[taluñca, -, -//] (505a1).

tallāñciśke* (adj.) ‘miserable’
[//-, -, tallāñciśkaṃ] tallāñciśkaṃ pātär mātär rīntsāmte pest ‘we completely renounced [our] miserable father and mother’ (273a5). ∎The diminutive of tallāw.

tallārñe* (n.) ‘misery’
[-, -, tallārñe//] erkatñe tallārñe snai keś wärpanaträ tne piś toṃ cmelane ‘ill-fortune and misery without number he enjoys here among the five births’ (42b3). ∎A derivative of täl-, q.v., whose shape has been influenced (in the matter of the geminate -l-) by the following entry.

tallāw (adj.) ‘miserable, unfortunate’
[m: tallāw, tallānte, tallānt//tallāñc, -, tallāntäṃ] [f: tallauntsa, -, tallauntsai//-, -, tallānta] skwassu nesau paplāntau yes tallāñc läklessoñc ‘I am fortunate and happy, you [are] miserable and suffering’ (31a2), snaice tallānt ikemeṃ ṣamāni tatākaṣ ‘the monks [had] been from a poor, miserable place’ (31b5). ∎TchA tālo and B tallāw reflect a PTch *telā-w- or *tellā-w-. If the former case, the -ll- for -l- of the TchB word is on the analogy of the present stem of täl- ‘carry, bear; lift.’ If the latter, the simplification of the *-ll- sequence would be regular in TchA and the presence of *-ll- is the result of analogy to the present tense of the corresponding verb, but at a PTch date rather than in pre-Tocharian B. Given the s mantic distance of tallāw from the underlying verb täl- an earlier analogical influence of täl- on the derived adjective might be more likely than a later influence. (As if) from PIE *toleha-, a derived verbal noun from *tel- (cf. Greek -tolē in anatolē ‘east’) + the posessive suffix -w(e)nt- (for the phonological development of *-w(e)nt- in Tocharian, see Adams, 1988c:131). The etymology goes back to Duchesne-Guillemin (1941:163). See also VW: 496-497, though details differ. See also VW: 496-497, though details differ. See also tallāñciśke*, tallārñe* and täl-.

talle See täl-.

tavatriś See tapatriś.

tā See se.

tā- (vt.) ‘place, set’ [keś tā- ‘consider, take into account,’ ñem tā- ‘name,’ N-mpa tā- ‘compare with’]
(1) täs-/tättā-: Ps. II /täs'ä/e-/ [A // -, -, taseṃ; MP -, taṣtar, -// -, -, tsentär]; Ko. /tättā-/ [A -, -, tattaṃ// -, -, tattaṃ; MP -, -, tättātär// -, -, tättāntär; Inf. tättātsi]; Opt. /täccī-/ [MP taccimar, -, -//]; Ipv. III /pätes- ~ pätäs-/ [ASg. (p)tes. Pl. ptasso; MPSg. ptasar]; Pt. III /tes(sā)- ~ tässā- (sic)/ [A -, -, tessa// -, -, tesar; MP -, -, tässāte// -, -, tässānte]; PP /tättā-/;
(2) tās-: Ps. II /tās'ä/e-/ [MP -, -, tāṣtär//; MPImpf. -, -, taṣītär// -, -, taṣīyentär; APart. taṣeñca; MPPart. tasemane; Ger. taṣalle]; Ko. II (= Ps.) [A tāsau, -, tāṣäṃ/-, -, tasaitär/ -, -, tāseṃ; MP -, -, tāṣtär//; AOpt. -, -, tāṣi//; MPOpt. // -, -, taṣiyentär; Inf. tā(t)si]; Ipv. I /pättāsā-/ [MPPl. pättāsat]; Pt. Ib /tāsā-/ [MP tasāmai, tasātai, tasāte// -, -, tasānte]; PP /tātāsā-/. yakṣāts ṣarnene taṣtar-ñ ‘thou hast placed me in the hands of yakṣas’ (84a1); mā ñiś kc=ālyek cot [lege: tot] nrai lkāsko [sic] wrocce kos krentäṃntsa tattaṃ nāki atākatte neṣamye ‘I see no other hell so great as if they lay reproach and untrue rumor on the good’ (17a6/7), kuse mā pästa tättāträ wase ‘who does not lay aside poison?’ (35b3), rse[rsa] tränkonta nke nakanm=ālyaucesa tättāntär māka ‘[if] out of hate many impute sins and moral failures on one another’ (27a6); [empalkaitte tākoym ṣpä śaul indrinta ke]k[t]s[e]ñän mā taccimar ‘may I be untormented and may I not consider life, senses, or bodies!’ [taccimar = keś taccimar] (S-8a5); /// pr[e]ntse yente käskan-me mant ṣañ śāmna keś ptes twe ‘in an instant the wind scatters them; so consider thine own people!’ (46a7); wnolmi tallāñco naksante ṣañ añm eroṣ pilko ank[aiṃ] ṣeyeṃ tesar ṣ nāki krentäṃtsa ‘suffering beings make themselves reproached; they have evoked false insight and lay blame on the good’ (17a6), prāp mahur āssa tässāte ‘he set the jewel-crown on his own head’ (109a5), [śānta] ñem tässānte ‘the sheep were named’ (349b5); paine epinkte tarne tättāu ‘placing the crown of the head between [his] feet’ (361a7); tāṣtär pelaikne śaulanmasa käryau se [= kuse] ‘the law which he has bought with lives is established’ (G-Su1-c), [ā]ntpi päśne sāu taṣītr ālīn[e] ‘she placed the palms of [her] hands on [her] breasts’ (84b5); tu epiyāc klormeṃ mā tasemāne rano = BHS tat saṃsmṛtya virūpe pi (251a3), kenämpa tasemane = BHS pṛthivīsadṛśo (PK-NS-107b3 [Thomas, 1976b:106]); mā ṣ keś [t]āsau ṣañ la[kle] ‘and I will not consider my own suffering’ (85a6), ///ktentse tskertkanempa tasaitär (74a5), śāmñana āsta taiysu kwrāṣäṃ ṣekaṃñe enepre tāṣträ ‘thus he places eternally human bones between a skeleton’ (559a5/b1), ṣaḍvarginta patraiṃ māka kraupiyenträ [] päst taṣīyeṃträ mā paribhog yamaṣyenträ ‘the ṣaḍvargikas gathered many alms-bowls; [but] they laid [them] aside and made no use of them’ (337b4); [ṣañ] yāmornta pättasat (575a7); [ṣamāne]ntsa wawārp[au] grahanman[e] m[e]ñe ra ṣpäk tāsātai ‘thou hast placed thyself surrounded by monks as the moon [is surrounded] by the planets’ (221b1). ‣ Tā- is the traditional, if inaccurate, shape given to two lexical units in Tocharian B: (1) the suppletive täs-/tättā-, and (2) the durchkonjugiert tās- (cf. Normier, 1980:266). The two verbs are apparently identical in meaning, though we should point out that only tās- is attested, when joined with a noun in -mpa, with the meaning ‘compare with’ (lit. ‘set with’). -- tättārmeṃ;
tättālñe, only in keś tättālñe ‘judgment’: śāmna[ṃ]ts śaul ṣai ṣkas-tmane pikula A[ra]nemiñ tākā [sic] keś tättālñe mäntarṣkeṃ [lege: -e] śaul śāmnats ñke ‘the life of men was 6,000 years [but] to king A. was this judgment: evil now [is] the life of men’ (3b1/2); ∎The complexity of this paradigm in TchB is mirrored in TchA. In the latter language we have tā- in the subjunctive (the abstract tālune), the optative (3rd. sg. tāwiṣ) and the preterite participle to. This tā- is the equivalent of TchB tättā-, shorn of its anomalous, from the Tocharian point of view, reduplication. (We should note that A tā- is to B tättā- as A yā- ‘travel’ is to B iyā- [< PIE *yiy(e)ha-].) Further in TchA we find täs- together with tās- but, unlike in TchB, here they form a suppletive conjugation with tās'ä/a- (= B tās'ä/e-) as both present and subjunctive, an imperative ptas (= B ptes), and preterite (3rd. sg.) casäs (=̃> B tessa).
B tättā- and dereduplicated TchA tā- reflect PTch *tättā- from PIE *dhidh(e)h1- [: Greek títhēmi ‘put, place,’ Sanskrit (with analogical vowel in reduplicated syllable) dádhāti ‘puts, places,’ probably the derived Hittite tittiya- ‘einsetzen, (Stadt) anlegen,’ tittanu- ‘einstellen, hinsetzen, einsetzen’ (the -tt- in these two Hittite verbs is something of a problem as one would expect *-t-), and the possibly reduplicated Lycian infinitive ttãne ‘to put, place’ (cf. the clearly unreduplicated variant tãne--the Lycian data is from Mopurgo-Davies, 1987:221); also (without reduplication) Old English dōn (1st. sg.) ‘do,’ OCS děti ‘to place, set; say,’ Lithuanian dėti ‘place, set,’ Latin -dere in ab-dere ‘take away,’ con-dere ‘build, found; establish,’ crē-dere ‘believe,’ Armenian dnem ‘set, place’ (as if < *dheh1-ne/o-), Hittite tēzzi ‘says,’ Lycian tadi ‘places, puts’ (< *dheh1ti; cf. Melchert's [1989:41]); with élargissements: Latin facere ‘do’ (< *dhh1-k-), Hittite dāi ‘places, sets’ (< *dhéh1i-ei, cf. 1st. sg. tehhi < *dhéh1i-h2ei and 3rd. pl. tiyanzi < *dhh1y-énti [Jasanoff, 1979]), etc. (P:235-237; MA:472)]. Ever since Petersen (1933:17) AB tā- has been seen as a descendant of PIE *dheh1- ‘place, put’ (cf. VW:494-495).
More particularly, PTch *tättā- reflects a reduplicated present with a generalized zero-grade (cf. with the same generalization of the zero-grade in an athematic present yam ‘I go’ [A yäm], [as if] from < *h1i-mi rather than the more original *h1ei-mi). Thus, say, a 3rd. sg. middle *dhidhh1-tó-r would regularly produce the attested TchB tättātär. As always the initial consonant of the reduplicating syllable in Tocharian agrees in palatalization or its lack with the initial consonant of the root. Except for the difference in enclitic particle, this tättātär matches Greek títhetai exactly (cf. also Sanskrit dhatté). The optative in B, täccī-, is directly from PIE *dhidhh1-ih1-. Thus the attested taccimar is more or less exactly equivalent to Greek titheímen or Sanskrit dadhyāma. (In Greek we see generalization of the stem vowel originally proper to the singular, e.g. 3rd. sg. titheíē [phonetically tithéyyē] from *dhidhh1-yeh1-t while in Sanskrit we see the generalization of the full-grade of the optative suffix, i.e. *-yeh1- has replaced *-ih1-.) This paradigm of subjunctive tättā- and optative täccī- is as archaic as anything in the Tocharian verbal system and fully as archaic (if not in certain respects more so) as anything found much earlier in Greek and Indic.
Ptch *täs- reflects an earlier *dhes- < *dh-s- < *dhh1-s- with the same loss of interconsonantal *-h1- we see in the Hittite iterative zikkizzi ‘he puts, places (again)’ from *dh-sḱe-ti. We might also compare the Sanskrit 3rd. sg. middle dhatté which also shows loss of *-h1- between consonants in this root. Presumably in täs- (< *dh(h1)s-) we have an old *-se/o- iterative which by PTch times had given rise to a complete indicative
PTch *tās- presumably reflects the same kind of generalized iterative paradigm seen in *täs- though built on the PTch stem *tā-. Typologically one might compare the Lycian (3rd. pl.) iterative tasñti which it would be possible to derive from PIE *dhh1-sḱo-nti (cf. B tāseṃ as if from PIE *dhh1-so-nti). However, such Lycian iteratives are very productive and are generally derived from the strong stem of a root if there is a difference between strong and weak. Thus Lycian tas- is likely to represent a virtual PIE *dheh1-sḱe/o- (Melchert, p.c.). In a variation on this, Normier (1980: 266) suggests that tās- is the dereduplicated equivalent of the Sanskrit desiderative didhiṣa- (< *dhidhh1se/o-). However, the recency of its formation within Tocharian itself seems certain by reason of its independence from TchA tāsk- ‘id.’ (The latter a sḱe/o-iterative beside the se/o-iterative seen in tās-.) See also tāsi.

tāk- See nes-.

tāks- (vt.) ‘± chop up, grind up’ (?)
Ko. V /tāksā-/ [MPOpt. tāksoym, -, -//] [śañ śa]rsa lykaśke tāksoym śaiṣṣ[e]ntse mithya[dṛṣṭi po] ‘with my own hand may I chop up fine all false insight in the world’ (85b1). ∎Etymology uncertain. VW (642) suggests a borrowing from BHS takṣ- ‘fashion out of wood, make, create’ but the phonology (why not *-kṣ-?) and the difference in semantics both argue against it. However, it may be possible that we have tāksā- from *teksā- to a root *täks- from PIE *tekþ- (< earlier *tetḱ-) ‘± build, weave, hew’ [: Avestan tašaiti ‘builds, cuts, finishes,’ Latin texō ‘weave, entwine, put together,’ Lithuanian tašaũ ‘hew,’ etc. (P:1058-1059)] and thus tāksā- might be a cognate of Sanskrit takṣ-. The absence of clear examples of the Tocharian development of PIE "thorn" clusters leaves us without parallels.

tājj (n.[m.sg.]) ‘?’
/// krunaṣṣe tājjä /// (624a4).

tāte See nāne.

tāno (nf.) ‘seed, grain’
[tāno, -, tāna//tanāñ, -, -] ywārtsa tāna kwäñcītṣai kwäñcit yarm wat ‘the measure of half a sesame-seed or a sesame-seed’ (41b4), uppāläṣṣana tanāñä ‘lotus seeds’ (ST-b2/3). -- tanāṣṣe ‘prtng to grain or seed’ (W-40a5);
tanā-mot ‘± grain-alcohol’ or ‘beer’: su cpi mäsketrä tanā-mot ramt solme nukowa [lege: nukowä] (407a3/4);
tana-tanāmotäṣṣe* ‘prtng to tanā-mot’ (407a1). ∎From PIE *dhohxneha- [: Sanskrit dhānāḥ (f.pl.) ‘grain,’ Khotanese dāna- (f.) ‘grain,’ Modern Persian dāna ‘id.’ Lithuanian dúona ‘bread’ (Mayrhofer, 1963:98; MA:237)] (Meillet, 1914:397, VW:497). Pârvulescu (1988:51) takes these words to be in origin derivatives of *dheh1-. The putative PIE *dhoh1neha- would have been ‘wealth, treasure’ from earlier ‘what is put, deposited.’ The semantic distance, however, is very great. See also tanākko.

tāpp- (vt.) ‘eat’
Ko. V /tāppā-/ [AOpt. // -, -, tāppoṃ] tūsa tāppoṃ saim-wästi mai no nauta-ñ empelñe arañcäntse ‘thus the refugees might eat but the danger to my heart disappeared’ (271a2/3). ∎Etymology uncertain. It is obviously to be connected with TchA tāp(p)- ‘eat’ (part of a suppletive paradigm with śuwā-) and with it presupposes a PTch *tāppā- (as if) from PIE *To/aP-w-eha-. Extra-Tocharian connections are not absolutely certain. Fraenkel (1932:7, also VW:497) connects this word with Sanskrit dāpayati ‘shares,’ Latin daps ‘sacred banquet,’ Greek dapánē ‘expense,’ dáptō ‘break to pieces, consume, destroy,’ dapsalēs ‘abundant, splendid,’ Old Norse tafn ‘sacrificial animal,’ Armenian tawn ‘feast,’ Latin damnum ‘damage entailing liability (for restitution or reparation).’ As Benveniste has shown (1948-49) we have here the rather disparate remnants of a PIE term for the potlatch--the feast with an abundance of food, entailing great expense for the giver, ostentatious and given to maintain rank or prestige. It is possible that the Tocharian word belongs here if we can assume a semantic shift from *‘share in the feast’ to ‘eat’ but no very similar semantic specialization or identical morphological enlargement is known.

Tārmarakṣite (n.) ‘Dharmarakṣita’ (PN in graffito)
[Tārmarakṣite, -, -//] (G-Su39) See also Dharmarakṣite.

tārhkāṇe* (n.) ‘tarkhan’ [Turkish title]
[-, -, tārhkāṇeṃ//] (289b5). ∎From Uyghur.

tārśi* (n.) ‘deception’
[//-, -, tarśauna] snai kuhākäṃñe snai tarśauna pelaiknene ṣemaikne ompostäṃ sparttāṃtsa sū pañäkte-käṣṣintse palsko yänmāṣṣeñca (558b1-3). -- tārśītstse* ‘± deceptive’: tesa rmer kā kentsa tāu lyaka lykäñ ceu tārśī[cce] ‘why thus did he see on the earth this deceptive thief?’ (133b5). ∎TchA tārśoṃ and B tarśauna reflect PTch *tārś(y)eunā or *terś(y)āunā. That it is ultimately related to PIE *terk- ‘twist’ (see 2tärk-) seems obvious (Duchesne-Guillemin, 1941:164, VW:498), but the exact morphological connection remains a bit uncertain. (Hilmarsson [1988:38] starts from a PIE *torkiha [nt. pl. or collective sg.] which gave *terśā to which the plural ending *-ūnā was added.)

tārśai ‘?’
tārśai okt ̇ ̇ mpai yuṣauwñe mā r ̇e/// (213a4).

tāl (n.) ‘fan-palm’ [Borassus flabelliformis Roxb. = B. flabellifer Linn.], only attested in the compound, tāl-stām*:
[tā]l-stamats[e] piltam[pa tasemane] = BHS tālapatraṃ cīvaram (320a1). ∎From BHS tāla-.

tālis (n.) ‘Flacourtia jangomas (Lour.) Raeusch.’ = ‘F. cataphracta Roxb.’ (a medical ingredient)
[tālis, -, -//] (501a7). ∎From BHS tālīśa-.

tāwak See su.

tāś (n.) ‘± commander’
[tāś, -, -//] makte tāś ākṣa ‘the commander himself has announced [it]’ (LP-6a2). ∎The TchA plural tāśśi ‘chiefs, commanders’ and B tāś may reflect a PIE *tāgyu-. The nearest relative would seem to be Thessalian Greek tāgós ‘commander, ruler, chief’ (Duchesne-Guillemin, 1941:167, VW, 1941:137, 1976:499). The Thessalian tāgós must, in turn, be related to tássō (aor. stem tag-) ‘put in order, line up, arrange,’ tágma ‘ordinance, command, etc.’ In Indo-European terms the verb could represent *thag(-ye/o)- and the noun *tohagyu- with the later substitution in Greek of the mildly productive -a ~ -ā- ablaut in place of the moribund -a ~ -ō-. Outside of Greek and Tocharian it would seem that we have the Nisa Parthian title tgmdr which Bailey (1985:98) takes to be tagma-dāra- ‘order-giver’ and Lithuanian *patogùs ‘convenient, comfortable’ and sutógti ‘get married; ally oneself’ (P:1055; MA:472). However, the semantic distance between Tocharian, Greek, and Iranian on the one hand and Baltic on the other is larger than one would like. See also ywārt-taś and ṣle-taś.

tāṣṣ- See tāsk-.

tās- See tā-.

tāsi* (n.[f.pl.]) ‘receptacle’
[//-, -, tasanma] śtwara tasanmane ite ite motä-yokaiṃ taṣalle ‘[one is] to set those thirsty for alcohol on four very full containers’ (M-3a4). ∎A nominal derivative of tās- (see s.v. tā-) as wāki is to wāk- and nāki is to nāk-.

tāsk- (vt.) ‘± tread on’
Ko. V (?) /tāṣṣā-/ [Inf. tāṣṣatsi] karpa no keṃntsa ṣäñ m[a]ts[i] reksa pūdñäktentse tāṣṣatsisa ‘he descended, however, to earth and spread out his own hair to be tread on by the Buddha’ (365a4). ‣The subjunctive stem is presumably analogical to that of the preterite, itself formed by adding -ā- to what was originally the third singular imperfect *tāṣṣä from *teha-sḱe-t. ∎Is this word at least the typological equivalent of Luwian taza- ‘continue to stand, remain’ (Mopurgo-Davies, 1987:213-214, for the meaning) from PIE *(s)teh2-sḱe/o- (Melchert, 1987:198-201, for the development of PIE *-sḱḱ- to Luwian -z-) from *(s)teh2- ‘stand’? The Tocharian and Anatolian words most probably are independent creations since in Tocharian it is eventive while in Anatolian it is stative or continuative. In any case, not with VW (499) from PIE *tōk-sḱe/o-, a derivative of *tek- ‘run, flow.’ See Adams, 1993b:37-38. See also tāk- (s.v. nes-), ste/stare (s.v. nes-), and stäm- (s.v. käly-).

täṃts- (vt.) ‘scatter, disperse’
Ps. IX /täntsäsk'ä/e-/ [A -, -, taṃtsäṣṣäṃ//]; Ko. IX (= Ps.) [A -, -, taṃtsäṣṣäṃ// -, -, taṃtsäskeṃ] mäkte tne lāñe nakṣäṃ sarmana taṃtsäṣṣäṃ pya[py]aiṃ kauṣäṃ okonta ‘as the flood here destroys seeds, scatters the flowers, and kills off fruits’ (33b7); ṣaiweññai ta[ṃ]tsäṣṣäṃ [] po duṣkär ‘[if] he scatters the seed (?); all [is] duṣkara’ (331a1), cey nke laitkeṃ kautaṃ pyapyaiṃ taṃtsäskeṃ ‘[if] they cut down the vines and scatter the flowers’ (589a3). ∎TchB täṃts- reflects a PTch *tän(ä)s- but extra-Tocharian cognates, if any, are unclear. VW (1962a:181, 1976: 501) suggests a connection with PIE *tens- ‘pull, tug’ [: Sanskrit taṃsayati ‘draws back and forth,’ Gothic at-þinsan ‘pull toward,’ OHG dinsan ‘pull, carry along,’ Lithuanian tę̃sti (tę̃siù) ‘continue, go along; stretch, lengthen; drag out, delay, put off,’ tąsýti (tąsaũ) ‘pull, tug; stretch, extend’ (P:1068-69; MA:187)]. However, the semantic connection does not seem very close. It is better to take täṃts- to reflect a PIE *dhu-n-s-, a nasal infixed present to the root *dheus- ‘fly about (like dust), powder, strew with dust.’ This *dhu-n-s- (subjunctive *dhwens-) appears in Sanskrit dhvaṃsati ‘decays, perishes, falls to dust,’ dhvasirá ‘dusty, sprinkled,’ OHG tunist ‘wind, storm, breath, dust,’ Old English dūst ‘dust’ (see P:268 for these and many other cognates without the infixed *-n-; MA:388). See also perhaps to, tute, taur, and tweye.

täk- (vt.) ‘touch, feel with the hand; fetch, procure’
Ps. II /cek'ä/e-/ [A -, -, ceśäṃ// -, -, cekeṃ; APart. ceśeñca; Ger. ceśalle]; Ko. I /tek- ~ täk-/ [A -, -, tekäṃ//; AOpt. taśim, -, taśi// -, -, taśyeṃ]; Impv. III /(pä)tek-* ~(pä)täkā-/ [MPSg. takar]; Pt. IIIa /tek(sā)-/ [A -, -, teksa//] ṣamānentse yśel[mi pä]lskone tsankaṃ kwipe-ike keuwco kalltärr-ne [sic] tu kretswesa yaṣtär tune swāralyñe yamastär kr[ā]ke läṃ-nne sanghā-tränko kätänkaṃ krui mā krāke laṃ-nne koss tu māka kretswesa ceśaṃ [sic] tot sttul[ā]ṃ-tränkonta kätänkäṃ ‘[if] desires arise in the mind of a monk and his shame-place [i.e. penis] stands tall and he stimulates it with a rag, and thus he makes pleasure for himself and [if] filth emerges, he commits a sanghā-sin; [but] if no filth emerges no matter how much he touches it with a rag, so he commits stulāna-sins’ (334b2-6), wär śār parsnān tesa ceken-ne ṣärsa ‘they sprinkle water all over; then they touch it (him?) with the hand’ (121a6); /// tarya wsen[ta] taśim-me ‘may I touch/procure three poisons’ (355a5), pelaikne kektsentsa no taśi = BHS dharmaṃ kāyena vai spṛśet (305b5), kosauk srukalyñeṣṣ=īme ma taśi-ne tot ma mrauskate ‘as long as the thought of death did not touch him, so long did he not grow weary of the world’ (K-11b2); /// [Vaiśra]vaṇ[e wa]lo weṣṣäṃ täkār täkār [] tän[e] /// (PK-12G-a1 [Thomas, 1979:9]); su no orotse kektsentsa antapi kenīsa keṃ teksa ‘however, the great one by [his] body touched the ground with [his] knees’ (HMR-2a5). -- takälñe ‘touch’: takälñe ... takälñentse [= BHS sparśa-] (156b3), kartse lkātsine takälñene ṣpä wlaiśke yetse ‘in seeing good and in touching the soft skin’ (K-10a2);
tetekor ‘± touch’;
tetekorṣṣe ‘± prtng to touch’: ytariṣṣe tetekorṣṣe ṣpä palskalñe ṣarpi (511b3). ∎TchB täk- reflects PTch *täk- whose nearest extra-Tocharian cognates are Germanic, notably Gothic tēkan ‘touch’ and Old Norse taka ‘take’ (whence English take). It is particularly noteworthy that the long-grade thematic present formation (like those seen in klyaus-, klep- or tänk-, qq.v.) of TchB is exactly matched by Gothic tēkan and the (PIE) o-grade present (Tocharian subjunctive) is exactly matched by Old Norse taka. Projected into PIE we would have *dēg- and *dog- (whose initial and final mediae violate our expectations of PIE root structure constraints) (MA:595).
Further connections are more difficult. Semantically it would be natural to connect these Tocharian and Germanic word with the isolated Greek aorist participle tetagōn ‘having taken,’ its Latin relative tangō ‘touch’ (whose perfect, tetigī, would appear to be the exact formal equivalent of Greek tetag- despite the latter's being an aorist), Old Low German thakolōn ‘stroke,’ and Old English þaccian (with expressive gemination?) ‘stroke gently, clap on the back.’ However, this latter group of words reflects a PIE *tag- whose initial consonant does not match that required by Germanic tēkan/taka and whose vowel does not match that of Tocharian täk-/tek-/cek- (*tag- should give **tāk-).
Hamp (p.c.) suggest that the Latin, Tocharian, and Germanic forms might all be put together as *teg-. The Latin -a- originates like the -a- in quattuor in an old zero-grade *tg-. The same zero-grade, only with assimilation to *dg- lies behind the Germanic forms tēkan/taka. This explanation does not account for the Greek -a- and is difficult, in having to posit a zero-grade *tg- which one would expect to have been blocked by a general PIE phonological constraint. However, the desire to group all these together is an understandable one. Ringe (1988-90:1-05-115) argues that the Germanic-Tocharian resemblance is due to borrowing, but that who borrowed from whom is impossible to decide. Earlier discussion of some portion or other of this etymology are Meillet, 1914:19, Lane, 1959:160, VW:504-5. See also teki.

tänk- (vt.) ‘check, stop’
G Ps. II /cenk'ä/e-/ [A // -, -, cenkeṃ; MP -, -, ceṃśtär//]; Ko. I /*tenk- ~ tänk-/ [AOpt. -, -, tañci//; Inf. tanktsi];
K Ps. VIIIb /tänks'ä/e-/ [A -, -, tankṣäṃ//] mā=psāl mā māskwo srūkalñe [ce] ceṃśträ ‘neither sword nor obstruction hinders this death’ (45b4/5), /// no cenkeṃ mäntaññeṃ krent ṣamāññe ‘they hinder and destroy, however, good monasticism’ (H-149-ADD.113b1 [Thomas, 1972b: 459]); mäkte camcer enkalntse warkṣäl taṅtsi ‘how could you check the energy of suffering?’ (9a2), ma nta ksa campya srūkalñe taṅt[s]i ‘nothing could ever stop death’ (46b3), toy śak pāytinta ekaññeṣṣe śaulaṣṣe ñātse tanktsiś stare ‘these ten prohibitions are to check the danger of possessions and life’ (330a4); /// prakār vairāk tankṣäṃ (198b4). ∎AB tänk- reflect PTch *tänk-, probably from PIE *tengh- ‘pull back’ [: OCS *tęgnǫti ‘pull,’ ras-tęgnǫti ‘distrahere,’ Lithuanian tingùs ‘lazy,’ tingėti (tìngiu) ‘be lazy,’ Old Norse þungr ‘heavy,’ þyngia ‘load down’ (P:1067; MA:264)] (Duchesne-Guillemin, 1941:179, VW, 1941:135, 1976:502). The present cenk'ä/e- is a vṛddhied present such as is seen in klyaus- or klep-, qq.v. See also etankätte and täṅtsi.

tänkw-aññ- (vt.) ‘love’
Ps. XII /tänkwäññ'ä/e-]/ [AImpf. -, tänkwaññit, -//; APart. tänkwaññeñca]; Ko. XII (= Ps.) [A -, -, tänkwat, tänkwaṃ//; Inf. tänkwantsi]; Ipv. V /pätänkwäññ-/ [Sg. ptänkwaññe] kenantse saswe ṣayt [sic] tänkwaññet [lege: -ññit] wnolmeṃ ‘thou wert lord of the earth and thou didst love beings’ (297.1b3), se kartseś po wnolmets täṅwaññeñca ṣek ‘he [is] always loving to all beings for [their] good’ [täṅwaññeñca = BHS anukampin-] (29a4); [po śaiṣṣe twe] täṅwät kuce ṣäp kuse ci täṅwä[ṃ] ‘thou dost love the whole world, let alone [him] who loves thee’ (245b2), śaiṣṣe täṅwantsiśc ślokne ṣerpsa ce arthä ‘for the love of the world he explained this meaning in a śloka’ (K-3b1); ptäṅwäññe ṣäñ śamñeṣṣe /// (515b6). -- tänkwalyñe* ‘± mercy, love’: /// täṅwalñ[e]sa śak-wi pakenta /// (149a1), mā [tu] onolmenne tänkwalyñentse (307a7). ∎A denominative verb from tankw, q.v., (as if) from PIE *tṇkwṇ-ye/o- to the verbal noun *tṇk-wṇ.

tänktsi (postposition) ‘up to; including, even’ [NOUN-meṃ ... NOUN tänktsi ‘from ... to’]
ṣäṃṣalñe ṣe wī trai śtwer piś śak täṅtsi ‘[this is] counting: one, two, three, four, five, up to ten’ (41a8), kr[e]nta śwatsanma kanti tänktsi ‘good foods, even bread’ (375b5), seṃ piśākka-ṣe cakanma ok taum yap pinkce ikäṃ-ṣe tänktsi śawāte ‘this 51 cāks and eight trau millet was eaten [from] the fifth to the 21st’ (461a3), tärnemeṃ paine täṅtsi ‘from crown of the head to the feet’ (H-149.44b4 [Thomas, 1954:750]), ṣamāne ... kauṃ-yaptsi täṅtsi aśiyana enästrä pāyti ‘[if] a monk instructs nuns till dawn, pāyti’ (PK-AS-18B-a3 [Pinault, 1984b:376]). ∎Historically the infinitive of tänk-, q.v.

tänkwaññäññe See tankw.

tätik (n.) the name of a salve
[tätik, -, -//] (P-3a7).

tätkwañceṃ ‘?’
///n tätkwañceṃ (A-3a4)

tätt- See tā-.

tän- See tanalle.

tänyamāṣ See dhanyamās.

täp- (vt.) ‘± announce, proclaim’
Ps. IXb /täpäsk'ä/e-/ [MP -, -, tpastär//]; Ipv. II /päccäpā-/ [Sg. päccapa]; Pt. IV /täpäṣṣā-/ [A -, -, tapäṣṣa//]: (405b7). wek[ts]e päccapa piś toṃ ślokanma pudñäkt[entse] ‘announce loudly these five ślokas of the Buddha!’ (16a3). ‣One might note the TchA equivalent täp- also occurs in a very limited number of places. Perhaps the clearest is at 66b2 wäl āmāśās kākkropuräṣ cesmäk ārtaśśi anaprä ypeyaṃ tpässi wotäk ‘the king, having assembled his ministers, ordered them to announce before the suitors’ [then follows the text of the announcement]. At 359a26 we have cac[pu]/// = BHS vighuṣṭa- ‘cried or proclaimed abroad.’ An imperative occurs at 345b5 pritwäs ptāñäkte enäṣluneyaṃ [|] ptäpsäs wlalune///. ∎[]AB täp- reflect PTch *täp- but extra-Tocharian connections are uncertain. It may be from PIE *d(h)eup- ‘± resound loudly’ [: Latvian dupêtiês ‘resound heavily,’ Serbian dupiti ‘strike (of noise)’ (P:221-222; MA:534)] (VW, 1941:502, 1976:502). On the other hand, Normier (1980:260) suggests a derivation from PIE *(s)tubh- ‘praise’ [: Sanskrit stóbhati ‘utters a joyful sound, shouts in praise,’ stobhayati ‘praise in successive exclamations, celebrate,’ Armenian t`ovel (if < *toubheye/o-) ‘sing songs’]. However, the Armenian -o- is not a regular match for PIE *-ou-. It may be that the Tocharian and Armenian words can be grouped together as *tebh-. If so, there may be an inner-Tocharian cognate in TchB tep, q.v. Finally, it may be the causative verb corresponding to TchA täp- ‘be(come) high.’ The meaning would them be a narrowing from ‘make high’ or the like. It might even be that PIE *dheup- ‘resound heavily,’ found in Balto-Slavic, and *dheub- ‘deep,’ found elsewhere, are root variants like *peiḱ- and *peiǵ-. See also perhaps tapre or perhaps tep.

täprauñe See tapre.

täm- (vi./vt.) G ‘be born’; K ‘beget, engender, produce’
G Ps. Xa /tänmäsk'ä/e-/ [MP -, tänmastar, tänmastär// -, -, tänmaskentär; MPPart. tänmaskemane; Ger. tänmaṣṣälle, cmalle]; Ko. III /cäme-/ [MP // cmemar, cmetar, cmetär// -, -, cmentär; MPOpt. cmīmar, -, cmītär//; Inf. cmetsi; Ger. cmelle]; Pt. IIIa /tem(sā)-/ [MP temtsamai, -, temtsate// temtsamte, -, temtsante]; PP /tetemu-/;
K Ps. Xb /tänmäsk'ä/e-/ [A -, -, tanmäṣṣäṃ// -, -, tanmäskeṃ; MP -, -, tanmästär//; APart. tanmäṣṣeñca]; Ko. Xb (= Ps.) [Inf. tanmästsi]; PP /tetänmäṣṣu-/ kärstau rano stām tākaṃ nano wtentse tänma[strä] ‘even [if] a tree is cut down, it will be born again’ [tänmasträ = BHS jāyate] (11a6), āyorsa śāte yñakteṃ yśāmna su tänmasträ ‘rich by [his] gift, he is [re-]born among gods and men’ (23b4/5), [ā]ntpi nraine tänmaskenträ ‘both are [re-]born in hell’ (16b7), täṃmäṣle [sic] srukallesa ‘by birth and death’ (142b3), cmäl[le] /// (146b6), cmalye yapo[yne] ‘in the country [where one is] to be born’ (424a3); mant källauṣṣi yelyi cmentär ontsoytñeṣṣe pīlene ‘so the worms of [desire for] profit are born in this world of insatiability’ (33b1), kuse tne cmīträ mā srūko[y] ‘whoever might be [re-]born here should never die’ (46b2), cmelle = BHS jāti- (U-2a3); sw [a]śrāddhe sruka= ntweṃ nrain=empelye temtsate ‘the unbeliever dies and immediately was [re-]born in a terrible hell’ (4a6); ywārc srukenträ tetemoṣ kā [lege: ka] ‘they die in mid-life, scarcely born’ (1a7=2a1), tetemoṣepi = BHS jātasya (16a5); takarṣkñe no ṣarm okone perākñe tanmṣäṃ [sic] ‘faith produces belief in cause and effect’ (23a5), ñās tanmästä[r] = BHS cchandaṃ janayati (537b2), tanmäṣṣeñcai pelaikn[e] ‘producing the law’ (TEB-59-29); ṣamāññene larauñe tanmästsiś[c]o ‘to produce love of monasticism’ (12b6); śtwāra mahābhūtänta śtwāra mahābhūtäntaṃts tetanmäṣṣuwa (192b1/2). -- cmelñe ‘birth, act of being born’: serke cmelñe srukalñents= eṃṣketse nautalñe yāmtsi [cmelñe = BHS jāti] (30a3), [nesa]lyñentse ṣärmameṃ camel cmel[ñentse ṣärma]meṃ ktsaitsäññ[e] ‘because of being [there is] birth; because of being born [there is] old-age’ (149b1), [c]melñe = BHS jātaka (547a6), cme[lñe] = BHS -bhavaṃ (PK-NS-306/305b5 [Couvreur, 1970:177]);
cmelñeṣṣe ‘prtng to birth’: cmelñeṣṣai katkauwñai ‘the joy of birth’ (155b5);
cmelñetstse* ‘having birth,’ in the compound: snai-cmelñetstse ‘one without birth’: (188b2). ∎AB täm- reflect PTch *täm- but extra-Tocharian cognates are uncertain. At one time or another PTch *täm- has been connected with PIE *tem- ‘cut’ (Pedersen, 1941:189), *dem- ‘build’ (Smith, 1910:17, Pedersen, 1944:21 [*dem- is clearly the ancestor of AB tsäm- ‘grow, increase,’ q.v.]), or *dheh1- ‘place, put’ (Lane, 1945:19), more particularly an otherwise unattested byform of the latter, *dhem- (Winter, 1962:27 [cf. *stem-, ancestor of AB stäm- ‘stand,’ beside *steh2-]). None of these explanations is particularly compelling from either the semantic or morphological point of view. VW (500-501) rightly remains agnostic. Perhaps the phonological, morphological, and semantic considerations are best answered by connecting Tocharian täm- with PIE *tem- ‘arrive’ otherwise seen only in Greek témei ‘arrives, reaches’ (a hapax leg. in Homer) and its reduplicated aorist tetmeîn (MA:35). That tem- is old in the history of Greek seems assured by the presence of a reduplicated aorist, a moribund type in the oldest attested Greek, and not one at all likely to be built analogically to a new verbal root. PIE *tem- ‘arrive’ would be the telic counterpart of atelic *gwem- ‘come.’ The latter of course has become the term for ‘be born’ in Baltic [: Lithuanian gemù]. PTch *cäm'ä/e- would be the exact equivalent of Greek téme/o-, while the nasal present of both A and B would be a PTch innovation, like the nasal present to *kwäm- ‘come.’ See also tanmaṣṣuki, camel, temeñ, and atāmo.

tär- (vt.) ‘± plead, implore’ (?)
Ps. Xa /tärräsk'ä/e-/ [MPPart. tärraskemane] ylāre kaklautkau tärraskemane rekisa Uttareṃ m[ñcuṣ]k[e]ṃ [weṣṣäṃ] ‘he turned flaccid [= he swooned] and with pleading word he speaks to prince Uttara’ (85a3). ∎The closest relative of B tär- is, as Melchert points out (p.c.), Hittite tariyanu- ‘entreat, implore.’ This word is ultimately identical with another Hittite tariyanu- ‘cause to exert; exhaust oneself.’ Both meanings are semantic specializations of an earlier ‘pester, importune, worry [as a dog does a bone].’ Both Hittite tariyanu and pre-Tch *tärnā- are derivatives of PIE *ter- ‘± speak’ seen otherwise in Hittite tar- ‘speak’ and Lithuanian tar̃ti ‘say, speak’ (P:1088-1089; MA:535).

tärk-1 (vt.) ‘let go; let, allow; emit, utter; give up; stop, desist [+ inf.]’ [cowai tärk- ‘rob,’ ārtte tärk- ‘neglect,’ eweta tärk- ‘set to fighting’]
Ps. VI /tärkänā-/ [A tärkanau, tärkanat, tärkanaṃ// -, tärkanacer, tärkanaṃ; AImpf. tärkanoym, -, tärkanoy//; MPPart. tärknāmane; Ger. tärkanalle]; Ko. V /tārkā ~ tärkā-/ [A tārkau, -, tārkaṃ// tarkam, -, tarkacer, -; AOpt. tarkoym, -, tarkoy// -, -, tarkoṃ; Inf. tarkatsi; Ger. tarkalle]; Ipv. I /pätārkā- ~ pätärkā-/ [Sg. (p)tārka; Pl. ptarkaso]; Pt. Ia /cärkā- ~ tärkā-/ [A cärkāwa, cärkāsta, carka// -, -, cärkāre; MP -, -, tärkāte// -, -, tärkānte]; PP /tärko-/ yokye-kleś mā tärknan-ne klaiksatsi nta ‘the thirst-kleśa never lets [it] wither’ (11b3), [mā ṣpä tä]rkoṣne [= BHS mukte] tarkoy [= BHS pramuñcet] [n]o cau tär[k]nāmane [= BHS muñcamāno] śanmästrä mā no mäntrākka klyomoṃ tärkanaṃ [= BHS pramuñcanti] tärkauw [= BHS muktā] tākaṃ aknātsa[ntsa] ‘having uttered [an evil word], one should not utter [it again]; the one having emitted it is bound; [for] the noble ones do not emit [such and think]: it will be emitted by fools’ (19b8), [c]owai tärknaṃ cowaicce | cowai tärkauca cowai tärkau mäske[tär] ‘he robs the robber; the robber becomes the robbed’ (22a3), saṃvar ṣamāññe āśäṃ ostw-ostä tärknaṃ aklyilñe śak-wi klautkeṃtsa ‘he leads monkish propriety from house to house and gives up the study of the twelve ways’ (33b2), ṣañ wrat lau tärkanacer ‘you release your own vow[s] far’ (108a7), kaṣake Puttamitre parra yaṃ [] caumpa śāmna ikäṃ [] kercapaṃ trey [] yakwe ṣe [] te parra tārka [] tentsa auṣap mā tärkanat ‘the Kashgarian. P. goes through; with him 20 men, three asses, one horse; let through this [group]; more than this do not let [through]’ (LP-1a2/6), sū naumīye päst [t]ärkanalle ‘he [is] to give back the jewel’ (337a3/4); spelke mai tarkacer kulātsi ‘may you not suffer [your] zeal to fail’ (28a1), mā wer śono wṣi-ñä nta tarkoym tranko ‘may hate and enmity not dwell in me! may I let go of/forgive sin!’ (S-4b3), kreṃt tarkoy reki mantanta tarko[y yo]lain reki ‘may he utter a good word and never utter an evil word!’ (19b3), weñmo ptāka-ñ onolmeṃ[ts ta]rko-ñ tranko ‘be my advocate to beings! may they release my sin!’ (TEB-64-03), kete no āñme wī aulareṃ eweta tarkatsi ‘to whomever [is] the wish, however, to set to fighting two companions’ (M-3a7); mā r=asānmeṃ laitalñe ceṃ sklok ptārka pälskomeṃ ‘nor [is] there a falling from the throne; release this doubt from [thy] spirit!’ (5a5), triśalñenta po wnolmets ārte tārka [sic] ‘be indifferent to the errors of all beings’ (296a2), tanaulykaṃ ramt sekwetse pīle ra ptark[aso] /// ‘leave the suppurating wound [you're flying around] like flies!’ (48a5); ñäś tallāu wnolme pw=āllonkna cärkāw=ārtte wäntarwa ‘I, a miserable being, neglected all the affairs [of the world]’ (45a2), [ysā-yo]kñana swañcaiyno po kälymintsa cärkāsta maiytarṣṣana ‘thou didst release the golden rays of friendship everywhere’ (221a5), [m]ewīyai tärkānte ‘they released [their] tiger’ (423a4); rerīnu saṃvar tärkau ṣamāññe snai līpä[r] ‘having renounced the zeal, having let go of monasticism without anything left over’ (44b6). -- tärkormeṃ: po larenäṃ tärkormeṃ twe ñi lare añmaṣṣe ‘having left all loved [ones] thou [art] dear to my soul’ (241b4);
tarkalñe ‘± release’: ārte tarkalyñe ‘neglect’ (102a6), tarkalñe = BHS utsedha- (Y-3a5). ∎AB tärk- reflect PTch *tärk- from PIE *TerK- seen elsewhere only in Hittite tarna- ‘let, release, permit’ (< *tarkna- with the same simplification of cluster seen in harmi (*harkmi, root hark- ‘have, hold’). This etymology goes back to Benveniste (1932:142, also VW:503). Neither the Tocharian nor the Hittite side of the equation allows us to know the nature of the two obstruents of this root (MA:481). Pokorny (1959:258) suggests that this Hittite-Tocharian correspondence is another reflex of his *dhereǵh- ‘twist, wind’ but the semantic connection is not compelling. See also tärkauca and tarkāñe.

tärk-2 (vt.) ‘± twist around; work (e.g. wood)’
PP /tetärku-/ pässaksa pässakṣṣe palīsa wat oppiloṃcceṃ tetarkuwa wat = BHS [mālāguṇaparikṣiptā api] [for the reconstruction of this line, see s.v. oppīloṃ] (542a4). ‣The derived nomen agentis, tärkāttsa, presupposes a Class V subjunctive /tārkā- ~ *tärkā-/. ∎TchB 2tärk- reflects a PTch *tärk- from PIE *terk(w)- ‘twist’ [: Sanskrit tarkú- ‘spindle,’ tarkayati ‘conjectures, guesses, speculates about,’ Greek átraktos (m./f.) ‘spindle; arrow,’ atrekēs ‘strict, precise, exact’ (< *‘what is not twisted’), Albanian tjerr ‘spin’ (< *térknō; PIE *-e- should have given Albanian -ja- in a closed syllable as here but -je- has been restored on the model of other verbs), Latin torqueō ‘twist, wind; hurl violently; torment’ (< *tṛk-w-eye/o-), OCS trakъ ‘bond, girdle,’ TchA tark ‘earring,’ Hittite tarku(wa)- ‘dance (in a twisting manner)’ whose infinitive is tarkuwanzi from *terkw- rather than *tarkumanzi from *terk-w- (cf. P:1077; MA:572; Hittite from Melchert, p.c.)] (VW:503; see also VW, 1977a:147-148). See also tarkāttsa, carke, and possibly tarśauna.

tärkaṭuka (n.) ‘the three species (i.e. black pepper, long pepper, and dry ginger)’ (a medical ingredient)
[tärkaṭuka, -, -//] (P-3a6). ∎From BHS trikaṭuka-.

tärkauca (n.) ‘one who releases’
[tärkauca, -, tärkaucai (voc. tärkaucai)//tärkaucañ, -, -] cowai tärkauca = BHS vilopta- (22a3), saswa ... po tränkonta tärkaucai ‘O lord, releaser/ forgiver of all sins!’ (TEB-64-03). ∎A nomen agentis from the subjunctive stem of 1tärk-, q.v.

Tärtvisara* (n.) ‘Tärtvisara’ (PN in caravan passes)
[-, -, Tärtvisarantse, -//] (LP-30b1).

täryāka (number) ‘thirty’
wace meṃne Puñaiyśe aṣkār lac payka [sic] täryāka tuntse te ṣotri (G-Su26). -- täryāka-wi ‘thirty-two’: lkāntar-c [sic] kektsenne täryāka-wī lakṣānänta ‘the thirty-two lakṣanas are seen on thy body’ (76b5);
täryāka-ṣkas ‘thirty-six’: = BHS ṣaṭtriṃśati (16a8);
täryāka-ṣukt ‘thirty-seven’ (212b2). ∎TchA taryāk and B täryāka reflect PTch *täryākā. The vowel of the first syllable of the A form is analogical after that of śtwarāk ‘forty’ (cf. Ptch *treyä ‘three’ whose first vowel is analogical after *ś(ä)twerä ‘four’). PTch *täryākā comes ultimately from a PIE undeclinable *triha-(d)ḱomt ‘thirty’ (cf. kante ‘100’ from*-(d)ḱṃtóm). In pre-Tocharian PIE *triha- was reformed to *trieha on the basis of the underlying numeral *trieha (> tarya ‘three’ [f.pl.]). PIE *trieha-(d)ḱomt would regularly have given PTch *täryāke but at some point in its development *-omt fell together with *-om, the ending of the nom.-acc. of the thematic neuter. This apparently singular ending was felt to be anomalous in decade numbers and was replaced by the regular PTch neuter plural *-ā (PIE *-eha), hence *täryākā (cf. Pedersen, 1941:225, VW:494, where the details are almost completely different, and Winter, 1991:118). See also trai.

tärrek (a) (adj.); (b) (n.) (a) ‘blind’; (b) ‘blind person’
[tärrek, tärrekäntse, -//] (a) tūsa tärrek tänmasträ ṣek ṣek sū nervāṃ mā lkāṣṣäṃ ‘thus he is born blind and does not ever see nirvana’ (291b1), tärrek murcä tanki snaittu ra [tärrek = BHS -andhya-] (ST-b5);
(b) mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as a blind man was eating [his] meal and, letting it fall carelessly, it burned up in the maternal hearth’ (154b3), [tete]moṣepi tänki tärrekäntse trāpalle ra yāmornta [] tatrāppaṣepi klāyalñe ra śäktālye ‘a tripping by a man fully blind from birth [is] like deeds; the falling of one tripping [is] like the seed’ (PK-NS-53b3/4 [Pinault, 1988:101]). ∎TchA trak and B tärrek reflect PTch *tärrek (the simplification of the geminate would be regular in TchA). As VW has seen (510-511), we must have here an old compound whose second member is ek- ‘eye.’ As the first member he suggests a *tṛ-no- a derivative of *(s)terh1- ‘be fixed’ [: Greek stereós ‘fixed, firm, hard,’ and especially the family of German starr ‘stiff, motionless’: Star ‘cataract,’ Old English starian ‘stare’ (i.e. ‘look fixedly’), stär(e)blind ‘blind from a cataract,’ stiern ‘stern,’ OHG stornēn ‘be stupified’ (P:1022; MA:547)].

tärretstse* (adj.) ‘?’
[m: //tärrecci, -, -] ///sa tärrecci /// (265a4).

tärvärta (n.) ‘Ipomoea turpethum’ (a medical ingredient)
[tärvärta, -, -//] (P-3b4). ∎From BHS tṛvṛtā-

täl- (vt.) G ‘uphold, keep raised’; K ‘raise, lift; acquire’
G Ps. VI /tällā-/ (active) ~ /tälänā-/ (middle) [A -, -, tallaṃ// -, -, tallaṃ; MP -, -, tlanatär// -, -, tlanantär]; Ko. V /tälā-/ (see gerund below); Ipv. VI [Sg. pätälle] (see below); Pt. Ia /tälā-/ [A tlāwa, -, -//];
K Ps./Ko. IXb /täl(l)äsk'ä/e-/ [A taläskau, -, tal(l)äṣṣäṃ//; MP -, -, tallästär//; MPImpf. taläṣṣim, -, taläṣṣi//]; Ko. IXb /täl(l)äsk'ä/e-/ [A -, -, taläṣṣäṃ//; AOpt. -, -, tal(l)äṣṣi//]; Pt. II /cālā-/ [A cālawa, -, cāla//]; PP /ceccälu-/ cai tne mā tallaṃ perpett[e] ‘they do not bear the burden’ (44b2), krui [kreñc o]nolmi tällān-ne onkolma ra śeruweṃ ‘if good creatures bear it as the she-elephant [does] the hunter’ (255a6/7), [mā] tlanatär-ñ pe[rpette] ‘the burden is not borne by me’ (17a2); /// tlava [?] (584a9); | ṣeme ṣarsa ñiś kauc taläs[k]au /// ‘with one hand I raise ... high’ (371b5), ///sa tälle tälläṣṣäṃ (514a9), /// kca sa kca tälle tällästrä (389b4), /// ce ñäś vājrä taläṣṣi[m] ‘I raised the thunderbolt’ (387.1a), [yolo yamaṣ]ṣeñcantse yolain oko kauc pokaine taläṣṣī-ne ‘he raised the evil fruit of evil-doing high on [his] arm’ (522b2); kuse ṣamāne ṣañ ṣarsa naumi[ye ta]läṣṣäṃ ‘whatever monk picks up/acquires a jewel with his own hand’ (337a1), känte pikwala epinkte kaccap su no tälaṣṣi [sic] aśco ‘[after an] interval of 100 years the tortoise would lift [his] head’ (407b1); /// perpecce ñiś cālawa ‘I bore the burden’ (401b5), Nānda cāla onkorñai ‘N. lifted the porridge’ (107a7), /// cāla piś cakaṃnma ‘he carried five cāks’ (459a7); ceclu ṣar kauc pernento ytāri klyomñai aksasto ‘raising [thy] hand high thou didst point out the noble and glorious way’ (204a4/b1). ‣The preterite of the "causative" is also used as the preterite of the Grundverb. -- talle (< *talalle) ‘± load, burden’: /// kca sa kca tälle tällästrä (389b4), ///sa tälle tälläṣṣäṃ (514a9), tusāksa ñäke täle ptälle-ñä ‘in just such a manner now lift my burden!’ (PK-12D-a5 [Thomas, 1979:43]).
ceccalor ‘lifting, raising’: tane brāhmaṇi kerciyeṃne yaipormeṃ poñc ṣar koś [sic] ceccalorsa ka lānte yarke yamaskeṃ ‘then the brahmans having entered into the palace, with their hands lifted high, they do honor to the king’ (81b5/6). ∎AB täl- reflect PTch *täl- from PIE *telha- ‘lift, carry’ [: Sanskrit tulayati ‘raises up, weighs’ (cf. tulā- ‘weight’), Greek tlẽnai ‘bear,’ Venetian tolar ‘brings there,’ Latin tollō ‘raise up’ (< *tḷneha-), Middle Irish tlenaim ‘steals’ (rebuilt from expected *tallaid < *tḷneha- [Hamp, p.c.]), Gothic þulan ‘bear, suffer,’ Latvian iztilt ‘bears,’ etc. (P:1060-1061; MA:352)] (Schulze, 1924, VW:500). The Tocharian present formation (PTch *tälnā-) matches exactly that of Latin and Celtic. See also tallāw and possibly calle and täl(l)aikantsa*.

täl(l)aikantsa* (n.) ‘± bearers’ (?)
[//-, täl(l)aikantsaṃts, -] /// klese masa tarya tom tälaikantsaṃs yikṣye wasto /// (444a2), ikäṃ-ñu-ne piś tällaik[a]nts[aṃts] tlaiyta [lege: klaiyna] /// (484a2). ‣The meaning is suggested on the basis of a possible relationship with täl-.

tälp- (vi./vt.) G ‘be emptied, purged’; 1K ‘purge, drain’; 2K ‘let flow out’
G Ko. V /tälpā-/ (see gerund ff.);
1K Ko. I/II /tälp('ä/e)-/ [Inf. talptsi];
2K Ps. IX /tälpäsk'ä/e-/ [APart. talpäṣṣeñca] ankainsa yāmtsi aiṣle talptsisa ṣpä ‘[it is] to be given to cause vomiting and purging’ (P-1b5/6); lkālñesa ārttalñe talpäṣṣeñca tāka ‘through seeing [it] he became one causing love to flow’ (107a4). -- tälpālle (n.) ‘purgative’: tälpāllesa yamaṣle ‘[it is] administered by a purgative’ [tälpāllesa = BHS virecanaṃ] (ST-b4), curmpa rittäṣle tälpāllesa ‘[it is] to be bound/mixed with powder and [is] to be given by means of a purgative’ [tälpāllesa = BHS virecana-] (Y-2a1/2). ∎TchB tälp- reflects PTch *tälp- from PIE *telp- ‘± be room for, make room for’ [: Lithuanian til̃pti (telpù) ‘find or have room enough; enter,’ talpà ‘capacity, holding power,’ talpìnti ‘put in, place in; house, lodge,’ tìlpinti ‘make room for,’ ištil̃pti ‘make one self free,’ OCS tlъpa ‘heap, troop, group,’ Sanskrit tálpa- (m.) or tálpā- (f.) ‘bed, resting place,’ Old Irish -tella, (analogical) talla (< *telpnā-) ‘find room’ (P:1062; MA:534)] (VW:500). See also possibly tsälp-.

tikṣne (n.) ‘± zealot, ascetic’
[tikṣne, -, -//] (296b3). ∎From BHS tīkṣṇa-.

tīkṣnendri (adj.) ‘having sharp senses’
[tikṣnendri, -, -//-, tikṣnendriyeṃts, -] (41a5). ∎From BHS tīkṣṇendriya-.

tin- (vi.) ‘be dirty’
Ps. IXa /tinäsk'ä/e-/ [AImpf. -, -, tinaṣṣi//]; Ko. V /tinā-/ [MP // -, -, tināntär] /// brāhmapna [lege: brāhma[ṇeṃnp]a (sic)] tinaṣṣi ‘he befouled himself with the brahmans’ (374.b); kuse cai tallāñc tinānträ tot laukaññe (408b6). -- tettinor ‘± filth’: [c]e[ṃ]tsä mallene tettinor śuwaṃ /// (522a5). ∎This verb is closely related to a group of nouns in Slavic, OCS tina ‘mire, filth,’ Bulgarian tína ‘mire, filth; dung,’ Czech tina ‘dung.’ Together the Tocharian and Slavic words presuppose a PIE *tihxn- which may be further related to Old English þīnan ‘become moist’ and a rather motley assemblage gathered by Pokorny (pg. 1053), under a lemma we might represent as *tehai- and *tehaw- which mean ‘melt, flow’ (VW:505; MA:169). Since *tīn- (< *tihxn-) should have become Tocharian *tsin- or *cin- the lack of palatalization must be analogical, and the result of a new PTch zero-grade *täin- (cf. Adams, 1978).

tinār* (n.) ‘denarius’ (gold monetary unit)
[//-, -, tināränta] /// sanai sanai yaltse tinārnta /// ‘one by one a thousand denarii’ (366a4), ceu smāṃ yāmtsintse pelkiñ yaltse tināränta ytārine ṣallāre ‘they threw on the road 1,000 denarii in order to make a repetition’ (H-149-ADD.12a5 [Thomas, 1954:757]). ∎From BHS dīnāra-.

timawe ‘?’
(439a1).

tīmīr (n.) ‘darkness of the eyes, partial blindness’
[timir, timiräntse, -//] tīmīräntse = BHS timira- (P-3b4). ∎From BHS timira-.

tiri See teri.

tīrthe* (n.) ‘heretic’
[//tīrthi, thīrtheṃts, tīrtheṃ] (19a6). -- tīrtheṣṣe ‘prtng to a heretic’ (16b2). ∎From BHS tīrthika- or tīrthya-.

tilāk (n.) ‘Clerodendrum phlomoides Linn.’
[tilāk, -, -//] (275a2). ∎From BHS tilaka-.

tilādevi (npl.) a class of gods?
[ñäkciyana śa]mñāṃṣkana sahadevi tilādevi patt ̇ mā /// (509a4). ‣Nothing similar in M-W or Edgerton.

tille* (n.) ‘?’
[-, tillentse, -//] /// pramekäntse yäsar tillentse onuwaññe sāṃ/// (P-3b2).

Tiṣye (n.) ‘Tiṣya’ (PN)
[Tiṣye, Tiṣyentse, Tiṣyeṃ//] (110a7).

tu- ~ twās- (vt.) ‘kindle, ignite, light’
Ps. XI /twāsäsk'ä/e-/ [A -, -, twā(sä)ṣṣäṃ//; MP -, -, twasatär//]; Ko. XI (= Ps.) [AOpt. twāsäṣṣim, -, -; Inf. twāsäs(t)si]; PP /two-/. kā ṣeme ra ksa cok tänksā twāṣṣäṃ ‘why should someone light the lamp out of love?’ (274a5), snai käṣṣiṃ cwi snai akṣalñe āryamārg ṣe twasastär ‘with neither teacher nor his instruction he kindles at once the āryamarga’ (591b4); [aiśamñe]ṣṣe ṣpä cok ñiś twāsäṣṣim ‘and may I kindle the lamp of wisdom!’ (364a4), puwar twāsasi [sic] ‘to light the fire’ (116.6). ∎TchA twās- and B tu- ~ twās- reflect PTch *tu- (and a derived, denominative, *twesā- like *swesā-, a denominative of *swese from *su- ‘rain’) from PIE *dehaw- ‘burn, ignite’ [: Sanskrit dunóti ‘burns (tr.),’ Greek daíō ‘ignite’ (< *dhaw-ye/o-), Old Irish dóïm ‘burn (tr.),’ OHG zuscen ‘burn’ (P:179-181; MA:87)] (VW:519). PTch *tu- may well represent a zero-grade *duha- with laryngeal metathesis rather than *dhau-. In any case, the immediate pre-Tocharian form could not have been *dwa- (< *dwha-) since such a form would have eventuated in Tocharian **wā- with loss of PIE *d- before a resonant.

tu (pronoun) ‘this one, it’ [the neuter of su, q.v.]
-- tw-auñentai ‘± thereupon’: tw=auñentai [ṣpä] weña tarya ślokanma toṃ kätkr-ārth pudñäkte ‘thereupon the Buddha spoke these three ślokas of deep meaning’ (27b2);
tw-ompostäṃ ‘± thereupon’: Maudgalyāyane tw= ompostäṃ Jatiśroṇi [ākṣ=au]rtse mäkte śaul [kä]ttankäṃ ‘thereupon M. announced publicly to J. how life proceeds’ (3a2);
tu-menāksa ‘± likewise’: tu-menāksa ñiś rano (TEB-64-13);
tu-postäṃ ‘thereafter’: [mā yä]knāsträ tu-postäṃ krentaunameṃ ‘thereafter he is not negligent about virtues’ (12a6), mā walke nke ñiś ksemar tu-postäṃ onmiṃ tākaṃ-me ‘[it is] not long then [and] I will be extinguished; thereafter they will regret’ (29a8);
tu-yknesa: ‘thus, in this manner; special’: tu-yknesa = BHS evam (3a3), [keka]m[o]ṣ tuyknesa = BHS tathāgatāḥ (27a7), tu-yäknesa = BHS tādṛśa (30b4), pācer cwimp [ku]rār-lūwo tu-yäknes[a] kwäsnāträ snai-kärsto ‘his father in the manner of a kurār-beast cries without interruption’ (88b1), se ṣamāne yaka yaṣisa lānte kercyenne yaṃ parna tu-yknesa ṣärmameṃ pāyti ‘whatever monk goes to the palace of the king at night, absent a special reason, pāyti’ (H-149.X.3b3 [Couvreur, 1954b:48]), tū no kuce yäknesa ‘but by what manner?’ (PK-AS16.2a6 [Pinault, 1989:155]), tu-yäknesa aurtsana aiśamñenta pärkaṃ-me ‘such wide [kinds of] knowledge will arise to them’ (PK-AS16.2b6 [ibid.]);
tu-yknesāk-kekamu (a calque on) ‘tathāgata’: Cf. also 27a7 supra;
tu-yparwe ‘± thereupon’: tu-yparwe weñ[a] piś toṃ ślo[kanma] ‘thereupon he spoke these five ślokas’ (16b6=18a2), tu-yparwe ñakti śāmna tsälpāre piś toṃ cmelameṃ ‘thereupon the gods freed men from the five births’ (30b8). ∎From the PIE neuter singular *od (with early loss of the final *-d) + the PIE emphasizing particle *u. See also tune, tumeṃ, tumpa, and tusa.

tuk- (vi./vt.) G ‘be hidden, hide oneself’; K ‘hide’
G Ps II/III: /cuk'ä/e- or cuke-/ [MP cukemar, -, -//]; Ko. V /tāukā-/ [A taukau, -, -//]; PP /tuko-/.
K Ps. IXb /tukäsk'ä/e-/ [MP -, -, tukastär// -, - tukäskentär; MPPart. tukäskemane]; Ipv. II /päcceuk/: päccauk (K-T); Pt. II /cāukā-/ [MP caukamai, -, caukate// -, -, caukante]; PP /ceccuku-/ /// [mā] ñī stamoy saim-wästa tañ painene cukemar /// ‘may it not last for me, O Refuge; I am hiding among thy feet!’ (268b2); karuṇaṣṣe tronk prutk[a]r tune taukau-c saim pācer lāma-ñ prosko ‘fill up the hollow of pity! Therein will I hide [in] thee, O refuge, O father! My fear will subside’ (TEB-64-08); tsuwai śman-ne mā kāccaṃ wäntr=enestai tukästrä (127a5), indrinta tukästr=anaiśai (A-1a3), kwri cau kallaṃ naumiye tukäskenträ enestai (231b3/4); [mā] ñiś caukamai kca mā ra walāmai kca mā ttsa yāmṣamai | kuse yesäñ wäntre [mā ya]lle ṣai ‘I did not hide anything, nor did I cover anything up, nor did I do anything whatsoever that was not accessible to you’ (27b8), mā caukate arthaṃma ‘he did not hide the meanings’ (29a2); läkutsauñaisa ceccukoṣ kek[ts]e[ñ] = BHS /// gūḍhadehaṃ (PK-NS-306/305a3 [Couvreur, 1970:177]). ∎TchA tpuk- ‘id.’ and B tuk- reflect PTch *(wä-)tuk- (where *wä- reflects PIE *wi- ‘away’ and *wt- has metathesized regularly to tp- in TchA; see also tsuk-). On the basis of meaning one would like to see in it a reflex of PIE *keudh- ‘hide’ [: Sanskrit kuhara (nt.) ‘hole,’ kuhayate ‘surprises, astonishes; tricks,’ Old English hýdan ‘hide,’ Greek keúthō ‘id.’ (P:952; MA:268)]. Such a connection would be possible if we assume the same kind of metathesis of the same type we see in Lithuanian kepù ‘cook’ from PIE *pekw- or Greek sképtomai ‘look about carefully, spy’ from *speḱ-, namely pre-Tocharian *keudh- > *dheuk-. The same *dheuk- is to be seen in the Old English hapax preterite dēog ‘concealed himself’ (Beowulf 850), dēagol ‘secret, hidden, mysterious,’ the OHG participle tougan ‘concealed,’ and tougali ‘secret.’ The Germanic forms represent a class VII strong verb *daugana- ‘conceal oneself.’ The *daug- exactly matches the pre-Tocharian *teuk- under-lying the Tocharian subjunctive *tāuk-ā-. See Adams, 1993b:39.
Not with VW (509-510) should we connect tuk- with the isolated West Germanic group seen in OHG tūhhan ‘dip,’ Old English dūcan ‘duck,’ Dutch duiken ‘dive,’ wegduiken ‘bundle oneself up,’ dialectal Dutch (ver-)duiken ‘hide’ where the meaning ‘hide’ occurs only dialectally in Dutch.

Tukik* (n.) ‘Tukik’ (PN in monastic records)
[-, Tukikäntse, -//] (462a5).

Tunkā (n.) ‘Tunka’ (PN)
[Tunkā, -, -//] (289b2).

tuñe (n.[f.pl.) ‘blossom’ (in general), or a specific kind of flower (?)
[tuñe, -, tuñ//tuñanma, -, -] ñäkcyana tuñanma py[apyaiṃ] (415b5), tuṃñ pyāpyaisa pattiṃ wināṣṣäṃñesa ki/// ‘with tuñ and flower by honors and reverence’ (G-Qa1.2), kurkal tuñe viciträ pyāpyai maṇḍālne taṣale (M-3a5). -- tuñaṣṣe* ‘prtng to a tuñe’: ñäkcyeṃ tuñaṣṣeṃ - m ka no/// (374b4);
tuñatstse* ‘having tuñe flowers’: tuñatsana wranta (H-ADD.149.91a2). ∎Etymology unknown.

tutuṃtarhāññe* (n.) the name of a meter
[-, -, tutuṃtarhāññe//] (115b4).

tute (adj.) ‘yellow’
[m: tute, tucepi, tuceṃ//-, -, tucenäṃ] [f: /tucyane, -, -/] pilko mäntäṃtär-ne tucyane e[śane] (118b6), tucenäṃ = BHS utpāṇḍūtpāṇḍukaṃ (PK-NS-12a2 [Couvreur, 1967:153]), tucepi yetsentse ‘for [cases of] jaundice’ (W-7b1). -- tute-nesalñe ‘quality of being yellow’: tute-nesalñe = BHS pītabhāvā- (Y-3a2). ∎TchB tute reflects a conflation PIE *dhuhxto- and its h1en-stem counterpart *dhuhxte-h1en- (see Adams, 1988d, for the formation). The *dhuhxto- is the exact equivalent of Sanskrit dhūtá-, the past participle of dhū- ‘shake, agitate, cause to tremble’ from PIE *dheuhx- ‘± (make) rise as a cloud of dust’ (more s.v. täṃts-). As a color term one might compare Sanskrit dhūmrá- ‘gray-black, smokey, purple’ or Lithuanian dùlas ‘gray’ (Lidén, 1916:25-6, VW:518). In Tocharian the meaning ‘yellow’ presumably arise from ‘covered with dust.’ See also täṃts-, to, taur, and tweye.

tunak ‘?’
tunak /// (110a5).

tune (adv.) ‘therein, in it’
tune nke twe wīna källāt mā=klyilñene ‘thou wilt not achieve pleasure in the knowledge therein’ (286a3), tu maśne enkastär nuskaṣṣäṃ-nne tune swāralyñe yamastär ‘[if] he seizes it [scil. the penis] in [his] fist and finds pleasure therein’ (334a4/5), tune mäsketrä ‘he finds himself in it’ (559a5). -- tukne ‘id.’: tāko[y]m ñ[i]ś tukne stmauwo ‘may I be established in it!’ (S-3a4/5);
tunek ‘id.’: (188b1). ∎The locative of tu, q.v.

t(u)māne (number) ‘ten thousand, a myriad’
[t(u)mane, -, -//-, -, t(u)manenma] śāmna[ṃ]ts śaul ṣai ṣkas tmane pikula ‘the life of men was six myriads [of] years’ (3b1), toṃ tmān[e] ñul[tse] ... wī tmāne ‘these nine thousand myriads ... two myriads’ (45b3). ∎Like TchA tmāṃ, B tumāne is a borrowing from some middle Iranian source (Bailey, 1985:120, *tu-māna- ‘great measure;’ cf. also VW:642, Winter, 1991: 127-128), the same source that produced Modern Persian tumān ‘ten thousand.’ Uyghur tümän may be an independent borrowing from the same source or a borrowing from Tocharian A or B.

tumeṃ (adv.) ‘then, thereupon; therefrom’
[tumeṃ oṃṣap ‘moreover’] ñäṣṣītr=ākālk seyi cmelñeṣṣe | tumeṃ wnolm=alleksa cwi śnoy kātsane ot camel wärpāte ‘he cherished a wish for the birth of a son; thereupon another being underwent birth in [his] wife's womb’ (42b4), preke śänmaṃ tumeṃ ñäś oko tentse rītamar ‘the time came and then I sought the fruit thereof’ (240b3), tumeṃ = BHS atha (528b2), tumeṃ oṃṣäp no ñakti klyowonträ snai ersna ‘moreover the gods are called "formless"’ (K-2a3), ywārtse śaul śāyeṃ tumeṃ nraimeṃ laitonträ ‘they will live half a life, then they will move from hell’ (K-3a4). ‣For a discussion of the meaning, see Thomas, 1976a. ∎The ablative of tu, q.v.

tumpa (adv.) ‘± therewith’
tumpa tasemane (115a3), tumpameṃ [sic] alonkna śa/// = BHS tadanyāni rupāntarāṇi (189b5), /// krui tumpa trīwaṣṣäṃ tuntse ekälym[i] mäs[k]e[trä] (336a3). ∎The comitative of tu, q.v.

turani (n.) ‘Phaseolus mungo Linn.’ or ‘Phaseolus tribolus Ait.’ (a medical ingredient)
[turani, -, -//] (W-4a3). ∎From BHS dhuraṇī-

turtām ‘?’
/// ̇ñ ̇ meṃ turtām tsaṅ ̇ ̇/// (578b3).

turya* (n.) a kind of Curcuma (?)
[-, -, turyai//] [su]gandhik turyai sumāṃntsa (571b3). ∎If from BHS dūrya-.

tuwak See tu.

tuwe, yes (pronoun) ‘thou’ ; ‘you’
[t(u)we, tañ, ci/yene, -, yene/yes, yesäñ ~ yesäṃ ~ yesi, yes] ∎TchA tu and B tuwe reflect PTch *tuwe from PIE *tuhxóm the same preform that gave Sanskrit tuvám ~ tvám, Avestan tūm, Old Persian tuvam [without *om: Armenian du, Greek (Doric) tú, Ionic-Attic sú, Latin tū, Old Irish tū, Gothic þu, Lithuanian tù, OCS ty (P:1097-1098; MA:455)] (Pisani, 1941-1942:7, VW:516-7). Within Tocharian one should also note TchA ñuk ‘I/me’ (feminine) from PIE *h1eǵhōhxom (with the initial ñ- added from the oblique cases). The oblique TchA cu and B ci reflect the PIE oblique *tewe or *twe (Adams, 1988c:151, following Pedersen, 1941:132, and Petersen, 1933:21). The genitive tañ, like the reflexive ṣañ, is analogical after the old first person singular genitive *ñä from *m(e)ne (Adams, 1988c:152-153). The TchA forms tñi and ṣñi have added the additional genitive ending -i to the forms that underlie the B words.
TchA yas ‘you’ and B yes reflect a PTch *yes, a conflation of the PIE nominative second person plural pronoun *yuhx(s) [: Sanskrit yūyám, Gathic Avestan yūš, Gothic jūs, Lithuanian jūs (P:513-514; MA:455)] and an oblique stem *wos- [: Sanskrit vaḥ, Avestan vå, Latin vōs (nom. and acc.) (P:514)]. In Tocharian we see the extension of the initial consonant of the nominative to the oblique stem (for which we might compare the Sanskrit oblique yuṣmān with a similar extension of the nominative's initial *y-). For this etymology see Petersen (1935:205), Pedersen (1941:133), and VW (587-588). In a parallel fashion has the paradigm of wes ‘we’ been built. The genitive of the second person plural pronoun is this yes plus the usual genitive markers -ñ or -i. The dual yene reflects this conflated stem *wo(s) plus the Tocharian dual ending *-ne. See also taññe, ciṣṣe, and -c.

tūṣadṛṣtānt (n.) ‘± allegory of the border of a garment’
[tūṣadṛṣṭānt, -, -//] (593a3). ∎From BHS *tūṣa-dṛṣṭānta- (compound not in Monier-Williams or Edgerton).

Tuṣi (n.) ‘Tuṣi’ (PN in monastic records)
[Tuṣi, -, -//] (433a14).

tuṣit (n.) ‘one of a class of celestial beings’
[tuṣit, -, tuṣit//] (424a4). -- tuṣitäṣṣe ‘prtng to a tuṣita’ (231a2). ∎From BHS tuṣita-. See also toṣitäṣṣe.

tusa (adv.) ‘thus, thereby’
tusa kāccän sū skwassu cmela[n]e ‘thus he rejoices, fortunate in births’ (24a2), tusa = BHS iti (194a2), tusa = BHS tasmāt (196b2), tusa k[akāc]cu ply[e]usa su keucä ... yäprerne ‘thus rejoicing he soared high in the air’ (365a3), mā ket ra nta kca aiṣṣäṃ kuse āyor tūsa snaitse mäsketrä ‘whoever does not give a gift to anyone, by this he is poor’ (K-6b2), /// no wnolmi māka krui aunanträ nestsi räskarona matrona stāna ṣpä mäskenträ tusa ‘[if] however many beings begin to be [evil-minded], the trees will become bitter and sharp thereby’ (K-8b6), [in Manichean script] tvs’ (Winter/Gabain; passim). -- tusāk ‘thus, in just this way’: tusāk [ṣam]āni ṣ[añ] śaults=olypo lareno [papāṣṣorñe] ‘thus, [you] monks, [is] moral behavior dearer than [your] own lives’ (14b5);
tusāksa ‘id.’: tus[ā]ks[a] nai ñak[e] ārw[e]r tākam ‘just so will we indeed be ready’ (77a1), tus[ā]ksa = BHS tasmāt (299b1). ∎The perlative of tu, q.v. Cf. tesa.

Tuhkā (n.[pl.]) ‘Turks’
[//Tuhkā, -, -] Tuhkā ecce wināsi kameṃ ‘the Turks came hither to worship’ (G-Qm11).

tṛṣṇ (n.) ‘thirst, desire’
[tṛṣṇ, -, -//] (151b2). ∎From BHS tṛṣṇa-.

tṛṣṇabhavānk* (n.) ‘± state of existence of desire’
[-, -, tṛṣṇabhavānk//] (152b3). ∎From BHS *tṛṣṇa-bhav-ānga- (compound not in M-W or Edgerton).

tṛṣṇopādāṃ (n.) ‘± clinging to existence cause by thirst’
[tṛṣṇopādāṃ, -, -//] (151a4). ∎From BHS *tṛṣṇopādāma- (compound not in M-W or Edgerton).

te (pronoun) ‘this one, it’
‣Neuter of se, q.v. -- tek ‘id.’ (A-1b3=A-2a3);
tek-yäknesa ‘in this way’: tek-yäknesa śpālmeṃ ñiś yamim pākri oktatsai klyamñai ytāri ‘by this excellent way may I manifest the noble eightfold way!’ (S-4a4/5);
tentse ‘thereof’: aiśamñe tentse ṣaññe kuśalamūltse te pkarsas ‘the wisdom thereof, know this as the characteristic of the healing-root!’ (41a4), preke śänmaṃ tumeṃ ñäś oko tentse rītamar ‘then the time comes and I sought the fruit thereof’ (240b3);
te-mant ‘in this manner, thus, as you know’: te-mant = BHS iti (31a6), ṣärmämeṃ tsänkalyñe te-mäts [sic] kärsänalle = BHS pratitya iti ca jñeya (148a3/4), kuce te-mant wñāwa tu nke weñau aiśai ‘what I have so said, that I will now speak clearly’ (K-2a5/6);
te-ramt ‘± thus’: te-ramt weṣ[y]eṃ poyśiṃñe[ṣṣe] kauña[kt]e parka ‘thus they say: the Buddha-sun has arisen’ (408a4). ∎From the PIE neuter singular *tod (more s.v. se). See also tempa, tene, tane, and taiknesa.

tek- See täk-.

teka* (n.) (?) only attested in the compound tekai-yok
/// [u]ppālntasa tseññana kmutäntas=ārkwina se tekai-yokä (588a3).

teki (nnt.) ‘disease, illness’
[teki, -, teki//-, tekanmaṃts, tekanma] teki ktsaitsñe kes yoko toṃ ñya[tsenta] ‘sickness, old-age, hunger, thirst, these dangers’ (4a2), wrocce t[e]ki wärpāte ‘he suffered a great disease’ (34a6), [p]o yente-pittaṣṣana [te]kanmantso se ṣalype sāṃtke ‘this salve [is] the remedy for all wind or bile diseases’ (497a5), yenteṣṣana tekaṃna erṣäṃ [tekaṃma = BHS vikāra-] (ST-a2), klaiñe teki (Y-1a1), po tekanma näkṣeñca [tekanma = BHS āmaya-] (Y-2a2). -- tekiññe (adj.) ‘sick, diseased’: pälsko tekiññe ‘diseased spirit’ (254b2), tā tekiṃñai kektseṃ ñ[i] ‘my diseased body’ (595a3);
tekiṣṣe ‘prtng to disease’: mātārä srukalyñeṣṣe koyn kakāyau tekiṣṣeṃ kemeṃtsa po treṣṣäṃ śaiṣṣe ‘the Makara, gaping [his] mouth of death, chews the whole world with teeth of disease’ (282b4). ∎A nomen actionis from the subjunctive stem of täk- (Sieg, Siegling, 1949:129, VW:505) as if ‘that which touches’ (cf. Latin contagio).

tekīta ‘?’
tekīta taśi wat = BHS /// spṛśed vā (530b4).

tenkeś ‘?’
śattālyeṃ [sic] klaina tenkeś päs maiytare amokces yikṣye piś ṣankäṃ (434a9), meñe śtarte tenkeś śeśusa yi[kṣy]e /// (484a4).

tecapati (n.) ‘Pothos officinalis Linn.’ (a medical ingredient)
[tecapati, -, -//] (W-2b3, W-27a5). ∎From BHS tejavatī-.

teteka (adv.) ‘suddenly, immediately’
krui ñke tetekā śänmyeṃ yaṣṣūcañ ‘if now suddenly beggars come’ (78a1), teteka srukalyñeṣṣ=īme onolments nesalle mā ṣai ‘[if] suddenly the consciousness of death did not exist for beings’ (K-11b5). -- tetekāk ‘id.’: /// [wai]ke [weskau] tetekāk ṣpä weṣṣäṃ [sic] ‘I will speak a lie and suddenly he speaks [it]’ (336b2);
tetkāk ‘id.’: tetkāk ṣp śman-me srūkalñe /// ‘and [if] suddenly death comes to them’ (1b5), [la]kl[e] snaitse tetkāk ṣp känmaṣṣäṃ ‘and suddenly comes suffering and poverty’ (3b7). ∎Etymology unknown. VW (1976:505, cf. 1941:139) points to the phonologically similar Sanskrit tāják (but also tāját) ‘suddenly’ but any connection is very difficult.

tetakor See täk-.

tet(e)kāk See teteka.

tettinor See tin-.

teṃ (pronoun) ‘this one’
cempa yakwi trai stare-me teṃ parra ptārka ṣap mā tärkanat ‘with him there are their three horses; let this through; more do not let through!’ (LP-15a3/5). ‣Restricted to caravan passes. ∎The neuter of seṃ, q.v.

Tenare (n.) ‘Tenare’ (PN in monastic records)
[Tenare, -, -//] (491a2).

tene (adv.) ‘here’
Mokasene Dharmatrāte tene kameṃ ‘M. and Dh. came here’ (G-Su10), trai śarmiriśkaṃ Puñicaṃdre Jñānacaṃndre Amrätarakṣite tene kameṃ ‘three novices, P., J. and A. came here’ (G-Su34.1). ∎A variant of tane.

tentse See te.

tep* (n.) ‘outcry’ (?), ‘(legal) suit’ (?)
[-, -, tep//] [krui] ñi c[ā]ne mā ait - - kutsau-ś tep yamaskemar ‘if thou dost not give me the cāne, I will accuse thee and make an outcry/bring suit (?)’ (495a4/b1). ‣The proposed meanings will fit the context but are by no means assured. ∎If the first of the suggested meanings should be correct, then there is the possibility that this word is related to täp-, q.v.

temeñ ~ temeṃ (adv.) ‘consequently, because of that’
/// [e]pyac klāṣle ente teme[e]ñ stamäṣle ‘[he is] to remember where, consequently, [he is] to stand’ (10b6), sū temeñ sraukaṃ nraine tänmastär ‘he will, consequently, [if] he should die, be [re-]born in hell’ (17a8), pakaccāṃne kattākeṃ epinkte lämās temeñ ñāssare cey śwer meñi päs takāre ‘you stayed among patrons in the rainy season; subsequently they urged: four months have passed!’ (331a5/b1), kuce no te wñāwa yāmornts= okonta temeṃ mante kuce no weñau nke pklyauṣso po āñmtsa ‘since I have told it [as] fruits of the deed, since from here on I will tell it, then hear it with all [your] souls!’ (K-8a3). -- temeñce ‘consequently, then’: sraukaṃ ṣ temeñce prere ramtä kekarṣṣu [ ] nraine tänmasträ ‘and [if] he should die, consequently like a shot arrow [i.e. as uickly as a shot arrow] he will be [re-]born in hell’ (14b4), kampāl mā päst kalatar temeñce pästä lyutem-cä ‘[if] thou dost not bring the cloak back, then we will drive thee out’ (337b1). ∎Etymology uncertain. Perhaps the causal of an otherwise unattested *teme ‘± nature, kind,’ a nomen actionis from täm-, q.v. Alternatively, the ablative of the neuter pronoun te. The form of the ablative ending is possibly matched by the apparent ablative, tsukälemeñä, found in what is probably the oldest datable document in Tocharian B (first or second decade of the seventh century) (Lévi, 1913:320, fn. 1). In either case, the alternate form temeṃ originally results from the tendency for final -ñ to become -n in TchB.

tempa (adv.) ‘± therewith’
/// [sa]k lakle śaul ṣpä tem[pa] ṣuktante mā kautsi yā[taṃ] (28b2). ∎The comitative of te, q.v.

teri* ~ tiri* (n.[m.sg.]) ‘way, manner’
[-, -, teri ~ tiri//] mā=cārne spārta mā yakne tiri krent yāmṣate ‘he does not remain in [good] behavior and does not act [in] a good way or manner’ (44b8), se yesi śarāṃ ārttalñe tākaṃ cau yes terine rittāträ caune ‘this refuge of yours is love and you will bind it in him in this way’ (108a7), ñake aśari teri plāskaṃn-me ‘now, the acārya will consider the manner [of action]’ (DAM-507a11 [Pinault, 1984a:24]), se tane t[e]ri ‘this is the way’ (PK-AS16.2b2 [Pinault, 1989:155]). ∎Clearly related to TchA tiri ‘id.’ but the exact manner of its relationship (cognate, borrowing from A to B or B to A, borrowing by both from a third language?) is not known, nor are any extra-Tocharian connections recognized. Not (with VW:506) related to Old Norse tīrr ‘honor, glory,’ etc., which would present both phonological and semantic difficulties.

terestai ‘?’
terestai tāu tsā[ra]ne itaite [= ite ite?] /// (416b5).

terwe (n.) a kind of snake (?)
[terwe, -, -//] lope terwe ket [t]sākaṃ saṃtke weñau ‘I will speak now of the salve, a medicine for whom the terwe bites’ (P-2b1=P-2b2). ∎Etymology unknown.

telki (n.) ‘sacrifice’
[telki, -, telki//-, -, telkanma] /// [snai te]lkanma ñiś yolaiññemeṃ tsälpāwa ‘without sacrifices I freed myself from evil’ (19b7), mā āyor mā ra telki yamalñe [mā] kwälñe nesäṃ ‘there is no gift, neither is there offering of a sacrifice or libation’ (28a6), [aśvame]t wärñai yāmä[ṃ] wrotstsana telkanma ‘[if] he offers the aśvamedha, etc., the great sacrifices’ (290a1), tel[k]i = BHS -yajña (541a4). -- telkiṣṣe ‘prtng to a sacrifice’: tāṃ telkiṣṣe maṇḍālmeṃ ltusai ‘the one having emerged from the maṇḍala of sacrifice’ (345a2);
telki-yāmor* ‘sacrifice’: [ce]k-wärñai [te]lki yāmor kekuwer ṣpä śaiṣṣe[ne] ‘no matter what sacrifice having been poured out in the world’ (307b3). ∎TchA talke ‘id.’ and B telki reflect PTch *telkäi (< *telke + -äi) from a putative PIE *tolko- and closely related to an otherwise isolated Baltic and Slavic group *tolkeha [: Lithuanian talkà ‘banquet, festival organized after common work, collective assistance,’ Russian toloká ‘id.’ (P:1062; MA:496)] (VW, 1971e, 1976:492).

teśit (~ deśit) (n.) ‘confession’ (and perhaps ‘instruction’ as well)
[teśit, -, teśit//] tot stulāṃñcana tränkänta kättankäṃ po sāṅne teśitä yamaṣällona ‘he commits so many stulāñcana-sins; [they are] to be confessed before the entire community’ (334a2/3), mā no deśīt pest yamaskenträ mā ra no tärkänaṃ ārtte mā ra rintsi cämpen-ne ‘neither do they make a confession, nor do they behave indifferently, nor yet are the able to abandon [it] [scil. the deed]’ (K-3a3). ∎From BHS deśita-.

tesa (adv.) ‘thereover; thus, therefore’
[indri]ntaṃts [] allek-tesa-nesalyñe eśne warñai piśantso (5b6), mā=lyāk tesa parna ytārye nesäṃ ksa tne saṃsārmeṃ laṃtsiś ‘there is no other way than this by which to emerge from the saṃsāra’ (28a3), tesa rmer kā kentsa tāu lyaka lykäñ ceu tārśī[cce] ‘thus he quickly saw it [scil. the container] on the ground and the deceptive thief’ (133b5), te parra tārka tesa ṣap mā tärkanat ‘this let through; more than this do not let through’ (LP-12a1/2), nāki lkāskau klautkomar yolaiñemeṃ tesa mant po cmelane ‘I see reproach; may I turn from e il thuswise in all births!’ (TEB-64-04). -- tesa-wärñai ‘by such [means], etc.’: tesa-wärñai yenteṣṣana tekaṃna erṣäṃ ‘by such, etc., it produces wind diseases’ (ST-a2). ∎The perlative of te, q.v. See Cf. tusa.

tesakaccām* (n.) name of a meter of 4 X 18 syllables (rhythm 7/7/4)
[-, -, tesakaccāṃ//] (107a7).

taiknesa (= te + yäknesa) (adv.) (a) ‘thus;’ (b) ‘such’ (when preceded by se or su)
(a) taiknesa = BHS tathā (5b8), taiknesa wnolme nraine tänmastär ‘thus a being is [re-]born in hell’ (18b4), [tai]kn[e]sa kekamoṣ = BHS tathāgatāḥ (27b5), taiknesa = BHS tathaiva (30a4), te-yäknesa poyśiṃñeṣṣepi Ylaiñäkteṃtse ñakti ... yarke yamaṣyeṃ ‘thus did the gods honor the all-knowing Indra’ (408a4/6), nraiyne tetemoṣ nraiyne taiknesa wnolmi solmeṃ śaul śāyeṃ mantanta kca tsälpenträ ‘beings born in hell, thus in hell will they live [their] whole live[s]; they will never be redeemed’ (K-3a1);
(b) ce teyknesa īkene te spārtoyträ ‘in such a place it dwells’ (278a1), toṃ te-yknesa pärkāwnta wrotsana yänmāṣṣäṃ ‘such great benefits a being achieves’ (K-10a5). -- taiknesāk ‘thus, just so’: kwreṃntär lānte kokalyi olyapotstse pärsāñci | taik[n]esāk ra kektseñi kätsai[ññe] [sic] [yänmāskeṃ] ‘the wagons of the king are old, [though] very colorful; just so bodies achieve old-age’ [taiknesāk = BHS atho] (5a8). ∎From te + yäknesa, qq.v.

taine See se.

tail* (n.) ‘(sesame-)oil’
[tail, -, tail//] te tailtsa ṣpärkkaṣṣälle ‘this by (sesame-)oil [is] to be dissolved’ (W-14a5). ∎From BHS taila-.

taiwe (n.) ‘ripe fruit’
[taiwe, -, taiwe//taiwi, -, -] [tai]we menāk = BHS phalaṃ pakvam iva (2a7), taiwe pälskoṣṣe e[ṅtsi preke] ‘[it is] the time to grasp the ripe fruit of the spirit’ (281b1). ∎This TchB word reflects a putative *dehai-wo-, a derivative of PIE *deha(i)- ‘cut off, separate, share out’ [: Sanskrit dāti ~ dyáti (< *deha-ti and *dha-ye-ti or *dhay-e-ti respectively) ‘cuts off, mows, separates,’ Greek dáiomai ‘distribute, feast on’ dáinūmi ‘give a banquet or feast,’ and many nominal derivatives in other Indo-European languages (P:175-178; MA:160-161)] (cf. VW:491, though details differ considerably).

taisa (conjunctive adverb) ‘thus, so’
kautaläñe yetsentse misāṃts lkāntär-c īlārñe | taisa teṃ ste Āna[nda snai]-ersnās [lege: snai-ersnā] ste ktsaitsäññe ‘the fissuredness of the skin and the flaccidity of the flesh are seen by thee; thus [it] is, Ānanda, old-age is ugly’ (5b6), /// [rū]paṣṣe ātse taisa lkāṣṣälle mäkte wärmīya lesto [] mäkte warmi lestaine yänmaskeṃ [] taisa rūpaṣṣe ātse /// ‘the shape element [is] thus to be seen as an anthill; as the ants enter into the hill, such [is] the shape element’ (154a5), śāmñana āsta taiysa kwrāṣäṃ ṣekaṃñe enepre tāṣträ ‘thus he places human bones in front of the eternal skeleton’ (559a5/b1). -- taisāk ‘just so’: taisā[k] = BHS tathā (16a8), takarṣkñe taisāk kwipassorñe taisāk r=āyor | pelaiknenta ‘just so faith and just so shame like giving [are] the laws’ [taisāk = BHS atha] (23a2/3);
taisak-tuka ‘± precisely so’: mā no tu kāmagunta weskeṃtär taisak-tuka [ka]baḍi[kār] /// (176a2), taisak-tuka vijñāṃ āśrayṣṣe wākimeṃ reri[nu] (194b2). ∎This and the next two entries are obviously to be related but their relationship and ultimate origin are not clear. Superficially it might seem that we have compounds of tai- + sā (nominative feminine of se ‘this/that’), or se (nominative masculine ‘this/that’) or seṃ (nominative masculine ‘this’), or sū (nominative masculine ‘this, he’) but such an explanation seems impossible if only because there is no reason to see any nominatives as part of these clearly adverbial conjunctions. Rather I think we must see here a PTch *teisä (or its Pre-Tochaerian avatar) ‘so, therefore’ that has been additionally characterized (1) by -ā the original perlative ending (retained as such in TchA, in B we have the reanalysis of the plural [accusative plus -ā] *-ns-ā as -n-sā), (2) by *-e an old ablative (< PIE *-ōd) that characterized pronominal stems (see mäkte), or by *u the strengthening enclitic particle so often seen as part of anaphora in Tocharian (see sū). Alternatively taisu might be *teise + u (as in mant, q.v.). Taiseṃ results from the banal addition of an -n often found in adverbial words in Tocharian (cf. eneṃ, postäṃ). The underlying *teisä I take to be from either the PIE genitive plural *toisom (OCS těchъ, Sanskrit teṣām) and/or locative plural *toisi/u (cf. OCS těchъ, Sanskrit teṣu) used adverbially as a conjunction much as we find (singular) tusa, tumeṃ, etc. See also te, taise(ṃ), taisu.

taise(ṃ) (conjunctive adverb) ‘± so, therefore’
ñake palsko ṣärpalñe ñemace pratihar[i sä]lk[āte-meś s]e taise yesi ñake pälskonta stare [] twe taiseṃ pälskana[t] /// (108b7), /// taiseṃ weṣ sthulāñca || yāṣṣu pete com taiseṃ weṃ sthul (325b4), taiseṃ weweñu tākaṃ ot ka ṣamānentse mant yatsi rittetär (331b3), taise te bodhisātvi epastyi mäske[ntär] (346b2). ∎See taisa.

taisu (conjunctive adverb) ‘± so, therefore’
taiysu pälskanoym sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai ‘so I thought: I will live with a single beloved for the good [my] whole life long’ (496a3/4). ∎See taisa.

to (n.[m.sg.]) ‘human body hair, particularly pubic hair’ [both singulative and collective]
[to, -, tai//] päknāträ klaiṃ ekalmi yāmtsi taine ysissi yoñyeṣṣe to pwarne hom yamaṣäle su [sic] ekalmi mäsketrä ‘[if] one intends to make a woman submit or to (sexually) stimulate her pubis, a hair from the groin [is] to be put in the fire [as] an oblation; he [sic] becomes submitted’ (M-1b6), ///weñ erkasenta lāni yamaṣṣälona kete ratre krāke to nta alā/// ‘... [are] to be made; to whomever menstrual discharge and pubic hair ...’ [?] (W-2a6). ‣To must be detachable from the body, more particularly from the groin or some adjacent part of the body (see yoñiye). Since body-hair is an important symbol of adulthood in many Indo-European cultures (cf. Latin pūbēs), it is reasonable to assume that we have "body-hair" here, or, more particularly, "pubic hair." ∎If correctly identified, the word is to be related to Old Norse dúnn (m.) ‘down.’ The underlying Proto-Germanic *dūna- could be a thematicization of the weak grade of a holokinetic *dhouhxon- ~ *dhuhxn- ‘± that which moves upon the air (dust, scent, fluff, etc.).’ The Tocharian word reflects the nominative singular *dhouhxōn (*dhouhxōn > *tewo > *towo > to). Semantically we have *‘fluff’ > *‘down’ [= Flaum-feder] > ‘down’ [=Flaumhaar] > ‘body-hair.’ Also related, but more distantly, are Gothic dauns (f. i-stem]) ‘smell (esp. a good one),’ Old Norse daunn (m. o-stem) ‘smell (esp. a bad one)’ and dialectal English [di:n] ‘dust,’ all reflecting a Proto-Germanic *dauna/i-. All are derivatives of PIE *dheuhx- ‘move agitatedly’ (more s.v. täṃts-). (For meaning and etymology, see Adams, 1987a:3-4). See also täṃts-, tweye, tute, and taur.

Tonke (n.) ‘Tonke’ (PN in monastic records)
[Tonke, -, -//] (Otani 18.9 [Couvreur, 1954c:90]).

tot (demonstrative) ‘so much, so many, so far’
kos saikaṃ ṣikont=erkenmaś | tot srūkalñe[ś mä]sk[e]trä ‘as many as the steps to the cemetery, so much is he near to death’ (3b6), mā tne sāṃk [k]sa tot nesäṃ ṣamā[neṃts kos] alāsñe swārästrä ostmeṃ ltu ṣek ‘[there is] here no community of monks as long as he who has left the house continually finds pleasure in indolence’ (12b5), mā ñiś kc=ālyek cot [lege: tot] nrai lkāskau wrocce kos krentäntsa tattaṃ nāki atākatte neṣamye ‘I see no other hell so great as [the one where] they lay on the good ones reproach and untrue rumor’ (15a5=17a6), tam tot śwātsi star-ñ kauṃ ś[aitsiś] ‘that is sufficient food [for] me to live [for] a day’ (25a7), kos cwi maiyy=aiśamñeṣṣa kos īndrinta tot lkāṣṣäṃ ‘as far as his strength of wisdom [reaches], as far as [his] sense-organs, so far does he see’ (41b5), tot wälke ‘so long’ (226b1), tot yokäntañ po tako[yeṃ] ‘as many drinkers as there may be’ (248a3), kosauk srukalyñeṣṣ=īme ma taśi-ne tot ma mrauskāte ‘just as long as the thought of death might not touch him, so long did he not grow weary of the world’ (K-11b3), kos toṃ po kot sātkenta wasto tot ‘as many as all these, as many as [there are] medicaments, [each] doubled so many’ (W-9b1). -- totak ‘id.’: (608b1);
tott-ike-postäṃ ‘± (going) bit by bit’: om no ñake tott [sic] īke postaṃ [sic] ynemane brāhmaṇi Uttareṃ mñcuṣkeṃ ākemane Candramukhi lānte yapoyne klānte-ne ‘there, however, bit by bit the brahmans leading prince U. led him to the realm of king C.’ (88b5);
totsa warñai ‘± to that extent’: ṣamāne mäsketrä mā totsa wärñai = BHS bhikṣur bhavati na tāvatā (H-149-ADD.124b2 [Thomas, 1974:93] = U-25b2). ∎That we have here some derivative of the PIE anaphoric pronoun *to- seems indisputable though the exact form of the PIE ancestor is not as clear as it might be. It possibly reflects an adverbial *toti [: Sanskrit táti ‘so many’ and Latin tot ‘id.’ (P:1087; MA:457)] plus the particle *u which appears in so many of the resumptive pronouns in Tocharian (more s.v. sū or mant). A PIE *toti u would give *tot u by facultative loss of word final *-i (see the discussion s.v. ikäṃ ‘twenty’) and the latter would regularly give PTch *tot, whence B tot. Or from *tehawot [: Sanskrit tāvat ‘so much, so many, so great, so far, etc.’, and Greek téōs ‘so long, meanwhile’ (P:1087; MA:457)]. Not (with VW:508) a borrowing from an unattested A tot, itself from a putative PIE *to-to-u), or (with Hilmarsson, 1987) from PIE *to-dō. More s.v. kos. See also totka, totte.

totka ([indeclinable] adj. ‘few, little, short, small’; (plural pronoun) ‘few’
[//totka, totkāṃts, totka] śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä [ramt] atyaṃts a[k]entasa ‘the life of men [is] very short, like the water drop on the tips of grass’ (3b3/4), totka = BHS paritta (3b6), totkāts aiku kwri tākaṃ papāṣṣorñentane no anaiśai wawlāwau ‘if he is known by few but [is] governed by moral behaviors’ (31a4), totkānts aiku = BHS alpajñātaḥ (31a6), tāu onkorñ[ai] srañciyeṃ tappre kauś yey mā no nta totka rano parna präntsitär ‘they boiled the porridge and it went up high; however, not even a little spattered outside’ (107a1). -- totkā-yärm ‘of small measure, a little’: kā ye[s ri]ntsi mā campcer pel=ostaṣṣ[e] totkā-yärm ‘why could you not renounce the prison of the house even a little?’ (5a1), totka-yärm = BHS alpamātraḥ (16a7). ∎A compound of tot ‘to such an extent’ plus the particle ka, qq.v. The meaning is then ‘to such a [small] extent’ (VW:509).

totte (adj.) ‘utmost limit’
[totte, -, totteṃ//] totte ykuweṣo = BHS pāragam (30b4), inte no preke eṃṣke [tot āke]ne tākaṃ totteṃ wentsi rittetär ‘if, however, the time is completely at an end, it is convenient to say the utmost thing’ (331b5), totte ynūcañä = BHS pāragāḥ (U-2b1), se ṣamāne plākisa aśiyana[mpa o]lyine ṣamäṃ kaucū-wär olyi āśäṃ ñoru-wär wat parna totte kat[k]alñesa ‘[if] a monk by agreement sits in a boat with nuns and guides [it] either upstream or downstream in going across’ (PK-AS-18B-b4/5 [Pinault, 1984b:377]), totte katkalñesa = BHS pārasantaraṇat [Thomas, 1987c:91]), totteṃ wäntaresa ‘by this extreme circumstance’ (DAM-501-a10 [Pinault, 1984a:24]). -- totteññe (n.) ‘border’: [samu]d[tä]rntse totteññe ekätkātte se mā srukālñe yänmālle ‘[not] having crossed the border of the ocean, he will not achieve death’ (PK-C12-a2 [Thomas, 1987c:91]);
totteññetstse* ‘having a border’: [snai-totte]ññecce = BHS apāraṃ (TX6a7 [Thomas, 1987c:91]). ∎A compound of tot ‘so much, so many, so far’ + the neuter demonstrative pronoun te, qq.v. (VW:509). One should compare the similar compound omte ‘there.’

toṃ and tonak See se.

tono (n.) ‘silk’ only attested in the compound tono-wäsanma ‘silk-clothes’ (unpubl. text [K. T. Schmidt, 1980:411]).
∎From Khotanese thauna- (for etymology, see Schmidt, 1980:411).

tonokäṃ ‘?’
[a 3rd. sg. verb?] kuse ptänma - - ne keṃ ṣek tonokäṃ kä - (259b3).

tompok (adv.) ‘now’
tanāpate ṣamāneṃ śwātsiś kākatär tompok weṃ-ne aśari ñiś ṣesketse nes[au] (331b2), tompok tatt[aṃ] /// (361b2), tompok snai yarpo srau[kaṃ] ‘now, without meritorious service, he will die’ (375b2). ‣Is it significant that in its three attestations it introduces a clause whose verb is in the subjunctive? ∎Probably the feminine accusative singular of samp ‘that’ (feminine in concord with preściyo ‘time’?) plus the particle ok, qq.v.

toyna See seṃ.

toym See samp.

towä See tau.

toṣitäṣṣe* (adj.) ‘prtng to the tuṣitas’
[-, -, toṣitäṣṣe//toṣitäṣṣi, -, -] (347b4). See Cf. tuṣit.

Tohkeṃ (n.) ‘Tohkeṃ’ (PN)
[Tohkeṃ, -, -//] (289b2).

tau (n.[f.pl.]) ‘ten quarts (dry measure)’
[tau, -, //tom ~ taum, -, -] kantine yikṣye ok tom piś ṣankäṃ klese tau piś ṣankäm ‘flour for bread eight tau and five ṣank klese [one] tau and five ṣank’ (433a6/7), piśākka-ṣe cakanma ok taum yap ‘51 cāks, eight tau’ (461a3), Sankatepe ysāre peri towä 5 (491b-II-5). ∎A borrowing from Chinese dǒu ‘peck measure’ (Naert, 1965). The plural tom ~ taum must be assimilated from *taun (cf. kom ‘day’ beside the more usual kauṃ). The latter is from *tauän from the expected nominative plural *tauäñ.

tauk- See tuk-.

taupe (nm.) ‘mine’
[taupe, -, -//-, -, taupeṃ] naumyeṣṣe taupe ra ‘like a jewel mine’ (153a6= 154b6), taupe kraupe ṣe ysomo pernerñeṣe tatakau ‘[thou hast] become the sole mine and heap of glory’ (205b3). ∎TchA top ‘id.’ and B taupe reflect a PTch *teupe (as if) from PIE *dhoubo- (m.) ‘± that which is deep,’ a derivative of *dheub- ‘deep’ [: Gothic diups ‘deep,’ Lithuanian dubùs ‘id.,’ daubà ‘ravine,’ duobė ‘pit, hole, cavity,’ dùbti ‘be hollow,’ Welsh dufn (< *dhubni-) ‘deep,’ Illyrian dúbris ‘sea,’ Albanian dēt (< dhéubetos) ‘sea,’ etc. (P:267-268; MA:154)] (Krause and Thomas, 1960:57, VW:507). See also tapre and tparṣke, and probably taupemaññe.

taupemaññe (n.) ‘?’
[t]aupemaññe (Otani 9B-a3 [Couvreur, 1968:277]). Presumably a compound of taupe and -māññe ‘(dwelling) place,’ qq.v., but in the absence of any context, the exact meaning cannot be determined. Similar in formation are yärkemaññe, wasaṃpātmaññe, and wīnāmāññe.

taur (n.) ‘± dust, ashes’
[taur, -, taur//] pudñäktäṃñeñe pelaiknesa taur śār katnaṃ nakiṣṣe ‘over the Buddha's law he strews the dust of reproach’ (17b2), tuntse ṣarmtsa atāmo taur tweye mäsketrä pākri ‘for this reason infertile ground, dust, and ashes appear’ (K-8b2), mā cpī taurä mā tweye kektseñäśc ma wat tswetär nta ‘never does either dust or ashes stick to his body’ (K-10a3). -- tauratstse* ‘± dusty’: (387.2). ∎TchA tor ‘id.’ and B taur reflect PTch *teur(ä) (as if) from a PIE *dhou(hx)-ro- (nt.) [: Russian durь ‘folly,’ Byelorussian dur ~ dura ‘giddiness, vertigo’], a derivative of *dheu(hx)- ‘move agitatedly’ (more s.v. täṃts-) as proposed by Lane (1938:27) and accepted by VW (508). Not with VW (1964) a borrowing from Altaic, cf. Mongol toro ‘dust.’ See also täṃts-, tweye, tute, and to.

tkā See taka.

tkācer (nf.) ‘daughter; girl’
[tkācer, -, tkātär//tkātärñ ~ tkacera, tkātär(n)ts, -] tkātre petso aiṃ-ñ ‘he gave me [as] husband to [his] daughter’ (275b4), cwī no lānte tkācer mñcuṣka temtsate ‘to the king, however, was born a daughter, a princess’ (349b4), [śno]na klaina säsuwa tkacera ‘wives, women, sons, and daughters’ (364b4). ∎TchA ckācar and B tkācer reflect PTch *tkācer (in TchA the initial *t- has been assimilated to the *-c- of the following syllable) from PIE *dhug(ha)tēr [: Sanskrit duhitár-, Avestan dugədar-, Armenian dustr, Greek thugátēr, Oscan futír, Gaulish (Le Larzac) duxtir, Gothic dauhtar, Lithuanian duktė, OCS dъšti, Lycian kbatar, all ‘daughter’ (P:277; MA:147-148)] (VW:251-252). In TchB the genitive sg. tkātre reflects PIE *dhug(ha)trós (= Greek thugatrós) while the accusative sg. is as if from *dhug(ha)trṃ (cf. Latin patrem and mātrem). The nominative pl. tkātärñ presupposes an accusative pl. *tkātärn from PIE *dhug(ha)trṇs as in Latin patrēs and mātrēs. The other nominative plural tkācera is obviously build on the basis of the nominative singular.

tne See tane.

tparṣke* (adj.) ‘shallow’
[m: -, -, tparṣke//] snai-ptsa kätkre ra tparṣkemeṃ tparṣke ‘[for thee] the bottomless deep [is] like the shallow[est] of the shallow’ (Pe-2b4). -- tparṣkäññe* ‘shallowness’: [tpa]rṣkäṃñene = BHS uttānatāṃ (H-149.47a4 [cf. Couvreur, 1966:162]). ∎Etymologically the diminutive of tapre, ‘tall,’ q.v.

tmāne See tumāne.

traksiñ* (n.[pl.]) ‘awns’
[//-, -, traksiṃ] mamepi ypantse traksiṃ pissauṣṣe kaṣāysa ... ṣpärkaṣṣälle ‘[one is] to dissolve the awns of ripe barley with a decoction of pissau’ (W-10a5/6). ∎TchB traksiñ reflects a PTch *trāksi- which, particularly if it also meant ‘beard’ (the extension of ‘beard’ to ‘awns’ is widely attested) may be a vṛddhied derivative within Tocharian from an earlier *träks- from PIE *dhregh-s- ‘hair’ [: Greek thríks ‘hair, bristle’ (with the same change of *-e- to -i- we see in híppos ‘horse’ or khthizá ‘yesterday’), Middle Irish gairb-driuch ‘bristle’ (garb ‘rough’ + driuch < *dre/igu-), Iranian *drawa- ‘hair’ (cf. Khotanese drau, Shughni cīw, Ossetic ärdu, Yaghnobi daraw, Ashkun dro), if from earlier *drag-wa- (cf. Younger Avestan rəvi- (f.) ‘light (of weight)’ and rəgu- (m.) from *ragwi- and *ragu- respectively) (P:276; MA:252)] (Adams, 1988a:70 and 86, fn.6).

tranko (nnt.) ‘sin’
[tranko, -, tranko//-, -, tränkonta] [kä]tknaṃ tränkonta snai yarm ‘they commit countless sins’ (36b4), jñātikeṃ wāpatsi watkäṣäṃ mā tranko ‘if he orders a relative to weave; it [is] not a sin’ (H-149.37b5 [Thomas, 1954: 727]), [saṃ]ghāvaśeṣ trankosa skarraṃ ~ pāyti tranko kättankäṃ ‘[if] he accuses of a sanghāvaśeṣa-sin, he commits a pāyti-sin’ (H-149.337a1 [Couvreur, 1954b:50]), saswa ... po tränkonta tärkaucai ... weñmo ptāka-ñ onolmeṃ[ts ta]rko-ñ tranko ‘O lord, releaser of all sins, be my advocate with men; may they release my sin!’ (TEB-64-03). -- tränkoṣṣe* ‘± prtng to a sin’ (241b4);
tränkossu ‘sinful’: yaṃ tränkossu mäsketär ‘[if] he goes, he is sinful’ (331b4);
snai-tränko ‘sinless’: [weweñu re]k[i] snai-tränko sū ṣek papāl[au] ‘a word spoken without sin, it [is] always praised’ (20a7), kuce ñiś śtwer säsūwa ypoymeṃ lyautwa snai tränko ‘that I have driven [my] four sinless sons from the realm’ (PK-13E-a2 [Couvreur, 1954c:89]). ∎Probably with VW (512) we should take this word to be a nomen actionis from tränk- ‘lament.’ Thus we would have had originally *‘that which is lamented’ or the like. However, the semantic distance is a real difficulty for this derivation. It is at least possible that we should derive this word from PTch *tränk- ‘cling’ (in TchB trenk-, q.v., with generalization of a strong grade). If so, tranko would be ‘that which clings’ or ‘pollution.’

tranto* only attested in the compound: tranto-naitwe ‘± swelling at the temple’:
tranto-naitwe korne karkar yamaṣäṃ ‘it produces swelling-temple and cancer in the throat’ (ST-a5). ∎Etymology unknown. See also träntātstse.

tranmār a distributive unit of measurement
[list of ingredients] tranmār ... ‘each an X’ (W-4b2). -- tranmāyar ‘id.’: [list of ingredients] toṃ tranmāyar (W-3b1). ∎Etymology unknown.

trākäm (n.) ‘drachma (as unit of weight), dram’
[trākäm, -, -//] /// tanāñä ywā[r]c trau śakkār trākäm pissau trākäm ‘grains a half trau, sugar a drachma, pissau a drachma’ (W-11a6). ∎Ultimately from Greek drákhmē.

trāpp- (vi.) ‘trip, stumble’
Ps. IV /troppo-/ [MPPart. troppomane]; Ko. V /trāppā-/ [A -, -, trāppaṃ//; Ger. trāppalle]; PP /tātrāppā-/ stmau avaṣ( ̇)i [lege: se avaṣi] paiyn[esa] tkā ra trā[ppaṃ] (293b3), klyiye trāppaṃ ṣamānentsa śār kl[āyaṃ] ‘[if] a woman should trip over a monk and fall all over [him]’ (325a2); [tete]moṣepi tänki tärrekäntse trāppalle ra yāmornta [] tatrāppaṣepi klāyalñe ra śäktālye ‘a tripping by a man fully blind from birth [is] like deeds; the falling of one tripping [is] like the seed’ (PK-NS-53b4 [Pinault, 1988]:101). -- tatrāpparmeṃ: alyekä kca warttoṣṣe makūltsa tatrāpparmeṃ rūpsa klāya ‘having tripped over some forest root or other he fell on [his] face’ (88a2/3). ∎TchA trap- and B trāpp- reflect PTch *trāpw- (present *trāpwe-, subjunctive *trāpwā-). The Tocharian word is probably (with VW:511) to be seen as a descendant of PIE *trep- ‘± trip, tramp, step’ [: Sanskrit tṛprá-, tṛpalá- ‘± hasty,’ Greek trapéō ‘crush grapes by trampling them,’ Latin trepidus ‘agitated, restless,’ trepidāre ‘be agitated, be busy, bustle about,’ Old English þrafian ‘restrain, reprove; urge, press,’ Old Saxon thrabon ‘trot, jog along,’ Lithuanian trepsėti ‘trample,’ Russian tropát' ‘trample’ (P:1094)].

trāsk- See tresk-.

trä ̇ārñe* (n.) ‘?’
[-, -, trä ̇ārñe//] māka cmelane su trä ̇ārñe pätkārñeścä yāmor yamasträ ‘in many lives the deed will be done out of trä ̇ārñe and disassociation’ (42b3).

tränk- (vt.) ‘lament’
Ps. I /tränk-/ [MPPart. trankmane]; Ko. I (or II?) /tränk('ä/e)-/: trañci (H-149.69b2 [K]); Pt. Ia /träñcā/ snai saim neseu te träṅmane /// ‘I am without refuge; lamenting it ...’ (225b3); /// [p]ātärś ram no säsuwerśke cau la[kle] po träñcā-neś ‘like the son to the father he cried out to him all [his] pain’ (unpubl. Berlin fragm. [Thomas, 1968b:212]). -- tränkalyñe: Uttari mñcuṣkeṃtse tränkalyñe ‘the lament of prince U.’ (89b4). ∎TchA tränk-, which forms the suppletive present to ‘say,’ and B tränk- reflect PTch *tränk- but extra-Tocharian connections are less certain. VW (512-513) sees PTch *tränk- as a reflex of PIE *dhrenk- ‘± ring out’ [: Armenian dṙnčim ‘trumpet, ring [a bell],’ Bulgarian drъnkam ‘resound, make ring; chatter,’ Old Irish drécht ‘song, story’], itself an élargissement of dhren- with the same meaning (cf. P:255-256; MA:395). Also possible, it would seem to me, is Pedersen's suggestion (1941:162) of a connection with Lithuanian trinkėti ‘resound’ (cf. P:1093). Finally, in an earlier context VW suggested that the Tocharian word might be a borrowing from Iranian, particularly Pehlevi dranǰ- ‘speak.’ While it would seem phonologically impossible to be a borrowing from one group to the other, there is no reason (except for the isolation of the term in Iranian) that the Iranian and Tocharian might not be reflexes of the same PIE *DrenG- ‘speak.’

träntātstse* (adj.) ‘± swollen’
[-, -, träntācce//] träntācce käntwāśkesa - - - - [pälwā]mane weṣṣäṃ ‘with a swollen little tongue, bewailing, he says’ (85b3). ∎Presumably an adjectival derivative of tranto, q.v.

träphāl (n.) ‘the three myrobalans’ (a medical ingredient)
[träphāl ~ träppāl, -, -//] (W passim). -- träphāltse ‘possessing tṛphalā’: (P-1b6). ∎From BHS tṛphalā- (< triphalā-).

trik- (vi./vt.) G ‘go astray, be confused’ [PP as noun = ‘fool, dolt’]; 1K Intr. (Act.) ‘err, make a mistake’ [NOUN-sa trik- ‘err because of,’ ytāri trik- ‘mistake the way; do wrong’]; Tr. (Act.) ‘mistake, make a mistake of; lead astray’; 2K Act. ‘lose; lead astray’; Midd. ‘be lost, get lost, go astray’
G Ps. III /trike-/ [MP -, -, triketär//; Ger. trikelle]; Ko. V /trikā-/ (see abstract); Pt. I /trikā-/ [A -, -, trika//]; PP /triko-/;
1K Ps. VII /triks'ä/e-/ [A -, -, trikṣäṃ// -, -, trikseṃ]; Ko. II /trik'ä/e-/ [A -, -, triśäṃ// -, triścer, trikeṃ; AOpt. triśim, -, triśi//; MPOpt. triśimar, -, -//; Ger. triśalle]; Pt. III /treik(sā)-/ [A -, -, traiksa//]; PP /tetriku-/;
2K Pt. II /trāikā-/ [MP -, -, traikate//]; PP /tetriku-/ ce cmelṣe yarke petisa triketär ramt aknātsa onwaññe śaul paktär ‘because of honor and flattery of this birth the fool is confused and thinks life immortal’ (31b3); trik[au] l[ak]l[esa] ‘confused because of suffering’ (15a1), [käly]m[iṃne ñäś] tetrīku po trikau nesau lakle[sa] ‘in direction I have gone astray; because of suffering I have become completely confused’ (17a2), trikau nest = Pali mūḷho ‘si (H-149-ADD.8a6 [Thomas, 1957:250]); sn[ai] parwā lestaimeṃ tsānkaṃ su kl[ā]y[aṃ] n[o] k[eṃ]tsa wiñcaññe śa[r]wa[r]ñ[e]sa tr[i]kṣäṃ ‘without feathers he will rise from the nest and he will fall, however, on the ground; he makes a mistake because of [his] wiñcaññe pride’ (282b1), maimtsa trikseṃ duśśīläñe yamaskeṃ ‘they err in judgment and show immorality’ (K-8al); /// eśnesa menkitse [su] tkā ra [t]rīśäṃ aiśaumye ceu nakse[nträ] /// ‘he [is] lacking eyes; thus the wiseman will lead [him] astray and they reproach him’ (293b1), duśśīlñesa trīkeṃ ‘they err out of bad character’ (K-7b3), te keklyauṣormeṃ epastyaññe yänmācer yāmornta yāmtsi mā ṣpä triścer makā-ykne ‘having heard this, you will achieve skill and will not make the mistake of doing manifold deeds’ (K-2a5), poyś[i]ññeṃ kauñäktentso pärkālñe triśim manta ‘may I never mistake the dawning of the Buddha-suns!’ (S-6b6), poyśiññeṣṣai ekṣalymeṃ mā triśīmar källoym ṣpä os[tm]e[ṃ lantsi] ‘may I not wander away from the parousia of the Buddha! may I achieve the leaving of [my] house! [= may I become a monk]’ (S-8b4); [ṣe]mi wnolmi tetrikoṣ ytariṃ ṣeṃ aknātsaññesa ‘some beings [had] mistaken [their] ways out of ignorance’ (29b5); ///kormeṃ is[ta]k traikane [lege: traikate] ‘suddenly he was lost’ [?] (90b3); ente tetriku se śaiṣṣe ‘if this world [has] gone astray’ [= BHS yatra mūḍham idaṃ jagat] (148a4), saṃsāräṣṣe karāśne ce tetrikoṣä ‘having led it [scil. the world] astray in the saṃsāra-forest’ (212a4). ‣The first "causative" is essentially an intensive of the Grundverb while the second "causative" is more truly a causative in that it makes the underlying verb transitive. However, there is a good deal of overlap in meaning between the Grundverb and both "causatives." -- trikalyñe ‘± confusion’: te keś tattaṃ ṣañ palskontse tri[kalyñe] (102a5), mentsi kukäṣälyñe pälskontse ra trikalyñe (284a6);
trikelye* ( = trikelñe) ‘± error’ (?): mot māla trikelyesa śakse yokäṃ pāyti ‘[if] one drinks alcohol, an inebriating drink, [or] brandy [even] by error, pāyti’ (H-149.X.3b2 [Couvreur, 1954b:48]);
triśalñe ‘mistake, error’: ṣe waikesa nraine tänmastär wate ṣañ triśal[ñesa] ‘the first is reborn in hell because of [his] lie, the second because of his own mistake’ (18a4), triśälyñenta = BHS skhalitani (545b2). ∎AB trik- reflect PTch *trik- which is plausibly related by VW (514-515) to the otherwise isolated Latin trīcae ‘trifles, nonsense; vexations, troubles’ with its derived, denominative, verbs: trīcārī ‘make difficulties; shuffle; trifle,’ intrīcāre ‘confuse, entangle’ and extrīcāre ‘disentangle, unravel.’ The Tocharian verb is not denominative. Together the Latin and Tocharian words might be from a PIE *treik- or *tr(e)ihxk- ‘± be tangled, confused.’ See also traike, atraikatte, and trikṣo.

trikṣo* (n.) ‘± error, mistake’
[//-, -, trikṣaṃ] saswa poyśi=ñmālaṣka po tränkonta tärkaucai trikṣaiṃ wnolmets ‘O lord, omniscient and merciful, releaser of all sins and errors of beings!’ (TEB-64-03). ∎A nomen actionis of the first "causative" of trik-, q.v. Similar in formation is lukṣaitstse ‘brilliant,’ an adjective built to an unattested noun lukṣai- from luk-, q.v.

trīcīwär (n.) ‘the three vestments of a Buddhist monk’
(22a8). ∎From BHS tricīvara-.

trite (adj.) ‘third’
[m.: trite, tricepi, trice (~ triceṃ)//] [nt. -, -, trite//] trīce ślok weña ‘he spoke the third śloka’ (20b4), pärweṣṣe dhyāno wace dhyāno trice dhyāno śtarce dhyāno (333b6), tāy no trite kauṃ ṣai ~ eśuwacca mäskīträ ‘now it was the third day for her [that] she had eaten nothing’ (H-149.X.5a4 [Couvreur, 1954b:44]). -- tritesa ‘for the third time’ (25b3);
triteṣṣe* ‘± prtng to a third, of the third degree’ (?): /// [tri]teṣṣa eṣka [lege: eṃṣke] ṣuk tänktsi (327b4). ∎Penney (1976/77[78]:83) suggests that TchA trit and B trite reflect older *tri and *triye respectively (from PTch *triye, PIE *triyos), both rebuilt with the usual ordinal forming suffix -t and -te. There seems no reason, if we start from an original PIE *triyos, not to assume that the rebuilding had not been already accomplished in PTch [: the various reformations of original *triyo- in Sanskrit tṛtīya-, Avestan θritya-, Latin tertius (< *trityo-), Gothic þridja, Lithuanian trẽčias, Albanain tretë, Greek trítos, all ‘third’ (P:1091; MA:400-401)]. Cf. also Winter, 1991:135. VW (514) equates PTch *trite exactly with Greek trítos but in actuality the vowels do not agree. The PTch *-i must reflect *-ī- or *-ei- while Greek -i- can only be from *-i-. See also trai.

Tripuṣkar* (n.) ‘Tripuṣkara’ (PN of a place)
[-, -, Tripuṣkar//] (36a6).

triw- (vi./vt.) G ‘be mixed, get mixed, mingle’; K ‘mix; shake’
G Ps. III /triwe-/ [MP -, -, triwetär//]; Ko. V /triwā-/ [MP -, -, triwātär//; Inf. triwātsi]; Ipv. I /pätriwā-/ [Sg. pätrīwa]; Pt. I /triwā-/ [A // -, -, triwāre]; PP /triwo-/;
K Ps. IXb /triwäsk'ä/e-/ [A -, -, trīwäṣṣäṃ//; MPPart. triwäskemane; Ger. triwäṣṣälle]; Pt. II /trāiwā-/ [MP -, traiwatai, -//]; PP /tetriwu-/ /// wertsyaṃmpa kattākeṃmpa triwe[tär] /// ‘with the retinues he mingled with householders’ (26a8); pätrīwa [with causative force] (H-149-ADD.194b4 [K]); eṣe triwāre kattākäṃñai wertsyaimpa (PK-AS16.3b2 [Pinault, 1989]); tärkoṣ ārte allonkna cmela triwoṣ attsaik kattākeṃmp=eṣe ‘the other birth-forms apathetically mingled only with householders’ (31b6); /// krui tumpa trīwaṣṣäṃ tuntse ekälym[i] mäs[k]e[tär] /// (336a3), mā ātsene trīwaskemane osne yänmaṣälle ‘[one is] not to enter a house, shaking the shoulders’ (322b3), kuñcītäṣṣe ṣalypesa triwäṣle ‘[it is] to be mixed with sesame oil’ (W-31b2); täryāka-ṣūkt sāṃtkentampa traiywatai twe [] sāṃtk=onwaññe swāreṃ krent pelaikneṣṣe ‘thou hast mixed with the thirty-seven remedies the immortal and good remedy of righteousness’ (212b2/3); kluṣṣa witsako mitämpa tetriwoṣ kluṣṣe warsa yokalle ‘rice-root mixed with honey [is] to be drunk with rice water’ (Y-1a1). -- triwālñe* ‘± mixture’: māka klautkentsa triwālñentse naknama a[kṣ]ā-[n]e (358b6).
triwäṣṣälñe ‘± mixing’: ṣäṃṣalñe sū tne westrä piś klautkeṃntsa ṣäṃṣalñe | menki olypo trīwäṣlñe astarñe ṣpä ‘this counting is called under five forms: counting [in sensu stricto], less, more, mixing, and purity’ (41a7/8). ∎TchA triw- and B triw- would appear to reflect a PTch *trīw-/träiw-. The doubt about the PTch reconstruction arises from the presence in A of a participle tattripu, occuring once in a very fragmentary context (455a4: /// sāṃtkäntuyo tattripu /// which could mean ‘mixed with remedies’). If this form belongs here, then we should reconstruct a PTch *träip- with, as sometimes happens in both languages a change of intervocalic *-p- to -w-. In either case, the closest external cognate would be Greek trībō (aorist passive étribēn) ‘rub, thresh; pound, knead; wear out’ where the long vowel is secondary [: also Latin trīvī and trītum the preterite and past participle respectively of terō ‘rub, whet, smooth, grind’ (cf. P:1071-72 with other, more distant, cognates and possible cognates)]. If we reconstruct *träip- in Proto-Tocharian, then the Greek and Tocharian are an exact match. If the correct reconstruction is *träiw- then Greek and Tocharian agree in PIE *trei- but have different élargissements (so VW:515). See also traiwo and trīwaitstse*.

trīwaitstse* (n.) ‘± containing a mixture’
[f: //-, triwaitstsānaṃts, -] weñau ... krenta yolainaṃts ślek trīwaitstsānaṃts rano ‘I will speak of good [deeds] and evil together with those mixed together’ (K-2a5). ∎An adjective which looks to be derived from an unattested noun *trīwo, a doublet of the attested traiwo, itself derived from the verb triw-. See also triw- and traiwo.

truk- (vt.) ‘± assign, allot; give’
Ps. VI /truknā-/ [Ger. truknālle]; Ko. V /trukā-/ [Ger. trukālle] te päkṣalle se [ṣa]lype prayoksa truknālle klā - - ts sāṃtke ‘it [is] to be cooked; this salve [is] to be given as remedy; [it is] a medicament for ...’ (497b5); /// ikäṃ-ñu-ne śle trukāle kantiś yikṣye ok tom piś sankäṃ klese klese /// ‘on the twenty-ninth, likewise the allotment (?) is flour for bread, eight tau and five ṣank’ (433a4). ∎If the meaning is correct, probably with VW (516) to PIE *truk- ‘cut (off)’ seen in Welsh trwch ‘broken,’ trychu ‘cut’ (< *truk-s-), and Lithuanian trūkti (trūkstu) ‘break, rend; burst, explode.’ Possibly here also are the families of German drucken ‘press’ and drohen ‘threaten’ (cf. P:1074). See also possibly trokol.

trus- (vt.) ‘± lacerate, tear to pieces, mangle’
Ps. II /trus'ä/e-/ [A // -, -, truseṃ] trusen-me (H-ADD.149.77b1 [K]). ∎If the meaning is correct, VW (516) is probably right in seeing a connection with Greek thraúō ‘break in pieces, shatter,’ thrūlíkthē ‘be broken, shattered’ (< *dhrusliK-/dhrūsliK-), Welsh dryll ‘fragment’ (< *dhruslio-). The exact PIE preform is difficult. Greek thraúō looks to be from *dhrehaus- and thrūlíkhthē could reflect *dhruhas- (with laryngeal metathesis) but could equally well be from *dhrus- with no laryngeal, and it is the latter that must lie behind Welsh dryll. Cf. P:274-275 for other possible cognates, all semantically fairly divergent.

trekte (adj.) ‘big, great’
/// aiśamñe ci po śārsa lykaśke trekte /// (239a4), Akṣobhe tretke [sic] memis ̇/// (367b6). ‣The formation is the same as its antonym yekte. ∎Etymology uncertain. Perhaps with VW (514) a derivative of PIE *dheregh- ~ *dhereǵh- ‘hold fast to’ if the antecedent of trekte originally meant ‘firm, solid.’ See also trenk-.

trenk- (vi.) ‘adhere, cling, stick’
Ps. IXa /trenkäsk'ä/e-/ [MP -, -, trenkastär// -, -, trenkaskentär; Ger. trenkaṣṣälle]; Ko. I /trenk-/ [MPOpt. treñcīmar, -, -//]; Pt. IIIa /trenk(sā)-/ [MP -, -, trenksate//]; PP /tetrenku-/. /// anāsrap cetaṃ avyākṛtne trenkasträ (200b4), /// sparśänta trenkaskeṃtär ‘the touches adhere’ (171b3), [mā] skwanmane trenkaṣle ‘[he is] not to adhere to good fortunes’ (592b4); sapulempa menāk ksa [lege: menāksa] karsoym kektseñ kautātstsai mā ṣ treñcī[mar] ‘may I know my breakable body [to be] like a pot; may I not cling [to it]!’ (S-5a3); klīye rano trenksate rūpn=eṅwentse ‘the woman clung to the form of the man’ (9b4), oṣle pākre klainämpa kca treṅsate ‘oṣle and pākre he clung to some woman or other’ (69a2). ∎TchA tränk- and B trenk- reflect PTch *tränk-. In B the full-grade (in PIE terms either *-ē- or *-o-) has been extended throughout the paradigm. PTch *tränk- is presumably from PIE *dhrengh-/dhrenǵh-, a nasalized variant of *dheregh-/dhereǵh- ‘hold fast to,’ itself an élargissement of *dher- ‘id.’ [: Avestan drənǰaiti ‘strengthens, fixes,’ ādrənǰayeiti ‘makes fast,’ Sanskrit dṛṃháti ‘id.,’ and, without the nasal, Avestan dražaite ‘holds,’ OCS drъžǫ ‘hold, have within,’ Sanskrit dṛhyati ‘makes fast,’ etc. (P:254)] (VW:513). See also etrenkätte, trenkäl, and trenke and perhaps tranko and trekte.

trenkäl* (n.) ‘clinging; (worldly) attachment’
[-, -, trenkäl/-, -, trenkalwi/-, -, trenkalwa] klaiñ=eṅwaññe ṣotrūnimeṃ po trenkalwa wīkäṣṣäṃ ‘from female and male characteristics he makes all attachments disappear’ (8a6), snai trenkäl snai krämpālyñetse = BHS asangam anapragraham (251b2). -- trenkalwatstse* ‘± having attachments’ (137b5) ∎A nomen actionis from trenk-, q.v.

trenke* (n.) ‘clinging, worldly attachment’
[-, -, trenke//] pañai trenke cmelaṣṣe tnek [k]lautkäsi [yatäṃ ṣpä] ‘and here he might be able to turn the clinging to birth pañai’ (554a6). ∎A nomen actionis from trenk-, q.v.

tremi (n.[pl. tant.]) ‘anger’
[//tremi, tremeṃts, tremeṃ] śarsa tw=ārṣāklo ceu mā kuṣānti yāmṣäṃ ñiś tremeṃñ pruśiya ‘the snake recognized this and she did not forgive him, [thinking]: out of anger he was always avoiding me’ (42a5), śle tremeṃ [brā]hmaṇe weṣṣäṃ ‘the brahman speaks angrily’ (90b4), tremeñ [sic] (123a5), tremeṃ kakāwo[rmeṃ] = BHS krodhaṃ hatvā (U-13b3). -- treme(ṃ)ṣṣe ‘prtng to anger, angry’: onolmi tremeṣṣi mantāl[ai]cci [c]ai ‘these angry, evil-minded beings’ (575b1). ∎The plural tremi presupposes an stem *treme- from PTch *treme- this noun is a deverbative derivative of *tärm- ‘be angry, furious’ which doesn't appear in TchB but does in TchA. The PTch *teme- is a reflex of PIE *tromo-, a nominal derivative of *trem- ‘tremble’ [: Greek trémō ‘tremble, quake,’ trómos (m.) ‘trembling, quaking,’ troméō ‘tremble,’ Latin tremō ‘id.,’ Albanian tremb ‘scare, startle, shock, frighten’ (< *‘cause to tremble,’ the -b is unoriginal), Lithuanian trìmti ‘tremble violently, shudder,’ trémti ‘exile, banish,’ OCS tręsǫ ‘shake,’ TchA tärm- ‘be furious’ (< *‘tremble with anger’), etc. (P:1092-1093; MA:509)] (VW:514). VW rightly emphasizes the exact equation between TchB tremi and Greek trómos.

tresk- (vt.) ‘chew’
Ps. II /tresk'ä/e-/ [A -, -, treṣṣäṃ//]; Ko. V /trāskā-/ [Ger. trāskalle*] mātārä srukalyñeṣṣe koyn kakāyau tekiṣṣeṃ kemeṃtsa po treṣṣäṃ śaiṣṣe ‘the Makara, gaping [his] mouth of death, chews the whole world with teeth of disease’ (282b4); ṣañ ṣarsa trās[k]alye ~ tsāltalye eñcīträ [trāskalye = BHS khādanīya-] (H-149.X.5a6/b1 [Couvreur, 1954b:44]). ∎Tresk- reflects an early PTch *trek-sk- where *-sḱe/o-, originally proper only to the present, has been extended throughout the paradigm. PTch *trek-sk- reflects a PIE *treg- ‘± eat, munch’ seen otherwise in Greek trōgō ‘gnaw, nibble, munch; eat [fruit]’ (aorist trag-), trōks (gen. trōgós) ‘weevil’ (< ‘one who gnaws’), Armenian t`urc (gen. t`rcoy) ‘jaw’ (VW: 511-512; MA:175). The PTch *trek- reflects either *trēg- or *trog-. If we are to judge by its probable parallelism with 2nāsk- ‘± eat,’ q.v., the PIE shape would have been *trog-.

trai (number) ‘three’
[m: trai ~ trey, -, trai ~ trey] [f: tarya, taryaṃts, tarya] tary=akṣā-ne pudñäkte teki ktsaitsñe srukalñe ‘the Buddha announced to him the three: sickness, old-age, death’ (5a6), ṣäṃṣalñe ṣe wī trai śtwer piś śak täṅtsi ‘counting [is] one, two, three, four, five, up to ten’ (41a8), trey śaiṣṣ[eṃ]s käṣṣi ... trey jaṭil[ap]ūrvakaṃ ṣamāneṃ ... tarya orotstsana pratiharinta (108b3/4), traiy meñantse-ne ‘on the third of the month’ (433a14). -- täryā-aiśamñe ‘threefold wisdom’: täryā-aiśamñe tākoy ‘may there be three-fold wisdom!’ (31a6);
tärya-cmelaṣṣe ‘one of the three births’ (407b4);
täryā-yäkne ‘three-fold’: täryā-yäkne = BHS tridhānye (175a4), [täryā-yä]kne = BHS trividhaṃ (197a6) [[>]the native TchB equivalent of traidhātuk, q.v.];
trai-eśaiṃ ‘having three eyes’ (H-149.295b2);
treya-meskeṃ ‘having three joints, composed of three parts’: treya-meskeṃ = BHS trisaṃndhi (148a1);
treya-saim ‘± having three refuges’ (148a2). ∎TchA tre (m.), tri (f.), and B trai/tarya reflect PTch *trey and *täryā respectively. As to *trey, it must be (as if) from PIE *tróyes, influenced no doubt by *kwetwóres ‘four.’ One may compare OCS troji ‘a threesome’ with the same *-o- and TchA taryāk ‘thirty’ which has obviously been modeled on A śtwarāk ‘forty’ (B täryāka preserves the more original form). A PIE *tróyes may also be seen in Avestan θrāyō ‘three’ and certain Modern Indic forms of three, e.g. Lahndā trāe (cf. Emmerick, 1991:294, Turner, 1966:#5994). In addition, PTch *trey may be exactly equatable with Albanian tre (m.), though the latter may also be derived from *tréyes. This *tróyes has replaced the earlier and more widespread *tréyes [: Sanskrit tráyaḥ (m.), Greek (treĩs (m./f.), Latin trēs (m./f.), Old Irish tri (m.), Old Norse þrīr (m.), OCS trji (m.), Lithuanian trýs (m./f.), etc. (P:1090-1091; MA:400)].
The feminine *täryā must be (1) from an analogical feminine plural *triyās such as is seen in Old Norse þrijor (so VW), (2) the PIE neuter *triha (so Normier, 1989:257, Winter, 1991:105), but only if a final *-ha gave PTch *-ā rather than lengthening the preceding *-i; cf. Sanskrit trī [nt.], Albanian tri [f.] (older an dialectal trī from *tri + -ë, the ending found in pesë ‘five,’ gjashtë ‘six,’ etc.), Greek tría [nt.], OCS tri [f./nt.]) or, (3) more likely, from a rebuilt neuter *trieha seen for instance in Latin tria or Old Norse þriū (< Proto-Germanic *þriyā). There is no trace of the original PIE feminine *tis(o)res [: Sanskrit tisráḥ (f.) or Old Irish téoir (f.)]. The etymology is to be found in VW:513-514, based in Smith, 1910:17, though details differ. See also trite, täryāka, and taryältse.

traike (nm.) ‘confusion, delusion’
[traike, -, traike//-, -, traikeṃ] weña pūdñäkte ... tarya śpālmeṃ ślokanma ñwecceṃts traike wikässi[ś] ‘the Buddha spoke the three excellent ślokas to banish the confusion of the novices’ (5b7), [te-yäkne]sa cai trikoṣ traikentsa waiptār ṣeṃ ‘thus were these confused by delusions’ (24b4). ∎A nomen actionis from the Grundverb of trik-, q.v.

traicīvarīkäññe* (n.) ‘one who wears the three Buddhist vestments’ (?)
[-, traicīvarikäññentse, -//] (561a5). ∎From a BHS *traicīvarika- ‘prtng to one who wears the three Buddhist vestments’? Not in M-W or Edgerton.

traidhātuk ([indeclinable] adj.) ‘threefold’
(203b5=204a4). ∎From BHS traidhātuka-. The equivalent of native täryā-yäkne, s.v. trai.

traividye (adj.) ‘having three-fold wisdom’
[m: traividye, -, -//] toṃ tary=aiśamñenta | eru ka tākaṃ poyśints=ākalṣle traividye ñem arhānte msketär ‘only [if] he has called up these three wisdoms is he the Buddha's pupil and an arhat with the name of three-fold wisdom’ (31b1). ∎From BHS traividya-.

traiwo (n.) ‘mixture’
[traiwo, -, -//] traiwo = BHS traivṛta- (Y-2a6). -- traiwoṣṣe ‘prtng to a mixture’ (W-9a2). ∎A nomen actionis from triw-, q.v. (as if from PTch *treiwā-).

traiṣäle ‘?’
///ṣṣe traiṣäle läl[ñ]e p[r]eke (281b6).

trokol (n.) ‘± provisions’
[trokol, -, -//] /// masa tarya tom trokol wi tom pi[ś] ṣankäṃ (441a3). ∎Identical in formation to the *yotkol ‘command’ (a derivative of wätk-) which underlies the agent noun yotkolau ‘± director.’ Probably a derivative of truk-, q.v., if the latter has been properly identifed as ‘apportion, allot; give.’

tronk* (n.[m.sg.]) ‘hollow; cave [?]’
[-, -, tronk//tronkanma (K-T), -, -] ṣlentse tronkne lyam=ompalskoññe ‘in a hollow of the mountain he sat [in] meditation’ (4b7), /// troṅne enenka ‘within a hollow/cave (?)’ (46b5), karuṇaṣṣe tronk prutk[a]r ‘fill up the hollow of pity!’ (TEB-64-08). -- tronktse (adj.) ‘hollow’: onmiṣṣana pwārasa tsäksemane marmanma tronktse stām ra ‘vessels burning with the fires of remorse like a hollow tree’ (TEB-64-05). ∎TchB tronk is clearly the cognate of A trunk ‘id.’ but extra-Tocharian connections, if any, are unclear. VW (516) takes these Tocharian words to be the equivalent of Latin truncus (adj.) ‘maimed, mutilated, cut short’ and truncus (noun) ‘a lopped tree, trunk of a tree; trunk of human body,’ with both the Tocharian and the Latin from a PIE *trunko-, a derivative of *treuk- ‘cut’ (s.v. TchB truk-). However, the Tocharian forms demand a *trunku- (or *trūnk-) and the semantic equation is weak. Emphasizing the need for an u-stem Hilmarsson (1984[85]:32) suggests a derivation from PIE *tronku- ‘narrow’ (cf. Old Norse þǫngr) but again the semantic equation is poor. In Hilmarsson 1986 (pg. 22), he takes it to be from a PIE *dhronghu- which he related to Old Norse drangr ‘rock, monolith’ (< *dhrongho-) and Modern Icelandic dröngull ‘cylinder, icicle’ (presupposing PGmc *drangu-), as ‘cave’ and ‘rock’ are often associated (cf. Icelandic hellir ‘cave,’ hella ‘rock’). In both cases Hilmarsson assumes that TchA trunk results from the u-umlaut of *tränku < *tranku (cf. both wänt and want ‘wind’ beside B yente). However, his rule whereby a TchA sequence of -a- followed by resonant and stop becomes -ä- plus resonant and stop is restricted to Tocharian A while u-umlaut, shared by both A and B, would appear to be of Proto-Tocharian date.
Alternatively it is possible that we have a putative PIE *truhx-m-iko- (nt.), a derivative of the verbal noun such as we see in Greek trũma or trūmē ‘hole.’ The underlying verb is trúō, mostly attested in the perfect passive, e.g. tétrūmai ‘I am worn out.’ One should also compare átrūtos ‘inde-fatigable, unwearied, unworn out.’ Outside of Greek we have OCS tryti ‘rub, thresh, grind, pound’ and Lithuanian trūnėti ‘putrify, rot, decay.’ The antecedent PIE verb *truhx- would have been something on the order of ‘wear down’ (whence ‘hollow out’). See also possibly truk-.

trau (n.) a measure of capacity
[trau, -, -//traunta, -, -] warä yäl[tse] ṣkas traunta ‘water, 1006 trau’ (497a3), corak traunta 10 malkwerne pä[kṣalle] ‘corak 10 trau in milk [is] to be cooked’ (FS-a4). ∎Etymology unknown. Not with VW (511) connected with *dru- ‘tree, oak.’ More likely trau is a borrowing, as are other measure words, though no immediate source is obvious.

tvānkaro (n.) ‘ginger’ (a medical ingredient)
[tvānkaro, -, tvānkarai//tvānkarañ, -, -] (497a7, Y passim). -- tvānkaratstse* ‘having ginger’: tvānkaracce warsa yokalle ‘with ginger water [it is] to be drunk’ (Y-1a6). ∎From Khotanese ttuṃgare.

twā- See tu-.

twānk- (vt.) ‘± wear’ (or ‘don’ or ‘doff’?)
PP /tātwānkā-/ keṃtsa t[ane ñiś lyakau] kotstseṃts parwa tat[w]ānkau mā ket rāññe ‘I lie here on the ground twānk-ing the feathers of the kotstses, belonging to no one’ (89a4), /// tatwānkau tapovaṃ-varttoś [sic] ya/// [lege: yaṃ?] ‘twānk-ing ... he goes towards the tapovana-grove’ (90a1). ‣Twānk- is also to be found in TchA but there to the attestations are very fragmentary. A present is to be found at 182a3: ///ntwaṃ twānkatr aśśuk /// (is aśśuk the equivalent of B aṃśūk from BHS aṃśuka- ‘[upper] garment’?) and the preterite participle at 74b3: sukaṃ śāśo ṣeṣ kārkäryāṣi wsāl tātwä/// ‘he was living in good fortune twānk-ing clothes of a penitent’ and 138a6: ///l tā[t]wänkuṣ amāñi /// (should ///l be restored as wsāl?). In the one clear example twānk- takes as its direct object a noun meaning ‘clothing.’ Moreover, in the two more fragmentary attestations it is possible that it also takes clothing or articles of clothing as its direct object.
This verb in both TchA and B has traditionally been glossed by "einzwängen" (‘force in, confine, constrain’) but none of the contexts in which it appears, be it in A or in B, forces such a meaning. Indeed, none of the contexts seems even very compatible with such a meaning. It is possible that Krause and Thomas' adoption of such a meaning was influenced by the phonologically parallel zwingen and zwängen. In the clearest situation the direct object is ‘clothing’ and such a direct object suggests that the verb itself might have meant ‘wear’ or ‘don’ or ‘doff.’ ∎TchA twānk- and B twānk- reflect a PTch *twānk-. If the meaning ‘wear’ is correctly established, VW (518) is probably right, though he starts from a meaning ‘force in’ or the like, in seeing this word the cognate of Greek sáttō ‘pack (in), load, equip with,’ sagē (f.) ‘pack, baggage; harness, equipment,’ ságma (nt.) ‘covering, clothing; large cloak.’ Together the Greek and Tocharian suggest a PIE *twa(n)k- (cf. P:1098). Morphologically all the forms attested in either Tocharian language are consistent with the reconstruction of a PTch *twānkā-, itself from an earlier *twenk-ā-, a denominative of an early PIE *twenke. This *twenke would be a nominal-ization of *twänk-.

twār (adv.) ‘± consequently’
tumeṃ Candramukhe w[alo] ṣecakecce asānne ṣmemane twār ṣpä Araṇemiṃ werpiśkacce cä[rkenta] /// (91b5), mā ṣṣe nta kca cmelane ñem ra klyaussi kälpāwa twār ṣ postaññe krent käṣṣintsa menkitse yolaiñesa mā ṣṣe nta aṣkār śmāwa ‘not a single time in births did I hear the name; and consequently later, lacking a good teacher, by evil, not a single time did I come back’ (TEB-64-09). ∎Etymology unknown. It would be possible, perhaps, to see in twār TchB tu, the neuter nominative-accusative singular corresponding to to su ‘this one,’ q.v., plus the same suffix we see in distributive numbers such as wyār ‘by twos’ or in waiptayār ‘separately, individually’ but neither morphologically (this suffix is not otherwise found added to a pronoun) nor semantically is this explanation very satisfying. In any case, not with VW (519) should we see in B twār a borrowing from an unattested TchA *twār (from a supposed PIE *duweh4ro-), itself related to Greek dērós ‘of long duration’ (< *dweh4-ró-), Sanskrit dūrá- ‘distant’ (< *duh4-ró-). There are neither semantic nor phono-logical reasons for presuming such a relationship.

twe See tuwe.

tweye (n.) ‘± dust, ashes’
[tweye, -, -//-, -, tweyeṃ] /// akāśäś ramt taur t[w]eye ‘toward the air like dust and ashes’ (15b8), tweyen = BHS rajāṃsi (545b1), tuntse ṣarmtsa atāmo taur tweye mäsketrä pākri ‘because of this, infertile ground, dust and ashes, appears’ (K-8b2). -- tweyetstse* ‘dusty’: tweyecci = BHS rajāsvalaḥ (545a3/4). ∎TchA twe and B tweye reflect PTch *tweye (as if) from PIE *dhwoyo-, a derivative of *dheu(hx)- ‘rise in the air (like dust)’ (P:261-263; MA:388) In particular one might compare Lithuanian dujà (f.) ‘fine dust, fine rain, vapor,’ dujė ‘down (of a bird),’ and Khotanese duya- if the latter means ‘dusty’ (VW:519). See also taur and täṃts-.

twere* (nm.) ‘door’
[-, -, twere//tweri, -, ] onwaññentse se twere tīkṣṇendryets ‘this [is] the door of immortality for those having sharp senses’ (41a5), sāu tweres[a] wäto kälyi[tär] ‘again she was standing by the door’ (570b1), kete āñme tākaṃ tweri ruwyenträ ... tweri rusenträ ‘whoever has the desire: may doors open! ... the doors open’ (M-3b1), tw[e]rene kälträ ‘he stands at the door’ (PK-12G-a3 [Couvreur, 1954c:86]). ∎TchB twere reflects PTch *twere from *dhworo-, a derivative of PIE *dhwor- ‘door, gate.’ In PIE there was apparently a feminine consonant stem *dhwor-/dhwṛ-, a plural or dual tantum, meaning ‘door’ (perhaps more particularly the two leaves of a double door) [: Sanskrit dvāraḥ (nom. f. pl.), duráḥ (acc. f. pl.), dvārau (dual) ‘door’ (the loss of aspiration, however it is to be explained, is secondary), Avestan dvarəm (acc. sg. m.) ‘gate, door,’ Armenian durk` (nom. pl.) ‘door,’ Greek thúrā (f.sg.) ‘door,’ Albanian derë (f.sg.) ‘door’ (< *dhwōreha-), Latin foris (f.sg.) ‘door,’ and forā- in the adverbial forās ‘to the outside’ and forīs ‘(from the) outside,’ Welsh dor (f.sg.) ‘door’ (< *dhureha- or *dhworeha-), Old Irish dorus ‘door’ (< *dhworestu-), Gothic daur (nt.sg.) ‘gate,’ Old English dor (nt.sg.) ‘door, gate, pass’ (both < *dhurom), Old Norse dyrr (fem.pl.) ‘door,’ Old High German turi ‘id.’ (both < nom. pl. *dhures), Old English duru ‘door, gate’ (< acc. pl. *dhurṇs), Lithuanian dùrys (fem.pl.) ‘door’ (< an old consonant stem), OCS dvьri ‘door’ (as if < *dhwṛ-ṇs) (P:278-279; MA:168)]. In addition there was a derived neuter *dhworo- meaning ‘enclosure, courtyard’ (< *‘that enclosed by the door’) and also possibly also ‘gate, door’ [: Sanskrit dvāram (nt.) ‘door, gate, passage,’ Latin forum (vulgarly forus [m.]) ‘forum,’ Lithuanian dvãras (m.) ‘estate; court,’ OCS dvorъ (m.) ‘court’ (P:278-279; MA:168)]. PTch *twere clearly belongs with the second group in terms of its formation, though semantically perhaps better with the first group (VW:520, though details differ). There is no need, with Normier, 1980:253, to take PTch *twere to reflect a PIE dual *dhwor h1.

dakṣiṇāke (nm.) ‘worthy one, one worthy of sacrifice’
[dakṣiṇāke, -, dakṣiṇākeṃ// -, dakṣiṇākeṃts, -] maitar yopar warttone dakṣiṇākeṃ ritasi wrocceṃ rṣākeṃ ‘they went and entered into the forest to seek out the great, worthy seer’ (107a7). ∎From BHS dakṣiṇiya- + the Tocharian suffix -āke.

dakṣiṇāpat ([indeclinable] adj.) ‘southern’
/// dakṣiṇāpat ypomnāmeṃ ‘from the southern lands’ (110a7). ∎From BHS dakṣiṇāpatha-.

Dantapur* (n.) ‘Dantapura’ (PN of a city)
[-, -, Dantapur//] (48b8).

danti (n.) ‘Baliospermum montanum Muell.-Arg.’ [aka ‘Croton polyandrum Roxb.’] (a medical ingredient)
[danti, -, -//] (P-3b4). ∎From BHS dantī-.

dantiphal (n.) ‘seed of the B. montanum Muell.-Arg.’ (a medical ingredient)
[dantiphal, -, -//] (Y-2a1). ∎From BHS dantīphala-.

darśanamārk (n.) ‘way of seeing, way of knowledge’
[darśanamārk, -, -//] (30b6). ∎From BHS darśanamārga-.

Daṇḍakamāl (n.) ‘Daṇḍakamala’ (PN)
[Daṇḍakamāl, -, -//] (429b1).

dānapāramit (n.) ‘gift-perfection’
[dānapāramit, -, -//] (345b1). ∎From BHS dāna-pāramitā- (compound not in M-W or Edgerton).

Dīpankar (n.) ‘Dīpankara’ (PN of a buddha)
[Dīpankar, -, Dīpankar//] (74b2, 365a2).

dipamāl* (n.) ‘garland of lamps’
[-, -, dipamāl//] Ratnaśikhiṃ protri dipamāl yāmṣawa ‘I made for [my] brother R. a garland of lamps’ (400a5). -- dīpamālṣe ‘prtng to a garland of lamps’: dīpamālṣe ekaññe wasa ‘she gave the equipment for the garland of lamps’ (Qumtura 34-g1 [Pinault, 1993-94:175]). ∎From BHS dīpamālā ‘garland of lamps.’

Dīrghanakhe* (n.) ‘Dīrghanakha’ (PN)
[-, Dīrghanakhi, Dīrghanakheṃ//] (26b7).

duralaṃba (n.) ‘± something unfit to be touched or handled’
[duralaṃba, -, -//] (497a2). ∎From BHS durālambha-.

Durmukhe (n.) ‘Durmukha’ (PN of a brahman)
[Durmukhe, -, -//] (88a1).

duścarit* (n.) ‘misbehavior, wickedness ’
[-, -, duścarit] (S-3a5). ∎From BHS duścarita-.

duśśīle (adj.) ‘having a bad character, immoral’
[m: duśśīle, -, -//] [ce] cmeln=ālyekne lakle śaiṃ su duśśīle ‘in this birth and another the immoral [one] lives [in] suffering’ (14b5). -- duśśīlñe* ‘immorality, bad character’ (K-7b3). ∎From BHS duḥśīla-.

duṣkaracāräṣṣe* (adj.) ‘prtng to a course of difficult tasks (engaged in by a bodhisatva)’
[f: -, -, duṣkaracāräṣṣai//] (541b3). ∎An adjective derived from an unattested *duṣkaracār, itself a borrowing from BHS *duṣkara-cāra- (compound not in M-W or Edgerton). See also duṣkär.

duṣkär (n.) ‘difficult task ’
[duṣkär, -, -//] (331a1). ∎From BHS duṣkara-. See also duṣkaracāräṣṣe*.

duṣṭhul (n.[m.sg.]) ‘grave offense.’
[duṣṭhul, -, -//] (325a3). ∎From BHS duṣṭhula-.

duḥ (n.) ‘offense’
[duḥ -, -//] kuse mā aṣṣāṃ sānkämpa nessi tākaṃ duḥ ‘whoever should not be worthy to be with the community, [there is] an offense’ (H-149.72b3 [Thomas, 1954:743]). ∎From BHS duḥ.

devakul* (n.) ‘temple’
[-, -, devakul//] (118a4). ∎From BHS devakula-.

devadattapakṣe* (adj.) ‘prtng to the school of Devadatta’
[m (?): //devadattapakṣiki, -, devadattapakṣikeṃ] (PK-AS-18B-b1 [Pinault, 1984b:377]). ∎From *devadatta-pakṣika- (compound not in M-W or Edgerton). See also Devadatte1.

Devadatte1 (n.) ‘Devadatta’ (PN of a relative of the Buddha who is inimical to him)
[Devadatte, -, -//] (21a4). See devadattapakṣe*, devadatte*2.

devadatte*2 (n.) the name of a meter of 20/22/10/15 syllables (rhythm a: 5/5/5/5, b: 8/7/7, c: 5/5, d: 8/7)
[-, -, devadatteṃ//] (93a6).

devadāru (n.) ‘deodar’ (‘Cedrus deodara (Roxb.) Loundon’ [aka ‘Pinus deodar Roxb.’]) (a medical ingredient)
[devadāru, -, -//] (W passim). ∎From BHS devadāru-.

Devarakṣte (n.) ‘Devarakṣita’ (PN in graffito)
[Devarakṣte, -, -//] (G-Qo1).

deśit See teśit.

Dravyaśvare (n.) ‘Dravyaśvara’ (PN of a merchant)
[Dravyaśvare, -, -//] (89b5).

dravyi (n.[m.sg.]) ‘substance’
[dravyi, -, dravyi//dravyanma, -, -] (193b1). -- dravyatstse* ‘± having (a) substance’ (170b6). ∎From BHS dravya-.

Drohavārg* (n.) ‘Drohavarga’ [a portion of the Udānavarga]
[-, -, Drohavārg//] (S-4b2).

dvavraṇi See dvivräṇi.

dvādaśānke* (n.) ‘the twelve members’
[//-, -, dvādaśānkeṃ] (401a3). ∎From BHS *dvādaśānga- (compound not in M-W or Edgerton).

dvīp* (nnt.) ‘island’
[-, -, dvīp//dvipanma, dvipanmaṃts, -] /// [sa]mudtärntaṃts dvipanmaṃts ‘of oceans and islands’ (51b5). -- dvipanmaṣṣe* ‘prtng to islands’ (590a6). ∎From BHS dvīpa-.

dvivräṇikalp (n.) ‘technique for ulcers or wounds’
[dvivraṇikalp, -, -//] (P-2b4). ∎From BHS dvivraṇīyakalpa-.

dvivräṇi* (n.) ‘ulcer or wound’
[-, -, dvivräṇi//] (P-1b1). ∎From BHS dvivraṇīya-.

Dhanike (n.) ‘Dhanika’ (PN of a monk)
[Dhanike, -, -//] (H-149.ADD.8a2 [Thomas, 1957:124]).

dhanyamāṣ (n.) a kind of bean?
[dhanyamāṣ, -, -//] traiwo [] kluṣṣa ṣwīye [] dhanyamāṣ mäścakene se kaṣāyä /// (497a8), śabaralodrä uppāläṣṣana piltāsa tänyamāṣ (P-2a5). -- dhanyamāṣäṣṣe ‘prtng to dhanyamāṣ’: dhanyamāṣäṣṣe = BHS māṣa (543a3). ∎Apparently from BHS *dhanya-māṣa- (compound not it M-W or Edgerton).

Dharmakāmiśke (n.) ‘Dharmakāma’ (PN in graffito)
[Dharmakāmiśke, -, -//] (G-Su15). ∎A Tocharian diminutive of Dharmakāme.

Dharmakāme (n.) ‘Dharmakāma’ (PN in graffito)
[Dharnmakāme, -, -//] (G-Su2). See also Dharmakāmiśke.

Dharmacandre (n.) ‘Dharmacandra’ (PN)
[Dharmacandre, -, -//] (605b1).

dharmacākkär (n.) ‘wheel of the law’
[dharmacākkär, -, -//] (30b6). ∎From BHS dharmacakra-.

Dharmatrāte (n.) ‘Dharmatrāta’ (PN in graffito)
[Dharamtrāte, Dharmatrātentse, -//] (G-Su10).

dharmadhātu (n.) ‘sphere of religion’
[dharmadhātu, -, -//] (192a3). ∎From BHS dharmadhātu-.

Dharmadāse (n.) ‘Dharmadāsa’ (PN of a monk)
[Dharmadāse, Dharmadāsentse, -//] (427b3).

Dharmarakṣite (n.) ‘Dharmarakṣita’ (PN)
[Dharmarakṣite, -, -//] (440a2). See also Tārmarakṣite.

Dharmawarme (n.) ‘Dharmawarma’ (PN in graffito)
[Dharmawarme, -, -//] (G-Su4).

Dharmasome (n.) ‘Dharmasoma’ (PN of author of the Udānālankāra)
[Dharmasome, -, -//] (428b6). -- dharmasomäññe ‘prng to Dharmasoma’ (28a4).

dharmaskant (n.[m.sg.]) ‘collection of laws’
[dharmaskant, dharmaskantäntse, -//] (199a2). ∎From BHS dharmaskandha-.

dharmāyataṃ (n.) ‘the sphere or object of the mind’
[dharmāyataṃ -, -//] (192a3). ∎From BHS dharmāyatana-.

dharmopavicār* (n.) ‘± neighborhood of the law’
[dharmopavicār, dharmopavicāräntse, -//] (173a6). ∎Apparently from BHS *dharma-upavicāra- (compound not in M-W or Edgerton).

dhātu (nnt.) ‘element; relic’
[dhātu, -, dhātu//dhatunma, dhatunaṃts, dhatunma] (9a4). -- dhatuṣṣe* ‘prtng to an element or relic’ (59a3). ∎From BHS dhātu-.

dhātunvaineye* (n.) ‘one to be converted by relics’
[//dhātunvaineyi, -, -] (H-ADD.149.62b1 [Couvreur, 1966:165]). ∎From BHS dhātunvaineya-.

dhutaguṇä* (n.[m.sg.]) ‘ascetic rule of life’
[-, -, dhutaguṇä//] (560a1). ∎From BHS dhutaguṇa-.

Dhṛtirāṣṭre (n.) ‘Dhṛtirāṣṭra’ (PN)
[Dhṛtirāṣṭre, -, -//] (74b2, AMB-a1).

dhyāṃ* (n.[m.sg.]) ‘meditation’
[-, dhyanantse, dhyāṃ//-, dhyananmaṃts, dhyananma] abhijñanta dhyananma eroṣ eṃṣke ywārco tsälpoṣ saṃsārmeṃ ‘[those] who [have] evoked the [higher] knowledges and meditations and who [are] have freed from the saṃsāra’ (31a3). -- dhyānaṣṣe* ‘prtng to meditation’ (213b2);
dhyananmaṣṣe ‘prtng to meditations’ (73b6). ∎From BHS dhyāna-.

dhyānāntar (n.) ‘± meditation-heart’
(Dd5/1.3). ∎If from BHS *dhyāna-āntara- (compound not in M-W or Edgerton).

dhvaje (n.) ‘crow’
[dhvaje, -, -//] (511a3). ∎From BHS dhvaja-.

nakänmatse See nāki.

nakunakhi (n.) ‘?’ (a medical ingredient)
[nakunakhi, -, -//] (W-18a5).

nakūle (n.) ‘mongoose’
[nakūle, -, nakūle//] nakūle temtsa[te] mamāntaṣ palskosa śem arśāklaiścä ‘he was [re-]born [as] a mongoose and went to the snake with evil intentions’ (42a6). ∎From BHS nakula-.

-nakṣi* (adj.) ‘destroying’ ; (n.) ‘destroyer’
[-, -, - (voc.) -nakṣi//] läkle-näkṣi säkw-aiṣṣeñcai käṣṣi ‘O teacher, destroyer of suffering and giver of good fortune’ (229b4). ∎A derivative of näk-, q.v.

nagaropam* (n.) ‘city-simile’
[-, -, nagaropam//] (H-149.ADD.46b2 [Thomas, 1968b:227]). ∎From BHS nagaropama- (vid. U-23b1 where BHS nagaropamaṃ = TchB rīye menāk).

naṭāk See nāṭak.

naṭe (n.) ‘actor’
[naṭe, -, -//] (152al). ∎From BHS naṭa-. See also nāṭak.

nano (adv.) (a) ‘again’; (b) nano + adjective = ‘even [adjective]-er’
(a) allok nano preśyaine Śrāvastine mä[skītär] ‘again, at another time, he found himself in Ś.’ (5b3), nanw alyeko ślok weña ... nano wtentse tänma[strä] [nano wtentse = BHS punar eva] (11a6), apsāltsa yāmu pīle kektseṃne curṇanmasa ṣälypentasa nano mīsa rättankeṃ ‘[if there is] a wound in the body made by a sword, [covered] with powders and salves, the flesh heals again’ (17b3);
(b) yenteṣṣana tekanmane kartse ṣuwisa yāmäṃ nano kartse ‘[it is] good in [cases of] wind diseases; with broth it does even better’ (Y-2b6). ‣For a discussion of its position within its clause, see Thomas, 1986. -- näno-näno ‘again and again’: päst kl[au]tkoträ lakle se nano nano ‘suffering turns away again and again’ [nano nano = BHS punaḥpunaḥ] (11a5);
nänok ‘again’: war yokaiṣṣe witskaṃ waiwäṣṣäṃ-ne nänok ñwecce klutkäṣṣä[n-n]e ‘the water of thirst moistens its roots and makes it new again’ (11b3);
nano-cmelñeṣṣe* ‘prtng to rebirth’: (155b5). ∎The TchB forms are obviously related to TchA nuṃ ‘id.’ and nunak (= B nänok), presumably because they reflect PTch *nunọ́ and *nunọ́kä respectively. TchB nano shows loss of vowel quality in the unstressed syllable (nänó) and then restressing. A nunak shows the same progressive, dissimilatory, unrounding we see in kuryar ‘trade, commerce’ (cf. B karyor ‘id.’). PTch *nunọ looks like it might reflect a PIE *nūnām, parallel, in form at least, to Sanskrit nūnám, Lithuanian nūnaĩ , OCS nyně, all ‘now, present’ (Duchesne-Guillemin, 1941:170, VW:321, with differing details). See also no.

Nandake (nm.) ‘Nandaka’ (PN of a disciple of the Buddha)
[Nandake, -, -//] (506b1).

Nandaṃ-wärtto* (n.) ‘Nandana-forest’ (PN)
[-, -, Nandaṃ-wärtto//] (275a1).

nandavilāp* (n.) a meter of 4 X 15 syllables
[-, -, nandavilāp//] (28a4).

Nandābala (n.) ‘Nandabalā’ (PN)
[Nanda, -, Nandābalai//] (107a9).

nandikāwart (n.) designation of a mystic diagram
[nandikāwart, -, -//] cākkär svastik nandikāwart ṣotruna ‘the cakra, svastika, and nandikāvarta signs’ (107a1). ∎From BHS nandikāvarta-.

Nandipāle (n.) ‘Nandīpāla’ (PN)
[Nandipāle, -, Nandipāleṃ//] (401a2).

nay* (n.) ‘politics, political affairs, governance’
[-, -, nay//] po twe ārṣt ñke ypauna kuṣaino klaina säwa [lege: säsūwa] lantso nayä snai keś waipeccenta ‘[if] thou givest up everything: lands, villages, wives, sons, queen, political affairs, possessions without number’ (46a6=47b4). ∎From BHS naya-.

Naradeve (n.) ‘Naradeva’ (PN of a king)
[Naradeve, -, -//] (111a6).

nalat (n.) ‘a variety of Vetiveria zizanioides (Linn.) Nash’ (aka ‘Andropogon muricatus Retz.’) (a medical ingredient)
[nalat, -, -//] (W-30a2). ∎From BHS nadala-.

nawanti* (n.) ‘place of the one most junior in rank’
[-, -, nawanti//] tumeṃ putantimeṃ waiptār aśarintaṃts paiyne wināṣṣälle ... eṃṣke nawanti täṅtsi ‘then he [is] to honor the feet of the ācāryas separately from the most senior place to the most junior’ (KVāc-20a5 [K. T. Schmidt, 1985:760]). ∎Borrowed from BHS navānta- or Pali navanta-. See also putanti-.

nawasa(-) ‘?’
/// śār aiypseṃ [ṣa]rsa totteṃ āś nawasa/// (324b4).

nawāke (n.[m.sg.]) ‘novice’
[nawāke, -, nawākeṃ//] masa sw=ārhānte cau nawākeṃ ṣamāneṃśco pelaikn=ākṣā-ne ‘the arhat went to the novice monk and proclaimed to him the law’ (42a2). ∎From BHS navaka-.

naṣūyāl (n.) ‘?’ (a medical ingredient)
[naṣūyāl, -, -//] (P-2b1).

naṣkara ‘?’
/// alāṣṣäṃ naṣkara katänaṃ śarkwāsa ṣtallaṣallesa mäskeṃtär po krentauna (W-2b1/2).

naṣṭa ([indeclinable] adj.) ‘invisible’
kete ñemntsa pwarne hom yāmäṃ su mā walke naṣṭa ‘in whosoever's name he makes the sacrifice in the fire, he [will be] not long invisible’ (M-1b5). ∎From BHS naṣṭa-.

nastukārm (n.[m.sg.]) ‘nasal medicament’
[nastukārm, -, -//nastukārmänta, -, nastukārmänta] kuñcitäṣṣe ṣalype nastukārm eśanene kartse pāwesa ṣpä nastukārmäntane ṣśpālmeṃ se cipanitäntse (W-17b1/3). ∎From BHS nastakarman-. See also mastukārm.

nāk ~ nāke (n.) ‘snake’ [in the calendrical cycle of years]
[nāk ~ nāke, -, -//] nā[k] = BHS nāga in the calendrical cycle (549a6), nāke pikulne ‘in the snake year’ (G-Ga3). ∎From BHS nāga-. See also nāge.

nāk- (vt.) ‘reprove, condemn, blame, scold, reproach, revile’
Ps. VIII /nāks'ä/e-/ [MP nāksemar, -, nākṣtär// -, -, nāksentär; MPImpf. // -, -, nakṣiyentär; Ger. nakṣalle ‘reprehensible’]; Ko. I /nāk-/ [Inf. nāktsi]; Pt. III /nāksā-/ [MP -, -, nāksate// -, -, nāksante]; PP /nānāku-/ kuse no nakṣalye wnolme pällāträ cen ra nakṣtär ‘whatever reprehensible person praises [it], [it is as if] he blames it’ [nakṣtär = BHS nindati] (16a6), nakṣtär [ṣa]ñ añ[m] ‘he blames himself’ (35a4), nākse[nt]rä = BHS vigarhaṃti (251a2), tusa kattāki mäntañyenträ [] nakṣīyenträ pañä[kte] klyauṣa nāksate ‘the householders were in bad spirits, they reviled one another; the Buddha heard and reproached [them]’ (337a2/3); tusāksa aikne ṣäñ yolaina yāmornta nāktsy aiśaumyepi ‘thus it [is] the duty of the wise man to reproach his own evil deeds’ (K-3b3), kuse cau nāktsi arcanträ = BHS kas taṃ ninditum arhati (U-18b1 [cf. H-149-ADD.67b7 (Thomas, 1954:725)]); wnolmi tallāñco nāksante ṣañ añm ‘suffering beings reproached themselves’ (15a5=17a6 [17a6: naksante]). -- nanākor: /// [na]nakorsa aiskacu ci wī[naskau] ‘I honor thee, O one untouched by blame’ (208a4);
nākälñe ‘reproach, blame’: empelona ra yāmwa tākaṃ yāmornta āñm-nākälñesa nuttsāna pest klautkonträ ‘even if evil deeds have been done, they become completely nugatory through self-reproach’ (K-3b2), nākälyñe = BHS nindā- (U-18b2). ∎AB nāk- reflect PTch *nāk-, probably from PIE *nak- ‘press, squeeze’ seen in Grk nássō ‘press, compress, stamp,’ Hittite nakki- ‘weighty, important,’ nakke(ss)- ‘be(come) heavy’ (MA:570). Similar semantically is VW's suggestion (311) that PTch *nāk- is a denominative formation from a vṛddhied adjective ‘heavy, weighty’ derived from PIE *h1neḱ- ‘carry, bring,’ but nāk- has none of the earmarks of a denominative. See also nāki, anākätte, and perhaps näk-.

nāki (n.[m.sg.]) ‘fault, error; blame’
[nāki, -, nāki//nakanma, nakanmaṃts, nakanma] [na]kanma yo[k]ai-kleśmeṃ tsenkenträ wnolmets māka ‘many faults arise to me from the kleśa of thirst’ (11b1), nāki welñe preresa ceu aunaṣṣän-me arañcne ‘with the arrow of blame-speaking he wounds them in the heart’ (17b1), yaiku nāki = BHS apetadoṣaḥ (30a4), nāky empelye = BHS ādīnava (32b5), nakanmats = BHS doṣa- (Y-3b3). -- nākiṣṣe ‘prtng to blame, reproach, etc.’: pudñäktäṃññe pelaiknesa taur śār katnaṃ nakiṣṣe ‘over the Buddha's law he spreads the dust of reproach’ (15b1=17b2);
nākiññe ‘± reprehensible’ (?): (S-4[suppl.b3]);
nakanmatstse ‘± reprehensible’ (?): (230b4). ∎A derivative of nāk- (in PIE terms *nakmen-), q.v.

nāko (nf.) ‘?’ (a medical ingredient)
[nāko, -, -//] (W-10b6).

nāgapaträ (n.) ‘Artemisia vulgaris Linn.’ (a medical ingredient)
[nāgapaträ, -, -//] (W-19a4). ∎From BHS nāgapatrā-.

Nāgasene* (n.) ‘Nāgasena’ (PN)
[-, Nāgaseni, -//] (428a2).

nāge (nm.) ‘nāga, serpent demon’
[nāge, nagentse, -//nāgi, -, -] nāgi lakaṃ tsatkuṃ enkalwa ypauna ā[rseṃ] wranta osonträ ‘(if) the nāgas see perverted passions, and leave the lands, the waters dry up’ (3a1). ∎From BHS nāga-. See also nāk.

nāṭak* (n.) ‘play, show, drama’
[-, -, naṭāk//] nāṭakne saṃsārṣṣe wrocce sporttomane myāskate wesä ‘he deceived us [while we were] turning in the great drama of the saṃsāra’ (K-12b6). -- nāṭaktse ‘actor’: nāṭakktse [sic] ra yäkne yäkne āñm myāskate ‘as the actor has changed himself [from] role [to] role’ (290b7). ∎From BHS naṭaka-/nāṭaka-. See also naṭe.

nān- (vi./vt.) G ‘appear, be presented’; K ‘show’
G Ps. V /nānā-/ [MP -, -, nanātär//; MPImpf. -, -, nanoytär]; Ko. V (= Ps.) [MP -, -, nanātär//]; Pt. I /nānā-/ [MP // -, -, nanānte];
K Ps. IXa /nānāsk'ä/e-/ [A -, -, nānäṣṣäṃ//] ścirinne meññäkte ramtä nanoyträ ‘the moon-god appeared, as it were, among the stars’ (389b2); Dharmawarme wai Gunacaṃndre Āśtāwiṃtse nanāṃte ‘Dh. and G. were presented to Ā.’ (G-Su3); akālk śarsäṣṣäṃ-ne laromñe nānäṣṣäṃ-ne ‘he makes known his wish and shows his love’ (325a5). ∎TchA knān- (act.) ‘know, have knowledge of’ and B nān- (middle) reflect different semantic developments (in B *‘be(come) known’ > ‘appear’) of a PTch *knān- from PIE *ǵnh3-neha- ‘know’ [: Sanskrit jānāti ‘knows’ (< *ǵṇh3-neha-), Gothic kunnan ‘know,’ Lithuanian žinóti ‘know,’ Latvian zinât ‘id.,’ Old Prussian posinnat ‘confess, profess,’ and probably Armenian caneay and Old Irish -gninim though the details in both are obscure; cf. also Greek gnōskō ‘know’ and Latin gnōscere, ‘id.’ (P:376-7; MA:337)] (VW:311). The loss of initial k- before -n- in B is paralleled in 2nāsk-. See also aknātsa and possibly nāne*.

nāne* (n.) ‘pretense’ (?)
[-, -, nāne//] sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai snai tserekwa snai nāne ‘I will live with one loved one for the good all [my] life long, without deceptions, without nāne’ (496a3/4). ‣It might also be read tāte (or nāte or tāne). Both form and meaning given here are predicated on its being a derivative of the preceding word.

Nānda (n.) ‘Nāndā’ (PN)
[Nānda, -, Nāndai//] (107a7).

Nānde (n.) ‘Nānda’ (PN of the Buddha's brother)
[Nānde, Nandentse, Nāndeṃ//] (A-1a5).

nāmalaṃbaṃ (n.) ‘± name-basis’
(183b1). ∎From BHS *nāmālambana- (compound not in M-W or Edgerton).

nāyake (n.) ‘guide’
[nāyake, -, -//] (PK-12H-a2 [Thomas, 1976b:334]). ∎From BHS nāyaka-.

nāriṃts ‘?’
///ṣkunekeṣṣe sānk nāriṃtsyānkuneś [word division uncertain] yärṣalñe yamasträ (TEB-74-1).

Nālaṃdagrām* (n.) ‘Nālanda-village’ (PN)
[-, -, Nālaṃdagrām//] (110a6).

Nāśme* (n.) ‘Nāśme’ (PN of a king)
[-, Nāśmi, -//] (PK-Cp.25.1 [Pinault, 1987:160]).

nāsk-1 (vi./vt.) G ‘swim, bathe’ (intr.); K ‘bathe’ (tr.)
G Ps. II /nāsk'ä/e-/ [A //-, -, nāskeṃ; AImpf. -, -, nāṣṣi//; MPPart. naskemane; Ger. naṣṣalle]; Ko. II (= Ps.) [AOpt. -, -, nāṣṣi//; Inf. nāṣtsi]; Pt. Ib /nāṣṣā-/ [A -, -, nāṣṣa//]; PP /nānāṣṣu-/;
K Ps. IXb /nāskäsk'ä/e-/ [AImpf. // -, -, nāskäṣyeṃ]; PP /nānāskäṣṣu-/ [ṣa]māni nāskeṃ = BHS bhikṣavaḥsnānti (H-149.198a3 = U-12a3 [Thomas, 1976b:109]), sū naṣṣi orkäntai ‘he swam to and fro’ (H-149.69a3 [Thomas, 1957:61]), [ywārca-me]ñä epiṅte ṣamānentse ṣe naṣṣalle ‘a monk [is] to bathe at half-monthly intervals’ (318b4); tesa nāṣṣi istak ast[are] ‘thus may he wash [himself] suddenly clean’ (P-2b6), [A]cirapati cakene nāṣtsi maitar ‘they went into the Aciravatī River to swim/ bathe’ (H-149.311a3 [Thomas, 1957:125]); kārpa nāṣṣa lyyāsa wrenta po laikāte ‘he descended, bathed, wiped off all the dust and washed himself’ (107b4); astare nanāṣūsa klyiye ‘a woman purely washed’ (P-2b6); nāskäṣyeṃ lyikṣ[y]e[n-ne] ‘they bathed him and washed him’ (42b7); (208a3). ∎From PIE *(s)neha- ‘swim, bathe, wash’ [: Sanskrit snāti/snāyate ‘bathes,’ Avestan snayeitē ‘washes, purifies,’ Greek nēkhō ‘swim,’ Latin nāre ‘swim,’ Middle Irish snáid ‘swims’ (P:972-3; MA:561)] (VW, 1941:73, 1976:312).

nāsk-2 (vt.) ‘± eat, gnaw’
Ko. V /nāskā-/ [AOpt. -, -, nāskoy//] mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as the blind man eats [his] meal and, throwing it inadvertently into the maternal hearth, it burns up’ (154b3). ∎(As if) from PIE *ghnogh-sḱe/o- [: English gnash and related words and, without the present forming suffix, OE gnagan, ON gnaga ‘gnaw’ (cf. P:436)]. The loss of initial k- when before -n- in TchB is paralleled in nān- ‘appear,’ q.v. For both meaning and etymology, see Adams (1989).

näk- (vi./vt.) (active) ‘destroy’; (middle) ‘be lost, disappear, be destroyed, perish’
Ps. VIII /näks'ä/e-/ [A -, nakṣt, nakṣäṃ//; MP -, -, nakṣtär// -, -, näksentär; APart. näkṣeñca]; Ko. I (active) /nek- ~ näk-/ + Ko. III (middle) /näke-/ [A neku, -, -//nkem, -, nakäṃ; Inf. naktsi; MP nkemar, -, nketär//; MPOpt. -, -, nśītär//; Ger. nkelle]; Pt. III /nek-/ [A nekwa, nekasta, neksa//; MP -, -, neksate//]; PP /neneku- ~ nenäku-/ mäkte tne lāñe nakṣäṃ sarmana ... mant tne yarke-peti nakṣäṃ śilaṣṣana sarmana ‘as the flood destroys the seeds, so flattery and fawning destroys the seeds of moral behavior’ (33b7), kessa wnolmi [sru]kenträ nakṣträ jambudvip [s]e ‘the creatures die of hunger and Jambudvip perishes’ (3a1/2), śakātaṣṣa sāu sälyye mkte [sic] [wa]rne nakṣtär ṣe prentse mant śāmnaṃts śaul nakṣtär ‘as the mark of a stick in water disappears [in] a single instant, so is lost the life of men’ (3b7), lykaśke rano totka ra [yām]ornts=oko mā nakṣtär ‘even if small or little, the fruit of the deed is not lost’ (S-3b2/3), po tekanma näkṣeñca ‘destroying all diseases’ (Y-2a2); neku-ne = BHS utsādayiṣyām [K. T. Schmidt, 1984:152] (542a1), nakäṃ ṣamāññeṣṣe maim pälskw ‘they will destroy monkish thought and spirit’ (27a5), pkāte näktsī wel[ñ]enta ccents ‘he intended to destroy their speeches’ (133a5); yäpoy nketär se snai wäste ‘the country will be destroyed without refuge’ (123a6), k[us]e kauc wän[tr]e ts[ä]nkowo mā no nśītr[ä] postäṃ ‘whatever thing [has] been raised high must not later perish’ (45b8); nekwa soyṣe naumye ñäś ci nekwa skwanm[a] pw=āñmantse ‘I have lost thee, O son-jewel, and I have lost all my good fortune’ (246a5), śonaiṣṣe wse nekasta ‘thou hast destroyed the poison of hate’ (204b3/4); nenku nā[ki krentauna] ‘having destroyed reproach and virtues’ (249a3). -- nenkor* ‘± destruction’: nenkorsa ka käṣṣinta karāre toṃ ślokanma ‘the teachers gathered these ślokas from destruction’ (11b1);
nkelñe ‘destruction’ (nkelñene i- ‘go to destruction, perish’): kete ñemtsa yāmäṃ su mā walke nkelyñene yaṃ ‘in whosever name one does [it], he walks into destruction not long after’ (M-2a3), [nke]lñene = BHS kṣayaṃ (PK-NS-414a1 [Couvreur, 1966:170]). ∎AB näk- reflect PTch *näk- from PIE *neḱ- ‘kill, destroy; perish, die’ [: Sanskrit naśyati, naśati ‘be lost, disappear,’ Avestan nas- ‘need, misfortune,’ Latin nex ‘death, murder,’ Greek nékūs, nekrós ‘body,’ Latin noceō ‘harm, injure,’ noxa ‘harm, injury, damage,’ Old Irish éc ‘death’ (< *ṇku-), etc. (P:762; MA:150)] (Meillet, 1911:455, VW:313). The connection between the o-grade Latin noceō and Tocharian nek- is particularly striking. See also nakṣi, more distantly enkwe, and possibly nāk-.

näkṣātär* (n.) ‘asterism or constellation through which the moon passes, a lunar mansion’
[-, -, näkṣātär//näkṣātärnta, -, -] Kertik näkṣātärne ‘in the asterism of the Pleiades’ (M-1b4). ∎From BHS nakṣatra-.

nätk- (vt.) ‘thrust/push (away); urge’
Ps. VI /nätknā-/ [A -, -, natknaṃ//; Ger. nätknālle]; Ps. VII /nättänk-/ [A -, -, nattänkäṃ//]; Ko. V /nātkā-/ [A -, -, nātkaṃ//]; Pt. Ia /ñätkā-/ [A //ñatka, -, ñitkāre; MP -, ñatkatai, -//]; PP /nätko-/ ompalskoññe päst prankäṣṣäṃ natknaṃ lauke aiśamñe yarke peti ñaṣtär ‘he rejects meditation and thrusts away wisdom; he seeks honor and flattery’ (33b2/3), [palskal]ñ[e]nta pälskomeṃ nätkallona ‘thoughts [are] to be thrust from the mind’ (8b1); natänkäṃn-ne oroce maswkameṃ [lege: maskwameṃ] ‘he thrusts him away from a great obstacle’ (333a1); klyiye ṣamānentse asāṃ nātkaṃ ‘(if) a woman knocks away the seat of a monk’ (325a1); yāmornta ñitkāre-ne spalkāte-ne ramt arañce rīmeṃ lantsi warttoś ‘the deeds egged him on; his heart yearned to leave the city and [go] to the woods’ (DA-1a1); takarṣkñesa nätkausa kuce palamai-c pälalyu ‘prompted by faith, what will I praise of thee, O praiseworthy one?’ (241b5). ∎AB nätk- reflect PTch *nätk- (as if) from PIE *nud-sḱe/o- [: Sanskrit nudáti ‘pushes’ (otherwise isolated, see Mayrhofer, 1963:176)]. Both meaning (rather than "support" or the like) and etymology are Jasanoff's (apud Melchert, 1977:123-4; cf. Jasanoff, 1978:39; MA:471). (Based on the erroneous meaning "support" is VW:316). See also netke, eñatketse, and probably ñatke.

näno See nano.

näm- (vi./vt.) (active) ‘bend (toward); incline (tr.)’ [palsko näm- ‘bend the mind to, decide to’]; (middle) ‘bend, bow (as a mark of respect)’
Ps. VIII /näms'ä/e-/ [A -, -, namṣäṃ// -, -, namseṃ; MP -, -, namṣtär//]; Ko. I (active) + Ko. III (middle) /näme- ~ ñäme-/ [MP -, -, nmetär//; Inf. ñmetsi; Ger. nmalle*]; Pt. III /nem-/ [A // -, -, nemar; MP nemtsamai, -, -//]; PP /ñeñämu-/; PP /nämo-/ (K-T) palsko namṣäṃ = BHS antarnāmayati (537a4), or namseṃ tarkāttsaṃ ṣañ añm y[ātäskeṃ] = BHS dāruṃ namayanti takṣakā hy ātmānaṃdmayanti (PK-NS-107b1 [Thomas, 1976b:106]); tumeṃ sā keṃ ñäkte nmeträ ‘thereupon will this earth bow to the god’ (PK-13B-b2 [Couvreur, 1954c:86]), ///l ̇iñ ñmetsi śwātsi smaṃñe /// (335a5), om[t]e su nmälye /// (H-ADD.149.62b5 [Thomas, 1967: 22]); ñakti arjuṃ-stām nemar-neś cau enksate ‘the gods bent the arjuna-tree to him and he seized it’ (107b4); ñeñmu tärne/// ‘inclining [my] head’ (248a2), tusa ka[kācc]u ply[e]usa su keucä ñeñmu kektseñ yäprerne ot ś[kamaiyyai no wi]nāṣṣa ‘thus rejoicing he flew high, bending [his] body in the air; thereby he honored the ten-powered one’ (365a3). -- nmalñe ‘± bending’ (?): namalñ[e] (190a1), kauc nmalyñe (414a2-fn.4);
nmalyñeṣṣe* ‘± prtng to bending’ (?): ///ññe nmalyñeṣṣeṃ (414a2). ∎AB näm- reflect PTch *näm- from PIE *nem- ‘bend, incline’ [: Sanskrit námati ‘bends, bows,’ Avestan nəmaiti ‘id.,’ TchB räm- ‘bend (away), deflect’ (if the present rämnā- is from PIE *nṃneha- by dissimilation) and other, nominal cognates, in Greek, Latin, Germanic, Baltic, and Celtic (P:764; MA:63)] (Schulze, 1927, VW:313). See also possibly räm-.

närk- (vt.) ‘keep away’
Ps. IX /närkäsk'ä/e-/ [A -, -, narkäṣṣäṃ (K-T)//]; Pt. II /ñārkā-/ [A -, -, ñārka (K-T)//] ∎Etymology unknown. For a suggestion (negative *n- + ṛg- ‘extend’), see VW (314). See also nerke and enerke.

närs- (vt.) ‘urge, press’
Ps. IXb /närsäsk'ä/e-/ [A -, -, narsäṣṣäṃ//]; Pt. II /ñyārsā-/ [A -, -, ñyārsa//] /// [s]k[a]rraṃ narsäṣṣäṃ | māka cmelane su trä ̇ārñe pätkārñeścä yāmor yamasträ (42b3); /// ostmeṃ lantsiś ñyārsa-me soylñe śārsa /// ‘he urged them to leave their homes; he knew satisfaction’ (50b1). ∎Etymology unknown.

näsait* (n.[m.sg.]) ‘spell’ [only in combination with yām- as (vi/vt.) ‘cast a spell’; ‘cast a spell over’]
[-, -, näsait//] [arṣā]klo auk catä tsākaṃ tesa näsait y[amaṣäle] ‘[if] a snake, adder, or cat bites, thus a spell [is] to be cast’ (503a2), kwri no āñme tākaṃ-ne raddhisa yatsi war nässait yamaṣle iprerne pärsnālle raddhisa yaṃn ‘if [someone] has the desire to go with magical power, [he is] to cast a spell [over] water; [it is] to be sprinkled in the air; he goes with magical power’ (M-3b6/7). ∎Related to TchA nesset ‘id.’ but further connections are unknown (cf. VW:318).

nigranthe* (n.) ‘heretical monk’
[-, nigranthi, -//-, nigrantheṃts, nigrantheṃ] (20a6). ∎From BHS nirgrantha-.

nigrot (n.) ‘banyan’ [Ficus bengalensis Linn.]
[nigrot, -, nigrot//] Supratiṣṭhit ñem nigrot [ṣai] stanāṃts wlo ‘S. was a banyan, the king of trees’ (3a7). ∎From BHS nyagrodha-.

Nigrodhārām (n.) ‘Nyagrodhārāma’ (PN of a park where the Buddha often stayed)
(349a3). See also nyagrodhārām.

nicitakāmp (n.) ‘Sphaeranthus hirtus Willd.’ [Filliozat] (a medical ingredient)
[nicitakāmp, -, -//] (W passim). ∎From BHS nicakadamba-

niculaphal (n.) ‘fruit of Calamus rotang Linn.’ (a medical ingredient)
[niculaphal, -, -//] (P-3b5). ∎From BHS niculaphala-.

nitt- (vi./vt.) G ‘break (intr.), collapse’; K ‘crush, pull down’
G Ps. I /nitt-/ [A -, -, nittäṃ//]; Ko. V /nāittā-/ [Inf. naittatsi]; Pt. Ib /nāittā-/ [A // -, -, naittāre];
K Ps IXb /nāittäsk'ä/e-/ [A -, -, naittäṣṣäṃ//]; Pt. IV /nāittäṣṣā-/ [A -, naittaṣṣasta, -//] läkleñ arañce nittaṃ [lege: nittäṃ] wesäñ ‘out of suffering [our] heart[s] break’ (88b4/5); /// [kek]ly[au]ṣormeṃ māndri läkleñ naittatsi aun[tsate] (370a3); maiwa [keṃ] ... kodyänmā[sa] sumerntā naittāre ‘the earth shook ... by thousands the mountains collapsed’ (274b6); kāmadhāttuṣṣai yoñyaṃ kaut[a]n[aṃ] Morñiktantse mīnadhvaje waipe räskre naittäṣṣäṃ ‘he cut off the kāmadhātu way and roughly pulled down the fish-emblazoned banner of Māra’ (591a1); S[u]mer ś[a]le [lege: ṣale] naittaṣṣasta ‘thou didst crush Mt. Sumeru’ (297.1b5). ‣The present of the Grundverb is usually as given as a Class V (i.e. /nittā-/) but a Class V present paralleled by a Class V subjunctive but differing in root ablaut is otherwise unparalleled. A Class I present with zero-grade and a Class V subjuntive with full-grade is, however, paralleled in the semantically related miw-/māiwā- ‘shake, tremble.’ An athematic nitt- is confirmed by the derived adjective nitmo. ∎Etymology unclear. TchB nitt- reflects PTch *nitw- (cf. B naitwe ‘shell’) which may, with VW (319) be from PIE *kneid- [: ON hnīta ‘push against something,’ hnita ‘rivet,’ OE hnītan ‘push, stick,’ Latvian kniẽdêt ‘rivet,’ Greek knízō ‘scratch, pound, chafe,’ Middle Irish cned ‘wound’ (< *knidā-) (P:561-2)], though one would have expected the PIE *-d- to have disappeared before the *-w-. Alternatively, one might related nitt- to PIE *ghneidh- [: OE gnīdan ‘rub (off),’ OHG gnītan ‘id.,’ Latvian gnīde ‘rough, dirty skin,’ etc. (P:437)]. See also nitmo and naitwe.

nitmo (adj.) ‘collapsing’
[m: nitmo, -, -//] t[oṃ] w[e]ña Hetubā[like rekau]na kärstautstsai weśeññaisa nitmo ‘H. spoke these words with breaking voice, collapsing’ (283a2). ∎A derivative of nitt-, q.v.

nitya (n.) ‘constant or indispensable rite or act’
(202a3). ∎From BHS nitya-.

nip- (vt.) ‘± pledge’ (?)
Pt. II /ñāipā-/ [A -, -, ñaipa//] Purtaśä kuśāneṃ nocot ñaipa taisa 6000 makte nocot kuśāneṃ kamate 1000 ‘P. pledged a nocot of kuśānes, thus 6,000; he himself brought 1,000 kuśānes as a nocot’ (490b-I-5/6). ‣Sieg (1950:221) suggests that nocot nip- might mean ‘abheben’ (‘withdraw [money]’) while nocot pär/kām- could be ‘abholen’ (‘collect [money]’). The interpretation is possible but by no means certain. ∎It is likely that we have a borrowing from Iranian, cf. Khotanese nvī (< *nipīya-) ‘pledge’ (Bailey, 1979:196), Manichean Sogdian np’q ‘pledge’, Zoroastrian Pehlevi np’k ‘pledge’, Khwarazmian nibāk ‘pledge’, the latter three reflecting a Proto-Iranian *nipāka-, a nominal derivative of *ni-pā- ‘deposit, pledge’ (the verb itself appears to be nowhere attested in Iranian).

nipūrtse* (adj.) ‘adorned with footbells’
[f: // -, -, nipūrtsana] siknaṃ nipūrtsana paine[sa] ‘he steps (forward) with feet adorned with footbells’ (H-149.150.b2 [Hilmarsson, 1989a:12]). ‣The translation is Hilmarsson's. ∎Etymology unknown.

nimittājñe* (adj.) ‘acquainted with omens’
[m: -, -, nimittājñeṃ//] (350b1). ∎From BHS nimittājña-.

niyam (n.) ‘fixed course, unchangeableness’
[niyam, -, -//] (193a6). ∎From BHS niyama-, or niyāma-.

nirupadhiśeṣ ([indeclinable] adj.) ‘free from the influence of upadhi’
(113b3). ∎From BHS nirupadhideśeṣa-.

nirodha (n.) ‘suppression (of pain)’
(580a4). -- nirodhäṣṣe* ‘prtng to the suppression of pain’ (520a4). ∎From BHS nirodha-.

nirjvare (adj.) ‘free from disease, healthy, sound’
[m: nirjvare, -, -//] (509b3). ∎From BHS nirjvara-.

nirmāṇarati* (n.) a class of gods
[-, -, nirmāṇarati//] (525b7). ∎From BHS nirmāṇarati-.

nirmite See nermite.

niryuhaṃ (n.) ‘decoction, extract’
[niryuhaṃ -, -//] niryuhaṃ yamaṣle yenteṣṣana tekanmane kartse ‘the decoction [is] to be made; [it is] good for wind diseases’ (Y-2b6). ∎From BHS niryūha-.

Nirvāṇavārg* (n.[m.sg.]) ‘Nirvāṇavarga’ (a portion of the Udānavarga)
[-, -, Nirvāṇavārg//] (S-6a5).

nirvaṃṣṣe See nervāṃ.

nilutpāl ~ nilotpāl (n.) ‘Nymphaea stellata Willd.’ (a medical ingredient)
[nilutpāl ~ nilotpāl, -, -//] (W passim). ∎From BHS nīlotpala-.

nivāräṃ* (n.) ‘hindrance to religious life, besetting sin’
[//-, -, nivārä(nä)nta] (252a2). ∎From BHS nīvaraṇa-.

niśācare (n.) ‘jackal’
[niśācare, -, -//] (511a3). ∎From BHS niśācara-.

niśrai (n.) ‘support, basis; residence’
[niśrai, -, niśrai//] (318a3). ∎From BHS niśraya-.

niṣīdaṃ* (n.) ‘sitting-mat’
[-, -, niṣīdaṃ//] niṣīdaṃ kamāte Andhave warttone masa ompalskoññe lamatsi ‘Andhava gathered up his sitting-mat and went into the forest to meditate’ (H-149.X4a3 [Couvreur, 1954b:43]). ∎From BHS niṣīdana-.

niṣke (n.[m.sg.]) ‘(golden) ornament, jewel’
[niṣke, -, -//] kälṣamñeṣṣe niṣke su prākre tākoy-ñ arañce ‘may my heart be strong [as] the jewel of patience’ (S-5b1). ∎BHS niṣka-.

niṣkramā(ṃt)* name of a meter of 4 X 17 syllables (rhythm 6/6/5 or 5/7/5)
[-, -, niṣkramā(ṃt)//] (81a2, 347a3).

nisargi ([indeclinable] adj.) ‘involving forfeiture [of a monk's right to share in garments of the order]’
kuse ṣamāne ṣañ ṣarsa naumiy[e ta]läṣṣäṃ ... ni [abbrev. for nisargi] ‘whatever monk bears a jewel with his own hand, niḥsargika’ (337a1/2). ∎From BHS niḥsargika-. See also naisargi.

nu- (vi./vt.) G ‘cry out; threaten’; K [only with cognate accusative newe] ‘roar a roar, shout a shout’
G Ps. III /ñewe-/ [MP -, -, ñewetär//]; Ko. V /nuwā-/ [MPOpt. -, -, nuwoytär//]; Pt. Ia /näwā-/ [MP -, -, nawatai, -//]; PP /nuwo-/;
K Ps. IXb /nuwäsk'ä/e-/ [A -, nuṣt (< *nuwäṣt), -//; AImpf. -, -, nūwäṣṣi//]; Pt. II /ñāwā-/ [A -, -, ñāwa//] mamāntaṣ cew palskosa reki kca weṣṣäṃ yolo yāmtsi ñeweträ ‘with this evil-minded spirit he speaks some word and threatens to do evil’ (K-3b6); pontäṃts kärtseṣc [sic] nawatai ‘thou didst cry out for the good of all’ (224a3); /// wän[tr]e - no nwau yän pūdñakte ywau/// (342b7); newe nūwäṣṣi ṣecakäṃñe snai proskai ‘he roared the lion's roar without fear’ [= ‘he roared fearlessly like a lion’] (244b1); ñāwa newe wrocce ṣecakäññe ceu ‘he roared the great lion roar’ (220a2). -- nūwalñe ‘± shout, roar’ (?): (222b4, AMB-b5);
nwalñeṣṣe* ‘± prtng to a shout or roar’ (?): stmau ṣña-nwalñeṣṣepi Sumerntse mrācne ‘standing on the summit of self-proclaiming Sumeru’ (TEB-58-19). ∎AB nu- reflect PTch *nu- from PIE *neu- ‘shout, cry aloud (in praise)’ [: Sanskrit návate ‘cries out, praise,’ Persian navīdan ‘complain,’ nōyīdan ‘cry aloud,’ navānīdan ‘cause to cry,’ Khotanese (3rd. pl.) nuvaindä ‘howl’ [of wolves, jackals] (stem nuvā-), Old Irish núall ‘cry, alarm, proclamation’ (< *neu-slo-), Latin nūntius ‘(official) message’ (P:767; MA:89)] (Reuter, 1934: 11, Lane, 1938:29, VW:320-1). See also newe.

nuk- (vt.) ‘swallow’
Ps. VI /nuknā-/ [A -, -, nuknaṃ//]; Ko. V /nāukā- ~ nukā-/ [A -, -, naukaṃ//; AOpt. -, nukoyt, -//]; PP /nuko-/ mäṃ[t] ptesä srukalleṣṣe mādār se pontäṃ nuknaṃ pontäṃntso akalkänta kärstoca (295b3); te tsatsaltarmeṃ naukäṃn-ne [sic] ‘having chewed it, he will swallow it’ (407a1/2), [nuko]yt = BHS gileḥ (U-20b6); yokaiṣṣe śvāl nukowä ‘having swallowed the food of desire’ (295a7), aklilyñe su cpi mäsketrä tanā-mot ramt solme nukowa [lege: nukowä] (407a3/4). ∎Etymology unclear. VW (321) suggests a PIE *ghnu-gh- or the like and relates it to the isolated Greek khnaúō ‘nibble’ (which Frisk labels as "popular and expressive"). Such a relationship is a possibility though neither the meaning nor the phonology is particularly encouraging.

Nupūra (n.) ‘Nūpura’ (PN of a prince)
[Nupūra, -, -//] (589a5).

nusk- (vt.) ‘squeeze; oppress, depress’
Ps. IXb /nuskäsk'ä/e- ~ ñuskäsk'ä/e-/ [A -, -, nuskäṣṣäṃ ~ ñuskaṣṣäṃ// -, -, nuskäskeṃ; MP nuskaskemar, -, nuskästär//]; Ko. II /ñuskä/e-/ (see abstract); Pt. III /ñāusk(sā)-/; PP /ñeñusku-/ yokye kleśo mi[y]äṣṣäṃ [tane on]olmeṃ saṃsārne nuskaṣṣän-[m]e ‘the thirst-kleśa harms men here; it oppresses them in the saṃsāra’ (llb5), kwipe-ike keuwco kaltärr-ne tu maśne enkastär nuskaṣṣäṃn-ne ‘his shame-place [= penis] stands tall; he takes it in [his] fist and squeezes it’ (334a4), mā miyäṣṣäṃ ono[lmeṃ mā] ra palsko ñus[kaṣṣäṃ] (523b2), onmiṣṣana pwārasa tsäksemane marmanma tronktse stām ra sälpiñ cittsa wolokmar nuskaskemar marmanma inkauṃ kästwer ‘with fires of remorse burning in [my] veins like a hollow tree [burns], with glowing spirit I remain; I squeeze my veins day and night’ (TEB- 64-05), [yes mā] nu[skas]trä päl[sk]onta ‘it does not depress your spirits’ (45a5); läklentaṣṣe nauskene ñauskuwa ñäś aräñcaṃ [lege: aräñcä] ‘with the depression of sufferings, I squeeze [my] heart’ (228b2). -- ñuṣṣalñe ‘± oppression’ (H-150.45a4 [K]). ∎TchB nusk- reflects PTch *nusk-, perhaps (as if) from PIE *nu-sḱe/o- ‘± bend’ [: Sanskrit návate, nauti ‘moves’ (intr.), Greek neúō ‘nod, beckon (as a sign); bend forward; decline,’ Latin re-nuō ‘nod back the head; deny, reject (by motion of the head),’ nūtō ‘nod, stagger, sway,’ Old Irish nóïd ‘makes known,’ etc. (P:767)]. The vowel of nusk- is a rebuilt zero-grade (Adams, 1978) while ñusk- may represent PIE *neu-sḱe/o-. Alternatively we may follow VW (321-2) who suggests, in effect, a PIE *gneuhx-sḱe/o-, and a connection with Old Norse knȳja ‘press, strike,’ Old English cnūwian ‘press,’ cnēowian ‘coire,’ Serbian gnjávati ‘press’ (P:371). As Pinault has amply demonstrated (1990:194-6), the apparently similar TchA wnisk- means ‘torture’ and is thus to be kept separate (Pinault himself suggests a *wi-nik-sḱe/o- for TchA where *neik- is ‘begin, put into movement, attack’). See also nauske.

nutstse* (adj.) ‘± nugatory’ or ‘disappearing’ (?)
[f: //nuttsana, -, -] nauṣañana yolaina yamornta nutsana mäskenträ ‘earlier evil deeds become nugatory/disappear’ (552a4/5), empelona ra yāmwa tākaṃ yāmornta āñm-nākälñesa nuttsāna pest klautkonträ ‘even if evil deeds have been done, they become completely nugatory/disappear completely through self-reproach’ (K-3b2). ∎Probably a derivative of some sort of naut- ‘destroy.’ The semantic development might be something like *‘destroyed’ > *‘annulled’ > ‘nugatory’ (cf. VW:322). See also naut-.

-ne1 enclitic oblique third person singular pronoun. ∎TchA -ṃ and B -ne reflect, in some fashion, the PIE pronominal *h1eno-/h1ono- [: Greek keînos (< *ke- + -h1eno-), Latin enim ‘namely, for instance,’ Lithuanian añs ~ anàs ‘that,’ Greek nē ‘namely,’ Sanskrit nānā ‘so-and-so,’ etc. (P: 319-21)] (VW, 1941:71, Pisani, 1941-42:9, VW, 1976:308). See also nai.

-ne2 locative postposition ∎TchA -aṃ and B -ne reflect PTch *-ne (the -a- of TchA is the thematic vowel reassigned to the locative ending). PTch *-ne is from *h1eno, or perhaps *h1endo, part of the wide-flung etymon of *h1en ‘in’ and *h1on ‘on’ [: Greek en, ‘in,’ Latin in ‘in,’ English in, etc. (P:311ff; MA:290)] (Klingenschmitt, 1975). See also eneṃ, nes-, and words beginning with the prefix y(n)-.

neuske See nauske.

nekarṣke ‘?’
/// [s]e pañäktaññe pelaikne ate tot empreṃtse swāre nekarṣke pällarṣke ste (101a5), /// gandharvv[i] śark[a] yāmṣyeṃ nekarṣk[e] /// (382al). ‣Perhaps in both cases we have a miswriting for takarṣke.

nekcīye (adv.) ‘last night, at night’
Upoṣathe ... śem nekcīye piś-känte ceṃ ñakteṃmp=eṣe ‘U. came at night with 500 [other] gods’ (23a1), māka kuce twe nekciye pwārntse /// (H-149.296b3 [Pinault, 1990:185]). ∎TchA nakcu ‘id.’ and B nekcīye represent the adverbial use of an adjective from PTch *nekwcäwye- (as if) from PIE *nokwtewyo-, a derivative of *nekwt- ‘night’ [: Sanskrit nák (stem nakt-), Greek núks (gen. nuktós), Albanian natë, Latin nox (gen. noctis), Old Irish i-nnocht ‘hac nocte,’ Gothic nahts, Lithuanian naktìs, OCS noštь, Hittite nekuts ‘at night’ (P:762-3; MA:394)]. The PIE u-stem *nokwtu- is otherwise seen in Sanskrit aktú- ‘night, obscurity,’ Germanic *unhtwōn- ‘morning twilight’ [: Gothic ūhtwo, OHG uohta] and TchA nokte ‘at night’ and noktiṃ ‘last night’ (Pinault, 1990:181-190). The existence of A nakcu precludes taking B nekciye to be from a PIE *nokwtiyo- as is usually done (Sieg, Siegling, and Schulze, 1931:267, VW:319).

nete (n.[m.sg.]) ‘± power’
[nete, -, -//] ṣañ läklenta warpatsi waśīr klautkoy-ñ arañce tsmoytär-ñ ‘may my heart become diamond to endure my own sufferings; may my power grow’ (S-8b1), tsmoytär-ñ nete pälskoṣṣe anklautka[t]te ‘may my spiritual and unchangeable power increase’ (S-8b2). ∎TchA nati ‘id.’ and B nete reflect PTch *nete, in the case of TchB, or *netäi (like B leki beside leke ‘bed’), in the case of A. PTch *nete would be from a PIE *noto-, a thematic derivative of *net- ‘help, support’ otherwise seen only in Germanic, e.g. Gothic niþan ‘help, support,’ OHG gināda ‘divine favor, grace,’ Old Saxon (gi)nātha ‘help, grace, favor’ (VW:310).

netke* (n.) ‘urging, prompting’
[-, -, netke//] cäñcrona wñasta ... ṣäñ krentauna snai netka [lege: netke] ‘thou didst speak thy own dear virtues without urging’ (248b3). ∎A derivative of nätk-, q.v.

nette-sūtär (n.) ‘conduct-sūtra’
[nette-sūtär, -, -//] (203a1). ∎From BHS nītisūtra-.

nemce (adv.) ‘certainly, surely’
śaul nemce tärkänālle kreñcepi ste śaum[o]ntse ‘life is certainly to be released by the good man’ (133a6). ∎TchA neñci ‘id.’ and B nemce reflect PTch *nem(äñ)cye. TchA shows regular loss of the final vowel and concomitant vocalization of the *-y-. Both languages show a reduction of the complex medial cluster *-m(äñ)c-. It becomes -ñc- in A (one should note that PTch *-e- is preserved before -ñ- in A) and *-m(äñ)cy- to -m(ñ)c- in B. It is possible that PTch *nem(äñ)cye is to be resolved as *ne- (pronominal as in -1ne) + -mänt- (cf. mant) + -ye- ‘± of thus sort’ (cf. the similar analysis of VW:317). See following entry.

nemcek (adv.) ‘certainly, surely’; ([indelinable] adj.) ‘certain, sure’
cmetär ka ksa krui nemcek postäṃ sruketrä ‘if someone is born, he will surely die’ (284a2/3), källoym oko nemcek ce po cmelane ‘may I achieve this certain result in all births’ (S-3b4). -- nemcekaññe ‘infallible’: nemcekaṃñe = BHS niratyayam (Y-2a2). ∎From nemce, q.v., + the strengthening particle -k(ä).

nerke* (n.) ‘hesitation, delay’
[-, -, nerke//] [walo] weṣṣäṃ käṣṣi snai nerke yänmaskau pwārṣai koṣkaine ‘the king says: teacher, without hesitation I [will] enter in the fiery hut’ (100a5). ∎A derivative of närk-, q.v.

nermit yām- (vt.) ‘form, fashion’
nermit yāmṣencai wnolmeṃ okt-yaknes=astareṃ ‘fashioner of creatures pure in the eightfold way’ (TEB-59-29). ∎From BHS nirmita-. See also nermite*.

nermite* (adj.) ‘artificial, visionary’
[m: //-, -, nermiteṃ] śwāra kälymiṃ po prautkar nermi[t]eṃ [p]oyśintasa ‘in all four directions they are confined by visions of buddhas’ (108b6), n[i]rm[i]teṃ[mpa] amānuṣempa ‘with illusory and inhuman [beings]’ (H-149-ADD.8a1). ∎From BHS nirmita-. See also nermit yām-.

nervāṃ (n.[m.sg.]) ‘nirvana’
[nervāṃ nervā(nä)ntse, nervāṃ//] ramer no ṣpä tsälpeträ saṃsārmeṃ nervāṃ yänmāṣṣäṃ ‘quickly he is freed from the saṃsāra and attains nirvana’ (K-10al). -- nervāṇäṣṣe ‘prtng to nirvana’: nervāṇäṣṣai ytāri lkāṣṣäṃ ‘he sees the way to nirvana’ (154al). ∎From BHS nirvaṇa-.

newiya (nf.) ‘canal’
[newiya, -, -//] kom-kläskomeṃ orotsa newiya sim ‘on the west the great canal [is] the boundary’ (Tokyo National Museum, Archives, No. 174 [Pinault, 1998]). ∎From a Proto-Eastern Iranian *nawíya, itself from Proto-Indo-Iranian *naHwíya- ‘± boatable’ (i.e., deep enough to allow a boat or to require one), a derivative of *naHu- ‘boat.’ Cf. Avestan āfš nāvayā ‘water channel,’ Sogdian n’wyk ‘deep,’ Sarikoli wanεw ‘irrigation ditch’ (< *wi-nāwiyā), Sanskrit nāvyā ‘navigable river’ (Adams, 1998).

newe* (n.[m.sg.]) ‘roar’
[-, -, newe//] te-mant ñāwa newe wrocce ṣecakäññe ceu ‘thus he roared this great lion roar’ (220a2). ∎A derivative of nu-, q.v. See also neweu*.

neweu* (adj.) ‘resounding’
[m: -, -, newent//] pelaikneṣṣe kerū cai śtwār=emprenma newe [lege: newent] ce ente pyāśyeṃ ‘if these four truths strike the resounding drum of the law’ (S-5b2). ∎An adjectival derivative in -w/-nt- of newe*.

neṣamye* (n.) ‘evil-rumor’
[-, -, neṣamye//] tattaṃ nāki neṣmye snai yamor ... nraine tänmastär ‘[if] someone lays out reproach and evil-rumor without reason, ... he will be [re-]born in hell’ (15a6=17a8). ∎Etymology obscure. TchA naṣmi ‘id.’ and B neṣmye reflect a PTch *neṣämiye but further connections are dubious (so VW:310). Isebaert (1977[79]) suggests a PIE *noḱsḱe-mo-, a derivative of a putative *noḱsḱe/o- ‘± accabler, charger, objecter’ from *neḱ- ‘destroy.’

nes- (vi.) ‘be, exist’ [as auxiliary with the PP = ‘have’]
Ps. I /nes-/ [A nesau, nest, nesäṃ/-, -, nesteṃ/ nesem, nescer ~ neścer, nesäṃ; MPPart. nesamane; Ger nesalle]; Inf. /nestsi/; Copular Present /ste ~ stare/ [A -, star, ste (star + enclitic)// -, -, stare ~ skente (skentar + enclitic)]; Imperfect /ṣei-/ [A ṣaim ~ ṣeym, ṣait, ṣai ~ ṣey//ṣeyem, ṣaicer, ṣeyeṃ ~ ṣeṃ]; Ko. V /tākā-/ [A tākau, tākat, tākaṃ//tākaṃ tākacer, tākaṃ; AOpt. tākoym, tākoyt, tākoy// tākoyem, tākoycer, tākoyeṃ ~ tākoṃ]; Ipv. I /p(ä)tākā-/ [Sg. ptāka; Pl. ptākas]; Pt. Ib /tākā-/ [A takāwa, takāsta, tāka// -, takās, takāre]; PP /tātākā-/ mā näno ñiś ostäṣṣai wṣeññaine nesew [w]ṣille ntā ‘never again will I dwell in a house-dwelling’ (PK-12H-b5 [Thomas, 1985b:134]), [mā] sū nesäṃ kuse onwaññe tākoy ‘he is not [one] who is immortal’ (2a2), mā tne sāṃksa tot nesäṃ ‘there is not here so much of a community’ (12b5), mā nesäṃ = BHS nāsti (U-18a2), /// [o]rotse-pacere nesteñy antpī ktsaitsī eś-lmoṣä /// ‘both grandfathers are old and blind’ (unpubl. Berlin fragm. [K. T. Schmidt, 1987:288]), ce peri nesem tu päs aiskem-ne ‘what we owe; we [will] give it back to him’ (DAM.507-a9 [Pinault, 1984a:24]); toṃ ykenta wnolmeṃ[ts] nestsine ‘the places of beings [are] in existence’ (45b3/4), ([nesa]manene = BHS sati (H-149.152a5 [Sieg, Siegling 1930-32:485]), ([ne]sallonaṃtso = BHS agamyānāṃ (H-149.47a2 [Couvreur, 1966:162]); weña saim-wäste=traikatte ptantse aṣāṃ star [2nd sg.] (405a2), [sruka]lñe ste sampauca ‘death is the one who takes’ (4a3), srūkalñe ekñi star-me ‘death is our [only certain] possession’ (12b4), kroścana toṃ nrainta skente ‘these are cold hells’ (18b5), śāmna caimp skente mā yakṣī ‘these are not men, [they are] yakṣas!’ (85a3/4); keklyauṣ[wa] en[ku p]elaiknenta ṣaim ‘I had taken the laws [once] heard’ (15a2=17a2), mäkte pi kca tā onkorñai ñiś śwātsi källālle ṣeym ‘how could I get to eat this porridge?’ (107a3), ṣai ṣlyīye lenke ‘there was a mountain cleft’ (12a3), kwri yarke peti ṣey-me kurpelle ost olypo ṣaicer makci lamalyi ‘if there was a concern on your part for flattery and honor, you yourselves should have stayed at home’ [i.e. not have become monks] (33a7), ṣemi trikoṣ ṣeṃ ‘some were confused’ (24a2), tu wnolmi keklyauṣoṣ ṣeyeṃ ‘the creatures had heard it’ (30b2); tākat ... saim-wäs[t]e ‘thou wilt be the refuge’ (22b2), mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe ‘will there be a falling on my part from [my] great royal throne?’ (5a4), nai ñak[e] ārw[e]r tākam ‘[if] we are now ready’ (77a1), [mā] sū nesäṃ kuse onwaññe tākoy ‘this is not one who would be immortal’ (2a2), [in Manichean script] t’gvvy [= tākoy] (Winter/Gabain:13), ñi kka ka tākoṃ lāñc ‘only for me alone should there be kings’ (33b3); ārwer ptāka pelaikneṣṣe naumiye klyauṣtsi ‘be ready to hear the jewel of the law!’ (100b5); tañ m[ai]yyane ñiś sanaṃ au[n]u takāwa ‘in thy power I have wounded [my] enemies’ (22a5/6), miñcuṣka takāwa ṣer pudñä[kt]e[ntse] ‘I was a princess, the sister of the Buddha’ (400a5), walo ... ceu preke śaultsa tāka sklokatstse ‘the king was at that time doubtful concerning [his] life’ (5a2/3), cey śtwer meñi päs takāre ‘these four months were over’ (331a5/b1); wāli ramt tatākausa s[aṃsār-yokye] ‘the saṃsāra-thirst [has] been like a liana’ (11a2). -- tatākar ‘existence’ (oṃṣap-tatākar = ‘superiority’): ṣemi ksa wnolmi skwassoñc pärweṣṣe tatākarmeṃ tū ompostäṃ läklessoñc no mäskenträ ‘some creatures, having been formerly fortunate, later [are] unfortunate’ (K-7a3), oṃṣap tatākarmeṃ ṣamāni = BHS abhibhūya bhikṣavaḥ (U-2a4);
nesalñe ‘existence, situation’: nesalyñe[ntse prutkālñemeṃ] = BHS bhavanirodhā[d] (156b5), sankantse ayāto nesaññe ste ‘the situation of the community is agreeable’ (DAM.507-a4 [Pinault, 1984a:24]), nesalñe = BHS bhava- (PK-NS-53b2 [Pinault, 1988:101]);
nesalñeṣṣe ‘prtng to existence’ (600b2);
nesalñetstse ‘having [a particular] existence’: [ai]k[e]mane nesalñetstse ‘having the state of existence of knowledge’ [= BHS jñātavihāra] (547b3). ∎TchA nas- and B nes- reflect PTch *nes- which is usually taken as a reflex of PIE *nes- ‘± return safely home; be with’ [: Sanskrit násate ‘approaches, resorts to, copulates,’ niṃsate ‘they touch with the body, kiss’ (< *ninsṇtoi), Greek néomai ‘return home,’ nīsomai ‘id.’ (< *ninsomai), Gothic ganisan ‘be saved, get well, recover,’ nasjan ‘heal,’ etc. (P:766-7; MA:484)] (so Meillet, 1911:456, VW:309; cf. also Jasanoff, 1978:14). The difficulties with this explanation are (1) PTch *nes- must reflect an otherwise unattested o-grade athematic present (or an equally unattested old perfect that has become reinterpreted as a present--so Jasanoff) and (2) it will not explain the "short" form in A, namely nä-, in näṃ ‘is him,’ näm ‘are us,’ etc., or the regular third person plural neñc ‘are.’ It is better to see in nes- an old "locative copula" *h1(e)no + 's- ‘be here/there’ of the same type seen in medieval Greek éni (Modern Greek eínai) ‘is/are,’ Albanian (Geg) â (with just the preposition alone, as in A näṃ, neñc, etc.) or Greek enésti, Albanian është ‘is’ from *h1 en + h1(e)s-ti (this etymology goes back, in nuce, to Pedersen, 1941:161; for the Greek and Albanian, cf. Hamp, 1980; for *h1es- in general, see P:340-341, MA:53). The *h1(e)no is, of course, to be seen in the locative postposition -ne, q.v.
TchA ṣe- and B ṣei-, the stem of the imperfect reflects an old PIE optative *(h1)syeh1-/h1sih1- (cf. Old Latin syēs/sītis). Early on in the history of Tocharian these ablauting optatives generalized the -ī- in all verbs except for ‘be’ and ‘go’ (compare later Latin sīs, sit, etc.). PTch *ṣe-, from *h1syeh1-, was then recharacterized as an optative/imperfect by the addition of the productive ending -ī-, hence *ṣei- (in nuce Pedersen, 1941:206). Not, with VW (453), from a PIE *sēdy-.
B skente reflects PIE *h1s-sḱo-nto (Meillet, 1914:28, Watkins, 1969:200, VW:428), cf. Old Latin escit, Greek éske.
B ste and stare reflect PIE *sth2-ó and *sth2-ró respectively (cf. Sanskrit āsthat and ásthiran, Watkins, 1969:90-1, 200).
AB tākā- forms the subjunctive and preterite stem for ‘be’ in both A and B (and the imperative in B as well) and reflects PTch *tākā- (as if) from PIE *(s)teh2-k-eha- from *(s)teh2- ‘stand.’ The s-less variant of *(s)teh2- is to be found in B tāsk-, q.v., and also in Irish (in the "verbum substantivum" ̇táu, ̇taí, ̇tá) and the enlargement with *-k- is also to be seen in Greek héstēka (Pedersen, 1941:194). In the subjunctive, TchA shows an unextended tā- beside tākā- and in the imperative it has a form with the initial s-, päṣtāk. VW (496) wrongly rejects this etymology in favor of one relating tākā- with PIE *dheh1- ‘put.’ See also atākatte, tāsk-, and takarṣke.

neske* (n.) ‘± tribute’
[-, -, neske//] po toṃ yke postäṃ [wṣeññaṃne] neske ram no ñaṣtä[r su srukalñe] onolmeṃ ‘in all such places in sequence death seeks beings as tribute’ (45b4). ∎A derivative (*‘that which is sought/required’) from ñäsk-, q.v. Such a derivation would seem to be more likely on inner- Tocharian grounds than VW's supposition (318) of PIE *h1nek- ‘take, obtain, carry’ + -sḱo-.

nai ([intensifying] particle) ‘indeed, then, surely’
ñäś mā yesaññe wase yokalle rekaunaṣṣe | mā tañ kc=āyor aille nesau mā=lyekepi ten nai pkārsa päst paṣ ñy ostameṃ ‘I will not drink the poison of thy words, neither will I give any gift to thee or to another; know this well! Go away from my house!’ (23b5/6), sklok ket ra nai mā tsänkau ste kuse cmīträ mā srūko[y] ‘doubt has arisen surely to no one [that] whoever is born might not die’ (46b2), tus[ā]ks[a] nai ñak[e] ārw[e]r tākam ... ot cwi sp[aktanīki alā]läcci tākam ‘[if] thus we are now completely ready, then we will be to him untiring servants’ (77al/2). ∎TchA -ne (a particle which characterizes certain indefinite and relative pronouns) and B nai reflect PTch *nāi from PIE *nai (*nehai?) [: Greek naí ‘indeed’] (Smith, 1910:12, Fraenkel, 1932:19, VW:317).

naitwe* (n.) ‘± shell; plough-share (?); temple (of the head)’
[-, -, naitwe//] naitwe kärkāllene släppoṣ kuttipaśaṃ wat parra pānnaṃ ‘[if] he reaches for a plough-share (?) [which has] slipped into the mud or for the kuttipaśaṃ [= BHS kūṭa- ‘body of the plow’?]’ (331a1), naitwe korne karkar yamaṣṣäṃ ‘it causes cancer in the throat or temple’ [naitwe = BHS śaṃkha-] (ST-a5). ∎A derivative of nitt- ‘collapse, destroy,’ q.v. For the semantics one might compare OE scealu or sciell, both ‘shell’ from PIE *skel- ‘cut (off).’ So of course is the plough-share the "cutter" (cf. the relationship of -share and shear).

naimaññe* (adj.) adjective denoting the first month
[m: -, -, naimaññe//] naimañe meṃne ikäṃ-śwerne (G-Su7). ‣For the designations of the months, see s.v. meñe. ∎Etymology uncertain. Morphologically we would seem to have an adjectival derivative from an unattested noun *naim. It is phonologically possible to see this naim as the reflex of a PIE *nowismos ‘newest’ as the designation of the New Year. It would be entirely parallel to Latin brūma ‘winter solstice’ from *morgwhismeha ‘shortest.’

Nairañjaṃ* (n.) ‘Nairañjanā’ (PN of a river in Magadha)
[-, -, Nairañjaṃ//] (107b4).

naivasaṃjñāṃ* (n.) ‘state of neither consciousness nor unconsciousness’
[-, -, naivasaṃjñāṃ//] (297b7). ∎Shortened and borrowed from BHS naivasaṃjñānāsaṃjñā-.

naiṣyandik ([indeclinable] adj.) ‘pertaining to the outcome or result’
(41a3). ∎From BHS naiṣyandika-.

naiṣṣi* (n.) a foodstuff (?)
[-, -, naiṣṣi//] traiy meñantse-ne trukāle Tuṣi wasa kantine ynaikentāñe naiṣṣi śwāle wasa ‘on the third of the month Tuṣi gave [as his] share in bread ynaikentāñe and naiṣṣi; he gave [it] for food’ (433a14).

naisargi ([indeclinable] adj.) ‘[wrong-doing] involving forfeiture’
kuse ṣamāne aletstsai aśīyantse yākwa lāṃssi aiṣṣäṃ ... naisargi ‘whatever monk gives wool to be worked by an unrelated nun, naisargi’ (PK-AS-18A-a1 [Thomas, 1978:238]). ∎From BHS naiḥsargika-. See also nisargi.

naisalñe See nesalñe, s.v. nes-.

no ([enclitic] conjunction) ‘however; but’ [adversative, hence epe no, wat no]; ‘(al)though; then’ [connective, hence commonly in if-clauses]
[klo]yonträ no ponta räṣyeṃträ ‘they all fall or are plucked’ (1b3=2a8), waimenetse śaul totk= āttsaik su ṣp laklempa rittowo mā no wnolmy aikenträ ‘life is difficult and short and bound up with suffering but creatures do not notice’ (3b6), tā no [= BHS hi] ytāri tne ñäkcyai weskeṃ po pudñäkti ‘for this way all buddhas call divine’ (23a3), no = BHS vai hi (24b6), mā nw ayu-ne mäkte ‘how, then [= what will happen, then], [if] I don't give it?’ (25a7), yāmtar no yāmor kwri twe ‘if, however, thou dost the deed’ (128a6), se no akliñe ste = BHS ayaṃtv āgamo (199b3), lkoym-c krui ... yapit wat no wertsyainne ... keṃ ññi rämnoyeṃ ‘whenever I would see thee or [whenever] thou didst enter in the assembly, they would bow to the ground’ (246a2), [yamaskemane] no lāre yamasträ = BHS kurvāṇam upasevate (308b7/8), eśatkai śāte ekaññetstse olyapotstse sa [lege: su] no entsesse ‘he [was] very rich and possessed of much, but he [was] greedy’ (375a4), [kuse] no reki ecce rito[w]o = BHS yā hi vācābhinanditā (H-ADD. 149.96a4 [Thomas, 1969:314]), mā cäñcan-me āyor aitsi olypotse śateñ no ‘it does not please them to give a gift, though they [are] very rich’ (K-6a2), ∎TchA nu and B no reflect PTch *nū from PIE *nū [: Sanskrit nū, Greek nûn, Latin num, Gothic nu, Lithuanian nù, all ‘now,’ OCS nъ ‘but, however,’ Hittite nu connective sentence initial particle, etc. (P:770; MA:397)] (Smith, 1910:13, VW:320). See also nano and nonk.

nonk (conj.) ‘± however’
/// [wä]tkālyce nonk /// (223.1b), aikäruṣa ket pälsko snai säk[w] yaitu kektseñä nonk ausu ramt pakware mā prutkäṣṣäṃ we[rtsyai]ne (254b3=255b2). ∎Related in some fashion to no, q.v. Presumably we have an old collocation of no + nke and/or of no + -k(ä) (the intensifying particle) (so VW:320).

nocot* (n.) ‘± deposit’ (?)
[-, -, nocot//] Purtaśä kuśāneṃ nocot ñaipa taisa 6000 makte nocot kuśāneṃ kamate 1/// ‘for P. pledged (?) a deposit of kuśānes, thus: 6,000; he himself brought a deposit of 1,000’ (490b-I-5/6). ‣Sieg (1950:221) suggests that nocot nip- might mean ‘abheben’ (‘withdraw [money]’) while nocot pär/kām- could be ‘abholen’ (‘collect [money]’). Thus nocot might be more or less the equivalent of German ab ‘down, away (from).’ More likely than an otherwise unknown adverb attested only in adjacent lines with two different verbs is an interpretation that takes it to be a noun with some sort of "commercial" meaning. ∎Very tentatively one might suggest ‘deposit’ and see this word as an old compound of Proto-Tocharian *ne ‘in’ + the descendant of a PIE *dheh1tu-, a verbal noun from *dheh1- ‘place, put.’

naut- (vi./vt.) G ‘disappear, be destroyed’; K ‘destroy’
G Ko. V /nāutā-/ [A -, -, nautaṃ// -, -, nautaṃ; AOpt. -, -, nautoy//; Ger. nautalle]; Pt. Ib /nāutā-/ [A -, -, nauta// -, -, nautare]; PP /nānāutā-/;
K Ps. IXb /nāutäsk'ä/e-/ [A -, -, nautäṣṣäṃ//; APart. nautäṣṣeñca]; Ko. IXb (= Ps.) [Inf. nautäs(t)si]; Pt. IVb /nāutäṣṣā-/ [A // -, -, nautäṣṣare] nautaṃ-me perne tumeṃ yukseṃ ceu aly[ai]k ‘worthiness disappears from them and others conquer it’ (22a4), ciṣṣe saimäś kloyomar nauyto-ñ [sic] yāmor ‘I fall to the shelter of thee; may my karma disappear’ (TEB-64-11), nautalyi = BHS kṣayāntāḥ (304a5); cine yāmu śrigupti yolo yāmor nautā-ne ciṣṣek saimtsa ‘who has taken refuge in thee, to him is the evil karma destroyed by [being in] thy refuge’ (TEB-64-12), asta nautareṃ [lege: nautare-ñ] ‘my bones disappeared’ (584a6); kuse no cey wnolmi ket śaul nanautau ‘who then [are] these creatures whose life [is] lost’ (K-7a4), yāmor śaul ṣpä antpi tākaṃ nanautaṣ [dual] ‘deed and life, both will be lost’ (K-7a6); ñäkcye pilkw āstreṃ erṣträ ṣpä nautäṣṣäṃ po tsnamñenta ‘he evokes the divine, pure, insight and it destroys all [external] influences’ (31a8/b1); [ l]äk[l]enta nautastsi sā ytarye ste ‘this is the way to destroy sufferings’ (281a5), nautästsi = BHS glapayitum (H-149.242b2 [Couvreur, 1966:169]); cai tot wrocci rṣāki mā lklenta nautṣar=eṃṣketse ‘[even] such great wisemen have not destroyed sufferings completely’ (30a1). -- nanautarmeṃ: nanauta[r]meṃ ṣärmänmats ‘after the destruction of origins’ (295a4);
nautalñe ‘disappearance, destruction’: serke cmelñe srukalñents=eṃṣketse nautalñe yāmtsi ‘to make permanent the disappearance of the circle of birth and death’ (30a3), [śconaint]s[e] n[au]t[a]lñem[eṃ] = BHS dveṣakṣayād (H-149-ADD.124a1 [Thomas, 1974:97] = U-25), aknātsaññentse nautalñe[meṃ] = BHS mohakṣayād (H-149-ADD.124a2 [ibid.:90]). ∎TchA nut- and B naut- reflect PTch *nut- (TchB has generalized the full-grade resulting from ā-umlaut). This *nut- is (as if) from PIE *nehau-T-, an extended variant of *nehau- ‘die; destroy’ [: Baltic: Latvian nâwe ‘death,’ nâwêt ‘kill,’ Lithuanian nõwė ‘torment (of death), death,’ nõwyti ‘oppress, torment, destroy;’ Slavic: Old Russian navь ‘cadaver;’ and Germanic: Gothic naus ‘cadaver’ (P:756; MA:150)] (Lane, 1938:27, VW:322, with differing details). The dental extension in Tocharian perhaps represents the generalization of a *-dh- present. The root without a dental extension is probably to be seen in TchA nwām ‘sick’ (an old verbal adjective [as is the TchB equivalent alāṣmo] in *-mo from a PTch verbal stem *nuwā-). See also anautatte and probably nutstse.

naunto* (nm.) ‘street’
[-, -, nauntai//nauntaiñ, -, nauntaiṃ] ṣek sū yaskastär [] nauntai nauntai ostä ostä ‘always he begs, street [by] street, house [by] house’ (33b3), toṃ mä[n]t stā[na]sa yaitoṣ nauntaiñä ‘as the streets decorated by these trees’ (275a3), yaka ynemane nauntaine klāya ‘while still walking in the street she fell’ (H-149.X.5a4 [Couvreur, 1954b:44]). ∎Etymology uncertain. Semantically difficult is the suggestion of VW (1972:392-3, 1976:310-11) or Hilmarsson (1989a:25-26) of a derivative from PIE *neihx- ‘lead’ (Hilmarsson suggests a PIE *noihxo-unt-ōn- or *noihxo-wṇt-ōn- > *neyeuntān- or *neywäntān- with contraction > *neuntān- or *newäntān-).

naumikke* (adj.) ‘± shining, jewel-like’
[m: /-, -, naumikkane/] naumikkane lkāṣn eśnesa ‘he looks with brilliant eyes’ (33b1/2). ∎A derivative of naumiye, q.v.

naumiye (nnt.) ‘jewel, pearl’
[naumiye, naumiyentse, naumiye//naumiyenta, naumiyentaṃts, naumiyenta] pelaikneṣṣana naumyenta kāratsiśco ‘to gather the jewels of the law’ (23a7), yasa ñkantesa warñai naumiyenta ‘jewels of gold, silver, etc.’ (PK-AS-18A-a3 [Thomas, 1978:239]). -- naumiyeṣṣe ‘prtng to jewels; bejeweled’: [n]aumiyeṣṣe taupe ‘a jewel mine’ (153a6), naumyeṣṣe kṣātre ‘a bejeweled parasol’ (567a2);
naumiye-yok ‘jewel-like’: (565b5). ∎Etymology unclear. TchB naumiye is underlyingly /neumiye/ (cf. 587b1). It and its obvious derivative naumikke, along with nautstse ‘shining, brilliant’ may be (as if) from PIE *noud-m- and *noud-tyo- respectively [: Lithuanian naũdyti ‘to desire,’ naudà ‘use, profit, enjoyment,’ Latvian nàûda ‘money,’ OHG niot ‘desire,’ Old English nīed/nēod ‘necessity, compulsion, duty’ (cf. P:768, who groups the Baltic and Germanic forms here quite differently)]. The semantic development in Tocharian would have been something on the order of *‘thing desired’ > ‘jewel, precious stone’ (cf. Latvian nàûda ‘money’). It is likely that TchA ñemi ‘jewel’ is related somehow but in just what way remains mysterious. Not with VW (1941:77, 1976:325) who takes the B form to be from *noimi- with dissimilation and A ñemi from *nēimi- since this assumption does not explain the difference in ablaut grade between A and B nor does it offer a phonological explanation for B nautstse (a form translated as ‘destructive’ by VW). See also naumikke.

nauṣ ([indeclinable] adj./adv.) ‘prior, former, earlier’
ytārye nauṣ ‘the former way’ (27b4), nauṣ = BHS purā (30b3), pelaikneṣṣe yerkwantai taiknesa eṣpirtacce nauṣ ... ṣparttaṣṣäṃ ‘he turns thus the formerly unturned wheel’ (30b7/8), mā tn=onuwaññe śāya nauṣ mā ra śaiṃ ksa t=ompostäṃ ‘he did not live formerly here [as an] immortal, likewise he will not live [as an immortal] afterwards’ (45a5), [weñ]āre nauṣ poyśinta ‘earlier buddhas spoke’ (124b7), nauṣ pāke postäṃ pāke ‘the former portion and the latter portion’ (A-1b6), yapoy aiśi yāmtsi mäkte nauṣ ‘to make the realm appear as before’ (A-4a2), samp arāññe ste cwim nauṣ pete ‘this one is an āraṇyaka, give [it] to him first’ (H-149.X.5b3 [Couvreur, 1954b:44]). -- nauṣäk ‘id.’: srukalyñeṣṣ=īme waṣamo nau[ṣäk] tākaṃ ‘[if] the thought of death has been earlier a friend’ (K-11b6). ∎Etymology uncertain. Obviously related to TchA neṣ ‘id.’ but neither the inner Tocharian relationship nor extra-Tocharian cognates are clear. VW (1972:391-2, 1976:318-9) starts from a PIE *noih1si-, a derivative of *neih1- ‘lead’. See also nauṣameṃ, nauṣaññe, nauṣu.

nauṣameṃ (adv.) ‘± foremost, first’
inte nauṣameṃ niśācare tākaṃ wate dhvaje larenämpa śinmalñeṣṣe palskalñe ṣarpi (511a3), tuntse keś nauṣameṃ ste ‘de cela la somme est avant’ (DAM-507-a8 [Pinault, 1984a:24]). ∎In form the ablative of nauṣ, q.v.

nauṣaññe (adj.) ‘prior, previous’
[m: nauṣaññe, -, nauṣaññe//nauṣaññi, -, nauṣaññeṃ] [f: nauṣañña, -, nauṣaññai//nauṣaññana, -, nauṣaññana] nauṣaññai ... plāc ‘[his] prior speech’ (3a7), nauṣaññana cmela ... epiyac kalatsi ‘to recall previous births’ (31a8), nauṣañña ytārye = BHS purāṇamārga (528b4). ∎An adjectival derivative of nauṣ, q.v.

nauṣu (adj.) ‘prior, previous’
[m: nauṣu, -, nauṣuwent//] noṣwent kauṃ-ñäkte ‘an earlier sun-god’ (290a4), ksaise ṣamāne ñi nauṣṣu [tatākau] su vyākarit kalpa (400b1). ∎An adjectival derivative of nauṣ, q.v.

nauske* (n.) ‘± oppression’
[-, -, nauske//] śraddhenäts nauske källāṣn arañcne ‘he brings the oppression of the faithful to [their] heart[s]’ (15b1=17b2/3), läklentaṣṣe nauskene ñauskuwa [sic] ñäś aräñcaṃ [sic] ‘I depressed [my] heart in the oppression of sufferings’ (228b2/3). ∎A derivative of nusk-, q.v.

nautse (adj.) ‘± brilliant’
[m: nautse, -, /nautsi? nautsene?, -, -/] vajjropämo-samādhiṣṣe cänke nauttse ‘the breast of the thunderbolt-simile-trance [is] brilliant’ (214a5/b1), kaucä cankesa kātso sonopalya śār kātsasa walanalle śanmäṣṣälle cankene nauttse [lege: nauttsi or nauttsene (dual)] mäskentär ‘high over the breast the stomach [is] to be anointed; over the stomach a covering [is] to be bound; the breasts become shining’ (W-14b1/3). ∎Etymology unclear. Since, however, the meaning is not ‘destructive’ vel sim., as is usually assumed on the basis of a presumed relationship with naut-, it must be related in some fashion to naumiye and naumikke.

nta intensifying particle, usually in negative clauses śaiṣṣentse kärtseṣc [sic] mā pälsko nta sīntsate-c ‘thy spirit has never been despondent about the food of the world’ (224al), aknātsaññe [wikäs]ts[i] nke krui mā skāyau ente nta kca ṣp ñäskemar tañ e[rsna] lkāts[i] ‘if I do not strive to destroy ignorance and if I should [not] seek to see thy form’ (365b6), mäkcew yāmor nta yamaskentr onolmi ‘what deed do beings do?’ (K-2a6), mā ket ra nta kca aiṣṣäṃ kuse āyor ‘whoever does not give any gift’ (K-6b2). ∎Etymology obscure. Related in some fashion to A ontaṃ ‘id.’ (the o- is no doubt the intensive prefix) but extra-Tocharian connections are not known (VW:336). See also manta.

nmit* (n.[f.pl.]) ‘sign, characteristic’
[//nmittänta, -, -] sruka[l]ñ[eṣ]ṣ[a]na cpi nmittänta ‘the signs of his death’ (118b5). ∎From BHS nimitta-.

Nyagrodhe (n.) ‘Nyagrodha’ (PN of a buddha)
[Nyagrodhe, -, -//] (401a1).

Nyagrodhārām* (n.) ‘Nyagrodhārāma’ (PN of a park and monastery)
(109b1). See also nigrodhārām.

nrai* (nnt.) ‘hell’
[-, nraintse, nrai//-, -, nrainta] nrain=empelye temtsate ‘he was born in a terrible hell’ (4a6), yarp[o] nraints[e oko]sa = BHS puṇyapāpaphala- (4b1), nraintane = BHS narakeṣu (11a4), mäske[nträ] ... keṃ ñor ṣukt nrainta ‘there are beneath the earth these seven hells’ (45b3). -- nraiṣṣe (adj.) ‘hellish, prtng to hell’; (n.) ‘denizen of hell, one condemned to hell’: [lä]k[l]enta ... nraiṣṣana ‘hellish sufferings’ (14b1), snätkwa po pwāra ñ[i] kektseṃne nraiṣṣana ‘all the hellish fires permeating my body’ (22b7), nraiṣṣeṃts lakle ‘the suffering of those in hell’ (150a6). ∎From BHS niraya-.

nwalñeṣṣe See nu-.

Pakacandre (n.) ‘Bhagacandra’ (PN in graffito)
[Pakacaṃndre, -, -//] (G-Qa3.3).

pakaccāṃ* (n.) ‘period of rest from travel during the monsoon’
[-, -, pakaccāṃ//-, -, pakaccā(nä)nta] Kṣemaṅkareṃ pañäkte käṣṣintse ṣkaska pakaccānta yamaṣṣ[amai] ‘I made sixty monsoon rest-stops for the buddha-teacher K.’ (400b4). ∎From BHS *upagacchana- ‘entrée, début’ (Isebaert, 1978[80]).

pakartse (adj.) ‘± obvious’
[m: pakartse, -, -//] pakartse/// = BHS pṛthubhūtaṃ (528a3). ∎A derivative in -tstse of pākri/pākre, qq.v. See also apākärtse, pākri, and pākre.

pakāna (postposition [with genitive]) ‘for the sake of’
piś-cmelaṣṣ[eṃ]ts pakāna apiśne ka kwri cmīmar ‘if, for the sake of those of the five births, I would be reborn in Avīci’ (S-8b2), ka ṣp śāśwat oko warpoymar ceṃts pakāna ‘and may I enjoy fixedly the result for their sake’ (TEB-64-04). ∎Etymology unclear. VW suggests (1965:502, 1976:344) that we have here the frozen instrumental of a PIE *wōḱōn- from *weḱ- ‘wish, want’ but assuming a change *w- to p- seems impossible (PTch word internal *-p- sometimes show up as -w- and a word final -v- of a Sanskrit loanword may show up as -p but there is no other confirmed case of an initial *w- so changing). Perhaps we have a derivative of pāke ‘share, portion’ originally meaning *‘for the part of’ or the like. If so, the -ānā would have to be an otherwise unattested postposition. See also pāke.

pako* (n.) ‘tail; chowrie’
[-, -, pakai//] saiwaisa no Mahiśvare märkwactsa tañ kauurṣa-pkai ‘on thy left thigh the chowried M.’ (74b5), pakaiś = BHS patatyai (537b1) [ ‣ In form the BHS represents a feminine derivative of patat- ‘flying, falling, etc.,’ --perhaps an otherwise unattested ‘bird's tail’?], pkai-kṣātreṃntsa yarke yamaṣasta-ne ‘thou didst make homage with chowrie and umbrella’ (Qumtura, 34d2 [Pinault, 1993-94:176]). ∎From a pre-Tocharian *pukeha(n)-, a derivative of *puk- ‘tail’ [: Sanskrit púccha- ‘tail’ (< *puk-sḱo-), Torwali pūš ‘fox’ (< Proto-Indic *pucchin- ‘having a tail’), OHG fuhs ‘fox’, Old English fox ‘fox’ (< *pukso-), Gothic faúhō ‘fox,’ OHG foha ‘vixen’ (< *pukeha-) (P:849; MA:563)] (Pinault, 1993-94:212-213).

pakwāre (a) (adj.); (b) (n.) (a) ‘evil, bad’; (b) ‘evil one’
[m: pakwāre, -, -//pakwāri, -, pakwāreṃ] [f: //-, -, pakwārona] (a) mäkte ostä pakwāreṃ aipoṣä swese olypotse kauṣäṃ ‘as the rain hurts severely the badly covered house’ (A-1b2), pakwāreṃ īkene = BHS adeśavāsa- (H-149.289b4);
(b) mā no pakwāri ñäkcye śaiṣṣene yaneṃ nta ‘the evil ones, however, do not go to the divine world’ (23b7), pakwārentsa myāska-ne ‘he deceived him with evils’ (PK-AS-18A-b2 [Thomas, 1978:239]). ∎Probably pakwāre reflects (with VW, 1941:85, 1976:345) a PIE *bhoh1ǵh-wōro-, a derivative of bheh1ǵh- ‘struggle’ [: Old Irish bāgaid ‘fights, threatens,’ bāg (f.) ‘struggle,’ OHG bāgan ‘struggle, quarrel,’ Old Norse bāgr ‘difficult,’ Latvian buôzties ‘become angry,’ etc. (P:115)].

paṅku ([indeclinable] adj.) ‘lame, stiff’
paṅku krāñi ‘stiff neck’ [= BHS manyā-, in TchB the name of an ailment affecting the body part rather than the designation of a part of the body itself as in BHS] (Y-2a3). ∎From BHS pangu- (Sieg, 1954).

pañäkte (n.) ‘buddha’
[pañäkte, pañäktentse ~ pañäkti, pañäkte (voc. pañäkta)//pañäkti, pañäkteṃts, -] ñaktaikte [sic] pañakte waiyke-welyñe naksate ‘the Buddha, god of gods, reproved the lying speech’ (333a8/9), ṣamāni makci naumīyenta pareṃ pañäkte klyauṣa nāksate ‘the monks themselves are wearing jewels; the Buddha heard [of this] and reproved [them]’ (337a1), pañäkte = BHS buddha- (U-17a5). -- pañäktäññe ‘prtng to the Buddha’: pañäktäṃñe perneścä ‘for buddha-worth’ (77a6), pañäktäṃñe [perne]ṣṣe akālksa ‘by wish for buddha-worth’ (81a6), pañäktäṃñe = BHS buddhi- (541a6);
pañaktäñ-ñeṣṣe* ‘id.’ (95a6);
pañäktetstse* ‘having a buddha’ (600a5);
pañäkte-käṣṣi ‘the buddha-teacher’ (108a8). ∎An old compound of *pät (< BHS buddha-, see pat) + *ñäkte ‘god,’ q.v. This is the form used in prose; the corresponding word in poetry is pūdñäkte where pūd- is a later, more transparent borrowing from BHS buddha-. TchA ptāñkät, while not identical in formation to B pañäkte, is similar. See also pūdñäkte, pat, and ñakte.

pañai* (n.) ‘?’
[-, -, pañai//] pañai treṅke cmelaṣṣe tnek [k]lautkäsi [yatäṃ ṣpä] (554a6).

pañcakavvi (n.) ‘pañcagavya’ [a medical ointment]
[pañcakavvi, -, -//] (P-3b6). ∎From BHS pañcagavya-.

pañcake ‘?’
///pañcake tsa/// (285b3).

pañcagati* a meter of 21/21/18/13 syllables (rhythm a/b: 8/7/6, c: 9/9, d:7/6)
[-, -, pañcagati//] (88a5). ‣Cf. TchA pañcagatinaṃ.

pañcama ‘± fifth’ (‘fifth day of a lunar fortnight’?)
(405a4). ∎From BHS pañcama-.

pañcam* a meter of 4 X 14 syllables (rhythm 7/7)
[-, -, pañcam//] (523a2).

Pañcaśikhi* (n.) ‘Pañcaśikhi’ (PN of a gandharva)
[-, -, Pañcaśikhi//] (294a11, 296b8).

pañcābhi ‘?’
[ñäkt]eṃts yakṣeṃts ā[sur]e[ṃts pa]ñ[c]ābhi /// (523b8).

pañcwarike (n.) ‘monastic head gardener’
[pañcwarike, -, -//] pañcwarike Jñānacaṃndre lyāka ‘the pañcwarike J. has seen [this]’ (433a3). ∎From BHS *pañcavaṭika- (Krause and Thomas, 1964:206; the word is not in M-W or Edgerton).

pañcwarṣik* (n.) ‘quinquennial festival-gathering of the Buddhist order’
[//-, -, pañcwarṣikänta] [aśvame]t wärñai yāmäṃ wrotstsana telkanma [] pañcwarṣikänta kakonta wrocceṃ stamäṣṣäṃ ‘he will perform the great sacrifices, the aśvamedha, etc., he establishes the great invitations and the five-year festivals’ (290al). ∎From BHS pañcavarṣika-.

paṭak* (n.) ‘kettle-drum’
/// [y]sāṣṣeṃ kerunta paṭa/// ‘the golden kettle-drums’ [dyadic] (383a2). ∎Sieg and Siegling (1953:253) give a Pali paṭaha- ‘kettle-drum.’

paṇḍarauñe* (n.) ‘jaundice’
[-, -, paṇḍarauñe//] paṇḍarauñe rätrauñene ‘in [cases of] jaundice or redness’ (P-3a5). ∎This abstract noun presupposes an underlying adjective *paṇḍare from BHS paṇḍara- (= pāṇḍu-).

paṇḍurānkäññe* (n.) a meter of 4 X 9 syllables (rhythm 4/5)
[-, -, paṇḍurākäññe//] (99b5, 397b4).

pat (nnt.) ‘stūpa’
[pat, ptantse, pat//-, -, ptanma] ptanma wrotsana ṣe śarirtsana yamīträ ‘may this one make for himself great stūpas full of relics’ (290a3), käṣṣintse pūdñäktentse patstsa yamaṣäṃ kṣāttre śak pärkāwänta kulantse āyorsa poyśintse patne ‘who over the stūpa of the teacher, the Buddha, raises an umbrella, the ten benefits [arise] through the gift of a bell to the Buddha's stūpa’ (K-9b4). -- ptaṣṣe* ‘prtng to a stūpa’ (418b1). ∎From BHS buddha- ‘Buddha.’ For the phonology of the borrowed -u- compare sakw ‘luck’ from BHS sukha- or pässakw ‘garland’ from Middle Iranian *passuk. See also pañäkte and pūdñäkte.

patarye (adj.) ‘paternal’
[m: patarye, -, -//] [f: //pataryana, -, -] patäryana waipeccenta ‘paternal possessions’ (128a2), ṣañ patarye saṅkrām star-ś ‘it is to thee thy own paternal monastery’ (TEB-74-2). ∎An adjectival derivative of pācer, q.v. One should note that this derivative is itself almost certainly an inheritance from PIE as one should compare Sanskrit pítrya-, Greek pátrios, Latin patrius, all ‘paternal,’ and Old Irish aithre (f.) (< pre-Celtic *patriā-) ‘father's family’ (MA:195).

patāk* (n.) ‘division of a verse’
[-, -, patāk//-, -, patākänta] (286a4, 508a2). -- patākäṣṣe* (183b3). ∎From BHS padaka-.

patäl* (n.) ‘hell’
[//patälwa, -, -] /// [mä]ntak patälwa snai ṣaṃṣäl snai yarmo ‘even so [are] hells without number and without measurement’ (45a7). ∎From BHS pātāla-. See also perhaps pattāl.

patko (n.) ‘± separation’
[patko, -, -//] uppāläṣṣana witsakaṃmpa kärkoṣ śātrempa mā śwālle kuse śuwaṃ patko mäsketär ‘with lotus roots or with sprouted grain [it is] not to be eaten; whoever [does] eat [it]; [it is] separation [for him]’ (ST-a4/5). ∎A nomen actionis from pätk-, q.v.

pattaṅk ~ pattangä (n.) ‘Caesalpina sappan Linn.’ (a medical ingredient)
[pattaṅk ~ pattangä, -, -//] (498a5, P-2a4). ∎From BHS pattaṅga-.

pattāl* (n.) ‘hell’ (?)
[-, -, pattāl//] /// ste ñikaṃñce pattāltsa po tsetsuwu [] (430b1). ∎Is this a variant of patäl from BHS pātāla-? See also patäl.

patti* (n.) ‘± honor’ (?)
[//-, -, pattiṃ] pyāpyaisa pattiṃ wināṣṣäṃñesa (G-Qa1.2). ‣Is this a variant of the following entry?

pattit* (n.) ‘± honor’ (?)
[-, -, pattit//] kuse pūdñäktentse pät śārirntācce patti[t yamäṣäṃ] ‘whoever does honor to the relic-possessing stūpa of the Buddha’ (257b2), ///treṃ wināṣñe pattitstsa pitwāt /// (430.1), /// ṣar pattit [t]rukālle kariśkenta wärpanamane tākaṃ (558b1). ∎Etymology unknown.

patrāk-yok (adj.?) ‘± like an alms-bowl’ (?)
/// mäkte patrāk-yok yāmw ā/// (114b3). ∎If correctly identified, a compound of patrāk ‘alms-bowl’ (from BHS pātraka-, cf. pātro) + -yok ‘like.’

padakaikāvali (n.) a rhetorical device?
(346b1). ∎From BHS padaka- ‘word, sentence’ + ekāvalī- ‘row of sentences in which the subject of one is related somehow to the predicate of the previous one’ (compound not in M-W or Edgerton).

padākäṣṣe See patāk.

padārth* (n.) ‘± subject, category, principle’
[-, -, padārth//] (191b1). ∎From BHS padārtha-.

padum (n.[m.sg.]) ‘lotus’ [Nelumbium speciosum Willd. = Nelumbo nucifera Gaertn.]
[padum, -, padum//] ñ[ä]kcy[e] padūmne ywārcka kes[ārne ca]kkarwisa mittarwisa tsetskäñoṣ tañ ālīn[e] ‘his [two] palms marked with the cakra-signs and mitra-signs as the [two] filaments in the middle of the divine lotus’ (73b1). ∎From BHS paduma-. See also padmak.

padmak (n.) ‘lotus’ [Nelumbium speciosum Willd. = Nelumbo nucifera Gaertn.] (a medical ingredient)
[padmak, -, -//] (W-8a5, W-13a4). ∎From BHS padmaka-. See also padum and uppāl.

Padmakesar (n.) ‘Padmakeśara’ (PN)
[Padmakesar, -, -//] (21b3).

Padmottare* (n.) ‘Padmottara’ (PN of a buddha)
[-, -, Padmottareṃ//] (345b4).

panāk* (n.) a liquid of some sort?
[-, -, panāk//] se ṣälype tätik ñemä panāksa yokälle (P-3a7).

panit (n.) ‘molasses’
[panit, panitäntse, panit//] misampa mit panit wirot ‘honey or molasses with meat [is] forbidden’ (ST-a3/4). -- panitäṣṣe ‘prtng to molasses’ (FS-b1). ∎From BHS phāṇita-.

pantañ See pānto.

pantuk ‘?’
///tri larepi cwi pantuk wrākār ñke (H-149.69b4 [Thomas, 1979:57]).

pannāk* (n.[f.pl.]) ‘sandal, shoe’
[-, -, pannāk/-, -, pannākäñc/pannākänta, -, -] ///ṣṣana pannākänta wi [pannākänta = BHS -paduka-, lege: -pāsuka-] (541b6), pannāk = BHS upānaham (U-3a1). ∎From BHS upānaha(ka)-.

papāṣṣorñe (n.[m.sg.]) ‘(moral) behavior’
[papāṣṣorñe, -, papāṣṣorñe//-, -, papāṣṣorñenta] papāṣṣorñentane = BHS śīleṣu (31a4), āstreṃ yarposa su paṣṣītär papāṣṣorñe ‘by pure religious merit, may he practice moral behavior’ (290a5), p’p’švrnyy = papāṣṣorñe (Gabain/ Winter:13). -- papāṣṣorñeṣṣe ‘prtng to moral behavior’ (15b2= 17b4);
papāṣṣorñetstse* ‘possessing moral behavior’: āklyi yāmoṣ papāṣṣorñecci = BHS abhyavacīrṇa brahmacarya (542b2). ∎A derivative of papāṣṣu, the preterite participle of pāsk-, q.v.

payasya (n.) ‘coagulated milk curds’ [M-W] or ‘levantine chicken’ [Filliozat] (?) (a medical ingredient).
[payasya, -, -//] (W-25a4). ∎From BHS payasyā-.

payä (n.) ‘milk’ or ‘a species of Andropogon’ (?) (a medical ingredient)
[payä, -, -//] (W-3b3). ∎If correctly identified in meaning, from BHS payas-. It is to be noted, however, that Filliozat does not offer any semantic identification.

payro(-) ‘?’
payro--- mäskeṃtär (W-3a6/b1).

paracittajñāṃ* (n.) ‘knowledge of another's thoughts’
[-, -, paracittajñāṃ//] (575a1). ∎From BHS paracittajñāna-.

paranirmitavaśavarti (n.) a class of buddhist deities
(599b4). ∎From BHS paranirmitavaśavartin-. See also parinirmitava-śawarti.

paramañiyate* (n.) ‘?’
[//-, paramañiyateṃts, -] kare sporttotär yogācārentse paramañiya[teṃ]s täräm wikäṣñeṣṣai lalyīntse (591b2). ∎Related in some fashion to BHS paramaṇi ‘excellent jewel’?

paramānu (nnt.) ‘atom’
[paramānu, -, paramānu//paramānunta, -, -] ṣe paramānu lykaśke rup ste ‘one atom is [of] small form’ (192b4). ∎From BHS paramāṇu-.

paramārth (n.) ‘highest truth, spiritual knowledge’
[paramārth, -, paramārth//] paramārthä pelaikne ... tarnene aṣāṃ aitsi ‘the law [is] the highest goal to be given seat on the crown of the head’ (S-4a3/4). -- parāmārthṣṣe (199b4). ∎From BHS paramārtha-.

paramārthadarśī (n.) ‘± one who sees the highest truth’
[paramārthadarśi, -, -//] (AMB-a1). ∎From BHS *paramārtha-darśin- (compound not in M-W or Edgerton).

paramit See pāramit.

parāk- (vi./vt.) G ‘be glad, be refreshed, rejoice’; K ‘gladden, exhilarate, refresh’
G Ps. I /porok-/ [AImpf. // -, porośicer, poroś(i)yeṃ]; Ko. V /pārākā-/ [Inf. parākatsi];
K Ps. IX /pārākäsk'ä/e-/ [APart. parākäṣṣeñca; MPPart. parākäskemane] ///r ñiś tsuwai porośicer ñ ̇/// (370b5), katkauñaisa ka kektseñi porośyeṃ ceṃts ‘out of joy all bodies rejoiced in them’ (404a4); parākatsi = BHS vṛddhim (H-149.314b5 [K. T. Schmidt, 1984:152]); parākäṣṣeñca = BHS hlādī (197b5), maithunaṃ saṃyogsutärsa warñai ṣamāññe parā[kä]ṣṣeñcaṃ sutarṣṣeṃ spārttalyñentane sporttolle (549b3), indri[nta pa]rākäskema[n]e ‘causing the senses to rejoice’ (176a7). -- parākalñe ‘refreshment’: ceṃts parākalñe sparśāhārsa ‘the refreshment of them by touch-food [i.e. food taken by ingestion]’ (177b2). ∎Etymology unknown. Extremely unlikely is VW's suggestion (635) that we have the reflexes of a borrowing from some Middle Iranian source of Iranian hvar- (cf. hvar- ‘sun’).

paricchet (n.) ‘± exact distinction’
[paricchet, -, -//] (404a2). ∎From BHS pariccheda-.

parinermita (adj.?) ‘set off, delimited’ (?)
[] tumeṃn tsa parinermita s ̇/// (525b5). ∎From BHS parinirmita-.

parinirmitavaśawarti* (n.) a class of buddhist gods
[-, -, panirmitavaśawarti//] (K-2a1). ∎From BHS parinirmitavaśavartin-. See also paranirmitavaśavarti.

paripiṇḍitālambane ‘?’
/// [pa]ripiṇḍitālambane ceṃts dharmopavi[cār] /// (173b3). ∎Obviously a borrowing from BHS but not in M-W or Edgerton.

paribhog* (n.) ‘enjoyment, use’
[-, -, paribhog//] ṣaḍvarginta patraiṃ māka kraupiyenträ [] päst taṣīyeṃträ mā paribhog yamaṣyenträ ‘the ṣaḍvargikas gathered for themselves many alms-bowls; they put away [everything] and made no use [of them]’ (337b4). ∎From BHS paribhoga-.

parivelak (n.) ‘Cyperus rotundus Linn.’ (a medical ingredient)
[parivelak, -, -//] (W passim). ∎From BHS paripela(ka)-.

pariṣkār* (n.) ‘equipment, utensils, personal belongings’
[//pariṣkār(ä)nta, -, -] (374f). ∎From BHS pariṣkāra-.

parihāni (n.) ‘decrease, loss, deficiency’
(177b7). ∎From BHS parihāna-.

parihār (n.) ‘guardianship, watchful care’
[parihār, -, -//] käṣṣī weṣṣäṃ mantanta aknātsaññentse parihār nesäṃ ‘the teacher speaks: never is [there] guardianship of ignorance’ (575b5/6). ∎From BHS parihāra-.

paruwa (n.[pl.]) ‘feathers’
[//paruwa, -, paruwa] sn[ai] parwā lestaimeṃ tsāṅkaṃ ‘without feathers he will rise from the nest’ (282b1), skrenantse paruwa mlutāṣällona ‘a dove's feathers [are] to be plucked’ (W-32b3). ∎TchB paruwa reflects a PTch *pärwā, (as if) from PIE *p(e)rweha (nt. plural). The semantically closest cognate is OCS pero ‘feather’ which comes (as if) from PIE *perom (nt.). Both are derivatives of the widespread PIE *per- ‘move (tr./intr.); fly (intr.)’ [: OCS perǫ ‘fly,’ Sanskrit pipárti ‘brings,’ Greek peráō ‘pierce,’ Latin portō ‘bring,’ Gothic faran ‘travel,’ etc. (P:816-7; MA:646)] (Bailey, 1967:198, VW:347). See also prere and prāri.

parkāsaṃ* (n.) ‘explanation, illumination’
[-, -, parkāsaṃ//] lyuwaṣ parkāsaṃ walo śtwāra kälymintsa ‘and the king sent the explanation in four directions’ (21b2). ∎From BHS prakāśana-.

parki (n.) ‘something that (a)rises,’ hence ‘advantage’ (?)
[parki, -, parki (see kaum-parki)//] isälyänt se ṣṣertwentsā cowai käntwa tärkänaṃ ma cpi nesäṃ pärki [or märki?] su wäṣṣe weṣṣäṃ [o]nolmeṃ ‘at the urging of envy he steals the tongue; he has no advantage [?]; he lies to creatures’ (255b3/4). ‣Otherwise attested only in the compound kaum-parki, q.v. ∎A derivative of pärk-2, q.v.

parkait* (n.) ‘?’
[-, -, parkait//] /// parkait [lege: parkain?] yāmtträ atiṣṭhit yamäṣṣälle (336al).

partāktaññe* (adj.) ‘prtng to a camel’
[m: -, -, partāktaññe//] kete āñme tākaṃ tweri ruwyenträ partāktaññe pitkesa ṣarne laikanalle ‘whoever has the wish [that] doors might open, [he is] to wash [his] hands with camel spittle’ (M-3b1). ∎This adjective presupposes an underlying noun *partākto ‘camel’ (a semantic identification apparently first made by K. T. Schmidt), the etymology of which is unclear. Isebaert (apud VW, 1989:99) suggests a borrowing from a Middle Iranian *partaxt from an earlier *pari-taxta- ‘qui fait un tour, qui circule’ but the semantic development does not seem compelling. VW himself prefers to see in TchB partākto a borrowing from an unattested TchA *partākt, in PIE terms, a compound of *bhorto- (cf. Greek phórtos ‘ship's freight, cargo’) + *haeǵto- the past participle of *haeǵ- ‘lead.’ The whole would have been *‘transporter of cargo.’ Against such a derivation in the fact that *haeǵto- is not of Proto-Indo-European date. The only Indo-European form that might presuppose *haeǵto- is Latin āctus and that is universally taken to be a Latin innovation and there is no evidence of a similar innovation in Tocharian (the past participle of Tocharian āk- is wawāyau).

parna (a) (adv./postposition); (d) (pre-/postposition) (a) ‘outside’; (b) [N-meṃ parna = ‘beyond, out from’; (c) N-sa parna = ‘aside from’]; (d) ‘except, absent’
(a) rīmeṃ tāu parna mäskīträ ‘he found himself outside of this city’ (48b6), alyek-ypoyṣi brāhmaṇi parna klyenträ ‘foreign brahmans are standing outside’ (81b4);
(b) mā=lyāk tesa parna ytārye nesäṃ ksa tne saṃsārmeṃ laṃtsiś ‘aside from this, there is no other way to emerge from the saṃsāra’ (28a3);
(c) kercīyeṃnmeṃ parna [lateṃ] ‘they went out from the palace’ (85b2), tāu ytarimeṃ parna lantsi ‘to go out beyond this road’ (330a3);
(d) se ṣamāne yaka yaṣisa lānte kercyenne yaṣ parna tu-yknesa ṣärmameṃ pāyti ‘whatever monk goes at night to the king's palace absent sufficient cause, pāyti’ (H-149.X.3b3 [Couvreur, 1954b:48]), se ṣamāne plākisa aśiyana[mpa o]lyine ṣamäṃ ... parna totte kat[ka]lñesa pāyti ‘[if] any monk sits in a boat by agreement with nuns, except for crossing over [to the other side], pāyti’ (PK-AS-18B-b4/5 [Pinault, 1984b:377]). -- pärnāññe (a) (adj.) ‘external’; (b) (n.) ‘one outside, heretic’: pärnāññana wäntarwaṃts ‘by external things’ (K-8a6), mā tirthets pärnāññets ‘not by the tīrthas [nor] by the heretics’ (29b4). ∎TchA pärne and B parna reflect PTch *päränā-i from an earlier *pärärā-, exactly matching in stem formation Proto-Germanic *ferera/ō seen in Gothic fairra, Old Norse fjarri, OHG ferro, Old English feor(r). Both Germanic and Tocharian reflect a (late) PIE *perero- ‘beyond, far.’ Tocharian shows dissimilation of the the *r...r sequence (cf. P:810ff. for the widespread *per-). This etymology goes back in nuce to Meillet (in Hoernle, 1916:381). VW (364) would prefer to derive the Tocharian -rn- directly from PIE and compares Gothic fairneis ‘old’ and Lithuanian pérnai ‘last year’ but both the semantics and phonology are against such an assumption. The Baltic and Germanic words appear to be the reflexes of old compounds *per-h1en-, where *h1en- is ‘year’ (just as in Sanskrit párut which represents *per + w(e)t-), and are thus semantically quite divergent. In any case an original PIE *-rn- appears to give Toc arian -rr- (as *-ln- gives -ll-), witness the present tense formation of skärrā- ‘scold, threaten’ from earlier *skär-nā-. TchB parra ‘id.’ reflects either the undissimilated version of parna or, much more likely, the assimilation of secondary -rn- to -rr- by the persistence of the some phonetic tendency that assimilated original *-rn- to -rr-. See also parra.

paryāṃ* (n.) ‘circuit’
[-, -, paryāṃ//] omte leṃ paryāṃ yamasträ tu[ne mä]ske[trä] ‘there he makes a cell and circuit; therein is he found’ (559a2). ∎From BHS paryāṇa-.

paryari* (n.) ‘wonder, miracle’
[-, -, paryari//-, partyaritaṃts, paryarinta] yātalñeṣṣe paryarīsa = BHS ṛddhiprātihāryeṇa (527b2). -- paryariṣṣe* ‘prtng to a wonder, miracle’ (296a9=297.1a3). ∎From some Prakrit equivalent (*pāḍihārya-, cf. Pali pāṭhāriya- [Isebaert, 1979:176]) of BHS prātihārya-.

parra (adv.) ‘outside’
se ṣamāne saṅkantse pelaiykneṣṣe wäntare wätkau tākaṃ amplākätte parra tseṅketär pāyti ‘[if] a monk being commanded in something of the law, rises without permission and [goes] outside, pāyti’ (H-149.X.3a4/b1 [Couvreur, 1978:48]), te parra tārka yatsi auṣap mā tärkanat ‘let [all] go through; more do not allow!’ (LP-5a4/5). ∎A variant of parna.

parre (n.) ‘chameleon’ (?)
[parre, -, -//] (H-149.19a5).

parlyāṅk(a) (n.) ‘in a squatting position, cross-legged’
/// parlyāṅ[k]a /// (583a4), [waś]īrsa prakre no parlyāṅk śpālmeṃ (AMB-a2). ∎From BHS paryanka-.

parwa See paruwa.

parwe (a) (adv.); (b) (n.) (a) ‘earlier’; (b) ‘first’
(a) skwassoñc pärwe tatākarmeṃ skwassoñc postäṃ mäskenträ ‘[those who] were fortunate earlier are fortunate later’ (K-5a5);
(b) parwe kṣuṃtsa ‘in the first [year] of the reign’ (Cp. 32.13 [Pinault 1987:81]. ∎TchA pärwat ‘first’ (with -t after the other ordinal numbers) and B parwe reflect PTch *pärwe ‘earlier, first’ from PIE *pṛhxwo- [: Sanskrit pūrva-, Avestan paurva-, OCS prъvъ, Albanian parë, all ‘first’ and all from *pṛhxwo-, and Old English forwost/forwest with an extension much like we see in TchA (P:815; MA:399)] (Meillet, 1911-12:285, VW:366). TchB has innovated in assigning the meaning ‘first’ normally to the derivative pärweṣṣe. Only in the example give above is parwe found with its older meaning of ‘first.’ See also pärweṣṣe, pärwetstse, and yparwe.

parṣki* (n.) ‘?’
[-, -, parṣki//] /// cpi mameñat parṣki lkāskeṃ pärnāmeṃ ka (282b7). ∎One might suspect a relationship to pärsk- ‘fear’ (i.e. *‘fearsomeness’?).

parso* (n.) ‘letter’
[-, -, parso//-, -, pärsonta ~ pärsanta] kuse parso watkäṣṣäṃ pai[katsi] ‘whoever orders a letter to be written’ (65a3), parso lywāwa-ś plāś aṣkār mā lywāsta ‘I sent a letter to thee [but] thou didst not send [an answer] back’ (492a3/4). ‣The alternation in the plural of pärsonta and pärsanta is like that of tränkonta ~ tränkanta, the plural of tranko ‘sin,’ q.v. ∎TchA pärs and B parso reflect a PTch *pärso, presumably a borrowing from Middle Iranian *parsa- ‘send’ (cf. the Iranian loanword in Armenian parsem ‘send out’) rather than with VW (1962b:343-6, 1976:365) a derivative of pärs- ‘sprinkle,’ q.v.

pala See pale.

palāśäṣṣe* (adj.) ‘prtng to the Butea frondosa Koen. ex Roxb.’ [= Butea monosperma (Lam.) Kuntze]
[m: -, -, palāśäṣṣe//] palāśäṣṣe piltasa = BHS palāśapatreṇa (308b5). ∎From BHS palāśa-.

palāṣṣe* (adj.) ‘prtng to Pavonia odorata Willd.’ (or Aegle marmelos Corr.)
[f: palāṣṣa, -, -//] (500a8). ‣For a discussion of the semantic possibilities, see s.v. enmetre. ∎An adjective derived from an unattested *pāla, itself borrowed from BHS bālā-. For the identification, see Maue, 1990.

pali* (n.) ‘± cord’
[-, -, pali//] (542a4; see discussion of this passage and its corrections, in the latter of which we find palīsa, s.v. oppīloṃ). ∎If the meaning is correct, we may have a putative PIE *piluh1en (nt.), a derivative of a word for ‘hair’ (more s.v. oppīloṃ). Hilmarsson (1991:140-143) comes to very different conclusions for this passage and the meanings of the words therein. He takes pali to mean ‘± cover’ and to be related to PIE *pel- ‘fold.’ More s.v. oppīloṃ.

pale* (n.) the designation of some household official or servant (so Sieg and Siegling, 1953:322)?
[-, -, - (voc. pala)//] tumeṃ Purohite p[r]e[kṣa]n-ne [p]o[ks]e-[ñ] pala ente nai ñake mäñc[uṣke] /// ‘then P. asks him: tell me, pala, if now the prince ...’ (520b8). ∎Etymology unknown.

palauna (n.[pl.]) ‘praise’
[//palauna, -, palauna] snai keś aksaścer wnolments āyorntse palauna ‘you announce to numberless beings the praise of giving’ (23b5), paleun[a] (248b1). -- palaunaṣṣe* ‘prtng to praise’ (PK-NS-414a4 [Couvreur, 1966: 170]). ∎TchA paloṃ and B palauna suggest a PTch *peleunā, a nomen actionis from päl-, q.v. In TchB *peleunā has been rebuilt to pāleunā on the basis of the subjunctive stem pālā- (itself of course *pelā- historically).

palte (n.) ‘?’ (a medical ingredient)
[palte, -, -//] (499b4).

palsko (n.[m.sg.]) ‘mind, spirit; thought’
[palsko, pälskontse, palsko//pälskonta, pälskontaṃts, pälskonta] pkrāsta sklok ñi tsäṅkoṣ palsko[ne] ‘cut off the doubt [that has] arisen in my spirit!’ (2b5), pūwar salpäṃ palskone pälketär-ne po kektseñe antāpce ramt ‘fire glows in [his] spirit; his whole body burns like a firebrand’ (8a5), pälskontse = BHS darśanasya (27b6), palsko salpäṃ ekaṣṣe = Pali cakkhuviññā ṇaṃ ādittaṃ (108b10), śle pälsko pälycä-pälyc ra weru ramt ‘with a thought as fleeting as a bubble’ (295a6), wa[ṣa]mñ[eṣṣ]epi pälsko[nts]e = BHS vayasyacittasya (307a6), [pa]lskone = BHS manasi (527a3), palsko namṣäṃ = BHS antarnāmayati (537a4), [wā]ltsoy pälsko = BHS matheta cittam (H-149-ADD.85b5 [Thomas, 1974:87] = U-22). -- astre-pälsko ‘with pure mind’ [= BHS śubhacittaḥ (12b8)];
kakraupau-palsko ‘with concentrated attention’ [= BHS samāhitaḥ (29a3)];
pälskotstse ‘± (those who are) spiritual’ [= BHS vijñāna- (157a4)], akraupatte pälskoci = BHS asamāhitā (537a5);
palskoṣṣe ‘prtng to thought, mind, or spirit; spiritual’: pälskoṣṣe palskone = BHS manovijñāna (177b5);
palskossu ‘± thoughtful’: palskossu śaumo yāmi speltke po āñmntsa ‘may the thoughtful man strive with all his soul’ (K-8a4);
palsko-ṣärpalñe ‘mind-reading’ (108b7);
palsko-ṣärpalñeṣṣe ‘prtng to mind-reading’ (108b4). ∎TchA pältsäk and B palsko reflect PTch *pälsko, nomen actionis to pälsk-, q.v. See also ompalsko.

palyiye-yok* (adj.) ‘?’
[m: //paliye-yokäṃ -, -] kwri āñme tākaṃ-ne śāmña kwrāṣe weñi ... maṇḍālne palyiye-yokn=ewenta taṣalona (M-3b5/6).

Pawaśke (n.) ‘Pawaśke’ (PN in monastic records)
[Pawaśke, -, -//] (491a-III-1).

paṣkārro* (n.) an oil-bearing fruit? (‘linseed’?)
[-, -, paṣkārro//] [wsāre nek]cy[e]ne cwi miye paṣkarro po swāsa cew ostne ‘they gave him at night miye and paṣkārro’ (42b7). -- paṣkarroṣṣe: paṣkarroṣṣe ṣalywe (Otani-1.5 [Sieg, Siegling, 1949:63]).

paścimike* (n.) ‘± low, vulgar person’ (?)
[//-, -, paścimikeṃ] (598a4, 598a5). ∎If a derivative of BHS paścima- ‘low, mean, vulgar.’

Paśyavārg* (n.) ‘Paśyavarga’ (chapter of the Udānavarga)
[-, -, Paśyavārg//] (S-6b1).

passoñ* (n.[pl.]) ‘muscles’
[//-, -, passoṃ] mant astāṣṣi meski tne ṣñor-passontsa śeśśamoṣ ‘thus [are] bound the joints of bone by sinews and muscles’ (5b1/2). ∎The closest relative of passoñ (singular *pāssi?) is Tocharian *pusäk ‘muscle, tendon’ (plural puskāñ, acc. puskās). The A form reflects a putative PIE *pesu-keha- where the vowel of the initial syllable (PTch *-ä-) has been rounded by the following -u- and the preceding p- and the original *-u- subsequently becoming -ä- regularly. In TchB we see a vṛddhied derivative, *pōsu-h1n-, conflated it would seem with *pōsweha- (to account for the geminate -s-). Outside of Tocharian we have relatives in Germanic, e.g. OHG faso, fasa ‘fibre, fringe, seam,’ Old English fäs ‘fringe,’ etc. (P:823). Cf. VW:347, with differing details. See also pāss-.

patsa*1 (n.) ‘± bottom’
[-, -, patsa//] snai-ptsa kätkre ra tparṣkemeṃ tparṣke ‘the bottomless deep [is] like the shallowest shallow [for thee]’ (Pe-2b4). ∎TchA päts and B patsa reflect PTch *pätsā, possibly from PIE *pédeha, a collective corresponding to the more usual *pédom ‘bottom of the foot, footprint’ seen in Greek pédon ‘bottom, bottom of the foot,’ Armenian het ‘footprint,’ Sanskrit padá- ‘step,’ Avestan paδa- ‘trace, track,’ Umbrian peřum ‘bottom,’ Old Norse fet ‘step’ (P:791-792; MA:595). See also paiyye.

patsa*2 (nm.) ‘(plant) stigma, pollen’
[//ptsāñ, -, patsaṃ] kurkamäṣṣi ptsāñä ‘saffron stigmas’ (P-2a3), malkwer patsaṃ uppāläṣṣana witskaṃmpa kärkoṣ śātrempa mā śwālle ‘[one is] not to eat milk, pollen, with lotus roots, or with sprouted grain’ (ST-a4). ∎Etymology unclear. Perhaps a derivative (*petyeha-) of *pet- ‘extend; fly.’ See Cf. pittsau.

patstsāṅk* (n.) ‘window’
[-, -, patstsāṅk//] śale amokäcci ṣameṃ Śimprayentse patsāṅkäś skakanma laṃsseṃträ ‘likewise artisans are here [lit: sit]; they are working [on] the balconies to Ś.'s window’ (TEB- 74-3). -- patstsāṅkäṣṣe* ‘prtng to a window’: patstsāṅkäṣṣai swāñcaine lkālle ‘[it is] to be seen in the ray from the window’ (326b5). ∎TchA pātsaṅk and B patstāṅk reflect PTch *pātstsāṅk that is probably with Isebaert (1979) from a Middle Persian *patihāng (< *pati-hānaka- < *pati-frānaka-; cf. the Armenian borrowing from the same Middle Iranian source, patuhan ‘window’). Much less likely is VW's suggestion (1966a:440-1, 1976:354-5) that we have here the inherited reflexes of a PIE *bhehati-h1ōnḱ- ‘ce que prend, saisit la lumière.’

pāṃce the designation of some country?
/// yneśi yene pāṃce ypoyne wī käṣṣī[nta] /// (428b7).

pāṃsukūl* (n.) ‘clothing of rags’
[-, -, pāṃsukūl//] pāṃsukūl-wastsi ‘clothes of rags’ (19a8). ∎From BHS pāṃsukūla-.

pāṃsukulike* (adj.) ‘wearing rags’
[m: //-, -, pāṃsukulikeṃ] (560a4). ∎From BHS pāṃsukūlika-.

pākaśāsanäṣṣe* (adj.) ‘prtng to Indra’
[m: -, -, pākaśāsanäṣṣe//] [pāka]śāsanäṣṣe wimāṃ sākäṣṣeñcaṃ ‘surpassing Indra's palace’ (361a5). ∎An adjective presupposing an underlying noun *pākaśāsaṃ ‘Indra’ from BHS pākaśāsana-, an epithet of Indra (lit: ‘instructor of the ignorant’).

pāke (nnt.) ‘part, portion, share’ [pāke yām- (+ acc.) ‘participate in, take part in’]
[pāke, pakentse, pāke/pākeñc, -, -/pakenta, -, pakenta] Śrāvastine pāk=auntsante tu yāmtsi ‘in Ś. they began to participate in it’ (16b3), kektseñe kauc pāke ‘the upper part [of] the body’ (73a6), śtwara pakenta = BHS caturbhāga (148a2), preściyantso täryāntso pāke yamalyñe nesäṃ = BHS kālatrayavibhāgo sti (251b5), ñu ñu pakenta tsarästär ‘it is to be separated [into] portions, nine by nine’ (591a3), kuñcītäṣṣe ṣalype ṣeme pāke malkwersa päkṣalle ‘sesame oil [is] to be cooked with an equal portion of milk’ (W-34a4). -- pakeṣṣe ‘prtng to part or portion’ (151b1);
pakeññe ‘± id.’: (325b4). ∎TchA pāk and B pāke reflect PTch *pāke, probably a borrowing from Middle Iranian, cf. Avestan bāga- ‘part, lot’ (VW, 1941:87, 1976:636). In theory it could be an inherited cognate of the Iranian (cf. also Sanskrit bhāgá- ‘portion, part, lot’) but the Indo-Iranian words presuppose a thematic noun and if a PIE *bhehago- had been inherited directly by Tocharian, we would expect a nominative plural *pāki rather than pakenta with the -nta so characteristic of loanwords (P:107; MA:161, 211).

pākri ([indeclinable] adj.) ‘clear, obvious’ (pākri nes- ~ mäsk- ‘be apparent, clear, obvious; appear’)
[a]k[alṣä]lyi ṅke pākri tāk[aṃ] ‘[if] then the pupils should appear’ (27b1), /// pākri tākāre-ñ ñäkcyana ramt ‘they appeared to me as if divine’ (91b1), aiśamñeṣṣa läktsauña pakri tako[y-ñ] ‘may the light of wisdom be clear to me!’ (241b6), [in Manichean script] p’gryy t’gvvy [= pākri tākoy] (Winter/Gabain:13). -- pākri-nesalyñe ‘obviousness’: [lä]klen-taṃts pākri-ne[sa]lyñe ‘the obviousness of sufferings’ (159b5);
pākri-yām- ‘make obvious, make public, proclaim’: se pañäktentse raddhi [] ñake nai yes pākr[i] pyāmtsat ‘this [is] the Buddha's wonder; now proclaim it!’ (H-149-ADD.134b3 [Thomas, 1979:40]), tek yäknesa śpālmeṃ ñiś yamim pākri oktatsai klyomñai ytāri ‘by this excellent way may I publicize the noble, eightfold way!’ (S-4a4/5);
pākri-yāmor ‘publication, proclamation’: pākri-yāmorsa wlāwalñesa tumeṃ ṣpä eṃṣketse witskai wikṣälñe tuntse weskau ‘through publication and control thereof [scil. of the sin], I speak of its remission, even to the root’ (K-3b2);
pakriṣṣe* ‘± obvious, manifest’ (?): pakriṣṣai lāṃtsa (Otani 3.1). ∎TchA pākär ‘id.’ and B pākri reflect PTch *pākre and pākri respectively (cf. B leki and leke). Possibly in both cases we have old accusative singular nouns used adverbially. For pākri one might also think of a dative or locative singular in *-oi or *-ōi. For further discussion, see pākre. See also pakartse and apākärtse.

pākre (adv.) ‘± in the open’ (?)
oṣle pākre klainämpa kca treṅsate ‘oṣle and pākre he loads himself down with some woman or other’ (69a2). ‣Not as usually given does this word mean ‘in the morning’ or the like. Hilmarsson (1991:121-123) is surely correct in assuming something like ‘in the open.’ One should note the related words apākärtse ‘manifest, apparent,’ apākśai ‘with genitals exposed,’ and pākri ‘clear, manifest.’ ∎Etymology unclear in certain respects. If, with VW (1947 [Revue des Etudes Indo-Européenes a4:294-5],a 1976:350) and others we take Vedic pajrá- to mean ‘± brilliant,’ then we would have a phonologically, morphologically, and semantically very nearly perfect equation with TchB pākre (< PIE *paǵró-; cf. also A pākär ‘obviously’ < PTch *pākre). If, however, with M-W and most others, we take pajrá- to be ‘firm, solid, strong’ (and related to Greek pēgnumi ‘stick, fix in; make solid, firm;’ cf. also Sanskrit pajraha- ‘± destroying the membrum virile’) and, if we can assume a semantic development ‘firm’ > ‘clear, open,’ then we have the possibility of a different Sanskrit-Tocharian equation (Mayrhofer, 1963:186, Hilmarsson, 1991:121-123). See also pākri, pakartse, and apākärtse.

pākṣ* (n.) ‘half a lunar month’
[-, pakṣantse, pākṣ//] erkeṃt pākṣne meñe ra ‘as the moon in the second [lit: ‘dark’] half of the lunar month’ (H-149.321b5 [Thomas, 1968b:209]). ∎From BHS pakṣa-.

pācer (n.) ‘father’
[pācer, pātri, pātär (voc. pācer)/pacere, -, -/pātärñ ~ pācera, pātärnts ~ paceraṃts, pātäräṃ] mā s[o]y ket rā mā pācer ‘[there is] not a son to whom [there is] no father’ (139a2), cī saim yāmoṣ ... pātär mātär rīntsāmte pest ‘having taken refuge in thee, we have renounced father and mother’ (273a5), ///[o]rotse-pacere nesteñy antpī ktsaitī eś-lmoṣä /// ‘the grandparents [or grandfathers] are both old and blind’ (unpubl. Berlin fragm. [K. T. Schmidt, 1987:288]). -- pātär-mātärṣṣe ‘prtng to father and mother’ (266a2) ∎TchA pācar and B pācer freflect PTch *pācēr from PIE *phatēr [: Sanskrit pitár-, Avestan pitar-, Greek patēr, Armenian hayr, Latin pater, Gothic fadar, all ‘father’ (P:829; MA:195)] (Sieg/Siegling, 1908:927, VW:351). The Tocharian nominative singular reflects *phatēr exactly, while the accusative singular pātär is exactly equatable with Latin patrem, as is the accusative plural pātäräṃ with Latin patrēs, (as if) from late PIE *phatrṃ and *phatrṇs respectively. The nominative plural pātärñ is built by analogy on the accusative plural while the nom/acc. plural pācera is analogically built on the nom. sg. The PIE genitive singular *phatrós (cf. Greek patrós) would have given TchB *pātre (cf. occurring tkātre ‘daughter's’) but the -e is replaced, as in all kin-terms except tkātre, by -i possibly originally from the i-stems. See also patarye.

pāt (n.) ‘Cissampelos pareira Linn.’ (a medical ingredient)
[pāt, -, -//-, -, pātänta] (330b1, P-3a2). ∎From BHS pāṭha-.

pātk- See pätk-.

pātro (nf.) ‘alms-bowl, begging-bowl’
[pātro, -, pātrai//-, -, patraiṃ] śśakauntsa ṣamāneṃtse olyapotsa [sic] pātro eṅka[lya] ‘for seven days at most [is] a begging-bowl to be grasped by a monk’ (337b5), tsoṅkaik pātrai wastsi kamāte Śrāvastine piṃtwat yopsa ‘at dawn he gathered up [his] begging-bowl and clothes and entered Ś. to beg’ (H-149.X.4a2 [Couvreur, 1954b:43]). ∎From BHS pātra-.

pādtärä (n.) ‘?’ (a medical ingredient)
[pādtärä, -, -//] (W-41b3).

pānto (nm.) ‘support, aid’
[pānto, -, pāntai ~ pānto (voc. pānto)//pantāñ, -, pantaiṃ] [pelaikn]e pānto eṅtsi su ṣek preke ‘[it is] always the time to grasp the law and support’ (281b5), pāntai källoym ‘may I achieve help!’ (S-8a5). ∎TchB pānto (A pānto is a borrowing from B) is probably (as if) from a PIE *bhondheha-n- or *bhondheha-h1en- (whether the stem in B is -ān- or -ain- is not clear) and derivative of *bhendh- ‘bind’ [: Sanskrit badhnāti/bandhati ‘binds,’ Avestan bandayaiti ‘id.,’ Latin of-fendō ‘strike against; offend,’ Gothic bindan ‘bind,’ and other, mainly nominal cognates, in Greek, Celtic, and Baltic (P:127; MA:64)] (VW, 1965:502, 1976:352, with differing details). The closest morphological analog to the Tocharian word is Lithuanian bandà ‘band of cattle’ (< *bhondheha-), while the semantic development is to a certain degree paralleled by Sanskrit bándhu- (m.) ‘relation, connection; relative, associate, companion’ or Lithuanian beñdras ‘companion.’ As an alternative, Hilmarsson (1986:223) suggests that we might have an individualizing derivative in (PIE) *-ōn- from a present participle of *peh2- ‘protect, preserve,’ thus *peh2-nt-ōn- (cf. pāsk-).

Pāpavārg* (n.) ‘Pāpavarga’ (a chapter of the Udānavarga)
[-, -, Pāpavārg//] (S-6b3).

pāyti (n.) ‘the pātayanika-sin’
[pāyti, -, pāyti//pāytinta, -, -] pāyti pyutkäṣṣäṃ ‘he commits the pātayantika-sin’ (329a4), se ṣamāne ṣañ ṣarsa keṃ rapanaṃ rāpatsi wat watkäṣṣäṃ pāyti ‘whatever monk digs the ground with his own hand or orders [another] to dig,’ pāyti (H-149.X.3a2 [Couvreur, 1954b:47]). ∎Presumably a borrowing from some Prakrit form of pātayanika-.

pāramit* (n.[m.sg.]) ‘supremacy, mastery’
[-, -, pāramit//-, -, pāramitänta] pāramitne āyorṣṣe mā no kulā-ñ palsko ‘my spirit did not decline, however, in the mastery of giving’ (78a1). -- pārāmitṣṣe ‘prtng to supremacy, mastery’ (288a1) ∎From BHS pāramitā-.

pāre (n.[m.sg.]) ‘± dome’ (??)
[pāre, -, -//] āśce sonopälya keryiṣe pāre ra matsi mäsketär ‘the head [is] to be smeared; the hair becomes like the palace's pāre’ (W-33b3). ‣Is there some relationship with TchA pāreṃ ‘rock, stone’?

pārivelak See parivelak.

pārnna See parna.

pāl- See päl-.

pāliña (adj.?) ‘?’
(W-26a2).

pāli* (n.) ‘line’
[-, -, pāli//] eplyuwai yasarne śatkaroṃ pāline taṣallona ‘swimming in blood the leeches [are] to be placed in a line’ (M-3a4). ∎From BHS pāli-.

pāwe (n.[m.sg.]) ‘powder’
[pāwe, -, pāwe//] paścane kātso po kektseñä arkwi pāwe yamaṣṣäṃ ‘the breasts, the stomach, the whole body the powder makes white’ (W-30a5). ∎Presumably with VW (1977) and, more fully, Isebaert (1983) we should see in this TchB word a derivative of PIE *peuha- ‘purify’ (< *‘crush, mill, sieve’) [: Sanskrit punāti] ‘purifies,’ pūtá- ‘pure,’ Avestan pūitika- ‘serving to purify,’ Latin pūrus ‘pure,’ OHG fowen ‘sieve, purify grain;’ the earlier meaning is preserved in Old English āfȳran ‘emasculate,’ Lithuanian pjáuju (< *peuhaye/o-) ‘cut, harvest,’ Latin paviō ‘strike, stamp,’ Greek paíō ‘strike,’ if the latter two belong here (P:827)]. A semantic development of ‘crush, sieve’ > ‘purify’ is also probably to be seen in Gothic hrains ‘pure’ (Isebaert, ibid.). TchB pāwe then would represent a vṛddhied *pōwhao- (so VW).

-pāṣṣe* (n.) ‘behavior’ (only in the compound: śīl-paṣṣe ‘one who behaves morally’)
[-, -, pāṣṣe//] śīl-paṣesa ynūcantse sak ‘the good fortune of [one] going with moral behavior’ (A-1a1). ∎A derivative of pāsk-. -Paṣe also exists in TchA where it is presumably a borrowing from B.

pās- (vi.) ‘± whisper’ (?)
Ko. V /pāsā-/ [A -, -, pāsaṃ//] kattāke klautsaine pāsaṃ ‘[if] the house-holder whispers in the ear’ (328b4). ∎Etymology unclear. VW (353) opts for a connection PIE *pes- [: OCS pachati ‘ventilāre, agitāre,’ Russian pachnutь ‘blow,’ Old Norse fǫnn ‘snowbank,’ etc. (P:823-4)] though whether, with VW, TchA päs- ‘pour (out)’ belongs here is doubtful. It would also seem possible that in TchB pās- (since the only attested form is a 3rd. sg. Class V [ablauting?] subj., the root is quite possibly *päs-) we have a reflex of PIE *bhes- ‘blow’ [: Sanskrit bábhasti ‘blows,’ Greek psúkhō ‘cool off’ (tr.) (originally ‘cool off by blowing’) (MA:72)]. See also possibly pisäl.

pāsk- (vt.) ‘guard, protect; practice [moral behavior]’ [papāṣṣorñe pāsk- ‘practice moral behavior’]
Ps. II /pāsk'ä/e-/ [MP // paskemttär, -, paskentär; MPImpf. // -, -, paṣṣīyentär; APart. paṣṣeñca; paṣṣalle]; Ko. II (= Ps.) [A // pāskem, -, -; MP -, -, pāṣtär//; AOpt. -, pāṣṣit, -//; MPOpt. paṣṣīmar, -, paṣṣītär// Inf. pāṣtsi ~ pāssi]; Ipv. I /pāṣṣā-/ [MPPl. pāṣṣat]; Pt. Ib /pāṣṣā-/ [MP -, paṣṣātai, -//]; PP /pāpāṣṣu-/ [ṣä]ñ śaul rīnäskenträ pest paskentr allyek ñyätsemeṃ ‘they renounce their own live[s] and guard another from danger’ (133b3); pāskem [m]añyeṃ ‘we will guard [our] servants’ (574a4), śaultsa auṣap paṣṣīmar śīlaṣṣana sälyaino ‘throughout life may I practice the lines of moral behavior’ (S-3a3), paṣṣīträ = BHS rakṣed (U-23b4); [nak]anma palskalñentaṃts yolaina toṃmeṃ pāṣṣat ‘guard from them the evil reproaches of thoughts!’ (8b5), yaitkor po āñmtsa pāṣṣat ‘keep the commandment with all [your] soul[s]!’ (95a4), pälsko pāṣṣāt = BHS cittam rakṣeta (U-24b5); śaul r=anaiśai paṣṣatai śiläṣṣ[a]na sälyai[no] ‘for [thy whole] life thou hast practiced moral behaviors’ (241a6); anaiśai kwri pa[pāṣ-ṣ]oṣ walke klyentär k[o]kalyi ‘if carefully protected, the wagons stand for a long time’ (5b2). -- papāṣṣormeṃ;
paṣṣalñe ‘protection’ (127a1);
paṣṣalñeṣṣe ‘prtng to protection’: paṣṣalñeṣṣe ime ∎TchA pās- and B pāsk- reflect PTch *pāsk- from PIE *peh2-sḱe/o- [: Latin pāscō ‘feed, lead to pasture; nourish,’ OCS pasti ‘protect, guard’ (< *peh2sḱe/o-, Hittite pahs- ‘protect’ (cf. P:787; MA:198)] (Petersen, 1933:27, VW:353). Much less likely is Normier's reconstruction (1980:254) *peh3s- and a relationship only with Hittite pahs-. See also -pāṣṣe, papāṣṣorñe and apāṣṣätte.

pāss- (vt.) ‘rip off, tear out [flesh, etc.]’
Pt. Ib /pāssā-/ [A // -, -, passāre; MP passāmai, -, -] [kektse]nne ewe passāre-ne śāmane ‘they tore off his inner skin in the body, [while] living’ (235a3), [ñi]ś passāmai ṣañ larenṃ | aswāre ka śauwa-me ‘I flayed my loved ones and let them be killed untenderly’ (H-ADD.149.88b7 [Hilmarsson, 1991:128]). ∎Etymology uncertain. Possibly we have here the reflex of a PTch denominative with prefix, *wä-pāsw-ā- ‘deflesh,’ a derivative of *pāswā- ‘muscle’ (see passoñ). Also possible is VW's suggestion (1962b:343, 1976:353) of a relationship with Greek spáō ‘flay’ where both the Tocharian would reflect PIE *(s)pehas- + wht common élargissement *-w- and the Greek would reflect *(s)phas-. See also possibly passoñ.

päk-1 (vi./vt.) [Middle] ‘become ready for eating: i.e., cook, boil, ripen’ (intr.); [Act.] ‘make ready for eating: i.e., cook, boil, ripen’ (tr.)
Ps. VIII /päks'ä/e-/ [A -, -, pakṣäṃ// -, -, pakseṃ; AImpf. // -, -, päkṣiyeṃ; MP -, -, pakṣtär//; MPPart. päksemane; Ger. päkṣalle (päkṣalleṣṣe ‘prtng to cooking’)]; PP /pepäkṣu-/, /päpeku-/ tsirauwñeṣṣe kauṣn āya ompalskoṣṣe mrestīwe pakṣäṃ ysomo ‘it kills the bone of energy and cooks together the marrow of meditation’ (S-4b1), puwar ramt pa[kṣäṃ] = BHS agnim iva dahati (U-13b7), saṃtkinaṃś [lege: -añc] ka[ṣā]ynta pakseṃ ‘the doctors cook the decoctions’ (324a5), oko pakṣträ ‘the fruit ripens’ (200b3), pakṣtär-ne = BHS vipacyate (K-2b3), [pä]ksemane = BHS pacyamānaḥ (U-22b6), ṣalype malkwersa kālkä päkṣalle ‘the salve [is] to be cooked with milk [to] a paste’ (497b3), päkṣalle = BHS siddha- (Y-2a6), päkṣalleṣṣe nraiṣṣeṃts lakle ‘the cooking [i.e. roasting] suffering of hells’ (150a6); pepakṣu = BHS kvathita- (Y-2a1), pepakṣuwa ‘bubbles given off by a boiling liquid’ [= BHS kvātha-] (Y-2b4); [kuśa]lamūlnta papekwa (409b3). -- pepakṣormeṃ: motäṣṣe war tanāṣṣe war śaṣkäs traunta te eṣe pepakṣormeṃ ‘alcohol water and grain water, 16 trau; having boiled it together’ (W-40a5);
pkelñe ‘ripening, cooking; digestion; curing; requital, recompense’: antsets pkelñe = BHS skandhaparipāka (182a4), pkel[ñ]e = BHS vipākaṃ (544a3), antsentso pkelñe = BHS indriyāṇāṃ paripākaḥ (PK-NS-53a4 [Pinault, 1988:100]), pilentse pkelñe ‘the curing of the wound’ (PK-NS-53b6). ∎AB päk- reflect PTch *päk- from PIE *pekw- ‘cook, ripen’ [: Sanskrit pácati, Avestan pačaiti, Latin coquō, Albanian pjek, OCS pekǫ, Lithuanian kepù (with metathesis), etc., all ‘cook’ (P:798; MA:125)] (Meillet, 1911:145, VW:355).

päk-2 (vt.) ‘intend; want’ [always with an infinitive object]
Ps. Xa /päknāsk'ä/e-/ [MP -, päknāstär, -// -, -, päknāskentär]; Ko. V /päknā-/ [MP -, -, päknātär// -, -, päknāntär]; Pt. Ia /päkā-/ [MP -, -, pkāte//] saim-wasta kā twe ñäś ñke ārtsi päknāstar ‘O refuge, why dost thou intend to forsake me?’ (45a1); kwri no sanaṃ päknāträ ostmeṃ lyutsi ‘if one wants to drive an enemy from the house’ (M-3a8), yolo añmantse kektseñ-reki-palskosa yamtsi päknānträ ‘[if] they intend to evil to me in body, word, or spirit’ (K-11a6); krent yamor mā yāmoṣäṃ ce[n n]o śäccätsī pkate ‘he did not intend to let pass those [who had] not done a good deed’ (133a4). -- päknālñe ‘± intention’: /// [wä]ntarwane päknāñe [sic] (195a2). ∎AB päk- reflect PTch *päk- from PIE *(s)peḱ- ‘see, look at’ [: Sanskrit spáśati/páśyati ‘sees,’ Avestan spasyeiti ‘spies on,’ Greek sképtomai (with metathesis) ‘look about carefully, spy,’ skopéō ‘examine, inspect; consider,’ Latin speciō ‘see,’ OHG spehōn ‘spy’ (P:984; MA:505)] (VW, 1941:89, 1976:355). The semantic shift must have been something on the order *‘look at’ > *‘inspect’ > *‘consider’ > ‘consider [doing].’ See also päknāmo, päkw-, spaktāṃ.

päknāmo (adj.) ‘± intending’
[m: päknāmo, -, -//] (H-147.37a4 [K]). ∎A derivative, based in the subjunctive stem, of päk-2, q.v. TchA päknāmo ‘id.’ is a borrowing from B.

päkw- (vt.) ‘expect, trust’
Ps. I /päkw-/ [MP -, -, pak(u)tär// -, -, pkwantär; Ger. pkwalle]; Ko. I (= Ps.) triketär ramt aknātsa onwaññe śaul paktär ‘the fool is confused and expects life [to be] immortal’ (31b3), neuske aiskeṃ ālyeṅkäts skwäsont pkwänträr [sic] ṣäñ-ā[ñmä] ‘they give oppression to others [while] they expect [to be] fortunate themselves’ (255a1), yolo pkwalle yolaiṃmeṃ ṣek ‘evil [is] always to be expected from evil’ (23b8). -- päkwalñe ‘confidence, trust, expectation’: śaulne pkwälñe ritsi [pre]ke ‘[it is] the time to renounce trust in life’ (281al), ñake ciśiś [sic] päkwalñe a weskem ‘we speak to thee in trust’ (TEB-74-5). ∎TchA puk- and B päkw- reflect PTch *päkw-, (as if) from PIE *(s)peḱw- (with the verbal élargissement *-w- so commonly seen in Tocharian), a derivative of *(s)peḱ-, the ancestor of päk-2, q.v. For the semantic development we should compare Larin exspectāre (VW:395). See also empakwatte, ompakwättñe, and päk-2.

päccauk See tuk-.

pät- (vt.) ‘± dam, check’ (?)
Ko. I (?) /pät-/ [Inf. patätsi] saṃsarṣepi cke[n]t[s]e [tn]e[k maiy]y[a] yataṃ patätsi ‘he will be able to dam the power of the saṃsāra-river’ (554a3). ‣The orthographic practices of this MS would allow <patätsi> to represent /pātätsi/ as well. ∎Etymology unclear. If the meaning is substantially correct, one might suppose an etymological connection with either PIE *bhedh- ‘bend, press’ [: Skt bādhate ‘presses, forces, drives away, removes,’ Albanian bindem ‘bend myself’ (P:114)] or *ped- ‘grasp, contain’ [: OHG fazzōn ‘grasp, put into a container,’ Old English fat ‘container,’ Lithuanian pė́das ‘grain-basket’ (P:790)]. See also perhaps pätk-.

pätk- (vi.) ‘be disassociated, separated [from external influences]’
Ko. V /pātkā-/ [AOpt. -, -, pātkoy//] -- papātkarmeṃ: /// papātkarmeṃ yaṃ = BHS viśreṇayitvā carati (TX-4-b3 [Thomas, 1974:91]). ∎Etymology dubious. VW suggests (354) a connection with PIE *pet- ‘fly, fall, throw’ but the semantics are not compelling. No better is Duchesne-Guillemin's suggestion (1941:150) of a connection with PIE *pet- ‘extend (the arm).’ Semantically better it would seem would be a connection with PIE *bhedh- ‘bend, press away’ [: Sanskrit bādhate ‘presses, forces, drives away, removes,’ and pät-]. In any case, as often, the Tocharian verb shows a generalization throughout the paradigm of the originally inchoative suffix *-sḱe/o-. See also patko, pätkārñe, and perhaps pät-.

pätkārñe* (n.) ‘± disassociation’
[-, -, pätkārñe//] māka cmelane su trä.ārñe pätkārñeścä yāmor yamasträ ‘in many lives the deed will be done out of trä ̇ārñe and disassociation’ (42b3). ∎A derivative of pätk-, q.v.

pätt- (vi.) ‘± climb, clamber’
Ps. II/III [MPPart. pättemane] lkātär somp pättemane Sume[rne] ‘she is to be seen climbing on Sumeru’ (PK-13.9b3 [Krause, 1952:159]). -- puttuwermeṃ: oline ette puttuwermeṃ ‘having climbed down into the boat’ (PK-13.9b1 [Krause, 1952:159]). ∎Etymology unknown. The pre-Tocharian form must have been *pätw- (cf. the derivative petwe ‘bank [of a river]’) but further cognates are unknown. See also petwe.

pänn- (vi./vt.) ‘stretch (intr. and tr.), reach for’
Ps. II /päññ'ä/e- ~ peññ'ä/e-/ [A -, -, paññäṃ//; MP -, -, peññatär//]; Ko. V /pānnā- ~ pännā-/ [A -, -, pānnaṃ//; AOpt. // -, -, pannoṃ; Inf. pannatsi; Ger. pännālle]; Pt. Ia /päññā- ~ pännā-/ [A -, -, piñña//; MP -, -, pännāte//]; PP /pänno-/ päññän-m=ecce pälskontā ‘he stretches forth the thoughts to them’ (253b2), te-maṃt mā ṣañ añmä kauc peññaträ ‘thus he does not himself stretch high’ (558b3/4); naitwe kärkkāllene släppoṣ kuttipaśaṃ wat parra pānnaṃ ‘[if] he reaches for the plough-share [?] sunk in the mud or for the body of the plough [?]’ (331a1), tā ka ṣp śāmñai kektseñtsa nraiṣṣi sl[e]mi pannoṃ ñiś eṃṣky āwiśne ‘and by this human body the flames of hell may stretch toward me in Avīci!’ (TEB-64-06); [ymaimeṃ ci]mpyāsta yolyyai onolmeṃ apāyntameṃ kauc panatsi [sic] ‘thou wert able to pull creatures up from the evil way and evil rebirths’ (238a1); [pyā]pyai ... piñña saukeṃ walāneṃ (429a5), po warkṣältsa wäntalyi ite pännāte karṣṣa ‘with all [his] strength he stretched to the full the bow and shot’ (109b6); mäkte ña[re] tne pännowo kos sarkimpa w[o]p[o]trä ‘as the stretched thread as often is woven with the woof’ (3b5). ∎TchA pänw- and B pänn- reflect PTch *pänw- from PIE *(s)pen- ‘pull, spin’ [: Greek pénomai ‘toil, work’ (intr.), ‘get ready, work at’ (tr.), Armenian hanum/henum ‘weave, bring near,’ Lithuanian pinù ‘plait, braid,’ Old English spinnan ‘spin,’ spannan ‘span’ (P:988; MA:571-572)] (VW, 1941:90, 1976:360, with differing details). Morphologically the Tocharian forms most closely match the Germanic ones: Germanic spinnan < *spenwe/o- and spannan < *sponwe/o- while PTch *pänw-yä/e- < *pṇw-ye/o- and peññ- < *ponw-ye/o-. The TchB subjunctive reflects an o-grade present while the preterite shows a mixture of *p(e)nw-ā- and *p(e)nw-yā-). See also pännauca.

pännauca (n.) ‘± stretcher’
[pännauca, -, -//] pännoca (unpubl. Paris fragm. [Couvreur, 1954c:82]). ∎A nomen agentis derived from the subjunctive stem of pänn-, q.v.

päp* ~ pup* (adj.) ‘foul, evil-smelling’
[m: -, -, pap (see compound)// pupañ, -, pupaṃ ~ päpaṃ] [f: -, -, päpiyai//] pupaṃ laksäṃ askwacentse ākesa = BHS pūtimatsyāṃ kuśāgreṇa (308b3), askwaś[i] rano pupaṃñ warskeṃ = BHS kuśāpi pūtikā wānti [sic] (308b4), tai [lege: tāy] päpyai kektseñäntse (515a6). -- päpä-were ‘evil-smelling’ (282a5). ∎Etymology unclear. VW (1941:90, 1976:396) suggests that we have hear a reduplication of the PIE *peu(hx)- ‘foul, stink’ (cf. P:848-9; cf. MA:471). Semantically such a connection is excellent but there are no extra-Tocharian parallels for the form.

pär- (vt.) ‘bear (away), carry (off); take up; wear’
Ps. II /pär'ä/e-/ [A -, -, paräṃ// -, parcer, pareṃ; AImpf. // -, -, priyeṃ; APart. preñca; MPPart. premane; Ger. pralle]; Ko. and Ipv. supplied by 2ās-, q.v.; Pt. Ib /kāmā-/ [MP kamāmai (?), -, kamāte// -, -, kamānte]; PP /kākāmā-/ te pūwar tsakṣäṃ war paräṃ ‘fire burns it and water carries [it off]’ (33a4), āś kenīne paräṃ ‘he bears [his] head on [his] knees’ (370a4), ṣamāni makci naumīyenta pareṃ ‘the monks themselves are wearing jewels’ (337a1); kuce ñiś kāmmai [sic] tesa nauṣ larauwñesa arañcne po tserekwa ‘all deceptions which I carried earlier in my heart out of love therefore’ (271b1), makte sakna kamāte ‘he himself wore rags’ (12b3), [pā]tr[ai] kamāte masa tāwäś ‘he took up [his] alms bowl and went to her’ (25a6), pekweṃcceṃ sū kāmāte pattrainne cpī Utari [sic] ‘he carried these rings in Uttara's alms-bowl’ (133b4). -- kakāmarmeṃ ∎AB pär- reflect PTch *pär- from PIE *bher- ‘bear, carry’ [: Sanskrit bhárati, Avestan baraiti, Armenian berem, Greek phérō, Albanian bie (< *bherō), Latin ferō, Old Irish biru, Gothic bairan, etc. (P:128-132; MA:56)] (Fraenkel, 1932:227, VW:361-2).
AB kāmā- reflect PTch *kemā- (with ā-umlaut) from PIE *gem- ‘grasp (with the hands), press together’ [: Greek génto ‘grasped’ (< *gemto), apógeme = áphelke (Hesychius), gémō ‘I am full,’ gemízō ‘fill,’ Latin gemō ‘sigh’ (< *‘have a full heart’), Latvian gùmstu ‘grip,’ OCS žьmǫ ‘compress,’ etc. (P:368-9; MA:450)] (Meillet in Hoernle, 1916:378, VW:194). See also prentsa, kakāmar.

pärk-1 (vt.) ‘ask, question’
Ps. VIII /preks'ä/e-/ [A preksau, prekṣt, prekṣäṃ// -, -, prekseṃ; AImpf. -, -, prekṣi// -, -, prekṣiyeṃ; MPImpf. -, -, prekṣītär//; MPPart. preksemane; Ger. prekṣalle (adj.) ‘to be questioned,’ (n.) ‘questioning’)]; Ko. I /prek- ~ pärk-/ [A preku, -, prekäṃ// -, -, parkäṃ; AOpt. -, parśit, parśi//; Inf. parktsi; Ger. parkälle]; Ipv. III /pärksā-/ [APl. parksat]; Pt. IIIa /prek(sā)- ~ pärksā-/ [A -, -, preksa// -, -, prekar; MP // -, -, parksante]; PP /pepärku-/ ceyna cāneṃ lau c[ä]rkāwa-ś po preksau-ś m[ā] po śiṅka[t] ‘I released the cānes to thee; [now] I ask thee [for] everything; do not hold anything back!’ (495b1), mälkwer prekseṃ wnolme[n]m[eṃ] ‘they ask milk from beings’ (129a2), [spa]ktanīkeṃ kāka ot prekṣi-[n]e ‘he called the servant and questioned him’ (385a3), prekṣallen[e] wayāre-ne prekṣentaṃ weñāre ‘they led him into the questioning and the judges spoke’ (H-149-ADD.12b1 [Thomas, 1967:26]); preku se sūtär winai abhidhārm aiykemane tākaṃ pāyti (TEB-65-5), ce-ra-tsa prekäṃ-ne po weṣṣäṃ ‘whatever he asks him, he will tell all’ (M-3b6); preksa ṣamāneṃ pudñäkte mäktāu plācsa ṣmīcer yes ‘the Buddha asked the monks: for what speech were you sitting?’ (3a6), ceu prekar ate kampāl yamaṣ sta ‘they asked him: didst thou take away the cloak?’ (337a5), [eka]ñenta āyormeṃ parksante-ne (577a6); ce prāśśäṃ pepärkoṣ ‘having asked this question’ (588a7). -- pepärkormeṃ ∎AB pärk- (usually given as A prak- and B prek-) reflect PTch *pärk- from PIE *preḱ-‘ask’ [: Sanskrit pṛccháti ‘asks,’ Avestan pərərsaiti ‘id.,’ Armenian harcanam ‘id.,’ Latin poscō ‘id.,’ OHG forscōn ‘id.,’ (all ultimately from a PIE present *pṛḱsḱe/o-), Lithuanian peršù, Latin precor ‘ask, request,’ Gothic fraihnan ‘id.,’ Old English frignan ‘id.,’ German fragen ‘id.’ (as if from PIE *prēḱ-), OHG fergōn (probably with an analogical full-grade), OCS prositi ‘ask,’ Lithuanian prašaũ ‘ask, research’ (P:821-2; MA:33)] (Petersen, 1933:15, VW:386). The Tocharian present is (as if) from PIE *prēḱse/o-. See also prekṣenta and prekṣātstse.

pärk-2 (vi.) ‘arise; rise, come up [of celestial bodies]’
Ko. V /pärkā-/ [A -, -, parkaṃ//; MPOpt. -, -, pärkoytär//; Ger. pärkālle]; Ipv. /pärkā-/ [MPSg. parkar]; Pt. Ia /pärkā-/ [A -, pärkāsta, parka//]; PP /pärko-/ tu-yäknesa aurtsana aiśamñenta pärkaṃ-[m]e ‘suchwise broad knowledge will arise to them’ (PK-16.2b6 [Couvreur, 1954c:85]), pūwarne hom yamaṣlya lānte rinale pärkalle mäsketrä (M-3a6); [kauṃ] pärkasta ‘thou hast come up [like] the sun’ (207a1), /// parka meñe wnolmentsa täñ ‘the moon rose over thy creatures’ (214a1); kauc ka kaum [sic] [ṣai] pärkawo [sic] ‘high had the sun risen’ (5b3/4). -- parkormeṃ: kā sū kä[ṣṣ]i [akā]śe parkormeṃ [t]e [o]t weña ‘Why has the teacher, the sky having risen, then said this?’ (178a/45);
pärkālñe ‘rising [of the sun]; origin’: pärkālyñe mä[sk]e[trä] = BHS samudayo bhavati (156a6), poyś[i]ññeṃ kauñäktentso pärkālñe triśim manta ‘may I never miss the rising of the Buddha-suns’ (S-6b6);
parkor ‘rising of the sun’: skakaṃnamaṃ kaunäntse pärkorne wawākauwa piltasā /// ‘from the balconies petals [that had] unfolded at dawn [were strewn]’ (PK-NS-12K-b2 [Winter, 1988:788]). ∎AB pärk- reflect PTch *pärk- from PIE *bherǵh- ‘raise up’ [: Sanskrit bṛṃhati ‘strengthens, raises,’ Hittite parkiya-/park- ‘raise oneself, become tall, grow,’ Armenian (ham)baṙnam ‘raise up,’ and a host of nominal derivatives, e.g. Sanskrit bṛhant- ‘tall, big, strong,’ Avestan bərəzant- ‘id.,’ Old Latin forctus ‘strong,’ OHG berg ‘mountain,’ Armenian berj ‘height,’ Hittite parkus ‘tall,’ Armenian barjr ‘id.,’ Cuneiform Luvian parri/parrai ‘high’; (< *bhṛǵhi-), TchB pärkare ‘long,’ etc. (P:140-141; MA:269)] (VW, 1941:90, 1976:362). See also pärkare, pärkor, -pirko, parki, and pärkāu.

pärkare* (adj.) ‘long’
[m: -, -, pärkareṃ//] [f: pärkarya, -, pärkaryai//pärkrona, -, -] yailuwa tanki pärkron[a] pr[a]r[o]ññ ‘curved, thick, long fingers’ (73b1), [śa]nmausa śānmyatai prākre twe pärkreṃ prekentsa ‘thou wert bound fast with bonds for a long time’ (83a2), pärkaryai ytāri masta ‘thou didst set out [on] the long road’ (353b4), pärkarya no āksaṣeñcatse yaṣi = BHS dīrgha hi jāgrato rātriḥ (H-149.329a1 [Sieg, Siegling, 1930-32:486]), [mā pärka]r[eṃ] BHS aciraṃ (PK-NS 306/305b5 [Couvreur, 1970:177]). -- pärkre-śaul ‘long-lived’ (PK-12J-a6 [Thomas, 1978b:150]);
pärkre-klauts ‘having long ears’ (H-149.ADD.38a1 [Thomnas 1978b:150]);
pärkarñe ‘length’: omte se yarm pärkarñesa wi rsoñc ‘there the measure in length [should be] two spans’ (H-149.X.4a6/b1 [Couvreur, 1954b:43]). ∎TchA pärkär and B pärkare reflect PTch *pärk(ä)re, (as if) from PIE *bhṛǵh-ró-, the pre-Tch replacement of PIE *bherǵh-u- [: Hittite parkus, Armenian barjr, both ‘tall,’ and with different morphology Sanskrit bṛhant-, Avestan bərəzant-, both ‘tall,’ and Khotanese bulysa- ‘long’ (P:140-141; MA:269)], an adjectival derivative of *bherǵh- (cf. 2pärk-). The semantic shift from ‘tall’ to ‘long’ (what is ‘tall’ when standing up becomes ‘long’ when laid down) is paralleled in Khotanese (Meillet, 1912:115, Pedersen, 1941:38-9, VW:363). See also emparkre and pärk-2.

pärkāu (n.) ‘benefit, advantage; profit’
[pärkāu, pärkāwäntse, -//pärkāwänta, -, pärkāwänta] pärkāu = BHS artha- (20a3), kuse samāne karyor pito yamasträ olank kärnāsträ kwāts plankṣäṃ pärkāw[n]se pelkiṃ tu cwi päst [t]ärkanalle ‘whatever monk does buying and selling and buys cheaply and sells dearly for the sake of profit, it must [be] given back by him’ (337b3/4), śak no weña pärkāwnta pudñäkte śpālmeṃ weñenta ‘however, the Buddha, the best of speakers, spoke of the ten benefits’ (K-9a2). -- pärkāwṣe* ‘prtng to profit’: kuse ṣamāne naumīye naumīyesa maskäṣṣäṃ pärkāwṣe imesa sū naumīye päst [t]ärkanalle ‘whatever monk exchanges one jewel for another with consciousness of [possible] profit, he [is] to give up the jewel’ (337a3). ∎TchA pärko and B pärkāu ‘advantage, benefit’ reflect PTch *pärkā-w(ä), a derivative of pärk-2, q.v. (Sieg, Siegling, and Schulze, 1931:449, VW:363).

pärki See parki.

pärkor See pärk-2.

pärkṣalle (verbal adj.) ‘to be roasted’ (?)
/// malkwersa pärkṣalle pärsarets sātke (W-31b5). ∎If not a miswriting for the common päkṣalle ‘to be cooked,’ pärkṣalle would represent a present pärk-s'ä/e- where pärk- would reflect PIE *bh(e)rǵ- ‘± roast’ [: Sanskrit bhṛjjáti ‘roasts’ (< *bhṛjyáti), Modern Persian barštan ‘roast,’ Old Prussian au-birgo ‘Garkoch,’ Old Latin ferctum ‘roasted sacrificial offering’ (for the Indo-Iranian, Baltic, and Latin, see Mayrhofer, 1963:520-1)].

pärnaññe See parna.

pärmaṅk (n.[m/f.sg]) ‘hope’
[pärmaṅk, -, pärmaṅk//-, -, pärmaṅkänta] karsnaṃ pärmaṅk ṣañ śāmnaṃts mäntaṃ pw akālkänta ‘it cuts off the hope of one's companions and erases all wishes’ (3b7), sāu po[yśintse pudñäkte]ntse pärmaṅk ṣai-ne ‘the hope was in the all-knowing Buddha’ (25a5/6). -- pärmaṅkätstse* ‘hopeful’ (99b4). ∎Etymology unknown. TchA pärmaṅk is identical with its B counterpart but whether it is a borrowing from B or vice versa is not obvious. VW (363-4) suggests an old A compound pär-maṅk where the second part is A maṅk ‘lack, deprivation’ (cf. B meṅki ‘id.’) but the first member of the compound is otherwise unknown and, in any case, the semantics are hardly compelling.

pärwāne* (n.[dual]) ‘brows’
[/-, -, pärwāne/] pärwān=epiṅkt=ānte[ne] ‘on the forehead, between the brows’ (9b3), krent wāṣmoṣṣe wassisā meṅkīce snai yase kwīpets parwāne auloṣsā ‘lacking the clothing of good friendship and with the outthrust brows of shame and dishonor’ (282a5). ∎TchA pärwāṃ* and B pärwāne reflect PTch (dual) *pärwāne from PIE *bhruhxōn-. PTch *pärwāne is exactly matched by Old Norse brūn. More distantly we have Sanskrit bhrūḥ (f.), Avestan brvat- (f.), Greek ophrūs (f.), all ‘brow,’ Old Irish for-brú ‘eyelashes,’ Old English brū (f.), Lithuanian bruvìs (m.), Old Bulgarian brъvь, all ‘brow’ (P:172-3; MA:188). This etymology goes back in nuce to Schrader-Nehring 1917:635 (VW:366-7). As variants on this theory we might mention that K. T. Schmidt (1982:364) takes PTch pärwā- to be the exact match of Sanskrit bhrūḥ (both from PIE *bhruhx) while Lindeman (1987:301) would start from the dual, *bhruhae (phonetically *bhruhaa) to which the regular Tocharian dual -ne was added giving *pärwāne.

pärwe See parwe.

pärweṣṣe (adj.) ‘first’ ; (adv.) ‘first, earlier’
[m: pärweṣṣe, -, pärweṣṣe//] ṣesa wertsyaimpa kalpa perne su pärweṣṣe ‘along with [his] retinue he achieved the first grade [of distinction]’ (23a1/2), Prābhāse wlo pärweṣṣe Siddharthe ṣpä postäññe ‘P. [was] the first king and S., the later’ (228a2), pärweṣṣe yaṣi ‘in the first part of the night’ [= BHS prathamāṃ rātriṃ] (H-149.152a7 [Sieg, Siegling, 1930-32:485]), pärweṣṣe kṣuntsa [] piṅkce meṃne [] ikäṃ okne ‘in the first [year of] the regnal period, in the fifth month, on the twenty-eighth [day]’ (LP-14a1/2). ∎An adjectival derivative in -ṣṣe from parwe, q.v. See also pärwetstse*.

pärwetstse* (adj.) ‘± aged’
[f: -, -, pärwetstsai//] kuñcītäṣṣe ṣalypesa ṣpärkaṣalle tumeṃ pärwettsai mālasa yokalle ‘it [is] to be dissolved in sesame oil; then it [is] to be drunk with an aged alcoholic drink’ (W-33a4/5). ∎An adjectival derivative in -tstse from parwe, q.v. See also pärweṣṣe.

pärśeri* (n.) ‘(head-)louse’ (?)
[//-, -, pärśeriṃ] āśne yamaṣṣälle pärṣereṃ [sic] nakṣäṃ ‘it [is] to be put on the head; it destroys lice’ (W-3a4), mrestīwe warsa päkṣalle pärśeriṃ nakṣäṃ ‘marrow with water [is] to be cooked; it destroys lice’ (W-5a5). ‣The meaning is, very tentatively, suggested on the basis of the connection with the head. ∎Etymology unknown.

pärṣeriṃ See pärśeri.

pärs- (vt.) ‘sprinkle’ [with a liquid as either direct object or as instrument, as in English]
Ps. VI /pärsnā-/ [A -, -, parsnaṃ//; AImpf. // -, -, pärsnoṃ; Ger. pärsnālle]; Pt. Ia /pärsā-/ [A // -, -, pärsāre ~ pirsāre; MP -, -, pärsāte//] wär śār parsnān tesa ceken-ne ṣärsa ‘he sprinkled the water thus in the rivers with his hand’ (121a6); [warsa] krūnaṣṣe pirsāre keṃ po wnolmi cew prek[e] ‘in that time creatures sprinkled the whole earth with the water of mercy’ (45a3), warttoṣṣe makūltsa tatrāpparmeṃ rūpsa klāya pärsāte keṃne mrakwe yopsa-ne ‘tripping over a forest root, he fell on [his] face; a little [of the container's contents] sprinkled out and entered in the ground’ (88a2/3). ∎AB pärs- reflect PTch *pärs- from PIE *pers- ‘sprinkle’ [: Hittite pappars- ‘sprinkle,’ and nominal derivatives such as Sanskrit pṛṣat- ‘drop,’ pṛṣant- ‘sprinkled, speckled,’ Lithuanian pur̃sla (f.) ‘drivel; spray,’ OCS prachъ (m.) ‘dust’ (< *porso-), prъstь ‘heaped up soil’ (< *pṛsti-), Slovenian pr̃h (m.) ‘dust, ash,’ (denominative) prhati ‘strew; drizzle,’ Old Norse fors/foss ‘waterfall’ (P:823; MA:540)] (Friedrich, 1931:41, VW:365-6). Perhaps TchA päs- ‘id.’ belongs here also if the original -rs- cluster was facultatively simplified. See also pärsāntse, pränts-, and praściye.

pärsanta See parso.

pärsare* (n.) ‘?’
[//-, pärsareṃts, pärsareṃ] /// malkwersa pärkṣalle pärsarets sātke (W-31b5), kwäñcītäṣṣe ṣalypesa aśne yamaṣälle ātse lutäṣṣäṃ pärsareṃ nakṣäṃ (W-38b1/2).

pärsāntse (adj.) ‘resplendent, speckled’
[pärsāntse, -, -//pärsāñci, -, -] [f: //pärsāntsana, -, -] kokalyi olyapotstse pärsāñci [olyapotstse pärsāñci = BHS sucitrāḥ] (5a8), pärsāntsana toṃ krentauna ‘these resplendent virtues’ (23a5). ∎Along with TchA pärs ‘id.’ a derivative of AB pärs-, q.v. For the formation one should particularly compare Sanskrit pṛṣant- ‘speckled’ (Sieg, Siegling, and Schulze, 1931:6 and 449, VW, 1941:91, 1976:365).

pärsk- (vi./vt.) G ‘feel fear, be afraid’ [N + -sa = ‘be afraid of’]; K ‘frighten’ [only attested in the middle: ‘be frightened’]
G Ps. V /prāskā- ~ präskā-/ [A prāskau, prāskat, prāskaṃ// -, -, parskaṃ; Ger. parskalle]; Ko. V (= Ps.) [A prāskau, -, -//]; Pt. Ia /pärskā-/ [A -, -, parska// -, -, pärskāre]; PP /pärsko-/ cey cew yāmorsa mā parskaṃ mā ykāṃṣñenträ ‘these, by such a deed, do not fear, nor are they ashamed’ (K-2b6), praskaṃ = BHS bibheti (U-16b2); arai srukalyñe cisa nta kca mā prāskau ... kā ñiś ṣeske tañ prāskau ... cisa prāskau pon preken-ne ‘O death, I will fear nothing more than thee; Why will I fear only thee? I will be afraid for thee in all times’ (298); pärsk= ā[ksa]ṣṣukintsā lyäk ‘the thief was afraid of the informers’ (133b5); sū pärkau [śau]ltsa lac ostm[eṃ] ‘he, fearing for [his] life, went out of the house’ (3b2). ‣One should note that the TchB present is nothing more than the subjunctive used as a present. -- parskalñe ‘± fear’: (124a6). ∎AB pärsk- reflect PTch *pär(k)sk-, (as if) from PIE *pṛK-sḱe/o- from the root *p(e)rK- seen otherwise only in Germanic, and there too only in the zero-grade [: Gothic faurhtei, Old English fyrhtu ‘fright, fear,’ Gothic faurhtjan ‘to fear’ (P:820; MA:198)] (Holthausen, 1921:65, VW:366). See also prosko and praskāre.

päl- (vt.) ‘praise, commend’
Ps. VI /pällā-/ [MP pällāmar, -, pällātär// -, -, pällāntär; Ger. pällālle*]; Ko. V /pālā-/ [MP pālamar, -, -// -, -, pālantär; MPOpt. pāloymar, -, -//]; Pt. Ib /pālā-/ [MP palāmai, palātai, palāte// -, -, palānte]; PP /pāpālā-/ mā tusa kātkau mā tu pällāmar ‘thus I do not rejoice and do not praise it’ (596a4), [in Manichean script] pl’m’r = pällāmar (Winter/Gabain:13), takarṣkñesa nätkausa kuce palamai-c pälalyu [sic] ‘while I, pressed by faith, have praised thee, O praiseworthy one’ (241b5); pālamar ci po täṅwsā ‘I will praise thee with all [my] love’ (240b6); [ṣa]ñ añm palāmai ñäś ‘I praised myself’ (46a5), mantaṃtā pasi märsasta pālatai-ne ṣukomtsa ‘never hast thou forgotten to guard [thy behavior]; thou has praised him [scil. the Buddha] for seven days’ (296b1=297.1a4); papālau = BHS praśaṃsitaḥ (U-18a3), papālau = BHS -iṣṭa- (Y-1b3). -- papālar* ‘praise’: /// śaktāly[e] papalarsa ci ñakta nervvaṃn [sic] oko kälale ‘the seed [is] to achieve the nirvana-fruit by praise of thee, O lord’ (205a2);
pālalñe ‘praise, commendation, fame’: pālalñe = BHS praśaṃsāṃ (14a6). ∎Etymology uncertain. Perhaps AB päl- reflect PTch *päl- from PIE *bhel- ‘speak, yell; bark’ [: Sanskrit bhaṣá- ‘barking, yelping,’ bhāṣate ‘speaks, tells, announces’ (in both cases -ṣ- reflects PIE *-ls-), and possibly bháṇati ‘speaks’ if this reflects *bhelne/o- (Middle Indic seems to have had a bhaṇā- [Mayrhofer, 1963:465] which would exactly match the Tch present pällā-, both [as if] from PIE *bhḷneha-) but its relationship with bhánati ‘id.’ and Khotanese ban- ‘cry out’ remains uncertain), Old Norse belja ‘roar,’ OE bellan ‘roar, yelp, grunt,’ Old Prussian billīt ‘speak,’ Lithuanian bìlstu ‘begin to speak,’ bilóju ‘speak,’ bal̃sas ‘voice, tone,’ etc. (P:123-4)] (Meillet, 1911:457, VW:356). Also possible is a connection with *(s)pel- ‘say aloud, recite’ [: Goth spill ‘speech, story,’ Alb fjalë ‘word, tale, statement,’ Arm aṙa-spel ‘saying, riddle’ (P:185; MA:536)]. See also palauna, pällarṣke, ploriyo and, more distantly, pälw- and possibly pälsk-.

päliyeṣṣe (adj.) ‘?’
Purvvarsätne päliyeṣṣe ṣirsau ṣuktä näsait yamaṣäle (M-2a3/4).

pälk-1 (vt.) ‘see, look at’
Ko. V /pālkā- ~ pälkā-/ [A pālkau, -, pālkaṃ//; Inf. palkatsi]; Ipv. /pālkā- ~ pälkā-/ [ASg. pālka; APl. palkas; MPSg. palkar]; Pt. I /pälykā ~ pälkā-/ [A -, -, palyka// -, -, pälykār ~ pilykār; MP -, -, pälkāte//]; PP /pälko-/ [anti]ṣ-puräṣṣana klainampa Rāhuleṃ palkasi ‘to see R. with the harem women’ (109a6); pālka kektseñ ñi ‘look at my body!’ (47a7), [pe]laikne täṅkwsa pw āñmtsa päklyauṣtso pelaikn=ākṣiṃ karttse palkas ‘hear the law with your whole hearts; look with favor on the announcers of the law!’ (19a2); [pa]lyka täṅwsa no keucä katkemane pū[d]-ñ[ä]ktemeṃ ṣamāññe ot rītāte ‘he saw with love and rejoicing; greatly he sought monasticism from the Buddha’ (365a5). ‣This verb provides the only imperative and alternate subjunctive, preterite, and preterite participles to läk- ‘see, look at,’ q.v. -- pälkormeṃ ‘having seen; with regard to’: ce ṣarm palkormeṃ [sic] palska āñmämpa ‘he thought about himself in regard to this origin’ (288b5), [naumi]käne kreñc eśanesa brāhmaṇeṃ pälkormeṃ ‘seeing the brahmans with good, shining eyes’ (PK-NS-35a3 [Couvreur, 1964:238]);
pälkālñe ‘± observation’: ets[w]ai palkalñe = BHS upalakṣaṇā (41a7). ∎AB 1pälk- reflect PTch pälk- and is basically identical to both 2pälk- and 3pälk-. The semantic development has been from ‘burn’ (3pälk-) to ‘shine, illuminate’ (2pälk-) to ‘see.’ For extra-Tocharian cognates, see 3pälk-. See also pälkaucäkka, pälkostau, and pilko.

pälk-2 (vi./vt.?) ‘shine, illuminate’
G Ps. I /pälk-/ [A -, -, palkäṃ//; AImpf. -, -, palyśi// -, -, pälyciyeṃ]; Pt. Ia /pälkā-/ [A -, -, palka//];
K Pt. II /pyālkā-/ [A -, -, pyālka//] saswe - cwi krentaunaśc palkäṃ ‘the lord illuminates [all?] with his virtues’ (91b4/5), keṣe-yärm lkāṣṣi palyśi ke/// ‘he saw the measure of a fathom; he illuminated [the earth?]’ (517b1), [kau]c särwānā pälśy[eṃ y]w[ā]rc ‘the face highlighted half’ (394a2); ysaṣṣa askace mänt pälka kektseñe täñ ‘like golden kuśa-grass the body shone’ (224b2), ṣl[e]ntse tärnene kaun ra pälkā klyemāne ‘as if standing on the summit of the mountain the sun shone’ (H-149.50a7 [Thomas, 1968b:209, fn. 3]); ///sa pyālka iprer śāsaṃṣṣe kana[k]e /// (429a4). ∎AB 2pälk- reflect PTch *pälk-. For a discussion of its prehistory and extra-Tocharian cognates, see 1pälk- and 3pälk-. One should note that the athematic present of 2pälk- reflects the most archaic morphological state for this verb complex, but not the most archaic meaning. See also pälkamo.

pälk-3 (vi./vt.) G ‘burn (intr.)’; K ‘burn (tr.), torture’
G Ps. III /pälke-/ [MP -, -, pälketär//];
K Ps. VIII /pälks'ä/e-/ [A -, -, palkṣäṃ//; MP -, -, palkṣtär//]; Ko. II /pälk'ä/e-/ [MPOpt. -, -, palyśitär//]; Pt. IIIb /pelyk(sā)-/ [A pelykwa, -, //; MP -, pelyksatai, -]; PP /pepälyku-/ pūwar salpäṃ palskone pälketär-ne po kektseñe antāpce ramt ‘fire glows in [his] spirit; his whole body burns like a firebrand’ (8a5); [o]soträ śaiṣṣe se aṅkain-pilkoṣṣe kaun pälkṣän-me [lege: -ne] ‘the world dries up; the sun of false insight burns it’ (282a3), /// [ke]kts[e]ñ mā palkṣträ ‘it does not burn the body’ [= BHS kāyo na paridahyate; see the discussion in Thomas, 1983:165] (14b3); mā palyśitär = BHS na tāpayet (20b2); lareṃnmeṃ tsrelñ[e]s[a] saṃsārn[e] kä[r]py[eṃ] ce p[e]lyks[a]t[ai twe no] ‘thou hast been tortured in this common saṃsāra by separation from dear ones’ (83a1); kekmusai wertsyai lyāka pu[d]ñ[äk]t[e lä]kl[e]ssuntsai p[epa]lykusai ‘the Buddha saw the company [which had] come, suffering and tortured’ (17a4/5). -- pälśalñe ~ pilycalñe ‘burning, inflammation; pain, torture, mortification; penance’: yolo reki [tärkau] koynmeṃ pälśalläññe källāṣṣäṃ ‘an evil word released from the mouth brings torture’ (19b4), pälśälyñ[e] = BHS upatāpanam (251b1), pälśalñe = BHS vidāha- (Y-3a2), [in Manichean script] [p]lšylyns’h = [p]älśilñesa (Winter/Gabain:11). ∎AB pälk- reflect PTch *pälk- from PIE *bhleg- [: Greek phlégō (tr.) ‘burn, singe, ignite,’ Latin flagrō (intr.) ‘blaze, burn, glow,’ fulgō/fulgeō (intr.) ‘flash, lighten, shine,’ OHG blecchen ‘become visible, let see,’ and with nasal infix OHG blinken ‘glitter, gleam,’ Old Lithuanian blinginti ‘shine,’ etc. (P:124-5; MA:513)] (Meillet, 1911:148, VW:357). The relationship with Latin fulgeō is particularly close. The Latin represents *bhḷg-eh1-, while Tocharian represents *bhḷg-h1-ó-. Other semantic developments from this root are to be seen in pälk-1 and pälk-2, qq.v. See also pälk-1, pälk-2, and probably pilke, pilkwer, pälkiye, and pälsk-.

pälkamo (adj.) ‘± luminous’
[pälkamo, -, pälkamoṃ//] [f: pälkamña, -, -//pälkamñana, -, -] akāśne eneṅka wäntarwa pälkamñana skente ‘there are luminous things in the sky’ (178a4), pälkämñā tākaṃ ken ‘the earth will be luminous’ (571a7), [in Manichean script] plk/// = pälkmo (Winter/Gabain:11). ∎An adjectival derivative of the present stem of pälk-2, q.v.

pälkiye (n.) ‘desert, waste’
[pälkiye, -, -//] pälkiye = BHS iriṇaṃ (534a2). ∎Presumably a derivative of 3pälk-, (as if) from PIE *bh(e)lgu-yo- or *bh(e)lgu-h1en- ‘the burning place.’

pälkostau* (n.) ‘spy’
[//pälkostañc, -, -] (K-T). ∎A derivative of pälk-1, q.v.

pälkaucäkka (n.) ‘fortune-teller’
[pälkaucäkka, -, -//] pälkaucäkka = BHS ikṣaṇikā (529al). ∎A derived nomen agentis, probably feminine, from the subjunctive stem of 1pälk-.

pält- (vi./vt.) G ‘± drip’ (intr.); K ‘± drip’ (tr.)
G Ko. I? /pält-/ [Inf. paltsi];
K Ps. IX /pältäsk'ä/e-/ [Ger. paltäṣṣälle] /// [tä]ttāw pältsi taurne wat ly[a]kemāne (118a2); /// paltä[ṣl]e cau ṣe ṣ śār kutär (324b2). ∎Etymology uncertain. Either from a PIE *p(e)l-d- [: Lithuanian példu ‘swim,’ OHG fledirōn ‘flutter, float in the wind,’ Greek pládos ‘humidity,’ pladáō ‘be damp,’ etc. (P:800-1)] (VW, 1949:301, Couvreur, 1950:129, VW, 1976:358) or PIE *plu-d- [: Old Irish im-lúaidi ‘exigitat,’ Old English flēotan ‘flow,’ flotian ‘float,’ Lithuanian pláudžiu ‘wash, purify,’ etc. (P:837)]. See also pältakw and possibly either plutk- or plu-.

pältakw (n.[m.sg.]) ‘drop; dew’
[pältakw, -, pältakw//] śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä [ramt] atyaṃts a[k]entasa ‘life of men [is] very short, like a drop of water on the tips of grasses’ (3b3/4), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘never could the nāga rain a drop [of] rain’ (350a3). ∎A derivative, with the concrete nominalizer -äkw, from pält-.

pällarṣke (adj.) ‘± praiseworthy’
[m: pällarṣke, -, -//] /// pañäktaññe pelaikne ate tot empreṃtse swāre nekarṣke pällarṣke ste (101a5). ∎An adjectival derivative of päl-, q.v. For the form, compare mällarṣke, q.v.

pälleu* (n.) ‘full-moon’
[-, -, pällent//] [särwānāṣṣe] yerpesa meñ pällentn[e ṣeṣṣirku] ‘having surpassed the moon in its fulness by the orb of [thy] face’ (92b1), /// pratiwatmeṃ pällenta [sic] /// ‘from the new moon to the full moon’ (439a3). -- pällentaṣṣe ‘prtng to the full of the moon’ (71a5). ∎That this word must ultimately be connected with PIE *pleh1- ‘fill’ no one doubts but just what the relationship is open to question (cf. P:799-800; MA:214). Winter (1965:205) suggests a *p(e)lh1no-wont- parallel to the *p(e)lh1nos-wont- seen in Avestan parənah-vant- ‘ample.’ The relationship between the hypothetical nominative singular, *pälleu, and the attested accusative singular pällent is just a bit mysterious but that -eu/-ent is what we expect from such derivatives is amply demonstrated by such words as perneu/pernent ‘worthy.’ Rather than PIE *p(e)lh1nos-wont- as we see in Avestan we would have to start from a thematic *p(e)lh1no-, as we see in Latin plēnus. VW (359-60), on the other hand suggests that the -nt- represents an old present participle to a derived, denominative verb based on *p(e)lh1no-. However, such denominative verbs in Tocharian seem to have been consistently in *-eha- so we would expect, if VW's morphological derivation were true, a form *pällānt-.

pälw- (vi./vt.) ‘complain, bewail one's fate’ (intr.); ‘complain to’ (tr.)
Ps. V /pälwā-/ [A -, -, palwaṃ// pälwām, -, -; MPPart. pälwāmane; Ger. pälwālle]; Pt. Ib /plyāwā-/ [A -, -, plyāwa// -, -, plywāre]; PP /pepälywu-/ nauṣ su plyāwa alyeṅkäṃ ceṃ ñake ceu wes pälwāmo ‘earlier he complained to these others, now we complain to him’ (46b2), trikau laklesa ... pälwāma[ne po]yśiṃś rekauna ‘confused by suffering, bewailing [these] words to the Buddha’ (15a1=17a1); tu-yparwe māka plyawāre ñakti śāmna ‘therefore many gods and men complained’ (45a3). -- pepälywor ‘± complaint’: /// pepälyworsa (?) ñäṣṣäṃ /// ‘he seeks by complaining’ (147.4a1);
pälwālñe ‘± complaint’ (?): (H-149.69a4 [K]). ∎Etymology uncertain. TchB pälw- reflects a PTch *pälw- which might be from PIE *bhḷw-, a derivative with the common verbal élargissement *-w- of *bhel- ‘speak, yell; bark’ (cf. päl- ‘praise’). The relationship between päl- (present stem *päl-nā-) and pälw- would be similar to that obtaining between päk- ‘intend’ (present päk-nā-) and päkw- ‘expect.’ The semantic development seen in päl- would represent the positive specialization of ‘crying out’ while that of pälw- would represent the negative side. Phonologically attractive is VW's connection (359) with Greek phléō and phlúō, both of which can mean ‘babble.’ However, the equation is semantically unsatisfying as both Greek verbs have as their more basic meaning something on the order of ‘overflow with, team.’ Normier, on the other hand, suggests (1980:269) reconstructing PTch *pläwā- and equating it with Proto-Slavic *bljьvati ‘vomit,’ itself from *blъvati by contamination with the present *bljujǫ. Like Van Windekens', this suggestion is semantically unsatisfying.
K. T. Schmidt (1982:365) much more plausibly suggests an equation with Vedic brū- and Avestan mrū- whose Proto-Indo-European present was an athematic *mrauhx-. For Schmidt the Tocharian *pälwā- would represent the generalization of the PIE zero-grade *mluha-. Cf. Lindeman (1987:300-301). However, we find both ml- (e.g. mlutk-) and mr- (e.g. mrausk-) preserved in Tocharian so there is no compelling reason to see a PIE *ml- as PTch *pl- in this case. However, the denasalization in Sanskrit is also unexpected (MA:535). See also päl- and possibly pälsk-.

pälsk- (vt.) ‘think about, consider’
Ps. VI /pälsk(ä)nā-/ [A -, pälskanat, pälskanaṃ//; AImpf. pälskanoym, -, pälskanoy//; MP -, -, pälskanatär//; MPPart. pälskanamane; Ger. pälsknālle]; Ko. V /plāskā- ~ pälskā-/ [A plāskau, -, plāskaṃ//; AOpt. palskoym, -, palskoy//; MPOpt. -, -, palskoytär//; Inf. palskatsi]; Ipv. I /plāskā- ~ *pälskā-/ [Sg. plāska]; Pt. Ia /pälskā-/ [A -, -, palska// -, palskaso, pälskāre; MP -, -, pälskāte//]; PP /pälsko-/ ce cowai carka tu mā pälskanaṃ ‘what he has robbed, he doesn't think about’ (DAM.507-a9 [Pinault, 1984a:24]), taiysu pälskanoym sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai ‘thus I thought: I will live with one lover for good all [my] life long’ (496a3/4), krui añme mā nesäṃ kete ñäke tsälpālñe pälskanāträ ‘if there is no self, whose redemption is being thought about?’ (PK-12I-b5 [Thomas, 1979:43]); [tu]sa śpālmeṃ plāskaṃ ṣeme ṣṣeme kärtsauñe ‘thus he will consider each one [as] the best’ (64b8), sām palskoyträ = BHS samīkṣeta (300a3); karūn nai plāska pūdñä[ktentse] ‘consider indeed the Buddha's mercy!’ (283a1); palska sāu klyi[ye] yamaṣle ñi ce preke ‘the woman thought: [what is] to be done by me in this time?’ (25a6). -- pälskormeṃ;
palskalñe ‘thinking, thought, idea’: [pälskal]-ñ[e]nta pälskomeṃ nätknallona ‘the ideas [are] to be pushed from the mind’ (8b1), [nak]anma palskalñentaṃts yolaina toṃmeṃ pāṣṣat ‘guard from them the evil reproaches of thoughts’ (8b5), palskal[yñe] = BHS saṃpradhāraṇā (PK-NS-414a2 [Couvreur, 1966:170]), palskalyñemeṃ = BHS saṃkalpāt (U-2b3);
palskalñeṣṣe ‘prtng to thought, idea, etc.’ (8b1). ∎Etymology uncertain. It is probable the AB pälsk- reflect PTch *päl(k)sk-, (as if) from PIE *bhḷg-sḱe/o-, with zero-grade and an inchoative suffix from PIE *bhelg- ‘burn’ > ‘shine’ > ‘look (at)’ (see 1-, 2-, and 3pälk-). The semantic development would have been something like *‘come to look (at)’ > ‘consider’ > ‘think’ (cf. Greek sképtomai ‘look; examine, consider’ > Modern Greek ‘think,’ Sanskrit dhī- ‘think’ but Avestan dī- ‘look at, observe’). This is the position of VW:358 and of Jasanoff (1978:40, fn. 30) who points to the presence of *sḱe/o-presents in this verb in other Indo-European languages, Indic (Sanskrit bṛjjáti ‘roasts’) and Lithuanian (blizgėti ‘to glitter’). Mayrhofer, however, takes the Sanskrit bṛjjáti to reflect an earlier bṛjyáti and relates the latter to Latin ferctum ‘roasted sacrificial cake,’ etc. (1963:520-1). If so, of course, it would not belong here. However, AB pälsk- could reflect PTch *pälsk- (as if) from PIE *bhḷsḱe/o-, an inchoative (‘± come to say’) of *bhel- ‘speak, yell; bark’ which may be seen also in päl- ‘praise’ and pälw- ‘bewail,’ qq.v. The semantic development would have been something on the order of *‘come to say’ > *‘deliberate’ > ‘think’ (cf. Old Irish imrādim ‘think’ from im- ‘about’ + rādi- ‘speak’). Much less probably, Toporov (apud Thomas, 1985b:114) suggests a relationship with PIE *pel- ‘shove, push’ (cf. Latin pulsus). In any case, the inchoative suffix has become extended to the entire paradigm, as is so often the case (cf. for instance pärsk- ‘fear’), and the full-grade in plāskā- (historically *pleskā-) is analogical. See also palsko and pälskauca and, more distantly, probably pälk- but possibly päl- and pälw-.

pälskoṣṣe, pälskossu See palsko.

pälskauca (n.) ‘thinker; philosopher’
[pälskauca, -, -//pälskaucañ, -, pälskaucaṃ] wīkäskeṃ pälskaucañ Marantse śanmau kleśaṣṣe ‘the thinkers will destroy the kleśa-bond of Māra’ [pälskaucañ = BHS dhyāyinaḥ] (27b6), [pä]lskaucāntsa = BHS tārkikair (U-17a4). ∎A nomen agentis derived from the subjunctive of pälsk-, q.v.

pälyca-pälyc ([indeclinable] adj./adv.) ‘fleeting(ly)’
pälyca-pälyc ra waskamo ‘moving fleetingly’ (245b4), śle pälsko pälycä-pälyc ra weru ramt ‘with a thought as fleeting as a bubble’ (295a6). ∎Etymology uncertain. VW (1944:136-7, 1976:359-60) suggests a connection with plutk- ‘rise up’ and an original meaning *‘flying’ > ‘fleeting.’ Semantically this is satisfying enough but even better would be a connection with plu- ‘fly.’ If so, we might have the accusative of a verbal noun (*plutim/pludhen-) used adverbially (and reduplicated).

päścane (n.[dual]) ‘breasts’
[/päścane, -, päścane/] [ā]ntpi päśne sāu taṣīträ ālīn[esa] ‘she touched both [her] breasts with the palms of [her] hands’ (84b5), läṅkamñane päścane ‘pendulous breasts’ (PK-NS-102b3 [Hilmarsson, 1989b:98]). ∎TchA päśśäṃ and B päścane reflect PTch *päścäne, the exact equivalent of Sanskrit stánā (nom. dual) ‘breasts’ (stána- [m.]). The Tocharian and Sanskrit words reflect a PIE thematic dual *pstenō (stem *psteno-). Tocharian shows an epenthetic vowel to break up the complex initial cluster while Sanskrit shows loss of the initial *p-. Forms with a lengthened grade are Avestan fštāna-, Modern Persian pistān (with the same kind of epenthesis we see in Tocharian), Armenian stin, and Greek stēnion (Duchesne-Guillemin, 1941:169, Pedersen, 1941:74-5, VW:368; cf. P:990; MA:81). One should perhaps compare also Hittite istanza (/stants/) ‘soul,’ if, as some suppose, this reflects PIE *pstēn + later nominative singular -s (Eichner, 1973, apud Puhvel, 1984:471; the equation is rejected by Puhvel).

päst (particle) ‘away, back’ also used with verbs with a perfectivizing force
päst yaikormeṃ = BHS apanīya ... päst klautkoträ = BHS nivartate (lla5), päst paṣ ‘go away!’ (23b6), śaul ñi lāre päst rinaṣle ‘I must give up [my] dear life’ (25a8), ompalskoññe päst praṅkäṣṣäṃ ‘he checks meditation’ (33b2), päst ṅke śwāṃ-ñ ‘they will eat me up’ (83a6), śle witsakai päst nkema[r] ‘I will be completely destroyed with [my] root’ (94a4), teṃ epiṅktene sāu onko[rñai] päs pyautka ‘in the meantime, the porridge had become ready’ (107a3), cai āntsi päst yelṣalyi ‘these elements [are] to be examined carefully’ (152a5), cey śwer meñ päs takāre ‘these four months were past’ (331a5/b1), päs aiy-ñ ... tu päs aiskem-ne ‘he must give it back to me ... we will give it all back to him’ (DAM.507a8/9 [Pinault, 1984a:24]), päst yayātäṣormeṃ = BHS vinīya (H-ADD.149.62a5 [Thomas, 1969:302, fn. 71]). ∎The unstressed byform of pest.

pässäkw* (n.[m.sg.]) ‘garland’
[-, -, pässak(w)//-, -, pässak(w)änta] ce pässak wāpa kavviṣṣe ‘he wove this kavi-garland’ (429b1), pyapyaiṃ pässakäntasa ya[itoṣ] ‘decorated with flowers and garlands’ (589a2), [in Manichean script] br’mnyk/// ps’kr’m = bramñik[teṃtse] pässak ram (Winter/Gabain:11). ∎TchA psuk and B pässakw reflect PTch *pässäkw, a borrowing from Iranian *pusāka- (cf. Sogdian ’pspkh/’ps’k or Parthian pwsg and the corresponding Iranian loanword in Armenian, namely psak (Hansen, 1940:153, VW:636). One might note that in this loanword an original *-uk has transferred rounding from the vowel to the following consonant, giving -äkw, just as in sakw, q.v.

pi (particle) ‘± really, indeed’ [used to emphasize questions and commands]
saswa pstināṣṣar pi mcuṣkant[a] ‘O lord, let these princes be quiet!’ (53a2), /// w[e]sk[e]ṃ kuse pi se eṅwe ste ‘they ask: who is this man really?’ (91b4), Vibhuṣaṇaprabhe weṣṣäṃ ñakteṃts saswa kuse pi ksa ayi-ne pelaikne klyauṣtsi ‘V. speaks: Lord of gods, who will give him to hear the law?’ (99a4), tumeṃ weña au ~ watkaṣṣi pi pañäkte niṣīdaṃ ñremeṃ kälymi raso tsamtsi ‘then he spoke out: may the Buddha order the sitting-mat to increase a span from the direction of the fringe!’ (H-149.X.4a5/6 [Couvreur, 1954b:43]). ∎Probably related to the -pi of TchA which occurs as part of decade numbers, e.g. taryāk-wepi ‘32.’ PTch *pi is presumably a descendent of PIE *h1epi [: Sanskrit ápi ‘also, in addition,’ api-/pi- ‘near, by,’ Avestan aipi ‘near, etc.,’ Armenian ew ‘and,’ Greek epí ‘to, on,’ ópithen ‘behind,’ Latin ob ‘in front of, because of,’ Lithuanian ap(i)- ‘around,’ etc. (P:323-4; MA:391)] (Smith, 1910:13, VW:373-4). See also mapi.

pi- (vi./vt.) G ‘sing’; K ‘cause to sing; blow [a musical instrument]’
G Ko. V /pāyā- ~ pīyā-/ [A // -, -, piyaṃ; AOpt. // -, -, p(i)yoyeṃ];
K Pt. Ib /pāyā-/ kalneṃ ploryaṃ tne pīyaṃ lwāsa ‘the flutes (?) resound and the animals sing’ (589a6), mek pyoyeṃ ‘they had to sing a melody’ (PK-15-D-a7 [Couvreur, 1954c:88]); [spä]ntaiytsñeṣṣai wrākai pāyāsta klenauntsai ‘thou didst cause to sing [i.e. blow] the resounding shell of confidence’ (214b4). -- pāyalñe ‘singing’: lo lmau tākoy mā keś wāyoy pāyalyñe ‘he must sit afar and not pay attention to the singing’ (PK-15-D-b2 [Couvreur, 1954c:88]). ∎TchB pi- ‘sing; make sing’ is probably cognate with the hapax A pis- at A-301b3 rapeyäntu pisāṣlaṃ koṣtlaṃ ‘musical instruments [are] to be blown and struck.’ The TchA word is clearly transitive and so the functional equivalent of the B causative. TchA pis-ās- may be an extension of a PTch *piy-äsk-, the probable shape of the causative present and subjunctive in TchB (corresponding to the attested preterite stem pāyā-). PTch *pi- is probably to be related to the otherwise isolated OCS pěti ‘sing’ (1st pers. sg. pojǫ) (Adams, 1982:133; MA:519-520). Not (with VW:374) related to Latin spīrāre under the assumption that the Tocharian words meant ‘± blow.’

pik- (vt.) ‘write, paint’
Ps. VII /piṅk-/ [A -, -, piṅkäṃ//; MPPart. piṅkemane; Ger. piṅkalle]; Ko. V /pāikā-/ [MP -, -, paikatär//; Inf. paikatsi]; Pt. Ib /pāikā-/ [A -, -, paika// paikām, -, paikāre; MP paikāmai, -, paikāte//]; PP /pāpāikā-/ ṣle-taś piṅkäṃ Yuṣaiśco ‘the mountain-commander writes to Y.’ (LP-1a1), tarya piṭakänta piṅkemane tākoym ‘may I be writing the three piṭakas’ (605b3/4); yātka paikatsi toṃ pelaiknenta ‘he ordered [him] to write these laws’ (357a6); parso ette paiyka ‘he wrote the letter down’ (492a2), te Puñakāme paiyka ‘P. painted this’ [adjacent to a wall-painting] (G-Qm3), Śilayaśe Wiryadewe tuntse ṣotri paiykām ‘Ś. and W., we wrote the sign thereof’ (G-Su32), kuce te makte paiykāmai ‘since I myself have written this’ (S-2b1); mäkte ost poṣiyantsa [wa]wārpau [pa]paikau ā[s]tre ‘as a house surrounded by walls and painted clean’ (A-2a4/5). -- paikalñe ‘writing’: paikalñesa Aśvavārg colaṃ [yakweṃ yälloṣṣeṃ yātäṣṣīmar] ‘by the writing of the Aśvavarga may I tame the wild horses of the senses!’ (313a4). ∎AB pik- reflect PTch *pik- from PIE *peiǵ-/peiḱ- [: Sanskrit pinkte ‘paints,’ Latin pingō ‘paint,’ Sanskrit piṃśati ‘hews, carves; forms, fashions; adorns,’ Avestan paēs- ‘color, adorn,’ Persian nu-vēsad ‘write,’ Lithuanian piẽšti ‘paint, write,’ OCS pьsati ‘write,’ etc. (P:794-5; MA: 414)] (Meillet, 1914:18, VW:374). See also probably pikār and possibly pikṣanma.

pikaṃṣṣe* (adj.) ‘?’
[f: -, -, pikaṃṣṣai//] ///pikaṃṣṣai rutsi preke (281a6).

pikār* (n.[m.sg.]) ‘gesture’
[-, -, pikār//-, -, pikāränta] lekanma pikāränta (109b8), /// lyelykoṣ ceu pikārsa wnolm=alyek ‘having seen another being with this gesture’ (606a3). ∎AB pikār looks to be a derivative of pik- ‘write, paint’ (so VW:374) though the semantic development is not obvious.

pikul (n.[f.pl.]) ‘year’
[pikul, -, pikul//pikula ~ pikwala, -, pikula ~ pikwala] ywārśkāññi pikulameṃ ‘[those of] middle years’ (2a5), śāmnaṃts śaul ṣai ṣkas tmane pikula ‘the life of men was six thousand years’ (3b1), wī pikla ñiś no tsaukwa cī ‘[for] two years I suckled thee’ (415a3), nāke pikulne ‘in the serpent year’ (G-Qa3.2) -- (-)pikwalaññe ‘having [so-many] years’: ikäṃ-pikwalañe nesau ‘I am twenty years [old]’ (330b5), aiśamñesa kärsor star-ś mäkte Samantatir saṅkrām pikwalañe śka anās erkatteṣe-ñ ‘thou hast the knowledge how my monastery S. was for ye rs miserable and detestable’ (DAM.507-a2/3 [Pinault, 1984a:24]). ∎TchA pukul/pukäl (plural puklā) and B pikul reflect a PTch *päkwäl (plural *päkwälā) but further connections are not as clear as they might be. VW (395-6), following the lead of Sieg (apud Schrader-Nehring, 1917-23:526), assumes that PTch *päkwäl is a verbal noun derived from *päk- ‘cook, ripen,’ q.v. In PIE terms *päkwäl would be *pekwḷ. Semantically one might have a development *‘maturity (of plants)’ > *‘harvest’ > ‘year.’ Given the tendency, in Indo-European at least, of words derived from ‘go’ vel sim. to develop into ‘year’ (Buck, 1949: 1011-1012), one perhaps should not be too quick to reject an earlier suggestion of VW's (1962:192) wherein he connects the Tocharian word for ‘year’ with the PIE verbal root *bhegwh- ‘go fast, flee.’ See also possibly päk-1.

pikṣanma* (n.[pl.]) ‘± spots’ (?)
[//-, -, pikṣanma] särwāna sonopälle ... pikṣanma säṅkiṃ yoraiṃ po nakṣäṃ ‘the face [is] to be anointed ... spots [?], wrinkles [?], and pimples, it destroys [them] all’ (W-40b2/3). ∎If the meaning is correct, we surely have a derivative of some sort of pik- ‘write, paint.’ Might this word be the nominal derivative of a (causative) present *pik-s'ä/e-?

piṅkte (adj.) ‘fifth’
[m: piṅkte, piṅ(k)cepi ~ piñcepi, piṅ(k)ce ~ piñce (~ piṅkceṃ)//] [f: piṅkca, -, -//] śkäñce-piṅkce kauṃ ‘the l5th day’ (37a1), pi[ṅkte] = BHS pañcama (198a3), piṅkte meñe āra ‘the fifth month has finished’ (461a4). ∎TchA pänt and B piṅkte reflect PTch *päṅkte from PIE *penkwto- [: Sanskrit pakthá-, Avestan puxδa-, Greek péptos, Latin quīntus, Old English fīfta, Lithuanian peñtas, OCS pętъ, etc. (P:808; MA:402)] (VW:360-1, Winter, 1991: 136-137). See also piś and perhaps epiṅkte.

picumaṇḍa (n.) ‘Azadirachta indica A. Jus.’ = ‘Melia azadirachta Linn.’ (a medical ingredient)
[picumaṇḍa, -, -//] (P-3a2). ∎From BHS picumanda-.

piṭak* (n.) ‘(canonical) collection of buddhist works’
[//-, -, piṭakänta] (605b3). ∎From BHS piṭaka-.

pit (n.) ‘gall’
[pit, pittantse, pit//] te keklyau[ṣo]rmeṃ Araṇemiñ lānte pit maiwāte-ne k[eṃ]tsa klāya ‘hearing this the gall of king A. shook [= he fainted] and he fell to the ground’ (85b4/5), pittantse ṣotruna ‘signs of bile [disease]’ (Y-3a2), pit = BHS pittam (Y-3b6). -- pittaṣṣe* ‘prtng to gall, bile’ (497a7);
pit-maiwalñe ‘fainting’: = BHS mūrccha- (Y-3a2);
pit-tsamo* ‘gall-stone’: pit-tsamonta ruwāllona ‘the gall stones [are] to be pulled out’ (W-42a3). ∎From BHS pitta-.

pitari (n.) ‘Ipomea paniculata R. Br.’ (a medical ingredient)
[pitari, -, -//] (W-39b2). ∎From BHS vidāri-.

pīto (nm.) ‘price, cost’
[pīto, pītantse (?), pīto//-, -, pitaiṃ] śaulänmaṣe pitosa ce p[e]rnerñe kraupatai ‘thou hast gathered this glory at the cost of lives’ (203b3/4), wastsitse pito wat ‘or the price of clothes’ (315b3), ṣaḍvarginta karyor pito misko ailñe yamaṣyenträ ‘the ṣaḍvargikas were buying selling, exchanging, and inheriting for themselves’ (337a2). -- pitaitstse ‘± having a price’ (?): (316al). ∎Borrowed from some Middle Iranian source, presumably pre-Khotanese *pīθa-, cf. attested Khotanese pīha- ‘price,’ and also Ossetic (Digoron) fedun ‘pay’, Bailey, 1967:196-7 (also VW:637 . The Iranian may ultimately be connected with Old High German feil ‘be for sale.’ Not with Greek peithō ‘persuasion’ (as earlier suggested by VW), nor from a PIE preform in *pi-dō- (Isebaert's suggestion, apud Thomas, 1985b:135), comparing Messapic pido ‘dedit, donavit.’

pitke* (n.[m.sg.]) ‘spittle’
[-, -, pitke//] kete āñme tākaṃ tweri ruwyenträ partāktaññe pitkesa ṣarne laikanalle ‘to whomever is the wish: may doors open! [his] hands [are] to be washed with camel spittle’ (M-3b1), śāmñe pitke /// eśane epiṅkte pärwāne wat no lupṣale ‘human spittle [is] to be smeared between the eyes or on the brows’ (M-3b4/5). ∎This looks to be a nomen actionis from a verb *pitk- ‘spit’ related most nearly to Germanic *spit- seen in OE spittan (Adams, 1986). Some-what more distantly related are a host of other words in Indo-European descended from *spyeu-: Sanskrit ṣṭhīvati ‘spits,’ Greek ptūō ‘spit,’ Latin spuō ‘id.,’ Gothic speiwan ‘id.,’ Lithuanian spiáuti ‘id.,’ etc. (P:999-1000; MA:538). Semantically less attractive is Isebaert's suggestion (apud VW, 1987:231) that pitke is a derivative of pätk-, q.v.

pittsau* (n.) ‘± filament, eyelash; sp. of plant’ [?]; ‘least little thing’ (?)
[-, pittsauntse, pittsau] [śiri]ṣäṣṣe[p]i pitt[s]aunt[s]e /// = BHS śirīṣa-pakṣman- ‘of the filament of the Acacia Sirissa’ (H-149.47a6 [Couvreur, 1966:162]). -- pittsauṣṣe ‘prtng to pittsau’: pittsauṣṣe śäktāly[e] ra (153b1);
pittsau-menāk ‘?’: walo ṣlentso śpālmeṃ su pi[tt]s[au] menāk - - - plyuwi teteka (100b1). ∎Etymology unknown. For the meaning, see Couvreur's discussion (1966:162).

Pidär-Mani (n.) ‘father Mani’ (PN)
[in Manichean script] pydrm/// [= pidär-m[ani]] (Winter/Gabain:12).

pin- (vt.) ‘± blow’ (or possibly ‘introduce’)
Ps. Xa /pinäsk'ä/e-/ [Ger. pinaṣṣälle] meleṃne pinaṣle ‘it [is] to be blown in the nose’ (Y-2a4). ∎If correctly identified as to meaning, TchB pin- ‘blow’ must be related to TchA piw- ‘id.’ (cf. the latter's two attestations: A-124b2 wär wipäṣṣäṃ want piwāṣäṃ ‘water wets it and wind blows it’ and A-124b5 wäryo wantyo wipo pāpeyu ‘wet by water, blown by wind’). PTch *pi- and its various extensions must be related to otherwise isolated Latin spīrāre ‘blow, breathe’ (Adams, 1982:134).

pintwāt (n.[m.sg.]) ‘alms’
[pintwāt, -, pintwāt//] pintwāt śaitsisa ‘alms to live by’ (32b8), tsonkaik pātrai wastsi kamāte Śrāvastine piṃtwat yopsa ‘at dawn he gathered up [his] begging-bowl and clothes and entered Ś. to beg’ (H-149.X.4a2 [Couvreur, 1954b:43]). ∎From BHS piṇḍapāta-.

pippāl (n.) ‘Piper longum Linn.’
[pippāl, -, pippāl//pippālänta, -, -] pip[p]ā[l] emalye varsa [sic] yoka[le] ‘pepper with warm water [is] to be drunk’ (499a4). -- pippāläṣṣe* ‘prtng to pepper’ (497a8) ∎From BHS pippalī-.

pippalimula (n.) ‘root of Piper longum Linn.’ (a medical ingredient)
[pippalimula, -, -//] (P-3a6). ∎From BHS pippalimūla-.

pīya ̇rä ‘?’
/// ot no pälskā sū mänt pīya ̇rä/// (339a2).

pir* (n.) ‘chair’
[-, -, pir//] se ṣamāne pir mañcāk yamasträ ‘whatever monk makes for himself a stool or bed’ (H-149.X.3b4 [Couvreur, 1954b:49]). ∎From BHS pīṭha-.

pirko* (n.) ‘(sun-)rise’
[-, -, pirko//] kälymiṃ läkāṣyeṃ cey kom-pirkomeṃ ipprerne ka ṣ lyakār-ne (108b5), [pirko]meṃ = BHS abhyudayāl (H-ADD.149.79b6 [Couvreur, 1966:178]). ∎A nomen actionis from pärk-2, q.v. For the formation, compare pilko from 1pälk-. Compare also TchA opärkā ‘at sunrise.’

pilamātti ~ pilamāddhyi (n.) ‘center of the fruit of the Aegle marmelos Corr.’ (a medical ingredient)
[pilamātti ~ pilamāddhyi, -, -//] (W-7a5, P-3a6). ∎From BHS bilva-madhya-.

pīle* (n.[m.sg.]) ‘wound’
[-, pilentse, pīle//-, -, pilenta] śwāṃ-ne yṅkauṃ-kästwer yelyi pilenta ‘day and night the worms eat at his wounds’ (33a8/b1), pile[n]e sāṃ[tk]e ... pilentse pkelñe ‘a remedy for the wound ... curing of the wound’ (PK-NS-53b6 [Pinault, 1988:101]). -- pilentatstse* ‘having wounds, wounded’ (H-149.14a3) ∎Etymology unclear. TchA päl and B pīle reflect PTch *päle but extra-Tocharian cognates, if any, are uncertain. VW (356) relates this word to Greek ápelos (nt.) ‘wound’ under the assumption that the a- in Greek is an intensive prefix (so also MA:650). Frisk (1960:120), on the other hand would like to connect ápelos with pélas ‘skin, hide’ which would be reasonable enough if the a- reflects PIE *h1ṇ ‘in.’ If so, of course, the possibility of a connection with pīle disappears. Normier (1980:253) gives *apélos for both Greek and Tocharian but does not discuss it further. Couvreur (1947:351) suggests a connection with Sanskrit bíla- (nt.) ‘whole, cavity, pit.’ The Armenian verb pelem ‘hollows out, digs’ might also be brought in here. Mayrhofer (1960:432) does not look with favor on Couvreur's suggestion, though formally impeccable and semantically good, because he sees, with some probability, the Sanskrit word as a borrowing from some Dravidian source. However, the Tocharo-Armenian connection remains possible.

pilke* (n.) ‘copper’
[-, -, pilke//] pilke = BHS tāmraṃ (529b4). -- pilkeṣṣe ‘prtng to copper’: pilkeṣṣe kentse ‘verdigris’ (H:130). ∎Presumably a derivative of 3pälk- ‘burn,’ as the ‘[stuff that looks like] burning; shining, brilliant.’

pilko (n.[m.sg.]) ‘insight, view; look, glance’
[pilko, pilkontse, pilko//-, -, pilkonta] eroṣ pilko aṅkaiṃ ṣeyeṃ ‘they have evoked false insight’ (15a5=17a6), pilko[s=ā]ñmālaṣkeṃ lkāṣṣän-me ‘he looks at them with a tender look’ (88a6), pärmankä[c]ce pilkosa ‘with hopeful glance’ (99b4), pilkont[a] = BHS dṛṣṭi- (251al), akwatse pilko olyapotse = BHS atitīkṣṇacakṣuṣaḥ (545al). -- pilkoṣṣe ‘prtng to insight’ (282a3);
pilkontaṣṣe ‘prtng to insights’ (29b5);
-pilkotstse ‘having [such-and-such] a view or insight’: [yo]lo-pilkoccepi = BHS durdṛṣṭeḥ (U-22b1). ∎Tch B pilko, like its A cognate pälk, is a nomen actionis from pälk-1, q.v. For the formation one might compare pirko ‘sunrise’ from 2pärk- ‘rise.’

pilkwer* (n.) ‘± boil, carbuncle’ (?)
[-, -, pilkwer//] /// malkwersa trīwäṣällya ṣpakīye pilkwersa riṅkatsi ‘with milk [is] to be mixed; a poultice over the boil [is] to be placed’ (W-39b1). ∎If the meaning has been correctly identified, a derivative of pälk-3, q.v.

pilta (nnt.) ‘leaf, petal’
[pilta, -, pilta/piltāṣ -, -/piltāsa, -, piltāsa] palāśäṣṣe piltasa = BHS palāśapatreṇa (308b5), ts[e]n-uppālṣi piltāṣ ra eśne ‘eyes like the petals of blue lotus’ (575a3). ∎TchA pält and B pilta reflect PTch *pältā (as if) from PIE *bhlh1t-os- (K. T. Schmidt, 1982:363). The closest relatives, are to be seen in Germanic, e.g. Old English bläd ‘leaf, blade,’ OHG blat ‘id.’ (as if) from PIE *bhlh1tó- (nt.) (the s-stem plural in New High German, Blätter, is analogical). So to be corrected MA:348. Somewhat more distantly we have OHG blāt ‘flower’ (< *bhleh1tó-), Old Irish blāth ‘id.’ (< *bhloh1to-), or Old Latin flōs ‘id.’ (P:122). Cf. Petersen, 1939:78, VW, 1939:100, 1976:358, though details differ. The nominative/accusative singular *pältā reflects directly a neuter s-stem "collective" *bhlh1tōs (plural *bhlh1toseha)--compare the r-stem "collectives" seen in pūwar ‘fire’ and yasar ‘blood.’ A similar s-stem collective is seen in luwo ‘animal’ though here the nominative luwo is secondarily distinguished from the regular accusative luwa.

pils- (vt.) ‘± stretch, strain [the ears]’
PP /pepilso-/ klautsne=naiśai pepīltsoṣ śau[l]mpa mā spänteträ ‘[those who have] listened attentively, do not trust in life!’ (3b4/5). ∎If correctly identified semantically, TchB pils- may reflect a PTch *päls- from PIE *pels- ‘quiver, tremble’ otherwise seen only in Slavic [: OCS plachъ ‘quivering, nervous, anxious’ (< *polso-), plašiti ‘be fearful’ (P:801)]. In Slavic we have a semantic development *‘quiver’ > ‘quiver with fear’ while in Tocharian we see *‘quiver’ > ‘quiver with excitement’ vel sim. See also klausa-pilṣi.

pilycalñe See pälk-3.

piṣitakamantha (n.) ‘beverage of grain mixed with liquid’ (a medical ingredient)
[piṣitakamantha, -, -//] (W passim). ∎From BHS *piśītakmantha- (Filliozat; not in M-W or Edgerton).

piś (number) ‘five’
[piś, piśaṃts, piś] [indri]ntaṃts ... piśantso ‘of the five sense organs’ (5b6), piś = BHS pañca (16a8), piś kṣuṃntsa ñuñce meṃne ‘in the fifth regnal period in the ninth month’ (LP-11a2), piś eṅkalñecci āntsi = BHS pañcopādānaskandhā (PK-NS-53a2 [Pinault, 1988:100]). -- piś-āntseṣṣe* ‘prtng to the five elements’ (168.e);
piś-cmelaṣṣe ‘prtng to the five births’: piś-cmelṣana läklenta ‘the sufferings of [those] of the five births’ (12b4);
piś-känte ‘500’;
piś-yältse ~ piś-(y)iltse ‘5,000’ (507b2);
piś-meñantse-ne ‘on the fifth of the month’ (433a20);
piś-yäkne(sa) ‘fivefold’ (11b7) ∎TchA päñ and B piś reflect PTch *päñś with differing reductions of the final consonant cluster. PTch *päñś is itself from PIE pénkwe [: Sanskrit pañca, Armenian hing, Greek pénte, Latin quīnque, Gothic fimf, Old English fīf, Lithuanian penkì, etc. (P:808; MA:401)] (Smith, 1910:14, VW: 360-1, Winter, 1991:107-108). See also piṅkte and piśāka.

piśāka (number) ‘fifty’; (n.) ‘a group of fifty’
[piśāka, -, piśāka//-, -, piśakānta] piśakānta piśāka tīrttheṃ ypärwe tsyālpatai ‘thou hast freed earlier fifty fifties [of] tīrthas’ (252b4), piśākka ṣe cakanma ‘fifty-one cāks’ (461a3). ∎A derivative of piś ‘five,’ q.v. In particular we have a reflex of PIE *penkwēḱomt (for the final -ka, see the discussion at taryāka) much as in Greek pentēkonta and Sanskrit pañcāśat-. The corresponding TchA pñāk has been rebuilt on the basis of A päñ ‘five’ (Winter, 1991:119-120). See also piś and piśākar.

piśākar (distributive numeral) ‘by 50's’
känte-piśākar ‘by 150's’ (108a5). ∎A derivative of piśāka.

piśpik* (n.) ‘(woman's) breast’ or ‘nipple’ (?)
[-, -, piśpik/-, -, piśikne/] klaiñe teki piśpi[kne]sa tsäṅkau tākaṃ ‘[if] a female disease has arisen on the breasts/nipples’ (Y-1al/2), indrine araṃśne piśpikne lakle wikäṣṣäṃ ‘it destroys pain in the penis, heart, and breast/ nipple’ [= BHS stana-] (Y-1a6). ∎Etymology unclear. It is possible that we have here a reduplicated formation, i.e. a putative PIE *peikipeiki-, related to such words as Latin spīca/spīcus ‘ear of grain,’ Old English spīc ‘pointed piece of land’ (cited from P.; not in Clark Hall or Bosworth, Toller, Campbell), spāca ‘spoke, ray,’ Old Norse spīkr ‘nail’ (> New English spike) (P:981)] (VW:375, though he starts from *peispeik-). If so, this word would be related to ṣpikīye, q.v.

pīsäl (n.[m.sg.]) ‘chaff, husk’
[pisäl, -, pisäl//] pi[säl] = BHS tuṣa- (174b2), atiyai-pisäl-melte-oraṣṣe puwar ‘a fire of grass, chaff, dung, or wood’ (194b1). ∎Etymology unclear. TchA psäl (attested in the phrase sne psäl ‘husked’) and B pisäl reflect PTch *päsäl perhaps (as if) from a PIE *pesḷ, a nomen actionis from *pes- ‘blow’ seen otherwise in Germanic and Balto-Slavic [: OHG fesa ‘chaff,’ faso ‘thread, fringe,’ OCS pachati ‘ventilāre, agitāre,’ etc. (P:823-4)] and possibly in TchB pās- ‘whisper’ (VW:367, but probably not with VW related to a TchA *päs- which from its scanty attestations would appear to mean ‘pour’ or ‘sprinkle’ [with its object ‘water’] and may be a phonetic variant of *pärs- ‘id.’). Alternatively one might prefer to connect this word with PIE *bhus- ‘chaff’ seen in (popular) Sanskrit busa- (nt.) (< *bhusa-; see Burrow's discussion, 1976:38) and Latin furfur ‘id.’ (< *bhus-bhus-).

pissau (n.) ‘anise’ [Anethum sowa Kurz. = Peucedanum graveolens Linn.]
[pissau, -, -//] ypiya yäkṣiye pissau oṅkarño päkṣalya ‘barley flour, anise, porridge, [it is] to be cooked’ (P-1a6), pissau = BHS puṣpāhvā- (Y-2b5). -- pissauṣṣe ‘prtng to anise’ (P-1a2);
pissautstse ‘having anise’ (497a7) ∎Etymology unkown.

pits* (n.) ‘?’
[-, pitsantse, -//] pitsantse ṣarmtsa nraiṣṣe lakle wat warpoymar (220b5). ‣It is possible that this word might be a variant of either pittsau or patsa, qq.v.

Puñakāme (n.) ‘Puṇyakāma’ (PN in graffito)
[Puñakāme, -, -//] (G-Qm3, G-Qm7).

Puñarakṣite (n.) ‘Puṇyarakṣita’ (PN of a monastic official)
[Puñarakṣite, -, -//] (G-Su29).

Puñicaṃndre (n.) ‘Puṇyacandra’ (PN in graffito)
[Puñicaṃndre, -, -//] (G-Su34.1).

Puñaiyśe (n.) ‘Puṇyayaśa’ (PN in graffito)
[Puñaiyśe, -, -//] (G-Su26).

Puṇyamitre (n.[m.sg.]) ‘Puṇyamitra’ (PN in graffito)
[Puṇyamitre, -, -//] (G-Su9, G-Su23).

Puṇyarakīte See Puñarakṣite.

Puṇyasene (n.) ‘Puṇyasena’ (PN in graffito)
[Puṇyasene, -, -//] (G-Qm2).

Putakupte (n.) ‘Buddhagupta’ (PN)
[Putakupte, -, -//] (491b2).

Putatatte* (n.) ‘Buddhadatta’ (PN)
[-, -, Putatatteṃ//] (LP-22a2).

putanakeśi (n.) ‘nard’ [Nardostachys jatamansi DC] (a medical ingredient)
[putanakeśi, -, -//] (W passim). ∎From BHS pūtanākeśī-.

pūtane* (n.) a kind of demon
[//-, -, pūtaneṃ] (301a3). ∎From BHS pūtana-.

putanti* (n.) ‘place of the one most senior in rank’
[-, -, putanti//] tumeṃ putantimeṃ waiptār aśarintaṃts paiyne wināṣṣälle ... eṃṣke nawanti täṅtsi ‘then he [is] to honor the feet of the ācāryas separately, from the most senior to the newest’ (KVāc-20a4 [K. T. Schmidt, 1985: 760]). ∎Presumably from a BHS *buddhānta- (from buddha-; buddhānta- is not recorded in this sense in M-W or Edgerton); morphologically parallel to nawanti.

Putere* (n.) ‘Putera’ (PN?)
[-, -, Putereṃ//] [snai erka]tñe we[ñ]i Putereṃ[śc] ‘without anger should one speak to Putera’ (35b7).

putk- (vt.) G/K ‘divide, share, separate’
G Ps. VII /puttäṅk-/ [A // -, -, puttaṅkeṃ; MP -, -, puttaṅktär//; Ger. puttaṅkälle]; Ko. V /pāuktā- ~ putkā-/ [A pautkau, -, -//]; PP /putko-/;
K Ps. IXb /putkäsk'ä/e-/ [Ger. putkäṣṣälle]; PP /pepputku-/. /// lwāsane tänmaskentär se no kartse yolo mā puttaṅkeṃ /// (575b3/4), ñuwār pake[nta] puttaṅktär ‘it is divided [into] parts by nines’ [?] (591a4); /// waiptār bhavāṅkänta pautkau ‘I will divide apart the members of existence’ [?] (149b2); täryā aiśamñe tākoy kwri ṣamāne tne putkowä wikṣeñca yarkesa ‘if a monk would have three-fold wisdom, [but is] separated [therefrom], keeping himself away out of pride’ (31a6). -- putkalñe ‘separation’: tusāksa aikneṣäñ yolaina yāmornta nāktsy aiśaumyepi putkalñe tumeṃ yāmtsi ‘thus it [is] the duty of the wiseman to reprove his own evil deeds and to make a separation therefrom’ (K-3b3). ∎AB putk- reflect PTch *putk- (as if) from PIE *put-sḱe/o- [: Latin putāre ‘prune’ which Melchert (1977:123) at least would analyze as put-eha-] (Jacobsohn, 1934:212, MA:144; cf. VW (397) with differing details). See also pautke, pauśye and paucciṃ.

putt- See pätt-.

Puttatrāte (n.) ‘Buddhatrāta’ (PN in graffito)
[Puttatrāte, -, -//] (G-Su25.c).

Puttamitre (n.) ‘Buddhamitra’ (PN)
[Puttamitre, -, -//] (LP-1b3, G-Su18).

Puttarakṣīte (n.) ‘Buddharakṣita’ (PN in grafitto)
[Puttarakṣīte, -, -//] (G-Qa2).

Puttasene (n.) ‘Buddhasena’ (PN in monastic records)
[Puttasene, Puttasenentse, -//] (DAM.507-a5 [Pinault, 1984a:24]).

puttemāñce (adj.?) ‘?’
/// puttemāñce ya[p] /// (474al).

Putteyāne* (n.) ‘Putteyāne’ (PN in monastic records)
[-, Putteyānentse, -//] (460a2).

Puttewatte (n.) ‘Puttewatte’ (PN in monastic records)
[Puttewatte, -, -//] (KLOST.37, 22 [Couvreur, 1954c:86]).

Puttawarme (n.) ‘Buddhavarma’ (PN)
[Puttewarme, -, -//] (Otani 19.1.2 [Pinault, 1998:364]).

pudgalyik ([indeclinable] adj.) ‘personal’
śtwer meñtsa postaññeṣ [sic!] ṣamānentse pudgalyik kāko wärpanalle ‘four months is the latest a monk [is] to enjoy a personal invitation’ (H-149.X.3a2 [Couvreur, 1954b:48]). ∎From BHS pudgalika-.

pūdñäkte (n.[msg.]) ‘buddha’ [the poetic equivalent of pañäkte]
[pūdñäkte, pūdñäktentse, pūdñäkte (voc. pūdñäkta)//pūdñäkti, pūdñäkteṃts, pūdñäkteṃ] ñäkteṃts ñakte pūdñäkte lac lenameṃ ‘the god of gods, the Buddha emerged from [his] cell’ (5b3), māka pudñäkti tsaṅkaṃ śaiṣṣene ‘many buddhas will arise in the world’ (17a8), pudñäktentse kektseṃne lkāṣyeṃ cai yetweṃ lakṣānta ‘they saw on the Buddha's body adorn-ments and marks of excellence’ (30b1), pūdñäktentse = BHS buddhasya (H-150.106a2 [Sieg, Siegling, 1930-32:490]). -- pūdñäktäññe ‘prtng to the buddha’;
pūdñäktäññeṣṣe ‘id.’ (71a2);
pūdñäkteṣṣe ‘id.’ (135a5/6). ∎A compound of pūd- (< BHS buddha-) + ñakte ‘god’. See also the prose equivalent, pañäkte.

punarnap (n.) ‘hogweed’ [Boerhavia diffusa Linn.] (a medical ingredient)
[punarnap, -, -//] (W passim). ∎From BHS punarnavā-. See also wärścik and eśpeṣṣe.

Punarwasu* (n.) ‘fifth (or seventh) lunar mansion’
[-, -, Punarwasu//] Punarwasune päknāträ ekweṃ [sic] klaiṃ wat no ekalmi yāmtsi ‘[if] in P. one intends to make subject a man or woman’ (M-1b7). ∎From BHS Punarvasu-.

pup See päp.

Pūrike (n.) ‘Pūrika’ (PN)
[Pūrike, -, -//] (59b2).

Purohite (n.) ‘Purohita’ (PN)
[Purohite, -, Purohiteṃ//] (86b6).

pūrṇakoṣäññe (adj.) ‘?’
[m: pūrṇakoṣäññe, -, -//] (W-22a5). ∎Derived from an unattested *pūrṇakoṣ, a borrowing from BHS pūrṇakoṣā- ‘cake made from barley flour’ (Filliozat) or the name of a plant (M-W).

Purṇāy (n.) ‘Purṇāya’ (PN)
[Purṇāy, -, -//] (Lévi, 1913:320).

Purtaś* (n.) ‘Purtaś’ (PN in monastic records)
[-, -, Purtaś//] (490b-I-5; see discussion of this passage s.v. nocot).

Purnakke* (n.) ‘Purnakke’ (PN)
[-, Purnakki, -//] (Lévi, 1913:320).

Purnakṣeme (n.) ‘Purnakṣema’ (PN)
[Purnakṣeme, -, -//] (Lévi, 1913:320).

pūrnnikadṛṣṭānt (n.) ‘?’
[pūrnnikadṛṣṭānt, -,-//] ///mālne pūrnnikadṛṣṭānt ṣkäs[t]e (342a2).

pūrvayok* (n.) ‘former existence’
[-, -, pūrvayok//] (349b2). ∎From BHS pūrvayoga-.

pūrvakālāntarābhaw* (n.) ‘former existence’
[/pūrvakālāntarābhawäñc, -, -/] (175b2). ∎From BHS *pūrvakā-antarābhava- (compound not in M-W or Edgerton).

pūrvāntik ([indeclinable] adj.) ‘past [of time]’
pūrvāntik nauṣuwe[nt preke] ‘the earlier time of the past’ (151a2). ∎From BHS pūrvānika-.

Purvvabhadravat* (n.) the designation of a constellation
[-, -, Purvvadbhadravat//] (M-2a5) ∎From BHS Pūrva-bhādrapadā-.

Purvvaṣät* (n.) the designation of a constellation
[-, -, Purvvaṣät//] (M-2a3). ∎From BHS Pūrvāṣāḍha-.

pūwar (nnt.) (a) ‘fire’; (b) ‘digestion’
[pūwar, pwārntse, pūwar/-, -, pwāri/-, -, pwāra] (a) pūwar salpäṃ palskone pälketär-ne po kektseñe antāpce ramt ‘the fire blazes in [his]spirit; his whole body burns like a firebrand’ (8a5), [nrai]ṣṣana kesasta pwāra ‘thou hast extinguished the fires of hell’ (243b3), pūwar tr[e]m[eṃ]ṣṣe sälpī-n=enenmeṃ ‘may this angry fire blaze within him!’ (350a2), pūwarsa = BHS tejasā (PK-NS-107b1 [Thomas, 1976b: 106]), puwar = BHS agnim (U-13b7), wlaśkeṃ pūwarsa päkṣalle ‘[it is] to be cooked over a gentle fire’ (W-33b3);
(b) kekesoṣepi pwārntse ‘for the extinguished digestion’ (497a5). -- pwārṣṣe (a) ‘prtng to fire, fiery’; (b) ‘prtng to digestion’: (a) pwārṣṣe lakle nraiyn=empely[e] ‘the pain of fire in the terrible hell’ (220b1); (b) pwā[rṣṣepi] läklentse sāṃtke ‘the remedy for suffering of digestion’ (497a6);
pwār-yok* ‘± fire-like’: (566b8). ∎TchA por and B puwar probably both reflect a PTch *puwār with a change of pre-A *pwā- to po-. However, such a change lacks any direct parallels and it may be necessary to assume that A por comes from a PTch and PIE preform somewhat different than does B puwar (e.g., it may be from a PIE *peh2wṛ). Hittite pahhur ‘fire’ and pahhwar ‘id.’ (gen. pahhwenas for both) reflect a PIE *peh2wṛ (nt.) and its "collective" counterpart *peh2wōr (nt.) (cf. *h1esh2ṛ [> Greek éar ‘blood’] and *h1esh2ōr [> TchB yasar] ‘blood’). The collective *peh2wōr should have had as its weak stem *ph2un- or, with generalization of *-r-, *ph2ur- or again, with the addition of laryngeal metathesis, *puh2r-. The latter form seems to have been the basis for a pre-Tocharian nominative/accusative *puh2ōr or *p(e)uh2ōr, either of which would have given regularly PTch *puwār. (If the former is the preform one might compare especially Gothic fōn [< *pwōn] (cf. the gen. sg. funins reflecting a weak stem *p(h2)un-) and Old Prussian panno [< *pwon-u-].)
Already in late Indo-European there would appear to have been generalized a new non-collective *p(h2)ūr from the weak stem *p(h2)ur- with rule-governed lengthening in monosyllabic nominative/accusatives. The resultant paradigm *pūr/pur- is seen most clearly in Greek pûr/purós and in Umbrian nom. pir (< *pūr), acc. purom-e ‘in the fire.’ Both Germanic (Old Norse fūrr [m.]) and Slavic (Proto-Slavic *pūrya- [m.] ‘glowing ashes’) also reflect *pūr-. Old English fȳr and early OHG fuir (bisyllabic) appears to result, by a more complex restructuring, from a putative late PIE *puwer (with the *e of the final syllable introduced only after the laryngeal had been lost) while later continental West Germanic fiur would appear to be (as if) from *peuri (P:828; MA:202). Cf. Sieg and Siegling (1908:927) and VW(382-3), though the details here are almost completely different. For explanations closer to this one, see Schindler (1967[l968]:242), Normier (1980:257), Hilmarsson (1986:215, fn. 6), and also Lindeman (1978:301-302).

puwe* (n.[f.pl.]) ‘spoke’
[//pwenta, -, -] ṣem kautāte koklentse waiptār pwenta käskānte ‘the axle of the wagon broke and the spokes were scattered asunder’ (5a2), kauc ette kluttaṅkentär toṃ pwenta cākr ente spārtaṃ ‘up [to] down change the spokes if a wheel turns’ (30b6). ∎TchB puwe reflects a putative PIE *pewes- (nt.) whose only known relative is the otherwise isolated Sanskrit paví- (m.) ‘wheel-band, metallic point of spear or arrow’ (Couvreur, 1950:130, VW:397).

puṣ* (n.) ‘albugo’ (a particular disease of the eye)
[-, -, puṣ//] (W-15a5). ∎From BHS puṣpa-.

puṣṇāvatiṃ* (n.) a meter [probably 14/11/11/11 syllables, rhythm a: 7/7, b-d: 5/6]
[-, -, puṣṇāvatiṃ//] (108a8, 419b4).

Puṣnäkṣātär* (n.) ‘the sixth (or eighth) lunar asterism’
[-, -, Puṣnäkṣtär//] (M-1b7). ∎From BHS puṣya- + nakṣatara-.

Puṣpavārg* (n.) ‘Puṣpavarga’ (a chapter of the Udānavarga)
[-, -, Puṣpavārg//] (S-5a2).

pṛśnaparṇi (n.) ‘Uraria lagopoides DC’ [aka ‘Henionitis cordifolia’] (a medical ingredient)
[pṛśnaparṇi, -, //] (500a6, P-1a4). ∎From BHS pṛśnaparṇi-.

pekwe* (n.[m/f.pl.]) ‘ring’
[//-, -, pekweṃ] [pe]kweṃ prāriññan[a] ‘finger rings’ (116a4). -- pekwetstse* ‘± having a ring’: p[e]kw[etsana ṣäp ṣar po]kaine śänmäṣlye (284b1/3). ∎Probably (with VW:370-371, though details differ) we should see here a derivative of a PIE *peḱ- ‘decorate’ [: Old Norse fāga ‘purify, ornament, decorate’ (< *pēḱ-), Lithuanian puõšti ‘decorate, adorn, embellish,’ puošmuõ ‘ornament, decoration’ (< *pōḱ-) (other cognates, semantically more distant, P:796-797)]. The Tocharian form may reflect a putative PIE *pēḱwo- or *poḱwo-.

peṅke* (nm.) ‘broom(-stick)’ (?)
[//-, -, peṅkeṃ] caṇḍāli waikiññeṃ peṅkeṃ[m]pa tasemane mcuṣkantaṃts ckāckane ersaṅk śa/// ‘the untouchables comparing [their] broom-sticks [?] with the legs of the princes...’ (589b5). ‣The comparison in which peṅke is attested would seem to demand that peṅke refer to some long, skinny object. Since brooms and sticks are traditional accoutrements of untouchables (caṇḍala-), it seems possible that the long, skinny object might be a broom-stick. ∎Etymology uncertain. If the meaning is ‘stick’ we might see in this word a reflex of PIE *bhongó- ‘something which breaks, destroys’ [: Sanskrit bhangá- ‘breakage; wave’ and Lithuanian bañgas ‘downpour’].

peñiyo (nf.) ‘splendor’
[peñiyo, -, peñiyai//] po krentaunasa īte tatākau snätkū perne peñäyai[sa] /// ‘being full of all virtues, suffused with dignity and splendor’ (237a3), snai peñyai alyaik ṣpä wnolmi ‘and with-out splendor [are] the other creatures’ (K-8b1). -- peñiyatstse* ‘splendid’: wastsy āstren ausu peñyacce ‘dressed in clean, splendid clothes’ (TEB-59-26). ∎TchA pañi and B peñīyo reflect PTch *peñiyo (as if) from a PIE *pond(i)yeha-, a derivative of *(s)pend- ‘shine, glitter,’ otherwise only seen in Baltic [: Lithuanian spindėti ‘shine, glitter, twinkle,’ spįsti ‘begin to shine,’ spindà ‘splendor,’ spindùs ‘shining, lustrous,’ Latvian spuožs ‘shining, luminous’ (< *spandus)] (VW, 1941:164-5, 1976:346-347).

peti (n.) ‘± flattery’ [found only in conjunction with yarke]
[peti, -, peti] ce cmelṣe yarke petisa triketär ramt aknātsa onwaññe śaul paktär ‘just as the fool is tricked by honor and flattery in this birth, he trusts [in] immortal life’ (31b3), yarke peti källauṣṣana śänmānma[sa] śanmästär ‘you have let yourselves be bound by the bonds of longing for honor and flattery’ (33a8). ∎Etymology unclear. It has long been assumed that peti is an Iranian loanword reflecting, as does Armenian patiw, an Iranian form like that seen in (Buddhist) Sogdian ptβyw (so VW:637, based on an early [1943] suggestion of Pedersen's). However, Isebaert (1979[81]:366-367) points out that the older (Manichean) Sogdian form is ptfryy which makes the Sogdian (and Armenian) forms less likely cognate. Isebaert himself suggests we have a borrowing from some Middle Indic source *peti-, the descendant of Sanskrit upeti- ‘approach’ where the semantic development might be ‘approach’ > *‘approach to render honor.’

petwe* (n.) ‘bank [of a body of water]; high ground, mainland’
[-, -, petwe//petwi, -, -] kaumaintse petwesa ‘on the bank of the pool’ (623b6), [pa]ñäkte nervāṃ kärsau kaltär petwesa ‘the Buddha, knowing nirvana stands up on firm ground’ [petwesa = BHS sthale] (PK-NS-107a3 [Thomas, 1976b:105]). ∎A derivative of pätw- (literally ‘that which is climbed up’). There is no need (with VW:372-373) to see in this word an independent derivative of PIE *pet- ‘extend.’

peparṣṣe* (adj.) ‘prtng to Nardostachys jatamansi DC’
[f: peparṣṣa, -, -//] ‣For the identification, see Maue, 1990.

Peyālavārg* (n.) ‘Peyālavarga’ (a chapter of the Udānavarga)
[-, -, Peyālavārg//] (S-b1a).

perāk ([indeclinable] adj.) ‘faithful, trusting’
[wāṣ]moṃts mā-perāk ‘having no trust in friends’ (14a1), śraddhauñe kuse ste perāk yāmṣäṃ alyekepi santāṃne ‘what is faith? it causes one who trusts another in the birth-cycle’ (23a5). ‣K. T. Schmidt (1984:153) assumes a meaning ‘reliable, trustworthy’ rather than ‘believing.’ -- perākäññe ‘faith, trust’: takarṣkñe no ṣarm okone perākñe tanmṣäṃ ‘faith, however, engenders trust in cause and effect’ (23a5), mā keta[ra pe]rākäññesa mā alyektsa aśalle = BHS apara-pratyayo nanyaneya (541a2);
perākäññetstse* ‘faithful or believing person’: per[ākä]ññeccempa = BHS śrāddhebhiḥ (307b8);
perāktse ‘trusting, having faith’ (289a3). ∎AB perāk reflect a borrowing from (Buddhist) Sogdian pyr’k ‘believing’ (Lévi, 1933:35, VW:637).

perās ‘?’
///rtsa perāsä (W-33a2).

peri (a) (n.[m.sg.]); (b) (adj.) (a) ‘debt’; (b) ‘to be paid, owing’ [peri nes- ‘to owe’ (with accusative of thing owed and probably genitive of person owed)]
[peri, -, peri//] (a) [śre]ṣṭhimeṃ peri yāmmar [peri = Uighur birim] (375a5), /// takāsta [p]e[r]is[a] te [w]e[ñ]āsta kās [lege: kos] tañ peri mā āyu ‘thou wert in debt; thou didst say: as long as I cannot give thee [thy] debt’ (495a2), peri lyipär = BHS ṛṇaśeṣaṃ (H-ADD.149.62a5 [Couvreur, 1966: 165]);
(b) ce [= kuce] peri nesem tu päs aiskem-ne ‘what we are owing, that we [will] give back to him’ (DAM.507-a9 [Pinault, 1984a:24]), Sankatepe ysāre peri towä 5 ‘S [is] owing grain, 5 tau’ (491b-II-5). ∎Toch B peri ‘debt’ and A pare ‘id.’ reflect a putative PTch *peräi. It has been suggested both that this word is inherited in Tocharian (Schneider [1939]) and that it is a borrowing from some Iranian language (Meillet, 1916:159, Lane, 1938, VW, 1976:636-7]). Possible Iranian sources include Avestan pāra ‘debt’, Khotanese pāra- ‘debt’, pera- (< *pārya-) ‘what is to be paid, debt’, pīra- (< *parya-) ‘what is to be paid, debt’, Tumshuqese para- ‘debt’, Sogdian p’r ‘debt’ (cf. also Sogdian pwrč ‘debt’, Afghan pōr ‘debt’). Of these the one which matches the putative Proto-Tocharian form best is the pre-Khotanese *parya-. With regular loss of Iranian final *-a, the change of other *-a-'s to *-e-, and the epenthesis of *-ä- in the difficult resultant final cluster *-ry, *peräi would be the expected Proto-Tocharian outcome of *parya-.

-pere (n.) ‘± stalk’
See s.v. akwam-pere.

peret (n.[m.sg.]) ‘ax’
[peret, -, peret//] eṅwentse tane tetemoṣepi peret ko[yne tanmästär no] [peret = BHS kuṭhārī] (16a5). ∎TchA porat and B peret reflect a PTch *peret, a borrowing from some Middle Iranian source (Lidén, 1916, VW:637; MA:37). One should compare Ossetic färät or Khotanese paḍa- (< *par(a)ta-).

perk- (vi.) ‘peer, peep’
Ps. II /perkä/e-/ [MP // -, -, perkentär; MPImpf. // -, -, perśīyentär] śāmna ṣemi tsrorīntsa ka perśīyeṃträ mā parna lännaṣyeṃ ‘some people peered through the gaps [of the houses] [but] they did not emerge’ (PK-AS- 17J-a4/5 [Pinault, 1994:115]), yenmeṃ prākre mutkuweṣ tsrorīntsa ka p[e]rk[e]nträ mā parna lnaskeṃ ‘having strongly fortified the gates, they peer through the gaps [but] do not emerge’ (PK-AS-17J-b1 [ibid.]). ∎Etymology uncertain. Pinault himself suggests a connection with Armenian pcorj (with expressive pc-?) ‘attempt,’ Greek spérkhomai ‘move rapidly, hasten; be eager, vehement,’ Vedic spṛháyati ‘desires, covets,’ all from a PIE *(s)perǵh-. However, the semantic distance is great. One might think in this case of expressive or onomatopoetic origin (cf. English peek and peer).

Perñik (n.) a proper name?
[Perñik, -, -//] moko Perñik (LP-33a2).

perne (n.[m.sg.]) (a) ‘rank, worth, stage, (high) position; glory’; (b) NOUN-genitive + pernesa = ‘for the sake of’
[perne, pernentse, perne//] (a) nautaṃ-me perne tumeṃ yukseṃ ceu aly[ai]k ‘their glory disappeared therefrom and others conquered it’ (22a4), ce krent yāmorsa källoym perne poyś[iññe] ‘by this good deed may I achieve buddha rank!’ (22b1), trice perne kälpāṣṣäṃ ‘he achieves the third rank’ (591al);
(b) po weṣṣäṃ śwātsintse pernesa ‘he says anything for the sake of food’ (31b4=32a6), ñi pernesa śaul rintsante ‘they renounced life for my sake’ (220a4). -- -perne in the compound yekte-perne ‘of little worth’: [śwātsisa] cesa śāyau ñiś yekt/e-perne ‘by the eating of this I live at low rank’ (25a7);
perneṣṣe ‘prtng to worth or rank; splendid’: pañäktäṃñe perneṣṣe akālksa ‘by wish for buddha-rank’ (88b4), [pe]rñeṣṣe [sic] tau[pe] ‘a splendid mine’ (572a4). ∎TchA paräṃ and B perne reflect PTch *perne, a borrowing from some Middle Iranian source; cf. Sogdian prn (farn), Khotanese phārra- (< *farna-) from older Iranian *hvarnah- (Avestan xvarənah- ‘fame, glory, dignity’). This explanation goes back to Sieg, Siegling, and Schulze (1931:18) and in one form or another has been universally accepted (VW:635, with previous literature). See also perneu and pernerñe.

perneu (adj.) ‘worthy, glorious’
[m: perneu, -, pernent/-, -, perneñc/perneñc, -, -] [f: pernauntsa, -, -//pernenta, -, -] cai perneñco kuse tsälpoṣo kärkkāllemeṃ yśelmeṣṣe ‘these worthies who [have been] freed from the swamp of desire’ (8a4), sā ānteś pralya pernauntsa ‘she, the brilliant one [scil. the Buddha's mother], [is] to be borne on the forehead’ (246a4). ∎An adjectival derivative of perne, q.v.

pernerñe (n.[m.sg.]) ‘[awe-inspiring] splendor, glory’
[pernerñe, -, pernerñe//-, pernerñentaṃts, pernerñenta] pernerñesa plätkweṣne tuṣitäṣṣe wimāṃne ‘in the tuṣita-palace, overflowing with splendor’ (231a2), snai pe[rnerñe] = BHS niṣprabhīkṛta (311a3). -- pernerñeṣṣe ‘glorious’: pernerñeṣe Sumersa täprauñentats [tä]rne[ne] śmasta ‘thou hast stood on the summit of the heights over glorious Sumeru’ (203a4/5). ∎As TchA parnore ‘id.’ is a derivative of paräṃ, so B pernerñe is an abstract noun derivative from perne, q.v.

perpette* (n.[m.sg.]) ‘burden, load’
[-, -, perpette ~ perpecce//] cai tne mā tallaṃ perpett[e] ‘they don't bear here the burden’ (44b2), perpecce ñiś cālawa ‘I raised up the burden’ (401b5). ∎Etymology unclear. It would seem reasonable to connect per- with PIE *bher- ‘bear’ (cf. pär-) as does Couvreur (1950:130) but the rest of the word is more difficult. VW's suggestion (372) of a connection with Old English fōþor, OHG fuodar ‘(cart)load’ is semantically satisfying but phonologically less so (calling the -tt- a "redoublement secondaire" hardly explains anything). Melchert (p.c.) suggests an expressive reduplication, i.e. *per-per-te with subsequent assimilation of *-rt- to -tt-.

perma (adv.) ‘± voluntarily, willingly’
perma = BHS kāmaṃ (544a4), pelaiknene stmau prākre perma śayim ‘may I live, firmly and willingly standing in the law!’ (S-6a2). ∎TchA parmā and B perma reflect PTch *per(ä)mā but further connections are dubious. VW (347) suggests a connection with PIE *bher- ‘bear’ (cf. pär-) on the basis of several derivatives of *bher- having the meaning ‘good’ but the semantic connection seems tenuous and it should be noted that there is no other Indo-European evidence for a *bhormo- or the like with the meaning ‘good.’ The closest we might come is Greek phórimos ‘fruitful.’

pele (n.[m.sg.]) (a) ‘law’; (b) [usually] ‘prison’ [< *‘law, righteousness’]
[pele, -, pele//] (a) tumeṃ karmapāyä-weṣeñcatse tonak rekauna yentukäñe pele weṣäle ‘then the karmavācanā-speaker [is] to say these words [as] the Indian law’ (KVāc-18a4 [K. T. Schmidt, 1985:764]);
(b) kā ye[s ri]ntsi mā campcer pel=ostaṣṣ[e] totkā-yärm ‘why can't you renounce the prison of the house [even] a little?’ (5a1), prautka pelene ‘he locked [him] up in prison’ (21a4). -- -pele in snai-pele (adj.) ‘unjust, unlawful’; (n.) ‘something unjust or unlawful’: okonta lwāsa [śwoṃ ce]w preke mā snai-p[e]le yāmṣyeṃ ‘the animals ate f uit at that time [and] they did nothing unlawful’ (3b1), snai-pele = BHS adharmam (U-16b1), saswa ce wessi [Pu]ttewatte snai-paille [lege: -pele] yāmu ste ‘lord, what P. has done to us [is] an injustice’ (unpubl. Paris fragm. [Pinault, 1984a:25]). ∎Etymology unclear. TchA pal and B pele reflect PTch *pele but extra-Tocharian connections are uncertain. VW (345) assumes a PIE *pod-lo-, a derivative of *ped- ‘seize, contain’ which is phonologically possible but is made less likely by the complete absence of any other reflex of *ped- in Tocharian. VW attempts to bolster the semantic side of the equation by pointing out that Sanskrit dharman- ‘law’ is a derivative of dhar- ‘maintain, sustain’ but the notion of ‘law’ as ‘that which sustains or maintains’ is rather distant from ‘that which contains, seizes.’ Given the possibility of a word for ‘law’ developing from ‘declaration’ (cf. Greek rhētrā), one might wish to connect pele with päl- ‘praise, commend’ or pälw- ‘complain, bewail,’ qq.v., both from *‘speak out strongly.’ See also empele and pelaikne and possibly päl- and pälw-.

pelaikne (nm./nnt.) ‘law; righteousness’
[pelaikne, pelaiknentse, pelaikne//pelaikni, pelaikneṃts, -; or pelaiknenta, pelaiknentaṃts, pelaiknenta] [ākṣa] ... pelaikne śtwār=emprenm[a] ‘he announced the law and the four truths’ (1a4), pelaik[n]e = BHS saddharma (23a7), papāṣṣu pelaikn[e] ‘practicing righteousness’ (123al), täñ pelaiknemeṃ = BHS tvātmatāt (251a6), kreṃt pelaikne = BHS saddharmam (H-ADD. 149.85a5 [Thomas, 1968a:201] = U-22). -- pelaikneṣṣe ‘prtng to the law, righteous’: pelaikneṣṣe [ś]au[l] ‘righteous life’ (15b7), laṃsūna lāṃtsi pelaikneṣṣana ‘to work works of righteousness’ (15b5=17b7), pelaiykneṣṣe wäntare ‘a concern of the law’ (H-149.X.3b1 [Couvreur, 1954b:48]), [pelai]kneṣṣe reki kärtse a[kṣoṣ] = BHS dharmapadaṃ sudeśitam (H-149.198b6 [Thomas, 1968a:197]). ∎A compound of pele and yakne, qq.v.

pelkiñ (postposition) ‘for the sake of’ [with noun in genitive]; ‘in order to’ [with infinitive in genitive]
ñi pelykiṃ ‘for my sake’ (109b4), spārtatsintse pelykiṃ = BHS nirvṛty-arthaṃ (177a6), ceu smāṃ yāmtsintse pelkiñ yaltse tināränta ytārine ṣallāre ‘they threw on the road 1,000 dinars in order to make a repetition’ (H-149-ADD.12a5 [Thomas, 1954:757]). ‣Synonymous, or largely so, with pernesa (cf. perne) and pakāna, qq.v. ∎In pelkiñ we have a noun, *pelki, with the causal case-marker (cf. läkle-ñ ‘because of suffering’). The -ly- of the variant pelykiñ is probably nothing more than anticipatory palatalization of the -l- to the -ñ. The underlying noun pelki is a morphological variant of pelke, q.v. as leki is of leke. See also pelke.

pelke (n.) ‘solemn but joyous utterance’
[pelke, -, -//] yetwe śāsantse pelke ṣamāññe ṣotri krentäntso soylñe weweñu ‘the jewel of teaching, the udāna, the monkish exemplar [is] called the satisfaction of the good’ (33a2/3), pelke = BHS udāna (547a6). ∎Possibly (as if) from PIE *bhólgo- ‘utterance,’ a nomen actionis from *bhelg- ‘utter, make a noise’ [: Old English bealcan ‘utter, send forth, belch’ (< *bholge/o-), unattested *b(i)elċan ‘id.’ (> Modern English belch), Dutch bulken ‘bellow, roar’]. PIE *bhelg- would be an élargissement of bhel- ‘speak forcefully’ seen in päl- and pälw-. The *bhel-, *bhelw-, and *bholg- presupposed by päl-, pälw-, and pelke are nicely parallel with *wel- ‘roll,’ *welw- (cf. Old English wealwian ‘wallow’), and wolg- (cf. Old English wealcan ‘roll, toss’). TchB pelke would then be the exact formal equivalent of Middle English noun bolk ‘belch.’ Thus, probably not with VW (1971c:159, 1976:371) from *bhelǵh- [: OE belg ‘bag, purse, pod, husk, belly,’ Middle Irish bolg ‘bag, belly’] since the underlying meaning of this set would seem to be ‘puff up’ or the like rather than ‘blow’ as his explanation would demand. See also pelkiñ and, more distantly, päl-, pälw-, and pele.

pelykiñ See pelkiñ.

-pew (adj.) ‘-footed’
[-pew, -, -//-, -, -pewaṃ] lyakäṃ kraupträ snai-pewaṃ wi-pewaṃ śtwer-pewaṃ makā-pewaṃ ‘he gathers thieves, [those] without feet, the two-footed, four-footed, and many-footed’ (H-149-ADD.8a3 [Hilmarsson, 1989a:93]). ∎TchB -pew represents PIE *-pod-wen- ‘having [so-many] feet’ [: Sanskrit dvipád-, Old English twifēte ‘two-footed’ without the "possessive" suffix *-wen-] (Winter, 1962:29, VW:373). See also paiyye.

peṣele* (n.) ‘± worm, insect’
[//peṣeli, -, -] maścītsi ṣpä peṣeli śaiṣṣene mäskenträ pākri ‘mice and worms/insects appear in the world’ [peṣeli = BHS kīṭa-] (K-8b1). ∎Etymology uncertain. It is possible that we have a nomen agentis (as if) from PIE *bhosēlo-/bhēsēlo- ‘devourer’ from PIE *bhes- ‘rub; chew, devour’ [: Sanskrit bábhasti ‘chews, devours’ (3rd. pl. bápsati) or psāti ‘id.’ (< *bhs-eha-) and Greek psáō ‘rub’ (P:145-146)]. The semantic agreement between Indic and Tocharian would be noteworthy. It is possible that this root appears in the TchA present päsnā- (if from *bhesnā-) that appears as a hapax legomenon at (A) 96a3: camyo talke ypamāṃ kosmāṃ päsnāmāṃ which might be translated ‘therewith making a sacrifice, killing and devouring [it].’ That Sanskrit too shows an -eha- extension (in psāti) might be accounted an additional small bit of evidence for introducing päsnā- here. In any event, we do not have some derivative of PIE *pes- seen otherwise in words for ‘penis’ (so VW, 1951:151, 1976:372). See also possibly peṣte.

peṣke (n.) ‘clarified butter, ghee’ (a medical ingredient)
[peṣke, -, -//] peṣke = BHS sarpis- (Y-1al). ∎Probably a borrowing from some Middle Iranian source. Compare Modern Persian maske ‘fresh butter’ (Menges, 1965:131, VW:637).

peṣṭi* (n.) a kind of dwelling
[-, peṣṭintse, -//] [le]nantse peṣṭintse wat twerene aipu [t]ā[kaṃ] (329a3). ∎Etymology uncertain. Isebaert (1979[81]:367) suggests that we have here a borrowing from a putative BHS *(u)peṣṭi-, a derivative of (Skt.) upa-viś- ‘approach, enter, sit down.’

peṣte* (nm.) ‘± worm’ (?)
[//-, -, peṣteṃ] tnek nai peṣteṃ kleśaṣeṃ pontaṃts k ̇/// (554b3). ∎If the meaning is correct, we might have another derivative of PIE *bhes- ‘devour’ (cf. peṣele), namely a putative *bhoseto-/ bhēseto- ‘devouring.’ See also peṣteu and peṣele.

peṣteu (adj.) ‘having a peṣte,’ that is ‘worm-ridden’ (?)
[m: peṣteu, -, -//] /// [eṅka]lñe peṣteu eṅwe ra ‘passion [is] like a peṣteu man’ (152b4). ∎Presumably an adjectival derivative of peṣte*.

peṣnettannm ‘?’
/// paṇḍarauñe rätrauñene peṣnettannm [sic] tsärkalle (P-3a5).

Pesane* (n.) ‘Pesane’ (PN in monastic records)
[-, Pesanentse, -//] (433a20).

pest (particle) used with verbs with perfectivizing force
[kru]i krent yamor po pest ce [lege: cai] kälpāskeṃ ‘if they achieve every good deed’ (135a2), akruna pest lyelyuwormeṃ ‘having brushed away the tears’ (514a8), yāmor rano pest nanautau ‘the deed [is] completely lost’ (K-7a4). ∎I take TchB pest (and its unstressed byform, päst) to be the exact equivalent of Latin post ‘afterwards; behind, after’ and Armenian əst (< *posti) and the close relative of B postäṃ ‘afterwards, later,’ (< *postu + nu) q.v. (so already Meillet, 1914:7). Phonologically we have in both the Latin and Tocharian forms the regular descendants of a PIE *pos-ti with, in Tocharian, the lack of palatalization before an original *-i- that is regular when that *-i- is in the neighborhood of (phonetically retracted) PIE *-s- (cf. B laks [nom./acc. sg.] ‘fish’ from *leḱsis and *leḱsim, the TchA first person plural -mäs from *-mesi or, as here, through an intervening, allophonically retracted, apicodental āstäṃ ‘heads’ [acc. pl.] with the reflex of the normal i-stem acc. pl. *-ins). PIE *post and its relatives [: Lithuanian pãstaras ‘last,’ Sanskrit paścā ‘after,’ OCS pozde ‘later,’ Albanian pas ‘after,’ etc. (P:841-842; MA:43)] are probably to be derived from *h4apo ‘away’ (so Watkins, 1969). In TchB pest we have a semantic development of ‘away from’ (hence ‘behind, after’) to a general perfectivizing sense (much as ‘away’ in English can be). Not with VW (367) from PIE *pel- ‘push’ + -s- + -tu-. See also päst and postäṃ.

pets* (n.) ‘husband’
[-, -, pets//] tkātre petso aiṃñ cai śāmnā ‘these people will provide a husband for my daughter’ (275b4). ∎TchA pats and B pets (petso shows ‘bewegliches o’) reflect PTch *petsä from PIE *poti- ‘master’ [: Sanskrit páti- ‘master, possessor, husband,’ Avestan paiti- ‘id.,’ Latin potis ‘capable,’ Greek pósis ‘husband,’ Gothic brūþ-faþs ‘bridegroom,’ Lithuanian pàts ‘husband’ (< patis) (P:842; MA:371)] (Feist, 1913:103, VW:349, though VW, unnecessarily, starts from *potyeha-).

paiyyiśkaṃ See śaiyyiśkaṃ.

paiyye (n.[m.sg.]) ‘foot’
[paiyye, -, paiyye/paine, -, paine/-, -, paiṃ (K-T)] korne kelen=ārañcäś paine täṅtsi ‘in the throat, in the navel, towards the heart even [to] the feet’ (41b3/4), painemeṃ ette kloyomane ‘falling down from [his] feet’ (88a2), paiyye paiyyesa ‘foot over foot’ (602.1a2). -- paiyyeṣṣe ‘prtng to the foot’ (M-1b8);
paiyyeññe ‘id.’: śwālyai paiyyeññe moko[ce] ‘the big toe of the right foot’ (371a2);
paineṣṣe* ‘prtng to the feet’ (108a9);
paiñe ‘id.’: paiñe mokociś ‘toward the big toe of the feet’ (41b4). ∎TchA peṃ (this form is the nom./acc. dual--compare the acc. sg. pe and the nom./acc. pl. peyu and the alternate acc. pl. pes) and B paine reflect PTch *peine. Such a form must represent an older dual *pei to which the productive dual ending -ne has been added (see Winter's discussion, 1962b). This *pei is the phonologically expected reflex of the PIE dual *póde (cf. Greek póde) of the widespread PIE word for ‘foot,’ *ped-/pod- [: Sanskrit pāt (stem pad-), Avestan pad-, Armenian otn, Greek poús (stem pod-), Latin pēs (stem ped-), Gothic fōtus, Hittite pad-, all ‘foot,’ perhaps Old Irish īs ‘underneath’ (if < locative pl. *pēdsu) = Albanian posh in përposh ‘under,’ etc. (P:790-791; MA:208-209)] (Sieg, Siegling, Schulze, 1931:2, VW:370, with differing details). PIE *póde would first have become *podi̯e > *poi̯e > *peyä > *pei. It is on thi dual form that a new singular has been built, i.e. *pei-(i)ye. Alternatively, VW and Hilmarsson (1989a:13-14) suggest a PIE *podyo- [: Sanskrit pádya- ‘of the foot,’ Avestan padyā- ‘foot,’ Greek péza ‘id.’ (certainly the Greek, and probably the Indo-Iranian presuppose PIE *pedyo-)] as the origin for the entire paradigm. However, we would expect such a form to have produced PTch *peye, a form that would never have eventuated in B paiyye. Hilmarsson later (1989a:95) suggests starting from either a PIE *pods or *pēds, either of which would have given pre-Tch *pe. To this latter form was then added *-äñe and *pe-äñe would have eventuated under his scenario in *pe-äye. One might also think of a PIE *poden- (cf. Armenian otn ‘foot’) but the nominative singular *podēn should still have a given a PTch *peye. In any event the rare plural must be analogical on the dual: nom./acc. dual -ne implies nom. pl -ñ, acc. pl. -ṃ (see poko). See also patsa1.

po (a) ([indeclinable/declinable] adj.); (b) (n.) (a) ‘all, every, each, complete’; (b) ‘everything, all’
[m: po, -, pontäṃ ~ pont//poñc, pontäṃts, pontäṃ] [f: //ponta, -, ponta] (a) po = BHS sarva (3a2), pälketär-ne po kektseñe antāpce ramt ‘his whole body burns like a fire-brand’ (8a5), w[e]ña ... po taṅsa ... snätkwa po pwāra ñ[i] kektseṃne nraiṣṣana ‘he spoke with complete love ... all the fires of hell suffusing my body’ (22b6/7), po ekaññesa kekenu ‘provided with every possession’ (M-3a5), serkene po cmelaṣṣe ‘in each cycle of births’ (S-4b2), lykaśkeṃ rano yolaiñe po praṅkäṣṣim kärtsauñe [ṣek ritoymar] ‘may I reject every least evil and seek always the good’ (S-5al), po preśyaṃne ‘in all ages’ (S-6b4);
(b) srūka[l]ñ[=āke] pontaṃts ‘death [is] the end of all’ (3a3), śaulo posa olypo ‘the best life’ (24b5), pontats kärtseśc ‘for the good of all’ (203b2), wināskau ceṃts po cīne yku[w]eṣ larauñe ‘I honor the love of all of them [who have] gone to thee’ (244a5), lateṃ poñc ‘all went out’ (589a4), pone kartse ‘good for everything’ (W-29b1). -- po-cmelaṣṣe* ‘prtng to all births’ (A-1a2);
po-preścyaṣṣe ‘± prtng to every age’: (TEB-58-20);
poyknesa ‘in every way’: poyknesa = BHS sarvaśaḥ (11a5), memyas makci ono[l]meṃ poyknesa mā tuntse [k]s[elñe] ‘you yourselves deceive beings in every way; there [is] no nirvana therefrom’ (28a7). ∎TchA po/pont- and B po/pont- reflect PTch po/pont-. Already in 1933, Meillet (in Lévi, 1933:38) had suggested that these Tocharian words should be equated with Greek pãs ‘all’ (cf. also Jasanoff, 1978:32). Under this hypothesis we might expect a mas.-fem. nom. sg. *pōnts which would have resulted in PTch *po. From this form the vowel was generalized to all parts of the paradigm. Similarly in Greek the -a- was generalized from forms with the zero-grade (the circumflex in pãs, rather than the acute, is a problem for any analysis of the Greek form). In a refinement of this etymology Penney (p.c.) suggest that both Tocharian and Greek reflect a PIE *peha-nt- (similar is Normier's *pānt- [1980:254]). Alternatively, Hilmarsson (1986:72 and 340-341) sees in this etymon an old aorist participle *hapónt- to *haep- ‘take, grasp’ seen in Sanskrit apnóti ‘reaches, achieves’ or Latin apīscor ‘attain, come by’ but the semantic equation is not compelling and there seem to be no reason why a laryngeal would not have vocalized in initial position in Greek in a form such as *hapónt-. In any case, not with VW (381-382) a derivative *bhūnt- (or rather *bhuhxnt-) from *bheuhx- (cf. Sanskrit bhūri- ‘numerous’), though such a form would be phonologically acceptable. See also poyśi.

poko* (n.[f.pl.]) ‘arm; [any] limb’
[-, pokantse, pokai/pokaine, -, pokaine/pokaiñ, -, -] prāri raso pokai wat lauke ykuwa ‘having come [out the measure of] a finger, a span, or an arm’ (41b4/5), ysāṣṣe ramt karse mlyuweñc pokaine ṣeckeṃ[tse] ‘thighs like a golden deer, the arms of a lion’ (75al), pokaine = BHS bāhu- (Y-2a3), po pokäṃntse [lege: pokaṃntse (according to Sieg)?] ‘the whole arm/extremity’ (Y-3a4/5). -- -pokai in the bahuvrihi okt-pokai ‘eight-armed/limbed’: ok-pokai [sic] Viṣṇ[u] ‘eight-limbed Viṣṇu’ (74b5);
pokaiṣṣe* ‘prtng to an arm’ (H-149.ADD.60b4). ∎TchA poke and B pokai- reflect PTch *pokai- (as if) from PIE *bhehaǵhu-eha-h1en- (cf. Hilmarsson, 1986:11, and, for the -eha-h1en- Adams, 1988d). The underlying *bhehaǵhu- (f.) is widespread in PIE [: Sanskrit bāhú- ‘(fore-)arm, forefoot of animals,’ Avestan bāzu- ‘arm,’ Greek pēkhu- ‘forearm,’ Old English bōg ‘shoulder, arm; bough,’ OHG bug ‘shoulder, hip, shoulder-joint (of animal)’ (P:108; MA:26)] (Meillet, 1911:150, VW:380-381, with differing details). In Proto-Tocharian the *-o- of the root syllable results from the rounding of PIE *-eha- after a labial and before a *-u-. It is possible that we see a reflex of PTch *pokä, the unextended reflex of PIE *bhāǵhu-, in the gen. sg. pokäntse (the expected shape for a genitive singular from a nominative or accusative *pok). Sieg suggests a scribal error for pokantse (presumably he is thinking of a /pokāntse/) but we would expect *pokaintse in a paradigm with accusative singular, dual, and plural respectively of the shapes pokai, pokaine, and pokaiṃ. This word is presumably the source of the borrowed Khotanese puka- ‘cubit’ (Bailey, 1979:242). (Not with Bailey should we see the Tocharian word as the cognate of Greek pugōn ‘cubit.’)

potke See pautke.

pont- See po.

poyśi (nm.) ‘the all-knowing, i.e. the Buddha’
[poyśi, poyśintse, poyśiṃ (voc. poyśi)//poyśinta, poyśintaṃts, poyśinta] toṃ ñyatstenta wikässiś poyśinta tne tseṅkeṃtär ‘buddhas arise to remove these dangers’ (5a6/7), [to]tka ra cmela mā poyśi palāte ‘the Buddha did not praise births in the least’ (64b1), [in Manichean script] bvšynt’nz [= poyśintaṃs] (Winter/Gabain:12). -- poyśiññe ‘prtng to the buddha’: källoym perne poyś[iññe] ‘may I achieve the buddha rank!’ (22b1);
poyśiññeṣṣe ‘id.’: poyśiññeṣṣai ekṣalymeṃ ‘from the parousia of the buddha’ (S-8b4). ∎From po ‘all,’ q.v., + aiśi, a nomen agentis from aik-, q.v., ‘know.’ See also po, aik- and poyśeñca*.

poyśeñca* (n.) ‘the all-knowing, i.e. the Buddha’
[-, -, - (voc. poyśeñcai)//] /// ñi poyśeñcai sāṃ empe[le] ‘[will be taken away from] me, O Omniscient one, the terrible enemy?’ (21b8). -- poyṣeñcaññe ‘± prtng to the Buddha’ (?): ///skeṃ poyṣeñcaññe [sic] ñemṅ-kälywe (345b3). ∎From po + aiśeñca, the present participle of aik-, q.v. See also poyśi.

porcaññar See ārk-.

porsno* (n.) ‘ankle’ (?)
[-, -, porsnai//] tane Rudraśarme brāhmaṇe [] portsaisa [lege: porsnaisa] Utta[re]ṃ mñcuṣkeṃ eṅkormeṃ tsakatsai keṃtsa orkäntai yärtta-ne ‘then the brahman R., seizing prince U. by the ankle, dragged him back and forth over the thorny ground’ (88a3/4). ‣This reading (with -rsn- rather than -rts-) is somewhat speculative but can be paralleled (-ts- and -st- are occasionally confused and of course -n- and -t- are notoriously difficult to distinguish) and allows us to suggest a meaning that is more reasonable in the context than the ‘belt’ that is usually assumed here (Adams, 1983a:612). ∎If reading and meaning are correct, TchB porsno reflect a putative PIE *pērsneha-h1en- (more particularly the Tocharian root vowel -o- is generalized from the nominative singular where it is regular by o-umlaut) [: Sanskrit pārṣṇi- (f.) ‘heel,’ Avestan pāšna- (nt.) ‘id.,’ Greek ptérnē ‘id.,’ Latin perna ‘ham,’ Gothic fairsna- (< *pērsneha- just as in Tocharian), Armenian hir ‘retro-’ (< a PIE endingless locative *pērsen; Olsen, 1988:22), Hittite pars(i)na- ‘thigh’ (P:823; MA:265)].

portsai See porsno.

poṣat* (n.) ‘fasting’
(Cited by Bailey, 1967:202.) ∎From BHS upoṣadha-.

poṣiya* (nm.) ‘wall’
[//-, -, poṣiyaṃ] astāṣṣi poṣī[yañ] = BHS asthiprākāram (299b3), mäkte ost poṣiyantsa [wa]wārpau [pa]paikau ā[s]tre ‘as a house surrounded by walls, painted and clean’ (A-2a4/5). ∎TchA poṣi and B poṣiya reflect a PTch *poṣiyā- from PIE *pusiyeha-, the exact equivalent of Lithuanian pùsė ‘half’ (Fraenkel 1932:229], VW:384; cf. also Hilmarsson, 1986:42). Semantically both ‘wall’ and ‘half’ might be *‘that which divides.’ The -o- vowel may be regular for PIE *-u- in a labial environment or it may be by contamination with PIE *puso/eha- seen in TchA posaṃ ‘under, beside,’ posac ‘beside,’ old case forms of a *pos ‘wall’ [: Old Prussian pausan/ pauson ‘half’ which at least Schmalstieg (1974:322, fn. 37) would phonemicize as /pusan/]. See also pauṣke.

postak* (n.[m.sg.]) ‘book’
[-, -, postak//] postakne a[kṣārnta] ‘the akṣaras in the book’ (S-7b4). ∎From BHS pustaka-.

postaññe (a) (adj.); (b) (adv.) (a) ‘later, latter’; (b) ‘later; even [as much as]’
[m: postaññe, -, postaññe//] (a) [ña]ke ṣ postäñ[ñ]e ‘now and later’ (25a4), Prābhāse wlo pärweṣṣe Siddhartheṣpä postäññe ‘P. [was] the first king and S., the later’ (228a2), śtwer meñtsa postaññeṣ [sic] ṣamānentse pudgalyik kāko wä[rpa]nalle ‘four months is the latest a monk [is] to enjoy a personal invitation’ (H-149.X.3a2/3 [Couvreur, 1954b:47/48]);
(b) se ṣamāne plākisa aśiyanampa ytāri yam p[o]staṃñe rano kuṣaimeṃ kwaṣai täṅtsi pāyti ‘[if] whatever monk travels along by agreement, even from one village to the [next] village, with nuns, pāyti’ (H-149.337a2=PK-AS-18B-b2 [ibid.:50/ Pinault, 1984b: 377]). ∎A derivative of postäṃ, q.v.

postanu (adj.) ‘later, latter’
[m: postanu, -, postanont//] se ñi posa postanu ... pinwāt warpalñe tākaṃ ‘he will enjoy my latest alms above all’ (107b10), postanu pākäṣ = BHS aparapakṣa- (510al), eṃṣke postanont camelne vajrāsantsa la[moym] ‘may I sit on a diamond-throne even in this latter birth!’ (580a3). ∎An adjectival derivative of of postäṃ.

postanmeṃ (adv.) ‘finally’
[wänta]rwaṃts tsrelñe āke postanmeṃ ‘separation from things [is] finally the end’ (4a1), [Brahma]datti lānti weswe postanmeṃ mā ṣp śarsa ‘and finally he did not recognize the trace of king B.’ (358a4). ∎The ablative of postäṃ, q.v.

postäṃ (adv.) ‘finally, afterwards’; ([indeclinable] adj.) ‘latter’
[ma]nt śāmn[aṃ]ts śaul ... kaunaṃts meñaṃts kätkorne kärsnātr attsaik postäṃ ‘so the life of men is cut off finally by the passing of days and months’ (3b5), mā walke nke ñiś ksemar tu postäṃ onmiṃ tākaṃ-me ‘before long I will be extinguished and afterwards you will have regret’ (29a8), yāmtr alyeṅkäṃ appamāt yaṃ postäṃ nraintane ‘he will treat others badly and go afterwards into hells’ (31b5=32a7), nauṣ pāke postäṃ pāke ‘the former portion and the latter portion’ (A-1b6), ktow ramt śaktalye mā postäṃ aiśai yāmu ‘like a sown seed [is] not made visible [until] later’ (K-3b5), postäṃ ynemane = BHS anusaran (U-3b1), postäṃ = BHS paścād (U-11a3). ∎It would seem reasonably clear that in TchB postäṃ ‘afterwards, later’ we have a cognate of Latin post ‘afterwards; behind, after’ (so already Meillet, 1914:7, though he does not offer any exact account of the phonological side of the relationship; cf. also Jasanoff, 1978:32). Hilmarsson, 1986:49 suggests a PIE *pos-dō under the assumption that final PIE *-ō yielded PTch *-ū which, after rounding the preceding vowel, disappeared. He adduces the Old Russian pozdъ and OCS pozde, presupposing *pos-do (with a short vowel) as similar formations. I do not think thatdisE -ō became *-ū except when in the neighborhood of *-w- (as in *oḱtōw > okt ‘eight’ or the preterite participle ending -u from *-wōs). I think it is preferable to take postäṃ as a reflection of PIE *postu (similar to the *posti seen in Latin post and TchB pest, q.v.) + *nu (MA:43). Not with VW (383-384) from *pos- ‘side’ + pronominal *-täṃ. See also the derivatives postaññe, postanu, postanmeṃ, and ompostäṃ, and, more distantly pest.

paucciṃ* (n.[acc.pl.]) ‘± renunciation’ [only in N-meṃ paucciṃ yām- ‘make a a renunciation of, renounce’]
[//-, -, paucciṃ] /// [yokai]meṃ paucciṃ pyāmtsat ‘make a renunciation from evil!’ (11a3), kartse yolw aiśeñca ñake paucciṃ pyāmtsar toṃ arṣāklaimeṃ ‘knowing good and evil, make now a renunciation of that snake!’ (42a4=43b5). ∎A nomen actionis from putk-, q.v. See also pauśye.

paut- (vt.) ‘honor, flatter’
Ps. IV /pauto-/ [MP -, - pautotär// -, -, pautontär; Ger. pautolle]; Ko. V /pāutā-/ [AOpt. -, -, pautoy//] yarke peti ñaṣtär sū ... nauntai nauntai ostä ostä se sampä ksa poutoy ñäś ‘he seeks [only] honor and flattery; he [goes] street by street, house by house, [saying]: this on or that one should flatter me’ (33b3). -- papautarmeṃ: piś uw[eṃ] akalṣälyeṃścä makā-yäkne [pa]pautarmeṃ [] weṣäṃn-meśc säsūśkaṃ nesäṃ ksa ñī yesäśc añmaṣ[ṣe] reki ‘having flattered the five learnèd disciples in many ways, he says to them: children, [here] is my personal word to you’ (81a1). ∎TchA pot- and B paut- reflect PTch *paut-. The Class IV present may well be an analogical, created to distinguish the present from the subjunctive, both originally Class V. The Class V present/subjunctive would then be the mark of an old denominative, *peut-ā-. In any case, we have a reflex of PIE *bheudh- ‘wake, be awake’ [: Sanskrit bódhati ‘be awake, be aware, recognize,’ Avestan baoδaiti ‘pay attention,’ Greek peúthomai/punthánomai ‘learn,’ Gothic anabiudan ‘order,’ Lithuanian bundù ‘awake,’ budù ‘be awake,’ OCS bljudǫ ‘pay attention,’ etc. (P:150-152; MA:636)] (Lane, 1938:27, VW:385). As to the semantic development, VW rightly points out that ‘attention’ may also mean ‘solicitude, regard’ (cf. French ‘une aimable attention’ or ‘avoir mille attentions pour’). See also pautarṣke and pauto.

pautarṣke (adj.) ‘honoring, flattering’
[m: pautarṣke, -, -//] rek[i] pautarṣke ‘a flattering word’ (20b5), ṣmare mällarṣke mäsketär-ne palsko ṣpä wlaiśke pautarṣke ‘smooth and flexible is his spirit, soft and honoring’ (K-10b1), su prākre tākoy-ñ arañce poś pautarṣke ‘may this my heart be firm, honoring all!’ (S-5b1). ∎An adjectival derivative of paut-, q.v.

pauto (n.) ‘honor, flattery’
(K-T). ∎A nomen actionis from paut-, q.v.

pautke (n.[m.sg.]) ‘± share, tribute’
[pautke, -, pautke//] mā walke [kca] w[es rani aiy]m[o] potke śoläṣṣe (295a2), Kanaṣka pautke kuśāneṃ 500 ‘K. [as his] share [gave] 500 kuśānes’ (490a-I-a4). ∎A nomen actionis from putk-, q.v.

pauśye* (n.[f.pl.]) ‘± tax(es)’
[-, -, pauśye//pauśyenta, -, -] lānte spaktāṃ ypoye pauśye añmants=ekñi kurpelle tusa ñskentär [sic] waipecce ‘one must [be] concerned with service to the king, national taxes, one's own possessions, thus they seek possessions’ (33a6), /// pauśyenta āṣkar [sa]sākauwa ṣeyeṃ (Otani II.11 [Thomas, 1954:306]). ∎A nomen actionis from putk-, q.v. It is possible that pauśye (< *pauccye) and paucciṃ ‘renunciation’ are the nom. sg. and acc. pl. respectively of what was originally a single paradigm, a paradigm that has divided in two to match the divergent meanings. See also putk- and paucciṃ.

pauṣke* (n.) ‘rib’ (?)
[//-, -, pauṣkeṃ] kuñcītäṣṣe ṣalype ... malkwersa päkṣalle ///ñc päsśśanesa sanāpatsi pauṣkeṃsa /// ‘sesame oil with milk [is] to be cooked ... over the breasts [it is] to be smeared and on the ribs ...’ (W-4b2/3). ‣The semantic identification is based on the fact that the word must refer to some body part adjacent to the breasts. ‘Ribs’ or ‘sides’ suggest themselves but if it were ‘sides’ we would expect another dual (as in päśśane). ∎I take this word to reflect a putative PIE *pēusiko-, a vṛddhied, possibly diminutive, derivation from *pus- ‘side’ also seen in poṣiya ‘side,’ q.v. This derivational and semantic relationship would be similar to but opposite that obtaining between Sanskrit párśu- (f.) ‘rib’ and pārśvá- (nt.) ‘side, region of the ribs.’ See also poṣiya.

pkata ‘?’
ikä[ṃ]-ṣkasne indr[i] pkata /// (484al). ‣It may also be read pkana.

pkante* (n.) ‘obstacle, hindrance; something put crosswise’
[-, -, pkante//-, -, pkäntenma] kete pkante yāmyeṃ kal[l]au[n]e cai cets sañi ‘Diese sind ihre Feinde, deren Behinderung sie müssten bei Erlangung’ (31b7/8), mäntr[ā]kka pelaiknemeṃ pk[ante] /// = BHS evaṃ dharmād apakramya (305a4), pkantesa śle ywārc ‘in width/crosswise one and a half’ (H-149.X.4b1 [Couvreur, 1954b:44]). -- pkänte-pilko ‘± looking askance’: pkänte-pilkw attsaik dakṣiṇā[keṃ lyelyakor]meṃ ‘having looked on the worthy ones only [with] envious looks’ (24a4). ∎TchA pkänt and B pkante reflect PTch *p(ä)känte which is probably (as if) from PIE *bhegṇto-, a derivative of *bheg- ‘break’ [: Armenian bekanem ‘break,’ Sanskrit bhanákti ‘break, interrupt, impede,’ Old Irish bongid ‘breaks’ (P:114-115)] (VW:376). Morphologically it is similar to yente ‘wind,’ q.v. from *h2weh1-nto-, a derivative of *h2weh1- ‘blow.’ See also epinkte.

pkelñe See päk-1.

pkopi ‘?’
/// śuklyā pkopi se/// (580b5).

pkwalñe, pkwalle See päkw.

Ptompile (n.) ‘Ptompile’ (PN in monastic records)
[Ptompile, -, -//] (491b-III-4).

pyāk- (vt.) ‘strike (downwards), batter; beat [of a drum]; penetrate [as a result of a downward blow]’
Ko. I /pyāk-/ [AOpt. pyāśim, -, pyāśi//; Inf. pyāktsi; Ger. pyākälle]; PP /pāpyāku-/ walo cew enkormeṃ pyāśi-ne [śa]nmäṣṣi-ne wat ypoymeṃ wat lyucī-ne ‘the king, seizing him, would beat him, or bind him, or drive him from the country’ (H-149-ADD.8a4f [Thomas, 1974:102]), kautsi pyāktsi skāratsi pär[mankänta karstatsi] ‘to kill, to strike, to revile, to cut off hopes’ (266b3), pelaikneṣṣe kerū cai ... ente pyāśyeṃ ‘if these beat the drum of the law’ (313b4=S-5b2); lyāka ṣpä ce śaiṣṣe āś papyākoṣ po läklentaṃts ‘he sees [in] this world the head battered by all sufferings’ (220a5). -- pyākälyñe ‘striking’: apsāl śakattai[sa] ay ṣesa pyākälyñe | aścä kärstalyñe ‘the striking with sword and club, together with bone to cut off the head’ (284b2). ∎Related to TchA pyākäṣ (n.) ‘post’ but extra-Tocharian connections are uncertain. It may be that the PTch *pyāk- is to be derived from PIE *bheiha- ‘strike’ [: Avestan byente ‘they struggle, strike,’ Old Irish benaid ‘strikes,’ OCS bijǫ ‘strike,’ and other, nominal cognates in Armenian, Greek, Latin, and Germanic (P:117-118)], i.e. as *bheiha-K- (cf. kalāk-, parāk-, and walāk-, though none of these would be identical in ablaut). This etymology is VW's (1944:32, 1976:397-398, with differing details). Cf. Adams, 1988b. More likely is adding Tch pyāk- to Mann's equation (1977:156) of Albanian pjek ‘meet, encounter,’ përpjek ‘hit, knock, strike’ and Germanic *fehtan ‘fight,’ cf. English fight, under a lemma *pyek- ‘strike’ (MA:549).

pyāpyo (nf.) ‘flower’
[pyāpyo, pyapyantse, pyāpyai//pyapyaiñ, pyapyaints, pyapyaiṃ] [wa]wakauwa pyapyaino ‘flowers in bloom’ (247b4), [mäkte kroṅśe] pyapyaimeṃ ere were mā mī[yäṣṣäṃ] ‘as the bee does not harm the appearance or smell from the flower’ (300a2), [kakraupa]rmeṃ krentaunaṣṣana pya[ppy]aiṃ = BHS pracīya guṇapuṣpāṇi (PK-NS-414b2 [Couvreur, 1966:170]), stām ṣañ p[yapyaiṃtsa] = BHS taruṃ svakusumair (PK-NS-414b4 [id.]). -- pyāpyaiṣṣe ‘prtng to flower(s)’ (629b4);
pyapyaitstse* ‘having flowers’: pyapyaicceṃ werpiśkaṃ ‘flower gardens’ (179a4). ∎TchA pyāpi and B pyāpyo reflect PTch *pyāpyā(-iän)- (where *-iän- reflects the PIE "definitizing" suffix *-h1en-) which probably reflects a (reduplicated) PIE *p(e)yeha- [: Sanskrit pyāyate ‘is swollen’ and others from the extensive group of *peiha-: Sanskrit payas- (nt.) ‘liquid, water, milk,’ pīvan- (adj.) ‘fat,’ Greek pīōn ‘id.,’ etc. (P:793-794; MA:194, 382)] (VW, 1941:104, 1976:398). Hilmarsson's suggestion (1986:342) of a connection with päp/pup ‘stinking’ is less likely for both semantic and phonological reasons.
Thus, within Tocharian the closest relative would seem to be TchA pyāṣṭā- (sic) ‘strengthen, give force to; be digestible [of food]’ (the present pyaṣṭa- is analogical) which represents a denominative *pey(ha)ost-eha- from an adjective *pey(ha)osto- ‘± provided with liquid, vital energy,’ in turn, an adjectival derivative of *pey(ha)es- (nt.) ‘± liquid, vital energy’ [: Sanskrit páyas- ‘liquid, water, milk, semen, vital force,’ Avestan payah- ‘milk’]. For the adjectival derivation we might compare Latin arbor ‘tree’ and arbustus ‘planted with trees,’ onus (nt.) ‘burden’ and onustus ‘laden,’ venus ‘charm, loveliness’ and venustus ‘charming, lovely.’ In Late Latin (Jerome) we even have a denominative verb onustāre ‘to burden, load’ with exactly the same formation as in PTch *p(i)yāstā- (VW:397). The agreement with Indic, both as to pyāpyā- and the noun underlying pyāṣṭā- is rightly underlined by VW.

pyutk- (vt.) ‘establish, bring into being, create’ [päst pyutk- (vi.) ‘become ready’]
Ps. IX /pyutkäsk'ä/e-/ [A -, -, pyutkäṣṣäṃ// -, -, pyutkäskeṃ]; Ko. IX (= Ps.) [Inf. pyutkäs(t)si]]; Pt. II /pyāutkā-/ [A -, -, pyautka// -, -, pyautkare]; PP /pepyutko-/ ///rkātär pāyti pyutkäṣṣäṃ ‘[this sin] establishes pāyti’ (329a4), pyutkäskeṃ-ne krentau[wna] ‘virtues establish it’ (591a5); teṃ epinktene sāu onko[rño] päs pyautka ‘in the meantime the porridge had become ready’ (107a3); [añ]m[a]lāṣlñe aiśamñe ente tāko-ñ pepyu[tkoṣ] ‘if mercy and wisdom have been created for me’ (268b3). -- pyutkaṣṣälñe ‘± establishment’ (586a5). ∎AB pyutk- reflect PTch *p(ä)yutk- but extra-Tocharian connections are uncertain. Traditionally this word is connected with PIE *bheuhx- ‘be, become’ (Schneider, 1941:48, Pedersen, 1941:228). Semantically such an equation is very good but, as VW (399) cogently points out, it is phonologically very suspect as the palatalized py- cannot be regular. VW himself connects this word with PIE *pei(ha)- ‘be swollen’ [: Sanskrit pīvan- ‘full, robust, strong,’ pīvas- (nt.) ‘fat,’ Greek pîar (nt.) ‘fat,’ pialéos ‘fat,’ etc, (P:793-794)], assuming an extended *pyeu- (he does not explicate the -t-). Such an explanation explains too little, particularly as Sanskrit pīvan-, pīvas- are almost surely to be divided *p(e)iha-wen-, *p(e)iha-wes-, etc., depriving his putative *pyeu- of any foundation. I think it possible that the p- is the remains of an old prefix (as probably in plänk-, prutk- qq.v.) added to -yutk- ‘ripen, swell,’ representing a putative PIE *h1eud-sḱe/o- [: Russian udit' ‘ripen, mature, swell with liquid’]. Another possibility is that the prefixed verb, if such it is, is related to B yu- ‘mature, complete one's natural development,’ q.v. In any case, this PTch *yutk- would be unrelated to the *yutk- which appears in TchA yutk- ‘be worried, concerned’ and which is probably from PIE *yeudh- ‘move quickly, agitatedly.’

pyorye (nf.) ‘yoke’
[pyorye, -, -//] eśnesa menkitse tākoy kacāp ompä pärkre śāyeñca pyorye ṣäp tākoy cew warne somo lyautai länktsa mā kly[e]ñca ‘there would be there a tortoise lacking eyes, living long, and there would be a yoke in that water with a single opening, light [in weight] and not staying [still]’ (407a6/7). -- pyoriṣṣe ‘prtng to a yoke’: näno aiyse pyoriṣṣe lāṃṣānte kuśāneṃtsa 150 ‘furthermore they levied an extra [payment] for the yoke of 150 kuśānes’ [?; we would know more perhaps about the extra payment pertaining to the yoke, if we knew what the major item in this entry (two lines above), akwaneṃ, meant] (490a-III4). ∎Etymology unknown. VW (399) suggests a connection with PIE *bheihx- ‘strike’ and Hilmarsson (1991b:173-174) suggests a derivation from *peh1i- ‘injure, abuse.’ Both are semantically possible (cf. the relationship of Sanskrit dhūrvati ‘injures, causes to fall,’ Hittite tūriya- ‘harness,’ and Sanskrit dhūḥ ‘harness’) and both are phonologically possible (assuming in both cases that we have a derivative in -ye built on a preterite participle or abstract). However, neither is compelling. Extremely unlikely is Hilmarsson's earlier suggestion (1986:27-28) of an equation with Sanskrit piyāru- ‘mocking, degrading.’ As a speculative possibility, one might suggest a putative PIE *bhi-yeha-ru- (+ later -ye) ‘that which goes around.’

prakār (n.) ‘sort, nature, class’
[prakār, -, prakār//-, -, prakāränta] [pi]ś prakāränta yaiku rano tākaṃ = BHS yāvat pañcapra-kāraghnaḥ (198a2). ∎From BHS prakāra-.

prakrauñe See prākre.

prankarac (n.) ‘Wedelia calendulacea Less.’ (a medical ingredient)
[prankarac ~ pṛnkarac, -, -//] (W passim). ∎From BHS bhṛngarāja-.

Prajñākaracaṃndre (n.) ‘Prajñākaracandra’ (PN in monastic records)
[Prajñākaracaṃndre, -, -//] (433a19).

Prajñārakṣite* (n.) ‘Prajñārakṣita’ (PN in graffito)
[-, Prajñārakṣitentse, -//] (G-Su8).

Prajñāwarme (n.) ‘Prajñāvarma’ (PN in graffito)
[Prajñāwarme, -,-//] (G-Qm10).

Praṇāde* (n.) ‘Praṇāda’ (PN of a buddha)
[-, -, Praṇādeṃ//] (Pinault, 1993-94:175).

pratiṃ (nnt.) ‘decision, resolve, resolution, conversion’ [pratiṃmeṃ klautk- ‘change one's mind’]
[pratiṃ -, pratiṃ//-, -, prati(nä)nta] mälläṣṣitär sū eṅwa pratinta ‘he disavowed received opinions’ (19a4), kelästa läkle pratinmeṃ waskātai ma at=ate ‘thou didst bear suffering, thou didst not budge from [thy] resolve’ (224b2/3). ∎A borrowing, with Suffixswechsel, from TchA pratim ‘id.,’ itself an old compound, (as if from) PTch *prete (cf. eprete) + ime ‘decision-awareness’ (Winter, 1962c:71-72). See also eprete.

pratikapañäkte (nm.) ‘a Buddha who reserves his enlightenment to himself’
[pratikapañäkte, -, -//pratikapañäkti, -, -] (552b2). ∎A calque on BHS pratyekabuddha-. See also the variant pratyaikapudñäkte.

pratītyasamutpat (n.[m.sg.]) ‘origin by dependence (in the great chain of being)’
[pratītyasamutpāt, -, pratītyasumutpāt//] (149b2). ∎From BHS pratītyasa-mutpāda-.

pratipat See pratiwat.

pratipal (n.) ‘Sida rhombifolia Linn.’ (a medical ingredient)
[pratipal, -, -//] (W-34a6). ∎From BHS pratibala-.

pratimokṣ See prātimokṣ.

pratilom (adv.) ‘with the grain’
(179b5). ∎From BHS *pratiloma- (not in M-W or Edgerton).

prativijñaptilakṣaṃ (n.) ‘sign of recognition’
[prativijñaptilakṣaṃ -, -//] (194a4). ∎From BHS *prativijñapti-lakṣaṇa- (compound not in M-W or Edgerton).

prativiṣ (n.) ‘Aconitum heterophyllum Wall.’ (a medical ingredient)
[prativiṣ -, -//] (W passim). ∎From BHS prativiṣā-.

pratiwank See pratiwat.

pratiwat* ~ pratipat* (n.[m.sg.]) ‘new moon’
[-, -, pratiwat ~ pratipat//] prattiwaṃkne [sic] (437a2), /// pratiwatmeṃ pällenta [sic] /// ‘from the new moon [to] the full moon’ (439a3), ṣkas kṣuntsa Kṣemārjune lānti yakwe pikulne śkañce meṃne pratipatne ‘in the sixth year of the regnal period of king K., in the sixth month, on the new moon’ (G-Su34.1). ∎From BHS pratipad- (for discussion, see Sieg, 1950:211). The native Tocharian equivalent is ñuwe, q.v.

pratisaṃkhyānirot* (n.) ‘suppression of careful consideration’ (?)
[-, -, pratisaṃkhyānirot//] (189a1). ∎From BHS *pratisaṃkhyā-nirodha- (compound not in M-W or Edgerton).

pratisaṃvit* (n.) ‘special knowledge’
[//pratisaṃvitänta, -, -] (427a5). ∎From BHS pratisaṃvid(ā)-.

pratihari* (n.) ‘wonder, miracle’
[-, -, pratihari//-, -, pratiharinta] tarya orotstsana pratiharinta sälkāte-meś [] raddhi-lakäṣñeṣṣe pratihari [] palsko ṣärpalñeṣṣe pratihari [] enäṣñeṣṣe pratihari ‘he expressed to them the three great wonders: the magic-sight wonder, the thought-informing [= mind-reading] wonder, and the instruction-wonder’ (108b3/4). ∎From BHS prātihārya-.

pratyutpaṃ ([indeclinable] adj.) ‘present’
(170b2). ∎From BHS pratyupanna-.

pratyaikapañäktäññe* (adj.) ‘prtng to a buddha who reserves his enlightenment to himself’
[m: -, -, pratyaikapañäktäññe//] (591b5). ∎This adjective presupposes an unattested noun *pratyaikapañäkte, a variant of pratikapañäkte and pratyaikapudñäkte.

pratyaikapudñäkte* (n.) ‘a buddha who reserves his enlightenment to himself’
[-, -, pratyaikapudñäkte//-, pratyaikapudñäkteṃts, pratyaikapudñäkteṃ] (45b6). ∎A calque on BHS pratyekabuddha-. See also the variant pratikapañäkte as well as pratyaikapañäktäññe*.

pradhāṃ (n.) ‘essential part’ (?) or ‘effort’ (?)
[pradhāṃ, pradhānantse, -//] pradhānantse = BHS prādhānyasya [sic] (201b3). ∎From BHS pradhāna-.

Praṇāde* (n) ‘Praṇāda’ (PN)
[-, -, Praṇādeṃ//] (Qumtura 34-g2 [Pinault, 1993-94:175]).

prapuntarik (n.) ‘root of white lotus’ (a medical ingredient)
[prapuntarik ~ prapuṇḍarik, -, -//] (W passim). ∎From BHS prapuṇḍarīka-.

Prabhankar(e) (n.) ‘Prabhangara’ (PN of a former buddha)
[Prabhankar(e), -, -//] (74b2, H-149.ADD.4a4 [Thomas, 1965:196]).

pramāṃ* (n.) ‘± measure’
[-, -, pramāṃ//] [aiśa]mñentse yaräṃ pramāṃ kä[lpau] [dyadic with yarm] ‘having achieved a measure of wisdom’ (110a4). ∎From BHS pramāṇa-.

prayasvati* (n.) the designation of a meter?
[-, -, prayasvati//] prayasvatine (G-Su36.1).

prayok (n.[f.pl.]) ‘± use, employment; remedy; presentation’
[prayok, -, prayok//prayokänta, -, -] panitäṣṣe ṣpel ṣe prayok ‘a poultice of honey [is] one remedy’ (FS-b1). ∎From BHS prayoga-

pravacaṃ (nm.) ‘sacred text’
(401a3). ∎From BHS pravacana-.

Pravare (n.[m.sg.]) ‘Pravara’ (PN of messenger of the gods and friend of Indra)
[Pravare, -, -//] (507b3).

praveśakk (n.) ‘introduction [to a work]’
[praveśakk, -, -//] (519a4) ∎From BHS praveśaka-.

Praśāntatewe (n.) ‘Praśāntadeva’ (PN in monastic records)
[Praśāntatewe, -, Praśāntateweṃ//] (439a2, PK-DAM.507(19) [Pinault, 1987:86]).

praściye* (nf.]) ‘rainshower, cloudburst’
[-, -, praściye//] /// warpalyñeṣṣeṃ [lege: -ai] praściye swāsäṣṣawa ‘I rained a cloudburst of enjoyment’ (154b6), tärkär ra praściye antpi tä/// (388b4). ‣The meaning is that of Krause and Thomas (1964) and seems appropriate to the contexts, however fragmentary. ∎As if from PIE *prōstiyo- a vṛddhied derivative of the verbal noun *p(e)rsti- seen otherwise in OCS prъstь ‘dust.’ The underlying verb root is *pers- ‘pour, sprinkle’ seen in pärs-, q.v. Another nomen actionis is PIE *pṛso- (m.) seen in Slovene pr̃h (m.) ‘dust, ashes’ and Old Norse fors/foss (m.) ‘waterfall.’ The vṛddhi is probably an inner-Tocharian development (cf. pauṣke, ṣecake or traksiṃ). So VW, 1967: 184, 1976:388-389, with differing details. See also pärs-.

praśśānkaṃ (n.) ‘eruption of pustules’
[praśśānkaṃ -, -//] praśśānkaṃ erṣäṃ [praśśānkaṃ = BHS visphoṭaka-] (ST-b4/5). ∎Etymology unknown.

prasāt (n.) ‘faith; tranquility’
(382b6). ∎If correctly identified, from BHS prasāda-.

Prasaṃnake (n.) ‘Prasenajit’ (PN of a king of the Kausalas)
[Prasaṃnake, Prasaṃnaki, -//] (21a6). See Prasenacī.

Prasenacī (n.) ‘Prasenajit’ (PN of a king)
[Prasenaci, -, -//] (5a2). See Prasaṃnake.

praskāre (n.) designation of some monastic official
[praskāre, -, -//] praskāre Mokṣacandre (DAM.507-a15 [Pinault, 1984a: 24]) ∎Probably with VW (1983[87]:258-259) a derivative of the (originally subjunctive) stem of pärsk- ‘fear.’ The semantic development would be something on the order of ‘inspiring fear, awesome’ > ‘reverend.’ See also pärsk-.

prastrāṃ* (n.[m.sg.]) ‘bed(-roll)’
[-, -, prastrāṃ//] ot ñweṃ prast[r]āṃ eye[ṃ]tse /// ‘then a new bed out of sheep's [wool]’ (326al). ∎From BHS prastaraṇa-.

pratsāko (nf.) ‘breast’
[pratsāko, -, pratsākaine//] khadirṣśe [sic] śāmñe=yāṣṣe wat ṣat soyeṃtse pratsākaine tsopalle ‘a sliver of acacia or human bone [is] to be stuck in the breast of the effigy’ (M-3b4). ∎(As if) from PIE *proty-(h3)ōkw-eha- which, except for the ending, is the exact equivalent of Greek prósōpon ‘face’ [: Sanskrit prátīka- ‘face’ (< *proti-h3kw-o-)]. For the semantic relationship one might compare Lithuanian añtis ‘breasts’ but Gothic endi ‘forehead’ or Greek stérnon ‘breast’ beside OHG stirne ‘forehead.’ So Schulze, 1927, VW:389, MA:191. See also ek.

prahati (n.) ‘Solanum indicum Linn.’ (a medical ingredient)
[prahati, -, -//] (W-17b4). ∎From BHS bṛhati-.

prahar* (n.) ‘a three-hour time-period; a watch’
[-, -, prahar//] (553b3). ∎From BHS prahara-.

prākarṣik (adj.?) ‘± excellent’
(175b2). ∎From a BHS *prākarṣika- or *prakarṣika- (neither in M-W or Edgerton).

prākre (adj.) ‘fixed, firm, hard, solid’
[m: prākre, -, prakreṃ//] [f: prakarya, -, -/prakaryane, -, -/] prākre = BHS dṛḍham (11a7), se pilko ste prākr=enku ‘this insight has been firmly grasped’ (23b4), prakreṃ nwalñesa ‘with a strong roar’ (51b8), [kinna]re prākre kläntsaññi ‘the kiṃnara slept soundly’ (109b5), pärkäre täṅ prākre ‘long, steadfast love’ (258a4), ṣi[m mā] prākre aipu no iścemtsa ... mā yāmu ‘but the roof [is] not strongly covered; [it is] not made of clay’ (A-2a5), [waś]īrsa prakre ‘stronger than a thunderbolt’ (AMB-a2). -- prakrauñe ‘firmness, strength’: ///prakrau mā prakrawñemeṃ = BHS asāraṃca hy asārataḥ (U-17b2);
prakrauñetstse* ‘± firm, strong, steadfast’: (523a5). ∎Etymology uncertain. TchA prākär and B prākre reflect PTch *prākre but extra-Tocharian connections are uncertain. VW (390) suggests that we have in *prākre a reflex of PIE *perk-/prek- ‘fill’ [: Sanskrit pṛṇákti (pṛñcáti/ pipárkti) ‘fills, gives abundantly; mixes,’ Middle Irish ercaim ‘fill’ (P:820)]. Semantically such an equation is satisfying enough (*‘full’ [therefore] ‘firm’) but the genesis of a lengthened-grade *prōk-ro- remains mysterious. The same problem arises if we start from *bherǵh- ‘high’ (MA:210). More likely is a derivation from a PIE *bhrak- ‘squeeze together, make firm’ [: Middle Irish barc ‘storm, fury,’ Latin farciō ‘feed, fatten,’ Greek phrássō (< *bhrakye/o-) ‘fill quite full, close, push together, make a fence around’ (P:110-111; MA:450-451)].

prātimokṣ* (n.) ‘(Buddhist) monastic code of conduct’
[-, -, prātimokṣ//] kuse ṣamāne prā[ti]mokṣ po añmtsa mā klyauṣäṃ ‘whatever monk doesn't listen with all his soul to the prātimokṣa’ (H-149.X.3b3 [Couvreur, 1954b:49]). -- prātimokṣäṣṣe* ‘prtng to the prātimokṣa’ (H-149.X.5a2 [Couvreur, 1954b:44]);
prātimokṣä-sūtär ‘the prātimokṣa-sūtra’ (H-149.X.3a3 [ibid.:48]) ∎From BHS prātimokṣa-.

prāntakoṭi ([indeclinable] adj.) ‘extreme’
(591b1). ∎From BHS prāntakoṭika-.

prāp (n.) ‘jewel’
[prāp, -, -//prapanma, -, -] (K-T). -- prāp-mahur ‘diadem’: prāp-mahur āssa tässāte ‘he set the diadem on [his] head’ (109a5). ∎From BHS prabhā- ‘light, splendor’ (VW:638). Cf. TchA prop ‘id.’

prāpti* (n.) ‘occurrence’
[-, -, prāpti//] (181b1). ∎From BHS prāpti-.

Prābhāse (n.) ‘Prabhāsa’ (PN of a king)
[Prābhāse, -, -//] (228a2).

prām- (vt.) ‘± restrain, hold back’
Ko. IX /prāmäsk'ä/e-/ [Inf. prāmäs(t)si] [tu-yparwe we]ñ[a] piś toṃ ślo[kanma entse]ṣṣeṃts rsercents e[nepre] palsko kantwa prāmässiś ‘therefore he spoke these five ślokas before the envious and hateful ones [in order] to restrain [their] spirit[s] and tongue[s]’ (18a2/3). ∎TchB prām- is closely related to Latin premere (preterite pressī, participle pressus) ‘press down, press upon, squeeze’ (VW:390). Given the semi-suppletive preterite and participle, the morphological division underlying the Latin forms must be pr-em-/pr-es- or pr-et- with *-em- being an élargissement with durative meaning added to *per- ‘strike’ [: Greek peírō ‘pierce,’ OCS na-perjǫ ‘id.’] (Ernout and Meillet, 1967:533-534). The same analysis of *prem- must of course be historically true of Tocharian prām- as well (MA:450). The PIE *-em- is presumably the same as is to be seen in ṣäm-, and käm-, qq.v.

prāri* (n.[f.pl.]) ‘finger’
[-, -, prāri//-, -, praroṃ] prāri raso pokai wat lauke ykuwa ‘having come out a finger['s worth], an ell, or an arm['s worth]’ (41b4/5), ṣamānentse yśelmi pälskone tsankaṃ kwipe-ike keuwco kalltärr-ne t[u pra]rontsa yaṣtär .... [krāke] läṃn-ne ‘[if] desires arise in the mind of a monk and his shame-place [= penis] stands tall and he excites it with [his] fingers and filth emerges’ (334a7-10), śtwāra praroṃ pañäktemeṃ menki ṣai ‘he was lacking [in height] four fingers’ (H-149.X.4b3 [Couvreur, 1954b:44]). ‣Since a nominative singular is not attested, it is possible that it is *prariye rather than the *prāri given above and by Krause and Thomas. -- prāriññe* ‘prtng to (a) finger(s)’: [pe]kweṃ prāriññan[a] ‘finger rings’ (116a4);
prārñe* ‘id.’: [pe]kw[eṃ] prārña (242b1). ∎TchB prāri has as its closest relative A prār (plural prāru) which are reflexes of putative PIE *p(e)reharu- (for TchA) and *p(e)reharu- h1(e)n- (for TchB), the latter extended by the "definitizing" *-h1en- (see Adams, 1988d). The (acc.) singular prāri reflects full-grade *p(e)reharuh1enṃ (with regular loss of final *-n in non-animate nouns, while the (acc.) plural reflects zero-grade *p(e)reharuh1enṇs (the resultant -o- has been extended to the nominative). I take the underlying (and TchA) *p(e)rāru to be PIE *p(e)reha-r-u-, a neuter nomen agentis in *-ṛ, extended, as is usually the case in Tocharian by -u-. Similarly VW (1970a:166-7, 1976:390), though he starts from a nominal *per-ōr. See Further s.v. prere.

prāśnike (n.) ‘arbiter, director’
[prāśnike, -, -//] (G-Su33). ∎From BHS prāśnika- (see Pinault, 1987:151).

prāśśäṃ* (n.[m.sg.]) ‘question’
[-, -, prāśśäṃ//] ce prāśśäṃ pepärkoṣ ‘having asked the question’ (588a7). ∎From BHS praśna-.

pränk- (vi./vt.) G ‘stay away; restrain oneself’; K ‘keep away, reject’
G Ps. III /pränke-/ [MP -, -, pränketär//]; Ko. V /pränkā-/ [Inf. pränkātsi];
K Ps. IXb /pränkäsk'ä/e-/ [A -, prankäst, prankäṣṣäṃ//]; Ko. IXb (= Ps.) [AOpt. prankäṣṣim, -, -//]; Pt. II /prānkā-/ [A -, prānkasta, -]; PP /pepränko-/ wertsiyaimeṃ pränketrä ‘he is to stay away from the assembly’ (14a2); /// [po pre]śya[n]ne pränkātsi mā ṣpä preke (279a2=281b2); ompalskoññe päst prankäṣṣäṃ natknaṃ lauke aiśamñe yarke peti ñaṣtär ‘he rejects meditation and pushes afar wisdom; he seeks honor and flattery’ (33b2/3), purwar ce pinwāt mā nai ñakta prankäs[t]-me ‘enjoy the alms; do not, O lord, keep us [from thee]!’ (107b1); lykaśkeṃ rano yolaiñe po prankäṣṣim kärtsauñe [ṣek ritoymar] ‘may I reject every least evil and seek always the good’ (S-5a1); sankameṃ pepranku ‘kept away from the community’ (329b1). ∎AB pränk- reflect PTch *pränk- but extra-Tocharian connections are uncertain. It is possible that *pränk- is from a late PIE brengh- ‘press, squeeze,’ otherwise seen only in Germanic [: Gothic anapraggan ‘trouble, oppress,’ Middle Low German prangen ‘press,’ Middle High German phrengen ‘oppress,’ Old Swedish prang ‘narrow street,’ English prong] (so Krause, 1955:13, VW:390) or *brenk- ‘id’ seen in Old Norse branga ‘clamp’ or Lithuanian brankà ‘swelling (of seeds).’ Equally good phonologically and equivalent semantically would be a connection of the Tocharian word with Lithuanian spriñgti ‘to choke, become choked, obstructed,’ spreñgti (tr.) ‘to press into a small place, squeeze, close or tighten [a door or gap],’ Latvian sprañgât ‘to lace up, constrict,’ OCS -pręgǫ ‘strain, stretch, tighten’ (MA:644). If the Tocharian is to be connected here with either, we would have a semantic development something on the order of ‘press’ > ‘press away.’ Also possible but less likely is Jasanoff's connection (1978:40) with Sanskrit bhraṃś- ‘fall,’ earlier ‘fall away from, be removed from’ (RV 10.173.1 mā tvát rāṣṭrám adhi bhraśat ‘die Herrschaft soll dir nicht entfernen’). In this case we have a semantically sound equation but it seems that the nasal in bhraṃś- is analogically, though anciently, introduced. The obvious relatives of the Indic word in Iranian and Slavic show no trace of any nasal (see Mayrhofer's discussion, 1963:536). Thus Jasanoff's equation loses its phonological cogency. See also prenke.

pränkarac See prankaräc.

präthagjaññe* (n.) ‘the state of the unenlightened’
[-, -, präthagjaññe//] (107b10). ∎An abstract built on the BHS pṛthagjana-.

pränts- (vi.) ‘spatter’
Ps. I /pränts-/ [A -, -, prantsäṃ//; MPImpf. -, -, präntsitär//] [ku]ñci[t] kuñcit mīsa prantsäṃ toṃ nraintane ‘sesame-[sized piece by] sesame[-sized piece his] flesh spattered in those hells’ (18b5/6), tāu onkorñ[ai] srañciyeṃ tappre kauś yey mā no nta totka rano parna präntsitär ‘they boiled the porridge and it went up high but not even a little spattered outside’ (107a1). ‣Though related to pärs- ‘pour,’ the meaning is not the same (pärs- is transitive and takes liquids as its direct objects while pränts- is intransitive and takes solids or semi-solids as its subjects) and thus it is not simply another present to pärs- as is usually assumed. ∎In origin a nasal-infix present stem to PIE *pers- ‘pour,’ i.e. (as if) *pṛn(e)-s (MA:540)-. See further s.v. pärs-.

präśnavarṇi See pṛśnaparṇi.

pritaväṣ See prativiṣ.

priyanku (n.) ‘Aglaia roxburghiana Miq.’ (a medical ingredient)
[priyanku, -, -//] (W passim). ∎From BHS priyangu-.

Priyadeve (n.) ‘Priyadeva’ (PN of a rich man)
[Priyadeve, -, Priyadeveṃ//] (375a4).

Priyavārg* (n.) ‘Priyavarga’ (a chapter of the Udānavarga)
[-, -, Priyavārg//] (S-3a1).

priyasu(-) ‘?’
priyasu/// (623a3).

Priyaśāriṇi (n.) ‘Priyaśāriṇi’ (PN of a woman)
[Priyaśāriṇi, -, -//] (516a1).

Priśka (n.) ‘Priśka’ (PN in monastic records)
[Priśka, Priśkantse, -//] (461a1).

pruk- (vi./vt.) G ‘± make a leap; get away from’; K (Middle) ‘overlook, neglect’
G Ps. VI /pruknā-/ [MP -, -, pruknātär// -, -, pruknāntär]; Pt. Ia /prukā-/ [A -, -, prūka//]; "Intensive" Pt. (Pt. VII) /pruśiyā-/ [A -, -, pruśiya//] ṣemeṃts käryāñ pruknānträ räskre māka tsärkalyi ‘the hearts of some [scil. the sick and dying] are bounding and they are very heavily tormented’ (H-149.14a4 [Hilmarsson, 1996:100]); kārre ṣai su śarabhe-luwo eṣke [sic] pruka Brahmadatte wa[lo klāya] ‘there was a pit; while the śarabha-animal leapt [it], king B. fell’ (358a3). ∎TchB pruk- reflects PTch *pruk- (presumably with rebuilt zero-grade [cf. Adams, 1978]) from PIE *(s)preug- [: Russian prygnutь ‘leap,’ prygatь ‘jump about, jump up and down,’ Old Norse frauki ‘frog,’ Old English frogga id., and probably Lithuanian sprūgti ‘leave, escape;’ or Old Norse froskr, Old English frosc/forsc, Modern German Frosch ‘frog,’ if deverbative from *prug-sḱe/o- (P:845-846; MA:323)] (Couvreur, 1950:130, Krause and Thomas, 1960:58, VW:392). See also emprukṣo.

pruccamñe* (n.) ‘superiority, excellence’
[-, -, pruccamñe//] alyekepi pruccamñene kälpau wīna ‘pleasure achieved in the excellence of another’ (286a4), ñake ciśiś päkwalñesa weskem totka śātresa pruccamñe yamalle ṣait māka allonkna sankrāmntane [sic] pru[ccamñe yāmu] /// ‘now to thee we say in confidence, with little grain thou shouldst achieve excellence; in many other communities having achieved excellence ...’ (TEB-74-5). ∎Etymology unclear. TchB pruccamñe (TchA pruccamñe is an obvious borrowing from B) is an abstract noun built on a putative *pruccamo ‘excellent’ which appears (also obviously borrowed from B) in TchA. *Pruccamo would appear to be a deverbal adjective from prutk-, q.v., built on a thematic present (cf. the Class III present of prutk-). Winter (1961:272) suggests that the meaning ‘excellent’ derives from the notion of *‘complete, perfect,’ in turn derived from *‘filled to the limit’ which is a possibility but no more than such. See also prutk-.

prutk- (vi./vt.) G ‘be stopped up, confined, shut out; be filled (to overflowing)’; K ‘shut up, confine, cut off; fill up; encircle’
G Ps. III /prutke-/ [MP -, -, prutketär// -, -, prutkentär; MPPart. prutkemane]; Ko. V /prutkā-/ [MP -, -, prutkātär// -, -, prutkāntär; MPOpt. -, -, prutkoytär//]; Pt. Ia /prāutkā-/ [A // -, -, prautkar]; Pt. Ia /prutkā-/ [A // -, -, prutkāre]; PP /prutko-/;
K Ps. IXb /prutkäsk'ä/e-/ [A prutkaskau, -, prutkäṣṣäṃ// -, -, prutkäskeṃ; Ger. prutkäṣṣälle]; Ko. IXb (= Ps.) [Inf. prutkästsi]; Ipv. I /prutkā-/ [MPSg. prutkar]; Pt. II /prāutkā-/ [A -, -, prautka//]; PP /peprutku-/ prutkenträ ... prutk[eträ] = BHS nirudh- (156b1), [ñem-ersnaṃ]ts prutkālñemeṃ ṣkas yälloñ prutke[nträ] ‘the six senses are shut off from the suppression of name and form’ (156b2); [akn]ātsaṃñ[e] prutkātär ‘ignorance will be shut up’ (569a1), [ṣkas] y[ä]lloñ krui prutkāntä[r] ‘if the six senses are confined’ (569a3); śwāra kälymiṃ po prautkar ner-mi[t]eṃ [p]oyśintasa ‘the four directions were filled by images of buddhas’ (108b6); [t]o[y] aśiyana parna rīsa prutkāre ‘these nuns were shut out of the city’ (PK-AS-18B-a1 [Pinault, 1984b:376]); prutkauwa po klokaśśi ‘all pores [are] stopped up’ (9a6); [swā]säskau keṃtsa tsainwāṣṣai l[ā]ñsa kälymiṃ prutkaskau [sic] ‘I rain over the earth with a flood of weapons and I fill [it] up [in all] directions’ (93b4), olyapotse māka śeśu kor āsäṣṣäṃ arañc ñuskaṣṣäṃ ... auloṃ prutkäṣṣäṃ ‘having eaten too much it dries the throat, depresses the heart and plugs up the vessels [of the body]’ (ST-a1); karuṇaṣṣe tronk prutk[a]r ‘shut up/encircle the hollow of pity!’ (TEB-64-08); prautka pelene ‘he locked [him] up in prison’ (21a4), [yke]-postäṃ prautka ramt ost cau po yolaiṃ weresa ‘afterwards he filled up the whole house with an evil smell’ (42b6), p[r]ākre satāṣñe anāṣñe aṣkār prautka ‘he kept firmly in [his] exhalation and inhalation’ (115a2). ‣The (single) contexts of the two preterites of the Grundverb suggest that the two are semantically differentiated: prāutkā- being ‘were filled’ and prutkā- being ‘were confined.’ -- prutkālñe ‘confinement; suppression [of pain/feeling]’: läklentse prutkālyñene ynūca oktatsa klyomña ytārye ‘the noble, eightfold way leading to the suppression of suffering’ (154a4), prutkālñemeṃ = BHS nirodhāt (156b2). ∎AB prutk- reflect PTch *p(ä)rutk- (presumably with rebuilt zero-grade [cf. Adams, 1978]). I think it likely that we have here an example of the same (intensifying?) prefix *p(ä)- (that we can see in plänk- and pyutk-) and -rutk-. This -rutk- is etymologically identical with rutk- ‘move away, remove’ (q.v.) though the prefixed derivative *pä-rutk- better preserves the apparently original meaning ‘keep away, hold away’ seen in Sanskrit rudh- and its derivatives (note that prutk- often enough serves as the translation of Sanskrit ni-rudh-). Less likely, it seems to me, is VW's derivation from a putative PIE *(s)preudh-sḱe/o-, otherwise appearing only in Baltic [: Lithuanian spráusti ‘thrust, foist; push, press [as into a crowd],’ Latvian spraûst ‘stick in,’ sprûst ‘squeeze’] (VW:392-393). See also prautke, probably pruccamñe and, more distantly, rutk- and possibly pränk-.

preutke See prautke.

prek- See pärk-1.

preke (nm.) (a) ‘time, (appropriate) occasion’; (b) cew preke = tāu preścyaine = ‘at that time, then’; (c) snai preke = ‘unseasonable’
[preke, -, preke//-, -, prekeṃ] (a) [śa]nmausa śānmyatai prākre twe pärkreṃ prekentsa ‘thou wert bound fast with bonds for a long time’ (83a2), carit päs pyāmtso preke päs ste ... kakoṣṣe [lege: kakoṣṣi] śwer meñi päs arāre ‘do [this] calculation! the time is past; the four months of invitation have ended!’ (331b5), walo ṣey tane Jaṃbudvipne nauṣ preke ‘there was a king here in J. [at] an earlier time’ (372b1), preke = BHS kāla (547a4), pärkareṃ prekentsa ‘for long periods of time’ (562a3), istak wat prekesa yāmormeṃ ‘or made immediately for the occasion’ (FS-b4), [in Manichean script] k’tkv brygyy = kätko preke (Winter/Gabain:12);
(b) okonta lwāsa [śwoyeṃ ce]w preke ‘the animals [at] that time were eating fruit’ (3b1); (c) snai preke yenti tsenkanträ snai preke suwaṃ ṣpä swesi ‘unseasonable winds arise and unseasonable rains rain’ (K-8b2). -- prekeṣṣe ‘timely’ (?): tsänkāstā kreṃt prekeṣṣeṃ tsänkoṣäṃ ceṃ pūdñäkteṃ npā [sic] krenteunāsa ṣemaikne nest (273a4). ∎(As if) from PIE *bhroḱo- ‘instant, blink of an eye’ similar to the *bhroḱwo- that lies behind Gothic *brahw (in the phrase on brahwa augins = Greek en ripẽ ophthalmoũ) [: Old Norse augnabragδ] ‘moment,’ brjā ‘illuminate’ (< *brehōn), etc. (P:141-142)] (VW:391). See also possibly prentse.

prekṣalle* (n.) ‘trial’ (?) ‘court’ (?)
[-, -, prekṣalle//] prekṣallen[e] wayāre-ne prekṣentaṃ weñāre ‘they led him into the trial/court and the judges spoke’ (H-149-ADD.12b1 [Thomas, 1967:26, fn. 35]). ∎A derivative of pärk-1, q.v. See also prekṣātstse and prekṣenta*.

prekṣātstse (n.) ‘± questioner’
[prekṣātstse, -, -//] ṣamānentse prekṣātstse mā mäskeṣle [lege: mäskelle] ste ‘he [is] not to become the questioner of the monk’ (331b1). ∎A nomen agentis from pärk-1, q.v. See also prekṣenta*.

prekṣenta* (n.) ‘judge’
[//prekṣentañ, -, -] prekṣallen[e] wayāre-ne prekṣentaṃ weñāre ‘they led him into the trial/court and the judges spoke’ (H-149-ADD.12b1 [Thomas, 1967:26, fn. 35]). ∎A nomen agentis from pärk-1, q.v. See also prekṣātstse.

prenke* (n.) ‘island’
[-, -, prenke//prenki, -, prenkeṃ] lyam samudrä yaitu prenke[n n]aum[y]e[ntasa] ‘the sea [is] an ocean decorated with islands and jewels’ (242a5), snai prenke takoy sa kenä ... po wars=ite ‘the earth was without island and full of water’ (407a5/6). ∎TchA prank and B prenke reflect PTch *prenke but further connections are uncertain. Formally it would be easy to see prenke as a thematic, o-grade derivative, of which there are so many in Tocharian, of pränk- ‘stay away; keep away.’ A semantic development *‘something that keeps away’ > *‘obstruction’ > ‘island’ would seem to be possible, especially in an area such as the Tarim Basin, where islands are low, shifting bars of sand and gravel in rivers (so Krause and Thomas, 1960:68). A similar semantic development is to be seen in English (sand-, gravel-)bar. For the form, compare also Lithuanian brankà ‘swelling (of seeds).’ VW (387) objects to this etymology on semantic grounds and would prefer to connect prenke with Old Norse brekka ‘escarpment’ and English brink (all reflecting derivatives of a putative PIE *bhreng-), seeing ‘island’ as a semantic development of *‘hill, escarpment.’ As a parallel he notes the descendants of Proto-Germanic *hulma- (< PIE *kel- ‘raise high’ [: Old Saxon holm ‘hill,’ but Old English holm ‘island; wave, sea,’ Old Norse holmr ‘small island,’ etc.]. But ‘something elevated’ would seem to be a better designation of a maritime island than one formed by the shifting stream of an inner Asian river.

prete* (n.) ‘ghost, malevolent spirit’
[//preti, preteṃts, preteṃ] [lwā]sa preteṃne yśāmna [yñakteṃ cmel] källoyeṃ ‘may they achieve birth in [the form of] animals or ghosts, under men or gods’ (25a3), [ālye]wce-misāśañ lwāsā pretenne ‘[they are] cannibals [lit: eating the flesh of one another] among animals and pretas’ (573a2). -- preteṣṣe* ‘prtng to a preta’ (154b5);
pretenṣe ‘prtng to pretas’ (554b6). ∎From BHS preta-.

preṃtsa (adj.) (a) ‘pregnant [of a woman]’; (b) ‘potent [of a man]’
[m: preṃtsa, -, -//] (a) preṃtsa mäskeṃträ ‘she becomes pregnant’ (W-33a6);
(b) tso staukkanatär-me śle yasar kalträ klainats preṃtsa ynāñm yamasträ ‘their penis[es] swell and stand with blood; it becomes [ie. they become] worthwhile and potent to women’ (FS-b5). ∎(As if) an old present participle to PIE *bher- ‘bear, carry,’ e.g. *bherontyeha-, generalized to both men and women. For meaning and etymology, see K. T. Schmidt, 1975:294-5. See also pär-.

prentse (n.[m.sg.]) (a) ‘instant’; (b) ṣe prentse = ‘instantly, in an instant’
[prentse, -, -//] (a) waiptā[yar rano lwasāntso tonak] auṣūwaṃts prentse yente käskan-me ‘[if,] however, the animals [are] dwelling separately, [then in] an instant the wind scatters them’ (46a7=47b6),
(b) śakātaṣṣa sāu sälyye mkte [sic] warne nakṣtär ṣe prentse ‘as a the mark of a stick disappears instantly in water’ [ṣe prentse = BHS kṣipram] (3b7), sruka ṣe prentse [] nakūle temtsat[e] ‘he died and instantly he was [re-]born [as] a mongoose’ (42a6). ∎The obvious relationship of prentse with TchA prank ‘id.’ makes it extremely likely that prentse reflects an earlier *prenktse, a derivative of the PTch *prenke that must lie behind A prank. Extra-Tocharian connections, if any, are uncertain. VW (1941:101, 1976:387-388) would see in *prenke a PIE *bhronḱo-, the nasalized equivalent of the *bhroḱo- that underlies preke ‘time,’ q.v. The semantics of such an equation are attractive but the nasalization is otherwise unparalleled in the etymon of *bhroḱo-. See also possibly preke.

prere (nm.) ‘arrow’
[prere, prerentse, prere//preri, -, prereṃ] sraukaṃ ṣ temeñce prere ramtä kekarṣṣu ‘and he will die [as quickly] as an arrow [is] shot’ (14b4), pr[er]e = BHS akṣena- (16a7), [mā lkā]tsiś aittanka prere kärstauca ‘one who cuts of the arrow directed at not-seeing’ [prere = BHS śalya-] (27b3). ∎TchA pär (stem pärr-, cf. pärra-krase ‘distance of an arrow-shot’) and B prere reflect PTch *pärere- (< PIE *per-oro- or *per-ēro-), with TchA having assimilated the second syllable to the first, or (less probably) *päräre- (< PIE *per-ero-), with TchB having assimilated the second syllable to the third. Such an assumption (i.e. a single PTch formation and assimilation in one language or the other) seems preferable to VW's suggestion (361 [cf. also VW, 1941:101]) that we have reflexes of two PTch and two PIE forms. In any case the PTch word is a derivative of PIE *per- ‘pierce’ [: Greek peírō ‘pierce,’ perónē ‘pin, linchpin, rivet,’ Armenian heriwn ‘awl,’ OCS naperjǫ ‘pierce’ (P:816-817; but probably to be distinguished from *per- ‘bring, bear’; MA:228-229)]. If the Tocharian forms are descendants of *pärere- < *peroro-, they would be a nice match for Greek perónē, whether they are both built to different forms of an -r/n- derivative or whether they have the same PIE ancestor (*perono/eha- with assimilation of *-n- to -r- in Tocharian or *peroro/eha - with dissimilation of the second *-r- to -n- in Greek). If parna, q.v., is from PIE *perero/eha-, the second solution may be preferable. See also prāri and -pere (s.v. akwam-pere).

preściya ~ preściyo (nf.) ‘time, occasion; season’ [tāw preścyaine = cew preke = ‘at that time’]
[preściya ~ preściyo, -, preściyai//-, preściyaṃts, preściyaṃ] allok nano preśyaine Śrāvastine mä[skītär] ‘at another time he found himself in Ś.’ (5b3), tane walke preśyantsa emp[e]lona akwatsana lkāṣṣäṃ nrainne läklenta ‘he sees through long ages the terrible and sharp sufferings in hell’ (19a1), [yne]śaññai preściyaiścä ‘to the present time’ (149b4), kätkausai preścīyaine ‘in a past time’ (359a5), yparwe preśyaine = BHS -pūrvakāla- (541al), ktsaitsñai preścyaine ‘in the time of old-age’ (K-5a6); --

-preścyaṣṣe only in the compound po-preścyaṣṣe ‘prtng to all times’
(TEB-58-20) ∎TchB preściya/preściyo is related to A praṣt (f.) ‘id.,’ reflecting PTch *preściyā- and *prestā- respectively. In PIE terms we have *prēst(i)yeha- and *prēsteha- (I assume vṛddhied derivatives here but PIE *-o- as the root vowel is also possible). As has long been seen (Holthausen, 1921:66, VW:388), these Tocharian words are the only close relatives of OHG frist (m./nt.) ‘period of time, interval,’ Old English first (m.) ‘id.’ (< *presti-) and Old Norse frest (nt.) ‘id.’ (< *prestom) whether or not there is any further relationship with *per- ‘hervor’ (P:811; MA:583). See also possibly presto* or presno*.

presto* or presno* (n.) ‘time’ (?)
[-, -, presnai (or prestai)//] /// ̇tt ̇ śār wi praroṃ presnaisa /// (598b1), pres[n]ai /// (H-149- ADD.13a4). ∎If the correct reading is prestai (rather than presnai as usually supposed), then it is possible that we have here a word meaning ‘time’ and the exact morphological equivalent of TchA praṣt (f.) ‘time,’ discussed in -preścyaṣṣe.

pretsa See preṃtsa.

procer (n.[m.sg.]) ‘brother’
[procer, protri, protär//procera, protärñts, - (voc. procera)] protärñts śnona ysentär ṣera tkātärñ ‘the wives of brothers are ravished, sisters and daughters [too]’ (2b7), mokoṃ protär ‘older brother’ (108a3), [Aśo]k[e] walo ṣañ protär Vitaś[okeṃmpa] ‘king Aśoka with his own brother V.’ (363a2). ∎That TchA pracar and B procer are the descendants of PIE *bhréhatēr [: Sanskrit bhrātar-, Old Persian brātar-, Latin frāter, Old Irish brāthair, Gothic brōþar, Old Prussian brōti, etc., all ‘brother’ (P:164-165; MA:84)] is universally accepted (Sieg and Siegling, 1908:927, VW:387) but the exact details are a matter of dispute. I take A pracar and B procer to reflect PTch *prǫcǫr with ǫ ... ǫ the regular outcome, via mutual rounding (cf. Adams, 1988c:21), of an earlier (PTch) *ā...e. The vowel of the nominative singular was subsequently extended throughout the paradigm. In TchB we have e in the final syllable, rather than the o that is regular from *ǫ, by analogy with other terms of relation such as pācer ‘father’ and ṣer ‘sister.’ (Since *ǫ and *e fall together as a in TchA, it is not possible to know whether this same analogical shift happened in the history of the latter language.) VW and Hilmarsson (1986:9) offer different accounts of the origin of the vowel of the first syllable. Finally, one should note that (nom.) procer and (acc.) protär match Latin frāter/frātrem perfectly from the morphological point of view. See also omprotärtstse.

proskiye ~ prosko (nf.) ‘fear; danger’
[proskiye ~ prosko, -, proskai//-, -, proskaiṃ] /// proskaiṃ lkāṣṣäṃ wrotsana ‘he sees great dangers’ (14b4), mā śaula[ṣṣa] p[ro]sky=īwate ‘neither fear nor anxiety about life’ (20b7), pro[skai] = BHS bhayam (32b5), snai proskai ceu [p]ūwarne yo[pasta] ‘thou didst enter into the fire without fear’ (368b2), lāma-ñ prosko ‘may my fear subside!’ (TEB-64-08). -- proskaitstse* ‘± fearsome, dangerous’: (555a4);
proskaitsñe ‘± fear’: (541b7). ∎Along with TchA praski, B prosko/proskiye is a nomen actionis derived from pärsk-, q.v. (VW:388). In early PTch we would probably have found *preskā- (probably preserved in TchA praskañi ‘fearful’ with regular shortening of *-ā to -a- in a syllable following -ā- or -a-) and its "definite" byform extended by (PIE) *-h1en- (cf. Adams, 1988d). The early nominative singular of this extended form, *preskaye would regularly have given *presko which, with o-umlaut, would have produced *prosko (so Hilmarsson, 1986:29). A restored nominative singular *proskaye would have given *proskiye, whence A praski and B proskiye (differently Hilmarsson).

prautke (n.[m.sg.]) ‘± closure; prison’
[prautke, prautkentse, prautke//] preutke wrottse entse meu[ne] /// (145a8), tärkärwaṣṣe prewtkemeṃ ‘from the prison of clouds’ (514b5). ∎A derivative of prutk-, q.v.

plakissu See plāki.

plaktukäñña (n.) ‘female door-keeper’
[plaktukäñña, -, -//] tane plaktu[kä]ñña brāhmaṇeṃ lyelyakormeṃ kercīyenn[e] yopsa ... weṣṣäṃ ñakta alyek-ypoyṣi brāhmaṇi parna klyenträ ‘the door-keeper, seeing the brahmans, entered into the palace and says: Lord, foreign brahmans stand outside’ (81b3). ∎Etymology uncertain. VW (376-377) suggests we start with a *plākätte ‘authorization, permission’ (cf. amplākätte ‘without asking authorization or permission’) + -uki (nomen agentis) + -ñña (feminine); thus ‘one asking for another's authorization or permission.’ Problematical, however, is the use of -uki here as it is otherwise attested as a nomen agentis only with derived verb stems (those ending in -s- or -sk-).

-plankṣi (n.) ‘seller’
[ya]kwe-pläṅṣi /// ‘horse-seller’ (147.12). ∎A nomen agentis from plänk-, q.v. See also -plänkṣiñña.

plataṃkama* See platäṃkamo*.

platäṃkamo* (n.) ‘ ± one who lies in ambush’ (?)
[//-, -, platäṃkamoṃ] enestaine platakaṃkamampa [] steyasaṃ yaṃ pāyti (330a5/b1). ‣enestaine platakaṃkama is glossed by Uyghur saweltyācilyrä which, in a contemporary transcription, would be something like säwildäčilär birlä[n] ‘with [birlän = -mpa] those who spread out.’ The Uyghur säwil-dä- (-či- is an agent suffix, -lär the nominal plural morpheme) is an intensive (in -dä-) of a derived intransitive verb (in -il-) which appears only once again (cf. Clausen, 1972:788-789), in the underived transitive form, meaning ‘spray (perfume).’ ∎In PIE terms the Tocharian verb represents *plōt(h2)-sḱe/o-, a vṛddhied sḱe/o-present of *plet(h2)- ‘spread, extend’ [: Sanskrit práthate ‘spreads, extends,’ Old Irish ledaid ‘spreads, extends,’ Welsh lledu ‘spread, extend,’ Lithuanian splečiù ‘widen, spread out,’ plėtóti ‘to expand,’ possibly TchAB plätk- ‘arise, develop, swell, overflow,’ and its widespread derived adjective *pḷth2ús: Sanskrit pṛthú- ‘wide, broad,’ Avestan pərəθu- ‘id.,’ Greek platús ‘id.,’ Sanskrit práthas- (nt.) ‘breadth,’ Avestan fraθah- ‘id.,’ Greek plátos (nt.) ‘id.,’ Welsh lled ‘id.’ (< *pletos), etc. (P:833-34; MA:539)]. See platkāre* and probably plätk- and platkye.

platkāre* (n.) ‘± rash’ (?)
[-, -, platkāre//] platkāre mäśśakene aṣiye śärselle se laiko ārkwi yamaṣäṃ ‘in [cases of] rash or jaundice goat's śärselle [is to be used]; this bath whitens’ (W-11a4/5). ∎A derivative of plātk- (see platäṃkamo*).

platkye ‘?’
/// platkye amokceṃ yonmäṃ (432a2). ∎Formally this word would appear to be a derivative of plātk-, q.v. but in the absence of any notion of its meaning, any such connection remains very uncertain.

plāk- (vi./vt.) G ‘be in agreement/accord with’; K ‘agree’
G Pt. Ib /plākā-/ [A -, -, plāka//];
K Ps. VIII /plāks'ä/e-/ [AImpf. // -, -, plakṣiyeṃ]; Ko. I /plāk-/ [Inf. plāktsi]; Pt. III /plāk(sā)-/ [MP -, plāksatai, -//] Pawaśke ece mlaṣe plaka ‘P. ... agreed’ (491a-III); [tā]w[mpa] māka onolmi plakṣiyeṃ ‘many beings agreed with her’ (592a3); /// pīto śem säswenäś plāktsi watkäṣṣäṃ (516a2); plāksatai-me kre ̇e ‘didst thou ask them [scil. thy parents] permission [to become a monk]?’ (KVāc.-19b4 [K. T. Schmidt, apud Hilmarsson, 1996:179]). ∎AB plāk- reflect PTch *plāk- from PIE *plak- ‘please,’ seen otherwise only in Latin placēre ‘to please, be agreeable to’ and plācāre ‘to soothe, calm, reconcile, appease’ (Meillet, 1914:14, VW:377; MA:205, 434). As VW points out, we have here a remarkable Latin-Tocharian semantic correspondence, whether or not the Latin and Tocharian words are further related to a group meaning ‘even, flat’ [: Greek pláks ‘flat surface; plate,’ etc.] (so P:831). See also amplākätte, plāki, plāksar, and possibly plaktukäñña.

plāki* (n.[m.sg.]) ‘permission, agreement’
[-, -, plāki//] se ṣamāne lykaṃ wārṣeṃmpa plākisa ytāri yaṃ pāyti ‘whatever monk goes [along] the road with thieves and robbers by agreement, pāyti’ (H-149.X.3a1 [Couvreur, 1954b:47]), [sa]nkameṃ śtvārka [sic] yṣiṣṣe plāki yaskaskemar parna simtsa yatsi ‘from the community I seek permission to go for forty nights outside the border [of the country]’ (H-149-ADD.19b5 [Thomas, 1954:737]). -- plākissu* ‘± agreeable’: [p]l[aki]ssoś aikoṣ kärso[ṣ ne]ścer ‘you are wise, knowledgable and agreeable’ (108a2). ∎A derivative of plāk-, q.v. (i.e. *plakmen-, note the morphophonological similarity with wāki from wāk-). See also plāksar*.

plāksar* (n.) ‘± understanding, agreement’
[-, -, plāksar//] pañikte kä[ṣṣi] weñā-meś cisso kāśyapi aklaṣlyeṃ[m]pa plāksar ‘the Buddha teacher spoke to them: go, kāśyapas, [to] an under-standing with [your] pupils’ (108a2). ∎A derivative of the causative of plāk-, q.v. See also plāki*.

plāce (nf.) ‘word, talk, speech; reply’
[plāce, -, plāc//plāci, -, plātäṃ] preksa ṣamāneṃ pudñäkte mäktāu plācsa ṣmīcer yes ‘the Buddha asked the monks: for which speech are you sitting [and waiting]?’ (3a6), [tāu] plāc klyauṣāre ‘they heard this word’ (25b7), [re]kauna plātäṃne inkauṃ wīna kallaṃ kästwer ṣpanene ‘by day they found pleasure [in] words and talks, by night in sleep’ (27a4), parso lywāwa-ś plāś aṣkār mā lywāsta ‘I sent a letter to thee but thou didst not send back a reply’ (492a3/4). ∎TchA plāc and B plāce reflect PTch *plāce. This *plāce is probably in Indo-European terms *bh(e)l-eha-ti-, a ti-abstract built on an old subjunctive stem to päl- ‘praise,’ q.v. A *pälā- is the subjunctive we would expect beside the indicative *pälnā-, though even in PTch (to judge by the agreement of A and B) this subjunctive had been replaced by *pālā-. Such a derivation seems semantically and phonologically better than that offered by Holthausen (1921:66, also VW:378-9) whereby he relates *plāce to Greek phledōn (f.) ‘idle chatter’ and phlédōn (m/f.) ‘idle talker.’ VW sees *plāce as representing PIE *bhlōden-. However, on the basis of pai-ne ‘feet’ (< dual PIE *pode + later -ne), we would expect *bhlōden- to have given **plāy- and not plāc-. In any case Greek phledōn/phlédōn are usually, and no doubt rightly, taken as intra-Greek derivatives of phléō ‘teem with, abound in; babble’ (< *bhleu-; so Frisk, 1970:1025). See also aplāc and, more distantly, päl- and pälw-.

plātk- (vi.) ‘spread (out)’
See platäṃkamo, platkāre, and possibly platkye.

plānt- (vi./vt.) G ‘rejoice, be glad’; K ‘gladden, make glad, give pleasure to’
G Ps. IV /plonto-/ [MP -, -, plontotär// -, -, plontontär; MPImpf. plontimar, -, -//]; Ko. V /plāntā-/ [Inf. plāntatsi]; Pt. Ib /plāntā-/ [A -, -, plānta//]; PP /pāplāntā-/;
K Ipv. IV /plāntäṣṣā-/ [MPSg. plāntaṣṣar] ṣe yukalñeṣṣai ekṣalyīsa plontotär ‘one rejoices over a period of victory’ (591b3), kātkeṃ plontonträ ṣpäkka maiyya tsämsen-ne ‘they rejoice and are glad and they grow [in] strength’ (K-2b6); skwassu nesau paplāntau yes tallāñc läklessoñc ‘I am fortunate and rejoicing, you [are] suffering and in pain’ (31a2), weñau paplāntau ‘I will speak rejoicing’ (119b2); plāntaṣar-me palskonta ‘give pleasure to our spirits!’ (296al). ∎AB plānt- reflect PTch *plānt- but extra-Tocharian connections are uncertain. VW (378) would connect plānt- with Latin splendēre ‘shine, glitter, be bright’ (< *spleh1-nd-eh1-, a denominative verb built on an old nominal formation [a gerund?] *spleh1-ndo-), Old Irish léss ‘light’ (< *plh1nd-tu-), and Middle Irish lainnech ‘shining’ (< *plh1ndiāko-) (P:987 adds Old Lithuanian spléndžiu ‘illuminates’ but such a verb seems not to exist; MA:514). The Tocharian present might be from *ploh1nd-h1-ó-, the thematic derivative of the *-eh1- denominatives (see the discussion, s.v. tapre). If so, of course, the connection with Latin splendēre is strengthened. The semantic development would be something on the order of ‘shining’ > ‘shining with joy’ > ‘joyful’ (cf. the history of English glad). See also plānto.

plānto (n.) ‘joy, delight’
[plānto, -, plānto//] /// plānto mak[a ṣamā]ne = BHS prāmodyabahulo bhikṣur (TX-4-b7 [Thomas, 1974:91]). ∎A derivative of plānt-, q.v. TchA plānto is a borrowing from B.

pläkk- (vi.) ‘± enjoy’ (?)
śwer meñtsa ka ṣamānentse kāko wärpanalle ste [] tusa olypotse ente pläkk ̇/// (331a2). ‣The corresponding section of the HMR manuscript has wärpatar [sic] where 331 has pläkk ̇. ∎Etymology unknown.

plänk- (vi./vt.) G ‘come up for sale, be sold’; K ‘sell’
G Ps. III /plänke-/ [MP -, -, plänketär//]; Ko. V /plänkā-/ [Inf. plänkātsi] (see above); Pt. I /plänkā-/ [A -, -, planka// -, -, plänkāre];
K Ps. VIII /plänks'ä/e-/ [A -, -, plankṣäṃ//; MP plänksemar, -, -//; Ger. plänkṣalle]; Ko. II /plyänk'ä/e-/ [A -, -, plyañcäṃ//; Inf. plyañc(t)si]; Ipv. /peplyanke/; Pt. III /pl(y)enk(sā)-/ [A plenkwa, -, plyenksa ~ plenksa// -, -, plyenkare (cf. Couvreur, 1954c:90)]; PP /peplyanku-/ Phalgoṇi karyor plänkātsisa kurkala pwarne hom yamaṣäle karyor plänketrä ‘[in the lunar mansion of] Phalguṇi in order to bring to sale the [goods for] sale a kurkala [is] to be put in the fire [as] an offering; the sale is made’ (M-1b9); pañikte pakenta kalwa wi 2 ṣe planka pissa 5 ‘the Buddha received two portions; one came up for sale at five’ (Rechn.-38.3 [Couvreur, 1954c:89]), pañikte pakenta kalwa wi 2 ṣkäsār plänkāre cāneṃntsa ‘the Buddha received two portions, each six sold for twelve cānes’ (Rechn.-35.15 [ibid.]); kuse ṣamāne karyor pito yamasträ olank kärnāsträ kwāts plankṣäṃ ‘whatever monk engages in buying and selling and buys cheaply and sells dearly’ (337b3), [krui mā] ks=allek ñke ñi mlänkṣalle [lege: plänkṣalle] nesäṃ | ṣañ añm pläṅsemar ‘if by me there is no one else to sell, I will sell myself’ (64a6); ysāre rine plyasi [lege: plyañcsi] wāya Tonke ṣarmire śak cakaṃnma ‘the novice T. brought 10 cāks of wheat to sell in the city’ (Otani-018.9 [Couvreur, 1954c:90]); tau ysāre plen[k]wa (Krause, 1954:186). -- plyañcälñe ‘± selling’: (K-T). ∎Etymology unclear. VW (378-379) derives B plänk- from a PIE *peln- seen in Lithuanian pel̃nas ‘profit, gain, earnings,’ pelnyti ‘to profit, gain,earn,’ OCS plěnъ ‘booty, plunder,’ Sanskrit paṇate ‘barters, purchases.’ The -k- then is the reflex of some sort of nominal suffix and plänk- itself is a denominative derivative thereof (so, with somewhat different details, MA: 185). However, there seem to be insuperable difficulties with such a view. First, as Greek pōléō ‘sell,’ OHG fāli ‘for sale,’ and Old Norse falr ‘id.’ surely belong here with pel̃nas, etc., it is clear that the -n- is suffixal (i.e. the present-stem forming -nha-). Second, no other IE group shows a nominal derivative in a velar and, in any case, there are no good examples of a denominative verb in Tocharian, except those ("factitives") in -eha- and denominatives in -ye/o-.
We might save VW's equation by taking the *-K- as an élargissement of the underlying *pel- (roots ending in *-l- seem to have attracted the élargissement *-g-, cf. English steal/stalk, tell/talk, or TchB päl-/pälw-/ pelke) but, if so, the -n- must represent a generalization of the present-forming n-infix and infixed presents in such cases (of *-l-g-) are otherwise unknown.
Therefore, it may be desirable to cast our net more widely. Semantically at least as attractive as VW's connection would be a comparison with Latin liceō ‘be on sale, be valued at.’ The Latin word might presuppose a PIE *leik- ‘id.’ which I think may be seen Sanskrit rik- ‘put up for sale’ (present riṇakti)--this is an equation that goes back to Grassmann--and Latvian līkstu/līku ‘come to an agreement,’ salīkstu ‘come to an agreement, conclude a bargain’ (with līk- reflecting Proto-Baltic *link-). In Sanskrit *leik- has become phonologically and morphologically indistinguishable from the semantically similar *leikw- ‘let go.’ Similarly in Baltic *leik- ‘come up for sale’ has become intertwined with the descendants of *leig- ‘like, even’ (Lithuanian lygus and Gothic ga-leiks). So, beside Latvian līkstu we have līgstu ‘come to an agreement,’ Lithuanian lygstu ‘be similar,’ and lygti ‘bargain’ (further cognates P:669)
These words form a perfect match for B plänk- if the -n- of the latter is generalized from the attested n-infix present and the initial p- is the reflex of a former prefix. A PTch *p(ä)- could be from PIE *h1(e)pi- ‘upon,’ *bhi- ‘by,’ or *h4(e)po- ‘from, away.’ The latter is to be seen in the imperative prefix pe- or its unstressed variant pä- (cf. pest/päst). Cf. also pyutk- and prutk-. With only a little phonological legerdemain, we might even see in TchB plänk- the reflex of PIE *pṛlink-, the nasalized equivalent of Latin polliceor ‘offer, promise’ (MA:348-349). See also plankṣi and plänkṣiñña.

-plänkṣiñña* (nf.) ‘seller’
[//-plänkṣiññana, -, -] (H-149.ADD.75b [K]). ∎A derivative of plankṣi.

plätk- (vi.) ‘arise, develop, swell, overflow’
Ps. III /plyetke-/ [MPPart. plyetkemane]; Ko. I /pletk- ~ plätk-/ [A -, -, pletkäṃ//; AOpt. // -, -, placyeṃ]; Pt. III /pletk(sā)-/ [A // -, -, pletkar]; PP /plätkwe-/ iñcew rekine arth plyetkemane ramt /// [a]rth plätku lkātär ‘in which word the sense, arising as it were ... the sense having arisen is seen’ (183b4/5); [k]ete no ṣletkäṃ [lege: pletkäṃ] karuṃ aiśamñe asaṃkyainta kalpanmaṣṣai lālyīs=aṣkār mā maukaṃ ‘in whomever sympathy and wisdom develop, by exertion through the unnumbered eons they will not subside again’ (591b6); klokastaṃnmeṃ ok-tmane pletkar-c ysāra ‘thy blood overflowed from eighty thousand pores’ (S-8a4); pernerñesa plätkweṣne tuṣitäṣṣe wimāṃne ‘in the tuṣita-palace, overflowing with splendor’ (231a2). ‣For a discussion of the exact meaning, see Melchert, 1977:118. ∎Etymology unclear. AB plätk- reflect PTch *plätk- but extra-Tocharian cognates are uncertain. Translating plätk- as ‘(s')avancer, saillir,’ Schneider (1941:48, also VW:379) connects this word with Sanskrit práthate ‘spreads, extends.’ Since the Sanskrit word also means ‘increase, arise,’ etc., this etymology remains possible even with the better specified meaning given here (after Melchert, 1977:119). In IE terms the Sanskrit verb represents *plet(h2)-e/o- while the PTch would represent the corresponding -sḱe/o- derivative *pḷt(h2)-sḱe/o- [: Sanskrit práthate ‘spreads, extends,’ Old Irish ledaid ‘spreads, extends,’ Welsh lledu ‘spread, extend,’ Lithuanian splečiù ‘widen, spread out,’ plėtóti ‘to expand,’ possibly TchB plātk- ‘spread (out),’ and its widespread derived adjective *pḷth2ús:: Sanskrit pṛthú- ‘wide, broad,’ Avestan pərəθu- ‘id.,’ Greek platús ‘id.,’ Sanskrit práthas- (nt.) ‘breadth,’ Avestan fraθah- ‘id.,’ Greek plátos (nt.) ‘id.,’ Welsh lled ‘id.’ (< *pletos), etc. (P:833-34; MA:539)].
Melchert, on account of plätk-'s meaning, would associate it with PIE *bhel(h1)- ‘swell; gush forth; blossom’ [: Greek phallós ‘penis,’ Latin follis ‘leather sack,’ Old Irish ball ‘member, part of the body,’ Latin flāre ‘blow,’ Greek paphlázō ‘bubble; splutter,’ and a very heterogeneous collection of other cognates (P:120-122)]. Militating against Melchert's suggestion is the very weak attestation of dental enlargements, amid a plethora of other extensions, to this root.
It should be noted that AB plätk- is semantically equivalent with A plutk- which suggests a PIE *PluT- with (in the case of A plutk-) and without (in the case of AB plätk-) a rebuilding of an old zero-grade (cf. Adams, 1978). If so, we might reconstruct *bhleud- and relate this word to Grk phludáō ‘have an excess of moisture, overflow’ (MA:561), but the apparent relationship with plātk- makes the first alternative the better one, though we cannot the possibility that Tocharian plätk- is a conflation of PIE *plet- and *bhleud-. See also platkāre and possibly platkye-.

plu- (vi./vt.) G ‘soar, fly up’; K ‘let fly’
G Ps. I /plyew-/ [A -, - plyewäṃ//]; Pt. III /plyew(sā)-/ [A -, - plyewsa//];
K Ko. IX /pl(y)uwäsk'ä/e-/ [AOpt. -, -, pluṣṣi//; Inf. plyus(t)si] katkauñaisa arañce po nke plyewäṃ-ñ ‘out of joy my whole heart leapt’ (PK-17.3a5 [Couvreur, 1954c:85]); tusa k[akāc]cu ply[e]usa su keucä ñeñmu kektseñ yäprerne ‘thus rejoicing he soared high, bending [his] body in the air’ (365a3), ywārc wertsyaine plyews=iprerne msā-c ompostäṃ ‘[from] in the midst of the assembly he flew up and followed him’ (Pe-2a2); lkoym-c krui ynemane ypauna kwṣainne ci pluṣṣi-ñ [sic] saksa palskw=ārañce ‘if I would see thee going through lands and villages by good fortune my heart would let my spirit fly to thee’ (246a1), aurce akāśne plyustsi ‘to let [it] fly in the broad sky’ (71a2). -- pluwälyñe ‘soaring’: H-149.81b2 (Hilmarsson, 1991a:81). ∎AB plu- reflects PTch *plu- from PIE *pleu- ‘flow, float, swim, fly’ (see discussion at plus-). TchB plyew- reflects a lengthened-grade present, a putative *plēu-. Such a lengthened-grade present is probably a Tocharian innovation since an ē-grade is only very weakly attested elsewhere in IE (i.e. in Middle High German vlǟjen ‘wash, rinse, flush’). In TchA we have only a third person plural preterite plawar. See also plus- and eplyuwai.

plus- (vi.) ‘fly, soar; float’
Ps. VIII /plus'ä/e-/ [A -, -, pluṣäṃ//]; Pt. Ia /pluṣā-/ [A -, -, pluṣa// -, -, pluṣar] mentsiṣṣe samudtärne pluṣäṃ ‘it floated on the sea of suffering’ (282b3); katkomñaisa arañce pluṣā-ne ‘out of joy his heart soared’ (375b4), kr[e]nt śaumoṣ[ṣe] naumyempa eṣe śamtsi kälpāwa palkas sak ñī | pluṣar-ñ ‘I got to come with the good jewel of men; behold my joy! they fly to me’ (PK- 17.3b2 [Couvreur, 1954c:84]). ∎TchB plus- reflects PTch *plu- from PIE *pleu- ‘flow, float, swim, fly’ [: Sanskrit plávate ‘swims, flies,’ Greek pléō ‘ships, swims,’ Latin pluit ‘it's raining,’ Lithuanian pláuti ‘to wash,’ OCS pluti ‘to flow,’ etc. (P:835-837; MA:561)] (VW, 1941:96, 1976:377). The verb in TchB has been thoroughly rebuilt (with analogical zero-grade; see Adams, 1978) on the basis of a putative PIE present *plu-se/o- not otherwise attested in IE. See also plu-, plewe, eplyuwai, and possibly plätk-.

plewe (n.[m.sg.]) ‘raft’
[plewe, -, plewe//] ot wärsa plewe ra ken mai[wāte] ‘then the earth shook like a raft on the water’ (338b1), plewe = BHS kolam (U-12a1). ∎A derivative of plu-, q.v. From PIE plowó- [: Sanskrit plavá- (m.) ‘float, raft, boat,’ Russian plov ‘ship’ (P:836-837; MA:74)] (Boisacq, 1916:1121, VW:379).

ploriyo* (nf.) ‘a kind of musical wind-instrument, ± flute’
[-, -, ploriyai// ploriyañ, ploriyaṃts, ploriyaṃ] /// ploryai ṣarn[e] (383al), kalneṃ ploryaṃ tne pīyam lwāsa ‘the flutes (?) resound and the animals sing’ (589a6), māka kerunta wrakaiṃ keraṃts ploriyaṃts newe klyauṣträ ‘the noise of many drums, conchs, keras, and flutes is heard’ (PK-NS.772+AS-17Ka3/4 [Pinault, 1993-94:189]), śarka ploriyaisa yarke yamṣasta ‘thou didst render honor with lute and flute’ (Qumtura-34d5 [Pinault, 1993-94:176]). ∎With the meaning established fairly firmly as a kind of wind instrument, Pinault (1993-94) is surely right in seeing this word as a reflect of PIE *bhleh1- ‘blow.’ Perhaps we have a virtual *bhloh1-ru-yeha-. Not with VW (379) a derivative of the same PIE *bhel- ‘speak forcefully’ seen in päl-, and pälw-, qq.v.

plyakwa (n.pl.) ‘?’
ṣaraiṃ lypakwa [lege: plyakwa?] sronkiṃ/// (522a6), ///nta plyakwa akṣträ sū (587b5).

plyenkwātstse (adj.) containing some foodstuff (perhaps a legume)
[m: plyenkwātstse, -, -//] plyenkwātse yuṣ śwalle ‘a soup of plyenkwa [is] to be eaten’ (P-1b4).

pwenta See puwe.

pśatse(-) ‘?’
/// kärsanalye cau pśatse/// (190a4).

ptsa, ptsāñ See patsa2.

ptsak* (n.) ‘blink, blinking’
[-, -, ptsak//] läklessoñc lkāṣyeṃ poyśiṃ snai pts[ak] ‘the suffering ones looked at the Buddha without blinking’ (45a3), akālkäcce pilkosa snai ptsak yakṣaṃ [sic] lk[ā]skema[ne] ‘looking at the yakṣas with a hopeful look without blinking’ (101al). ∎Etymology unclear. TchA ptsäk and B reflect PTch *ptsäk but extra-Tocharian cognates are unknown. For a suggestion, see VW (394) who connects it with a PIE *dheug- ‘hide.’

phalalakṣaṃ* (n.) ‘± sign of result’
[-, -, phalalakṣaṃ//] (197b3). ∎From BHS *phalalakṣaṇa- (compound not in M-W or Edgerton).

phalasaṃpat (n.) ‘success, prosperity’ (?)
(182b1). ∎If from BHS phalasampad-.

Phalgoṇi* (n.) designation of a lunar mansion
[-, -, Phalgoṇi//] Phalgoṇi karyor plänkātsisa kurkala pwarne hom yamaṣäle karyor plänketrä ‘[in] Phalguṇi: to bring to sale the [goods for] sale, a kurkala [is] to be put in the fire [as] an offering; the sale is made’ (M-1b9). ∎From BHS phalgunī-.

Baḍi (n.) ‘Baḍi’ (PN of an asura)
[Baḍi, -, -//] (76b2).

bal(ā) (n.) ‘Sida cordifolia Linn.’ (a medical ingredient)
[balā ~ bal, -, balā ~ bal//] bal = BHS balā (Y-2b4). ∎From BHS balā-.

bahudantāk* (n.) a meter of 4 X 25 syllables (rhythm 5/5/8/7)
[-, -, bahudantāk//] (521a5, AMB-b1).

bahupayik* (n.) the name of a meter
[-, -, bahupayik//] (G-Qm1.1).

bahuprahār* (n.) a meter of 4 X 25 syllables (rhythm 5/5/8/7)
[-, -, bahuprahār//] (108a3).

bahuśrut ([indeclinable?] adj.) ‘learnèd’
///ār pilykār cwi kavvintse bahu[ś]ru/// (429b2). ∎From BHS bahuśruta-.

Bārāṇasi* (n.) ‘Benares’ (PN of a city)
[-, -, Bārāṇasi//] (25b7, 112a3). -- bārāṇiṣṣe* ‘prtng to Benares’ (349b5).

bāl* (n.) ‘(magical) power’
[//balanma, -, -] [mā] āgatänta mā śantinma balanma ‘neither medicines, nor spells, nor powers’ (46b3). ∎From BHS bala-.

bāhye* (n.) ‘heretic’
[//bāhyi, -, -] (108a2). ∎From BHS bāhya-.

biḍāri (n.) ‘Batatas paniculata Choisy’ (a medical ingredient)
[biḍāri, -, -//] (W-7a5). ∎From BHS viḍārī- (var. viḍālī-).

Bimbasāre* (n.[m.sg.]) ‘Bimbasāra’ (PN of a king)
[-, -, Bimbasāreṃ//] (22a1).

bilamati See pilamatti.

buddhavacaṃ ([indeclinable] adj.) ‘containing the Buddha's voice’
(S-2a5, S-6a2). ∎From BHS bhuddhavacana-.

buddhotpatäṣṣe* (adj.) ‘± prtng to the Buddha's origin’
[m: -, buddhotpatäṣṣepi, -//] (586a3). ∎From BHS *buddhotpatti- (compound not in M-W or Edgerton).

bṛhati (n.) ‘Solanum indicum Linn.’ (a medical ingredient)
[bṛhati, -, -//] (P-1a4). ∎From BHS bṛhatī-. See also prahati.

bodhapakṣik* ([indeclinable] adj.) ‘prtng to enlightenment’
(51b7). ∎From BHS bhodhipākṣika-

Bodhe (n.) ‘Boddha’ (PN)
[Bodhe, -, Bodheṃ//] (123b4).

bodhisātve (n.[m.sg.]) ‘bodhisattva [i.e., Buddha to be]’
[bodhisātve, bodhisātvententse, bodhisātveṃ//bodhisātvi, bodhisātveṃts, bodhisātveṃ] bodhisatwentse kakraupauwa snai keśä yāmornta krenta ‘numberless good deeds gathered by the bodhisatva’ (K-11b2). -- bodhisātväññe ‘prtng to a bodhisatva’ (346b3). ∎From BHS bodhisattva-.

bodhyānk* (n.) ‘element of enlightenment’
[//bodhiyankänta, -, -] (588b7). -- bodhyānkäṣṣe* ‘prtng to an element of enlightenment’ (104b2=S-1b1) ∎From BHS bodhyanga-.

bauddhe* (n.) ‘± something/someone pertaining to the Buddha’ (?)
[//bauddhi, bhauddheṃts, -] (187a1, 425b1). ∎From BHS bauddha-.

bram- See bra(h)m-.

Brahasvati (n.) ‘Bṛhaspati’ (PN of a god)
[Brahasvati, -, -//] (76a4).

bra(h)m* (n.) ‘spiritual knowledge’
[-, -, bra(h)m//] (212a1). ∎From BHS brahman-. See also Bra(h)m-ñäkteand bra(h)m-wek*.

Bra(h)m-ñäkte (n.) ‘(the god) Brahma’
[bra(h)m-ñäkte, bra(h)m-ñäktentse, bra(h)m-ñäkte//-, -, bra(h)m-ñäkteṃ] poyśiññeṣṣu brahmñäkte twe brahm aiyśeñca ‘O all-knowing Lord Brahma, thou [art] knowing brahma’ (212a1), [in Manichaean script] br’mnyk/// (Winter/Gabain:11). -- bra(h)mñäktäññe ‘prtng to the Lord Brahma’ (138b5). ∎From BHS brahmā-. See also bra(h)m* and bra(h)m-wek*.

bra(h)m-wek* (n.) ‘Brahmā's word; the sacred text’
[-, -, bra(h)m-wek//] bram-weksa weña su ‘he spoke with the brahmā-voice’ (K-12b4). ∎A partial calque on BHS brahmavāc. See also bra(h)m* and Bra(h)m-ñäkte.

Brahmadatte (n.[m.sg.]) ‘Brahmadatta’ (PN of various kings of Benares)
[Brahmadatte, Brahmadatti, -//] (349b3).

brahmalok* (n.) ‘the Brahmā heaven’
[-, -, brahmalok//] (19b7). ∎From BHS brahmaloka-.

brahmaswar (n.) ‘Brahmā-voice’
[brahmaswar, -, brahmaswar//] brahmasvar weśeño = BHS brahma-svaratvāṃ (199b5). ∎From BHS *brahma-svara- (compound not in M-W or Edgerton).

Brāhmaṇagrām* (n.) ‘Brahman-village’ (PN of a place)
[-, -, Brāhmaṇagrām//] (88b6).

Brāhmaṇavārg* (n.[m.sg.]) a division of the Udānavarga
[-, -, Brāhmaṇavārg//] (S-7b2).

brāhmaṇe (nm.) ‘brahman’
[brāhmaṇe, brāhmaṇi, - (voc. brāhmaṇa)//brāhmaṇi, brāhmaṇeṃts, brāhmaṇeṃ] brāhmaṇi śaulne skwaññe wikā-ne ‘he rejected him in the favored life of a brahman’ (3a4/5). -- brāhmaññe ‘prtng to a brahman’ (357a3, TEB-58-23). ∎From BHS brāhmaṇa-. See also brāhmaṇiśke*.

brāhmaṇiśke* (n.) ‘little brahman’
[(voc. brāhmaṇiśka)//] (78b4). ∎A diminutive formed from brāhmaṇe, q.v.

Brähmadattakalp* (n.) name of a Buddhist work
[-, -, Brähmadattakalp//] (M-2a7).

brihati See bṛhati.

bhakti* (n.[f.pl.]) ‘± row, streak’
[//bhaktinta, -, -] (571b1). ∎From BHS bhakti-.

bhagaṇḍāla* (n.) ‘fistula of anus or vulva’
[//bhagaṇḍālanta, -, -] praśśānkaṃ erṣäṃ epe bhagaṇḍālanta mäskenträ ‘it evokes an eruption of pustules or fistulas appear’ (St-b5). ∎From BHS bhagaṃdara-.

bhadrakalpike* (adj.) ‘belonging to the [present] age’
[//-, -, bhadrakalpikeṃ] (365.2). ∎From BHS bhadrakalpika-.

Bhadre* (n.) ‘Bhadra’ (PN)
[-, -, Bhadreṃ//] (302a2).

bhant (n.) ‘Rubia cordifolia Linn.’ [aka Rubia munjista] (a medical ingredient)
[bhant, -, -//] (Y-1b1). ∎From BHS bhaṇḍī- (Sieg, 1954:65).

bhap ~ bhav (nnt.) ‘state of existence’
[bhap, -, bhap//-, -, bhapänta] istak cai nāgi ṣñār bhavantane yopar ‘suddenly the nāgas entered into their own states of existence’ (350a4). ∎From BHS bhava-.

Bharaccaṃtre (n.) ‘Bharacandra’ (?) (PN in monastic graffito)
[Bharaccaṃtre, -, -//] (G-Qm8).

bhargi See bhārk.

bharyacintāk* (n.) a meter of 4 X 12 syllables (rhythm 4/4/4)
[-, -, bharyacintāk//] (89a6).

bhallātak (n.) ‘Semecarpus anacardium Linn.’ (a medical ingredient)
[bhallātak, -, -//] (W-42b3). ∎From BHS bhallātaka-.

bhav See bhap.

bhavākär (n.) ‘the last, highest existence’
[bhavākär, -, bhavākär//] (29b6). -- bhavākärṣṣe* ‘prtng to the last, highest existence’ (108b3). ∎From BHS bhavāgra-.

bhavānk* (n.) ‘± element of existence’
[/-, -, bhavānkäñc/-, -, bhavānkänta] (180b4). ∎From BHS *bhavānga- (not in M-W or Edgerton).

bhākottär* (n.) ‘addition of one portion’
[-, -, bhākottär//] [list of ingredients] bhākottärsa ‘[each] by the addition of one portion [greater than the last]’ (Y-1b3). ∎From BHS bhāgottara- (compound not in M-W or Edgerton but see Emmerick's [1980:286] discussion of this and semantically similar words).

bhājaṃ* (nm.) ‘vessel, pot’
[-, -, bhājaṃ/bhāja(nä)nta, -, -] lwāksa bhāja[nta] ‘pots and vessels’ bhājana-.

Bhādra (n.) ‘Bhādrā’ (PN of a princess)
(K-T).

bhārk (n.) ‘Clerodendrum indicum (Linn.) Ktze.’ (= C. siphonantus (R. Br.) C.B.Clarke) (a medical ingredient)
[bhārk (~ bhargi), -, -//] (W-24b2, Y-1a2). ∎From BHS bhārgī-.

Bhūtantär* (n.) ‘book of (demonic) beings’
[-, -, Bhūtantär//] (P-2b4). ∎From BHS bhūtantra-.

bhūmi* (nnt.) ‘± state, element, earth’
[-, -, bhūmi//-, -, bhūminta] okt bhūmintameṃ yaikoṣ kleśanma stmoṣ bhavāggärne ‘having driven away the afflictions from the eight states, standing in the state of highest existence’ (29b6). -- bhūmiṣṣe* ‘prtng to a bhūmi’ (175a6). ∎From BHS bhūmi-.

bhūmyupaghātaṃ (n.) ‘± earth-injuring’
(331a2). ∎From BHS *bhūmyupaghātāna- (compound not in M-W or Edgerton).

bhok ‘?’
kwaṣai vādai bhok kälpau (110a6).

bho-bho (interjection) ‘good!’
[tā] rrine yaipormeṃ ālyauceś weskeṃ bho bho ‘having reached the city, they said to one another: good! good!’ (81b3). ∎From BHS bho(s).

bhränkār* (n.) ‘vessel’
[-, -, bhränkār//] karuṇäṣṣe bhṛnkār enku ṣärsa ‘seizing the vessel of pity with the hand’ (212a2). ∎From BHS bhṛngāra-.

bhränkarac See prankarac.

makamo* (adj.) ‘urged, impelled, dispatched’
[f: -, -, makamñai//] makamñai = BHS preritāṃ (539b3). ∎A derivative (from the subjunctive stem?) of mäk-, q.v.

makā-y(ä)kne See māka.

makūl* (n.[m.sg.]) ‘root’
[-, -, makūl//] warttoṣṣe makūltsa tatrāpparmeṃ rūpsa klāya ‘tripping over a forest root, he fell on [his] face’ (88a2/3). ‣Apparently the equivalent of the inherited witsako, q.v. ∎From BHS makūla-.

makte (pronoun) ‘ipse, -self’ [emphatic and reflexive]
[m: makte, mäkcepi, makce//makci, -, -] [f: mäkciya, -, -//] memyas makci ono[l]meṃ ‘you yourselves [have] befooled beings’ (28a7), mäkcepi aikormeṃ [mäkcepi = BHS svayam-] (531a3), makte tāś ākṣa ‘the com-mander himself has announced [this]’ (LP-6a2). -- mäktauñe ‘final end’ (in compound snai-mäktauñe ‘incomparable’): snai mä[ktauñe] = BHS aparāyaṇaṃ (534al), snai mäktauñe enkaltse sporttotär ekalymīññene ‘he dwells in the incomparable power of passion’ (A-2b2). ∎TchA mättak (m. acc. sg. mäccak) is clearly related to B makte (m. acc. sg. makce) but just how has been somewhat obscure. A mättak/mäccak, with its final -k, is inflected just like ālak (m. acc. sg. ālyak) ‘other’ (cf. B allek). In both cases the final -k is obviously a secondary accretion (though in the case of the words for ‘other’ one of PTch date) of the intensifier -kä (cf. suwak, mäntrāk, etc.). We must start from PTch *mäkte/mäkce (reflected in B) and *mäkte-kä/mäkce-kä (reflected in A). In A the first -k- has become assimilated to the immediately following consonant, probably as a form of dissimilation to the second -k- (Couvreur, 1947:50). PTch *mäkte itself is a conflation of the contrastive and emphatic *mä (< *mé(n); cf. mäkte, mant, and mäksu and, more distantly, the enclitic Latin -met ‘-self’) + the intensifier *kä + -to-, the same *-to- seen in Greek autós ‘-self’ and Albanian vetë ‘id.’ VW (294-5) isolates the intensifier -k in the A forms and identifies the mä- of both A and B with that of mant, mäkte, etc. but, rejecting Couvreur's insight concerning the origin of the A forms, separates the A and B paradigms and otherwise explains the constituent elements very differently.

makwaṣṣälle* (gerund) ‘contra-indicated’ (?)
/// pärsnāllona śätkaroṃ päst slankällona toṃ saṃtkenta wrantse kātsane makwaṣṣällona ‘... are to be sprayed; the leeches [are] to be pulled out; these remedies [are] contra-indicated in [cases of] dropsy [lit: water-belly]’ (W-42a4/5). ∎The meaning is suggested under the supposition that we have a misspelling of *maskwaṣṣallona, gerund to māskwäsk-, a derivative of māskw.

Maghaṃ* ‘the tenth or fifteenth nakṣatra’
[-, -, Maghaṃ//] (M-1b8). ∎From BHS maghā-.

mankāl (n.) ‘good fortune, bliss, health; good omen’
[mankāl, -, -//-, -, mankālänta] ṣärnen=enkoṣ mankālänta ‘taking in the hands the good omens’ (213b1/2). -- mankāläṣṣe* ‘prtng to good luck, bliss, health’ (107a1). ∎From BHS mangala-, as is its TchA equivalent mankal.

mañiññe* (n.) ‘slavery, servitude’
[-, -, mañiññe//] mañiññe ramt kattākets yāmṣäṃ ‘he does, as it were, servitude for the householders’ (31b4). ∎A derivative of mañiye. See also mañiya and mañiye.

mañiya (nf.) ‘female slave, maid-servant’
[mañiya, -, mañiyai//-, mañiyananṃts, mañiyana] ostä-ṣmemanentse māka kurpelle māñyeṃ mañyanats śnoy säswa tkātärts ‘by the householder [there] must [be] much concern toward slaves and maid-servants, for wife, children and sisters’ (33a5/6). ∎With a feminizing suffix -ā, from mañiye. See also mañiye and mañiññe*.

mañiye (n.[m.sg.]) ‘(male) slave, (male) servant’
[mañiye, -, mañiye//-, mañiyeṃts, mañiyeṃ] ṣñār ṣñār mañyeṃ mañyanameṃ nemcek yarke källālyi ‘[you are] to achieve honor from [your] slaves and maid-servants’ (33a7), yokaitse māñye netsi [lege: nestsi] mā ñke preke ‘now [is] not the time to be the slave of thirst/desire’ (281a4). ∎With TchA māññe from Old or Middle Iranian *(d)mān(i)ya-; compare particularly Old Persian māniya- ‘domestic’ from māna- ‘house’ [: Avestan nmāna-/ dəmāna-] (Sieg, Siegling, Schulze, 1931:11, fn. 2, Hansen, 1940:149, VW:631). See also mañiya, mañiññe*, and -maññe.

mañu* (n.) ‘desire’
[-, -, mañu//] Upagentse mañu kärstāte-ne ṣañ ytāri masa ‘the desire of Upaga was cut off and he went his own way’ (107a6/7). ∎TchB mañu and A mnu ‘± spirit, appreciation, desire’ are surely to be related but the exact PTch preform and extra-Tocharian connections, if any, are uncertain. Perhaps with VW (1941:68, 1976:301) we have PTch *mäñäu- (the -n- of TchA results from depalatalization once it has come into contact with m-), itself a derivative of PIE *men- ‘think,’ i.e. *men-eu- (perhaps one should compare mlyuwe for form).

mañcaṣṭa (n.) ‘Indian madder’ (Oldenlandia umbellata Linn.) (a medical ingredient)
[mañcaṣṭa, -, -//] (W passim). ∎From BHS mañjiṣṭha-.

mañcāk* (n.) ‘couch, bed’
[-, -, mañcāk//] se ṣamāne pir mañcāk yamasträ ‘whatever monk makes for himself a stool or bed’ (H-149.X.3b4 [Couvreur, 1954b:49]). ∎From BHS mañcaka-.

-maññe (n.) ‘± (dwelling place)’
Only in the compounds yärkemaññe ‘place of veneration,’ winamāññe ‘garden’ (< ‘pleasure-place’), taupemaññe ‘place of mines’ (?), qq.v. ∎From Old or Middle Iranian *(d)mān(i)ya- ‘prtng to a dwelling.’ See More s.v. mañiye.

Maṇiśvare (n.) ‘Maṇiśvara’ (PN of a merchant)
[Maṇiśvare, -, -//] (89b6).

maṇḍāl* (n.) ‘circle; special ground marked out for religious or magical ceremony’
[-, -, maṇḍāl//] tāṃ telkiṣṣe maṇḍālmeṃ ltusai lantsoṣṣai [wertsyai] ‘the queen's company, emerged from the circle of sacrifice’ (345a2), śāmña kwrāṣe ... maṇḍālne taṣalya ‘a human skeleton [is] to be put in the circle’ (M-3b6). ∎From BHS maṇḍala-.

matarye (adj.) ‘maternal’
[m: matarye, -, -//] [f: -, -, mataryai//] ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘throwing it in the maternal hearth, it would burn up’ (153al=154b3). ∎A derivative of mācer, q.v., (as if) from PIE *mehatriyo-.

matarṣe See mācer.

matuk (n.) ‘Glycyrrhiza glabra Linn.’ (a medical ingredient)
[matuk,-, -//] (W-4a3). ∎From BHS madhuka-.

matuyaṣṭi (n.) ‘Glycyrrhiza glabra Linn.’ (a medical ingredient)
[matuyaṣṭi, -, -//] (W passim). ∎By metathesis from BHS yaṣṭimadhu-.

matre See mātre.

madār See mātar.

madanaphal (n.) ‘fruit of the thorn-apple’ [Randia dumetorum Lam.] (a medical ingredient)
[madanaphal, -, -//] (Y-2b4). -- madanaphalṣe ‘prtng to fruit of the thorn-apple’ (M-2a2). ∎BHS madanaphala-.

madanabhārat* (n.) a meter of 4 X 12 syllables [rhythm 4/4/4]
[-, -, madanabhārat//] (AMB-b4).

maddhimṣe* (adj.) ‘?’
[f: //-, -, maddhimṣana] maddhimṣana rekona [sic] onästrä [sic] (547al). ‣This word certainly has all the earmarks of a BHS loanword but I find nothing similar in M-W or Edgerton.

madhuvasiṣṭa ‘?’
madhuvasiṣṭa | Vaiśali/// (584b7).

manarko* (n.) ‘± bank (of a river)’
[-, -, manarkai//] ckentse manarkaisa nyagrot stām ñor atiyaisa lyama ‘he sat beneath the fig-tree on the grass on the bank of the river’ (107b5). ∎Etymology unknown. Not with VW (279) from *mana-mark- from PIE *men- ‘be prominent’ and merǵ- ‘border’ respectively (cf. VW, 1941:61, and Pisani, 1942-43:27).

manāyataṃ (n.) ‘± mental sphere’ (?)
[manāyataṃ, -, -//] (192a3). ∎From BHS manah- + āyatana-? (not in M-W or Edgerton).

manotaci (n.) a medical ingredient
[manotaci, -, -//] (W-28a3).

manopavicār* (n.) ‘?’
[//manopavicāränta, manopavicāräntaṃts, -] (172a7, -b2, -b7).

manovijñāṃ* (n.) ‘perception of the mind’
[-, -, manovijñāṃ//] (177b6). ∎From BHS manovijñāna-.

mant (conj.) ‘so’ [often in combination with mäkte ‘as’]; ‘thus’
mäkte cake ... [mā kl]autkot[rä] | mant kättankäṃ śaulanma mā ṣp wtentse klautkonträ ‘as the stream does not return, so lives pass over and do not return again’ [mäkte ... mant = BHS yathā ... evam] (3a4), kwri war tākaṃ yolmene ... mant ket tākaṃ yokaiṣṣe ‘if water is in the pond, so [also] will be the water of thirst to him’ (11b4), te-mant kärsaurmeṃ [sic] = BHS iti jñātvā (31a6), Ylaiñikte bramñikteś mant ṣerpsa-me weñā-meś ṣerśkana sam rṣāke ñissa śpālmeṃ ste ‘Indra about Brahma explained to them thus: he said to them: sisters this seer is better than I’ (107a9/10), ceu-mänt wälo weñā-ne ‘the king spoke to him thusly’ (133a7), ysaṣṣa askace mänt pälka kektseñe täñ ‘like golden kuśa-grass has thy body glowed’ (224b2), ñäktenne cmelñe mäskenträ mant weweñor ste poyśintse ‘they will have birth among the gods; such is the declaration of the Buddha’ (K-2a3), twe ñī yaitkorsa maṃt pyām ‘do so thou according to my order’ (LP-1a1/2), [in Manichean script] m’nḍ (Winter/Gabain, 1958:11). -- mäntak ‘just so, once done’: cme[lne ce no] su cwi wer ścon=arṣāklaine mäntak ‘however, just so in this birth is his hate and enmity toward the snake’ (42a5), mäntak srukau mā waskāte ‘once dead, he did not move’ (606al);
mant-ra ‘just so’: mäkte ostä pakwāreṃ aipoṣ swese olypotse | kauṣäṃ mant ra mā yairoṣ palsko no kauṣn enkl olypotse ‘as the rain destroys completely a house badly covered, just so does passion destroy an unpracticed spirit completely’ (A-1b2);
mäntrākka ‘just so’ [mant + ra + ka, qq.v]: mäntrākka no su ms[k]eträ [sic] skwassu alyek c[m]elne ‘for just so is he [= the believer] fortunate in another birth’ [mäntrākka = BHS evam] (23b8). ∎In Indo-European terms, mant reflects something on the order of *mé(n) + tō + u, just as its correlative mäkte reflects *mé(n) + kwu-tō. (For the loss of *-ōw, compare okt ‘eight’ from *oḱtōw.) In both cases we have a particle *mé(n), like Greek mén which typically occurs to point out that the word or clause with which it stands is correlative to to a word or clause following, the latter marked by dé (Meillet in Hoernle, 1916:380, VW:288). The Tocharian situation is different than that seen in Greek in that the Tocharian reflex of *mé(n) occupies the first, stressed, position of its clause rather than being enclitic and in second positon. The "Tocharian" mé(n) is to "Greek" *mé(n) as Sanskrit nū is to nú (see Watkins, 1962, for other examples). Following this *mé(n) is a frozen ablative (cf. Latin quō or English how), in the case of mäkte the ablative of the relative pronoun kuse, q.v., in the case of mant the ablative of the ordinary anaphoric pronoun followed by the enclitic *u. Thus in adverbial relative clause, mäkte ... mant, we have, save for the *mé(n), the same sequence as in the ordinary relative clause, e.g. (where the relative and resumptive pronouns are both nominative) kuse ... sū, where the latter is PIE *so + u. This pattern, if not the formal expression, is of Indo-European date, cf. Latin quantus ... tantus or, with a different relative pronoun, Sanskrit yāvat ... tāvat (Watkins, 1976:312-14). The contrast with the typologically older situation in TchA is instructive. In the latter language the equivalent of B mäkte is mä(n)t, the equivalent of B *mant is tamne or täṃne. In A mä(n)t we have *mé(n) as before, though restricted, as in Greek, to the subordinate clause, plus *tō, the ablative of *so-/to- used as a relative pronoun, as in Germanic and Greek. A tamne and täṃne are of course the regular resumptive pronouns that correspond functionally to B sū (the -ne is a secondary enclitic).

manta / mā ... nta (particle) ‘not at all, never’
klinaṣṣäṃ ṣañ śāmna rintsi mā no nta su ceu rilñemeṃ oko wrocce kälpāṣṣäṃ ‘he must give up his own followers but by such a renunciation he will obtain no great fruit’ (8a2), yokye kleś mā tärknan-ne klaiksatsi nta ‘the thirst-kleśa never allows [the tree] to wither’ (11b3), manta ksa campya srūkalñe taṅt[s]i ‘nothing can check death’ (46b3), [ma]nta laute = BHS ciracirasya (541a3), manta = BHS na (541a5). ∎From mā + nta, qq.v.

mantanta (particle) ‘never’
kreṃt tarkoy reki mantanta tarko[y yo]lain reki ‘one should utter a good word, never should one utter an evil word’ (19b3), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘and no nāga could ever cause a drop of rain to rain’ (350a3). ∎From manta + nta, qq.v.

mantālo* (n.) ‘evilmindedness, malice’
[-, -, mantālai//] (260b5). -- mantālaitstse* ‘evil-minded, malicious’: onolmi tremeṣṣi mantā-l[ai]cci [c]ai ‘these angry malicious beings’ (575b1). ∎A derivative of mänt-, q.v.

mante (adv.) (a) ‘upwards’; (b) NOUN-meṃ mante = ‘from ... on’
(a) mante yalyi = BHS ūrdhvaṃ gam- ‘die’ (46b1);
(b) ñake ṣuktañce ṣkas meñantse-meṃ motte [lege: mante] ñwe mape śātre śwātär ‘from the seventh of the sixth month on newly ripe grain is eaten’ (461a5), temeñ mante āyor ... weṃtsi aunaske[nt]rä ‘from here on they begin to tell of giving, moral behavior’ (H-149.40a2 [Thomas, 1954:718]). ∎Etymology unclear. With VW (279) related in some fashion to PIE *men- ‘project’ mons)? One might suppose a PIE locative *men-tō(i). See also maṃtstsaś.

maṃtstsaś + locative (adv.) ‘under(neath)’
snai epinkte bramñikte kārpa totka maṃtstsaś aśrāmne peñiyacce yaknesa lyama ‘immediately Brahma-god descended a little and sat in a splendid fashion under the ashram’ (107a8). ∎Etymology uncertain. Presumably related in some fashion to TchA mtsāṣ ‘from below’ but there are no obvious extra-Tocharian connections. Melchert (p.c.) would connect this entry and the previous one with PIE *men- ‘rise from below, go upward’ [: Latin ēmineō and P 1men-]. For the semantic collocation he notes the parallel of PIE *(s)h4up- ‘rise from below’ [: Hittite ūpzi ‘rises (of the sun)’ and Greek hupó ‘under’]. The exact meaning depends on whether the focus is on the starting location or the movement.

mapi (particle/intensifier) ‘indeed’
ot cwi sp[aktanīki alā]läcci tākam mapi kca sū cämpan-m[e] laklene waste nestsi ‘then we will be his untiring servants; he can, indeed, be our refuge in suffering’ (77a1/2), saswa appakk[a ma]pi psāmpar ñiś [ceṃ rakṣa]tsenmeṃ ‘Lord and father, take me indeed from these rakṣas’ (85b3/4). ‣It is not altogether clear whether the underlying shape is /mäpi/ with stress on the first syllable or /māpi/ with stress on the last. Either analysis could be supported by the variant spellings found. ∎In opting for the former, I assume that we have the same PIE *mé(n) we seen in mant, mäkte, and mäksu + the particle pi, q.v.

map(p)e (adj.) ‘ripe’
[m: mape, -, -//] [f: -, -, mapai//mappana, -, -] ṣuktañce ṣkas meñantse-meṃ motte [lege: mante] ñwe mape śātre śwātär ‘from the seventh of the sixth month on new, ripe grain is to be eaten’ (461a5). ∎Etymology unclear. Perhaps from a PIE *nebh-wo- ‘bursting’ (cf. Sanskrit nábhate ‘bursts,’ Old Norse nǟfr (f.) (< Proto-Gmc. nāβizō-) ‘outer birch-bark’) with the same assimilation seen in mätsts- from *nätsw-? Certainly not with VW (1967:183, 1976:280) from a PIE *mewo- which should have given *muwe (cf. ñuwe from *newo-).

mame See māme.

mameñat ‘?’
kuse cets mā cäñcre - - - - - cpi mameñat parṣki lkāskeṃ pärnāmeṃ ka (282b6/7).

mamaiwar See miw-.

marici(-) ‘?’
/// te ñem ṣey marici/// (371a4).

markalñe See märtk-.

-markär (n.) ‘turbid,’ only attested in the compound snai-märkär ‘not turbid, clear’
snai markär = BHS anāvilaḥ (PK-NS- 107b2 (Thomas, 1976b: 106)), snai-märkä[r] no = BHS niṣkaluṣā hi (H-149.198b4 [Thomas, 1976b:111]). -- snai-märkartstse* id.: snai-märkarcce = BHS anāvilam (H-149.112b2 [Thomas, 1976b:111]). ∎TchB markär is an abstract noun derived from a verbal root *märk- by the addition of (PIE) *-ṛ (cf. tarkär). On the basis of the equation snai-märkär = BHS niṣkaluṣa-, märk- must be more or less equivalent to BHS kal- ‘impel, incite; stir up; carry off.’ This verb is found in TchA as well, i.e. sne-märklune = BHS ahārya- ‘immovable’ and in the third singular of the preterite (in a broken context) markäs. With VW (1941:62, 1976:290) probably related to Greek (Hesychius) brakeîn ‘suniénai,’ bráxai ‘sullabeîn’ from a PIE *merk-/merḱ-. Frisk (1960:263) suggests a connection of the Greek words with Sanskrit mṛśáti ‘touches, handles, strokes’ (a possibility not mentioned by Mayrhofer [1963:677-8]).

marmanma (n.pl.) ‘vessels (of the body)’
[//marmanma, -, marmanma] spalkkaskentär-ñ marmanma katkauñaṣṣe warkṣältsa ‘through the power of joy my vessels are zealous’ (unpubl. Paris fragm. [Couvreur, 1954c:84]), onmiṣṣana pwārasa tsäksemane marmanma tronktse stām ra ... nuskaskemar marmanma inkauṃ kästwer ‘[my] vessels burning with the fires of repentance like a hollow tree; I repress [my] vessels day and night’ (TEB-64-05). ∎TchA marmañ (pl.) ‘vessels (of the body)’ and B marmanma represent independent borrowings from BHS marman- ‘vulnerable point of the body’ (Sieg, Siegling, and Schulze, 1931:53, n. 3, VW:630).

malkwer (n.[m.sg.]) ‘milk’
[malkwer, -, malkwer//] aṣiye malkwersa spärkaṣṣälle ‘with goat's milk it [is] to be dissolved’ (W-7a6), kewiye miśosa malkwersa wat ‘with cow urine or with milk’ (Y-2b5). ∎TchB malkwer (/mälkwer/) is related to A malke ‘id.’ and its denominative mālk- ‘to milk’ (in PTch terms *melk-ā-). These derivative presuppose a pre- or Proto-Tocharian *mälk- ‘to milk’ from PIE *melǵ- ‘wipe, milk’ [: Sanskrit mārṣṭi/mārjati/mṛjáti ‘wipe (off), purify,’ Avestan marəzaiti/ mərəzaiti ‘stroke,’ Greek amélgō ‘milk,’ Latin mulgeō ‘id.,’ Old Irish bligim ‘id.,’ Albanian mjel ‘id.,’ Old English melcan ‘id.,’ Lithuanian mélžu ‘id,’ etc. (P:722-3; MA:381)] (Meillet, 1911:146, VW:284). It is worthy of note that the variation between thematic noun (as in TchA) and a derivative in -wer (as in B) is paralleled by PIE *h2o-sd-o- ‘branch’ (> German Ast) and *h2o-sd-wēr ‘id.’ (> Hittite hasdwer).

mallālyñe See mäl-1.

malyak(k)e (adj.) ‘youthful, puerile’
[m: malyak(k)e, -, -//] [f: malyak(k)a, -, -//] tumeṃ kātsasa laupe yāmusai tesa kātso malyakka mäsketär mā ylārya ‘then applying the ointment over the belly, thus the belly becomes youthful [but] not flaccid’ (W-37b2/3), malyakke nestä = BHS bālo ’si (H-149-ADD.8a5). ∎Etymology unclear. VW (1977b:390-1) suggests a borrowing (through a Prakrit inter-mediary where Sanskrit -r- appears as -l-) from Sanskrit maryaka- ‘young man.’ However, maryaka- survives only sparsely in Modern Indic (in Dardic) and only in -r- languages so a possible Middle Indic source is by no means assured. Note too that the Tch word is an adjective and not a noun. Isebaert (1978[80]) suggests a hypochoristic derivative of *mālye/ mālle ‘devant dompté, fougaux, folâtre’ < *dmehalyo-, a derivative of *demha-/dmeha- ‘dompter, soumettre.’ More probably we have a derivative of 1mäl- ‘crush’ just as we do in Latin mollis ‘soft, tender, gentle’ with a further semantic development to ‘young’ (cf. Latin mollibus annis ‘in tender youth’). See also mäl-1 or possibly mālle.

maścītse* (n.) ‘mouse, rat’
[//maścītsi, -, -//] lyśī no māka krui tākaṃ /// śalapä maścītsi ṣpä peṣeli śaiṣṣene mäskenträ pākri ‘if, however, there are many thieves, grasshopper[s], mice and worms appear in the world’ (K-8b1). ∎Etymology unknown. It would be nice if, somehow, this word could be related to PIE *mus- ‘mouse, rat.’ It might be possible to do so if -cītse were some suffix or conglomeration of suffixes and the mās- (which appears as mas- of course because it is unstressed) were a Tocharian Dehnstufe formation based on *mäs- from *mus- ‘mouse’ (P:752-753; MA:387). Certainly Dehnstufen were productive within the history of Tocharian (cf. praściye ‘rainstorm’) but the hypothesis as a whole is too complex to be very convincing. Even less convincing is VW's attempt (282) to derive this word from a *mṛsti- + suffix where mer- is ‘steal.’

maśce (nf.) ‘fist’
[maśce, -, maśc//maści, -, -] wäräñcäṣṣa mäṣce [sic] ‘a fistful of sand’ (142a3), akāśne maś mantä ksa wīpäṣṣäṃ ‘he never shakes [his] fist in the air’ [?] (597a5). ∎Regularly from PIE *musti- ‘fist’ seen otherwise only in Indo-Iranian [: Sanskrit muṣṭí- (m./f.) ‘fist,’ Avestan mušti- ‘id.,’ Sanskrit mustu- ‘id.’ (Mayrhofer, 1963:658, 661; Normier, 1980:260; MA:255)]. It may be that there is a further connection of this Tocharo-Indo-Iranian etymon with Lithuanian mùšti ‘to strike’ but surely not with *meus- ‘steal’ or *mus- ‘mouse.’ Tocharian differs from Indo-Iranian in reflecting a hysterokinetic PIE nominative singular *mustē(i) rather than *mustis (the accusative singular maśc matches Sanskrit mustím exactly). Given the accentuation of Sanskrit muṣṭí-, the nominative singular seen in Tocharian may well be more original than that seen in Indo-Iranian. Certainly not with VW (281) from *mṇ- ‘hand’ + -sti-.

maṣṣāt (n.) ‘scorn’ [maṣṣāt yām- ‘to scorn’]
[se ṣamā]ne pañäktentse maṣṣāt yamaṣṣäṃ pāyti ‘whatever monk scorns the Buddha, pāyti’ (H-149.X.3b1 [Couvreur, 1954b:48]). ∎Etymology unknown. For a suggestion (mā ‘not’ + an Iranian borrowing *ṣāt ‘joyous, rich’), see VW (630).

masār (adv.) ‘± while traveling, underway’ (?) [Krause and Thomas], or ‘at times many’ (?) [K. T. Schmidt, 1980:407]
ṣamāni no masār ostuwaiwenta kakākaṣ tākoṣ śwātsiśco ‘[if] monks should be invited to eat while traveling’ (H-149.X.5b5 [Couvreur, 1954b:44]). ∎Meaning and etymology uncertain. If the traditionally ascribed meaning (that of Krause and Thomas) is correct, we have a derivative of mäs-, the verbal stem that supplies the suppletive preterite singular of i-, q.v. (VW:291). If Schmidt's meaning is correct, VW (1985:487) suggests a borrowing from Iranian *maz- ‘great’ with the addition of "distributive" suffix -ār (see somār or waiptār).

Maskali* (n.) ‘Maskali’ (PN of a heretical teacher)
[-, Maskalintse, -//] (28a8).

maskelle See mäsk-1.

maskwana ‘?’
///t ̇mane ̇e ̇enta mas[k]wana /// (594a4).

mastukārm (n.[m.sg.]) ‘medicine applied via the nose’
[mastukārm, -, -] se mastukārm śeśuwer postäṃ yamaṣṣälle ‘this medicine by way of the nose [is] to be applied after eating’ (W-13a5). ∎From BHS nastakarman-.

mahākaruṃ* (n.) ‘great and general compassion’
[-, -, mahākaruṃ//] (288a3). -- mahākaruṃṣe ‘prtng to great and general compassion’ (TEB-58-18) ∎From BHS mahākaruṇā-.

Mahākāśyape (n.) ‘Mahākāśyapa’ (PN of a disciple of the Buddha's)
[Mahākāśyape, -, -//] (12a7).

Mahāgrase* (n.) ‘Mahāgrāsa’ (PN of a nāga)
[-, -, Mahāgrase//] (507a2).

Mahānidānaparyāy* (n.) name of a Buddhist work?
[-, -, Mahānidānaparyāy//] mäkte Mahānidānaparyān[e] weweñu ste ‘as it is said in the M.’ (H-149-ADD.46b1 [Couvreur, 1968:279]).

mahābhūt (n.[f.pl.]) ‘great element’
[mahābhūt, -, -// -, mahābhūtäntaṃts, mahābhūtänta] (192b1). ∎From BHS mahābhūta-.

mahābhūtadravyi* (n.) ‘ingredient of a great element’
[//-, -, mahābhūtadravyinta] (193a10). ∎From BHS mahābhūta- + dravya- (compound not in M-W or Edgerton).

mahāmet (n.) ‘Xanthium indica Roxb.’ (a medical ingredient)
[mahāmet, -, -//] (W passim). ∎From BHS mahāmedā-.

mahārtte* (n.) ‘grave matter’
[//-, mahārtteṃts, -] (221a4). ∎From BHS mahārtha-.

mahārṣi* (n.) ‘great-seer’
[//maharṣinta, -, -] (107b3). ∎From BHS mahā + ṛṣi- (compound not in M-W or Edgerton).

mahāvaidyehik (adj.) a particular kind of salve
[mahāvaidyehik, -, -//] (501a2). ∎From BHS mahāvaidehika-. For a discussion, see Maue, 1990.

mahāvaibhāṣike* (n.) ‘a great follower of the Vibhāṣā’ (?)
[-, -, mahāvaibhāṣikeṃ//] (377b1). ∎From BHS mahā- + vaibhāṣika- (compound not in M-W or Edgerton).

Mahāśramaṇe* (n.) ‘Glorious Mendicant’ [epithet of the Buddha]
[-, -, mahāśramaṇeṃ ~ mahāśramaṇa//-, mahāśramaṇeṃts, -] (108a7). ∎From BHS mahāśramaṇa-.

mahāsatve* (adj.) ‘having a great or noble essence’
[m: -, -, mahāsatveṃ//] (338b6). ∎From BHS mahāsattva-.

Mahāsaṃmate (n.) ‘Mahāsammata’ (PN of a king)
[Mahāsaṃmate, -, -//] (606a3).

Mahiśvare (n.) ‘Mahiśvara’ (PN)
[Mahiśvare, -, -//] (74b5).

mahiṣa (n.) ‘Arum campanalatum’ [Filliozat] (a medical ingredient)
[mahiṣa, -, -//] (W-15b4). ∎From BHS mahiṣa-, but short for mahiṣakanda-.

mahūr* (n.[m.sg.]) ‘diadem, head-dress’
[-, -, mahur//] ñem-kälyweṣṣe mahursa ṣäñ tärne yaiytu ‘the top of his own head decorated with a famous diadem’ (214b1/2). -- mahūrtstse* ‘wearing a diadem’ (231a4). ∎From BHS makuṭa-, via some Prakrit or Khotanese (cf. Khotanese maula- ‘headdress’ [Bailey, 1967:285]). The facultative -h- in mahūr then would be a graphic device to indicate hiatus.

matsi (n.[m.sg.]) ‘headhair’ (collective)
[matsi, -, matsi//] ṣäñ m[a]ts[i] reksa pūdñäktentse tāṣṣatsisa ‘he spread out his own hair for the Buddha to step upon’ (365a4), matsisa kauc lankäm-c ‘we will hang thee high by [thy] hair’ (PK-AS-18A-b3 [Thomas, 1978: 239]). ‣ In the same semantic field compare yok and to. -- mtsiṣṣe ‘prtng to headhair’: śpālmeṃ lalaṃṣkaṃ mtsiṣṣeṃ letseṃ ‘excellent, soft locks of hair’ (PK-13-F-a3 [Couvreur, 1970:178]). ∎The most obvious comparison of TchB matsi is with Latvian mats ‘a hair,’ (pl.) mati ‘(head)hair’ (< Proto-Baltic *mata-) (K. T. Schmidt, 1980:409). If related, matsi might reflect a PIE *metyo- (with substitution of PTch *-äi for *-e, cf. leke and leki) and mats might reflect *moto-. However, the isolation of these words within Tocharian and Baltic invites caution. Certainly not, with VW (1961b:385, 1976:282), a borrowing from an unattested (pre-)TchA *mätsi from PIE *medhyo- ‘middle’ (semantic development: ‘middle’ > ‘parting of the hair’ > ‘headhair’).

mā (a) (particle); (b) (quasi-prefix) (a) ‘not, no’ [simple negation and prohibition]; (b) also used as quasi-prefix as the equivalent of English ‘un-’
(a) mā maiy[ya n]e[säṃ] mā tsirauñe ‘there is no strength, no energy’ (28a8); mā-wko (emphatic) ‘in no way’: ñiś ikäṃ pikwalaññe māuk nesau ‘I am not twenty years old!’ (330b4), kuse no su wnolme ket śaul nanautau yāmornta no ykāk nesaṃ-ne māwk nauntan-ne poyknesa ‘who then [is] the being whose life [is] lost but [whose] deeds still exist and do not disappear in any way?’ (K-7al);
(b) mā-mīlar kälpauwantso = BHS anupadrutaiḥ (11a6), mā-sälkoṣäṃts = BHS anuddhṛtair (11a7); mā-yāmor* ‘non-doing’: tūsa snaitse mäsketrä mā-yāmorsa yärpontaṃts ‘thus he is poor by the non-doing of meritorious services’ (K-6b2). -- mā-yśelme ‘imperceptible to the senses’ [= BHS agocara] (H-149.289a1 [Thomas, 1968a:200, fn. 72]);
mā-ṣekaṃñe ‘inconstancy’: [pā]lka nai mā-ṣekaṃñe wäntarwats ‘observe, indeed, the inconstancy of things’ (88a4/5);
mā-ṣekaññeṣṣe* ‘prtng to inconstancy’ (153a2=154b4). ∎TchA mā and B mā reflect PTch *mā from PIE *mē [: Sanskrit mā, Avestan mā, Greek mḗ Armenian mi, Albanian mos (< *mē + kwis), all the prohibitive negative (P:703; MA:395)] (Meillet, 1914:15). The final -ā in Tocharian is regular from absolute final *-ē in PIE (cf. wā ‘or’ [unstressed] from PIE *wē)--slightly different is Couvreur's treatment (1947:8) and Lindeman's (1969:21). In TchA mar (prohibitive particle), from *mē + rV, we find the the original semantics formally reinforced by a particle (cf. ra). Certainly not with VW (282-3) should we see the phonological influence of Sanskrit mā. See also manta and mantanta.

māka (a) (adj. [usually indeclinable]/pronoun); (b) (adv.) (a) ‘many, much’; (b) ‘very much’
[//māka, makāṃts, māka] (a) māka lykwarwa māka cmela māka lkāṣṣäṃ läklenta ‘many times he sees many births and many sufferings’ (15a7= 17a8), erkatte rekaunasa tsoksa-ñ māka ‘he gave me to drink many angry words’ (23b6/7), māka plyawāre ‘many wailed’ (45a3), māka täṅwañe lkātsi ‘to see much love’ (74a3), māka = BHS bahu (305b4);
(b) māka prākre ‘very firm’ (133b8), sū cew yāmorsa prāskaṃ māka kwipentär ‘he will be afraid because of this deed and will be very much ashamed’ (K-3b5). -- māka-onolmeṣṣe ‘having a multitude of people, populous’ [= BHS bahujanyaṃ] (528a3 [cf. Couvreur, 1968:280]);
māka-ñatsetstse* ‘having great need’: mākā-ñatsecce sanuññ[esa] yamaske[nträ] ‘they treat one in great need with enmity’ (35b1);
makā-pew ‘having many feet’: lyakäṃ kraupträ snai-pewäṃ wi-pewäṃ śtwer-pewäṃ makā-pewäṃ ‘he gathers thieves, [those] without feet, two-footed [ones], four-footed [ones], and many-footed [ones]’ (H-149-ADD.8b3 [Hilmarsson, 1989a:93]);
makā-ykne (a) ([indeclinable] adj.) ‘manifold; whatever,’ (b) (adv.) ‘in manifold ways’: (a) nakanma makā-ykne kraupeṃ ‘they accumulate manifold blame’ (48b4), po ri[ta]lñ[esa] makā-yäk[ne mant pyām] ‘do so according to any demand whatever!’ (LP-39a2), (b) palāte-me makā-ykne käṣṣī ‘the master praised them in many ways’ (3a7). ∎TchA māk and B māka reflect PTch *mākā. Ever since Meillet (1912:114) this word has generally been associated with PIE *meǵ-ha- ‘great’ [: Sanskrit máhi (nt.) ‘great,’ Greek méga (nt.) ‘id.,’ Armenian mec ‘id.,’ Gothic mikils (with the suffix modeled on that of lutils ‘little’) ‘id.,’ and Hittite mekki- ‘numerous’ (< *meǵha-i-), Old Norse mjǫk (< Proto-Gmc. *meku, with the -u analogical after *felu ‘few’ or phonetically regular from a laryngeal in a final syllable) ‘much’ (P:708-9; MA:344)] (for a review of other proposals, including his own, see VW [283]). The evidence of Sanskrit and Greek demonstrates an old holokinetic paradigm for this root, e.g. nom. sg. *méǵōha (Skt. combining form mahā-), acc. sg. méǵoham (Skt. acc. sg. mahām, gen. sg. *ṃǵhaós (Skt. gen. sg. mahás with full-grade extended; cf. Greek zero-grade aga- ‘very’ [intensive prefix]), nt. nom/acc. sg. *méǵha (Skt. nt. máhi, Greek nt. méga). In complementary distribution geographically with meǵha- in late Proto-Indo-European is *maǵ- [: Latin Maius (< *maǵyo-) ‘May,’ magnus (< *maǵ(i)no-) ‘great,’ Proto-Celtic *magyo- (Middle Irish maige ‘great’), *magino- (Middle Irish maignech ‘great’ [< *maginiāko-), *maglo- (Middle Irish mál ‘noble, prince’), Albanian madh ‘great’ (< *maǵyo-) (P:708-9)]. To the material assembled here by Pokorny we might add Lithuanian mãgulas ‘numerous’ (cf. for the suffix Greek mégalos), though its isolation with Baltic invites caution. Whether this *maǵ- reflects a metathesis, presumably in the zero-grade, of *mǵha- to *mhaǵ- or a contamination with *meha-, which forms the suppletive comparative (cf. Oscan mais, Gothic mais, etc.), is uncertain. The Tocharian *mākā probably represents *meǵōha with the vowel of *maǵ-. See also possibly moko.

mākaranda (n.) a species of jasmine; a species of mango (?)
[mākaranda, -, -//] (497b2). ∎From BHS makaranda-.

Māgat (n.) ‘Magadha’ (PN of a country of India)
(110a2). -- Māgatäṣṣe ‘prtng to Magadha’ (21a3).

mācer (n.) ‘mother’
[mācer, mātri, mātär//mācera, -, mātäräṃ] tänmastär ... mātri kektseñmeṃ ‘he was born from [his] mother's body’ (16b7/8= 18a5), soi mācer śawästär ‘the mother nourishes [her] son’ (142a4). -- matarṣṣe ‘prtng to a mother’ (only attested as second member of the compound pātär-matärṣṣe ‘prtng to father and mother,’ q.v.). ∎TchA mācar and B mācer reflect PTch *mācer from PIE *mehatēr [: Sanskrit mātár-, Avestan mātar-, Greek mētēr (Doric mātēr), Latin māter, Old Irish máthir, Old English mōdor, OCS mati, Latvian mâte (all) ‘mother,’ Lithuanian mótė ‘woman, wife,’ Albanian motër ‘sister’ (< motrë < *mehatr-eha- ‘maternal [sister]’), etc. (P:700-1; MA:385)] (Sieg, Siegling, 1908:927, VW:283-4). One should note the exact equivalence of the accusative mātär with Latin mātrem (and, if the identification is correct, the acc. pl. mātäräṃ with Latin mātrēs). Both the genitive singular and the nominative plural are analogical. The vowel -ā- of mācer is likely to be analogical after that of pācer ‘father’ or after the accusative mātär (or both) as I would expect PTch *ā..e- to have given o..o (see procer). See also matarye.

māṭhare (n.[m.sg.]) ‘superintendent of a monastic school’
[māṭhare, -, -//] (110a8). ∎From BHS māṭhara-.

māṇavi (n.) ‘young girl’
[māṇavi, -, -//] Cañca māṇavi śem ‘the young girl Cañcā came’ (18b7/8). ∎From BHS māṇavikā-.

mātar (n.[m.sg.]) ‘monster’
[mātar, matārntse, -//] srukalleṣṣe mādār se pontäṃ nuknaṃ ‘this death monster swallows every-one’ (295b3). ∎TchA mātār and B mātar are both ultimately from BHS makara-, perhaps through the intermediary of Khotanese mādara-.

mātulunk (n.) ‘citron’ (‘Citrus medica Linn.’) (a medical ingredient)
[mātalunk, -, -//] (Y-1a5). ∎From BHS mātulunga-.

māträdṛṣṭānt* (n.) ‘maternal example’ (?)
[-, -, māträdṛṣṭānt//] mäkte maitrajñe käryorttante nauṣ tāka | māträ-dṛṣṭāntne kärsanalle aurtsesa (K-2b4). ‣For the meaning see the discussion by Sieg (1938:8).

mātriṣlarcepi ‘?’
/// mātriṣlārccepi [word separation uncertain] spārtto mā lkāṣle (324a4).

mātre* (adj.) ‘sharp’
[m: -, -, mātre//] [f: //matrona, -, -] räskarona matrona stāna ‘trees, bitter and sharp[-tasting]’ (K-8b6). -- matre-wse ‘having a sharp poison’: matre-wse r[amt ar]ṣāklai ‘like a snake with sharp poison’ (S-4b1). ∎A derivative of PIE *h2meh1- ‘cut, mow’ [: Greek amáō ‘cut, mow,’ amētēr ‘reaper,’ amētērion ‘sickle,’ ámētos ‘harvest; harvested field,’ Old English māwan ‘mow,’ mǟd (f.) ‘mead, meadow,’ etc. (P:703; MA:258)], i.e. *h2moh1-tro- ‘cutting’ (VW:285, with differing details).

mādar See mātar.

Mādali* (n.) ‘Mādali’ (PN)
[-, -, Mādaliṃ//] (362a6).

māntalñe See mänt-.

māndre* (n.) ‘?’
[//māndri, -, -] [te kekl]y[auṣ]ormeṃ māndri läkleñ naittatsi aun[tsante] (370a3).

māme* (adj.) ‘unripe, raw’
[m: -, mamepi, -//] mamepi ypantse traksiṃ ‘awns of unripe barley’ (W-10a5). -- mamauñe* ‘rawness, unripeness’: mamauñempaṃ [sic] rittoṣ teki = BHS āmānvitaṃ (Y-3b4). ∎TchA māmak and B māme reflect PTch *māme(ke)- but further connections are uncertain. Perhaps *(ha)meh1- ‘reap, mow’ + *-mo- ‘cuttable, reapable’ (cf. mātre), though such a meaning of *-mo- would seem to be unusual and ‘reapable’ should be ‘ripe’ not ‘raw.’ Perhaps instead from *meh1(i)- ‘grow’ (more s.v. maiwe). The derivative might have meant ‘growing’ (and thus ‘not yet ripe’). Not with VW (631) a cross of mā ‘not’ and BHS āma(ka)- ‘raw.’ See also perhaps maiwe.

Māya (n.) ‘Māya’ (PN of a queen)
[Māya, -, -//] (PK-15C-a4 [Thomas, 1986:121]).

māyi(-) ‘?’
se mastukārm śeśuwer postäṃ tot māyi/// (W-13a5).

Mār* (nm.) ‘the evil one, the adversary and tempter’
[-, Marantse ~ Māräntse, Mār//-, -, Māräṃ] Marantse śanmau = BHS Mārabhandanam (27b6), yukoṣ śtwer M[a]räṃ ‘conquering the four Māras’ (30b2). -- Maraṃṣṣe* ‘prtng to the Māras’ (S-6a1);
Mār-ñäkte ‘Māra-god’ (281b6). ∎From BHS Māra-.

mārg* (n.) ‘way or path (pointed out by the Buddha)’
[-, -, mārg//] (185b3). ∎From BHS mārga-.

Mārgavārg* (n.) ‘Mārgavarga’ [one of the twelve chapters of the Udānavarga]
[-, -, Mārgavārgäntse, -//] (28a4). -- mārgavārgäṣṣe ‘prtng to the Mārgavarga’ (S-4a4) ∎From BHS mārga-varga-.

mārgānk* (n.) ‘part, subsection of the way’
[//mārgānkänta, -, -] (30b7). -- mārgankäntaṣṣe ‘prtng to the parts of the way’ (73b5). ∎From BHS mārga- + ānga- (compound not in M-W or Edgerton).

mārjāre* (n.) ‘cat’
[-, -, mārjare//] (511a2). ∎From BHS mārjāra-.

māla* (n.) a kind of intoxicating drink
[-, -, māla//] se ṣa[māne] mot māla trikelyesa śakse yokäṃ pāyti ‘whatever monk drinks alcohol or intoxicating beverage through befuddlement or brandy, pāyti’ [māla = BHS maireya] (H-149.X.3b1/2 [Couvreur, 1954b: 48]), tumeṃ pärwettsai mālasa yokalle ‘then it [is] to be drunk with an aged drink’ (W-33a5). -- mālatstse* ‘drunken’: aräñcacu epreta Mārä[nts]= ādañc mālatsai ... ṣpyarkatai-me ‘O courageous and brave one, thou hast destroyed Māra's drunken bite’ (241a2/3). ∎Certainly a borrowing from Iranian but whether it is related in some fashion to Avestan mada- ‘intoxicating drink’ (so Bailey, 1959:131) or to madu- ‘mead’ (so Szemerényi, 1966:222, and Winter, 1971:219) is not clear (see also VW:630). In any case it must come from some variety of Iranian where *-d- gave -l-.

māladaṇḍik* (n.) ‘?’
[-, -, mālaṇḍik//] māladaṇḍike [sic] (M-3a3), warkensa māladaṇḍik [k]ärskemane ‘strewing the māladaṇḍikā with garlands’ (M-3a4). ∎From BHS māladaṇḍikā-.

Mālika (n.) ‘Mālika’ (PN of a queen)
[Mālika, -, -//] (H-149.311a5).

māllalñe See mäll-.

mālle (adj.) ‘± ground-down, dull’
[m: mālle, -, mālle//] cmelne saṃsārne sportomane mālle mā ṣ tākoym [] tikṣnendri tākoym ‘in birth while turning in the saṃsāra may I not be dull, and may I have sharp senses’ (605b2/3). ∎Perhaps from *māllalle, the gerund of 1mäl-, disguised by haplology (cf. stālle from *stāllalle or aulñe if from *aulälñe [Adams, 1982:135]). Isebaert (1978b:345) suggests a meaning ‘± idiot, ignorant’ since it seems to be used in opposition to tikṣṇendri and relates the word to Greek damálē ~ dámalis ‘young cow, heifer’ and dámalos ‘calf.’ VW (1988:98-99) looks to Hesychian admōlē ‘aporía, oligōría, ágnoia, ēsukhía’ which he takes to be from *sṃ- ‘together’ + *-dmōl- which he leaves unexplained. It is this latter part which he would equate with the Tocharian mālle. See also possibly malyakke.

māśak (n.) ‘bean’ (‘Phaseolus radiatus Linn.’) (a medical ingredient)
[māśak, -, -//māśakänta, -, -] (W passim). ∎From BHS māśaka-.

māṣavarṇi (n.) ‘Teramnus labialis Spreng.’ (a medical ingredient)
[māṣavarṇi, -, -//] (W-13b2). ∎From BHS māṣaparṇī-.

māṣikāni (n.) a kind of bean (a medical ingredient)
[māṣikāni, -, -//] (W-20a3). ∎From BHS māṣika-.

māṣṣkne See maśce.

māskw (n.) ‘± obstacle, hindrance, difficulty’
[māskw, -, māskw//-, -, maskwanta] mā=psāl mā māskwo srūkalñe [ce] ceṃśträ cek warñai ‘neither sword nor difficulty checks this death in any way’ (45b4/5), sanu maskākamñemeṃ [lege: maskw orkamñemeṃ] tal[ā]nt śaiyṣe sälkatai ‘out of danger, difficulty, and darkness hast thou pulled the suffering world’ (247b2). -- maskwatstse* ‘difficult to traverse’: maskwa[tstsai] ytāri ykūwermeṃ = BHS viṣamaṃ mārgam āgamya (305a3);
maskwantaññeṣṣe ‘prtng to difficulties, hindrances’ (591b6). ∎Related to TchB amāskai ‘with difficulty’ (with an "intensive" prefix) and A māski ‘difficult’ but further connections are uncertain. B -māskai and māskw look like to deverbative nouns (in *-ōn- and *-wṇ respectively of a verb *māsk- ‘± struggle [against obstacles], be hindered’). It is semantically attractive to relate this Tocharian etymon to Lithuanian smagùs ‘heavy, hard (of a blow)’ and Greek mógos ‘toil,’ mógis ‘with toil and pain,’ mogerós ‘toiling, distressed, wretched’ (VW:284-5). The putative Tocharian verb would be (as if) from PIE *(s)mōg-sḱe/o-, though the Dehnstufe is somewhat unexpected. See also amāsko and possibly maskwaṣṣalle.

mäk- (vi./vt.) G ‘run’; K ‘chase, hunt’
G Ko. V /mäkā-/ [MPOpt. makoymar, -, makoytär//; Inf. makatsi]; Pt. I /mäkā-/ [ //-, -, mkānte];
K Ko. IX /mäkäsk'ä/e-/ [Inf. makäs(t)si] makoymar kälymiṃtsa cī ñaṣṣīma[r] ‘may I run in [all] directions and seek thee’ (78a4/5), [kwri no] cwi palsko käs[k]ā[trä waiptār] aunträ makatsi ‘if, however, his thought is scattered and begins to race’ (10a4); kärwāṣṣai witsakaisa räskare tsopaṃ-ne ... auntsante-ne ścīre makästsi ‘they poked him roughly with a reed root and began to chase him hard’ (88a1/2). -- makalñe ‘river’ (scil. ‘that which runs’): [= BHS saritā] (PK-NS-107a2 [Thomas, 1976b:105]);
makalñetstse* ‘running’: [yo]k[o] ṣarm makalñetsa ‘thirst [is] the origin, the running one’ [makalñetsa = BHS saritā] (11a4). ∎From PIE *meuk- ‘slip away (from)’ [: Sanskrit muñcáti/mucáti ‘let loose, free,’ Lithuanian mùkti ‘slip away from, escape, run away,’ Russian OCS mъknuti sja ‘pass over,’ OCS mъčati ‘chase’ (P:744; MA:527)] (VW:285). From this root also comes TchA muk-/B mauk-, q.v. See also makamo and mauk-.

mäkte (conj.) (a) [comparative] ‘as’ [often conjoined with mant]; (b) [final] ‘so, in order that’; (c) [causal] ‘because’; (d) [temporal] ‘as, while’; (e) [manner] ‘how’; (f) (interrogative pronoun) ‘how’
(a) mäkte cake ... [mā kl]autkot[rä] | mant kättankäṃ śaulanma mā ṣp wtentse klautkonträ ‘as the stream does not return, so lives pass over and do not return again’ [mäkte ... mant = BHS yathā ... evam] (3a4), [k]u[se] parśi-ne ksa tuk sū weṣy entwe mäkte ramt wrauña ‘whoever would ask him something, he would say just the same, like a crow’ (28b4), mäkte = BHS yadvat (30a4), mäkte krokśaṃts cäñcarñe pyāpyai warstsi /// ‘as it [is] the pleasure of bees to smell the flower’ (313a2), /// yapoy aiśi yāmtsi mäkte nauṣ ‘to make the land appear as before’ (A-4a2);
(b) k[e]ktseñ ñke sp[ārta]sk[eṃ] mäkte lkāskeṃ aiśaumy=ā[śce] ‘they turn [their] bodie[s] so that the wise see [their] head[s]’ [mäkte = BHS yathā] (9b1), /// [ā]yor postaṃñe śak cakanma śātre mäkte omteṃ tañ maiyyane sankantse spelke kuśalapākṣ ayāto tākaṃ yāmtsi ‘[give us as] a last gift ten cāks [of] grain, so that, by thy power, the zeal and well-being of the community may be secured’ (TEB-74-7);
(c) mäkte ... sankrām ... wtetse lmāte sankantse ayāto nesaññe ste ‘because the monastery has been re-established, the situation of the monastery is comfortable’ (DAM.507a2);
(d) mäkte lyāka Varddhane tetkāk ṣ ceyna orocceṃ aṣanikaṃ | katkomñaisa arañce pluṣā-ne ram wināṣṣa-me ‘and when V. suddenly saw these great worthies, his heart leaped with joy, as it were, and he honored them’ (375b4);
(e) Maudgalyāyane tw ompostäṃ Jātiśroṇi [ākṣ=au]rtse mäkte śaul [kä]ttankäṃ ‘M. announced publicly to J. how life passes’ (3a2);
(f) tumeṃ no stamäṣṣälñe mäkte yentets ‘then how [is] the establishment of the winds?’ (41b5), akālk tsänkā-ne mäkte po kca tā onkorñai ñiś śwātsi källālle ṣeym ‘a wish arose to him: how might I obtain this porridge to eat?’ (107a3), mäkte = BHS katham (545a4). -- mäkte-yäknesa ‘of whatever form’: mäkte-yäknesa = BHS yathārūpe (H-149-ADD.8a4 [Thomas, 1968b:218, fn. 1]). ∎(As if) from PIE *mé(n) + kwu-tō (the ablative singular of the relative pronoun). See For a full discussion, see mant.

mäksu (a) (interrogative pronoun); (b) (interrogative adjective); (c) (relative pronoun) (a) ‘which, who’; (b) ‘which, what’; (c) ‘which, who’
[m: mäksu, mäkcepi ~ mäkcwi ~ mäkcpi, mäkceu//mäkcai ~ mäkci, mäkcenas, -] [f: -, -, mäktāu//-, mäktoynas, -] [nt: mäktu, -, -//] (a) mäksu wat wäntre lykaṃts kärkatsi a[māskai] ‘or what thing [is] difficult to steal by thieves?’ (14b7), mäkcepi nke kektseñe ‘whose body?’ (78b4), yälloṃts käll[ā]lñe mäksu = BHS āyatāna-pratilaṃbhaḥ kataraḥ (181a5);
(b) preksa ṣamāneṃ pudñäkte mäktāu plācsa ṣmīcer yes akṣāre poyśiṃtse ‘the Buddha asked the monks: because of which saying are you smiling?’ (3a6/7), mäkceu preke = BHS yadā (12a6), mäkceu-ykeṣṣa kektseñe ‘to which place does the body belong?’ (41a3), [mä]kcwi onolmeṃtse śaul n[anautau] [mäkcwi = BHS katamasya] (524a6), mäkcew yāmor nta yammaskentr onolmi ‘what deed, indeed, do beings do?’ (K-2a6);
(c) cauwak yakne enkaskemttär mäkcau procer eṅ[sa]te ‘we take that very way that [our] brother has taken’ (108a4), mäksu yñakteṃ = BHS yo deweṣu [sic] (198b5), mäktoynas = BHS yāsāṃ (199b1), mäkcenas = BHS yeṣāṃ (199b2), mäkcpi = BHS yasya (311b5), mäktu = BHS yat (545b5), /// p[e]pärkormeṃ yamor krentä näkcpi [lege: mäkcpi] okonta wärpänoyträ ‘having asked after the good deed whose fruits he enjoyed’ (588a8), intsu no yāmor mäkcewsa wnolmi ette cmelne tänmaskenträ ‘what, however, [is] the deed through which creatures are [re-]born in a lower birth?’ (K-7b4). ‣As a relative pronoun mäksu usually signals a definite relative clause which is non- correlative (cf. kuce which is usually used with indefinite correlative clauses). ∎In Indo-European terms we have *mé(n) (see also mant and mäkte) + *kwu-so (cf. kuse) + *u (as in sū [< *so + u] as opposed to se [< *so alone]) (VW:285, with differing details).

mäkomtäyne ‘?’
///ś ̇ṃ mäkomtäyne [word separation uncertain] (514b2).

mänk- (v.) G ‘be deprived of, suffer the loss of; lack [impersonal];’ K ‘overcome’
G Ps. III /mänke-/ [MP -, -, mänketär//]; Ko. V /mänkā-/ [A // mänkām, -, -; MP -, -, mänkātär//]; Pt. I /mänkā-/ [A mänkāwa, -, -//]; PP /mänko-/;
K Ko. IX /mänkäsk'ä/e-/ [AOpt. mankäṣṣim, -, -//] mänketrä = BHS parājayet (16a7), śātre lauke mänketär-me ‘we lack grain’ [lit. ‘grain is lacking to us’] (TEB-74-4); anityātṣṣe sanaṃmpa eṣe cimpa mänkāmo (231b5), ekñinta mā [mä]n[k]ān[tä]r-me ‘[if] their possessions are not lost’ (24b3); se rano ṣamāne mänkau mäsketrä ‘this monk is also [to be] deprived [of his right to live in the community]’ [mänkau mäsketrä = BHS pārājiko bhavati] [H-149-ADD. 8a6f (Thomas, 1969:303, fn. 77]); ayātai[cc]e onkipṣe yūkoym palsko mankäṣṣim po kleśanma ‘may I conquer the untamable shameless spirit, may I overcome all kleśas’ (S-7a2). -- mänkorñe* ‘deprivation, lack’: /// kleśanmaṣṣai wetane mänkor-ñes[a] ‘by deprivation in the struggle with kleśas’ (277a3). ∎TchA mänk- and B mänk- reflect PTch *mänk- from PIE *menk-, otherwise surely attested only in Germanic [: OHG mengen (< *mangjan) ‘be without, lack, miss,’ mangolōn ‘id.,’ MHG manc ‘lack’ (P:729; MA:343)] (Jacobsohn, 1934:212, VW:289). Despite VW, it would seem natural to include Lithuanian meñkas ‘feeble, weak; scanty; insignificant’ with this etymon (cf. Meillet, 1912:112) and also Latin mancus ‘maimed, infirm’ (both from *‘lacking’), Sanskrit mankú- ‘± wobbly.’ See also menki, mäñcuṣka, and mäñcuṣke.

mäñcuṣka (nf.) ‘princess’
[mäñcuṣka, -, mäñcuṣkai//mäñcuṣkana, -, -] cwī no lānte tkācer mñcuṣka temtsate ‘to this king, however, was born a daughter, a princess’ (349b4). ∎Derivative of mäñcuṣke with feminine -ā.

mäñcuṣke (nm.) ‘prince’
[mäñcuṣke, mäñcuṣkentse, mäñcuṣkeṃ//mäñcuṣkanta, -, mäñcuṣkanta (= voc.)] saswa pstināṣṣar pi mcuṣkant=ā/// ‘O lord, will you not silence [these] princes?’ (53a2), pyāmtso säswentse yaitkor mcuṣkanta ‘do, princes, the command of the lord!’ (589b3). ∎TchA mäśkit and B mäñcuṣke reflect PTch *mäñśu- with different diminutive suffixes. PTch *mäñśu- is from PIE *m(e)nk-eu- and related most closely formally to Sanskrit mankú- ‘± wobbly’ and most closely semantically to Lithuanian meñkas ‘small, etc.’ (Pedersen, 1944:34, VW:292-3). They are all derivatives of the same PIE *menk- which gave rise to mänk-.

mänt- (vi./vt.) (active/tr.) ‘remove (utterly) from its place, destroy; pour out’; (middle/tr.) ‘move from its place, disturb, meddle with’; (middle/intr.) ‘fall into misfortune, be irritated, feel malice’
Ps. VI /mäntänā-/ [A -, -, mäntanaṃ//]; Ps. XII /mäntäññ'ä/e-/ [A -, -, mäntaṃ// -, -, mäntaññeṃ; MP mäntaññemar, -, mäntantär//; MPImpf. -, -, mäntaññītär// -, -, mäntaññyentär; Ger. mäntalle]; Ko. V /māntā-/ [A -, -, māntaṃ//; MP -, -, māntatär//; Inf. māntatsi]; Pt. I /māntā-/ [A mantāwa, -, -// -, -, mantāre]; PP /māmāntā-/ mintanaṃ mānta[tsi] = BHS siñcet siñcayed vā or siñcet secayed vā (unpubl. Berlin fragm. [Thomas, 1987a:173]); karsnaṃ pärmank ṣañ śāmnaṃts mäntaṃ pw akālkänta ‘[poverty and suffering] cut off hope to his own followers and destroy all wishes’ (3b7), mäntaññeṃ akālk kselyñeṣ[ṣe] ‘they destroy the wish for extinguishment’ (35b2), tanāpatentsa ostwasa ekñintasa entseño mäntañyentär ṣemi ‘some became malicious out of envy concerning benefactors, houses, and possessions’ (31b7=32b1), tusa kattāki mäntañyenträ ‘thus the householders were filled with malice’ (337a2/3), [ja]s ja mäntalle [] a tane yapäṣṣäṃ ‘[in] jas ja [is] to be struck, one enters a [instead]’ (551b1); pälsko māntäṃ [sak] kl[au]tko[y]t[rä] mā ṣäp l[au] ra (245a5/b1), inte no ynemane snai prayok kenantse āre māntatär-ne ‘if, however, while going along he disturbs the plow without design on the earth’ (331a1), [mā mäkciya mä]ntañemar mā alyek watkäskau māntatsi ‘I myself did not become filled with malice nor did I order anyone else to be filled with malice’ (596b5); wnolme mamāntaṣ cew palskosa ‘a being with such an evil-minded spirit’ (K-3b6), mamāntaṣ ṣpä palskosa mā ñiś reki weñ im nta krentaṃts ‘may I never speak a word out of malicious spirit to the good’ (S-3b1), mamāntaṣ ra yolainne mā ñi tākoy māntalyñe kuce ṣ krentäṃnne ‘may I not be irritated at the evil ones, and [may there be no] irritation to those who [are] good’ (S-4b2/3). -- māntalyñe ‘(mental) irritation, malice’: māntalñe = BHS vyāpāda- (171a4), māntalñesa śak krenta yāmorntats ṣparkäṣälñesa ‘though malice and through the dissolution of the ten good deeds’ (K-8a5). ∎TchA mänt- and B mänt- reflect PTch *mänt- from PIE *menth2- [: Sanskrit mánthati/mathnā́ti/mathā́yati ‘stirs, whirls; churns; hurts, destroys,’ Lithuanian mę̃sti ‘stir, agitate,’ OCS męsti ‘turbare,’ motati sę ‘agitari,’ and other nominal derivatives in Italic and Germanic (P:732; MA:547)]. One should note there we have an exact and double morphological equation in Sanskrit mathnā-/mathāya- and Tocharian mäntänā-/mäntäññ-. The first pair reflects PIE *mṇtneh2- while the second reflects PIE *mṇtnh2ye/o-. Thomas, 1987a:173-174, is apparently the first to suggest an equation with Sanskrit manth- but he does not mention the double morphological correspondence. We see here a shift in meaning *‘stir’ > ‘disturb’ > ‘irritate’ or ‘harm’ > ‘destroy’ at least partially paralleled in Sanskrit. Not with VW (288-9) from *mänk-t- and related to mänk- or with Anreiter (1984:95) from *mend- ‘harm’ [: Latin menda ‘bodily defect’ and Sanskrit mindā- ‘id.’]. See also mäntarṣke, amāntatte and, more distantly perhaps, mänts-.

mäntarṣke (ad.) ‘evil’
[m: mäntarśke, -, -//] mäntarśkeṃ [sic] śaul śāmnats ñke mā=rsenträ mrauskalñe ‘evil now [is] the life of men [for] they do not evoke aversion to the world’ (3b2). ∎Derived from mänt-, q.v.

mäntrākka See mant.

mänta See manta.

mänts- (vi.) ‘be sorrowful, afflicted; lament’
Ps. II /ments'ä/e-/ [MP -, -, mentṣtär// -, -, mentsentär]; Ps. VI /māntsänā-/ [MP -, -, mantsanatär//]; Ko. V /māntsā-/ [MP // -, -, māntsantär]; Pt. Ib /mäntsā-/ [MP -, -, mantsate//] meṃ[ṣträ] = BHS śocate (13a4), laute katkoṣ meṃsenträ nraintane cai wawāyoṣ yāmo[rntan]ts[o] [meṃsenträ = BHS śocante] (11a4); /// m[ā]ka räskre mantsate [lege: mantsatai?] /// (208b3). -- māntsalñe ‘sorrow, heaviness of heart’: tu lyelyakormeṃ ... ñakte śle māṃtsalyñe śanoś weṣṣäṃ ‘having seen this the god says with sorrow to [his] wife’ (88a4). ∎Etymology unclear. Perhaps we have an extension in -s- (a generalization from a se/o-present?) of the PIE *menth2- seen in AB mänt- (q.v.) ‘remove, disturb, meddle with.’ VW (289) accepts a connection with mänt- but implausibly derives both from mänk-. See also mentsi and, more distantly, mänt-.

märkär See markär.

märkwace* (n.) ‘(upper) leg, thigh’
[-, -, märkwac//märkwaci, -, -] śtwer märkwaci soylñeṣṣi p[alskalñ]/// ‘four-legged [i.e. swift] [are] the conceptions of satiation’ (11b1), śwālyai märkwatsa [sic] ok-pokai Viṣṇ[u] saiwaisa no Mahiśvare märkwactsa tañ kauurṣa-pkai ‘on the right thigh [is] the eight-armed Viṣṇu on the left, however, on thy thigh [is] the chowried Mahiśvara’ [this would appear to be a "top-down" description; in the previous verse there is reference to the āntse, in the following, to ckāckai] (74b5). ‣This word is at least partially overlapping in meaning with mlyuwe, q.v. ∎This word reflects a PIE *mṛǵhuti- ‘± short thing,’ a derivative of *mr(e)ǵhu- ‘short’ [: Prakrit múhu- ‘short,’ Avestan mərəzu-jīti- ‘short-lived,’ Greek brakhús ‘short,’ Latin brevis ‘id.,’ Gothic gamaúrgjan ‘shorten’ (P:750-1; MA:515)]. A particularly important comparison is with Greek brakhīōn ‘upper arm’ (VW, 1963b:43, 1976:290). See also ckācko.

märtk- (vt.) ‘shave’
Ko. V /märtkā-/ (see abstract); Pt. Ia /märtkā-/ [MP -, -, märtkāte//] pū[d]ñ[ä]ktemeṃ ṣamāññe ot rītāte āśc [mä]rtkā[t]e ‘he sought monas-ticism from the Buddha and thus he shaved [his] head’ (365a5). ‣Though equally rare, the examples of märtk- in TchA show an identical meaning. Thus we have (130b2) lap märtkānt ‘they shave [their own] heads’ or (100a2, 304a4) lap märtko ‘having shaved the head.’ -- martkalñe ‘shaving,’ only in the derived adjective
-markalñetstse: mā-markalñe[tste] ‘unshaven’ = BHS na muṇḍitena (309a4). ∎TchA märtk- and B märtk- reflect PTch *märtk- but extra-Tocharian connections are uncertain. Perhaps with VW (1941:65) we might think of a connection with Latin mordeō ‘bite,’ Sanskrit mṛdnāti/mardáyati (= Latin mordeō ‘crushes, presses, rubs off,’ Greek amérdō ‘rob’ (P:736-7; MA:490)]. A semantic development *‘rub off/away’ > *‘scrape off/away’ > ‘shave’ seems reasonable. Certainly not with VW (1976:291) from *märktk- and related to *mreǵhu- ‘short.’

märs- (vt.) ‘forget’
G Ps. III /märse-/ [MP -, -, märsetär//; Ger. märselle]; Ko. V /märsā-/ [A -, mārsat, -//; AOpt. marsoym, -, -//; Inf. marsatsi]; Pt. Ia /märsā-/ [A märsāwa, märsāsta, marsa// -, -, märsāre]; PP /märso-/;
K Ps. IX /märsäsk'ä/e-/ [APart. marsäṣṣeñca] (K). /// [mä]rseträ nau ṣäññana wäntarwā po päst ‘he forgets completely all earlier things’ (121a7); [mā toṃ] waloṃ aräñc ñi cmelmeṃ cämel mā märsoym ‘may these not cover my heart; may I not forget birth [comes] from birth’ (229b2/3), tarya śpālmeṃ naumyenta mā ñiś marsoy[m] ‘may I not forget the three excellent jewels’ (S-2b2); mantaṃta pasi [sic] märsasta pālatai-ne ṣukomtsa ṣeme śloktsa ‘never hast thou forgotten to guard; thou hast praised him for seven days with the same śloka’ (296b1=297.1a4), ṣañ-yāmorṣṣai ytārisa waiptār maiytar-ñ cai ṣñaṣṣi ñiś märsāre ‘my own went separately on the way of their own deeds; they forgot me’ (TEB- 63-01); walo aknātsa su märsau ṣañ āñm ‘this foolish king [has] forgotten himself’ (81a2). ∎Tch A märs- (present: märsnā-) and B märs- reflect PTch *märs- from PIE *mers- ‘forget’ [: Sanskrit mṛṣyate ‘forgets,’ Armenian moṙanam ‘forget,’ Lithuanian mirštù ‘id.,’ Old English mierran (< *morseye/o-) ‘disturb, confuse,’ Khotanese hāmuru ‘forget’ (< Proto-Iranian *fra- marš), Hittite marse- ‘be false’ (P:737-8; MA:209)] (VW, 1941:62, 1976:291). The quasi-exact equations of TchA märsnā- and Armenian moṙana- on the one hand and TchB märse- (< *mṛsh1-ó-) and Hittite marse- (< *mṛseh1-) on the other strongly suggest that both present formations may be old.

mäl-1 (vt.) ‘crush, repress, oppress; disavow, deny, disdain’
Ps. Xa /mälläsk'ä/e- [MP -, -, mällastär//; MPImpf. -, -, mälläṣṣitär//]; Ko. V /māllā-/ (see abstract); PP (see examples) aiśamñe cpi mällasträ waipeccesa mā kāccaṃ ‘his knowledge oppresses him (or he disavows his knowledge); he does not rejoice with possessions’ (127a7); lyakäṃ kr[au]pträ | wi-pewaṃ | śtwer-pewaṃ | makā- pewaṃ | klepe mällasträ ‘thieves he gathers; the footless, the two-footed, the four-footed, the many-footed; he suppresses theft’ (H-149.ADD.8b3 [H:149]), waike ārwer y[ām ṣi]trä [] mälläṣṣitär sū eṅwa pratinta ‘he readied a lie; he disavowed received conclusions’ (19a4); k[l]eśanmaṣṣe krāke[sa pa]lsko mā m[a]māloṣ [sic] [aśari]nta ‘the acāryas [who have] not crushed [their] spirit with kleśa-filth’ (159b6). ‣The preterite participle has an unexpected shape. We would expect either mamālaṣ or memaloṣ, reflecting /māmālā-/ (if the root vowel /ā/ is the result of ā-umlaut) and /memälo-/ respectively. The form we have, mamālo- suggests that the root vowel -ā- is original, a hypothesis that would be confirmed by the derivative malyakke ‘young, puerile,’ q.v. from /mālyäkke/, if, in fact, the latter is a derivative.
Tocharian lexical tradition (i.e. Sieg and Siegling, 1949, Krause and Thomas, 1964, and Van Windekens, 1976) recognizes but one mäl-, glossed as ‘crush, repress, oppress’ and the like. This gloss is certainly correct for B mälläsk'ä/e- and A mläsk-, with the latter attested only once at 413b2: /// yśalmas mläsmār where a translation ‘I crush/repress/disavow my sexual desires’ would certainly seem appropriate. (One should note that A mäläs- with degemination of the -l- is regular in that language.) Related to this mäl- are mil- ‘hurt, wound’ and mely- ‘crush,’ qq.v.
Very different is the mäl- found relatively extensively in A which is normally taken as the Grundverb corresponding to the Causative mäläs-. This mäl- shows a class II or III present, mäl(a)- (the forms attested do not allow us to choose which class it belongs to but in either case it is clearly thematic). Contextual examples include: (312b8) wsokoneyo ṣeñc mloṣṣoki ñäktañ, (22a6) mlamānn oki sukyo, or (398b4) [m]l[a]mānn oki wsokoneyo ptāñkät käṣṣinac tränkäṣ. Sieg (1951:28) translates the first example as something like ‘the gods were overwhelmed with joy as it were’ but we must note that ‘overwhelm’ is not the immediately obvious meaning here and it is not the extended meaning ‘repress, disavow’ etc., of ‘crush’ that we find elsewhere. The context would seem to suggest ‘burst’ or ‘overflow’ or the like. Thus I take this mäl(a)- as a separate verb ‘overflow’ (cf. mlamo). Existing in B only apparently is a third mäl- (2mäl-) ‘argue’ discussed in the following entry. -- māllalñe ‘crushing’: /// cey talāñc yanmoṃ ye[r]k[wanta]ntsa māl[lalñe] /// ‘those [who are] suffering might achieve crushing by the wheels’ (362a7). ∎TchA mläs- and B mälläsk- reflect PTch *mälnäsk- from PIE *mḷnhx-sḱe/o- [: Sanskrit mṛṇāti/mṛṇati ‘grind,’ Latin molere ‘id.,’ Old Irish melim ‘I grind,’ Gothic malan ‘grind,’ Lithuanian málti ‘grind,’ OCS meljǫ ‘id,’ etc. (P:716-7; MA:247)]. The equation with Sanskrit mṛṇāti is, of course, particularly close (VW:286, with differing details). See also amāllatte, mālle, malyakke, mällarṣke, and, more distantly, mil-, mely-, mlut-, and mlutk-.

mäl-2 (vi.) ‘argue, dispute’ (?)
Ps. Xa /mällāsk'ä/e-/ [MP -, -, mällāstär//] kuce [k]ca yāmäṃ tuk mällāsträ wasto ta[ne] peparku /// ‘whatever he would do he argues (refuses?), [when] asked again ...’ (63b7). ‣The differentiation of these two verbs (1mäl- and 2mäl-) is likely on both semantic and formal grounds (cf. this discussion under the previous entry). It is supported by the possibility of connecting moliñ ‘± disputes’ with 2mäl-. ∎For an etymological discussion, see moli(ye).

mälk- (vt.) ‘± interweave, bind on (jewels, armor)’ (?)
Ps. IXa /mälkäsk'ä/e-/ [A -, -, mälkaṣṣäṃ//]; Ko. V /mälkā-/ [Inf. malkatsi]; Pt. Ia /mälkā-/ [MP -, -, mälkāte// -, -, mälkānte]; PP /mälko-/ tusa rsaṃ musnāträ [mäl]käṣṣäṃ pokaine ‘thus he stretches out, raises, and folds [his] arms’ (119a2); tsaiñe mälkāte ‘[s]he bound on the jewel’ (H-149- ADD.12b3 [Stumpf, 1970:32]), /// [stmo]rmeṃ kertteṃ onkor mälkānte ‘standing [in the door], they put [their] swords together’ (?) or ‘bound on their swords’ (?) (79a2); /// mässäkwä [lege: pässäkwä] t=onkor mälko tākaṃ ‘the garlands, they will be woven together’ (?) (118a6), /// mälkau kreñcä samākane ‘binding on the good cuirass (?)’ (214b2), [kuśa]lamūlänta mäl-kauwwa (391b4). ‣The TchA equivalent does not help to determine the meaning very closely. The attestations at 11b6 and 12b1 give us kaśal mälk- ‘± to gather together.’ Better are the attestations at YQ-1.2a5 and -1.3a1 (Pinault, 1990:190-4). Here we have kälnmāṃ mlänkmāṃ yetwesyo ‘with tinkling, [well-]arranged jewels.’ -- malkalñe (K). ∎TchA mälk- and B mälk- reflect PTch *mälk- but extra-Tocharian connections are uncertain. Perhaps *mälk- is from PIE *melk- ‘put, weave together’ seen in Hittite malk-/malkiya- (‘verwickeln, zusammenflechten’), as cautiously suggested by VW (286) and more certainly by Pinault (1990:190-4), and OHG malha ‘sack, bag’ (< *mólko-; cf. P:747). Without assuming a PIE *melk-, VW posits a connection of AB mälk- with Greek mélos ‘member,’ etc. (Duchesne-Guillemin, 1941:150, VW, 1941:64, 1976:286), but any such connection, if it exists, is very distant. See also milykautstse.

mällarṣke (adj.) ‘pressing’ (?) or ‘pliant’ (?)
[m: mällarṣke, -, -//mällarṣkañ] [f: //mällarṣkana, -, -] ṣmare mällarṣke mäsketär-ne palsko ṣpä wlaiśke pautarṣke ‘smooth and flexible/pliant is his spirit, soft and flattering’ (K-10b1), papāṣṣorñe mällarṣkaṃ wāṣmoñ tākoyṃ-ñ ‘may there be friends pressing me to moral behavior’ (S-6a5). ∎Whatever the meaning, surely a derivative of mäl-1, q.v.

mäścakene (~ mäśśakene) (n.) a medical ingredient much used in bathing solutions (a whitener?)
[mäścakene, -, -//] aṣiye malkwersa ṣukt ṣpärkkaṣ ṣälle mäśśakene kos āñme se laiko tucepi yetsente ‘it [is] to be dissolved seven [times] in goat's milk, as much mäścakene as desired [may be added]; this wash [is] for yellow skin’ (W-10b1/2).

mäṣkwatstse* (adj.) ‘having a braid’
[m: //-, -, mäṣkwacceṃ] nauṣaññeṃ mäṣkwaceṃmpa = BHS purāṇajaṭilai (527b1). ∎A possessive adjective in -tstse, derived from an unattested *maṣkw ‘braid.’ Isebaert (1978[80]) suggests a putative PIE *ms-eg-u-, related to *mes-g- ‘entwine, enlace’ (cf. meske ‘knot’ from *mosgo-).

mäs- See i-.

mäsakäṣṣe* (adj.) prtng to a certain species of flower
[f: mäsakäṣṣa, -, -//] mäsakäṣa pyāpyo waltsanalya (M-2a5/6).

mäsk-1 (vi.) ‘be; become; find oneself’
G Ps. III /mäske-/ [MP -, mäsketar, mäsketär// -, -, mäskentär; MPImpf. -, -, mäskītär//; APart. mäskeñca (‘being (at), present’); MPPart. mäskemane; Ger. mäskelle (as adj. = ‘where one is supposed to be’)]; Ko. V /mäskā-/ (see abstract); Pt. Ia /mäskā-/ [A -, -, maska//] mā twe ñi käṣṣi mäsketar ‘thou art not my teacher’ (78b2), [sä]swe kuse tākaṃ māñye mäsketrä ‘whoever would be lord finds himself a slave’ (128b6), [i]te mäsketrä = BHS āpūryate (H-149.242b3 (Couvreur, 1966:169)), mänkau mäsketrä = BHS pārājiko bhavati (H-149-ADD.8a7 [Thomas, 1969:303, fn. 77]), lutas[k]entr ostmeṃ käṣṣinta mske[ntä]r [sic] ‘they leave their houses [= become monks] and become teachers’ (15b5=17b7), aiśmw akn[ā]tsa wat āṃtpi ksa ṣp mā=läm mäskentär ‘wise man or fool, the both are not far apart’ (28b3), mäskenträ pākri = BHS prādurbhavanti (K-8b4), stām ñor ṣek su mäskīträ ‘he was always to be found under the tree’ (3b3), mäskeñcañ śtwer ṣa[māni] ‘four monks being present’ (4b4), [c]owä preke Yurpāṣkeṃ sankrāmne mäsk[e]ñca ‘being at that time in the Y. monastery’ (Lévi [1913: 320]), mäskemane tu-yknesa kleśa[nma] palsko melyen-ne ‘being thus, the kleśas crush the spirit’ (A-1a7), [tu]sa mskelle [sic] śrāddh=empreṃtse tak[arṣke] ‘thus one [is] to be believing, truthful, and clear’ (65b7), sā ste ytāre [sic] poyśiña tesa poyśi maskele [sic] ‘this is the Buddha's way; thus the Buddha [is] where he's supposed to be’ (296a2/3), mäskelle = BHS bhava- (PK-NS-53a2 [Pinault, 1988:100]); /// [u]pp[ā]läts[e] kaumiye maska Ylai[ñäkte] /// (357b1). ∎TchA mäsk- and B mäsk- reflect PTch *mäsk- regularly from PIE *mṇsḱe/o- (for the loss of a nasal immediately before -s-, cf. mīsa) from PIE *men- ‘remain’ [: Avestan man- ‘remain, wait for,’ Greek ménō/mímnō ‘remain,’ Latin maneō ‘remain,’ Hittite mimma- ‘refuse, decline’ (< *mimnV- ‘stand pat’) (P:729; MA:482)] (Meillet, 1911:456; also Melchert, 1977:105-6). Not with VW (292) from *dm-e-sḱe/o- ‘find oneself in a house.’ One should also compare TchA omäskeṃ ‘bad’ which Hilmarsson (1986:192) would derive from PTch *e(n)- (the negative prefix) + -mäsk- + -ain-. For the semantics he compares Sanskrit astatya- ‘wrong,’ ábhva- ‘terrible,’ Old Norse óvärr ‘unpeaceful.’

mäsk-2 (vt.) ‘exchange’ [weṣ mäsk- ‘take the guise of, disguise oneself as’]
Ko. IXb /mäskäsk'ä/e-/ [A -, -, maskäṣṣäṃ//; Inf. maskäs(t)si]; Ipv. IV /mäskäṣṣā-/ [MPSg. maskäṣṣar]; Pt. II /myāskā-/ [A myāskawa, -, myāska//; MP myāskamai, -, myāskate//]; PP /memäsku-/ kuse ṣamāne naumīye naumīyesa maskäṣṣäṃ pärkāwṣe imesa ‘whatever monk trades a jewel for a jewel with the thought of [financial] advantage’ (337a3); tumeṃ pakwāreṃntsa myāska-ne [] ceu prekar ate kampāl yamaṣasta sū weña Upanandi myāskawa (337a5), Indre kārpa rṣākäññe weṣ myāskate ‘Indra descended and disguised himself as a seer’ (107a7), nāṭakktse ra yäkne yäkne āñm myāskate ‘as an actor has exchanged himself [for] role [after] role’ (290a7); Ylaiñikte rṣākäññe weṣ memisku ‘Indra disguised as a seer’ (107a8). ∎With Melchert (1977:107) TchB 2mäsk- is probably not related to A māsk- ‘juggle.’ He takes 2mäsk- to be from PIE *mi-sḱe/o-, a derivative of *mei- ‘(ex)change’ [: Sanskrit máyate ‘exchanges,’ Latvian míju ‘exchange,’ and nominal derivatives in Latin, Celtic, Germanic, Iranian and Baltic (e.g. Latin commūnis, Gothic gamains) (P:710; MA:184)]. Normier (1980:258) offers what might be taken as a variant hypothesis in taking the Tocharian word to reflect PIE *hamigw-sḱe/o- [: Greek ameíbō ‘(ex)change’]. Not with VW (284) as a causative of lmäsk-. See also misko and probably mi-2.

mätsts- (vi.) ‘starve’
Ps. III /mätstse-/ [MP // -, -, mätstsentär]; Ko. V /mätstsā-/ [Inf. mätstātsi] ot ceu kestsa mätstsentär ‘then by this hunger they starve’ (590a7); eṃṣke tot [au]ntsante käṃntenma yältsenma [tmanenma]sa onolmi mätstsātsi ‘then creatures began by the hundreds, thousands, and tens of thousands to starve’ (350a6). -- mätstsor: /// [sruko]yentär mätstsors=o[mpostäṃ] ‘after-wards they died of hunger’ (25a4). ∎TchA nätsw- and B mätsts- reflect PTch *nätsw- (with an assimilation in B of *n- to m- under the influence of the following *-w-; the subsequent assimilation of *-tsw- to -tsts- is also regular) from PIE *n-h1ds-tw-ye/o-, a derivative of *h1ed- ‘eat’ (P:287ff.; MA:175 ). Compare particularly Greek nēsteúō (< *n-h1ds-tew-ye/o-) ‘fast’ and nêstis ‘fasting’ and nêstēs ‘one who fasts’ (VW, 1961b:380, 1976: 316-7, with differing details).

mi (particle) ‘± just as much as, likewise’ (?)
śak-śwerne kapyāres klese masa tarya tom wākte tau mi amokce[s] yikṣye ‘on the 14th went for the workers three tau of klese and one tau of wākte; just as much flour for the artisans’ (435a3), also (449a3, 462a3). ∎Meaning dubious, etymology unknown.

mi-1 (vt.) ‘hurt, harm (grievously)’
Ps. IXb /miyäsk'ä/e-/ [A -, -, miyäṣṣäṃ//; AImpf. -, -, miyäṣṣi//; MP -, -, miyästär//]; Ko. IXb (= Ps.) [Inf. miyäs(t)si]; Pt. II /myāyā-/ [A myāyawa, myāyasta, -//; MP -, -, myāyate//]; PP /memiyu-/ yokye-kleśo mi[y]äṣṣäṃ [tane wn]olmeṃ saṃsārne nuskaṣṣäṃ[-m]e ‘the thirst-kleśa harms creatures in the saṃsāra and crushes them’ (11b5), /// mā palyśitär mā r=āl[y]en[kä]ṃ mīyäṣṣi ‘[the good word] did not torture, does not harm others’ [mīyäṣṣi = BHS vihiṃseta] (20b2); ṣañ āñm myāsta [lege: myāyasta] (239b4), tusa māka myāyate ‘thus he was harmed a great deal’ (H-149-ADD.7a4 [Thomas, 1957:126]); emalyesa tsetsarkoṣ memyoṣ yokaisa ‘tortured by heat, hurt by thirst’ (29a6). -- miyäṣṣälñe ‘harm, hurt, damage’: mīyäṣṣälñenta = BHS upāyāsā (156a5), snai-m[iyäṣṣälñe] = BHS ahiṃsā (H-149.315a2 [Thomas, 1974:84]), snai mīyäṣlñe ṣek tākoym kektseñ reki palskosa po wnolmenne ‘may I always be without harm to beings in body word and spirit’ (S-3a5);
miyäṣṣälñetstse* only in the compound adjective snai-miyäṣṣälñetstse ‘harmless’ (541a8). ∎TchA mi- (with a present stem /miyäs-/ and participle /mamiyu-/) and B mi- reflect PTch *mi- from PIE *mei- ‘damage, diminish’ [: Sanskrit minā́ti ~ minóti ‘lessen, diminish, destroy,’ Greek minúthō ‘reduce,’ Latin minuō ‘diminish,’ and nominal derivatives in Balto-Slavic, Germanic, and Celtic (P:711; MA:351)] (VW, 1941:67, 1976:297). The PTch causative present *mi-äsk- pre-supposes as Grundverb *miye- (Ps.), *miyā- (Ko.). The latter would be the equivalent of Greek (Cyrenaean) aorist subjunctive miãi ‘be defiled.’

mi-2 (vt.) ‘± befool’
Reduplicated preterite /memyā-/ memyas makci ono[l]meṃ poyknesa mā tuntse [k]s[elñe] ‘you yourselves befool creatures in every way; [there is] no extinguishment thereby’ (28a7). ∎Instead of the very strange root shape mem- as is usually supposed (cf. VW:296), it is far better to see memyas as a reduplicated preterite such as are common in TchA as the regular way of creating "causative" preterites (e.g. cacäl ‘he lifted’). The root 2mi- ‘deceive’ (to be distinguished from 1mi- ‘harm’) is the descendant of PIE mei- ‘± exchange’ [: Sanskrit máyate ‘exchanges,’ Latvian míju ‘exchange,’ Lithuanian maĩnas (m.), Latvian mains, ‘exchange,’ Latin commūnis ‘common,’ Gothic gamains ‘id.,’ and particularly OHG mein ‘falsch, trügerisch,’ Old English mān ‘id.’ (cf. P:710; MA:160) and thus related to B mäsk- ‘exchange,’ q.v. TchB mäsk- ‘exchange’ and mi- ‘befool’ would have a semantic relationship similar to German tauschen ‘exchange for, swap’ and täuschen ‘deceive, delude.’ See Adams, 1993b:35-36.

mik- (vi.) ‘close the eyes’
PP /miko-/ /// sū śasträ mikou eśne cok rāmtä (134a6), mikoṣ ṣäp = BHS nimilitāś ca (545a2). ∎From PIE *meigh-/meik- ‘close the eyes’ [: Lithuanian (už-)mìgti ‘fall asleep,’ Latvian (àiz-)migt ‘id.,’ miêgt ‘close the eyes,’ Russian Church Slavonic megnuti ‘blink,’ OCS sъ-měžiti ‘close the eyes;’ Latin micāre ‘move quickly, flash,’ Old Sorbian mikać ‘blink,’ etc. (P:712-3; MA:109)] (VW, 1970b:526, 1976:297, with differing details).

mīt (n.) ‘honey’
[mit, -, mit//] śuwoy katkemane ālisa weṃṣy=eṃntwe mīt śakk[ar ram no] ‘she may eat joyfully excrement from [her] palm as if it were honey or sugar’ (42b5). -- mitäṣṣe ‘prtng to honey’ (W-22b3). ∎From PIE *médhu- (nt.) ‘honey, mead’ [: Sanskrit mádhu- ‘honey, mead,’ Avestan maδu- ‘alcoholic drink,’ Greek méthu ‘wine,’ Old Irish mid ‘mead,’ Old English meodu ‘id.,’ Lithuanian medùs ‘honey,’ OCS medъ ‘mead’ (P:707; MA:271)] (Schrader/Nehring, 1917-23:139, VW:298). See also possibly mot.

mit- (vi.) ‘go; set out’
G Ps. III /mite-/ [MP // -, -, mitentär]; Ps. I/II /meit('ä/e)-]/ [A // -, -, maiteṃ]; Ko. V /mitā-/ [Inf. mitatsi]; Pt. Ib /māitā-/ [A // maitam, -, maitar ~ maitare];
K Ps./Ko. IXb /mitäsk'ä/e-/ [A -, mītäst, -//] [ne]rvānṣṣe yolmeś po cai mitentär ytāris=oktatsai ‘all set forth for the Nirvana-pool by the eightfold way’ (29a7); piś meñantse-ne maiteṃ kalā/// (484a5); ṣañ mäskelye yakene ente maitare ... kauś maitam lyakām mokom protär wes ‘as they came to the place where they belonged ... we went up high and saw our older brother’ (108a3), po cai maitar nkelñe[ne] ‘all these went to destruction’ (4b8), ṣañ-yāmorṣṣai ytārisa waiptār maiytar-ñ cai ṣñaṣṣi ‘these my people went individually along the way of self-deeds’ (TEB-63-01). ‣As ‘go’ it provides the preterite plural to i-, q.v. -- mitalñe ‘going, trip’: akṣim alyenkäṃts mītalyene ‘I wish to teach others in/while going about’ (S-5b4).
mitäṣṣälñe: [mā mamāntaṣ pa]lsko m[i]tṣl[e] aly[e]käśc[o] c[ek] w[ar]ñ[ai] r[a]n[o] ‘one should not let the evil-minded spirit go to any other person whatsoever’ (42b1). ∎TchA met- (only the preterite is attested in A) and B mit- reflect PTch *mit- but extra-Tch cognates are uncertain. VW (297) would connect the Tch etymon with Avestan maēþ- ‘throw,’ Latin mittō ‘let go, send’ (cf. co-smittere) (P:968). Also possible is Lane's equation (1938:24) with Latin mūtāre ‘change,’ Gothic maidjan ‘change, falsify,’ Sanskrit méthati/mitháti ‘unite, couple, meet; dash together,’ and other nominal cognates in Balto-Slavic (P:715). Lane's suggestion is slightly better formally, in that one does not have to explain the non-appearance of an initial s- (PIE initial *sm- is preserved in Tocharian, cf. smi- ‘smile,’ and is probably as good semantically (*‘change [position]’ > ‘go’).

mītātstse (adj.?) ‘?’
mītātstse = BHS ///lāyī (540al).

mittär* (n.) ‘sun’ [as mystical sign]
[/-, -, mittarwi/] cakkarwisa mittarwisa tsetskäñoṣ tañ ālīne ‘thy palms marked with two wheels and two suns’ (73b1= 75a2). ∎From BHS mitra-.

Mitrakṣeme (n.) ‘Mitrakṣema’ (PN in graffito)
[Mitrakṣeme, -, -//] (G-Su7).

Mitravārg* (n.) ‘Mitravarga’ (a chapter of the Udānavarga)
[-, -, Mitravārg//] (S-6a3). ∎From BHS mitravarga-.

Mitraśke (n.) ‘Mitraśke’ (PN in monastic records)
[Mitraśke, -, -//] (491a-I-4).

Mitre (n.) ‘Mitra’ (PN)
[Mitre, -, -//] (297.2b1).

mithyadṛṣṭi* (n.) ‘false doctrine, heresy’
[-, -, mithyadṛṣṭi//] (85b1). ∎From BHS mithyādṛṣṭi-.

mīnadhvaje* (adj.) ‘fish-emblazoned’
[m: -, -, mīnadhvaje//] kāmadhāttuṣṣai yoñyaṃ [lege: yoñyai] kaut[a]n[aṃ] Morñiktenste [lege: Mār-] mīnadhvaje waipe räskre naittäṣäṃ ‘he cuts off the way of sensual pleasure and he roughly tears Māra's fish-emblazoned banner’ (591al). ∎From BHS mīnadhvaja-.

miyaśke* (n.) an oil-producing fruit?
[-, -, miyaśke//] miyaśke warpatai (294a7). See also miye, of which this word is presumably the diminutive.

miye* (n.) an oil-producing fruit?
[-, -, miye//] [wsāre nek]cy[e]ne cwi miye paṣkārro ‘they gave him at night miye and paṣkārro’ (42b7), /// miye /// lyinālye (W-32b5). See also miyaśke.

mil- (vt.) ‘± wound, damage’
Ps. VIIIa /mils'ä/e-/ [A -, -, milṣäṃ//; Ger. milṣälle]; PP /memilo-/ /// mäkte milṣäṃ arañco ‘as it wounds [my] heart’ (415a2), mälṣälle (341a1); [r]aiwepi memīl[oṣe]pi ysārccepi kosintse ‘as slow, damaging, bloody, cough’ (497a4). -- mīlar (in phrase mīlar kälp- ‘be persecuted, oppressed, tyrannized’): mā mīlar kälpauwantso = BHS anupadrutaiḥ (11a6). [One should compare TchA milāts ‘wounded.’];
milārṣe (K-T). ∎The historically older variant of the root is mäl- which is to be seen in the gerund (cf. the quasi-regular change of -ä- to -i- in a labial environment in mīsa and mit). Thus the *milār which lies behind TchA milārts must be a borrowing from B to A. The present mäl-s'ä/e- reflects PIE *mel-se/o-. PIE mel-se/o- is seen in the Old Irish deverbative noun mell ‘harm, destruction’ and a further denominative verb millid ‘harms’ (Watkins, 1969:75; MA:258). Not with VW (297-9) from a nominal *mei-lo- and related to mi-. Certainly, a -se/o- present would be most unusual in a denominative verb. On the basis of the meaning it is probable that this *mel- is the same *mel- ‘crush’ also seen in 1mäl- ‘crush’ and mely- ‘id.’ Thus TchB preserves three different present tense formations to this one root, (in PIE terms) *mḷn(e)ha-, *molw(e)ye/o- and *mel-se/o-, all of which appear to have impeccable Indo-European antecedents (P:716-719). See also mäl-1, and mely-.

milkautstse + allative (adj.) ‘relating to, based on’
[m: milkautstse, -, milkaucce//] [f: -, -, milkautstsai//milkautstsana, -, -] duṣṭhul plāś [for plāc] ykāsälñeś milykotstsai klaiñiś weṣṣäṃ ‘he speaks the word of grave offence relative to concupiscence to the woman’ (325a3), [mā] no nta mäskitär-ne ekaññe [] kucesa su āyorś milykaucce yarpo [] kraupalle ṣey ‘however he had no possessions by which he might accrue meritorious service based on a gift’ (375a3). ∎An adjective in -tstse derived from an unattested noun *milkau, in turn a derivative of mälk-, q.v. (for the nominal formation one should compare śanmau ‘bond’ from ś(c)änm- ‘to bind’) (VW:298, with differing details). See also mälk-.

miw- (vi./vt.) G ‘shake, quake’ (intr.); K ‘shake’ (tr.) [pit miw- ‘faint, swoon’]
G Ps I /miw-/ [A -, -, miwäṃ//; AImpf. -, -, mīwi//; MPPart. miwamane]; Ps. XII /miwäññ'ä/e-/ [MP -, -, miwantär//]; Ko. V /māiwā-/ [Inf. maiwatsi]; Pt. Ib /māiwā-/ [A -, -, maiwa//; MP -, -, maiwāte//];
K Ps. IXb /miwäsk'ä/e-/ [MPPart. miwäskemane] keṃ miwäṃ räskre ‘the earth shakes roughly’ (113a4); maiwa [keṃ ta]r[y]yäl[ts]e po śaiṣṣenne ‘the earth shook in all three thousand worlds’ (274b6), pit maiwāte-ne k[eṃ]tsa klāya ‘his gall shook [= he swooned] and he fell on the ground’ (85b5); [mā ke]ktseñ mīwäske[mane] ‘not shaking the body’ [= BHS na kāyapracālaka] (H-149-ADD.131a3 [Couvreur, 1954b:51]). -- mamaiwar ‘shaking’: ken mamaiwarsa ‘by the shaking of the earth’ (338b2);
maiwalñe: pit-maiwalñe [lit.] ‘gall-trembling’ = ‘fainting, swooning’ [= BHS mūrcchā-] (Y-3a2). ∎TchA mew- and B miw- reflect PTch *miw-. (TchA 3rd sg. ps. meṣ, 3rd pl. meyeñc, in the face of the abstract mewlune, argues for a pre-TchA formation with -w-. Perhaps meyeñc is rebuilt after meṣ which, in turn, results from a cluster simplification of *mewṣ.) Clearly (with VW, 1941: 67, 1976:297) the closest relatives of PTch *miw- are to be found in Sanskrit mīvati ‘move, push’ (only with prefixes), (Vedic) amaviṣṇu- ‘± unmovable’ and kāma-mūta- ‘moved by love,’ Avestan ava.mīva- ‘put aside, remove,’ Ossetic (Digor) miuä [Iron mi] ‘affair, work’ (< *mīva-) (cf. Mayrhofer, 1963:645). The Indo-Iranian and Tocharian evidence suggests a PIE *meihx-w-, dissimilated from *meuhx-w- (cf. amaviṣṇu-, -mūta- and also Vedic mūrá- if it means ‘\U+\u hastening, urging,’ all without dissimilation) and thus related, contra VW, to Latin movēre ‘move,’ Lithuanian máuti ‘put on or off’ (note the accentuation which, at face value at least, suggests a seṭ-root in Baltic) (P:743; MA:388)] (for the connection with *meu-, one should see first Lane, 1938:24). The Indo-Iranian-Tocharian innovation would involve not only the morphological extension by *-w- but also the phonological change of *-uhxw- to *-ihxw-. See also mus- and mäs-, and probably musk-.

miśo (n.[m.sg.]) ‘urine’
[miśo, -, miśo//] kewiye miśosa malkwersa wat ‘with cow urine or with milk’ [miśo = BHS mūtra-] (Y-2b5). ∎(As if) from PIE *h3m(e)iǵhyeha-, a derivative of *h3meiǵh- ‘urinate’ [: Sanskrit méhati, Avestan maēzaiti, Armenian mizem, Greek omeíkhō, Latin meiō, Old English mīgan, Lithuanian mę̃žù, Serbo-Croatian mìžati, all ‘urinate’ (P:713; MA:613)] (Meillet, 1911:147, VW:298). The Tocharian word looks possibly like a derivative from a *ye/o-present. The reduction of *-śy- (from *-ǵhy-) is regular (cf. yśelme).

mīṣe (n.[m.sg.]) ‘field’
[mīṣe, miṣentse, mīṣe//] kātso ... wlaśka lyakwañña ṣlyaṣ[ṣa] prakarya kätkre wartse kele ywārśka mīṣe kare-pernettse ‘a belly soft, shining, and firm, a deep, broad navel in the midst of [this] worthy field’ (73b2/3=75a3/4), mīṣe rapā[l]ñe ‘ploughing the field’ (PK-NS-53a5 [Pinault, 1988:100]). ∎From Khotanese miṣṣa-/mäṣṣa- ‘field’ (K. T. Schmidt, 1980:411).

miṣṣi* (n.) ‘community’
[-, -, miṣṣi//] (K-T). ∎TchA miṣi ‘id.’ and B miṣṣi may reflect borrowing from some Iranian source, e.g. Sogdian ‘myδry ‘place’ (VW:633). Perhaps belonging here as well is TchA mṣapantiṃ ‘army chief.’

mīsa (n.[f.pl.tant.]) ‘meat, flesh’
[//mīsa, misāṃts, mīsa] mīsasa ost astāṣṣe ‘through the flesh the skeleton [is seen]’ (9a8), ika[ñce]ṃ śtarceṃ ṣukaunne mīsa kektse[ñtsa tänma]skentär-ne ‘in the 24th week flesh appears over his [scil. the embryo's] body’ (603a3/4), läksañana misa lykaśke kekarśwa ‘fish meat finely chopped’ (P-1al/2). ∎From PIE *memseha, the plural to *memsom (nt.), with regular loss of a nasal before -s- (cf. -me ‘us/our’ from *ṇsmó, the latter with subsequent regular loss of non-initial -s- before a nasal) and quasi-regular change of -ä- to -i- in a labial environment (cf. mit and mil-) [: Sanskrit māṃsá- (nt.) ‘flesh, meat,’ mās (nt.) ‘id.,’ Armenian mis ‘id.,’ Old Prussian mensā ‘id.,’ Albanian mish ‘id.,’ Gothic mimz ‘id.’ (the last two from *memso- as in Tocharian), etc. (P:725; MA:374-375)] (Meillet, 1911:145). Not with VW (632) a borrowing from Pali āmisa- ‘food, flesh, bait.’ See also misāśañ and mis=aiwenta.

misāśañ (adj.[pl.]) ‘meat-eating’
[m: //misāśañ, -, -] [ālye]wce misāśañ lwāsā pretenne ‘[they are] cannibals [lit: eating the flesh of others] among animals and pretas’ (573a2). ∎From misā + -ś(w)ā-. For the formation, see Winter, 1979.

mis=aiwenta (n.[pl.]) ‘± pieces of meat’
kuse mi[s]-ai[w]e[nta] - - [te]kisa yä[kw]eñe oksaiñe läksaññe wästarye tu wikṣalle (559b4/5). ∎A compound of mīsa and aiwe-, qq.v. (see Winter, 1962b:116-7).

misko* (n.) ‘trading, exchanging’
[-, -, misko//] ṣaḍvarginta karyor pito misko ailñe yamaṣyenträ ‘the ṣaḍvarginta were given over to selling, buying, trading, and inheriting’ (337a2). ∎A derivative of mäsk-2, q.v.

muka (adj.) ‘mute’
[m: muka, -, -//] muka = BHS āsya- (Y-2a3). ‣The Tocharian here is a free translation of the corresponding BHS, giving in this case the disease afflicting a particular part of the body rather than the body part itself as in the BHS original. ∎From BHS mūka-.

Mukalanti (n.) ‘Mukalanti’ (PN in monastic records)
[Mukalanti, -, -//] (491b-III-2).

mukur (n.) ‘diadem’
[mukur, -, -//] [in Manichean script] mvkr (Gabain/Winter:11). ∎From mukuṭa-.

muktihār* (n.) ‘pearl necklace’
[//muktihāränta, -, -] (109a5). ∎From BHS mukti (short for muktikā-) + hāra- (compound not in M-W or Edgerton).

Munkhare (n.) ‘Munkhare’ (PN of a scribe)
[Munkhare, -, -//] (PK-NS-14a2 [Couvreur, 1970:179]).

muñcatak (n.) ‘the grass Saccharum sara’ (a medical ingredient)
[muñcatak, -, -//] (P-3a8). ∎From BHS muñjātaka-.

mutk- (vt.) ‘strengthen’ (?)
Ko. V /mutkā-/ [Inf. mutkātsi]; Pt. Ia /mutkā-/ [A // -, -, mutkāre]; PP /mutkuwe-/ sśärīräṣṣe [sic] aisemeṃ mutkāre-ne aise mutkāttseś [lege: mutkāttsiś] po mā tsuwa naumyeṣṣe bhājaṃne ite śama ‘from the sarīra-power they have strengthened the porridge; the power has not added everything to the strengthening [for] it has risen in the jewel receptacle’ (107a3/4); yenmeṃ prākre mutkuweṣ tsrorīntsa ka perkenträ mā parna lnaskeṃ ‘they peek through the cracks at the strongly strengthened gates [but] they do not go out’ (PK-AS-17J-b1 [Pinault, 1994:115]). ∎Etymology uncertain. Perhaps from *meud- ‘be merry’ [: Sanskrit módate ‘is cheerful,’ mudrá- ‘merry, cheerful,’ Lith mudrùs ‘cheerful, lively’ (P:741-742; MA:256)]. For another suggestion, VW:305-6 (from *muktk- and related to TchA muk ‘± ability’).

mutkavarṇi ~ mudgavarṇi (n.) ‘Phaseolus trilobus Ait.’ (a medical ingredient)
[mutkavarṇi ~ mudgavarṇi, -, -//] (P-3b3, W-13b2). ∎From BHS mudgaparṇī-.

mudit* (n.) ‘joy’
[-, -, mudit//] (296a1). ∎From BHS muditā. See also modit.

mudgavarṇi See mutkavarṇi.

mudgaly ‘?’
///laṃ cmelṣe mudgaly cmelṣe a/// (218a2).

mudgulyāyani (n.?) ‘?’
///ñña aṣanīkentse mudgulyāyani ce prāśśäṃ pepärkoṣ pä/// (588a7).

murc (n.) ‘faining, swooning’
[murc, -, -//] (ST-b5). ‣The equivalent of pit-maiwalñe, q.v. ∎From BHS mūrcchā-.

murtaṣṣe* (adj.) ‘± prtng to exaltation’ (?)
[m: -, -, murtaṣṣe//] ṣale tapre Murtaṣe olank nai nke rankatsi ‘Der hohe Berg der exaltation [ist] jedoch zur genüge besteigen’ [Thomas, 1954:746] (554b5). ∎Etymology unknown.

Mūrdhāgate (n.) ‘Mūrdhāgata’ (PN)
[Mūrdhāgate, -, Mūrdhāgateṃ//] (111b2/b3).

murvva (n.) ‘the hemp Sansevieria zeylanica Willd.’ [Filliozat] or ‘Sansevieria roxburghiana Schult.’ [M-W] (a medical ingredient)
[murvva, -, -//] (P-3a3). ∎From BHS mūrvā-.

muśnaśi* (n.) ‘?’
[//muśnaśinta, -, -] tw[e ñ]i y[ai]tkor[sa maṃ]t pyām [] kuce ñake [] muśnaśinta [] śāmna korai parra yaneṃ ‘fulfil thus my command that now the muśnaśis, men and korai pass through’ (LP-16a2/4).

mus- (vt.) ‘lift, move (aside)’
Ps. VI /musnā-/ [MP -, -, musnātär// -, -, musnāntär]; Ko. II /mus'ä/e-/ [Inf. muṣ(t)si ~ mussi]; PP /muso-/ tusa rsaṃ musnāträ [mäl]käṣṣäṃ pokaine ‘thus he stretches out, raises, and folds [his] arms’ (119a2), kauc ka ṣ āṃtsne musnānträ ‘and [their] shoulders move upwards’ [= ‘and they shrug their shoulders’ (?)] (H-149.14a5 [Hilmarsson, 1989a:7]); priyavārgsa larauñe śaul kektsenne se ñke ra cämpim mussi ‘though the priyavārga may I be able to put aside love of life and body even now’ (S-3a2); mā kauc wasi [mu]sau osne yänmaṣälle 19 mā kauwcatsi [sic] musau osne ṣmalle ‘one [is] not to enter a house raising up high [his] garment ...’ (322a1-3). ∎TchA mus- and B mus- reflect PTch *mus- from PIE *meus- ‘move, take’ [: Sanskrit muṣṇāti ‘robs, ravishes’ (< *‘take away’), Khotanese muśśe ‘robbers’ (< *muš-ya-), Old Frankish chrēo-mōsido ‘Leichenberaubung’ (Mayrhofer, 1963:658; P:743; MA:388)] (VW:307). As VW points out, the agreement in present formation between Sanskrit and Tocharian is both striking and important. The root vowel in both A and B must reflect PTch *-äu-, a rebuilt zero-grade (see Adams, 1978). See also mäs- and, more distantly miw-; possibly also musk-.

musk- (vi./vt.) G ‘disappear, perish,’ K ‘make subside, make disappear’
G Ps. III /muske-/ [MP -, -, musketär// -, -, muskentär; MPImpf. // -, -, muskīntär]; Ko. V /muskā-/ [Inf. muskātsi]; Pt. Ia /muskā-/ [A -, -, muska//]; PP /musko-/;
K Ps. IXb /muskäsk'ä/e-/ [A -, -, muskäṣṣäṃ//] /// [pe]laikne sakṣträ se śaul ṣpä musketär ‘the law remains [but] this life is lost’ (555a3), śūkentane trenkältsa perne peñyo muskī[ntär] ‘because of avidity for tastes, rank and glory disappeared’ (PK-AS16. 2a3/4 [Pinault, 1989:155]); ainakeṃmpa larauñe mā yamīmar muskātsiś po krentaunaṃts ‘may I not love the common/vile ones [so as] to be rejected by all virtues’ (S-6a4); spārtalñent=ācāränta muskauw= āttsaik ‘completely disappeared [in the lives of those monks] were good behavior and manners’ (12b2); kātso sonopälya ... yāmusai kātsa muskaṣṣäṃ ‘the belly [is] to be smeared ... it makes the treated belly subside’ (W-4a4/5). -- muskalñe ‘± perishing’: /// muskālläññe kärsormeṃ mā kca mrauskātär /// (K-12a6);
muskālñetstse* in the compound snai-muskalñetstse ‘undecaying, imperishable’: snai- muskālñ[e]ts[ts]a = BHS akṣayā (542b1). ∎TchA musk- and B musk- reflect PTch *musk- but extra-Tocharian cognates are less certain. Melchert (1977:105) suggests that we have, in Indo-European terms *m(e)u-sḱe/o- (presumably as ‘move away;’ *m(e)us-sḱe/o- would also be possible [MA:388]), related to Latin movēre ‘move’ and, therefore, also to miw- and mus-, qq.v. VW (307), on the other hand suggests we have *m(e)uk-sḱe/o- ‘slip away,’ related to mäk- and mauk-.

must (n.) ‘(the grass) Cyperus rotundus Linn.’ (a medical ingredient)
[must, -, -//] (W passim). ∎From BHS musta-.

Mṛgāra* (n.) ‘Mṛgāra’ (PN of a place)
[-, Mṛgārañ, -//] (3a5).

-me enclitic pronoun referring to first, second, or third persons plural. ∎TchA -m and B -me reflect PTch *me. In the first person PIE *-ṇsmó- > *-änsme > *-äsme (with regular loss of nasals before *-s-, cf. mīsa from *memsā) > *-äme (with regular loss of non-initial *-s- before nasals, cf. krāñi). In the second person we have a similar development from PIE *-usmó (cf. Hittite -smas ‘to you, to them’ and Luvian -mmas, with a phonological development similar to that of Tocharian). In the third person we have, probably analogical to the first and second persons, *-smó (cf. again Hittite -smas ‘to you, to them’ and Luvian -mmas ‘id.’). Cf. MA:454-455. Not with VW (276) from (third person) *emó- or *emú- seen in Sanskrit amá-/amú-.

mek* (n.) ‘melody’ (?)
[-, -, mek//] mek pyoyeṃ ‘they had to sing a melody’ (PK-15D-a7 [Couvreur, 1954c:88]). ∎A borrowing from BHS megha-?

meksi* (n.) ‘?’
[-, -, meksi//] meksi [e]nku śaiṣṣetse yap/// (277a2/3).

mekwa* (n.[f.pl.]) ‘(finger/toe) nails’
[//-, -, mekwa] praroñ māka lalaṃṣkane [lege: lalaṃṣkana] lyelyūkwa ṣañ mekwasa ‘the fingers, very soft and illuminated by his own nails’ (74a6). ∎TchA maku and B mekwa reflect PTch *mekwā, by assimilation (cf. B mätsts-) from earlier *nekwā. We appear to have, by the addition of the neuter plural -ā, a late transfer to the neuter (hence the lack of ā-umlaut [Hamp, p.c.]) of an old animate noun *nekw from PIE *h3nogwh- [: Greek ónuks (gen. ónukhos) ‘nail, claw,’ Latin unguis ‘nail,’ Old English nägel ‘id.,’ Sanskrit ánghri- (f.) ‘foot,’ Lithuanian nagà ‘hoof,’ OCS noga ‘foot,’ etc. (P:780; MA:389)] (Krause, 1951:203, VW:277; details, however, differ).

menki (n.) ‘lack’
[menki, -, menki//] meñe menkine massa [sic] ‘the month went out in a lack’ (433a10), se ṣamāne menki-īkäṃ pikwalaṃñepi onolmentse wasaṃpāt yamaṣṣäṃ ‘whatever monk ordains a being lacking twenty years’ (H-149.X.3a1 [Couvreur, 1954b:47]), menki tākaṃ rittaṣṣeñca mā tākaṃ-ne kärtsene ‘there is the lack [of good friendship] and it does not equip him for the good’ (K-5b1). -- menkītstse ‘lacking’: krent wāṣmontsā menkitse ‘lacking good friendship’ (282al);
menkītsñe* ‘lack’: waraṣṣälñentse menkītsñesa ‘because of a lack of practice’ (K-6a4). ∎TchA mank and B menki reflect PTch *menke and *menkäi respectively. Both are derivative of PTch *mänk-, q.v. For the variation in suffix, one should compare B leke and leki. For the formation as a whole, see Adams, 1990a.

meñe (nm.) (a) ‘moon’; (b) ‘month’
[meñe, meñantse, meñ (voc. meñ)//meñi, meñaṃts, meñäṃ] (a) [k]auṃ meñe ściri po ṣp ‘sun, moon, and all the stars’ (45b7), [mä]kte orocce lyamne orkamotsai yaṣine meñantse ściriṃts läktsauña ‘as the light of the the moon and stars in the dark sea on a dark night’ (154b2), [in Manichean script] myn ‘O moon!’ (Gabain/Winter:10);
(b) kaunaṃts meñaṃts kätkorne ‘in the passing of days and months’ (3b5), me[ñe] = BHS indu (311a2), wi meñantse-ne ‘on the second of the month’ (433a11). ‣Of the twelve months, nine are designated numerically. Thus we have wate meñe ‘second month’ through śkante meñe ‘tenth month.’ The other months (first, eleventh, and twelfth) are designated by non-numerical adjectives. Rapaññe meñe designates the twelfth month since the underlying *rāp is borrowed from Old Chinese *rap (Middle Chinese *lap, modern Mandarin là). Naimaññe meñe and wärsaññe meñe are the first and eleventh months respectively. -- meñ-yok* ‘moon-like’: arkwina meñ-yokäññana ‘white and moon-like’ (73a4);
meñe-pällent ‘full moon’ (292b1);
meñ-ñäkte ‘moon-god’ (389b2);
meñäṣṣe* ‘prtng to the moon’ (389a6);
meñye ‘monthly’ (?): meñye käṃlworsa [lege: kälporsa] (467a2), ///ntse yap meñye wsāwa tarya to[m] (468a2);
meñäṣṣe* ‘prtng to the month’ (389a6). ∎TchA mañ and B meñe reflect PTch *meñe from PIE *meh1nē(n). The n-stem was rebuilt on the nominative singular *meh1nē(t), itself analogical for *meh1nōt, oblique *meh1nes- (see Beekes, 1982, for further discussion). The same chain of events led to the n-stem Gothic mēna ‘moon.’ (Normier, 1980:254, suggests a pre-Tch *meh1nēs, analogical to the loc. sg. *meh1nesi.) Elsewhere there are different analogical restructurings, except in Lithuanian where mėnuo/mėnesį retains the archaic pattern [: Sanskrit mās-, Greek mēn, Latin mēnsis, Gothic mēnōþs, etc. (P:731-2; MA:385)] (Sieg and Siegling, 1908:927, VW:280).

metär See maitär.

met ~ meda (n.) ‘Gymnema aurantiacum’ [Filliozat] (a medical ingredient)
[met ~ meda, -, -//] (P-3a8, 500a7). ∎From BHS medā-.

-meṃ ending of the ablative. ∎Etymology unknown.

menāk* (a) (n.); (b) (particle) (a) ‘example, comparison’; (b) ‘like’
[-, -, menāk/-, -, menākäñc/] (a) menak yamäṣṣäṃ po-aiyśi ‘the Omniscient one makes a comparison’ (407a4), tsārwo mā su yātaṃ wentsi āksi mā menāktsa ś[a]r[sässi] ‘he cannot speak of or announce the joy nor [can he] make [it] known by example’ (591a6);
(b) [tai]we menāk ce [lege: cai] maiweñ [taiwe menāk = BHS yathā phalānām] ‘like a ripe fruit these youths’ (2a7), ñikcye menāk aiśamñesa ‘because of [thy] divine-like knowledge’ (DAM.507a2), mäntrakkāk ṣimä-menak = BHS evam āgāropamam (U-23b2). -- menākätstse* ‘± comparable’ (?): (324a3). ∎TchA menāk and B menāk are both borrowings from some Iranian source, probably from Sogdian myn’k ‘like, resembling’ (Hansen, 1940:150, VW:631).

mentsi (n.[m.sg.]) ‘sorrow’
[mentsi, -, mentsi//] /// plāntw alyenkäṃs ñi no tsamṣtä meṃ[tsi] ... ‘the joy of others to me, however, thou increasest sorrow’ (415a4), /// [te]ki mentsi krasonta proskai /// ‘sickness, sorrow, discontents, fear’ (512b1), snai meṃtsi kläṃtsañcer ‘you sleep without sorrow’ (G-Su1-d). -- mentsiṣṣe ‘prtng to sorrow’ (282b3). ∎A derivative of mänts-, q.v. For the formation, see Adams, 1990a.

mem- See mi-2.

memis( ̇) ̇ ‘?’
akṣobhe tretke memis( ̇) ̇/// (367b6).

meli (n.[pl.tant.]) ‘nose’
[//meli, -, meleṃ] ent=ānāṣṣäṃ melentsa ‘when he inhales through the nose’ (41b3). -- meleṃṣṣe ‘prtng to the nose’: meleṃṣṣe indri ‘the sense of smell’ (K-11al). ∎TchA malañ ‘nose’ (also a plurale tantum; cf. the A singular in the compound akmal ‘face’ [lit: ‘eye-nose’]) and B meli reflect a PTch *mele- (pl. tant.) but extra-Tocharian connections are uncertain. The major formal datum for any etymology is the fact that we have a plurale tantum, not a singular or duale tantum as we might expect. Thus the usual connection (VW, 1941:66, 1976:277) with PIE *mel- ‘project’ is unlikely (P:721f.). A development ‘projections’ > ‘nose,’ at least so baldly put, does not seem possible. Also arguing against this connection is the lack of any exact formal parallels to the *molo- or *mēlo- which must lie behind PTch *mele- (the closest is Latvian mala ‘margin, bank, area’ < *moleha-). Better would be to see in PTch *mele- a reflex of PIE *mēlo- (or perhaps *meh1lo-) ‘mark, sign’ which is also to be seen in Germanic, e.g. Old English mǟl (nt.) ‘mark, sign, ornament’ or Old Norse mál ‘id.’ We would assume a semantic development ‘marks, signs’ > ‘features’ > ‘nose.’ Alternatively, if one could find an explanation for the plural, semantically attractive would be a connection with Middle English smell ‘smell’ (Duchesne-Guillemin, 1941:167) where both the English and the Tocharian would reflect a PIE *(s)mel- ‘smell’ and the Tch word for nose would be originally *‘smeller.’ (Or, and so Duchesne-Guillemin, both the English and Tocharian would represent separate semantic developments from *(s)mel- ‘smoulder.’) However, the isolation of the English word within Germanic, let alone Indo-European more widely, invites caution.

melte* (n.) ‘dung’
[-, -, melte//] /// atiyai-pisäl-melte-oraṣṣe puwar ‘a fire of grass, chaff, dung, or wood’ (194b1). -- melteṣṣe ‘prtng to dung’: kewiye melteṣe ṣpel ‘a poultice of cow dung’ (P-2a6). ∎Etymology unknown. Krause and Thomas translate this word as ‘Erhebung,’ presumably because they connect it with TchA malto ‘in first place’ but the contexts in which melte is found would seem clearly to mandate a meaning of ‘dung.’ For this latter meaning extra-Tocharian connections are unknown.

mely- (vt.) ‘crush, squeeze, lay waste’
Ps. II /mely'ä/e-/ [A -, -, melyäṃ// -, -, melyeṃ] ceu kerekauna wnolme mā melyan-ne [melyan = BHS mardati] (12b7), po päst melyan-me srūkalñe ‘death crushes them all’ (45b5), ktsaitsäññe srūkalyñe ṣpä melyeṃ = BHS jarā mṛtyuś ca marda/// (U-2a1). ∎TchA malyw- and B mely- reflect PTch *melyw'- which matches Germanic *malwy- exactly [: Gothic gamalwjan ‘grind’ (similar in formation are Old Norse mo/lva ‘shatter’ and OHG mol(a)wēn ‘waste away’)] (Meillet, 1911:461, VW:278-9). PIE *molw-(e)ye/o- is a present formation from the widespread root *mel- ‘crush’ (see 1mäl- for further discussion). See also mäl-1 and mil-.

mewiyo/mewiya (n.[m/f]) ‘tiger’
[mewiyo (m.)/mewiya (f.), -, mewiyai (m/f)//] mewiyo = BHS vyāghra in the calendrical cycle (549a6), ṣkasce ok meññaṃntse mewye-pikulne [lege: mewyai-] ‘the sixth [day] of the eighth month in the tiger year’ (G-Qa1.1). ∎Probably a borrowing from Iranian, particularly one should compare (earlier) Khotanese mauya (later muyi) but also Sogdian myw (Poucha, 1931:177, fn. 12, Lüders, 1933:1018-9, VW:631-2).

meske* (nm.) ‘joint, portion’
[-, -, meske//meski, -, -] mant astāṣṣi meski tne ṣñor-passontsa śeśśanmoṣ ‘so [are] the bone joints bound by sinews and muscles’ (5b1/2), päklyauṣ cau jā[takäṣṣe me]ske ‘listen to this portion of the jātaka’ (77a5). -- meskeṣṣe* ‘proportionate’ (?): meskeṣṣeṃ cāneṃ aiṣlyi [lege: aiṣlye] tākaṃ (492al/2). ∎TchA masäk and B meske reflect PTch *meske from PIE *mosgo- ‘knot,’ a derivative of *mesg- ‘fasten together, knit together’ [: Lithuanian mezgù ‘knit together, tie together,’ mãzgas ‘knot,’ Latvian mazgs ‘id.,’ and probably those Germanic words represented by English mesh (P:746; MA:571)] (VW, 1949:301-2, Couvreur, 1950:127, VW:281). See also mäṣkwatste.

mai (particle) ‘± perchance’
mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe ‘perchance will there be to me a falling from the great royal throne?’ (5a4), mai no knetär-me ritau akālk ‘perchance your cherished wish will be realized’ (107b1). ∎Etymology unclear. On the model of wai and rai, from wā + -i and rā + -i respectively, perhaps we have mā ‘no, not’ + -i. If so, the orginal meaning might have been a parenthetical nicht wahr? or mais oui? It is also conceivable that, with VW (276), we have the PIE particle *mé(n) (cf. Greek mén, mēn, and má) that we see in makte, mant, mäkte, and mäksu (re-)modeled on nai, wai, and rai.

maiki* (nf.) ‘± broth’
[-, -, maiki//] tarya traiwoṣṣai maikine taṣalle ‘it [is] to be put in the thrice mixed broth’ (W-9b2), kränkaiñai maikisa ‘chicken broth’ (W-14b1). ∎From PTch *meikäi which presupposes *meike- (cf. leke and leki). This word would be an o-grade thematic derivative of PIE *meiḱ-/meiǵ- ‘mix’ [: Sanskrit mekṣáyati ‘stir,’ Avestan minašti ‘mixes,’ Greek meígnūmi ‘mix,’ Latin misceō ‘id.,’ Lithuanian miešiù ‘mix,’ etc. (P:714; MA:384)] (VW, 1977a:144).

mait- See mit-.

maitär1 (n.) ‘friendship; benevolence, good will’
[maitär, -, maitär//] (224a3): -- mait(t)arṣṣe ‘prtng to friendship or benevolence’: maiyttärṣṣe no warsa ‘with, however, the water of benevolence’ (212a2). ∎From BHS maitrī-

maitär*2 (n.) a meter of 4 X 12 syllables (rhythm 5/7)
[-, -, maitär//] (158a6).

Maitrajñe (n.) ‘Maitrāyajña’ [sic] (PN)
[Maitrajñe, -, -//] (K-2b4).

maitrāk* (n.) ‘maitreya’
[-, -, maitrāk//] (74b1). ∎A borrowing from Iranian, itself a borrowing from BHS maitreya- (Lane, 1966). Cf. TchA metrak. See also maitreye*.

maitreye* (n.[m.sg.]) ‘maitreya’
[-, -, maitreyeṃ//-, -, maitreyeṃ] ñäkteṃ maitreyeṃ lkāṃ ‘he will see gods and maitreyas’ (274a3). ∎From BHS maitreya-. See also maitrāk*.

maim (n.[m.sg.]) ‘thought, thinking’
[maim, -, maim//] enenkaś paspārtau cwi maim palskw attsaik ‘completely turned inward [is] his thought and spirit’ (41a2), śl=āknātsaññe maimtsa trikseṃ duśśīläñe yamaskeṃ ‘with ignorance they stumble in judgment and show bad character’ (K-8al). ∎TchA mem and B maim reflect PTch *meim, a nominal derivative of *mei- ‘measure’ seen in the TchA infinitive messi (< *mestsi). The nominal formation (as if from PIE *-mṇ) is the same as in saim, q.v. Extra-Tocharian cognates are uncertain. It is possible, with VW (295-6, though details differ), to see in the Tocharian words a reflection of PIE *mod-ye/o- (for the o-grade in a ye/o-present one might compare mely-) or *mēdye/o-, derivatives of *med- ‘measure’ [: Greek médomai ‘provide for, be mindful of,’ mēdomai ‘intend, keep watch,’ Latin meditor ‘consider, meditate,’ Old Irish midiur ‘think, judge,’ Gothic mitan ‘measure,’ and nominal derivatives in Indic and Armenian (P:705-6; MA:262, 374)]. Alternatively it would be possible that we have PIE *meh1-ye/o-, a derivative of *meh1- ‘measure’ in the background [: Sanskrit māti/mimāti ‘measures,’ Avestan mā- ‘id.,’ Albanian mas (< *mh1tyō) ‘id.,’ Latin mētior ‘id.,’ and other derivatives in Greek, Germanic, and Balto-Slavic (P:703-4; MA:249)]. See also maimantstse and possibly mais-.

maimantstse (adj.) ‘learnèd, skillful, clever, excellent’
[maimantse, -, - (voc. maimañcu)//maimañci, -, maimañceṃ] maimañceṃ appamāt sū yamastär ‘he treats scornfully the wise ones’ (31b2), ñakteś weṣṣäṃ maimañcu pālka ‘he says to the god: excellent one, look!’ (99a3), te-mäṃnt maimantse śtwerātse = BHS idaṃ bhadracatuṣṭayam (251a6), maim[añceṃmpa] = BHS peśalebhiś (307b8). ∎A derivative clearly of maim, but the exact mechanics are unclear. One would expect *maimatstse with no -n-.

maimatsäññe (n.) ‘tranquility, equanimity, absence of passion’
mainätsäññe [lege: maimätsäññe] = BHS śama- (251a6). ∎Clearly a derivative of some sort of maim, but its relationship, in the absence of a medial -n-, with maimantstse is obscure.

maiyyo (nf.) ‘power, might, strength’
[maiyyo (~ maiyya), -, maiyya//-, -, maiyyaṃ (~ maiyyana)] maiyyāmeṃ ... tsänku [lege: tsänkau] ‘by force [i.e. against his will] he [has] arisen’ [maiyyāmeṃ = BHS balasāt] (11a8), etreuññai meyyāsā ‘by heroic might’ (274b2), kektseñäṣṣa maiyyo ‘bodily strength’ (371b2). -- maiyyātstse (adj.) ‘powerful;’ (n.) ‘powerful person’ (cf. next entry): maiyyācce wer ‘a powerful hatred’ (90b2), te keś tattārmeṃ onmiṃ maiyyātstse eritär ‘taking this into account a powerful one might evoke repentance’ (290a6);
maiyyāṣṣe ‘prtng to power or strength’ (371b6). ∎This TchB word is in origin a regular abstract ([as if] PIE *moh1iwyeha-) meaning *‘youthful strength’ to the *moh1iwo- which gave maiwe ‘young; youth,’ q.v. Semantically we see a parallel of sorts in the history of Lithuanian jėgà ‘power, strength’ (see Adams, 1987b) or in the relationship of Gothic magus ‘boy’ and mahts ‘power, might.’ Not with VW (629) a borrowing from Sanskrit māyā- ‘magic’ on both semantic and, particularly, formal grounds (māyā could only have become *māy(a) or possibly *mai). See also maiyyāu and maiwe.

maiyyāu (adj.) ‘powerful’
[m: maiyyāu, maiyyānte, maiyyānt//] poyśiṃne takarṣkñe maiyyānt ersamai ‘I evoked a powerful faith in the Buddha’ (400b2), tāu maiyyasa maiyyāwä ālu ‘durch die Kraft gekräftigt werde ich fernhalten/ferngehalten’ (H-149.39a1[Krause, 1952:122]). ∎An adjectival derivative of maiyyo.

mailyi ‘?’
/// [ene]nka mailyi ite kre/// (563b3).

maiw- See miw-.

maiwe (adj.) ‘young’
[m: maiwe,-, -//maiweñ, -, maiweṃ] /// ywārśkāññi pikulameṃ kuse rano maiwe[ño] ‘those in middle years and those who are young [maiweño = BHS daharā]’ (2a5). -- maiwäññe* ‘youth’: mäksu no yāmor mäkcewsa wnolmi maiwaññesāk warñai entwek läkle-lyakāñ mäskenträ ‘what is the deed through which creatures from youth on see only suffering?’ (K-5a6). ∎The exact equivalent of Old Norse mjór ‘small, thin’ (< Proto-Gmc. *maiwa-). Both reflect PIE *moh1i-wo- ‘growing,’ whence ‘young, in the full vigor of youth’ (semantically the Germanic form represents a case of pejoration [Melchert, p.c.]). The same *moh1i- is seen in Hittite (3rd sg.) māi (3rd pl. miyanzi), from *móh1yei ~ mh1yénti, maya(nt)- ‘grown man’ (*moh1yo-), miyant- ‘grown’ (*mh1yént-). In Cuneiform Luvian we have mayassi- ‘assembly, crowd, mass,’ Hieroglyphic Luvian maya(n)t- ‘many,’ and in Lycian miñt ‘group which oversees the tombs.’ (See Melchert, 1984:46, for the Hittite forms and Melchert, 1987:184, fn. 5, for the Luvian and Lycian ones; MA:249.) The unextended *moh1- is perhaps to be seen in TchB māme ‘unripe,’ q.v. Less likely as the PIE antecedent would be *moihxwo- (Lane, 1938:24, VW:277; cf. P:711), a derivative of *meihxw- ‘tremble’ (see miw- for further discussion). The semantic development would be *‘trembling’ > ‘young’ (i.e. ‘trembling’ > ‘tender (of plants’) ‘young’--cf. Rumanian tînar ‘boy’ < Latin tener ‘tender’). Not with Hilmarsson (1989c:85-87, fn. 8) from a PIE *mēd-i-ha-, a collective of *mēd-i- ‘thought’ [: Armenian mit ‘thought’]. See maiyyo and possibly māme.

mais- (vt.) ‘?’
Ko. I (?) /mais-/ wrocceṃ yśelmeṃ rinäskenträ mäntäk āllyaik - - - - maistsi rām no päknāskenträ ‘they renounce great desires just as others intend, as it were to ...’ (273a1/2). ‣Krause (1952) suggests a translation ‘surpass, outdo’ but such a meaning is certainly not imposed by the context. Could we have here the TchB equivalent of A messi ‘to measure?’

moko (adj.) ‘old (of people)’ ; (n.) ‘elder’
[m: moko, -, mokoṃ//mokonta, -, -] kauś maitam lyakām mokoṃ protär wes śle aklaṣlyeṃ po watesa osta[meṃ ltuwe ṣpoyśiṃś] ‘we went out and saw our older brother with [his] disciples [who had] for a second time left the house [= become monks] of the Buddha’ (108a3); moko Perñik ‘the elder P.’ (LP-33a2), ypoy-mokonta ‘± senators’ (?) (Pinault, 1984a:27). ∎The equivalent of TchA mok ‘id.’ but beyond that equation things are very uncertain. TchA shows a plural adjective moklāñ ‘old,’ apparently in complementary distribution with mok (singular only attested), which looks like a deverbal construction *mokal or *mokäl, presupposing a verbal root *mok-. If all this is so, mok/moko might result from a present participle (nom. sg. masc.) in *-ānts (incidentally there is no need to see B mok as a borrowing from A [so VW:301]), parallel to the verbal adjective in -l-. Sieg, Siegling, and Schulze (1931:456) opt for A muk-, B mauk- ‘desist’ (< *‘let go, slip away, run away’) as the underlying verb which would be phonologically impeccable for both languages but the semantics are not very convincing. (So also VW:301 and Hilmarsson, 1986:39-40). Certainly in TchB there is no inherent notion of feebleness in moko, cf. ‘older brother’ at 108a3. Perhaps we have a verb *maǵ(ha)-eh2- or even *maǵha-e/o- from *meǵha-/maǵ- ‘great, large, many’ that lies behind māka, q.v. The verb would have meant ‘make great(er), magnify’ if transitive (and would be the quasi-equivalent of the Italic *magere that lies behind the [historically] frequentive-intensive mactāre ‘honor the gods, make a sacrifice’) and ‘become great, grow up’ if intransitive. See also possibly māka.

mokoc(e)* (n.[m.sg.]) ‘thumb’ (?) [paiñe mokoc(e) = ‘big toe’]
[-, mokocäntse, mokoc//] [arañcä]ś eṃṣke paiñe mokoc taṅtsi ‘up to the heart, even unto the big toe’ (41b8), śwālyai [pai]yyeññe mokocintse āntene tuciyai tanākkai lkāṣṣäṃ ‘on the tip of the right big toe he sees a yellow spot’ (580b2). ∎Etymology uncertain. Perhaps this word is related to moko as ‘± the big one’ (cf. märkwace *‘the short one’). It may, however, be related to the TchA adjective mokats ‘strong’ (Hilmarsson, 1986:16) if, indeed, the latter is not also related to moko (VW [305-6] relates mokats, and B mokoce, to TchA muki of unclear meaning--it occurs in conjunction with nati and tampe, both ‘power, might’ and might also mean the same, and relates them all to Old English mēagol ‘strong’). There is no a priori reason to connect, as VW does, A muki ‘middle finger’ (?) to mokoce.

mokoṃśka, mokoṃśke (nf.), (nm.) ‘monkey’
[f: mokoṃśka, -, mokoṃśkai//mokoṃśkañ, -, -] [m: mokoṃśke, -, -//] ///ñ mokośwañ [lege: mokośkañ?] kercapañ [w]at [n]o (118b3), mokoṃśk[e] = BHS makkara (549a5), mokośkai pikulne ‘in the year of the monkey’ (PK-Cp.25.1 [Pinault, 1987:160]). ∎Etymology uncertain. VW suggests (299) that we have here a diminutive of moko, i.e. ‘little old man,’ but which leaves unaccounted for the shape of the TchA equivalent (pl.) mkowāñ. Lüders (1933:1018) takes it to be a borrowing somehow from Chinese muhou or mihou.

mokośwañ See mokoṃśka.

mokṣ (n.) ‘deliverance’
[mokṣ -, mokṣ//] (M-2a5). -- mokṣäṣṣe* ‘prtng to deliverance’: plāc mokṣäṣṣai ‘a word of deliverance’ (587a3). ∎From BHS mokṣa-.

Mokṣagupte (n.) ‘Mokṣagupta’ (PN in graffito)
[Mokṣagupte, -, -//] (G-Su2).

Mokṣacandre (n.) ‘Mokṣacandra’ (PN in graffito)
[Mokṣacandre, -, -//] (DAM.507a15, G-Qm7).

Mokṣamitre (n.) ‘Mokṣamitra’ (PN in graffito)
[Mokṣamitre, -, -//] (G-Su17).

Mokṣarakṣite* (n.) ‘Mokṣarakṣita’ (PN)
[-, -, Mokṣarakṣiteṃ//] (577b6).

Mokṣawarme (n.) ‘Mokṣavarma’ (PN in graffito)
[Mokṣawarme, -, -//] (G-Qm13).

Mokṣasene (n.) ‘Mokṣasena’ (PN of graffito)
[Mokṣasene, -, -//] (G-Su10).

Mokṣasome (n.) ‘Mokṣasoma’ (PN in graffito)
[Mokṣasome, -, -//] (G-Qm9).

mot (n.) ‘alcohol; alcoholic beverage’
[mot, -, mot//] se ṣa[māne] mot māla trikelyesa śakse yokäṃ ‘whatever monk drinks alcohol or intoxicating beverage, through befuddlement, or brandy’ [mot = BHS surā-] (H-149.X.3b1/2 [Couvreur, 1954b:48]), madanaphalṣe ṣat twerene tsanapale mot spärketrä ‘a sliver of thorn-apple [is] to be stuck in the door; the alcohol evaporates’ (M-2a2). -- motaṣṣe ‘prtng to alcohol’ (497b2);
motä-yokaiṃ ‘thirsty for alcohol’: śtwara tasanmane ite ite motä-yokaiṃ taṣalle ‘one [is] to set those thirsty for alcohol on four very full containers’ (M-3a4). ∎VW (633) takes this as a borrowing from an Iranian source, e.g. possibly Sogdian mwδ. This is possible but by no means certain as Tocharian seems to have borrowed this word from an -l- dialect of Iranian in the form māla, q.v. It is possible to see in mot a vṛddhied equivalent of mit ‘honey,’ q.v., that is, in Indo-European terms *mēdhu- ‘that made from honey, mead’ and *médhu- ‘honey’ (a genetic relationship of some sort of mot with PIE *médhu was suggested by Meillet in Hoernle, 1916:380). Formally similar would be yot, q.v. See also mit and kuñi-mot.

motarne (n.) a medical ingredient
[motarne, -, -//] (W-36a5).

motartstse* (adj.) ‘green’
[m: -, -, motarcce//] [f:// motarccana, -, -] [mā mo]tärcce nestsi [motärcce = BHS harita-] (H-149. 314b5 [K. T. Schmidt, 1984:152]). ∎TchA motarci (f. sg.) must be related since it also reflects a color-term, though on the TchA evidence one can only say that it is some sort of dark color. However, A motarts- and B motärtsts- can not reflect the same PTch antecedent since A -a- and B -ä- are incompatable and -o- and -o- are difficult at least. I take the TchA word to be a borrowing from B, from a dialect where the underlying stressed -ä- had already become -a-. VW (303) relates the A word to Greek amudrós ‘dim, faint, obscure; weak,’ taking it to reflect *moudoro- (the -tste is secondary--compare pākre and pakartstse). In his discussion of Greek amudrós, Frisk (1960:96-97) adds OCS iz-mъděti ‘become weak.’ However, if the TchA word is borrowed from B, VW's reconstruction cannot be correct. Nevertheless, the basic equation is attractive. Perhaps we have a putative PIE *hamuduro-, a conflation of *hamudro- (as in Greek) and its morphological alter ego *hamudu-. What relationship, if any, this set of words have with Greek amaurós ‘dim, faint, obscure; weak,’ Old Norse meyrr ‘mellow, tender, weak’ (see de Vries, 1977:386), Russian (s)muryj ‘darkgray,’ chmúra ‘darkclouds,’ Czech chmouřiti ~ šmouřiti ‘become overcast’ (P:701) is most unclear.

modit (n.) ‘pleasure, delight’
[modit, -, -//] (333b7). ∎From BHS modita-; see also mudit.

morośk* (n.) a kind of flowering plant
[-, -, morośk//-, -, morośkaṃ] /// śtare morauśkaṃ [sic] ‘they scattered the morośks’ (389a7). -- morośkaṣṣe* ‘prtng to a morośk’: morośkaṣṣa pyāpyo (M-1b7).

moli(ye)* (n.[f.pl.]) ‘± dispute’
[//-, -, moliṃ] rekiṣṣana nke toṃ molints=ālyauc[e] /// ‘[if] then these word disputes [should arise]’ (27a4). ∎A derivative of mäl-2 ‘argue, contest,’ q.v., reflecting, in Indo-European terms, *mōluh1en- or *moluh1en-. Semantically this word is most closely related to Greek mōléō (Cretan mōlíō) ‘contend, bring an action at law,’ mōlos ‘toil of war, struggle,’ antímōlos ‘adversary in a suit’ (VW:302, with differing details; MA:125). Whether with VW this Greco-Tocharian etymon is further related to Latin mōlēs ‘shapeless mass, bulk, pile,’ molestus ‘troublesome, irksome, grievous,’ etc. (see Frisk's cautious discussion, 1970:282) is unclear. Perhaps also to be connected is Old English mǟl ‘speech, quarrel’ and Old Norse mál ‘speech, legal dispute’ on the other. (Cf. Hilmarsson, 1986:13, though not with him from *m(e)had-tlo- with reduction of *-dtl- to *-tl- in pre-Germanic [and a connection with Gothic maþla- ‘meeting place, market’] but *-dl- in pre-Tocharian.) See also mäl-2.

Molyoke (n.) ‘Molyoke’ (PN)
[Molyoke, -, -//] (LP-13a2).

mosake PN?
///[] ṣak-ṣene [] mosake [] /// (LP-28a3).

mauk- (vi.) ‘desist’
G Ko. V /māukā-/ [A -, -, maukaṃ//]; Pt. Ib /māukā-/ [A -, maukāsta, mauka// -, -, maukāre; MP -, maukatai, -//];
K Ps. IX /māukäsk'ä/e-/ [MP -, -, maukästar//] (K). [k]ete no ṣletkäṃ [lege: pletkäṃ] karuṃ aiśamñe asaṃkhyainta kalpanmaṣṣai lālyīs=aṣkār mā maukaṃ ‘to whom, however, pity and wisdom arise, he will not turn back from the effort of countless ages’ (591b6); lakl=ālyenkäṃts kalatsi mā ñi mauka arañce ṣeme kṣaṃn ra (266b2/3), /// śaul käryātai tainasäñ mā ṣ mauk[ā]st[a] (239b2), yolaiñemeṃ maukatai ‘from evil hast thou desisted’ (241a4). ∎TchA muk- and B mauk- reflect PTch *muk- (B having generalized full-grade forms) from PIE *meuk- ‘slip away (from)’ [: Sanskrit muñcáti/mucáti ‘let loose, free,’ Lithuanian mùkti ‘slip away from, escape, run away,’ Russian OCS mъknuti sja ‘pass over,’ OCS mъčati ‘chase’ (P:744; MA:527-528)] (VW, 1941:63, 1976:306). From this root also comes B mäk- ‘run,’ q.v. See also amaukatte and mauki and, more distantly, also mäk- and perhaps moko.

mauki* (n.) ‘stop, pause’
[-, -, mauki//] poyśiññeṣṣe akālksa yam ñiś ytāri snai mauki /// ‘because of my wish for Buddha-hood I go the way without stop’ (S-8a5). ∎A derivative of mauk-, q.v. For the formation, see Adams, 1990a.

Maudgalyāyane (n.) ‘Maudgalyāya’ (PN of a pupil of the Buddha)
[Maudgalyāyane, -, Maudgalyāyaneṃ//] (3a2).

maune (n.) ‘avarice, avidity’
[maune, -, mauṃ//] [wewe]ñu [yo]lo [r]eki mauṃ kä[llāṣṣäṃ] ‘the evil word spoken brings avarice’ (20b3). ∎(As if) from PIE *moud-no- a derivative of *moud- seen in Lithuanian maudžiù/maũsti ‘desire passionately’ and Czech mdlíti po čem ‘desire, strain after’ (VW:282; MA:158). It may be that the difference between nominative and accusative is the expected outcome of *móudnos/móudnom since unstressed *-o- before a final resonant seems to have given *-ä (cf. -(n)tär from *-(n)tor or sū from *so + u). In most accusative singulars the -e was restored. Or it is possible, with VW, to see the accusative singular as analogical after nouns like meñe/meñ ‘moon, month.’

maur See mahūr.

maul ‘?’
[po]meṃ po kuśalasāsrap maul ārupi/// (173b4).

mñcuṣka See mäñcuṣka.

mñcuṣke See mäñcuṣke.

-mpa the ending of the ablative. ∎Etymology unknown.

mrakwe* (n.) ‘± portion’
[-, -, mrakwe//] alyekä kca warttoṣṣe makūltsa tatrāpparmeṃ rūpsa klāya märsāne [lege: pärsāte] keṃne mrakwe yopsa-ne ‘tripping over some forest root, he fell on his face spraying a portion [?] on the ground [where] it entered in’ (88a2/3). ∎If correctly identified semantically, probably (as if) from PIE *mreǵhwo-, a derivative of *mṛǵhu- ‘short’ (more at märkwace) --VW, 1965:501-2, 1976:303.

mrañco (n.) ‘Piper nigrum Linn.’ (?) (a medical ingredient)
[mrañco, -, -//] (500a4, P-2b5). ∎In some fashion from BHS marica-?

mrāce* (n.) ‘summit’
[-, -, mrāc//] stmau ṣña-nwalñeṣṣepi Sumerntse mrācne ‘standing on the self-announcing summit of Sumeru’ (TEB-58-19), [in Manichean script] mr’š (Gabain and Winter [1958:12]). ∎TchA mrāc and B mrāce reflect PTch *mrāce but extra-Tocharian connections are unknown. Probably not with Winter (1965:205; also Schrader/Nehring, 1923:634) related to Sanskrit mūrdhán- ‘head’ as the latter is surely to be connected with Old English molda ‘top of the head’ nor with VW (303-4) from *mrōǵ-ti-, a derivative of *mereǵ- ‘boundary.’

Mrägaśiri* (n.) ‘the third (or fifth) nakṣatra’ (roughly equivalent to Orion)
[-, -, Mrägaśiri//] (M-1b5). ∎From BHS mṛgaśiras-.

mrik part of a magical formula?
srik mrik [the entire graffito] (Dd1)

mruntsañ ‘?’
[winamā]ññi pyapyaicci wawakāṣ po kompaino ayato eśnesaisäñ mruntsañ ka /// (588al).

mrestīwe (n.[m.sg.]) ‘marrow’
[mrestīwe, -, mrestīwe//] yam-c ñakta śaranne astan=eṣke mrestiweśc ‘I go to thee, O God, for refuge in [thy] bones, even unto the marrow’ (241b2), [i]kañceṃ-waceṃ ṣukaunne mrestīwe kektsenne tä[nmastär-ne] ‘in the twenty-second week marrow appears in his [= fetus] body’ (603al). ∎Etymology uncertain. Probably from a pre-Tocharian *mostr- [: Sanskrit mastíṣka- ‘brain,’ Pashai mastrák ‘brain,’ Av mastərəg-an- ‘brain’ reflecting a PIE *mostṛ ‘brain, marrow’] with the *-r- moved to the beginning cluster. TchA mäśśunt ‘marrow’ may reflect a PIE *mest-yu-. Watkins (1995:535) suggests that *mostṛ(g) is methasized from *mosgṛt seen in Sanskrit majján- ‘marrow,’ English marrow, etc. (MA:79-80). Not with VW (293) who suggests a connection with Old Irish smiur ‘marrow’ and some other phonologically unlikely connections.

mrausk- (vi./vt.) G ‘feel an aversion to the world,’ K ‘make someone feel an aversion for the world’
G Ps. VI /mrāusknā-/ [MP -, -, mrausknātär//]; Ko. V /mrāuskā-/ [MP // -, -, mrauskantär; Inf. mrauskatsi; Ger. mrauskalle]; Pt. Ib /mrāuskā-/ [MP mrauskāmai, -, mrauskāte// -, -, mrauskānte]; PP /māmrāuskā-/;
K Ps. Ixb /mrāuskäsk'ä/e-/ [MPImpf. -, -, mrauskäṣṣītär//; APart. mrauskäṣṣeñca] parskaṃ onmiṃ yamanträ kwipeññenträ ṣpä ykāṃṣäṃññenträ mrauskanträ ‘they fear and repent, feel shame and disgust and feel a revulsion for the world’ (K-3a5), tumeṃ weña śkamaiyya l[ā]nte palsko mrauskatsiś ‘then the ten-powered one spoke in order to turn the spirit of the king from the world’ (5a7); [alā]ṣmo[ṃ] srukoṣ ṣpä [lye]lykormeṃ ñiś mrauskāmai ‘having seen the sick and the dead I felt an aversion to the world’ (5a1); keklyauṣormeṃ mrauskāte mamrauskau wlawāte palsko ‘hearing [this] he became disgusted with the world; having this aversion, [his] spirit became controlled’ (A-1b5); tsārwäṣṣit-me śauśit-me mraukäṣṣitär alyenkäṃ ‘thou hast filled them with joy, and called them, and made others feel disgust with the world’ (231b2). -- mrauskalñe ‘aversion or indifference to the world’: wnolmi [tan]e snai spelke mā mrauskalñ=ersenträ ‘the beings here [are] without zeal and do not evoke aversion for the world’ (3a6). ∎TchA mrosk- and B mrausk- reflect PTch *mrāuskā- but extra-Tocharian connections are dubious. VW suggests (304) that we have a metathesis from *maursk- and a relationship to Greek (a)maurós ‘somber, dark’ but neither the semantics nor the phonological development are particularly convincing. This etymology goes back to Schneider (1941:50) and VW (1941:69).

mlake(-) ‘?’
/// yśamna [lege: yśāmna] cmimra mlake/// (584b6).

mlankäṃ ‘?’
/// s ̇k mlankäṃ (351.2).

mlamo (adj.) ‘± overflowing’
[m: mlamo, -, -//] ṣañ läklenta warpatsi waśīr klautkoy-ñ arañce tsmoytär-ñ nete mlamo tākoy-ñ arañce ‘may my heart turn to diamond to endure my own sufferings; may my power grow; may my heart be overflowing’ (S-8b1). ∎Related to TchA mäl(a)- ‘± overflow’ (see the discussion under 1mäl-). I take our hapax mlamo as possibly a "defective" spelling for *mlāmo, an adjective in -mo derived, as is usual, from a subjunctive stem *mälā-, corresponding to the thematic present seen in TchA (for the formation, compare makamo). If mlamo is correct, we might have formation from the thematic present with no palatalization as in ynamo ‘running’ or śaumo ‘person,’ qq.v.

mlaṣe ‘?’
Pawaśke ecce mlaṣe plaka (491aIII).

mlut- (vt.) ‘pluck’
Ps. IX /mlutāsk'ä/e-/ [Ger. mlutāṣṣälle*]; Ko. V /mlutā-/ (see noun) skrenantse paruwa mlutāṣällona ‘the feathers of a dove [are] to be plucked’ (W-32b3). -- mlutālle (n.) ‘plucking’: ātse lutaṣäṃ mlutālle sākäṣṣäṃ pärsareṃ nakṣäṃ ‘it drives away thickness [of wits], it surpasses plucking [of the hair], it destroys lice [?]’ (W-42b2). ∎Probably (as if) from PIE *ml-eu-T-, an extension of *mel- ‘crush, etc.’ (cf. 1mäl-), though otherwise an extension in -eu- seems to exist only in Iranian, i.e. Avestan mruta- ‘aufgereiben, schwach’ and mrūra- ‘aufreibend, verderblich’ (P:716-718; MA:247). Not, on both phonological and semantic grounds, with VW (300) related to Greek blṓskō ‘come, go.’ See also mlutk-2.

mlutk-1 (vi.) ‘± disengage oneself, escape’ [with the ablative]
Ps. III /mlutke-/ [MP -, -, mlutketär//]; Ko. V. /mlutkā-/ [MP mlutkāmar, -, -//] mā su mlutketär - -meṃ ketara (G-Qa5-b); śwer orocceṃ mahāśrā[maṇeṃśc] kalymisa spārttau ce tallārñemeṃ mlutkāmar ‘turning in the direction of the four great refuges, may I escape this suffering’ (375a5). ∎Etymology unclear. The TchB word would appear to be related in some fashion to A mlusk- of the same meaning but the exact nature of their relationship is unclear. Lane (1965) and VW (299-300) would connect these words with Greek blṓskō which would make sense semantically but is possible phonologically only at the cost of reconstructing a PIE *melōu- which seems very unlikely.

mlutk-2 (vt.) ‘± crush’
PP /mlutku-/ /// mlucku [sic] kuñcit ‘crushed sesame’ (W-7a6), mlutku kuñcītä (W-38b4). ∎If correctly identified as to meaning, probably originally an intensive in -sḱe/o- to mlut-, q.v. Note that the same string of élargissements and stem formative (*ml-eu-T-sḱe/o-) is probably to be seen in klutk- (*kwl-eu-T-sḱe/o-), q.v. See also mlyotkau.

mlyuwe* (n.) ‘thigh’
[-, -, mlyuwe/mlyuweñc, -, mlyuweñc/] ṣamāneṃntse yśelmi pälskone tsankaṃ kwipe-īke keuwco kalltärr-ne [sic] mälyuwiñcä epinkte kluṣnātärr-ne [lege: klupnātärr-ne] ‘[if] sexual desires arise in the mind of a monk and his ‘shame-place’ stands and he rubs it between [his] thighs’ (334b7), /// mlyuw[e]sa tättāu /// ‘placed over the thigh’ [= BHS sakthnāropya] (H-149-ADD.131b1 [Couvreur, 1954b:51]). -- mlyuweṣṣe* ‘prtng to the thigh’: mlyu[weṣ]ṣeṃ mīsa ‘meat of the thigh’ (H-ADD-149.88a6 [Hilmarsson, 1989a:116]). ∎(As if) from PIE *m(e)lewe/os- (for the formant *-eu- one should perhaps compare mäñcuṣke ‘prince’ or wicuko ‘cheek’) from PIE *mel- ‘member, joint’ [: Greek mélos (nt.) ‘member,’ Breton mell ‘knuckle’ (< *melso-), Lithuanian mélmenys ‘fat around the kidneys,’ Sanskrit márman- ‘member, vulnerable part of the body’ (P:720)] (VW:300). Perhaps with Hilmarsson (1989a:117) the TchA hapax mulyunt belongs here (317b5) ṣom nu āñc dho [lege: to] pe snālā mulyuntā to śā[lyiṃ] /// ‘having placed one foot on the snāl, and having placed the right ... on the thighs (?).’

mlyokotau (n.) ‘± paste derived by grinding’
[mlyotkau, -, -//] kuñcit mlyotkau ‘sesame-paste’ (FS-a6). ∎A derivative of mlutk-2, q.v. For the formation one should compare śanmau ‘bond’ from ś(c)änm- ‘bind.’

ya- See i-.

yak (particle) ‘still’
[ya]k no cwi soṃśke lalaṃṣkeṃ aināki caimp brā[hmaṇi yä]rt[t]en-ne śle tremeṃ ‘still, however, these common brahmans drag away his dear son with anger’ (88a5/6), ekä ṣ saimacce yak vijñāṃ lkāṣeñca (194b6), ciś yak raksau al[yi]ne | weñmo ptāka-ñ onolmeṃ[ts ta]rko-ñ tranko (TEB-64-03). ∎Perhaps with VW (586, though the details differ) we have a PIE *yu [: Gothic ju ‘already, but, then,’ Lithuanian jaũ ‘already,’ OCS ju ‘ibid.’] plus the strengthening particle k(ä), q.v. See also yaka and ykāk.

yaka (particle) ‘still, nevertheless; furthermore, moreover’
se ṣamāne yaka yaṣisa lānte kercyenne yaṃ parna tu-yknesa ṣärmameṃ pāyti ‘whatever monk still goes to the king's palace absent sufficient cause, pāyti’ (H-149.X.3b3 [Couvreur, 1954b:48]), tumeṃ leswi eṅsante-ne ~ yaka ynemane nauntaine klāya ‘then waves of weakness seized her; still walking on the street, she fell’ (H-149.X.5a4 [Couvreur, 1954b:44]). ‣Unlike yak, yaka is rarely first in its clause. ∎From yak, q.v. + ā (cf. taka). See also yak and ykāk.

yakte See yäkte.

yakne (nm.) ‘way, manner, custom, habit’ [as the second member of a compound with a number = ‘-fold’]
[yakne, -, yakne//-, -, yakneṃ] kärpye yakne mā klyomo ‘of common type, not noble’ [kärpye yakne = BHS grāmya-] (5b8), käṣṣīññe yäknesa asānne lyāmate-me ‘he seated himself on their throne in the manner of a teacher’ (81b6), [ā]ntsesa watsālai premane war āṣtsiś yakne yamaṣäṃ ‘carrying the water-jug on [his] shoulder he makes [in this] way to fetch [some] water’ (91a1), weñau nänok yakneṃ yāmorntats ‘I will speak again of the ways of deeds’ (K-2a4). -- -yakne ‘-fold’: śäk-okt yakne kleśänmameṃ empelona ‘the eighteen-fold dangerous kleśas’ (212a3);
yäknaikne ‘?’: papāṣṣorñe-yetweṃtsa yaitu ṣañ añm yäknaikne (372a2);
yäknetstse* ‘having [such] a manner’ (?): /// yäkneci lkāntär (201a4);
kuce-yknesa ‘by whatever way, by whatever means’: tū no kuce-yäknesa ‘but that, by what means?’ (PK-AS-16.2a6 [Pinault, 1989:155]). ∎TchA wkäṃ (pl. wäknant) and B yakne reflect PTch *w'äkne < PIE *weǵhno- from *weǵh- ‘move, pull (as of a wagon), travel’ [: Sanskrit váhati ‘leads, pulls,’ Avestan vazaiti ‘ibid.,’ Greek (Pamphylian) wekhétō ‘he should bring,’ Albanian vjedh ‘steal,’ Latin vehō ‘travel, lead, bring,’ OHG wegan ‘move (intr.),’ Lithuanian vežù ‘travel,’ etc. (P:1118-1120; MA:91)]. *weǵhno- is formally equivalent to Old Irish fén, Welsh gwain ‘a kind of wagon’ but shows the same semantic development we see in Germanic *wega- (PIE *weǵho-), e.g. English way (Jacobsohn, 1934:212, VW:575-576).

yakwe (nm.) ‘horse’
[yakwe, -, yakwe//yakwi, -, yakweṃ] yakwe = BHS aśva- (306a5), yältse yäkwe[ṃ]śc rerittoṣ cwi [kokale] ‘his wagon hitched to a thousand horses’ (362b6), a[r]wāreṃ krentäṃ yakwe[ṃ]mpa ‘with the good horses saddled’ (409b1), yakwe pikulne ‘in the horse year’ (G-Su34.1). -- yäkweññe ‘prtng to a horse’ (M-1b4). ∎Tch yuk and B yakwe reflect PTch *yäkwe from PIE *h1eḱwo- [: Sanskrit áśva-, Avestan aspa-, Latin equus, Greek híppos, Old English eoh, Old Irish ech (P:301-302), Hieroglyphic Luvian azu(wa)-, Lycian esbe (Melchert, 1987:202; MA:273-274)] (Sieg and Siegling, 1908:927, VW:611).

yakṣaññe, yakṣa- See yākṣe.

yakso* (n.) the name of a foodstuff
[-, -, yaksai] yaksai śawā[re] ‘they ate yaksai’ (434a2). ∎A variant perhaps of yäkṣiye ‘flour, meal’.

yatikaṣṣe* (n.) a meter (4 X 25 syllables, rhythm 5/5/8/7)
[-, -, yatikaṣṣe//] (108b4).

yateññe (adj.) ‘prtng to Yāte River’
[m: yateññe, -, -//] yateññe ckeṣṣe ārte ‘the feeder-canal of the Yāte River’ (Otani 19.1.4 [Pinault, 1998:364]).

yatwe* (n.[m.sg.]) ‘whip, thong’
[-, -, yatwe//] imeṣṣe no yatwesa ṣṣek wlā[walñesa] ‘with, however, the control of the whip of consciousness’ (213a2), /// yä[k]we yätwe ramt [yätwe = BHS kaśā-] (310a2). ∎Yatwe reflects a PIE *wedh-wo- from *wedh- ‘push, strike’ [: Sanskrit vadh- ‘strike, kill,’ Avestan vādāya- ‘push back,’ Greek ōthéō ‘push,’ (Hesychius) éthei ‘destroys,’ Old Irish fáisc- (< *wōd-sḱe/o-) ‘press’ (P:1115; MA:471)]. Particularly one should compare Old Irish fodb ‘battle-ax’ from *wodh-wo- (VW, 1961b:381, 1976:588).

yap (n.[m.sg.]) ‘millet’ (?)
[yap, ypantse, yap//] Yāṣtare yap cakanma 9 Yāṣtare ysāre cakanma 5 ‘Y. [gave] 9 cāks of millet; Y. [gave] 5 cāks wheat’ (491b4), mamepi ypantse traksiṃ ‘awns of ripe millet’ (W-10a5). ‣Couvreur (apud Thomas, 1957:ix) suggests the meaning is ‘millet’ on the basis of parallel Chinese records, rather than more usual translation ‘barley.’ ∎Since the meaning is probably ‘millet,’ AB yap are probably not borrowed from BHS yava- ‘barley’ as is usually supposed (A yap is, however, surely borrowed from B.) It may be that TchB yap is from PIE *yeb(h)om, itself by manner dissimilation from *yewom ‘grain, particularly barley’ [: Sanskrit yáva- ‘bread; grain, particularly barley,’ Avestan yava- ‘barley,’ Lithuanian javaĩ (pl.) ‘grain,’ Greek. zeiaí (pl.) ‘an inferior sort of wheat (einkorn or emmer wheat),’ Hittite ewan ‘± barley’ (P:512; MA:236)]. From *yeu- ‘ripen, mature.’ See also yu-. If correctly identified as to meaning, semantically equivalent to lyekṣye. See also yu-. If correctly identified as to meaning, semantically equivalent to lyekṣye. See also ypiye.

yape* (n.) ‘spider’
[-, ypentse, -//] mäkte ypentse wpelm=auñento ṣpak wāpatsiś ... skainaṃ ‘as one tries indeed [in] the beginning to weave a spider's web’ (286a5). ∎From PIE *webh- ‘weave, plait, spin’ [: Sanskrit ubhnāti, Greek huphaínō, Albanian venj (< *webhnyō), OHG wefan, Old English wefan (P:1114; MA:572)], more particularly from a *webho- (m.) ‘spinner’ (Couvreur, 1950:128, VW:606). Cf. Sanskrit ūrṇa-vabhi- (m.) ‘spider’ (lit: ‘wool-weaver’). See also wāp- and wpelme.

yapoy (n.[f.pl.]) ‘land, country’
[yapoy, ypoyntse, yapoy//-, -, ypauna] ypauna kuṣaintsa ‘with lands and villages’ (2b6), yātka-me walo lyutsi po ypoymeṃ ‘the king ordered them out from the whole country’ (18a2), ypoy[n]tse salyai ‘the border of the country’ (86a5), yapoymeṃ wat lyucī-ne = BHS pravāsayed vā (H-149-ADD.8a4 [Thomas, 1974:102]). -- ypoy-moko*: ‘land-elder’ (an official of some sort): ypoy-mokonta (unpubl. Paris fragm. [Pinault, 1984a:27]; Lévi, 1913:320). ∎TchA ype and B yapoy reflect a PTch *yäpoy that may reflect a putative PIE *h1ep-o-wen (pl. *h1ep-o-uneha) ‘dominion,’ a derivative of *h1ep- ‘take’ [: Hittite epzi ‘takes’, Albanian jap ‘give’ (with well-paralleled reversal of direction), Armenian unim (< *h1opn-) ‘possess,’ Avestan apayeiti (< *h1opeye/o-) ‘obtains,’ Sanskrit āpnóti ‘obtains’ (P:50-51; MA:563)]. Not from a PIE *h1en-pod- (nt.) as with Duchesne-Guillemin (1941:162), who compares Middle Irish inad (< *h1eni-podo-), since the loss of the nasal is not expected. Similarly difficult is Hilmarsson's (1988) h1en-bhuhx-i (nt.) ‘dwelling place.’ Nor with VW (606) who connects this word with yäp- ‘enter’ but he can do so only because he wrongly thinks yäp- is from *yeu- and meant ‘go.’ Nor yet a compound *h1ep-ouden of *h1epi ‘on, near, adjacent’ and a proterokinetic *h1/4óudn- ~ *h1/4udén- ‘earth, land’ (Adams, 1990a:72-77). See also ypoye and -ypoyṣe.

yamaṣṣuki (n.) ‘participant’
[yamaṣṣuki, -, -//] (132b6). ∎A nomen agentis from yām-.

yari See yriye.

yare (n.) ‘gravel’
[yare, -, yare//] ///keñc kektseñ käccīyeṃ-ne yāresa ‘[someone] laid his body on the gravel’ (22b4), kärweñi yare tarśkañ salañce mäskenträ pākri ‘rocks, gravel, potsherds, salt-ground appear’ (K-8b4). ∎If, as seems possible, yāre at 22b4 is a misspelling for yare, it may be that this word is related to the otherwise isolated Greek hérma ‘underwater reef, cairn, ballast’ (see Frisk's inconclusive discussion, 1960:561-563). One might also compare the Lydian river name, Ermos whose epithet was polupsēphida ‘pebbly’ (Puhvel, 1984:161). Though whether the Tocharian and Greek words would then reflect a PIE *wer- or *yer- is ambiguous. If the former there would be the strong possibility of a relationship with warañce ‘sand,’ q.v.. Surely to be rejected is VW's suggestion (1941:166, 1976:589) that the Tocharian word comes from *y- (an intensive prefix) and *ōro-.

Yarkāṃ* (n.) a place name, perhaps ‘Yarkand’
[-, -, Yarkāṃ//] [orocce]pi lānte Swarnatepi or-śacākare ākṣa Yārkaṃmeṃ ‘he announces the attestation of the great king Suvarṇadeva from Yarkand [?]’ (LP-5a15).

yarke (n.) ‘honor, reverence’ [N-genitive yarke yām- ‘to honor/ venerate someone’]
[yarke, -, yarke//-, -, yärkenta] yarke ynāñmñesa ‘with honor and reverence’ (5a3), tsama yarke poyśintse ‘the honor of the Buddha grew’ (16b6=18a2), yarke-ynāñmäññentane = BHS satkāreṣu (32b5), yarke peti ñaṣtär ‘he seeks honor and flattery’ (33b3), lantuññana yärkenta ‘kingly honors’ (94b5), pelaikneṃtse yarke yāmtsi ‘to honor the law’ (100b6), yärkentse aṣāṃ takāre ‘they were worthy of honor’ [PK-AS-16.2a2 (Pinault, 1989:154]), [in Manichean script] y’rgyy (Gabain/Winter [1958:15]). -- yärkeṣṣe ‘prtng to honor’ (405b2);
yärkkessu ‘honorable’ (600a3). ∎A derivative of yärk-, q.v., more particularly TchB yarke and A yärk (pl. yärkant) reflect a PIE *h1erkó- (m.) [: Sanskrit árcati ‘beams; praises, honors,’ arká- ‘ray, flash of lightning,’ Armenian erg (gen. sg. ergoy) ‘song,’ Old Irish erc ‘heaven’ (P:340; MA:449)] (VW, 1941:168, 1976:593). See also yärk- and yärkemaññe.

yartaṣṣe* (adj.) ‘?’
[-, -, yartaṣṣe//] kwri no sanaṃ päknāträ ostmeṃ lyutsi kuṣaimeṃ wat no yartaṣṣe śer[kw] śanmaṣle ‘if one intends, however, to drive an enemy from [his] home or village, [one is] to bind a bond of yarta’ (M-3a8).

Yarpāläśke* (n.) ‘Yarpāläśke’ (PN in monastic records)
[-, Yarpāläśki, -//] (490a-II-3).

yarpo (nnt.) ‘(religious) service; good deed’
[yarpo, yärpontse, yarpo//yärponta, yärpontaṃts, yärponta] yarp[o] nraints[e] = BHS puṇyapāpa- (4b1), yärponta [= BHS puṇya-] lykaṃtsä pos=amāskai karkats[i] ‘good works [are] above all difficult to be stolen by thieves’ (14b8). -- yärpontaṣṣe* ‘prtng to good deeds/meritorious services’: yärpontaṣṣeṃ klautkeṃ ‘operations of meritorious services’ (K-10a6);
yärpossu ‘meritorious’: yärpossu wnolme ‘a meritorious creature’ (K-9b4). ∎Etymology uncertain. Is it a derivative of yärp- ‘oversee, observe, take care of,’ q.v., as the meaning would seem to indicate, or of wärp- ‘enjoy, undergo’ (so Winter, 1988:777, following Krause, 1952:51)? The latter might be a better fit morphologically as these (PIE) e-grade abstracts ending in (Tch) -o (e.g. raso, ṣiko, pilko, pirko) are otherwise matched by an ā-subjunctive as we find with wärp- rather than a thematic subjunctive as we find with yärp-. See also yärper and yärparwa.

yarm* (nnt.) ‘measure’
[-, -, yarm//-, -, yärmanma] [aiśa]mñentse yaräm [sic] pramāṃ ‘the mete and measure [dyadic] of wisdom’ (110a4), snai yärm keś ‘without measure or number’ (220a4), yarm = BHS mātra- (547a4), pañäktentse wästsintse yarmtsa ... pañäktentse wästintse yarm ‘by the measure of the Buddha's robe’ (H-149.X.4b5 [Couvreur, 1954b:44]), kṣana-yärmne ‘in only an instant’ (S-8b4), wärmiye tsarātre sakāpce sarja yarm ‘ant-extract, sakāpce, Shorea robusta, (each) a measure’ (W-3a5). -- totkā-yärm (= yäkte-yärm), see s.v. totkā;
yätke-yärm, see yäkte;
ṣeme-yärm ‘in the same measure’ (W passim);
yärmaṃssu ‘well-measured, moderate’ or ‘according to measure’ (?): yärmaṃssu yamaṣälle ‘it [is] to be made well-measured/ moderate’ (H-149.X.4a6 [Couvreur, 1954b:43]). ∎TchA yärm and B yarm reflect PTch *yärm. The best connection outside of Tocharian is probably VW's (1979:912-3) with Hittite arma ‘moon’ (< *‘measurer’). VW himself connects both words with PIE *ar- ‘arrange, etc.,’ but the phonetics are against it and he must assume an "intensive prefix" y-. We can refine the comparison by positing a PIE *h1er- ‘measure’ (probably distinct from *h1er- ‘stand, arise’). The Tocharian reflex would represent *h1ermṇ and the Hittite *h1ormo-. Cf. Puhvel's discussion of arma- (1984:151-155). Also conceivable is Hilmarsson's suggestion (1987:66-71) that we have in *yärm a verbal noun from *h1er- ‘stand, arise’ (see er-). This Tocharian word would be related to Proto-Germanic *ermena- ‘great, entire’ as in OHG irmindeot ‘great/entire nation,’ irmingot ‘great god,’ Old English yrmen ‘great, spacious,’ etc. See also yirmakka.

yal (n.[f.pl.]) ‘gazelle’
[yal, -, -//ylyi, ylaṃts, ylaṃ] [krentau]natse ylaṃts walo ‘the virtuous king of the gazelles’ (232b5), toṃ ylyi (363b2), yal ylaṃśke [a meter of 4 X 17 syllables; rhythm 6/6/5] (PK-AS-16.3b3 [Pinault, 1989:157]). ‣The Tocharian A yäl is masculine in the singular (no plural forms are attested). Krause and Thomas (1964) give the TchB form as "alternans" (i.e. neuter) but there is no positive evidence for the gender of any singular form; the one plural attestation is definitely feminine. It seems unlikely that the designation of so salient an animal would be neuter (i.e. masculine in the singular, à la TchA, and feminine in the plural, à la TchB) so it seems reasonable to suppose that we have an epicene noun, masculine when referring to a male and feminine when referring to a female. ∎TchA yäl and B yal reflect a PTch *yäl. Hilmarsson (1986a:162), supposing this *yäl to be neuter, derives the PTch form from a PIE *h1el-ṇ and related, as Schulze had already seen (1927), to OCS elenь Armenian eɫn, Greek ellós ‘fawn,’ élaphos ‘red deer,’ etc. (P:303-314; MA:154-155; see also Adams, 1985a). Different in ablaut and stem formation is Hittite aliya(n)- ‘roe(buck)’ (Puhvel, 1991:139). VW (591) also suggests a *h1el-ṇ as the antecedent of PTch *yäl-, only to reject it in favor of *h1elōn which would give A yäl regularly, a form that was then borrowed into B. I prefer to take both A and B forms from *h1elni- (cf. Lithuanian élnis), a form which would have produced a PTch nom. sg. *yäll > yäl, whence the single -l- was extended to the entire paradigm. See also ylaṃśke.

yaltse (numeral) ‘thousand’
[yaltse, -, yaltse//yältsenma, -, yältsenma] y[ä]ltsenma tmanenma ... wnolmi ‘thousands, tens of thousands of creatures’ (3b2/3), sanai sanai yaltse tinārnta ‘one by one a thousand denarii’ (366a4). ∎TchA wälts and B yaltse reflect a PTch *w'ältse possibly from PIE *wel-tyo-, cf. OCS velьjь or velikъ ‘great’ also ‘thousand’ (Meillet, 1911-12:292, VW:555). Winter (1991:124) suggests instead a PIE *welso-, a thematic derivative of putative *wélos ‘greatness.’ Whether, with Van Windekens and Pokorny (1959:1138), the Slavic and Tocharian forms are derivatives of a verbal root *wel- ‘press’ remains unclear.

yawakṣār (n.) ‘an alcali prepared from the ashes of green barley’ (a medical ingredient)
[yawakṣār, -, -//] (FS-b2). ∎From BHS yavakṣara-.

yaṣi See yṣiye.

Yaśa (n.) ‘Yaśa’ (PN)
[Yaśa, -, -//] Yaśa (Dd3) [this comprises the entire text].

yaśasene* (n.) ‘± buddhist elder’ (?)
[//-, -, yaśaseneṃ] nawāke De[wa]rakṣite yaśaseṃ [lege: yaśaseneṃ] Indriśkempa ‘the novice D. with the yaśasene I.’ (G-Qol). ‣This would appear to be a title of some sort rather than a proper name as Pinault (1986) suggests. ∎BHS yaśa- + sena-? (Compound not in M-W or Edgerton.)

Yaśaswine* (n.) PN?
[-, Yaśaswini, -//] (109b5).

Yaśārakṣīte (n.) ‘Yaśārakṣīta’ (PN)
[Yaśārakṣīte, -, -//] (G-Qa2).

yaśe* (n.) ‘± honor’
[//-, -, yaśeṃ] (252b6). ∎From BHS yaśa-/yaśas-.

Yaśodhara (n.) ‘Yaśodharā’ (PN of the wife of Śākyamuni)
[Yaśodhara, Yaśodharai, Yaśodhara//] (95a2).

yaśodharapralāp* (n.) the name of a meter
[-, -, yaśodharapralāp//] (394b7).

Yaśonaka* (n.) ‘Yaśonaka’ (PN)
[-, Yaśonakantse, -//] (Lévi, 1913:320).

yaṣṣuca* (n.) ‘beggar’
[//yaṣṣūcañ, yaṣṣūcaṃts, yaṣṣūcaṃ] krui ñke tetekā śänmyeṃ yaṣṣūcañ lareṃ śauly ñi yaṣyeṃträ ‘if suddenly the beggars were to come and ask for my dear life’ (78a1), [śwātsi yoktsi] yaṣucaṃ tnek yotonträṃ [sic] soyasi ‘the beggars are capable of satisfying themselves [with] food and drink’ (554b2). ∎A derivative of yāṣṣu ‘begged food’ which is, in turn, from yāsk- ‘to ask, beg’ qq.v.

yasa (n.) ‘gold’
[yasa, ysāntse, yasa//] rano ysā[ṃ]tse = BHS api suvarṇasya (H-149-ADD.105b5 [Sieg, Siegling, 1930-32]), yasa ñkante wrākaññeṃ wmera ‘gold-, silver-, pearl-jewels’ (PK-NS-18A-a2 [Thomas, 1978a:239]). -- ysā-yok ‘gold-like, golden’: aurtsai ysā-yokäṃ waraṃ[ś] ‘the broad, golden sand’ (566b6);
ysāṣṣe ‘prtng to gold, golden’ (74b3);
ysāññe ‘golden’ (237a1). ∎TchA wäs (sg.m.) and B yasa reflect a PTch *w'äsā (f.) from PIE "thème II" *haweseha which is to be compared to the "thème I" seen in Latin aurum, Old Lithuanian ausas, and Old Prussian ausis (P:86-87; MA:234). Cf. Feist (1913:430, VW:663). See also Ysāṣṣa-pyāpyo, ysañiye, and possibly ysāre.

yasar* (nnt.) ‘blood’
[-, -, yasar//ysāra, -, ysāra] reske[ṃ]-ñ ysāra ‘blood flows to me [= I am bleeding]’ (90a6), tso staukkanatär-ne śle yasar kalträ ‘his penis swells; it stands with blood’ (FS-b5), klokastäṃnmeṃ ... pletkar-c ysāra ‘from thy pores blood poured forth’ (S-8a4). -- ysārtstse* ‘bloody’: [r]aiwepi memīl[ṣe]pi ysārccepi kosintse ‘[a medicine] for a long-standing, harmful, bloody cough’ (497a4);
yasar-tsamo ‘raktagulma’ (?) [raktagulma- = chronic enlargement of the spleen or other abdominal gland]. ∎TchA ysār (pl. ysāräṃ) and B yasar reflect PTch *yäsār from PIE "collective" *h1ésh2ōr [: "non-collective" Hittite ēshar, Cuneiform Luvian āshar-sa (< Proto-Anatolian *ēshar [Melchert, 1987:197, fn. 36]), Greek éar (< *h1ēsh2ṛ), Sanskrit ásṛk (gen. asnás), Armenian ariun, Old Latin as(s)er, Latvian asins, all ‘blood’ (P:343; MA:71)] (Schulze, 1927, VW:607).

yase* (n.) ‘shame’
[-, -, yase//] [ṣemeṃts wsā]sta yase kwīpe alyenkäṃts ‘thou gavest shame to some others’ (74a2), yase kwīpesa ṣek mäskenträ su kekenu wnolme ‘with shame and modesty such a being becomes equipped’ (K-10a4). ‣A near synonym with kwīpe, with which it is always attested in a quasi-compound. (The consistent marking of stress on the first vowel of kwīpe suggests it is not a full compound. If it were a full compound we might expect *yasé-kwipe.) ∎Perhaps from PIE *yeso- (m.) or *yesos- (nt.) from *yes- ‘boil, seethe’ and related then to yäs-/yās-, q.v. (so VW:588, though he would not relate yase to yäs-, only to yās-). Phonologically possible is Normier's (1980:259) connection with OHG ēra ‘honor, respect’ (cf. also Greek aídomai ‘honor, be ashamed;’ further, P:16). The Tocharian form would be from *haiso- while the Germanic would be from *hae/oiso/eha-. It is better not to separate yase from yäs-, yāso, and yasoñña.

yasoñña (n.) ‘sap’ (?)
[yasoñña, -, -//] erkantse yasoñña kremīya tsänkanta pyāpyo ‘the sap, kremīya, shoots and flower of the arka-plant’ (W-5a6). ‣It seems clear that in this passage we have a list of parts and/or products of a plant. ∎The meaning ‘sap’ suggested here is based on a presumed etymological connection with yäs- ~ yās- ‘boil, be excited’ and presupposes a semantic development *‘that which bubbles up’ to ‘sap.’ For the semantic development we can compare here Sanskrit niryāsá- ‘exudation of trees or plants, juice, resin, milk.’

yast* (n.[m.sg.]) ‘precipice’
[-, -, yast//] wärkṣältsa ränka ike postäṃ ṣäle yäst ‘with energy he scaled at last the mountain precipice’ (338a4), pälsko ersāte wrocce yäst ‘the spirit evoked the great precipice’ (338a5), cänke[n]e [ṣ]e[nts]e stāmais yäst [t]aiy ñäktene ‘the two gods stood [at] the precipice in the bosom of the mountain’ (338b7). ‣Though only attested with the spelling yäst the texts in which it appears are all of a type that spell underlying /ä/ as <ä> whether or not it is stressed. The normative spelling would be <yast>. ∎Etymology uncertain. Perhaps from PIE *h1es-tu- (or *h1es-ti- or *h1es-to- [nt.]), a verbal noun from *h1es- ‘throw’ [: Sanskrit ásyati, Avestan aŋhyeiti, Hittite siē/ya-, all ‘shoot, spurt, gush, flow’ (< *h1s-ye/o-; cf. Kimball, 1987)] (VW:596, though without the Hittite and differing in details). Perhaps here also belongs Hittite ezzan ‘chaff’ (< *h1eso- [nt.] ‘that which is thrown [in the air]’) and Greek ēia ‘id.’ (< *h1ēsiyo-) (Puhvel, 1984:322-3). See also yäst-.

yāko(-) ‘?’
///meṃ po wase yāko/// (564a5).

yākṣe (nm.) ‘spirit, ghost’
[yākṣe, -, yākṣeṃ//yākṣi, yakṣeṃts, yākṣeṃ] yākṣi maiyya kälpāskeṃ kauseṃ wnolmeṃ māka ‘the yakṣas obtain power and kill many creatures’ (3a1), nāki yakṣi preti ‘nāgas, yakṣas, pretas’ (333b9). -- yakṣaññe ‘prtng to a yakṣa’ (99a5). ∎From BHS yakṣa-.

yāgānusmṛti (n.) ‘calling to mind an oblation or offering’ (?)
(567a1). ∎If from BHS yāga- + anusmṛti- (compound not in M-W or Edgerton).

yānk- (vi.?/vt.) G ‘be deluded’; K ‘cast a spell on, bewitch’
G Ps. IV /yonko-/ [MPPart. yonkomane; Ger. yonkolle]; Ko. V /yānkā-/ [A -, -, yānkaṃ//];
K Ps. IX /yānkäskä/e-/ [A yānkäskau, -, -//; Inf. yānkäs(t)si] /// läkleñ yonkoma[n]e /// ‘deluded by suffering’ (352b5); /// ke - - - w ̇r pālkaṃ yānkaṃ wat mā tu s[klo]kn[e] enkaṣle (516b1); cau ñäś ///[six syllables]///meṃ yānkäskau (351b4), /// weña ṣe ka yatāte ñiś yānkässi [] śukentasa swaro[na] ‘[the Buddha] spoke: just once was she [scil. Yaśodharā] capable of bewitching me with [her] sweet charms’ (109a10). ‣The meaning of this verb is elusive. The two clearest contexts, one in TchB (109a10) and and one in A, involve the causative. The passage in A is A-120a2: /// plyaskeṃṣiṃ yātluneyäṣ pkänt yānkṣā ‘without [the protection of] [his] meditational capacity, [someone] bewitched [him]’ (= ‘without the protection of meditational capacity he was bewitched by him or her’). The contexts in which the non-causative occur are even less helpful. It is not even clear if the non-causative is transitive (as usually supposed, and thereby identical with the causative) or intransitive (as supposed by Hilmarsson 1991b). The only example in TchA of the non-causative is provided by the abstract yānklune at A-69b6: tärkoräṣ sne siṃñlune sne yānklune waśirr oki ‘having let go without depression [or ‘satisfaction’?] and without delusion [?] like a diamond.’ ∎Etymology uncertain. Hilmarsson (1991b:139-142) argues that it should be connected with PIE *yaǵ- [: Sanskrit yájati ‘worships, offers, hallows,’ Avestan yazaite ‘worships,’ Greek házomai ‘venerate,’ hagízō ‘consecrate, hallow’ (P:501; MA:650)]. The Tocharian verb would reflect a variant with an infixed nasal, such as we find in the semantically similar root *sak- in its Latin guise sanciō ‘consecrate, make inviolable (of a law); condemn with a penalty.’ For the Tocharian semantic development he points to Old Norse heilla ‘bewitch, enchant, infatuate, spellbind,’ in origin a denominative to heill (nt.) ‘omen, auspice’ and/or heill (f.) ‘good omen, happiness,’ all further related to heilagr ‘holy.’ In any case, VW's suggestion (1971d:447, 1976:589) that this word is a combination of an intensive prefix y- + *ōnḱ- from *eneḱ- ‘carry’ cannot be correct. See also possibly yānkune*.

yānkune* (n.) ‘priest’ (?), ‘augur’ (?)
[-, -, yānkune//] - ṣkunekeṣṣe sānk nāriṃts yānkuneś yärṣalñe yamasträ ‘the - ṣkunekeṣṣe congregation pays homage to the yānkune of the Nāriñ’ (TEB-74). ∎Hilmarsson (1991b:142) suggests the tentative meanings given here and further suggests that we have here a borrowing by TchB speakers of a TchA word, an abstract built to yānk-, q.v.

yāt- (vi./vt.) G ‘be capable of’ [often with infinitive complement]; K ‘have power over; tame’
G Ps. IV /yoto-/ [MP //-, -, yotontär; MPImpf. -, -, yoitär//]; Ko. V /yātā-/ [A -, -, yātaṃ//; AOpt. //-, -, yātoyeṃ; Inf. yātatsi; Ger. yātalle ‘capable’]; Pt. Ib /yātā-/ [MP yatāmai, -, yatāte//]; PP /yāyātā-/;
K Ps. IX /yātäskä/e-/ [A -, -, yātäṣṣäṃ//]; Ko. (= Ps.) [Aopt. yātäṣṣimar, -, yātäṣṣi//; Inf. yātäs(t)si]; Pt. IV /yātäṣṣā-/ [MP -, yātäṣṣatai, -//]; PP /yāyātäṣṣu-/ yaṣucaṃ tnek yotonträṃ [sic] soyasi ‘the beggars are capable, then, of satisfying [themselves]’ (554b2), ñke ṣārttai wentsi mā yotonträ ‘now they cannot say an encouragement’ (H-149.ADD.65b4 [Thomas, 1954:723]); piś bhūminta saim yāmu yātaṃ ertsi ‘having made a refuge of the five bhūmis, it [scil. ānāpāsmṛti] can be evoked’ (41a6), mā po yātalle śāmñe kantwasa weṃtsi ‘all [are] not capable of speaking in a human tongue’ (408a6); /// weña ṣe ka yatāte ñiś yānkässi ‘[the Buddha] spoke: just once was she [scil. Yaśodharā] capable of bewitching me’ (109a10); yayātau śpālmeṃ śāmna[ts] = BHS dāntaḥ śreṣṭho manuṣyāṇām (306a4), weñā-neś ñakta se onkolmo yayātau śpālmeṃ ‘he said to him: lord, this elephant [is] best tamed’ (DA-1b1 [Stumpf, 1970:112]); ///ke yayātaṣ menāktsa cau arth yātṣäṃ (201a3); kuse yäkwe yātaṣṣi [sic] = BHS yo hy aśvaṃ damayej jātyam (310a5), pācer saim-wästa śrāṃ yā[tä]ssi epastyu ‘O father and refuge, learnèd to make ready a hiding-place’ (244b2); ṣkäss yälloṃṣṣeṃ coläṃ yakweṃ yātäṣṣatai ‘thou hast tamed the six wild horses of the senses’ (213a1). -- yātalñe ‘ability; power, majesty’: saṃvaräṣṣe yātalñe mā karstaytär-ñ [lege: karstoytär-ñ] ‘may my ability/power in the saṃsāra not be cut off’ (270a3), wärpāmai lantuṃñeṣṣe yātalñe ‘I enjoyed my kingly majesty’ (372b3);
yātalñetstse ‘capable, powerful’ (506a2);
yātalñeṣṣe ‘prtng to power/ability’ (527b2).
yayātäṣṣormeṃ: päst yayātäṣṣormeṃ = BHS vinīya (H-ADD.149.62a5 [Couvreur, 1966:165]);
yātäṣṣeñca ‘one who tames, tamer’: [po] wäntarwa yātäṣṣeñcaiścä = BHS sarvārthasiddhāya (311b2). ∎TchA yāt- and B yāt- are from PTch *yēt-ā- (in formation like Latin cēlāre--cf. tsāp-) or possibly *yōt-ā- (cf. yām-) to the PIE verbal root *yet- ‘strive, fly at, concern oneself zealously’ [: Sanskrit yátati], Avestan yateiti ‘place in order; strive after,’ also Old Irish ítu ‘thirst’ (< *yētu-tūt-) (P:506-507; MA:472)]. Under this analysis the original (iterative-intensive) present *yētā- (> yātā- by ā-umlaut) has been relegated to the subjunctive by a newer, analogical present yoto-. This etymology goes back in embryo to Duchesne-Guillemin (1941:173) and VW (1941:167; cf. also Jasanoff, 1978:45) and is surely preferable to VW's later suggestion (645) of a borrowing from the Sanskrit past participle yata- from yam- ‘hold, sustain, tame, etc.’ See also ayātaitte and ayāto and, more distantly, yät-.

Yānayaśe (n.) (PN?)
/// Yānayaśe /// (G-Su-25.A).

yāntär* (n.[sg.m.]) ‘± restraint, fetter’
[-, -, yāntär//] [sruka]lñeṣṣe yāntärne ‘in the fetter of death’ (47b1). ∎From BHS yantra-.

yām- (vt.) ‘do, commit, make, effect’
Ps. IX /yāmäskä/e-/ [A -, -, yamaṣṣäṃ//-, yamaścer, -; MP -, -, yamastär//yamaskemtär (~ yāmskemtär), -, -; AImpf. // -, -, yamaṣyeṃ (~ yāmṣyeṃ); MPImpf. -, -, yamaṣṣitär//; MPPart. yamaskemane ‘doing, acting’; Ger. yamaṣṣälle]; Ko. I /yām-/ [A yāmu, -, -//; MP -, -, yāmtär//-, -, yamantär; AOpt. -, -, yāmi//-, yamīcer,-; MPOpt. -, -, yamītär//; Inf. yāmtsi; Ger. yamalle]; Ipv. /p(ä)yām-/ [ASg. p(ä)yām; MPSg. p(ä)yātsar; MPDu. p(ä)yāmtsait; MPPl. p(ä)yāmtsat]; Pt. /yāmäṣṣā-/ [A -, yamaṣṣasta (~ yāmṣasta), yamaṣṣa (~ yāmṣa)//-, yamaṣṣaso (~ yāmṣaso); M -, -, yamaṣṣate (~ yāmṣate)//]; PP /yāmo-/ [ku]hākäññe yamaṣäṃ piś-yäknesa ‘he does conjuring in five ways’ (11b7), y[e]s mäkte maś[c]e[r] [lege: yamaścer] [poñe]s säsuśkaṃ poñes empreṃ ostmeṃ lantsi camñcer mā wat [wesäṃ]mpa ‘how will you handle [this]? Say [this]: children, tell the truth; can you leave the house with us?’ [cf. K. T. Schmidt, 1986:646-647] (108a5); se ṣamāne ayāṣṣe kemeṣṣe sucīkar yamastär pāyti ‘whatever monk makes a needlecase for himself out of ivory, pāyti’ (H-149.X.3b4 [Couvreur, 1954b:49]), tañ paiyneṣṣai saiym yāmskemttär ‘we take refuge in thy feet’ (108a9); mā snai-p[e]le yāmṣyeṃ ‘they did nothing unlawful’ (3b1); [ono]lmeṃ aiśai yamaṣṣitär ‘he tended creatures’ (359b2); mā yamaskemane = BHS akurvann (308b7), [pa]lskone yamaskemanentse = BHS manasi kurvata (527a3); yāmṣälle = BHS karaṇīya] (27b3), śāmñe ayāṣe curm yamaṣle ‘a powder of human bone [is] to be made’ (M-2a3); apsāltsa yāmu pīle kektseṃne ‘[if] with a sword I make a wound in the body’ (17b3); lāre yāmtr = BHS seveta (U-9b1); kuce yāmi ālmesa ente = BHS kiṃ kuryād udapānena (PK-NS-107a4 [Thomas, 1976b:106]), yāmi = BHS caret (U-12a5), te yamīcer yes ot tāṃ pātrai warpoymar ‘[if] you were to do this, then I would accept this begging-bowl’ (20a5); pelaiknentane śtwāra toṃ | ākli yamītär ‘may he practice [= teach himself] these four laws’ (23a4); alyekepi kartse yāmtsi ‘to do good for another’ (282b5); twe ñī yaitkorsa mant pyām Tarmawirñe Iskil parra iyaṃ ‘do so by my order! T. and I. will come through’ (LP-15a3); yene saim pyamttsait ‘take refuge you two!’ (295a9); cotit yamaṣṣa-me ‘he accused them’ [cotit yām- = BHS codaya-] (PK-AS-18B-a2 [Pinault, 1984b]), onmiṃ mā yāmṣa[so] kṣānti mā tākas ‘you did not repent; forgiveness you will not have’ (42a3); śarye wassi rutkāte kaunäś sark kauc yāmṣate ‘he took off his outer garment and put his back high [= full] to the sun’ (5b4), anantārśänta solme tarya yāmṣate ‘the three death-sins together he committed’ (22b3), su onmiṃ yāmṣate ‘he repented’ (34a2), pontaṃts pāke yāmṣasta ‘thou hast shared with all’ (231b2); śateñ wnolmi cai mā śaiṣṣe kca ynāñm yā[m]oṣ ‘these rich creatures, not deemed worthy by anyone’ (24a3), yāmoṣne = BHS kṛte (U-15a3). ‣Particularly in "popular" texts we find shortened forms of the present and preterite, mask'ä/e- and maṣṣā- for yamask'ä/e- and yamaṣṣā- (cf. K. T. Schmidt, 1986:645-647). The combination of noun + yām- is the primary (and probably only productive) way of creating denominative verbs in attested Tocharian B. The resultant verb may be (rarely) intransitive, e.g. ankaiṃ yām- ‘vomit,’ apākärtse yām- ‘be visible, be manifest’ (= BHS prakāś-), onmiṃ yām- ‘repent,’ ārwer yām- ‘prepare oneself’ (this verb may also be transitive), wīna yām- ‘be pleased, amused, gratified’ (= BHS ram-). Overwhelmingly more common are transitive verbs. In the usual case the direct object of the compound verb is in the accusative, e.g. ate yām- ‘take off [clothes]’ (= B rutk-), anumodit yām- ‘give approbation to,’ appamāt yām- ‘mistreat,’ arwer yām- ‘prepare,’ aiśai yām- ‘take care of, tend,’ keś yām- ‘count’ (= B ṣäṃs-), kṣānti yām- ‘forgive,’ cotit yām- ‘accuse’ (= BHS codaya-), telki yām- ‘sacrifice’ (possibily intransitive), nermit yām- ‘shape,’ pākri yām- ‘make public,’ mentsi yām- ‘sadden, trouble,’ yneś yām- ‘realize,’ reme yām- ‘make manifest, witness,’ lāre yām- ‘love’ (= BHS sev-), samanit yām- ‘convoke, assemble,’ sarit yām- ‘memorize,’ or saim yām- ‘take refuge in.’ Less frequently the direct object is in a case other than the accusative, usually the genitive, e.g. āke yām- ‘end’ (+ gen.), ākli yām- ‘teach’ (+ locative), pāke yām- ‘share’ (+ gen.), paucciṃ yām- ‘renounce’ (+ ablative), pkante yām- ‘hinder’ (+ gen.), yarke yām- ‘honor’ (+ gen.), wasaṃpaṃ yām- ‘ordain’ (+ gen.), spaktāṃ yām- ‘serve’ (+ gen.). In a few cases it is not clear what case the direct object takes, e.g. erkatte yām- ‘mistreat,’ carit yām- ‘practice’ (?), tep yām- ‘?,’ perāk yām- ‘have faith in,’ waṣamñe yām- ‘make friends’ (= BHS sakhyaṃ kṛ- [308a1]), spelke yām- ‘be zealous for.’ -- yāmṣeñca (adj./n.) ‘doing; doer’: po cmelats āke yāmṣeñca ‘making an end of all births’ (30a6), ṣek yamaṣṣeñc[añ] = BHS sātatyakāriṇa (305b2), tsain yamäṣeñca = BHS iṣukāra (TX-3a2 [Thomas, 1974:87]);
yamalläññe ‘deed; function’: mā āyor mā telki yamalñe [mā] kwälñe nesäṃ ‘there is no gift, no sacrifice, no libation’ (28a6), [wänta]rwats yamalläññe ‘the function of things’ (521a1), yamalñe = BHS kriyā- (Y-3a5);
yamalñeṣṣe ‘prtng to a deed or function’ (600b1). ∎Etymology uncertain. Certainly to be rejected is VW's suggestion (644-645) that yām- is a borrowing from Sanskrit yam- ‘hold, sustain, tame’ and Tch yäm- ‘achieve, attain,’ q.v. However, it is possible to see in PTch *yām- an ō-grade iterative-intensive to this root. Certainly a semantic connection between ‘attain, achieve’ and ‘do, make’ makes eminent sense (P:505; MA:170-271). The relationship between "basic" yäm- and iterative-intensive yām- may be paralleled by näk- ‘destroy,’ nāk- ‘blame,’ and tsäk- ‘burn,’ tsāk- ‘illuminate.’ All six of these verbs have athematic (Class I) subjunctives and Class III preterites; For yām- one should note TchA preterite yāmäs; the TchB preterite yāmäṣṣā- is clearly secondary to the present yāmäsk'ä/e-. (With different morphological relations between the paired roots with short and long vowels are plätk-/plātk- ‘arise, develop’/‘spread (out),’ wäsk-/wāsk- ‘move,’ TchA räp-/TchB rāp- ‘dig, plow,’ klutk-/klautk- ‘turn/turn into,’ and lit-/lait- ‘pass on, move’/‘depart.’) Another possibility is that AB yām- reflects a PIE *yoh1-m- from *yeh1- ‘throw; put [by throwing]’ (P:502) with an -m- élargissement as perhaps in ṣäm-. For the o-grade of *yoh1m- one might compare English do, etc. from *dheh1-. Such an analysis connects this word with the other forms of ‘do, make’ in TchA, namely ya- and ypa- which are from yeh1- and possibly *pi-yeh1- (with metathesis) respectively. This connection for yām- goes back originally to Benveniste (1936:235). For a discussion of PIE *yeh1- ‘do,’ see Adams (1987b). See also yāmätstse, -yāmi, yāmor, and possibly yäm-.

yāmätstse* (n.) ‘doer’
[//yāmäcci, -, -] näno nw aksaskau-me pelaikn[e] ṣotri yāmci mā [yes] ‘again and again I expound to you the law; you [however are] not doers of [any] sign’ (45a4). ∎A derivative of yām-.

-yāmi* (n.) ‘-doer’
[-, yamintse, yāmi//yāmiñ, -, -] walo weṣṣäṃ ramer ecce pwāyar-me kärtse-yamiñ cai ñi ‘the king says: quickly lead them forth; they [are] doers of good for me’ (81b5), kärtse-yamintse /// = BHS hitakratuś ca śāsanam (251a4), ///y[ā]mintse = BHS -karmāṇa- (304b3). ∎A agent noun from yām-, q.v.

yāmuttsi (n.) a kind of waterfowl [= BHS haṃsa-]
[yāmuttsi, -, -//-, yāmuttsiṃts, -] [yām]utts[i]nts[o] yt[ā]rye = BHS haṃsapatha- (29a3), cai kokīl ṣparā-yäkre seri yam[uttsi] (575b2). ‣See Schwentner (1958), who identifies this word as ‘flamingo’ on the basis of its equivalence with Skt haṃsa- but the Sanskrit word cannot, it would appear, be so strictly circumscribed. Its central meaning would seem to have been ‘goose’ but it might also include either ‘duck’ or ‘swan’ or both (as does the Hindi descendant). Only in Sinhalese is ‘flamingo’ attested as part of this etymon's meaning. ∎Etymology unknown. TchA yāmutsi and B yāmuttsi have universally (including VW:645) been taken as borrowings, either directly from Chinese ying-wou-tsou (Bailey, 1936:915) or from Sogdian‘ym’wtsy (ēmūtsi) which, in turn, is from the Chinese (Poucha, Archiv Orientální 5:88-89 [1933] apud VW). Against this derivation are difficulties both phonological (the first syllable of the Tocharian forms certainly does not match either the Chinese or the Sogdian) and semantic (both the Chinese and the Sogdian mean ‘parrot’).

yāmor (nnt.) ‘deed, action, accomplishment’ [often in a figura etymologica with yām-]
[yāmor, yāmorntse, yāmor//-, yāmorntaṃts, yāmornta] snai yamor ‘without basis’ (15a6=17a8), yātka śak [k]renta pāssi wnolmeṃ yā[mo]rnta ‘he ordered creatures to practice the ten good deeds’ (22a7), [yā]mornta mā mäskeṃträ = BHS saṃskārā na bhavanti (157a2), ce yāmorsa laikontär-ñ käntwaṣṣana yāmornta ‘by this action may they cleanse me of the sins of the tongue’ (241b5/6), [cwi o]nolme[n]tse yāmor = BHS pudgalasya karma (524a3), yāmornts=okonta ‘the fruits of the deed’ (K-8a3). -- yāmorṣṣe ‘prtng to a deed or deeds’: yāmorṣṣe śerkne ‘in the deed-cycle’ (154b5);
yāmorntaṣṣe* ‘prtng to deeds’ (K-8a4);
-yāmortstse* ‘having a deed’: kärtse-yāmorcepi cme[lantse] ‘of the good-deed birth’ (121a2);
yāmor-ñäkte ‘Karma-god’ (496a5). ∎A derivative of yām-, q.v., i.e. yām- + -or.

yāre See yare.

Yāśe (n.) ‘Yāśe’ (PN in monastic records)
[Yāśe, Yāśi, -//] (460a7, G-Qa3.B1).

Yāṣtare ‘Yāṣtare’ (PN in monastic records)
[Yāṣtare, -, -//] (491b4).

yāṣṣu* (n.) ‘alms, i.e. food obtained by begging’
[-, -, yāṣṣu//] śwoy[eṃ] yāṣṣu ‘may they eat begged food’ (12b1), yāṣṣu pete ‘give begged food!’ (325b4). ∎A derivative of yāsk-, q.v.

yās- See yäs-.

yāso* (nf.) ‘pleasure, delight, excitement’
[-, -, yāso//] katkauñai yās[ompa] ṣ[e]sa ynū[ca] ‘going together with joy and excitement’ (155b4), yāso = BHS cchandanam (527a4). ∎A derivative of yäs-, q.v.

yāsk- (vt.) ‘beg’ [often used with the object superficially deleted (as in English)]
Ps. IX /yāskäsk'ä/e-/ [MP -, -, yaskastär//yaskaskemar, -, -; Ger. yaṣṣalle]; Ko. II /yāsk'ä/e-/ [MP -, -, yāṣtär//yaskemtär, -, -; MPOpt. //-, -, yaṣyentär]; Pt. Ib /yāṣṣā-/ [MP -, -, yaṣṣāte/] sankameṃ śtvārka yṣiṣṣe plāki yaskaskemar parna simtsa yatsi ‘of the community I ask permission to go outside the border for forty nights’ (H-149-ADD.19b5 [Thomas, 1954:737]); yaṣṣūcañ lareṃ śauly ñi yaṣyeṃträ ‘the beggars will beg my dear life’ (78a1); soy śano makce ṣpä yaṣṣāte-ñ ‘son, wife, even myself, has he begged from me’ (95a1), Upanande cewmeṃ kampās yaṣāte sū mā wsā-ne ‘U. begged of him his robe; he did not give it to him’ (337a4/5). ∎The primary etymological datum here is the perfect semantic and morphological equation of B yāsk- ‘beg, entreat’ (with -sk- extended from the present throughout the paradigm [cf. nāsk-, pāsk-, etc.]) and Avestan yās- ‘beg, entreat’ (with -s- [< *-sḱ-] similarly extended). Avestan yās-, in turn, is the equivalent of Sanskrit yā- ‘beg, entreat’ both semantically and syntactically (both Sanskrit and Avestan verbs take a double accusative; see Insler, 1975:116) (P:503; MA:33). Thus Avestan yās- and TchB yāsk- must be from *yeha-sḱ- rather than from *yōk-sḱ- (VW, 1941:165-6, 1976:589) or *yh̥ak-sḱ- (Hilmarsson, 1986a:11) and connected by them with Sanskrit yācati ‘ask, solicit, demand.’ Both Pokorny (503-504) and Mayrhofer (1976:14-15) agree that yāc- is not to be connected to yā-. See also yaṣṣūca and yāṣṣu.

yāstaci (n.) ‘juniper’ (probably Juniperus excelsa Bieb.) or ‘bird cherry’ (Prunus puddum Roxb. ex Wall.)?
[yāstaci, -, -//] In a list of medical ingredients: (500a5). ‣See Maue (1990) for a discussion of this word. He opts, on what seem to me slender grounds, for ‘juniper’ rather than ‘bird cherry.’ ∎Etymology unknown.

yäk- (vt.) ‘neglect, be careless about’
Ps. X /yäknāsk'ä/e-/ [MP -, -, yäknāstär//]; Ko. VI /yäknā- [MP //-, -, yäknāntär]; PP /yäko-/ [mā yä]knāsträ tu postäṃ krentauna ‘he is not careless [about] virtues’ (12a6); śarwarets ykoṣäṃts = BHS uddhatānāṃ pramattānāṃ (305a7). ∎Etymology uncertain. AB yäk- reflect PTch *yäk- and I think it likely that we have a derivative of PIE *h1eg- ‘lack’ [: Latin egeō ‘am lacking, suffer want,’ egestās (f.) ‘lack,’ egēnus ‘lacking,’ Old Norse ekla ‘lack,’ ekla (adv.) ‘scarcely,’ OHG ekorōdo ‘only’ (P:290; MA:343)]. In the Tocharian word we would have the transitive verb corresponding to the intransitive of Latin and Germanic. Less likely but still a possibility is VW's suggestion (590) of a relationship with PIE *h1eigh-, an élargissement of *h1ei- ‘go’ [: Greek oíkhomai ‘go, depart; be undone, be lost, ruined,’ oikhnéō ‘come, go; be gone; approach,’ possibly íkhnos ‘footprint, trace,’ Armenian iǰanem ‘come, climb up,’ Lithuanian eigà ‘way, course, progress,’ Old Irish óegi ‘guest’ (<*h1oighēt-) (P:296)]. VW assumes a "thème II" *h1yegh- here but it is not necessary since a zero-grade *h1igh- would do the trick and a zero-grade *h1igh-neha- would be expected anyway. The n-stem parallels in Greek and Armenian are attractive but the semantic difficulties are great. *h1eigh- appears to mean ‘go’ tout simple (as it does in the one certain instance where it occurs in Tocharian, in the suppletive preterite participle, yku-, to i- ‘go’). VW assumes a causative ‘let go’ > ‘be negligent’ which is a possibility semantically but not paralleled elsewhere. See also ykorñe and possibly yekte-.

yäkte- ‘little, small’ [only as the first member of compounds]
‣I take this to be the unstressed variant (which might be restressed under certain circumstances) of yekte-, identical in meaning. See also yekte. -- yakt-āñm ‘± feebleness/thinness’ (?) [‘cowardice’ Couvreur, 1954d:105; ‘inferiority’ Thomas, 1983:251]: menkitse tesa pkārsa-ñ yakt-āñm ñi ‘by this lack, recognize my feebleness’ (99b3), kosi [] yäkt-āñmä ... sāṃtke ‘[it is] the remedy for cough and feebleness/thinness’ (497a6);
yäkte-aiśamñetse ‘dull-witted’: yakte-ai[śamñetste] = BHS durmedhas- (H-149-ADD.105a8 [Sieg, Siegling, 1930-32:488]);
yäkte-perne ‘of little worth or fortune’: yäkte-pernentse = BHS alpalakṣme (531a1);
yäkte-yarm ‘a little merely; short [of time]’: [yä]kte-yarm = BHS alpamātra- (51a7);
yäkte-weśeññai ‘with little noise, without talking’ (321a4);
yäkte-skeyeṃ ‘with little effort’ (21b6);
yakte-swāralñe ‘not very tasty’: yakte-swāralñe = BHS alpāsvāda- (H-149-ADD.105b2 [Sieg, Siegling, 1930-32:488]).

-yäkre See ṣparā-yäkre.

yäkraiti See ikrai-.

yäkwaṣke* (n.) ‘little horse’
[//-, -, yäkwaṣkaṃ] kokalyiśkaṃ yäkwaṣkaṃ /// ‘little wagons and little horses’ (352a2). ∎A diminutive of yakwe, q.v.

yäkweññe See yakwe.

yäkṣiye ~ yikṣiye (nf.) ‘flour, meal’
[yäkṣiye, -, -//] amokces yikṣye piś ṣankäṃ ‘for the artisans 5 ṣanks flour’ (434a3), ypiya yäkṣiye ‘barley flour’ (P-1a6), ysārña yäkṣīye ‘wheaten flour’ (W-37b1). ∎A derivative of yäks-, q.v. See also yakso.

yäks- (vt.) ‘embrace, entangle’
Ps. VI /yäksnā-/ [MP -, -, yäksanatär//]; PP /yäkso-/ te keklyauṣormeṃ Candramukhe walo ṣecakecce asāṃmeṃ ñor klāya Araṇemiñ lānte paine yäksau pälwāmane weṣṣäṃ ñäkte-yok saswa ‘hearing this king C. fell down from his lion throne, embraced the feet of king A. and says, bewailing: O divine lord!’ (93a5+PK-NS-36+20a3 [Thomas, 1983:246]), /// [tä]ṅwsā yäksau prākre (283a4), /// pilkosa yäksau ramtä tāka täne se klainantsä ‘mit einem ... Blick gleichsam umfasst wurde hier dieser von den [seitens der] Frauen’ (PK-12K-b2 [Thomas, 1979:14]). ‣The more abundant TchA attestations supplement those of B and make it clear that we have ‘embrace [of lovers]’ or, less frequently, ‘entangle’ (as lianas may entangle the feet). The obvious derivatives yäkṣīye and yakso ‘meal, flour’ suggest that it may have meant ‘squeeze, press (as by a millstone)’ as well. It may be, since deverbative nouns in -iye are typically formed to Class IV subjunctives (e.g. lalyiye, akalye, and yṣiye, qq.v.), that yäkṣiye is derived from a second, otherwise unattested yäks- ‘grind, mill’ that was synchronically distinct but etymologically related to attested yäks- ‘embrace, entangle.’ ∎Etymology uncertain. AB yäks(n)ā- reflect PTch *yäks(n)ā- ‘± crush, squeeze.’ Extra-Tocharian connections are unknown. Sanskrit -yakṣati looks phonologically appealing but is disqualified on semantic grounds as it means ‘± appear’ (cf. Yaghnobi yaxš- ‘appear,’ Mayrhofer, 1976:1, with literature). No other Indo-European root of the requisite shape (*yeK- or possibly *yaK-) can be reconstructed with any meaning similar to that of yäks- either (superseded is Adams, 1989b:8-10). It is at least likely that -yäkre (s.v. ṣparā-yäkre) belongs here. In any case, not with VW (590-1) to be compared with Greek piézō as, contra VW, it would appear that forms like piésai are original and piéksai analogical (cf. the forms of paízō ‘play’ from paid-). Only the former are to be found in Homer. See also yäkṣiye, yeksnar and aiksnar, and possibly -yäkre.

yät- (vt.) ‘decorate, adorn’
Ps. IX /yätäsk'ä/e-/ [MP // -, -, yatäskentär; MPImpf. -, - yatäṣṣitär//]; Ko. IX (= Ps.) [Inf. yatästsi]; Pt. Ia /yātā-/ [MP yātamai, -, -//]; PP /yeyäto-/ ceu prekene Nande ñem ... kektseññeṣṣai olypotse tetrenku yatäṣṣitär-ne sonopitär līkṣītär wästsanma krenta yäṣṣītär ‘at that time Nanda by name was completely attached to [the things] of the body; he would adorn himself, anoint himself, bathe and wear fine clothes’ (A-1a5); yatästsy aunantär-ne ‘they begin to adorn him’ (118b2); lantuññeṣṣeṃ yet[w]entsa yātamai-ne kektse[ñ] ‘with royal jewels have I decorated his body’ (PK-17.6a6 [Couvreur, 1954c:89]); yetweṃtsa yaitu ‘decorated with adornments’ (372a2). -- yaitor: /// yaitor wawlawar (134b5), /// ra śabdhsa yaitor apaśabdh no mā weñ[i] (134b6). ∎AB yät- is from PIE *yet- seen in Sanskrit yátate ‘puts oneself in the right or natural place,’ Av. yat- ‘id.,’ Serbo-Croatian jatiti (= Sanskrit yātaya-) ‘gather’ (cf. Toporov, 1968:110-111, also P:506-507; MA:472). The Tocharian meaning comes from *‘± put into the right place’ (cf. Latin ōrnāre ‘to adorn’ from *ōrdināre ). Sogdian shows the same semantic development when prefixed in py’t- ‘adorn.’ It is not necessary, or even likely, that the Tocharian is somehow borrowed from Sogdian (so VW:645). See also yetwe and, more distantly, yāt-.

yäp- (vi.) G ‘enter’ [N+ne ‘enter (in[to])’]; ‘set [of the sun]’; K ‘cause to enter’
G Ps. X /yänmäsk'ä/e-/ [A yänmaskau, -, yänmaṣṣäṃ// -, -, yänmaskeṃ; Ger. yänmaṣṣälle]; Ps. VI /yänmā-/ (see abstract); Ko. I /yäp- ~ yop-/ [A yopu, -, yopäṃ//; AOpt. yapim, yapit, -//; Inf. yaptsi]; Ipv III /p(ä)yop-/ [ASg. pyop; APl. pyopäs]; Pt. IIIa /yops-/ [A -, -, yopsa//-, -, yopar]; PP /yeyäpo-/;
K Ps. IX /yäpäsk'ä/e-/ [A -, -, yapäṣṣäṃ//; MP -, -, yapästär//; Ger. yapäṣṣälle] tumeṃ yänmaṣṣäṃ Priyaśāriṇi pla[ktukäṃña] ‘then enters the door-keeper P.’ (516a1), emalyesa tsetsarkoṣ memyoṣ yokaisa | kroścaṃ [sic] warś ceu yolmene yänmaskeṃ ‘parched by heat, confused by thirst, they enter into the pond with cool water’ (29a6); mā kauc wasi [mu]sau osne yänmaṣälle ‘one [is] not to enter a house with clothes held high’ (322a1/2); yent=enenka yopäṃ-ne ‘[if] the wind enters within’ (41b3), yapit wat no wertsyaine ‘thou mayest enter in the retinue’ (246a2), kauṃ-yaptsi täṅtsi ‘until sunset’ (PK-AS-18B-a1 [Pinault, 1984b]); pyop tīrtheṣṣai wertsyaine ‘enter in the company of the tīrthas!’ (16b2); śaulasw Ānande yopsa rīne tāu pintwāto ‘the worthy Ānanda entered in the city begging’ (23b3), maitar yopar warttone ‘they went and entered in the woods’ (107a7); pilkontaṣṣana yaipoṣ so[piṃne] ‘having entered into the nets of insights’ (29b5); [ja]s ja mäntalle [] a tane yapäṣṣä[ṃ] ‘[in] jas the ja [is] to be struck; a then [is] to be entered [in its stead]’ [concerning the correction of spelling in a word] (551b1); /// yapästär pāyti (328a4). ‣Perhaps because of its homophony with the subjunctive of yäm-, q.v., the present yänmā-, presupposed by the abstract, was replaced by the attested yänmäsk'ä/e-. -- yaipormeṃ: yaipormeṃ = BHS praviśya (H-149.236a3 [Sieg, Siegling, 1930-32:496]), kaunantse yaipormeṃ ‘from the going down of the sun’ (unpubl. Berlin fragm. [Winter, 1988:788]);
-yänmālñe, only in the compound kauṃ-yänmālñe ‘sunset’: koṃ-yänmālle [sic] (PK-NS-49b2 [Winter, 1988:788]), kauṃ-yänmālle (-b3).
yäpäṣṣeñca: ipäṣṣeñcana pelaiknenta = BHS pātayantikā dharmāḥ (H-149.X.5a1 [Couvreur, 1954b:44]), omte se yarm | pärkarñesa wi rsoñc pañäktentse rasosa pkantesa śle ywārc ñrets raso tumeṃ oṃṣap yāmträ ipäṣṣeñca ‘here is the measure: in length two spans (of Buddha spans); crosswise, one and a half and the fringe [another] span; [if] then one makes more: one [has] entered [into sin]’ (TEB-66-24). ∎TchA yäw- and B yäp- reflect PTch yäp- (though at least the preterite participle yaiwu in A shows the influence of B [VW:605]). PTch *yäp- is from PIE *yebh- ‘go, enter (into)’ seen in Luvian iba- ‘west’ (for a discussion of the latter word, and different conclusions, see Puhvel, 1984:375-377) < *ibho- and Greek zóphos ‘dusk, gloom, (north)west,’ and zéphuros ‘(north)west [wind]’ (< *yobh- and *yebh- respectively). For the semantic development of Luvian iba- one should compare Greek dúsis ‘west’ from dúō ‘get, get into’ and the Tocharian B kauṃ yäp- ‘set [of sun]’). The Tocharian and Hittite words are to be connected with *yebh- ‘futuere’ [: Greek oíphō (< *o- + ibh-), Sanskrit yábhati, OCS jebǫ (P:298; 508)], the meaning ‘futuere’ coming from ‘penetrate’ (Winter, 1998:349). The connection with yábhati is VW's (1941) but later (1976:605) he suggests a phonetically impossible development from a PIE *(e)ieu-. See also yenme and possibly aip-.

yäm- (vt.) ‘achieve, obtain; reach’
G Ps. X /yänmāsk'ä/e-/ [A yänmāskau, -, yänmāṣṣäṃ//; APart. yänmāṣṣeñca ‘achiever’; MPPart. yänmāskemane; Ger. yänmāṣṣälye*]; 1Ko. I /yonm-/ [A -, -, yonmäṃ//]; 2Ko. VI /yänmā-/ [A -, -, yanmaṃ//-, yänmācer, -; MP //-, -, yänmāntär; AOpt. -, -, yanmoy//; Inf. yänmātsi]; Pt. IIIa /yonm-/ [A yonmwa, yonmasta, yonmasa//]; PP /yeyänmu-/;
K Ko. IX /yänmäsk'ä/e-/ [Inf. yanmäs(t)si] mā ktsaitsäññe yänmāṣṣäṃ ‘he does not attain old-age’ (5b1), yänmāṣṣäṃ = BHS prāpnoti (H-149.236b2 [Sieg, Siegling, 1930-32:496]), ompalskoññe yänmāṣṣäṃ = BHS samādhim adhigacchati (H-149.112a3 [Thomas, 1969:298]); pañäkte-käṣṣintse palsko yänmāṣṣeñca mäsketrä ‘he becomes the achiever of the spirit of a Buddha-teacher’ (558b2/3); /// platkye amokceṃ yonmäṃ (432a2); su no cwi speltkesa srukalyñe yaṃnmaṃ ‘he will, however, achieve [his own] death by his zeal’ (333a4/5), po wäntarwa yänmānträ ‘they will obtain all things’ (409b5), yänmoy īke kesoṣä = BHS adhigacchat padaṃ śāntam (H-149-ADD.124b6 [Thomas, 1969:298]), /// onuwaññe yänmātsiś ce wace ślok ‘this second śloka [is] to achieve immortality’ (30a5); yonwā ñäś ce śāmñe cämel taññe ṣärmtsa ‘I achieved this human birth because of thee’ (365b5), [yāmor yāmṣa]sta wrocce palsko yonmasta ‘thou didst a deed, thou didst achieve [thy] purpose’ (22b2), yonmasa = BHS adhyagāt (29a3); yainmwa kre[ntaunasa] ‘through the virtues [already] achieved’ (67b7); [sä]rmana skāyas yanmässi (377a5). -- yänmālyñe ‘achievement’: yinmālñe[sa wat] = BHS prāptyā vā (193b7), śamñe cmeltse yänmalyñe ‘the achievement of human birth’ (295b5). ∎TchA yom- (with generalization of the vowel found originally only in the preterite) and B yäm- reflect PTch *yäm- but extra-Tocharian cognates are uncertain. It may be from PIE *yem- seen also in Indo-Iranian, e.g. Sanskrit yam- ‘hold, sustain, offer, grant, etc.’ (VW, 1941:171, Duchesne-Guillemin, 1941:150, Mayrhofer, 1976:2-3 [P:505 with some further, more dubious, cognates; MA:270-271]). Semantically the Tocharian can be seen as *‘come to hold’ or the like. It is possible that an ō-grade iterative-intensive of the same root is to be found in yām- ‘do,’ q.v. For yäm- Jasanoff's connection (1978:32) with Latin emere ‘take’ is also possible but less likely. To be rejected is VW's later connection (1976:604) with *h1ei- ‘go.’ A comparison with TchA suggests a PTch paradigm with a present *yämnā- (> B yänmā- relegated to the subjunctive by a new iterative-intensive *yämnā-sk-), subjunctive *yom- ~ *yäm- (see in the TchB subjunctive yonmäṃ with -n - introduced from the present), preterite *yom(sā)- (cf. TchA third plural yomär, again TchB has -n- introduced from the present). See also possibly yām-.

yärkemaññe* (n.) ‘sanctuary, stūpa’ (perhaps more generally, ‘any object of reverence’)
[-, -, yärkemaññe//] yärk[e]maññ[ene] = BHS caitye [cf. Couvreur, 1968:277] (527b1). ∎A compound of yarke ‘honor’ and -maññe ‘(dwelling) place’, qq.v. For the formation, compare taupemaññe, wasaṃpātmaññe and winamāññe (cf. Couvreur, 1968:277).

yärtt- (vt.) ‘pull, drag along (with violence)’
Ps. I/II /yärtt('ä/e)-/ [A //-, -, yartteṃ; MPPart. yärta/emane]; Pt. Ia yärttā-/ [A -, -, yartta//]; PP /yärtto-/ [ya]k no cwi soṃśke lalaṃṣkeṃ aināki caimp brā[hmaṇi yä]rt[t]en-ne śle tremeṃ ‘still though these common brahmans dragged his dear son with anger’ (88a5/6); tumeṃ brāhmaṇi Uttareṃ mñcuṣkeṃ antapi pokainesa yärtt[e/a]mane ‘then the brahmans dragging prince Uttara with both arms’ (85b2=PK-NS-355b2 [Thomas, 1983:240]); tane ... Utta[reṃ mñcu]ṣkeṃ enkormeṃ tsakatsai keṃtsa orkäntai yärtta-ne ‘then [Rudraśarma], seizing prince Uttara, dragged him back and forth over the thorny ground’ (88a3/4); enkalñentse ṣarmtsa ywārc yärtoṣ lk[ā]ntär wertsyaṃne ‘because of attachment [to the world] they appear to have been half pulled into the crowds’ (PK-AS-16.2a4 [Pinault, 1989]). ∎TchA yärt- and B yärtt- reflect PTch *yärtt- which is probably, with VW (594-5, though details differ) to be equated with Greek erékhthō ‘break, rend, toss to and fro.’ In both Greek and Tocharian we have *h1erh1K- + -dhe/o-.

yärp- (vt.) ‘oversee, observe, take care of’
Ps. VIII /yärps'ä/e-/ (see yirpṣuki); Ko. II /yärp'ä/e-/ [Ger. yärpalle]; Ipv. III [APl. pirpso]; Pt. IIIa /yerp-/ [A -, -, yerpsa//] yärpall=ents=ore [word separation unsure] ra ṣe āken-ne (119b4); [c]e yap Cak[u]le yerpsa [open space] Cakulentse kapci ‘This millet Cakule has taken care of. The thumbprint of C.’ (462a6). ∎From PIE *wer-b(h)-, an élargissement of *wer- ‘observe, pay attention to’ [: Latin vereor ‘honor, fear,’ Greek (Hesychius) hórei = psulássei, horáō ‘see,’ Latvian véru ‘look at’ and nominal derivatives in Germanic such as English (a-/be-)ware (P:1164)]. Particularly one should compare Old Prussian warbo in the phrase warbo thi Dewes ‘Behut dich Gott’ (‘may God protect thee’). This warbo is the third person singular of a stem varbā- ‘protect’ (for the Old Prussian, see Schmalstieg, 1976:410) (MA:417). VW's explanation (593-594) is similar, though he starts from a phonologically impossible *wer-w-, with a w-extension not otherwise found with this root). See also yarpo (if not from wärp-), yärparwa, yirpṣuki, and airpätte and, more distantly, wär-sk- and possibly wärp- and wär-.

yärparwa* (n.[pl.]) ‘± observation-posts’ (?)
[//-, -, yärparwa] cai watesa kwaṣaiś päst kameṃ ostūwa yärparwa tsaikānte ‘for the second time they came back to the village; they built houses and observation-posts [?]’ (PK-16.3a6 [Couvreur, 1954c:88, Pinault, 1989]). ∎A derivative of yärp-. Not, with Isebaert (1978a:101) a reflex of PIE *werw- ‘cover, envelope.’ For the meaning, see VW (1978:350).

yärper (n.) ‘Withania somnifera Dunal’ or ‘Ocimum sanctum Linn.’ (?) (a medical ingredient)
[yärper, -, -//] (W-6a5, W-30b3). ∎Equated with BHS puṇyā- ‘holy basil’ by Filliozat on the basis of his supposition (quite possibly correct) that yärper is a derivative of yarpo ‘service’ just as puṇyā- is a derivative of puṇya-. If the basic etymological connection is correct, perhaps we have rather a derivation from yärp-, i.e. yärp- + -wer (the latter as in malkwer ‘milk,’ q.v.).

yärmassu See yarm.

yärs- (vi.) ‘be deferential, respectful’ [N-śc ‘be deferential/ respectful toward, honor, revere, treat with deference’]
Ps. II /yärs'ä/e-/ [MP yärsemar, -, yarṣtär//yirsemtär, -, -; MPPart. yärsemane]; Pt. Ia /yärṣā-/ [MP //-, -, yirṣānte] [añcā]l yāmu yarṣtär (405b5); tumeṃ cey wi omprotärcci Kāśyapi ... käṣṣiñiś kekamoṣ yirṣānte ‘then these two bebrothered Kāśyapas, having come to the teacher, honored [him]’ (108a8). ‣Always in the middle (‘mit innerer Beteiligung [Verehrung, Scheu, Liebe, o. ä.] sprechen’ [K. T. Schmidt, 1980:407]). -- yärṣalñe ‘honor, reverence’: aśari-käṣṣiñiś ... ysomo sānk yirṣalñe maskeṃntär [lege: yamaskentär] ‘the community, all together, addresses with deference the ācārya master’ (DAM.507a1 [Pinault, 1984a]), yärṣalñe yamasträ ‘he addresses deferentially’ (TEB-74-1). ∎AB yärs- reflects PTch *yärs- from PIE *h1erhas- [: Greek éramai, eráō ‘love’ (Frisk, 1960:547)]. Though they may be independent developments, Greek eráō and Tocharian yärs'ä/e- are exact formal equivalents (denominatives of an s-stem *h1erha-s-, cf. Greek érōs). Semantically they have in common the notion of being well-disposed towards another person, a meaning Greek has developed to the more specific one of ‘love,’ particularly ‘love sexually’ (M-W:197). This correct connection appears in VW (1941) but is later implicitly rejected in favor of a connection with *wer- ‘pay attention to’ (1976:594) that would, inter alia, require TchA yärs- to be a borrowing from B yärs-.

yälloñ (n.[pl.]) ‘sense-functions’
[//yälloñ, yälloṃts, yälloṃ] ykāṃṣälñe ṣek warästrä ṣ[e]k imassu wawlāwau po ṣkas yälloṃ ‘always he practices abstinence/ continence [ykāṃṣälñe = BHS aśubha-], always mindful, governing all six senses’ (8b7), ṣkas yälloñ = BHS ṣadāyatana- (156b2). -- yällo(ṃ)ṣṣe ‘prtng to the sense-functions’: colaṃ yakweṃ yälloṣṣe yātäṣṣīmar ‘may I tame the wild horses of the senses’ (S-5a4). ∎Probably, as tentatively proposed by VW (591), we should connect this word with PIE *wel- ‘see’ (P:1136-7) and, therefore, with TchB yel-, q.v. Semantically less likely is Isebaert's suggestion (1978a:100) that we have here a derivative of i- ‘go,’ more particularly a derivative of its gerund yalye ‘accessible,’ i.e. ‘the domain [of the senses].’ See also yel-.

yäs- (vt.) G ‘excite sexually; ravish’; 1K ‘(over-)excite [someone]’; N+ne ‘± strive (sexually) for, have intercourse with’; 2K ‘(over-)excite [someone]’ (in malam partem)
G Ps. II /yäs'ä/e-/ [MP -, -, yaṣtär//-, -, ysentär];
1K Ko. Xa /yäsäsk'ä/e-/ [Inf. ysas(t)si]; Pt. Ia /yāsā-/ [MP -, -, yasāte//];
2K Ps. IX /yāsäsk'ä/e-/ [A -, -, yāsäṣṣäṃ//]; PP /yāyāsā-/ ṣamānentse yśelmi pälskone tsankaṃ kwipe-ike keuwco kalltärr-ne t[u prā]rontsa yaṣtär ... [krāke] läṃ-nne ... krui mā krāke läṃ-nne koss ttu māka prāroṃntsa ceśaṃ [sic] ‘[if] desires arise in the mind of a monk and his shame-place stands tall; he excites it with [his] fingers and ... filth emerges ... if no filth emerges no matter now much he touches it with [his] fingers’ [here exciting one's membrum virile to orgasm (with yäs-) is explicitly opposed to touching that does not result in orgasm (with täk-)] (334a7-b1); /// protärñts śnona ysentär ṣera tkātärñ /// ‘the wives of brothers were ravished, sisters and daughters...’ (2b7); päknāträ klaiṃ ekalmi yāmtsi taine ysissi yoñyeṣṣe to pwarne hom yamaṣäle ‘[if] one intends to make submit a woman, to touch sexually her groin, a pubic hair [is] to be put in the fire [as] a sacrifice’ (M-1b6); [tā]wn[e] yasāte ‘he had his way with her’ [?] (366b3); ṣarm okone tserenträ [su t]n[e w]n[o]lm[eṃ] yāsäṣṣäṃ kātkästär-me ‘in cause and effect it [scil. the kleśa-thirst] tricks men here; it excites them and gladdens them’ (11b2); yayāsaṣ palskosa ‘excited by the spirit’ or ‘with excited spirit’ (325b3). ‣The "first causative" here is the exact formal equivalent of TchA ysäs-, attested once in the phrase wär ysäṣ ‘he boils water.’ Perhaps this form also means ‘boil’ (tr.) in TchB as well. The meaning of this form, when combined with a locative noun should be compared to the cognate Sanskrit yas- + dative ‘strive after.’ The form of the "second causative" (with a long root vowel) is like that of naittäsk- ‘break, cause the collapse of’ to the Grundverb nitt-, q.v. The preterite participle goes with the second rather than the first causative because of its apparent meaning. ∎AB yäs- reflects PTch *yäs- from PIE *yes- ‘boil, seethe, etc.’ [: Sanskrit yásyati ‘froths up, foams; strives after,’ Avestan yaēšyeiti ‘boils (intr.),’ āyāsayaiti ‘strain, tire, torment,’ Greek zéō ‘boil, seethe (tr./intr.),’ OHG jesan ‘ferment, effervesce, foam,’ plus nominal cognates in Celtic (P:506; MA:77) and possibly Hittite (Puhvel, 1984:384)]--thus Schneider (1940:198) and VW (1941:168, 1976:595) for A yäs- and B yās-. VW unwisely separates B yäs- (also pg. 595) and derives it from PIE *h2wes- ‘spend the night.’ See also yāso and possibly yasoñña and yase.

yäsk- (vt.) ‘± sully’ (?)
Ps. II /yäsk'ä/e-/ [MP -, -, yaṣtär//] [śault]s[a] wärññai yäṣträ ma nrai[ṣṣana wäntarwasa] [the suggestion for filling the latter lacuna is entirely my own] ‘all [his] life long he does not sully himself with hellish things’ (143a3) [if this does not belong with yäs-]. ∎Perhaps this yäsk- reflects the same PIE *h4isgh- seen in Hittite iskuna(hh)- ‘stain; stigmatize, denounce; degrade, disgrace’ and iskunant- ‘stained,’ the zero-grade of *h4eisgh- seen in Greek aiskhūnō ‘make ugly, disfigure, dishonor,’ aiskhūnē (f.) ‘shame, dishonor,’ and aiskhrós ‘ugly, deformed, dishonoring, shameful’ (unless the Greek too represents a zero-grade with "breaking" of *-i- after *h4- as presumed by some). For the Greek and Hittite, see Puhvel, 1984:426-428. See also aiskatstse.

yäst- (vt.) ‘hurl down’
Pt. Ia /yästā-/ [A //-, -, yästār(e)] [ke]k[ts]eñ yasnā/// [lege: yastā[re]] ‘sie stürzen den Körper herab’ [Thomas, 1983:224] (56b6), [pä]lsknāllentaṃts yäsnā/// [lege: yästā///] (147.4b2), yästāräk tā kercyenmeṃ ‘they hurled her down from the palace’ (394b2). ∎A denominative from yast, q.v.

yäst See yast.

yästār See wasto.

yirpāṣka* (n.) See Yurpāṣka.

yirpo(-)e ‘?’
/// l( ̇)empa tasemane cce sanghālambaṃ yirpo ̇e/// (361a4).

yirpṣuki* (n.) ‘± inspector’
[-, -, yirpṣuki//] yirpṣuki Putteyānentse kapci ‘thumbmark of inspector P.’ [lit: ‘the inspector; the thumbmark of P.’] (460a2). ∎A nomen agentis from yärp-, q.v.

yirmakka* (n.) ‘± treasurer’ (lit: ‘measurer’)
[-, -, yirmakkai//] yirmakkai Wilāsiñintse ka[pci] ‘the thumbprint of treasurer W.’ [lit: ‘treasurer W; [his] thumbprint’] (460a5). ∎A derivative of yarm, q.v.

Yiṣwe (n.) ‘Jesus’ (PN)
[Yiṣwe, -, -//] [in Manichean script] yyšw’yy (Gabain/Winter, 1959:39).

yu- (vi./vt.) G ‘tend (naturally) to; ripen (intr.), mature’; K ‘ripen (tr.)’
G Ps. I /yu-/ [MPPart. yumāne]; Ko. V /yāwā-/ [AOpt. //-, -, yāwoṃ]; PP /yuwo-/;
K Ps. IX /yuwäsk'ä/e-/ [A -, yuwäst ~ yust, yuwäṣṣäṃ//-, -, yuwäskeṃ; MP -, -, yuwästär//] se ekantse yumāne n[esaṃñe] ‘the natural ability of the eye’ [= BHS dṛṣṭaṃ] (195b6), [allek] yumāne [nesa]lñe ste ‘otherwise is the situation of him who is maturing’ (197a6), y[u]mane takāsta [= BHS anvābhuṃkthā, deriv. of anu-bhuj- ‘suffer the consequences of one's actions, enjoy successively, enjoy, participate’] (251a2); ///p c[e]y yāwoṃ (593a2); ///wäṅe - no nwau yän pūdñakte ywau/// (342b7); ñī wes wā tnai [lege: nnai] [tne yolai]ñ mākā yekte perni yust-me wā tnai [lege: nnai] tallāñciśkaṃ mā west-meścä (273b2/3), cmelaśc yuwäskeṃ ‘they ripen/ mature to births’ [= BHS pariṇāmaya-] (K-2a6); skwänmaṣcä śaiṣṣe māka yuwästrä (255a1). ∎In TchB yu- we seem to have a semantic equivalent to Greek tréphō ‘thicken or congeal (of milk); bring up, rear (of children)’ < *‘± bring to its natural end’ (see Benveniste [1954]). Taking the meaning ‘ripen’ as being more original, we see in it a PIE *yeu- the verb underlying the widespread word for ‘grain or barley,’ *yewo- (see further s.v. yap) (MA:236). Otherwise Duchesne-Guillemin (1941:149) who takes this word to reflect PIE *yeu- ‘unite’ or VW (610) who takes the word to be from *w(e)i- + -w-. Not related to TchA yu- (Ps. y(u)wa-) ‘turn toward’ which is rather related to B aiw-, q.v.

yuk- (vt.) ‘overcome, conquer; surpass’
Ps. VIII /yuks'ä/e-/ [A -, -, yukṣäṃ//-, -, yukseṃ; AImpf. -, -, yukṣi//; APart. yukṣeñca]; Ko. V /yukā-/ [A //-, -, yukaṃ; MPOpt. yukoym, -, -//]; Pt. Ia /yukā-/ [A -, -, yuka//]; PP /yuko-/ su ceu yukṣäṃ yarpos=aurce meñe śiriṃ ra ‘he overcomes/ surpasses it with wide service as the moon [does] the stars’ (290a3), nautaṃ-me perne tumeṃ yukseṃ ceu aly[ai]k ‘their honor disappears; thereupon others overcome such’ (22a4); Wikṣṇu nest [t]we poyśiññeṣṣe po yukṣeñcai ‘thou art the all-knowing Viṣṇu, conquerer of everything’ (214b3/4); Mār lānt yūkoym snai lyīpär ‘may I conquer king Māra completely [lit: without anything remaining]’ (AMB-a2); /// [ont]soyñe yukā-ne alyenk camel pälkormeṃ ‘having seen another birth he conquered his insatiability’ (346a4); po kleśanma yaikoṣ yukoṣ śtwer M[a]räṃ ‘having driven off all kleśas, having overcome the four Māras’ (30b2). -- yukormeṃ;
yūkalñe ‘overcoming, conquest’ (127b4);
yukalñeṣṣe* ‘prtng to overcoming or conquest’ (591b3). ∎AB yuk- reflect PTch *yuk- from PIE *yeuǵ- ‘stir up, incite; be unquiet’ [: Avestan yaozaiti ‘stirs oneself up,’ Armenian yuzem ‘incites’ (< Iranian), Gothic jiukan ‘fight, struggle,’ OHG jouchan ‘drive, hunt’ (P:512; MA:547)] (Holthausen, 1934, VW:611). See also yukāntaṣṣe*.

yukāntaṣṣe* (adj.) ‘?’
[m: //-, -, yukāntaṣṣeṃ] yukāntaṣṣeṃ pwāra rämt ‘like the yukānta-fires’ (an unpub. Berlin fragm. [Thomas, 1968b:205]). ∎Perhaps a derivative of *yukānta ‘conquerer’ (?) (if from yuk-).

yukti (n.[m.sg.]) ‘adaptation, adjustment’
[yukti, -, -//] (197a3). ∎From BHS yukti-.

yugarājiññe (adj.) ‘prtng to Yugarāja’
(600b2). ∎A derivative of Yugarāje, q.v. (A variant of the expected *yugarājäññe). See Yugarāje.

Yugarāje (n.) ‘Yugarāja’ (PN)
[Yugarāje, -, Yugarājeṃ//] (345b4). See also yugarājiññe.

Yugavārg (n.) ‘Yugavarga’ (a chapter of the Udānavarga)
[-, -, Yugavārg//] (S-6b5).

Yudhiṣṭhīre (n.) ‘Yudhiṣṭhīra’ (PN of a king)
[Yudhiṣṭhīre, -, -//] (133b2).

yurettsaññe (adj.) ?
[yurettsaññe, -, -//] kuce ñake [] yurettsaññe yotkolau ṣamāne [] parra yaṃ caumpa kapyāri wi ‘that now the supervisor monk from Y. go through; with him two workers’ (LP-10a3), yurettsaññets [the address on the reverse side of a caravan-pass] ‘to those of Y.’ (?) (LP-10b1), [yure]tsaiññe moko (LP-95a2). ‣Probably an adjective of origin, but just possibly a title.

Yurpāṣka* (n.) ‘Yurpāṣka’ (PN of a place)
[-, -, Yurpāṣkai//] wi śāmna Yurpaṣkaine lyewetär ṣe Waśaṣpile ñem ‘he sends two people to Y, one was W. [by] name’ (LP-3a3), cowä preke Yurpāṣkai sankrāmne mäskeñca ‘at that time, finding himself in the Y. monastery’ (Pinault, 1986:79), Yirpāṣkaine [if this belongs here] (LP-44a2).

yurṣaiññe (adj.) ‘prtng to Yurṣa’ (name of a monastery?)
[m:-, -, yurṣaiññe//] ce postak yurṣaiññe (103b3), yurṣaiññe sanka[rāmne] /// (104b6).

yulyaiññe* (adj.) ‘± rare’
[f: yulyaiñña, -, -//] koylya māñya yulyaiñña waimen=āñu källātsi ‘a diligent maid is rare [to find] and peace is difficult to find’ [Thomas, 1954:744] (127b5). ∎Etymology unknown.

yulyke* (adj.) ‘± clever, crafty, cunning’
[f: yulyka, -, -//] (Isebaert [1980]). ∎Isebaert suggests a PIE preform of the shape *we-wl-eko- a reduplicated derivative of *wel- ‘turn, twist’ (P:1140ff). See More s.v. wäl-.

yuṣ (n.[m.sg.]) ‘soup’
[yuṣ, -, -//] plyenkwātse yuṣ śwalle ‘a plyenkwātse soup [is] to be eaten’ (P-1b4). ∎From BHS yūṣa-.

yuṣe* (adj.) ‘squinting, dull [of senses]’
[f: //yuṣona, -, -] mā wätkātsana yuṣona yndrinta mäskentär-me ‘undistinguished and dull/squinting senses’ (K-7b6). -- yuṣe-yndrinta ‘with dulled senses’ (K-8a1);
yuṣauññe ‘± dullness of senses’ (?) (213a4). ∎Etymology unknown. For a suggestion, see VW (612) who relates it to *h2wes- ‘dwell, spend the night.’

Yūṣo/a* (n.) ‘Yūṣo/a’ (PN in caravan passes)
[-, Yūṣaintse, Yūṣai//] (LP-1a1). ∎Perhaps ‘Squinter’ from yuṣe, q.v. Compare Greek Strábōn from strabós.

yekte ([indeclinable] adj.) ‘little’
ramer ṣpä saṃsārmeṃ tsälpeträ yekte skeyentsa ‘he will quickly get free from the saṃsāra with little trouble’ (K-9b3), yekte keklyau/// = BHS alpaśruta- (U-b5). ∎Perhaps with VW (1941:169, 1976:586-7) this form is to be partially equated with Old Norse vākr ‘weak, miserable; child, weak man.’ Both the Tocharian and and Old Norse would reflect a PIE *wēg-. TchB yäkte- reflects an unstressed variant of yekte (cf. weñā- and wñā- alternative preterite forms of wesk- ‘speak’). Also possible is a connection with PIE *h1eg- ‘lack’ (also perhaps to be seen in Tocharian yäk-). It is possible to see in yekte- a vṛddhied derivative *h1ēgto- ‘lacking.’ See also yäkte- and possibly yäk-.

yeksnar (adv.) ‘all around’
pelaikneṣṣepi śpālmeṃ cakkarntse ṣe yeksnar ‘Von dem herrlichen Gesetzrad [sind] gleichsam der eine Radkranz ringsherum’ (30b7). ∎A derivative of yäks-, q.v.

yetwe (nm.) ‘jewel, decoration’
[yetwe, -, -//yetwi, -, yetweṃ] pudñäktentse kektseṃne lkāṣyeṃ cai yetweṃ lakṣānta ‘on the Buddha's body they saw these jewel[signs] and lakṣanas’ (30b1), yetwe śāsantse pelke ṣamāññe ṣotri ‘the jewel of the law, the Udāna [is] the sign of the monk’ (33a2), carka yetweṃ kektsenṣe[ṃ] ‘he rejected the adornments of the body’ (A-1b6). ∎A derivative of yät-, q.v. (TchA yetwe is borrowed from B.)

yene See tuwe.

yente (nf.) ‘wind’ (also ‘wind’ as a bodily humor)
[yente, -, yente//yenti, yenteṃts, yenteṃ] meleṃtsa yaipwa yenteṃ korne stamṣäṃ ‘it establishes the winds [that have] entered in the nose in the throat’ (41b5/6), prentse yente käskan-me ‘[in an] instant the wind scatters them [scil. the lightning bugs]’ (46a7=47b6), snai preke yenti tsenkenträ snai preke suwaṃ ṣpä swesi ‘unseasonably winds arise and unseasonably rains rain’ (K-8b2), yente kauṣeñca = BHS īraṇaghnaṃ (Y-2b1), yente tarkallonasa = BHS sniktoṣṇ- (Y-3b5). -- yenteṣṣe ‘prtng to wind’ (324b3);
yente-leśpaṣṣe* ‘prtng to [the humors] wind and phlegm’ (Y-1a6);
yente-pittaṣṣe* ‘prtng to [the humors] wind and bile’ (497a5). ∎TchA want (~ wänt) and B yente reflect PTch *w'ente from PIE *h2weh1nto- [: Sanskrit vāta- (= vaata-), Avestan vāta-, Latin ventus, Gothic winds, Hittite hwant-, etc. (P:82-83; MA:643)] (Sieg and Siegling, 1908:927, VW:544). For a discussion of TchA wänt ‘wind,’ see Hilmarsson, 1986a:273-274.

yentuke* (n.) ‘Indian’
[//-, -, yentukeṃ] yentukeṃne masa ‘he went among the Indians’ (424b6). -- yentukäññe ‘prtng to Indians’: tumeṃ karmapāyä weṣeñcatse tonak rekauna yentukäñe pele weṣäle [there follows a speech in Sanskrit] ‘then he who speaks the Karmavācana [is] to speak the Indian law [in] just these words’ (KVāc-18a4f. [K. T. Schmidt, 1985:764]). ∎From an Old Iranian *hinduka- [: Middle Persian of Turfan hyndwg, Modern Persian hindū, Zoroastrian Pahlevi hindūk (K. T. Schmidt, 1985:764-5)] though the phonetic details of the first syllable are still a bit obscure.

yenme* (n.) ‘[city-]gate, entry(way), portal’
[-, -, yenme//yenmi, -, yenmeṃ] aknātsa[ññeṣṣe] yenme tsyārasta ‘thou hast separated [= opened] the portal of ignorance’ (520a2), nervāṇäṣṣai rintse ñiś ... ṣarnesa ruwim yenme ‘with [my] hands may I open the portal of the Nirvana-city’ (S-6a6). ∎A derivative of yäp- ‘enter,’ more particularly of its present formation yänmäsk- where we see assimilation of the root final -p- to the following nasal -n- and then regular TchB metathesis of -mn- to -nm-. Hilmarsson's attempt (1986a:52-54) to combine yenme with TchA yokäm ‘gate, portal’ as a reflection of PTch *yekwme from PIE *ē-gwm-o- is best left aside. See also yenmeu.

yenmeu (n.) ‘gate-keeper’
[yenmeu, -, -//] ṣey toy aśiyana parna rīsa pruktāre tane kauṃ yenmeu cotit yamaṣṣa-me ‘The nuns were locked outside the city. Then [it was] day and the gate-keeper reproached them [sc. those nuns who had stayed out after sunset]’ (PK-AS-18B-a1/2 [Pinault, 1984b]). ‣Thomas (1987c:87) identifies the meaning of the word. ∎A derivative of yenme.

yepe (nm.) ‘[cutting] weapon, knife’
[yepe, -, yepe//-, -, yepeṃ] wetane yaṃ snai yepe ‘he goes into combat without a weapon’ (127b5), onolmi kameṃ yeweṃ kertte en[k]o[ṣ] ‘creatures came seizing knife and sword’ (347a5), cwi soye[ṃ]tse śireṃ yepesa āśe kärstālya ‘with a sharp knife the head of this doll [is] to be cut off’ (M-2a3). ∎AB yepe (A is borrowed from B) is from a PIE *wēb-en- and corresponds to PIE *wēb-no- seen in Gothic wēpn, Old Icelandic vāpn, Old English wǟpn, etc., all ‘weapon’ (VW, 1971a:125-7, 1976:596-7; MA:336). On the basis of the nom. sg. yepe the expected acc. sg. *yep (< *wēbenṃ) was rebuilt as yepe, as if it were a thematic noun.

yerentaṣṣe* (adj.) ‘?’
[m: yerentaṣṣe, -, -//] yerentaṣṣe nāko ṣukkārä /// (W-10a6).

yerkwanto* (nm.) ‘wheel’
[-, -, yerkwantai//-, -, yerkwantaṃ] pel[ai]kn[eṣ]ṣ[e] yerkwantai spārtṣlñesa tsyālpāte wnolmeṃ ‘by the turning of the law wheel he freed creatures’ (30b4/5), yerkwantaiś pwenta ‘the spokes for the wheel’ (576b2). ∎Hilmarsson (1986a:275) derives yerkwanto from a PIE *h2wērg-wṇt-ōn- a vṛddhied and "individualizing" derivative of *h2werg-wṇt- ‘having a circular form’ (cf. Hittite hurki- ‘wheel’ < *h2wṛgi- ‘having a circular form’ [Melchert, 1984:120]). Hilmarsson assumes that TchA wärkänt ‘wheel’ is to be derived from the same PIE source as B yerkwanto, only with "weakening" of the expected -ar- to -är- but it seems simpler to assume that TchA reflects *h2werg-wṇt- directly (MA:640). Compare the non-vṛddhied A śiśäk ‘lion’ with its vṛddhied B counterpart ṣecake. This etymology goes back in nuce to Sieg and Siegling (1921). Cf. VW (1963a:466, 1976:559, and 1989:103), though the details differ. See also yerter.

yerter (n.[m.sg.]) ‘wheelrim, felloe’
[yerter, -, -//] pelaikneṣṣepi śpālmeṃ cakkarntse ṣe yerter yeksnar ‘Von dem herrlichen Gesetzrad [sind] gleichsam der eine Radkranz ringsherum’ (30b7). ∎Probably with VW (1963a:466, 1976:597) we have, in Indo-European terms, *h2wērg-tor-, an agent noun from the same *h2werg- that underlies *yerkwanto, q.v. The expected -rkt- is reduced to -rtt- (and spelled in the one attested instance as -rt-) as it is in yärtt-, q.v. (MA:604). See yerkwanto*.

yerpe* (n.[m.sg.]) ‘orb’
[-, -, yerpe//] [särwānāṣṣe] yerpesa meñ pällentn[e] ṣ[eṣṣirku] ‘the full moon [is] surpassed by the orb of [thy] face’ (92b1), mentsiṣṣe samudtärne pluṣäṃ ram no läkleṣṣe yerpene ṣek spo[rtoträ] ‘he swims in the sea of sorrow; he revolves always on the orb of suffering’ (282b3). ∎AB yerpe (with the A form borrowed from B) is from PIE hxērbho-, the vṛddhied counterpart of *hx(o)rbhi- seen in Latin orbis of the same meaning. The Tocharian and Latin words are otherwise isolated (VW, 1971d:449-50, 1976:597, though the details differ; MA:108).

yel (nm.) ‘worm’
[yel, -, -//yeli, -, -] mäkte yelyitse ku tallāw tākaṃ śwāṃ-ne ynkau[ṃ]-kästwer yelyi pilenta | mant källauṣṣi yelyi cmentär ‘as [if] he were a suffering, worm-ridden dog; the worms eat at his wounds day and night; so will be born the worms of possession’ (33a8/b1), [wa]rpalñe amārraṣṣe yel ra ‘enjoyment [is] like an amārro-worm’ (152b5). -- yelyitstse ‘wormy, worm-infested’ (33a8). ∎TchA *wal (pl. walyi) and B yel reflect PTch *w'ēl from PIE *wēl(i)-, a derivative of *wel- ‘turn, twist’ [: Greek eiléō/eilúō ‘enfold, wrap up’ (< *welne/o-/welnu-e/o-), Latin volvere ‘roll, revolve,’ Armenian gelum ‘turn,’ Sanskrit válati ‘turns (intr.),’ vṛnóti ‘wraps, covers’ (P:1140ff.; MA:607)] (VW, 1941:151, 1976:543, with differing details). See also wäl-.

yel- (vt.) ‘± investigate’
Ps. VIII /yels'ä/e-/ [Ger. yelṣalle] ñake śak-wi āyatanta yelpallona [lege: yelṣallona] pīś āntseṃne yapäṣṣällona ‘the twelve sense-sensations [are] to be investigated; the five constituent elements [are] to be entered into’ (192a4). ∎From PIE *wel- ‘see’ [: Welsh gweled ‘to see’ or Latin voltus ‘face’ and Gothic wulþus ‘dóxa,’ etc. (P:1136-7; MA:505)] (VW:596). The Tocharian form demands a lengthened grade iterative-intensive, i.e. *wēl-se/o- for which one might compare tresk- with a possible lengthened grade + -sḱe/o-. See also yälloñ.

yewe See yepe.

yes See tuwe.

yesti* (n.) ‘± meal’
[-, -, yesti//] mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as [if] a blind man gnaws [his] meal and inadvertently [?] letting it fall into the maternal hearth, it would burn up’ (154b3). ∎From PIE *h1ēds-to-, cf. Old Prussian īstai ‘meal’ or Old Bulgarian jasto ‘portion, food’ from the widespread *h1ed- ‘eat’ (P:288; MA:175). Morphologically we have PTch *yeste + -i (cf. leke ‘bed’ and leki ‘id.’ from *leke + *-i). See the discussion of Adams (1989b). See also yolo and yetse.

yetse (n.[m.sg.]) ‘(outer) skin’
[yetse, yetsentse, yetse//] yetse tsäkṣyeñ-c kektseñmeṃ latkanoyeñ-c misa po ‘they might flay thy skin and cut off the flesh from they body’ (231a5), [ṣmare] yetse = BHS snigdhacchavi- (524b3), yetse ṣñaur=āsta ‘skin, sinews and bones’ (Dd-5/3.7), ṣmare yetse täṅwaññe wnolmentse ṣek cpī mäsketrä ‘smooth and lovely is the skin of such a being’ (K-10a3), ramt yetse nauṣäññe = BHS iva tvacaṃ purāṇam (unpubl. Berlin fragment [Thomas, 1968b:199]). ∎TchA yats and B yetse reflect PTch *yetse, possibly from PIE *h1ēd-so- (< *h1ed- ‘eat’ [P:287ff.]) as in German Aas ‘carrion’ (< *‘that which one eats’) which would give PTch *yetse regularly. ‘Flesh’ and ‘skin’ may be related in cognate languages (see Buck, 1949). Buck gives several examples of ‘skin’ > ‘flesh’ and the history of flesh itself, which has also come to mean ‘skin,’ illustrates the opposite semantic change. Čop (Slavistična Revija 1970:97-8 apud VW) suggests a reconstruction *ēdhyo- and VW (588) suggests a reconstruction *ēdhēn and a relationship to Lithuanian óda ‘skin’ and Latvian âda ‘id.’ from Baltic *ādā and PIE *ōdhā. However, a PIE *ōdhā- should give Lithuanian *uoda, Latvian *oda. See also yolo and yesti*.

yait- See yät-.

yaitkor* (n.) ‘commandment’
[-, -, yaitkor//] [kä]ṣ[ṣi]ntaṃts yaitkorne ‘in the commandment of the teachers’ (8b2), twe ñi yaitkorsa maṃt pyām ‘carry out my order’ (LP-1a2). ∎A derivative of wätk-, q.v.

yaipor See yäp-.

yailor (n.) ‘?’
/// [] yailor wat [] wa/// (550.1b1). ∎Perhaps from wäl- ‘bend,’ q.v. If so, see also yel.

yok*1 (n.[m.sg.]) ‘color’
[-, -, yok//] /// po yoksa pyapyaiṃ śār s ̇ ̇/// ‘flowers of every color...’ (120a1). ∎AB yok is merely a semantic specialization of yok ‘hair’ (cf. Avestan gaona- ‘hair, hair-color, color’ or Spanish pelo ‘(body)hair, color of an animal's coat’). The Tocharian phenomenon is probably a calque on the Iranian (Winter, 1968:63). See also 2yok, ysā-yok, lare-yok and patrāk-yok, pwār-yok, etc.

yok2 (nnt.) (a) ‘hair [both a single hair and collective]’; (b) [either singular or plural] ‘wool’
[yok, -, -//yākwa, -, yākwa] (a) /// somo somo klokaśne ltū wlaṃśke yok tañ kektsentsa ‘in each and every follicle emerged a soft hair over thy body’ (74a3), ikañceṃ oktañceṃ ṣukaunne y[ākwa kektse]ñtsa tänmaske[n]tär-ne āssa yok pärwānesa /// ‘in the 28th week hairs appear over the body [of the embryo], hair on the head and on the eyebrows’ (603b3/4);
(b) śānta warkāre ysañiye yok tāka ‘they sheared the sheep; golden was the wool’ (452a1), kuse ṣamāne aletstsai aśīyantse yākwa lāṃssi aiṣṣäṃ to[y] yākwa päst tärkanallona ‘whatever monk should give wool to a unrelated nun to work; that wool [is] to be given up’ (PK-NS-18A-a1 [Thomas, 1978a:238]). -- yokaṣṣe* ‘prtng to hair’: po kektseñtsa yokaṣṣana klokaści kauc /// ‘over the whole body hair follicles high...’ (405b8). ∎Etymology not altogether certain. Stalmaszczyk and Witczak connect this word (1990:37, fn. 2) with Armenian asr ‘fleece.’ Like Tch yok, asr is a descendant of a neuter u-stem. It must be admitted that the fate of initial *y- in Armenian is not well-known. With or without the Armenian we might add (Vedic) Sanskrit yāśu- (nt.) and its derivatives ayāśu-, suyāśutara-, and budbudáyāśu-. All of these are hapax legomena and all are in difficult passages, but all clearly having sexual reference of some sort, hence the usual translation of yāśu- as ‘Samenerguss’ or the like. My suggestion would be that yāśu- meant something like ‘± pubic hair.’ It occurs in the obscure passage of RV 1,126,6: dádāti máhyaṃ yādurī yāśūnām bhojya śatā ‘the yādurī gives to me the 100 delights of [her] yāśus.’ The following verse continues: ‘do not deem me immature, everywhere I am hairy like a gandhārī-ewe.’ Geldner's translation su-yāśu-tara- in RV 10,86,6 is, ‘keine Frau hat eine schönere Scham, keine gewährt schöneren Liebesgenuss.’ I think we may have a dyadic expression where suyāśatara- amplifies or paraphrases in some way the first (schönere Scham). At AV 8,6,15 ayāśu- occurs as the last of list of physical defects of those who should be avoided as marriage partners. Some of the words used are completely obscure but ayāśu- appears coupled with kumbhamuṣka- ‘having pot-shaped testicles.’ Ayāśu- is normally translated as ‘impotent’ but might also be ‘lacking pubic hair.’ If all three sets of words (Tocharian, Sanskrit, and Armenian) belong together, they might reflect *yāḱu- (*yehaḱu-) or *yēḱu-/yeḱu- (MA:252).
Both semantically and phonologically unlikely is the hypothesis of Winter (1980) and Hilmarsson (1985b) that sees this word related to Lithuanian jėgà ‘strength’ and Greek hēbē ‘youthful strength; pūbēs,’ since they have to assume (1) an unattested and unlikely underlying root noun *yēgw that was reanalyzed as a u-stem on the basis of the pre-Tocharian plural *yēkwā and (2) a semantic progression ‘youthful strength’ > ‘outward sign of youthful strength (i.e. pubic hair)’ > ‘hair (in general).’ The latter is a type of semantic change not otherwise attested in Indo-European (see now Adams, 1988a, and also Adams, 1987b). Not with VW (1978b and, more elaborately, 1983[87]: 256-8) a compound of y- + -ākw- ‘looking like a sheep,’ nor with Adams (1982/83) is it related to TchA śāku ‘headhair.’ See also yok*1.

yok- (vt.) G ‘drink’; K ‘give to drink; suckle’
G Ps. I /yok-/ [A -, -, yokäṃ//; MPPart. yokamane; Ger. yokalle]; Ko. I (= Ps.) [A yoku, -, -//; Inf. yoktsi]; Pt /yāk-/ [A -, -, yāś//]; PP /yoku-/ kauṃ-yṣi [c]eṃ[ts no rākṣa]ts[e] yokäṃ śaulaṣṣana wranta wnolmentso ‘day and night the rākṣasa drinks the life-water of these beings’ (45a5); śwālle yokalle ‘it [is] to be eaten and drunk’ (497a10); indrintaṣṣeṃ semensa yoku-c ersna snai [so]ylyñe ‘I will drink the form with the water-dippers of [my] senses without satiation’ (241b2/3), [ś]w[ā]tsi yok[t]si tsmoci pśaiso ‘you adults; live to eat and drink!’ (508a1=509b2); [tarne ṣuk]t p[a]kenta karstā-c tsaukā-c [yasa]r [s]u /// su śāwa tañ kaccāpäṃne | yaśac ya[sar]/// ‘he cut thy skull into seven parts and sucked thy blood out; ... he ate from thy brainpan, he drank thy blood’ (250a2), ///sa yāś yasar mīsa kektseñmeṃ ‘he drank the blood and flesh from the body’ (H-ADD.149.88 [K. T. Schmidt, 1997:259]); mā ṣpä [śe]śū nano śūwaṃ mā ṣpä yok[u] nano yokäṃ ‘and [one who has] eaten should not eat again and [one who has] drunk should not drink again’ (MSL-18.23 [Thomas, 1986:129]), /// - weṣṣäṃ mā ṣpä śū nano śūwaṃ 80 mā ṣpä yoku nano yokäṃ (PK-NS-58b2 [Pinault, 1994:136-184]) [These two passages are obviously intended to be identical. Thomas takes yoku to be a preterite participle while Pinault takes them to be present subjunctives.] -- yoktsi (n.) ‘drink’: śwātsi yoktsi leki sāṃtke ‘food, drink, bed, medicine’ (50b3). ∎AB yok- reflects a PIE *h1ēgw(h)- from *h1egw(h)- ‘drink’ [: Hittite eku-/aku- ‘drink,’ Latin ēbrius ‘having drunk one's fill, drunk,’ and perhaps Greek nēphō ‘be sober’ (< if from *ne- + h1egwh-) (MA:175)]. Cf. Puhvel's discussion (1984:267-8) of Hittite eku-/aku- and (1985) of Latin ēbrius. The equation of the Tocharian and Hittite words goes back to Pedersen (1925:40) but should not include the family of Latin aqua, an equation wrongly repeated by VW (601-2). The lengthened grade of the Tocharian verb may reflect an "acrostatic" present (Oettinger, 1979:87) or a lengthened grade iterative-intensive. See also tsuk-.

yokasto* (n.) ‘drink, nectar’
[-, -, yokastai//] yśe lareñ nai pūrpat tā pelaikneṣṣai yokastai ‘O dear ones, enjoy indeed the nectar of the law!’ (231b2/3). ∎A derivative of yok-.

yokänta (n.) ‘drinker’
[yokänta, -, -//yokäntañ, -, -] (248a3, 565b4). ∎A nomen agentis from yok-, q.v.

yokiye ~ yoko (nf.) ‘thirst; desire’
[yoko ~ yokiye, yokaintse, yokai//-, -, yokaiṃ] [yo]kīye ... yokai[nts]e [= BHS tṛṣṇā-] (156b4), kest yoko ‘hunger and thirst’ (220b1), amāno maune yokīye ‘self-conceit, avarice, and desire’ (A-1b3=A-2a3), aswa lymine yokaisa ‘lips parched by thirst’ (H-149.14b1 [Hilmarsson, 1989a:4]). -- yokaiṣṣe ‘prtng to thirst’: yokaiṣṣe = BHS tṛṣṇā- (27b4);
yokaitse ‘thirsty’: yokaitse kse[lñe] [=BHS tṛṣṇānirodhāt] (157b4), mā cew yoko krāsäṣṣäṃ ṣekä [] tākaṃ yokaitse krui pākri mäskentär-ne yoktsi enepre ‘thirst does not always torment him; if he is thirsty [things] to drink appear before him’ (K-10b2). ∎Etymology difficult. TchA yoke and B yoko reflect a PTch *yokai- but further connections are unclear. Probably still the most likely equation is Pedersen's (1941:42) with Sanskrit īhā- ‘aspiration, desire’ which (contra VW) would be phonetically possible if both are from a root *hxyeǵh- (see the discussion at ykāsse). PTch *yokai- would then reflect either *hxyoǵheha-en- or *hxyēǵheha-en- (the -o- of the first syllable would be generalized from the nominative singular *yoko, where it was regular). Also possible is VW's suggestion (1973b:186-7, 1976:602-3) of a relationship with Greek dípsa ‘thirst’ and a derivation of both Greek and Tocharian words from a PIE *dyeKw-. Hilmarsson, on the other hand (1986a:11), posits a connection with Sanskrit yāc- ‘ask, demand’ (taking the Tocharian word to reflect a PIE *yehakweha-). However, Sanskrit yāc- is to be connected with PIE *yek- ‘offer; (solemnly) express, explain’ (Mayrhofer, 1976:14-15). See also motä-yokaiṃ.

yogācāre* (n.) ‘one practicing yoga, a yogi’
[-, yogācārentse, -//yogācāri, -, -] (9b5). ∎From BHS yogācāra-.

yoñiya* (nf.) ‘path, way, course’
[-, yoñiyantse, yoñiyai//] tumeṃ ... käṣṣi ... ṣamāneṃ bhavākkärṣṣai yoñiyai eṃṣke katkässi añmassu ‘then the teacher was desirous of making the monks traverse the bh. way.’ (108b3), ytārye = BHS mārgaḥ ... [yo]ñi[ya] = BHS vartma [cf. Couvreur, 1968:280] (528b4), śletaśśäntse īkene [] ywārttaś pinkäṃ salyitsai yoñyaine [] Sknatteṃśco ‘in the mountain commander's place; the commander of the center writes to S. on the Salt Way’ (LP-3a1). -- yoñiyai-ṣpärkäṣṣuki* ‘± caravan-destroyer’ (?): waṣik-kälpaṣṣukiṃ yoñiyai-ṣparkäṣṣukiṃ ‘... scourges of the way’ [yoñiyai-ṣparkäṣṣukiṃ = Uyghur arquɣ artatquji ‘those who destroy the arquɣ’] (330a5). ∎TchA yoñi and B yoñiya reflect a PTch *yoñiya. *Yoñiya is no doubt to be related to TchA yoṃ ‘trace, footprint.’ Isebaert (1980:143) suggests as one possibility that A yoṃ ‘footprint, trace’ is a borrowing from an Iranian *yauna- but he also allows the possibility, following VW (1976:604, cf. 1941:171), of a relationship with Latin jānus ‘(arched) passage.’ In fact yoṃ is (as VW has seen) the exact equivalent of Latin jānu- from PIE *yeha- ‘go’ (P:296; MA:228). *Yeha-nu- originally must have meant ‘a going’ whence Latin ‘passage’ and A ‘trace [of going].’ PTch *yoñiya is a further derivative (and not, as VW [604] a borrowing from BHS yoni-), in PIE terms *yehanu-yeha- and perhaps the direct equivalent of Latin jānua ‘passage(way), entrance.’ (In Tocharian we have *-uyā- > *-äyā- with the regular change of *-u- to *-ä- in open syllables > *-iyā- with assimilation of *-ä- to the following *-y-.) For the formation, one should compare Greek nékuia (f.) ‘funeral ceremony,’ a derivative of néku- (m.) ‘corpse,’ or nēduia (nt. pl.) ‘bowels,’ a derivative of nēdu- (f.) ‘stomach’ (see Pârvalescu, 1986). The -ñ- rather than -n- here is analogic l after the palatalization of palatalizable consonants in all other forms having *-iyā. See also iyā-.

yoñiye* (n.) ‘± groin, pubis’
[-, -, yoñiye//] śāmñ-ayāṣe ṣat yamaṣäle sanatse yoñiyene tsapanale maiyo kuletär-ne ‘one [is] to jab a sliver of human bone into the groin of [the effigy of] the enemy; his strength declines’ (M-2a4). -- yoñyeṣṣe ‘prtng to the groin or pubis’: päknāträ klaiṃ ekalmi yāmtsi taine ysissi yoñyeṣṣe to pwarne hom yamaṣäle ‘[if] one intends to make a woman submit, to touch sexually her groin, a pubic hair [is] to be put in the fire [as] a sacrifice’ (M-1b6). ∎(As if) from a PIE *hayuhxniyo- ‘youthful strength’ [: *hayuhxe/on- ‘young’ (Skt. yuvā, Latin juvenis, etc. (P:510-511; MA:655)]. For the semantic development, one should compare Greek hēbē ‘youthful strength’ and ‘pubic hair; pubic region.’ Otherwise Van Windekens (1987:233-234) who considers this word to be a misspelling of yoñiyai.

yot* (n.[m.sg.]) ‘± vital fluid, broth’
[-, -, yot//-, -, yātwa] yonwā ñäś ce śāmñe cämel taññe ṣärmtsā //// kektseñ yātwa indrintasa ‘I achieved this human birth because of thee [thou didst endow my (?)] body with vital fluids and senses’ [usually taken as a preterite of yāt- but on the formal impossibilities of that, see Thomas, 1978a:177-8] (365b5/6), ysārña yäkṣīye mitstsa [= mit-sa] ṣpärkaṣṣälle kränkaññe yotsa laupe kātsa yāmusai ‘wheat flour [is] to be dissolved with honey, with chicken broth [as] a salve [on] the treated stomach’ (W-39b3). ‣Yot would appear to be the semantic equivalent of Sanskrit rasa-, among whose meanings are: ‘essence, marrow; a constituent fluid or essential juice of the body, serum, chyle; soup, broth’ (M-W) or, from an l-dialect, lasīkā ‘watery humor.’ ∎From PIE wēdu-, a derivative of *wed-, whence *wedōr ‘water,’ etc. (P:78-80). The best morpho-phonological analogs to the pre-Tocharian *wēdu- are Germanic *wēta- ‘wet’ and Phrygian (in Greek letters) bedu ‘water.’ (An u-stem with vṛddhi is probably also to be seen in TchB mot ‘alcohol, alcoholic beverage’ < *mēdhu, cf. mit ‘honey’ < *medhu).

yotkolau (n.) ‘± foreman/director’
[yotkolau, -, yotkolaṃt//] twe ñī yaitkorsa maṃt pyām kuce ñake [] Yurettsaññe [] yotkolau ṣamāne [] parra yaṃ caumpa kapyāri wi ‘carry out thus my order that the foreman monk from Y. goes beyond; with him two workers’ (LP-10a3). ‣Compare also Pinault's discussion (1986:77) where he cites yotkolat (lege: yotkolaṃt) from a "procès-verbale" and yotkolau twice preceding a proper name in a document published in China (non vidi). We seem to have a title of a (monastic) official, one which on the evidence of LP-10a3 is naturally the chief of a group and which is contrasted with "workers." Thus a gloss of "foreman/director" or the like seems natural. ∎If the meaning is correct, then we have a derivative of wätk- ‘command,’ q.v., i.e. ‘one who gives commands’ or the like. We have *yotkol (cf. trokol ‘provisions’) + (agentive) -ā- (cf. saṃtkinau or olyitau). *Yotkol would reflect an early PTch *w'ētkūl.

yoro* (n.) ‘± pustule, boil’
[//-, -, yoraiṃ] pāwe āśce /// yoraiṃ nakṣäṃ ‘powder, the head ... it destroys boils’ [Sieg, 1953:73] (W-8a4). ∎Hilmarsson (1986a:31-2) suggests a preform *wēreha- and a relationship with Latin varus ‘boil, pimple (of the face)’ and Lithuanian vìras ‘boil in swine-flesh, parasite,’ both otherwise isolated with Indo-European (MA:523). See also perhaps yweru.

yolaiññe* (nnt.) ‘evil’
[-, yolaiññentse, yolaiññe//yolaiññenta, -, yolaiññenta] ñiś yolaiññemeṃ tsälpāwa ‘I was freed from evil’ (19b7), yolaiñemeṃ maukatai ‘thou hast desisted from evil’ (241a4), po yolaiñenta = BHS sarvapāpaṃ (306a2), yolaiññ[e]ntse = BHS pāpasya (308b8). ∎A derivative of yolo, q.v.

yolo (n./adj.) ‘bad, evil; ugly’
[(n.) yolo, -, yolo ~ yolaiṃ//-, yolainaṃts, yolaina] [(adj.) m: yolo, yolopi, yolaiṃ (~yoloṃ)//yolaiñ, -, yolaiṃ] [f:-, -, yolyiyai// yolaina, -, yolaina] [yo]laiṃ wāṣmontse Devadatti ṣertwentsa ‘with the provocations of the evil friend D.’ (21a4), yolo = BHS pāpa- (31a7), koynameṃ yolo were onolments aunasträ wrātsi ‘from the mouths of [such] creatures begins to be smelled an evil smell’ (K-8b3), yolo yā[moṣ] = BHS duṣkṛtaṃ (U-13b6). -- yolai-erepate ‘ill-favored, ugly’ [= BHS virūpa-] (5b8);
yolo-pilkotstse* ‘ill-seen, ill-examined or decided [as in a lawsuit]’ [= BHS durdṛṣṭi-] (H-ADD.149.85 [Thomas, 1968a:205]);
yolo-särwāna ‘ugly-faced’ [= BHS durmukha-] (550b1);
yolo-were ‘evil-smelling/having an evil smell’: yuṣe-yndrinta yolo-were ‘with dull senses and evil-smelling’ (K-8a1);
yolo-weretsäññe ‘the state of having an evil smell’ [= BHS daurgandhya-] (Y-3a2);
yolo-yāmi ‘evil-doer’: /// myāyawa yolo-yāmi ‘I harmed the evil-doer’ (265.2);
yolo-yamortstse (n.) ‘evil-doer, criminal, sinner’ [= BHS pāpakarmānaḥ] (H-149.329b3 [Sieg, Siegling, 1930-32:486; Thomas, 1968a:192]);
yolo-wäntre ‘having an evil dharma’ [= BHS pāpadharma] (31a7). ∎From PIE *h1edwol-ōn-, a derivative of *h1ed-wol- (lit. ‘that which eats,’ cf. P:287ff.) seen in Cuneiform Luvian adduwal- ‘evil’ (n.) and in further derivative in Cuneiform Luvian adduwal-i- ‘evil’ (adj.) and Hittite idāl-u- ‘evil’ (adj.) (Rasmussen, 1984:144-145, fn. 7, based on Čop, 1975:150f, 204; MA:413). The phonological derivation must have been something like: *h1edwolōn- > *yäwelō > *ywolo > yolo. Further relatives are probably to be seen in Greek odúnē ‘pain, suffering’ and Armenian erkn ‘pangs of birth, great pain’ which reflect a PIE *h1edwon-. It may well be that we have, with Rasmussen, a PIE l/n-stem here. The Tocharian word has been borrowed into Khotanese as yola- ‘falsehood’ (cf. Bailey, 1979:343); not, as VW would have it (971d:450-1, 1976:603), a native word consisting y-, an intensifying prefix, + -olo related to Welsh gwall ‘bad, evil.’ See also yesti and yetse.

yolme (nm.) ‘(large, deep) pond, pool’
[yolme, -, yolme//yolmi, -, -] kwri war tākaṃ yolmene wināññenträ omp lwāsa laksäṃ warñai ‘if there is water in the pool, animals, fish, etc., find pleasure there’ (11b4), /// yolmi asāre [lege: asāri ?] /// ‘dry pools’ (387.1b), yolme = BHS hrada- (PK-NS-107b4 [Thomas, 1976b:106]). ∎Probably from *h1ēlmōn/h1ēlmonṃ, related to a number of Lithuanian hydronyms: Al̃mė, Almuonė, Almenas, El̃mė, or Latin Almō (Hilmarsson, 1986a:31; MA:207). The -o- would have been regular in the nominative singular and was extended throughout the paradigm. On the basis of the accusative singular in -e (after the loss of -nä in nouns not denoting rational beings), the noun was transferred to the thematic class. Less likely is it to be related to Sanskrit ūrmí- (m/f.) ‘wave,’ Avestan varəmi- ‘id.,’ OHG walm (m.) ‘Aufwellen, Sieden, Hitze,’ Old English wielm ‘boiling, swelling, billow, current’ (cf. P:1140-43). Under the latter hypothesis, the Germanic and Indo-Iranian may represent the outcomes of an old ablauting noun *w(o)lhxmi- while the Tocharian reflects a vṛddhied derivative *wēlhxmo- (cf. yerpe from *h1ērbho- while Latin orbis is from *h1(o)rbhi-) (Naert, 1964, and Isebaert, 1987a, though the details differ). Not with VW (603): y- an intensifying prefix + *ūlmo- related to Greek aulós ‘water-conduit.’ See also possibly ālme and lāñe.

Yoṣil(̇)e (n.) (PN)
[Yoṣil(̇)e, -, -//] (133a8).

yaukk- (vt.) ‘use’
Ps. IXa /yaukkäsk'ä/e-/ [MP -, -, yaukkastär//]; Ko. V /yaukkā-/ [MP //-, -, yaukkāntär]; Pt. Ib /yaukkā-/ [MP -, -, yaukkāte/]; PP /yāyaukkā-/; te ma[ṃ]t wiṣaiyntane yaukkastär /// (195a2); /// yaukkanträ cai śalna yāmtsi ‘[if] these are used to cause strife’ (36b3); [aps]āl yaukkāte-ne ‘he used his sword’ (373b5), [kau]tsiś yaukkat[e] (590b7). -- yaukkalñe*: y[au]kkalñane [lege: yaukkalñene] (196a6). ∎Etymology uncertain. Perhaps from PIE *youg-w- or *yēug-w- from yeug- ‘join’ (P:509; MA:655), for the meaning one should compare particularly Sanskrit yuj- ‘yoke, join; prepare, arrange, use, employ’ (VW, 1964b:615, 1976:588). If the putative PIE vowel was *-o-, one might compare the causative naittäsk- ‘crush’ (s.v. nitt-) or staukkäsk- (s.v. staukk-). Alternatively one might think of comparing this Tocharian word with Lithuanian jaukìnti ‘to tame,’ Latvian jaucēt ‘to accustom,’ Lithuanian jùnkti ‘become accustomed to,’ jaukùs ‘comfortable, tame,’ OCS učiti ‘to teach,’ Sanskrit ucyati ‘is accustomed to.’ In this case the Tocharian might reflect *h1ēuk-w-.

yauyek* (n.) ‘?’
[//-, -, yauyekänta] ñake Śinkunmeṃ pärsonta yauyekänta klāstär (DAM.507-a6 [Pinault, 1984a]). ‣Meaning uncertain, etymology unknown. Pinault suggests ‘(verbal) orders’ as appropriate to the context (associated with ‘letters’) but ‘documents’ or the like would also seem to be possible.

yauṣmauṣ (adv.) ‘onwards, forwards’
[po] n[o] keṃ śaiṣṣe ñakti śāmna yaumṣauṣ [lege: yauṣmauṣ] po [y]e[yeṃ] ‘the whole earth, however, the world, gods and men, they all went onward’ (382a3), yauṣmauṣ yeyeṃ katkauñaisa kalñi śaiṣṣe ‘they went forward; the world called out of joy’ (408a4). ∎The equivalent of TchA yoṣmoṣ but further connections are unknown. For a suggestion, VW (604-5) who relates the first part to TchA yu- ‘direct toward’ and the second to mus- ‘raise.’

ykāk (adv.) ‘still, even’
ykāk ñiś kälāstär epyac poyśy añmālaṃṣke ‘still the Omniscient remembers [to be] merciful to me’ (22b8), mäkte wassi swarenäṃ werempa tattaṃ ksa walke waipte kartse werenmeṃ sū wassi ykāk swāre warṣṣäṃ ‘as a garment one puts with a sweet smell; longtime away from the good smells still smells sweet’ (A-2b4), ce klautkesa śaul no ykāk mā nanautau ‘even by such behavior, however, life is not lost’ (K-7a4). ∎From /yäkā/ (i.e. yaka) + the strengthening particle -kä. See also yak and yaka.

ykāṃṣaññ- (vi.) ‘feel/show disgust/loathing’
Ps. XII /ykāṃṣaññ-/ [A -, -, ykāṃṣantär//-, -, ykāṃṣ(äñ)ñentär] sū cew yāmorsa prāskaṃ māka kwipenträ | onmiṃ yamaskeṃ ykāṃṣanträ pest tärkänaṃ (K-3b5), cey cew yāmorsa mā parskaṃ mā ykāṃṣñenträ ‘these, by this deed, will not fear or show disgust’ (K-2b6). -- ykāṃṣälñe ‘aversion’: ykāṃṣälñe ṣek warästrä ‘[if] he always practices aversion [to the body]’ [ykāṃṣälñe = BHS aśubha-] (8b7). ∎A denominative verb from ykāṃṣe.

ykāṃṣe* (n.) ‘loathsomeness; aversion, repulsion’
[-, -, ykāṃṣe//ykāṃṣenta, -, -] /// [ke]ktseñe ykāṃṣe lkāṣlya aśubh ṣek waräṣṣä[lle] ‘the body [is] to be seen [as] loathsomeness; the aśubha-[meditation] [is] always to be practiced’ (9a3), lwāsāts ykaṃṣentā ‘the loathsomenesses of animals’ (571b2). ∎Etymology unclear. Perhaps a substantivized ṣṣe-adjective built on the accusative plural of a noun *yäkā- or *īkā- ‘desire’ (see ykāssäññe), thus ‘that which pertains to (bad) desires.’ Otherwise VW (598) who sees in this word a compound of *yk(ā)-, related to yäk- ‘be negligent’ and *-(ā)ṃṣe ‘hostility.’ See also ykāssäññe.

ykāssäññe (n.) ‘sexual pleasure, concupiscence’
ykāssä[ññe] (572b3). -- ykāssäññeṣe ‘prtng to concupiscence’: ykāssäññeṣṣe prayok ‘sexual intercourse’ (H-149.ADD.8a2 [Hilmarsson, 1991b:85]), ykāssäṃñeṣṣa yoko = BHS kāmatṛṣṇā- (PK-NS-53a1 [Pinault, 1988]). ∎An abstract noun ykāssäññe (= BHS kāma-) ‘sexual desire, concupiscence’ which must be based on an underlying adjective *ykāsse (for the formation, see Winter, 1979), possibly itself ‘concupiscent’ (Pinault [1988] suggests ‘shameful’). The adjective itself would be built to a noun */yäkā-/ or */īkā-/ (cf. ymassu to īme or ykenta to īke). If the latter, the obvious connection is with the morphologically identical Sanskrit īhā- ‘desire, wish, striving’ Avestan īžā- ‘striving, zeal’ (P:14-15; MA:158). The Indo-Iranian and Tocharian forms represent a deverbative noun, *hxihxiǵh-eha-, from a reduplicated *hxihxiǵh-e/o- (cf. Sanskrit īhate). See ykāssälñe* and yśelme and possibly yoko and ykāṃṣe.

ykāssälñe* (n.) ‘concupiscence’
[-, -, ykāssälñe//] duṣṭhul plāś ykāsälñeś milykotstsai klaiñiś we[ṣṣäṃ] ‘he says a speech of reproach/condemnation to the woman on account of her concupiscence’ (325a3). ‣A variant of ykāssäññe (conflated with verbal abstracts in -lñe).

yke See ike.

ykorñe (n.) ‘negligence’ [usually in the compound snai-ykorñe ‘diligence’]
[-, -, ykorñe//-, -, ykorñenta] ykorñe = BHS pramādaṃ (U-7a3), Mahā-kāśyape kowsa snai-ykorñesa ykorñenta ‘M. killed/destroyed negligences by non-negligence’ (12a7), snai-ykorñ/// = BHS apramattā (U-6a1), snai- ykorñe = BHS apramādaṃ (U-7a1). -- -ykorñeṣṣe ‘prtng to negligence’: snai-ykorñeṣṣe [n]au[myesa tä]ñ ‘with the jewel of thy non-negligence’ (214b1);
(-)ykorñetstse* ‘negligent’/‘diligent’: [sn]ai-y[k]or[ñ]e[ccepi] = BHS apramattasya (12b8), snai-[y]k[or]ñ[ecci] = BHS apramattāḥ, ykorñecc[i] = BHS pramattaḥ (H-ADD.149.94a1 [Thomas, 19681:194]). ∎A derivative of yäk-, q.v.

ykweṣṣe* (adj.) ‘prtng to going’
[m: -, ykweṣṣepi, ykweṣṣe//] kektsenne ykweṣṣ=īmesa pelaikneṃnta karsoym ṣñār ṣotrisa ‘by the memory gone into the body may I know the laws each by its own sign’ (S-4b4), emallene ykuweṣṣepi mā yokalle ‘to him who has gone into heat [= who suffers from heat] it [is] not to be drunk’ (ST-b1). ∎A derivative of i- ‘go,’ particularly one should note the preterite participle, yku-, and the absolute, ykuwermeṃ.

yñakteṃ (adv.) ‘among gods’ [often with yśāmna ‘among men’]
āyorsa śāte yñakteṃ yśāmna su tänmasträ ‘by [this] gift he will be [re-]born rich among gods and men’ (23b4/5), yñakteṃ ykuwermeṃ = BHS devāṃ gatvā (198a5). ∎y- (in Indo-European terms, *h1en- ‘in’) + (acc. pl.) ñakteṃ ‘gods,’ q.v. See also ynāñm, yneś, yśāmna and ysomo.

ytārye (nf.) ‘road; way’
[ytārye, -, ytāri//-, -, ytariṃ] brahmalokäś tāu ytāri śālamai ‘I led the way to the brahma-world’ (19b7), orotstsai ytāri [= BHS mahāpatham] ... ytāri [= BHS mārgam] (305a3), se ṣamāne lykaṃ wārṣeṃmpa plākisa ytāri yaṃ pāyti ‘[if] a monk should take the road with thieves and robbers willingly [lit: by agreement], pāyti’ (H-149.X.3a1 [Couvreur, 1954b:47]). -- ytaritstse* ‘[one] having the way or road, wayfarer’ (?): ytaricci wṣiyeṃ (136a3);
ytariṣṣe ‘prtng to a road or way’ (174a6). ∎TchA ytār and B ytārye reflect PTch *yätār (+, in the case of B, -iye). This word is obviously related most closely to Hittite itar (nt.) ‘road’ and Latin iter (nt.) ‘id.’ The Hittite and Latin forms reflect a PIE "non-collective" *h1i-tṛ ‘a going, passage’ (< *h1ei- ‘go’ [cf. P:294-5; MA:227-228, 487]) while Tocharian shows the corresponding "collective" *h1i-tōr (cf. TchB yasar ‘blood’ < *h1esh2ōr but Hittite eshar < *h1esh2ṛ) (Schrader/Nehring, 1929:493, VW:610). See also i-.

y(n)- (prefix) ‘in, among’
∎From PIE *h1en ‘in, into’ (P:311-314; MA:290). See yñakteṃ, ynāñm, yneś, yśāmna, ysomo, and also eneṃ.

ynamo* (adj.) ‘walking’ [i.e. bi- or quadrupedal motion, as opposed to flying]
[m: -, -, ynamoṃ//] [f: //-, -, ynamñana] kowän lwāsa ṣlyamñana ynamñana ‘they killed flying animals [= birds] and walking animals’ (29b8). ∎A derivative of i- ‘go,’ q.v., more particularly of the extended stem yn-.

ynāñm ([indeclinable] adj.) ‘appreciated, evaluated, judged’
śateñ wnolmi cai mā śaiṣṣe kca ynāñm yā[m]oṣ ‘these rich creatures, not deemed worthy by anyone’ (24a3), [śä]lnāntats śpālmeṃ ynāñm ‘by the strife-ridden [as] the best evaluated’ [ynāñm = BHS abhiman-] (36b2), [re]kī mā astre ynañm [m]ā mäsketrä ‘the word is not judged pure’ (134b4), tso staukkanatär-ne śle yasar kalträ klainats preṃtsa ynāñm yamasträ ‘his penis swells; it stands with blood; he becomes potent and [is] appreciated by women’ (FS-b5). -- ynāñmäññe ‘appreciation, kind treatment, honor, reverence, favor’: pudñäkteś masa yarke ynāñmñesa ‘he went to the Buddha with honor and reverence’ (5a3), yarke ynāñmäññentane = BHS satkāreṣu (32b5). ∎From yn- + āñm. See also yneś, yñakteṃ, ynāñm, yśāmna, and ysomo.

ynūca (adj.) ‘going’
[m: ynūca, ynūcantse, -//ynūcañ, -, ynūcaṃ] karāś ynūcaṃ ceṃ wnolmeṃtsä ‘for these creatures going [in] the woods’ (23b2), papāṣṣu ṣek wawāwlau [lege: wawlāwau] alokälymi ynūca ‘well-behaved and always directed and going [after] a single goal’ (31a8), postäṃ ṣek ynūcañ ‘always following’ (45a2), totte ynūca = BHS pāragāḥ ‘having crossed over’ (TX-7b7 [Thomas, 1974:101]). ∎A derived adjective from the extended stem yn- of i- ‘go,’ q.v.

yneś(ne) ([indeclinable] adj./adv.) ‘real(ly), manifest(ly), obvious(ly)’
[yneś yām- ‘to realize, make real’] orkmo yneś krui tākan-ne ‘if he makes the darkness clear to him’ (139a4), yneśne = BHS -svabhāva- (199b3), twe nervāṃne yneśne ram no klyauṣit ‘may thou [who art] in Nirvana, as it were, really listen’ (231a1), yneś = BHS sākṣāt (H-ADD.149.62a4 [Couvreur, 1966:165]). -- yneśaññe ‘present, actual’: [yne]śaññai preściyaiścä ‘to the present time’ (149b4), kätkauu-ekmätte-yneśäññi ... läklenta ‘past, future, and present sufferings’ (284b4), ekämacci kuse yneśaṃñi ‘those who are to come and those present’ (Dd-6-2.3). ∎From yn- (PIE *h1en) + eś or eśne, the dual of ek (Lévi, 1933:160, VW:600, cf. also Hamp, 1989a). TchA yneś ‘id.’ is a borrowing from B. See also yñakteṃ, ynāñm, yśāmna, and ysomo.

ynai ‘?’
LP-68b1 (entire text; perhaps a signature).

Ynaike* (n.) proper noun or title?
[-, Ynaiki, -//] Ynaiki (LP-41b1) [entire text]. ‣See Pinault, 1986:75.

ynaiktentāñe (n.) a kind of edible
(433a14). ‣Discussion, Pinault, 1986:75. ∎A very speculative etymology, VW (599-600).

ynaimyāṣṣe* (adj.) ‘prtng to Ynaimya’ (the name of a place?)
[m: //ynaimyāṣṣi, -, -] [NN] ynaimyāṣṣi ketasa cāneṃ kamānte yältse piś känte ‘[names], inhabitants of Ynaimya took 1500 cānes for the field’ (Otani 19.1.2/3 [Pinault, 1998:364]).

yparñe* (adj.) ‘?’
[f: yparña -, -//] yparña pärkā - /// (376b4).

yparwe (preposition/adverb) ‘first’
[pa]lsko pannatsiśc rupne yparwe ‘in order to direct the spirit first to the form’ (9b3), ce ślok weña yparwe poyśi cmelas=ontsoycce[ṃ]ś ‘this śloka the Buddha spoke first to those unsatiated by births’ (23a3), snai-ypärwe nauṣ saṃsārne käṃnte-oktä kleśanma auṣuwa ‘the 108 kleśas [which] in incomparable ways [snai-ypärwe = BHS apūrvam] in an earlier saṃsāra dwelt’ (228a5/b1), yparwe preśyaine = BHS -pūrvakāla- (541a1), ypärwe = BHS ādir (TX-5a4 [Thomas, 1974:95]). -- yparwetstse ‘having a beginning [lit: ‘having a first’], previous’: snai-yparwece saṃsā[rne] ‘the endless [lit: beginningless] saṃsāra’ (221b3), temeñ mante āyor papāṣṣorñe ompalskoñe yparwetsana pelaiknenta weṃtsi aunaskenträ ‘from here on they begin, gift, [moral] behavior, and meditation, to tell of the previous laws’ (H-149.40a2 [Thomas, 1954:718]);
-yparwäññe in the compound snai-yparwäññe ‘endlessness’ (149a2). ∎In PIE terms *h1en- ‘in’ + *prh3wo- ‘first.’ See also pärweṣṣe.

ypiye* (adj.) ‘prtng to millet’
[m: -, -, ypiye//] [f: ypiya, -, -//] ypiya yäkṣiye ‘millet flour’ (P-1a6), ypiye warsa ‘millet water’ (Y-1b1). ∎A derivative of yap, q.v.

ypai(-) ‘?’
(362a8).

ypoye* (adj./n.) (a) ‘prtng to [one's own] country’; (b) ‘ordinary citizen’
[-, -, ypoye//ypoyi, -, -] (a) lānte spaktāṃ ypoye pauśye añmants=ekñi kurpelle ‘he must concern himself with the service of the king, the tax of the country, and his own possession’ (33a6), po ypoyi ‘all the people of the country’ (33b4), alyek-ypoye kaṃtwa weṃ-ne ‘[if] he should speak in a foreign tongue’ (325b2);
(b) [tri]cemeṃ ypoyi ‘from the third [branch stem] the citizens of the country’ [contrasted with kings, nobles, monks, and animals; thus the "third estate"] (3a8). ∎A derivative of yapoy, q.v. See -ypoyṣe*.

-ypoyṣe* (adj.) ‘pertaining to a [certain] country’
[m: //ypoyṣi, -, -] alyek-ypoyṣi brāhmaṇi ‘foreign brahmans’ (81b4). ∎A derivative of yapoy, q.v.

ymanār ‘?’
/// ymanār wärttoṣṣi ñakti /// (364b7), [ymā]nar wesk̇/// (393b3). ‣Broomhead, presumably because he connects this word with ymiye ‘way,’ suggests ‘en route, under way’ for this word. See the discussion in Hilmarsson 1991b:164-166.

ymassu See īme.

ymīye (nf.) ‘way, path; station in life’
[ymīye, -, yamai//-, -, ymaiṃ] rīne ymai ‘the road into the city’ (32b4), mā ymiye = BHS agocara (251b4), pakwārona ymainne [tetemu] = BHS apāyeṣūpapanna (524b4), pälskoṣṣeṃ [lege: -ai] yamai kārsa ‘he will know the way of the spirit’ (622b3), wnolmi cmentär rano ette ymainne ‘creatures will be born again in low estates’ (K-7b2), yamai = BHS gatiṃ (U-7b4). ∎TchA yme and B ymīye reflect a PIE *h1(e)imṇ + -eha-h1en- (cf. Hilmarsson, 1986a:240, though details differ [and also P:293ff.; MA:487]). The similar kind of morphological extension is to be seen in kälmiye (< PIE *ḱlimṇ + *-i-h1en-). See also i-.

ymetstse See īme.

yrīye (nm.) ‘male sheep’
[yriye, -, yari//yriṃ (< yriñ), -, -] alyi yriṃ ‘uncastrated (?) rams’ (PK-LC-I.4 [Pinault, 1997:177]). ∎From PIE *werh1en- [: Sanskrit uran- ‘sheep, ram,’ Avestan varən- ‘lamb,’ Greek arēn ‘lamb,’ Armenian gaṙn ‘lamb’ (P:1170; MA:511)] (Pinault, 1997:185-187).

ylaṃśke* (n.) ‘± young gazelle’
[-, -, ylaṃśke//] yal ylaṃśke [a meter of 4 X 17 syllables rhythm 6/6/5] (PK-AS-16.3b3 [Pinault, 1989:157]). ∎The diminutive of yal.

ylāpar ‘?’
/// ̇e klese ylāwar /// (475a2), (MQ-155a1 [K. T. Schmidt, 1986:640]).

ylāre* (adj.) ‘± limp, flaccid, weak [unable to stand]’
[m: -, -, ylāre//] [f: ylārya, -, -//] po kektseñmeṃ läkleñ syelme [pletka su no] ylāre kaklautkau tärraskemane rekisa Uttareṃ m[ñcu]ṣ[k]eṃ[ś] ‘from all [the king's] body sweat poured, turning weak, and crying out with a word to prince Uttara’ (85a2/3), tesa kātso malyakka mäsketär mā ylārya ‘thus the stomach becomes youthful [but] not flaccid’ (W-37b3). ∎TchA ylār and B ylāre reflect PTch *y(ä)lāre and, with VW (1970a:171, 1976:599, though details differ) is probably y- < *h1en- + -lāre- < *l(o)h1dro-, a derivative of *leh1d- seen in Greek lēdeîn ‘be fatigued,’ Gothic lētan ‘let,’ Albanian lodhem ‘become tired’ (P:666). See also lāl-.

ylāwar See ylāpar.

Ylaiñäkte (nm.) ‘Indra’
[Ylaiñäkte, Ylaiñäktentse, Ylaiñäkte//-, Ylaiñäkteṃts, Ylaiñäkteṃ] Ylaiñakte yakṣaṃñe weṣ memī[sku] ‘Indra, disguised as a yakṣa’ (99a5), poyśiṃñeṣṣepi Ylaiñäkteṃtse ‘of the all-knowing Indra’ (408a4/5). ‣As with all Tocharian divine names we have a compound whose second member is ñakte, q.v. -- ylaiñäktäññe ‘prtng to Indra’ (TEB-55-22). ∎To be compared with TchA wlāñkät ‘id.’ B ylai- and A wlā- would reflect PTch *w'älā(i̯än)-, in turn from PIE *wel(hx)eha-(h1en)-. Possibly with VW (554, though differing in details) from *weleha- an agent noun meaning *‘Ruler’ and further compared with B walo/A wäl ‘king’ [: OCS velěti ‘order, commnad’]. Semantically more likely, given the connection with storms (see ylaiñeṣṣe), however, is a derivation from *welh2-eha- ‘Smiter’ from *welh2- ‘strike’ [: Hittite walh- ‘strike’ and perhaps, with s-extension, TchB wālts- ‘trample’]. The designation of the storm-god as the ‘smiter’ is paralleled in Balto-Slavic, e.g. Lithuanian Perkūnas and OCS Perunъ. See ylaiñeṣṣe and also possibly walo or wālts-.

ylaiñeṣṣe (adj.) ‘pertaining to rain’
[m: ylaiñeṣṣe, -, ylaiñeṣṣe//] warpalñe mäkte yle/// [lege: ylaiñeṣṣe] [war] ‘enjoyment [is] like rain water’ (153a5), mit ylaiñeṣṣe warämpa=ṣe mā yokalle ‘honey together with rain water [is] not to be drunk’ (ST-b2). ∎Perhaps to be connected with Ylaiñäkte as a doubly derived adjective -ññe + -ṣṣe (cf. wriyeṣṣe ‘watery’) from the designation of the god in the pre-Buddhist Tocharian pantheon that was associated with the Indian Indra. The primary Indo-European god's association with sky, thunder, rain, etc., is well-known. Not with VW (1941:170, 1976:598) a derivative from a hypothetical *laiñe ‘rain.’ See Ylaiñäkte.

ywārc ‘half; in the midst; divided [in mind]’
ywārc srukenträ ‘they die in the midst [of life]’ (2a1), abhijñänta dhyananma eroṣ eṃṣke ywārco tsälpoṣ saṃsārmeṃ ‘[those who] evoked the higher knowledges and meditations [are] at least half-saved from the saṃsāra’ (31a3), särwānā pälśy[eṃ y]w[ā]rc ‘[his] face blazed [in] the middle’ (394a2), pärkarñesa wi rsoñc ~ pañäktentse rasosa pkantesa śle ywārc ‘in length two spans, by the span of the Buddha, crosswise one and a half’ (H-149.X.4b1 [Couvreur, 1954b:44]), krui sāṅne yapi sklokacci śamāni ywārc mäskīyenträ ‘whenever he [scil. Nanda] entered the community, the monks would be doubtful and divided [in mind]’ (H-149.X.4b2 [ibid.]). -- ywarc-īṣi ‘midnight’ (65b8);
ywarc-trau ‘half-trau’ (499a2);
ywarca-meñ ‘bimonthly’ [= BHS ardhamāsakam] (318b4), artsa ywarca-meñ ‘each half month’ (H-149.X.5a2 [Couvreur, 1954b:44]). ∎Etymology difficult. With Winter (1987:241) one should probably see a PIE *h1en- ‘in’ + dw- ‘two’ + Tch -ār ‘distributive’ + -c the allative/dative marker (?). Thus ‘half’ would be ‘in between two groups’ (cf. Pedersen, 1941:246, VW:612-3). VW (1989:100-101), however, on the basis of ywārt-taś thinks the -c of ywārc can have nothing to do with the allative/ dative marker. See next four entries.

ywarcār (distributive numeral) ‘two (parts) each’
[ingredients] ywarcār traunta saṃtkenta /// (P-3b3). ∎Ywārc, q.v., + (distributive) -ār.

ywārt-taś (n.) ‘commander-of-the-center’ [as opposed to the commander of the mountain region]
[ywārt-taś, -, -//] ṣle-taśśäntse īkene [] ywārt-taś pinkäṃ ‘in the place of the mountain-commander, the commander-of-the-center writes’ (LP-3a1). ∎Ywārc + tāś. See also ṣle-taś.

ywārśka (postp.) ‘in the middle of, between’
ywārśkane ‘in the middle’ (30b7), ñ[ä]kciy[e] padūmne ywārcka kesārne cakkarwisa mittarwisa tsetskäñoṣ tañ ālīne (73b1=75a2). -- ywārśkāññe (adj.) ‘middle’: ywārśkāññi pikulameṃ ‘those of middle years’ (2a5). ∎Ywārc, q.v. + -kā (cf. eneṃ and enenka).

ywārtsa ([indeclinable] adj./n.) ‘half’
ywārtsa tāna kwäñcītṣai kwäñcit yarm ‘a half a sesame-seed or a [whole] sesame seed in measure’ (41b4), nraiyntane cmenträ ywārtsa omte śaul śāyeṃ ‘[if] they are [re-]born in hells, they live there half a life’ (K-3a1), ywārtsa = BHS ardha- (Y-2a1). ∎Ywār(c) + -sā the ablative ending (?). Cf. Winter, 1987:241.

yweṃṣke* (adj.) ‘?’
[f: -, -, yweṃṣkai//] yweṃṣkai klauṣai (H-149.add.7a3 [H:144]). ‣Or is this a noun conjoined with klauṣai, also of unknown meaning?

yweru (n.) ‘swelling’
[yweru, -, -//] pkelñe yweru = BHS vipākaśotha- (Y-3a2). ∎Perhaps related to yoro ‘pimple,’ q.v., or reflecting a PIE *h1en-wodṛ-went- ‘having fluid inside.’ See also weru and perhaps yoro.

yśāmna (~ iśāmna) (adv.) ‘among men, people’
[often used in contrast to yñakteṃ] āyorsa śāte yñakteṃ yśāmna su tänmasträ ‘by [this] gift he is [re-]born among gods and men’ (23b4/5), [lwā]sa preteṃne yśāmna /// ‘among animals or pretas, among men’ (25a3). ∎From y- (< *h1en ‘in, among’) + śāmna ‘people,’ q.v. See Compare yñakteṃ, ynāñm, yneś, and ysomo.

yśe (interjection) ‘O’
yśe lareñ nai pūrpat tā pelaikneṣṣai yokastai ‘O dear ones, enjoy then the nectar of the law!’ (231b2/3). ∎Etymology unknown.

yśelme (n.) ‘[sexual] pleasure’
[yśelme, -, -//yśelmi, yśelemeṃts, yśelmeṃ] mā yśelmy [eṃṣ]k[e]cc[i] ‘the pleasures of the flesh [are] not lasting’ (8a1), ṣamānentse yśelmi pälskone tsankaṃ kwipe-īke keuwco kalltärr-ne ‘[if] sexual pleasure arises for a monk and his shame-place becomes erect’ (334a3/4), m[ā] yś[e]lm[e] = BHS agocara (H-149.289a1 [Thomas, 1968a:200]), ñäkcyenne yśelmenne = BHS divyeṣu kāmeṣu (H-149-ADD.105b3 [Sieg, Siegling, 1930-32:488]). -- yśelmeṣṣe ‘sensual, prtng to [sexual] pleasure’: kuse tsälpoṣo kärkkāllemeṃ yśelmeṣṣe ‘whoever [is] freed from the slough/morass of sensuality’ (8a4), yśelmeṣṣe [= BHS kāma-] (8b3);
yśelmetstse ‘sensual, pleasurable’: yśelmetse śaiṣṣe ‘the world of [sensual] pleasure’ (41a5). ∎TchA *yśaläm (nom. pl. yśalmañ, acc. pl. yśalmas) and B yśelme reflect PTch *yśelme from a putative PIE *hxiǵh-yo-lmo- built on the same verbal stem *hxiǵh-ye/o- seen in Avestan izya- ‘crave, yearn for.’ The combination *-śy- seems to have simplified early in Proto-Tocharian cf. miśo ‘urine’ from *m(e)iǵhyōn-. More distantly it is related to Sanskrit īhate ‘strives for, wants,’ īhā- ‘desire’ (and Tocharian ykāsse, q.v.), Avestan īžā- ‘desire,’ and Greek îkhar ‘violent desire,’ all from a reduplicated present-stem, *hxihxiǵh-(e/o-) (P:14-15; MA:158). Duchesne-Guillemin (1941:148) and VW (609-10) also connect this word with Sanskrit īhā- but otherwise their argument is almost completely different. See also ykāsse and perhaps yoko.

yṣīye (nf.) ‘night’
[yṣīye, yṣintse, yaṣi//] [mä]kte orocce lyamne orkamotsai yaṣine meñantse ściriṃts läktsauña ‘as in a great sea in the dark night the light of moon and stars [is]’ (154b2), seṃ ṣamāne yaka yaṣisa lānte kercyenne yaṃ ... pāyti ‘whatever monk still goes to the palace of the king by night, pāyti’ (H-149.X.3b3 [Couvreur, 1954b:48]), pärweṣṣe yaṣi = BHS prathamāṃ rātriṃ (H-149.152,7 (Sieg, Siegling, 1930-32:485]). -- -yaṣi: kauṃ-yaṣi ‘day and night’ (15a6=17a7), ywārc-īṣi ‘[at] midnight’ (65b8);
yṣiṣṣe ‘prtng to (a) night’: sankameṃ śtvārka yṣiṣṣe plāki yaskaskemar parna simtsa yatsi ‘of the community I ask permission to go for forty nights outside the border’ (H-149-ADD.19b5 [Thomas, 1954:737]);
yṣiññe ‘prtng to night’: /// yṣiñe cokiś ṣalywe ‘oil for the night lamp’ (451a2). ∎TchA wṣe and B yṣīye reflect PTch *w'äṣi- (with the TchA transferred, as so often to the *-eha-h1en- stems). The Tocharian forms are derivatives of a PIE verb *h2wes- ‘stay, remain (the night)’ [: Sanskrit vásati ‘stays, dwells, spends the night,’ Av. vaṅhaiti ‘stays, dwells,’ Greek (aor.) áesa (núkta) ‘spent (the night),’ Old Irish fóaid (< *h2woseti) ‘stays, dwells, watches in the night, sleeps (with a woman),’ Gothic wisan ‘remains, is,’ Hittite hwis- ‘live’ (cf. P:1170-1; MA:171)] (Feist, 1913, VW:584-5). Alternatively Hilmarsson (1989a:91) takes yṣiye/wṣe to be from PIE *h2wes-en-, pre-Tch *h2wes-en-en- (> *w'äṣäñe(n) > *w'äṣäye). This *h2wes-en- would be related to Sanskrit uṣr- ‘dawn’ and vasat-han- ‘in der Frühe schlagend.’ However, the semantic equation would not appear to be as strong as VW's (is there any attested parallel to *‘dawn’ > ‘night’?). See also wäs-2.

yṣuwar ([indeclinable] adj./n.) ‘friendly; friendliness’
kos twe yṣwar tāka[t] ‘as long as thou art friendly’ (46a7), Āryawarmeṃ tsamo yṣuwarsa prekṣäṃ ‘A., with much friendliness, asks’ (492a1). ∎Etymology obscure. Semantically attractive is VW's connection (609) with waṣamo ‘friend’ but the morphological shape is not clear.

yṣwarka (adv.) ‘in a friendly fashion’
[pre]kar-n=iṣwarka ‘they asked him in a friendly fashion’ (22b6), /// yapoy iṣwarka [sic] (234b4). -- yṣwarkaññe ‘welfare, prosperity, happiness’: yṣwarkaññe = BHS śivam (14a7), kutameṃ tākoy emparkre yṣūwa[r]kañe po wnolmeṃts ‘whence would be broadly the welfare of all beings’ (PK-AS-16.3a3 [Pinault, 1989:156]). ∎A derivative of yṣuwar, q.v.

ysañiye (adj.) ‘golden’
[m: ysañiye, -, -//] śānta warkāre ysañiye yok tāka ‘they sheared the sheep; golden was the wool’ (452a1). ∎A derivative of yasa. See also the variant ysāññe, s.v. yasa.

ysapar(sa) (adv.) ‘near by’
ysaparsa yey āśirvāt weṣṣi teṃ epinktene sāu onko[rñai] päs pyautka ‘he went nearby and said a blessing; meanwhile she finished the porridge’ (107a3), /// po ysapar /// (572.2), [i]saparsa (580b5). See ysape.

ysape (adv.) ‘near by’
krui nke cai täṅwaṃñeñcä ot nke ñiś ysape ykāk källāt (78a3), kaklāyāṣṣäṃ [sic] läklene mā säk kälṣäṃ isäpe akṛtajñe śaumo rā mā su lkāträ ñyatsene (255a3). ∎A derivative of spe, y- (< *h1en-) + spe. See also ysaparsa.

ysamo (adv.) ‘altogether, totally, as one’
[= ysomo] ysamo yarponta[t]s /// (294a1), ///-lle ākāl [sic] täñ ysamo /// (343b6). ∎TchA ysamo borrowed from B. AB ysamo is y- ‘in’ + sämo, a cross between the acc. sg. *sänā and the acc. sg. *semo (Hilmarsson, 1986:93). See ysomo; also yñakteṃ, yneś, etc.

ysalye (n.) ‘discord’
[ysalye, -, ysaly//] ṣemi ysaly=erṣyentär [] tanāpatentsa ostwasa ekñintasa entseño mäntañyentär ‘some [monks] evoked discord; out of envy they reproached one another concerning patrons, houses and possessions’ (31b7), tusa ysaly=ersate ‘thus discord arose’ (496a5/6). ∎TchA yäslyi and B ysalye reflect PTch *yäslyi- (as if) from PIE *h1ens-l-ih1en- [: particularly Avestan aṅra- ‘hostile, inimical,’ also ąsta- ‘hate, hostility’] (VW, 1941:168-9, 1976:595, though details differ). TchA yäslu ‘enemy’ is from the same stem, perhaps from *h1ens-lo- (= Avestan aṅra-), influenced in its ending by the antonym naṣu ‘friend.’

ysāre (nm./nf.) ‘grain;’ perhaps ‘wheat’
[ysāre, -, ysāre//] ///-llenta kenmeṃ oko ysāre kälwā[wa] /// ‘I got from the earth fruit and grain’ (476a2), Kotile yap cakanma 3 | Wrauśke ysāre cakanma 2 ‘K. [gave] 3 cāks millet; W. [gave] 2 cāks wheat’ (491b1), ysāre rine plyasi [lege: plyaṅsi] wāya Tonke ṣarmire śak cakanma ‘the novice Tonka took ten cāks of grain to the city to sell’ (Otani-018,9 [Couvreur, 1954c:90]). ‣In some cases (476-480) it would appear that ysāre is a general term, i.e. ‘grain,’ opposed to oko ‘fruit.’ In other cases it is clear that ysāre is a specific grain, perhaps ‘wheat,’ as opposed to yap ‘millet.’ -- ysārñe* ‘prtng to wheat, wheaten’: ysārña yäkṣiye ‘wheaten flour’ (W-37b1). ∎TchA wsār ‘(heap of) grain’ and B ysāre ‘grain; wheat’ reflect PTch *w'äsāre. Implicitly taking the Tocharian A meaning as the more original, VW (1961a:97-8, 1976:584) connects the Tocharian words to such possible relatives as Russian vorokh ‘heap of grain’ or Latvian vārsmis ‘heap of beaten grain.’ His explanation involves the assumption of a dissimilation from a pre-Tocharian *wers-ōr-o- to *wes-ōr-o- (P:1169; MA:581). It may be, however, that TchB preserves the older meaning, one where ysāre referred in the first instance to a particular kind of grain. If so, perhaps we have PIE *haweseha-ro- ‘golden’ used as the designation of a particular grain (cf. the relationship between English wheat and white). For the latter etymology, see Adams (1984c:396) though the connection there with Latin avēna ‘oats’ is, as Huld suggests (1990:404), to be rejected on semantic grounds: "oats were not human food and largely occurred as a weed in barley, hence the shift to ‘wheat’ is semantically unlikely." Huld suggests the possibility of seeing *wesōro- as a derivative of *wesaro- ‘spring,’ a reference to a seasonal variety of wheat (Huld, 1990:420, fn. 15). See also possibly yasa.

Ysāṣṣa-pyāpyo (n.) ‘Suvarṇapuṣpa’ (PN of a king)
[Ysāṣṣa-pyāpyo, -, -//] (416a2). ‣The fully Tocharian equivalent of the borrowed Svarnabuṣpe, the name of the Kuchean king whose name and title are given in BHS documents as kucīśvara Suvarṇapuṣpa ‘S., lord of Kucha.’ He must have died in AD 624 as that is when Chinese records speak of the accession of his son, Suvarṇadeva. ∎Ysāṣṣe ‘golden’ + pyāpyo ‘flower,’ qq.v.

ysāṣṣe See yasa.

ysomo (adv./prep.) ‘altogether, as one, totally, collectively’ [ysomo we- ‘sing in chorus’]
po yso[mo sankantse rekisa] ‘according to the word of the whole community collectively’ (42a4), ysomo w[entsi] = BHS saṃgātuṃ (531b2), śīlaṣṣana sälyeṃno prākre ysomo eñcīmar ‘may I grasp together firmly the bounds of moral behavior!’ (S-4a3), āya ompalskoṣṣe mrestīwe pakṣäṃ ysomo ‘he cooks the bone of meditation together with the marrow’ (S-4b1). ∎TchA ysomo is borrowed from B (Winter, 1963:274). We have here y- + somo, in Indo-European terms, *h1en- + *somhxeham (Hilmarsson, 1986a:93; differing in details, VW:608 and Jasanoff, 1978:32). See also ysamo; also yñakteṃ, ynāñm, yneś, and yśāmna.

ra (conj.) ‘also; like’ [mā ra = ‘neither...nor’]
ra = BHS ca (2a4), ra = BHS api (8a1), mā nesn āyor mā ra telki ‘there is no gift, neither [is there] sacrifice’ (23b4), [ke]t ra śaulassu ‘whoever [is] venerable’ (26a5), mā tn=onuwaññe śāya nauṣ mā ra śaiṃ ksa t=ompostäṃ ‘he did not live here immortally earlier, neither will anyone live [immortally] hereafter’ (45a5), grahanman[e] m[e]ñe ra ṣpäk tāsātai ‘thou has set thyself more as the moon [is set] among the planets’ (221b1), wärsa plewe ra ken mai[wāte] ‘like a boat on the water the earth shakes’ (338b1), te ñiś yāmu tam ra yāmu ‘this I [am to] make, also that I [will] make’ (AMB-b1), empelona ra yāmwa tākaṃ yāmornta ‘even [if] terrible deeds have been done’ (K-3b2), kau[ṣentai] ra sannaṃnne [sic] snai mīyäṣlñe ṣek tākoym ‘may I also be without harm among murderer[s] and enemies’ (S-6a6/b1), [in Manichean script] r’h (Gabain/Winter [1958:11)]). ‣For a full discussion of the semantics, see Thomas, 1968b. -- -rāññe only in ket-rāññe ‘belonging to whomever’: keṃtsa t[ane ñiś lyakau] kotstseṃts parwa tat[w]ānkau mā ket rāññe ‘here I lie on the ground dressed in kotstse feathers not belonging to anyone’ (89a4);
ra-tsa ‘also’ [ra + strengthening particle tsa]: mā ra tsa yolain y[ā]m[o]r yamīträ ‘neither may he do an evil deed’ (128a1), tūsa yolaiñ cey ra tsa mäskenträ ‘thus these are truly evil deeds’ (K-7b5), päknāträ iñcew ra tsa elmi [lege: ekalmi] yāmtsi ‘[if] one intends to subjugate anyone whatever’ (M-1b7);
ra tsak ‘id.’: (79a5);
kuse-ra-tsa-ksa ‘who(m)ever, whatever’: ñäktets śamnantsä kuse ra tsa ksa śaiṣṣene ‘of gods or men or whoever [is] in the world’ (284b3/4). ∎(As if) from a PIE *r (cf. Greek ar, ára, rá, Lithuanian ir̃ ‘also’) + *ā or ē (Meillet, 1911:460, VW:400, though differing in details, MA:583). See also rano and mantrākka.

Raktadewe (n.) ‘Raktadeva’ (PN in inscription)
[Raktadewe, -, -//] (G-Su18).

raktapit* (n.) ‘bile-blood’ [a particular disease]
[-, raktapittäntse, -] (497a7). ∎From BHS raktapitta-.

rakṣatse See rākṣatse.

raktsi* (n.[m.sg.]) ‘covering; roof’
[-, -, raktsi] sankik raktsisa ‘a covering belonging to the community’ (H-149.X.4a1 [Couvreur, 1954b:43]), toṃ ykentameṃ räktsimeṃ lenameṃ /// ‘from these places, from the roof, from the cell’ (H-149-ADD.8a8 [Thomas, 1954:761]). ∎The infinitive of räk-, used as a noun.

ratāṃ* (n.) ‘precious substance’
[//ratā(nä)nta, -, -] (242a6, 553b5). ∎From BHS ratana-.

ratisāyak* (n.) name of meter of 4 X 14 syllables (rhythm 7/7)
[-, -, ratisāyak//] (575a4).

Ratna- (n.) ‘Ratna-’ (PN)
ce ypoyne Dharmasome Ratna/// (428b6).

Ratnacuḍa (n.) ‘Ratnacūḍā’ (PN)
[Ratnacuḍa, -, -//] (400a4).

Ratnaśikhi (n.) ‘Ratnaśikhin’ (PN of a buddha)
[Ratnaśikhi, -, Ratnaśikhiṃ//] (398a2, 400a5, Qumtura 34-g1).

ratre (adj.) ‘red’
[m: ratre, -, rätreṃ//] [f: rtarya, -, -//-, -, rätrona] wastsi tsenaṃ rätreṃ ‘blue and red clothes’ (118a1), rätrona koynuwa kakāyau pwārṣṣeṃ slemeṃmpa ‘gaping wide [his] mouths red with fiery flames’ (576a5), ratre krāke ‘red [i.e. bloody] stool’ (W-2a6). -- rätrauñe ‘redness; inflammation’: paṇḍarauñe rätrauñene ‘in [cases of] jaundice or redness [of skin]’ (P-3a5), rätrauñe = BHS -rāga- (Y-3a2). ∎TchA rtär and B ratre reflect PTch *rätre from PIE *h1rudhró- [: Sanskrit rudhirá- ‘red, bloody,’ Greek eruthró- ‘red,’ Latin ruber ‘id.,’ Old Norse roδra (f.) ‘blood,’ Russian Church Slavonic rodrъ ‘red’ (P:872-973; MA:480-481)] (Meillet, 1911:148, VW:408).

raddhi (n.[m.sg.]) ‘(supernatural) power, magic’
[raddhi, -, raddhi//-, -, räddhinma] raddhi lakäṣñeṣṣe pratihari (108b4), kwri no āñme tākaṃ-ne raddhisa yatsi war nässait yamaṣle iprerne pärsnālle raddhisa yaṃn ‘if someone has the desire to walk with magic powers he [is] to make a spell with water and [is] to sprinkle [it] in the air and he will walk with magic powers’ (M-3b6/7). -- räddhiṣṣe* ‘prtng to magic, supernatural’: [pañäkte]ntse räddhiṣṣai mey[y]a[ntse] ‘of the Buddha's supernatural power’ (394b7);
räddhinmaṣṣe* ‘prtng to supernatural powers’ (73b4) ∎From BHS ṛddhi-.

rano (conj.) (a) ‘also, in addition; even though’ [joins both clauses and independent sentences; (b) mā rano ‘neither ... nor’]; (c) with adjectives: ‘however’
(a) ywārśkāññi pikulameṃ kuse rano maiwe[ño] ‘the middle in years and also [those] who [are] young’ (2a5), klīye rano trenksate rūpn=eṅwentse ‘the woman also took on the form of a man’ (9b4), rano = BHS api (11a6), = BHS nu (11a8), yesäñ rano po klautkentsa ṣek waikemeṃ klautkolle ‘in addition you [are] to stay away from a lie in all activities’ (19b5), [pi]ś prakāränta yaiku rano tākaṃ = BHS yāvat pañcaprakāraghnaḥ (198a2);
(b) te śārsa-me pudñäkt=ānaiśai mā ranw aiku kärsau ñy akalṣle ‘the Buddha announced this clearly: neither learned [person] nor well-known [is] my pupil’ (31a7/8), tāu onkorñ[ai] srañciyeṃ tappre kauś yey mā no nta totka rano parna präntsitär ‘they boiled the gruel and it went high; however, not a bit of it spattered outside’ (107a1), mā māka lykwarwa mā rano ṣek-ṣek ‘not for many times, neither forever’ (K-6a3);
(c) lykaśke rano totka ra yāmornts=oko mā nakṣtär ‘however little or small, the result of the deed is not destroyed’ (S-3b2), lykaśkeṃ rano yolaiñe po prakäṣṣim ‘may I hold back all evil, however small’ (S-5a1). ‣Typically, but not exclusively, in the second place in a clause--sometimes as the second word, less commonly as the second syntactic element. -- ranoṣṣe ‘?’: ñiś ranoṣṣe cmel ̇/// (101a5), tentse ranoṣṣe wes mā aṣāṃ// (515b7). ∎From ra + no, qq.v.

rapaññe* (adj.) ‘prtng to the last month of the year’
[m: -, -, rapaññe//] rapaññe meṃne ikäṃ-wine ‘on the second of the month of rapaññe’ (LP- 12a2). ∎The adjective rapaññe presupposes an underlying noun *rāp. The latter is a borrowing from Middle Chinese lâp ‘winter sacrifice,’ a designation for the twelfth Chinese month. The phonological equation is particularly close when we remember that Middle Chinese *l- is reconstructed as *r- in somewhat earlier stages of Chinese.

ram no See ramt.

ramer (adv.) ‘quickly, suddenly’
mā rmer sāṃtke nesalle ‘there was to be no quick remedy [for him]’ (18b4), ramer = BHS kṣipraṃ (306b8), ipprerne rmer ka plyewsa ‘he soared very suddenly in the air’ (386a4), ramer = BHS pratiyaty eva (541a2), rämermer = BHS laghu laghveva (PK-NS-12b5 [Couvreur, 1967[1969]:153]). ∎Probably with Winter (1962a:30) and VW (401) we have here a derivative of PIE *drem- ‘run’ [: Sanskrit drámati ‘runs,’ Greek (aorist) édramon ‘ran,’ etc. (P:204-5; MA:491)]. Also possible is a derivative *dru-mor- (< *dreu- ‘run,’ P:205) (Normier, 1980:261).

ram(t)/rām(tä)/ (conj.) ‘like, as; as if; as it were; likewise’
klautso ramt onkolmantse ‘like an elephant's ear’ (3b4), ṣalesa stmau ramt tākaṃ kentsa [stmoṣ]äṃ = BHS parvatasthaiva bhūmisthāṃ (12a7), prere ramtä kekarṣṣu ‘as [fast] as a shot arrow’ (14b4), te ramt śārsa ‘this likewise he informed them’ (23a3/4), katkomñaisa arañce pluṣā-ne ram ‘with joy his heart soared as it were’ (375b4), [in Manichean script] r’m (Gabain/Winter [1958:11]). ‣For a full discussion of the semantics, see Thomas, 1968b. -- ram-no ‘like, as if’: tallāw ram no śem ñi ypoyne ‘as one suffering he came to my kingdom’ (93b5), mentsiṣṣe samudtärne pluṣäṃ ram no ‘he floats as if on an ocean of suffering’ (282b3), pelaiknentse pernesa atyai ram no riñīmar āś ‘may I, like the grass, for the sake of the law abandon [my] head’ (S-8a4). ∎Presumably a combination of enclitics: rā + -m(ä) (as in the TchA pronoun sam, etc.?) + -tä. For the putative *-mä- one might compare Hittite -ma, imma, Latin immō (= Hittite imma), Lycian me (Melchert, p.c.). Otherwise VW (402) who takes it as a derivative of *ar- ‘join, attach.’ See also rām-.

raśce ‘?’
///kti [] raśce [] ari []/// (550.a2).

rasaṃcanaṃ ~ rasecanaṃ (n.) ‘a vitriol of copper or a sort of collyrium prepared from it by the addition of Curcuma’ (a medical ingredient)
[rasaṃcaṃ ~ rasecanaṃ, -, -//] (W-18b1, W-21a3). ∎From BHS rasāñjana-.

raso (n.[m.sg.]) ‘span’
[raso, -, raso/rsoñc, -, -/rsonta, -, -] prāri raso pokai wat lauke ykuwa ‘come out a finger's span or an arm's [span]’ (41b4/5), watkaṣṣi pi pañäkte niṣīdaṃ ñremeṃ kälymi raso tsamtsi ‘may the Buddha order the sitting mat to be made one measure greater from the direction of the fringe’ (H-149.X.4a6 [Couvreur, 1954b:43]). ∎A derivative of räs-, q.v.

rasna See rāsnā.

rahasyālankār* the name of a work (?)
[-, -, rahasyālankār//] (593a3).

rākṣatse* (nm.) ‘(malevolent) demon’
[//-, rakṣatseṃts, rakṣatseṃ] (85a2). ∎From BHS rākṣasa-.

rānk* (n.[m.sg.]) ‘theater’
[-, -, rānk//] kercciyeṃṣṣe yaknesa yaitoṣ rānkne y[aipormeṃ] am[āc] ‘the minister having entered the theater decorated in the fashion of a palace’ (520b4). ∎From BHS ranga-. See also ränk-.

Rājagri* (nf.) ‘Rājagṛha’ (PN of capital of Magadha)
[-, -, Rājagri//] (23b3). -- rājagriṣṣe ‘prtng to R.’: śāmna rājagriṣṣi ‘the people of R.’ (408a2).

Rājabhadre ‘Rājabhadhra’ (PN?)
(507a3).

rājavärkṣä (n.) ‘Cassia fistula Linn.’ (a medical ingredient)
[rājavärkṣ -, -//] (M-3a6). ∎From BHS rājavṛkṣa-.

rājawat-yok (adj.) ‘indigo/turquoise-like’
[m: rājavat-yok, -, -//] [f: rājavat-yokäññana, -, -] ysā-yokäññana rājawat-yo[käññana] (74a1=75b4), rājavat-yok matsi cwimp ‘his indigo hair’ (91b6). ∎From BHS rājapaṭṭa- ‘a kind of blue dye’ (Edgerton), either indigo, azurite, or turquoise, + TchB -yok.

rājasa(-) ‘?’
posa noṣ rājasa/// (547a1).

rājarṣi (n.) ‘royal ṛṣi, royal seer’
[rājarṣi, -, -//] (108b2). ∎From BHS rājarṣi-.

rānme (nf.) a medical ingredient
[rānme, -, -//] tumeṃ motstsa rānme päkṣalya (W-12b4).

rāp- (vi.) ‘dig, turn up the soil, plow’
Ps. VI /rāpnā-/ [A -, -, rapanaṃ//]; Ko. V /rāpā-/ (stress pattern uncertain) [AOpt. -, -, rāpoy//; Inf. rāpatsi] se ṣamāne ṣañṣarsa keṃ rapanaṃ rāpatsi wat watkäṣṣäṃ pāyti ‘whatever monk digs with his own hand or orders [another] to dig: pāyti’ (TEB-65-3); krui rāpo[i] = BHS sacet khanet (H-149.112a3 [Sieg, Siegling, 1930-32:493]). -- rapālñe (n.) ‘plowing’: mīṣe rapālñe ... mīṣene lāṃs ‘plowing in the field ... working in the field’ (PK-NS-53-a5 [Pinault, 1988]). ∎TchA räp- and B rāp- reflect PTch *räp-/rāp(n)ā-, from PIE *drep- ‘scratch, tear’ [: Hittite teripp- ‘turn the earth, plow,’ Hieroglyphic Luvian tarrappunas ‘of plowing’ (< Proto-Anatolian *terep- < *trep-), Russian drjápat' ‘scratch, tear,’ Serbo-Croatian drápati ‘tear up, wear down,’ Greek drépō ‘pluck’ (MA:567)]. The semantic equation of Tocharian and Anatolian is remarkable. Not with VW (403) from *reu- ‘pull out’ since a (PIE) intervocalic *-w- should not appear as Tocharian -p-.

rām- (vi.) ‘compare’
Pt. Ib /rāmā-/ [MP -, -, rāmate//] toyna ṣotruna śāstärmpaṣe rāmate istak śarsa ‘he compared these signs with the śastra and suddenly he knew’ (107a2). ∎A denominative of some sort to ram(t), q.v. Otherwise VW (402) who takes both rām- and ram(t) as derivatives of *haer- ‘attach.’

Rāme (n.[m.sg.]) ‘Rāma’ (PN)
[Rāme, -, -//] (K-12a5).

rāsnā (n.) ‘Vanda Roxburghii R. Br.’ (a medical ingredient)
[rāsnā, -, -//] (500a8, W-23b4). ∎From BHS rāsnā-.

Rāhu (n.) ‘Rāhu’ (PN of a demon)
[Rāhu, -, -//] (76b2).

Rāhule (n.) ‘Rāhula’ (PN of the Buddha's son)
[Rāhule, -, Rāhuleṃ//] (95a2).

räk- (vt.) ‘extend (over), cover’
G Ko. V /rākā-/ [MP //-, -, rākoyentär]; PP /rārākā-/;
K Ps. VIII /räks'ä/e-/ [A raksau, -, -//; MPPart. räksemane]; Ko. II /räk'ä/e-/ [A -, -, raśäṃ//; Inf. raktsi]; Pt. III /rek(sā)- ~ räksā-/ [A rakwa, -, reksa//; MP raksamai, -, raksate//]; PP /reräko-/ [ke]ktseñi rākoyentär-ñ painene po pūdñäkteṃts ‘[their] bodies were extended toward me to the feet of the buddhas’ (271a1); ///cce śaiṣṣene rarākau /// (565a5); saswa ... po tränkonta tärkaucai ... ciś yak raksau alyine ‘O Lord, releaser of all sins, to thee still I extend [my] palms’ (TEB- 64-3); [ā]lyine räksemane weṣṣäṃ ‘extending [his] palms, he speaks’ (370b3); koṣko rāśäṃ [lege: raśäṃ] tarśītse tsätko tsätkwaṃ enkästrä (255a4), inte ñiś su kṣātre po saṃsārsa rā[śäṃ] ‘if thy umbrella covers me in every saṃsāra’ (567a3); /// räkwā ike postäṃ lekine (339a6), pakwāre tū reksa-me ‘it covered their evil’ (12b3); räksāmai kuce ñäś ṣä[p] /// (339b6); [lkā]ṣäṃ-me kaumeṃtsa rera[koṣäṃ] ‘he sees them covered with shoots’ (563b8). ∎AB räk- reflect PTch *räk- from PIE *h3reǵ- ‘extend (linearly or over a surface)’ [: Sanskrit ṛjyati ‘extends oneself,’ Avestan raz- ‘put in order,’ Greek orégō ‘reach, stretch (out),’ Latin regō ‘put in order,’ Old Irish reg- ‘stretch out (the hand),’ OE reċċan ‘stretch out, reach,’ Hittite harg(a)nāu- ‘palm, sole’ (Melchert, 1987[89]:21-22), etc. (cf. P:854-7; MA:187)] (Meillet apud Lévi in Hoernle, 1916:382, VW:402). See also raktsi.

Räknāśka (n.) ‘Räknāśka’ (PN of a nun)
[Räknāśka, -, -//] (596a2).

ränk- (vt.) G ‘rise above, ascend, mount’ K ‘climb, ascend; take control of’
G Ps. V or VI /ränk(n)ā-/ [A -, -, rank(n)aṃ//]; Ko. V /ränkā-/ [Inf. rankatsi; Ger. rankalle]; Pt. Ia /ränkā-/ [//-, rankas, rankare]; PP /ränko-/;
K Ps. VIII /ränks'ä/e-/ [A -, -, rankṣäṃ//; Ger. ränkṣalle]; Ko. I /ränk-/ [Inf. ranktsi]; Pt. III /renk(sā)-/ [//-, -, renkare] yayātaṣ wälo [rank(n)a]n = BHS dāntaṃ rājādhirohati (310a3); [ñäkciye] śaiṣṣene se ñake ränkatsi ‘this one [is] to ascend now in the divine world’ (119b2), ṣale tapre Murtaṣe olank nai nke rankatsi (554b5); /// ṣaleṃ rankal ̇e /// ‘[he is] to climb the mountains’ (355a6); mā su ksa l[i]pa rankas [l]āṃte kokalene] ‘nothing remained; you climbed into the king's wagon’ [?] (46b5), ränkār[e] (395.1a1); udai-ṣälesa ränkau ramt ‘as if having ascended the udaya-mountain’ (Thomas, 1968b:214); [o]lyapo rankṣäṃ watkäṣäṃ wat [rankts]i s[ū] ṣamāne pā[yti tranko kättankäṃ] ‘(if) the monk takes control of more or orders [another] to take control [of more], he commits a pāyti-sin’ (unpubl. Berlin-a3 [Thomas, 1987a:170]); [rä]nkṣalle = BHS adhiṣṭhāvyāḥ (H-149.333a4 [Thomas, 1987a:177]); cimpyāsta-ṃñ apāyntameṃ kauc raṃktsi ‘thou hast enabled me to climb out of evil rebirths’ (238b3). -- ränkormeṃ: aiśamñeṣṣe ränkormeṃ stānkne ‘having ascended to the palace of wisdom’ ∎From PIE *reng- ‘raise’ otherwise seen only in Indo-Iranian. In Sanskrit we have ranga- ‘stage’ (< *‘raised platform,’ see also TchB rānk) and in Khotanese we find rraṃga- ‘bank, ridge, shore.’ The Indo-Iranian *ranga- may have meant ‘elevated piece of ground’ (for the Indo-Iranian, see Emmerick and Skjärvo/, 1987:122-3, based on a suggestion of T. Burrow). Otherwise VW (1966b:498, 1976:403) who sees the Tocharian form as reflecting PIE *renk-, the nasalized equivalent of *rek- seen in Middle High German regen ‘raise (oneself).’ See also ränkāñi.

ränkāñi (n.) ‘± foundation (of a building); platform’ [?]
[ränkāñi, -, -//] āyor sāle śīl ränkāñi takarṣkñe no ṣarm okone perākñe tanmṣäṃ ‘the gift [is] the basis; moral behavior [is] the foundation; faith, however, causes belief to grow in cause and effect’ (23a5). ‣The meaning ‘seasoning’ tentatively suggested by Sieg and Siegling (1949) was prompted by its association with sāle which they mistook for a form of salyiye ‘salt.’ The meaning suggested here is also based on the association with sāle more correctly defined as ‘ground, basis.’ ∎If the meaning is correct, perhaps we have a derivative of ränk- ‘rise, ascend,’ q.v. One should compare Khotanese rraṃga- ‘bank, ridge, shore’ or Sanskrit ranga- ‘stage.’ The original meaning might have been ‘raised platform (for a foundation).’

rätipat* (n.) ‘ṛddhipāda (one of the four elements of supernatural power)’
[//rätipanta, -, -] (553b4). ∎From BHS ṛddhipāda-.

rätk- (vi.) ‘± heal’
Ps. VII /rättänk-/ [A //-, -, rättankeṃ]; PP /rätko-/ apsāltsa yāmu pīle kektseṃne curṇanmasa ṣälypentasa nano mīsa rättankeṃ ‘wounded in the body by a sword, with powders and salves [his] flesh heals again’ (17b3); rätkau pīle ra ṣek warpalñe (PK-NS-53-b5 [Pinault, 1988]). ‣TchB rätk- ‘heal’ is to be equated with A rätk- ‘heal,’ attested only in the preterite participle rarätku (A-299a2: kuśalamūlyo rätku ‘healed with a healing root’ and A-75b4: /// rarätku ... säm wsom pär ///). AB rätk- is not to be directly equated with A ritk- ‘cause to arise, raise’ whose preterite participle raritku is attested as the equivalent of BHS udbhūta-. ∎However, AB rätk- ‘heal’ and A ritk- ‘raise, produce’ are no doubt etymologically related and are perhaps from a PIE *r(e)idh-sḱe/o- from *reidh- ‘travel, be in movement’ [: English ride, Middle Irish ríad(a)im ‘travel,’ Latvian raidīt ‘send quickly, hasten,’ and especially (for the meaning) Gothic garaidjan ‘put in order, establish, make ready’ (P:861)]. Cf. VW:406 who sees this word as a derivative of PIE *rei- ‘put in motion’ but makes no mention of the élargissement *-dh-.

rätkware (adj.) ‘strong, severe, excessive’
[m: rätkware, -, -//] rätkwre-enkäl = BHS tīvrarāgasya (8b6), kwipeññenträ ... rätkware ṣpä ceṃts näno näno onmiṃ tākaṃ kwri ‘they are ashamed ... and if remorse is ever and again very severe to them’ (K-3a5). ∎Etymology unknown. For a suggestion, see VW (1973a:152-3, 1976:404) who connects it with Greek árdis ‘point of a spear, needle,’ Old Irish aird ‘point.’

rätrauñe See ratre.

räm- (vi./vt.) G ‘bend (away), deflect; bow [as a sign of honor]’
G Ps. VI /rämnā-/ [AImpf. //-, -, rämnoyeṃ]; Ko. V /rämā-/ [AOpt. //-, -, ramoṃ; MP //-, -, rmāntär; MPOpt. -, -, rmoytär ~ ramoytär//]; Pt. Ia /rämā-/ [MP -, -, rämāte//].
K Ko. I /räm-/ ñakty=āñcāl-ṣarne keṃ ññi rämnoyeṃ ‘the gods, folding their hands, bow to the earth for me’ (246a2/3); ostä-ṣmeñcaṃ ostmeṃ ltuweṣ ñi ka yarke yāmyeṃ ṣek mā=lyekepi keṃ ramoṃ ‘householders and [those who have] left the house should only to me do honor for ever and not to another bow to the earth’ (33b4); ce pi śaiṣṣe ālyinträ ñyātse kwipe rmantär (255b7), srukor aiśaumyepi olypo [ri]toyt[ä]r päst mā kwīpe rmoytär ‘by a wise man may death be sought rather [than] he not deflect shame’ (81a3/4); rämtä/// [or does this belong under ramt?] (365b4). ∎Etymology uncertain. The meaning of AB räm- makes the usual equation of this word (P:864, VW:402) with PIE *rem- ‘make quiet; support’ very difficult, though it is morphologically attractive (cf. Sanskrit ramṇā-). Melchert suggests (p.c.) reasonably that an original *nṃneha-, a nā-present to *nem- ‘bend,’ might have given PTch rämnā- by dissimilation (he compares the similar treatment of Hittite lāman ‘name’ and lammar ‘number’) (MA:63). See also rmamñe and possibly näm-.

räṣabhak (n.) ‘Carpopogon pruriens Roxb.’ (a medical ingredient)
[räṣabhak ~ räṣapak, -, -//] (W passim). ∎From BHS ṛṣabhaka- (Filliozat).

räs-1 (vt.) ‘stretch (out) [the arms]’
Ps. V /räsā-/ [A -, -, rasaṃ//]? or Ps. XII /räsäññ-/ [A -, -, rsaṃ//]? tusa rsaṃ musnāträ [mäl]kaṣṣäṃ ‘thus he stretches out, raises up, and folds (?) [his] arms’ (119a2). ‣In TchA also the only object attested is ‘arms.’ The TchB present is usually taken to be a Class V present with rsaṃ instead of *rasaṃ for metrical reasons. However, the attested TchA imperfect räsñā presupposes a Class VI present *räsnā-. Since Class VI presents and Class XII presents can co-occur in Tch (cf. B mäntnā- and mäntäññ- is is also possible, perhaps preferable, to take rsaṃ as a phonologically regular Class XII present. ∎AB räs- reflects PTch *räs- but extra-Tocharian connections are uncertain. VW (403) takes it to be from PIE *dres- and related to Old Norse tarra ‘spread [the arms] in a challenging fashion’ (< *dors-éha-), terra ‘id.,’ tyrrinn ‘irritated,’ dialectal Norwegian tarra ‘bristle,’ Middle Dutch terren ‘torment, vex,’ Middle Low German terren ‘irritate.’ However, the central meaning of the Germanic word seems to be ‘irritate’ rather than ‘spread.’ Perhaps we have *ru-s-, an élargissement with -s- of the same *reu- ‘open’ reflected in ru-1. The meaning would then be something on the order of ‘open wide.’ See also raso and possibly ru-1.

räs-2 (vt.) ‘± criticize, accuse, object to’
Ps. IX /räsäsk'ä/e-/ [Ger. rsaṣṣälle] [wi] täryā rsäṣṣä[lle] = Pali dvittikkhattuṃ codetabbo (316a4). ∎Perhaps to be connected with Sanskrit ruṣ- ‘hurt, be displeased with, be angry at, irritate’ with cognates also in Germanic (Mayrhofer, 1976:81; cf. MA:125). The meaning given here, rather than ‘hasten, incite’ that is usually imputed, is virtually assured by the Pāli equivalent and largely rules out the usual derivation from *h1er- ‘put in motion’ (VW, 1973a:152-3, 1976:403-4).

räser See rser.

räsk- (vt.) ‘± increase’
Ps. IX /räskäsk'ä/e-/ [Ger. räskaṣṣälle] toyä saṃtkenta räskaṣlona [reading after Couvreur, 1954c:84] = BHS bhāgottaraṃ ‘these remedies [are] to be [successively] increased’ (Y-1b4). ‣For the meaning, see the discussion of the analogous Khotanese byāñä in Emmerick (1980). ∎Perhaps a Tocharian causative based on the PIE *re-sḱe/o- seen in Old Persian rasatiy ‘comes, obtains’ (cf. P:327). Semantically the Tocharian would be *‘cause to come up, obtain more.’

räskare* (adj./adv.) ‘rough(ly), violent(ly), bitterly’
[m: -, -, räskare//] [f: //räskarona, -, -] laursa eñcwaññe tarne räskre tsopyeṃ-ne ‘with an iron rod they violently pierced his skull’ (22b5), kärwāṣṣai witsakaisa räskare tsopaṃ-ne ‘they poke him roughly with a cane root’ (88a1), keṃ miwäṃ räskre ‘the ground shakes violently’ (113a4), [ostmeṃ] lalñeṣṣe akālk räskre tsänkā-ne ‘the wish to leave the house [i.e. become a monk] arose strongly to him’ (372b2), räskarona matrona stāna ṣpä mäskenträ ‘the trees become bitter and sharp[-tasting]’ (K-8b6). ∎Etymology uncertain. TchA räskär and B räskare reflect PTch *räskäre which may be from PIE *h1resk-, in apophonic relationship with *h1ersk- seen in Lithuanian erškẽtis ‘thorn, thornbush,’ Slovenian rẹ̃šek ‘Gänsedistel’ (VW, 1973a:152-3, 1976:404). Semantically less plausible is Normier's suggestion (1980:256) of a connection (as if from PIE *h1ruǵ-sḱó-) with PIE *h1reuǵ- ‘belch, vomit’ [: Greek ereúgomai ‘vomit,’ Latin ērūgō ‘eructate,’ Lithuanian rjáugmi ‘belch,’ etc. (P:871-2)].

räskarñe (adj.?) ‘?’
tärppāl räskarñe eñcuwañe kentse onkolmaññe ānkär te ṣeme yarm (W-31b1). ‣In form this word looks to be a derivative of räskare*.

räss- (vt.) ‘tear out/off (without reaching beneath the surface), pick [of flowers or fruit]’
Ps. II /räss'ä/e-/ [A -, -, raṣṣäṃ//; AImpf. //-, -, räṣṣiyeṃ; MPImpf. //-, -, räṣyentär]; Pt. Ia /rässā-/ [A //-, -, rässāre] räṣṣiṃ [< -äṃ] yetse śīlaṣṣe aiśamñeṣṣeṃ mīsa po karsnaṃ lykaśke ‘it tears off the skin of good behavior; it cuts fine the flesh of wisdom’ (S-4b1), [klo]yonträ no ponta räṣyenträ ‘also they [scil. fruit] fall or are plucked off’ (1b3=2a8); uppālnta rässāre ‘they picked the lotuses’ (589b2). ‣To be compared semantically are 2ru- ‘pull out (from beneath the surface),’ and mlut- ‘pluck (as of hair or feathers).’ ∎TchA rsu- and B räss- reflect PTch *räsw- from PIE *(hx)r(e)us- + -w-. One should compare particularly the dialectal Norwegian rosa ‘scratch, remove skin’ (Duchesne-Guillemin, 1941:181, and cf. P:870-1). Otherwise VW:404 (< *dres-).

rink- (vt.) ‘± apply’ (?)
Ko. V /rinkā-/ [Inf. rinkatsi] malkwersa trīwäṣallya ṣpakīye pilkwersa rinkatsi sā ṣpakīye ‘the poultice [is] to be mixed with milk; this poultice to be applied with a pilkwer’ (W-39b1). ∎Etymology unknown.

riññäkte* (n.) a meter of 10/11/10/11 syllables (rhythm a/c: 4/6, b/d: 4/7)
[-, -, riññäkte//] (77a5, 602.3c1).

riññe (nm.) ‘city-dweller’
[riññe, -, -//] [alye]kc[a] riññe śaumoṃ prekṣäṃ ‘another city-dweller asks people’ (592b1). ∎A derivative of rīye.

rit- (vt.) [active] ‘direct [someone]’ (with the acc.); ‘demand [something of someone]’ (with acc. of thing and ablative); [middle] ‘seek, long for something/someone’ (with acc.); ‘seek/long [to do something]’ (with infinitive); akālk rit- ‘cherish a wish, seek to fulfill a wish’
Ps. VI /ritnā-/ [A -, -, ritanaṃ//] (unpubl. Berlin text [Thomas, 1978b:165]); Ko. V /ritā-/ [MP rītamar, -, rītatär//-, -, rītantär; MPOpt. -, -, rītoytär//; Inf. rītatsi; Ger. rītalle]; Ipv. I /p(ä)ritā-/: [MPSg. prītar; MPPl. prītat]; Pt. Ia /ritā-/ [MP -, ritātai, ritāte//]; PP /rito-/ alyenkäṃts no se yakne kuce tu ñāssa ritanträ (231b3), sakwä rītoyträ = BHS sukham iccheta (U-3a3), yopar warttone Dakṣiṇākeṃ ritasi wrocceṃ rṣākeṃ ‘they entered into the forest to seek D., the great wiseman’ (107a7), omte tañ klyinaṣäṃ-ś sak lakle ritatsi ‘there he must seek thee [for] good or [for] ill’ (TEB-74-6); lānte ritale pärkalle mäsketär = BHS rājā vaśo bhavati (M-3a6); [ri]tāte akālk sorro[mp] k[l]āya poyśintse ‘he cherished a wish and fell to the feet of the Buddha’ (22a8), ot rītāte āśc [mä]rtkāt[e] ‘then he sought to shave [his] head’ (365a5), läklentants ̇ ̇rma ritātai kr[u]i kärsatsi ‘when thou hast sought to know the ... of sufferings’ (224a3/b1); [kuse] no reki ecce ritowo = BHS yā hi vācā-bhinanditā (H-ADD. 149.96a4 [Thomas, 1969:314]). ‣Aside from the hapax present, ritanaṃ (cf. A rinā- from *ritnā-), rit- normally forms the suppletive non-present forms of ñäsk-, q.v. -- ritormeṃ;
ritalñe ‘requirement; longing (for)’: po ri[ta]lñ[esa] makā-yäk[ne mant pyām] ‘according to every requirement act conformably’ (LP-39a2), kete rītalñe yāmi = BHS kasya paryeṣaṇāṃ caret (PK-NS-107a5 [Thomas, 1976b:106]);
ritalñetstse* ‘having a longing for’: śkwaryai yoktsi ritalñetsai ‘a liana longing for a drink’ (11a5). ∎Possible etymological connections unsure. Perhaps with VW (406), AB rit- is to be connected with Greek ereídō ‘infix, plant, become fixed, be fixed firm, planted.’ The Tocharian meaning would be from *‘fix oneself on.’ See also -rita.

-rita (n.) ‘seeker’
[rita, -, - (voc. ritai)//ritañ, -, -] kuse yikne-ritañ sosoyoṣ ‘whoever seeking the [right] way [are] satisfied’ (31a3), pontäts saimo kärtse-ritai añmalaṣka ‘refuge of all, seeker of good, dear one!’ (229b3/4). ∎A nomen agentis from rit-, q.v.

ritk- See rätk-.

ritt- (vi./vt.) G ‘be attached/hitched/connected/linked to, persist in [with locative or comitative], be suitable for [with genitive]’; K ‘cause to bind to oneself, cause to take up, set about; persist in’
G Ps. III /ritte-/ [MP -, -, rittetär//rittemtär, -, -]; Ko. V. /rittā-/ [MP -, -, rittātär//; MPOpt. -, -, rittoytär//]; Ipv. I /p(ä)rittā-/ [APl. prittāso (?, 557a6); MPSg. rīttar]; Pt. Ia /rittā-/ [rittāwa, rittāsta, ritta// (stress pattern not assured)]; PP /ritto-/;
K Ps. IX /rittäsk'ä/e-/ [A rittäskau, -, rittäṣṣäṃ//; APart. rittäṣṣeñca ‘(one who is) persistent’; Ger. rittäṣṣälle]; Ko. [= Ps.] [Inf. rittästsi; Ger. rittäṣṣälle]; Pt. II /raittā-/ [MP -, -, raittāte//-, -, raittānte]; PP /rerittu-/ taiseṃ weweñu tākaṃ ot ka ṣamāntse mant yatsi rittetär ‘[if] he has spoken thus, then it is suitable for a monk to go’ (331b3), [ya]k wes rittemtär ‘still we are bound’ (108a7/8), kuśalapākṣne rittemtär ‘we are attached to good conduct’ (DAM.507a4 [Pinault, 1984a]); se yesi śarāṃ ārttalñe tākaṃ cau yes terine rittāträ caune ‘this one will love your refuge; in this fashion you will persist in it’ (108a7); täryā-yäkne [pri]ttāso ‘persist in the three-fold [way]!’ (575a6); rattāwa [lege: rittāwa] (339b1), /// [ko]ränmasa onolmeṃ pern[e]rñ[e]mpa r[i]t[ta]sta (203b1); su ṣp laklempa rittowo ‘he [is] bound by pain’ (3b6), yśelmecce ersnāssonto śaiṣṣempa se rittowo ‘he is attached to the world of sensual desire and form’ (41a5), yältse yäkweṃśc rerittoṣ cwi [kokale] ‘his wagon hitched to a thousand horses’ (362b6), snai-pelempa rittauwa kuse welñenta ‘the sayings which [are] linked to lawlessness’ (S-6a1); /// ym[e]s[a] rittäṣṣäṃ (128a1); ket krent wāṣmoṃtse menki tākaṃ rittaṣṣeñca mā tākaṃ-me kärtsene ‘whoever may be lacking a good friend, he is not one [who is] persistent for good for them’ (K-5b1), mā āyorne rittäṣṣeñca tākan-ne ‘[if] he is not persistent in giving to him’ (K-6b2); te warñai makte po rittäṣle ‘this, etc., [is] itself all to be taken on’ (197b5), curmpa rittäṣle tälpāllesa aiṣle ‘with powder to be bound; to be given as a purgative’ (Y-2a1); ce wace śok [lege: ślok] weña spelkene rittässiś ṣañ ceṃ a[kalṣlyeṃ] ‘this second śloka he spoke in order to get his own disciples to persist in zeal’ (27b5); [śau]l r[i]nts[i rai]ttānte ‘they set about to renounce life’ (45a3/4). -- rittālñe: (332.2b4). ∎TchA ritw- and B ritt- reflect PTch *ritw- from PIE *reitw- seen outside of Tocharian only in Iranian, e.g. Avestan raēθwa- ‘± pervade’ or Khotanese ā-rīh- ‘share, participate’ (participle ā-rsta- ‘joined, associated’). We have a striking Tocharian-Iranian isogloss (Bailey, 1967 [cf. Bailey, 1979:24], VW:406-7). See also raitwe and eraitwe.

ri-n- (vt.) ‘renounce, give up’
Ps. X /rinäsk'ä/e-/ [MP -, rinastar, rinastär//rinaskemttär, -, rinaskentär; APart. rinaṣṣeñca ‘renouncing’; Ger. rinaṣṣälle]; Ko. I /rin-/ [MP -, rintar, rintär//; MPOpt. riñīmar, -, riñitär ~ rīñitär//; Inf. ri(n)tsi; Ger. rille]; Ipv. III /p(ä)rin-/ [MPSg. pri(n)tsar]; Pt. III /rin-/ (stress pattern not assured) [MP -, rintsatai, rintsate ~ rintsāte//rintsamte, -, rintsante]; PP /rerinu-/ krentaunaṃts ṣarmtsa śaul waipecce po rinasträ ‘because of virtues he renounces all life and possessions’ (23a6), mkte [sic] meñe mā rinasträ swañcaiṃ kroścana ‘as the moon does not renounce [its] cold beams’ (52b7); po yśelmeṃ päst rinaṣṣeñca = BHS sarva kāmaparityāgī (U-3a4); śaul ñi lāre päst rinaṣle ‘my dear life [is] to be completely renounced’ (25a8); kuse po tārkaṃ enkalñanta [lege: enkalñenta] po päst rintär wäntarwa pontäṃ ‘whoever may let go of all sufferings and give up all things’ (33a3), pelaiknentse pernesa atyai ram no riñīmar āś ‘for the sake of the law may I, like the grass, give up [my] head’ (S-8a4); takarṣkñesa tne pel=ostaṣṣe rintsi yā[taṃ] ‘[if] he is capable of giving up out of faith the prison of bone’ (50b2), śaulne pkwälñe ritsi [pre]ke (281a1); Ulkāmukhe weṣṣäṃ rilyi wesṣañ śaul mā ‘U. says: we [will] not renounce our own lives’ (589b4); pañäktäṃñe perneṣṣe akālksa rinsāte-ne ‘he renounced [for the sake of] him all desire for Buddha-worth’ (88b4), pātär mātär rīntsāmte ‘we renounced father and mother’ (273a5); pw enkalñenta rerīnoṣ ‘[those] having renounced all graspings [at worldly things]’ (PK-AS-16.2a6 [Pinault, 1989:155]). -- rerinormeṃ;
rilläññe ‘renunciation’: [po no] klinaṣṣäṃ ṣañ śāmna rintsi mā no nta su ceu rilñemeṃ oko wrocce kälpāṣṣäṃ ‘one must, however, renounce all his own followers, but one never achieves a great result from that renunciation’ (8a2);
rilyñeṣṣe ‘prtng to renunciation’: rilñeṣṣe yātalñe ‘the capability of renunciation’ (600a4);
rilyñetstse ‘renouncing, giving up’: rilyñetstse = BHS tyāgavāṃ (H-149.315a3 [Thomas, 1969:309]). ∎AB ri-n- reflect PTch *ri-n- from PIE *h1r(e)i-n(e)u-. The Tocharian forms with -n- come from a -neu- present, i.e. *h1ri-nu-sḱe/o-, to which one should compare Sanskrit (ipf.) ariṇvan ‘released, detached’ or Greek orīnō (< pre-Greek *orinwe/o-) ‘stir, move, excite; incite’ (Duchesne-Guillemin, 1941:144, VW, 1941:107, 1976:405, MA:388; cf. P:330). See also rīnätstse.

rīnätstse (n.) ‘renouncer’
[rinätstse, -, - (voc. rinäccu)//rinäcci, -, rinäcceṃ] kwäntsa-pälsko prākre täṅwä rinäcceṃ ra mā rinästār ‘thou dost not renounce the renouncers of firm spirit and love’ (245a4). ∎A nomen agentis from ri-n-, q.v.

rinivarttaṃ* a meter [syllables and rhythm unknown]
[-, -, rinivarttaṃ//] (602.3a2).

rimmākka (n.) a medical ingredient
[rimmākka, -, -//] (W-10a3, W-10b3). -- rimmākkaṣṣe*: rimmākaṣṣa pyāpyo sā ṣpakiye kwersentse ‘rimmākka-flower, the poultice for kwerse’ (W-31a6).

rīye (nf.) ‘city’
[rīye, rīntse, ri//riñ, -, riṃ] Śrāvasti ri[ne] ... mäskītär ‘he found himself in the city of Ś.’ (22b2/3), riṃne kuṣaiṃne ostwane ‘in cities, villages, and houses’ (31b6), rīye-menāk = BHS nagaropamam (U-23b3). -- riṣṣe* ‘prtng to, inhabiting a city’: kameṃ śr[a]ddh[e]ño Śrāvasti riṣṣi upāsaki käntenmasa ‘believers and laybrothers, [inhabitants] of Ś., came by the hundreds’ (15a3=17a3), wasa ... riṣṣeṃ wn[olmeṃts waipecce] ‘she gave the possessions to the people of the city’ (519a2). ∎TchA ri and B rīye reflect PTch *riye from PIE *wrih1-en-. Its only sure extra-Tocharian relative is the Thracian bria ‘city, wall’ (< *wrih1-eha-) (MA:210). It is possible that Greek hríon ‘mountain peak, promentory’ also belongs here (cf. Smith, 1910:43, and particularly Lidén, 1916:143-4, VW:405), though the latter has also been connected to Anatolian *ser(i)- ‘up, high.’ See also riññe.

ru-1 (vt.) ‘open’
Ps. VIII /rus'ä/e-/ [MP //-, -, rusentär]; Ko. I /reu-* ~ ru-/ [A //ruwäm, -, -; AOpt. ruwim, -, -//; MPOpt. //-, -, ruwyentär; Inf. rutsi]; PP /reruwe-/ kete āñme tākaṃ tweri ruwyenträ ... nassait yāmoṣ ... tweri rusenträ ‘[if] someone has the desire [that] doors may open; the spell [is] cast and doors open’ (M-3b1); nervāṇäṣṣai rintse ... ruwim yenme ‘may I open the portal of the Nirvana-city’ (S-6a5); (M-3b1 [cf. supra]); yoñiya Mā[r]-ñaktetse [ru]tsi preke ‘it [is] time to open the way of the god Māra’ (281b6). -- rerūwermeṃ: (393a3). ∎AB ru- reflect PTch *ru- from PIE *reu(hx)- ‘be open,’ the verbal root underlying Av. ravah- ‘open space,’ Latin rūs ‘countryside,’ Old Irish róe (f.) ‘field, open land’ (< *rōwyeha- or *rowesyeha-), Gothic rūm ‘room, space,’ rūm ‘roomy,’ rūmnan ‘enlarge, widen, open wide,’ Old English rȳman ‘leave, make room, go away,’ English room, etc. (VW, 1941:108, 1976:409, P:874; MA:534). The Celtic and Tocharian forms are apparently anit (otherwise the Tocharian subjunctive would be *rāwā- ~ ruwā-); the Iranian and Latin forms are ambiguous. Only Proto-Germanic *rūma- apparently must reflect a set form but even that is unclear as cases of secondary, morphological, lengthening of *-u- are not unknown in Germanic (cf. also kwaṣo). See also perhaps räs-1.

ru-2 (vt.) ‘pull out (from under a surface [with violence])’
Ps. V /ruwā-/ [Ger. ruwālle*] pit-tsamonta ruwāllona ‘gall-stones [are] to be removed’ (W-42a3). ‣The single instance of the cognate verb in TchA is similar: the object is ‘eyes’ and it occurs in a list of bodily tortures. One should compare semantically räss- ‘tear out/off (without going beneath the surface)’ and mlut- ‘pluck (as of hair or feathers).’ ∎AB ruwā- reflect PTch *ruwā- from PIE *ru(hx)-eha-, a derivative of *reu(hx)- ‘pull out’ [: Sanskrit ru- ‘dash to pieces,’ Latin ruō ‘fall violently,’ Lithuanian ráuju ‘tear out,’ OCS ryjǫ (inf. rъvati) ‘dig,’ Old Norse rȳja ‘pull wool from sheep’ (P:868, with many nominal derivatives; MA:567, 570)] (VW, 1970b:527, 1976:408).

ru-3 (vi.) ‘± dispair’ (?)
Pt. Ia /rāwā-/ (?) [A -, -, rāwa//] [rä]skre yāmu erkatte r[ā]w-attsaik päst snai maiyya ‘strongly annoyed, he, without strength, despaired’ (46a1). ∎The meaning is not certain. If it is approximately correct, one might think of a connection with PIE *h3reu- [: Sanskrit ruváti ‘roars’ (also, somewhat later in their attestation, are the presents ráuti and ravati ‘id.’), OCS rovǫ ‘roar’ (inf. ruti), Old English rēon ‘lament,’ Greek ōrūomai ‘roar’ (with expressive lengthening of the initial prothetic vowel), Latin rūmor ‘rustle, murmur, vague sound’]. The meaning in Old English is not so distant from the presumed Tocharian meaning.

ruk-1 (vi.) ‘± gleam, shine’
Pt. I /rukā-/ [MP //-, -, rukānte] ruk[ānte]-c läkts[i] eśän[e] täṅwäññene ‘thy brilliant eyes gleamed with love’ (224b1). ‣For the meaning, see Thomas, 1957:175. ∎Etymology uncertain. Melchert (p.c.) cogently suggests the possibility of this being an Iranian loanword where *r(a)uk- would be from PIE *leuk-.

ruk-2 (vi.) ‘grow lean (with hunger)’
PP /ruko-/ kātso mā [tparya] mā ra rukausa ‘the belly is not high [= fat] but also not grown lean’ (73b2). ‣The TchA equivalent is also attested but once in the preterite participle (340a2) in a very fragmentary context. ∎AB ruk- reflect PTch *ruk- from PIE *reuK- ‘shrink, wrinkle up’ [: Lithuanian runkù, rùkti ‘shrivel, become wrinkled,’ Latin rūga ‘wrinkle’ (cf. P:870; MA:516)] (Krause/Thomas, 1960:58, VW:409). See also rūki*.

rūki* (n.) ‘± leanness’
[-, -, rūki//] ṣlyaṣṣi snai rūki sprāne ‘firm flanks without leanness’ [cf. Hilmarsson's discussion (1989a:75)] (74a5). ∎A derivative of ruk-, q.v.

rukṣ ([indeclinable] adj.) ‘harsh, rough’
ampalakkesar [r]ukṣ ‘the rough ambāṭakakesara-tree’ (115a1). -- rūkṣa-pälsko ‘harsh-spirit’: (230b3). ∎From BHS rūkṣa-.

rutir (n.) ‘saffron’ (a medical ingredient)
[rutir, -, -//] (41a3). ∎From BHS rudhira- (cf. ratre).

rutelle (n.) a medical ingredient
[rutelle, -, -//] (W-8a6).

rutk- (vt.) ‘move; remove, take off’
Ko. V /rautkā- ~ rutkā-/ [A -, -, rautkaṃ//; Inf. rutkatsi]; Pt. Ia /rutkā-/ [A //-, -, rotkär [sic]; MP -, -, ruktāte//]; PP /rutko-/ lykuññe palskosa ykemeṃ rautkaṃ postaññe prāri ‘[if] he moves [it] away from [its] place with thought of thieving, [even] a finger['s length]’ (H-149-ADD.8a7/8 [Thomas, 1954:761]); po kälymint[sa] rotkär-ne ‘they moved it in every direction’ (51a5), śarye wassi rutkāte kaunäś sark kauc yāmṣate ‘he took off his outer garment and placed his back high to the sun’ (5b4). -- rutkalyñe ‘removal’: rutkalyñ=onmi[ntsa] ‘removal by remorse’ (290a5). ∎AB rutk- reflect PTch *r tk- from PIE *reudh-sḱe/o- from *reudh- [: Sanskrit rudh- ‘check, restrain, hold back,’ Avestan raod- ‘hold at a distance, check, impede,’ English rid (< Proto-Germanic (*rudjan) (MA:471)] (VW:409, though the details differ, for the Indo-Iranian correspondence; and Melchert, 1977:125, for the Germanic). The Tocharian and Germanic, though differing in morphology, reflect "eventive" derivations, ‘± to push back/ move into a checked state,’ from the non-eventive meaning preserved in Indo-Iranian. See also possibly prutk-.

Rudramukhe (n.) ‘Rudramukha’ (PN of a brahman)
[Rudramukhe, -, Rudramukheṃ//] (81a2).

Rudraśarme (n.) ‘Rudraśarman’ (PN)
[Rudraśarme, -, -//] (88a3).

rup (n.[m.sg.]) (a) ‘shape, form, outward appearance’; (b) ‘face’
[rūp, rupantse, rūp//-, -, rupanma] (a) klīye rano trenksate rūpn=eṅwentse ‘the woman also took on the form of a man’ (9b4), īkäṃ[-śtwāra ṣotruna twe śā]mñe rūpsa pkārsa ‘recognize the 24 signs in human form’ (127a3);
(b) makūltsa tatrāpparmeṃ rūpsa klāya ‘tripping on a root, he fell on [his] face’ (88a2/3). -- rupaṣṣe ‘prtng to form, shape, formal’: rupaṣṣe ā[ntse] ‘formal element’ (152b3), rūpaṣṣe svābhāpsa = BHS rūpagatena ‘having corporeal substance’ (178b2/3). ∎From BHS rūpa-. See also rūpadhātu, rupaśke*, rupaskant, and rūpi.

rūpadhātu (n.) ‘the world of form’
[rūpadhātu, -, rūpadhātu//] (156a3). -- rupadhātuṣṣe* ‘prtng to the world of form’ (173a6) ∎From BHS rūpadhātu-.

rupaśke* (n.) ‘little face’
[-, -, rupaśke//] kenīne lamästär-ne auṃtsate-ne rupaśke kantwas[a] skāwa[tsi] ‘he sets him on [his] knee and began to kiss his little face with [his] tongue’ (83a3). ∎Diminutive of rūp, q.v.

rupaskant (n.) ‘physical element’
[rupaskant, rupaskantäṃtse, -//] (192b1). ∎From BHS rūpaskandha-.

rūpi ([indeclinable] adj.) ‘having shape, corporeal’
(178b2). ∎From BHS rūpin-.

ruru (n.[m.sg.]) ‘ruru-deer’
[ruru, -, -//] keṣcye [sic] r[ur]u wär ñäṣträ ‘the hungry deer seeks water’ (139b4). ∎From BHS ruru-.

ruwe* (n.) ‘± spot, stain’ (?)
[-, -, ruwe//] snai ruwe āstre āyor se tusa āstre oko yänmātsiśco tusa wnolmi kātkeṃ ṣpä ‘without ruwe and pure [is] the gift; pure [enough] to achieve a result therefrom and creatures enjoy themselves therefrom’ (K-5a3). ∎Etymology unknown.

reki (nnt.) ‘word; command’
[reki, -, reki//-, -, rekauna] waike-reki lāre [yāmträ] ‘[if] he loves the lying-word’ (19b2), kreṃt tarkoy reki mantanta tarko[y yo]lain reki ‘one should emit a good word; one should never emit an evil word’ (19b3), reki = BHS vācā (20b4), [re]kauna plātäṃne ‘in words and speeches’ (27a4), reki ñe[m] = BHS vāṅnāma- (199b3), [kuse pelai]kneṣṣe reki kärtse a[kṣoṣ] = BHS ko dharmapadaṃ sudeśitam ( H-149.198b6 [Thomas, 1968a:197]), katkauñaṣṣana plātäṃ rekauna ‘joyous speeches and words’ (K-9b6), [pelai]kneṣṣe reki = BHS dharmapadaṃ (U-12b5). -- rekiṣṣe ‘prtng to a word’: [yāmornta palsko-]kektseñ-rekiṣṣana krenta ‘good deeds of spirit, body, and word’ (7a8), rekiṣṣana ... molints[a] ‘by verbal disagreements’ (27a4);
rekaunaṣṣe ‘prtng to words’ (23b5). ∎TchA rake and B reki reflect PTch *rekä/e- + -äi (for the formation, see Adams, 1990a). Clearly the Tocharian is a nominal derivative of the PIE verb root *rek- seen most clearly in OCS rekǫ ‘say’ [: also Sanskrit racayati ‘produces, fashions, forms; composes [of a book],’ Gothic rahnjan ‘reckon’ (P:863; MA:535)] (Pischel, 1908:934, Krause/Thomas, 1960:54, VW:400). Whether the Tocharian word is from *rēk- (cf. OCS rěčь [f.] ‘word’) or *rok- (cf. OCS rokъ [m.] ‘certain time, goal’) is uncertain, though rěcь is semantically closer.

rekwane ‘?’
[re]kwane akappi /// (426a3).

recce* (n.) ‘?’
[-, -, recce] ///tk ̇ reccenmpa (307b7).

retke (nm.) ‘army’
[retke, retkentse, retke//recci (?), -, -] ontsoyttñesa allonkna retke iyaṃ ypaunane māka wnolmeṃ kauseṃ ‘[if kings] out of insatiableness lead an army in other lands and kill many creatures’ (2b8=3a1), retke ṣālla kausalṣets ‘the army threw [down those from] Kausala’ (21a7), /// istak recci wi /// /// retke yänmā/// (423b5/6), yewe retke wärkṣalyci ‘weapon and army [were] powerful’ (PK-NS-36A-b2 [Couvreur, 1964:247]), śle retke = BHS sasainya- (U-2b4). ∎TchA ratäk and B retke reflect a PTch *ret(ä)ke, usually taken as a borrowing from an Iranian *rataka-, cf. Persian rade ‘series, order’ (Schulze, 1932, Hansen, 1940:155, Winter, 1971:217, VW:638). However, from a reasonably early borrowing from an Iranian *rataka- one would expect a PTch *retek(e) (cf. TchB ekṣinek(e) ‘dove’ from Iranian *akṣinaka-). Nor does Iranian attest a meaning ‘army’ for this word. Perhaps instead we have a virtual PIE *róth2iḱos, a nominalization with accent retraction from *roth2iḱós ‘prtng to wheel or wagon,’ i.e. ‘chariotry,’ from *roth2os ‘wheel, wagon’ [: Old Irish roth ‘wheel; circle,’ Latin rota ‘wheel; wagon,’ OHG rad ‘wheel,’ Lithuanian rãtas ‘wheel’ (pl.) rãtai ‘wagon,’ Albanian rreth ‘wring, hoop, tire for carriage’ (< *roth2iḱom) (P:866; MA:640-641)].

reme (n.) ‘witness’ [reme yām- ‘make evident’ (= BHS sākṣāt kṛ-)]
[reme, -, reme//] ṣeme reme abhijñä yāmtsiśco ‘zur alleinigen Verwirk-lichung von [höherer] Kenntnis’ [Thomas, 1983:195] (29b3), reme Sūjate ‘S. [is] the witness’ (485a3), [täryā]ka-ṣuk pelaiknenta re[me] maṣtär [lege: yamaṣtär] ‘he witnesses to the 37 laws [= 37 bodhipakika-dharmas]’ (591b5). ∎TchA ram and B reme probably reflect PTch *reme from PIE *romó- ‘supporter’ from *rem- ‘make still, make fast, support’ [: Sanskrit rāmá- ‘pleasing, charming, lovely’] or *rombhó- from *rem-bh- ‘id.’ [: Sanskrit rambhá- ‘staff, support’ (P:864)]. Also possible is VW's derivation (400) from a PIE *wrēmén- ‘he of the word,’ a hysterokinetic derivative of the neuter *wrēmṇ ‘word’ seen in Greek hrēma, though one would expect wr- in Tocharian in the latter case (cf. wreme).

Revatī (n.) ‘Revatī’ (PN of a yakṣiṇī)
[Revatī, -, -//] (508b2).

resk- (vi.) ‘flow (together), (e)merge’
Ps. II /reske'ä/e-/ [A -, -, reṣṣäṃ//-, -, reskeṃ] Gankne kekmu mäkte yaiku nāki ṣesa reṣṣäṃ war [] samudrämpa ‘as the water [that has] come into the Ganges flows together faultlessly with the ocean’ (30a4), reskeṃ-ñ ysāra ‘my blood flows [= I am bleeding]’ (90a6). ∎From a putative PIE *rēǵ-sḱe/o- or *roǵ-sḱe/o-, a derivative of *reǵ- [: Latin rigāre ‘water,’ Albanian rrjedh ‘flow, well up’ (or is the Albanian from *wreǵ-?), Icelandic raki ‘wetness’] or *reḱ- [: Germanic, e.g. Gothic, rign (< *reḱnó-) ‘rain,’ Lithuanian rõkti ‘drizzle’ (P:857)] (VW:404-5; MA:639).

rai strengthening particle ///j.yenmeṃ ṣpä rai miyaśke warpatai (294a7), ///ñc. weskeṃ aṣkār rai | pyāmtso säswentse yaitkor ‘they answered right back: ‘fulfill the lord's command!’’ (589b3). ∎Ra + -i, cf. wai and wa.

raitwe* (n.) ‘± application, means’
[-, -, raitwe//raitwenta, -, raitwenta] alepāṃṣṣeṃ añcāṃṣṣeṃ raitwenta rittau ‘auflagen von Salben und Schminken aufgewandet habend’ (A-1a6). ∎A derivative of ritt- (< *ritw-), q.v. TchA retwe ‘id.’ and B raitwe reflect PTch *reitwe, (as if) from PIE *(hx)roitwo- [: Avestan raēθwa- ‘mix,’ Khotanese ā-rīha- ‘assembly’] (Bailey, 1967:18). See also eraitwe.

raiwe* (adj.) ‘± slow’ (?)
[m: -, raiwepi, raiweṃ/] [r]aiwepi memīl[oṣe]pi ysārccepi kosintse ‘of a sluggish, harmful, bloody cough’ (497a4), kwaräṣ raiweṃ sticce yamaṣṣäṃ ‘it makes the stool sluggish and slow’ (ST-a2). ∎Etymology unknown. For a suggestion, see VW (400) who would like to connect this word with OHG ruowa ‘repose, peace’ and Greek erōē ‘cessation (of war), rest’ by reconstructing a PIE *h1rē(i)- ~ *h1rō(i)-.

Roce (n.) ‘Roca’ (PN)
[Roce, -, -//] (AMB-a6/b2).

Rohiṇi (n.) the asterism/constellation ‘Taurus’
(M-1b5). ∎From BHS rohiṇī-.

rohinike* (n.) ‘inflammation of the throat’
[-, -, rohinike//] (W-15a5). ∎From BHS rohiṇikā-.

rmamñe (n.[m.sg.]) ‘tendency’
[rmamñe, -, -//] ket yarke petiś rmamñe tsänkau tne ‘to whomever [has] arisen a tendency to honor and flattery’ (33b6), po krentauanaṃś ... rmamñe ‘a tendency toward all virtues’ (S-5a2). ∎A derivative of räm-, q.v.

rmer See ramer.

rṣakāñca (n.) ‘female sage, seeress’
[rṣakāñca, -, -//] (354.c2). ∎A derivative of rṣāke, q.v., with the feminizing suffix -āñcā.

rṣabhak See räṣabhak.

rṣap-devadatti* (n.[pl.]) a meter [20/22/10/15 syllables, rhythm a: 5/5/5/5, b: 8/7/7, c: 5/5, d: 8/7]
[//-, -, rṣap-devadatteṃ] (375a2).

rṣap-pañcagati* (n.) a meter [4 X 15 syllables, rhythm 7/8]
[-, -, rṣap-pañcagati//] (577a4).

rṣap-ṣalywe-malkwer* (n.) a meter [4 X 18 syllables, rhythm 7/7/4]
[-, -, rṣap-ṣalywe-malkwer//] (108b1).

rṣāke (nm.) ‘sage, (inspired) seer’
[rṣāke, -, rṣākeṃ (voc. rṣāka)//rṣāki, rṣākeṃts, rṣākeṃ] rṣāke śakkeññe = BHS śākyamuni (29a3). -- rṣākäññe ‘prtng to an ṛṣi’: Indre kārpa rṣākäññe weṣ myāskate ‘Indra descended and changed into the guise of an ṛṣi’ (107a7);
rṣākäññeṣṣe* ‘id.’: rṣākäññeṣṣu kaurṣu = BHS ṛṣipungava (251b6). ∎From BHS *ṛṣaka-, a derivative of ṛṣi-. See also rṣakāñca.

rsīl (n.) a medical ingredient
[rsīl, -, -//] (W-29b2).

rser* (n.) ‘hate’
[-, -, rser//] rse[rsa] tränkonta nke nakanm=ālyaucesa tättāntär māka ‘[if] out of hate they put many sins and reproaches to one another’ (27a6), snai räser snai [śc]o[n]ai ‘without hate, without enmity’ (259b4). -- rsertstse ‘hateful’: [we]ñ[a] piś toṃślo[kanma entseṣṣ[eṃ]ts rsercents ‘he spoke these five ślokas to the envious and hateful’ (18a2). ∎TchA rse and B rser are different derivatives of a PTch verbal root *räs- from PIE *h1(e)rh1(e)s- and related to Sanskrit irasyati (< *h1ṛh1es-ye/o-) ‘is angry, behaves violently,’ irasyā ‘ill-will,’ īrṣyā ‘envy, jealousy,’ Avestan ərəši- ‘envy,’ araska- ‘envy, jealousy,’ Hittite arsane- (< *h1ṛh1s-n-eh1-) ‘to envy,’ Old English eorsian (< *h1erh1s-eha-ye/o-) ‘wish ill,’ yrre ‘angry,’ Homeric areiē (< *h1ṛh1esyeha- = Sanskrit irasyā-) ‘threat’ (Duchesne-Guillemin, 1941:155, VW:408, also Puhvel, 1984:172-173). The Tocharian forms presumably would reflect a putative PIE *-h1rh1es-.

lak(u)tse (adj.) ‘shining, bright, brilliant’
[m: lakutse, -, -/lakutsi, -, -/] [f: lakutsa,-, lakutsai//] kauñäkte laktse ‘the brilliant sun-god’ (74b4), ruk[ānte]-c läkts[i] eśän[e tä]ṅwäññene ‘thy brilliant eyes shone [?] in love’ (224b1). ∎In Indo-European terms we probably have *lukutyo- from the same *leuk- that underlies luk-, q.v. The root is suffixed with the same concatenation of morphemes seen in akwatstse ‘sharp,’and lankutse ‘light’ (i.e. ‘not heavy’) (VW:255). See now Hamp, 1989b. See also läkutsetstse ‘id.’ and läkutsauña.

lakle (nnt.) ‘pain, suffering’
[lakle, läklentse, lakle//läklenta, läklentaṃts, läklenta] lakle = BHS duḥkha (11a5), lakl= empelye wärpnamar ‘I suffer terrible pain’ (22b7), pwā[rṣṣepi] läklentse sāṃtke ‘a remedy for the pain of fire’ (497a6), piśpikne lakle = BHS stanarukṣa- (Y-1a6). -- läkleṣṣe ‘prtng to pain/suffering, painful’: läkleṣṣana rekaunasa snai keś ‘with painful words without number’ (100b4);
läklentaṣṣe ‘prtng to sufferings’: sportoträ läklentaṣṣe cākkär wrotse ‘the great wheel of sufferings revolves’ (11a7);
läklessu ‘unfortunate, unhappy, suffering’: skwassu nesau paplāntau yes tallāñc läklessoñc ‘I am happy and joyful [while] you [are] unfortunate and suffering’ (31a2), läkles[su] mäsketrä = BHS duḥkhito bhavati (524a2);
läkle-lyāka* ‘able to see suffering or pain’: entwek läkle-lyakāñ [mäskenträ] ‘then they are looking at suffering’ (K-5a6);
läkle-näkṣi ‘destroying suffering’: läkle-näkṣi säkw-aiṣṣeñcai ‘destroying suffering, giving good-fortune’ (229b4). ∎From PIE *luǵlo- [: Greek leugaléos ‘unhappy’] or *luǵro- (with assimilation of the resonants) [: Greek lugrós ‘sad, miserable,’ and more distantly Sanskrit ruj- ‘break, make suffer,’ Latin lūgeō ‘mourn, lament,’ etc. (P:686; MA:81, 247)] (Lidén, 1916:36-37, VW:254). See also laklese.

laklese (adj.) ‘painful’
[m: -, -, laklese//] triwäṣle meleṃne laklese muka panku krāñi wicukaine ‘[it is] to be mixed and [put] in the nose in [cases of] painful dumbness, lameness, sore neck, or jaws’ (Y-2a3). ∎A derivative of lakle, q.v. For the formation, see Winter, 1979).

lakṣāṃ* (n.[m.sg.]) ‘characteristic, sign of excellence’
[-, -, lakṣāṃ/lakṣānäñc, -, -/lakṣā(nä)nta, -, lakṣā(nä)nta] lkāntär-c kektsenne täryāka-wī lakṣānänta ‘on thy body are seen 32 signs of excellence’ (76b5), wi lakṣānäñc ‘two characteristics’ (H-149.X.4b3 [Couvreur, 1954b:44]). ∎From BHS lakṣaṇa-. See also lakṣaṇe.

lakṣaṇe (n.) ‘id.’
[lakṣaṇe, -, -//] (178a2). ‣Probably a variant of lakṣāṃ*.

laks (n.[m.sg.]) ‘fish’
[laks, -, -//läkṣi, -, laksäṃ] kwri war tākaṃ yolmene wināññenträ omp lwāsa laksäṃ warñai ‘if there is water in the pool, animals will enjoy fish, etc.’ (11b4), pupaṃ laksäṃ = BHS pūti-matsyāṃ (308b3). -- läksaññe* ‘prtng to fish’: yä[kw]eññe oksaiñe läksaññe wästarye tu wikṣalle ‘horse, cow, and fish liver, it [is] to be avoided’ (559b4/5), läksaña klautso ‘a gill’ [lit: ‘fish ear’] (P-2a6). ∎From PIE loḱsi- ‘salmon, salmon-trout’ [: OHG lahs (m.), Old English leax (m.), Old Norse lax (m.), all ‘salmon’ (< Proto-Germanic *lahsa-), Old Prussian lasasso (f.) ‘salmon’ (< *loḱsoḱyeha-), Lithuanian lãšis (m.), Latvian lasis (m.) ‘salmon’ (< *loḱsi-), Lithuanian lašišà (f.) ‘id.’ (< *loḱsiḱyeha-), Russian losós' ‘salmon,’ Ossetic läsäg ‘brown trout’ (< *loḱsoḱo-) (P:653; MA:497)] (cf. Schrader/Nehring, 1929:2). In Tocharian we see the zero-grade *leḱsi- of a paradigm whose strong grade was *loḱsi- (cf. Krause, 1961). We need not assume that this basic word is a borrowing from an unattested TchA *laks from PIE *loḱso- as does VW (254-5). For a fuller treatment of the meaning and form of this etymon in Indo-European, see Diebold (1976).

lankutse (adj.) ‘light’ [i.e. ‘not heavy’]
[m: lankutse, -, -//lankuci, -, -] [f: lankutsa, -, -//] laṃtse koyne ‘light in the mouth’ (FS-a1), trankonta kälpaskenträ länktsana kramartsana ‘they achieve light and heavy sins’ (H-149. ADD.19a3 [Thomas, 1972b:451]). ∎In Indo-European terms we have *h1lṇgwhutyo- from *h1lengwh- [: Greek elaphrós ‘light,’ OHG lungar ‘quick’ (both < *h1lṇgwhró-), Gothic leihts ‘light’ (< *h1lengwhto-), Lithuanian leñgvas ‘light,’ also English lung, etc. (P:660-1; MA: 353)] (VW, 1941:54, Lane, 1952:30, fn. 15, VW:255-6). The concatenation of suffixes is the same as is seen in akwatse ‘sharp’ and lakutse ‘brilliant.’

lant* (n.) ‘?’
[-, -, lant//-, -, lantna] mā läntsa taṣä[llya] (H-149.37a3), /// [ypa]r[w]etsane [lege: yparwetsana] laṃtnana [lege: laṃtnane?] /// (590b8).

lantuññe*1 (adj.) ‘royal’
[m: -, -, lantuññe//-, -, lantuññeṃ] [f: -, -, lantuññai//lantuññana, -, -] lauke tattārmeṃ laṃntuñeṃ yetweṃ ‘having put far the royal jewels’ (100b6), laṃtuññe īke källālñe ‘achievement of a royal position’ (128a4). ∎A derivative of walo, q.v.

lantuññe2 (n.) ‘royal dignity, royalty’
[lantuññe, -, lantuññe//] lyāma-n=asāṃne wteṃtse wsā[-ne] lantuññe ‘he set him on the throne and gave him a second time [his] royal dignity’ (22a5). -- lantuññeṣṣe ‘prtng to royalty, royal’: laṃtuññeṣṣepi rṣāke[ntse] ‘of a royal seer’ (91a4), lantuñeṣṣeṃ yetweṃntsa yātamai-ne kektseñ ‘with royal jewels have I his body decorated’ (PK-17.6a6 [Couvreur, 1954c:89]). ∎A nominalization of lantuññe*1.

laṃtnana (n.[pl.]) ‘?’
See lant.

laraṣke (adj.) ‘dear’
[laraṣke, -, -//] Yaśonakantse soyä laraṣk[e] ‘the dear son of Y.’ (Lévi, 1913:320). ∎A diminutive derivative of lāre, q.v.

Lariśka* (n.) ‘Lariśka’ (PN in monastic records)
[-, Lariśkantse, -//] (465a2).

lare See lāre.

larekke* (n.) ‘dear one’ [term of endearment]
[-, -, - (voc. larekka)//] Uttareṃ m[ñcuṣk]eṃś weṣṣäṃ larekka śāmna caimp skente mā yakṣī ‘he says to prince Uttara: dear one, these are men, not yakṣas’ (85a3). ∎A derivative of lāre, q.v.

lareññ- (vt.) ‘love, hold dear’
Ps. XII /lāreññ'ä/e-/ [A //-, -, lareññentär] [wä]ntarwa [no källā]tsiś kā lareññenträ ‘why do they love to acquire things?’ (245b3). ∎A denominative verb from lāre, q.v.

lareswañ* (n.[pl.]) ‘?’
[//-, -, lareswaṃ] lareswaṃtsa Kentarśke yamä/// (490a-III-6).

larauñe (n.[m.sg.]) ‘love, affection’ [ + locative = ‘love for’]
[larauñe, -, larauñe//] ṣamāññene larauñe tanmästsiś[c]o ‘to engender love for monasticism’ (12b6), larauñe śaul kektsenne ... cämpim mussi ‘may I put aside love of life and body’ (S-3a1). -- larauñetstse* ‘having love’: (361b8). ∎A nominal derivative of lāre, q.v.

lalaṃṣke (adj.) ‘tender, soft’
[m: lalaṃṣke, -, lalaṃṣkeṃ/lalaṃṣki ~ lalaṃṣkane, -, *lalaṃṣki ~ lalaṃṣkane/-, -, lalaṃṣkaṃ] [f: lalaṃṣka, -, -//lalaṃṣkana, -, -] [ṣa]r[n]e weweñoṣ[śra]ddhauñeṣṣi tai lalaṃṣki ‘these tender hands [are] called the faithful ones’ (23a7), cwi soṃśke lalaṃṣke ṃaināki caimp brā[hmaṇi yä]rt[t]en-ne ‘these common brahmans drag his tender son’ (88a5/6), śpālmeṃ lalaṃṣkaṃ mtsiṣṣeṃ letseṃ ‘excellent, soft, hair locks’ (PK-13F-a3 [Couvreur, 1970:178]). ∎Etymology dubious. TchA *lālaṃṣäk and B lalaṃṣke do not allow reconstruction to a single PTch prototype, a fact which supports VW's contention (628-9) that we have a borrowing here from Sanskrit lālana- with a Tocharian suffix added. However, the meaning of the Sanskrit word, ‘caressing, fondling, coaxing’ (as an adjective) or ‘the act of caressing, fondling, coaxing’ (as a noun), is not very close to the Tocharian one.

lalaukar See luk-.

lalñe See länt-.

laliye (nf.) ‘exertion, striving’
[laliye, lalyīntse, lālyi//-, -, laliṃ (K-T)] tarya asaṃkhyaintaṣṣa lālyi īt[e] yamīyemtär ‘may we be full of the zeal of three eons’ (184a4), epyac kaloytar lali wrotstana [yarponta] ‘may thou remember exertion and great services’ (290b6), wikäṣñeṣṣai lalyīntse = BHS parihāṇadharma (591b2). ∎A nominal derivative of lāl-, q.v.

lastānk (n.) ‘executioner's block’ (?)
[lastānk, -, lastānk//] mäkte kertte lastānkmeṃ /// (249b2), (534b1). ‣Neither these attestations in TchB or the equally obscure attestation of the obvious TchA cognate, lāstank, provides any notion as to the meaning of this word. Krause and Thomas' ‘Richtblock’ must be on the basis of some unpublished material. ∎The preservation of -s- in TchA before -t- makes it almost certain that we have a borrowing from B to A (so VW:257). Otherwise, the history of this term is obscure (for a suggestion, see VW *lāt- ‘cut’ as found in lātk- ‘id.’ + stānk ‘palace’]).

lasto (n.[m.sg.]) ‘root-bark’ (?) (a medical ingredient)
[lasto, -, -//] [ka]ravīräṣṣa witsako [] karavīräṣṣe lasto ‘oleander root, the lasto of an oleander’ (497b7). ‣Oleander (Nerium indicum Mill.), BHS karavīra-, is poisonous but its roots, beaten into a paste with water, are applied to chancres and ulcers on the penis, a decoction of its leaves may be used to reduce swellings, and its root bark is used for scaly skin diseases and leprosy (Chopra, 1956:175). Clearly lasto is not the root but it might be root-bark or ‘decoction.’ Since this medical formula ends up being cooked (päkṣalle), it would seem unlikely that we have a decoction added to a mixture that is itself subsequently decocted, which would mean that lasto might be ‘root-bark.’ (Note that Khotanese also seem to have a mono-morphemic word for root-bark, namely baurkhä- [Emmerick and Skjärvo/, 1982:94-5].) See also the discussion of enmetre. ∎Etymology unknown.

lāṃs* (nf/nnt.) ‘work, service’
[-, -, lāṃs//-, -, laṃsūna] mā [tw=o]t [ca]mpä[t] toṃ laṃsūna lāṃtsi pelaikneṣṣana ‘canst thou not accomplish the works of the law?’ (15b5=17b7), mīṣene lāṃs ramt yāmornta ‘deeds like work in the field’ (PK-NS-53-a6 [Pinault, 1988]). ∎TchA wles and B lāṃs reflect PTch *wlāns(ä) but further connections are unknown. Surely to be rejected is VW's suggestion (577) of an old compound of *w(e)l- ‘turn’ + *ōmso- ‘shoulder.’

lāṃs- (vt.) ‘work, build, accomplish, fulfill, perform’
Ps. II /lāṃs'ä/e-/ [MP -, -, lāṃṣtär//]; Ko. II (= Ps.) [Inf. lāṃs(t)si]; Pt. Ib /lāṃṣā-/ [MP -, lāṃṣatai, laṃsāte//-, -, laṃsānte]; PP /lālāṃṣu-/ lāṃs lāṃṣtär (551a4); kuse ṣamāne aletstsai aśīyantse yākwa lāṃssi aiṣṣäṃ ‘whatever monk gives wool to an unrelated nun to work’ (PK-NS-18A-a1 [Thomas, 1978a:238]); lānt [lege: lāns] laṃṣṣāte poyśiññe ‘he has accomplished the work of the Buddha’ (288a2), Ṣemankarsa kwarsär orocce pat lāṃṣatai ‘thou didst build a stupa a league in length’ (Qumtura 34.g3 [Pinault, 1993-94:175]); cotit yamaṣṣa-me toy aśiyana po lalāṃ-ṣuwa stare ‘he accused them: these nuns have worked everything’ (PK-AS-18B-a2 [Pinault, 1984b]). ∎A derivative of lāṃs, q.v.

lākṣ (n.) ‘lac’ (a medical ingredient)
[lākṣ -, -//] (W- passim). ∎From BHS lākṣā-.

lāñe (nf.) ‘flood’
[lāñe, -, lāñ//lāñi, -, -] mäkte tne lāñe nak ṣäṃsarmana taṃtsäṣṣäṃ pya[py]aiṃ kauṣäṃ okonta ‘as the flood destroys the seeds, scatters the flowers, and kills the fruits’ (33b7), swāsäskau keṃtsa tsainwāṣṣai l[ā]ñsa ‘I rain on the earth with a flood of weapons’ (93b4). ‣On the basis of the Sanskrit equivalence at H-ADD.149.79a5, Couvreur suggests (followed by VW:257) that lāñe means ‘autumn’ (i.e., that it is the translation of BHS śarat-). However, it seems just as likely that the Tocharian translation of śarat- is lost in the lacuna and that lāññe war is the translation of -salila- ‘water, flood, etc.’ Thus we return to the translation offered by Sieg and Siegling (1949), ‘Hochwasser,’ that allows us to include under this lemma the two attestations in the Weber-McCartney MS. -- lāñäññe* ‘prtng to a flood’: /// lāññe war keräṣṣeñca = BHS (śarat)salilahāsini (H-ADD.149.79a5 [Couvreur, 1966:178]). ∎If correctly identified as to meaning, we perhaps have a trace of a PIE *leh2- ‘± fill with water, flood’ seen in Hittite lahw- ‘pour’ (< *leh2-w-) and maybe Latin lāma ‘slough, bog, fen’ (< *‘flooded ground’?) (MA:448). Also possible, though to my mind less likely, is Isebaert's connection (1987a) with Lithuanian vilnìs ‘wave’ from PIE *wḷhxni- (and thus related to yolme, q.v.), despite his insistence on a translation ‘autumn.’ Isebaert would derive the Tocharian from the same form as the Lithuanian, but since PIE *-ṚH- seems to have given Tocharian -äR- (cf. pärweṣṣe ‘first’ from *pṛh3wo- or pällent- ‘full (of the moon)’ from *pḷh1no-), we would probably have to reconstruct *wle/ohxni- which makes the Lithuanian-Tocharian equation less compelling.

lātk- (vt.) ‘cut off’
Ps. VI /lātknā-/ [AImpf. //-, -, latkanoyeṃ]; Ko. V /lātkā-/ [Inf. lātkatsi]; Pt. I /lātkā-/ [MP -, lātkātai, -//] (K-T). yetse tsäkṣyeñ-c kektseñmeṃ latkanoyeñ-c misa po ‘they flayed thy skin, they cut off thy flesh from [thy] body’ (231a5); käryortantäṃts lātkatsi kektseñ wsā[sta] ‘thou didst give [thy] body to be cut up by the merchants’ (239b3). ∎Etymology unknown. AB lātk- reflect PTch *lātk- but extra-Tocharian connections, if any, are unknown. Not likely is VW's suggestion (1941:55, 1976:257-8) that sees in it a PIE *wlōd- from PIE *wled- seen in Middle High German letzen ‘wound.’ Certainly not with Couvreur (1947:61, fn. 40) is there any relationship with Latin laedere ‘wound.’

lāntsa (nf.) ‘queen’
[lāntsa, lāntsoy, lāntso//lantsona (K-T), -, -] Ylaiñikteṃ [lege: Ylaiñikte] Śaci lāntsompa ‘Indra with [his] queen Śaci’ (296b8). -- lantsoṣṣe* ‘prtng to the queen’: tāṃ telkiṣṣe maṇḍālmeṃ ltusai lantsoṣṣai [wertsyai] ‘the queen's retinue having emerged from the maṇḍala of sacrifice’ (345a2). ∎A feminine derivative of walo, q.v. (As if) from PIE *wlehantyeha-.

Lābhasatkār* (n.) the name of a Buddhist work [‘honoring acquisition’]
[-, -, Lābhasatkār//] (S-4a5). -- lābhasatkārṣṣe ‘prtng to the honoring of acquisition’ (277a1). ∎From BHS *lābhasatkara- (not in M-W or Edgerton).

lāre (adj.) ‘dear, beloved’ [lāre yām- ‘to love’ (tr.)--takes an accusative object]
[m: lāre, larepi, lareṃ(voc. lāre)//lareñ, -, larenäṃ ~ lareṃ (voc. lareñ)] [f:-, -, laryai (voc. lariya)//-, -, larona] ṣ[añ] śaults=olypo lareno ‘by his own very dear life’ (14b5), lareṃ weṃ no mā eñcareṃ ‘[if] one speaks a friendly [word], and not an unfriendly one’ [lareṃ = BHS priyam] (20a8), tsremar lareṃ säswaśkaṃ meṃ ‘I am separated from [my] dear children’ (46a4), empreṃ pilko lāre pyāmtsar ‘love the true insight!’ (128a5), kwīpe lāre yamaṣṣeñca = BHS hrīniṣevi (306a1), lāre yamīträ = BHS bhajeta (308a3), lāre yamaṣälyi = BHS sevitavyā (308a4), lāre yamasträ = BHS upasevate (308b8), rṣākeṃts lānte śeśśarsoṣ yänmoym īke kekesoṣ cwī larempa ‘known by the king of seers may I obtain the extinguished place with his love’ (S-3a6=S-4a1), papālaṣ cau aiśaumyeṃts krentaṃts lareṃ ‘this [thing] praised by the wise and dear to the good’ (S-3b5). -- lareṣṣe* ‘dear, beloved’: pātär-mātär-säsūwerṣṣe lareṣṣana ñemna ‘the dear names of father, mother, children’ (266a2/3);
lare-yok ‘lovelike, dear’: lare-yok karuntsa ‘with lovelike pity’ (72a2). ∎From a virtual PIE *lehad-ro- ‘dear’ [: Russian ladyj ‘dear,’ lada ‘wife,’ Lycian lada ‘wife’] (Winter, 1965a:191; MA:358). Not with VW (629), that we have a borrowing from some Prakrit derivative of the root that appears in Sanskrit as lal- ‘play, amuse oneself, disport’ (cf. Hindi lāṛ ‘affection, tenderness,’ etc.) nor with Hilmarsson (1991:124) who takes it to be inherited from a putative *wlhx-ró- (I would prefer *wlehx-ro-) from the root *w(e)lhx- ‘want, wish’ (cf. P:1137).

lāl- (vi.) G ‘exert oneself, strive for’; K ‘tire (tr.), subjugate’
G Ps. IX /lāläsk'ä/e-/ [A //-, lalaścer, -; Ger. lalaskemane]; Ko. IV /lāli-/ [Inf. lalyitsi]; "Intensive" Pt. (Pt. VII) /lālyiyā-/ [A -, lal(yi)yasta, -]; PP /lālālo-/;
K Ps. IX /lāläsk'ä/e-/ [A -, -, lāläṣṣäṃ//] (K-T). /// lalyi lalyitsi ṣkas pāramitänta it[e] yāmtsi (580a2); pernerñesa l[a]lyasta nette-[sū]trä akalṣlyeśc yamṣa-c perne [poyśiññe] ‘through glory hast thou exerted thyself; the Nīti-sūtra has brought thy Buddha-worth to the disciple’ (203a2), [po]yśiñ=ikeś lalyyasta pernerñenta kraupāt[ai] ‘thou hast striven for the position of a Buddha; thou hast gathered distinctions’ (206a3=249a1); pilycalñene lalālu laukito rṣāke tākaṃ ‘having made much effort in zeal, the guest will be a seer’ (107a6), mā lalālu mā ṣpä śakets soi lalaitau ṣamāñemeṃ mäsketär ‘having made no effort and having deviated from monasticism, he is no son of the Śakyas’ (333a5). ∎Probably (with VW:256-7) we should connect this word with PIE *leh1d- ‘be fatigued,’ Gothic lētan ‘allow, let,’ Albanian lodh ‘tire (tr.),’ etc. (P:666; MA:588)] (VW:256-7). VW suggests a denominative origin from *lh1d-l-, but perhaps we have a special phonetic development of of pre-Tocharian *-δn- in a nasal present (*ləδnə- < *lh1d-n(e)ha-, cf. Albanian lë ‘let’ (< *lədnō). See also lalyiye and alālätte and, more distantly, ylāre.

läk- (vt.) G ‘see; look at; catch sight of; visit’ [(vi.) ‘look’]; K ‘make see, show’
G Ps. IX /läkāsk'ä/e-/ [A lkāskau, lkāst, lkāṣṣäṃ//-, -, lkāskeṃ; MP -, lkāstar, lkāstär//; AImpf. lkāṣṣim, -, lkāṣṣi//-, -, lkāṣyeṃ; Ger. lkaṣṣälle; APart. lkaṣṣeñca; MPPart. lkāskemane]; Ko. V /läkā-/ (in the middle also = Ps.) [A lakau, lkāst, lakaṃ/ /lkām, lkācer, lakaṃ MP -, -, lkātär//-, -, lkāntär; AOpt. lkoym, -, lakoy//-, lkoycer, lkoyeṃ; MPOpt. //-, -, lkoyentär; Inf. lkātsi; Ger. lkālle ‘visible’]; Ipv. (see pälk-); Pt. Ib /lyākā-/ [A lyakāwa, lyakāsta, lyāka//lyakām, lyakās(o), lyākar ~ lyakāre; MP -, lyakātai, lyakāte//-, -, lyakānte]; PP /lyelyäku-/ (and rarely /leläku-/ [see the absolute]);
K Ps. IX /läkäsk'ä/e-/ [MPPart. lakäskemane]; Pt. IV /läkäṣṣā-/ [A -, -, lakäṣṣa//] proskaiṃ lkāṣṣäṃ wrotsana ... nraine tänmasträ lkāṣṣäṃ lkle[nta] ‘he sees great terrors ... he is [re-]born in hell and sees sufferings’ (14b4), pilko[s=ā]ñmālaṣkeṃ lkāṣṣän-me ‘with a compas-sionate glance he looks at them’ (88a6), eśanetstse no mā lkāṣṣäṃ = BHS cakṣuṣmān vā na paśyati (H-149.236 [Sieg, Siegling, 1930-32:496]); lkāsträ ṣäñ āñmä ‘he sees himself’ (121a5); Puttisene ce sankrām lkāṣi taiseṃ terisa cowai carka ‘whatever monastery P. visited, he robbed in the same fashion’ (DAM.507a8 [Pinault, 1984a]), kälymiṃ läkāṣyeṃ cey ‘they looked [in every] direction’ (108b5); ekäṣ saimacce yak vijñāṃ lkāṣeñca se [lkāṣeñca = BHS darśanaṃ?] (194b6), etsarkällecci cmelle ktsaitsäññentse āke lkāṣṣeñcañ = BHS ātāpino jātijarāntadarśinaḥ (U-2a4); lakaṃ [sg.] klyauṣäṃ wat yark=alyekepi ‘he sees or hears of the honor [paid] to another’ (33b4/5), śwālyai ālyine naumyeṣṣe kṣātre l[k]ā[st] ‘thou wilt see a jeweled umbrella on the right palm’ (567a2); su lkāträ ñyatsene ‘he is seen in danger’ (255a3), kautaläñe wetsentse misāṃts lkāntär-c īlārñe ‘fissures in thy skin and limpness of thy flesh are seen’ (5b6); lkoym-c krui ynemane ypauna kwṣainne ‘whenever I would see thee going among lands and villages’ (246a1); lkātsiśc = BHS darśanāya (PK-NS-12a3 [Couvreur, 1967[1969]: 153]), [in Manichean script] [l]k’sy (Winter/Gabain [1958:11]); cwī lkāllona läklenta ‘his sufferings [are] visible’ (81a6), mā ṣ pāträ [lkā]lle nest ‘thou wilt not be able to see [thy] father’ (85b6); Indre kārpa rṣākäññe weṣ myāskate stām ñor cau lmoṣ lyakāre ‘Indra descended and changed into the guise of an ṛṣi and those seated under the tree saw him’ (107a7), kälymiṃ läkāṣyeṃ ... ṣ lyakār-ne ‘they were looking [in all] directions and they caught sight of him’ (108b5); lyelyaku = BHS dṛṣṭaṃ (H-ADD.149.79a1 [Couvreur, 1966:178]); raddhi ceyknesa lakäṣṣa-me ‘he showed them in this fashion the magical power’ (108b4). ‣The paradigm is completed by pälk-, q.v. -- lyelyakor ‘perception, observation’: lyelyako[r] = BHS dṛṣṭaṃ (196b6);
lyelykormeṃ: läklessont lyelyäkormeṃ ‘having seen the suffering one’ (123a7), [Ā]nandeṃ lelkormeṃ ‘having seen Ānanda’ (A-2a1);
lkālläññe ‘sight, insight’: kly[omo] lkālñesa kuse kekenu tākaṃ tne ‘the noble one who may be provided with insight’ (14a7).
lakäṣñe ‘proof, manifestation’: [tu-]yknesāk kekamoṣepi raddhi lakäṣñe ste ‘magical power is the proof of the one thus come [scil. the Buddha]’ (108b7);
lakäṣñeṣṣe ‘prtng to proof or manifestation’ (108b4);
lelakäṣṣor ‘?’: /// l[e]lakäṣṣor tāka (178b1). ∎AB läk- reflect PTch *läk-, probably from PIE *leǵ- ‘gather’ [: Greek légō ‘pick up; count, tell,’ (later) ‘say,’ Latin legō ‘pick up, gather; pick out (sounds, sights), scan, read, peruse,’ Albanian mbledh (< *haembhi-leǵe/o-) ‘gather, collect, pick’ (P:658)]. The Tocharian meaning reflects ‘gather with the eyes’ or the like and is partially paralleled in Latin. In West Germanic we have Old English lōcian, Old Saxon lōcōn ‘look,’ in origin an iterative-intensive of this root (PIE *lōǵehaye/o-), exactly matched morphologically by Doric lōgáō (in turn semantically equivalent of légō). Other semantic parallels are OHG lesen ‘gather; read’ and Spanish catar ‘look’ from Latin captāre ‘lay hold of, snatch, chase.’ The Tocharian present läkā- corresponds to Latin *legā- seen in ēlegans, etc. The TchB preterite lyāka (= A imperfect) from *li̯ēk-ā- matches Latin lēgī and Albanian mblodha (< *haembhi-lēǵ-). Holthausen (1932-34:205) compared the Tocharian words with look, etc. (cf. also Anreiter, l987b:100-106); Lane (1948:307- 308) compared the Tocharian words with Latin legere, etc. No one has heretofore brought the Tocharian, Germanic and Latin-Albanian-Greek forms together. Also possible phonologically is a derivation from the zero-grade of PIE *leuk- (the phonologically rebuilt zero-grade is seen in luk-), as preferred by Meillet and Lévi, 1911:462, VW:258. The preterite/imperfect lyākā- from PTch *li̯ēkā- would be a neological vṛddhi to the zero-grade läk-.

läkutsetstse (adj.) ‘shining, bright, brilliant’
[läkutsetstse, -, läkutsecce//läkutsecci, -, -] [f: //läkutsetstsana, -, -] sū[rya]kāṃtṣi kerci ramt läktseci ‘like bright swords of sun-crystal’ (73b4), [kauṃ] pärkasta läktsetse ‘thou didst rise [like] the brilliant sun’ (207a1). ∎A derivative of lakutse, with the same meaning.

läktusauña (nf.) ‘light, radiance, brilliance’
[läkutsauña, -, läkutsauñai//] cpī kaunänts[e pudñä]kteṣṣepī läkutsewña ste ‘it is his light of the Buddha-sun’ (135a6), meñantse ściriṃts läktsauña ‘the light of moon and stars’ (154b2), läktsauña = BHS prabhayā (311a3). ∎An abstract noun derived from lakutse, q.v.

läkleṣṣe, läklessu See lakle.

läksaññe See laks.

länk- (vt.) G ‘hang’; K ‘let hang, dangle’
G Ps. I /länk-/ [MPPart. länkamane]; Ps. VIII /länks'ä/e-/ [//-, -, länksentär]; Ko. I /länk-/; Ipv. I /p(ä)länk-/;
K Ps. IX /länkäsk'ä/e-/ [MPPart. lankäskemane] (H-149-ADD.13b2 [K]); (H-149-ADD.118a1 [K]); kampāl mā päst kalatar matsisa kauc lankäm-c ‘[if] you thou dost not bring the garment, we will hang thee high by [thy head]hair’ (PK-AS-18A-b3 [Thomas, 1978:239]); plaṅso-ne ‘hang [pl.] him!’ (K-T); mā wätsitse [lege: wästsitse] kepec ette lankaskemane yanmaṣṣälle 21 mā kepec ette länkäskemane osne ṣmalle ‘one [is] not to enter dangling the border of the garment 21; one [is] not to sit in a house dangling the border’ [= BHS vikṣiptika- or vinyastika-, neither of whose meanings is clearly known] 322a4/5. ∎AB länk- (cf. also A ylankaṃ ‘in suspense’) reflect PTch *länk- from PIE *leng- [: Sanskrit rangati ‘moves (intr.) back and forth,’ Lithuanian lingúoti ‘swing, move back and forth,’ and other nominal derivatives in Baltic, Slavic, and Albanian (P:676; MA:62)] (VW, 1941:55, VW:260). The semantic development is from ‘swing’ to ‘hang.’ Less likely is a connection with *lenk- ‘bend’ (Couvreur, 1950:129). See also lenke and länkamo*.

länkamo* (adj.) ‘hanging, pendulous’
[f: /länkamñane, -, -/] länkamñane päścane ‘pendulous breasts’ (PK-NS-102b3 [Hilmarsson, 1989a:98]). ∎An adjectival derivative of länk-, q.v.

lät- (vi.) ‘go out, emerge’ [often in the phrase ostmeṃ lät- ‘leave home’ > ‘become a monk’; wrattsai lät- ‘go towards’]
G Ps. X /lätnäsk'ä/e-/ [A lnaskau, -, lnaṣṣäṃ//lnaskem, -, lnaskeṃ; AImpf. lnaṣṣi//; MPPart. lnaskemane]; Ko. I /lätn-/ [A lannu, -, laṃ//; AOpt. läññim (?), lyñit, laññi//läññem (?), -, lañyeṃ; Inf. lantsi]; Ipv. VI /p(ä)lät-/ [APl. platstso] (DA-2b3 [K]); Pt. VI /lät-/ [latau, lac (~ lat), lac/-, -, ltais/-, latso, lateṃ]; PP /l(ä)tu(we)-/ (most commonly in the quasi-compound ostmeṃ ltu ‘monk’ [< *‘one who has left home’]);
K Ps. IX /lätnäsk'ä/e-/ [A //-, -, lannäskeṃ]; Ipv. VI /p(ä)lyätsā-/ [MPSg. plyatstar] n[e]rvā[n]äś po aiwolyci mäskentär lnask[eṃ] ostmeṃ ‘they are all directed to nirvana and go out from [their] house’ (30b1); [ka]ntwo koynameṃ parna lnaṣṣi-ne ‘his tongue emerged from [his] mouth’ (88a1); lnaskemane mokocmeṃ yenteṃ lkāṣṣäṃ ‘he sees the winds emerging from the big toe’ (41b4); tumeṃ ñīś lannu ‘then I will emerge’ (PK-AS-17D-a4 [Pinault, 1991]), läṃ saṃsārṣṣe pelemeṃ ‘he will emerge from the prison of the saṃsāra’ (274b5); läññam [lege: läññem < *laññyem (1pl. opt.) or läññim (1sg. opt.)] (H-149.153a2 [K]), lyñit [t]ve läklemeṃ ‘may thou emerge from pain’ (295b6), waiyke-reki mantanta läññi-ñ koynmeṃ ‘may never a lying word emerge from my mouth’ (S-3a6), [ono]lmi ostameṃ laññeṃ [sic < *läññyeṃ] (391b6); ostmeṃ lantsi camñcer ‘you can leave home’ (108a5); latau ostmeṃ ‘I left home’ (400b3), krui twe pärweṣṣa [lege: pärweṣṣe] läc mātri kektseñmeṃ ‘if thou hast earlier emerged from [thy] mother's body’ (224a2/3), lat twe ostameṃ ‘thou didst leave home’ (384a4), Sudarśaneṃ pañäkte wrattsai lac ‘thou didst go towards the buddha S.’ (Qumtura 34.g7 [Pinault, 1993-94:175]), pūdñäkte lac lenameṃ [tso]nkaiko ‘the Buddha emerged from [his] cell at dawn’ (5b3), wace meṃne Puñcaiyśe aṣkār lac ‘in the second month P. went back’ (G-Su26), te weweñ[o]rmeṃ ltais ñaktene ‘having said this the two gods went out’ (88b5), latso ñk=ostameṃ kselñeṣṣ=akālksa ‘you left your homes because of the wish for nirvana’ (33a8); läntäs[k]eṃ[n]e /// [lege: lännäskeṃ] (522b8); [ostmeṃ] plyatstsar-me tsalpäṣṣar-me [lklemeṃ] ‘call us out of the house; free us from suffering!’ (108a9). ‣The certainly subjunctive forms are only two in number: the first person singular lannu and the third person singular laṃ (< *lannäṃ). Certainly not belonging here is the supposed (by Krause, 1952) second person singular subjunctive, lat, of 384a4, which is a second person singular preterite. Thus we have a Class I subjunctive and the relationship between the present lätnäsk- and the subjunctive lätn- is exactly that of rinäsk- ‘renounce’ and its subjunctive rin- and probably sinäsk- ‘be depressed; depress’ and its subjunctive sin- (only attested in the abstract silñe). Krause (1952:192) takes the second person singular of the preterite to be lat (< *latät?). In the attested material a second person singular would appear to be found three times, twice as läc (224a2, Qumtura 34.g7) and once as lat (384a4). In the second case the lat is followed by the nominative pronoun tve (i.e. twe) and the -t of lat might be by assimilation from -c. If the second person singular is actually lac, then it would be the equivalent of Greek ēluthes (cf. infra). -- lalñe ‘emergence, going out, departure, exit’: [ostmeṃ] lalyñe ṣamāññe ‘leaving the house for monasticism’ (35a6), lalñe = BHS niryāṇaṃ (543a6);
lalñeṣṣe ‘prtng to emergence, etc.’: [ostmeṃ] lalñeṣṣe akālk räskre tsänkā-ne ‘a strong wish to leave home arose to him’ (372b2). ∎AB lät- reflect PTch *lät- from PIE *h1leudh-independently, to Cowgill (reported by Winter) and Lane (both 1962) and is wrongly rejected by VW:259-60 (with previous literature). The present in -näsk- and the e latau, lac presents a remarkable correspondence with both Greek and Celtic: Greek ēluthon/ ēludhen, Old Irish lod/luid. All reflect PIE *h1ludh-óm/h1ludh-ét. The rest of the Tocharian paradigm is mostly from a PIE *h1ludh-nu-. This explanation goes back to Cardona (1960) and, independently, to Cowgill (reported by Winter) and Lane (both 1962) and is wrongly rejected by VW:259-60 (with previous literature). The present in -näsk- and the subjunctive in -n- are an iterative-intensive in *-nu-sḱe/o- and present *-nu- respectively. While *h1leudh- shows no evidence of a nu-present in Indo-European, both similarly conjugated verbs, rin- and sin-, do [: Sanskrit áriṇvan, asinvat]. The länt- of TchA is probably to be derived by metathesis from *lät’ñä-, the morphologically expected outcome of the strong grade *h1ludh-neu- (cf. the third person plural läñceñc rather than the *länteñc we would expect if we were dealing with an originally infixed verb (Jasanoff, p.c.). The assimilation of -tn- to -nn- is probably the regular outcome of this cluster in TchB. One should compare sänmetstse ‘entranced’ reflecting *sämne- < *supno-. Where found, the attested cluster -tn- (e.g. kätnā-) would appear to be the result of analogical restoration. See also lut-.

länt- See lät-.

läm- See ṣäm-.

läṣṭanta (npl.) part of a plant
[//läṣṭanta, -, -] /// pippāläṣṣana läṣṭanta wat śār taṣallona (W-12a6).

li- (vt.) ‘wipe away, cleanse oneself’
Ps. IX /liyāsk'ä/e-]/ [MP -, -, l(i)yāstär//]; Pt. III /liyā(sā)-/ [A -, -, l(i)yāsa//]; PP /leliyu-/ lyyastär (H-150.110a3 [K]); kārpa nāṣṣa lyyāsa wrenta po laikāte ‘he descended, bathed, wiped away all the dust, and washed himself’ (107b4); kuse po tārkaṃ enkalñanta [lege: -enta] po päst rintär wäntarwa pontäṃ krāstäṃ [sic] kerketseṃ | palsko leleyu [lege: leliyu?] po wäntarwameṃ ‘whoever releases all passions, gives up all things, cuts off fetters, [one who has] cleansed [his] spirit from all things’ (33a3). ‣On the basis of the TchA present stem lyās-, I read TchB lyyastär as a defective or dialectal spelling for *lyyāstär. (The TchA initial ly- has been restructured from expected *lyy- as yā is for (B) iyā-.) The meaning in TchA seems to be quite clearly ‘wipe away, sweep.’ In the active it takes as a direct object tkaṃ ‘earth, dirt’ (e.g. on a road) while in the middle we have as direct objects ‘blood’ and, especially ‘tear(s).’ The context of B-107b4 allows the same sort of meaning. Morphologically parallel to li-ā- and leli-u- are läk-ā- ‘see’ and lyelyäk-u-/leläk-u- (though the latter usually has palatalization and the former does not). ∎AB li-ā- reflect PTch *li-ā- from PIE *leihx(-eha)-, otherwise seen only in Sanskrit līyate ‘disappear, vanish’ (VW:271).

lik- (vt.) G (always middle) ‘wash’ [object: one's own body or part thereof]; ‘wash away, rid oneself by washing’ [object: ‘dirt,’ etc.]; K (active and passive) ‘wash’ [object: another person]
G Ps. VI /lāikänā-/ [MP -, -, laikanatär//; Ger. laikanalle]; Ko. V /lāikā-/ [MP //-, -, laikontär; Inf. laikatsi]; Pt. Ib /lāikā-/ [MP -, -, laikāte//-, -, laikānte]; PP /lālāikā-/;
K Ps. VIII /liks'ä/e-/ [MPImpf. -, -, lyikṣītär//-, -, lyikṣyeṃ; Ger. lyikṣalle] laikanaträ (H-150.110b4 [K]); kete āñme tākaṃ tweri ruwyenträ partāktaññe pitkesa ṣarne l[ai]kanalle ‘whoever has the wish that doors be opened [is] to wash [his] hands with camel spittle’ (M-3b1); ce yāmorsa laikontär-ñ käntwaṣṣana yāmornta ‘by this deed may my deeds of the tongue wash away/be washed away’ (241b5/6); kārpa nāṣṣa lyyāsa wrenta po laikāte ‘he descended, bathed, wiped off all the dust, and washed himself’ (107b4), kuse ksa llaikān[t]e [sic] yāmorṣṣana krakenta ‘whoever wash away the filths of deeds’ (244a4); nāskäṣyeṃ lyikṣ[y]e[ṃ-ne] ‘they bathed and washed him’ (42b7), sonopitär līkṣītär wästsanma krenta yäṣṣitär ‘he anointed himself, washed himself and put on good clothes’ (A-1a6); taka śāmna kwrāṣe malkwersa lyikṣalya ‘then a human skeleton [is] to be washed with milk’ (M-3b6). -- lalaikarmeṃ: [pi]ntwāt ykuwermeṃ lalaikarmeṃ ṣarne ‘having gone begging and having washed [his] hands’ (1a5);
laikalyñe ‘washing away’: po tserekwa tuntse ñake laikalñe po saṃsārṣṣeṃ wnolmeṃmpa se ka ṣp tāko-ñ ‘all deceptions, may there be a washing away from me of them with all saṃsāra-beings’ [?] (271b2/3). ∎AB lik- reflect PTch *lik- probably from PIE *wleikw- ‘liquid’ [: Latin liquēre ‘be clear, liquid,’ liquāre ‘clarify, filter, liquify,’ Old Irish fliuch ‘humid’] (Lane, 1938:23, VW:262-263). Watkins (1962:62, fn.3) suggests the semantically far more satisfying equation of PTch *lik- with PIE *neig(w)- ‘wash’ [: Greek nízō ‘I wash,’ Old Irish nigid ‘washes,’ Latin pollingō (< *por-ningō)]. Watkins talks of "an assimilation of n- to l-" but there appears to be nothing to assimilate to here. Perhaps, however, we have some sort of conflation of PTch *lik- and **nik-. See also laike and laiko.

lit- (vi.) ‘pass on, move’
Pt. Ia /litā-/ [A -, -, lita//]; PP /lito-/ te ṣarmtsa lita su Hetubālike bhavāggrä postäññe yai ‘for that reason H. passed on and went at last to the highest existence’ (282b7); somonaṃts no aṃtsanemeṃ litau aṃśuk ‘the aṃśuka-garment slipped off the shoulders of some [of them]’ (H-149-ADD.13b3 [Hilmarsson, 1989a:7]). ∎AB lit- reflect PTch *lit- from PIE leit(hx)- ‘go (away)’ [: Avestan raēþ- ‘die,’ Gothic galeiþan ‘go,’ Old English līþan ‘go, travel,’ etc. (other Germanic cognates, P:672; MA:228)] (Lane, 1938:23, VW:263). See also lait- and litk-.

litk- (vt.) ‘remove, avert’
G PP /litku-/;
K Ps IX /litkäsk'ä/e-/ [A -, -, lyitkäṣṣäṃ//; AImpf. -, -, lyitkäṣṣi//]; Ko. I/II /lyeitk-/ or /lyeitk'ä/e-/ [A //-, -, lyaitkeṃ]; Pt. III /leitk(sā)-/ [A //-, -, laitkar] /// pilko litku rano käṣṣīññe ‘the teacher's gaze [was] withdrawn/averted’ (587a5); /// cau ykemeṃ ly[i]tkäṣ[ṣi] /// (108b2); ket ait yoktsi sātk=onwaññe pelaiykneṣṣe lyaitkeṃ teki mantanta ṣäp srukentär cai ‘to whomever thou givest to drink the immortal remedy of the law, they will avoid sickness and never die’ (212b3/4); soyāre laitkär tekī ‘they were satiated and avoided sickness’ (H-149-ADD.122a2 [Couvreur, 1954c:87]). ‣At least partially overlapping in meaning with the first causative of wik-, q.v. ∎AB litk- reflect PTch *litk- from PIE *leit-sḱe/o- the derived causative of *leit- ‘go (away)’ (Pisani, 1942-43a:26-27, VW:263-4). See also lit- and lyitkw.

li(n)- (vt.) ‘± place’ [?]
Ps. V. /linā-/ [Ger. linālle] sanatse twerene lyinālle sāṃ nakṣträ ‘it [is] to be placed in the door of the enemy; the enemy is destroyed’ (M-3a8). ‣The reading with -n- rather than -t- is that of Filliozat (1948) and is insisted upon by Couvreur (1954c). Sieg (1954) reads -t- and, with Krause (1952), would combine this entry with lit-, q.v. The fact that this word is clearly transitive makes such a combination very unlikely. ∎From PIE *li-n(e)ha- [: Hesychian línamai ‘trépomai’ (‘turn one's steps, turn in a certain direction; be turned in a certain direction’), Gothic aflinnan ‘go away,’ OE linnan ‘stop,’ etc. (P:661; MA:528)]. The Tocharian form shows a rebuilt zero-grade (see Adams, 1978), i.e. *läinā-.

lip- (vi.) ‘remain, be left over’
Ps. III /lipe-/ [MP -, -, l(y)ipetär//-, -, l(y)ipentär]; Ko. V /lipā-/ [MP -, -, l(y)ipātär//; Inf. l(y)ipātsi]; Pt. Ia /lipā-/ [A -, -, lipa//]; PP /lipo-/. [traidhā]tuk saṃsār tsakṣträ yke-postäṃ pwārs=ānityātṣe mā lipeträ ksa ‘the threefold saṃsāra burns step by step through the fire of inconstancy; nothing remains left over’ (46b3); malkwer ... päkṣalle ywārtsa lipāträ ‘milk [is] to be cooked, half will remain’ (FS-a5); mā su ksa l[i]pa ‘nothing remained’ (46b5). ∎AB lip- reflects PTch *lip- from PIE *leip- ‘remain’ [: Gothic bileiban ‘remain,’ Old English belīfan ‘id.,’ Old Norse leifa ‘remain over,’ etc. (P:670; MA:528)] (Meillet, 1911:633, VW:263). Whether or not this *leip- is ultimately the same as *leip- ‘smear with oil or fat’ attested widely in Indo-European (cf. Greek lípos (nt.) ‘fat, lard,’ Lithuanian lipaĩ (pl.) ‘glue’), in Tocharian lip-, Gothic bileiban we have a remarkable Tocharo-Germanic correspondence. See also lipär*.

lipär* (n.) ‘remainder’ [usually found as part of quasi-compound snai-lipär ‘without remainder, remainderless, completely’]
[-, -, lipär//] [aknātsaññe]ṣṣ=orkamñe wīkäṣṣeñca snai lyīpär ‘destroying the darkness of ignorance [to the point that there is] no remainder’ (99b2), kektseñṣe indri cpi kuse lyīprä tākaṃ ‘bodily sense which will be a remainder [= will be left]’ (119b3), peri lyipär = BHS ṛṇaśeṣaṃ (H-ADD.149.62a5 [Couvreur, 1966:165]), snai lyipär = BHS aśeṣa- (U-23a5). ∎A derivative of lip-, q.v. (As if) from PIE *leipṛ.

litsāve* (adj.) ‘?’
[//litsāvi, -, -] kete tverene kātaṃ ceu osne śāmna litsāvi mäskeṃträ ‘[if] one strews [it] in the door of whomever; the people are litsāvi’ (M-2a4).

lu- (vt.) ‘send’
Ps. III /lyewe-/ [MP -, -, lyewetär//-, -, lyewentär; MPImpf. -, -, lyewītär//; MPPart. lyewemane]; Ko. V /lāwā-/ [A -, -, lāwaṃ//]; Ipv. I /p(ä)lāwā-/ [ASg. plāwa]; Pt. Ia /lyuwā-/ [A lywāwa, lywāsta, lyuwa//]; PP /lyäwo-/ śāmna [] wī [] Yurpāṣkaine [] lyewetär [] ṣe Waśampile ñem ‘he sends two people to Y., one [is] W. [by] name’ (LP-3a3), lyewentär ṣemi = BHS ///[pra]sthāpayanty eke (543a4), Mahāsaṃmati [lā]nte [e]piyacäññe lyewītär caumpaṣesa waṣamñe enkaṣṣitär ‘he sent a memento to king M. [in order that] he could make a friendship with him’ (PK-AS-16.3b6 [(Pinault, 1989:157]); [pī]to wat lāwä [sic] su pī[to] (316a2); parso ette paiyka śka plāwa ‘he wrote a letter; send [a reply]’ (492a2); parso lywāwa-ś plāś aṣkār mā lywāsta ‘I sent thee a letter [but] thou hast sent no [answer] back’ (492a3/4), lyuwa ṣ parkāsaṃ walo śtwāra kälymintsa ‘and the king sent a proclamation in four directions’ (21b2); lypaṣ [lege: lywoṣ] (492a2/3), wi dhatuṣṣa[na] lypauwa [lege: lywauwa] kleśanma ṣkas eṣemeṃ mäskentär-ne ‘the kleśas belonging to the two dhātus, altogether six [in number], have been sent away from him’ [?] (591a3). ‣The attested shape of the past participle would appear to be an "umgekehrter Schreibung" for the expected *ly(ä)wo- in a variety of TchB where intervocalic -p- often fell together with intervocalic -w- (K. T. Schmidt, 1986:640). ∎AB lu- reflect PTch *lu- from PIE *leu(hx)- ‘cut off, separate’ [: Sanskrit lunāti ‘cuts (off),’ Greek lúō ‘loose, free,’ Latin luō ‘loose, free, pay off,’ etc. (P:681-2; MA:481)] (VW, 1941:54, VW:268).

luk- (vi./vt.) G ‘light up (intr.), be illuminated’; K ‘light (up) (tr.), illuminate, enlighten’
G Ps. III /lyuke-/ [MP -, -, lyuketär//]; Pt. I /lyukā-/ [A -, -, lyuka//] (365a7);
K Ps. VIII /luks'ä/e-/ [A -, -, lukṣäṃ//; MP -, -, lukṣtär//-, -, luksentär; AImpf. -, -, lukṣi//]; Ko. II /lyuk'ä/e-/ [MP -, -, lyuśtär//; Inf. lyuç(t)si]; Pt. III /l(y)euk(sā)-/ [A -, -, lyauksa//-, -, lyaukar; MP -, -, lauksāte//lyuksamte, -, -]; PP /lyelyuku-/ mäkte lwasāntso auṣuwaṃts ṣesa lyuketrä yṣīye ‘as, the animals dwelling together, the night lights up’ (46a7); aiyśamñeṣṣai läkutsauwñaiysa lukṣtär ‘he is illuminated by the light of knowledge’ (214a1/2); ///epastyu śaiṣṣe lyuśsi ñakremeṃ ‘[thou], adept at illuminating the world from darkness’ (244b3); pudñäkte gangavāluk nauṣaṃñi läktsauñaisa ... lyaukar śaiṣṣeṃ ‘the earlier buddhas, [as numerous as] Ganges-sand, illuminated worlds through [their] brilliance’ (unpubl. Paris [Couvreur, 1954c:90]), pelaikneṣṣai läktsauñaisa lyuksamtte ‘we illuminated/ were illuminated through the light of the law’ (PK-14B-a5 [ibid.]); dhyananmaṣṣana swañcaints=enenmeṃ lyelyūkusa sū[rya]kāṃtṣi kerci ramt läktseci ‘illuminated from within by dhyana-rays like bright swords of sun-crystal’ (73b3/4). -- lalaukar* ‘light, illumination’: [yṣi]ntse lalaukarne ‘in the nighttime light’ (568a4). ∎AB luk- reflect PTch *luk- (with rebuilt zero-grade *läuk-) from PIE *leuk- [: Sanskrit rocate ‘illuminates, shines,’ lokate/locate ‘sees,’ Avestan raok- ‘shines,’ Khotanese rrutc- ‘id.,’ Greek leússō ‘see,’ Old Latin lūceō ‘let (a light) shine,’ Hittite lukk- ‘be bright; dawn,’ Lithuanian láukiu ‘wait (for someone),’ and many nominal derivatives (P:687-690; MA:505)] (Meillet and Lévi, 1911:462-3, VW:269). The Tocharian and Latin are particularly close. Latin reflects a PIE stative *leuk-eh1- while Tocharian reflects *leuk-h1-ó-. The original zero-grade gives läk- in lakutse and its derivatives. See lukṣaitstse, lyukemo, and lyūke; more distantly, compare lakutse, läkutsetse, läkutsauña, and 1ruk-.

lukṣaitstse (adj.) ‘± brilliant’
[m: lukṣaitstse, -, -//] /// [ya]tālñesa lukṣaittse wätkāltse /// (405a6). ∎An adjectival derivative of an unattested *lukṣā-, itself a nominal derivative from the present stem of luk-, q.v. See Hilmarsson's discussion (1991:126).

lut- (vi./vt.) [active] ‘drive out, expell, banish,’ [middle] ‘go beyond’
Ps. IX /l(y)utäsk'ä/e-/ [A lyutaskau, -, lutaṣṣäṃ//-, -, lyutaskeṃ; MP -, -, lutastär//-, -, lutaskentär; APart. lutaṣṣeñca]; Ko. I/II /lyut-/ or /lyut'ä/e-/ [A //lyutem, -, -; MP -, -, lyutätär//; AOpt. lyūci, -, -//; Inf. lyutsi]; Pt. III /lyeut(sā)-/ [A lyautwa, -, lyautsa//-, lyautso, lyautar; MP lutsāmai, lyutsātai, -//-, -, lyutsānte] ṣeske yolo lyutaskau ‘only evil do I drive out’ (TEB-63-02), ātstse lutäṣṣäṃ ‘it drives out thickness [of wits]’ (W-36a6), ṣuktañce kauṃ lyutasken-ne ‘on the seventh day they drive them out’ (M-3b1); lutas[k]entr ostmeṃ ‘they are driven from [their] homes’ (15b5=17b7); smāṃ yāmoṣ ātstse lutaṣṣeñca ‘[the treatment] repeated, banishing thickness [of wits]’ (W-22b2); kampāl mā päst kalatar temeñce pästä lyutem-cä ‘[if] thou dost not bring the garment, then we will drive thee out’ (337b1); lyutätär =? BHS prakramiṣyati (328a1); walo cew enkormeṃ pyāśi-ne śanmäṣṣi-ne wat ypoymeṃ wat lyucī-ne ‘the king having seized him, beat him, bound him, and drove him from the country’ [lyucī = BHS pravāsayed] (H-149-ADD.8a5 [Thomas, 1974:102]), yātka-me walo lyutsi po ypoymeṃ ‘the king ordered them to be driven out from the whole country’ (18a2); kuce ñiś śtwer säsūwa ypoymeṃ lyautwa snai tränko ‘that I have driven [my] four sinless sons from the land’ (PK-13E-a2 [Couvreur, 1954c:89]); yāmṣate ñiśś erkatte lyautsa-ñ päst ṣañ ypoymeṃ ‘he treated me evilly; he drove me out of the land’ (81a3); peprutkoṣ lyutstsatai tallāñc ce [śaiṣ]-ṣ[e] ‘thou hast gone beyond this suffering world’ (520a3), [A]raṇemiṃ lānte ypoy[n]tse salyai lyutstsante ‘they went beyond the border of king A.'s land’ (86a5). ∎TchA lut- and B lut- reflect PTch *lut- (< *läut- with rebuilt zero-grade: cf. Adams, 1978) from PIE *h1l(e)udh- [: Greek eleússomai ‘I will come, go,’ ēludhen ‘he came, went,’ Old Irish luid ‘went’ < *h1ludhet) (P:306-307; MA:228)] (VW, 1941:59, 1976:269-270). See also lät-, generalized from *h1ludh- with no rebuilt zero-grade.

lup- (vt.) ‘rub lightly with a liquid, smear [neutral]; besmirch, defile, sully [in malam partem]’
Ps. VIII /lups'ä/e-/ [MP -, -, lupṣtär//; Ger. lupṣalle]; Ko. V /lāupā-/ [A laupau, -, -//; AOpt. -, -, laupoy//]; Pt. Ib /lāupā-/ [A //-, -, laupāre; MP -, -, laupāte//]; PP /lālāupā-/ ceṃ ksa yāmtär appamāt wrocce lupṣtär nraisa ‘[if] this one acts badly to another, he will be besmirched by a great hell’ (31b1=32a4), kwri sū krauptär waipeccenta wrocce lupṣtär nākimpa ‘if he accumulates possessions, he is sullied with a great fault’ (33a6/7), śāmñe pitke /// eśane epinkte pärwāne wat no lupṣale ‘human spittle [is] to be smeared between the eyes or the eyebrows’ (M-3b5); pelaikneṣṣe wars= āstreṃ kleśanmaṣṣe krāke ceṃts po päst lau[pau] ‘I will rub away the kleśa-filth with the pure water of the law’ (408b6), wace ṣarsa [saṃ]tkenta laupoy-ne āñu yamī-ne ‘may he smear him with remedies with the second hand and give him peace’ (154b1); /// samak. laupāre /// (260a3), (109a5); padum ramtä lalaupau krāke[sa] /// ‘as if a lotus sullied by filth’ (388a6). -- laupalñe ‘anointing; unguent’: pilene sāṃtke laupalñe ra enkalñe (PK-NS-53b6 [Pinault, 1988]), lauwalñe = NHS lepa- (Y-3a5). ∎AB lup- reflect PTch *lup- from PIE *(s)leub(h)- ‘slip, glide’ [: Latin lūbricus ‘slippery,’ Gothic sliupan ‘slink, crawl,’ Old English slūpan ‘glide, slide,’ Old English slīepan ‘slip on or off,’ Old English slīefan ‘put on (clothes)’ (P:963-4)] (Duchesne-Guillemin, 1941:152, VW:269), possibly crossed semantically with a PTch *lip- from PIE *leip- ‘smear fat or oil’ (P:670, see also lip-). See also laupe.

luwo (nnt.) ‘animal; animal/bird’ [birds are lwāsa ṣlyamñana while animals sensu stricto are lwāsa ynamñana]
[luwo, lwāntse, luwa//lwāsa, lwasāṃts, lwāsa] kowän lwāsa ṣlyamñana ynamñana ‘he will kill flying and running animals’ (29b8), salamo luwo ‘a flying animal’ (404a3), lwāsa ṣñār wṣeñ-ñ[aṃne] ‘the animals each in is own lair’ (518b2), wsets[a]na lwāsane ‘among poisonous animals’ (575b1), wärttoṣṣeṃ luwāsa ‘forest animals’ (PK-NS-12a4 [Couvreur, 1967[1969]: 153]). ‣TchA has singular lu, plural lwā/lwāk- corresponding to B singular luwā-, plural lwāsā-. The singular forms reconstruct to a PTch *luwā- (cf. the TchA gen. sg. lwes which is the exact equivalent of B lwāntse) but the plural forms are more difficult. Similarly to VW (267-8), I take A lwāk- to be from another, derived, paradigm, PTch *lwāke- ‘animal’ with the same suffix we see in A śiśäk/B ṣecake ‘lion,’ q.v. (VW would see in the *-ke- an adjectival suffix). -- lwāññe ‘prtng to an animal/animals’: kete ā[ñm]e [tsä]lpātsi lwāññe cmeṃlmeṃ [sic] ‘to whomever [is] the desire to be freed from an animal birth’ (575a5/6);
lwasāṣṣe ‘pr ng to animals’ (574b2);
lwāsātstse* ‘containing animals’: lwasāce war = BHS saprāṇakenodakena (unpubl. Berlin fragm. [Thomas, 1987:169]). ∎The singular forms reflect a PIE *luhxeha- ‘animal of the chase’ most closely related to OCS lovъ ‘the chase’ (< *louhxo-; cf. particularly Serbo-Croatian lõv ‘chase; game animal’) and Greek léōn ‘lion’ (< *‘predator’) (MA:23, 284). This etymon may reflect a remarkable shared semantic development of general Indo-European *leu(hx)- ‘separate, cut off’ (see further discussion at lu- ‘send.’ Cf. VW (1941:57, 1976:268) who reconstructs *lhxw- for the Tocharian and Slavic; he does not include léōn. The B plural formation (which, as the morphologia difficilior, may reflect the PTch state of affairs), may result from a cross of this etymon with a PTch *tsuwā ‘animal,’ reflecting PIE *dheuhxōs ‘animal’ [: Gothic dius ‘wild animal’ (< *dheusó- , OCS duchъ ‘spirit,’ Albanian dash ‘ram’ (< *dhouso- ‘animal’), and perhaps Hittite antuhsa- ‘person,’ if that represents *en-dhuh2so- ‘having breath inside’ (P:268-70, with other, semantically more distant, cognates; MA:82)]. See also perhaps lu-.

leṃ* (n.[m.sg.]) ‘(monastic) cell, resting place’
[-, lenantse, leṃ/] pūdñäkte lac lename[ṃ tso]nkaiko ‘the Buddha left [his] cell at dawn’ (5b3), omte leṃ paryāṃ yamasträ ‘there he makes [his] resting-place and [his] circuit’ (559a2). ∎From BHS layana- or, more probably, from a Prakrit descendent, e.g. Pali leṇa-.

lek* (n.[m.sg.]) ‘movement, gesture’
[-, -, lek//-, -, lekanma] iryāpathänta śwāra yāmṣate lyama śama mas= orkäntai lek yamaṣṣa lyśalñeṣṣe ‘he practiced the four bodily postures/ movements: he sat, he stood, he went to and fro, and he made the gesture of lying down’ (108b5). ∎The TchB word may be a borrowing from A lek ‘id.’ and the latter may represent a PIE *loigo- [: Gothic galeiks ‘(dead) body,’ Lithuanian lygus ‘resembling’] or *loiko- [: OCS lice ‘face,’ Russian likъ ‘id.’] (VW:260). It is possible that the otherwise mysterious TchB laike, q.v., may be the native B form corresponding to A lek.

leki* (n.[m.sg.]) ‘bed, resting place’
[-, -, leki//] śwātsi yoktsi leki sāṃtke ‘food, drink, a bed, and medicine’ (50b3), swañcaintsā lyelyukoṣne lekine ‘in [his] bed illuminated by rays’ (514a6). ∎TchA lake ‘id.’ and B leki reflect PTch *lekäi, a derivative of *leke. For the formation, see Adams, 1990a. See leke*.

leke* (n.) ‘bed, resting place’
[//-, -, lekeṃ] lekenne r=eṅwaññ/// ‘as if in the beds of men’ [?] (119a1), leke asā[n] = BHS śayanāsanam (U-24a3). ∎TchA lak ‘bottom (of a river)’ (attested once in the perlative lakā at A-15a6) and B leke reflect PTch *leke from PIE *lógho- (m.) [: Greek lókhos ‘ambush; place for lying in wait,’ Old Norse lag ‘layer, place,’ Serbo-Croatian lõg ‘lair, den; riverbed,’ Russian log ‘ravine,’ etc. (P:658-9; MA:57, 352)] (Lidén, 1916:36-7, VW:254, Winter, 1983:324-5). See also leki, lyäk- and lyak.

lekhāke (n.) ‘copyist, scribe’
[lekhāke, -, -//] Munkare lekhāke paiyk[āmai] ‘[I], M. the copyist, have written [this]’ (PK-NS-14a2 [Couvreur, 1970:179]). ∎From BHS lekhaka-.

lenke (n.[m.sg.]) ‘± valley; cleft’
[lenke, -, -//] ṣai ṣlīye lenke ‘it was a mountain valley’ (12a3). ‣For a discussion of the meaning, see Bailey, 1967:304. ∎A derivative of länk-, q.v. One should note also TchA ylankaṃ ‘pending, hanging loose’ (*yn- + *lenke *-ne, see Hilmarsson's discussion, 1991:185).

ley- See li-.

leyīk (n.) a medical ingredient
[leyīk, -, -//] (W-5b1).

leśp* (n.) ‘phlegm’ [one of three humors]; ‘froth, foam’
[-, leśpantse, leśp//] päścane leśpsa mäsketär ‘on the breast it becomes [covered] with froth’ (FS-b6), leśpantse = BHS kaphasya (Y-3a5). -- leśpaṣṣe* ‘prtng to phlegm’: ṣotri pkarsaso kwärmatse leśpaṣṣepi ‘recognize the symptom of a phlegm-growth’ (FS-a4). ∎Borrowed from some Prakrit descendant of Sanskrit śleṣman- (VW:629). The treatment of the internal consonant cluster is similar to that seen in the Aśokan inscriptions of Shahbazgarhi and in Khowar (ispa ‘we’ < asmān, griṣp ‘summer’ < griṣmá-).

lesto (nf.) ‘nest, den, lair’
[lesto, -, lestai//] waiptār wloṣäṃ letseṃne po kälymintsa lwāsa ñi lestai yāmwa ‘the animals having made a nest everywhere in my disheveled locks’ (89a2), [rū]paṣṣe ātse taisa lkāṣṣälle mäkte wärmīya lesto ‘the element of form thus [is] to be seen as an ant's nest’ (154a5), sn[ai] parwā lestaimeṃ tsānkaṃ ‘he will rise from the nest without feathers’ (282b1). ∎The primary comparandum here is Old Prussian lasto ‘bed’ (Schmalstieg, 1976:266). The Balto-Tocharian correspondence presupposes a PIE *lo(C)steha-. Whether (with VW:261) we assume *logh-steha- with *legh- ‘lie (down)’ is dubious. On the basis of VW's own examples, it would appear that old compounds with *-sth2-o/eha- consist of a locative adverb (e.g. Avestan paiti-štā- ‘stay, sojourn’) or a nominal stem (e.g. OHG ewi-st ‘Schafstall’). A deverbative root noun *logh- appears not to occur (cf. *legh- which does occur in B lyak ‘thief,’ q.v.).

leswi (n.[pl.]) ‘attacks of weakness’
[//leswi, -, -] tāy no trite kauṃ ṣai ~ eśuwacca mäskīträ ~ tumeṃ leswi eṅsata-ne [lege: eṅsate- ne] ~ yaka ynemane nauntaine klāya ‘now it was the third day that she had gone without eating; attacks of weakness seized her and still walking in the street, she fell’ [H-149.X.5a4 (Couvreur, 1954b:44]). ∎The exact equivalent of Gothic lasiws ‘weak.’ One should compare also Middle High German erleswen ‘grow weak’ and Old Norse lasinn ‘weak.’ The Gothic and Tocharian forms presuppose a late Indo-European *lósiwo-. In Tocharian the *-i- has become first *-ä- in the environment of both *-s- and *-w- and then disappeared in an open syllable (VW, 1972[74]:145, 1976:261, though the details differ; MA:637). The relationship, if any, to the words grouped by Pokorny (680) under the lemma *lē(i)-, is distant.

letse (n.[m.sg.]) ‘lock (of hair)’
[letse, -,-//-, -, letseṃ] waiptār wloṣäṃ letseṃne po kälymintsa lwāsa ñi lestai yāmwa ‘the animals having made a nest everywhere in my disheveled locks’ (89a2), śpālmeṃ lalaṃṣkaṃ mtsiṣṣeṃ letseṃ ‘excellent, soft, hair locks’ (PK-13F-a3 [Couvreur, 1970:178]). ∎From PIE *wlotyo- by an early metathesis (cf. sleme < *solmo-) from *woltyo- [: Old Irish folt ‘hair’ (< *wolto-), Greek lásios ‘thick with wool or hair’ (< *wḷtyo-) (P:1139ff, with many more, more distant, cognates)] (I ebaert, 1977:139-40).

laike (n.) ‘?’
/// yente sekwe yasar laike /// (H-149.81a1 [Thomas, 1972b:446]). ‣It is just possible that we have here a native TchB form corresponding to the borrowed lek ‘gesture,’ q.v.

laiko (n.[m.sg.]) ‘bath, washing’
[laiko, -, -//] se laiko yetse astare yamaṣäṃ ‘this bath makes the skin pure’ (W-11b1), /// laiko tuceṃ ere nakṣäṃ ‘the bath destroys a yellow appearance’ (W-11b4). ∎A derivative of lik-, q.v.

lait- (vi.) ‘depart, pass away, deviate’
Ps. IV /laito-/ [MP //-, -, laitontär; MPPart. laitomane]; Ko. V /lāitā-/ [A //-, -, laitaṃ]; Pt. Ib /lāitā-/ [A -, -, laita//]; PP /lālāitā-/ nraimeṃ laitonträ lwāsane wat no pretenne wat tänmaskenträ ‘they move from hell and are [re-]born among animals and ghosts’ (K-7a5); mandra [lege: mant ra] lwāsameṃ pretenmeṃ laitaṃ śāmnāmeṃ wat laitaṃ wtentse tänmaskenträ nnok yśāmna ñäkteṃmeṃ wat no laitaṃ nnok yñakteṃ tänmaskenträ ‘so too [if] they pass from the animals or pretas or [if] they pass from men, they are born again among men; or [if] they pass from men, they are born again among men; or [if] they pass from the gods, they are born again among the gods’ (K-7a2); su mā ṣpä ṣamāne mäsketär mā lalālu mā ṣpä śakets soi lalaitau ṣamāñemeṃ mäsketär ‘he is not a monk; he has made no effort, and having deviated from the monks, he is no son of the Śākyas’ (333a5/6). -- laitalñe ‘falling/moving away’: mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe ‘will I perhaps fall from the great royal throne?’ (5a4). ∎Possibly an old denominative *lāitā- to a PTch *leite, in turn a deverbative noun from lit- ‘avert,’ q.v., (cf. klutk- [vb.] > kleutke [n.] > klāutkā- [vb.]).

laitke* (nm.) ‘creeper, vine, liana’
[-, -, laitke//laitki, -, laitkeṃ] laitke = BHS lātam (532a1), laitki atsi karakna ‘thick lianas and branches’ (554a4), laitkeṃ kautaṃ pyapyaiṃ taṃ tsäskeṃ ‘they cut down lianas and scatter flowers’ (589a3). ∎TchA letke and B laitke reflect PTch *leitke/leitkäi. They look like a regular tomos-derivative of a verb *litk- (cf. klautke from klutk-). There is, of course, litk- ‘pass on’ which would form a phonologically appropriate base form. VW (262) rejects any connection with litk- because of the difference in meaning but one might compare English ‘creeper’ here as a possible semantic parallel.

laiwo* (n.) ‘± lassitude’
[-, -, laiwo//] snai laiwo ṣpane = BHS atandrita (31a5). ∎Etymology unknown. For a suggestion, see VW (253-4) who connects it with Latin laevus ‘left,’ etc. (also MA:349).

lokadhātu* (n.) ‘region or part of the world’
[//-, -, lokdhātunta] (567b2). ∎From BHS lokadhātu-.

loke See lauke.

loträ (n.) ‘(variety of) Symplocos racemosa Roxb.’ (a medical ingredient)
[loträ, -, -//] (P-2a3). ∎From BHS lodhra-.

lope See laupe.

loharaje (n.) ‘ironrust’
[loharaje, -, -//] {326b3}. ∎From BHS loharajas-.

lau (adv.) (a) ‘afar’ [with verbs of rest]; (b) ‘far’ [with verbs of motion]; ‘very’; (c) lau tärk- ‘relinquish, release’
(a) lo lmoṣ ci rṣarkets [lege: rṣakets] lant ñaś winaskau ‘I honor thee [as] the king of the seers, seated afar’ (241a2), lo lmau tākoy mā keś wāyoy pāyalyñe ‘he is to sit afar and not pay attention [to] the singing’ (PK-15D-b2 [Couvreur, 1954c:88]);
(b) lau mā ṣ masa ‘and he did not go far’ (107a2), nano nano preksemane tanāpatentse palsko lau wäksetär tränkossu mäsketär ‘again [while there is] questioning again and again by the donor, the thought wanders far; he becomes guilty’ (331b1/2);
(c) ṣañ wrat lau tärkanacer ‘you release your own vow’ (107a8), ceyna cāneṃ lau c[ä]rkāwa-ś po ‘I have relinquished to thee all these cānes’ (495b1). ∎Etymology dubious. TchA lo and B lau are presumably related in some fashion to lauke (A lok), q.v. but whether it is, with Lane (1938:25), an enclitically shortened form of lauke or whether lauke is somehow a derivative of lau remains to be seen. VW (1941:54, 1976:265) sees this word as related in some fashion to PIE *leu(hx)- ‘cut, detach’ (further s.v. lu-). The meaning would be from ‘detached’ or the like. See also lauke and possibly lu-.

laukaññe (adv.) ‘for a long time’
/// pwārne | saṃsārṣṣe stām laukaññe ‘the saṃsāra-tree burns (?) long in the fire’ (11b3), kos laukaññe ce wartton[e] /// ‘as long as [thou art] in the forest’ (363a6), aknā[tsa]ññ[e] surmesa kuse cey tākaṃ laukaññe eś lämoṣo ‘whoever will be blind for a long time by the cataract of ignorance’ (408b5). ∎A derivative of lauke.

laukar (adv.) ‘for a long time’ [Krause and Thomas] or ‘after a long time, finally’ [K. T. Schmidt, 1980:407]
olyapotse māka śeśu ... laukar kwaräṣ raiweṃ sticce yamaṣṣäṃ śireṃ prakreṃ ‘eating too much makes the stool for a longtime sluggish and slow, hard and stiff’ (ST-a1). ∎Sieg (1954:70) suggests that laukar is a mistake for lauke. That is a possibility, but it would seem an unlikely sort of mistake and it is better to assume that we have here a rarer derivative of lauke, q.v., parallel to the more common laukaññe.

laukito (n.[m.sg.]) ‘stranger’
[laukito, -, -//] pilycalñene lalālu laukito rṣāke tākaṃ ‘having striven zealously, the stranger will be a seer’ (107a6). ∎TchA lokit ‘id.’ and B laukito reflect a PTch *laukitā-, a derivative of lauke, q.v. (VW:266).

lauke (adv.) ‘far (off); away’
[lauke tā- ‘put aside’] natknaṃ lauke aiśamñe yarke peti ñaṣtär ‘he pushes wisdom away and seeks honor and flattery’ (33b2/3), prāri raso pokai wat lauke ykuwa ‘they [have] come out a finger's [worth], or a span, or an arm's [worth]’ (41b4/5), lauke tattārmeṃ laṃntuñeṃ yetweṃ ‘having put aside the royal jewels’ (100b6), mā lauke stāna ñor lymāre ‘they sat, not far away, under the trees’ (107b2), wāya ci lauke ‘he led thee far’ (496a6). ∎TchA lok and B lauke reflect PTch *leuke. Perhaps this *leuke was originally an adjectival derivative (PIE *-ko-) from lau, q.v. (cf. VW:265-6). Otherwise Fraenkel (1932:16-7), Lane (1938:25), etc., who take it to reflect PIE *leuko- [: Sanskrit loká- ‘empty space, world,’ Latin lūcus ‘forest’]. See also lau, laukaññe, laukar, laukito, and elauke.

laute* (n.[m.sg.]) ‘moment, instantaneous point in time; opportunity’
[-, -, laute//] lauke = BHS kṣaṇa- (11a4), laute aiṣṣäṃ welñentse ‘he gives a moment for speech’ (17b3), sanaṃts laute [aiścer] ‘you give an opportunity to the enemies’ (32b6), wsāsta laute lälñeṣṣe säkwaśc ‘thou gavest the opportunity for the good fortune of emergence’ (261b3), manta laute /// = BHS ciracirasya /// (541a3). ∎Phonologically possible is VW's derivation (256) from PIE *louto- ‘that which is cut off, Abschnitt’ from *leu(hx)-. More likely, because of the wider array of extra-Tocharian support, is Hilmarsson's (1986a:242) connection of this word and the phonologically identical but semantically distant TchA lot ‘hole’ with Icelandic laut ‘Vertiefung im Gelände’ (< *loudeha-) and leyti (nt.) ‘moment, period’ (< *loudiyo-). This is presumably the same equation ultimately as Naert's (1965b:544) with Faeroese lo/ta ‘short span of time, instant.’ The double-barreled semantic equation between Tocharian and Germanic here is most impressive. Also belonging here perhaps is A lyutaṃ ‘gorge’ (< *leudono-). Probably unrelated is B lyauto ‘hole, opening,’ q.v.

laupe (n.[m.sg.]) ‘salve, unguent’
[laupe, -, -//] kwärmatse laupe ‘a salve for a tumor’ (FS-b1), kränkaññe yotsa laupe kātsa yāmusai ‘a salve with chicken broth; the belly [is] treated’ (W-39b3). ∎A derivative of lup-, q.v. As if from PIE *(s)loub(h)o-.

laur* (n.[m.sg.]) ‘± spike’
[-, -, laur//] laursa eñcwaññe tarne räskre tsopyeṃne ‘they pierced violently his skull with an iron spike’ (22b5). ∎From PIE *lóu(hx)-ro- (nt.) as the ‘thing cut off’ from *leu(hx)- (Couvreur, 1950:130, VW:256, though details differ). See also lu-.

lauwalñe See lup-.

lmor See ṣäm-.

lwaksātsaika (n.[m.sg.]) ‘potter’
[lwaksātsaika, lwaksātsaikantse, -//] kos tsaikaṃ lwaksātsaika=ścemaṣṣeṃ bhājanta ‘as many earthen vessels the potter makes’ (3a2), yamorṣṣe lwaksātsaikantse śaul ‘the life of a karma- potter’ (3a2/3). ∎A compound of the plural of lwāke + tsaika, qq.v.

lwāke (n.) ‘pot, vessel’
[lwāke, -, lwāke//lwāksa, -, -] lwāke tatākau mäsketär su cmelane kreṃt pelaiknentse ‘he has become a vessel of good law in [this] birth’ (K-10b1), lwāksa bhājanta snai menki mäskentär cpi ‘pots and vessels are his without lack’ (K-10b2). ∎Etymology unknown. For a suggestion, VW (270), who connects it with luwo ‘animal.’ See also lwaksātsaika.

lwāññe, lwāṣṣe, lwāsa, and lwātstse See luwo.

lyak (nm.) ‘thief’
[lyak, -, lykaṃ//lyśi, lykaṃts, lykaṃ ~ lyakäṃ] yärponta lykaṃtsä pos=amāskai karkats[i] ‘meritorious services [are] the most difficult to steal by thieves’ [lykaṃtsä = BHS coraiḥ] (14b8), yāmor ṣemeṃtsa sompastr ekñenta lyśi no alyenkäṃs cowai tärkanaṃ ‘karma takes the possessions of some; thieves take them away from others’ (33a4), se ṣamāne lykaṃ wārṣeṃmpa plākisa ytāri yaṃ ‘whatever monk walks the way, by agreement, with thieves or robbers’ [lyak = BHS cora-, while wārṣṣe = BHS steya-] (H-149.X.3a1 [Couvreur, 1954b: 47]). ∎TchA lyäk and B lyak reflect PTch *lyäk which is probably from a PIE *legh-, a root noun from legh- ‘lie (down)’ (> B lyäk-, q.v.), thus ‘one who lies (in wait)’ (for the morphology, cf. Latin dux ‘leader’ from *deuk- ‘lead;’ for the semantic development, cf. Greek lókhos ‘ambush, place to lie in wait’ also from *legh-). Possible phonologically and semantically is VW's derivation (271) from a PIE *lek- ‘fly’ seen in Lithuanian lekiù ‘fly, run’ (*‘cause to fly’ > *‘fly off with’ > ‘steal,’ cf. French voler) but the lack of any other reflex of PIE *lek- in Tocharian argues against such a derivation. See also leki/leke, lyäk-, lykuññe, and possibly tanaulyäk.

lyakur* (n.[f.pl.]) ‘time, occasion’
[-, -, lyakur//-, -, lykwarwa] tarya lkwarwa śem Pra[saṃnake] ‘three times P. came’ (21a6), satāṣṣäṃ wat piś lykwarwa tuk ṣiś [lege: piś] ṣaṃṣtär ‘he exhales five [times], [so] he counts five times’ (41b2). ∎Etymology obscure. TchA lkwär and B lyakur suggest a PTch *lyäkwär. In PIE terms this looks like a verb root *leK- + the abstract noun forming suffix *-wṛ. VW (264-5) would connect this word with Lithuanian lekiù ‘run, fly’ but the semantics are not compelling.

lyake* (n.) ‘± hurdle, fence’ (?)
[//-, -, lyakeṃ] [se]salyu lyakeṃ yops=āttsāna wa[r]ś[aiṃne] ‘leaping the hurdles, he entered the thicketed plains’ (338a1), /// lo - - ntse lyakeṃ w ̇ - k ̇k ̇ññ ̇ | [if lyakeṃ is not a 3rd pl. of lyäk-, q.v.] (516b2). ∎Meaning doubtful, etymology unknown.

lyakwaññe* (adj.) ‘± brilliant, shining’ (?)
[f: -, -, lyakwañña//] kātso ... wlaśka lyakwañña ṣlyaṣ[ṣa] prakarya ‘a stomach, smooth, shining, firm, and long’ (73b2). See also lyāk.

lyat ‘?’
/// pyāmtsar calle walke lyat (606a1).

lyam (n.[m.sg.]) ‘sea’
[lyam, -, lyam//lymanta (K-T), -, -] [mä]kte orocce lyamne orkamotsai yaṣine meñantse ściriṃts läktsauña ‘like the light of the moon and stars in a great sea’ (154b2), lyam samudrä yaitu prenke[n n]aum[y]e[ntasa] ‘sea and ocean decorated with islands and jewels’ (242a5). ∎TchA lyäm and B lyam reflect PTch *lyäm from PIE *limṇ, the neuter equivalent to the animate *limén- seen in Greek limēn (m.) ‘harbor’ or the derived limnē (f.) ‘sea; pool of standing water, mere’ and more distantly leimōn ‘watery meadow’ (Duchesne-Guillemin, 1941:144). We have here a striking Greco-Tocharian isogloss. This etymology is wrongly rejected by VW (271-272) in favor of a connection with Lithuanian lãma ‘place in a field, marsh, ditch,’ etc.

lyāk (adj.) ‘± brilliant, shining’ (?)
[f: lyāk, -, -//] wartsa wlaś[k]a l[y]āk pratsā[k]o (73a6), [] lyāk sauke tanki /// (74a4). ∎No doubt related to lyakwaññe as -yok is to -yokaññe, qq.v. If the meaning is correct, it must represent a TchB borrowing from A lyāk (253b2) from PTch *li̯ēkā and formally the equivalent of -lyāka.

-lyāka (adj.) ‘seeing, looking at’ only in the compound: läkle-lyāka* ‘able to see suffering or pain’:
entwek läkle-lyakāñ [mäskenträ] ‘then they are looking at suffering’ (K-5a6). ∎From PTch *li̯ēkā-, a derivative of läk-, q.v. See also lyāk.

lyäk- (vi.) ‘lie, lie down’
Ps. II /lyäk'ä/e-/ [A -, -, lyaśäṃ//-, -, lyakeṃ(?); MPPart. lykemane]; Ko. II (= Ps.) [A lyakau, -, -//; AOpt. -, -, lyaśi] ñumeṃ śak kauṃ lyaśäṃ /// ‘from nine to ten days he lies [still]’ (9a5), /// lo - - ntse lyakeṃ w ̇ - k ̇k ̇ññ ̇ | [if lyakeṃ is not an acc. pl. of lyake, q.v.] (516b2); [tä]ttāw pältsi taurne wat lykemāne [] srukoṣämp=eṣe (118a2); /// lāntämpa seṃ lyakau cintāmaṇi ṣarkästär [for the identification, see Winter, 1983:324]) (345a4), lyaśi lamoy atyaisa śuwoy pintwāt ‘he should lie down [i.e. assume a non-standing posture], sit on the grass and eat alms’ (K-1b6 [Couvreur, 1954c]). -- lyśalñe* only in the derived adjective: lyśalyñeṣṣe ‘prtng to lying’: lek yamaṣṣa lyśalyñeṣṣe ‘he assumed the lying posture’ (108b5). ∎From PIE *legh- ‘lie (down)’ [: Greek (Hesychian) lékhetai ‘he sleeps,’ Gothic ligan ‘lie,’ OCS ležǫ ‘lie,’ etc. (P:658-659; MA:352)] (VW:271). See also lyak and leke/leki.

lyikaśke See lykaśke.

lyitkw* (n.) ‘± tube’
[//lyitkwanma, -, ] auloñ cpī sätk[e]ntär-ne lyitkwänmā srukemāne ‘dying, his vessels and tubes spread out (or swell?)’ [?] (139a3). ∎Possibly a verbal noun from litk-, q.v., as ‘that which something passes through’ (VW:273). Hilmarsson (1991b:172) adds the semantic parallel of German Leitung ‘conduit, tube’ as a derivative of leiten ‘lead, conduct.’

lyipär See lipär.

lyiyo* (n.) ‘member’
[//-, lyyāsaṃts, lyyāsa] śak-wi lyyāsasa = BHS dvādaśānga- (PK-NS-53-a4). ∎TchA (plural) lyyā and B lyiyo reflect a PTch *liyā-, possibly from PIE *wlidyeha- [: Gothic wlits ‘aspect, form, body,’ Old Norse litr ‘color, aspect, form, body, beauty’ (< *wlidi-] (VW:273). If so, we have an substantivized adjective, ‘that which pertains to the body.’

lyu- (vt.) ‘rub’
Pt. I /lyāwā-/ [A -, -, lyāwa//] [ā]lyinesa antapi pudñäktentse kektseño klawāte-ne lyawā-ne ‘with both palms [of his hands] he stroked the Buddha's body and rubbed him’ (5b5). -- lyelyuwormeṃ: akruna pest lyelyuwormeṃ ‘having wiped away [his] tears’ (514a8). ∎Etymology unknown. For a suggestion, VW (275) who connects this word with li-, q.v.

lyūke* (n.[m.sg.]) ‘light, splendor’
[-, -, lyuke//] //ṣṣa śetko lyūke-wmer [r]a ‘... like a light-jewel’ (242b3), /// [la]laṃṣka lyuke-wmerṣṣe mahū[r] ‘tender ... and a light-jewel crown’ (617a6). ∎From PIE *leuko- [: Sanskrit roká- ‘light,’ Armenian lois ‘id.,’ Welsh llug ‘id.’] or *leukos- [: Sanskrit rócas-, Avestan raocah- ‘light’ (P:687 for both lemmata; MA:352, 505)]. VW (274) picks the former alternative because in his view lyūke is a masculine. However as only the singular is attested, it is impossible to tell whether the Tocharian noun is masculine or neuter and so both possibilities remain. See also luk- and lyoko.

lyukemo (adj.) ‘shining, brilliant’
[m: lyukemo, -, -//] /// lyu[ke]mo yaipu ramt menne urṇaṣṣe tañ la[k]ṣāṃ ‘brilliant as if thy ūrṇa-mark [is] entered in the moon’ (71a6), [s]w[a]ñcaiṃ ko[yne ta]ñ ścirye ram no lyukemo ‘thy rays in thy mouth like a shining star’ (74a1). ∎A regular adjectival derivative from the subjunctive stem of luk-, q.v. (cf. weñmo, waskāmo, aiśamo, ynamo, pälkamo, etc.).

lyekṣye (n.) ‘millet’
[lyekṣye, -, -//] (Isebaert, 1981[83]). ∎Just possibly from something like *h2/3l(e)ǵ(h)- and related to Hittite halki- ‘barley; grain,’ Lycian Qelehi- ‘of the grain-god,’ New Persian arzan ‘millet’ (MA:237). Semantically equivalent to yap.

lyoko* (n.) ‘light’ (?)
[-, -, lyokai//] tumeṃ snai lyokai māśäkänta śak /// ‘then, without light (?), beans for ten ...’ (W-12b2). ∎If correctly identified semantically, we would have a PIE *leukeha-h1en-. Compare lyūke, from *leuko- or *leukos-.

lyauto (nf.) ‘hole, opening’
[lyauto, -, lyautai//] ṣalenne mā no mäskīträ omp lyauto tsrorye wa[t] ‘there was there in the mountains neither hole nor cleft’ (404a5), eśnesa menkitse tākoy kacāp ompä pärkre śāyeñca pyorye ṣäp tākoy cew warne somo-lyautai länktsa mā kly[e]ñca ‘there was a long-lived tortoise there, lacking eyes, and there was a yoke in the water, light and [having but] a single opening’ (407a6/7). ∎As if from PIE *lēuteha- (for the vṛddhi, cf. ṣārtto) and related to the otherwise isolated Hittite luttāi ‘window,’ itself from *le/outoi-.

lykaśke (adj.) (a) ‘small’; (b) ‘fine’ [adv. = ‘finely’]
[m: lykaśke, -, lykaśkeṃ//] [f: //lykaśkana, -, -] (a) käskaññītär-ne waiptār āśce po lykaśke ‘his head was scattered far and wide in little pieces’ (22b5), [kos] lykaśke aknātsaññe tsankan-me tot lykaśkana lwāsane cmelñe mäsketär-me ‘however little, ignorance arises to them, so their birth is among little animals’ (575b4/5), lykaśkana śikṣapātänta ‘the lesser precepts’ [lykaśkana = BHS kṣudrakānuk ṣudraka-] (PK-AS-18B-b1 [Pinault, 1984b]);
(b) onkolm=eñcwañña waltsanoy-n=āsta lykaśke ‘an iron she-elephant ground his bones fine’ (22b4), aśāwe lykiśke rūp ‘a form rough and fine’ (192b3), läksañana misa lykaśke kekarśwa ‘fish meat finely chopped’ (P-1a1). ∎TchA lykäly ‘id.’ and B lykaśke show the same PTch *lyäk- extended by different diminutive suffixes (-ly from PIE *-li- or *-lyo; -śke from *-ḱiko-). VW (1941:59, 1976:273) connects *lyäk- with PIE *legwh- ‘light’ but the absence of a -w- in Tocharian (e.g. *lykwaśke) is hard to explain. Better, with Duchesne-Guillemin (1941:160), to connect this word with Greek olígos ‘few, small,’ Albanian lig ‘bad, evil; thin,’ Lithuanian ligà ‘illness,’ Latvian liga ‘severe illness, pestilence.’ Cf. also Old Irish līach ‘suffering, unfortunate,’ Lithuanian nu-líegti ‘fall ill,’ and Greek loigós (with loss of *h3- as sometimes before *-o-) ‘ruin, harm, death’ (cf. P:667; MA:516).

lykuññe*1 (adj.) ‘prtng to a thief’
[m: -, -, lykuññe//] lykuññe ṣaṃṣäl = BHS steyasaṃkhyātam (H-149-ADD.8a3f.), lykuññe palskosa ykemeṃ rautkaṃ postaññe prāri ‘[if] he moves [it] away from [its] place with thought of thieving, [even] a finger['s length]’ (H-149-ADD.8a7/8 [Thomas, 1954:761]). ∎A derivative of lyak, q.v. Compare lantuññe from walo or sanuññe from sāṃ.

lykuññe2 (n.) ‘theft’
[lykuññe, -, -//] mā lykuññe [pra]le ‘theft [is] not to be borne’ (404b6). ∎A nominalization of lykuññe*1.

lyñā-* (n.) ‘(turtle's) shell’
[-, -, lyñā-//] kaccāp ram no ṣañ lyñā/// ‘as a turtle [in] his own shell’ (243b4). ∎Full form and etymology unknown.

lypakwa (n.[pl.]) ‘?’
ṣaraiṃ lypakwa sronkiṃ (522a6).

lymine (n.dual) ‘lips’
[/lymine, -, -/] lymin ̇ ̇/// = BHS oṣṭha- (543b7), aswa lymine yokaisa ‘lips parched with thirst’ (H-149.14b1 [Hilmarsson, 1989a:4]). ∎TchA lymeṃ ‘lips’ and B lymine reflect PTch *lyämäi- from PIE *lemb- [: Sanskrit lambate ‘hang, be suspended,’ English limp] (cf. Lane, 1945:24, VW:273-4).

lyyā- See li-.

vaṃśavāttär* (n.) a meter of 4 X 17 syllables (rhythm 5/7/5)
[-, -, vaṃśavāttär//] (517a6).

vakal- ‘?’
vakal ̇/// (405a3).

vaca (n.) ‘Acorus calamus Linn.’ (A medical ingredient)
[vaca, -, -//] (W-33a3). ‣Synonymous with the native okaro. ∎From BHS vacā-.

Vajrapāṇi* (n.) ‘Vajrapāṇi’ (PN of a bodhisatva)
[-, -, vajrapāṇi//] (406a5).

vajropame (n.) ‘a particular kind of trance’
(591a4). -- vajropämo-samādhiṣṣe ‘prtng to the vajropama-trance’: (214a5). ∎From BHS vajropama-.

vajrāsaṃ See wajrasaṃ.

vanapraveś* (n.) the name of a meter
[-, -, vanapraveś//] (602-3b1, 615a1).

vapa(-) ‘?’
In a list of medical ingredients (W-18b3).

vayastä (n.) the name of some medicinal plant
[vayastä, -, -//] (P-2b4). ∎From BHS vayaḥsthā-.

varangatvacä (n.) ‘bark of the Cassia plant’ [Filliozat] (a medical ingredient)
[varangatvacä, -, -//] (W passim). ∎From BHS varāngatvaca-.

Varddhane (n.) ‘Varddhana’ (PN)
[Varddhane, -, Varddhaneṃ//] (375a2).

vaśirṣe See waśir.

vasaṃpaṃ See wasaṃpaṃ.

vatsak (n.) ‘(seed of) Holarrhena antidysenterica Wall’ (aka Wrightia antidysenterica J. Grah.) (a medical ingredient)
[vatsak, -, -//] (P-1b5). ∎From BHS vatsaka-. See vatsakabīja.

vatsakabīja (n.) ‘Holarrhena antidysenterica Wall’ (aka Wrightia antidysenterica J. Grah.) (a medical ingredient)
[vatsakabīja, -, -//] (497a7, P-1b2). ∎From BHS vatsakabīja-. See vatsak.

Vācavārg* (n.) ‘Vācavarga’ (a chapter of the Udānavarga)
[-, -, Vācavārg//] (S-3a6).

vājr See wājrä.

vādasthānäṣṣe (adj.) ‘prtng to an object of discussion’ (?)
(425b3). ∎An adjective derived from a noun from BHS *vādasthāna- (not in M-W or Edgerton).

vādai (?)
[Nālaṃ]dagrām kwaṣai vādai bhok kälpau /// (110a6).

-vārg (n.) ‘chapter, section (of a work)’
(59b4). ∎From BHS varga-. See mārgavārg, śramaṇavārg, etc.

Vāsiṣṭhe* (n.) ‘Vāsiṣṭha’ (PN)
[-, Vāsiṣṭhentse ~ Vāsiṣṭhi, -//] (350b3).

vāstu (n.) ‘place, object’
[vāstu, -, -//] (149b5). -- vastuṣṣe ‘prtng to place or object’ (174a5). ∎From BHS vāstu- and/or vastu-.

viciträ ([indeclinable] adj.) ‘variegated’
viciträ-pyāpyai maṇḍālne taṣale ‘it [is] to be placed in a maṇḍala of variegated flowers’ (M-3a5). ∎From BHS vicitra-. See also vicitrapuṣp-werpiśke*.

vicitrapuṣp-werpiśke* (n.) ‘garden of variegated flowers’
[-, -, vicitrapuṣp-werpiśke//] (589a2). ∎From BHS *vicitrapuṣpa- (not in M-W or Edgerton) + werpiśke, q.v. See viciträ.

viciprawāt ‘?’
waiptesa wat śauśtär-ne alyenkäṃ kwri mā cimpem viciprawāt śaukemar (331a4).

vijñāṃ (n.) ‘practical or applied knowledge’
[vijñāṃ, vijñānäntse, vijñāṃ//-, -, vijñā(nä)nta] vijñāṃ wriyeṣṣe pälta[k ra] ‘practical knowledge is like a water droplet’ (152b1). ∎From BHS vijñāna-.

vijñānabhavānk* (n.) ‘± element of practical knowledge’
[-, vijñānabhavākäntse, vijñānanabhavānk//] (153b2, 153b5). ∎From BHS *vijñānabhavānga- (not in M-W or Edgerton]. See also \X0vijñāṃ\x.

viḍangä (n.) ‘(fruit of) Embelia ribes Burm. f.’ (A medical ingredient)
[viḍangä, -, -//] (497b8). ∎From BHS viḍanga-.

vitarāg ([indeclinable] adj.) ‘free of suffering’
(197a4). ∎From BHS vītarāga-.

Vitaśake* (n.) ‘Vitaśaka’ (PN)
[Vitaśake, -, -//] (363a2).

Vidūṣake (n.) ‘Vidūṣaka’ (PN)
[Vidūṣake, -, -//] (78a3).

vidyādhare (n.) ‘a kind of supernatural being’
[vidyādhare, -, -//] vidyādhare entesa paiyne etswai pinkalle ‘a vidyādhara [is] to be painted right up against [their] feet’ (M-3a4). ∎From BHS vidyādhara-.

vidyāsaṃsparś (n.) ‘± perception of (magical) knowledge’
[vidyāsaṃsparś, -, -//] (171a2). ∎From BHS *vidyāsaṃsparśa- (not in M-W or Edgerton).

vidyāsthāntaṣṣe* (adj.) ‘prtng to subjects of knowledge’
[m: -, -, - vidyāsthāntaṣṣ, -, -//] (429a2). ∎An adjectival derivative from the plural of *vidyāsthāṃ ‘subject of knowledge’ from BHS vidyāsthāna-.

vinäntsä(-) ‘?’
///mt vinäntsä/// (571b5).

vinai See winai.

Vinaiśe (n.) ‘Vinaiśe’ (PN in monastic records)
[Vinaiśe, Vinaiśentse, -//] (433a11).

viparyāsäṣṣe (adj.) ‘prtng to error/delusion’
[m: -, -, viparyāsäṣṣe//] (S-6b2). ∎An adjective derived from *viparyās from BHS viparyāsa-.

vipāk (n.) ‘maturation, coming to fruition (of action)’
[vipāk, -, -//] (174b7). -- vipākätstse ‘having maturation, etc.’ (174b5). ∎From BHS vipāka-.

vipākak (n.) ‘that established by the coming to fruition of deeds’
[vipākak, -, -//] (41a4). ∎From BHS vipākaja-. See vipākajä*.

vipākajä* (n.) ‘id.’
[-, -, vipākajä//] (200a1). ∎From BHS vipākaja-.

vibhakti* (n.) ‘division’
[//vibhaktinta, -, -] (551a3). ∎From BHS vibhakti-.

vibhankäṣṣe* (adj.) ‘prtng to a commentary’
[f: //vibhankäṣṣana, -, -] (325b3). ∎An adjective derived from a noun *vibhank ‘commentary’ from BHS vibhanga-.

vibhāṣ* (n.) ‘detailed explanation/commentary’
[-, -, vibhāṣ//] (374a1). -- vibhāṣṣe ‘prtng to a detailed explanation or commentary’ (361a8). ∎From BHS vibhāṣā-.

Vibhuṣṇaprabhe (n.) ‘Vibhuṣṇaprabha’ (PN)
[Vibhuṣṇaprabhe, -, Vibhuṣṇaprabheṃ//] (99a3).

Vimalapuṣpe (n.) ‘Vimalapuṣpa’ (PN)
(383a3).

vimāṃ See wimāṃ.

vimukti See wimukti.

vimuktimārg* (n.) ‘the way toward release (from existence)’
[-, -, vimuktimārg//] (185a4). ∎From BHS vimuktimārga- (not in M-W or Edgerton).

vimokṣ See wimokṣ.

Vīrabhadre* (n.) ‘Vīrabhadra’ (PN of a gandharva)
[-, -, Vīrabhadre//] (294a11).

virank (n.) ‘medicinal earth’ (A medical ingredient)
[virank, -, -//] (W passim). ∎From BHS *viranga- (Filliozat); not in M-W or Edgerton.

vilom ([indeclinable] adj.) ‘against the grain, contrary’
(179b5). ∎From BHS viloma-.

vilumpagatiṃ* (n.) a meter, perhaps of 4 X 18 syllables (rhythm 7/7/4)
[-, -, vilumpagatiṃ//] (585a3).

Viśale* (n.) ‘Viśala’ (PN of a man?)
[-, Viśali, -//] (133b3).

viśīr (n.) ‘sea-salt’ [Filliozat] or ‘Achyrantes aspera Linn.’ or ‘Scindapsus officinalis Schott.’ [Filliozat and M-W] (A medical ingredient)
[viśīr, -, -//] (W-6a6). ∎From BHS vaśīra- (Filliozat).

viśuddhi* (n.) ‘complete purification, purity, holiness’
[-, -, viśuddhi//] (583a1). ∎From BHS viśuddhi-.

Viśvakarme* (n.) ‘Viśvakarman’ (PN of a god)
[-, Viśvakarmi, -//] (48a7).

viṣe (n.[m.sg.]) ‘servant, attendant’ (?)
[viṣe, -, -//] [mā su e]kantse viṣe ste mā eksa wärñai rūp[i i]ndrintaṃts aspharaṇīyaṃ (178b2), /// päls[k]ontse [vi]ṣ[e] ste (178b5). ∎From BHS viṣa-.

viṣai See wiṣai.

Viṣṇu (n.) ‘Viṣṇu’ (PN of (a class of) gods)
[Viṣṇu, -, Viṣṇuṃ//-, viṣṇuntaṃts, -] (74b5, 88a5, 267a1, 388b8). See Wikṣṇu.

vitsakabijä See vatsakabijä.

Vṛkṣavāsike (n.) ‘Vṛkṣavāsika’ (PN of a god)
[Vṛkṣavāsike, -, -//] (88a4).

vṛtti* (n.) ‘± mode of moral behavior’
[//-, -, vṛttinma] (549b2). ∎From BHS vṛtti-.

vṛddhi* (n.) ‘growth’
[-, -, vṛdhhi//] (34a1). ∎From BHS vṛddhi-.

vṛjiṣṣe* (adj.) ‘prtng to Vṛji or Vaji [the name of a country]’
[m: //vṛjiṣṣi, -, -] vṛjiṣṣi tsaṣkaṃ = BHS vṛjimahallakā ‘the elders of Vaji’ (542a5). ∎An adjectival derivation of a noun *Vṛji, itself a borrowing from BHS Vṛji-.

vṛṣe* (n.) ‘steer’
[-, -, vṛṣe//] (511b4[ftn]). ∎From BHS vṛṣan-.

veteni See wetene.

ved* (n.) ‘veda’
[//-, -, vedamna] mant cai ksa vedanma śānmyare or[ot]stse-cämpamñecci ñakti anumod[i]t yamaṣṣare-me ‘thus certain they knew thoroughly the vedas and the great-powered gods gave them approbation’ (PK-AS-16.3a5 [Pinault, 1989:156]). ∎From BHS veda-.

vedaṃ* (n.) ‘feeling, sensation’
[-, veda(nä)ntse, -//veda(nä)nta, veda(nä)ntaṃts, -] (149b4). ∎From BHS vedanā-. Partially overlapping semantically with the inherited warpalñe, q.v.

vedanākāy(i)* (n.) ‘sensation-body’
[//vedanākāyinta, -, -] (170b5). ∎From BHS *vedanākāya- (not in M-W or Edgerton).

Vemacitre1 See Wemacitre.

vemacitre*2 (n.) a meter of 4 X 18 syllables (rhythm 7/7/4)
[-, -, vemacitreṃ//] (375b3).

Vaijayanto* (n.) ‘Vaijayanta’ (PN of Indra's palace)
[-, -, Vaijayanto//] (76a2).

Vaitike (n.) ‘Vaitika’ (PN in monastic records)
[Vaitike, -, -//] (460a3).

Vaideh* (n.) ‘Videha’ (PN of a mountain)
[-, -, Vaideh//] (294a9).

vaineye* (n.) ‘those who are to be (religiously) trained, converted’
[//vaineyi, vaineyeṃts, -] (214a1). ∎From BHS vaineya-.

vaibhāṣike* (n.) ‘member of the vaibhāṣika-sect of Buddhism’
[//-, vaibhāṣikaṃts, -] (199a5). ∎From BHS vaibhāṣika-.

Vaimānuke* (n.) ‘Vaimānuka’ (PN of a god)
[-, -, Vaimānukeṃ//] (617b2).

vairāk (n.) ‘absence of worldy desires’ (?)
[vairāk, -, -//] (185b1, 198b4). ∎If from BHS vairāga-.

vairāgya (n.) ‘absence of worldly desires’
(177b7). ∎From BHS vairāgya-.

vairudyi-yokäṃ (adj.) ‘like one of the world-guardians’ (?)
(571a2). ∎If from BHS vairūḍhya- (not in M-W or Edgerton), an adjectival derivative of virūḍha- ‘world-guardian’ + -yok.

vairuriṣṣe (adj.) ‘prtng to a world-guardian’ (?)
[f: //vairuriṣṣana, -, -] (565b1). ∎With vairuri- from *vairuḍhi-. See vairudyi-yokäṃ.

vaiśaṣike* (n.) ‘attribute, distinction’
[-, vaiśaṣikentse, -/vaiśaṣikene, -, -/] (191a5, 202a1). ∎From BHS *vaiśeṣika-, a derivative (not in M-W or Edgerton) of viśeṣa-.

Vaiśāli* (n.) ‘Vaiśāli’ (PN of a city)
[-, -, Vaiśāli//] (20a4).

vaiśye* (n.) ‘vaiśya’ [the third of the major caste divisions of the Hindus]
[//vaiśyi, -, -] kṣatri [[] b]r[ā]hmaṇi [] vaiśyi ‘kshatriyas, brahmans, and vaiśyas’ (PK-AS-16.3b3 [Pinault, 1989:157]). ∎From BHS vaiśya-.

vaiśra(-) ‘?’
vaiśra/// (571b7).

vaiśramañña (n.) Ficus indicus (A medical ingredient)
[vaiśramañña, -, -//] (W-38a4). ∎Related in some fashion to BHS vaiśra-vaṇālaya- (Filliozat).

Vaiśravaṇe (n.) ‘Vaiśravaṇa’ (PN of a king)
[Vaiśravaṇe, -, -//] (PK-12G-a1 [Thomas, 1979:9]).

vaisarp (n.) ‘erysipelas’
[vaisarp, -, -//] (ST-b4). ∎From BHS visarpa-.

vyakṣep See wyakṣep.

vyañjaṃ* (n.) ‘expression’
[-, -, vyanjaṃ//] pudñäkte ce weña śloko Ānandeṃśco kreṃnt ārth vyañjantsa ‘the Buddha spoke this śloka to Ānanda with good sense and expression’ (23b7). ∎From BHS vyañjanā-.

vyākaraṃ* (n.) ‘grammar’
[-, -, vyākaraṃ//] hor vyākaram saṃvatsarajñāṃtsa wa[rñ]ai śas[ta]rma śānmyare ‘they knew thoroughly the treatises concerning the science of the year, grammar, the horoscope, etc.’ (PK-AS-16.3a4 [Pinault, 1989:156]). ∎From BHS vyākaraṇa-. See also vyākarit*.

vyākarit* (n.) ‘prophecy’ [vyākarit kälp- ‘prophesy’]
[-, -, vyākarit//] [yāmṣa]-ne poyśi vyākārito ceu ‘the Buddha made him this prophecy’ (22b2). -- vyākaritäṣṣe ‘prtng to prophecy, prophetic’ (112a1). ∎Related to BHS vyākaraṇa-. See also vyākaraṃ*.

vyākhyāṃ* (n.) ‘explanation, exposition’ [vyākhyāṃ yām- ‘explain’]
[-, -, vyākhyāṃ//] (175a2). ∎From BHS vyākhyāna-. See also vyākhyānapadak.

vyākhyānapadak (n.) ‘word of explanation’
(197b1). ∎From BHS vyākhyānapadaka-. See also vyākhyāṃ*.

vyeñune ‘?’
kṣuntsa tricce kocce [?] teṃ śka vyeñune wai tsyakune /// [the whole passage is most obscure] (G-Qm12.1).

vyutkrāntik (n.) ‘a kind of samāpatti’
(591b1). ∎From BHS vyutkrāntaka-.

vräka (n.) a kind of plant (M-W and Filliozat) or ‘the resin of Pinus longifolia Roxb’ (= ‘P. roxburghii Sargent’) (Filliozat) (A medical ingredient)
[vräka, -, -//] (W-33a7). ∎From BHS vṛkā-.

wa1 (conj.) ‘therefore, nevertheless’ [unstressed]
cai wa ñakti toṣitṣṣi kuse tañ ṣeyeṃ ṣañ śamna ‘these therefore [are] Tuṣita-gods who were thy own people’ (231a1), ñäś ykāk wa śāyau ‘still I live nevertheless’ (246b4), lantsi wa auṃntsante ‘nevertheless they began to emerge’ (G-Qa1.2). ∎From PIE *wē [: Sanskrit vā ‘or,’ Avestan vā ‘id.,’ Latin -ve ‘id.,’ etc. (P:75)] (Couvreur, 1950:130) with regular change of PIE absolutely final *-ē to Tocharian -ā (which appears unstressed as -a). Compare the development of mā ‘not’ from *mē. VW (540) gives the same ultimate etymology but unnecessarily takes wa to be a borrowing from an unattested Tocharian A form. Since the underlying form is clearly /wā/ with a long vowel, Normier's suggestion (1980:261) of an equation with Greek aû ‘again, anew; on the other hand’ is phonologically impossible. See also wat and wai.

wa2 (in the locative wane) See gu.

wakītse See wāki.

wakṣālle See wāk-.

wajrasaṃ* (n.) ‘diamond seat’
[-, -, wajrasaṃ//] wajrasansā lo lmoṣ ci rṣarkets [lege: rṣakets] lant ñaś winaskau ‘I honor thee, king of the seers, seated afar on [thy] diamond seat’ (241a2). ∎From BHS vajrāsana-.

wañenta ‘?’
/// [pre]kṣiyeṃ tesa po wañenta aiśaumyi /// (110b3), /// kauś śānmyate • se wañenta ñiś /// (110b4).

wat1 (conjunction) ‘or; rather than’
mai ñi tākaṃ laitalñe wrocc=asānmeṃ laṃntuññe | epe wat no śaulantse ñyātse ñi ste nesalle ‘will I fall from [my] great royal throne or is there to be a danger to my life?’ (5a4), yare krāke wat kärweñi ‘gravel, dirt, or stones’ (7a7), lakaṃ klyauṣäṃ wat ‘he will see or hear’ (33b4/5), ṣamānenne wat aśiyainne wat ‘among monks or nuns’ (522a2), walo cew enkormeṃ pyāśi-ne śanmäṣṣi-ne wat ypoymeṃ wat lyucī-ne [wat = BHS vā] (H-149-ADD.8a4f. [Thomas, 1974:102]), mā cpī taurä mā tweye kektseñäśc ma wat tswetär nta ‘never does dust nor dirt pile up on his body’ (K-10a3). ∎Etymology unclear. That there must be a relationship with TchA pat ‘id.’ seems clear but it is unlikely that we have a borrowing from A to B (so VW:540). It seems probable that we should take B back to PIE *wē + tu (vel sim.) (cf. P:75; MA:410) but such a preform explains neither the vowel nor the initial p- of the Tocharian A equivalent. See also wa and wai.

wat*2 (n.) ‘?’
[-, -, wat//] tu yāmormeṃ weyaṃ ṣukt kontsa te tättārmeṃ watstsa särwāna sonopälle ‘having done this and having placed it weyaṃ [for] seven days, one [is] to rub the face with the wat’ (W-40b1).

watām* (n.) ‘almond’ (a medical ingredient)
[//watāmänta, -, -] (W-9a6, W-31a5). ∎From BHS vādāma- or vadāma-.

wate (adj.) (a) ‘second; other’ [when one of two]; (b) [watesa and wtentse = ‘again, for a second time’]
[m.: wate, wcepi, wace (~ waceṃ)//] [nt.: wate, wtentse, wate//] wate lyama keṃ[tsa] ‘a second sat on the ground’ (4b6), māka kakraupau watesa ‘having gathered much for a second time’ (44a8), [ṣeme] ṣarsa ceṃ pre[re sä]lkoy-ne wace ṣarsa [saṃ]tkenta laupoy-ne ‘with one hand he pulls the arrow out of him; with the other hand he smears medicines [on] him’ (154b1), wace = BHS dvitīya (198a2), /// pikulne wace meṃñe [sic] ikäṃ-piśne ‘on the fifth of the second month, in the ... year’ (Dd-4);
(b) omteṃ wteṃtstse enkwe ta[kāwa] ‘then was I again a man’ (400b2), ptanma w[t]entse eränträ ‘the shrines will appear again’ (522b8), wtetstse [= wteṃtse] lmāte ‘it has newly re-established itself’ (DAM.507-a4 [Pinault, 1984b:24]). -- wteṣṣe ‘± second, step-’ (?): cwi soy wteṣṣe ‘his second son/his stepson’ (327a5), /// soy wte[ṣṣ]e t[eṃ] yiknesa ṣuk täṅktsi /// (327b1). ∎TchA wät and B wate reflect PTch *wäte, (as if) from PIE *dwito- [: Sanskrit dvitiya- ‘second’ and dvitā ‘doubly’ (P:229; MA:399), and Khotanese śäta-, Parthian byd, Zorastrian Pahlevi did, and probably Pashto bəl (Emmerick, 1991:320)] (Normier, 1980:258, Winter, 1991:133). Not with VW (566) from an unparalleled *dweto-. See also wato, wasto, and ālyauce.

wato (adv.) ‘again’ (?)
pelaikneṣṣai tañ kektseñ wato wināskau-c ‘I honor again thy law-body’ (244a2), sāu tweresa wäto kälyi[tär] ‘she stood by the door again’ (570b1). ∎The frozen feminine accusative singular of wate, q.v., used adverbially. (As if) from PIE *dwiteham [: Sanskrit dvitā ‘doubly, two-fold’].

wapātstsa (n.) ‘weaver’
[wapātstsa, wapātstsantse, wapātstsai//] Varddhaneṃ wapāttsa[ntse] /// ‘of the weaver V.’ (375a4). ∎An agent noun in -tstsā- built on the subjunctive stem of wāp-, q.v.

wamer* (nm.) ‘jewel’
[-, -, wamer//-, -, wmera] ysāṣṣeṃ ñikañceṃ wmera ‘gold and silver jewels’ (109a4), wrākaññeṃ wmera makci priyeṃ ‘they themselves were wearing pearl jewels’ (PK-NS-18A-a2 [Thomas, 1978a:239]), čynt’m’nyy v’myr’h [= cintāmani wamer ra] (Manichean Text 2a5 [Gabain/Winter, 1959:11]). -- wmerṣṣe ‘(be)jeweled’: wmerṣṣi serki ‘jeweled circles’ (585a4). ∎Clearly connected with TchA wmār ‘id.’ but further connections are obscure. It may be a derivative of wäm- ‘disappear into, be covered,’ q.v. and/or related in some way to A wamp- ‘decorate.’ Anreiter (1987b:100) suggests that underlying A wmār and B wamer is a PTch *wämpmer ~ *wämpmār. He further connects Gaulish vimpi ‘jewel’ and Welsh gwymp ‘pretty; jewel’ though the Celtic forms must reflect a putative PIE *wVnkw-. For other suggestions, see VW (579-80; from PIE *dewe-) or Normier (1980:262; from PIE *haew- ‘(auf)leuchten’).

Wamśok (n.) ‘Wamśok’ (PN in graffito)
[Wamśok, -, -//] (G-Qm5).

wayauca (n.[m.sg.]) ‘± leader’
[wayauca, -, -//] kla[i]ñtsa waipte allek wayauca mā nesaṃ-ne sāu wa[yauca yaṃ] (330a3). ∎A derivative of wāy-, the non-present stem of āk-, q.v.

war (nnt.) ‘water’
[war, wrantse, war//wranta, -, wranta] nāgi lakaṃ tsatkuṃ enkalwa ... wranta osonträ ‘[if] the nāgas see perverse passions ... the waters dry up’ (3a1), kroścaṃ [sic] warś ceu yolmene yänmaskeṃ ‘they enter the cool water of the pond’ (29a6), [ā]ntsesa watsālai premane war āṣtsiś yakne yamaṣäṃ ‘he makes [in this] fashion to fetch water, carrying a pot on [his] shoulder’ (91a1), keṣcye r[ur]u wär ñäṣträ ‘the hungry antelope seeks the water’ (139b4), krośce war snai märkacce = BHS śītatoyam anāvilam (H-149. 112b2 [Thomas, 1987:169]), snai luwa war = BHS aprāṇaka- (H-149-ADD.7a1 [Thomas, 1987:169]), snai war = BHS nirjalam (U-9a3), war uppāläṣṣe = BHS vāri puṣkara pattra- (U-26b4), lwasāce war = BHS saprāṇakenodakena (unpubl. Berlin fragm.-a1 [Thomas, 1987:169]), sweseṣṣe war ‘rain water’ (W-35b3). -- -wär ‘-stream’: kaucū-wär olyi āśäṃ ñoru-wär wat ‘he guides the boat upstream or downstream’ (PK-AS-18B-b5 [Pinault, 1984b:377]);
wraṣṣe* ‘prtng to water’: [wra]ṣṣe kraupe = BHS udakavargaḥ (Thomas, 1976b:106);
war-katsa ‘dropsy’: war-katsa = BHS ādhmāna- (ST-b4 [in a list of diseases]). ∎TchA wär and B war reflect PTch *wär, probably the regular reflex of a PIE *udrom, itself a regular (endocentric) thematicization of *wodr-/udn- (P:78-80; MA:636). One might compare Albanian ujë ‘water’ from *udryeha or the *udrom itself which may be tied up in the history of Celtic *dubro- ‘water’ [: Old Irish dobur, Welsh dw(f)r] (see Hamp, 1972). Somewhat similarly Winter (1962a:30) starts from an *udr- "possibly extracted from derived forms such as the adjective B wriye," and Normier (1980:262) posits a PIE *udrṇ, which might be taken as a conflation of the r- and n-stem forms, as the starting point for the Tocharian development. Considerably less likely is the possibility that PTch wär is from PIE *(h2)wer- [: Sanskrit vār/vāri (nt.) ‘water,’ Avestan vār (nt.) ‘rain,’ Sanskrit vāri- (f.) ‘water,’ Avestan vairi- (m.) ‘sea,’ Old Icelandic vari ‘liquid, water’ (P:80; MA:636)] (Smith, 1910:19, VW:557-558). Puhvel (1991:404) subscribes to the same theory, though he assumes an initial laryngeal, and adds Hittite hurnai-, hurniya- ‘spray, sprinkle’ and Greek hraínō ‘sprinkle’ (< *h2wrn-ye/o- [though one might have supposed such a shape to have given *huraínō]) to this etymon. However, if the Tocharian forms belong here, they must come from an otherwise unexampled zero-grade *wṛ-. One might imagine a *wṛri or a thematized *wṛrom but neither possibility carries much conviction. See also wriyeṣṣe.

warañce* (?) (nf.) ‘sand’
[-, -, warañc//] nauṣañi Kank c[k]ene waräñcampa eneśle pañäkti ‘former buddhas like [= as many as] the sands of the Ganges’ [in a MS where /ā/ appears as <a> whether stressed or not and /ä/ appears as <a> stressed and <ä> unstressed] (552a6/b1), aurtsai ysā-yokäṃ waraṃ[c]/// ‘the broad, golden sand’ [in a MS where the "standard" values of <a>, <ā>, and <ä> obtain, that is /ä/ appears as <a> stressed and <ä> unstressed while /ā/ appears as <ā> stressed and <a> unstressed] (566b6). ‣The form of this noun is not as clear as it might be. The balance of the evidence suggests that the accusative singular should be /wāräñc/ underlyingly with stress on the second syllable (so 552b1 and 566b6). However, /wäräñc/ is also a possibility (so 142a3). Its cognacy with TchA wāryāñc suggests the former rather than the latter. Perhaps the first <ä> of wäräñcäṣṣa is a second case of a "super-short" /ā/ just as <wät> is for expected <wat>. -- waräñcäṣṣe* (?) ‘prtng to sand’: wäräñcäṣṣa mäṣce [lege: mäśce] ‘a fist [full] of sand’ [in a MS where /ā/ appears indifferently as <ā> and <a> (save once [135b8] wät), but /ä/ always appears as <ä>] (142a3). ∎Etymology unclear. Clearly related to TchA wāryāñc ‘id.,’ it nonetheless is not directly equatable. To connect the two Tocharian forms we might reconstruct in the first instance a PTch *wārwā/äñce. The cluster *-rw- regularly gives TchB -r- (cf. ṣmare). In TchA it might be possible to assume that *wārwāñce has become *wāryāñce be dissimilation. I rather think TchA is more conservative vis-à-vis the vowel of the second syllable. In Tch B *-āñce might have been replaced by the more common *-äñce (cf. salañce, arañce). Reconstructing *wārw-āñce allows us to connect this word with the heretofore isolated Sanskrit vāluka- ‘sand’ (usually in the plural vālukāḥ). Also semantically attractive would be a connection within TchB of warañce with yare ‘gravel.’ The latter word might reflect a PIE *wero- while the Tocharian and Indic words for ‘sand’ would be based on a lengthened grade *wōru-. If the PIE words were *hxwero- and *hxwōru-, it would be possible to connect the semantically similar set in Germanic, i.e. Old Norse úr (nt.) ‘slag, dross,’ aurr (m.) ‘sand mixed with stone,’ and eyrr (f.) ‘gravelly bank (along a rivershore or extending into the sea).’ The latter two would be Germanic innovations involving a new "misplaced" full-grade and the first with a neological full-grade as sometimes happens. (De Vries, 1962:20, s.v. aurr lists an Old English ēor ‘gravel’ which would certainly belong here but I do not find it in either Bosworth and Toller or Clark Hall. Less likely would be a further connection with Old Irish úr ‘earth, clay,’ New Low German ūr (> Dutch oer) ‘iron-bearing earth’ (< ‘bog-iron’?), Old Norse ýrr (m.) ‘brittle iron’ (if this does not belong with the first set), aurr (m.) ‘wet clay, loam; mud, wet soil,’ Old English ēar (m.) ‘earth, humus.’ This latter set all seems to revolve around a notion of *‘wet earth’ and thus might be further connected with Old Norse úr (nt.) ‘drizzle,’ ýr (f.) ‘id.,’ Sanskrit vāri ‘water,’ etc. There is of course the possibility that these two groups were secondarily connected in Germanic in the meanings of ‘slag, dross,’ ‘iron-bearing earth,’ and ‘brittle iron.’ In any case, not with VW (552) connected with Old Icelandic vǫr ‘landing place’ (in modern Norwegian and Icelandic > ‘high bank of rock or gravel’), OHG wuorī ‘dam,’ waroδ ‘bank, beach,’ Old English wer (< Proto-Germanic *werjōn ‘weir’ whose further connections are dubious (see De Vries' discussion, 1962:674-5). This Germanic group would appear to be derivatives of an underlying ‘raised bank’ or the like and have nothing to do with ‘sand.’ See also possibly yare.

wareññe ‘?’
[Ār]yamārg ñem wareññe/// (428a1).

warkaṃñe ‘?’
/// warkaṃñe ñī /// (303.f). ∎Perhaps the usual assumption that this stands for *warkālñe, the abstract derived from wārk- ‘shear,’ q.v., is correct.

warke* (nm.) ‘garland’
[-, -, warke//-, -, warkeṃ] sumānṣeṃ warkensa māladaṇḍi kärskemane ... sumāṃnṣeṃ warkensa kärṣalya ‘strewing the M. with garlands of sumānas ... it [is] to be strewn with sumānas garlands’ (M-3a4). ∎Semantically enticing is VW's connection (1941:152, 1976:545) with Albanian varg ‘chain, string (of beads), necklace, chaplet, etc.’ Possibly too we should include Greek órkhos ‘row of vines or fruit-trees.’ These would represent PIE *worgho- (for the Albanian and Greek) and *wṛgho- (for the Tocharian), or possibly alternative thematicizations of a root noun *worgh/wṛgh- (MA:354).

warkṣäl (n.[m.sg.]) ‘power, strength, energy’
[warkṣäl, -, warkṣäl//] mā kulā-c warkṣäl ‘thy energy did not slacken’ (104a1), po warkṣältsa wäntalyi ite pännāte karṣṣa ‘he stretched full the bow with all [his] might and shot’ (109b6), amarṣsa Jaṃbudvipṣeṃ lantäṃts po krempär warkṣäl ‘out of vexation they checked the energy of all the Jaṃpudvīpa kings’ (PK-13E-b8 [Couvreur, 1954c:88]). -- wärkṣaltstse* ‘powerful’: yewe retke wärkṣalyci ‘weapon and army [were] powerful’ (PK-NS-36A-b2 [Couvreur, 1964:247]). ∎TchA wärkṣäl and B warkṣäl reflect PTch *wärkṣäl (there is no need, with VW, to see in B warkṣäl a borrowing from A). This *wärkṣäl is a verbal noun (cf. trenkäl or enkäl) to an otherwise unattested verb *wärks-. With VW (1941:152, 1976:560) this *wärks- must be connected with the common PIE *werǵ- ‘do, work’ [: Avestan vərəzyeit ‘works, does.’ Gothic waurkeiþ ‘id.’ etc. (P:1168; MA:649)]. See also possibly wārk-.

warñai (postposition) ‘beginning with; et cetera’
kwri war tākaṃ yolmene wināññenträ omp lwāsa lakṣäṃ warñai ‘[if] there is water in the pond, the animals there enjoy fish, etc.’ (11b4), śaul-warñai saim ‘life-long refuge’ (48b3), śaultsa wärññai ‘life-long’ (143a3), ñakesa warñai ‘from now on’ [?] (169a2), ce cämeltsa wärñai ‘beginning with this birth’ (228b4), kossa wärñai māka = BHS yāvatā bahu (305b4), ṣamāne mäsketrä mā totsa warñai = BHS bhikṣur bhavati na tāvatā (H-149-ADD.124b2 [Thomas, 1974:93]). ∎Clearly, as VW has seen (546), we have an old accusative singular to a noun *warño or the like which should have meant ‘± beginning.’ However, beyond that any connections are most unsure. (VW himself suggests a connection with Greek aeírō ‘raise.’)

wartto* (nm.) ‘forest’
[-, -, wartto//wärttonta, -, -] wayā-ne śerwe wartone maitar śerītsi ‘the hunter led him into the forest; they went to hunt’ (44a2), niṣīdaṃ kamāte Andhave warttone masa ompalskoññe lamatsi ‘A. picked up [his] sitting-mat and went into the forest to meditate’ (H-149.X.4a3 [Couvreur, 1954b:43]). -- wärttoṣṣe ‘prtng to the forest’ (88a2/3);
wartto-wṣeññai-saim ‘forest-dwelling-refuge’: warto-wṣeṃñai-saimtsa wes śayeṃ omte pintwātsa ‘we live there by alms in the forest-dwelling-refuge’ (PK-AS-16.2a5 [Pinault, 1989:155]). ∎TchA wärt (pl. wärtant) and B wartto (wärttonta) reflect PTch *wärtto/wärttonta. The apparent double consonant causes some difficulty but probably we should connect this word with Old English worþ ‘piece of land, farm’ and Sanskrit vṛti- ‘enclosure’ (Lidén, 1916:139-140, and VW:562; P:1161-1162; MA:199). The semantic development might be something of the sort ‘enclosure’ > ‘sacred enclosure’ > ‘sacred grove’ > ‘forest’ (cf. Melchert, 1984:111).

warpamo (adj.) ‘enjoying, perceiving’
[m: warpamo, -, -//] kuse sū wärpamo śpālmeṃ śaiṣ[ṣ]e /// (339b2). ∎A derivative (built on the subjunctive stem) of wärp-, q.v.

warme* (n.) ‘ant’
[//warmi, -, -] mäkte warmi lestaine yänmaskeṃ ‘as ants enter into [their] hill’ (154a5). -- wärmiye ‘prtng to ants’: wärmīya lesto ‘an ant hill’ (154a5), wärmiye tsarātre ‘ant extract’ [= ‘formic acid’?] (W-3a5). ∎As if from PIE *wṛmo-, a deformation of the *wormo- (P:749; MA:24) that lies behind Sanskrit valmīka-, vamrá-, Greek bórmaks, búrmaks, hormikas, múrmēks, Latin formica (VW:546).

Waryacaṃndre (n.) ‘Vīryacandra’ (PN in monastic records)
[Waryacandre, -, -//] (435a2).

Warwattsake (n.) ‘Warwattsake’ (PN in graffito)
[Warwattsake, -, -//] (G-Su24).

warśo* (n.[f.pl.]) ‘± plain’ (?)
[//-, -, warśaiṃ] wärttoṣṣa[na] warśaiṃne (542b3). ∎Meaning doubtful, etymology unknown. VW (546) takes it as a derivative of warañc ‘sand,’ i.e. *wäräñś-o > *wäräśo > *wärśo, but neither the phonological nor the semantic development is very clear.

warṣaññe (adj.) ‘?’
[warṣaññe, -, -//] [twe ñī yaitkorsa ma]nt pyām warṣaññe - mn ̇r ̇ parra yaṃ (LP-25a1). ‣In form this word would look to be an adjective from wārṣe ‘robber’ but the context cannot be said to favor such an interpretation.

wartse See aurtse.

walāk- (vi.) ‘stay, tarry, abide, dwell’
Ps. I /wolok-/ [MP wolokmar, -, woloktär//-, -, wolokentär [sic]; MPImpf. -, -, wolośitär//] onmiṣṣana pwārasa tsäksemane marmanma tronktse stām ra sälpiñ cittsa wolokmar nuskaskemar marmanma inkauṃ-kästwer ‘[while] the vessels [of the body] burn in fires of repentence like a hollow tree, I abide with a glowing spirit, I depress [my] vessels’ (TEB-64-05), cwī ykuwa toṃ ykentane wolo[kträ] [yna]mw [second restoration uncertain] ente ‘wenn er [scil. der könig] an den von ihm [scil. Uttara] betretenen orten (traurig?) verweilt’ [Thomas, 1983:242] (88b2), tumeṃ tsenkenträ wolokenträ ‘thereupon they rise up and abide’ (PK-7-Ka2 (Couvreur, 1954c:83)). ∎Underlyingly /welāk-/, (as if) from PIE *wolhag-. /welāk-/ gives wolok- regularly by mutual rounding (cf. kalāk-, parāk-, and sanāp-). Ultimately connected with PIE *wel- ‘turn, roll’ (cf. wäl- and wāl-). Compare, without the laryngeal, English walk and Sanskrit válgati ‘moves (the limbs).’ Similar in formation are kalāk-, parāk- and sanāp-. For the etymology, see Adams (1988b); similar is VW (1970a:170, 1976:580). See also walke.

walāneṃ (n.?) (adj.?) ‘?’
piñña saukeṃ walāneṃ (429a5).

walāntsa* (n.) ‘hindrance (to religious life), besetting sin’
[//-, -, walāntsaṃ] saṃsārṣṣana tserekwa snai lyiprä [ñäś aiśi]mar | piś pälskontse walantsaṃ tsätkwatsñenta śtwāra ṣpä ‘may I know the delusions of the saṃsāra completely, the five hindrances of the spirit and the four perversions’ (229a5/b1). ‣The equivalent evidently of BHS nīvaraṇa-. ∎An agent noun, based on the subjunctive stem, from wāl-, q.v. For the formation, compare preṃtsa ‘pregnant; potent’ from pär- ‘bear.’ Similarly, VW (542).

walo (nm.) ‘king’
[walo, lānte (~ lānti), lānt (voc. walo)//lāñc, lāntäṃts, lāntäṃ] [A]reṇemiṃ lānte ypoytse salyai lyutstsante ‘they were driven [beyond] the border of king A.'s land’ (86a5), ylaṃts walo ‘the king of the gazelles’ (232b5), lantäntso lantuñ[e]s[a] ś[au]l ws[ā]st[a] ‘thou gavest life by the royalty of kings’ (241a1), wälo = BHS -rājā- (310a3), ṣkas kṣuṃntsa Nāśmi lānti ‘in the sixth [year] of the regnal period of king N.’ (PK-Cp.25.1 [Pinault, 1987:160]). ∎TchA wäl (obl. lānt) and B walo (obl. lānt) reflect PTch *wälo (obl. lānt-), (as if) from PIE *wl-eha-nt-, a participial formation to verb *wl-eha- ‘to control’ (VW:554, following a suggestion of Meillet's, 1914:18) (cf. P:1111-1112; MA:490). Celtic shows a morphological zero-grade *wlḥa- in Old Irish flaith ‘rule; prince,’ flaithem ‘ruler,’ Welsh gwlad ‘land,’ gwledig ‘ruler,’ Gaulish vlatos ‘ruler.’ See Further see wlāw- (and also lāntsa and lantuññe).

walke (a) (adv.); (b) ([indeclinable] adj.) (a) ‘for a long time’; (b) ‘long [of time]’ (used only with nouns of time, i.e. preke and preściya)
(a) anaiśai kwri pa[pā]ṣṣoṣ walke klyentar [lege: -är] k[o]kalyi ‘if they [take] care, the wagons will last a long time’ (5b2), [ne]ṣmye nāki krentäṃ śāmnaś mā tu walke tswetär nta ‘evil gossip and blame, it never sticks to good men for long’ (16a1), [pe]laikneṣṣe cākkär se walke stamoy ‘may this law-wheel last for a long time’ (313b5), walke yamalñe = BHS cirakriya- (Y-3a5);
(b) walke preścyantsa emp[e]lona akwatsana lkāṣṣäṃ nrainne läklenta ‘he sees for long periods of time terrible and sharp sufferings in hell’ (19a1). -- walkeññe (adj.) ‘long (of time)’: mā walkeññe yā/// (FS-b3). ∎Possibly (as if) from PIE *wlhago- (similarly VW, 1970a:170, 1976:542) and thus related to walāk-, q.v. Alternatively it may be related to OCS velikъ ‘great’ (as by Meillet, 1911:149).

walkwe (n.) ‘wolf’
(K-T). ∎From PIE *wḷkwo- [: Sanskrit vṛka- ‘wolf,’ Avestan vərka- ‘id.,’ Gothic wulfs ‘id.,’ Albanian ujk ‘id,’ etc. (P:1178-9; MA:646-647)] (VW, 1969:495, 1976:542).

wawāttsa See wapāttsa.

Waśampile (n.) ‘Waśampile’ (PN)
[Waśampile, -, -//] (LP-3a3).

waśīr* (n.) ‘thunderbolt, diamond’
[-, -, waśir//] ṣañ läklenta warpatsi waśīr klautkoy-ñ arañce ‘may my heart change into diamond to endure my sufferings’ (S-8b1). -- waśīräṣṣe ‘prtng to a diamond or thunderbolt; adamantine’: waśiräṣṣe arañcn[e] ‘in the adamantine heart’ (591b7), waśīräṣṣ[e] = BHS vajra- (H-ADD.149.79b2 [Couvreur, 1966:178]). ∎From BHS vajar- or, perhaps, some Prakrit equivalent. See also wājrä and wajrasaṃ.

waṣamo (nm.) ‘friend’
[waṣamo ~ wāṣmo, waṣamontse ~ wāṣmontse, waṣamoṃ (voc. waṣama)// waṣamoñ ~ wāṣmoñ, wāṣmoṃts, wāṣmoṃ] krent wāṣmontsā menkitse ‘lacking good friends’ (282a1), waṣamoṃ = BHS mitraṃ (308a3), waṣmo ma nesn ñi srukalyñeṣṣ=īme ‘the thought of death is not my friend’ (K-11a7). -- wāṣmoṣṣe ‘prtng to a friend, friendly; prtng to friendship’ (282a5). ∎With VW (548) a derivative of 2wäs-. More particularly we have a possible PIE *h2wōs-e-mon-. For the quality of the root vowel at least, one might compare Old Irish fóaid ‘spend the night’ (< *h2woseti). See also waṣamñe*.

waṣamñe* (n.) ‘friendship’
[-, -, waṣamñe//] waṣamñe ya[mītär] = BHS sakhyaṃ kurvīta (307b7), Mahāsaṃmati [lā]nte [e]piyacäññe lyewītär caumpa ṣesa waṣamñe enkaṣṣitär ‘king M. sent a memento [in order that] he concluded friendship with him’ (PK-AS-16.3b6 [Pinault, 1989:157]). -- waṣämñeṣṣe ‘prtng to friendship’: wa[ṣa]mñ[e]ṣṣepi pälsko[nts]e = BHS maitrasya cittasya (307a6). ∎A derivative of waṣamo, q.v.

waṣik (n.) ‘?’, only in the compound waṣik-kälpaṣṣuki* (n.)‘waṣik-stealer’
[se ṣamāne ... ytā]ri yaṃ waṣik-kälpaṣṣukiṃ yoñyai-ṣparkäṣṣukiṃ käryorc-cempa wat [waṣik = Uyghur yolo of unknown meaning] (330a5). ∎In form (-ik) it looks to be possibly an Iranian borrowing. Just possibly we have a pre-Khotanese *waža- + -ik, where *waža- is Avestan wazya-, Khotanese baśa-, Shughni wīz, all ‘load.’ Schaefer (1997:171) suggests a borrowing from a Middle (Eastern) Iranian *βāžiyaka- or *βāžika-, a derivative of Old Iranian *bāži- ‘tribute, toll’ (cf. Avestan bāji- ‘tribute, toll’). Such a suggestion seems less likely to me on the formal side, in the absence of any other indication that Iranian *b/β- would be borrowed as Tocharian w- rather than as p-.

waṣe* (n.[m.sg.]) ‘lie, untruth’
[-, - waṣe//] waike waṣe ṣpä käskor wat wentsi ‘to tell a lie, [to speak] calumny or gossip’ (31b4=32a6), [waike] saimä yāmormeṃ naki weskeṃ krenttäntsä wäṣṣe weskeṃ ‘having taken refuge in lying, they speak blame, they tell lies about the good’ (255b7). -- waṣe-reki ‘id., calumny’: waṣe reki no lāre yamanträ ‘[if] however they love calumny’ (K-8b3). ∎Etymology unclear. VW suggests (548-9) a connection with the Indo-European word for ‘two,’ more particularly from a *dwes- which, however, seems not to exist. Better would be a connection to the multiplicative *dwis ‘twice’ (e.g. English twice, Latin bis). Waṣe would be (as if) from PIE *dwis-en- ‘the thing [said] in two ways’ or ‘duplicity.’

waṣetsāk ‘?’
/// waṣetsāk śtwāra āyatanta aiśai yama/// (183a5).

wasa See i-.

wasaṃpaṃ See wasaṃpāt.

wasaṃpāt (n.) ‘ordination’
[N+gen. wasaṃpāt yām- ‘ordain s.o.’] se ṣamāne menki-īkäṃ-pikwalaṃñepi onolmentse wasaṃpāt yamaṣṣäṃ pāyti su mā wasaṃpaṃ tākaṃ ‘whatever monk ordains a person less that twenty years old, pāyti; this one will not be ordained’ (H-149.X.3a1 [Couvreur, 1954b:47]), wasaṃnpātäṣ [lege: wasaṃnpātäś] kauke ‘request for ordination’ (KVāc-24b4 [K. T. Schmidt, 1986]). ∎From BHS upasaṃpadā- and upasaṃpanna-. See also wasaṃnpātmaññe.

wasaṃnpātmaññe (n.) ‘place of ordination’ (?)
(Couvreur, 1968:277). ∎Like yärkemaññe, taupemaññe, and wīnāmāññe, a compound whose second member is -maññe ‘± place,’ q.v. In the absence of any context for this word, its exact meaning cannot be determined.

Wasave* (n.) ‘Vāsava’ (PN)
[-, Wasavi, -//] (Qumtura 34-g1 [Pinault, 1993-94:175]).

wase* (n.[m.sg.]) ‘poison’
[-, -, wase//] ñäś mā yesaññe wase yokalle rekaunaṣṣe ‘I must not drink the poison of your words’ (23b5), matre-ws=arṣ[āk]l[o] ‘a snake with sharp poison’ (43a6). -- wsetstse ‘poisonous’: wsettse stām ‘a poisonous tree’ (139b7), wsecce sapule = BHS viṣakumbha (534b3), wsets[a]na lwāsane ‘among poisonous animals’ (575b1);
wseṣṣe ‘poisonous’: ///ets wseṣṣe añiye tarärm[pa] tasem[a]ne ‘the poisonous breath of the ... like a cloud’ (H-149.71ar [H:30]). ∎TchA wäs and B was reflect PTch *wäse from PIE *wiso- [: Sanskrit viṣá- (nt.) ‘poison,’ Avestan viša- (nt.) ‘id.,’ Greek īós ‘id.,’ Latin vīrus ‘id.,’ Middle Irish fí ‘id.’ (P:1134; MA:439)] (Pisani, 1942-43a:32). To be rejected is Duchesne-Guillemin's (1941:167), VW's (563), and Winter's (1998:351-352) connection with wäs- ‘give’ (cf. German Gift).

waskāmo (adj.) ‘moving, mobile’
[m: waskāmo, -, waskāmoṃ//] pälyca-pälyc ra waskamo ñke śāmnants pälsko ‘the thought/spirit of men [is] exceedingly mobile’ (245b4/5). -- waskamñe ‘mobility’ (?): /// nai wask[a]mñe yoko /// (514a1). ∎An adjectival derivative from the subjunctive stem of wāsk-, q.v.

waste (n.) ‘refuge’
[waste, -, waste (voc. wasta)//] eś-lmoṣepi cwi waste tākoym śaiṣṣe[ntse] ‘may I be a refuge for this blinded world’ (22b1), cämpan-m[e] laklene waste nestsi ‘he can be a refuge in their suffering’ (77a2). ∎Etymology unclear. TchA shows waste also, but the cluster -st- shows that this word is a borrowing from B. Probably, TchB waste reflects a PIE *h2ustó- built from the h2wes- ‘dwell, spend the night’ (cf. wäs-2). With VW (547-8) one should compare particularly Middle Irish foss ‘rest’ (< *h2wosto-). Less probable is Normier's suggestion (1980:259) of a *wisto-, related to Sanskrit veṣt- ‘wind, twist around.’ Phonologically and semantically unlikely is VW's later suggestion (1980[82]:) of a *wḷ-sth2o- ‘cover-place.’

wasto (adv.) ‘again, doubly, doubled, in two ways’
carka kektseñmeṃ swañcaiñ [war w]äs[t]o wranta ca[r]k[a tarne]meṃ paryarinta paiynemeṃ ‘he released rays and water from [his] body [in] two-fold [fashion]: he released water from the top of his head and magical flames from [his] feet’ (108b6), tak wasto tot [ingredients] ‘each [of these ingredients] doubled so much’ (W-9a3). -- wästo-yäkne ‘id’: /// āstre wästoykne [] kektseñäṣṣe [re]k[i]ṣṣe se śīl westrä ‘in two ways pure; this moral behavior of body and word is spoken of’ (386b3). ∎TchA wäṣt and B wasto reflect PTch *wästo from PIE dwisth2o- [: Sanskrit dviṣṭha- ‘in two places, ambiguous’] (Winter, 1987:242). As with wato, q.v., wasto represents a frozen feminine accusative singular (i.e. *dwisteham). Not with VW (1976:565, 1989:97-100) from *dwe-s-to-. The distributive yästā[r] which has been supposed to exist at 404b1 (what we have is yäsnā///) is too doubtful to be taken into account with this etymon.

wasso* (n.) ‘kuśa-grass’ (Desmostachya bipinnata Stapf) (?)
[//-, -, wässaiṃ] wässaiṃ rano = BHS kuśāpi (530b1). ∎Perhaps related in some fashion to TchA wäsri ‘grassy field, lawn’ (cf. Avestan vāstra- ‘pasture,’ Hittite wesi- ‘id.’).

wastsi (nnt.) ‘clothing, clothes [collective]; garment [non-collective]’
[wastsi, wästsintse, wastsi//wästsanma, -, wästsanma] śarye wassi rutkāte kaunäś sark kauc yāmṣate ‘he took off [his] upper garment and put [his] back high to the sun’ (5b4), ṣamāni wasy ausoṣäṃ sanghāti ‘monks wearing the sanghāti-clothing’ (31b7), kärstoṣ wastsi = BHS saṃghāṭī (32b4). ∎The infinitive of 1wäs- ‘to dress, be clothed,’ q.v., used as a noun.

watsālo* (n.) ‘[a type of] pot’ or ‘waterskin’ (?)
[-, -, watsālai//] [ā]ntsesa watsālai premane war āṣtsiś yakne yamaṣäṃ ‘he makes [in this] way to fetch water, bearing the pot/waterskin on [his] shoulder’ (91a1). ∎Etymology unknown. VW (1988:100-101), assuming the correctness of Thomas' (1954:754) proposed meaning, ‘waterskin,’ suggests the possibility that we have a borrowing of some sort from Sanskrit vatsá- ‘calf’ (a waterskin from calf-skin?).

wāk- (vi./vt.) G ‘burst (intr.), split apart; unfold, bloom (of flowers),’ K ‘split, separate’
G Ps. Iv /woko-/ [MP //-, -, wokontär]; Ko. V. /wākā-/ [A //-, -, wākaṃ; AOpt. -, -, wākoy//]; PP wāwākā-/;
1K Ps. VIII /wāks'ä/e-/ [MP -, -, wākṣtär//; Ger. wakṣalle];
2K Pt. IV /wākäṣṣā-/ [A -, wākäṣṣasta, -//] po ratanta wokonträṃ [sic] ytarye l ̇/// ‘all the jewels are splitting/bursting’ (553b5); /// päkṣallona mäkte wākaṃ tumeṃ ścireṃ /// ‘... [are] to be cooked; as they split/burst then [with] sharp ...’ (W-12b3); wākoi iprerntse (PK-12-H-b4 [Couvreur, 1954c:87]); posa auṣap pos=olypo pomeṃ wākṣtär-ś ‘above all, over all, and from all it separates thee’ (231b4), serintsa matsi wakṣālle [lege: wakṣalle] ‘with a comb [?], the hair [is] to be separated’ (W-12a5); ///vaiyneyets po wākäṣṣasta (214a1). ‣For the meaning one should compare A-255b6 (śraluneyā āriñc wākaṣ omäl ysār ṣunkac kalkaṣ ‘by splitting the heart will burst; hot blood will come to the throat’) or A-75a2 (tsräṃ päryo āriñc wākṣantaṃ ‘piercing the heart with a sharp arrow’). ∎TchA wāk- and B wāk- reflect PTch *wāk- from PIE *wag- [: Greek ágnumi ‘break apart’ and possibily Latin vāgīna ‘sheath’ (cf. P:1110; MA:538)] (Pedersen, 1941:197, VW, 1941:155, VW:550-1). Whether or not there is a further connection with Hittite wāki ‘bites’ and Sanskrit vajra- ‘cudgel, thunderbolt’ is uncertain. The Tocharian present is (as if) from PIE *wag(h1)ó-. See also wāki.

wāki (nm/f.) ‘distinction, difference’
[wāki, -, wāki//-, -, wakanma] soṃśke ste ṣañ śaulameṃ snai wāki [la]rauñesa ‘[his] son is without difference in love from his own body’ (81a5/6), piś wakanmasa yaitusa ‘distinguished by five differences’ (108a9), wāki = BHS viśeṣam (308a6), wāki = BHS prāptiviśeṣam (Y-3b1). -- wakītstse ‘distinguished, distinctive’: [pete]-ñ klyauṣtsi wakīce ślok pūdñaktäññ[e] ‘give me to hear the distinguished śloka of the Buddha’ (100b3);
wakītsñe ‘distinction’: /// [bo]dhisātweṃts w[a]k[ī]tsñ[e] w[ä]tk[ā]ltse ‘the different distinction of the bodhisatvas’ (384a2);
wakissu* ‘± distinctive, distinguished’: (106.2b). ∎A nominal derivative of wāk-, q.v. Matched in TchA by wākäm which, with B wāki reflects a PTch *wākämi̯ä(n) (as if) from PIE *wágmen.

wākte (n.) a foodstuff (?)
[wākte, -, -//] kapyāres klese masa tarya tom wākte wi tom ‘for the workmen came 3 tau klese, two tau wākte’ (434a5), arkwaññai enmelyantse wākte (W-31a5).

wājrä* (n.[m.sg.]) ‘thunderbolt, diamond’
[-, -, wājrä//] ce ñäś vājrä taläṣṣi[m] ‘may I raise up this thunderbolt’ (387.1a), ñäkcyeṃ yetweṃtsa yaitu vājr eṃnku ṣarnene ‘the thunderbolt decorated with divine jewels, taking [it] in [thy] hands’ (TEB-58-22). ∎From BHS vajra-. See also wajrasaṃ and waśir.

wāp- (vt.) ‘weave’
Ko. V /wāpā-/ [MP -, -, wāpatär//; Inf. wāpatsi]; Pt. Ib /wāpā-/ [A -, -, wāpa//]; PP /wāwāpā-/. mäkte ña[re] pännowo kos sarkimpa w[ā]p[a]trä ‘as the stretched thread, as often as he weaves [it] with the weft’ (3b5); mäkte ypentse wpelm=auñento ṣpak wāpatsiś ‘just as the beginning to weave the spider's web [is]’ (286a5), alecce wāpatsi watkäṣṣäṃ ‘[if] he orders [someone] unrelated to weave’ (H-149.37b4 (Thomas, 1954:726)); ce pässak wāpa kavviṣṣe ‘he wove the kavi-garland’ (429b1). ∎TchA wäp- and B wāp- reflect a PTch *wäp- from PIE webh- ‘weave’ [: Sanskrit. ubhnāti/umbháti/unábhdhi ‘binds together,’ Greek huphaínō ‘weave,’ Albanian venj (< *webhnyō) ‘weave,’ Old English wefan ‘weave’ (P:1114; MA:572)] (Couvreur, 1947:9, VW:557). The thorough-going -ā- of B presumably represents a generalization of the root vowel of the subjunctive and/or preterite where it is regular by ā-umlaut in forms which had PIE o-grade, ie. A o-grade eha-iterative-intensive.. See also yape, wepe, and wpelme.

wāy- See āk-.

wārk- (vt.) ‘shear’
Pt. Ib /wārkā-/ [A //-, -, warkāre] śānta warkāre ysañiye yok tāka ‘they sheared the sheep; golden was the wool’ (452a1). ∎TchA wärk- (cf. present participle wärkṣantāñ) and B wārk- reflect PTch *wärk- from PIE *werǵ-. The Tocharian words are matched most closely in Armenian gercum ‘shave, cut [hair]’ (VW:559). It seems possible to me that the meaning seen in Tocharian and Armenian might be a specialized sense of the widespread *werǵ- ‘work, do’ (P:1168-9; MA:252). If so, we might compare in Tch warkṣäl whose formation shows the same present-stem in -s- that is seen in A wärkṣantāñ. See also possibly warkaṃñe.

wārp- (vt.) ‘surround’
PP /wāwārpā-/ ṣamānentsa wawārpau grahanman[e] m[e]ñe ra ṣpäk tāsātai ‘thou hast set thyself, surrounded by monks, as the moon [is set] among the planets’ (215b2=221b1), mäkte ost poṣiyantsa [wa]wārpau ‘as a house [is] surrounded by sides/walls’ (A-2a4), [śtwāra-wert]syaṣṣeṃ āstreṃ ñaktentsa wawārpau ‘surrounded by the pure gods of the four orders’ (TEB-58-20). ∎TchA wärp- and B wārp- reflect PTch *wärp- from PIE *werb(h)- ‘twist, bend’ [: Gothic wairpan ‘throw,’ Latin verbera ‘switches, lashes, thongs,’ Lithuanian vir̃bas ‘switch, rod,’ English wrap, etc. (P:1153)] (VW:561-2, based on Lane, 1938:29). Particularly one should compare Hittite (anda)warpāi- ‘encircle’ which like B wārpā- is a denominative. Wārpā- is from a PTch *werpe (seen in A warp ‘enclosure’) while the Hittite verb is from warpa- ‘id.’ Both *werpe and warpa- reflect a PIE *worbo- (see Melchert, 1984:157; MA:199). See also werwiye, werpiśke, wārp-, and wārw-.

wārw- (vt.) ‘prod, urge, spur (on)’
Ps. IX /wārwäsk'ä/e-/ [A -, -, wārwäṣṣäṃ//; APart. wārwäṣṣeñca ‘urging, spurring’]; Ko. (= Ps.) [A -, -, wārwäṣṣäṃ//; MPOpt. wārwäṣṣim, -, -//]; Pt. Ib /wārwā-/ [MP -, -, warwāte//] srukalyñeṣṣ=īme waṣamo nauṣ wā[r]wäṣṣeñca ṣek ‘[if] the thought of death has been earlier a friend, [then it is] always something spurring [one] on’ (K-11b6); su ñakte ompalskoñe[ś] warwāte ‘the god prodded him[self?] toward meditation’ (525b1). ∎TchA wārp- and B wārw- reflect a PTch *wārp- which looks to be a denominative (*werpā-) ‘prod, switch’ built to a *werpe ‘± lash, stick’ [: Latin verbera ‘lashes, scourges, thongs,’ Greek rábdos ‘stick, lash,’ Lithuanian vir̃bas ‘rod, switch, stick’ (P:1153)] from *werb- ‘twist, bend’ (Duchesne-Guillemin, 1941:149, VW:551, though with differing details). The second -w- in wārw- (as compared to the -p- in A) results from "lenition" after a long vowel followed by a resonant (cf. waiw-). See also wārp-.

wārṣ(ṣ)e* (n.) ‘robber’
[//wārṣṣe, -, wārṣṣeṃ] se ṣamāne lykaṃ wārṣeṃmpa plākisa ytāri yaṃ ‘whatever monk goes on the road by agreement with thieves and robbers’ (H-149.X.3a1 [Couvreur, 1954b:47]), wārṣṣe nestä ‘thou art a thief’ [wārṣṣe = BHS steya-; in the same passage TchB lyak = BHS cora-] (H-149-ADD.8a3f.). ∎VW (551-2) suggests a PIE *h2/3wōrgh-s-en- and a relationship to Old Icelandic vargr ‘malefactor; one who is proscribed; (metaphorically) wolf,’ OHG warg ‘devil; criminal,’ Old Saxon warag ‘accursed,’ Old English wearg ‘evil, malignant, accursed; villain, monster, malign being,’ Old Prussian wargs ‘evil’, OCS vragъ ‘enemy,’ Russian vórog ‘enemy, devil,’ Hittite hurkil ‘sin, perversion’ (MA:141). The loss of Tocharian *-k- between -r and -ṣ- would need some explaining given its preservation in warkṣäl. Since the latter word is ultimately part of a verbal paradigm, the -k- may have been analogically restored or the loss of *-k- may have been regular in the consonant cluster *-rks- but not after a vowel in *-ṛks-.

wāl- (vt.) ‘cover, conceal, obscure; surround, enclose, hem in’
Ps. VI /wālnā-/ [Ger. walanalle]; Ko. V /wālā-/ [AOpt. -, -, wāloy//-, -, wāloṃ; MPOpt. -, -, wāloytär//; Inf. wālatsi]; Pt. Ib /wālā-/ [MP walāmai, -, -//]; PP /wāwālā-/ śār kātsasa walanalle śanmäṣṣälle cankene nauntse maskeṃtär (W-14b2); [saṃsā]rṣṣana tserekwa snai lyiprä [ñäś aiśi]mar | piś pälskontse walantsaṃ tsätkwatsñenta śtwāra ṣpä [: mā toṃ] waloṃ aräñc ñi cmelmeṃ cämel mā märsoym ‘may I know the delusions of the saṃsāra completely, the five hindrances of the spirit and the four perversions; may they not cover my heart; may I not forget birth [comes] from birth’ (229b1-3), viparyāsṣe sūrmesa mā ṣ wāloyträ piś cmelṣeṃts ek pälskoṣṣe ‘may the cataract of delusion not obscure the spiritual eye of the five births’ (S-6b2); [mā] ñiś caukamai kca mā ra walāmai kca ‘I didn't hide anything, neither did I obscure anything’ (27b8); krākesa wawālaṣ po pälskonta läkle lkāskeṃ ‘all spirits covered by dirt see [= know] pain’ (221b4), wawāla[ṣsa] = BHS āvṛtena (534b5). -- wālalñe ‘covering’: wālalñe = BHS cchadanaṃ (534a4). ∎TchA wāl- and B wāl- reflect PTch *wāl- from PIE *wel- ‘wind, twist, bend’ [: Sanskrit válati ‘turns,’ vṛṇóti ‘covers, hems in,’ Avestan vərənavaiti ‘covers; turns,’ Armenian gelum ‘twist,’ Greek eilúō ‘wind up,’ Albanian vjell ‘vomit’ (< *welwō), etc. (P:1141-42)] (Reuter, 1934:12, VW:551, with differing details). The root vowel -ā- shows perhaps that we have a denominative verb (built to a PTch *wele from *wäl-) or an o-grade eha-iterative-intensive. Another analysis is offered by Hilmarsson (1991:45-47). See also walantsa and, more distantly, wäl-, wlaṃśke, and yel.

wāli (n.) ‘creeper, liana’
[wāli, -, -//] wāli ramt tatākausa s ̇ /// (11a2). ∎From BHS vallī- (Sieg, Siegling, 1949:169). At least partially overlapping in meaning with laitke.

wālts- (vt.) ‘crush, grind; agitate, trouble’
Ps. VI /wāltsnā-/ [A -, -, wāltsnaṃ (?)//; AImpf. -, -, waltsanoy//; Ger. waltsanalle]; Ko. V /wāltsā-/ [A //-, -, wāltsaṃ; AOpt. -, -, wāltsoy//; Ger. waltsālle*]; Pt. Ib /wāltsā-/ [A -, -, wāltsa//waltsām, -, waltsāre]; PP /wāwāltsā-/ aknatsā ... aiśaumye śen onkolmai śaiṣṣene ṣäñ yoññiye [lege: -ai] wa[ltsna]n ma ‘the fool and the wiseman [both] set the elephant in motion; it does not crush [i.e. make] its own way in the world’ (255a7); onkolm=eñcwañña waltsanoy-n=āsta lykaśke ‘an iron she-elephant crushed his bones fine’ (22b4); toṃ satkenta lykaśke waltsanalle ‘one [is] to grind these remedies finely’ (W-33b1); spaitu ra waltsañy [lege: waltsaṃ ñi] āsta lykaśke po wnolmi ‘all creatures crush my bones fine like dust’ (220b4), toṃ saṃtkentane [lege: saṃtkenta] astare nanāṣṣusa klyiye tkācer wāltsoy ‘a cleanly bathed woman or daughter should grind these medicines’ (P-2b6); rohinikene satkenta waltsalya (W-15a5); [ya]p wāltsa tarya taum ‘he ground three tau of millet’ (459a4)[wā]ltsoy pälsko = BHS matheta cittam (H-ADD.149.85b5 [Thomas, 1974:87]); [ingredients] wawāltsau warsa yokalle ‘having ground [the ingredients] it [is] to be drunk with water’ (P-1b5). ∎Perhaps from PTch *wäl(t)s- (see wälts-) either as a denominative verb *wel(t)sā- from a nominal derivative *wel(t)se from *wäl(t)s- or directly from *wäl(t)s- by analogical extension of the root vowel -ā- regular as the result of ā-umlaut in the subjunctive and/or preterite (for a similar extension, see wāsk-). The basic etymological connection was seen by VW, 1941:150, 1976:543. Alternatively one might see here the Tocharian descendant of a putative PIE o-grade eha-iterative-intensive *wolh2-s-eha- from *welh2- ‘strike’ (cf. Hittite walh- ‘strike’). If the latter, see also possibly Ylaiñäkte.

wāsaṃ* (n.) ‘(false) conception, idea’
[-, -, wāsaṃ//] mā tot ñiś pintwāt warpalle nesau kossa wāsaṃ kleśanma mā wikäskau ‘as much as I do not enjoy alms, by so much do I not avoid false conception and kleśas’ (107b10). ∎From BHS vāsanā-.

wāsk-/wäsk- (vi./vt.) G ‘move, budge, have motion (intr.); move (from a place) (intr.); tremble;’ K ‘move (tr.), shake (?)’
G Ps. XII /wāskäññ'ä/e- ~ wäskäññ'ä/e-/ [MP -, -, wäskantär ~ waskantär//]; Pt. Ib /wāskā-/ [MP -, waskātai, waskāte//]; PP /wāwāskā-/;
K Ps. IX /wāskäsk'ä/e-/ [A -, -, wāskäṣṣäṃ//] (331a1). [ma]nta ykemeṃ wäskänträ ‘he never moves from [his] place’ (143b1), mā wāskänträ = BHS na prakampate (H-149-ADD.124a3 [Thomas, 1969:297]), mā wa[s]kanträ = BHS na prakampyate (U-18b2); kelästa läkle pratinmeṃ waskātai ma at=ate śaiṣṣe tsälpastsī läklentameṃ ‘thou hast borne pain; (however,) from your intention to free the world from sufferings, thou hast never moved/budged’ (224b2/3), mäntak srukau mā waskāte ‘ever dead, he didn't move’ (606a1); wawāskau ste arañce yainmu traike ‘the heart is moved having achieved error’ (unpubl. Paris fragm. [Couvreur, 1954c:88]). ‣The -ä- of the root is more original. It has been replaced, partially in B, entirely in A, by -ā- generalized from the subjunctive and preterite where it is the regular development by ā-umlaut. ∎TchA wāsk- and B wāsk-/wäsk- reflect PTch *wāsk-/wäsk- from PIE *wegh-sḱe/o-, a derivative of *wegh- ‘shake, set in motion’ [: Gothic ga-wagjan ‘shake,’ English wag, Latin vexāre ‘shake, vex,’ Homeric gaiēokhos ‘earth-shaking’ (MA:507)]. See Melchert, 1977:109. Otherwise Hilmarsson (1991:42-43), who would relate these Tocharian words with OCS dvignǫti ‘move,’ Russian Church Slavonic dvigatsja ‘id.’ Not with VW (1941:155-156 and 1976:552-3) to PIE weǵh- ‘convey.’ See also awāskatte, waskāmo, and perhaps wäks-.

wäks- (vi.) ‘± be restless, wander’
Ps. III /wäkse-/ [MP -, -, wäksetär//-, -, wäksentär]; PP /wäkso-/ (497a4). śitkai - nano nano preksemane tākaṃ tanāpatentse palsko lau wäksetär tränkossu mäsketär ‘[if while there is] questioning again and again by the benefactor, the mind wanders afar, it is sinful’ (331b1/2), tesa śaiṣṣe wäksenträ ālyauwcemeṃ ce preke aumiyene pälskoṣṣe [mā] kälpasträ emälyai ‘thus [is] the world; they wander away from one another at this time and in the spiritual fever it doesn't achieve warmth’ [or ‘they wander away from one another at this time of spiritual fever and it (scil. the world) doesn't achieve warmth’] (255b4/5). ∎Etymology uncertain. Perhaps it is to be connected with PIE *wegh- ‘shake, tremble’ (cf. wāsk-); one might particularly compare formally Latin vexāre ‘shake, vex’ (Hilmarsson, 1991:42). Otherwise VW (553) who derives it from PIE *weǵh- ‘convey.’ See also possibly wāsk-.

wänk- (vt.) ‘± prepare’
Pt. IV /wänk(äṣ)ṣā-/ [MP -, -, wänkṣāte//] käryorttau ksa lyakā-ne istak [k]lautka śnoy ākṣa tumeṃ sāu śem kauc ersate-ne oskai wayāte-ne śwātsi wänkṣāte-ne ‘a certain merchant saw her [lying on the ground]; immediately he turned to [his] wife and exclaimed; she went, raised her up, led her to [their] house, and prepared food for her’ (TEB-66-36). ∎Etymology unknown.

wät- (vt.) ‘fight’
Pt. Ia /wätā-/ [A //-, -, witāre] [śem Prasṃna]ke Māgatäṣṣe lānt wrattsai witār=ālyau[ce] ‘P. went up against the king of Magadha and they fought one another’ (21b7). ∎TchB wät- and weta, along with A wac ‘combat, struggle’ reflect a PTch *wät- and its derivatives. PTch *wät- is, in turn, from PIE *wedh- ‘strike (down)’ [: Sanskrit vadhati ‘strikes (down),’ Greek (Hesychius) éthei ‘destroys,’ Old Irish fáisc- (< *wōdh-sḱe/o-) ‘press,’ OCS sъ-vada ‘fight’ (P:1115; MA:471)]. This etymology of Krause's (1943:32) is wrongly rejected by VW (543-4) in favor of deriving the word from a PIE *dwet-, a putative derivative of the word for ‘two.’ See also weta, wetāu, and eweta, and, more distantly, yatwe.

wätk- (vi./vt.) G ‘separate, distinguish, decide,’ K ‘command, order’
G Ps IXa /wätkāsk'ä/e-/ [A -, -, wätkāṣṣäṃ//]; Ko. I /wotk-/ [A -, -, wotkäṃ//]; Ko. V /wätkā-/ [Ger. wätkālle]; Pt. III /(w)otkäs-/ [A -, -, otkasa//]; PP /wätko-/;
K Ps. IXb (= Ko.) /wätkäsk'ä/e-/ [A watkäskau, watkäst, watkäṣṣäṃ//-, watkäçcer, -; AImpf./Opt. -, -, watkäṣṣi//]; Ipv. II /päyätkā-/ ASg. pitka; APl. pitkaso]; Pt. II /yātkā-/ [A yātkawa, yātkasta, yātka//-, -, yātkare]; Pt. Ia /wätkā-/ [A -, -, watka//]; PP /yeyätku-/ keṃ ma tällaṃ yoloytä [lege: yoloynä] ṣek wänträ no wotkäṃ kr[u]i ‘the earth will not always bear evil; if it decides, it will cover [it]’ (255a6); kuśal wäntre wätkālye aiśaumyempa tākoy ñi (S-6a4); /// otkasa-me (366b5); ñśameṃ wätkoṣ ... ñī soṃśke ‘my son, separated from me’ (88b2), [wät]k[o]ṣä añ[mantse] = BHS prahitātmasya (TX-4a1 [Thomas, 1974:91]); kuse parso watkäṣṣäṃ pai[katsi] ‘whoever orders a letter written’ (65a3), watkäścer-ñ ... ypoyme[ṃ lyutsi] ‘you order me to leave the country’ (79a4), ārkwi parśi-ne ks=ārkwi watkäṣṣi ‘should he ask [after] the white, he would order [it to be] white’ (28b4); twe pitka wes ām lamam ‘command us [that] we sit in peace’ (TEB-67-41); yātka-me walo lyutsi ‘the king commanded them to leave’ (18a2), [śän]mässi yātka-me ‘he ordered them [to be] bound’ (589b4), ñäś tū tañ yātkawa piṃtwāt aitsi ‘I ordered thee to give that [as] alms’ (H-149-ADD.7b2 [Thomas, 1954:726]); jñātikeṃ wāpatsi watka snai tränko ‘he ordered J. to weave [it] faultlessly’ (H-149.37b6 [Thomas, 1954:727]); śīltsa oktace yaitkoṣ ‘commanded by the eightfold [norm of] moral behavior’ (520a4). -- wätkāṣṣälyñe ‘command’: wätkāṣṣälyñesa = BHS śāsanena (251b2). [[>]Notice that though built to the Grundverb, the meaning is that of the causative (therefore wätkāṣṣälñe = watkäṣṣälñe).]
watkäṣlñe ‘command’: kuse poyśintse watkäṣlñe kektseñ reki palskosa tukne stamoym ‘may I stand in this, whatever command of the Buddha, for body, word, or spirit’ (S-6b4). ∎TchA wätk- and B wätk- reflect PTch *wätk- from PIE *wi-dh(h1)sḱe/o- [: Sanskrit vidh- ‘satisfy with an offering’ (< *‘distribute, lay out an offering’), Latin dīvidō ‘I divide’ (< pre-Latin *dis-wi-dō)], from *wi- + *dh(e)h1- (MA:642). See Melchert, 1977:113. Surely not with VW (567) from *dwet-, a putative derivative of ‘two’ or with Schneider (1941a:47) from *wedh- ‘strike.’ See also wätkāl, wetke, yaitkor, yotkolau, and aitkatte.

wätkāl (adv.) ‘decisively’
po pelaiknats ṣä[rm oko kä]rsoym wätkal aräṃntsä [lege: aräñcsa] ‘may I know decisively and by heart cause and effect of all laws’ (229a5). -- wätkāltstse ‘different; forceful’: wätkālyci śāmna = BHS gṛddhā narā (308a4), tanāpate inte śaulu-wärñai wätkāltse kakākau tākaṃ ‘if a donor should invite [a monk] energetically for [his] whole life’ (331a3), mā wätkāltsana yuṣona yndrinta mäskentär-me ‘their senses are not distinguished and lazy’ (K-7b6), watkāltsa täne atānesa wärñai śänmāṃnmāsa kektseñe śeśänmusa ‘different here [is the case of] the body bound with bonds on its wrists’ (PK-12I-b6 [Thomas, 1979:12]), eśn=āṃtpi ... wätkāltsana ... mā rano klänkarṣkana ‘both eyes resolute and not wavering’ (H-149-ADD.166b3 [Hilmarsson, p.c.]). ∎A derivative of wätk-, q.v. More particularly we have the fossilized accusative singular of a verbal noun in -l (cf. trenkäl and enkäl).

wättänt-kene* a meter (perhaps of 2 X 14 syllables with a rhythm of 7/7)
[-, -, wättänt-kene//] (514a4).

wäty- (n.) ‘?’
[pratsā]k[o] kañcāṃ-ysāṣṣa wäty ̇ ramt (75a1). ‣Do we have here either wätyūt or wätyot from BHS vidyut- or vidyota- ‘bright light, flash of lightning’?

wänt- (vt.) ‘± cover, envelop’
Ps. VI /wäntnā-/ [A //-, -, wäntanaṃ]; Ko. (?) I /wänt-/ [MP -, -, wantär//; Inf. wantsi]; PP /wänto-/ /// tarnesa laṃ po kektseñ wäntanañ-c ‘[they] will emerge from the top of the head; they cover all of thy body’ (567b3); keṃ ma tällaṃ yoloytä [lege: yoloynä] ṣek wänträ no wotkäṃ kr[u]i ‘the earth does not bear evil always; if it decides, it covers [it]’ (255a6); wäntsi wes twoṣ ṣeme ko/// (H-149.316b3 [Couvreur, 1954c:84]); p[a]ryariṣṣai [lege: -eṃ] slem[e]ntsa wantoś [lege: -ṣ] wane [lege: gune] lyakāsta Tiyṣiṃ [lege: Tiṣyeṃ poyśiṃ] ‘thou didst see in the cave the Buddha Tiṣya covered with marvelous flames’ (296a9). ∎TchA wänt- and B wänt- reflect PTch *wänt- from PIE *wendh- [: Gothic windan ‘wind, twist,’ etc., and nominal derivatives in Indic, Armenian, and Greek (P:1148; MA:607)] (Schneider, 1939:249, VW:556). The semantic development would be something on the order of ‘wrap up’ > ‘cover.’ See also wente and wäntalyi.

wäntare (nnt.) ‘thing, affair, happening’
[wäntare, wäntarentse, wäntare//wäntarwa, wäntarwaṃts, wäntarwa] mäksu wat wäntre lykaṃts kärkatsi a[māskai] ‘or what thing [is] difficult to steal by thieves?’ (14b7), wäntre = BHS dharma- (31a7), ceu wäntare po poy[ś]intse ‘[he took] the whole affair to the Buddha’ (44b7), [mä]rseträ nauṣäññana wäntärwā po päst ‘he forgets completely all earlier events’ (121a7), kuṣaiṣṣe wäntareṃmeṃ [sic] ‘from a village happening’ (540b5), wäntare = BHS artha- (547a3), totteṃ wäntaresa ‘by this extreme circumstance’ (DAM.507-a10 [Pinault, 1984a]), sankantse pelaiykneṣṣe wäntare ‘a legal affair of the community’ [H-149.X.3b1 (Couvreur, 1954b:48]), kramarce wäntare ... rautkaṃ ‘[if] he moves a heavy object’ (H-149-ADD.8a7 [Thomas, 1954: 761]), pärnāññana wäntarwaṃts ‘of external things’ (K-8a6). -- wäntarwatstse ‘prtng to things, etc.’: [okt] wäntarwatse = BHS aṣṭadravyakaḥ (193a7). ∎(As if) from PIE *wṇdṛwó- a derivative of *wend- ‘speak (solemnly)’ seen, as such, only in Indo-Iranian [: Sanskrit vándate ‘praises,’ vandanam ‘praise,’ vandāru- ‘praising, praise,’ Avestan dužvandru- ‘blaspheming’ and possibly in Tocharian we- ‘speak’ (VW:556-7; the connection with we- goes back to Duchesne-Guillemin, 1941:159)]. Particularly we can see *wṇdṛwó- as a thematic derivative (with end stress and consequent reduction of previous vowels) of the *we/ondoru- lying behind Sanskrit vandāru-. The reduction in Tocharian B of *-ärwe- to -äre- is probably regular; cf. ṣmare ‘fat’ from *smerwo-. It is therefore unnecessary (with VW) to assume both a *-ro- stem and a *-ru- stem.

wäntalyi* (n.) ‘bow(-string)’
[-, -, wäntalyi//] po warkṣältsa wäntalyi ite pännāte karṣṣa ‘he stretched full the bow with all [his] might and shot’ (109b6). ∎Whatever the exact meaning, it is presumably a derivative of wänt-, q.v. The semantic development would be something on the order of ‘that which is wrapped around’ > ‘that which is bent’ (cf. the semantic history of English bow). Semantically possible is VW's suggestion (556) of a relationship with Lithuanian vìngis ‘bow, bending’ but the reduction of *-nkt- to -nt- is not well supported (cf. pinkte ‘fifth’ with such a cluster preserved). See also wänt-.

wäntreśśe* (adj.) ‘± longing for, wanting (things)’ (?)
[m: //wäntreśśi, -, -] aknātsaññesā ñäkti lāñco wäntreśśī mā cai [lkān-ne] (274a4). ∎The meaning is suggested based on a presumed etymological relationship with wäntare, q.v. Perhaps for *wäntreṣṣe?

wäm- (v.) ‘± disappear into, be covered up’
PP /wämyu-/ /// śaiṣṣe se kleśanmaṣṣai wämyu räskre kāswasā | ankaiṃ placsa sewīträ atkwal ṣpä ‘this world is roughly covered by the leprosy [?] of kleśas and because of false speech it itches atkwal’ (282a4). ‣Compare A 259a2: yäṣ koṃ-pärkāntac yäṣ ṣkārā koṃ-wmānt ‘he goes to the east, he goes back to the west’), 237a1: śāsträntu wākmtsaṃ entsānt wom[a]r ///. Looking at the meager attestations in both TchA and B, it would appear that we have a verb with a meaning similar to that of Greek dúō ‘disappear into, sink into, cover oneself with, etc.’ (cf. also dúsis ‘west’). ∎Perhaps (with VW:578-579) related to Greek dúō (otherwise only weakly attested in Sanskrit upādutya- ‘[that which] is to be put on’ [the Greek-Sanskrit connection is accepted by Frisk, 1960:428, but categorically rejected by Mayrhofer, 1963:25]). If so, we might have a PIE *dw-em- with the same élargissement we see in käm- (*gwem-, cf. gweha-) ‘come,’ and perhaps yām- ‘do, make’ (if *yoh1-m-, cf. TchA ya- from *yeh1-), ṣäm- (if *sd-em- or *h1s-em-) ‘sit.’

wämpatsake (n.) ‘?’ (a medical ingredient)
[wämpatsake, -, -//] (W-3b3).

wär- (vt.) ‘practice’
Ps. IXb (= Ko.) /wäräsk'ä/e-/ [MP -, -, warästär//; MPPart. waräskemane; Ger. waräṣṣälle]; Ipv. II /päyärā-/ [MPPl. pīrat]; PP /yeyäru-/ warästrä = BHS bhāvayate (8b7); aśubh ṣek waräṣṣä[lle] ‘the aśubha-meditation [is] always to be practiced’ (9a3), palsko waräṣṣälle āyorne ‘the spirit [is] to practice in giving’ (K-6a5); /// [yaik]ormeṃ arkwīna pīrat ṣa[māni] /// [pīrat = BHS bhāvayata] (299a4); tū yairu tākaṃ sū ceṃ ñakteṃne tänmasträ ‘[if] he has practiced it, [then] he will be [re-]born among the gods’ (K-2a4). -- waräṣṣälñe ‘practice’: ñäkcye-śaiṣṣeṣṣe waraṣlyñ[e] ‘the practice of the divine world’ (A-1a1), waraṣṣälñentse menkītsñesa ‘because of the lack of practice’ (K-6a4). ∎Etymology unclear. TchA wär- and B wär- reflect PTch *wär- which may be from a PIE *wer- related to OHG (gi)werēn ‘grant, concede; furnish, give’ and Old Saxon warōn ‘accomplish’ (VW:558-9). Alternatively we might have a derivative of PIE *wer- ‘pay attention to’ (P:1164; MA:417). If the latter, see also yärp-, wär-sk-, and perhaps wärp-.

wärp- (vt.) ‘partake,’ that is: ‘undergo, suffer, enjoy’ [always middle]
Ps. VI /wärp(ä)nā-/ [MP wärpnāmar, -, wärpnātär ~ wärpanatär//-, -, wärpnāntär ~ wärpanantär; MPImpf. -, -, wärpanoytär//; MPPart. wärpnāmane ~ wärpaname; Ger. wärpnālle ~ wärpanalle]; Ko. V /wärpā-/ [MP -, -, warpatär//; MPOpt. warpoymar, -, -//-, -, warpontär; Inf. warpatsi; Ger. warpalle]; Ipv. I /päwärpā-/ [MPSg. pūrwar; MPPl. pūrwat ~ pūrpat]]; Pt. Ia /wärpā-/ [MP wärpāmai, wärpātai, wärpāte// wärpāmte, -, wärpānte]; PP /wärpo-/ erkatñe tallārñe snai keś wärpanaträ tne piś toṃ cmelane ‘vexation and suffering without number he suffers in these five births’ (42b3), yāmornta wnolmi makci yamantär mäkcik tuntse okw empelye wärpānantär [lege: wärpanantär] ‘[if] beings themselves do the deeds, they will enjoy the horrible fruit thereof’ (17a5), pälskoṣṣāna läklenta | cm[e]l[n]tse ṣärmtsa po wärpänanträ onolymī [sic] ‘because of birth all beings undergo spiritual pangs’ (284b1); śwer meñtsa ka ṣamānentse kāko wärpanalle ste ‘four months [only] is the invitation to be enjoyed by the monk’ (331a2); ot tāṃ pātrai warpoymar ‘thus may I enjoy this begging bowl!’ (20a5); [yo]lo oko warpatsi ‘to enjoy an evil fruit’ (268a3); [sa]k wa[rpalle] = BHS sukhavedanīyaṃ (532a1); purwar wesanmeṃ pinwāt ‘enjoy these alms from us!’ (107a8); pūrpat tā pelaikneṣṣai yokastai ‘enjoy the nectar of the law!’ (231b3); [skwa]nma māka wärpāmai ‘I have enjoyed much good fortune’ (372b3), wrocce t[e]ki wärpāte ‘he suffered a great disease’ (34a6), camel wärpāte ‘he underwent birth’ (42b4). -- warpalñe ‘perception, feeling, sensation; enjoyment’: te kuse ste akṣai warpalñe [= gloss of BHS jāti] (156a4), warpalñentse = BHS vedanānirodhaḥ (157b3), pyāpyo ra warpalñe [warpalñe = BHS vedanā] (PK-NS-53-b1 [Pinault, 1988]);
warpalyñeṣṣe ‘prtng to sensation, perception’: warpalyñaṣṣe [lege: arpalyñeṣṣe] āntse = BHS vedanaskandha- (154a6);
wärpormeṃ: wärpormeṃ = BHS anumodya (543b6);
warporṣe ‘prtng to enjoyment, sensation’ (?): (91a2). ∎TchA wärp- and B wärp- reflect PTch *wärp- which may be as VW supposes from PIE *wer- ‘pay attention to’ + a labial élargissement (560-1, though details differ). Against such a hypothesis is the lack of parallelism with other PIE verb roots in -r- that appear with Tocharian labial élargissements, i.e. yärp- (surely from *wer-) ‘pay attention to’ and ṣärp- ‘explain’ where we very clearly have an e-grade of the root. Perhaps instead we have *wi-r(e)p- or *wi-rup-, both ‘take (away), take to oneself’ [: (for the first) Greek eréptomai ‘feed on,’ Latin rapiō ‘seize, snatch, tear away,’ Albanian rjep ‘snatch, rob,’ etc. (P:865), or (for the second) Sanskrit rúpyati ‘suffer violent pain,’ Latin rumpō ‘break,’ Old English rēofan ‘break, tear,’ Lithuanian rūpėti ‘be anxious, uneasy’ (P:870)]. For the semantic development one might compare English partake or PIE *terp- ‘enjoy, be satisfied’ [: Greek térpomai ‘enjoy,’ Sanskrit tṛpyati ‘id.’] but also ‘take’ [: Avestan trəpya- ‘steal,’ Sanskrit paśu-tṛp- ‘cattle-stealing,’ asu-tṛp- ‘life robbing’]. See also warpamo, wärpauca, and perhaps yärp-.

wärpamo See warpamo.

wärpauca (n.) ‘one who partakes’
[wärpauca, -, -//-, wärpaucaṃts, -] pkātkäṣṣat ceṃts pälskonta wärpaucaṃtso ailñesa ‘rejoice through the gift [in] the thoughts of these who enjoy’ (PK-17.4b2 [Couvreur, 1954c:90]). ∎A derivative of wärp-, q.v.

Wäryaruci* (n.) ‘Vīryaruci’ (PN)
[-, Wäryarucintse, -//] (Dd.7).

Wäryasene (n.) ‘Vīryasena’ (PN in monastic records)
[Wäryasene, -, -//] (DAM.507-a14 [Pianult, 1984a:24]).

wärścik (n.) ‘hogweed’ (Boerhaavia diffusa Linn., aka B. procumbens) (a medical ingredient)
[wärścik, -, -//] (P-1a5). ∎Etymology unknown. See also eśpeṣṣe.

wärs- (vt.) ‘pity, take pity on’
Pt. Ia /wärsā-/ [A -, -, warsa//] epyaic klormeṃ ceu Bimbasāreṃ lānt wrocce | cwi warsa soṃśke ‘remembering this great king B., he took pity on his son’ (22a1). ∎TchA wras- and B wärs- reflect PTch *wärs- or, if the TchA forms are not the result of metathesis, *wräs-. Particularly if the former, the Tocharian forms may be from PIE *wer- ‘pay attention to’ (see yärp-, wär-sk-, and possibly wär- and wärp-) with an élargissement -s-. Certainly to be rejected is VW's connection (581) with Greek odúromai ‘bewail.’

wärsaññe* (adj.) ‘prtng to the eleventh month’
[m: -, -, wärsaññe//] ikäṃ-ṣe kṣuṃntsa wärsaññe meṃne ikäṃ-okne ‘on the twenty-eighth of the month of wärsaññe in the twenty-first [year] of the regnal period’ (LP-2a2), ikä[ṃ]-ṣe kṣuntsa wärsaññe meṃne ‘in the twenty-first [year] of the regnal period, in the eleventh month’ (Lévi, 1913:316). ∎Perhaps related in some fashion (an adjective from a noun *warse?) to TchA wars ‘stain, impurity’ as the ‘dark’ month (since the eleventh month corresponds more or less to January with its short days and long nights)? With TchA wars we have evidence of a PTch *wärs- ‘darken, soil’ and a regularly derived noun *werse ‘stain.’ This PTch wärs- may reflect a PIE *(s)wer-s- ‘color with a dark color’ [: (Iranian) Digoron xuārun ‘to color,’ xuārän ‘(a) color,’ Sogdian xwrn ‘(a) color’ and probably as the first element of Chorasmia (Bailey, 1976); with extensions in Latin sordeō ‘am dirty,’ Gothic swarts ‘black,’ Old English sweorcan ‘be dark, sad’ (P:l052; MA:147)]. Tocharian is unique in not showing the s-mobile and in having the élargissment -s-. Phonetically acceptable but semantically unlikely is Schneider's suggestion (1940:195-7; cf. also Duchesne-Guillemin, 1941: 162-3, VW:546) that we have here reflexes of PIE *wers- ‘rain, dew.’

wär-sk- (vi./vt.) ‘smell’ (both transitive and intransitive)
Ps. I/II /wär(-'ä/e)-/ (tr.); Ps. IXa /wärsk'ä/e-/ (only intrans. attested) [A -, -, warṣṣäṃ//-, -, warskeṃ]; Ko. V /wärā-/ (tr. with cognate accusative) [Inf. wrātsi]; Ko. IXa (= Ps.) (only trans. attested) [Inf. wars(t)si]; Pt. Ia /wärskā-/ (only trans. attested) [MP //-, -, wärskānte] /// wawakauwa pyapyaino wartto räm no wawarpo [lege: wawarpoṣ] warträ ‘he smells the blooming flowers surrounding, as it were, the forest’ (247b4); mäkte wassi swarenäṃ werempa tattaṃ ksa walke waipte kartse werenmeṃ sū wassi ykāk swāre warṣṣäṃ ‘as clothing is placed with an agreeable odor, longtime separated from that agreeable odor, this clothing still smells good’ (A-2b3/4), kektseñmeṃ cpi [karttse warṣäṃ-ne] kektseñmeṃ cpi yolo mā warṣäṃ-ne ‘from his body it smells good; from his body it does not smell bad’ (K-11a2), askwaś[i] rano pupaṃñ warskeṃ = BHS kuśāpi pūtikā wānti [sic] (308b4); koynameṃ yolo were onolments aunasträ wrātsi ‘from the mouths of such creatures he begins to smell an evil smell’ (K-8b3); mäkte krokśaṃts cäñcarñe pyāpyai warstsi ‘as the pleasure of bees [is] to smell a flower’ (313a2); stanāmeṃ okonta wärskānte pyapyaiṃ karānte ‘they smelled the fruit from the trees, they gathered the flowers’ (576a2). ‣From the limited evidence it would appear that TchB has wär-sk- as both an intransitive, active in form (= ‘emit a smell’) and transitive, middle in form (= ‘receive a smell’). TchA may be similar with its active Ps. VIII, wräṣ = B Ps. IX. In TchB, however, beside wär-sk- there is the, presumably older, intransitive middle wär(-'ä/e)- (Ps.) and wärā- (Ko.). ∎TchA wär- and B wär-sk- reflect PTch *wär- from PIE *wer- ‘perceive, pay attention to’ [: Greek (Hesychius) hórei ‘guards,’ horáō ‘see,’ Latin vereor ‘honor, fear,’ English beware, Latvian véru ‘show, remark about’ (P:1164; MA:417)]. The semantic development seen in Tocharian is paralleled by French sentir ‘smell’ from Latin sentīre ‘feel’ (Lane, 1938:29, Duchesne-Guillemin, 1941:151-152, VW:558). See also were and, more distantly, yärp-, and possibly wär-, wärs-1, and wärp-.

wäl- (vi./vt.) G ‘curl (intr.);’ K ‘curl (tr.)’
G PP /wälo-/;
K PP /yeyälu-/ waiptār wloṣäṃ letseṃne ... lwāsa ñi lestai yāmwa ‘animals having made a nest for me in the disheveled [lit: scattered and curled] locks’ (89a2); yailuwa tanki pärkron[a] pr[a]r[o]ññ ‘curled, thick, long fingers’ (73b1). ∎From PIE *wel- ‘wind, twist, bend’ [: Sanskrit válati ‘turns,’ vṛṇóti ‘covers, hems in,’ Avestan vərənavaiti ‘covers; turns,’ Armenian gelum ‘twist,’ Greek eilúō ‘wind up,’ Albanian vjell ‘vomit’ (< *welwō), etc. (P:1141-42; MA:607)] (VW:555, with differing details). See also wāl-, wlaṃśke, and yel.

wälts- (vt.) ‘put together, press together’
PP /aultsu- < *wewältsu-/ ṣukt pälskonta aultsuwa sū ṣe Manāyataṃ ñem ‘the seven [ways of] thought [are] brought together under the single name Manāyatana’ (192a3). ∎TchA waltsurā ‘in brief’ (= B aultsorsa) and B wälts- reflect PTch *wäl(t)s- from PIE *wel-s- ‘press, squeeze’ [: Homeric Greek eílō ‘I squeeze, press’(< *wel-ne/o-), Attic eíllō ‘id.’ (< *welnye/o-?), and nominal derivatives in Greek and Balto-Slavic (P:1138)] (VW, 1941:150-1, 1976:542-3, though differing in details). For the form of the reduplicated preterite participle, see now Ringe (1989). See also aultsorsa and perhaps wālts-.

wäs-1 (vi.) ‘be dressed in, wear; get dressed (in), put on’
Ps. IXa /yäss'ä/e-/ (?) [MPImpf. -, -, yaṣṣitär//; Ger. yaṣṣälle]; Ko. I [Inf. was(t)si; see wastsi ‘clothes’]; Pt. /wässā-/ ~ /wäṣṣā-/ [A //-, -, wäṣṣāre; MP -, -, wässāte//]; PP /ausu- < *wewäsu-/ sonopitär līkṣītär wästsanma krenta yäṣṣitär ‘he anointed himself, bathed, and put on good clothing’ [with a figura etymologica] (A-1a6); [anta]riye wastsi yäṣä[lle] ‘an under (or lower) garment [is] to be worn’ (320b4); wässāte kaṣār-wassi ‘he was dressed in a monk's garment’ (107b4/5); kaṣār nauṣ ausu ‘he who earlier wore the monk's garment’ (44a5), [kärsto]ṣ waṣtsi [lege: wastsi?] ausu ‘dressed in torn clothing’ (92b2). ‣It is difficult to know exactly what the morphological analysis is for this verb. The present might be yäs-s'ä/e- (as given above), yäs-sk'ä/e-, or even yäs-w-'ä/e- and the preterite is similarly ambiguous. TchA is no help since the only stem attested there is wäsā- (preterite and subjunctive, the latter in the form of the derived noun wsāl ‘clothing’ and the optative stem wsī-) and the thematic subjunctive (or present?) waṣ- (in the gerund waṣlaṃ). For the form of the reduplicated preterite participle, see now Ringe (1989). ∎TchA wäs- and B wäs- reflect PTch *wäs- from PIE *wes- ‘be dressed, wear, get dressed’ [: Sanskrit váste ‘be dressed, get dressed,’ Avestan vaste, vaṅhaiti ‘id,’ Greek énnumai (aorist es(s)ai) ‘wear,’ Albanian vesh ‘wear’ (< *woseye/o-), Gothic wasjan ‘wear’ (< *woseye/o-), Hittite wess- ‘wear,’ wasse/a- ‘clothe’ (< *woseye/o-), etc. (cf. P:1172-3; MA:109)] (Meillet, 1912:112, VW:564). It is possible that the present or subjunctive TchA waṣ- reflects PIE *woseye/o- just as Gothic wasjan, Albanian vesh, and Hittite wasse/a-. See also wastsi.

wäs-2 (vi.) ‘dwell, abide, remain, lie (on)’
Ps. IXa /wäsäsk'ä/e-/ [A -, -, wsaṣṣäṃ//-, -, wsaskeṃ; APart. wsaṣṣeñca ‘dwelling, abiding’; wsaskemane ‘id.’; Ger. wsaṣṣälle]; Ko. IV /wäṣī-/ [A wṣiyau, -, waṣi//-, -, wṣiyeṃ; Inf. wṣītsi]; "Intensive" Pt. (Pt. VII) /wäṣiyā-/ [A wṣiyawa, -, wṣiya//]; PP /auṣu- < *wewäṣu-/ wī pwārine kl[utk]au [ra]mt wsaṣṣäṃ lklessu ‘as if surrounded by two fires he remains unfortunate’ (9a7), pelaikne yamaṣṣeñca sak wsaṣṣäṃ ‘fulfilling the law, [in] good fortune he abides’ [= BHS dharmacāri sukhaṃ śete] (101a3), śtwārka wṣeññaṃne wsaskeṃ ‘they dwell in forty places’ [with a figura etymologica] (45b4); samantatirne wsaṣeñca ysomo sānk ‘the community dwelling together at S.’ (DAM.507-a1 [Pinault, 1984a:24]); wsäskemāne empelye [lege: empelyai] saṃsāräṣṣai kwaṣṣaine ‘dwelling in the terrible saṃsāra village’ (295a2); sankik raktsisa ṣamānentse eñatketse mā ceppille mā wsaṣṣälle ‘on a mat [belonging] to the community a monk unprompted [is] not to tread or lie on’ (TEB-65-17=H-149.X.4a2 [Couvreur, 1954b:43]), mā wsaṣlempa = BHS asaṃvāsyaḥ (H-149-ADD.8a3f.); mā wer śono wṣi-ñä nta ‘may hate and enmity never dwell in me’ (S-4b3), ytaricci wṣiyeṃ (136a3); /// saimne wṣotsy atemai [lege: wṣītsy artamai] ‘I loved to dwell in the refuge’ (595b7); papāṣṣorñ[e]ne osu wṣeyawa [lege: ausu wṣiyawa] ‘I dwelt dressed in moral behavior’ (591a7), kucempa sū wṣīya ri/// ‘with whomever he dwelt’ (44b3); lwasāntso auṣuwaṃts ṣesa ‘the animals having come together to dwell’ (46a7), kleśanma auṣuwa ñi aräñcne waiptār witskaṃ wawayw[a] ‘kleśas dwelling in my heart, spreading roots widely’ (228b1). -- wṣīlñe* in ompostäṃ-wṣīlñe ‘consequence’: [witsakaṃtso yokaintse ompo]stäṃ-wṣīlñentasa mā sälkoṣäṃts ‘[if] the roots of desire and [their] consequences [are] not pulled out’ (11a7). ∎From PIE *h2wes- ‘dwell, pass the night, stay’ [: Sanskrit vásati ‘dwells, passes the night,’ Avestan vaṅhaiti ‘dwells,’ Armenian goy ‘is, exists,’ Greek núkta áesa ‘I passed the night,’ Middle Irish fóaid ‘pass the night, dwell’ (< *h2woseti), Gothic wisan ‘be,’ Hittite hwes- ‘live,’ huski- ‘wait for, linger, procrastinate’ (< *h2us-sḱe/o-, cf. Puhvel's discussion, 1991: 410-411), and many nominal derivatives (P:1170-1171; MA:171)] (Feist, 1913:262, VW:564-5). The Tocharian B subjunctive wṣi- would appear to be directly comparable to Sanskrit uṣyate/uṣyati though both may be independent developments. For the form of the reduplicated preterite participle, see now Ringe (1989). See also yṣiye, wṣeñña, waste, ost, waṣamo, and weswe.

wäsk- See wāsk-.

wästarye (n.[m.sg.]) ‘liver’
[wästarye, -, -//] yä[kw]eññe oksaiñe läksaññe wästarye tu wikṣalle ‘horse, beef, and fish liver; it [is] to be avoided’ (559b4/5). ∎TchB wästarye is most closely related to Greek hústros ‘stomach’ or hustéra ‘womb.’ The Tocharian word reflects a PIE *udstṛyo- (VW:565, though details differ). More distantly the Greek and Tocharian forms (reflecting *ud-tero-) are related to PIE *ud-ero- [: Sanskrit udára- (nt.) ‘belly,’ Latin uterus ‘womb’ (with analogical -t-) and, with secondary guṇa, Old Prussian weders ‘belly,’ Lithuanian vėdaras ‘entrails (of fish),’ Latvian vêdars ‘belly’ (P:1104; MA:2)].

wi (numeral) ‘two’
ṣäṃṣalñe ṣe wī trai śtwer piś śak täṅtsi ‘counting: one, two, three, four, five, up to ten’ (41a8), cey wi omprotärcci kāśyapi ‘these two bebrothered kāśyapas’ [i.e. ‘The two K. brothers’] (108a8), wi ṣotrūna = BHS dvilinga (193a1), wi-meñantse-ne ‘on the second of the month’ (433a11), wi rsoñc ‘two spans’ (H-149.X.4b1 [Couvreur, 1954b:44]). -- wi-pewaṃ ‘two-footed’: lyakäṃ kraupträ snai-pewaṃ wi-pewaṃ śtwer-pewaṃ makā-pewaṃ ‘he gathered thieves [who were] without feet, two-footed, four-footed, and many-footed’ (H-149-ADD.6b3 [Hilmarsson, 1989a:93]), wi-ppewänne kṣattaryi śpālmeṃ ‘the kshariyas [are] the best among the two-footed [ones]’ (PK-16.2a1 [Pinault, 1989:154]);
wi-paine-wṣeñña* ‘footstool’: (Qumtura 34-g5 [Pinault, 1993-94:175]). ∎TchA wu (m.) and we (f.) reflect PIE *dwō(u) (m.) and *dwoi (nt.) [: Sanskrit dvā(u) (m.), dve (f./nt.) ‘two’ (< *dwehai and dwoih1), Greek duō, Latin duo/duae, English two, etc. (P:229; MA: 399)]. TchB wi (m./f.) must be the equivalent of A we with the same treatment of PIE final *-oi we see in the nominative plural of thematic adjectives (B also thematic nouns): A -e, B -i. The specifics of this etymology go back to Winter, 1962a:29; see also VW:585-6 (following Meillet, 1911-1912:285, and Pedersen, 1941:76, 89), though the details differ. See also wyār, wate, wato, wasto, and probably wi-.

wi- (vt.) ‘± frighten’
Ps. IX /wiyäsk'ä/e- [A //-, -, wīyäskeṃ//] ∎TchA wi- and B wi- reflect PTch *wi- from PIE *dwei- ‘fear’ [: Avestan vaēþa- ‘menace,’ Armenian erknčim ‘I fear,’ Greek deídō ‘I fear’ (< *de-dwoi-a), Sanskrit dveṣṭi ‘hates, is inimical to,’ Avestan dvaēš- ‘be inimical to’ (P:227-8; MA:198)] (VW:572, based on Schindler, 1966, and VW, 1966a). This etymon is probably ultimately related to the word for ‘two’ as ‘be of two minds.’

wik- (vi./vt.) G ‘(decrease and) disappear,’ 1K ‘shun, avoid,’ 2K ‘drive (away/off), cast out’
G Ps. III /wike-/ [MP -, -, wiketär//-, -, wikentär]; Ko. V /wikā-/ [MP -, -, wikātär//; MPOpt. -, -, wikoytär//-, -, wikoyntär; Inf. wikātsi; Ger. wikālle]; Pt. Ia /wikā-/ [A -, -, wika//]; PP /wiko-/;
1K Ps. VIII /wiks'ä/e-/ [A //-, -, wiksen; APart. wikṣeñca ‘avoiding’; wikṣalle]; Ko. II /wik'ä/e-/ [A -, -, wiśäṃ//; AOpt. wiśim, -, wīśi//; Inf. wiś(t)si ~ wistsi]; Ipv. I /päwik-/ [APl. pwikso (K-1b5) ~ pwikaso (13a1)];
2K Ps. IXb (= Ko.) /wikäsk'ä/e-/ [A wīkäskau, -, wīkäṣṣäṃ//-, -, wīkäskeṃ; AImp./Opt. wīkäṣṣim, -, wīkäṣṣi//; APart. wikäṣṣeñca ‘driving away, casting off’; Ger. wikäṣṣälle; Inf. wīkäs(t)si]; Ipv. II /päyikā-/ [ASg. pika; MPPl. pikat]; Pt. II /yāikā-/ [A -, yaikasta, yaika//-, -, yaikare]; PP /yeiku-/ traike wrotstse amarṣe wikātär-me snai lyīpär ‘the great error of vexation will disappear [and leave] no remainder’ (PK-17.4a5 [Couvreur, 1954c:87]), [śā]päntse ñyātse päst wikoyträ ‘may the danger of cursing disappear completely’ (350b5); /// [ya]rk[e] preteṃts pakwāre waimene sklok wikātsi ‘honoring pretas is evil and [it is] difficult [for] doubt to disappear’ (127b6); brahmāṇ[i] śaulne [s]kw[añ]ñ[e] wikā-ne ‘his good fortune in life disappeared from the brahman’ (3a4/5), yātka-me walo lyutsi po ypoymeṃ wīka tarkär śakkeññeṃtso tsama yarke po[yśintse] ‘the king ordered them to leave the country; the cloud [over] the Śākyas disappeared and the honor of the Buddha grew’ (18a2); lakle sakwä wikṣeñca ‘avoiding [both] suffering and good fortune’ (S-7a6); yä[kw]eññe oksaiñe läksaññe wästarye tu wikṣalle ‘horse, beef, and fish liver, it [is] to be avoided’ (559b4/5); wīśim ñiś kallau ynāmñe ‘may I shun profit and esteem’ (S-4b2); [toṃ ślokan]m[a] ākṣa tarya yolaiṃ reki wiśsisa ‘he announced these three strophes [in order] to avoid [= that others might avoid] the evil word’ (20b5); mā tot ñiś pintwāt warpalle nesau kossa wāsaṃ kleśanma mā wikäskau ‘as much as I do not enjoy begging, so much will I not avoid false conception and kleśas’ (107b10); po yolaiñe wīkäṣṣiṃ po cmelane ‘may I drive away evil in all births’ (S-6b3); [aknātsaññe]ṣṣ= orkamñe wīkäṣṣeñca snai lyīpär ‘driving away the darkness of ignorance without anything left behind’ (99b2), [in Manichean script] vyk’šynč’ (Winter/Gabain, 1958:12); wīkäṣṣälle = BHS prahātavyaḥ (H-149. 46a4 [Thomas, 1969:295]), wikäṣlyi = BHS supraheyāḥ (H-149.109a1); ñi śle oko pika mentsi a[ñmameṃ] mentsisā krui wikalle takoi (295b7), pkärso maimäñci pikāt /// (284b7); [kä]ṣṣī su wrotse yaika-ne proskai ‘this great teacher cast out his fear’ (46a8); yaiku nāki = BHS apetadoṣa- (30a4). -- wikormeṃ;
wikālñe ‘relinquishment’: cwi wikālñemeṃ = BHS tatprahāṇe (198b2).
wikṣälñe ‘extirpation’: eṃṣketse witskai wikṣälñe tuntse weskau ‘I speak of [its] extirpation, even to the root’ (K-3b2). [The meaning here is perhaps more to be expected of the second causative, q.v.]
yaikormeṃ: päst yaikormeṃ = BHS apanīya- (11a5);
wikäṣṣälñe ‘that which is to be put aside, cast off’: wīkäṣälñemeṃ = BHS vāhitvāt (309a3);
wikäṣṣälñeṣṣe* ‘prtng to that which is to be cast off’: wikäṣñeṣṣai lalyīntse = BHS parihāṇadharma (591b2). ∎TchA wik- and B wik- reflect PTch *wäik- with rebuilt zero-grade (Adams, 1978). Extra-Tocharian connections are less certain. It is either (1) from PIE *weiḱ- ‘enter into or away from’ (whether the entering is into the speaker's sphere of reference or into another) [: Sanskrit viśati/viśate ‘enters,’ Avestan visaiti ‘presents oneself,’ Lithuanian výkti ‘come, go,’ Greek éoike ‘seems, appears; resembles; seems fitting’] (Hollifield, 1978:178-80) or (2), the more common connection of the Tocharian words, from *weig- ‘± turn, move away’ [: Sanskrit vijáte ‘heaves, speeds, flees (away),’ Avestan vaēg- ‘sling, throw, swing,’ Old High German wīhhan, Old English wīcan ‘yield, give ground,’ Old Norse vīkva/vīkja ‘move, turn,’ Lithuanian vigrùs/víglas ‘quick, nimble’ (P:1130-1131)] or its doublet *weik- [: Latin vinciō ‘bind, tie up; surround,’ Greek eíkō ‘yield, give ground’ (P:ibid.; MA:607)] (Lane, 1938:24, VW:572, and Jasanoff, 1978:40). Naturally, there is no way to exclude the possibility that the two PIE roots have fallen together in Tocharian. See also possibly aikatte.

Wikṣṇu (n.) ‘Viṣṇu’
[Wikṣṇu, -, -//] Wikṣṇu nest [t]we poyśiññeṣṣe po yukṣeñcai ‘thou are the all-knowing Viṣṇu, conquering all’ (214b3/4). ∎From BHS Viṣṇu. See also Viṣnu.

wicūko (n.) ‘cheek, jaw’
[w(i)cuko, -, w(i)cukai//] wc[u]ko kemeṃts witsako ‘the jaw [is] the root of the teeth’ (H-149.320b2), wicūkaine = BHS hanu (Y-2a3). ‣The variation of wicuko and wcuko suggests an underlying /wäcuko/. ∎Possibly from a PTch *wänśuko reflecting a PIE *wṇkewikōn- or the like. The latter would be a derivative of the u-stem seen in Sanskrit vankú- ‘crooked (?)’ or Armenian gangur ‘curling, curled, bent.’ Semantically similar is the history of German Wange ‘cheek’ from wengh- ‘be bent’ (see P:1148-9, s.v. u̯e-n-g- and u̯e-n-gh-; for the Tocharian etymology, see Adams, 1984a). Surely impossible is VW's suggestion (573) of wi ‘two’ + *cuko ‘morceau de graisse’ [: Lithuanian táukas ‘petit morceau de graisse’] which commends itself neither semantically nor phonologically.

wīcuṣik (n.) ‘cholera’
[wīcuṣik, -, -//] In a list of diseases: ST-b5. ∎From BHS (by metathesis) viṣūcikā-. A variant of viṣucik.

wic ~ vij (nnt.) ‘knowledge, magical skill’
[wic, wicantse ~ vidyäntse, wic//-, -, wicanma] toy vicanmasa sivenäṣe pile näsai[t yamaṣäle] ‘by these magical skills [for] a wound to the raphé a spell [is] to be cast’ (504a4). ∎From BHS vidyā-.

wiñcaññe* (adj.?) ‘± powerless’ (??)
[m: -, -, wiñcaññe//] sn[ai] parwā lestaimeṃ tsānkaṃ su kl[ā]y[aṃ] n[o] k[eṃ]tsa wiñcaññe śa[r]wa[r]ñ[e]sa tr[i]kṣä[ṃ] ‘[if] without feathers he rises from [his] nest, he will fall to earth; he is tricked by powerless [?] pride’ (282b1). ‣One could also see here an abstract noun similar in meaning to śarwarñe and used dyadically with it. ∎Etymology unknown.

wīna (n.) ‘pleasure’
[wīna, -, wīna//] [re]kauna plātäṃne inkauṃ wīna kallaṃ kästwer ṣpanene ‘they will find pleasure in words and speeches [during] the day, at night in sleep’ (27a4), [eśanai]säña [lege: eśanaisäñ] win=aiṣṣeñca = BHS nayanā-bhirāmaḥ (524b5), [cmelne l]w[ā]ññe ainake ñäś yamṣamai wina iśelmeṃne ‘in common, animal birth I made pleasure for myself in sexual pleasures’ (588b5), wīna yāmoṣ = BHS ratāḥ (H-149-ADD.105a7 [Sieg, Siegling, 1930-32:488]), eśnaisäñ wīna ‘a pleasure to the eyes’ (K-7b2), palskontse wina ere = BHS manoramam bimba (U-1a4), ompalskoññe wina yāmoṣ = BHS sadā dhyānaratāḥ (U-2a2), wina = BHS ratiṃ (U-21b4). -- wīnaṣṣe ‘prtng to pleasure’ (611a2). ∎TchB wīna is related to TchA wañi ‘id.’ The two are clearly derivatives of PIE *wenhx- ‘wish for; like’ [: Sanskrit vánati ‘wishes for, likes; is triumphant,’ vanas- ‘love,’ vani- ‘desire, wish,’ Avestan vanaiti ‘is triumphant,’ Latin venus ‘love,’ Old English wine ‘friend,’ etc. (P:1147; MA:158)]. The TchA may reflect a PIE *wēn(hx)iyo- (cf. Old Norse vǟnn ‘promising; beautiful’ or Gothic wēnjan ‘await, expect, hope’) while TchB wīna would be from *wṇhx-eha- whose closest phonological congeners would be Gothic unuwands ‘desolated, unquiet,’ Old Norse una ‘be content,’ (< *wṇhx-eh1-) or Sanskrit vāmá- (< *wṇhxmó-) ‘pleasant, agreeable; eager for’ (Sieg, Siegling and Schulze, 1931:4, VW:544, with differing details). See also winā-ññ-, winamāññe, and possibly wināsk-.

winayadhare* (n.) ‘expert in (monastic) discipline’
[-, winayadhari, -//] (G-Su12). ∎From BHS vinayadhara- (Pinault, 1986: 143). See also winasāre.

winasāre (nm.) ‘expert in (monastic) discipline’
[winasāre, -, -//] (H-149.X.5b4 [Couvreur, 954b:44]). ∎From a Middle Indic descendant of BHS vinayadharma- (Pinault, 1986:143). See winayadhare*.

winā-ññ- (vt.) ‘enjoy’
Ps. XII /winā-ññ'ä/e-/ [MP -, wināntar, -//-, -, wināññentär; Ger. winālle] kwri war tākaṃ yolmene wināññenträ omp lwāsa laksäṃ warñai ‘if there is water in the pond, animals will enjoy fish, etc.’ (11b4). -- winālñe* ‘enjoyment’: winālñene rentantso ‘in the enjoyment of good things’ (231a1);
winālñetstse ‘having pleasure, enjoyment’: pelkene winālñecci tākaṃ ‘there will be those having enjoyment in zeal’ (542b5). ∎A denominative verb from wīna, q.v.

wīnāmāññe (nm.) ‘± garden’ (< ‘pleasure-place’?)
[winamāññe, -, -//winamāññi, -, winamāññeṃ] tākaṃ kreñc wīnāmā[ññi] ‘there will be good gardens’ (275a4), ālyewce winamāññeṃ werpiśkaṃnne ‘in one another's pleasuring grounds and gardens’ (571b5). ∎A compound of wīna ‘pleasure’ and -maññe ‘(dwelling) place’. For the formation one should compare taupemaññe, yärkemaññe or wasaṃnpātmaññe.

winā-sk- (vt.) ‘honor, worship’
Ps. IXa (= Ko.) /wināsk'ä/e-/ [A wināskau, wināst, wināṣṣäṃ//wināskem, -, wināskeṃ; MP winaskemar, -, -//; AImpf./Opt. -, -, wināṣṣi//-, -, wināṣyeṃ; Inf. winās(t)si; Ger. wināṣṣälle]; Pt. IV /wināṣṣā-/ [A -, -, wināṣṣa//-, -, wināṣṣar(e)]; PP /wewināṣṣu-/ tañ pernerñe wināskau ‘I honor thy glory’ (204a1), śak pärkāwnta toṃ mäskenträ kuse pat wināṣṣäṃ ‘the ten benefits are [for him] who honors a stūpa’ (K-9a5), ṣek wināṣṣi cmelṣe ceu samudtär totte ykuweṣo ‘one should always honor [him who has] gone completely [beyond] this sea of birth’ (30b4); tane wināsi kameṃ ‘then they came to honor’ (G-Su39); ṣañ śl=ālyenkäts kartse[ne] spelkkessu ṣek sū wināṣle ‘he [who is] zealous for good for his own and for others [is] to be worshiped/honored’ (30b5); katkomñaisa arañce pluṣā-ne ram wināṣṣa-me ‘his heart leapt, as it were, for joy and he worshiped them’ (375b4), takarṣkñesa wināṣṣar-ne wi eṣerñāna ‘out of faith the two besistered ones [i.e. the two sisters] honored him’ (107b6); bramñäkte warñai po śaiṣṣents[e] wewīnaṣṣoṣ ‘the brahma-god, etc., honored by the whole world’ (74b1). -- wināṣṣälñe ‘homage, honor’: [winā]ṣṣälñe = BHS namas- (311a1), tumeṃ putantimeṃ waiptār aśarintaṃts paiyne wināṣṣälle ... eṃṣke nawanti täṅtsi ‘then [the candidate is] to honor the feet of the ācaryas separately from the most senior [position] to the newest [position]’ (KVāc-20a4 [K. T. Schmidt, 1985:760]);
wināṣṣälñeṣṣe ‘prtng to honor or homage’ (589a2). ∎TchA winās- and B wināsk- reflect PTch *wäināsk- with a rebuilt zero-grade (Adams, 1978). The latter is probably (as if) from PIE *wei(hx)- ‘bend, twist’ (P:1120-3) with a -neha- present. One should compare particularly Pali pavīṇati ‘looks up to, respects, honors’ (Couvreur, 1947:64) or, without the laryngeal, Old Irish fen- (< *wi-nha-) in ar-fen- ‘seclude,’ im-fen ‘surround.’ The Tocharian words would have meant something like ‘bend down’ or ‘bend toward’ (semantically one might compare proskunéō in Greek, or, closer to home, TchB näm-). Also possible is to see in wināsk- as a denominative from wīna-, much as in Latin venerāre is a derivative of venus (Duchesne-Guillemin, 1941:148). Much less likely, it seems to me, is VW's suggestion (573) of a relationship with PIE *dwei- ‘fear.’ See also possibly wīna and wināññ-.

winai* (n.) ‘rules of discipline for (Buddhist) monks’
[-, -, winai//] (288a3, G-Su12). ∎From BHS vinaya-.

wip- (vt.) ‘shake’
Ps. IXb /wipäsk'ä/e-/ [A -, -, wīpäṣṣäṃ//; MPPart. wipäskemane] akāśne maś mantä ksa wīpä[ṣṣäṃ] ‘in the sky no one ever shakes [his] fist’ (597a5); mā pokai wipäskemane osne yanmaṣle ‘one [is] not to enter a house shaking the arm’ (322a6), mā āścä wipäskemane osne yänmaṣṣälle ‘one [is] not to enter a house shaking the head’ (322b1). ∎In PTch terms we have a rebuilt zero-grade (see Adams, 1978) *wäip- from PIE *weip/b- ‘tremble, agitate’ [: Sanskrit vépati/vépate ‘trembles,’ Avestan vip- ‘throw, ejaculate,’ Gothic weipan ‘encircle,’ Latvian veibt ‘twist,’ etc. (P:1131-2; MA:607)] (Holthausen, 1955:208, VW:574). See also waipe, waipalau, and possibly wipe.

wipitāk (n.) a medical ingredient
[wipitāk, -, -//] (501a4).

wipe* (adj.) ‘close’ (?), ‘even’ (?); ‘loose’ (?)
[m: //wipi, -, - ] kemi wipy ol[ypo] /// (121b2). ‣The Tocharian kemi wipi is possibly equivalent to either the lakṣana denominated samadanta ‘having even teeth’ or that called aviraladanta ‘having closely set teeth.’ Alternatively we might imagine ‘loose’ or the like. ∎If the latter meaning is correct, we might relate this word to wip- ‘shake,’ q.v. Semantically the development might be from ‘trembling’ to ‘loose (in their sockets).’ Otherwise the etymology is unknown.

wimāṃ* (nnt.) ‘(divine, movable) palace’
[-, -, wimāṃ//wimā(nä)nta, -, -] (231a2). ∎From BHS vimāna-.

wimūkti (n.[m.pl.]) ‘release from the bonds of existence’
[wimukti, -, -//wimuktinta, -, -] (185b3). ∎From BHS vimukti-.

wimokṣ* (n.) ‘final emancipation of the soul’
[//wimokṣänta, -, -] (199a3). -- wimokṣäṣṣe* ‘prtng to the vimokṣa’ (554a1). ∎From BHS vimokṣa-.

wiyār See wyār.

wīyūśke ‘?’
G-Su4 (word division uncertain).

wiralom (n.) ‘a particular kind of fetid salt used medicinally’ (a medical ingredient)
[wiralom, -, -//] (Y-1a5). ∎From BHS viḍa-lavaṇa-.

wirot (n.) ‘incompatibility’
[wirot, -, -//-, -, wirotänta] ñake wirotänta weñau ‘I will speak now of incompatibilities’ (ST-a3), läkṣi malkwermpa wirot ‘fish with milk [is] an incompatibility’ (ST-a3). ∎From BHS virodha-.

Wiryadewe (n.) ‘Vīryadeva’ (PN in graffito)
[Wiryadewe, -, -//] (G-Su32).

Wiryamitre (n.) ‘Vīryamitra’ (PN of a monastic official)
[Wiryamitre, -, -//] (DAM.507a13 [Pinault, 1984a:24]).

Wiryaśānti (n.) ‘Vīryaśānti’ (PN)
[Wiryaśānti, -, -//] (Otani 19.1.1 [Pinault, 1998:364]).

Wilyāsiñi* (n.) ‘Wilyāsiñi’ (PN of monastic official)
[-, Wilyāsiñintse, -//] (460a5).

wilyu* (n.) ‘?’
[-, -, wilyu//] späntai wilyuśc akalkä snai ankānmi (241a5). ‣For a discussion of this passage, see s.v. ankānmi.

Wiśikke (n.) ‘Wiśikke’ (PN in a caravan pass)
[Wiśikke, -, -//] (LP-21a2).

wiṣai* (n.) ‘range of the senses; object of the senses’
[-, -, wiṣai//-, wiṣaintaṃts, wiṣainta] (A-2b6). ∎From BHS viṣaya-.

wisumantä ‘?’ (a medical ingredient)
[wisumantä, -, -//] (W-15a6).

wismai ([indeclinable] adj.) ‘astonished’
jaṭilñi ṣamāñi wismai klautkāre ‘the braided monks were astonished’ (108b8), wismai klautkasta brāhmaññai wertsyai ‘thou hast astounded the company of brahmans’ (TEB-58-23). ∎From BHS vismaya-.

witsako (nf.) ‘root’
[witsako, -, witsakai//-, witsakaṃts, witsakaṃ] war yokaiṣṣe witskaṃ waiwäṣṣäṃ-ne ‘the water of thirst moistens the roots [of the tree of saṃsāra]’ (11b3), okonta wi[tsakaṃ] = BHS phalamūlāni (363a7), saryat=ompä poyśintse asāṃ spe kenne witskaṃ ‘he planted the roots in the ground near the Buddha's seat’ (388a2), wc[u]ko kemeṃts witsako ‘the jaw [is] the root of the teeth’ (H-149.320b2), eṃṣketse witskai wikṣälñe tuntse weskau ‘I speak of its remission, even to the root’ (K-3b2), uppāläṣṣana witsakaṃmpa kärkoṣ śātrempa ‘with lotus roots and germinated grain’ (ST-a4). -- witsakāṣṣe* ‘prtng to a root’ (530a2);
witsakaṃṣṣe ‘prtng to roots’ (Y-1a5). ∎Possibly with VW (644) a borrowing from an Iranian *vityaka- or *vaityaka- ‘root,’ similar to but not identical to *vaiti- seen in Avestan vaēti-, Modern Persian bēd or *vaitāka- seen in Ossetic uedāgä, though the lack of any exact Iranian parallels is disturbing. If one could countenance the irregular loss of an *-r- from a preform *wärtsäkā-, it would be possible to derive the Tocharian word from the widespread IE *wṛ(ha)d- ‘root’ (e.g. from a PIE *wṛ(ha)dikeha- (P:1167; MA:80).

we ‘?’
piś-cmelaṣṣeṃs pernesa mā we wīna kälpāṣṣit (231a2).

we- (vt.) ‘speak, say, tell’; [M-P] ‘be called’ [wrattsai we- ‘answer’]
Ps. IXa /wesk'ä/e-/ [A weskau, west, weṣṣäṃ/-, -, westeṃ/weskem, weścer, weskeṃ; AImpf. weṣṣim, -, weṣṣi//-, -, weṣyeṃ; MP weskemar, -, westär//-, -, weskentär; APart. weṣṣeñca (see below); MPPart. weskemane ‘saying, telling’; Ger weṣṣälle]; Ko. VII /weñ'ä/e-/ [A weñau, went, weṃ//weñem, weñcer, weñeṃ; AOpt. weñim, -, weñi//; Inf. wentsi; Ger. welle]; Ipv. VI /poñ-/ [ASg. poñ; APl. pontso]; Pt. V /weñā-/ [A weñāwa ~ wñāwa, weñāsta ~ wñāsta, weña (weñā-ne ~ wñā-ne)//weñām, wñās, weñār(e) ~ wñāre]; PP /weweñu-/ nāyake weṣṣäṃ mā tnek ka ka ñäś weñāwa ‘the [dramatic] hero speaks: not alone have I spoken here’ (PK-12E-a4 [Thomas, 1979:19]), weṣṣäṃ = BHS vadati (H-149.331b4 [Sieg, Siegling, 1930-32: 495]), weṣṣäṃ = BHS bhāṣate (U-21a2), ka mā weścer krent [reki] ‘why do you not say a good word?’ (20b6), tusa mā wesk[e]m codake weṣṣäṃ ‘thus we don't speak, the accuser speaks’ (197a2); /// wrattsai weṣṣi ‘he answered’ (28b5), ysaparsa yey āśirvāt weṣṣi ‘he went close and said a blessing’ (107a3); somo-a[i]ñyai somo ytārye westär ‘why is it alone called the one-way road?’ (29b1), westrä = BHS gīyase (H-ADD.149.80b3 [Couvreur, 1966:179]); se ṣemāne prātimokṣä-sūtär weskemane maṃt weṣṣäṃ ‘the monk, saying the prātimokṣa-sutra, says thus’ (TEB-65-5); ṣe vij weṣle ‘one spell [is] to be said’ (M-3a5); lareṃ weṃ [n]o [m]ā eñcareṃ empreṃ weṃ no mā [waike weṃ] ‘[if] one speaks a friendly [word], not an unfriendly one, [if] one speaks the truth and doesn't tell a lie’ (20a8), weñem = BHS vakṣyāma (189b4); sū no weṃtsi epastye ṣey ‘he was, however, able to speak’ (PK-AS-18B-a1 [Pinault, 1984b:377]); ṣañ śaul samp ri[ntär mā yolo] welle se wnolme ‘his own life he will give up, an evil word will not [be] spoken [by] this creature’ (20b8); weṣän-neścä ṣarya ammakki poññ āppai ‘he says to her: dear mother, tell father’ (85a2), poñes (108a5); parkän-me te ot pontso yes cenäśco ‘[if] they ask you, then say this to them’ (7a2); wertsiyaine orotsai wat weña ṣkas toṃ ślokanma ‘or in the great company he said these six strophes’ (A-1b1/2), prekṣallene wayāre-ne prekṣentäṃ weñāre ‘they led him to the interrogation and the judges spoke’ (H-149-ADD.12b1 [Thomas, 1967:26]); kreñc tne weweñoṣ kuse stmoṣ śīln=āstreṃ ‘good here [are they] called who stand in pure moral behavior’ (15a6=17a7), krentäntso soylñe weweñu ‘uttering the satisfaction of the good’ (33a2/3), mahākarunmeṃ vinai weweñu ‘having enunciated the discipline out of [his] great mercy’ (288a3). -- weweñormeṃ;
weṣṣeñca ‘speaking, a speaker’: [a]tākatte ... weṣṣeñca = BHS abhūtavādat (16a4), kärtse-weṣṣeñcantse = BHS hitavaktus (251a4), [mā alyek] watkäskau śīre weṃtsi mā śire weṣeñcaimpa=ṣe ‘I don't order another to speak harshly [nor to be] with a harsh speaker’ (596a3);
weṣṣeñcatstse ‘speaker’: tumeṃ karmapāyä weṣeñcatse tonak rekauna yentukäñe pele weṣäle ‘then the karmavācanā-speaker [is] to speak the Indian law [in] these words’ (KVāc [K. T. Schmidt, 1985:764]);
welñe ‘speech, talk, speaking, saying’: nāki= welñe preresa ceu aunaṣṣän-me arañcne ‘with this arrow of blame-speaking he wounds them in the heart’ (17b1), welñe = BHS bhāṣitam (20a3), ścīre welñe ‘harsh speech’ (68b5), pañäktentse welyñesa ‘by the saying of the Buddha’ (95a5), olyapotstse welñe = BHS adhivacana (170a6), welñe = BHS pralāpa- (Y-3a2);
welñeṣṣe* ‘prtng to speech’: (A-3b1);
weweñor ‘declaration’: mant weweñor ste poyśintse ‘such is the declaration of the Buddha’ (K-2a3). ∎TchA weñ- and B weñ- reflect PTch *weñ- (with PTch *-e- preserved in A before a nasal in an initial syllable as in eṃts- [cf. B enk-] and en- [B id.]) but further connections are not as clear as they might be. Possibly (so VW:568-70, much modified) from PIE *wend- ‘speak (solemnly)’ (related to the more common *wed- ‘speak’) found otherwise only in Indo-Iranian [: Sanskrit vándate ‘praise’] and, crucially for this hypothesis, in Tocharian wäntare ‘thing’ (as if) from PIE *wṇdṛwó- [: Sanskrit vandāru- ‘praising, praise’ (< *we/ondoru-) or Avestan dužvandru- ‘blaspheming’]. A PIE *wonde- (present and/or subjunctive) would regularly have given PTch *weni̯ä-. A PIE *wond-ye/o- should have given *weññ'ä/e-. We must assume that the *wente- we would expect from *wondo- was replaced by analogical weni̯e- much as, in attested TchB, śāwe- from *ǵyeh3wo- was being replaced by analogical śāye- on the model of śāyä- from *ǵyeh3we-. The present stem is then from *wond-sḱe/o- or later from *weñ-sk'ä/e- (which was either never present in TchA or replaced by tränk- [cf. B trenk-] because of homophony with *wens- ‘defecate’ [Winter, 1977:152]). Alternatively we might see here a reflex of PIE wekw- [: Sanskrit vákti, vívakti ‘speaks, tells, says,’ Avestand vak- ‘id.,’ Greek eîpon ‘spoke’ (< *we-wp-om), Old Prussian wackītwei ‘entice, coax,’ OHG giwahanen/ giwahinen (< *giwahnjan) ‘mention,’ Latin vōx ‘sound, voice,’ Sanskrit vāk ‘id.,’ etc. (P:1135-6; MA:534-535)] (Meillet, 1911-12:285, Lane, 1938:29, 33, Pedersen, 1941:249, and Winter, 1977, much modified). The present might be from *wokwsḱe/o- or later *weñ-sk'ä/e- (so Winter). The weñ- would be a late denominative *wokn-ye/o- (cf. Sanskrit vacaná- ‘speaking’ or pre-OHG *-wahnjan) like śeri- ‘hunt’ from *gwhērw-ye/o- (cf. śerwe ‘hunter’). The difficulty here is the drastic cluster reduction *-kny- to -ñ- that must be assumed. (Notice that we cannot have *wek- + the common denominative suffix -äññ-. The latter suffix is of Indo-European date [cf. Greek -aínō], was syllabic in Indo-European times [*-ṇye/o-], in attested TchB [-äññ-] and A [-iñ-] and at all times in between. *wekäññ- would never have become weñ-.) The strength of this hypothesis is the presence of wek ‘sound, voice’ and weśeñña ‘id.’ which attest the presence of PIE *wokw- in Tocharian. Particularly strong is the evidence of weśeñña since other nouns in -eñña are deverbative, cf. wṣeñña ‘place’ and ścomoñña ‘id.,’ the latter with secondary rounding of the -e-. See also weñmo, weñenta, and weṣṣuki and possibly wäntare or wek and weśeñña.

weṃṣiye (n.[m.sg.]) ‘excrement’
[weṃṣiye, -, weṃṣiye//] weṃts weṣṣiye ankaiṃ y[āmor] śuwaṃ prete[nne] ‘among the pretas they eat excrement, filth, and vomit’ (522a3), swāññe weṃṣiye kränkañe weṃṣye kuñiye weṃṣṣiye ‘pork excrement, chicken excrement, dog excrement’ (P-1b3). -- weṃṣiyetstse ‘having excrement’: weṃṣyetsai ... kotaisa ‘by a sewer’ (31a3). ∎A derivative of weṃts, q.v.

weṃts (n.[m.sg.]) ‘excrement, dung’
[weṃts, -, weṃts//] sālesa kewiye wentsa pepakṣu ‘earth with cow dung [is] to be cooked’ (497b3/4), weṃts weṣṣiye ankaiṃ y[āmor] śuwaṃ prete[nne] ‘among the pretas they eat excrement, filth, and vomit’ (522a3). ‣For the meaning one should compare TchA (150b6) ṣom āsu-wesis wcaṃ lyī-wesis ‘the one [opening] for dry excrement, the second for wet excrement’ (Winter, 1977:152). ∎TchA wes and B weṃts reflect PTch *wen(ä)s but extra-Tocharian connections are doubtful. VW (Čop, Slavistčna Revija 1970:103-104 aapuda VW:570) suggests a connection with Latin vē(n)sica ‘(urinary) bladder’ or Sanskrit vastí- ‘urinary bladder’ which is attractive but has phonological difficulties (I would expect *-ns- to reduce to -s-, cf. mīsa or the pronoun -me) as well as semantic ones (i.e. the Tocharian words mean ‘excrement’ in general and not just ‘urine’). See also weṃṣiye.

wek (n.[m.sg.]) ‘voice, noise’ [wek tärk- = ‘cry out’]
[wek, -, wek//] cīmeṃ tsreläññesa wek tarkanoym ‘because of separation from thee I cried out’ (78a4), wñā-neś cäñcareṃ brahmasvarsa weksa ‘he spoke to him with a friendly brahmasvara-voice’ (384b3), cpi kleneu wek täṅwäññe ‘his lovely, resounding voice’ (Kucha 0187-b4 [Couvreur, 1954c:82]). -- wektse ‘loud’: wek[ts]e päccapa piś toṃ ślokanma pudñäkt[entse] ‘loudly recite these five ślokas of the Buddha’ (16a3). ∎TchA wak and B wek reflect PTch *wek from PIE *wōkw/wokw- [: Sanskrit vāk, Avestan vāxš (gen. vačo), Latin vōx, Greek (acc. sg.) ópa (P:1135-6; MA:623)] (Meillet, 1911-1912: 285, Pedersen, 1941:254, VW:541). Tocharian has generalized the non-lengthened grade. See also weśeñña and possibly we-.

weñe (n.) a medical ingredient
[weñe, -, -//] W-5a5.

weñenta (n.[m.sg.]) ‘speaker, intercessor’
[weñenta, -, -//-, weñentaṃts, weñentaṃ] weñentänne posa śpālmeṃ walo rṣākeṃts ‘the king of seers, best among intercessors’ (K-3b1), śak no weña pärkāwnta pudñäkte śpālmeṃ weñenta ‘however, the Buddha, the best speaker, spoke of the ten benefits’ (K-9a2). ∎A derivative, based on the subjunctive stem, of we-, q.v.

weñmo* (n.) ‘advocate’
[(voc. weñmo)//] weñmo ptāka-ñ onolmeṃts tarko-ñ tranko ‘be my advocate with creatures; may they release my sin!’ (TEB-64-03). ∎A derivative (from the subjunctive stem) of we-, q.v.

weta* (nf.) ‘struggle, battle’
[-, -, weta//] wetane yaṃ snai yepe ‘he goes into battle without a weapon’ (127b5), kleśanmaṣṣai wetane ‘in the struggle with the kleśas’ (277a3). ∎A derivative of wät-, q.v. Identical in meaning but different in formation is TchA wac. Weta shows its relative recency in TchB by the lack of ā-umlaut. See also wetāu.

wetāu (nm.) ‘warrior’
[wetāu, wetānte, -//wetāñc, -, wetāntäṃ] /// kausa-ñ śrānäṃ wetāntäṃ ‘he killed my old warriors’ (22a1), wetānte (21b5), śrāy wetāñco etri /// ‘old warriors and heroes’ (47a8). ∎A derivative of weta, q.v.

wetene ~ weteni ~ weteñi (n.) ‘fenugrec’
[wetene, -, -//] panitäṣṣe ṣpel ṣe prayok ~ wetene se wate ‘a molasses-pill is one means; fenugrec [is] another’ (FS-b1). ∎From BHS vedhinī-.

wetke (adv.) ‘± away’
wāya ci lauke tsyāra ñiś wetke lykautka-ñ [lege: klyautka-ñ] pāke po läklentas ciṣe tsārwo sampā[te-ñ] ‘he led thee away and separated me [from thee]; he made me share all sufferings and he took away from me the joy of thee’ (496a6/7). ∎Presumably the accusative singular of a noun *wetke used adverbially. In any case it is a derivative of wätk-, q.v.

wene See ñäś.

wente* (n.[m.sg.]) ‘± covering’
[-, -, wente//] kete āñme tākaṃ śwātsi yoktsi källātsi erkenmameṃ śerk pralle cewä śerkwameṃ wente yamaṣle cew wentesa ñuwe kuntiśke taṣale ‘whoever has the wish to get food and drink, he [is] to fetch a string from the cemetery and from that string he [is] to make a covering [?] and [is] to set that covering over a new pot’ (M-3b2). ∎If properly identified as to meaning (see Sieg, 1954:82), then we have here a derivative of wänt-, q.v. (As if) from PIE *wondho-.

wepe* (n.) ‘± corral, paddock’
[//-, -, wepeṃ] [ṣa]ñ k[e]wän śakātaisa kalṣtär-me ṣñār wepeṃś aśan-me ‘he prods his cattle with a stick and leads them each to its own corral’ [wepe = BHS gocara-] (3a3). ∎A derivative of *wäp- which underlies wāp-, q.v. (As if) from PIE *wobho-.

Wemacitre (n.) ‘Vemacitra’ (PN of a prince of the asuras)
[Wemacitre, -, Wemacitreṃ//] (TEB-58-21). See also 2Vemacitre.

weyaṃ ‘?’
tu yāmormeṃ weyaṃ ṣukt kontsa te tättārmeṃ watstsa särwāna sonopälle ‘having done this and having placed it weyaṃ [for] seven days, one [is] to rub the face with the wat’ (W-40b1).

wer* (n.) ‘hate, hatred’
[-, -, wer//] wer ścon=arṣāklaine ‘hate and enmity toward the snake’ (42a5), wer śconai tarkatsi ‘to release hatred and enmity’ (42a7), [Araṇe]m[iṃ] lānte maiyyācce wer epiyac /// ‘remembering a powerful hatred toward king A.’ (90b2). ∎From a Prakrit descendant of Sanskrit vaira- ‘hostility.’ Very likely the Prakrit in question is that of Kroraina where we find vera- ‘hatred’ (VW:643). See also werässe.

werässe (adj.) ‘± hateful’
[m: werässe, -, -//] (258b3). ∎A derivative of wer, q.v. For the formation, see Winter, 1979.

weru (n.) ‘± blister’
[weru, -, -//] /// takoi śle pälsko pälyca-pälyc ra weru ramt (295a6), wer[u] yetsene ‘blister on the skin’ (497b1). ∎Etymology unclear. Possibly this word reflects PIE *wor-wen- ‘water having’ (so VW:570, with differing details), or *wodṛ-wen- ‘id.’ (better if, as I think, we/o(h1)r- ‘water’ is not attested in Tocharian while *wodṛ is; see war), or, as *wórwom perhaps, to be connected with yoro, q.v. Hilmarsson (1991:191) takes it to be from *wodr-uwṇt-. See also yweru.

were (n.[m.sg.]) ‘smell’
[were, -, were//] erene kartstsa werene kartstsa śukene kartstsa ‘beautiful in form, beautiful in smell, beautiful in taste’ (107a4), were śawāñca = BHS gandharva- (176b5), [mäkte kroṅśe] pyapyaimeṃ ere were mā mī[yäṣṣäṃ] [were = BHS gandha-] (300a2), astre-were = BHS śucigandhi- (300b2), kärtse-were = BHS sugandhi- (308b6). -- -weretsaññe ‘property of having a smell’: yolo-weretsaṃññe = BHS daurgandhya- (Y-3a2). ∎A derivative of wär-(sk-), q.v. Compare TchA war ‘id.’ (As if) from PIE *wóro-.

werke (n.) ‘chase, hunt, hunting’
(K-T). ∎TchA wark (A-61a3: mā śkaṃ wark ypam mā kosam ‘also I do not hunt [lit. make a hunt] nor do I kill’) and B werke reflect PTch *werke (as if) from a PIE *worKo-. This *worKo- is probably a new full-grade form based on the zero-grade *wṛg- (perhaps to be seen in Latin urgēre ‘push, urge’) to a root *wreg- otherwise seen only in Germanic [: Gothic wrikan ‘follow, pursue,’ Old Norse reka ‘push, chase; punish,’ Old English wrecan ‘push, impel; drive out; punish’ (MA:284)] (VW: 545, with details modified). Alternatively it may be that Bailey (1985:100) is right in assuming a PIE *werḱ- or *werǵ- ‘desire’ seen otherwise in Khotanese orsa- ‘desire’ (< *āw(o)rsa-) and Ossetic wārzun ‘to love.’ For the semantics he compares Latin venātor ‘hunter’ and its relationship to venus.

werpiśkatstse (n.) ‘gardener’
[werpiśkatstse, -, werpiśkacce//] A[ra]ṇemi werpiśkatse /// (91a3). ∎A derivative of werpiśke, q.v., literally ‘garden having.’

werpiśke* (nm.) ‘garden’
[-, -, werpiśke//-, -, werpiśkaṃ] /// pyapyaicceṃ werpiśkaṃ ‘flower gardens’ (179a4), werpiśken[e] pyapyaiṃ pässakäntasa y[aitoṣ] ‘in the garden decorated with flowers and garlands’ (589a2). -- werpiśkaṣṣe ‘prtng to a garden’ (589a4). ∎A diminutive of werwiye*.

werwiye* (n.) ‘garden’
[-, -, werwiye//] werwiyesa Kweṃtokomeṃ pautkeṣe[ṃ] cāneṃ kälwāwa wilse ‘for the garden, from K. I received the cānes of contribution, two thousand’ (Maralbashi-4a6 [Pinault, 1987:86]). ∎A variant of the expected *werpiye, originally meaning ‘enclosure’ and a derivative of wārp- ‘surround,’ q.v. The PTch *werp- of this form presupposes the presence of the underlying verb in the shape *wärp-, as still in TchA, rather than the generalized wārp- of TchB. See also wārp- and werpiśkatstse, werpiśke*.

wertsiya (nf.) ‘assembly, council, meeting, retinue, company’
[wertsiya, wertsiyaintse ~ wertsiyantse, wertsiyai//-, -, wertsiyaṃ] tumeṃ weña pūdñäkte sankaṣṣai tāu wertsyaine ‘the Buddha spoke then amongst the monastic community’ (5b7), śtwāra wertsyaṃ ‘the four assemblies’ [i.e. monks, nuns, laymen, laywomen] (12a8), wertsiyaimeṃ pränketrä ‘he was excluded from the assembly’ (14a2), walo Kausalṣe eṣe wertsyaimpa ś[em] ‘the king of Kausala came with [his] retinue’ (18b7), yayātau wertsiyai yaṃ = BHS dānto vai samitiṃ yānti [lege: yāti] (306a3). -- wertsyaṣṣe* ‘prtng to a company, assembly, retinue, etc.’ (TEB-58-20). ∎TchA wartsi and B wertsiya reflect PTch *wertsiya. Probably the latter is (as if) from PIE *wordhyeha- ‘mass, multitude,’ a derivative of *werdh- ‘grow, increase’ [: Sanskrit várdhati ‘grows,’ Avestan varəd- ‘make grow,’ Albanian rit ‘grow, make large,’ Greek orthós ‘straight, true’ OCS roditi ‘parere,’ etc. (P:1167; MA:249)] (VW, 1970a:170, 1976:547). See also wrāt-.

welki (n.) a part of a plant?
[welke, -, -//] pyapyantse welki (W-32b2). ∎Perhaps one should compare Sanskrit valká- ‘bast, bast fibre,’ Avestan varka- ‘leaf,’ or Sanskrit válśa- ‘shoot, twig.’

welwa ‘?’
/// [e]pinkte welwa ̇i/// (328a5).

weweñor See we-.

weśeñña (nf.) ‘voice, sound’
[weśeñña ~ weśeñño, -, weśeññai//] orottsa kwasalñeṣṣa weśeñña klyauṣāte ‘the great voice of lamentation was heard’ (85b5), snai weśeññai = BHS aśabda (193a7), yäkte-weśeññai o[sn]e [yänmaṣṣälle] ‘with lowered voiced one [is] to enter into a house’ (321a4), krokśäṃts weśeñña ‘the sound of bees’ (571b4), weśeñ[ai]sa āśtär = BHS ghoṣeṇa nīyate (PK-NS-230b1 [Pinault, 1991]). -- weśaññaiṣṣe* ‘prtng to voice or sound’: we[śeññaiṣṣe dhātu] = BHS śabdadhātu- (155a4). ∎A derivative of wek or possibly we-.

weṣ* (n.[m.sg.]) ‘guise, appearance’
[-, -, weṣ//-, -, weṣanma] tane Ylaiñakte yakṣaṃñe weṣ memī[sku] ‘then Indra, disguised as a yakṣa’ (99a5). ∎From BHS veṣa-.

weṣperke* (n.) ‘?’
[-, -, weṣperke//] lyakäṃ kr[au]pträ | wi-pewaṃ | śtwer-pewaṃ | makā-pewaṃ | klepe mällasträ | weṣperke ṣparkäṣṣäṃ | lyakäṃ sompasträ ‘thieves he gathers; the footless, the two-footed, the four-footed, the many-footed; he suppresses theft, he removes weṣperke; he takes the thieves unto himself’ (H-149. ADD.8b3 [H:149-150]).

weṣṣuki (n.) ‘talker’
[weṣṣuki, -, -//] (H-149.167 [K]). ∎An agent noun derived from the present stem of we-, q.v.

wes See ñäś.

weswe* (n.) ‘± trace’
[-, -, weswe//] ///[Brahma]datti lānte weswe postanmeṃ mā ṣp śarsa bodhi[satve] ‘and afterward the bodhisatva didn't recognize/find [any] trace of King B.’ (358a4). ∎A derivative of wäs-2 ‘abide, dwell’ (i.e. ‘trace’ < *‘that which abides’).

wai (conj.) ‘and’
[conjoins only nouns] sak [w]ai lakle warpalñenta ‘enjoyments of good fortune and suffering’ (197a2), nakule wai sarppe ‘mongoose and snake’ (512b3), Dharmawarne wai Gunacaṃndre Āśtāwiṃtse nanāṃte ‘D. and G. are presented to Ā.’ (G-Su3). ∎Etymology unclear. Perhaps the PIE conjunction *wē (see wa) + the particle *e (as wat is *wē + tu). So Couvreur, 1950:130 (with differing details). Surely unlikely is VW's suggestion (540) of a connection with the etymon of ‘two.’

waikärnesā ‘?’
///neśc waikärnesā /// (395.1b6). ‣Perhaps a misprint or miswriting of waikärñesā, the perlative of an abstract noun *waikärñe ‘lying.’ See waike.

waikiññe* (adj.) ‘false’ (?)
[m: //-, -, waikiññeṃ] caṇḍāli waikiññeṃ penke[ṃ]mpa tasemane mcuṣkantaṃts ckāckane ‘comparing the legs of the princes with the waikiññeṃ penke[ṃ] of the untouchables’ (589b5). ∎A derivative of waike?

waike (n.) ‘lie’ [waike we- = ‘lie, tell a lie’]
[waike, -, waike//] w[ai]ke empreṃ ‘lie or truth’ (16a3), ṣe ... waike tne weṣṣäṃ wate yāmṣäṃ yolaiṃ yāmo[r] ‘the first tells a lie, the second does an evil deed’ (16b6=18a3), waike = BHS asatya- (20b2), waike waṣe ṣpä käskor wat wentsi ‘to tell lies or relate gossip’ (31b4=32a6). -- waikeṣṣe* ‘prtng to a lie’ (133b1);
waike-reki ‘lying word, lie’: waiyke-reki mantanta läññi-ñ koynmeṃ ‘may never a lying word emerge from my mouth’ (S-3a6). ∎TchA wek- ‘to lie’ must be a denominative (i.e. *weik-ā-) of the PTch *weike that is the direct ancestor of B waike. The best extra-Tocharian connection is that provided by Schneider (1939:253) with Old Norse svíkva/svíkja ‘deceive, betray,’ svik (pl. tant.) ‘betrayal, fraud,’ Old English swīc(i)an ‘betray; wander off; offend’ and swic (nt.) ‘deceit, treachery; illusion.’ The Germanic and Tocharian words would represent a PIE *(s)weig- (MA:154). Less likely is VW's connection (568) with the etymon for ‘two.’ The best formal parallel for the latter comparison would be Russian dvójka ‘pair.’ See also waikesse and possibly waikiññe and waikärnesā.

waikesse (adj.) ‘lying’
[m: waikesse, -, -//] pälsko waikesse ‘a lying spirit’ (117a6). ∎A derivative of waike, q.v. For the formation, see Winter, 1979.

waipalau (n.) ‘giddiness, vertigo’
[waipalau, -, -//] waipalau yāmu = BHS bhrāmika (529a2), waiwalau = BHS bhrama- (Y-3a2). ∎A derivative of wip- ‘shake,’ q.v.

waipe* (n.[m.sg.]) ‘banner’
[-, -, waipe//] kāmadhāttuṣṣai yoñyaṃ kaut[a]n[aṃ] morñiktantse [sic] mīnadhvaje waipe räskre naittäṣṣäṃ ‘he cuts off the way of sensual pleasure; he roughly tears the fish-emblazoned banner of Māra’ (591a1), mahākaruṃṣe waipe peñyacce peṣpiṃtu ‘zu dem prächtigen Banner des grossen mitleids Vertrauen bewirkend’ (TEB-58-18). ∎A derivative of wip-, q.v. (As if) from PIE *woib/po- (cf. Couvreur, 1947:10).

waipecce* (nf.) ‘possession(s)’ [singular used both as a collective and as a count noun]
[-, waipeccentse, waipecce//waipeccenta, waipeccentaṃts, waipeccenta] pālalñe=lanmeṃ waipeccentaṃts källālñe [waipeccentaṃts källālñe = BHS vittalābhin-] ‘being praised by others and the achievement of possessions’ (14a6), waipeccenta śaiṣṣeṣṣana ‘worldly possessions’ (24b7), makte ksa rintär waipecc=ekñenta ‘[if] one by himself should renounce possessions and belongings’ (33a5). -- waipecceṣṣe ‘prtng to possessions’ (337a2);
waipeccetstse* ‘having possessions’ (64a3). ∎Etymology uncertain. Winter (1971:218) suggests an Iranian origin, pointing to Avestan hvaēpaiþya- Old Persian uvaipašiya- ‘belonging to self, own.’ As VW points out (643), it is surprising that a Proto-Iranian *-ai- should show up as -ai- in a Tocharian borrowing from some form of Middle Iranian (Winter's own proposed source is Bactrian) but K. T. Schmidt (1985) suggests, on the contrary, that the preservation of the diphthong indicates an earlier borrowing, one from Old Iranian (see also waipte). In any case this etymology seems much better on semantic grounds than VW's own suggestion of a borrowing from Pali ve(y)yāvacca ‘duty, work, service, commission.’

waiptāyar (adv.) ‘separately, scattered’
w[aip]tā[ya]rä = BHS vi- (11a4), [waiptā]yar ykūsa = BHS visṛtā (11a5), lkāṣyeṃ rupne ślek waiptāyar ṣamāneṃ ‘they saw only the Buddha in [his] form, likewise scattered monks’ (17a4). ∎A derivative, the morphology of which is a little obscure (see K. T. Schmidt, 1985:760, and Winter, 1987), of waipte, q.v. See also waiptār and waipte.

waiptār (adv.) ‘separately, apart, scattered;’ ([indeclinable] adj.) ‘separate’
ṣem kautāte kalentse waiptār pwenta käskānte ‘the axle broke; the spokes of the wagon were scattered all over’ (5a2), [kwri no] cwi palsko käskāträ waiptār ‘if however his spirit is strewn about’ (9b8=10a4), ṣeṃ waiptār ypaunane ‘they were in separate countries’ (28b7), waiptār wloṣäṃ letseṃme ‘in [my] disheveled [lit: scattered and curled] locks’ (89a2), waiptār yäneṃ ‘they go separately’ (142a2), [ā]l[y]auce waiptār nessi añmañenträ ‘they longed to be apart from one another’ (193b8), waiptār päkṣalle = BHS pratyekasiddham (Y-2b1). -- waiptār-waiptār ‘id.’: waiptār-waiptār kektseñäṣṣana pakenta yaskemtär-nemeṃ ‘let's ask from him [his] body parts piece by piece’ (AMB-a6). ∎A derivative of waipte, q.v. See also waiptayār.

waipte (adv.) ‘separately, apart, scattered’
waipte r[ano] = BHS vināpi (308a6), tanāpate inte śaulu-wärñai wätkāltse kakākau tākaṃ nano nano tanāpate kākatär-ne ... waiptesa wat śauśtär-ne ‘if the benefactor should invite [a monk] decisively for a life-long [stay] and [if] the benefactor should invite him again and again or [if] he calls him separately [i.e. by himself]’ (331a3/4), mäkte wassi swarenäṃ werempa tattaṃ ksa walke waipte kartse werenmeṃ sū wassi ykāk swāre warṣṣäṃ ‘as clothing is placed with an agreeable odor, longtime separated from that agreeable odor, this clothing still smells good’ (A-2b3/4). ∎Etymology unclear. VW (540-1) suggests a connection with Old English getwǟfan ‘cut, separate,’ ultimately related to the words for ‘two.’ K. T. Schmidt (1985:760-2) suggests a borrowing from an early Iranian *hwai-ptay or *hwai-ptayai, the dative with syncope of *hwai-pati- ‘for oneself’ (see also waipecce).

waimene ([indeclinable?] adj.) ‘difficult’
/// yāmṣi waimene kaltsi tne śāsanne ṣamāññe ‘difficult to bear here is the monastic law’ (44a6), /// yūkalñe cpi waimene ... waimene säk källātsi ‘conquest [is] difficult for him ... [it is] diffcilt to achieve good fortune’ (127b4), waime[n]e = BHS dur- (H-149.315b1 [Sieg, Siegling, 1930-32: 491]), olyapotstse waimene = BHS sudurharam (H-149.315b1 [Thomas, 1968a:203]). ‣Essentially identical in meaning with amāskai, q.v. -- waimenetstse ‘painful, difficult’ [ = BHS kasira-] (3b6), snaicepi waimenetse śaul śaitsi ‘for a poor [person] it [is] difficult to live life’ (127b7). ∎Etymology unclear. VW (643) suggests a borrowing from a Sanskrit *vaimanas- ‘tired, discouraged’ beside (attested) vaimanasya- ‘tiredness, sadness, discouragement, difficulty,’ itself a derivative of vimanas- ‘perplexed, discouraged.’ The equation is semantically attractive but the putative Sanskrit morphology would be unparalleled and, in any case, as Isebaert (1977:137-8) points out, we would expect *waimāṃ from such a source. Isebaert suggests that we have the frozen locative of an inherited noun *waime ‘± difficulty.’ This *waime would reflect a PIE *dwoi-mo-, a derivative of the word for ‘two.’ Morphologically close would be Greek Deîmos ‘(the god of) Fear.’ The difficulty with this proposal is the lack of parallels in TchB of a frozen prepositional phrase coming to be used as an adjective (for adverbs there are several examples). Also speculative is K. T. Schmidt's suggestion (1985:762) of a borrowing from an Old Iranian *hwai-manah- ‘wer oder was seinen eigenen Sinn hat’ and a semantic development of ‘self-willed’ to ‘difficult.’ See also waiw-.

waiw- (vi./vt.) G ‘be moist, wet,’ K ‘moisten, make wet’
G Ps. V /waiwā-/ (see abstract);
K Ps. IXb /waiwäsk'ä/e-/ [A -, -, waiwäṣṣäṃ//] war yokaiṣṣe witskaṃ waiwäṣṣäṃ-ne ‘the water of thirst/desire moistens it [scil. the saṃsāra-tree]’ (11b3). -- waiwalñe ‘(excessive) moisture’: waiwalñe = BHS saṃkleda- (Y-3a2). ∎TchA wip- and B waiw- reflect a PTch *wip-. The second -w- in TchB reflects the same lenition of -p- after a resonant preceded by a long vowel that is also to be seen in wārw-. No extra-Tocharian cognates are known. VW (574) is surely wrong in trying to connect these words with Sanskrit dvīpa-, Avestan dvaēpa- ‘island.’

waiwalau See waipalau.

wkanmo (adj.) ‘drinking’
[m: wkanmo, -, -//] [ce] saṃtke wkänm=onwāññe läṃ saṃsārṣṣe pelemeṃ ‘drinking the medicine of immortality, he will emerge from the saṃsāra-prison’ (274b5). ∎Probably with VW (576) from *wäknämo and from PIE *wegw- [: Sanskrit ukṣáti ‘dampens, sprinkles,’ Avestan uxšyeiti ‘spray, sprinkle,’ Latin ūvescō ‘become damp; drink freely,’ Greek hugrós ‘wet,’ Old Norse vǫkr ‘wet,’ English wake, etc. (P:1118; MA:639)].

wkä (particle) ‘indeed’
mā yāmor nanautau mā [rano] wkä [śaul nanautau] ‘the deed [is] not lost nor, indeed, is life lost’ (K-7b1). ‣This would appear to be an unstressed variant of ok, q.v. See also māwk (s.v. mā).

wcuko See wicuko.

wtentse See wate.

wnolme See onolme.

wpelme* (n.) ‘(spider's) web’
[-, -, wpelme//] mäkte ypentse wpelm=auñento ṣpak wāpatsiś ‘as [is] the beginning to the weaving of the spider's web’ (286a5), /// c[m]elṣe wpelm=auñe[nt]ai y[amaskentä]r (286a6). ∎A derivative of wāp- (or rather the *wäp- that underlies wāp-), q.v. For the formation, compare yśelme, syelme, or onolme.

wpe See wape.

wyakṣep* (n.) ‘distraction; hindrance’
[-, -, wyakṣep//] (77a5, 162a5). ∎From BHS vyākṣepa-.

wyameṃ ‘?’
///r wyameṃ ṣe ṣpä totte indrinta /// (193a4).

wyāk(t)* (n.) ‘visible appearance’
[-, -, wyāk//] trā akṣārsa wyākne ‘in the appearance of the akṣara trā’ (325a4). ∎From BHS vyakti-.

wyār (distributive numeral) ‘each two’
[caim] wi[yā]r känte piśākar eṣemeṃ piś-känte jaṭiläñi po kkeñisa lymā[re] (108a5), [ingredients] wyār traunta saṃtkenta (497b4/5). ∎A derivative of wi, q.v. For the formation, see Winter, 1987.

wyai (n.) ‘outlay, expense, cost’
[wyai, -, -//] sāngäṣe kemne kuśāni wyai takāre 801,900 ‘for the monastery land the outlay was 801,900 kuśānes’ (490b-II-2). ∎From BHS vyaya-.

wrat* (n.) ‘vow’
[-, -, wrat//] ṣañ wrat lau tarkanacer ‘you release your own vow’ (108a7). ∎From BHS vrata-.

wrattsai (adv.) ‘against’
[wrattsai we- ‘answer,’ wrattsai āks- ‘report, relate,’ wrattsai tsänk- ‘rise up against’] /// wrattsai weṣṣi ... kuse parśi-ne wrattsai weṣṣi sū ‘he answered: whoever asked him, he answered’ (28b5), om no ñake lā[ṃ]t wrattsai kekamu Viduṣake katkauñaisa ... lāntaś weṣṣäṃ ‘now then having come up to the king, V., with joy, says to the king’ (78a3/4), wrattsai tsänkā-ne ‘he rose up against him’ (AMB-b3), wrattsai aksaṣṣällona pelaiknenta = BHS pratideśanīya dharmāḥ (H-149.X.5a1 [Couvreur, 1954b:44]). ∎Lidén (1916:28-29) and VW (583) would equate this word directly with Latin versus/vorsus from PIE *wṛtsto- [: also Sanskrit vṛttá-, the past participle of vṛt- ‘turn’ (P:1156-1157; MA:607)]. However, PIE -tst- appears to have become -st- in Tocharian (cf. wästarye from *udstṛyo-); thus this equation presents phonological difficulties as it stands. Probably we should see in B wrattsai a reflex of a PIE *wṛtstyo- with the replacement of a simple o-stem as so often by a yo-stem.

wraśkaiṣṣe* (adj.) ‘?’
[f: wraśkaiṣṣa, -, -//] wraśkaiṣṣa pyāpyo (W-3b2). ‣An adjective derived from an underlying plant name *wrāśkā- (species unknown).

wratstsoñña (n.) ‘± exertion, joy, firmness’ (?)
[wratstsoñña, -, -//] wratstsoñña = BHS utsūḍhi (537a2). ‣For the possibilities of meaning, Edgerton s.v. utsūḍhi and utsoḍhi. ∎Etymology unknown.

wrāk- (vt.) ‘?’
Pt. I /wrākā-/ [A //-, -, wrākār] /// [pā]tri larepi cwi pantuk wrākār ñke (H-149.69b4 [Thomas, 1979:57]).

wrāko* (nf.) ‘shell, (particularly) oyster-shell’
[-, -, wrākai//] [spä]ntaiytsñeṣṣai wrākai pāyāsta klenauntsai ‘he blew the resounding shell of faith’ (214b4). -- wrākaññe* ‘prtng to (a) pearl’: wrākaññeṃ wmera makci priyeṃ ‘they themselves were wearing pearl jewels’ (PK-NS-18A-a2 [Thomas, 1978a:239]). ∎TchA wrok ‘id.,’ when compared to B wrākā- suggests as PTch *wrekā- with the *-e- representing a PIE *-o-. PTch *-e- from *-o- did not undergo ā-umlaut in a stressed syllable in Tocharian A while it did in B (cf. *-ē- which underwent ā-umlaut in both languages). The -o- of Tocharian A represents a later rounding of the *-e- (of whatever source) in a labial environment (cf. ñom ‘name’ [: B ñem]). Further connections are not clear. Assuming that the Tocharian words mean ‘pearl,’ VW suggests (644) that we have a borrowing from Khotanese mrāha- ‘pearl.’

wrāt- (vt.) ‘± shape, form’
Ko. V /wrātā-/ (see abstract). -- wrātalñe ‘shape, form’: ñem wrātalñe ṣärmatse = BHS nāmarūpa (H-149-ADD.27b2 [Couvreur, 1954c:87]). ∎TchA has wrātal (in sne-wrātal ‘formlessness’), presupposing a PTch *wrāt-. From PIE *wredh- ‘grow, stand, take shape’ [: Sanskrit vṛdháti ‘increases, grows, becomes strong,’ vrādhant- ‘upright,’ Latv rãdît ‘bear’ (P:1167; MA:249)](VW: 583-4). See also wertsiya.

wriyeṣṣe (adj.) ‘prtng to water’
[m: wriyeṣṣe, -, -//] wrīyeṣṣe pältakwä ‘drop of water’ (3b3). ∎A derivative of war (with the adjective forming suffix -ṣṣe added to an already derived adjective in -iye).

wrente(-) ‘?’
/// po kektseñä sanapatsi wrente/// (W-14a2).

wre See ore.

wreme (n.[m.sg.]) ‘object’
[wreme, -, -//] mäkte ñake käkse-wreme emalyaṣṣe kektseṃne stmauṣ [lege: stmoṣ] avasth yainmu sak tanmaṣṣeñca mäsketrä suwak käkse-wreme krostañaṣṣe [sic] avasth yainmu lakle tanmaṣṣeñca mäsketrä ‘as the warm kakse-object, standing in the body, produces good fortune, just so a cold kakse-object standing in a body, produces suffering’ (197b4/5). ∎TchA wram and B wreme reflect PTch *wreme probably from PIE *wrē-mēn (nt., cf. TchA plural wramäṃ from *wrēm(e)nā). This etymology goes back in nuce to Duchesne-Guillemin, 1941:159. It would be, as VW points out (580-581), the quasi-exact equivalent of Greek hrēma ‘word’ from PIE *wrēmṇ.

wrotstse See orotstse.

wrauña (nf.) ‘± crow’
[wrauña, -, -//] [k]u[se] parśi-ne ksa tuk sū weṣy entwe mäkte ramt wrauña ‘whoever should ask him, just the same should he say, like a crow’ (28b4). ∎Probably with Krause (l951:199) we should see some sort of relationship with Lithuanian várna, Russian voróna ‘crow’ (P:1166; MA:142) but the details are most obscure (for a suggestion, starting from an earlier *wärnauña, see VW:583).

Wrauśke (n.) ‘Wrauśke’ (PN in monastic records)
[Wrauśke, -, -//] (491b-II-1).

wlaṃśke (adj.) ‘soft, pliable’
[m: wlaṃśke, -, wlaṃśke ~ wlaṃśkeṃ//] [f: -, -, wlaṃśka//] somo somo klokaśne ltū wlaṃśke yok tañ kektsentsa ‘a soft hair having emerged from each pore over thy body’ (74a3), takälñene ... wlaiśke yetse ‘in touching the soft skin’ (K-10a2), malkwer täryāka-wī traunta wlaśkeṃ pūwarsa päkṣalle ‘32 trau of milk [is] to be cooked in a gentle fire’ (W-33b3). ∎An adjective derived from wäl- ‘bend, curve,’ q.v., (VW:578). The original meaning must have been something on the order of ‘flexible.’ TchA wlyep ‘id.’ is related but shows a very different kind of morphological derivative.

wlaṃśle* (adj.) ‘?’
[/wlaṃśli, -, -/] paine wlaṃśli snay au[rtsñe] (74a5). ‣Or is this an error for wlaṃśki?

wlank See olank.

wlaśke See wlaṃśke.

wlāw- (vt.) ‘control’ [normally used in the medio-passive as ‘control oneself’]
Ko. V /wlāwā-/ [MP -, -, wlāwatär//; MPOpt. wlāwoymar, -, -]; Pt. Ib /wlāwā-/ [MP -, wlawātai, wlawāte//]; PP /wāwlāwā-/ kektseñ reki palskosa ṣek wlāwoymar anaiśai duścaritmeṃ ‘by body, word, and spirit may I hold myself back from misbehavior’ (S-3a5); wlawātai anaiśai ‘carefully hast thou controlled thyself’ (243b4), keklyauṣormeṃ mrauskāte mamrauskau wlawāte palsko (A-1b5); ykāṃṣälñe ṣek warästrä ṣ[e]k imassu wawlāwau po ṣkas yälloṃ ‘always he practices loathing [of the body] and [is] always mindful, controlling all six senses’ (8b7), anaiśai wawlāwau = BHS susamāhitaḥ (H-149.236b5 [Thomas, 1968a:204]). -- wawlāwarmeṃ;
wlāwalñe ‘control’: [spe]lkesa snai-ykorñesa wlāwalñesa ‘with zeal, diligence, and self-control’ (12b7), wlāwalyñesa pälskoṣṣe menkītse käskau wiṣainta ‘one lacking spiritual control [has] scattered the objects of the senses’ (A-2b6);
wlawalyñeṣṣe ‘prtng to control’ (241b4/5);
wawlāwar ‘± control’ (134b5). ∎TchA wlāw- and B wlāw- reflect PTch *wlāw-, (as if) from PIE *wl-eha-w- (for the verb unextended by -w-, see walo). Further connections are less certain. Pedersen (1941:202, fn. 1) and VW (554, 576) suggest relating this term to PIE *wel- ‘press, squeeze’ (P:1138; see also wälts-) but the semantic connection is hardly compelling. Hilmarsson (1991:44-45) takes it to be related to B wāl- ‘cover’ and from PIE *wel- ‘id.’ (for the semantics he compares Old Norse hamr ‘covering, skin’ and hemja ‘restict, contain.’ See also walo and awlāwatte.

wlaiśke See wlaṃśke.

wśīrä (n.) ‘fragrant root of Vetiveria zizanioides Linn’ (aka Andropogon muricatus Retz.) (a medical ingredient)
[wśīrä, -, -//] (W-8a5). ∎From BHS uśīra-.

wṣiye (n.[m.sg.]) ‘?’
[wṣiye, -, -//] nraiṣṣeṃts weṃṣiyetstse wṣiye ram no koynameṃ /// (576a6).

wṣeñña* (nf.) ‘place; dwelling place; condition’
[-, wṣeññantse, wṣeññai//-, -, wṣeññaṃ] toṃ ykenta wnolmeṃ[ts] nestsine śtwārka wṣeññaṃne wsaskeṃ ‘these [are] the places in being of creatures; they dwell in forty places’ (45b3/4), akañcar wṣeññaṃ = BHS prāntāni śayanāsanāni (542b3), wṣeñaine ompals[k]oññentse ‘in a place of contemplation’ (561a3), se ñke śaul ñi kektseñäṣṣai ārṣäṃ wṣeññai ‘this my life now loses [its] corporeal place’ (PK-NS-51b5 [Thomas, 1979:54]), mā näno ñiś ostäṣṣai wṣeññaine nesew [w]ṣīlle ntā ‘never will I dwell again in a house-dwelling’ (PK-12H-b5 [Thomas, 1986:134]). ∎A derivative of wäs-2, q.v. See also ost.

wse, wsetstse See wase.

-ś See -śc.

śaṃtsna* (n.) ‘announcement’
[-, -, śaṃtsna//] śaṃtsnasa spärkālñe westrä ‘the dissolution is learned/ spoken of by announcement’ (K-8a6). ∎From BHS śaṃsana-.

śak (numeral) ‘ten’ (pl. ‘decades’)
[sg. śak//pl. śkanma (see śkanmaṣṣe)] ṣäṃṣalñe ṣe wī trai śtwer piś śak täṅtsi ‘counting [is] one, two, three, four, five, up to ten’ (41a8), śak cakanma śātre ‘ten cāks of grain’ (TEB-74-7). -- śkanmaṣṣe ‘prtng to the decades’: śtwer śkänmaṣṣ=āstreṃ keme[ntsa yaito]ṣ ‘provided with four decades of pure teeth’ (248b2);
śak-ṣe ‘eleven’;
śak-wi ‘twelve’: śak-wi klautk[eṃ] = BHS dvādaśākāra (148a1);
śak-śtwer ‘fourteen’;
śak-piś ‘fifteen’;
śa(k)-ṣkäs ‘sixteen’;
śak-ṣkaste ‘sixteenth’;
śaṣkässaṣṣe* ‘?’: mäkte śaṣkässaṣṣe meṃ-ñäkt./// (364a7);
śak-ṣukt ‘seventeen’;
śak-okt ‘eighteen’;
śak-tmane ‘hundred thousand’;
śak-karmapathäṣṣe* ‘prtng to the way of the ten deeds’ (346b1). ∎TchA śäk and B śak reflect PTch *śäk and that, in turn, must be from PIE *déḱṃ [: Sanskrit dáśa, Avestan dasa, Armenian tasn (with a difficult vowel), Greek déka, Latin decem, Old Irish deich, Gothic taihun (P:191; MA:403)] (Sieg/Siegling, 1908:927). However, the initial ś- is difficult, since we might ordinarily expect either ts- or c-. Pedersen (1941:252, also Lane, 1945:22) assume an early assimilation *déḱṃ > pre-Tocharian *tek- > *kek-. Meillet (1911- 12:289, also VW:475-6) assumes that *déḱṃ would regularly give PTch *cäk and the ś- rather than *c- is by "assimilation" to the following velar. Finally Evangelisti (1950:136, also Pedersen, 1951:4-5, Winter, 1962a: 22-3) holds that the regular outcome of a PIE *d- before a front vowel was ś-. See also śkante, śkār, and śka-maiyya.

śakāto* (n.) ‘stick, club’
[-, -, śakātai//] [ṣa]ñ k[e]wän śakātaisa [= BHS daṇḍena] kalṣtär-me ‘he goads his cows with a stick’ (3a3), apsāl śakattai ṣäp ay ṣesa pyākälyñe ‘striking with sword, club, together with bone’ (284b2). -- śakātaṣṣe* ‘prtng to a stick’: śakātaṣṣa sāu sälyye mkte [wa]rne nakṣtärṣe prentse ‘like a stick-mark in the water, it disappears in an instant’ (3b6/7). ∎Etymology unknown. VW's suggestion (468-469) of a connection with PIE *sek- ‘cut’ is fine semantically (as ‘that cut off’) but founders on the necessity of assuming an "assimilation" of an expected initial **ṣ to ś under the influence of a following -k-.

śakeññe See śākke.

śaktalye See śäktālye.

śakti* (n.) ‘power; capability’
[-, śaktintse, śakti//] (201b3). ∎From BHS śakti-.

śak(u)se* (n.) ‘brandy’
[-, -, śakuse//] se ṣamāne mot māla trikelyesa śakse yokäṃ pāyti ‘[if] a monk with alcohol, maireya, or "Rauschtrank" drinks brandy, pāyti’ (H-149. X.3b2 [Couvreur, 1954b:48]). ∎A borrowing from Middle Chinese si̯wok-tsi̯ə̯u (in Karlgren's notation) ‘grain-alcohol’ (Naert, 1965:535). VW's subsequent attempt (469) to equate this word with PIE *segh- ‘hold, possess’ is not convincing either semantically or phonologically.

śakkār (n.) ‘sugar’
[śakkār, -, -//] śuwoy katkemane ālisa weṃṣy=eṃntwe mīt śakk[ar] ‘she might eat joyfully the excrement on [her] palms [as if it were] honey and sugar’ (42b5). ∎From BHS śarkarā- or, more probably, from a Prakrit equivalent.

śankiññitse (adj.) ‘?’
[m: śankiññitse, -, -//] /// ̇ñi yparwe śka lyuwāsta śankiññitse tt ̇ṃ// (493a1).

śanke (n.) ‘?’
[śanke, -, -//śanki, -, śankeṃ] totteṃ wäntarwesa śankeṃ saimtsa ‘par [cette] circonstance extrême [et] sous protection ...’ (DAM.507a10 [Pinault, 1984a:24]). ‣Pinault gives reference to unpublished examples of the nominative singular and plural.

-śacākare only in the compound or-śacākare ‘ratification on wood’ (see s.v. or).
∎From Prakrit (Pali) saccakāra- ‘ratification, agreement, promise’ from Sanskrit satyaṃkāra- (Pinault, 1987:82). See also satyakār.

Śaci (m.) ‘Śacī’ (PN, Indra's wife)
[Śaci, -, Śaci//] (296b8).

śaśaraji* (n.) "hare-speck" (a very small unit of measure)
[//śaśarajinta, -, -] (326b4). ∎From BHS śaśararas-, vel. sim.

śaḍi (n.) ‘Trigonella foenum-graecum Linn.’ (a medical ingredient)
[śaḍi, -, -//] (P-1b4). ∎From BHS śarī-.

śatapari See śatavari.

śatapuṣpa (n.) ‘Anethum sowa Kurz.’ (a medical ingredient)
[śatapuṣpa, -, -//] (P-2b1). ∎From BHS śatapuṣpa-.

Śatabhiṣ* (n.) ‘(the constellation or nakṣatra) Śatabhiṣa’
[-, -, Śatabhiṣ//] (M-2a5). ∎From BHS śatabhiṣa-.

śatavari (n.) ‘Asparagus racemosus Willd.’ (a medical ingredient)
[śatavari, -, śatavari//] (Y-2b1, W passim). ∎From BHS śatāvarī-.

śatkai/śitkai (adv.) ‘very’
śitkai - nano nano preksemane tākaṃ tanāpatentse palsko lau wäksetär (331b1/2). ∎In origin the accusative of a noun *śatko used adverbially (cf. spantai). *Śatko would be from kätk- ‘pass over, pass beyond’ (VW:471, Hilmarsson, 1991:177). For the semantic development one might compare the transformation of Latin trāns to French très. See also eśatkai.

śattālye See śäktālye.

śatreṣṣe See śātre.

śana (nf.) ‘woman; wife’
[śana, śnoy, śano//śnona, -, -] kurpelle māñye-mañyanats śnoy säswa-tkārts ‘concern for slaves and slave-women, wives, sons and daughters’ (33a5/6), wasa śatrośco [lege: śanośco] Kāḍiki ‘he gave [her as a] wife to K.’ (44a3), śle śano säsuwa ‘with wife and sons’ (123b2). ∎TchA śäṃ and B śana reflect PTch *śänā from (late) PIE gweneha- most clearly seen in OCS žena ‘woman’ [: also Sanskrit gnā ‘divine wife,’ Avestan gənā ‘wife, woman,’ Armenian kin ‘woman,’ Greek gunē ‘woman,’ Old Prussian genna ‘woman,’ Gothic qino (< *gweneha-n-), Old Irish ben (< *gwenha-), Cuneiform Luvian wanatti-/unatti-/wana- ‘woman,’ TchB klīye, A kuli ‘woman’ (< *gwneha-h1en-) (P:473-474; MA:648)] (Feist, 1913:103, Meillet and Lévi, 1912:25, fn. 1, VW:476-477). See also klīye.

śanmau* (nnt.) ‘fetter, bond’
[-, -, śanmau//-, -, śänmānma] Marantse śanmau kleśaṣṣe ‘the kleśa-fetter of Māra’ [= BHS mārabhandhanam] (27b6), källauṣṣana śänmānma[sa] śanmästär ‘you are bound with the fetters of greed’ (33a8). ∎A derivative of ś(c)änm-, q.v.

Śaputanase* (n.) ‘Śaputanase’ (PN in monastic records)
[-, Śaputanasi, -//] (490-II-6).

śapt* (n.) ‘right word, correct expression’
[-, -, śapt//] (281a4). ∎From BHS śabdha-. See also apaśabdh.

śabaralodär (n.) ‘(a kind of) Symplocos racemosa Roxb.’ (a medical ingredient)
[śabaralodär, -, -//] (W passim). ∎From BHS śabaralodhra-.

śabdh See śapt.

śamaśke (nm.) ‘boy; (esp. in plural) child’
[śamaśke, śamaśkentse, śamaśkeṃ//śamaśkañ, śamaśkaṃts, śamaśkaṃ] klaiyna śak [] śamaśkaṃ śtwer [] teṃ parra ptārka ‘women ten, boys four; this [much] let pass’ (LP-30a2), emprenmaṣṣana haranma śtwāra akṣāsta klainaṃts śamaśkaṃts ‘thou didst announce the four pearls of truth to the women and children’ (TEB-59-30). ∎Related to śaumo ‘human being.’ The stem of /śāmäśke/ may be a generalization of that found in śāmna ‘human beings’ (with -āw- reduced to -ā- before two consonants) or reflect an early PTch -āwe- which gave later PTch -ā- (Winter, p.c.). Śaumo would then reflect *śāwm- and śamaśke, *śāwem-äśke-. In any case -äśke is a diminutive suffix. See also śaumo, śāmñe, and śamñāṃśka.

śamaṣṣe* (adj.) ‘prtng to tranquility (?)’
[m: -, -, śamaṣṣe//] ///[yai]pu śamaṣṣe kes[tn]e ‘having entered a hunger for tranquility’ (277b2). ∎Possibly derived from an (unattested) *śām or śam from BHS śama-.

śamñāṃśka* (nf.) ‘girl’
[-, śamñāṃśkantse, śamñāṃśkai//śamñāṃśkana, -, -] [ñäkciyana śa]mñāṃ-śkana ‘divine maidens’ (509a4). ∎Related to śaumo and śamaśke, qq.v. A stem /śāmñ-/ + /-ānśkā-/ denoting females.

śar (n.) a medical ingredient, possibly (1) Typha augustifolia or (2) the upper part of the cream or partially curdled milk
[śar, -, -//] (W-34b2). ∎If from BHS śara-.

śarabhe (n.) ‘śarabha’ (a mythical animal)
[śarabhe, -, śarabheṃ//] sū no śeritsi lac omte wartone śarabhe ñe[m] ‘he went to hunt there in the forest the śarabha by name’ (358a2). ∎From BHS śarabha-.

śarāk (n.) ‘overgarment’
(K-T). ∎A derivative of śār, q.v.

śarāṃ (n.) ‘refuge’
[śarāṃ -, śarāṃ//] yam-c ñakta śaranne astan=eṣke mrestiweśc ‘I go to thee, O Lord, into the refuge, into [thy] bones, even unto [thy] marrow’ (241b2), yam śarāṃne po śaulanmasa ‘I go to [thy] refuge for all lives’ (TEB-58-25). ∎From BHS śaraṇa-. See also the variant śrāṃ.

śari (n.) a kind of animal (a calf, heifer?)
[śari, -, -//] /// oksaiṃ wi śari ṣe teṃ /// ‘two oxen, one śari’ (LP-79a2). ∎The collocation of this word with that for ‘ox’ suggests the possibility at least of another word for a bovine of some sort. If so, it is natural to think of Sanskrit starīḥ ‘cow that neither gives milk nor is pregnant, heifer; barren,’ Greek steîra ‘barren (of animals or women),’ Armenian sterǰ ‘barren,’ Latin sterilis ‘barren,’ Gothic stairō ‘barren woman,’ Bulgarian sterica ‘barren cow’ (P:1031). Tocharian śa- would be regular from *ste- (see ś(c)äm-).

śariye* (adj.) ‘over-, upper’
[-, -, śariye//] śarye wassi rutkāte kaunäś sark kauc yāmṣate ‘he took off his outer garment and put his back full to the sun’ (5b4). ∎A derivative of śār, q.v.

śarīr* (nnt.) ‘bodily remains; (bodily) relics’
[-, -, śarīr//-, śarīrntaṃts, śarīrnta] käntwāṣṣe śarīr cau patne tessa ‘he set the remains of the tongue in that stūpa’ (421-1a). -- śarīräṣṣe ‘prtng to bodily remains’ (107a4);
śarirätstse* ‘possessing bodily remains’ (290a3);
śarirntātstse* ‘possessing bodily remains’ (257b2). ∎From BHS śarīra-.

śarko* (n.) ‘± lute’
[-, -, śarka//-, -, śarkaṃ(?)] /// gandharvv[i] śark[a] yāmṣyeṃ ‘the gandharvas played music’ (382a1), /// śarkaṃ ślokanmasa yal[ts]e /// ‘with a thousand strophes and lutes [?]’ (617b3), māka kerunta wrakaiṃ keraṃts ploriyaṃts newe klyauṣträ ‘the noise of many drums, conchs, keraṃts, and flutes is heard’ (PK-NS.772+AS-17Ka3/4 [Pinault, 1993-94:189]), śarka ploriyaisa yarke yamṣasta ‘thou didst render honor with lute and flute’ (Qumtura-34d5 [Pinault, 1993-94:176]). ∎Etymology unknown. See VW (529-530) for an implausible suggestion, predicated on an assumption of a relationship with TchA tsärk ‘lute,’ found only in tsärk-rape ‘lute-music’ (a connection accepted also by Pinault, 1990). The implausibility of the suggestion is due to the difficulty of relating in any natural way TchB ś- with A ts-.

śarmire (G-Su39). See ṣarmire.

śarye See śariye.

śarware (adj.) ‘arrogant, haughty’
[m: śarware, -, -//śarwari, śarwareṃts, -] śarwari = BHS uddhatā (537a4). -- śarwarñe ‘pride, arrogance’: snai śarwarñe = BHS anuddhata (20a3). ∎TchA śārwär (attested only in the masculine pl. acc. śārwres and B śarware reflect PTch *śārwäre. Etymology uncertain. Perhaps with Pinault (1991:189) we have a derivative of śār ‘all over.’ In any case, not with Couvreur (1950:128, also VW:471) who derives the TchB word ultimately from PIE *gweru- ‘heavy’ (as if from PTch *śärwāre). See perhaps śār.

śalāp (n.) ‘grasshopper/locust’
[śalāp, -, -//] tu[sa] /// śalāpä maścītsi ṣpä peṣeli śaiṣṣene mäskenträ pākri ‘thus ... [a swarm of] grasshopper[s], mice, and worms appear in the world’ (K-8b1). ‣In its one attestation apparently used as a collective--unless śalāpä is a miswriting for śalāpäṃ for the expected nominative plural śalāpäñ. ∎From BHS śalabha-.

śale (adv.) ‘likewise’ (sometimes the equivalent of ‘and’); (prep.) ‘with’
ṣañ śl=ālyenkäts kartse[ne] spelkkessu ‘zealous for the good of others and likewise oneself’ (30b5), śle śano säsuwa ‘with wife and children’ (123b2), yñ[ak]t[eṃ] śale yśāmna ‘under gods with men’ (128b4), stāna śle sārmna ‘trees with [their] seeds’ (K-8b5), śle = BHS sa- (U-18b6).

ślek ‘together with’
pudñäkte ... ślek waiptāyar ṣamāneṃ ‘the Buddha ... together with scattered monks’ (17a4), aiśamñe spaktāṃ ślek ompalskoññe ‘knowledge, service, and meditation’ (17b1/2), śrāddhe tākoy ślek [k]wipassu ‘may he be faithful and likewise modest’ (23a4). -- śle-aiśamñetstse ‘wise’: śl[e]-aiśamñets[e] = BHS saprajña (308a1). ∎Etymology dubious. TchA śla (and the TchA comitative ending -śśäl) and B śale reflect PTch *śäle but any PIE connection remains unclear. VW suggests (483) a connection with Sanskrit kālayati ‘impells,’ Greek (o)kéllō ‘bring a boat to shore,’ etc., but the semantic connection is hardly compelling. Pedersen (1925:27-8) suggests a semantically more satisfying connection with Old Irish céle ‘companion, spouse,’ Welsh kilydd ‘companion.’ The Celtic forms presumably reflect a PIE *ḱeilihxo-, a derivative of *ḱei- ‘lie’ (P:539-540). The vowel of the first syllable of the Welsh word presupposes a pre-Welsh *kiiliyo- with assimilation to the second syllable. PTch *śäle might reflect then a PIE *ḱi-ló- ‘± accompanying’ but the lack of anything similar in the rest of Indo-European invites caution.

śalna (n.) ‘strife, bickering, quarrel’
[śal(n)a, -, śal(n)a//-, -, śal(n)anta] ceṃ ṣamāneṃ klautkäs[ts]i[śc] śalna[ntameṃ] ‘to turn these monks from quarrels’ (36a8), [te]ki nauske śalla waip[e]ccentse [n]k[el]ñ[e śau]l[aṣ]ṣai proskai ṣarpi ‘may he explain (away) sickness, depression, strife, the destruction of possessions and fear of life’ (511b1/2). ∎Apparently the underlying form is /śälnā-/, though the derived adjective looks to be /śālnā-/ (but note śilnāntäṃ). Is it possible we have a cross of /śälnā-/ and /śālā-/? In any case from PIE *kel- [: Lithuanian kalù ‘I strike,’ or Latin (per)-cellere ‘strike’ (P:545-546)] (VW:469-470). See also śalnāu.

śalnāu* (adj.) ‘quarrelsome, bickering’
[m: //-, śalnāntäṃts, śalnāntäṃ] ///[śa]lnāntats śpālmeṃ ynāñm ‘considered the best among those who bicker’ (36b2), se ṣamāne śilnāntäṃ we[tantäṃ] ṣamāneṃts klausa-pilṣi kalträ ‘[if] a monk stands, ears alert to bickering or fighting monks’ (H-149.X.3a4 [Couvreur, 1954b: 48]). ∎A derivative of śalna, q.v.

śawaññe-kwama* (n.) a meter of 4 X 14 syllables (rhythm 7/7)
[-, -, śawaññe-kwama//] (582b1). ‣See Pinault's discussion (1989: 191-192).

śawośañ (n.pl.) ‘those eager to eat’
[m: //śawośañ, -, -] (K-T). ∎A derivative of śāw-, q.v. For the formation, see Winter, 1979.

śastarṣṣe See śāstär.

śastrakālpaṣṣe (adj.) ‘prtng to the śastra-age’
[m: śastrakālpaṣṣe, -, -//] (590a8). ∎From BHS *śastrakalpa- (not in M-W or Edgerton).

Śākke* (nm.) ‘Śākya’
[-, -, Śākkeṃ//-, Śākkeṃts, -] śakkets soy ṣai ksa Hastake ñem ‘he was a son of the Śākyas, one Hastaka [by] name’ (19a3). -- śakkeññe ‘belonging to the Śākya family; belonging to the Buddha; ṛṣāke śakeññe = the Buddha’ (13a8), [śake]ññi ṣamāni ‘the Buddha's monks’ (337a1);
śakkeññeṣṣe* ‘prtng to the Śākya family’ (411a4). ∎From BHS śākya- or, more likely, some Prakrit descendant.

śāklāṣkāñ (n.[pl.]) ‘?’
[//śāklāṣkāñ, -, -] /// lt[e]n-ne śāklāṣkāñ kektsentsā pra/// (344.1b).

Śākyamuni (n.) ‘Śākyamuni’ (epithet of the Buddha)
[Śākyamuni, -, -//] (296b6). ∎From BHS śākyamuni-.

śāñcapo (n.) ‘(the tree) Dalbergia sissoo Roxb.’ (a medical ingredient)
[śāñcapo, -, *śāñcapo (cf. derived adj.)//] (M-1b8). -- śāñcapotstse ‘containing Dalbergia sissoo’ (W-26b2). ∎From BHS śiṃśapā-.

Śāṇavāsi (n.) ‘Śāṇavāsin’ (PN of a monk)
[Śāṇavāsi, Śāṇavāsiñ, -//] (H-ADD-149.62a3 [Couvreur, 1966:165]).

Śātuma(-) PN ?
Śātuma/// (Lévi, 1913:320).

śāte (adj.) ‘rich’
[m: śāte, -, śateṃ//śateñ, -, śatenäṃ] āyorsa śāte ... su tänmasträ ‘he [who is] rich in giving will be [re]born’ (23b4/5), eśatkai śāte ekaññetstse olyapotstse ‘he [was] very rich, having many possessions’ (375a4). ∎Probably a borrowing from Iranian (perhaps pre-Khotanese) *šyāta- ‘joyous, rich’ [: Avestan šāta-, Sogdian š’t, Khotanese tsāta- (Bailey, 1967:111)]. This possibility is more likely than seeing śāte as inherited from PIE and a cognate of the Iranian forms (Pedersen, 1944:44-5, also VW:474-5). VW approves the inheritance hypothesis largely because he sees Iranian -š- reflected in Tocharian as -ṣ-. Certainly that is usually the case, but in this instance we must remember that the putative Iranian form had šy- rather than š-.

śātre (nm.) ‘grain’
[śātre, -, śātre//] ñake ṣuktañce ṣkas meñantse-meṃ motte [lege: mante] ñwe mape śātre śwātär ‘now from the seventh of the sixth month on, new ripe grain is eaten’ (461a5), witskaṃmpa kärkoṣ śātrempa ‘with grain sprouted with roots’ (ST-a4). -- śatreṣṣe ‘prtng to grain’ (511a1). ∎By reduction of *-āwe- to -ā- (Winter, p.c.). (As if) from PIE *gwyeh3wo-tro- ‘Lebensmittel’ (VW, 1971b:115, 1976:475, though he starts from *gwyeh3-tro-). See also śāw-.

śānaśränkār* (n.) a meter of 4 X 18 syllables (rhythm 7/7/4)
[-, -, śānaśränkār//] (78b5).

Śānta1 (n.) ‘Śānta’ (PN of a princess)
[Śānta, -, -//] (351a3).

śānta2 See śaiyye.

śānti* (n.) ‘rite for averting (an) evil’
[//śantinma, -, -] /// [mā] āgatänta mā śantinma balanma | ma nta ksa campya srūkalñe taṅt[s]i ‘not medicines, not rites for averting evil [nor] (magical) powers, not anything could hinder death’ (46b3). ∎From BHS śānti-.

Śāntisene (n.) ‘Śāntisena’ (PN)
[Śāntisene, -, -//] (Otani 19.1.2 [Pinault, 1998:364]).

śāp (n.[m.sg.]) ‘curse, imprecation’
[śāp, śāpäntse, śāp//] cwīññe se śāp ste kucesa ṣp swesi mā sūwaṃ ‘the curse is his by which the rains do not rain’ (350b4). ∎From BHS śāpa-.

śāmane ([indeclinable] adj./part.) ‘living’
cwi śamāne pācer ‘his living father’ (88a5). ∎A derivative of śāw- ‘live.’ From PTch *śāwemāne by reduction of *-āwe- to -ā- (Winter, p.c.).

śāmna See śaumo.

śāmñe (a) (adj.); (b) (n.) (a) ‘human (particularly as opposed to divine)’; (b) ‘humanity’
[m: śāmñe, -, śāmñe//] [f: śāmña, -, śāmñai//-, -, śāmñana] (a) ñäkcye rūp[sa] śāmñe rūpsa ‘in divine form or in human form’ (46b6), sn[ai] mäkt[e]wñ[e] śāmñe śaiṣṣe ‘without (final) fulfillment [is] the human world’ (245a1), ce śāmñe camel ‘this human birth’ (365b5), śāmñe [lege: śāmñai] kantwasa weṃtsi ‘to speak with a human voice’ (408a6);
(b) śāmñes=amāskai indrinta ‘[more] difficult than humanity [are] the sense organs’ (407b4). ∎A derivative of śaumo, q.v., but the exact mechanics are obscure. Do we have *śāwm- + -äññe > *śāwmñe > śāmñe by reduction of *-āw- to *-ā- before a consonant cluster?

śāmp- (vi.) ‘be haughty, conceited’
Ps. IV /śompo-/ [Ger. śompolle]; Ko. V /śāmpā-/ [Ger. śāmpālle] /// w[a]me[r] preñcai pelaikneṣṣe śompo/// (428b5), /// [tā]kanne rine śompolle /// (572.1a1), yṣiṣṣi klaintse mahūr ramt śompol/// (unnumbered Paris Fragm. (Couvreur, 1954c:83). ∎TchA śāmpāṃ ‘pride’ and B śāmp- assure a PTch *śāmp(ā)- but any further connections are obscure. VW suggests (473-474) a derivation from *stemb(h)- (more s.v. ścänm-), comparing such words as Sanskrit stambha- ‘consolidation, pretension, vanity.’ The semantic connection is favorable but the phonological one weaker than one would like as one would expect both *-mbh- and *-mb- to have become Tocharian -m-. See also śāmpa.

śāmpa (n.) ‘haughtiness, conceit’
[śāmpa, -, śāmpa//] [po ai]śämñesa kekenoṣ snai śampā ‘possessed of all wisdom without conceit’ (138a3). ‣For the formation, see Winter, 1979. -- śampoṣṣe* ‘± prtng to conceit’: (575b3);
śampāsse ‘haughty:’ Jāmadigniñe su Rāme śāmpasse po neksa ‘haughty Rāma [son] of Jamadagni destroyed everything’ (K-12a5) ∎A nominal derivative of śāmp-, q.v. (cf. TchA sāmpāṃ).

śār (adv.) ‘(all) over’
pudñäktäṃ ññe pelaiknesa taur śār katnaṃ nakiṣṣe ‘over the law of the Buddha he strews the dust of blame’ (17b2), wär śār pärsnān ‘they poured water all over’ (121a6), tāu erkenmasa ṣalāre kenek śār aipar-ne ‘they put her in the cemetery; they covered her all over with a linen’ (560a3). ∎Etymology unknown. VW suggests (641) an unlikely semantic development *‘vêtement de dessus’ > ‘au dessus (de), sur’ so as to make this word a borrowing from BHS śāra- ‘coverlet.’ See also possibly śarware.

śārapä See śārip.

Śāri* (n.) ‘Śārī’ (PN of the mother of Śāriputra)
[-, Śāriñ, -//] (22b8).

śārip (n.) ‘Hemidesmus indicus R. Br.’ (a medical ingredient)
[śārip, -, //] (W passim). ∎From BHS śārivā-.

Śāriputre (n.) ‘Śāriputra’ (PN of a disciple of the Buddha)
[Śāriputre, Śāriputri, Śāriputreṃ//] (22b6).

śāl (n.) ‘(the tree) Shorea robusta Gaertn. f.’
[śāl, -, -//] (275a2). ∎From BHS śāla-.

śāw- ~ śāy- (vi.) ‘live’ (normally intransitive but it may take an accusative of "direction" [14b5] or a cognate accusative [śaul śāw/y-])
Ps./Ko. II /śāy'ä/e- ~ śāwe-/ [śāyau, -, śaiṃ//śayem, -, śāyeṃ ~ śaweṃ; Opt. śayīm, -,-//; Inf. śaitsi; APart. śayeñca]]; Imp. /päśāy-/; Pt. Ib /śāyā-/ [-, -, śāya//]; PP /śāśāyo-/;
K Ps. IXb /śāwäsk'ä/e-/ [-, -, śawaṣṣäm//; MP -, -, śawästär//; Ger. śawaṣṣälle]; Pt. IV /śāwäṣṣā-/ sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai ‘I will live with [my] one love all [my] life long for good’ (496a3/4), [ma]nt śāmn[aṃ]ts śaul tne kos śaiṃ ksa kaunaṃts meñaṃts kätkorne kärsnātr attsaik postäṃ ‘so [is] here the life of men; as much as one lives, by the passing of days and months, it is afterward completely cut off’ (3b5), olyapotse säkw śayem = BHS susukham bata jīvāmo (TX-1-b1 [Thomas, 1974:79]), nraintane cmenträ solmeṃ omte śaul śāyeṃ ‘[if] they are [re]born in hells, they will live there [their] whole life’ (K-2b4); ce kakāwormeṃ skwassu śāyi ‘having desired this, may he live fortunately’ (H-149.296a2 [Couvreur, 1954c:84]); tam tot śwātsi star-ñ kauṃ ś[aitsi] ... cesa śāyau ñiś ‘this is sufficient for me to live for a day ... by this [food] I will live’ (25a7), pintwāt śaitsisa mā kakonta ‘[by] almsgiving [is one] to live, not [by] invitations’ (32b8), alyaik no kraupanträ śānta kewäṃ śaitsisa ‘others however herd sheep and cattle for a living’ (H-149-ADD.28a5 [Thomas, 1954:756]), [pe]l[ai]k[n]esa śayeñcantse = BHS dharmajīvino (12b8), pärkre śāyeñca ‘living long’ (407a6); pśāy[a] or pśāy? (404b1), [ś]w[ātsi yokt]s[i] tsmocci pśaiso ye[s] ‘live you [over]-grown ones (?) to eat and drink’ (508a1) [[>] The imperative is usually given as śāyā- but the attested plural cannot be from such a stem and the singular is given in the published text as (in Krause's notation) pśā[y](a) with partly restored -y- and conjectural -a. See Hilmarsson, 1991:50]; mā tn=onuwaññe śāya nauṣ mā ra śaiṃ ksa tn= ompostäṃ ‘an immortal one did not live here earlier and likewise one live here afterwards’ (45a5); [śau]ly ñi śaśayu ‘having lived my life’ (93b3); kete ñemtsa yāmäṃ su mā walke śawaṣäṃ ‘in whosoever's name one does [this], he [scil. that person] does not live long’ (M-1b8); ///kṣäṃ soi mācer śawästär (142a4); yāṣṣus=āttsaik śaul śawaṣṣälle ste ṣamāneṃts ‘through begging is life to be lived by monks’ (50a6); kuse laklesa śāwṣate /// kuse śāwṣante [sic] säswerṣṣ=ākalksa ‘who lived with suffering ... [or] who lived for the desire for a son’ (46b6/7). ‣Tocharian B shows an analogical extension of the root final -y- (normal before PIE *-e-, PTch *-ä-), e.g. 3rd pl. śāyeṃ, but the expected śāweṃ also appears. -- śaśāyormeṃ: emparkre śaśāyormeṃ ‘having lived long’ (PK-AS-16.3a4 [Pinault, 1989: 156]);
śailñe: (H-150.42a2 [K]). ∎TchA śo- and B śāw- reflect PTch *śāw- from PIE *gwyeh3-w-e/o- [: Greek zōō from *gwyeh3-(y)e/o-] or, with *-w- but with zero-grade, Latin vīvere, Sanskrit jīvati, Avestan jvaiti, OCS živǫ (further, morphologically more distant, cognates at P:467-469; MA:356)] (Smith, 1910:16, Meillet, 1914:16, VW:484-485, though differing in details). (Cf. also the exact equation between TchB śaiyye and Greek zō(i)on.) See also śaul, śaumo, śāmane, śaiyye, śaiṣṣe, śamaśke.

Śāwaṃ* (n.) ‘[the constellation] Śravaṇā’
[-, -, Śāwaṃ//] (M-2a4). ∎From BHS śravaṇā-.

śāśwat (adv.) ‘permanently, fixedly’
Awiśäṣṣai kentsa ka ṣp śāśwat oko warpoymar ‘may I enjoy even the fruit off the Hell-ground permanently’ (TEB-64-04). ∎From BHS śaśvat.

śāsaṃ* (n.) ‘(authoritative) teaching; commandment’
[-, śāsan(än)tse, śāsaṃ//] [pudñäkte]nts[e] śāsanne ‘in the teaching of the Buddha’ (384a5). -- śāsaṃṣṣe ‘prtng to the teaching’ (428b4). ∎From BHS śāsana-.

śāstär (nnt.) ‘(sacred) book’
[śāstär, -, śāstär//-, -, śastar(n)ma] [gr]aṃ[th]aṃñana śastarma sarit yama ṣy[eṃ] ‘they memorized the canonical books’ (PK-AS-16.3a6/b1 [Pinault, 1989:157]). -- śastarṣṣe ‘prtng to the śāstra’ (81b1). ∎From BHS śāstra-.

śāstrajñe* (n.) ‘specialist, one learned in the śāstra’
[-, -, śāstrajñe//] (427b1). ∎From BHS śāstrajña-.

śä- (vt.) ‘set [something/someone] in motion; direct’
Ps. II /ś'ä/e-/ [//-, -, śeṃ] yamorṣṣäññe aknatsā yamorṣṣäññe aiśaumye śen onkolmai śaiṣṣene ṣäñ yoññiye [lege: yoññiyai ?] waltsnan ma ‘the fool of the deed and the wiseman of the deed [both] set the elephant in motion; it does not crush [i.e. make] its own path in the world’ (255a7/b1). ∎From PIE *kei(hx)- ‘set in motion; be in motion.’ The Tocharian present is from *ki(hx)-e/o-, exactly as in Greek kíō ‘set oneself in motion, go away’ but used transitively rather than intransitively (cf. P:538-539; MA:506). See Further, see also śnāsk-.

śäktālye (nnt.) ‘seed’
[śäktālye, -, śäktālye//-, -, śäktālyenta] /// sk[e]ye pittsauṣṣe śäktāly[e] ra ‘effort is like a pittsau seed’ (153b1), śaktalye iṅaum kästwer katnau ‘I sow the seed day and night’ (205a3), /// śiktālyenta stāna/// ‘seeds, trees’ (599b5). ∎TchA śäktālyi and B śäktālye reflect a PTch *śäktāly-, probably to be related to kät- ‘strew’ (Lévi, 1933:125). The exact details of the formation are not as clear as they might be but we probably have a reduplicated present formation --[as if] PIE *kiked-eha-lyo- or the like. Both semantically and phonologically far less probable is VW's connection (476) with Latin segetālis ‘pertaining to standing crops.’ See also kät-.

śänk- (vi.) ‘delay, hesitate’ (?)
Ps. I /śänk-/ [-, śinka[t], -//] ceyna cāneṃ lau c[ä]rkāwa-ś po preksau-ś mā śinka[t] aiskau/// ‘I have returned all these cānes; do not delay (?); I give ...’ (495b1). ∎If the meaning is correctly assigned, probably to be connected with PIE *ḱenk- ‘hang, be suspended’ [: Gothic hāhan ‘hang’ (tr.), English hang, Sanskrit śánkate ‘hestitates, be doubtful,’ Latin cunctor (cunctārī) ‘temporize, hesitate,’ Hittite kank- (P:566; MA:255)] (Krause, 1952:60, VW:480), though all other Indo-European cognates would seem to presuppose *ḱonk- rather than the *ḱenk- needed by Tocharian. Perhaps we have evidence for a Narten present, strong grade *ḱónk-, weak grade *ḱénk-.

śätkaroñ (n.[f.pl.]) ‘leech’ (?)
[//śätkaroñ, -, -] śtwara tasanmane ite-ite motä-yokaiṃ taṣalle eplyuwai yasarne śätkaroṃ pāline taṣällona ‘on four containers, each full [of alcohol?], one [is] to set those thirsty for alcohol; leeches, swimming [?] in blood [are] to be placed in a row [?]’ (M-3a4), śätkaroṃ päst slankällona ‘the leeches [are] to be pulled out’ (W-42a4). ∎Etymology unknown. Probably not related to kätk- ‘pass by’ (so VW:477).

śänm- See ś(c)änm-.

śärselle (verb gerund?) ‘?’
[list of medical ingredients] mäśśakene aṣiye śärselle se laiko ārkwi yamaṣäṃ ‘... mäśśakene and goat's [milk is] to be śärselle'd; this bath makes white’ (W-11a5).

śärtākru (n.) a medical ingredient
[śärtākru, -, -//] (497b8).

śike(-) ‘?’
///matsi ra śike - wästa/// (386a7).

śikṣapāt* (nnt.) ‘moral precept, moral commandment’
[-, śikṣapātäntse, śikṣapāt//-, -, śikṣapātänta] pañäkte ... ce śikṣapāt śānmya ‘the Buddha established this moral commandment’ (H-149.X.4b4 [Couvreur, 1954b:44]), lykaśkana śik ṣapātänta tsamo śitkāre ‘they transgress very much the minor precepts’ (PK-AS-18B-b1 [Pinault, 1984b:376-7]). ∎From BHS śikṣāpada-.

Śikhiṃ (n.) ‘Śikhin’ (PN)
[Śikhiṃ, Śikhiṃntse, Śikhiṃ//] (Qumtura 34-d passim [Pinault, 1993-94:176])

Śīghravāhaṇe (n.) ‘Śīghravāhaṇa’ (PN)
[Śīghravāhaṇe, -, -//] (382b7).

Śinku* (n.) ‘Śinku’ (PN)
[-, -, Śinkuṃ//] (DAM.507a6 [Pinault, 1984b]).

Śinke* (n.) PN ?
[-, Śinkentse, -//] otaṃk Tukikäṃntse peri sarmwātsai Śinkentse yap wsāwa cāk tarya taum ‘thus I gave 1 cāk and 3 tau millet owing ti T. to sarmwātsai Ś.’ (462a5). ‣Probably not a common noun, a borrowing from Chinese shêng or Khotanese śiṃga- (itself a borrowing from Chinese). Chinese shêng is to be seen in TchB ṣank.

Śiñcake (n.) ‘Śiñcake’ (PN)
[Śiñcake, -, -//] atsiñe yoñiyatse Śiñcake (Lévi, 1913:320).

śiñcatstse* (adj.) ‘snowy’
[m: -, śiñcaccepi, śiñcacce//] śiñcaccepi ṣlentse tsänk[arwaṣṣe] ‘prtng to the peaks of the snowy mountain’ [śiñcaccepi ṣlentse = BHS himavat] (H-ADD.149.79a4 [Couvreur, 1966:178]), /// [śi]ñcäcce meltesa käccilya ‘[it is not] to be laid on snow-covered dung’ (H-149.37a3 [H:113]). ∎A derivative of an unattested *śiñce ‘snow.’ Possibly from PIE *snigwh-en- [: Prakrit siṇeha- ‘snow,’ Avestan snēža- ‘to snow,’ Greek nípha (acc.) ‘snow,’ neíphei ‘it snows,’ Latin nix/nivis ‘snow,’ Old Irish snigid ‘it drips, rains,’ Gothic snaiws ‘snow,’ Old English snāw (> Modern English snow), Old High German snīwan ‘to snow,’ Lithuanian sniẽgas ‘snow,’ OCS sněgъ ‘id.’ (P:974; MA:530)]. The nominative singular *snigwhēn would give PTch *ṣñäśe > *ṣñśe (cf. the development of ṣalype) > *śñśe (by assimilation) > *śäñce (again cf. ṣalype) > *śiñce (cf. piś). Otherwise VW (1971e:182-4, 1976:480) from *ḱwindeto-, comparing Sanskrit śvind- ‘be white,’ or K. T. Schmidt (1980:410), who takes it to be from *śimäñc- and equivalent to Hittite gimmant- ‘winter.’

śīto ‘?’
///yeme śīto mā enka/// (623b5).

Śitkai See śatkai.

śinmalyñe See käm-.

śimpriye* ~ śimpro* (n.) ‘winter’
[-, -, śimprai//] (K. T. Schmidt, 1994:281). -- 1śimprāye* (adj.) ‘prtng to winter’ (Otani-II-1 [K. T. Schmidt, 1994:281]). ∎TchA śärme ‘winter’ and B śimpriye/śimpro* reflect PTch śäm(ä)rāi-, itself from a putative PIE *ǵhim(e)reha-h1en- [: Latin hiems ‘winter’, Greek kheîma ‘winter (weather),’ kheimōn ‘id.,’ OCS zima ‘winter,’ Avestan zyå ‘winter,’ Sanskrit hemantá- ‘in winter,’ Hittite gimi ‘in winter,’ etc., and with r-extensions, Greek kheimerinos ‘wintry,’ Latin hībernus ‘wintery’ (P:145; MA:504)] (K. T. Schmidt, 1994:281).

Śimpraye*2 (n.) ‘Śimpraya’ (PN of a monk?)
[-, Śimprayentse, -//] śale amokäcci ṣameṃ Śimprayentse patsānkäś skakanma laṃsseṃträ ‘likewise the artisans sit [sc. are here]; they are working on the balconies to Śimpraya's window’ (TEB-74-3).

śiriṣ (n.) ‘Acacia lebbek Benth.’ (a medical ingredient)
[śiriṣ -, -//] (P-2b5, W-15a4). -- śiriṣäṣṣe* (H-149.47, Couvreur, 1966:162]). ∎From BHS śirīṣa-.

śiriṣapuṣpa (n.) ‘flower of Acacia lebbek Benth.’ (a medical ingredient)
[śiriṣapuspa, -, -//] (W passim). ∎From BHS śirīṣapuṣpa-.

śīl (n.[m.sg.]) ‘(moral) behavior’ (śīl pāsk- [MP] ‘behave in a moral fashion’)
[śīl, -, śīl//] kuse stmoṣ śīln=āstreṃ ‘those who have stood in pure behavior’ (15a6=17a7), śīl aiyśamñe [cakkarwisa] paiyne yaiytoṣ ‘feet decorated by the cakras of moral behavior and knowledge’ (214a5). -- śīlaṣṣe* ‘prtng to moral behavior’: paṣṣatai śiläna [lege: śiläṣṣana] sälyai[no] ‘thou hast behaved in moral ways’ (241a6). ∎From BHS śīla-.

Śiladewe (n.) ‘Śīladeva’ (PN in graffito)
[Śiladewe, -, -//] (G-Su17).

Śilamitre (n.) ‘Śīlamitra’ (PN in graffito)
[Śilamitre, -, -//] (G-Su17).

Śilayaśe (n.) ‘Śīlayaśa’ (PN in graffito)
[Śilayaśe, -, -//] (G-Su32).

Śilarakite (sic) (n.) ‘Śīlarakṣita’ (PN of a merchant)
[Śilarakite, -, -//] (492a1).

Śīlarakṣī (n.) Śīlarakṣin’ (PN in graffito)
[Śīlarakṣī, -, -//] (G-Qm8).

śilavānde*1 (adj.) ‘extolling moral behavior’
[m: //-, -, śilavāndeṃ] cai śilavādeṃ ṣamā[neṃ] ‘these monks who extol moral behavior’ (431b3). ∎If from BHS śīla- + vanda- (compound not in M-W or Edgerton).

Śilavānde2 (n.) ‘Śīlavanda’ (PN)
[Śilawande, -, -//] (431a4).

śilavārgṣe (adj.) ‘prtng to the sixth chapter of the Udānavarga’
[m: śilavārgṣe, -, -//] (S-3a2). ∎A derivative of the unattested *Śilavārg from BHS *śīlavarga-.

Śilawande See Śilavānde2.

Śilawarne (n.) ‘Śīlavarna’ (PN in graffito)
[Śilawarne, -, -//] (G-Su17).

Śilasoma (n.) ‘Śīlasoma’ (PN in graffito)
[Śilasoma, -, -//] (G-Su25.A).

Śilopake (n.) ‘Śīlobhaga’ (PN in graffito)
[Śilopake, -, -//] (G-Qa4.B.2).

śilnānt- See śalnāu.

śilyme (adj.?) ‘?’
tikṣnendri tākoym ce krent yāmorsa maitreyempa śilyme eṣe tākoym (605b2/3).

śu- (śuwā- ~ śāwā-) (vt.) ‘eat (at); consume, devour’
G Ps./Ko. V /śuwā- ~ śāwā-/ [A -, śuwat, śuwaṃ//-, -, śuwaṃ; MP -, -, śwātär//; AImpf. // -, -, śawoṃ ~ śwoṃ; Ko. -, -, //; Opt. -, -, śuwoy//-, -, śwoyeṃ ~ śwoṃ; Inf. śwātsi; Ger. śwālle]; Pt. Ia /śuwā-/ [-, -, śuwa//]; Pt. Ib /śāwā-/ [-, -, śāwa//-, -, śawāre//MP -, -, śawāte//]; "Intensive" Pt. (Pt. VII) /śāwiyā-/ [-, -, śawiya//]; PP /śeśu-/ śa[woṃ]-n=okonta [ipf.] swāre ṣṣai [śūke] ‘they ate its fruit--sweet was the taste’ (3a8), mā śwoṃ [ā]lyauce ‘they ate nothing foreign’ (3b1), śuwan no ku[nāp] ‘then he will eat carrion’ (19a8), /// ailñe śūwaṃ cmelane ‘they will consume their heritage in births’ (21a2), mäkte yelyitse ku tallāw tākaṃ śwāṃ-ne ynkauṃ-kästwer yelyi pilenta ‘as a worm-ridden dog will be suffering; the worms eat at his wounds day and night’ (33a8/b1), ñake ṣuktañce ṣkas meñantse-meṃ motte [lege: mante] ñwe mape śātre śwātär ‘from the seventh of the sixth month on new, ripe grain is to be eaten’ (461a5), śwātsi śwāle ‘food to be eaten’ (335b4); śuwa (gloss to TchA 394b1); seyi mīsa śawāre trikoṣ kess[a] ‘bedeviled by hunger they ate the flesh of the son’ (239a2), /// p[a]kenta kärstā-c tsaukā-[c] [su yasar] /// ‘he cut you into pieces, he sucked your blood’ (250a1/2), seṃ piśākka-ṣe cakanma okt taum yap pinkce ikäṃ-ṣe tänktsi śawāte ‘these fifty-one cāks and eight taus of barley have [from] the fifth to the twenty-first been eaten’ (461a3); [ṣe]me yäkne śawiya ette temeñ aśśi cwi ‘in a single way he ate; consequently downward [were] his heads’ [of a monster with two heads] (76a4); śeśu yap ‘having eaten millet’ (482a1), olyapotse māka śeśu ‘having eaten too much’ (ST-a1). -- śawāñca ‘eating’: śawāñc=ailñe = BHS dāyādo (21a1), [we]re śawāñca = BHS gandharvaś ca (176b5);
śawāñcaññe ‘prtng to eating’: ṣamānetse yāṣṣu śawāñcaññe yan-ne se klāwi ‘the fame of the alms eating of a monk will catch up to him’ (H-149.39a3 [Couvreur, 1954c:85]);
śeśuwer: mit śeśuwermeṃ emalle war ma yokalle ‘having eaten honey, hot water [is] not to be drunk’ (ST-b3);
śeśwormeṃ. ∎AB śuwā- reflect PTch *śuwā- from PIE *ǵyewhxeha- [: Modern Persian jāvīdan (< *jyav-), OCS žьvati (< *zjъvati) ‘to chew,’ Lithuanian žiáunos (f.pl.) ‘jaws,’ Old English cēowan (> Modern English chew), OHG kiuwan (> MHG kūwen > NHG kauen) (P:400, MA:175 with other cognates)] (Schrader/Nehring, 1917-23:327, Pedersen, 1925:32, fn. 1, VW:490). Similar are those discussions starting from PIE *ǵyuha- (K. T. Schmidt, 1982:365, Lindeman, 1987:301). See also eśuwatte, śwāl, śwālyai, and perhaps śuke.

Śukāse (n.) ‘Śukāse’ (PN in caravan pass)
[Śukāse, -, -//] (LP-29a3).

śūke (nnt.) ‘taste; sap; liquid, juice’
[śūke, -, śūke//-, śukentaṃts, -] swāreṃ ṣai [śūke mit ra]m[t] śūkene ‘sweet was its taste, like honey in taste’ (3a8), kawāññenträ śuke ‘they desire the sap’ (24b2), empreṃtsñe no swareṃmeṃ swāre śukentaṃts ‘truth, however, [is] the sweetest of the juices’ (24b6), erene kartstsa werene kartstsa śukene kartstsa ‘good in appearance, good in smell, good in taste’ (107a4), täñ wätkāṣṣälyñentse śuke aiśeñca katu = BHS tvacchāsanarasajño (251b3), śūkentane trenkältsa perne peñiyo muskī[ntär] ‘because of attachment to the savors [of the world], glory and splendor disappeared’ (PK-AS-16.2a3/4 [Pinault, 1989:155]), āmpäl śuke salyiṃ ṣpä malkwermpa eweta = BHS cāmlaṃ dravam adravaṃca payasā sahā viruddham (ST-a6), ceu śukesa päkṣalle ‘with that liquid it [is] to be cooked’ (W-21b2). -- śukeṣṣe ‘prtng to taste’ (155a5);
śuketstse* ‘having a taste’ (51b8). ∎Etymology obscure. Perhaps TchA śuk and B śuke are to be related to AB tsuk- ‘drink,’ q.v. (so Sieg, Siegling, Schulze, 1931:461, VW:538), but the phonological development in B is difficult (though a similar development may be seen in śak ‘ten,’ q.v.). Lidén, 1916:24 (also Pisani, 1942-43a:30 and Pedersen, 1944:31) would derive it instead from śu(wā)- ‘eat.’

śukkär* (n.) ‘semen’
[-, -, śukkär//] olyapotse māka śeśu ... śukkär āsäṣṣäṃ ‘eating too much ... dries up the semen’ [śukkär = BHS puṃstva-] (ST-a1). ∎From BHS śukra-.

Śuklodane* (n.) ‘Śuklodana’ (PN of brother of Śuddhodana)
[-, -, Śuklodaneṃ//] (517a5).

śuklyā ‘?’
tarnene krorīyai śuklyā/// (580b4), ///śuklyā pkopi se/// (580b5).

śuṇḍ ~ śuñc (n.[m.sg.]) ‘trunk (of an elephant)’
[śuñc ~ śuṇḍ -, -//] /// Airawantaṃtse onkolmaits lānte sayi [lege: seyi] ramt śuñc ‘a trunk like [that] of the son of A., king of the elephants’ (74a4), śuṇḍ pärkare ‘a long trunk’ (218b3). ∎From BHS śuṇḍa-.

Śuddhavās (n.) ‘Śuddhāvāsa’ (PN of a class of gods)
[Śuddhavās, -, -//-, -, Śuddhavāsänta] (591a2). -- śuddhavāsäṣṣe* ‘prtng to the Śuddhāvāsa-gods’ (107b2).

Śuddhodane* (n.) ‘Śuddhodana’ (PN of brother of Śuklodana)
[-, Śuddhodani, -//] (608b3).

śuddhodaññe* (n.) the name of a meter of 10/11/10/11 syllables
[-, -, śuddhodaññe//] (608b3).

śunyāṃ* (n.) ‘empty place; non-existence’ (?)
[-, -, śunyāṃ//] /// śunyāṃ aikareṃ kaṣ/// (581b4). ∎If from BHS śūnya-.

śetko ‘?’
///ṣṣa śetko lyūke wmer [r]a (242b3).

śeme (n.) a kind of edible
[śeme, -, -//] patsaṃ śeme steṃ kwrarāk arkwañai śeśuwermeṃ (ST-a5).

śer- (vt.) ‘hunt’
Ko. IV /śeri-/ [Inf. śeritisi] wayā-ne śerwe wartone maitar śerītsi ‘he led him [as] a hunter; into the forest they went to hunt’ (44a2), sū no śeritsi lac omte wartone śarabhe ‘he went out to hunt there in the forest the śarabha’ (358a2). ∎A denominative verb, (as if) PIE gwhērwe-ye/o-) from śerwe, q.v.

śeriye (n.) ‘± wax, honeycomb’ (?)
[śeriye, -, -//] In a list of medical ingredients (W-40a4). ‣The meaning suggested comes from the possibility of an etymological connection of this word with pan-Greek kērós ‘wax,’ and particularly kēríon ‘honeycomb’ and Lithuanian korýs ‘id.’ if the latter's apparent PIE *-ā- is a Baltic development of *-ē- (as the Greek suggests).

śerkw (n.[m.sg.]) ‘cord, string’
[śerk(w), -, śerk(w)//-, -, śārkwa (?)] wamer ramt śerkne st[mau]sai kektseñ lkāṣṣäṃ ‘he sees the body as a jewel standing on a cord’ [wamer śerkne stmausai = BHS maṇisūtravat] (41b6/7), kwri no sanaṃ päknāträ ostmeṃ lyutsi ... yertṣe śerk śamaṣle ‘if, however, one intends to drive an enemy from [his] home ... a cord of yerta [is] to be bound’ (M-3a8), śarkwāsa ṣṭallaṣallesa mäskeṃtär po krentauna ‘with cords by astringing all virtues appear’ (W-2b1). ∎(As if) from PIE *kērg-wo- (nt.), a derivative of *kerg- (see 2kärk-) --cf. VW, 1949:302, 1976:479. Cf. TchA śorkmi ‘± strings’ (Hilmarsson, 1986a:128).

śerwe (nm.) ‘hunter’
[śerwe, -, -//-, -, śeruweṃ] wayā-ne śerwe wartone maitar śerītsi | kuce śerwe śak kauṃ lwāsa kautsi nauṣ mā campi ‘he led him [as] a hunter; into the forest they went to hunt; what animals ten days earlier the hunter could not kill’ (44a2), krui [kreñc o]nolmi tällān-ne onkolma ra śeruweṃ ‘if good beings support it as a she-elephant [supports] hunters’ (255a6/7). -- śerwäññe ‘± prtng to a hunter’ (?) (70a8) ∎TchA śaru and B śerwe probably reflect PTch *śerwe from PIE *ǵhwēr- ‘wild animal’ + later *-wo- [: Latin ferus ‘wild,’ Lithuanian žvėris ‘wild beast,’ Greek thēr ‘wild animal’ (P:493; MA:23)] (Belardi, Ricerche Linguistiche 3:110 [1954], apud VW:478-479, though differing on the derivational relationship of śerwe and cer-). Otherwise Pisani (in Evangelisti 1949:145, also Normier, 1980:254) who derives it from a PIE *gwērwo- (cf. Latin verū ‘dart, javelin,’ Gothic qairu) or Nussbaum (1986:8) who derives it from ḱērw-o- ‘he of the stag,’ from *ḱ(e)r(e)u- ‘horn.’ See also śer-.

śai- See śāw-.

śaikṣe* (n.) ‘one who undertakes religious disciplines; disciple’
[//śaikṣi, -, -] (86b). ∎From BHS śaikṣa-. See also aśaikṣe.

śaiyye (n.) ‘sheep/goat’ (perhaps any smaller herd animal)
[śaiyye, -, -//-, -, śānta] śānta warkāre ysañiye yok tāka ‘they sheared the sheep, golden was the fleece’ (452a1), śaiyye = BHS paśu [in the calendrical cycle] (549a5), alyaik no kraupanträ śānta kewäṃ śaitsisa ‘others however herd sheep and cattle for a living’ (H-149-ADD.28a5 [Thomas, 1954:756]). ∎From PTch *śāw'ye-, PIE *gwyeh3w-yo- (see śāw-), and exactly equivalent to Greek zō(i)on ‘animal’ (Pisani, Reale Istituto Lombardo di Scienze e Lettere 76:29 [1942-43] apud VW:468; MA:23). PTch *śāw'ye- gives TchA śāyu (unknown animal species) regularly, though with different semantic specialization. TchB śānta reflects PTch *śāwentā, a neuter plural participle from śāw-, q.v. See also śāw-/śāy- and perhaps ṣaiyyiśke.

śaileyak (n.) ‘bitumen, benzoin’ (a medical ingredient)
[śaileyak, -, -//] (W pasim). ∎From BHS śaileyaka-.

śaiṣṣe (nm.) ‘world; people’ (in generic contexts ‘people’ and ‘world’ may be interchangeable)
[śaiṣṣe, śaiṣṣentse, śaiṣṣe//śaiṣṣi, śaiṣṣeṃts, śaiṣṣeṃ] pelaikni [po] śaiṣṣents=ānaiwacci ... toṃ mā tākoṃ śaiṣṣene mā nke tsanko[y] pudñäkte ‘unwished for laws for the whole world ... [if] these did not exist in the world, the Buddha then would not arise’ (5a5/6), ñäkcye ... śaiṣṣene = BHS svarge (14a6), śaiṣṣene = BHS loke (14a7), śateñ wnolmi cai mā śaiṣṣe kca ynāñm yā[m]oṣ ‘these rich beings who deem no people worthy’ (24a3), po śaiṣṣe mā ṣäṃṣy[e]nträ ‘they counted the whole world [as] nothing’ (24a5), trai śaiṣṣentso käṣṣi ‘the teacher of the three worlds’ (45a4), po śaiṣṣents[e] wewīnaṣṣoṣ ‘honored by the whole world’ (74b1), se śaiṣṣe = BHS jagat (148a4), ñäkcye śaiṣṣene = BHS devanikāye (198b6), śaiṣṣe tsälpastsī läklentameṃ ‘to free the world from sufferings’ (224b3), śtwerä śaiṣṣents säswe ‘the lord of the four worlds’ (571a3), śaiṣṣe se = BHS janoyam (H-149.242a2 [Couvreur, 1966:169]), śaiṣṣentse kṣāttre tatākau ‘he [has] become an umbrella for the world’ (K-9a6), śaiṣṣentse śle śāmñe ñäkteccepi = BHS jagataḥ sanarāmarasya (PK-NS-306/305 [Couvreur, 1970:177]). -- śaiṣṣeṣṣe* ‘prtng to the world, worldly’: [śaiṣṣe]ṣṣeṃ skwanma ‘the fortunes of the world’ (14a8), waipeccenta śaiṣṣeṣṣana ‘worldly possessions’ (24b7). ∎Like TchA śoṣi ‘id.’ in origin a nominalized adjective, presupposing a PTch noun *śāw'ä (PIE *gwyeh3wiha-?). Cf. Schneider, 1941a:38, Pedersen, 1941:262, VW:487. See śāw-.

śonaiṣṣe See śconiye.

śo(-)ñe (n.) name of an illness
[śo(-)ñe, -, -//] mamauñempa rittoṣ teki weskeṃ śo-ñe = BHS āmānvitaṃ tad viduṣa vadanti (Y-3b4). ‣Perhaps to be read śo[thä]ñe or śo[phä]ñe, ∎if from either BHS śotha- or śopha- both meaning ‘± morbid swelling.’

śokagār* (n.) ‘grief-room; boudoir’
[-, -, śokagār//] tumeṃ walo ... śokagārne yopsa ‘then the king entered into [his] boudoir’ (99a1). ∎From BHS śokāgāra-.

śodhäṃ* (n.) ‘purgative’
[//śodhan(än)ta, -, -] [n]esäṃ mā [sātkenta] mā ṣälypenta śodhanta ‘there are no medicines, neither salves nor purgatives’ (17b4). ∎From BHS śodhana-.

śopi(-) ‘?’
///asta nautareṃ 4 śopi/// (584a6).

śoliye* (nf.) ‘hearth’
[-, -, śoli//] [mant] ... [mā-][ṣe]kaññaiṣṣai śoline tsäksenträ ‘so they burn in the hearth of inconstancy’ (153a2 =154b4). ∎(As if) from PIE *geul-u-h1en- [: Old Irish gual ‘coal,’ OHG kolo (m.)/kol (n.), Old English col (m.) ‘(glowing) coal’ (P:399; MA:104)], or (with Isebaert, 1978b:345, or VW, 1984:483) a derivative of *ḱeu- ‘shine’ [: Avestan savahī ‘region of the east,’ Sanskrit śvaḥ ‘tomorrow,’ śoṇa- ‘red’ (P:594)]. Perhaps here too are to be put TchA śolyme an instrument of torture (VW, 1984) and TchA śolyāk ‘companion’ if the latter is to be analyzed as śoly + āk with an original meaning of something like ‘hearth-mate’ (otherwise for śolyāk VW, 1976:485).

śow- (vb.) ‘?’
Ps. IV /śowo-/ [-, -, śowotär//] /// ̇aul ̇ näktsī ṣärm ste śowotä[r] se /// (143a5).

śośalñe See kuk-1.

śoṣ (n.) ‘pulmonary consumption, tuberculosis’
[śoṣ, śoṣantse, -//] kāswo świtär śoṣ tsärkalle ‘leprosy, leucodermy, tuberculosis, hemorrhage’ (ST-b5). ∎From BHS śoṣa-.

śau- See śāw-.

śauk- See kuk-1.

śaumo (nm.) ‘person, man’ [with the same ambiguity as in English] (often as opposed to the gods)
[śaumo, śaumontse, śaumoṃ//śāmna, śāmnaṃts, śāmna] śaul attsaik totka śāmnaṃts ñke wrīyeṣṣe pältakwä atyaṃts a[k]entasa ‘the life of men is as short now [as] a droplet of water on the tips of grasses’ (3b3), śāmnaṃts = BHS puruṣa- (22a3), śāmnane = BHS nara- (30b4), ñakti śāmna tsälpāre piś toṃ cmelameṃ ‘the gods freed men from these five births’ (39b8), māka plyawāre ñakti śāmna ‘greatly did gods and men bewail [their fate]’ (45a3), śāmna caimp skente mā yakṣī ‘these are men, not yakṣas’ (85a3/4), t[e]-yäknesa śaumo sraukaṃ ‘in this way the person will die’ (163a2), jam[bu]dvipṣeṃ śāmnaṃtsä naumye y[s]ā[ṣṣe] ‘the golden jewel of the peoples of India’ (217a4), [papā]lau śāmnāṃts kuse poyśintse ptänmā śariräcc[e] p[attit] yamäṣäṃ ‘praised by men [is he] who builds a relic-holding pattit or stupas for the Buddha’ (257a2), śāmna[ts] = BHS manu ṣyāṇām (306a4), śaumoṃ ainakeṃ = BHS puru ṣādhama- (308a3), ñakti śāmna lāñc amācänta sārthavā[h]i ‘gods, men, kings, ministers, merchants’ (408a5), palskossu śaumo ‘thoughtful person’ (K-8a4). -- śaumoṣṣe ‘prtng to a person’: krent śaumoṣṣe naumyempa eṣe ‘together with the good jewel of the people’ (PK-17.3b2 [Couvreur, 1954c:84]);
śamnāṣṣe* ‘prtng to people’: larona waipeccenta ṣañ śamnāṣ[ṣeṃts] ‘the precious possessions of his own people’ (46b4 [Thomas, 1983:218]). ∎TchA śoṃ ‘boy’ and B śaumo reflect PTch *śāumo, a derivative of śāw- ‘live,’ q.v., more particularly a deverbal adjective in -mo as ynamo ‘going,’ cämpamo ‘able,’ etc. (Sieg, Siegling, and Schulze, 1931:14, VW:486). The TchA meaning must be secondary. See also śāw-, śamaśke, śāmñe, yśāmna, śaul, and ṣañ-śaumo.

śaul (nnt.) ‘life’
[śaul, śaulantse, śaul//śaulanma, śaulanmaṃts, śaulanma] k[e]ry[eṃ] kāñmeṃ spänteṃnträ onwaññe śaul ‘they laugh, play, and trust [in] immortal life’ (2b2), śaul ... śaulanma, both = BHS āyus (3a4), śaul śāmnaṃts ‘the life of men’ (3a6), śaultsa ‘for life’ [as a measure of time, = śaulu-wärñai] (5a3), śaul ñi lāre päst rinaṣle ‘my dear life [is] to be renounced’ (25a8), ñi śaul kektseñe ‘my life and body’ (46a4), tāṣtär [sic] pelaikne śaulanmasa käryau se ‘the law is established; it [has been] bought by lives’ (G-Su1), nraintane cmenträ solmeṃ omte śaul śāyeṃ ‘[if] they are [re]born in hells, they will live there [their] whole life’ (K-2b4). -- śaulaṣṣe ‘prtng to life’: śaulaṣṣe meske ‘the juncture of life’ (372a1), [śau]l[aṣ]ṣai proskai ‘the fear of life’ (511b2);
śaulanmaṣṣe ‘prtng to lives’: śaulanmaṣṣe pitosa (204a3);
śaulassu ‘life-possessing’ (used as an honorific for Buddhist monks and other dignitaries--a calque on BHS āyuṣmat): śaulasw Ānande yopsa rīne ‘the worthy Ānanda entered the city’ (23b3), śaulassu nesy āñme tākaṃ-ne ‘[if] anyone has the desire to be revered’ (M-3b7);
śaula-preñca* ‘life-bearing’: /// śaula-preñcai sauśka [lege: soṃśka] ‘O life-bearing son!’ (83a4);
śaulu-wärñai ‘life-long, for [one's] whole life’: papāṣṣo[rñ= ā]str[e] cwi [paṣṣa]lle śaul-wa[r]ñ[ai] ‘moral behavior [is] to be practiced his whole life long’ (14a4), [u]pāsakeṃ ñäś peṅsa śaul-warñai saim ne[stsiśco ñi] ‘take me [as] a laybrother to be my life-long refuge’ (48b3), sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai ‘I will live for good with one lover for my whole life’ (496a3/4);
śaultsa warñai ‘id.’ (12a2). ∎TchA śol and B śaul reflect PTch *śāwl, a nominal derivative of śāw-, q.v. (As if) from PIE *ǵyeh3w-l(o)- (nt.).

śka (a) (emphasizing particle); (b) (directional adverb) (a) ‘indeed, immediately; also’, (b) ‘hither’ (?)
ñiś ṣesketstse [ne]sau śka yatsi arka-ñ mā ṣ campau makte ka ṣ preke karsar śka kamp ‘I am alone; I should indeed go and I cannot; thou thyself [should] know the time and come immediately [or hither]’ (331b2/3), te śka pasāt tam śka pasāt ‘take this hither, take that hither’ (331b4), bauddheṃ siddhānmpa śka kantanoy[t]ä[r] /// (429a3), śka śem (434a2), śka plāwa ‘send [them] immediately’ [or ‘... hither’] (492a2), śka lyuwāsta ‘thou didst send them immediately’ [or ‘... hither’] (493a1), se śka klāte (579a2), mäkte samantatir sankrām pikwalañe śka anās erkatte ṣe-ñ ‘as my monastery S. was for many years miserable and detestable’ (DAM.507a2 [Pinault, 1984:24]), śak ṣukne ṣe ṣarmire śka śe[m] ‘on the seventeenth one novice also came’ (G-Su25C), Prajñāwarme śke [sic] śem (G-Qm10). ‣The meaning is uncertain. With verbs of motion it would seem natural to translate by ‘hither’ or ‘close to’ or the like (see Winter, 1984b) but there are cases (such as DAM.507a2) where such a meaning seems most unlikely and the traditionally ascribed meaning (some kind of intensifier) seems more reasonable. ∎Etymology obscure. If it is an intensifier only it would seem natural to relate śka to TchA śkā of the same meaning. VW supposes (1941:132, 1976:482) that they are inherited and from PIE *kwe + *kweha. Otherwise Winter (1984b) who offers no etymology for B śka and takes A śkā to be the perlative of the same noun from which śkaṃ ‘and’ is the locative. The underlying noun would be something like ‘(proper) sequence’ and be related to Latin decus. On the other hand one could also suppose that either śka or śkā or both were borrowed from Khotanese śka of similar meaning.

śkante (adj.) ‘tenth’
[m: śkante, -, śkañce//] [f: śkañca, -, śkañcai//] śkänte toṃ skwänmane ‘the tenth in these good fortunes’ (128a4), yakwe pikulne śkañce meṃne ‘in the tenth month of the horse year’ (G-Su34.1). -- śkante-pinkte* ‘fifteenth’: śkäñce-pinkce kauṃ ‘on the fifteenth day’ (37a1);
śkante-ñunte ‘nineteenth.’ ∎A derivative of śak, q.v. From PIE *deḱṃto- (MA:403).

śkanno* (n.) ‘?’
[-, -, śkanno//] etsuwai śkannomeṃ (531b3).

śka-maiyya (n.) ‘one possessing ten-powers’ (epithet of the Buddha)
[śka-maiyya, śka-maiyyantse, śka-maiyyai//] ci wināskau śkä-maiyyai ‘I honor thee, the ten-powered one’ [or: ‘... O ten-powered one!’] (252a3), śka-maiyyantse yarke ‘the praise of the ten-powered one’ (405a1), Kauṇḍinye śka-maiyya käṣṣī śaiṣṣentse ‘K., the ten-powered teacher of the world’ (AMB-a1). ∎A compound of śak + maiyya. A calque on BHS daśabala-.

śkār (distributive numeral) ‘by ten’
śkar śkār ṣaṃṣtär ‘it is counted ten by ten’ (41a8). ∎From śak ‘ten,’ q.v., + the distributive suffix -ār.

śke (G-Qm10) See śka.

śkwarya (nf.) ‘(creeping) tendril; creeper, liana’
[śkwarya, -, śkwaryai//] śkwaryai = BHS latāṃ (11a5), enenmeṃ sāu tsänkausa śkwarya tākaṃ ‘[if] he is like a tendril that has arisen from within’ [= BHS latā] (11a8). ∎Etymology unknown. For a suggestion, see VW (482) who attaches it to Sanskrit sájati ‘adhere,’ etc.

śkwaśko (n.) ‘barberry’ [Berberis aristata DC, aka B. asiatica Roxb. ex DC]
[śkwaśko, -, //] In lists of medical ingredients, e.g. 500a6 (= BHS dārvī, Khotanese ysālva). ‣For the semantic identification, see Maue (1990). ∎Etymology unknown.

-śc dative ending/postposition. ∎Just as the PTch perlative plural *-ns-ā was re-analyzed as *-n-sā when the simplification of final *-ns left the non-perlative plural ending -n (Klingenschmitt, 1975:156), so the dative plural *-ns-cä was re-analyzed as -n-scä (or already *-n-ścä). Again, just as with the reshaped *-sā, the reshaped *-ścä was then added to singular and dual forms as well. The *-cä of Proto-Tocharian *-ns-cä reflects the same -de postposed to an accusative as seen in Greek oikonde ‘to the house’ or Athēnaze [= Athēnas-de] ‘towards Athens’ or the Avestan vaēsman-da ‘towards the dwelling.’

ścakate (n.) ‘?’
[ścakate, -, -//] In a list of medical ingredients (P-2a6).

ś(c)änm- (vt.) ‘bind [something] (up/together), tie [something] into a bundle; bind [something] on; establish; proclaim; produce [of fruit]’
Ps. Xb /ścämnäsk'ä/e-/ [MP -, śanmästar, śanmästär//-, śanmästär, -; APart. śamnäṣṣeñca; Ger. śanmäṣṣälle]; K. Xb /ścämnäsk'ä/e-/ [Opt. -, -, śanmäṣṣi//; Inf. śanmäs(t)si]; Pt. II /ścānmyā-/ [-, -, śāmnya//-, -, śāmnyare; MP -, śāmnyatai, -//]; PP /śceścänmo-/ cau tär[k]nāmane śanmästrä ‘[one] releasing it [= evil word] is bound’ (19b8), yarke-peti-källauṣṣana śänmānma śanmästär ‘he binds on the fetters of praise, honor, and success’ (33a8), [tsu]wai śa[nmä]strä = BHS upanahyati (308b6), [ṣar po]kaine śänmäṣlye ‘[is] to be bound on the hand and arm’ (284b2), pälskoṣṣe cau Wemacitreṃ śanmäṣṣeñcai [maim-pälskoṣṣe prākreṃ] śanmausa ‘binding this thoughtful W, with the firm bond of meditation and thought’ (TEB-58-21); walo cew enkormeṃ pyāśi-ne [śa]nmäṣṣi-ne [= BHS badhnīyād] wat ‘the king having seized it, may he strike it or bind it’ (H-149-ADD.8a4 [Thomas, 1974:102]); [śa]nmausa śānmyatai prākre ‘thou hast been bound strongly by the fetters’ (83a2), hor vyākaraṃ saṃvatsarajñāṃtsa wa[rñ]ai śas[ta]rma śāmnyare ‘they created the treatises concerning the science of the year, grammar, and the horoscope, etc.’ (PK-AS-16.3a4 [Pinault, 1989:157]), sānk kraupäṣṣa ce śikṣapāt śāmnya ‘he gathered the community and established this precept’ (PK-AS-18B-a3 [Pinault, 1984b:376-7]); mäkte meski śeśś[anmoṣ kokalentse] ... mant astāṣṣi meske tne ṣñor-passontsa śeśśanmoṣ ‘as the joints of the wagon [are] bound ... so [are] here the bone-joints bound by muscles and sinews’ (5b1/2), ṣärmänmasā śeśśänmoṣ ‘bound by [their] origins’ (295a4), oko śeśśanmu ra camel ‘birth [is] like fruit being produced’ [= BHS phalabandhin-] (PK-NS-53b2 [Pinault, 1988]), /// mäntrākka śceśa[n]moṣä [= BHS prati-bhaddha-] erepate (TX-1a3 [Thomas, 1974:79]). -- ś(c)anmäṣ-ṣälñe ‘± binding’: (164b1)
śeśśanmormeṃ: plewe śeśśä[nmormeṃ] = BHS kolaṃ-baddhvā (H-149.198a1 [Thomas, 1976b:107]). ∎The PP form śceśanmo- demonstrates that the underlying form of this verb is /ścänm-/, with an initial cluster, rather than /śänm-/ as heretofore presupposed, unless the initial śc- can be proven to be some sort of hypercorrection (see VW [477] and Hilmarsson [1991b:161-164] for etymologies based on /śänm-/). K. T. Schmidt (1994:228-229) connects this word with Sanskrit stambh- ‘make fast’ < PIE *stembh- [: Sanskrit stabhnāti ~ stabhnóti ~ stambhate ‘prop, support; hinder, restrain,’ Greek astemphēs ‘imperturbable,’ Lithuanian stem̃bti ‘Stengel ansetzen’ (P:1012-1013; MA:543)]. Though basing himself on /śänm-/, Hilmarsson cogently discusses the morphology of this verb. The historical form is, of course, *śämn- (śänm- arises by regular metathesis in TchB) and the -n- reflects a reassignment of the stem-formative of the non-causative present to the root. Originally we must have had a paradigmatic array like that of kärs- ‘know’; namely, non-causative present *stämnā- (replaced by *ścämnā- as witnessed by śanmau ‘bond,’ q.v.), preterite *ścämā-, causative present *ścämäsk-, preterite *ścāmā-. The extension of the -n- may have been promoted by the desire better to distinguish the paradigms of this verb and that of stäm- ‘stand’ (see s.v. käly-). See also śanmau.

ścīre (adj.) ‘hard; harsh (of words)’
[m: ścīre, -, ścireṃ//ścireñ, -, ścirenäṃ f: //ścirona, -, ścirona] ścirona rekaunasa skärrāmane ‘scolding with harsh words’ (85b5/6), auntsante-ne ścīre makästsi ‘they began to chase him hard’ (88a2), ṣcīre [sic] papāṣṣorñe ‘harsh behavior’ (341a5), kerteṃ yamamtär ścirona ṣñārä ‘we will make our own sharp swords’ (404a5), ścireñ kektseñtsa ‘harsh of body’ (K-7b4), śireṃ yepesa ‘with a sharp knife’ (M-2a3), kwaräṣ raiweṃ sticce yamaṣṣäṃ śireṃ prakreṃ tesa wärñai ‘it causes a stool sluggish and slow, hard and strong’ (ST-a2). ∎From PTch *ścärēn-, (as if) from PIE *ster-eh1-en- [: Greek stereós ‘solid, firm, strong,’ TchA ṣtare ‘effort’ (< *storo-), Old Norse starr ‘stiff, rigid, hard,’ Old Norse stara, Old English starian, OHG starēn ‘stare (at),’ Old Prussian stūrnawiskan ‘earnestness,’ Russian starátьsja ‘exert oneself, strive,’ etc. (P:1022-1023; MA:547)] (Pedersen, 1925:38, also VW:482, though differing in details).

ścirye (n.[f.pl.]) ‘star’
[śirye-, -, -//ściri, ściriṃts, ściriṃ] /// [k]auṃ meñ ściri po ‘sun, moon, all the stars’ (45b7), ścir[i]nts[o] ramt lyelyekuwa ‘illuminated as by the stars’ (73b1/2), ścirye ram no lyukemo ‘gleaming like a star’ (74a1), yaṣine meñantse ściriṃts läktsauña ‘the light of the moon and stars in the night’ (154b2), nano tapakiṣṣe yerpesa tarya śiriṃ lkāṣṣiṃ ‘again may he see three stars by means of the mirror-orb’ (H-149.42a4 [Thomas, 1986:119]). ∎TchA śre* (nom. pl. śreñ) and B ścirye reflect a PTch *ścär-iye-. The obvious relationship of this Tocharian pair with Greek astēr ‘star’ (also teírea ‘the stars’), Hittite hastēr-, Sanskrit (instr. pl.) stṛbhiḥ, (nom. pl. m.) tāraḥ, Latin stēlla (< Italic *stērolā-) ‘star,’ Middle Irish ser, Breton sterenn, Welsh seren (pl. ser), Gothic staírnō, etc. (P:1027-1028; MA:543) would seem evident (Feist, 1913:268, VW:489). All are from a PIE *h2hxstēr ‘star’ with different reductions of the complex word initial cluster. The word is a originally a derivative of *h2ehx-s- ‘burn’ (cf. Latin āra ‘sacrificial fireplace, fire-alter,’ Hittite hassa- ‘fire-place, hearth, fire-altar’ from *h2ehx-s-eha-; an unenlarged *h2ehx- persists in Palaic hā- ‘be hot’) presumably meaning ‘± ember’ (the same semantic development is repeated in the history of Albanian where yll ‘star’ reflects PIE *h1usli- ‘ember’ preserved in Old English ysl(e) ‘ember’ (Adams, 1995:207-211; cf. MA:543). See also astare.

śceścamor See käly-.

śconiye ~ ścono (n.) ‘enmity’
[śconiye, -, śconai//-, -, śconaṃ] somo śconaimeṃ | wnolme sla[nktär kleśanmats] ‘he alone pulls the being out of the enmity of the kleśas’ (29b1), wer ścon=arṣāklaine ‘hate and enmity against the snake’ (42a5), ścono mā kauṣn aknātsaṃñ[e] ‘enmity does not kill ignorance’ (A-2a3), mā wer śono wṣi-ñä ‘may hatred and enmity not dwell with me’ (S-4b3). -- śconaitstse ‘having enmity’ (518b5);
śconaiṣṣe* ‘prtng to enmity’: śonaiṣṣe [sic] wse nekasta ‘thou didst destroy the poison of enmity’ (204b3/4). ∎(As if) from PIE *steudnih1en- ‘coldness’ [: OCS studь ‘cold,’ and other more distant cognates without the *-d- (P:1035)] (VW:483). The semantic development *‘coldness’ > ‘enmity’ seems unexceptional. See also ośonai.

ścmoñña (nf.) ‘place; basis, foundation’
[ścmoñña, -, ścmoññai//] ymentse śmoññaṃ[ne] = BHS upasthāna- (10b8), ścmoñña aiśamñentse ‘the place/basis of wisdom’ (73b3), kuse mā kalloy ce-yknesa ymetse śmoṃññai ‘whoever may not achieve in this way the basis of consciousness’ (278b1), kwīpe-onmiṣṣeṃ pwārasa tsaksau śmoññai śaulaṣṣai ‘with the fires of shame and remorse I burn the reverend place’ (TEB-64-10). -- ścmoññaṣṣe ‘prtng to a basis’: [yme]ntse śmoññaṣṣeṃ śtwer pekwentsa wawārpaṣ ‘having put on the four rings of the basis of consciousness’ (244a3), ymentse śmoñaṣṣe [pekwe] ‘the ring of the basis of consciousness’ (TEB-58-13). ∎Cognate with A śmoññe with the same meaning (Winter, at least, considers the TchA to be a borrowing from B [1961:277]). A derivative of stäm-, q.v. (Sieg, Siegling, and Schulze, 1931:11, VW:483-484). (As if) from PIE *stembh-ūnyeha-. Hilmarsson (1986a:45) would take this word from a PTch *ścämewọ> (pret. part. m. nom. sg.) + -ñña, which would work phonologically but is morphologically difficult in that the attested preterite participle is stmau (or causative śceśc(ä)mu-).

śtana(-) ‘?’
In a medical formula (497a3).

śtarte (adj.) ‘fourth’
[m: śtarte, śtärcepi, śtarce (~ śtarceṃ)//] [f: śtarca, -, -//] meñe śtarte ‘the fourth month’ (484a4), śak kṣuṃntsa [] śtarce meṃmne ‘in the tenth regnal period, in the fourth month’ (LP-1a6), śtarce-kaunaṣṣepi kapilletse sātke ‘a remedy for the fourth day fever’ (P-1b1). ∎Derived from śtwer, q.v. (as if) from PIE *kweturto- [: Sanskrit caturthá- or Latvian cetur̃taĩs, more distantly Greek tétartos (Boeotian pétartos), Latin quārtus (< *quatwurto-), Lithuanian ketvir̃tas, OHG fiordo, Old English fēorδa, etc. (P:643; MA:401)] (Meillet, 1911-12:287, VW:489, Winter, 1991:136, with differing details).

śtorwe (adj.) ‘?’
[m: śtorwe, -, -//] [f: //śtorwana, -, -] kuce śtorwe śno [or kuce śtorweś no?] (BrMus-b4), śtorwanā rakṣātsana ṣeṃ (BrMus-b4).

śtwarātse (adj.) ‘fourfold’
[m: śtwarātse, -, -//] [f: -, -, śtwarātsai//śtwarātsana, -, -] śtwarātsai ytā[ri] ‘the fourfold way’/// (153a6). ∎Derived from śtwer.

śtwāra See śtwer.

śtwārka (number) ‘forty’
śtwārka wṣeññaṃne wsaskeṃ ‘they dwell in forty places’ (45b4). -- śtwārka-yṣiṣṣe ‘of forty nights’: sankameṃ śtvārka-yṣiṣṣe plāki yaskaskemar parna simtsa yatsi ‘from the community I ask permission to go outside the border for forty nights’ (H-149-ADD.19b5 [Thomas, 1954: 737]);
śtwārka-tmane ‘40,000’ (252b2). ∎A derivative of śtwer, q.v., early PTch *śtwerkā. Cf. TchA śtwarāk. See the discussion at taryaka.

śtwer (number) ‘four’
[m: śtwer] [f: śtwāra] [śtwe]r = BHS catvāro (173a7), śwer-meñantse-ne ‘on the fourth of the month’ (433a15), ikäṃ-śwerne ‘on the twenty-fourth [day]’ (G-Su7), śtwer meñtsa = BHS cāturmāsikā ‘occurring every fourth month’ (H-149.X.3a2 [Couvreur, 1954b:47]), śtwāra = BHS catasro (H-149.242 [Couvreur, 1966:169]), śtwer oksaiṃ śtwer te parra ptārka ‘four oxen, four, let it pass’ (LP-2a1.1). -- śtwarā-yakne ‘fourfold’: /// śtwarā-yäkne welyñe ñiś weñim ‘I may not say the fourfold saying’ (S-2a4);
śtwāra-känte ‘400’: śwāra-känte pik[wala] ‘400 years’ (429a1);
śtwāra-yältse ‘4,000.’ ∎TchA śtwar and B śtwer reflect PTch *ś(ä)twer form PIE *kwetwores [: Sanskrit catvāras (m.), Avestan čaθwārō, Armenian čorkc, Homeric Greek téssares (Attic téttares), Latin quattuor, Old Irish cethair, Gothic fidwōr, Lithuanian keturì, OCS četyre (m.), etc. (P:642-643; MA:401)] (Smith, 1910:16-7, VW:489). The B feminine represents an analogical (early) PTch *śätwerā (replacing the very irregular PIE *kwetes(o)r-). See also śtwārka, śtarte, śtwarātstse, śtwerār, and śtwerpew.

śtwerār (distributive) ‘by fours’
K. T. Schmidt, 1985:766, fn. 12 (śwerār). ∎From śtwer ‘four,’ q.v., + the distributive suffix -ār. One might have expected *śtwarār with ā-umlaut.

Śtweruṃ(-) (n.) ‘Śtweruṃ(-)’ (PN)
[Śtweruṃ(-), -, -//] ce ānk Śtweruṃ(-) paiykāte ‘this anga has Ś. written’ (H-149.40b8 [Thomas, 1970:92]).

śtwer-pew* (n.) ‘animal’ or (adj.) ‘four-footed’ (?)
[-, -, śwer-pewä//] lyakäṃ kraupträ snai-pewaṃ wi-pewaṃ śtwer-pewaṃ makā-pewaṃ ‘he gathers the thieves, the footless, the two-footed, the four-footed, the many-footed’ (H-149- ADD.8b3 [Hilmarsson, 1989a:93]). ∎(As if) from PIE *kwetwor-podwont- ‘four-footed’ (MA:23).

śnāsk- (vt.) ‘release’ (?)
Ko. VI /śänāsk'ä/e-/ [Inf. śnās(t)si] yärkeṣṣe warkṣäl śnāssi mā cämpya ‘he couldn't release the power of praise’ (405b7). ‣Compare A (399a6) (/// wsokone ṣiṃ wärk ṣälyo śkā śināssi cämpäṣ). ∎From PTch *śināsk- (present and subjunctive alike), from PIE *kihx-new- [: Greek kínumai ‘I go, move’ and kinéō ‘I set in motion,’ and morphologically more distant, Greek kíō ‘go away, travel,’ Latin cieō ‘set in motion,’ Albanian qoj (< *ki(hx)-ehaye/o-) ‘awaken’ (P:538-539)] by transfer from the new-class (extinct in Tocharian) to the neha-class. Otherwise VW (479-480)--from *ǵhwenā-. See also śä-.

śpālaññe* (adj.) ‘?’
[m: -, -, śpālaññe//] Jñānakupte śpālaññe m/// (G-Su11). ‣Related somehow to śpālu*, etc.?

śpālu* (adj.) ‘superior, excellent’
[//-, śāluwentaṃts, -] śpaluwentats ywa/// (91b2). ∎A derivative (PIE *-went-) from PTch *śpāl (gender uncertain) ‘head’ preserved as such in Tocharian A. The Tocharian forms are descendants of PIE *ghebh-(e)l- ‘head’ [: Greek kephalē ‘head,’ Gothic gibla ‘gable, pinnacle,’ OHG gibil (m.) ‘gable,’ gebal (m.) ‘cranium, head,’ Old Norse gafle (m.) ‘gableside, point of an island’ (P:423; MA:260)] (Schulze, 1923, VW:488). VW cogently suggests *ghebhōl (a nominative singular) as the preform of PTch *śpāl. Alternatively one might reconstruct with Lubotsky (1988:142) *ghébhhal-om (Tch) ~ *ghebhhal-éha- (Greek). See also śpālmeṃ and śpālmäññe.

śpālmäññe (n.) ‘excellence’
[śpālmäññe, -, śpālmäññe//] ///.k,ts. [possibly a genitive] śpalmañesa yaṃ (185b2), t[e]-mant vipāk spārttässine cetaṃtse śpalmäññe ste (200a5). ∎From śpālmeṃ, q.v.

śpālmeṃ ([indeclinable] adj.) ‘superior, excellent’
śpālmeṃ ślokanma ‘excellent strophes’ (5b7), = BHS uttama- (20b1), = BHS agra- (30b4), pälskoṣṣi śpālmeṃ ckenta ‘excellent rivers of thought’ (73b4=75b1), śpālmeṃ śaumoṃno = BHS utta[mapuruṣam] (308a4), = BHS śreṣṭha- (308b1), posa śpālmeṃ yarke ‘most excellent honor’ (358b4), śpālmeṃ tsārane ‘in an excellent monastery’ (421.1b), śpālmeṃ aiśeñca = Pali paroparajña (547a5), weñentänne posa śpālmeṃ ‘better than any other among the intercessors’ (K-3b1), yasarsa saitsi śpālmeṃ ‘to stanch well the blood’ (P-2a4), wi-ppewänne kṣattaryi śpālmeṃ ‘the kshatriyas [are] the best of two-footed [beings]’ (PK-AS-16.2a1 [Pinault, 1989:154]). -- śpalmeṃtse* ‘excellent’: pernerñempa śpalmeṃñce ‘with excellent glory’ (205a4). ∎In origin an ablative of śpāl* ‘head.’ The latter is preserved as such only in Tocharian A. See also śpālu and śpālmäññe.

śmaśānike (n.[m.sg.]) ‘one who frequents cemeteries, cremation grounds’
[śmaśānike, śmaśānikentse, -//] (559 passim). ∎From BHS śmaśānika-.

śmalyñe See käm-.

śmā( ̇)n- (n.) ‘?’
/// [s]w[a]rauññe śmā( ̇) ̇n ̇ papeku/// (163b4).

śmur See smur.

śmoñña See ścmoñña.

śraddhatāk* (n.[m.sg.]) ‘a donor at the ceremony honoring deceased relatives’
[-, -, śraddhatāk//] (292a3, 412b2). ∎BHS śraddhadāka-.

śraddhauññe* (n.) ‘belief, faith’
[-, śraddhauññentse, śraddhauññe//] (200a3, S-7b5). -- śraddhauññeṣṣe ‘prtng to belief or faith’: (600a2). ∎A derivative of śrāddhe, q.v.

śraddhavārgṣe* (adj.) ‘pertaining to the śraddhavarga’
[m: -, -, śraddhavārgṣe//] (S-3b4). ∎From an assumed TchB *Śraddhavārg from BHS śraddhavarga-.

Śramaṇavārg* (n.) ‘Śramaṇavarga’ (the eleventh chapter of the Udānavarga)
[-, Śramaṇavārgäntse, Śramaṇavārg//] (S-3b6). ∎From BHS śramaṇa-varga-.

śrāṃ* (n.) ‘refuge’
[-, -, śrāṃ//-, -, śrān(än)ta] soy mañīye yamäṣeñca rekisa | śana al[e]cce śrān (128a3), pācer saim-wästa śrāṃ yā[tä]ssi epastyu (244b2). ‣A variant of śarāṃ, q.v. ∎From BHS śaraṇa-.

śrāddhe (adj.) ‘believing;’ (n.) ‘believer’
[m: śrāddhe, -, śrāddheṃ//śraddheñ, śraddhenäṃts, -] śraddhe[näts n]auske kälāṣn arañcne ‘he brings to the believers a depression in [their] hearts’ (15b1=17b2/3), kameṃ śr[a]ddh[e]ño Śrāvasti-riṣṣi upāsaki ‘there came believers and laybrothers from Ś.’ (17a3), śrāddhe tākoy ślek [k]wipassu | āyor aiṣṣeñca ‘he must be believing/a believer, likewise modest and a giver of gifts’ (23a4), śrāddheṃ aśrāddheṃśc ‘to the believer and the unbeliever’ (337b2). ∎From BHS śraddha-. See also aśrāddhe.

śrāñ* (adj.[pl.]) ‘± old [of people]’
[//śrāñ*, śrānäṃts, śrānäṃ] kausa-ñ śrānäṃ wetāntäṃ ‘he killed for me the old warriors’ (22a1), śrāy [lege: śrāñ?] wetāñco etri ‘old warriors and heroes’ (47a8), mā su mäsketär śrānäts ‘this [medicine] will not [work] for old people’ (FS-b3 [Couvreur, 1954a:223]). ∎If the meaning has been identified correctly, it is probably from PTch *śärān- from PIE *ger(ha)ōn- [: Greek geront-, Sanskrit járant- (P:390-391; MA: 248, 409), more s.v. kwär-]. Less likely is VW's connection (488) with *ster- (cf. Latin strēnuus). See also possibly kwär-.

Śrāvasti* (n.) ‘Śrāvastī’ (PN of capital of Kosala)
[-, -, Śrāvasti//] (337a4).

śrāwaṃ See śāwaṃ.

śrigupti* (n.) ‘refuge’
[-, -, śrigupti//] cine yāmu śrigupti ‘one who has taken refuge in thee’ (TEB-64-12). ∎From BHS śrīgupti-.

Śrīñäkte1 (n.) ‘Śrī, (the goddess) Fortuna’
[Śrīñäkte, Śrīñäktentse, Śrīñäkt[e] //] (14a8). See śrīṃñäkte*2.

śrīṃñäkte*2 (n.) a meter of unknown syllabification and rhythm
[-, -, śrīṃñäkte//] (516a3). ∎A compound of śrī (< BHS śrī) and ñakte, q.v.

Śrīsaṃbhave (n.) ‘Śrīsambhava’ (PN of an associate of Śrīmati)
[Śrīsaṃbhave, -, Śrīmbhaveṃ//] (74b2, Qumtura 34-g4 [Pinault, 1993-94:175]).

Śrutavārg* (n.) ‘Śrutavarga’ (a chapter of the Udānavarga)
[-, -, Śrutavārg//] (S-5b3). ∎From BHS śrutavarga-.

śruti (n.) ‘(sacred) story’
[śruti, -, -//] śruti = BHS itivṛttka (547a6). ∎From BHS śruti-.

Śreṣṭake* (n.) ‘Śreṣṭhaka’ (PN of a rich merchant)
[-, -, Śreṣṭhakeṃ//] (22a6).

śreṣṭhi (n.) ‘(chief) merchant, distinguished man’
[śreṣṭhi, śreṣṭhintse, śreṣṭhiṃ//] (375a4). ∎From BHS śreṣṭhin-.

śro-kanti* (n.) a kind of bread
[-, -, śro-kanti//] śro-kant[i]ś yikṣye ‘flour for śro-kanti’ (433a16). ∎A compound of śro, of unknown meaning, and kanti ‘± bread,’ q.v.

śroñi* (n.) ‘the hips and loins; buttocks’
[-, -, śroñi] śroñine = BHS śroṇi- (Y-1a6). ∎From BHS śroṇi-.

Ślacaṃndre (n.) ‘Śīlacandra’ (PN of a monastic official)
[Ślacaṃndre, -, -//] sankästere Ślacaṃndre śa[rsa] ‘the monastery-leader Ś. knows [it]’ (433a3).

śle, ślek See śale.

ślok* (nnt.) ‘śloka, strophe’
[-, ślokantse, ślok/-, -, ślokanmi/-, ślokanmaṃts, ślokanma] ślok ce weña ‘he spoke this strophe’ (5a7), ślok = BHS gātha- (547a5). ∎From BHS śloka-.

śwā- See śu-.

śwāl* (n.[m.sg.]) ‘corpse’
[-, -, śwāl//] yokaiṣṣe śvāl ‘the corpse of thirst’ (295a7), [sa]khwa [sic] śvālmeṃ nirvvāṃṣṣeṃ ṣärmtsā śarīrntats (365b3). ∎From śu- ‘eat,’ q.v. Compare TchA śwāl ‘food.’ See also śwālyai.

śwālyai (indeclinable adj./adv.) ‘right’ (as opposed to ‘left’)
āntsene tañ śwālyai ‘on thy right shoulder’ (74b4), śwālyai ālyine ‘on the right palm’ (567a1). ∎The fossilized feminine accusative singular of the gerund śwālle ‘suitable for eating’ from śu-, q.v., since in Indian tradition the right hand was reserved for eating while the left was relegated to aiding less noble bodily functions. For the meaning and etymology, see Winter, 1985. A similar formation is to be seen in Khotanese where hvarandaa- ‘right hand’ is a derivative of hvar- ‘eat.’

śwātsi (nnt.) ‘food’
[śwātsi, śwātsintse, śwātsi//-, -, śwatsanma] tam tot śwātsi star-ñ kauṃ ś[aitsiś] ‘this is sufficient food for me to live [for] a day’ (25a7), śwātsintse [= BHS anna-] (31a7), śwātsi yoktsi leki sāṃtke ‘food, drink, bed, and medicine’ (50b3), kest yokaisa memyoṣ wnolmi śwātsi yoktsiś | kawāṃñentär ‘tortured by hunger and thirst, beings desire food and drink’ (286b3), [śwā]tsi yoktsi ārwer yāmttsi omttsate ‘he began to prepare food and drink’ (375b1). -- śwatsiṣṣe ‘prtng to food’: śwātsiṣṣe ime ‘the consciousness of food’ (431a1), kapyāre[ṃt]s śwasiṣṣe śwār[a] c[a]k[an]m[a] ‘for the workers foodstuffs, 4 cāks’ (462a2);
śwatsitstse* ‘provided with food’: śwatsicce o[stne] (?) = BHS sabhojane kule (H-149- ADD.7a5 [Thomas, 1954c:761]). ∎In origin the infinitive of śu-, ‘eat,’ q.v. Some of these examples may still have been felt as the infinitive ‘to eat’ and should have been so translated.

świtär (n.) ‘white leprosy, vitiligo’
[świtär, -, -//] kāswo świtär śoṣ tsärkalle (ST-b5). ∎From BHS śvitra-.

śwerpew See śtwerpew.

śwele* (n[m.sg.]) ‘bandage, dressing’
[-, -, śwele//] kenkäṃñe śwelesa [śänmaṣṣälle] ‘it [is] to be bound with a linen bandage’ (P-2a2), kampāsäṣṣe śwelesa śanmäṣälle ‘it [is] to be bound with a cotton bandage’ (P-2a6). ∎Etymology unknown.

ṣ See ṣpä.

ṣaṃṣäl* (n.) ‘number, enumeration, calculation’
[-, -, ṣaṃṣäl//] snai ṣaṃṣl auntsate lwāsa kautsi su ‘he began to kill animals without number’ (44a3), patälwa snai ṣaṃṣäl snai yarmo ‘hells without number or measure’ (45a7), ṣamṣäl = BHS saṃkhyeta (H-149-ADD.8a3f.). ∎A derivative of ṣäṃṣ-, q.v.; (as if) from PIE *sems-e-lu- or the like.

ṣank (n.) a wet or dry measure of volume ( ~̃ 1.1 ~ 1.2 liters or 1.2 ~ 1.3 quarts)
[ṣank, -, -//ṣankäṃ [< *ṣankäñ], -, -] kantiś yikṣye ok tom piś ṣankäṃ ‘flour for bread, eight tom, five ṣank’ (433a4), yṣiñe cokiś ṣalywe masa ṣank ywārtsa ‘for the night lamp went [out] a half ṣank of oil’ (451a2). ∎Despite the attractive phonological equation, this word is not a borrowing from Khotanese ṣṣaṃga-, since the latter is something on the order of 4 liters and the equivalent of four śiṃga, each of which approximately one liter. (The Khotanese ṣṣaṃga is the equivalent of BHS āḍhaka- (= 4 prastha-). Rather, both Khotanese śiṃga and Tocharian B ṣank are from Chinese shêng (Early Middle Chinese *çing) whose modern value was 1.035 liters, while the prastha- was 1.114 litres (Bailey, 1961:77, VW:640, Bailey, 1979:406). See Further discussion of measures of capacity in Tocharian s.v. cāk.

ṣankw*( (n.) ‘throat, fauces’
[//-, -,ṣänkwanma] [koynaṣṣana] ṣäṅwanmameṃ särwānāṣṣe yerpemeṃ ‘from the fauces of the mouth, from the orb of the face’ (73a3). -- ṣänkwaṣṣe* ‘prtng to the throat’: ṣänkwaṣai ṣäñ keṃsa malnaṣäñ-c reki ṣ ma raskre/// (247a3). ∎TchA ṣunk and B ṣankw reflect PTch *ṣänkw. (As if) from PIE *sengwṇ (VW:465-466), a derivative of the verbal root *sengw- [: Gothic sigqan, Old English sincan ‘sink,’ Armenian ankanim ‘fall’ (P:906)] (Krause, 1943:29).

ṣañ (a) ([indeclinable] adj.); (b) (n.) (a) ‘own’ (reflexive on the topic of the phrase or sentence); (b) ‘nature, characteristic’
(a) tuyknesa ktsaitsñe srūka[lñ]e śaul kältsenträ wnolmentso ṣañ kalymiś akenne ‘in the same fashion old-age and death drive the life of beings to an end in [their] own direction’ (3a4), [o]lypo ṣañ ṣarsa kautoy ksa pat ‘rather by [his] own hand should he destroy such a stūpa’ (15b4=17b6), āṃtpiś kartse ṣañ śl=ālyenkäts ‘for the good of both [one's] self and of others’ (20b6), cau pilycalñe ṣañ rintsate ‘he let go this [his] own zeal’ (108a4), ṣañ oktaṃts ālambaṃ | BHS svoṣṭālambana (173a2), ṣañ = BHS sva (173a3), ṣañ indri = BHS svākṣaṃ (175b6), ṣañ ypoyntse salyai ‘the border of [his] own country’ (AMB-a6), kuse ṣamāne yasa ñkantesa warñai naumiyenta ṣañtsa enkasträ ‘whatever monk for [him]self takes jewels with gold and silver etc.’ (PK-AS-18A-a3 [Thomas, 1978a:239]), stām ṣañ pyapyaiṃtsa = BHS taruṃsvakusumair (PK-NS-414b4 [Couvreur, 1966:170]);
(b) mäkte ṣañ cwi pälskontse palskalñeṣṣe śakusesa /// ‘as [is] the nature of this spirit, [so is] thought the brandy of mental conception’ (8b4). -- ṣañäññe (adj.) ‘own’; (n.) ‘(true) character, nature’: k[ar]ts[a rano] kektseñe ramer slanktär ṣañäññe ‘however a good body shows quickly [its true] character’ (5b2/3), ṣaññe kuśalamūltse te pkarsas ‘know this [as] the [true] character of the kuśamūla’ (41a4), ṣäññeṃ śāmnāṃnts eṅälyñe ‘the seizing of [his] own people’ (295a5), saṃsāräntse ṣäññäññe ptes tve ‘give the characteristic of the saṃsāra’ (295b4/5), [pe]laikneṃts rano ṣaññe ritormeṃ ‘having let go then the [true] character of the laws’ (597b5);
ṣäññäññeṣṣe (adj.) ‘own’: tserekwacce läṅwcene ṣäññäññeṣṣe akalksa (295a6), ṣäññäññeṣṣe maimtsā (295b7);
ṣäññäññetstse* ‘having a certain character/ characteristic’: takarṣkäṃñe ṣañäññecce = BHS prasā-danīya (541b8);
ṣñaṣṣe* ‘± relative’: cai ṣñaṣṣi ñiś märsāre ‘these [my] relatives/own people have forgotten me’ (TEB-63-01);
ṣañ-añm ‘[one]self’ (object form corres-ponding to the genitive ṣañ): ṣañ-añmtsa = BHS ātmana (11a7), wmolmi tallāñco nāksante ṣañ-añm ‘luckless beings blame [them]selves’ (15a5= 17a6), [ṣa]ñ-añm palāmai ñäś ‘I praised [my]self’ (46a5), mā su nt=ālyekäśco ṣañ-añm pällātär ‘no one ever praises [him]self to another’ (63a5), [krui mā] ks=allek ñke ñi mlänkṣalle [lege: plänkṣalle] nesäṃ ṣañ-añm pläṅsemar ‘if I don't have anything else to sell, I sell [my]self’ (64a6);
ṣañ-śaumo (n.) ‘relative; retainer; follower’ (as to which translation is appropriate in many instances there is great ambiguity): karsnaṃ pärmank ṣañ-śāmnaṃts ‘he will cut off the hope of relatives’ (3b6), [po no] klinaṣṣäṃ ṣañ-śāmna rintsi ‘then must your retainers leave’ (8a2), āyor ṣañ-śaumo piś-cmelaṣṣeṃ[ts] ñyatsentane ‘a gift is a relative in the trials of those belonging to the five births’ (23b2), ṣañ-śāmna keś ptes twe ‘number [thy] followers’ (46a7), säsuwa tkātärñ ślek ṣañ-śāmna ‘sons and daughters, likewise relatives’ (220a3);
ṣañ-śamñeṣṣe ‘prtng to a relative, follower or retainer’ (46b4);
ṣañ-yāmorṣṣe: ṣañ- yāmorṣṣai ytārisa waiptār maiytar-ñ cai ṣñaṣṣi ñiś märsāre (TEB-63-01);
ṣña-nwalñeṣṣe* ‘self-proclaiming’: Cstmau ṣña-nwalñeṣṣepi Sumerntse mrācne ‘standing on the peak of self-proclaiming Sumer’ (TEB-58-19) ∎From PIE *s(e)we, rebuilt (as was the second person singular tañ) on the basis of the first person *m(e)ne, itself the result of dissimilation (as in Iranian and Slavic) from *m(e)me (for PIE personal pronouns, see Cowgill, 1965:169-170). The TchA form, ṣñi, is the same only with the addition of the common genitive ending -i. Differing only in details, Smith, 1910: 15, VW:457; (P:882; MA:455). See also ṣñār, ṣñikek, and ṣñassu.

ṣaḍap* (n.) the name of a meter of 4 X 12 syllables (rhythm 5/7)
[-, -, ṣaḍap//] (372b1).

ṣaḍap-ṣalype-malkwer* (n.) the name of a meter of 4 X 18 syllables (rhythm 7/7/4)
[-, -, ṣaḍap-ṣalype-malkwer//] (107a2).

ṣaḍāyataṃ (n.) ‘the seats of the six organs or senses’
[ṣaḍāyataṃ -, -//] (151a3). ∎From BHS ṣaḍāyatana-.

ṣaḍvargi* (n.) ‘member of a particular group of (possibly heretical) Buddhist monks’
[//ṣaḍvarginta, -, -] ṣaḍvarginta karyor pito misko ailñe yamaṣyenträ ‘the ṣaḍvārgikas undertook buying, selling, trading, and inheriting’ (337a2). ∎From BHS ṣaḍvārgika-.

ṣat (n.[m.sg.]) ‘piece, sliver’
[ṣat, -, -//] madanaphalṣe ṣat twerene tsapanalle ... khadiräṣṣe ṣat twerene tsapanalle ‘a sliver of madanaphala [is] to be stuck in the door ... a sliver of khadira [is] to be stuck in the door’ (M-2a2), śāmñ-ayāṣṣe ṣat yamaṣälle sanatse yoñiyene tsapanalle maiyo kuletär-ne ‘a sliver of human bone is to stuck in the groin of [a representation of] the enemy; his power fades’ (M-2a4). ∎Perhaps from a PIE *seti- which would be compared with the isolated Avestan hāti- ‘piece, section’ (used as a technical term for the 72 chapters of the Yasna), reflecting PIE *sēti-. If so, the difference in ablaut is unexplained. VW (449) who proposes this explanation sees B ṣat as a borrowing from an unattested TchA **ṣat where the -a- would be of course the regular reflex of PIE *-ē-. Recourse to borrowing from A to B should, however, be resorted to sparingly, especially for so basic a word as ‘piece, sliver.’

ṣanmirāñca* (n.) ‘novice (nun)’
[-, -, ṣanmirāñcai//] [ṣam]ā[n]e[nne] ////[n]e ṣanmīr[e] ṣanmirāñcaine ‘on a monk ... on a novice monk or novice nun’ (522b4). ∎From ṣanmire, q.v. + the feminine motion suffix -āñca.

ṣanmire ~ ṣarmire (n.) ‘novice (monk)’
[ṣanmire, ṣanmirentse, ṣanmire//ṣanmiri, -, -] se [lege: kuse] ṣamāne cwi ṣanmiretse [wṣe]ññai aiṣṣäṃ ‘whatever monk gives to a novice a place’ (317b2), su ṣanmire ṣamāneṃts ‘this novice of the monks’ (318a1). -- ṣanmīrñe* ‘state of being a novice, novitiate’ only in the derived adjective: ṣanmīrñeṣṣe: ‘prtng to the novitiate’: ṣamāññeṣṣe ṣanmīrñeṣṣe upāsakñeṣṣe saṃvarne ‘in search of monkishness, the novitiate, or laybrotherhood’ (15a6/17a7). ∎From BHS śrāmaṇera-, cf. A ṣāmner. See also ṣarmirśke.

ṣap (adv.) ‘more’
te parra tārka tesa ṣap mā tärkanat ‘allow past this; more than this do not allow!’ (LP-12a2). See ṣpä.

ṣamāññe (a) (n.); (b) (adj.) (a) ‘state of being a monk’; (b) ‘pertaining to a monk, monkish, monastic’
[n: ṣamāññe, -, ṣamāññe//] [adj. m: -, -, ṣamāññe//; f: /ṣamāññana, -, ṣamāññana] (a) yku päst kreṃt ṣamāññemeṃ ṣañ oskai ‘having gone away from [his] good state of being a monk to [his] own house’ (44b6), ostmeṃ ltu kuse snai wīna ṣamāññe cpi waimene ‘whoever has left [his] house [i.e., has become a monk] without pleasure [in being a monk], for him being a monk is difficult’ (127b6), ṣamāññempa eraitwe cimpim palsko yātässi āstreṃ yāmtsi ‘may I be able, joined with monkishness, to tame [my] spirit and make it] pure’ (S-4a3);
(b) ṣamāṃñana krentaunaṃts yetwe ‘the jewel of monastic virtues’ (558b4). -- ṣamāññeṣṣe ‘prtng to the state of being a monk’: ṣamāññeṣṣe ṣanmīrñeṣṣe upāsakñeṣṣe saṃvarne ‘in search of monkishness, the novitiate, or laybrotherhood’ (15a6/17a7). ∎A derivative, both as adjective and then noun, of ṣamāne, q.v., + -ññe (i.e. ṣamānä-ññe).

ṣamāne (nm.) ‘monk’
[ṣamāne, ṣamānentse, ṣamāneṃ//ṣamāni, -, ṣamāneṃ (voc. ṣamāni)] ṣamyeṃ māka ṣamāni aplāc ‘many monks sat conversing’ (3a5), ṣamāne = BHS bhikṣu- (31a6), ṣamāni māka mraus[k]ān[t]e ‘many monks grew weary of the world’ (42a8), śwer meñtsa ka ṣamānentse kāko wärpanalle ste ‘for four months an invitation is to be enjoyed by a monk’ (331a2), [śakke]ññi ṣamāni makci naumīyenta pareṃ ‘Buddhist monks themselves are carrying/wearing jewels’ (337a1), ṣamān[e] = BHS māriṣa (541b7), kekenu ṣamāne = BHS gato bhikṣu (547a2), allekä ksa ṣamāne cew ostäścä piṃtwāt śem ‘another monk came to the house [for] alms’ (H-149-ADD.7b1 [Thomas, 1957:126]), yotkolau ṣamāne parra yaṃ caumpa kapyāri wi ‘the director monk passes through; with him two workers’ (LP-10a3/4). ∎From BHS śramaṇa-, or, more likely, some Prakrit equivalent. The word was borrowed from Tocharian widely throughout northern Asia, eventually being found in Tungus šaman, whence Russian šaman, German Schamane, and eventually English shaman. See also ṣamāññe.

ṣar* (n.[m.sg.]) ‘hand’
[-, -, ṣar/-, -, ṣarne/] lalaikarmeṃ ṣarne ‘having washed the hands’ (1a5), añcāl ṣarne ‘with hands folded’ (16b6), ṣañ ṣarsa kautoy ‘he may strike with [his] own hand’ (15b6=17b6), tane brāhmaṇi kerciyeṃne yaipormeṃ poñc ṣar koś ceccalorsa ka lānte yarke yamaskeṃ ‘now the brahmans, having entered the palace, by all raising [their] hand, do honor to the king’ (81b5), yakṣats ṣarnene taṣtar-ñ ‘thou puttest me in the hands of yakṣas’ (84a1), kuse ṣamāne ṣañ ṣarsa naumiy[e ta]lläṣṣäṃ ‘whatever monk holds jewels with [his] own hand’ (337a1), kuse sal ṣarne yāmu tākoy tesa nāṣṣi istak astare ‘whoever may have made [his] hands dirty should bathe with this; immediately [he is] clean’ (P-2b6), se pañäkte Sanketavantse ṣarsa papaiykau ‘this buddha [image] by the hand of S. [was] painted’ (unpubl. Berlin fragm. [Thomas, 1970:95]). ∎TchA tsar and B ṣar do not reconstruct to a single PTch preform. However, (pace VW:521) it is still most economical to see the two forms as reflexes of a single etymon. Both are usually taken as being descendants of PIE *ǵhesr- [: Albanian dorë, Greek kheír, Armenian jeṙn, Hittite kessar (P:447; MA:254)], e.g. Smith, 1910:17, Pedersen, 1941:236, Schindler, 1967[68]: 244-9. (VW:521 is an exception, taking tsar to be from *dher- ‘hold’ and ṣar to be from *ser- ‘protect.’) The Albanian dorë (pl. duar) looks to be the reflex of the strong cases of an acrostatic paradigm with the singular from *ǵhēsrṃ (Huld's [1983] *ǵhēsreha seems unnecessary) and the plural from *ǵhēsres (cf. natë ‘night,’ net ‘nights’ from *nokwtṃ and *nokwtes respectively.) The agreement of the weak cases of Greek and Hittite (e.g. kheirí and /gissrí/ (Melchert, 1984: 106) from PIE *ǵhesrí), on the other hand, suggests an amphikinetic paradigm (*ǵhésōr/ ǵhesrí) or a hysterokinetic one (*ǵhesēr/ǵhesrí). The Greek strong cases (kheír, kheîra) are obviously analogical--but old, since kheîra = Armenian jeṙn. However, they support the hypothesis of a hysterokinetic paradigm (cf. the similarly rebuilt acc. sg. ándra beside [Homeric] anéra). The nom. sg. in Hittite, kessar-ssis (Melchert, loc. cit.) is attested only in Middle Hittite and thus may be also an innovation--but it also might reflect*ǵhésōr. Thus TchA tsar might be *ǵhesēr while B ṣar might be *ǵhesérṃ (B **ṣer from *ǵhesēr would have been awkwardly homophonous with ṣer ‘sister’). ts- and ṣ- would be two different resolutions of the early PTch cluster *čṣ-. Alternatively ṣar might be from *ǵhesrṃ (cf. pātär, mātär). See also Schindler's discussion (1967[1968]:244-249). See also Schindler's discussion (1967[1968]:244-249). See also ṣarya.

ṣartanīko* (n.) a meter of 10/10/10/11 syllables (rhythm: a-c: 6/4, d:5/6)
[-, -, ṣartanīkai//] (78a4).

ṣarttaṣṣiññe* (n.) ‘encouragement’ (?)
[-, -, ṣarttaṣṣiññe//] tentsa olyapotse ṣarttaṣṣiññe yāmtsi atameṃ mā rittetär (331b5). ‣An abstract noun from *ṣarttāṣṣe (i.e. ṣārttāṣṣ-äññe), derivative of ṣārtto?

ṣarpṣūki See ṣärp-.

ṣarm (nnt.) ‘motive, cause; origin, basis, ground’ (ṣarmtsa + gen. [less often ṣärmameṃ + acc.] = ‘because of, for the sake of’)
[ṣarm, ṣärmantse, ṣarm//ṣärmana, ṣärmanmaṃts, ṣärmana ~ ṣarmna ~ ṣärmanma] ṣarm = BHS hetu (11a4), ṣarm okone tserenträ [su t]n[e w]n[o]lm[eṃ] ‘in cause and effect it deceives here beings’ (11b2), käll[au]ntse ṣarmtsa ‘for the sake of gain’ (16b3), pokse-ñ nai saswa ṣarm cwi wäntrentse ‘tell me, then, O lord, the origin of this thing!’ (93b2), ṣärmämeṃ tsänkalyñe = BHS pratitya iti ca jñeya (148a3), e[r]sn[aṃ]ts ṣärmameṃ ‘on the ground of appearance’ (149a5), ṣärmameṃ = BHS pratyayaṃ (156a4), [pelai]knenta ṣarm oko skente ‘laws are cause and effect’ (180b3), ṣarmtsa wesäṃ ‘for our sake’ (585b4), cpi kreñcepi yāmorntse ṣärmtsa ‘because of this good deed’ (588b4), kuse ṣarm tūne ‘what is the origin in this?’ (K-6b3), tuntse ṣarmtsa ‘for this reason’ (K- 8b2), ṣärmanmā = BHS pratyayāḥ (TX-7-b6 [Thomas, 1974: 101]). -- ṣärmassu* ‘original’ (?): ṣärmassont palskalñe ṣa[rpi] ‘may he explain this original thought’ (511a2). ∎TchA ṣurm and B ṣarm reflect PTch *ṣ(w')ärm. From PIE *s(w)ermṇ, the neuter equivalent of of Latin sermō (< PIE *s(w)ermon- (Pedersen, 1941:62, fn. 1, VW:466-7, Hilmarsson, 1986a:114). Whether this remarkable Latin-Tocharian word correspondence is to be equated with PIE *ser- ‘tie, attach’ [: Greek eírō ‘join, fasten together, string,’ Latin serō ‘join, line up’ P:911; MA:535] (so VW) or with *swer- ‘speak (solemnly)’ [: Oscan sverrunei ‘to the speaker,’ Gothic swaran ‘swear,’ Old English swerian (> Modern English swear) P:1049] (so P for Latin sermō with doubts) is unclear.

Ṣarmacaṃdre (n.) ‘Ṣarmacandra’ (PN of a monastic official)
[Ṣarmacaṃdre, -, -//] (453a2).

ṣarmire See ṣanmire.

ṣarmir(i)śke* (n.) ‘young novice’
[-, -, ṣarmirśkeṃ//śarmiśkaṃ (< *ṣarmirśkañ), -, -] ṣarmirśkeṃne [the name of a meter of 4 X 12 syllbles (rhythm 5/7)] (107a10), trai ṣarmi-riśkaṃ [sic] Puñicaṃndre Jñānacaṃndre Amrätarakṣite t[a]ne kameṃ ‘three novices, P., J., and A, came here’ (G-Su34.1). ∎A regularly built Tocharian B diminutive from ṣanmire/ṣarmire, q.v.

ṣarya (n./adj.) ‘beloved’
[ṣarya, -, ṣaryo (voc. ṣarya)//] saswe ṣarya sompastär te ‘the lord, the beloved, takes this’ (33a4), weṣän-neścä ṣarya ammakki poññ āppai mā ñiś cempaṃts rakṣatsents aiṣṣäṃ ‘he says to her, beloved mother, tell father not to give me to these rakṣas’ (85a2), sanai ṣaryompa śāyau karttse[ś] śaulu-wärñai ‘I will live with one beloved my whole life long for the good’ (496a3/4). ∎Perhaps reflecting a putative PIE *ǵheserihxeha- ‘(one) at hand’ [: Greek kheírios ‘in the hands, under control’] and thus a derivative of ṣar ‘hand’ (Schindler, 1967[1968]). For the semantics one should compare (with Hilmarsson, 1986a:330) Icelandic handgenginn ‘favorite’ (< *‘submitted, in the hands of’). VW's derivation (449) is similar semantically though he starts with *ser- ‘protect’ for both ṣar and ṣarya. See also ṣar.

Ṣarṣire (n.) ‘Ṣarṣire’ (PN of a monastic official)
[Ṣarṣire, -, -//] Ṣarṣire lyāka ‘Ṣ. has seen [it]’ [as the attestation of authentication of a financial transaction] (463a4). ‣Sieg, Siegling and Thomas (1953: 297) suggest that this is a miswriting for ṣanmire ~ ṣarmire ‘novice’ but it seems very unlikely that a novice would have been put in so responsible a position of oversight as the attestation suggests.

ṣale (n.[m.sg.]) ‘mountain, hill’
[ṣale, ṣlentse, ṣale//ṣali, ṣleṃts, ṣaleṃ] ṣlentse tronkne lyam=ompalskoññe ‘in the hollow of the mountain he sat [in] meditation’ (4b6), ṣalesa stmau = BHS parvatastha- (12a7), Sumer-ṣle warñai ṣali ‘Mt. Sumeru, etc., and other mountains’ (45b7), [Sume]r-ṣlentse tsankär ‘the peak of Mt. Sumeru’ (74b5), cankene ṣlentse ‘in the bosom of the mountain’ (76a3), ṣaleṃ rankalle ‘to climb mountains’ (355a6), ṣleṃts tsänkarwa maistär se ‘he measures (?) the peaks of the mountains’ (355b3), śiñcaccepi ṣlentse = BHS himavat (H-ADD.149.79a4 [Couvreur, 1966: 178]). -- ṣleṣṣe ‘prtng to a mountain or hill’: ṣleṣṣi wärttoṣṣi akaśäṣṣi kenäṣṣi w[räṣṣ]i /// ‘of a mountain, forest, sky, ground, and water’ (338a2);
ṣäle-yäst ‘mountain- precipice’: (338a4). ∎Etymology uncertain. TchA ṣul and B ṣale reflect either PTch *ṣw'äle from a putative PIE *swelo- related to the otherwise isolated Germanic *swel- ‘swell’ (VW, 1941:181) or *s'älwe from a putative PIE *selwo- and connected with Latin silva ‘forest’ (with dialectal -i- for -e-) as suggested by VW, 1961c:420-1, 1976:465. In Tocharian ṣale is further related to oṣṣale, q.v., ‘north.’ Such a relationship is easier to understand if we start from *h1ṇ-swelo- since such a form would account in fairly simple way for the initial o- (the result of rounding by the immediately following *-w-). However, this consideration is not absolutely decisive in favor of *swelo- since it is not impossible to assume that (1) the initial o- results from a more distant assimilation from *-w- in *h1ṇ-selwo-, (2) it results from an early metathesis of *h1ṇ-selwo- to *h1ṇ-swelo-, or (3) the o- (rather than the otherwise expected *e-) is the result of the analogical pressure of the antonym omotruññā- ‘south.’ Still the relationship of ṣale with oṣṣale does favor *swelo- as the origin of the former. Not with Lubotsky (1988b:91-95) is it from a putative PIE *skwelo- [: OCS skala ‘rock, stone’] since the Slavic words (and related words meaning ‘stone’ in Germanic) seem clearly to belong to PIE *(s)kel- ‘split’ (P:923-925) without the labiovelar necessary to explain the TchA vowel. Nor with Hilmarsson (1991:153) is it from a PIE *skeu(hx)elo- ‘a place of cover’ or ‘a place of darkness’ from *skeu(hx)- (cf. P:597). See discussion s.v. oṣṣale. Nor again with Pedersen (1941:221) from PIE *selo(s)- [: Greek hélos ‘marsh, low ground by a river’ or Sanskrit sáras- ‘lake’ (though the latter connection is denied by Pedersen)]. See also ṣlyiye, ṣle-taś, and oṣṣale.

ṣalype (n.[m.sg.]) ‘(sesame) oil; salve, ointment’
[ṣalype, -, ṣalype//ṣälypenta, -, ṣälypenta] apsāltsa yāmu pīle kektseṃne curṇanmasa ṣälypen-tasa nano mīsa rättankeṃ ‘the wound in the body made by a sword, with powders and salves the flesh heals again’ (15b1=17b3), [n]esäṃ mā [sātkenta] mā ṣälypenta śodhanta ‘there are no remedies, neither salves nor purgatives’ (17b4), yṣiñe cokiś ṣalywe masa ṣank ywārtsa kewye ‘[as] oil for the night lamp went [in] a ṣank and a half of butter’ (451a2), kaṃnte kältsau ṣalype ... śār kuṣalle ‘oil pressed/ strained 100 times [is] to be poured all over’ (P-1a2), hirandaṣṣe ṣalywe [ṣalywe = BHS taila-] (Y-1a5). ∎Tch ṣälyp and B ṣalype reflect PTch *ṣälype. From PIE *sélpos (nt.) (> *ṣälpe > *ṣlpe > *ṣlype > *ṣälype) [: Greek (Hesychius) élpos, Albanian gjalpë ‘butter,’ Sanskrit sarpí- ‘clarified butter,’ OHG salba, Old English sälf ‘salve’ (P:901; MA:194)] (Meillet and Lévi, 1911:146, VW:450- 451, though differing in details from that presented here). Perhaps to be added to this etymon is TchA ṣālypi (if < *sēlpyeha-) ‘unction, veneration, admiration’ (?).

ṣaṣe (n.) ‘hare’
[ṣaṣe, -, -//] ṣaṣe = BHS śaśa [in the calendrical cycle] (549a6). ∎From BHS śaśa- or some Prakrit equivalent.

ṣāñ See sañ.

ṣāro* (n.) ‘?’
[//-, -, ṣaraiṃ] ṣaraiṃ lypakwa sronkiṃ [lacuna of some 10 akṣaras or so] mā cäñcreṃ reki weskeṃ (533a6). ‣Preceding this passage is a long list of negative eating habits. It appears that here we may have switched to bad verbal habits (NB weskeṃ). If so, the three hapax legomena here may be some sort of "speech acts." ∎If the identification is correct ṣāro would reflect a putative PIE *swēreha- from *swer- ‘speak solemnly’ [: English swear], etc. (P:1049)]. See also ṣarm.

ṣārtto* (n.) ‘encouragement’ (?)
[-, -, ṣārttai//] /// ñke ṣārttai wentsi mā yotonträ ‘now to offer encouragement [?] [but] they aren't capable’ (H-149-ADD.65b4 [Thomas, 11954: 723]). ∎A derivative of ṣärtt-, q.v. (As if) from PIE *sērTweha-. See also ṣarttaṣṣiññe.

-ṣāwo (n.) ‘bath’ (?), only in the compound särwāna-ṣawo
[särwāna-ṣawo, -, -//] ///särwāna-ṣawo masketar [sic] ‘...becomes a face- bath’ (W-13a6). ∎A derivative of *seuh3- ‘express juice; rain’ (P:912-913); more s.v. su- ‘rain.’ (As if) from PIE *sēuh3eha-.

ṣäṃs- (vt.) ‘count’
G Ps. II /ṣäṃs'ä/e-/ [MP -, -, ṣamṣtär//-, -, ṣaṃsentär; MPImpf. //-, -, ṣaṃṣyentär; MPPart ṣaṃsemane];
K Ps. IXb /ṣänäsk'ä/e-/ [//-, -, ṣanäṣkeṃ] kus=āmoksa trikoṣ cai po śaiṣṣe mā ṣäṃ-ṣy[e]nträ ‘they who had been tricked by art were not counting the whole world’ (24a5), nänok alyankäṃ [lege: alyenkäṃ] satāṣlñe śkar śkār ṣaṃṣtär ‘again and again he counts others [as] exhalation, always by tens’ (41a8), ṣukt okt śak wat satāṣṣäṃ | ṣkas piś ñu wat no ṣaṃṣtär ‘seven, eight, or ten [times] he exhaled, but he counts six, five or nine’ (41a9/b1), kewä[n] ṣäṃsemane al[y]enkänts = BHS gāḥ saṃgaṇayan pareṣām (305b8); [kuse ā]lāṣmoṃ ṣänäskeṃ (522a3). -- ṣäṃṣalñe: ṣäṃṣalñ[e] = BHS gaṇana- (41a6), ṣäṃṣalñe sū tne westrä piś klauteṃntsa ṣäṃṣalñe | menki olypo trīwäṣlñe astarñe ṣpä ‘counting will here be spoken of under five forms: [true] counting, less, more, mixed, and pure’ (41a7/8), ṣäṃṣalñe ṣe wī trai śtwer piś śak taṅtsi ‘counting [is] one, two, three, four, five, up to ten’ (41a8). ∎(As if) from PIE *sem-se/o-, a verbal derivative of *sem- ‘one, a unity.’ For the semantics, one should compare Sanskrit samayati ‘puts in order’ and Old Icelandic semja ‘put together, put in order, unite’ < PIE *som(hx)eye/o- (P:902-905; MA:472). No other Indo-European group shows an s-derivative to sem- so it is likely that the creation of this verb is an inner-Tocharian innovation (VW:451). Its lateness would account for the preservation of the nasal before -s- (cf. mīsa ‘flesh’ < PIE *memseha). See also ṣe and ṣaṃṣäl.

ṣäp See ṣpä.

ṣäm- + läm- (vi./vt.) G (vi.) ‘sit; remain, be present; subside’ (ompalskoññe ṣäm- ‘meditate’); K (vt.) ‘set; cause to subside’
G Ps. II /ṣäm'ä/e-/[ṣamau, -, ṣamäṃ//-, -, ṣameṃ; Impf. -, -, ṣami//-, ṣmīcer, ṣamyeṃ; APart. ṣmeñca ‘one who sits’; MPPart ṣmemane; Ger. ṣmalle]; Ko. V /lāmā- ~ lämā-/ [-, lāmat, lāmaṃ//lamam, -, lamaṃ; Inf. lamatsi; Ger. lamalle]; Ipv. I /(pä)lāmā- ~ (pä)lämā-/ [Sg. plāma; Pl. plamas]; Pt. Ia /lyämā-/ [-, -, lyama//-, -, lymāre; MP -, -, lmāte//];
K Ps. IXb /lämäsk'ä/e-/ [MP-, -, lamästär//; APl. lamäṣṣeñca]; Pt. II /lyāmā-/ [A -, -, lyāma//; MP -, -, lyāmate//]; Pt Ib /lämā-/ [MP -, -, lmāte//] ṣamyeṃ māka ṣamāni aplāc ‘many monks sat conversing’ (3a5), asāṃ ñor ṣamäṃ ‘he sits below the throne’ (92a4), ṣami=mpolskoññe śakyamune ‘the Buddha was meditating’ (296b6), śale amokäcci ṣameṃ Śimprayentse patsānkäś skakanma laṃsseṃträ ‘likewise artisans sit/are here; they are working on the balconies to Ś.'s window’ (TEB-74-3), [o]mpalskoññe-ṣmeñca ‘one who meditates’ (159b2), [pa]lskoñe ṣmemane ‘sitting in meditation/meditating’ (74b2), tumeṃ Candramukhe w[alo] ṣecakecce asānne ṣmemane ‘then king ., sitting on his lion's seat’ (91b5), [mā] nke sasainu osne ṣmalle ‘one [is] not to remain in a house with arms akimbo’ (322a1); kwri yarke peti ṣey-me kurpelle ost olypo ṣaicer makci lamalyi ‘if praise and flattery was going to concern you, you your-selves should remain at home’ [i.e. not become a monk] (33a7), olypo ost lamam ‘[if] we remain very much at home’ (50a7), śwe[r] meñtsa auṣäp kākone lamatsi ‘to remain more than four months by invitation’ (331a5), ompalskoññe krui no mā lamaṃ ‘if, however, they do not meditate’ (407a3), ñake lāmat śwālyai ālyine ‘now thou wilt sit on [his] right palm’ (567a1), lāmaṃ-ñ prosko ‘fear will sit down [= subside] for me’ (TEB-64-8); plamas-ñ akarte ‘sit close to me!’ (46b4), pakaccāṃne kattākem epinkte lämās ‘in the rainy season remain among the householders’ (331a5); wate lyama keṃ[tsa] ‘a second sat on the ground’ (4b6), ṣlentse tronkne lyam=ompalskoññe ‘in the hollow of the mountain he sat [in] meditation’ (4b7), po kkeñisa lymā[re] ‘they all sat on their knees’ (18a5/6), lyama śama mas=orkäntai ‘he sat, he stood, he went hither and yon’ (108b5), aśiyanampa ṣaḍvarginta plākisa sana olyine lymāre ‘the ṣaḍvarigikas sat in the same boat with [some] nuns’ (PK-AS- 18B-b3 [Pinault, 1984b]); /// [e]nkormeṃ kenīne lamä-stär-ne ‘taking [him] he sets him on [his] knees’ (83a3); lyāma-n= asāṃne wteṃtse wsā-[ne] lantuññe ‘he set him on [his] throne and gave him a second time [his] royalty’ (22a5), āṃtp[i] te [lege: tai] lyāma arhante [keninesa] ‘the arhat set them both on [his] knees’ (25a1), kleśan-maṣṣeṃ tekänma po lämäṣṣeñcai ‘causing all kleśa diseases to subside’ (212b4/5); sankrām wtetse lmāte ‘he established the monastery for a second time’ (DAM.507a4 [Pinault, 1984a]). -- lamalñe: māka läklenta o[st] lamalñe kraketse (123b6);
lmor*: /// ̇s ̇k ̇ lo lmorntse mā twe prāskat ‘by sitting afar thou dost not fear’ [?] (588b6). ∎TchA and B agree in both ṣäm- and läm- so it is easy to recover the PTch situation. Any earlier state of affairs is less clear. PTch *läm- is probably from PIE *lemb- seen most clearly in Sanskrit lámbate ‘he hangs (from)’ or English limp. The semantic development would be some-thing on the order ‘hang (from)’ > ‘be found’ and so on (VW:258-259).
AB ṣäm- reflect PTch *ṣäm- which us usually taken to be somehow from PIE *sed- [: Sanskrit sad-, Avestan had-, Armenian nstim (< *ni-sdyo-), Greek hézomai (< *sesd-e/o-), Latin sedeō, Gothic sitan, Old English sittan (< *sed-ye/o-), Lithuanian sėdžiu, OCS sěždǫ, all ‘sit’ (P:884-885; MA:522)] (Meillet, Mémoires de la Société Linguistique de Paris 19: 161-2 [1916] apud VW). In Tocharian we would have the addition, at a relatively late date, of -m- under the influence of both läm- and stäm- ‘stand’ (so, in essentials, VW:451) but the exact mechanism is obscure. Alternatively we might imagine a late PIE *h1s-em-, an élargissement of *h1ēs- [: Greek hêsthai ‘to sit,’ Hittite ēsa ‘sits,’ āszi ‘sits, remains, is left,’ Avestan āste ‘sits,’ Sanskrit āste ‘sits’ (P:342; MA:522)]. See also osta-ṣmemane and osta-ṣmeñca.

ṣärk- (vt.) ‘pass, surpass, go beyond’
Ps. IXb /ṣärkäsk'ä/e-/ [MP -, -, ṣärkästär//; MPPl. ṣärkäskemane]; Pt. II /ṣārkā-/ [MP -, ṣārkatai, ṣārkate//]; PP /ṣeṣṣirko-/ su cpi läkle ste po läklenta ṣärkästrä ‘this is his suffering; he passes beyond all sufferings’ (284a1); ku[s]e ksa perneñc śaiṣṣene [tw]e [no] po ceṃ ṣarkatai ‘whoever in the world [is] glorious; thou hast surpassed all of them’ (203b2/3), se ksa perneñca [lege: perneñc] onolmi ceṃ twe posa ṣārkatai ‘whatever beings [are] glorious, thou has surpassed all of them’ (204a1/2). ∎From PIE *serK- [Hittite sarku- ‘hervorragend, erhaben, mächtig’] (Kronasser, 1957: 127, VW:451-2).

ṣärtt- (vt.) ‘incite, instigate, encourage’
PP /ṣeṣärttu-/ walo Māgatṣe yolaiṃ wāṣmots ṣeṣartu kausa pātär krent ‘the king of M., incited by evil friends, killed [his] good father’ (TEB-64-12). ∎TchA ṣärtw- and B ṣärtt- reflect PTch *ṣärtw-, a verb found only in the causative, whence the constant initial ṣ- in the verb and its derivatives. From PIE *sret-/sredh- ‘boil, be agitated, move noisily’ [: Greek hróthos ‘rushing noise, roar of waves, clash of oars,’ OHG stredan ‘effervesce, whirl, boil’ (P:1001-1002)], with the addition of the common pre-Tocharian extension -w-. Most improbable is VW's derivation (452) *serg-tw-e/o- from *serg- ‘protect.’ See also ṣertwe and ṣārtto (also ṣartaṣṣiññe).

ṣärp- (vt.) ‘explain to, inform; teach; indicate, guide’
Ps. VIII /ṣärps'ä/e-/ [-, -, ṣarpṣäṃ//-, -, ṣärpseṃ; MP -, -, -//-, -, ṣärpsentär; MPPart. ṣärpsemane]; Ko. II /ṣärp'ä/e-/ [ṣarpau, -, -//-, -, -; Opt. -, ṣarpit, ṣarpi//; Inf. ṣarptsisa]; Pt. III /ṣerp(sā)-/ [-, -, ṣerpsa//-, -, ṣerpar]; PP /ṣeṣärpo-/ māka pudñäkti tsankaṃ śaiṣṣene ṣärpsentär-ne ālyauce ka nraiṣṣe wnolme tallānta ‘the many Buddhas, [if] they arise in the world, indicate to one another concerning the unfortunate being’ (15a7=17a8/b1), āmokänta wäntärwa śamñe ṣärpseṃ śaumotse mā po mīsa perakä ket mā yäkne orttoträ (255b1), ṣärpsemane Jñānasthite Guṇa-saṣpadeṣśc weṣṣäṃ ‘explaining, J. says to G.’ (103a6); tu ñiś ... aultsorsa ka ṣärpau-me ‘this I will explain to you in short’ (33b6), gaje ākhumpa śatreṣṣe palskalñe ṣa[rpi] ‘may the elephant explain the grain-example to the mole’ (511a1), ñake no wäntre ṣarpau-me ‘now I [will] explain this affair to you’ (A-2a4); rṣāki ṣerpar-me twe ke śpālmeṃ rṣāke nes ‘the wisemen indicated to them: "thou are the best wiseman"’ (107a10), śaiṣṣe täṅwantsiśco ślokne ṣerpsa ce arthä ‘for the love of the world he explained this circumstance in a strophe’ (K-3b1); vṛttinmane ṣeṣarpoṣäṃ ‘instructed in moral behaviors’ (549b2). -- ṣärpalñe ‘instruction, guidance’: ñake palsko ṣärpalñe ñemace pratihar[i sä]lk[āte-meś] (108b7);
ṣärpalñeṣṣe ‘prtng to instruction, guidance’: ṣärpalñeṣṣe = BHS ādeśana (527b2);
ṣärpsemaneñña (nf.) ‘guide’: omte krui aśiya ṣärpsemaneñña stmausa tākoy ‘if a nun there has stood [as] a guide/director of traffic’ (H-149.X.5b5 [Couvreur, 1954b:44]);
ṣarpṣūkiññe* (n.) ‘guide’: ṣamāne ytāri mā aiśtär klyiye ytāri ṣärpṣūkiññesa yaṃ-ne anāpatti ‘[if] a monk does not know the way and a woman goes with him by way of being a guide, anāpatti’ (330a2).
ṣeṣärpuwermeṃ. ∎TchA ṣärp-, B ṣärp- reflect PTch ṣärp-. From either PIE *ser- ‘tie, attach’ [: Greek eírō ‘join, fasten together, string,’ Latin serō ‘join, line up’ (P:911)] + p, b, bh (cf. VW:452 who assumes ser- + w) or, more probably, *swer- ‘speak (solemnly)’ [: Oscan sverrunei ‘to the speaker,’ Gothic swaran ‘swear,’ Old English swerian (> Modern English swear) (P:1049)] + p, b, bh. In neither case is the root found extended by a labial in other branches of Indo-European. (Duchesne-Guillemin, 1941:180, and VW, 1941:122, already note a relationship with Latin sermo but whether the latter is from *ser- or *swer- is not clear.) See also ṣarm and maybe ṣāro.

ṣärmassu See ṣarm.

ṣiko* (n.) ‘(foot)step, (foot)print’
[-, -, ṣiko//-, -, ṣikonta] saikaṃ ṣikonta e[r]k[e]nmaś ‘he will take steps to the cemetery’ (3b6), ṣem[e] ṣik[o] /// (522a1), [onko]lmai ṣīko ymain= aiśeñca ‘recognizing an elephant-print in the road’ (587b2). ∎A derivative of sik-, q.v. See also possibly aṣkār.

ṣim (n.[m.sg.]) ‘roof; dwelling’
[ṣim, -, ṣim//] ṣim mā prākre aipau no iścemtsa oṃṣmeṃ mā yāmu ‘a roof not firmly covered, not made with clay from above’ (A-2a5), śänman-neś swese kälymīnmeṃ śtwāra toṃ swāsaṃ ṣimtsa ceu ‘the rain comes from all four directions; it rains on that roof’ (A-2b6), ṣimä-menāk = BHS āgāropanam (U-23b2). ∎(As if) from PIE sih2mṇ [: Sanskrit sīmán- (m.) ‘hair-parting, boundary, limit,’ Greek himás ‘thong, lash, reins, whip,’ Old Norse sīmi (m.) ‘rope, chord,’ Old English sīma ‘id.,’ Old Norse seimr ‘thread,’ all < *‘that which is bound together’ from *seih2- (P:891-2) or perhaps better *seh2(i)- ‘bind’] (VW:455).

ṣirsau (n.[m.sg.]) ‘?’
[ṣirsau, -, -//] paliyeṣṣe ṣirsau ṣuktä näsait yamaṣäle kete tverene kātaṃ ceu ostne śāmna litsavi mäsketrä (M-2a4).

ṣiye* (n.) ‘drain’ (?)
[-, -, ṣiye//] ///ne taṣalya kante kauntsa aise ṣiyene litale ‘... is to be placed on ... for a hundred days; the surplus [is] to be poured in the drain’ (W-42a6). ∎If correctly read (Sieg, 1954, reads piyene) and interpreted, a derivative of si-, q.v.

ṣukar (distributive) ‘by sevens’
(ST-3b5). ∎From ṣuk, the apocopated byform of ṣukt ‘seven,’ + the distributive suffix -ār (cf. Winter, 1991:143).

ṣukt (numeral) ‘seven’
ṣukt naumye[ntasa] (17b5), ṣukt bodhyangänta ‘the seven members of knowledge’ (39a7), tne ṣuk[t] okt śak wat satāṣṣäṃ ‘he exhales seven, eight, or ten [times]’ (41a8), ṣuk-meñantse-ne ‘on the seventh of the month’ (433a24). -- ṣukt-känte ‘700’: ṣukänte [lege: ṣukt känte] (522b3);
ṣukt-yältse ‘7,000’: ṣuk-yältse (522b3);
ṣukt-tmane ‘70,000’: ṣuk- tm[a]ne (522b3), also ṣuktmane-piś-iltsempa ‘with 75,000’ (398a1);
ṣuk-yäknesa ‘sevenfold’: ṣuk-yäknesa śaul ‘sevenfold life’ (S-3a3). ∎TchA ṣpät and B ṣukt reflect *ṣäp(ä)t and *ṣäktu (vel sim.) respectively. The A form goes back regularly to PIE *septṃ [: Sanskrit saptá, Latin septem, Greek heptá, English seven, etc., P:909; MA:402] (Sieg/Siegling, 1908:927). The B form has been influenced by the PTch word for ‘eight,’ *oktu, both in the final vowel which colors the root vowel and in the -k- rather than -p-. VW's assumption (461) of a TchA **ṣuptu that has influenced an inherited B **ṣäkt is unnecessarily complex and surely incorrect. Nor is there any reason to suppose that *ṣäptä gave *ṣäpätä, whence pre-Tocharian B ṣäwätä > ṣut which was replaced by ṣukt on the analogy of okt (Winter, 1991:109). See also ṣuk(t)-kauṃ*, ṣuktanka, ṣuktankar, ṣuktante, and ṣukar.

ṣuk(t)-kauṃ* (n.) ‘week’
[-, -, ṣukt-kauṃ//] ṣuk-kauntsa ‘for a week’ (16a2), alokälymi lyama ṣuk-kauṃ epiṅte ‘he sat directed toward another goal for a week’ (22a6), makte kakāte ṣuk-kauṃ poyśiṃ sānkämpa ‘he himself invited for a week the Buddha with his retinue’ (22a7), [i]kañceṃ-waceṃ ṣukaunne mrestīwe kektsenne tä[nmasketär-ne] ‘in the twenty-second week his marrow appears’ (603a1). ∎From ṣukt + kauṃ, qq.v.

ṣuktanka (number) ‘seventy’
‣Implied by ṣuktankar. ∎From PIE *septṃ(d)ḱomt with the same analogical rebuilding of the root as in ṣukt, q.v., and in the ending as is discussed s.v. taryāka.

ṣuktankar (distributive) ‘by seventies’
(K. T. Schmidt, 1985:766, fn. 12). ∎*Ṣuktanka, ‘seventy,’ q.v., + the distributive suffix -ār, with ṣuktanka- remodeled to ṣuktaka- under the influence of piśāka ‘by fifties’ (cf. Winter, 1991:143).

ṣuktante (adj.) ‘seventh’
[m: ṣuktante, -, ṣuktañce (~ ṣuktañceṃ)//] ṣuktante palsko tsenke[tär] ‘the seventh thought arises’ (183a4), ṣuktañce ṣkas meñantse-meṃ ‘from the seventh of the sixth month’ (461a5), ṣat kolyi ñor ṣuktañce kauṃ lyutaskentär ‘a sliver [of] hoof below; they are driven out the seventh day’ (M-3b1). ∎A derivative of ṣukt, q.v. TchA ṣäptänt and B ṣuktante reflect ultimately PIE *septṃto- [: Sanskrit saptátha-, OHG sibunto, Lithuanian septiñtas, and morphologically more distant cognates: Greek hébdomos, Latin septimus, Old Lithuanian sẽkmas, P:909; MA:402]. The form of the TchB word has been reshaped as in ṣukt, q.v. (VW:461).

ṣullekne ‘?’
/// - ṣullekne /// [or is it to be read pullekne?] (LP-19a2).

ṣuwi See ṣwīye.

ṣuṣye* (adj.) ‘resounding’
[m: -, -, ṣuṣye//] pālamar ci po täṅwsā pete-ñ oko ṣuṣye ramt /// ‘I will praise thee with all [my] love; give me a resounding effect as...’ (240b6). ∎From BHS ṣūṣya-.

ṣe (numeral) ‘one’ ; [in singular] ‘same’; [in plural] ‘some’; as preposition/ adverb ‘together’)
[m: ṣe, ṣemepi, ṣeme//ṣemi, ṣemeṃts, ṣemeṃ] [f: sana, -, somo ~ sanai//somona, somonaṃts, somona] ṣem=ā[ntsemeṃ] ‘from a single element’ (3a8), ṣe yśelmeṣṣe wate no māntalñeṣṣe ‘one lust, the second evil-thinking’ (8b3), somo-a[i]ñyai somo ytārye kā westär ‘the [way] traversable only by one at a time, why is it called the one way?’ (29b1), ṣäṃṣalñe ṣe wī trai śtwer piś śak täṅtsi ‘counting: one, two, three, four, five, up to ten’ (41a8), sanai ṣaryompa śāyau ‘I live with a single lover’ (496a3/4), aiskeṃ ṣemi = BHS dadaty eke (H-149.315b2 [Sieg/Siegling, 1930- 32:491]), ekañi ṣemepi ṣemepi = BHS ekasya] (H-149-ADD.105b6 [Sieg/Siegling, 1930-32: 488]), kercapaṃ trey [] yakwe ṣe ‘three donkeys; one horse’ (LP-1a4), plākisa sanai olyine lymāre ‘they sat, by agreement, in a single boat’ (PK-AS-18B-b3 (Pinault, 1984b:377), kuñcītäṣṣe ṣalype ṣeme pāke malkwersa päkṣalle ‘sesame oil, the same part, with milk [is] to be cooked’ (W-34a4). -- ṣe-ṣe ‘one by one, each single’: ṣeme ṣeme kär-tsauñe ‘each single good work’ (64b8), lypauwa ... mäskentär-ne sanai-sanai bhūmine ‘they have been sent away from him one by one in the bhūmi’ (591a3), ṣeme-ṣṣeme śloksa ‘one by one with this śloka’ (S-8a3).
ṣe-ṣuke ‘having the same taste’: tusāksa ṣe-śuke māka mā śwālle ‘there-fore much with the same taste [is] not to be eaten’ (ST-a2).
ṣeme-pälsko ‘of one mind’ (K-3a2);
ṣeme-yärm ‘in the same measure, to the same extent’: ṣeme-yärm te po eṣe päkṣalle ‘in the same measure, it all together [is] to be cooked’ (P-2b1);
ṣeme-yakne ~ ṣemaikne ‘in the same fashion’: ṣemaikne nest ñäkte ‘in the same fashion thou art god (273a4’), ṣemeykne pāyti ‘in the same fashion [it is] forbidden’ (330a1);
somw-aiñye* ‘traversable only one at a time’: somo-a[i]ñyai somo ytārye kā westär ‘the [way] traversable only by one at a time, why is it called the one way?’ [where somw-aiñyai = BHS ekāyan] (29b1);
somo-kälymi ‘directed towards a single object (to the exclusion of everything else)’: somo-kälymi = BHS ekāntaṃ (U-18a3);
somo-somo ‘one by one’: somo-somo klokaśne ltū wlaṃśke yok tañ kektsentsa ‘one by one from [each] follicle over thy body emerged a soft hair’ (74a3). ∎TchB ṣe and A ṣa- (only in compounds) is the only direct reflection of the PIE athematic inflection of this word. They are directly equatable with Greek heîs (< PIE *sēm-s or possibly *sem-s). More distantly we have Armenian mi (< *sm-ihxos) ‘one,’ Gothic sin-teins ‘daily,’ Old English sin-niht ‘eternal night,’ Latin sem-per ‘always,’ etc. (P:902-904; MA:399). This connection goes back to Sieg/Siegling, 1908:927, and Meillet, 1911-12:284-5.
The rest of the B masculine paradigm (acc. sg. ṣeme, nom. pl. ṣemi, acc. pl. *ṣemeṃ and most of the feminine one (acc. sg. somo, nom./acc. pl. somona) reflect A PIE thematic *som(hx)o/eha- (see Sihler, 1973). The palatalized initial of the masculine is analogical to ṣe; the -o- of the feminine is regular (by o-umlaut) from Ptch *somo < PIE *som(hx)eham. (The palatalization of the TchA feminine is analogical after the masculine.) The final -s of TchA sas (masc. nom. sg.) may be PIE *-s preserved in a monosyllable (cf. B wes/A was ‘we,’ yes/yas ‘you,’ ṣkas ‘six’ [but A ṣäk]). The initial s- in sas is by regular depalatalization of -s ... ṣ- (cf. A säksäk ‘sixty’).
A third basic shape is seen in A nom. sg. fem. säṃ and B sg. fem. sana/sanai. These are most easily derived from a PIE neuter sg. *sṃ (cf. Greek hén with full-grade). In early PTch *sṃ would have given *sän, to which the ordinary feminine -ā was added. The same PIE *sṃ lies behind Hittite sanni- ‘one and the same, single’ (cf. Eichner, 1991:45-46). For the Tocharian one should compare the ultimately similar but much more complex derivations for this paradigm of VW (415), Hilmarsson (1984), and Winter (1991:99-101). See also ṣeske, ṣemeske, somār, ṣesa, eṣe, ṣek, ysomo, somotkäññe, and ṣäṃs-.

ṣek (adv.) ‘always, continually, perpetually’
nigrot [s]t[ā]m ñor ṣek su mäskīträ ‘he was always found under the nyago-dhra tree’ (3b3), ykāṃ-ṣälñe ṣek warästrä ṣ[e]k imassu ‘always he practices shunning [of the body], always [is he] thoughtful’ [ṣek = BHS sadā] (8b7), ṣek = BHS nityam (30b4), ṣek yamaṣṣeñc[añ] = BHS sātatyakāriṇa (305b2). -- ṣek-ṣek ‘forever [emphatic]’: kaunn-kaun ṣek-ṣek ‘day by day forever’ (140a2), ṣek-ṣekä = BHS abhīkṣṇaśaḥ (H-149.331 [Sieg/Siegling, 1930-32: 495]);
ṣekaññe (adj./adv.) ‘eternal(ly), unchanging’: śāmñana āsta taiysa kwrāṣäṃ ṣekaṃñe enepre tāṣträ ‘he sets himself eternally before the skeletons’ (559a5/b1), [ṣe]kaṃñe parna kakākau ‘[if] he [is] continuously invited’ (H-149.337b2 [Couvreur, 1954b:50]), ṣeka[ññanaṃts] = BHS dhruvāṇāṃ (H-149. 47a2 [Couvreur, 1966:162]);
ṣekaññeṣṣe ‘prtng to changelessness’ (in the compound mā-ṣekaññeṣṣe ‘transient’): mā-ṣekaññeṣṣe kraupe = BHS anitya vargaḥ (U-2b2);
ṣekatsäññe ‘eternal’ (in the compound mā-ṣekatsäññe ‘transient’): ekantse mā-ṣekatsäññe = BHS cakṣuranitya (527a2). ∎From ṣe, q.v. + (the strengthening particle) kä. The semantic development is from ‘once for all’ to ‘always’ and one should compare, mutatis mutandis, Latin sem-per (Meillet and Lévi, 1911:451; cf. MA:410). Otherwise VW:453-454 (from *sēgh-) and Hilmarsson's discussion (1986a: 49-50). Cf. also A ṣakkats (ṣak + ats) ‘certainly, decidedly.’

ṣecake* (n.) ‘lion’
[-, ṣecakentse, -//] ysāṣṣe ramt karse mlyuweñc pokaine ṣeckeṃ[tse] /// ‘thighs like a golden stag, arms [like] a lion's’ (75a1), cwī ṣecakentse krentaunaṃ[ts ṣarmtsa] ‘because of the virtues of this lion’ (574b5). -- ṣecakäññe ‘prtng to a lion’: te-mant ñāwa newe wrocce ṣecakäññe ceu ‘thus he roared this great lion roar’ (220a2), [ṣeca]käññe rupsa Bramñäkte toṃ lwāsa enäskemane ‘in the form of a lion, Brahma instructing the animals’ (576b7);
ṣecaketstse* ‘prtng to a lion’: ṣecakecce asānne ṣmemane ‘sitting on his lion throne’ (91b5). ∎From PTch *ṣēnśäke (with Tocharian vṛddhi, cf. A śiśäk [without vṛddhi and contaminated by śiśri ‘mane’]) from PTch *sänśäke but further connections are unknown. Probably not from PIE *sinǵheko- [: Sanskrit siṃhá- ‘lion’ and Armenian inj ‘leopard’] as per Adams, 1984a. Nor with VW:480- 481 who compares Latin saeta ‘bristle, etc..’

ṣem (n.) ‘axle’
[ṣem, -,ṣem//] kokaletstse īyoy sū Prasenacī walo ot [] ṣem kautāte koklentse waiptār pwenta käskānte ‘king P. was traveling by wagon; the axle broke and the spokes of the wagon scattered far and wide’ (5a2), kärstau ṣem = BHS chinnākṣaḥ (13a4). ∎Etymology unclear. It is possible that we have here an old loan from some variety of eastern Iranian. One should compare particularly Ossetic sämän ‘axle’ which Bailey (1979:346), at least, takes to be from *(a)ša-ma-na- (cf. Avestan aša- ‘axle’). An eastern Iranian *(a)šama- would give TchB (e)ṣem- (cf. ekṣinek(e) ‘dove’ < Proto-Iranian *axšinaka-). It is also conceivable, though to my mind less likely, that we have an inherited word (as if) from PIE *sh2-yo-mṇ as ‘the joiner’ or the like [: Sanskrit syati, Lithuanian siẽti, Hittite ishiia-], further cognates P:891-892 (though P has *sē(i)- rather than the *seh2(i)- guaranteed by Hittite). This latter proposal is ultimately similar to VW's etymology (454) though, following P, he starts from an impossible *sē-m- (or an even more impossible *sēimen- via borrowing from [unattested] TchA).

ṣema ‘?’
Kṣemawarmentse ṣema (394a1). ‣This comprises the entire document.

Ṣemankar See Kṣemankar.

ṣemeske (adj.) ‘only, sole’
[ṣemeske, ṣemeskepi, -//] [y]t[ā]rye ṣemeskepi yalya ‘the way traversable only to one’ (555a4). ∎A derivative of ṣe, q.v. See also ṣeske (cf. Winter, 1991:150).

ṣer (n.) ‘sister’
[ṣer, -, -//ṣera, -, -] /// protärñts śnona ysentär ṣera tkātärñ ‘... the wives of brothers are ravished; sisters and daughters ...’ (2b7), pācera mācera [ṣe]ra procera /// (105a2), takāwa ṣer pudñä[kt]e[ntse] ‘I was the sister of the Buddha’ (400a5). ∎TchA ṣar and B ṣer reflect PTch *(ṣä)ṣer. As if from PIE *swesēr with *-ēr for expected *-ōr on the analogy of the other kin-terms, e.g. pācer, mācer [: Sanskrit svásar- ‘sister,’ Armenian kcoir ‘id.,’ Latin soror ‘id.,’ Old Irish siur ‘id.,’ Lithuanian sesuõ ‘id.,’ etc. (P:1051; MA:521)] (Feist, 1913:105, Sieg, Siegling, and Schulze, 1931:65, VW:449). See Pârvalescu (1989) for further possible connections of this word with the PIE word for ‘blood.’ He takes *swesōr to be *swe-sor ‘of one's own blood.’ See also ṣerśka.

ṣertwe* (n.[perhaps pl. tant.]) ‘incitement, instigation’
[//-, -, ṣertweṃ] /// [yo]laiṃ wāṣmontse Devadatti ṣertwentsa ‘at the instigation of [his] evil friend D.’ (21a4), isälyäntse ṣṣertwentsā cowai käntwa tärkänaṃ ‘with the incitement of jealousy, they take away [his] tongue’ (255b3). ∎A derivative of ṣärtt-, q.v.

ṣerśka (n.) ‘(little) sister’
[ṣerśka, -, - (voc. ṣerśka)//(voc. ṣerśkana)] Nānda cāla onkorñai Nandābala tāy ṣerśka postäṃ msā-ne ‘Nānda lifted the onkorño; [her] sister Nandābala went after her’ (107a7), ṣerśkana ñi aiścer ce pinwāt ‘sisters, you give me this offering’ (107a8/9). ∎Formally a diminutive to ṣer, q.v. As if from *swesorkikeha-, rebuilt on the basis of ṣer. Compare soṃśke.

ṣewi* (nf./nt.) ‘pretext, excuse’
[-, -, ṣewi//ṣewauna (K-T), -, -] [antiṣ]puräṣṣana klainampa Rāhuleṃ palkasi yalñeṣṣai ṣewisa Kapila[vāstumeṃ] (109a6), [alye]k ṣewisa weṃ-ne ‘he will offer another excuse’ (325a5). ∎(As if) from PIE *sēuh3- [: Sanskrit savá- ‘instigator; instigation,’ sávana- ‘instigation’] from *seuh3- ‘set in motion’ [: Sanskrit sū-, Avestan hav- ‘set in motion,’ hunāiti ‘provides,’ Old Irish sóaid ‘turns,’ Hittite suwāi- ‘press’ (P:914; MA:507)] (VW:454). For the formation, see Adams, 1990a:69-72.

ṣesa (adv./preverb) ‘together’
ceṃ ñakteṃmp=eṣe ‘together with these gods’ (23a1), ṣesa reṣṣäṃ = BHS saṃsyandate (30a4), ṣesa kāntal[ñ]emeṃ = BHS saṃgharṣāt (532a2), pañäkte käṣṣī Ānandeṃmpa ṣesa ‘the Buddha teacher together with Ānanda’ (560a4). ∎A derivative (a "pseudo-perlative") from ṣe ‘one,’ q.v. Hilmarsson (1991:177-8) suggests that here and in eṣe we have on old athematic accusative *sem-m (> *sēm) or possibly an old locative *sēm.

ṣeske (adj.) ‘alone, sole’
[m: ṣeske, ṣeskecepi, ṣeske//ṣeski, -, -] kā ñiś ṣeske tañ prāskau ‘why do I alone fear thee [sc. death]?’ (298a2), masa ṣeske ‘he came alone’ (A-4b6), ṣeske yolo lyutaskau ‘I alone drive out evil’ (TEB-63-02). -- ṣesketstse ‘(quite) alone’: weṃ-ne aśari ñiś ṣesketstse [ne]sau śka yatsi arka-ñ mā ṣ campau ‘he will say to him: I am alone; it is necessary for me to go but I cannot’ (331b2). ∎A derivative of ṣe ‘one,’ q.v. Similarly formed is TchA sasak ‘id.’ See also ṣemeske (cf. Winter, 1991:150).

ṣai See nes-.

ṣaiyyiśke* (n.) ‘± young of an animal’ (?)
[//ṣaiyyiśkaṃ (< *ṣaiyyiśkañ), -, -] lareñ säsūśkaṃ ṣaiyyiśkaṃ /// (352a3). ‣This reading (instead of paiyyiśkaṃ) and semantic identification are K. T. Schmidt's (1980:407). ∎Etymology unclear. VW (1985:482), accepting Schmidt's semantic identification, would derive this word from PIE *seh1(i)- ‘sow’ (for the semantics one might compare Welsh hīl (< *seh1lo-) ‘seed, descendants, posterity’ or Gothic mana-sēþs ‘humanity, world’) but assuming, as he does, a preform *sēyV- will not do since -aiyy- is not a graphic variant -ey-. One might think of a PIE *seh1i-w-yo- (cf. śaiyye ‘sheep, goat’ from *gwyeh3w-yo-) or a PTch *ṣēi- + -(i)ye- (cf. paiyye from PTch *pai [< dual *pode] + -iye-). ( See also ṣaiweñña*.) One must also raise the very real possibility, perhaps even probability, that ṣaiyyiśke is dissimilated from *śaiyyiśke, or simply a mistake for *śaiyyiṣke, and therefore the regular diminutive of śaiyye ‘sheep, goat’ (cf. wasaṃpātäṣ for expected wasaṃpātäś).

ṣaiweñña* (n.) ‘seed’ (?)
[-, -, ṣaiweññai//] naitwe kärkkāllene släppoṣ kuttipaśaṃ wat parra pānnoṃ [] ṣaiweññai taṃtsäṣṣäṃ ‘[if a monk digs in the ground with his own hand or orders another to dig (or if)] he [has] slipped a vessel into the mud ... [or] if he scatters seed’ (331a1). ∎(As if) from PIE *seh1i-won-yeha-, a derivative of *seh1i-wr/n-, a verbal noun (not seen elsewhere), ‘sowing,’ to the well-attested PIE verbal root *seh1(i)- [: Latin serō ‘I sow’ (< *si-sō), Gothic saian ‘sow,’ Lithuanian sė́ju ‘id.,’ OCS sějǫ ‘id.,’ and other, nominal cognates, in Indic, Celtic (P:889ff.)]. See also perhaps ṣaiyyiśke*.

ṣotarye* (adj.) ‘signal, distinguished, remarkable’
[m: -, -, ṣotarye//] ṣotarye terisa ‘in a distinguished manner’ (DAM.507a5 [Pinault, 1984a:24]), ṣorye [lege: ṣotarye] perisa ‘by this remarkable debt’ (DAM.507a8). ∎An adjective drawn from an underlying **ṣotär, an unextended by-form of ṣotri. q.v. Compare the possible relationship of ṣlyaṣṣe and sälyiye. See also ṣotri.

ṣotri (nnt.) ‘sign, mark, (manifestation of) action’
[ṣotri, -, ṣotri/-, -, ṣotrūni/ṣotrūna, -, ṣotrūna ~ ṣotarnma] klaiñ=eṅwaññe ṣotrūnimeṃ ‘the [two] signs, female and male’ (8a6), yetwe śāsantse pelke ṣamāññe ṣotri ‘the jewel of the law, the Udāna is the sign of a monk’ (33a2), cākkär svastik nandikāwart ṣotruna enenka celeñiyentär [] kentsa ipprerne mankā-läṣṣana ṣotruna lkoyentär ‘the cakra, svastika, and nandikavarta symbols appeared within; on the ground, in the air these good-luck signs may be seen’ (107a1), wi ṣotrūna = BHS dvilinga (193a1), enkwaññe ṣotri ne[k-sa]te-ñ ‘he destroyed my male sign’ (400a2), pittaṣṣepi kwaṃrmatse nauṣ ṣotri pkarsaso ‘know the early sign of a bile-tumor’ (FS-a1), tuntse te ṣotri Dharmakāme paiyka ‘thus this sign Dh. wrote’ (S-Su2), pittantse ṣotruna ‘the actions/signs of bile [disease]’ [ṣotruna = BHS karmāṇi] (Y-3a2), toyä ṣotruna = BHS etāni lingāni (Y-3a6). -- ṣotri-yāmci ‘sign-makers [= teachers of the law]’ (45a4). ∎TchA ṣotre and B ṣotri reflect PTch *ṣoträiä. It, in turn, reflects a putative PIE *swēdh-r-u-h1en, a neuter n-stem with full grade in the nom./ acc. sg. (cf. Greek téren [nt.] ‘soft’ or ársen [nt.] ‘male’). The TchB plural regularly represents *swēdh-r-u-h1neha (TchA ṣotreyäntu is analogical). The n-stem is an extension of a deverbal noun in *-ru (cf. tarkar ‘cloud,’ pl. tarkarwa). The verb underlying this is PIE *swedh- ~ *swēdh- ‘± be accustomed to’ [: Greek (present participle) éthōn ‘accustomed, customary,’ eíōtha (a perfect used as a present) ‘be accustomed, habituated,’ éthos (nt.) ‘custom, habit,’ ēthos (nt.) ‘accustomed place; custom, character,’ Latin sōdalis ‘member of a confraternity,’ suēscō (< *swēdh-sḱe/o-) ‘accustom oneself to,’ Sanskrit svadhā ‘inherent power, habitual state, custom,’ Gothic sidus ‘custom’]. In pre-Tocharian we had *swēdh-r ‘custom, habit, characteristic.’ From ‘characteristic’ the semantic development was to ‘sign, mark’ (Adams, 1990a:65-69; MA:143, better, 455). Not to be equated with Latin signum, etc., as *sekwtru- or the like (Pedersen, 1941:69) since there is no evidence that *-kw- would be lost in this environment. No more likely is VW's (641) suggestion of a heavily reworked borrowing from a Prakrit descendant of BHS śruta- ‘heard, understood, etc.’ See also ṣotarye.

ṣorpor* (n.) ‘sack’ (?)
[-, -, ṣorpor//] Uttareṃ śamaśkeṃ kärwāṣṣai witsakaisa räskare tsopaṃ-ne siñcai ṣorpor ite [warsa yā]mormeṃ ‘he pokes the boy Uttara roughly with the root of a reed, having filled [scil. Uttara] the siñcai bag with water’ (88a1), śaulassu nesy āñme tākaṃ-ne erkenta yakwāmeṃ ṣorpor/// ‘[if] someone has the wish to be venerated, ... a sack of black wool’ (M-3b7). ∎Of unknown etymology. VW (459) suggests a derivation from *ser-w- ‘protect’ but a change of medial *-rw- to -rp- seems most unlikely (cf. ṣmare). His later suggestion (1987:235) of a derivation from PIE *srebh- ‘sip, slurp’ makes better sense phonologically but is very weak semantically.

Ṣolārke* (n.) ‘Ṣolārke’ (PN in monastic records)
[-, Ṣolārki, -//] (490-II-7).

ṣkas (numeral) ‘six’
[gen. pl. ṣkässaṃts] po ṣkas yälloṃ ‘all six senses’ (8b7), ṣkas piś ñu wat ṣaṃṣtär ‘he counts six, five, or nine’ (41b1), ṣkas yälloñ = BHS ṣaḍāyatana- (156b2), ṣkässaṃts (173a3), kant[i]ś yikṣye śwāra cakanma ṣkas tom ‘flour for bread, 4 cāks, six tom’ (433a16), ṣkas meñantse-meṃ motte [lege: mante] ‘from the sixth of the month on’ (461a5), ṣkacce meṃne śak-ṣkasne ‘on the sixteenth of the sixth month’ (G-Su36.1). -- ṣkas-kante ‘600’;
ṣkas-yiltse ‘6,000’;
ṣkas-tmane ‘60,000’: śāmnaṃts śaul ṣai ṣkas-tmane pikula ‘the life of men was 60,000 years’ (3b1);
ṣkas-yäkne ‘sixfold’. ∎TchA ṣäk and B ṣkas reflect PTch *ṣ(w')äkä(s). From PIE *s(w)eḱs [: Gothic saihs, Latin sex, Greek heks, Avestan xšvaš, Sanskrit ṣaṭ, etc. (P:1044; MA:402)]. Differing in details only from Sieg/ Siegling, 1908:927, VW:450. See also ṣkaska, ṣkaste, ṣkasar and śakṣkas.

ṣkasar (distributive) ‘by sixes’
‣Attested once only as ṣkäsār, q.v. ∎Ṣkas + the distributive suffix -ār.

ṣkaska (numeral) ‘sixty’
ṣkaska pakaccānta ‘sixty rainy seasons’ (440b4), ṣkaska-śtwāra traunta ‘sixty-four’ trau’ (497a3), etc. ∎A derivative of ṣkas, q.v. TchA säksäk (with assimilation) reflect PTch *ṣ(w')äk(ä)skā (for the formation, see the discussion at taryāka). Differing only in details, VW:450, Winter, 1991:120.

ṣkaste (adj.) ‘sixth’
[m: ṣkaste, ṣkaccepi, ṣkacce ~ ṣkaśce//] [f: ṣkaśca, -, -//] ṣkacce meṃne śak-ṣkasne ‘on the sixteenth of the sixth month’ (G-Su36.1). ∎A derivative of ṣkas, q.v. TchA ṣkäṣt and B ṣkaste reflect PTch *ṣ(w')äk(ä)ste]. From PIE *s(w)eksto- [: Gothic saihsta, Latin sextus, or without the second -s-, Sanskrit ṣaṣṭhá-, Greek hékto-, etc. (further cognates P:1044; MA:402)] (VW:450).

ṣkār ‘?’
tumeṃ ṣkār ṣkitaine/// (620b2).

ṣkäsār (distributive) ‘by sixes’
pañike pakenta kalwa wi 2 ṣkäsār plänkāre cāneṃntsa śak-wi 12 ‘the Buddha obtained two [2] parts, by sixes they were sold for twelve [12] cānes’ (KLOST.35,15-16[Couvreur, 1954c:90]). ∎A derivative of ṣkas ‘six,’ q.v. + the distributive suffix -ār.

ṣkito* (n.) ‘?’
[-, -, ṣkitai//] tumeṃ ṣkār ṣkitaine /// (620b2), ///ṣkitaimeṃ nai pauṃtsat /// (620b5).

Ṣkwarle (n.) ‘Ṣkwarle’ (PN in monastic records)
[Ṣkwarle, -, -//] (491a-II).

ṣñassu* (adj.) ‘seeking possessions’
[m: //ṣñassoñc, -, -] [tumeṃ lāntä]śco klā[nte] lykaṃ ceu ṣñ[a]ssoñcä ‘thereupon those seeking possessions led the thief to the king’ (404a8). ∎A derivative of ṣañ, q.v. See also ṣañ and ṣñār.

ṣñār (distributive) ‘each to his own, respective’
[ṣa]ñ k[e]wän śakātaisa kalṣtär-me ṣñār wepeṃś aśan-me ‘he drives [his] own cattle with a stick; he leads them each to [his] own pastures’ (3a3), ṣñār ekñentasa soytsi lāñco mā campeṃ ‘the kings cannot be satisfied each with [his] own possessions’ (22a3), ṣñār ṣñār mañyeṃ mañyanameṃ nemcek yarke källālyi ‘[you] should achieve certain praise from your respective male and female slaves’ (33a7), istak cai nāgi ṣñār bhavantane yopar ‘at once these nāgas entered each in [his] own dwelling’ (350a4), lwāsa ṣñār wṣeññ[aṃne] ‘the animals each in [its] own lair’ (518b2). ∎A derivative of ṣañ ‘own,’ q.v. + the distributive suffix -ār. See also ṣañ and ṣñassu.

ṣñike(k) (adverb) ‘certainly, indeed’
cey cew yāmorsa ṣñikek parskaṃ ‘they will fear certainly by this deed’ (K-3a2), ske[ye]nmeṃ cenaṃts ṣñīke tsūwa aiśamñe ‘by the efforts of such as these wisdom was indeed constituted’ (PK-AS-16.3b2 [Pinault, 1989:157]). ∎Ultimately a derivative of ṣañ, q.v., and obviously cognate with TchA ṣñikek ‘on the contrary, nevertheless,’ though the difference in meaning is striking. Morphologically it would appear that we have ṣañ + -ike (an adjective forming suffix) + an optional k(ä) (the strengthening particle). The existence in B of ṣñike would appear to make impossible VW's suggestion (457-458) that the A form is original and the B form borrowed. Rather it must be the other way around. See also ṣañ.

ṣñor* (n.) ‘sinew’
[-, -, ṣñor//ṣnaura, -, -] astāṣṣi meski tne ṣñor passontsa śeśśanmoṣ ‘bone joints bound with sinews and muscles’ (5b1/2), ikañceṃ-[tr]īceṃ ṣukaunne ṣñaura kaktsenne [lege: kektsenne] [tänma-skentär-ne] ‘in the twenty-third week sinews in his body appear’ (603a2). ∎Regularly from PIE *sneh1wṛ), the plural regularly from *sneh1wr-eha [: Avestan snāvarə ‘sinew,’ Armenian neard (*sneh1wṛt) ‘sinew, fiber,’ Sanskrit snāvan] (nt.) ‘sinew;’ (thematicized) Greek neûron ‘sinew,’ Latin nervus ‘sinew, muscle, nerve’ (more distant cognates, P:977; MA:568, 571)] (Schulze, 1923, VW:458). See also Hilmarsson's discussion (1986a:208).

ṣṭakkumo* a meter of 4 X 12 syllables (rhythm 4/4/4]
[-, -ṣṭakkumai//] (107b7).

ṣtal- See stāl-.

ṣpak (conj.) ‘and also, moreover; more’
ṣpak = BHS bhūyas (8b6), ṣpak = BHS ca (14b3), grahanmane meñe ra ṣpäk tāsātai ‘and also as thou hast set the moon among the planets’ (221b1), tane klu pete ~ tane smaññe pete ~ tane ṣpak pete ‘give here rice, give here broth, give here more’ (H-149.X.5b6 [Couvreur, 1954b: 44]), kātkeṃ plontonträ ṣpakkä maiyya tsämsen-ne ‘they enjoy themselves and rejoice, more-over they increase his strength’ (K-2b6). ∎From ṣpä (q.v.) + the strengthening particle k(ä).

ṣpakīye (nf.) ‘pill, pastille; poultice; [possibly] suppository’ (anything wrapped up or around as a medical treatment--see BHS varti-)
[ṣpakīye, -, -//ṣpakaiṃ (< *ṣpakaiñ), -,ṣpakaiṃ] ysārtsanane ṣpakīye warsa [yamaṣä]lya ‘on the bloody [parts] a poultice with water [is] to be put’ (510b1), sā onkarñatstsa ṣpakiye kartse māka ‘this onkarño-having pill; [it is] good [for] much’ (W-8a4). ‣At least partially overlapping semantically with ṣpel and tsatsāpar, qq.v. ∎A borrowing from Khotanese ṣvaka-, ṣvakye- with the same meaning (VW:641, Bailey, 1979:415; Emmerick and Skjärvo/, 1987:147-8, translate ‘suppository’).

ṣpane (n.[m.sg.]) ‘sleep’
[ṣpane, -, ṣpane//] [re]kauna plātäṃne inkauṃ wīna kallaṃ kästwer ṣpanene ‘they will find pleasure by day in words and conversations and by night in sleep’ (27a4), snai laiwo ṣpane ‘without tiredness or sleep’ [= BHS atandrita-] (31a5), ṣpänemeṃ āksa ‘he awoke [someone] from sleep’ (373b3), ṣpane takā-ne ‘he was asleep’ [ṣpane = BHS middha-] (541b6), alāsäṃññe ṣpane araṃśne = BHS ālasyatandrihṛdayo (Y-3b3). ∎TchA ṣpäṃ and B ṣpane reflect PTch ṣw'äp(ä)ne. From PIE *swepno- (VW's insistence [460-461] on *sepno- is unnecessary) [: Sanskrit svápna-, Avestan xvafna-, Latin somnus, Old English swefn, etc. (P:1048-9; MA:527)] (Holthausen, 1921:65). See also sänmetstse.

ṣparā-yäkre (n.) a kind of bird (‘sparrow-hawk’ [?])
[ṣparā-yäkre, -, -//] cai kokīl ṣparā-yäkre seri yam[uttsi] (575b2). ∎A compound of /ṣpārā-/ and /yäkre/. B ṣpārā- is presumably an independent bird name and cognate with TchA ṣpār (pl. ṣpārāñ), on etymological grounds ‘± sparrow’ [: Old Icelandic spǫrr (Proto-Germanic *sparwa-), Old English spearwa (Proto-Germanic *sparwan-) (further cognates, P:991; MA:534)]. The Tocharian forms reflect a PIE *spērweha- (not *spōreha- with VW:460). The relationship between *sporwo- (Proto-Germanic *sparwa-) and *spērweha- is the same as that obtaining between Old Icelandic alr, Old English äl ‘awl’ on the one hand and OHG āla ‘id.’ on the other (cf. Darms, 1978:91-102). Within Tocharian B itself we have spertte/spārtto and ṣertwe/ṣārtto. This formation seems to have been productive in both Germanic and Tocharian and (pace Darms) was probably inherited from Proto-Indo-European.
B -yäkre (not discussed by VW) may be related to AB yäks- ‘embrace, entangle,’ q.v. The compound as a whole might then have meant ‘sparrow-clutcher’ or the like and designated a hawk or some other raptor (cf. Schleswig-Holstein duben-klemmer ‘(sparrow)-hawk’ [lit. ‘dove clamper, dove-clencher’] or Old Prussian pele-maygis ‘kestrel’ [lit.‘mouse-clencher’], Schmalstieg, 1976:273). Alternatively it might reflect a PIE *yegh-ro-, a derivative of *yegh- ‘hunt’ [: OHG jagōn ‘to hunt’ (< *yogh-eha-]. The compound as a whole would mean ‘sparrow-hunter.’ See also yäks-.

ṣparkäṣṣuki* (n.) ‘± one who puts to flight’
[//-, -, ṣparkäṣṣukiṃ] /// [ytā]ri yaṃ [] waṣik kälpaṣṣukiṃ yoñiyai ṣparkäṣ-ṣukiṃ käryorcceṃmpa wat [] yaṃ pāyti kättankäṃ ‘if he goes ... or with the waṣik-stealers, putters to flight of a caravan, or merchants, if he goes [with them], he commits a pāyti-sin’ [yoñiyai ṣparkäṣṣukiṃ = Uyghur arquɣ artatquji, where the latter word means ‘those who destroy’] (330a5). ∎A nomen agentis built on the causative stem of spärk-, q.v.

ṣpä (conj.) ‘and’ (conjoins both clauses and words)
tetkāk ṣp śman-me srūkalñe ‘and [if] death suddenly comes to them’ (1b5), palāte-me makāykne käṣṣī nauṣaññai ṣp plāc akṣā-m=aurtsesa ‘the master praised them much and announced publicly to them an earlier conversation’ (3a7), śa[woṃ]-n=okonta swāreṣṣai [śūke] ‘they ate his fruit--and sweet was the taste’ (3a8), [la]kl[e] snaitse [lege: snaitsñe] tetkāk ṣp känmaṣṣäṃ ‘and suddenly comes suffering and poverty’ (3b7), alāṣmoṃ ṣpä srukoṣ lyelykormeṃ ‘having seen the sick and dead’ [ṣpä = BHS ca] (5a1), ypomna kuṣaiṃ ṣpä ‘lands and villages’ (Dd6.2.4). ∎Underlyingly /ṣäpä/ (and always enclitic) but of unknown etymology. (Improbable, VW: 460 [drawn analogically from auṣap or oṃṣap].) See also ṣap, ṣpak, and auṣap/oṃṣap.

ṣpikiye* (nf.) ‘crutch’
[-, -, ṣpikai/ṣpīkaine (K-T),-, -/] t[s]i[r]au[ñ]eṣ[ṣ]ai ṣpikaisa saitsī pre[ke] ‘the time to support [oneself] with the crutch of energy’ (281b3/4), ṣpītai [lege: ṣpīkai] wrattsai lyewetarr-ne postäñe tuk pärweṣṣe mātri [kātsanne] yaipormeṃ (333a2/3). ∎(As if) from PIE *speiku-h1en- or, more probably, *speikeha-h1en- [: Latin spīca ‘awn,’ Old Icelandic spīkr ‘nail’ (further cognates, P:981)]. Differing only in details, VW:461-462. For the formation, see Adams, 1988d. See also possibly piśpik.

ṣpinnau ‘?’
/// te sne [lege: ste] wā ṣpinnau yan nai/// (90b6).

ṣpet ‘?’
///na ṣai ṣpet kenäṣṣe īke sū /// (339b3).

ṣpel (n.[m.sg.]) ‘pill, pastille; pellet’
[ṣpel, -, ṣpel//] panitäṣṣe ṣpel ṣe prayok ... läksaiñai-klautsaiṣṣe ṣpel ‘a molasses pill [is] one means ... a pill of fish gills [a third]’ (FS-b1), [list of ingredients] läksaña klautso kewiye melteṣe ṣpel te śār kätnālle ‘... fish-gills and cow-dung pellet; this [is] to strewn all over’ (P-2a6). ‣At least partially overlapping in meaning with tsatsāpar and ṣpakīye, qq.v. ∎TchA ṣpal, B ṣpel reflect PTch *ṣpel. (As if) from PIE *spēlo- (nt ), a vṛddhied formation, with s-movable, beside Latin pila ‘ball’ (with dialectal -i- for -e-, cf. silva, fiber). VW:459-460 (P:830, comparing pila with pilus ‘hair’ cannot be correct).

ṣmare (a) (adj.); (b) (n.) (a) ‘smooth’; (b) ‘oil’
(a) [m: ṣmare, -, ṣmare//]; (b) [-, -, ṣmare//] (a) ṣmare yestse ṣmare ere ṣmare /// [ṣmare = BHS snigdha-] (K-7b2), ṣmare yetse wnolmentse ṣek cpī mäsketrä ‘soft and lovely is always the skin of such a being’ (K-10a3), ṣmare mällarṣke mäsketär-ne palsko ‘smooth and flexible is his spirit’ (K-10b1);
(b) snai ṣmäre ramt [mä]kte cok kekesorne ‘without oil as in an extinguished lamp’ (588b8). -- ṣmarñe ‘oiliness, fattiness, greasiness’: ṣmarñe = BHS sneha- (Y-3a4). ∎From PIE *smer(w)os [: Old Icelandic smjǫr ‘grease, butter,’ Old English smeoru ‘grease,’ Old Irish smiur ‘marrow’ (further cognates [in Latin and Greek], P:970-971; MA:194)] (Duchesne- Guillemin, 1941:167, VW:456).

ṣmāye* (adj.) ‘prtng to summer’
[m. //ṣmāyi, -, -] ṣmāy[i] meñi ‘summer months’ (K. T. Schmidt, 1994: 280). ∎This adjective presupposes an underlying *ṣmiye or *ṣamo ‘summer’ whose nearest relative is TchA ṣme ‘summer.’ The Tocharian words are descendants of the widespread PIE *sem- ‘summer’ [: Old Irish sam ‘summer,’ Old English sumor ‘summer,’ OHG sumar ‘summer,’ Armenian am ‘year,’ Av. ham- ‘summer,’ Sanskrit samā ‘season, year’ (P:905; MA:504)] (K. T. Schmidt, 1994:280).

ṣle-taś (n.) ‘commander of the mountain region’
[ṣle-taś, ṣle-taśśäntse, -//] ṣle-taś pinkäṃYuṣaiśco ‘the commander of the mountain region writes to Y.’ (LP-1a1), ṣle-taśśäntse īkene [] ywārt-taś pinkäṃ ‘in the place of the mountain-commander, the commander of the center writes’ (LP-3a1), ṣle-taś pinkäṃ salyitsai yoñyaine ‘the commander of the mountains writes in the Salt Way’ (LP-7a1). ∎A compound of ṣale and tāś, qq.v.

ṣlyamo* (adj.) ‘flying’
[f: //ṣlyamñana, -, ṣlyamñana] kowän lwāsa ṣlyamñana ynamñana ‘[if] he kills flying or running animals’ [‘flying animals’ = birds] (29b8), śle ynämñanā ślye [sic] ṣlyämña[nā] ‘likewise running and flying [animals]’ (343a3), Gloss to A-394a2 (saltās [= B ṣlyamñana] ... lwākiss elant [= B āyornta]). ∎A derivative of säl-, q.v. See also salamo.

ṣlyaṣṣe (adj.) ‘full, firm’ (?) or possibly ‘distinct’ (?)
[m: ṣlyaṣṣe, -, - /ṣlyaṣṣi, -, -/] [f: ṣlyaṣṣa, -, -//] kātso ... wlaśka lyakwañña ṣlyaṣṣ[a] prakarya ‘a belly ... smooth, lyakwañña, full, and firm’ (73b2), ṣlyaṣṣi snai rūki sprāne ‘firm flanks without wrinkles’ (74a5), ṣlyaṣṣe palsko tākoy ‘may [my] spirit be firm’ (S-8b3). ∎This looks to be an adjective built on the accusative singular noun **ṣaly or **saly (in which case the ṣ- of the adjective would be the result of assimilation to the -ly-). Isebaert (1978b:347) assumes the former and reconstructs a PIE *s(e)il-ihxo- ‘cordon, entrave,’ an enlargement of *seilo- in OHG seil ‘Seil, Strick, Fessel.’ The meaning ‘compact, firm’ would be from *‘pulled together tightly’ or the like. Van Windekens (1985:482-483) prefers an equation with Serbo-Croation sila ‘strength’ (and possibly Lithuanian síela ‘soul, spirit’). Both are possible but neither is semantically compelling. If we start from *saly and assume a meaning ‘distinct, well-defined,’ it might be that it is an unextended variant of sälyiye ‘limit; streak’ (i.e. **salye, saly). (Cf. ṣotarye implying an unextended **ṣotär beside ṣotri.) If so a derived adjective might mean ‘having clear limits’ > ‘distinct.’ See also possibly sälyiye.

ṣlyiye (adj.) ‘prtng to a mountain or hill’
[m: ṣlyiye, -, ṣlyiye//] ṣliye = BHS parvatīya- (3a4), ṣlīye lenke ‘mountain valley’ (12a3), ṣleye [sic] gune cau ṣamy ompolskoññe ‘in that mountain cave he meditated’ (297.3.7). ∎A derivative of ṣale, q.v.

ṣwarāṣk* (n.) ‘?’ (a body part or product)
[-, -, ṣwarāṣk//] [list of ingredients] kuñcitäṣṣe ṣalype aṣiye ṣwarāpksa [lege: ṣwarāṣksa?] päkṣalle (W-13b3). ‣Does aṣiye ṣwarāṣk = Khot. būysīña māstai ‘goat's brain’ or būysīña piṃ ‘goat's fat’?

ṣwīye (nf.) ‘± broth, porridge’
[ṣwīye, -, ṣuwi//] traiwo [] kluṣṣa ṣwīye ‘a mixture; rice porridge’ (497a8), yenteṣṣana tekanmane kartse ṣuwisa yāmäṃ ‘for wind diseases, it will do good with the broth’ (Y-2b6). ∎(As if) from PIE *seuh3-i-h1en- or *seuh3-u-h1en-, a derivative of *seuh3- (more s.v. sū- ‘rain’).

-sa perlative postposition ∎More or less equivalent to the TchA perlative -ā. In B the PTch perlative plural *-ns-ā was reanalyzed as *-n-sā when the simplification of final *-ns left the non-perlative plural ending -n (Klingenschmitt, 1975:156). The reshaped *-sā was added to singular and dual forms as well. The shift in morpheme boundaries was presumably favored since it meant that all secondary case-markers in B now began with a consonant. Etymologically PTch *-ā must be identified with Indo-Iranian ā ‘to, up to; among, in; in addition to’ and/or Proto-Germanic *ǟ ~ *ō occurring only as a nominal or verbal prefix ‘(with)out, away from; after.’ See further ā-.

saṃvatsarajñāṃ* (n.) ‘horoscope’
[-, -, saṃvatsarajñāṃ//] hor vyākaraṃ saṃvatsarajñāṃtsa wa[rñ]ai śas[ta]rma śānmyare ‘they established the treatises on the science of the year, grammar, and the horoscope’ PK-AS-16. 3a4 [Pinault, 1989:156]). ∎From BHS saṃvatsara- + jñāna- (compound not in M-W or Edgerton).

saṃvar (n.[m.sg.]) ‘restraint, forbearance’
[saṃvar, saṃvarntse, saṃvar//] ṣamāññeṣṣe ṣanmīrñeṣṣe upāsakñeṣṣe saṃvarne ... oktace saṃvarne stmoṣ ‘the forbearance of monks, novices, and laybrothers ... standing in the eightfold forbearance’ (17a7). -- saṃvaräṣṣe ‘prtng to restraint’: (270a3). ∎From BHS saṃvara-.

saṃvṛtti (n.) ‘the right effect’ (?) or ‘being’ (?)
[saṃvṛtti, -, saṃvṛtti//] (199b4). ∎From BHS saṃvṛtti-.

saṃsār (n.[m.sg.]) ‘cycle of rebirths’
[saṃsār, saṃsāräntse, saṃsār//] mā nesäṃ keṃ... saṃsārne e[nte we]s mā srukām ‘there is no place ... in the saṃsāra where we did not die’ (45a6), saṃ[sā]rmeṃ tsälpastsi ‘to be freed from the saṃsāra’ (388a8). -- saṃsārṣṣe ‘prtng to the saṃsāra’: saṃsāräṣṣe karāśne ce tetrikoṣä ‘lost in this forest of the saṃsāra’ (414a4). ∎From BHS saṃsāra-.

saṃskār (n.) ‘education’ (?), ‘purification ceremony’ (?)
(149b3, 158a4). ∎From BHS saṃskāra-.

saṃskāraskant* (n.) ‘?’
[-, -, saṃskāraskant//] (199b3). ∎From BHS saṃskāra- + skandha-?

saṃskṛt ([indeclinable] adj.) ‘perfect(ed)’
toṃ śtwāra saṃskṛtalakṣanta saṃskṛt pelaiknentaṃ[ts] ‘these four perfect-signs and perfect laws’ (182b3). ∎From BHS saṃskṛta-.

saṃskṛtalakṣaṃ* (n.[f.pl.]) ‘perfect-sign, sign of perfection’ (?)
[//saṃskṛtalakṣanta, saskṛtalakṣantats, -] (182b3, 182b5). ∎From BHS saṃskṛtalakṣaṇa.

saṃsthānarūp (n.) ‘shape, form, appearance’
(186b2). ∎From BHS saṃsthāna- + rūpa-.

sakāpce (n.) a medical ingredient
[sakāpce, -, -//] (505b1, W-3a5).

sakṛtākāme (n.) ‘returning only once again [designation of the second order of Buddhists]’
[sakṛtākāme, -, -//] (333b4, 552b6). -- sakṛdāgāmetstse ‘id.’: sa[kṛd]ā-[gām]etse = BHS sakṛdāgāminaḥ (524a7);
sakṛtākāmäṃñe ‘position of being a sakṛtāgāmin’: (333b4). ∎From BHS sakṛdāgāmin-. See also sakṛdāgamiṃ.

sakṛdāgamiṃ (adj.) ‘returning only once again’
(K-7b1). ∎From BHS sakṛdāgāmin-. See also sakṛtākāme.

sakna* (n.pl.) ‘± rags’ (?)
[//-, -, sakna] makte sakna kamāte ‘he himself carried rags [?]’ (12b3), ṣṭallaṣällesa mäskentär po krentauna sakna/// (W-2b2). ∎Etymology unknown. VW (411) connects this word with PIE *sek- ‘cut.’

sakw (nnt.) ‘(good) fortune, happiness’
[sak(w), sk(w)antse, sak(w)//-, skwanmaṃts, skwanma] t=epinkte sak wī[na] w[ä]rpāt[ai] ‘for a while thou didst enjoy good fortune and honor’ (78b3/4), sak ecce källāṣṣeñca [sak = BHS sukha-] (182a1), [sa]k wa[rpalle] = BHS sukhavedanīyaṃ (532a1), sak = BHS āsvāda- ‘enjoying, eating with relish’ (541a1), po añmantse ekalymiññe sakwä = BHS sarvam ātmanavaśaṃ-sukham TX-1a6 [Thomas, 1974:79]). -- skwassu ‘fortunate, lucky, happy’: skwassu = BHS sukhin- (23b8), sū skwassu cmela[n]e ‘he [is] fortunate in [his] births’ (24a2);
skwaṣṣe ‘prtng to good fortune’: /// plyewsa ram no skwaṣṣe iprerne ‘he flew as if in the air of good fortune’ (unpublished Berlin fragm. [Thomas, 1968b:213]);
sak(w)-takälyñe ‘state of dwelling with things that are pleasant [to touch]’ (if = BHS sukha[saṃ]sparśa-): sak-takälyñe ceśeṃñca (278a3). ∎Like TchA suk ‘id.’ from Sanskrit (or a Prakrit descendant) sukhá- of the same meaning. Sakw shows the same treatment of Indic -u- as does, say, pat ‘stupa’ from buddha- (Pisani 1941-1942:2; Krause and Thomas, 1964:252). To be rejected as both morphologically impossible and semantically unconvincing is VW's derivation (1941:113, 1976:444) from a PIE *skwṇ from *sekw- ‘follow.’ See also skwaññ-.

sankakeṃ* (n.) ‘monastic land’ (?)
[-, -, sankakeṃ//] sankakeṃtsa kuśāneṃ wasam 6000 ‘we gave 6,000 kucānes for the monastic ground’ [?] (490b-I-4). ‣Is this the same as sāngäṣai keṃ at 490-II-2? ∎If correctly interpreted, we have a compound of sānk + keṃ.

Sankatepe ~ Sankatedeve ‘Saṃghadeva’ (PN in monastic records)
[Sankatepe, Sankatepentse, -//] (491b-III-1)

sankästere (n.) ‘monastic overseer’
[sankästere, -, -//] sankästere Ślacaṃndre śa[rsa] ‘the monastery-overseer, Śīlacandra knew’ [authenticating a record] (433a3). ∎From BHS *saṃgha-sthavira-.

sankik* ([indeclinable?] adj.) ‘belonging to a monastery’
[m: -, -, sankik//] sankik raktsisa ṣamānentse eñatketse mā ceppille mā wsaṣṣälle ‘a monk is not to step on or lie on a mat belonging to the monastery without urging’ (TEB-65-17). ∎From BHS sāṃghika-.

Sankene (n.) (PN in monastic records)
[Sankene, -, -//] (491a7).

sankentaṣṣe* (adj.) ‘?’
[f: -, -, sankentaṣṣai//] sankentaṣai klainsa /// (490b-I-7).

sankrām (n.[m.sg.]) ‘cloister, monastery’
[sankrām, -, sankrām//-, -, sankrām(ä)nta] sankrāmiś yatsi omtsate ‘he began to go to the cloister’ (109b1), /// sankrāmnta ptanma ṣpä yamaṣṣate ‘he made for himself cloisters and shrines’ (416b3), mäkte Samantatir sankrām pikwalañe śka anās erkatteṣe-ñ ‘as indeed my monastery of S. was for years miserable and detestable’ (DAM.507a2 [Pinault, 1984a]). ∎From BHS saṃghārāma-.

saṃgrah (n.) ‘reception, obtaining’ (?)
(289a5). ∎From BHS saṃgraha-.

Saṃghatrāte ‘Saṃghatrāta’ (PN of the teacher of Prasannaka)
[Saṃghatrāte, -, -//] (47a5).

Sanghaśārme (n.) ‘Sanghaśarma’ (PN in graffito)
[Sanghaśārme, -, -//] (G-Su28).

sanghāṭi* (n.) ‘a monk's robe’
[-, -, sanghāṭī//] ausoṣäṃ saṃghāṭi ‘wearing the saṃghāṭi’ (31b7). ∎From BHS saṃghāṭi-.

sanghā-tränko* (n.) a particular kind of sin (a graver sin than the stulāñcana sins to which it is opposed)
[//-, -, sanghā-tränkänta] tune swāralyñe yamasträ krāke läṃn-ne sanghā-tränkä kätänkäṃ ‘then [if] pleasure is made and filth [i.e. semen] comes out for him, he commits a sanghā-sin’ (334a1).

saṃghārām See sankrām.

saṃghāvaśeṣ (n.) ‘a sin which is punished with temporary excommunication’
[saṃghāvaśeṣ -, saṃghāveśeṣ//] (325a3). ∎From BHS saṃghāvaśeṣa-.

saccaṣṣe* (adj.) pertaining to a plant species
[f: saccaṣṣa, -, -//] (97a9, W-14a4).

sañāt ([indeclinable] adj.) ‘controlled’
empelona kleśanma mai no palsko soyi päst sañāt tākoy ‘may, however, my spirit be satiated with dangerous kleśas; may it be controlled!’ (TEB-64-06). -- sañāt yām- ‘put [smthg] under control’: spārttalyñeṣṣe yaknesa ṣañ añme saññāt yamaṣälle ‘by the way of turning his own self [is] to be controlled’ (549b1/2). ∎From BHS saṃyata-.

saññauke ‘?’
///ts ̇n ̇ saññaukeṃ | āñmalāṣlñesa kw ̇/// (364a2), pācer walo saññauke aiśamñesa kekenu (PK- 17.4b4 [Couvreur, 1954c:83]).

Saṃcite* (n.) ‘Saṃcita’ (PN)
[-, -, Saṃcite//] (296a8, 297.1a2).

satāsk- (vi.) ‘exhale’
Ps. IXa /sātāsk'ä/e-/ [-, -, satāṣṣäṃ//; MPPl, satāskemane; Ger. satāṣṣälle] mā satāṣṣäṃ 9 śtarcce dhyām kuse yneś yāmtär (41a2), ṣuk[t] okt śak wat satāṣṣäṃ | ṣkas piś ñu wat no ṣaṃṣtär ‘seven, eight, or ten [times] he breathes out but he counts only six, five, or nine’ (41a8/b1), [mā no] satāṣṣäṃ mā wäskantär mā lkāṣṣäṃ ‘however he doesn't exhale, he doesn't move, he doesn't see’ (606a2). -- satāṣlñe ‘exhaling, exhalation’: kektseñ palskoś sasainu anāṣṣälñe satā[ṣl]ñ[e] ‘having supported inhaling and exhaling on body and spirit’ (41a1). ∎Etymology uncertain. Perhaps a derivative of the indeclinable adjective, attested only in TchA, sāt ‘hot.’ The semantic development would be something like *‘heat’ > *‘heat by blowing’ > *‘blow out’ > ‘exhale’ (VW:419-420). Further connections are unknown (VW's connection with *bhes- ‘blow’ is unlikely given the connection with sāt-). Also possible, and certainly semantically more satisfying, is Hilmarsson's suggestion (1991:120) of a compound *swōd-ha(e)n(h1)-sḱe/o- where *swōd is an ablaut relative of the *swēd seen in Latin sē(d) ‘away, apart’ and *haen(h1)- is the regular verb for ‘breathe.’ More s.v. anāsk-.

satera (n.) ‘ounce’
(W-25b2). ∎From BHS satera-, itself ultimately from Greek statēr.

Satkāravārg* (n.) ‘Satkāravarga’ (thirteenth chapter of the Udānavarga)
[-, Satkāravārgäntse, -//] (S-4a5). ∎From BHS satkāravarga-.

sattä* (n.) ‘existence’
[-, -, sattä//] (597b3, 597b4). ∎A borrowing from BHS sattā-.

sattvākhye* (n.) ‘?’
[-, -, sattvākhyeṃ//] /// [sat]tvākhyeṃ wärñai ce śwarā[ykne] /// (193b9).

satyakār (n.) ‘± attestation, verification’
(91a1) ∎From BHS *satyakāra- (not in M-W or Edgerton). See also or-śacākare.

Satyake (n.) ‘Satyaka’ (PN)
[Satyake, Satyaki, -//] (20a4).

Satyagupte (n.) ‘Satyagupta’ (PN in graffito)
[Satyagupte, -, -//] (G-Qm4).

Satyarakṣī (n.) ‘Satyarakṣin’ (PN in graffito)
[Satyarakṣī, -, -//] (G-Qm8).

Satyarakṣite (n.) ‘Satyarakṣita’ (PN)
[Satyarakṣite, -, -//] (Otani 19.1.1 [Pinault, 1998:364]).

satyai- ‘?’
satyai/// (LP-112a2).

sanassu See sāṃ.

sanāp- (vt.) ‘rub in, rub on, anoint, embrocate’ [dir. obj. may be a patient but is usually a locative]
Ps. I /sonop-/ [MP -, -, sonoptär//; MPImpf. -, -, sonopitär//; Ger. sonopälle]; Ko. V /sānāpā-/ [Inf. sanāpatsi; Ger. sanapālle ‘to be rubbed’; (as a noun) ‘embrocation’] sonopitär līkṣītär wästsanma krenta yäṣṣītär ‘he anointed himself, washed himself and put on good clothing’ (A-1a6), se [lege: kuse] ce ṣalype sonopträ ‘whoever rubs in this oil’ (W-40b3), smur kränkaiñai maikisa kauc cankesa kātso sonopälya ‘smur with chicken broth high over the breast, the stomach [is] to be rubbed’ (W-14b1); se ṣalype päścane sanāpatsi ‘this oil [is] to be rubbed on the breasts’ (W-34a5), ṣalype malkwersa päkṣalle aśca sanāpalle ‘oil with milk [is] to be cooked; the head [is] to be embrocated’ (W-39a4), orotstse tsaipau kektseñtsa sanāpalle ‘a great plaster [is] to be rubbed over the body’ (W-41b2). ∎From pre-Khotanese *zənāf- (Khotanese yzänāh-) ‘wash’ < Indo-Iranian *snāp- [: Sanskrit snāpayati, Zoroastrian Pahlevi šnāp ‘swimming’] (Adams, 1988b). Not, with VW (413), an inherited compound *sān- (cf. Latin sānus) + *āp- (cf. AB āp ‘river’).

sanai See ṣe.

sanu* (n.) ‘danger’
[-, -, sanu//snūnma, -, -] māka omp snūnma ent=ākn[atsañ yama]skenträ ‘many dangers [are] there where fools act’ (44a6/7), sanune kekamu nesau ‘I have come into danger’ (79a6), sanu maskākamñemeṃ [lege: maskw orkamñemeṃ] tall[ā]nt śaiyṣe sälkatai ‘thou has pulled the suffering world out of danger, difficulty, and darkness’ (247b2). ∎Etymology unknown. For a suggestion, VW:413 (comparing Sanskrit sanutar- ‘au loin,’ sanutya- ‘stranger,’ etc.).

sanuññe* (n.[m.sg.]) ‘enmity’
[-, -, sanuññe//] s[n]ai k[e]ś sanuññe ‘numberless enmity’ (24b7), /// sanuññ=ālyauce ‘enmity with one another’ (27a5), mākā-ñatsecce sanuññ[esa] yamaske[nträ] ‘they act out of the enmity of great need’ (35b1). ∎A derivative of sāṃ ‘enemy,’ q.v. (for the form, compare lantuññe ‘royalty’ from lānt [acc. sg.] ‘king’).

santāṃ* (n.) ‘birth-cycle’
[-, -, santāṃ//] po ono[lme täṅwa]ññ[e]ñca ket ra santāṃne ‘loving all beings who [are] in the birth-cycle’ (30b3/4). ∎From BHS saṃtāna-. (The native equivalent is cmelaṣṣe serke, see also saṃsār.)

saṃtkīnau (n.m.) ‘doctor, physician’
[saṃtkīnau (also voc.), -, saṃtkīnant//saṃtkīnañc, -, -] śaiṣṣ=ālāṣmo laukäññeṣai snaiy santkīnaṃnt ‘the world was sick, long without a doctor’ (212b2), saṃtkinaṃś kaṣ[ā]ynta pakseṃ ‘the physicians cook [their] medicinal potions’ (324a5). ∎From sāṃtke, q.v. Compare TchA sāṃtkenu.

saṃnipāt (n.) ‘gathering, assembly of people’
(170b3). ∎From BHS saṃnipāta-.

saṃnipātik (n.) ‘complicated disease (especially a difficult one brought about by the derangement of all three humors)’
[saṃnipātik, -, -//] (P-2a1). -- sannipātikäṣṣe* ‘prtng to a saṃnipātik disease’ (497a8). ∎From BHS sāṃnipātika-.

sapule (n.[m.sg.]) ‘pot’
[sapule, -, sapule//] wsecce sapule = BHS viṣakumbha (534b3). ∎Etymology unknown. For a suggestion, see VW (414) who connects it with Greek hépō ‘am occupied with,’ Avestan hap- ‘hold,’ Sanskrit sápati ‘applies oneself to.’

sape See spe.

samanit (adj.) ‘assembled, convoked’ [only attested as part of the phrasal verb samanit yām- (tr.) ‘assemble, convoke’]
sa[n]k[a]meṃ ṣamāni samanit yāmoṣ ṣeyeṃ pelaikne āksi ‘monks from the community were assembled to [have] the law announced [to them]’ (PK-AS-18B-a3/4 [Pinault, 1984b:376]). ∎From BHS samānīta-, past participle of sam-ā-nī-.

Samantatir (n.) ‘Samantatir’ (PN of a monastery)
[Samantatir, -, Samantatir//] (DAM.507a1 [Pinault, 1984a:24]).

samāgrä ([indeclinable] adj.) ‘harmonious’
(36a5). ∎From BHS samagra-.

samākane* (n.[dual]) ‘cuirass’ (??)
[/-, -, samākane/] kt. - - - mälkau kreñcä samākane [] empreṃ pilko warñai krentä [lege: krenta] okt pokaiyñ[o] [] aiyś[a]mñeṣṣeṃ yepeṃ enku waiyptār maśne | Wikṣṇu nest [t]we poyśiññeṣṣe po yukṣeñcai ‘gathering up the good samākane, true insight, etc., [are] the eight arms; seizing separately in the fists the weapons of wisdom, O Viṣṇu, thou art all knowing and all conquering’ (214b2), /// samak. laupāre /// (260a3). ‣Hilmarsson (1989b) suggests ‘eyelids’ for the meaning of this word but the martial nature of 214b2 suggests the possibility of a weapon or defense. Perhaps ‘cuirass’ or ‘corslet,’ dual as in Mycenean qe-ro2 or Homeric diplóos ... thōrēks. ∎Perhaps we have a borrowing from some Middle Iranian source similar to that which gave Khotanese samuvā- ‘scales (of a lizard), covering parts’ (Bailey, 1979:420, with some possible but quite distant connections).

samādhi* (n.) ‘concentration, trance’
[-, -, samādhi//-, -, samādhinta] (199a2). -- samādhiṣṣe ‘prtng to a trance’: (214a5). ∎From BHS samādhi-.

samāṃ (n.) ‘?’
[samāṃ -, -//] In a list of medical ingredients (W-18a4).

samai (n.[m.sg.]) ‘agreement, arrangement’
[samai, -, samai//] (319b3, 319b4). ∎From BHS samaya-.

samasattu (n.) the name of a medical remedy
[samasattu, -, -//] (497a5).

samudtär (n.[m.sg.]) ‘sea, ocean’
[samudtär, -, samudtär//samudtärnta, samudtärntaṃts, samudtärnta] cmelṣe samudtär ‘the sea of birth’ (29a7), ///ṣeme samudtär [] śatkäṣṣeñca ‘crossing one ocean’ (29b2), po yaneṃ samudtärśc aiwol ‘all [rivers] go directed towards the sea’ (30a8), kuse kätkanaṃ samutträ = BHS ye taranty ārṇavaṃ (PK-NS-107a1 [Thomas, 1976b:105]), intriṣṣe samuddär mā soyässi cämyāwa ‘I couldn't satiate the sea of sense-impressions’ (TEB-63-01). ∎From BHS samudra-.

samp (demonstrative/pronoun) ‘that (one)’
[m: sam(p), cwim(p), com(p)//caim(p), cempaṃts, -] [f: som(p), -, -//] [n: tam(p), -, -//]. ∎Here we have PTch *sä-, the stem of the demonstrative pronoun (see discussion s.vv. su and se) + some deictic element *-m- (cf. Sanskrit amú?). The -p often seen in this pronoun is etymologically only the devoiced, denasalized off-glide of an -m ending a stressed monosyllable. However, this -p has been phonemicized and become incorporated in the stem to produce cempaṃts.

sampauca (n.) ‘one who takes (away)’
[sampauca, -, sampaucai//] [sruka]lñe ste sampauca ‘death is the one who takes away’ (4a3), /// akalkänta sampaucai saṃsār[n]e /// ‘one taking away wishes in the saṃsāra’ (227a3). ∎A derivative of sāmp-, q.v.

Sarasike* (n.) ‘Sarasika’ (PN)
[-, Sarasiki, -//] (514b3, 514b7). ∎From BHS sarasika- ‘Indian crane’?

sarit only in the compound verb sarit yām- ‘memorize’
[gr]aṃ[th]aṃñana śastarma sarit yamaṣy[e]ṃ ‘they memorized the canonical books’ (PK- AS-16.3a6/b1 [Pinault, 1989:157]). ∎From the past participle of the Pali verb sāreti ‘memorizes’ (cf. BHS smārayati).

sark* (n.) ‘back (of the body)’
[-, -, sark//] śarye wassi rutkāte kaunäś sark kauc yāmṣate ‘he took of his outer garment and put his back full to the sun’ (5b4), sark = BHS pṛṣṭha- (Y2a4). ∎Obviously to be connected with TchA särśi if, as is usually assumed, that word means ‘backbone.’ Whether these two words are further to be connected with serke [A sark] ‘series, chain’ (so VW:423) is doubtful. Such a connection would be semantically appealing for ‘backbone’ but not so for ‘back’ yet A särśi is obviously derived from the ancestor of B sark rather than vice versa. All attestations of sark would seem to mean ‘back.’ Note that the presumed TchB **sark ‘sickness’ (cognate with undoubted TchA särk ‘id.’) seems not to exist. Melchert (p.c.) very plausibly suggests a connection of B sark/A särśi with Anatolian sark- ‘high’ (cf. also ṣärk-). Sark would have been originally ‘ridge, high point’ or the like.

sarki* (n.) ‘woof’ [or ‘warp’?]
[-, -, sarki//] mäkte ña[re] tne pännowo kos sarkimpa w[o]p[o]trä ‘as here the stretched thread as often he weaves it with woof’ (3b5), kleś yāmorṣṣe ñare sä[rkine] /// ‘the thread of kleśa and deed in the woof ...’ (286a6). ∎[As if] from PIE *sṛkuh1en-, a derivative of *serk- ‘plait, twist, intertwine’ [: Greek hérkos ‘fence, enclosure; net,’ Latin sarcīre ‘to mend, patch, repair,’ Hittite sarnink- ‘compensate, repair’ (P:912)] (Couvreur, 1950:128); wrongly rejected by VW (414). See also serke.

sargga (n.) ‘chapter, division (of a book)’
[sargga, -, -//] (144a3). ∎From BHS sarga-.

sarja (n.) ‘Shorea robusta Gaertn. f.’ (a medical ingredient)
[sarja, -, -//] wärmiye tsarātre sakāpce sarja yarm ‘ant-extract, sakāpce, Shorea robusta, [each] a measure’ (W-3a5). ∎From BHS sarja-.

sarjaras (n.) ‘sap of Shorea robusta’ (a medical ingredient)
[sarjaras, -, //] (W passim). ∎From BHS sarjarasa-.

sarpe (n.) ‘snake’
[sarpe, -, sarpe//] niśācare sarpempa ‘the jackal with the serpent’ (511b3), nakule wai sarppe/// ‘the mongoose and snake’ (512b3). ∎From BHS sarpa-.

sarmwātstse* (adj.?) ‘?’
[f: -, -, sarmwātstsai//] otaṃk Tukikäṃntse peri sarmwātsai śinkentse yap wsāwa cāk tärya taum (462a5).

sarrīwenta* (n.) ‘purpose, design’ (?) or ‘endeavor, attempt’ (?) [Thomas, 1983:192]
[//-, -, sarrīwenta] /// [bo]dhisātwentso sa[rr]i[w]enta erṣa]lye [sic] (384a6), /// [sarri]wenta ekṣalye 2 jātak yamalñeṣṣe [lege: yamalñeṣṣana] bodhisatveṃts sarrīwenta ekṣaly[e] (600b1), nesalñeṣṣana bodhisatveṃts sarrīwenta ekṣalye (600b2). ∎Etymology obscure. Usually taken as the "pluraltative" of sārri ‘community,’ q.v. (so Krause and Thomas, 1964, VW:418) but there is nothing in the contexts in which it occurs to force such a semantic conclusion and even for those who believe in the existence of a "pluraltative" in Tocharian this form must be considered morphologically irregular (one would expect **sarriyaiwenta or **sarraiwenta or the like).

Sarvārthasiddhe (n.) ‘Sarvārtasiddha’ (by-name of the Buddha) (PN)
[Sarvārthasiddhe, -, -//] (612a6). ∎From BHS sarvārtasiddha-.

Sarvvajñāna (n.) ‘Sarvajñāna’ (PN in graffito)
[Sarvvajñāna, -, -//] (G-Su22).

Sarwañatewe (n.) ‘Sarvajñadeva’ (PN of a monastic official)
[Sarwañatewe, -, -//] (433a13, 433a32. )

Sarwarakṣite (n.) ‘Sarvarakṣita’ (PN)
[Sarwarakṣite, -, -//] (433a15. )

Sarwatte (PN?)
/// sānksa sarwatte āy/// (479a1).

sal ([indclinable] adj.) ‘dirty’
kuse sal ṣarne yāmu yākoy tesa nāṣṣi istak astare ‘whoever may have made [his] hands dirty, by this he may bathe, suddenly he is clean’ (P-2b6). ∎From PIE *solhx- [: Germanic, e.g. English sallow (< *solhxwo-], Schwentner, 1955:117 (P:879; MA:160). The Tocharian represents a PIE zero-grade *sḷhx-. Similar is VW (411-412) who reconstructs *selu-. Perhaps (Melchert, p.c.) Hittite salpa- ‘dog-dung’ (*solhx-Po) belongs here as well.

salamo (adj.) ‘flying’
[m: salamo, -, -//] [f: //salamñana, -, -] salamo luwo [ramt] /// ‘like a flying animal’ [‘flying animal’ = ‘bird’] (404a3). ∎From säl-1, q.v. See Cf. ṣlyamo.

salañce (n.) ‘salt encrusted ground, saline soil’ (?)
[salañce, -, -//-, -, salañcäṃ] /// [ka]rāśne salañcäntsa keṃ kruññaimpa tasem/// ‘in the forest, comparing ground [that has] salt encrusted soils with kruññai’ (FK-590b1 [Thomas, 1972a: 229]), kärweñi yare tarśkañ salañce mäskenträ pākri ‘stones, gravel, potsherds [?], and salt encrusted ground appear’ (K-8b4). ‣The meaning is a plausible etymological guess of Sieg's (1938:39). ∎A derivative of salyiye, q.v.

salpi* (adj.) ‘blazing’
[m: -, -, sälpiṃ//] onmiṣṣana pwārasa tsäksemane marmanma ... sälpiñ cittsa wolokmar ‘burning [my] blood vessels with the fires of remorse, I stand with blazing spirit’ (TEB-64-05). ∎From sälp-, q.v.

salyiye (nf.) ‘salt’
[salyiye, -, sālyi//-, - salyiṃ] āmpäl śuke salyiṃ ṣpä malkwermpa eweta = BHS cāmlāṃ dravam adravaṃ ca payasā sahā viruddham (ST-a6), sintāp-salyiye yamaṣlya curm lykaśke ‘rock-salt; a fine powder [is] to be made’ (Y-1b4), Y2b4 (sālyi). -- salyitstse* ‘salty’: ywārt-taś pinkäṃ salyitsai yoñyaine ‘the commander-of-the-center writes on the Salt Way’ (LP-3a1), salyitsana swarona śwatsanma yoktsanma ‘with salty and sweet foods and drinks’ (Y-3b6). ∎Reflects a PTch *sali-h1en-, a derivative of PIE *sali- [: Sanskrit sali-la- ‘salty; ocean,’ Armenian saɫ (an i-stem), Old Latin sale (n.) ‘salt,’ OCS solь (f.) ‘salt,’ more distantly Greek háls (m.) ‘salt,’ (f.) ‘sea,’ Latin sāl (m.) ‘salt,’ Gothic salt, Old English sealt, Lithuanian saldùs ‘sweet,’ OCS sladъ ‘id.,’ etc. (P:878-879; MA:498)] (Meillet and Lévi, 1911:147, VW:417). See also salañce.

sawāsa* (n.) ‘?’
[//-, -, sawāsanta] [wināṣṣä]lyñesa pālalyñesa warñai yarke yāmormeṃ te akālk ñäṣṣalle kuce klautkesa twe aṣanīka sawāsa[nta] y[olai]ñenta[nts] ākesa śem [2nd sg.] (PK-NS-48+258a2/3 [Pinault, 1991]).

saṣṣe ‘?’
/// ̇s ̇ saṣṣe pañä[kte] /// [word separation uncertain] (396a3).

saswe (n.[m.sg.]) ‘lord’
[saswe, säswentse, säsweṃ (voc. saswa)//säsweñ, -, säsweṃ] ñäś cī artaskemar säsweno ‘I recognize thee [as my] lord’ (44a1), kamartiki säsweñ ‘rulers and lords’ (65a2), saim-wästa pācer pūdñäkta saswa ‘refuge, father, Buddha and lord!’ (237b1), pyāmtso säswentse yaitkor ‘keep [lit: make] the command of the lord!’ (589b3). ∎Etymology uncertain. Not with VW (639) a borrowing from some Prakrit descendant of Sanskrit śaśvant- ‘numerous, frequent, uninterrupted, all.’ Nor should we see here an inherited reduplication of the PIE reflexive pronoun *swe- (Pisani, 1942-43a:28). Perhaps from a putative PIE *h1su-suhxó- ‘well-born’ (not unlike Greek eugenēs ‘well-born, noble’ and also similar to German geboren in the sense ‘noble’). The Tocharian probably suggests a PIE *h1sú-suhxo- with nominalizing accent retraction. See also soy.

sahadeve* (n.) ‘one with the gods’ (?)
[//sahadevi, -, -] [ñäkciyana śa]mñāṃśkana sahadevi tilādevi (509a4). ∎From BHS saha-deva-?

sahāye (nm.) ‘companion, follower’
[sahāye, -, -//] /// sahāye ra ste ‘he is like a companion’ (23a8), imeṣṣe tsirauñeṣṣe sahāye mā ñiś āri (104a5=S-8a5). ∎From BHS sahāya-.

sāk- (vi./vt.) G ‘remain (behind)’; K1 (tr.) ‘restrain’ [only attested in the middle with a reflexive pronoun as the direct object: ‘restrain oneself’], (intr./middle) ‘remain, abide’; K2 ‘restrain’ (?)
G PP /sāsākā-/;
K1 Ps. VIII /sāks'ä/e-/ [MP -, -, sākṣtär//];
K2 Ps. IX /sākäsk'ä/e-/ [-, -, sākäṣṣäṃ//-, -, sākäskeṃ; APl. sākäṣṣeñca] pauśyenta āṣkar [sa]sākauwa ṣeyeṃ ‘the tribute-payments were in arears’ [?] (Otani-II-11 [Thomas, 1957:306]); /// [poy]ś[i]ntaṃts no nanāku su ṣañ añm s[a]kṣtär empa[lkaitte] ‘reproached, however, by the Buddhas, he holds himself back undisturbed’ (520b2), /// [pe]laikne sakṣträ se śaul ṣpä musketär ‘the law abides but this life disappears’ (55a3); /// lyakur akartte klyommont palsko sākäske [lege: sākäskeṃ ?] tu ttu tārka-ñ ‘... they leave behind the noble spirit; it will release it for me’ [?] (109b7), [pāka]śāsanäṣṣe wimāṃ sākäṣṣeñcaṃ okt o[rocce]ṃ dakṣiṇākeṃ ‘the eight great dakṣiṇakas leaving behind Indra's palace’ (361a5), ṣpakaiṃ yamaṣṣällona motstsa āśne yamaṣṣälle pärsareṃ nakṣäṃ mlutālle sākäṣṣäṃ smāṃ olyapotstse kartse ‘pills [are to] be made; it [is to] be done with alcohol on the head; it destroys headaches (?); it restrains morbid-baldness; a repetiton [is] very good’ (W-3a4). ‣The meaning of the Grundverb and the first causative are clarified, to a certain extent at least, by their TchA parallels. The preterite of the Grundverb (sākā-) appears at A-340b4: Koṭikarṇe täm pälkāt mroskat [śkaṃ sñike]k sāk tām wṣe tänmek pälkāt nunak ‘K. saw this and was disgusted [by it]; nevertheless he remained. At night he saw exactly the same thing again.’ Corresponding to the TchB present VIII we have a TchA present VIII at A-7a3: nunak pältsänkāṣ kus nu cämpiṣtamne kräntsonāṃ tamne-tkanā tamne-praṣtā kälporäṣāñcäm sākässi ‘again he thinks: who however could, if having found so beautiful a woman at such a place and at such a time, hold himself back.’ ∎TchA sāk- and B sāk- reflect PTch sāk-, probably (as if) from PIE *sogh-eha- (an iterative- intensive) from *segh- [: Greek ékhō ‘I hold, have, possess,’ ískhō (by psilosis from *hískhō < *sísghō) ‘hold check, restrain’ (tr.), ‘stop’ (intr.), euōkhéō (act.) ‘entertain sumptuously,’ (mid.) ‘enjoy, relish,’ Sanskrit sáhate ‘prevails, is victorious,’ also sāhati, Middle Irish seg (m.) ‘strength,’ Gothic sigis (nt.) ‘victory,’ etc. (P:888-889; MA:123-124)] (Holthausen, 1921:66, VW:416, with differing details). TchA present saka-, and its possible TchB counterpart *soko- (PTch *sāke-), might reflect a PIE thematic third person singular middle *sōǵhó(to)r (cf. the active counterpart in Sanskrit sāhati and also the Greek deverbative noun *hōkho- that lies behind Greek euōkhéō).

sākäske See sāk-.

sākre* (adj.) ‘blissful, happy; blessed, auspicious’
[m://sakreñ, -, -] sakreñ (H-149.199a4 [K-T]). ‣The meaning is based on the almost certain correspondence with TchA sākär (= BHS bhadra-). ∎Pace VW (417) the equation of these words with Latin sacer ‘sacred’ [: also sācris ‘id.,’ sacerdōs (m./f.) ‘priest,’ Umbrian sakro- ‘sacred,’ Oscan sakri- ‘id.,’ further Latin sanciō ‘hallow; establish a law,’ sanctus ‘sanctified,’ Sancus an Umbrian/Sabine divinity, Latin sagmen ‘sacred bundle of grass cut from the mountain,’ Hittite saklai- ‘rite, custom’ (P:878; MA:493)] seems certain (Pisani, 1941-1942b:2, and earlier VW, 1942:938).

sākṣi* (n.) ‘witness’ (?)
[//sākṣiñ, -, -] ///k sākṣiñ ñke (623a3). ∎If from BHS sākṣin-.

Sāgare* (n.) ‘Sagara’ (PN of a king)
[-, Sāgari, -//] (TEB-59-30).

Sāṅuṃ (n.) ‘Sāṅuṃ’ (PN)
[Sāṅuṃ -, -//] (289b2).

sānk (n.[m.sg.]) ‘community; following; monastery’
[sānk, sankantse, sānk//] pudñäkt[e mäskiträ Śrā]vastī spe sānkämpa ‘the Buddha found himself near Ś. with his following’ (5a1/2), makte kakāte ṣuk-kauṃ poyśiṃ sānkämpa ‘he himself entertained for a week the Buddha and his following’ (22a7), ysomo sankantse ra reki ‘also the word of the gathered community’ (42a7), sankameṃ pepranku ‘excluded from the community’ (329b1), po sāṅne teśitä yamaṣällona ‘all in the community [are] to make a con-fession’ (334a3), ṣkas meñantse-ne sānkiś ... yikṣye tarya tom ‘on the sixth of the month to the community 3 tom of flour’ (433a21), sak sankantse = BHS sukhāsaṃghasya (U-19a2). -- sānkäṣṣe* ‘prtng to the monastery’: sāngäṣai kenne ‘on the monastery grounds’ [?] (490b-II-2). See also sankakeṃ. ∎From BHS saṃgha-.

sāṃkhye (n.) ‘adherent of the sāṃkhyā doctrine’
[sāṃkhye, -, -//-, sāṃkhyeṃts, -] (201b5, 202a2). ∎If from BHS sāṃkhya-.

sāñ (n.) ‘plan, skill’
[sāñ, -, sāñ//sañanma, -, -] sāñ upā[y]n[e e]pastye poyśi saswe jaṭilñe sānk päs wāya (108b2), /// sañanma=ākṣāsta ‘thou didst announce the skills’ (520a1), krui ksa täne sāñ tākoy-cä poñ ñäke ‘if you would have a skill, speak now!’ (PK-12L-a4 [Thomas, 1979:13]). ∎A borrowing from Khotanese saña ‘expedient, means of success’ or possibly the Northwestern Prakrit saña- ‘plan, skill’ from which the Khotanese itself is borrowed (Konow, 1932:179, Bailey, 1967: 354-5, VW:640). Compare TchA ṣāñ ‘id.’

sātäṃ (n.[m.sg.]) ‘accomplishment, success’
[sātäṃ -, -//] (M-3a5). ∎From BHS sādhana-.

sādharik-anandārś* (n.) name of a meter (meter and rhythm unknown)
[-, -, sādharik-anandārś//] (583a5).

sādhuke* (n.) ‘holy man (?)’
[//-, -, sādhukeṃ] (109b6). ∎If from BHS *sādhuka- (not in M-W or Edgerton), a derivative of the attested sādhu-.

sādṛśyäññe* (n.) ‘resemblance’
[-, sādṛśyäñeṃntse, -//] (181a2). ∎From BHS sādṛśya-.

sādṛśyaviśeṣäñe (n.) ‘resemblance-distinction’ (?)
sādṛśyaviśeṣäñe sū tane nikāya/// (181a2). ∎If from BHS sādṛśya- + viśeṣa-.

sāṃ (nm.) ‘enemy’
[sāṃ sanaṃtse, sanaṃ/sañī, sānänts ~ sanaṃts, sananäṃ ~ sanaṃ] sāṃ empe[le] ‘the dangerous enemy’ (21b8), tsälpaṣṣimar śaiṣṣe ce kleśanmasṣṣeṃ sānaṃnmeṃ ‘may we free this world from the kleśa-enemies!’ (228a1/2), mā nesäṃ pilkontampa eneśle sām [lege: sāṃ] ‘it is not an enemy with evil ideas’ [= BHS ripu] (251a2), śāmñe ayāṣe ṣat ... sanaṃtse yoñiyene tsapanale ‘a sliver of human bone [is to] be pushed into groin of [the figurine of] the enemy’ (M-2a4). -- sanassu* ‘inimical’: sana[ssontänne] = BHS vairikeṣu (TX-1b5 [Thomas, 1983:204]), snai-sānassoñc = BHS avairikāḥ (TX-2b5 [ibid.]). ∎A borrowing from Khotanese sāna- ‘enemy’ or from a related Iranian language (Sieg, 1938:4, fn. 2, Hansen, 1940:156, VW:639). See also sanuññe.

sānti* (n.) ‘twilight’
[-, -, sānti//] /// [sā]ntine ramt kauṃ tapāki ramt ñ[ä]kcy[ai] lakutsai ñäkcye rätreṃeṃ śūksa (73a1/2), sa[ndhi]ne kaun ra ‘like the sun in the twilight’ (244b1). ∎From BHS saṃdhyā.

sāṃtke (nnt.) ‘medicine, remedy’
[sāṃtke, -, sāṃtke//saṃtkenta, saṃtkeṃts, saṃtkenta] wace ṣarsa [saṃ]tkenta laupoy-ne āñu yamī-ne ‘with the other hand he might spread medicines [on] him and give him peace’ (154b1), śaiṣṣ=ālāṣmo laukäññe ṣai snaiy santkīnaṃnt täryāka-ṣūkt sāṃtkentampa traiywatai twe [] sāṃtk= onwaññe ‘the world was sick, long without a doctor and you mixed the thirty-seven medicines, the medicine of immortality’ (212b2/3), cwī saṃtkenta saṃtkīnau ñāssa ñṣalle ‘the doctor with his medicines [is] urgently to be sought’ (286b4), sälpallentse sāṃtke ‘remedy for fever’ (497a8), toṃ satkenta lykaśke waltsanalle ‘[one is] to grind fine these medicines’ (W-33b1). ∎From some Prakrit equivalent of BHS śāntaka-. See also saṃtkinau.

sāpās (n.) sp. of medicinal plant
[sāpās, -, //] (W-35b1, W-38a4).

sām ([indeclinable] adj.) ‘similar [amount], like [amount]’
kete ñemtsa yāmäṃ cwi śaulampa sām yolo mäsketrä ‘with whosoever's name one does [this], to him is life-long evil’ (M-1b9), /// mlucku kuñcitṣe sām aṣiye malkwersa ṣpärkaṣṣälle ‘ ... ground sesame, [each] one the same [measure] [is to] be dissolved in goat's milk’ (W-7a6), ... kurkamäṣṣu ptsāñäṣe sām malkwersa onkarño päkṣalle ‘ ... and saffron stigmas, [each] one the same [measure], with milk, a porridge [is to] be cooked’ (W-7b4). ∎Etymology uncertain. With TchA sam, B sām is possibly inherited from PIE *som(hx)om and *sōm(hx)om respectively (cf. Greek homós ‘like, comparable,’ Old Norse samr ‘same,’ more s.v. ṣe [cf. MA:499]). So Meillet, 1911-12:285, Duchesne-Guillemin, 1941:176, Winter, 1961:279, VW: 412-413. Possibly (with Krause and Thomas, 1964:152, 253) a borrowing from Sanskrit (or some Prakrit) sāma- (so also Hilmarsson, 1986a:93). In either case the difference in vowel between A and B is difficult. See also ṣe.

sāmp- (vt.) ‘take (away), deprive’
Ps. IXa /somp-/ [MP -, -, sompastär//]; Ko. V /sāmpā-/ [Inf. sampatsi]; Ipv. I /p(ä)sāmpā-/ [MPSg. psāmpar]; Pt. Ib /sāmpā/ [MP -, -, sampāte//-, -, sampānte]; PP /sāsāmpā-/ spelke sompastär krentats sū wnolmets ‘Den Eifer nimmt ein solcher den guten Wesen’ [Sieg, Siegling, 1949:25] (17b1), papāṣṣorñeṣṣe śaul cwi sompastär ‘he takes from him the life of [moral] behavior’ (17b4), sompasträ peñyai śāsants[e] ‘he takes away the glory of the teaching’ (19b1), [ś]aul sompastar-ñ ‘thou takest away my life’ (60a3); ce wästsi sū samp[a]ts[i] /// (138a2); [ma]pi psāmpar ñiś [ceṃ rakṣa]tsenmeṃ loke ‘then take me away from these rākṣasas’ (85b4); ciṣe tsārwo sampā[te-ñ] ‘Die Freude an dir nahm er (mir) fort’ [Sieg, Siegling, 1953:308] (496a7); sassāmpaṣ (Couvreur, 1954c:89). ∎Etymology dubious. The alternation somp- ~ sāmpā- suggests a PTch *semp- ~ sempā- with quasi-regular rounding of *-e- to -o- in the labial environment (cf. omp(e), ompakwätñe) and regular ā-umlaut. Probably related in some way to TchA sum- (present sumnā-) with the same meaning and reflecting perhaps PTch *sämpnā-/*semp(ā)- with different analogical generalizations in the two languages. VW's connection (445-446) with PIE *sem- ‘one; unite’ (more s.v. ṣe) is possible semantically but no other IE group shows a labial extension to this root. (VW's *sem-w- does not convince phonologically.) See also sampauca.

sārathi* (n.m.) ‘guide’
[-, -, sārathiṃ//] (313a5, S-5a5). ∎From BHS sārathi-.

sārthavāhe* (n.m.) ‘caravan-leader, merchant, trader’
[//sārthavāhi, -, -] ñakti śāmna lāñc amācänta osta-ṣmeñcaṃ sārthavā[h]i ‘gods, men, kings, ministers, householders, and merchants’ (408a5). ∎From BHS sārthavāha-.

sārm* (n.) ‘seed’
[-, -, sārm//-, -, sarmana ~ sārmna] /// sārmnaś [] totka sārm śūwaṃ ‘... for the seeds; [if] he eats little of the seed’ (26b2), mäkte tne lāñe nakṣäṃ sarmana taṃtsäṣṣäṃ pya[py]aiṃ kauṣäṃ okonta ‘as the flood scatters the seeds, disperses the flowers, and kills the fruits’ (33b7), pyapyai stāna ṣarmna [lege: sarmna] okonta (A-4a3). ∎From sāry- (q.v.) + -m.

sāry- (vt.) ‘plant’
Pt. Ib /sāryā-/ [MP -, -, saryāte//] saryat=ompä poyśintse asāṃspe kenne witskaṃ ‘he planted the roots there in the ground near the Buddha's seat’ (388a2). ‣The meaning, at least from this context, must be ‘to plant’ rather, than as usually given ‘to seed, to sow.’ ∎TchA sāry- and B sāry- reflect a PTch sāry-. Since in both languages we actually have sāryā- we may have here a denominative from *serye. That in turn would be derived from PTch *sär-y'ä/e- (cf. A säryām ‘seed’). The PTch verb would be similar in formation to Greek heírō ‘I attach, interlace’ [: also Latin serere ‘attach, enchain,’ etc. (P:911)] (Schrader/Nehring, 1919:583, VW:418-419, though differing in details). The semantic development might be something like *‘put in a row’ (cf. Latin series) > ‘plant (in a row).’ Alternatively we might see the whole Tocharian family to reflect a PIE *soh1ṛ ‘seed’ from *seh1- ‘sow’ (P:890; MA:534). Particularly we might compare Lithuanian sóra ‘millet,’ Latvian sãra ‘common millet.’ See also sārm and possibly ṣaiweññai.

sārri* (n.) ‘assembly’
[-, -, sār(r)i//] /// [ka]kkāk[a]rmeṃ sārri warpoṣäṃts enepre/// (91b2), sū sārine masa ‘he went into the assembly’ (337b2), [tu]meṃ poñc klenkenmeṃ korponträ painesa ka sārriś yatsi auntsante ‘then all descend from the wagons and immediately they began to go on foot to the assembly’ (PK-AS-17K-b2 [Pinault, 1987:82]). ∎Etymology unknown. VW (418) assumes a derivation from PIE *sed- ‘sit.’

sālaparṇi (n.) ‘Desmodium gangeticum DC’ (a medical ingredient)
[sālaparṇi, -, -//] (500a6). ∎From BHS śālaparṇi-.

sāle (n.) ‘ground; basis’
[sāle, -, sāle//] āyor sāle śīl ränkāñi ‘a gift [is] grounds for moral behavior and ränkāñi’ (23a5), /// [mā a]lyek cmelne sāle priyeṃ ‘they do not bear the basis [?] for another birth’ (24a4), /// śattālyantyas [lege: śattālyeṃts?] sāle wa[sa] /// ‘he gave ground to the seeds [?]’ (475a3), sālesa kewiye wentsa pepakṣu kuñcītäṣṣe ṣalype udāvarttäntse gurmantse sāṃtke ‘sesame oil [is to be] cooked with cow dung on the ground; [it is] a medicine for swelling [caused by?] a disease of the bowel’ (497b3/4). ∎From PIE *sōlo-, exactly matched by Lithuanian súolas ‘bench, chair’ or Latvian suôls ‘bench’ (VW, 1965b:504, 1976:417) and more distantly equated with Albanian gjolë ‘clearing/pasture where salt is strewn for domestic animals’ (PIE *sēleha), if the latter is not a derivative of *sal- ‘salt.’ Cf. P:898-9 with other, more dubious connections.

sänkīñ* (n.pl.) ‘± (facial) wrinkles’ (?), ‘pockmarks’ (?)
[//-, sänkīṃts, sänkīṃ] ṣalype lip[ā]ts[i sä]nkīṃts sāṃtke (497b8), sänkī[ts sāṃtk]e ‘[it is] the remedy for s.’ (497b9), särwāna sonopälle ... pikṣanma sänkiṃ yoraiṃ po nakṣäṃ ‘the face is to be anointed ... it destroys all spots [?], wrinkles [?], pimples [?]’ (W-40b3). ∎Etymology unknown.

sätk- (vi./vt.) ‘spread (out) [intr./tr.]’
G Ps. III /sätke-/ [MP -, -, sätkentär//MPPart. sätkemane]; Pt. 1a /sätkā-/ [//-, -, sätkāre] ///; PP /sätko-/;
K Pt. IIIb /sätk(ä)s-/ [sätkasamai, -, -//] auloñ cpī sätkentär-ne lyitkwänmā srukemāne (139a3); /// aur[ts]esa sätkāre ‘they spread out widely’ (37b8); [t]aisa ñiś yāmorṣṣe śerkne ñäkcīyana śāmñana rūpanma sätkasamai ‘thus did I spread the divine and human forms in the snare of the deed’ (154b5). -- sätkālñe only in the derived adjective
sätkālñetstse*: (531a4);
sätkor* ‘spread’ (n.): toṃ kleśanmats sätkorsa ‘by the spread of kleśas’ (228b2). ∎Etymology uncertain. Possibly from PIE *sut-sḱe/o-, derived from *seut- ‘be strongly moved’ [: Lithuanian siaûsti (siaučiù) ‘rage; separate (grain from chaff); spread (of diseases),’ Proto-Germanic *seuþ- ‘boil’ (cf. English seethe), more distantly, Lithuanian saũbti ‘rave, rage,’ Avestan hāvayeiti ‘stews’ (P:914-5)]. Also possible, though semantically a bit more distant perhaps, is Hilmarsson's suggestion (1991:129) of a putative PIE *swid-sḱe/o- and a relationship with Lithuanian svíesti ‘to throw,’ sváidyti ‘to throw around,’ Latvian sviêst ‘to throw,’ presupposing a PIE *sweid-. Otherwise VW (*suktk- [423-4]) and Pedersen (*sh1-Tk- with the reduced grade of *seh1- ‘spread’ [1941:237]). The latter is semantically plausible and phonologically possible, but whence the -T- extension?

sänmetstse* (adj.) ‘being in a trance, trancelike’
[f: sänmetsa, -, -//] enenkaś paspārtau cwi maim palskw attsaik [] sänmetsa ṣ cwi k[ek]ts[eñe] ‘within his whole thought and feeling [were] turned around; his body [was] in a trance’ (41a2). ∎From (unattested) sanme* ‘trance’ with regular metathesis from PTch *sämne < PIE *supno- ‘sleep’ [: Greek húpnos, OCS sъnъ, Albanian gjumë, all from *supno-; see also ṣpane (P:1048-49; MA:527] (K. T. Schmidt, 1980:409; Normier, 1980:262). (Otherwise VW (422)--from PIE *sengwh-). Though the etymology seems certain, the difference in treatment of the original PIE cluster *-pn- in *supno- (> *sanme, cf. yenme ‘gate’ or present-stem yänmäsk- from yäp-) and *swepno- (> ṣpane ‘sleep’) is not clear. See also ṣpane.

särk- See sränk-.

särp- (vi.) ‘beat [of a heart]’
Pt. III /särp-/ [//-, -, sarpär] aräñci sarpär ‘the hearts beat’ (119a4). ∎From PIE *srebh- ‘sip, slurp’ [: Armenian arbi ‘I drank,’ Greek rophéō ‘I gulp down,’ Latin sorbeō ‘id.,’ Lithuanian srebiù ‘id.,’ surbiù ‘suck, sip,’ Slovenian srẹ́bati ‘id.,’ Albanian gjerp ‘sip,’ Hittite s(a)rap- ‘gulp,’ etc. (P:1001; MA:175)] (VW:422). Unlike VW, however, who takes the meaning to have originally been *‘suck’ and the extension to the beating of the heart made on the basis of the heart's being a pump (which would seem to presuppose a very sophisticated understanding of circulation), I assume we have *‘slurp’ > ‘beat [of the heart]’ on the basis of the sound involved (similarly English beat).

särwāna (n.[pl.tant.]) ‘face’
[//särwāna, -, särwāna] /// [spä]rkoṣ ere ce kaklaiksauwa särwanā /// ‘color gone and the face withered’ (405b3), lantsoy särwāna ‘the queen's face’ (514b8), särwāna sonopälle meñämpa eneśle särwāna mäskentär-ne ‘[one is to] anoint the face; his face becomes like the moon’ (W-40b2). -- särwānaṣṣe ‘prtng to the face’: [särwan]āṣṣe tañ pällentaṣṣe meñe ‘the full moon of thy face’ (71a5), särwānaṣṣe maṇḍālne poyśintse ‘in the maṇḍala [= orb, circle] of the Buddha's face’ (H-149-ADD.4a4 [Thomas, 1965:196]);
särwāna-laiko ‘face-wash’: särwāna-laiko aṣiye malkwersa ‘a face-wash with goat's milk’ (W-10b1);
särwāna-ṣawo ‘face-wash’: (W-13a6). ∎A neuter plural, (as if) perhaps from PIE *stru(hx)o-neha from *streu- ‘spread, build up’ [: Latin struō ‘I build, construct, arrange,’ struēs ‘pile, heap,’ Gothic straujan ‘strew,’ Old English strēowian (> Modern English strew), etc. (P:1030-1031)]. The semantic development parallels that seen in Latin faciēs from facere (cf. VW:423, who starts from *struhxeha-neha). Hilmarsson (1989c), in a variation on this etymology, proposes to start from *str(e)uhxd-mṇ, or rather from the plural *str(e)uhxd-mneha where the *-m- disappears in the *-Cmn- cluster by a rule of PIE date and then the *-d- disappears regularly before a resonant regularly in the history of Tocharian. Better perhaps would be *str(e)ueha-smn-eha since *-s- also would appear to have disappeared regularly before a resonant in Tocharian (cf. stām). (Not with K. T. Schmidt [1980:409] the equivalent of Sanskrit sṛkvaṇī (dual) ‘corners of the mouth’ since the loss of *-k- in Tocharian would be inexplicable.) Emmerick (1990) discusses a possible parallel semantic development in Khotanese śśāman- ‘mouth, face’ from PIE *ḱweha- ‘swell.’ See särwece*.

särwece* (n.) ‘form of existence’
[särwece (K-T) ~ särweśce (K-T)//-, -, särwecäṃ] po śutkām särwecän ‘we filled out all forms of existence’ (45a6), kutänkmane särwecaṃ ṣäñ yāmorsa cmelane ‘filling out the forms of existence by one's own deed in [one's] births’ (229a2/3). ∎(As if) from PIE *stru(hx)o- + -Ten- and thus similar in form and meaning to särwāna, q.v. (VW:423). See preceding entry.

säl-1 (vi.) ‘arise, fly’
Ps. II /*ṣäl'ä/e-/ (see discussion); Ko. V /*sālā- ~ *sälā-/ (see discussion); Pt. Ib /sālā-/; PP /sāsālā-/ ///s. araṃśne salāte-ne [] kucatākmeṃ ṣañ [ñ]em ṣallāte ‘[grief(?)] arose in her heart; from the balcony she hurled herself’ (109b2); ... läkleṣṣe sasālau ñi arañcne ‘... having arisen in my painful heart’ (H-ADD-149.83a2 [Hilmarsson, 1990:93]). ‣This paradigm is matched in TchA by an athematic present (i.e. third person plural sliñc and present participle sälmāṃ). The deverbal TchB adjective ṣlyamo ‘flying,’ q.v., strongly suggests that the present stem in that language was thematic, either *ṣäly- or *säly- (since the initial ṣ- of ṣlyamo could be the result of assimilation to the -ly- rather than original). In both languages the subjunctive must have been an ablauting one of Class V: sālā- ~ sälā- in TchB, salā- ~ sälā in TchA. TchB preserves the weak-grade of this subjunctive in the derived verbal adjective salamo (/sälāmo/) ‘flying,’ q.v., while TchA preserves the strong-grade in its derived verbal adjective salat (/salāt/) ‘id.’ (summarizing Hilmarsson, 1990:102). The presence in TchB of a thematic (Class II) present beside an ablauting Class V subjunctive is rare but attested (cf. kälts- and tresk-). ∎See s.v. säl-3. See also salamo.

säl-2 (vt.) ‘throw, throw off, throw down; humble; lay to rest [of the dead]’
Ps. X (?) /*sälläsk'ä/e-/ (see discussion); Ko. II /ṣäll'ä/e-/ [Inf. ṣällatsi]; Pt. II /ṣāl(l)ā-/ [-, ṣalāsta, ṣālla//-, -, ṣal(l)āre; MP -, ṣalātai, ṣallāte]; PP /sāsāllā-/; PP /sesälyu-/ /// [pātär-mā]tarṣṣe śraddhatāk ṣällatsi ‘to throw off the religious cloak [?] of the father and mother’ (412b2 [Hilmarsson, 1990:99]); Dipankarsa ṣuk uppālnta ṣalāsta ‘thou didst throw seven lotuses over D.’ (Qumtura 34-g6 [Pinault, 1993-94:175]), allek no ksa arhānte ṣāll=āntseṣṣe [perpette] ‘but a certain other arhat threw off the burden of the skandhas’ (4a7 [Hilmarsson, 1990:99]), retke ṣālla kausalṣets ‘he threw down the army of K.’ (21a7), ///s ̇ araṃśne salāte-ne [] kucatākmeṃ ṣañ [ñ]em ṣallāte ‘[grief(?)] arose in her heart; from the balcony she threw herself’ (109b2), ///ṣlemeṃ ṣañ āñm ṣalātai keścyeṃts śwāts[i] ‘thou didst hurl thyself from the mountain to feed the hungry’ (239a3), tāu erkenmasa ṣalāre ‘they laid her to rest in the cemetary’ (560a2/3), pelene ṣalāre-ne ‘they threw him into prison’ (H-149.40a5 [Thomas, 1979:12]), yaltse tināränta ytārine ṣallāre ‘they threw 1,000 denarii on the road’ (H-149-add.12a5 [Thomas, 1954:757]); sasāllaṣ palsko[sa snai] wyakṣep päklyauṣ ‘listen with a humbled spirit and without distraction’ (77a4/5); [se]salyu lyakeṃ yops=āttsāna waś/// [lege: warśaiṃne] ‘having thrown down the fences/gates (?), he entered the thick brush’ (338a1). ‣This verb and 3säl- below are distinguished from 1säl- semantically. The latter has clearly ‘upward’ connotations (‘fly, arise’) while 2säl- and 3säl- are ‘downward’ in orientation. They describe the fate of an object in air when gravity has taken over. It should be noted that 2säl- and 3säl- are largely, perhaps entirely, synonymous.
This paradigm has a number of special features that need some explanation. The subjunctive (represented by the infinitive ṣällatsi) is descriptively a Class II (thematic) subjunctive because of its initial palatalization, though its lack of root final palatalization is unexpected. If it were from *s(e)lye- (à la Hilmarsson, 1990) we would expect *ṣlyītsi, just as in kälpītsi ‘to steal’ (< *ḱlepye-) or, more particularly aklyītsi ‘to learn’ (< *ā-kḷh1ye-). One should note, in any case, that the double -l- precludes the identification of this stem with that underlying the deverbal adjective *ṣlyamo ‘flying’ which, moreover, would be extremely dubious on semantic grounds. The combination of initial palatalization plus root final -ll- has the look of an old thematic subjunctive (*ṣäly-) where -n- (*-lyn- > *-ln- > -ll-) has been extended from the present. It is as if we have an infinitive *śänmatsi ‘to come’ (rather than the attested śamtsi) on the basis of the usual subjunctive stem śänm- (cf. śanmäṃ ‘he will come’) where the -n- has been imported from the present känmäsk-. This explanation would strongly suggest that the present for 2säl- was *sälläsk- (< *sälnäsk- < *sḷnusḱe/o-). The -ll- proper to the present is also to be found extended to the preterite and preterite participle.
I put in this paradigm also the preterite participle sāsāllā- since doing so allows us to group together in one paradigm all those forms with -ll-. It would, with its lack of palatalization, have the same relationship to the palatalized preterite ṣāllā- as kālākā- ‘followed’ does to śalāka. This placement seems likely on semantic grounds as well. Though usually translated as ‘aroused’ in this context (so Hilmarsson, 1990:91, with previous literature), an injunction to listen to a religious text with a ‘broken and contrite’ spirit seems as likely, if not more so, than with one that is ‘flying’ or ‘aroused.’ In any case, it is matched in TchA by [sā]sluṃt in an almost identical context which, if properly restored, would be the exact morphological match of the TchB participle.
The second preterite participle sesälyu- bears the same relationship to its preterite as pepalywu- (in the abstract pepalyworsa) does to plyāwa ‘bewailed’ or the once attested lelku- (in the abstract lelkormeṃ, beside the usual lyeläku-) beside lyāka ‘saw.’ If these participles are correctly translated in their single attestations, they may have been semantically specialized. ∎See s.v. säl-3.

säl-3 (vt.) ‘throw off, throw down; let fall, drop; lay to rest [of the dead]’
Ps. IXb /ṣäläsk'ä/e-/ [APart. ṣaläṣṣeñca; MPPart. ṣaläskemane; Ger. ṣaläṣälle]; Ko. IXb [= Ps.] [Inf. ṣaläs(t)si]; PP /ṣeṣälo-/: (see abstract) ///lye ce palsko ṣaläṣṣeñcai nraiṣṣeṃ kāru/// (H-149.ADD.64a3 [Thomas, 1967:108]); mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as a blind man might eat/gnaw [his] food and inadvertantly [?] letting it fall into the heart, it would burn up’ (154b3), erkenmasa en[te yaka] srukoṣäṃ ṣaläskemane ṣekaṃñe tākaṃ ‘when, moreover, laying to rest the dead in great cemeteries’ (559a1/2); etve [lege: entwe] soye tsikale känte-okt näsait yamaṣäle taka pwarne [ṣa]läṣäle ‘then a doll [is] to be made; one hundred eight [times] the spell [is] to be cast; then in the fire [it is] to be thrown’ (M-2a6); piṃś-atseṣṣe perpette täne yatäṃ ṣaläsi ‘he can throw off the burden of the five skandhas’ (554b1). ‣This paradigm may be matched in TchA by the Class VIII causative /sälä-s-/ attested once at A-60b2: tsara näm ak nu släsmāṃ lo araträṃ, whose meaning is unfortunately obscure. -- ṣeṣlor*: warne pyāpyai ṣeṣlorsa ‘by throwing a flower into the water’ (H-149-add. 63/59a2 [Hilmarsson, 1990:98]). ∎TchA säl- and B säl- reflect PTch *säl- from PIE *sel- ‘± move quickly’ [: Sanskrit ucchalati ‘hurries forward,’ Greek hállomai (< *sḷye/o-) ‘leap, jump,’ iállō (< *sisḷye/o- where the yodh-present is analogical to the unreduplicated present) ‘let fly, send forth, put forth,’ Latin saliō ‘spring, jump,’ (intensive) saltō ‘id.,’ Sanskrit (middle) sisrate ‘rushes off, speeds; stretches (out),’ (active) sisarti ‘makes run, stretches (tr.)’ (P:899, Hilmarsson, 1990:106-7, MA:285)] (VW, 1941:111, 1976:420-421). Judging by this evidence there were two present formations to this verb root in PIE, a ye/o-present with the semantically specialized meaning ‘spring, jump’ and an athematic reduplicated present with the less specialized meaning. The TchA athematic present of 1säl- may be the exact equivalent of the Sanskrit reduplicated athematic present with regular loss of reduplication (cf. A tā- ‘place, put’ beside B tättā- [< *dhidhh1-) or A yā- ‘travel’ beside B iyā- [< *yiyeha-]). TchA differs from Sanskrit in that the active is intransitive rather than transitive. The TchB present, if *ṣäl'ä/e-, would be the exact equivalent of the Indic *salati seen in ucchalati. However, it is likely that the Tocharian and Indic presents are independent formations. If the TchB present is säl'ä/e-, it is likely that it was a fairly mechanical thematicization of the present still found in TchA. The *ṣäl'ä/e- that underlies the attested subjunctive of 2säl- may well be old and may well be identical with the aforementioned present of 1säl-. The rest of the paradigm of 2säl- (see above) is analogical and must have been created as a way of differentiating 1säl- ‘fly’ from 2säl- ‘throw (down).’ The paradigm of 3säl-, a regular "causative" formation, is presumably later and a regularization of sorts of the paradigm of 2säl-. Nowhere is there any need to see a Tocharian descendant of a PIE *sḷye/o- as Hilmarsson (1990) does which, as already pointed out, would appear to have been semantically specialized already in PIE in such a way as to exclude it as the ancestor of either of the two Tocharian meanings. See also salamo and ṣlyamo.

sälk- (vt.) ‘pull/draw (out/away), tear (out) [normally toward the agent]; [metaphorically] produce’
Ps. VII /slänk-/ [MP -, -, slanktär//; Ger. slankälle]; Ko. V /sālkā- ~ sälkā-/ [-, -, sālkaṃ//; MP salkamar, -, -//; AOpt.-, -, salkoy//; MPOpt. -, -, sälkoytär//; Inf. salkatsi]; Pt. Ia /sälkā-/ [MP sälkāmai, sälkātai, sälkāte//-, -, sälkānte]; PP /sälko-/ k[ar]ts[a rano] kektse[ñe] ramer slanktär ṣañäññe ‘a good body soon shows its [true] being’ (5b2/3); śätkaroṃ päst slankällona ‘the leeches [are to] be pulled out’ (W-42a4); [ṣeme] ṣarsa ceṃ pre[re] //// [sä]lkoy-ne ‘with one hand he might pull out his arrow’ (154b1), lyammeṃ santsārṣṣe ñiś ci salkamar ‘I will pull thee out of the saṃsāra-sea’ (296b4/5), kaccap su no tälaṣṣi aśco rämoytär [r]mer ka cpi aśce lyautaiyne tāu sälkoytär (407b1/2), Suśākh khadiräṣṣe ṣat twerene tsapanale ... [kwri no ṣat] sālkaṃ mokṣä ‘in Suśākh an acacia sliver is to be mashed into the door ... if, however, he pulls it out, [there is] deliverance’ (M-2a2); tarya orotstsana pratiharinta sälkāte-meś ‘he produced for them the three great wonders’ (108b3/4), sanu maskākamñemeṃ [lege: maskw orkamñemeṃ] tal[ā]nt śaiyṣe sälkatai ‘out of danger, difficulty, and darkness thou hast pulled the suffering world’ (247b2), ysaly ersate ciṣy araś ñi sälkāte ‘he has evoked strife and ripped out my heart [that belongs] to thee’ (496a5/6), pūñäktentse weweñoṣäṃ sutarmameṃ sälkāmai ‘I have drawn [this] from the sutras spoken by the Buddha’ (K-8a2); [witsakaṃtso yokaintse ompo]stäṃ wṣīlñentasa mā sälkoṣäṃts ‘[if] the root of thirst with its consequences is not pulled out’ (11a7), witsakai sälkormeṃ = BHS mūlam uddhṛtya (PK-NS-107a5 [Thomas, 1976b:106]). ∎From PIE *selk- ‘pull, draw’ [: Greek hélkō ‘pull, draw,’ Albanian helq ‘id.’ (< *solke-ye/o-), Latin sulcus ‘furrow,’ sulcāre ‘to plow,’ Old English sulh ‘furrow; plow’ (P:901; MA:471)] (Duchesne-Guillemin, 1941:178, VW, 1941:111, 1976:421). The n-infix present is likely to be a Tocharian innovation.

sältaññe (adj.?) ‘?’
[wä]tkaltsa sältaññe ramt /// (587c1).

sälp- (vi.) ‘be set alight, blaze up; burn’
Ps/Ko. I /sälp-/ [-, -, salpäṃ//-, -, salpeṃ; Impf. -, -, salpi//Inf. sälpatsi; MPPart. sälpamane]; Pt. Ia /sälpā-/ [-, -, salpa//]; PP /sälpo-/ [yśelmeṣṣe] pūwar salpäṃ palskone pälketär-ne po kektseñe antāpce ramt ‘the fire of lust blazes in [my] mind; the whole body burns like a firebrand’ (8a5), ek /// salpäṃ rup [salpäṃ] palsko salpäṃ ekaṣṣe ‘the eye [of the monk] is set ablaze, the form is set ablaze, the knowledge of the eye is set ablaze’ [= Pali āditta-] (108b10), pūwar tr[e]m[eṃ]ṣṣe sälpī-n=enenmeṃ ‘the fire anger blazed up inside [him]’ (350a2), salpeṃ piś cmela añityātṣe puwarsa ‘the five births burn in the fire of impermanence’ (G-Su-1a); sälpowsai = BHS ādīpta- (251a5). -- sälpalle* ‘fever’: sannipātikäṣṣepi sälpallentse sāṃtke ‘[it is] the remedy for a complicated [by a derangement of the three humors] fever’ (497a8). ∎AB sälp- reflect PTch *sälp- from PIE *swelp-, an extension of the widely attested *swel- ‘burn, smoulder’ (P:1045; MA:88). The extension is otherwise attested only in Germanic (e.g. Gothic) swibls and Latin sulphur, from PIE *swelplo- (P:1046). This etymology is VW's (1968b:100) and is much to be preferred to his later one (1976:421) in which he connects this word with ṣalype ‘fat, oil.’ See also sälpamo and salpi and, more distantly, sleme.

sälpamo (adj.) ‘blazing, glowing’
[m: sälpamo, -, //] [f: -, -, sälpamñai// sälpamñana, -, -] ṣale säl[pa]mo [kälyi]tär-ne kektsentsa ‘a blazing mountain was found on his body’ (22b5), /// [sä]lpamñana tu-yäknesa wī koynuwa kakāyauṣai ‘he [scil. the monster] had opened in this way the two blazing mouths’ (576b3). ∎An adjectival derivative of sälp-, q.v.

sälyiye (nf.) ‘line, streak; border; rule’
[säly(i)ye, -, salyai//-, -, sälyaiṃ] śakātaṣṣa sāu sälyye mkte [sic] [wa]rne nakṣtär ṣe prentse ‘as a the mark [made by] a stick in the water disappears in an instant’ [sälyye = BHS rājī-] (3b6/7), [A]raṇemiṃ lānte ypoyṃtse salyai lyutstsante ‘they drove king A. out of the border of the country’ (86a5), śaul r=anaiśai paṣṣatai śiläna [lege: śiläṣṣana] sälyai[no] ‘[as thy] life, thou hast guarded the right line of moral behavior carefully’ (241a6), salyaisa rano nirot nervāṇäṣṣai rīntse kameṃ ‘likewise by the [right] rule they came to the city of cessation and nirvana’ (PK- AS-16.3a1 [Pinault, 1989:156]), ot toy Mahāsaṃmateṃ lāṃtstsa säly[aiṃ] pākri takāre ‘then the rules were published by king M.’ (PK-AS-16.3b2.3 [ibid.:157]). ∎TchA slyi and B sälyiye reflect PTch *s(ä)lyiye, which in turn may be (as if) from PIE *s(ha)l(e)ih1en- and related to Latin linere ‘smear’ and Greek (Hesychian) alínein ‘id.’ The semantic development would be *‘smear’ (noun) > ‘streak, line’ (VW:431).

säsuwa See s.v. soy.

säsuwerśke (n.) ‘little boy’ [dim. of soy]
[säsuwerśke, -, säsuwerśke//] /// [tsu]kseṃ säsūwerśke wī pikla ñiś no tsaukwa cī /// ‘they give the little boy to drink; however, I suckled thee for two years’ (415a3), pātärś ram no säsuwer-śke cau lakle po träñcā-neś ‘as a little boy to [his] father, he bewailed all [his] suffering’ (unpub. Berlin fragm. [Thomas, 1968b:212]). ∎A diminutive based on säsuwa, the plural of soy ‘son,’ q.v.

säsūwerṣṣe* (adj.) ‘pertaining to a son’
[m: -, -, säsuwerṣṣe//] kuse wat śāwṣante [lege: śāwṣate] säswerṣṣ=ākālksa ‘whoever lived by the desire for a son’ (46b7), [pātär-mātär-säsū]werṣṣe lareṣṣana ñemna ceṃts po kärstāwa | larauwñesa säsūwerṣṣe arañcänne caukante-ñ ṣañ śaul ram no (266a3/b1). ∎Based on säsuwa, the plural of soy ‘son,’ q.v.

säsuśkañ (n.pl.) ‘dear sons’
[//säsuśkañ, -, säsuśkaṃ (voc. säsuśkañ)] säsuśkañ [s]rukāre //// mätstsorsa ‘[my] dear sons died ... of hunger’ (35b1), [ṣamā]ni śakkeññi skwaśaṃ [lege: säswaśkaṃ] = BHS śramaṇāḥ śākyaputrīyāḥ (363b5). ∎Term of endearment based on säsuwa, the plural of soy ‘son,’ q.v.

si- (vi./vt.) ‘drain’
G PP /siyo-/;
K Ps. IXb /ṣiyäsk'ä/e-/ [Inf. ṣis(t)si] siyausai ‘having drained’ (324b1); yetse tsaṅtsi kektseñmeṃ ysāra ṣissi mrestīwe mā kulā-c warkṣäl ‘to flay [thy] skin, to drain the blood and marrow from [thy] body [but] thy energy didn't flag’ (S-8a3+104a1). ∎AB si- is from PIE *sei- ‘drip, run, moisten’ (P:889, only with nominal derivatives in -l- and -m-, e.g. Old English sioloþ ‘sea,’ Lithuanian séilė ‘spittle, drivel,’ OHG seim ‘strained honey,’ Old Norse simi [m.] ‘sea’). For the meaning and etymology, see Adams, 1982. See also perhaps ṣiye.

siṃhe (n.) ‘lion’
[siṃhe, -, siṃhe//] (359b5, 511b2). ∎From BHS siṃha-. Cf. the native ṣecake.

siṃhāsaṃ* (n.) ‘throne’
[-, -, siṃhāsaṃ//] (514b6). ∎From BHS siṃhāsana- ‘lion's seat, throne.’

siṃhaḍadvīpäṣṣe* (adj.) ‘?’
[m: -, -, siṃhaḍadvīpäṣṣeṃ //siṃhaḍadvīpäṣṣi, -, -] /// [ñäkci]yai klautsaisa siṃhaḍadvipä/// (391b3), ātsana siṃhaḍad[v]ī/// (392b3), siṃharadvipṣy [sic] onolmi (519a3).

sik- (vi.) ‘set foot’
Ps. VI /siknā-/ [-, -, siknaṃ//]; Ko. V /saikā- ~ sikā-*/ [-, -, saikaṃ//] mäkte kautsy akemane wnolme [tne] kos saikaṃ ṣikont=e[r]k[e]nmaś ‘as a being heading to die, as many steps as he takes to the cemetery’ (3b5/6). ∎From PIE *seik- [: Greek hīkō (Doric heíkō), ikánō/ iknéomai ‘come; reach, attain’ (the latter two from < *ikánw-e/o- and *ikné(w)-e/o- respec-tively), Lithuanian síekti ‘stretch out the hand,’ seikiù (seikėti) ‘measure capacity,’ Old Norse sār ‘large pail,’ Old English sā ‘pail, bucket’ (< Proto-Germanic *saiha-) (P:893; MA:187)] (VW, 1941:109, 1976:427). With the obsolescence of *new-presents in Tocharian it was transferred to the neha-class. See also ṣiko and possibly aṣkār.

siñcai (adj.) ‘?’
tumeṃ Durmukhe brāhmaṇe Uttareṃ śamaśkeṃ kärwāṣṣai witsakaisa räskare tsopaṃ-ne siñcai ṣorpor ite /// ‘then the brahman D. poked the boy U. roughly with a reed-root, the full siñcai ṣorpor ...’ (88a1).

siddhāṃ* (n.) ‘XXX’
[-, -, siddhāṃ//] bauddheṃ siddhānmpa śka kantanoy[t]ä[r] (429a3).

Siddhārthe (n.) ‘Siddhārtha’ (PN of a king)
[Siddhārthe, -, -//] (228a2).

Sidhasaṃgha (n.) ‘Sidhasaṃgha’ (PN on graffito)
[Sidhasaṃgha, -, -//] (G-Su20 [entire inscription]).

si-n- (vi./vt.) ‘be depressed, despair [intr.], depress [tr.]’
G Ps/Ko. Xa /sinäsk'ä/e-/ [MP -, sinastar, -//]; Pt. IIIa /sins-/ [MP -, -, sīntsate//]; PP /sesino-/;
K Ps. Xb /sinäsk'ä/e-/ [-, -, sīnäṣṣäṃ//] śaiṣṣentse kärtseṣc [sic] mā pälsko nta sīntsate-c ‘for the health of the world thy spirit has never despaired’ (224a1); ṣlyaṣṣi snai rūki sprāne sesīnauṣ [sic] lalaṃṣkene aurtsi pauke [sic] ‘firm [but] without leanness [are his] flanks, drooping [?], tender and broad are [his] arms’ (74a5), saṃsāräṣṣe kärkkālle[n]e sesīnoṣäṃ ‘pushed down in the saṃsāra-swamp’ (408a7); te-maṃt mā ṣañ añmä kauc peññaträ mā alyenkäṃ sīnäṣṣäṃ ‘thus he does not stretch himself tall [= puff himself up] nor does he oppress others’ (558b3/4). -- silñe ‘depression, despondency’: cets ceu silñe pälskontse lakle ṣpä wīkässi ‘[in order] to drive away this their depression of the spirit and pain’ (30a2), silyñe yänmāṣṣäṃ ‘he experiences despondency’ (A-3a5) ∎AB si-n- reflect PTch *si-n- from PIE *sh2i-n(e)u- (the original present, relegated in Tocharian to the subjunctive) and *sh2i-nu-sḱe/o- (an old iterative-intensive present) [: Sanskrit sinoti/syati ‘binds’ (aorist sāt)] (Hollifield, 1978). The semantic development would be *‘bind’ > *‘tie up/down’ (as in English) > ‘afflict, depress’ (Adams, 1979). Perhaps related also is Latin sinere ‘put, place’ (VW:426-427). There is no reason to suppose any connection with the PIE verb ‘satisfy’ (so Pedersen, 1941:264, Winter, 1962b:32). See also soy-.

sintāp (n.) ‘rock-salt’ (a medical ingredient)
[sintāp, -, -//] toyä saṃtkenta raswäṣlona śār sintāp salyiye yamṣlya (Y-1b4). -- sintapätstse ‘having rock-salt’: ṣalype sintapätse (499b5). ∎From BHS saindhava- (Filliozat).

sim* (n.[m.sg.]) ‘boundary, limit’
[-, -, sim//] enenka simne wat tākaṃ ‘or if it is inside the boundary’ (318a5), cmelṣe sim ‘the limit of birth’ (327b3), [sa]nkameṃ śtvārka-yṣiṣṣe plāki yaskaskemar parna simtsa yatsi ‘from the community I ask agreement/ permission to go beyond the boundary forty nights’ (H-149-ADD.19b5 [Thomas, 1954:737]). ∎From BHS sīmā-.

simākurrinkāte* (n.) ‘?’
[-, simākurrinkāteṃtse, -//] ///reme sūjate simā[kurrinkāteṃtse] (485a3).

sivenäṣṣe* (adj.) ‘pertaining to the perineal raphé’
[m: -, -, sivenaṣṣe//] toy vicanmasa sivenäṣe pile näsai[t yamaṣäle] ‘these spells for the raphé wound, the incantation [is to] be made’ (504a4). ∎An adjective formed to *siveṃ from BHS sīvana-.

su (demonstrative/pronoun) ‘the; he/she/it’ [the usual anaphoric pronoun of TchB]
[m: su, cwi, ceu ~ cau//cey ~ cai, ceṃts, ceṃ] [f: sāu, -, tāu//toṃ -, toṃ] [nt: tu, tuntse, tu//] ∎From PIE *so + the particle *u. The resultant *sou was unstressed (cf. unstressed Greek ho) and thus became PTch *säu regularly (cf. Adams, 1988c:17). Likewise sāu and tu are from *seha + *u and *tod + *u respectively. The development of the neuter pronoun shows that the loss of word final obstruents must have been sufficiently early that the resultant final vowel acted like an original final vowel. See Further, see s.v. se.

su- (vi./vt.) G ‘[the rain(s)] rain(s)’ (subject always ‘rain,’ either singular or plural), K ‘rain (rain)’ (subject an agent, object always ‘rain’ or a metaphorical extension of ‘rain’)
G Ps. V /s(u)wā-/ [-, -, sūwaṃ//-, -, sūwaṃ; Impf. -, -, suwoy//; MPPart. swāmane]; Ko. V /swāsā-/ [-, -, swāsaṃ//]; Pt. Ib /swāsā-/ [-, -, swāsa//];
K Ps/Ko. XIb /swāsäsk'ä/e-/ [swāsäskau, -, -//; Opt. //-, -, swāṣyeṃ; Inf. swāsäs(t)si; APart. swāsäṣṣeñca]; Pt. IV /swāsäṣṣā-/ [swā(sä)sṣawa. swāsäṣṣasta, swā(sä)sṣa//] cwīññe se śāp ste kucesa ṣp swesi mā sūwaṃ (350b4), swese suwoy ‘the rain rained’ (375b3), /// sawoṃ [sic] tärkär ra praściye (388b4); swāsaṃ ṣimtsa ceu ‘it rains on the roof’ (A-2a6); [wsāre nek]cy[e]ne cwi miye paṣkārro po swāsa cew ostne tarya lykwarwa no kästwer swoyen ompṣek akappinta ‘they gave him in the evening miye and paṣkārro; everything rained in the house; three more times it rained "for ever" impurities’ (42b7); /// [swā]säskau keṃtsa tsainwāṣṣai lāñsa ‘I rain over the earth with a flood of weapons’ (93b4), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘and never could any nāga rain [even] a drop of rain’ (350a3), rekaunaṣṣeṃ śirenäṃ krui ra yepeṃ swāṣyeñ tsa ainaki (S-5b1+313b2); /// warpalyñeṣṣai praściye swāsäṣṣawa ‘I rained a storm of enjoyment’ (154b6), āyorntaṣṣe swese kentsa swāsäṣṣasta ‘thou didst rain a rain of gifts over the earth’ (AMB-b5). -- swāsalle* ‘raining’: /// ma yente yalye ikene ma swāsallye ikene ‘[there is] no wind going in the place, [there is] no raining in the place’ (H-149.37a1 [Thomas, 1967:23]). ∎AB su-/swāsā- reflect PTch *su-/swāsā- from PIE *seuh3- [: Greek húei ‘it rains’ (< *suh3-e/o-), húō ‘I rain’ (< *suh3-ye/o-), Sanskrit sunoti ‘presses out [of a liquid],’ Hittite sunna- ‘fill’ (< *suh3-ne/o-), suu- ‘full’ (< *séuh3u-) (P:912), cf. also Old Prussian soye (~ suge) ‘rain’ (MA:477)] (Meillet, 1912:115, VW:443). Puhvel (1991:303-304) would add Hittite hewa- ‘rain,’ hewaniya- ‘to rain,’ to this etymon on the assumption that what we have reconstructed here as *seuh3- is actually *s-h2euh3- with s-mobile. If so, it might be possible to add Albanian shi ‘rain’ here despite the fact that sh- is not the expected reflex of PIE *s- before a stressed vowel, but rather gj-. Perhaps sh- is the regular outcome of a cluster *sh2-. The TchA present middle participle sūmāṃ and third person plural present swiñc look like athematic presents to a PIE zero-grade *suh3-. The TchB present s(u)wā- is either the strong grade of such an present (i.e. PIE *sweh3-, since the Hittite cognates preclude a PIE *-h2-) or, perhaps more likely, an extended *suh3-eha-. Other accounts that assume as a PIE starting point *suh3- for the entire paradigm are K. T. Schmidt (1982:360) and Lindeman (1987:301). The rest of the paradigm is filled out by the originally denominative *swāsā- (early PTch *swesā-) formed in the regular way to swese ‘rain’ (< *suh3-os-o-). See also swese, ṣāwo, and more distantly sum-.

suk- (vi.) G (Ps. VI) ‘± hand over, deliver’ (?); (Ps. VII) ‘dangle (intr.), hang down; tarry, linger’; K ‘dangle (tr.)’ [ṣukäsk- waiptāyar = ‘vacillate’]
G Ps. VI /suknā-/ [//-, -, suknaṃ; MPPart. suknāmane]; Ps. (?) VII /sukäññä/e-/ [MPImpf.//-, -, sukaññiyenträ];
K Ps IXb /ṣukäsk'ä/e-/ [//-, -, ṣūkäskeṃ] /// ṣarne enkoṣ tumeṃ cwi pyapyaiṃ suknaṃ uppalä/// ‘having taken [the garlands?] in their hands; then they hand him the lotus flowers’ [or ‘then his lotus-flowers hang down’?] (H-149.44a2 [but Hilmarsson suggests that verso and recto have been misassigned here]); sukaññiyenträ ‘they were suspended’ [or ‘they might be suspended’?] = BHS abhi-pralambeyuḥ (530b2); [ pa]lsk[a]lñenta ceu [mā] tn[e] ṣūkäskeṃ waiyptāyar [ ] ‘the ideas do not make him vacillate’ [ṣūkäskeṃ = BHS vilambayanti (Thomas, 1983: 214)] (44b3). ‣The form sukaññiyenträ is usually taken as an optative rather than an imperfect (as tentatively here). Though this word glosses a BHS optative, Hilmarsson makes a good case that the TchB here is really an imperfect rather than an optative since the BHS optative could be used as an imperfect and that may well be what the Tocharian glossator is responding to here.
Likewise Hilmarsson makes a strong case for viewing the Class VI present and the Class VII present to be, at least in origin, variants of one another, just as we have mäntnā- ~ mäntäññ- (see s.v. mänt-). The meaning usually associated with the Class VI present (given as the first translation above) is reinforced by reference to its equivalent in TchA (i.e. A-77a4: tmäṣ cesäm ānkaräs lāntse suknāmāṃ tränkäṣ cesäs śkaṃānkaräs tñi essi /// ‘thus he he says, delivering the tusks to the queen: these tusks [thou hast ordered me] to give to you’). The semantic shift involved might be something like *‘dangle’ > ‘hand over’ or *‘dangle’ > *‘twist, turn’ > *‘turn over’ > ‘deliver.’ ∎TchA suk- and B suk- reflect PTch *suk-. The closest formal matches are Khotanese hūjs- ‘hold, carry,’ Ossestic xurxä ‘sour milk; whey’ (i.e. milk that has "turned"), Lith sukù ‘turn, twist,’ sukrùs ‘moving, nimble,’ pã-sukos ‘sour milk,’ sunkalai ‘id.,’ Latvian suku ‘slip away from,’ OCS sukati ‘twist,’ Russian skat' ‘twist together’ (< *sъkati) from PIE *seuk- (in PTch *suk- we have a rebuilt zero-grade *säuk- [cf. Adams, 1978]). Cf. Bailey, 1967: 235-236. Semantically the Tocharian words appear more closely related to PIE *swe(n)K- (where *-K- = either *-k- or *-g-) ‘± dangle in the air, swing, bend in the air’ [: Sanskrit svájate ~ svájati ‘embrace,’ pariṣvakta- = Avestan pairišxvaxta- ‘completely surrounded,’ Old Irish seng ‘slim, slender,’ Middle High German swanc ‘supple, slender, slim,’ Old English swancor ‘supple, slender,’ swincan ‘work, punish oneself’ (< *‘bend [to one's labor]’?), swenċan ‘plague, trouble, torment,’ OHG swenkan ‘swing (tr.), fling (away),’ etc.; OHG swingan ‘swing (intr.), vault, fly,’ Old English swingan ‘strike, whip; vault,’ MHG swengel ‘(bell) clapper, (pump) handle,’ etc.; Old Norse svaga ~ svagra ‘totter, stagger; dangle, swing,’ sveggja ‘turn (a ship), etc.’ (P:1047-48; MA:63)]. Probably *swenK- (*sunK-) is to be taken as a nasalized variant of *s(e)uk-. To be rejected are VW's suggestions (for the Class VII present, pp. 444-445) of a borrowing of B from A suk-, itself from PIE *sekw- ‘follow,’ or (for the Class VII present, p. 445) a borrowing from (an unattested) A *suk-, itself representing a PIE *seg- * -w-.

sukṣmel (n.) ‘cardamon’ (a medical ingredient)
[sukṣmel, -, -//] (W passim). ∎From BHS sūkṣmelā- (Filliozat).

sukhasaumanasyendri* (n.) ‘indication of fortune and joy’ (?)
[-, -, sukhasaumanasyendri//] (171a7). ∎From BHS sukhasaumanasyendri-.

sukhavedanīyasparś (n.) ‘touch of the consciousness of pleasure’ (?)
(71a7). ∎If from BHS sukhavedanīya- + sparśa-.

sugandhik* (n.) ‘olibanum’ (?)
[-, -, sugandhik//] [su]gandhik turyai sumāṃntsa wärñai (571b3). ∎From BHS sugandhika-.

sugant* (n.) ‘Anthropogon schaenantus’ (a medical ingredient)
[-, -, sugant//] kuñcitäṣṣe ṣalywe balämpa klyauccasi yamaṣle sugantämp=eṣe päkṣalle ‘with sesame oil and Sida cordofolia an electuary [is] to be made; together with Anthropogon schaenantus [it is] to be cooked’ (Y-2a6). ∎From BHS sugandha- (Filliozat).

Sucaritavārg* (n.) ‘Sucaritavarga’ (a chapter of the Udānavarga)
[-, -, Sucaritavārg//] (S-3a4).

sucīkar* (n.[m.sg.]) ‘needlecase’
[-, -, sucīkar//] se ṣamāne ayāṣṣe kemeṣṣe sucīkar yamastär pāyti ‘whatever monk makes a needlecase out of bone or ivory, pāyti’ (H-149.X.3b4 [Couvreur, 1954b:49]). ∎From BHS sūcighara-.

Sujāte (n.) ‘Sujāta’ (PN)
[Sujāte, -, Sujāte//] (74b3, 485a3).

Sutate (n.) ‘Sudatta’ (PN of a monk)
[Sutate, -, -//] (463a2).

Sutasome* (n.) ‘Sutasoma’ (PN)
[-, Sutasomi, -//] Sutasomi procer ‘the brother of Sutasoma’ (Lévi, 1913:320).

sutämär (n.) ‘nectar’
[sutämär, -, -//] (W-5a5). ∎From BHS sudhāmṛta- (Filliozat).

sūtär* (n.) ‘sutra’
[-, sutarntse, sutär//-, sutarntäṃts, sutar(n)ma ~ sutärnta] weña pudñäkte māka sutarma ‘the Buddha spoke many sutras’ (33b5), preku se sūtär winai abhidhārm aiykemane tākaṃ ‘I will ask [that] one knows the sutra, vinaya and abhidhārma’ (H-149.X.3a4 [Couvreur, 1954b:48]). -- sutarṣṣe ‘prtng to a sutra’: (549b3);
sūtärnmāṣṣe ‘prtng to sutras’: (134a2). ∎From BHS sūtra-.

sudarśane (adj.) ‘beautiful’
[m: sudarśane, -, sudarśaneṃ//] (76a2, 97b3). ∎From BHS sudarśana-.

Sudarśe* (n.) ‘Sudarśa’ (PN of a buddha)
[-, -, Sudarśeṃ//] (Qumtura 34-g7 [Pinault, 1993-94:175]).

Sudaṣ- (PN of a brahman?)
(364b3).

Sunakṣatre (n.) ‘Sunakṣatra’ (PN of a king)
[Sunakṣatre, -, -//] (H-ADD.149.62 [Couvreur, 1966:165]).

Sunetre (n.[m.sg.]) ‘Sunetra’ (PN of a king)
[Sunetre, Sunetri, -//] (74b3, 77a1, Qumetur 34-g8 [Pinault, 1993-94:175]).

Sundari (nf.) ‘Sundarī’ (PN of a nun)
[Sundari, -, -//] (16b4).

sunniyerkarñaññe (adj.) prtng to a kind of oil-bearing plant
[m: sunniyerkarñaññe, -, -//] sunniyerkarñaññe kuñcitäṣṣe ṣalype malkwersa ‘sunniyerkarñaññe and sesame oil with milk’ (W-27b2).

Supriye (n.) ‘Supriya’ (PN of a gandharva or cakravartin)
[Supriye, -, -//] (96b3, 355a5).

supratiṣṭhit (n.) ‘Ficus racemosa Linn.’ [= F. glomerata Roxb.]
[Supratiṣṭhit, -, -//] Supraṣṭhit ñem nigrot [ṣai] stanāṃts wlo ‘S. [by] name was a nyaghrodha, a king of trees’ [= BHS supratiṣṭita-] (3a7). ∎From BHS supratiṣṭhita-.

subhādreṃ* (n.) a meter of 20 X 22 X 10 X 15 syllables
[-, -, subhādreṃ//] (33a2). ‣Compare the TchA meter subhādrenaṃ.

Subhāṣitagaveṣi (n.[m.sg.].) ‘Subhāṣitagaveṣi’ (PN of a king)
[Subhāṣitagaveṣi, Subhāṣitagaveṣiñ, Subhāṣitagaveṣiṃ//] (95a6, 99passim).

sum- (vt.) ‘drop, trickle’ (?)
Ps. IX /sumäsk'ä/e-/ [Ger.sumäṣṣalle] eśane sumäṣṣalle ‘[it is] to be trickled in the eyes’ (W-13a6), /// slankalya satkentampa sumäṣalya ‘it is to be pulled out and together with medicines [it is] to be trickled’ (W042b1). ∎Presumably from PIE *seuh3- ‘express [a liquid]; rain’ (P:912--see also su-). The Tocharian word represents an otherwise unattested verbal *suh3-m-; cf. Skt soma- (VW, 1941:114, 1976:446, though differing in details). See also su-, sumo, possibly smaññe.

Sumāgati (n.) ‘Sumāgati’ (PN of a woman)
[Sumāgati, -, -//] (514a5, 515a4, 515b8).

sumagandh (n.) ‘red lotus’ [Nymphaea rubra Roxb.]
[sumagandh, -, -//] träppāl cautaṃ sumagandhä kurkamäṣṣi pätsāñä ‘triphala, honey, red-lotus and saffron stigmas’ (W-38a5). -- sumagandhäṣṣe* ‘prtng to red lotus’: kurkamäṣṣi ptsāñä sumagandhäṣṣa tāno ‘saffron stigmas and a red lotus seed’ (W-32a5). ∎From BHS somagandha- (Filliozat).

Sumati (n.) ‘Sumati’ (PN)
[Sumati, -, -//] (365a2, 366a5).

sumarāś (n.) ‘Centratherum anthelminticum (Willd.) Kuntze’ [aka ‘Vernonia anthelminthica Willd.’] (a medical ingredient)
[sumarāś, -, -//] (W-31b4). ∎From BHS somarājī- or somarāṭ- (Filliozat).

sumaswiñi (?)
sumaswiñi (489a1).

sumāṃ (n.) ‘great flowering jasmine’ [Chrysanthemum indicum Linn.]
[sumāṃ -, sumāṃ//] sumānämpa taṣalle yaṣi motämpa yokalle ‘[it is] to be set [for the] night with sumanā; [it is] to be drunk with alcohol’ (P- 1b3), sumāṃ spaitu kot ypantse traksiṃ mitäṣṣe warsa ṣpärkaṣṣälle ‘sumanā, and as much pollen, the awns of barley with honey water, [it is] to be dissolved’ (W022b2). -- sumāṃnṣe* ‘prtng to sumanā’: sumānṣeṃ warkensa māladaṇḍi[ke] kärskemane ... sumāṃnṣeṃ warkensa kärṣalya ‘strewing the māladaṇḍika with sumanā garlands ... [it is] to be strewed with sumanā garlands’ (M-3a4). ∎From BHS sumanā- (Filliozat).

Sumer (n.) ‘[Mt.] Sumeru’
[Sumer, Sumeräntse, Sumer//Sumernta, -, -] pernerñeṣe Sumersa täprauñentats [tä]rne[ne] śmasta ‘thou didst stand at the peak of the heights on glorious Sumeru’ (203a4/5), [samudtärsa] kätkare epe wat no Sumersa tapre tākoy-ñ ‘may it be to me deeper than the ocean or higher than Sumeru’ (268a1). -- sumerṣṣe* ‘prtng to Mt. Sumeru’: Sumerṣṣana swañcaintsa ramt ‘like Sumeru-rays’ (73a4/5);
Sumer-ṣale ‘Mt. Sumeru’: keṃ sā aurtsa ... Smer-ṣle warñai ṣali ‘the wide earth ... the mountains even to Mt. Sumeru’ (45b7), [Sume]r-ṣlentse tsankär ramt ‘like the peak of Mt. Sumeru’ (74b5). ∎From BHS Sumeru-.

Sumaiśe (n.) ‘Sumaiśa’ (PN)
[Sumaiśe, -, -//] (433a6).

sumo (n.) ‘libation’ (?)
[sumo, -, sumai(?)//] sumai [in a list of medical ingredients (Filliozat reads: su[pai])] (W-15a4), Puṣnäkṣātärne päknāträ iñcew ra tsa ekalmi yāmtsi sumo [Filliozat reads: su mo] pwarne hom yamaṣäle ‘in [the constellation] Puṣnakṣātra, if one intends to make anyone whosoever subject, a libation [is to] be sacrificed in the fire’ (M-1b7). ‣The readings here are those of Sieg (1954). ∎The meaning suggested here is based on a presumed etymological connection of sumo and sum-, q.v.

suras (n.) ‘myrrh’ [Vitex negundo Linn.] (a medical ingredient)
[surasä, -, -//] (W-15a4, W-41b2). ∎From BHS surasa- (Filliozat).

suraspaträ (n.) ‘myrrh-leaf’ (a medical ingredient)
[suraspaträ, -, -//] (W-23b2). ∎From BHS surasapattra- (Filliozat).

surme* (n.[m.sg.]) ‘cataract [of the eye]’
[-, -, surme//] tsätkwaṃtsñeṣṣe surmesa eś lm[au] ‘blinded by the cataract of error’ (207b2), aknā[tsa]ññ[e] surmesa kuse cey tākaṃ laukaññe eś-lämoṣo ‘whoever these will be, blinded for a long time by the cataract of ignorance’ (408b5), viparyāṣṣe sūrmesa ‘by the cataract of error’ (S-6b2). ∎Etymology uncertain. Perhaps (as if) from *suhxr-mo- [: Old Icelandic súrr ‘sour, sharp,’ saurr (m.) ‘dirt; animal semen,’ English sour, Lithuanian sūras ‘salty,’ OCS syrъ ‘damp’ (P:1039)] (Holthausen, 1948:289, VW:446).

sūryakāṃtṣṣe* (adj.) ‘pertaining to sun-crystal’
[m: //sūryākāṃtṣi, -, -] (73b4, 75b1). ∎An adjective from *sūryakānt from BHS sūryakānta- ‘sun-crystal, sun-stone.’

Suwarte* (n.) ‘Suvarta’ (PN)
[-, Suvarti, -//] (490-II-2).

suwo (n.) ‘pig, hog’
[suwo, -, suwa//] suwo = BHS sukhara [in the calendrical cycle] (549a6), suwa-pikulne wace meñaṃntse /// ‘in the year of the pig, the ... of the second month’ (G-Qo-1). -- swāṃññe ‘prtng to a pig’: swāṃññe weṃṣṣiye kränkaññe weṃṣiye kuñiye weṃṣṣiye ‘pig excrement, chicken excrement, and dog excrement’ (P-1b3), swāñana misa mitämpa wirot ‘pork flesh with honey [is] forbidden’ (ST-a3);
suwāññe-uwātato* (meter of 4 x 15 syllables [rhythm 8/7 or 7/8]): (108b9). ∎From PIE *sū- [: Avestan (gen. sg.) hū, Latvian suvêns ‘young pig, piglet,’ Greek hûs (m.) ‘boar,’ (f.) ‘sow,’ Albanian thi ‘pig,’ Latin sūs ‘id.,’ Old English sū ‘sow’ (P:1038; MA:425)] (Feist, 1913:152, VW:446). The Tocharian word represents a virtual PIE *suw-on-.

Suśākh* (n.) ‘(the constellation/zodiacal sign) Viśākhā’
[-, -, Suśākh//] (M-2a2). ∎From BHS viśākhā- (Filliozat).

se (demonstrative/pronoun) ‘this’
[m: se, -, ce//] [f: sā, tāy, tā//toy, -, -] [nt: te, tentse, te//]. ∎TchA sa- and B se which occurs by itself and extended by -n (see seṃ) reflect PTch *se from PIE *so/seha [: Greek ho/hē/tó, Sanskrit sá/sā/tát, etc. (P:978-979; MA:457)] (Meillet in Hoernle, 1916:383, VW:410). See also seṃ, su, and samp.

sek (pronoun) ‘this’
sek paratītyasa[mutpāt] (151a1). ∎se, q.v., + -k(ä).

sekretke = sek retke ‘this very army’ (?)
sekretke (499b3).

sekwe (n.) ‘pus’
[sekwe, -, -//] /// yente sekwe yasar laike/// (H-149.81a1 [Thomas, 1972:446]). -- sekweṣṣe ‘prtng to pus’: yasar sekweṣṣe y[o]/// (H-149-ADD.19b5 [Thomas, 1954:737]);
sekwetstse ‘purulent’: tanaulykaṃ ramt sekwetse pīle ra ‘like the flies ... the purulent wound’ (48a5). ∎TchA saku and B sekwe reflect PTch *sekwe from PIE *sokwó- ‘sap, resin’ [: Greek opós (m.) ‘sap,’ Albanian gjak (m.) ‘blood,’ Lithuanian sakaî (m.pl.) ‘resin,’ OCS sokъ (m.) ‘sap, juice of fruits’ (cf. P:1044; MA:499-500)] (Pisani, 1942-43a:28, VW:411).

seṃ (pronoun) ‘this’
[m: seṃ -, ceṃ//-, ceynaṃts, ceṃ] /// empreṃtsñe seṃ se ste (112b4). ∎From se, q.v., + n.

Senawärke (n.) ‘Senāvarga’ (PN in a graffito)
[Senawärke, -, -//] (G-Qm8).

Senemitre (n.) ‘Senāmitra’ (PN)
[Senemitre, -, -//] (440a3, LP-21a2/3).

senik* (adv.) ‘under one's care’
[-, -, senik//] cwī ykuwa toṃ ykantene wolok[trä] -mw ente lwāsāts raṣpä senik comp kalpäṣṣäṃ ‘if he [scil. the king] tarries sad (?) in these places walked on by him [scil. Uttara], he entrusts them to the animals [he lets them achieve care by the animals]’ (88b1/2), [kuse] su piś-cmelṣeṃ senik wnolmeṃ po wärpāte ‘he who has taken the beings of the five-births into care’ (220a1). ∎Certainly a borrowing, ultimately at least from an Iranian source. Possibly from pre-Khotanese *zēnīk (Khot. ysīnīta- ~ ysīnīya-) or Sogdian zynyh or Kroraina Prakrit jheniǵa- (from Iranian), all derivatives of the Iranian adjective seen in Avestan zaēna- ‘watching over’. Cf. Krause/Thomas, 1960:55, VW:639-640. For a discussion of 88b2 and 220a1, see Thomas (1983:242).

sendri ([indeclinable] adj.) ‘possessing senses’
(193a9, 193a10). ∎From BHS sendriya-.

sepīya(-) (?)
kalpaṣṣe sepīya/// (538b3).

seme* (nm.) ‘± water-dipper’ (?)
[//-, -, semeṃ] indrintaṣṣeṃ semensa yoku-c ersna snai [so]ylñe ‘with the water-dippers of the senses I drink your form without satiety’ (241b2/3). ‣The translation ‘feeler, antenna’ sometimes found for this word does not make as much sense in the context of the metaphor in which it occurs. ∎If the meaning given here is correct, it must be a derivative, in PIE terms *somo-, from *sem- ‘ladle, pour’ [: Old Irish -sem- ‘pour out,’ Lithuanian sémti ‘ladle’ (P:901-902, with other, mostly nominal, cognates)].

seri (n.) bird sp.
[seri, -, -//] kokīl ṣparā-yäkre seri yam[uttsi] /// ‘cuckoo, sparrow-hawk [?], seri, and goose’ (575b2).

seriñ* (n.[pl. tant.]) ‘comb’ (?)
[//-, -, seriṃ] /// päkṣalya serintsa matsi wakṣālle ‘...[is to] be cooked; with seriṃ the headhair [is to] be combed [?]’ (W-12a5). ∎Etymology unknown.

serke (nm.) ‘cycle, circle’
[serke, serkentse, serke//serki, -, serkeṃ] serke cmelñe-srukalñents[e] ‘the cycle of birth and death’ (30a3), witsakaṣṣai [lege: -eṃ] serkeṃ = BHS mūlasaṃtāni (530a2), cmelaṣṣe serke = BHS jātisaṃsāro (542b7), wmerṣṣi serki ramt ‘like circlets of jewels’ (585a4), tañ kemeṣṣepi serkentse = BHS tvaddantapankty- ‘set/group composed of thy own teeth’ (H-ADD.149.79b5 [Couvreur, 1966:178]), serkene po cmelaṣṣe ‘in the cycle of all births’ (S-4b2). ∎TchA sark and B serke reflect PTch *serke. In Indo-European terms this would mean *sorkos from *serk- ‘make a circle, complete; make restitution’ [: Latin sarciō ‘make restitution; make whole (i.e. repair, mend),’ sarcina ‘bundle,’ Albanian gjarkëz ‘peritoneum’ (< *‘that which surrounds’), Greek hérkos (nt.) ‘wall, rampart, enclosure’ (hérkos odóntōn ‘set of teeth’), Hittite sarnikzi ‘makes restitution’ (P:912; MA:108)]. Not with Schneider (1939:252, also VW:414) to the otherwise isolated Sanskrit sraj- ‘wreath, garland’ (a connection mentioned but not endorsed by Mayrhofer, 1976:553).

sew- (vi.) ‘?’
Ps. II/III /sew'ä/e-/ or /sewe-/ [MPImpf. -, -, sewītär//] /// śaiṣṣe se kleśanmaṣṣai wämyu räskre kāswasā | ankain placsa sewīträ atkwalṣpä [] pelaikneṣṣe sāṃtk=ai/// (282a4).

Sessatatte* (n.) ‘Śeṣadatta’ (PN of a merchant)
[Sessatatte, -, Sessatatteṃ//] (492a1).

saindhava See sintāp.

sai-n- (vb.) ‘support oneself, lean (on); stanch’
Ps. Xa /sāinäsk'ä/e-/ [MP -, -, sainaskentär//] (125a2); Ko. I /sāin-/ [MP -, -, sainänträ//; Inf. saitsi]; Ipv. /p(ä)sāinā-/; Pt. IIIa /sāins-/ [MP sentsamai [sic], -, -//] (515b4); PP /sāsāino-/ t[s]i[r]au[ñ]e[ṣṣ]aiṣpikaisa saitsī pre[ke] ‘the time to lean on the crutch of energy’ (281b3/4), śabaralodrä lykaśke tsatsāpar yasarsa saitsi ‘Symplocos racemosa, a fine poultice [thereof] [is] to stanch blood’ (P-2a5); psaina kl[autsai] = BHS avadhatsva śrotaṃ (527a1); kektseñ- palskoś sasainu anāṣṣälñe satā[ṣl]ñ[e] ‘one who has supported breathing in and breathing out by body and soul’ (41a1), yaikoṣ sasainoṣ = BHS [a]gre kṛtāś ca (194b4), /// nke sasainu osne ṣmalle ‘to sit in a house with arms akimbo’ (322a1). ∎Etymology obscure. TchA se- and B sai-n- reflect PTch *sāi- (for the underlying -ā-, witness the A preterite participle sāseyu and likewise B sasainu). Given the underlying -ā-, VW's etymology (425) *sod-y- (from PIE *sed- ‘sit’) cannot be exactly correct. Perhaps from *sōd-ye/o- though such a lengthened grade would be somewhat surprising (the apparent lengthened grades in Balto-Slavic are all presumably the result of Winter's Law). Perhaps, instead we have PIE *seh2y- ‘bind’ (P:891-892)--compare the meaning ‘stanch.’ The present and subjunctive reflect a PIE *neu-present (relegated to the subjunctive in Tocharian) and a derived iterative-intensive present *-nu-sḱe/o-. See also saim.

saim (nf.) ‘support, refuge’
[saim, -, saim (voc. saim)//] ce klautkesa yke-postäṃ āst=āstantso s[ai]m lkāṣṣäṃ tarne täṅtsi ‘by this process he sees from the bones and the cover of bones up to the top of the skull’ (10b7), saim yes yamaṣat ‘you made yourselves a refuge’ (35a3), piś bhūminta saim yāmu ‘he who has the five earths [as] support’ (41a6), pontäts saimo kärtse-ritai añmālaṣka ‘O refuge of the world, seeker after good, merciful one’ (229b3/4), saim ñäṣṣeñcai ‘seeking refuge’ (402a2), saim yā[mormeṃ] = BHS niḥśṛtya (PK-NS-13+516b5 [Couvreur, 1967[1969]:154]). -- saimatstse* ‘± having sought refuge’ (?): ekäṣ saimacce yak vijñāṃ lkāṣeñca se/// (194b6);
saim-wäste ‘support and refuge; protector’ (often an epithet of the Buddha): [ñäkteṃts] ñakte pudñäk[t]e saim-waste su ‘the god of gods, the Buddha, the support and refuge’ (8a8), yes upādhyāyi wesi saiym waste ṣeycer-me ‘you teachers were our support and refuge’ (108a6), saim-wästa = BHS nātha ‘protector, refuge’ (H-149.242 [ibid.:169]);
saim-wästetstse ‘having support and refuge’: [śi]kamaiyyai saim-wästetse cākkä/// (583b1). ∎From sai-, q.v., + -m (cf. for the formation sārm).

saile(-) ‘?’
śaiṣṣeny=alek yku āwi pācer saile/// (289b3).

saiwiśkane (n.[du.]) ‘the two young sons’
In an unpublished Paris fragment (K. T. Schmidt, 1980:408). ∎From *seyw- (< *soyw-, a byform of *soyu which gave soy, q.v.) + the diminutive -äśke.

saiwe (n.) ‘itch, itching’
[saiwe, -, -//] = BHS kaṇḍū- (Y-3a4). ∎From PIE *sehai-wo- [: Latvian sievs ‘sharp, biting, harsh’ or Latin saevus ‘raging, furious, cruel;’ more distantly: Old Irish sáeth ‘pain, sickness’, Welsh hoed ‘pain’, Old Norse sárr ‘wounded’, Old English sār ‘bodily pain, wound, sore’, OHG sēr ‘sore’, Gothic sair ‘pain’, (P:877; MA:413, 568)] (VW, 1941:109, 1976:411).

saiwai ([indeclinable] adj.) ‘left’
saiwai āntsesa yaitu ‘decorated on the left shoulder’ (74b4), śwālyai märkwatsa ok-pokai Viṣṇ[u] saiwaisa no Mahiśvare märkwactsa tañ kauurṣa-pkai ‘on the right leg the eight-limbed Viṣṇu, on the left, however, on the leg the steer-armed Mahīśvara’ (74b5). ‣For the meaning, see the discussion in Winter (1985a). ∎Obviously related in some fashion with Sanskrit savyá-, Avestan haoya-, OCS šujь, all ‘left’ (Winter, 1985a). Perhaps, with metathesis, from PIE *sowyo- or by contamination with the predecessors of Greek skai[w]ós, Latin scaevus, and laevus, all ‘left.’ VW's discussion (410) and that of his predecessors is based on the erroneous meaning ‘right.’

sok(t)* (nf.) ‘opinion’ (??)
[-, -, sok(t)//] stiyai sokne karūnt[sa] (239b6). ∎Perhaps the noun underlying soktatste, q.v. and also perhaps the equivalent of TchA soktaṃ (the locative of the name of a meter?).

soktatstse (adj.) ‘± opinionated, persistent’ (?)
[m: soktatstse, -, -//] weñi so[k]ta[tse] (63a1), sokta[tse] (63a3), soktattse su vāsi[ṣṭh]e/// (350b5). ∎If the meaning is correct, perhaps ultimately from PIE *sehag- [: Gothic sōkjan ‘seek, dispute,’ Latin sāgio ‘feel keenly,’ and (for the meaning), Icelandic säkinn ‘persistent’ (P:876-877)]. Therefore, sehag-tu- + -tyo- (Hilmarsson, 1986a:17, with differing details). Otherwise VW (434) where he takes it as a borrowing from (an unattested) pre-Tocharian A *sokta < *sakuta < *soǵhuto- from *seǵh- ‘hold, maintain.’ See also sok(t).

soṃśke (nm.) ‘[dear] son’ (dimin.)
[soṃśke, soṃśkentse, soṃśke (~ soṃśka) (voc. soṃśka] )//] Araṇemiñ lānte Uttare ñemtsa soṃśke ‘the dear son of King Araṇemi, Uttara by name’ (81a5), sauśka (83a4), paṣ paṣ kärpīyeṃts soṃśka wesäñ ñake ṣarnene kekamu nest ‘go, go, son of commoners; now thou has come into our hands’ (85b6), ñiśmeṃ tsrorsa larepi soṃśke[ntse] ‘by separation from me of my dear son’ (86b4), [śai]ṣṣe täṅw ̇s [lege: täṅw[ä]t] lareṃ soyñśka ramt ‘thou wilt love the world like [thy] dear son’ [restorations after Thomas, 1968:205] (226a1). ∎In synchronic terms it is the diminutive of soy, q.v. (< *suhxyu-), but in diachronic terms the diminutive of a separate PIE word for ‘son,’ *suhxnu- [: Sanskrit sūnú-, Gothic sunus, Lithuanian sūnùs, etc. (P:913; MA:533)] (as if from *suhxnukiko-). Possible, but less likely phonologically, is the derivation from *soyṃśke, i.e. soy + (diminutive) -ṃśke (VW:434). There is soyñśka (acc. sg.) (226a1) which might support such an analysis but it might just as well be seen as a conflation of soy and soṃśke.

sopi(ye)* (n.) ‘net’
[//-, -, sopiṃ] pilkontaṣṣana yaipoṣ so[piṃne] ‘entered in the nets of ideas’ (29b5). -- sopitstse* ‘having a net’: sopittsa = BHS jālinī (11a5). ∎TchA sopi ‘net’ and B sopi(ye) reflect PTch *sopiye (as if) from PIE *supi-h1en- from *sup- ‘throw’ [: Latin supāre ‘to throw,’ Lithuanian supù ‘rock (a child in a cradle),’ OCS sъpǫ ‘throw’ (P:1049; MA:582)]. For the semantics, compare Lithuanian mèsti ‘to throw’ and metinýs ‘net’ (Hilmarsson, 1986a:38). Otherwise VW (434) who takes it to be a derivative from *syuh1- ‘sew.’

Somarakṣite (n.) ‘Somarakṣita’ (PN)
[Somarakṣite, -, -//] (Dd6/4).

Some (n.) ‘Soma’ (PN of a brahman)
[Some, -, -//] (350b2).

somār (adv.) ‘one each’
somār ytārisa makci spo[rtontär] ‘they themselves moved, each along a single way’ (28a5). ∎A derivative of somo, itself part of the paradigm of ṣe ‘one,’ q.v., + the distributive suffix -ār.

somo, somo-somo, and somw-aiñyai See ṣe.

somotkäññe (conj.) ‘likewise, similarly’
[or (adv.) ‘uniformly’?] waike lāre yāmtär ksa ṣek somo[tkñ]e waikesa/// ‘[if] someone always makes a lie dear, likewise/similarly by a lie...’ (78b5/6), [okt bodhisatveṃts] somotkäṃñe wikṣallona wäntarwa skente ‘likewise affairs are put away by the eight bodhisatvas’ (600b5), śwātsi mā āñme somotkäṃñe sosoyusa kektseñe mäsketär-ne ‘to eat [there is to him] no desire; likewise is the body sated’ (FS-a3). ∎A derivative of somo (see s.v. ṣe) but the exact nature of the suffix (or perhaps the second member of the compound) is unclear (cf. Winter, 1991:103).

somp- See sāmp-.

soy- (vi./vt.) G ‘satisfy oneself, be satisfied’, K ‘satisfy’
G Ps. I /soy-/ [//-, soycer, -]; Ko. I /soy-/ [Opt. -, -, soyi//; Inf. soytsi]; Pt. Ib /soyā-/ [//-, -, soyāre]; PP /sosoyo-/;
K Ps. IXb /soyäsk'ä/e-/ [-, -, soyäskeṃ; APart. soyäṣṣeñca]; Ko. IXb /soyäsk'ä/e-/ [Inf. soyäs(t)si]; Pt. IV /soyäṣṣā-/ [-, soyäṣṣasta, soyäṣṣa//-, -, soyäṣṣare] māwk soycer piś-cmelṣana läklenta/// ‘are you still not sated with the sufferings of the five births?’ (12b4); swāräṣṣat mā soytsi cämpyāsä ‘you found pleasure [but] you could not be sated’ (32b7), empelona kleśanma mai no palsk]o soyi päst sañat tākoy (TEB-64-06); soyāre laitkär tekī ‘they were satisfied/sated and removed disease’ (H-149-add.122a2 [Couvreur, 1954c:87]); cmelñe srūkalñesa tākaṃ sosoyu ‘from birth and death will he be sated’ (64b4), warsa ite mettattärṣṣe [lege: maittärṣṣe] aräñc[äṣṣ[e] samudrä täñ sosoyu ‘thy heart-ocean, filled with the water of friendship, is satisfied’ (221a1), sosoyoṣ = BHS tṛptāḥ (U-3b3); /// aräñc soyṣṣeñca śaiṣṣentse wlo ‘satisfying the heart, the king of the world’ (515a3), /// soyäskeṃ-ne wāki allonkna lokadhātunt[ameṃ] (567b2); intriṣṣe samuddär mā soyässi cämyāwa ‘I could not satiate the ocean of sense’ (TEB-63-02); soyṣa po wnolme śwā[ts]i [yoktsi āyorsa] ‘he satisfies all beings through the gift of food and drink’ (22a7). -- soylñe ‘satiation, satiety’: persat soylñe ekñesa ‘call up satiation out of possession’ (32b6), yetwe śāsantse pelke ṣamāññe ṣotri krentäntso soylñe weweñu ‘the jewel of the law, the Udāna, the monkish textbook [is] called the satiation of good things’ (33a2/3), soylñe = BHS tṛptiḥ (U-3b2). ∎Etymology obscure. Perhaps from PIE *seh2(i)- ‘satisfy’ [: Hittite sāh- ‘stuff full, clog up,’ Sanskrit asinvá- ‘insatiable’ (< *ṇsh2i-n(e)w-), Greek áetai ‘satisfies himself’ (< *sh2y-e/o-), Latin satis ‘full, sated,’ Old Irish sáith ‘satiety’ (< pre-Celtic *sāti-), Gothic saþs ‘sated,’ gasōþjan ‘satiate,’ Lithuanian sotùs ‘satiated,’ sótis (f.) ‘satiation,’ OCS sytъ ‘satiated’ (with difficult -y-), etc. (P:876; MA:500)]. This etymology goes back in nuce to Pedersen, 1941:264 (cf. also Bailey, 1958b:531, Winter, 1962a:32). The TchB soy- may be a generalization throughout the paradigm of a shape proper to the preterite singular or subjunctive (cf. yop- [< yäp- ‘enter’], wotk- [< wätk- ‘decide’], or- [< ār- ‘leave’], etc. [Adams, 1979]). Compare, with a different generalization of ablaut, TchA si-n- ‘satisfy.’ Also possible for TchB, though less likely for TchA, is VW's derivation (426) of both from a PIE *suhady- (I would assume *suhad-ye/o-) [: Sanskrit sūdaya- ‘make tasty, swee en, heal’], related to PIE *swehadu- ‘sweet’ (more s.v. swāre).

soy (nm.) ‘son’
[soy, seyi, soy/saiwi?, -, -/säsuwa, säsuwaṃts, säsuwa] śakkets soyṣai ksa Hastake ñem ‘it was a son of the śākyas, Hastaka by name’ (19a3), māñyeṃ mañyanats śnoy säswa-tkātärts ‘for slaves and slave-women, for wife, for sons and daughters’ (33a5/6), ñäṣṣītr=ākālk seyi cmelñeṣṣe ‘may he cherish a wish for the birth of a son’ (42b4), soy śano makce ṣpä yaṣṣāte-ñ ‘he asked of me son, wife, and self’ (85a1). -- soy(a)ṣṣe ‘prtng to a son’: ñake ñy= āttsaik päst pärmank [k]ärstāte nekwa soyṣe naumye ñäś ci ‘now my hope is completely cut off [for] I have lost thee, my son-jewel’ (246a4/5). ∎TchA se and B soy suggest PTch *soy while TchA seyo ‘son's’ and B seyi ‘id.’ suggest PTch *seyew (the -i of the B genitive is obviously analogical (cf. pātri ‘father's,’ mātri ‘mother's’) while the -o of A is from PIE *-ous (cf. Gothic sunaus), as was seen by Peterson, 1939:90, and Pedersen, 1941:53. As Smith saw already (1910:15), the paradigm as a whole must go back to PIE *suhxyu-, as in Greek huiús. Other IE forms that should be compared are Sanskrit sūnú- (m.) ‘son,’ Avestan sunu- ‘id.,’ Gothic sunus, Old English sunu (> Modern English son), Lithuanian sūnùs, and OCS synъ, all ‘son’ (P:913; MA:533). The forms in PIE suhxnu- are also preserved in Tocharian, in the diminutive soṃśke, q.v. PIE suhxyu- and suhxnu- are both derived from the verbal root *seuhx-, on which see below.
To account for the vowel of the root syllable in Tocharian, it seems best to start with a pre-Tocharian *soyu- (with dissimilation opposite that seen in Greek huiós--the ultimately more frequent competitor to huiús) which would produce all of the attested Tocharian forms discussed so far. Particularly probative as far as the root vocalism is concerned is the derivative saiwiśkane ‘the two dear sons.’ The difference between soy and saiw- is (in PIE terms) that between *soyu and *soyw-; a *sūyw- could only have given **soyw-. VW (424-425) starts from a pre-Tocharian *sūyu- but is then forced to consider B seyi to be a borrowing, at least in its root vocalism, from A seyo (he does not discuss saiwiśkane). See also Winter's discussion (1985b).
VW (639) takes the TchB plural säsuwa to be a borrowing from some Prakrit (e.g. Pali) sisu/susu ‘lad, young one, boy.’ Much more likely is Winter's proposal (1985b:260-261) to see säsuwa, with its derivatives säsuwerṣṣe ‘pertaining to children’ and säsuwerśke ‘dear son,’ as reflecting an old (reduplicating) preterite participle from *seuhx- ‘give birth’ (i.e. neuter singular *susuhxus > *säsū + plural *-ā; cf. also Krause, 1956:196), just as we find in śeśu ‘eaten’ and śeśuwer ‘what was eaten.’ It is this *seuhx- which, of course, underlies PIE *suhxyu- and *suhxnu- [: Sanskrit sūte ~ súvate ~ suváti ~ sāuti ‘generates, enlivens, impels,’ sūyate ‘be begotten, brought forth,’ Avestan hunāmi ‘increase’]. See also soye, saiwiśkane, säsuśke, säswerṣṣe, säsuwerśke.

soye (n.[m.sg.]) ‘doll’
[soye, soyentse, soye//] Anuratne śāmñe ayāṣe curm yamaṣle ekve soye tsikale tumeṃ cwi soyetse śireṃ yepesa āśe kärstālya ‘in Anurādhā [the Scorpion] a powder of human bone [is to] be made, then a doll [is to] be shaped, then the head of this doll [is to] be cut off with a sharp knife’ (M-2a3), sanäṃ tekiññe yāmtsi āñme tākaṃ-ne kewiye melteṣe soye yāmoṣ nässait yamaṣle ‘[if] one has the wish to make an enemy sick, having made a doll of cow dung, a spell [is to] be cast’ (M-3b3). ∎A derivative of soy, q.v. (soy + -e).

sorromp (adv.) ‘down’ [only with klāy- ‘fall’]
[ri]tāte akālk sorro[mp] k[l]āya poyśintse ‘he cherished a wish and fell down [in front] of the Buddha’ (22a8), eñcwaññai kentsa [k]l[āya] sorromp läklessu ‘on the iron earth the suffering one fell down’ (22b6), mācer śem-neś eś-lmausa 7 klāysa [lege: klāya] soysa sorromp ‘the mother came to him, blinded 7. she fell down before him’ (49a7). ∎Etymology unknown. For a suggestion (sorr- < PIE *sōd-r-, a derivative of *sed- ‘sit’) + -omp ‘there’), see VW (435).

solme (adj./adv.) ‘complete(ly), altogether’
anantārśänta solme tarya yāmṣate ‘he committed the three ānantaryas [sinful actions bringing immediate retribution] altogether’ (22b3), ñumka-ṣe solme kalpa[nma] ‘altogether 91 kalpas [long]’ (25a3), solmona indri[nta] ‘all sense-organs’ (119b5), poyśiś aklyamai po solme tarya pṭikänta ‘I learned from the Buddha the whole entire tripiṭaka’ (440b3), ma te tsatsaltarmeṃ naukäṃnne so[lme] su śūke mā=yśtär-ne ‘not having crushed it he swallows it; the whole of its taste he does not savor’ (407a1/2), sū cwī yāmor solme msketär ‘the action of whom is complete’ (AMB-b6), nraintane cmenträ solmeṃ omte śaul śāyeṃ ‘they will be [re]born in hells; there they will live [their] whole life’ (K-2b4). ∎Related to TchA salu ‘id.’ which obviously reflects PIE *solwo- [: Greek hólos ‘whole, entire,’ Sanskrit sárva- ‘id.,’ Latin salvus ‘id.,’ Albanian gjalë ‘powerful, fat, lively,’ etc. (P:979-980; MA:262)] (Meillet and Lévi, 1913:386). With a different derivational suffix (and the rounding of the vowel in a labial environment) is B solme (< *solmo- [VW:412]). The same formation is to be seen in Khotanese harma- ‘all, any’ (Hilmarsson, 1986a:19). Also with different derivational suffix are Old Latin sollus ‘totus et solidus’ (< *solno-) or Armenian solj ‘whole, healthy’ (< *solyo-).

sauśke See soṃśke.

sauke (n.) ‘?’
[sauke, -, sauke//-, -, saukeṃ] lyāk sauke tanki /// (74a4), erkatñene kekmu ra sauke ymī[ye mäsketär] (92a3), piñña saukeṃ walāneṃ (429a5).

saumanasye* (adj.) ‘causing gladness or cheerfulness of mind’
[m://saumanasyi, -, -] (176a3). ∎From BHS saumanasya-.

sauvirājan* (n.) ‘collyrium’
[-, -, sauvirājan//] (M-3b4). ∎From BHS sauvīrāñjana-.

skāk* (n.) ‘± balcony’
[//-, -, skakanma] skakaṃmameṃ kaunäntse pärkorne wawākauwa piltāsa ‘from the balconies petals [that had] unfolded at dawn [were strewn]’ (PK-NS-12K-b2 [Winter, 1988:788]), Śimprayentse patsānkäś skakanma laṃsseṃträ ‘they are constructing the balconies to Ś.'s window’ ‣The equivalent and cognate of A skāk. ∎Perhaps a borrowing from A skāk if the latter is (with VW, 1966b:498, 1976:428-429) from PIE *skōko- (m.) ‘that which projects’ [: Old Norse skagi ‘point of land sticking out,’ skōgr ‘forest,’ OCS skokъ ‘leap, bound,’ skočiti (imperfective skakati ‘spring, jump,’ OHG scehan ‘hasten, move away quickly,’ Old Irish scochid ‘goes away, disappears’ (P:922-3)].

skāw- (vt.) ‘kiss’
Ko. V /skāwā-/ [Inf. skāwatsi] kenīne lamästär-ne auṃ tsate-ne rupaśke kantwas[a] skāwa[tsi] /// ‘thou seatest him on [thy] knees and began to kiss his little face with [thy] tongue’ (83a3). ∎Perhaps borrowed from Khotanese skau- ‘touch’ (< *Proto-Iranian *skāva-)--VW:640, or perhaps related in some fashion to Greek kunéō ‘I kiss’ (< *ku-ne-s-e/o-) and Hittite (3rd. pl.) kuwassanzi ‘they kiss’ (Melchert, p.c.; P:626; MA:335).

Skanatatte* (n.) PN of a government official
[-, Skanatatti, -//] (Lévi, 1913:316).

skampaumaśśaṃśko* (n.) name of a meter of 4X12 syllables (rhythm 4/4/4)
[-, -, skampaumaśśaṃśkai//] (107b4).

skär- (vt.) ‘speak hostilely; threaten; reproach’
Ps. VI /skärrā-/ [-, -, skarraṃ//MPPart. skärrāmane]]; Ko. V /skārā-/ [-, -, skāraṃ//; Inf. skāratsi]; Pt. Ib /skārā-/ [//-, -, skarāre] brāh[ma]ṇi Uttareṃ... ścirona rekaunasa skärrāmane weskeṃ-ne ‘the brahmans, threatening Uttara with sharp words, speak to him’ (85b5/6); kautsi pyāktsi skāratsi pär[mankänta karstatsi] ‘to kill, to strike, to threaten, to cut off hope’ (226b3), /// skaraṃ sa [abbrev. for saṃghāvaśeṣ ‘[if] he/they speak hostily [then it is a] saṃghāvaśeṣa’ (314b1); tumeṃ cew ostaññi nāksante-[ne] skarāre-ne ‘then the house-holders blamed him and reproached him’ (337a5/6). -- skāralñe ‘reproach’ (122a7). ∎The present represents PTch *skärnā- and the root is connected, as VW (1970b:527, 1976:429) perceptively notes, with OHG scerōn ‘be petulant,’ Middle Low German scheren ‘to ridicule.’ See also the variant with s-mobile, kärr-.

skiyo (nf.) ‘shade, shadow’
[skiyo, -, skiyai//] /// [stā]mantse skiyo ‘the shade of a tree’ (35b5), tañ perneṣai skiyaine ‘in the shadow of thy worthiness’ (205b2), skwänma śaiṣṣe kolokträ ... ceṃ läklenta ompostäṃ kolokanträ skiyo rā ‘the world follows good fortunes; sufferings follow them like a shadow’ (254a1=255a3). ∎From PIE *sḱóiha (gen. *sḱiyéhas) ‘shade, shadow’ [: Greek skiá ‘shadow,’ Albanian hije ‘shadow,’ Avestan asaya- ‘who throws no shadow,’ Sanskrit chāyā ‘shade, shadow,’ etc. (P:917-918; MA:508)]. The Tocharian comes (as if) from PIE *sḱiyeha-. The lack of the expected initial palatalization may reflect a leveling from the PIE nominative singular. This etymology goes back in embryo to Couvreur, 1950:128 (so also VW:430).

skente See nes-.

skeye (nm.) ‘zeal, effort; predisposition; temptation’ ; (pl.) ‘conditioned states (of being)’
[skeye, skeyentse (?), -//skeyi, skeyeṃts, skeyeṃ] [snai] skeye kälpāṣṣäṃ su yärpo[nta] ‘without effort he achieves services’ (57a3), skeyeṃ rano aikareṃ tserekwa lkāṣṣäṃ ‘likewise he sees temptations and empty tricks’ (154b4), skey[eṃts prutkālñe]meṃ [= BHS saṃskāranirodha-] (156b1), akalk[äṣṣeṃ] skeyenmeṃ /// ‘from the temptations of wishes’ (278a2), skeyesa sankrām wtetse lmāte ‘by zeal the monastery was re-established’ (DAM.507a3 [Pinault, 1984a:24]), saṃsārmeṃ tsälpeträ yekte skeyentsa ‘he will be freed from the saṃsāra with little trouble’ (K-9b3), ske[ye]nmeṃ cenaṃts ṣñīke tsūwa aiśamñe ‘from the efforts of these [people] wisdom cohered in certainty’ (PK-AS-16.3b2 [Pinault, 1989:157]). -- skeyeṣṣe* ‘prtng to effort or conditions of being’: /// palskosa - skeyeṣṣeṃ yāmo[r]ntaṃts ṣarmtsa (159b4);
skeyessu* ‘zealous’: airpäcce śaul ś[aitsi s]k[eyessontaṃ]ts ‘of [those] zealous to live a life of ataraxie’ (PK-AS-16.2b3/4 [Pinault, 1989:155]). ∎TchA ske and B skeye reflect a PTch *skeye from PIE *skwoyo- with s-mobile and related to Greek poiéō ‘do’ [: cf. also Sanskrit cinoti ‘arranges, constructs,’ OCS činiti ‘order, arrange’ (P:637-638)] (VW, 1970a:168, 1976:429). The TchA verb ske-/skāy-/skāw- (the last with regular dissimilation of glide before optative -i - in skawiṣ) and B skai- are in origin regular denominatives in -ā- (i.e. *skeyā-). See also skai-.

skai- (vi.) ‘strive, attempt’ [often with infinitive complement]
Ps. VI /skainā-/ [-, -, skainaṃ//-, -, skainaṃ; MPPart. skaināmane]; Ko. V /skāyā-/ [skāyau, -, skāyaṃ//; Opt. skāyoym, -, -//]; Ipv. I /(pä)skāyā-/ [Sg. (pä)skāya; Pl. (pä)skāyas] skainaṃ ṣek sānkne ‘he is always striving in the community’ (36a2), /// [pañaktäñ]ñ[e] perneśca [= perneśc] skaināmane ‘striving for Buddha-worth’ (95a3), [ma]nt saṃsārne piś-antseṣṣi skainaṃ tne ‘thus those of the five elements strive here’ (286a5), karsatsi skainālle kuse ‘whoever will strive to know’ (192a2); toṃ läklentameṃ ṣañ añm skāyau krui tsalpästsi ‘if I strive to free myself from these sufferings’ (220b2); te[meṃ lä]ntsi päskāya ‘strive to emerge from it’ (295a9), /// [ṣä]rmana skāyas yanmässi ‘strive to enter the origins’ [?] (377a5). ∎A denominative verb from skeye, q.v.

Sknatatte* (n.) ‘Saṃghadatta’ (PN)
[-, Sknatatti, Sknatatteṃ//] (LP-2b1, LP-3a2).

sklok (nnt.) ‘doubt’
[sklok, sklokäntse, sklok//-, -, sklokanma] snai sklok mäskeṃ trä aiśmauñ [lege: aiśmoñ] śāmna ‘the wise men were without doubt’ (73a2), pälskontse sklok ‘spiritual doubt’ (409a1), snai sklok = BHS asaṃdeham (U-1b1). -- sklokatstse ‘doubtful, doubting’: walo [rano] ceu preke śaultsa tāka sklokatstse ‘the king likewise was at that time doubtful about life’ (5a2/3), sklokatse = BHS śankito (308b8), sklokacci ṣamāni ‘doubting monks’ (H-149.X.4b2 [Couvreur, 1954b:44]). ∎Etymology dubious. Perhaps related in some fashion to Sanskrit skhálati ‘vacillates, hesitates’ (so VW:430) or to OHG scëlah ‘oblique’ (Duchesne-Guillemin, 1941:152). See also sklokaññ-.

sklokaññ- (vi.) ‘be doubtful, despairing’
Ps. XII /sklokäññ'ä/e-/ [MP -, -, sklokantär//] [sklo]kantär ñi palsko ‘my spirit is despairing’ (PK-12J-a5 [Couvreur, 1954c]). ∎A denominative verb from sklok, q.v.

skren* (n.) sp. of bird (a dove?)
[-, skrenantse, -//] skrenantse paruwa mlutāṣällona ‘the feathers of a dove (?) [are] to be plucked’ (W-32b3). -- skrenṣe ‘prtng to a dove (?)’: Aśleṣñe skrenṣe paiyye śāñcapo-ṣalype pwarne hom yamaṣälle ‘in A. a dove's (?) foot and śāñcapo-oil in the fire; an oblation [is] to be made’ (M-1b8). ∎Etymology unknown.

skwaññ- (vi.) ‘be lucky, fortunate, happy’
Ps. XII /s(ä)kwäññ'ä/e-/ [MP //-, -, skwaññentär] [kleśa]nmaṣṣi lwāsa cwi maim-pälskone skwaññenträ ‘the kleśa-animals feel themselves lucky in this thought’ (11b5). ∎A denominative verb from sakw, q.v.

skwassu See sakw.

sñätpe (n.) ?
[sñätpe, -, -//] prakre näkte [lege: mäkte] sñätpe täñ /// ‘strong like thy sñätpe’ (593b2).

stare See nes-.

stānk* (n.[msg.]) ‘palace’
[-, -, stānk//] [M]ṛgārañ stānkne kreṃnt ‘in the beautiful palace of Mṛgāra’ (3a5), aiśamñeṣṣe ränkormeṃ stānkne /// ‘having climbed up to the palace of knowledge’ [stānkne = BHS prāsāde] (12a6), /// stāṅne ränkormeṃ ‘having ascended to the palace’ (118a1). ∎TchA ṣtānk and B stānk reflect PTch *stānk, perhaps with VW (463) from PIE *stōngh- and related to Old Norse stokkr ‘pole’ and Old Norse stǫng, OHG stanga, Old English steng ‘pole.’

stām (nnt.) ‘tree’
[stām, stamantse, stām//stāna, stanāṃts, stāna] Supratiṣṭhit ñem nigrot [ṣai] stanāṃts wlo ‘S. was a nyagrodha, a king of the trees’ (3a7), ṣem=ā[ntsemeṃ] stāna/// [lege: stāmantse (or: stanāṃts wlo [Thomas, 1983:144])] ‘from the first branch of the tree’ (3a8), snai keumeṃ ñyäkcyāna ramt stāna ‘like divine trees without a shoot’ (275a1), stanāmeṃ okonta wärskānte ‘they smelled the fruits from the trees’ (576a2), stāna śle sārmna ‘trees with [their] seeds’ (K-8a5), stām ṣañ p[yapyaiṃtsa] = BHS taruṃ svakusumair (PK-NS-414-b4 [Couvreur, 1966: 170]), tronktse stām ‘hollow tree’ (TEB-64-05), stām = BHS drumam (U-20b4). -- stanātstse* ‘having trees’: mpar-tstsanācce [lege: Āmpar-stanācce] Vaideh śliye [lege:ṣliye] wane [lege: gune] cau ‘in the mountain hollow provided with Āmra trees’ (296b5). ∎Since Meillet (1916:383), TchA ṣtām and B stām (PTch *stām) have been connected with Proto-Germanic *stamma- ‘treetrunk’ (< *stamna-), Latin stāmen ‘warp,’ Greek stēmōn ‘warp,’ Sanskrit sthāman- (nt.) ‘station, place’ all reflecting a PIE *st(e)h2-mn- ‘(something) standing’ (VW:462). The semantic similarity between Germanic and Tocharian is particularly noteworthy. VW considers the TchB plural stāna as suppletive, coming from PIE *steh2neha [: Sanskrit sthāna- ‘station, place’], Hilmarsson (1986a:308-311, 1986b) attempts to combine the singular and plural in a single etymon by starting from PIE *st(e)h2dm(e)n-. The nominative stām would be regular from st(e)h2dmṇ while the plural would be regular from *st(e)h2dmneha with PIE loss of -m- in in a cluster *-Cmn-. Militating against such a proposal is the extreme rarity of -d- extensions to this root (e.g. Greek parastádes ‘anything that stands beside’). As a variant of this latter theory one might start from a putative PIE *steh2-smṇ, plural *steh2-smn-eha, where the *-m- would disappear regularly as above and the where the *-s- also disappears before a resonant in the history of Tocharian (cf. also särwāna.)

stāl- (vi./vt.) G ‘shrivel’; K ‘astringe’
G Ps. V /stāllā-/ [Ger. stālle (< *stāllalle)];
K Ps. Xb /ṣṭālläsk'ä/e-/ [Ger. ṣtallaṣälle] ciṣṣe laraumñe ciṣṣe ārtañye [= ārtalñye] pelke kaltta[r]r śolämpaṣṣe [= śaulämpaṣe] mā taṃ [= te] stālle śol [= śaul] wärñai (496a2/3); särāna ṣtallaṣälle tucepi yetsentse ‘the face [is] to be astringed for jaundice’ (W-7b1). ‣Clearly we have an astringent liquid and ṣṭālläsk- means ‘to astringe’ (Adams, 1982:135). ∎TchB /stāllā-/ is from an earlier *stālnā- a denominative in -ā- from a noun *stelne [: Germanic *stallaz, English stall with a different meaning]. This noun, in turn, would be from a PIE verb *stel-ne/o- [: Albanian shtiell ‘reel, draw in,’ Greek stéllō ‘make compact, draw in’ or (in medical texts) ‘make costive, astringe’].

stäm- (vb.) See käly-.

stināsk- (vi.) ‘be silent’
Ko. II /stināsk'ä/e-/ [Inf. stināstsi]; Ipv. IV /pästināṣṣā-/ [Pl. pstināṣṣar] /// [mai]yya campalle stināstsi kwri mā katkat peparku poñ (333a7/8); saswa pstināṣṣar pi mcuṣkanta ‘O Lord, let the princes be silent’ (53a2). ∎From PIE *stei(hx)- ‘become hard, fixed’ [: Sanskrit styāyate ‘becomes fixed, coagulated, hardens,’ stíyā ‘stagnant water,’ stīmá- ‘heavy,’ stimita- ‘unmoving, fixed, silent’ and perhaps Latin stīria ‘icicle,’ East Frisian stīr ‘stiff,’ Lithuanian stýras ‘stiff,’ Germanic *staina- ‘stone’ (P:1010-1011, with further possible cognates; cf. also Mayrhofer, 1976:521)] (VW:442). Given its meaning it would seem reasonable to assume that we have an extension of *steh2- ‘stand,’ i.e. sth2-ei- (MA:547). The zero-grade would have been *sth2i- or, with laryngeal metathesis, *stih2-. The Tocharian verb would be either *sth2i-neha- or *stih2-neha- with a rebuilt PTch zero-grade, *stäinā- (cf. Adams, 1978). See also stitstse.

stitstse* (adj.) ‘quiet’ (?)
[m: -, -, sticce//] olyapotstse māka śeśu ... laukar kwaräṣraiweṃ sticce yamaṣṣäṃ ‘eating too much makes the stool sluggish and quiet’ (ST-a2). ∎If the meaning is correct, related to sti-nāsk-, q.v.

stiye* (adj.) ‘?’
[f: -, -, stiyai//] stiyai sokne karūntsa mäkte ma[sta] /// ‘as thou didst go out of pity into the stiyai sok’ (239b6). ‣Or an accusative singular noun, ‘in stiya and sok’?

stulāṃ-tränko* (n.) ‘a thullaccaya-offence’
[//-, -, stulāṃ-tränkonta] (334b1). See sthulāñca.

ste See nes-.

steṃ* (n.) a kind of foodstuff
[-, -, steṃ//] patsaṃ śeme steṃ ... śeśuwermeṃ [steṃ = BHS mūlakalaśuna- ?] (ST-a5).

stemye (n.) ‘stability’ (?)
[stemye, -, -//] [mā] stemye ksa [ne]säṃ śaulantse [la]kl[e] snaitse [lege: snaitsñe] tetkāk ṣp känmaṣṣäṃ ‘life has no stability and suddenly suffering and poverty come’ (3b7). ∎From stäm- (s.v. käly-), q.v.

steyasahagamaṃ (n.) ‘accompaniment of a thief’
[steyasahagamaṃ, -, -//] (330b1). ∎From BHS steyasahagamana-.

steyasahaṃ (adv.) ‘accompanied by a thief’
(330a5). ∎From BHS *steyasaha- ‘enduring a thief’ (in neither M-W nor Edgerton).

stere (n.) ‘elder’ [a monastic official]
[stere, -, -//-, -, stereṃ] sthereṃ Jñānaseneṃ Āryatewentse skeyesa sankrām wtetse lmāte ‘by the zeal of the elders J. and Ā. the monastery was re-established’ (DAM.507a3/4 [Pinault, 1984a:24]). ∎From BHS sthavira- ~ sthera- (Pali thera-). Cf. TchA (gen. pl.) terāśśi and feminine (acc. sg.) sankä-steryāñce. See also sthavire.

staukk- (vi./vt.) ‘swell, bloat’
G Ps. VI /stāuknā-/ [MP -, -, staukkanatär//]; PP /stāstāukkā-/;
K Ps. IXb /staukkäsk'ä/e-/ [-, -, staukkäṣṣäṃ//; MPPart. staukkäskemane]; PP /śceścuko-/? /// tso staukkanatär-me śle yasar kalträ klainats ... ynāmñ yamasträ ‘their penis[es] swell, it stands with blood, it is appreciated by women’ (FS-b5); [waipt]ār [k]e[kts]eñän stastaukkauwa āmpauwa spärkauw=ere ‘bodies [spread] around bloated, putrified, and discolored’ (9b7=10a3); olyapotse māka śeśu kor āsäṣṣäṃ arañcä ñuskaṣṣäṃ [kātsa] staukkäṣṣäṃ ‘eaten in excessive quantity it dries the throat, depresses the heart, and bloats the belly’ [= BHS ādhmāpayati] (ST-1a1), arañcä st[aukkä]skemane ‘[with] swollen heart’ [as a metaphor of emotional distress] (85a5); ytārintse ś[e]śśukoṣ [probably to kuk-, q.v.] (82a1). ∎Probably from PIE *steug- ‘stiff’ [: Lithuanian stúkti ‘stand tall,’ Russian stugnutь ‘to freeze’ (< *‘become stiff’?) (P:1033; MA:547)]. For both meaning and etymology, see the discussion of Winter, 1984a:212-215.

stmānma* (n.[f.pl.]) ‘± pipes, tubes’
[//-, -, stmānma] wraṃtse stmānma [tro]nkanma pälkowwa mā=naisai tākaṃ (A-2a5). ∎Etymology obscure. Perhaps a derivative of stäm-, q.v. Otherwise VW (442) who relates this word to Greek stóma ‘mouth,’ etc.

strisahagamaṃ (n.) ‘companionship of a woman while traveling’
[strisahagamaṃ, -, -//] (330a3). ∎From BHS strīsahagamana-.

strivighāt* (n.) the name of a meter [11/14/11/11 syllables (rhythm a/c/d/: 8/3 or 7/4; b: 7/7 or 8/8)]
[-, -, strivighāt//] (282a6).

strīndri* (n.) ‘female organ, pudendum muliebre’
[-,-, strīndri//] /// enkwe tākaṃ strīndri lau /// ‘may a man be far from the female organ’ (193a3). ∎From BHS strīndriya-.

styoneyak (n.) ‘?’
[styoneyak, -, -//] In a list of medical ingredients (W-3b1).

sthavire (adj./n.?) ‘venerable [man]’
[m: sthavire, -, -//] [paryā]rintaṃs sthavire Dharmadā[se] ‘D., the venerable man of the wondrous deeds’? (427b3). ∎From BHS sthavira-. See also stere.

sthāṃ* (n.[f.pl.]) ‘place’
[-, -, sthāṃ//sthananma, -, -] (108b1, 351a6). ∎From BHS sthāna-.

Sthulanānda (n.) ‘Sthulanāndā’ (PN of a nun)
[Sthulanānda, -, -//] (TEB-67-40, H-149.X.5b3 [Couvreur, 1954b:44]).

sthulāñca (n.) ‘grave offence’
[sthulāñca, -, sthulāñca//sthulāñcana, -, -] (325a4). ∎The equivalent of Pali thullaccaya. See also stulāṃ.

snāñcau (adv.?) ‘effectively’ (?)
ṣe keklyauṣor eñcīmar snāñcau akṣim alyenkäṃts mītalyene ‘may we grasp the thing once heard; may I teach [it] to others effectively (?) [quickly (?)] while strolling around!’ (S-5b4). ∎Etymology unknown.

snānaśāl* (n.) ‘bathing-house, bath-room’
[-, -, snānaśāl//] (324b1). ∎From BHS snānaśālā.

snätk- (vt.) ‘suffuse, permeate, imbue’
PP /snätku-/ snätkwa po pwāra ñ[i] kektseṃne nraiṣṣana ‘all the fires of hell have permeated my body’ (22b7), snätkūweṣ tañ pernesa indrinta ślek kektseñe ‘thy senses and body are infused with dignity’ (204b1), po krentaunasa īte tatākau snätkū perne peñäyai[sa] ‘being full of all virtues, imbued with splendid dignity’ (237a3), /// snätku wrocce karūntsa yait warto[ś] ‘suffused with great pity thou didst go into the forest’ (402a3). ∎Related to TchA snotk- ‘id.’ and both from PIE *sn(e)uT-sḱe/o- from PIE *sneu- ‘seep, drip’ (P:972) with a dental extension (cf. Middle Irish snúad ‘river’ or Old Norse snȳta ‘blow one's nose’ (both with *-d-) or OHG snūden ‘pant, snore’]. For a discussion of both meaning and etymology, see Melchert, 1977:117.

snai (prep.) ‘without’
wnolmi [tan]e snai spelke mā mrauskalñ=ersenträ ‘beings here [are] without zeal and they do not call forth disgust for the world’ (3a6), snai śawarñe ‘without arrogance’ (20a3), ālyaucempa snai ynāmñe tākaṃ ‘they will be without respect for one another’(27a5), läklessoñc lkāṣyeṃ poyśiṃ snai pts[ak] ‘those suffering ones saw the buddha without batting an eyelash’ (45a3), wäntarwa po snai ṣärm ‘thing [are] completely without origin’ (126b2), snai yepe ‘without a weapon’ (127b5), ostmeṃ ltu kuse snai wīnaṣamāññe cpi waimene ‘whoever has left the house [i.e. become a monk] without pleasure, to him monasticism [is] difficult’ (127b6), śaiṣṣ=ālāṣmo ... ṣai snaiy santkīnaṃt ‘the world was sick, without a doctor’ (212b2), snai menaṃk [lege: menāk] ‘without parallel’ (556a2). ‣Compounds (where snai = BHS a- or nis-) include the following; though the distinction between compounds and snai + noun is hard to draw: -- snai-āke ‘endless’: (291a5);
snai-āñm: (140a5, 154a2);
snai-epinkte ‘without interval’: (174b6, 200b2, 384a5);
snai-ersna ‘misshapen; formless’: = BHS virūpa- (5b7), = BHS arūpya- (PK-NS-53a3 [Pinault, 1988]);
snai-ersnāṣṣe ‘formless’: = BHS arūpya- (PK-NS-53a2 [Pinault, 1988]);
snai-ersnatse* ‘id.’: (144a4);
snai-olyapo ‘unequalled, unparalleled’: (107a2);
snai-ost ‘affording no place to rest’: = BHS aniveśana- (U-23b4);
snai-kärstau ‘without interruption’: (85a1);
snai-keś ‘numberless’ [= BHS aneka-] (3b2);
snai-kauṣṣenta* ‘harmless’: snai-kauṣṣentañ [= BHS ahiṃsakāḥ] (TX-1b4 [Thomas, 1974:79]);
snai-krämpālyñetstse ‘without entangle-ment’ (cf. BHS grahana) or ‘without impediment’ (as the TchB seems to suggest): snai trenkäl snai krämpālyñetse = BHS asangam ana pagraham (251b2),
snai-cek-wärñaitstse* ‘utterly destitute; disinterested’: snai-cek-wärñaicci [= BHS akiñcana-] (TX-1a4 [Thomas, 1974:79]);
snai-ñātse ‘free from evils’: = BHS anīti (543a5);
snai-tekiññe ‘free from suffering’: = BHS anātura- (TX-2-b3 [Thomas, 1974:85]);
snai-totteññetstse* ‘boundless’: [snai-totte]ññecce [= BHS apāra-] (TX-6a7 [Winter, 1974:97]);
snai-tränko ‘sinless’: (20a7, 132a3);
snai-trenkäl ‘free from ties, having no attachment, independent’: snai trenkäl snai krämpālyñetse = BHS asangam ana pagraham (251b2),
snai-pernerñe ‘made without splendor’: = BHS niṣprabhīkṛta (311a3),
snai-pele ‘unlawful, lawless’: (3b1);
snai-peleśśañ ‘id.’ (K-T);
snai-pewaṃ ‘footless’: lyakäṃ kraupträ snai-pewaṃ wi-pewaṃ śtwer-pewaṃ makā-pewaṃ ‘he gathers thieves, the footless, the two-footed, the four-footed, and the many-footed’ (H-149-ADD.8b3 [Hilmarsson, 1989a:93]);
snai-pkante ‘without hindrance’: (219a4);
snai-mäktauñe ‘incomparable’: (127b7);
snai-märkär ‘not turbid, clear’: H-149.198b4 (Thomas, 1976b);
snai-märkartstse* ‘id.’: snai-märkarcce [= BHS anāvila-] (H-149.112b2 [Thomas, 1976b]);
snai-miyäṣṣälñe ‘harmless(ness)’: = BHS ahiṃsā (H-149.315a2 [Thomas, 1974:84]);
snai-miyäṣlñetstse* ‘irreproachable’: snai-miyäṣl[ñ]etsai [= BHS anavadya-] (541a8);
snai-muskālñetstse* ‘not being deprived of anything’: snai-muskālñetstsa [= BHS aparihāṇīya-] (542b1);
snai-meṃtsñe ‘thoughtlessness, unconcern, negligence’: (22b1);
snai-maiyyau* ‘strengthless’: (46a1);
snai-yāmor ‘groundless’: (17a8);
snai-yärm ‘numberless, immeasurable’: snai-yä[rm] [= BHS apramāṇa-] (544b3);
snai-yärm-keś ‘numberless, immeasurable’: (220a4, 241b3);
snai-yase-kwipe* ‘shamelessness’: snai-yase-kwipets parwāne ‘the brows of shamelessness’ (282a5);
snai-ykorñe ‘carefulness’ [lit: ‘without negligence’]: (243a2);
snai-ykorñeṣṣe ‘prtng to carefulness’: snai-ykorñeṣṣe [n]au[myesa] ‘by means of the jewel of carefulness’ (214b1);
snai-ykorñetstse* ‘careful, attentive’: snai-[y]k[or]ñ[ecci] [= BHS apramatta-] (H-ADD.94a1 [Thomas, 1968a: 194]);
snai-ypärwe ‘unpreceded, unprecedented’: (205a4, 228a5);
snai-yparwäññe ‘that which has not existed before’ (?): (149a2);
snai-yparwetstse* ‘having no beginning, existing from eternity’: snai-yparwecce saṃsārne (TEB-64-14);
snai-rmamo* ‘not eager, calm, modest’: snai-rmamoñ [= BHS anutsuka-] (TX-2a6 [Thomas, 1974:85]);
snai-laiwo-ṣpane ‘without lassitude’ [= BHS atandrita-] (31a5);
snai-lyipär ‘without remainder; entire, perfect’: = BHS aśeṣa- (TX-6b3 [Thomas, 1974:98]);
snai-ṣaṃṣäl ‘numberless’: [ono]lmi snai-yräm [sic] snai-keś snai-ṣaṃṣäl ‘immeasurable, numberless, countless (triadic) beings’ (169a4);
snai-war ‘waterless’: = BHS nirjalam (U-9a3);
snai-wäste ‘destitute of refuge, homeless’: yäpoy nketär sū snai-wäste ‘the country is destroyed; he [is] without refuge’ (123a6);
snai-weśeññai ‘voiceless, soundless’: = BHS aśabda (193a7);
snai-śmalñe ‘having no solid ground, fluctuating’: snai-[ś]m[alñe] = BHS apratiṣṭhaṃ (535a5);
snai-sānassu* ‘without enmity’: snai-sānassoñc [= BHS avairika-] (TX-2b5 [Thomas, 1974:85]);
snai-saim ‘destitute of refuge, homeless’: = BHS aśaraṇa- (534a1);
snai-saimatstse* ‘id.’: (362b4);
snai-saim-wäste ‘without refuge’: tsäkṣträ śaiṣṣe ... puwa[r]ne snai-saim-wäste tallaw se ‘the world burns in the fire; he [is] miserable and without refuge’ (295a8);
snai-sklok ‘doubtless’: = BHS asaṃdeha (U-1b1-);
snai-tsnamñe ‘free from evil influences’: = BHS nirāsrava- (4b2, 31a6);
snai-tsnamñetstse* ‘free from evil influences’: (H-149.329b4 [Thomas, 1974:96]). ∎TchA sne and B snai reflect PTch *s(ä)nai and are related to Latin sain ‘different,’ Sanskrit sanitúr ‘besides, without’ (all showing a suffixal -i of some sort) and more distantly to Sanskrit sanutúr ‘aside, away, far from,’ Greek áneu ‘without,’ OHG ānu (with an -u and sometimes without s-). See Meillet and Lévi (1913:409), also VW (433). Perhaps from an old dative *sṇhaéi beside a locative *sṇhai seen in Latin sine (MA:25). See also snaitstse and possibly āñu.

snaitstse (adj.) ‘poor’
[m: snaitstse, snaiccepi, snaicce//snaicci, -, -] snaice tallānt ikemeṃ ‘from a poor, miserable place’ (31b5=3217), snaici takāre onolmi cwī yapoyne ‘there were poor beings in his country’ (404a7), tūsa snaitse mäsketrä su mā-yāmorsa yärpontaṃts ‘thus he is poor by the not doing of meritorious services’ (K-6b2). -- snaitsñe ‘poverty’: [mā] stemye ksa [ne]säṃ śaulantse [la]kl[e] snaitse [lege: snaitsñe] tetkākṣp känmaṣṣäṃ ‘life has no stability and suddenly suffering and poverty come’ (3b7), snaitsäñ[ñ]esa ka[kāccu] ‘rejoicing in poverty’ (127a7);
snaitsñeṣṣe* ‘prtng to poverty’: āyor saimä ste snaitsñeṣṣai tāu proskaine ‘a gift [is] the refuge from the fear of poverty’ (23b2). ∎An adjectival derivative from snai ‘without,’ q.v.

snaittu (n.) ‘?’
[snaittu, -, -//] In a list of diseases: tärrek murcä tanki snaittu ra kāswo (ST-b5).

snauki (n.[pl.tant.]) ‘care, concern’
[//snauki, -, snauki] pūdñäktäññe perne eṃṣke mā täñ snaukī ‘thou hast no concern even for Buddha-worth’ (280a5), kuse su tne wnolme snaukine kestne dakṣiṇākeṃts āyornt=aiṣṣäṃ ‘a being who in concern and hunger gives gifts to the worthy ones’ (K-6a2). -- snaukītstse* ‘having concern’ (?): ceu kälpormeṃ snaukīce īt[e] akalk lyakā-ne te mant palska (404b8). ∎Etymology obscure. VW (433), in a discussion that is otherwise unlikely (since TchA snotk- does not belong here--see snätk-), points to the possibility of a connection with Sanskrit sānuká- ‘eager for prey.’ The Tocharian might reflect PIE *sn-ou-ko- while Sanskrit reflected *son-u-ko-.

spaktānīke* (nm.) ‘minister’
[-, -, spaktanīkeṃ//spaktanīki, spaktanīkeṃts, spaktanīkeṃ] [spakta]nīkeṃts dhatunma ṣkas-yäknesa lkāṣlo[na] ‘by the ministers [are] the elements [of the body] six-fold to be seen’ (9a4), [spa]ktanīkeṃkāka ot prekṣi-ne ‘he called to the minister that he might question him’ (385a3), spaktanīkentsa snai menkī mäsketrä ‘he finds himself without a lack of servants’ (K-10b3). ∎A derivative of spaktāṃ, q.v., i.e. spaktāṃ + -ike.

spaktāṃ (nnt.) ‘service’ [spaktāṃ yām- (+ gen.) = ‘to serve s.o.’]
[spaktāṃ -, spaktāṃ//spaktānänta (K-T), -, -] aiśamñe spaktāṃ ślek ompalskoññe ‘knowledge, service, together with meditation’ (17b1/2), poyśintats yāmṣar[e] spaktāṃ [ṣamāni] ‘the monks did service to the Buddhas’ (27a1), lānte spaktāṃ ‘king's service’ (33a6), /// ypoyṃtse spaktāṃ /// ‘service of the country’ (52a3). -- spaktānṣe ‘prtng to service’: spaktānṣe yärpo ‘service of a minister’ (261a3)./ ∎TchB spaktāṃ from A spaktāṃ ‘id.’ (so VW:436) or vice versa. Possibly they are independent reflections of an early PTch *spektānä, (as if) from PIE *spoḱtōnom. In any case, as VW has seen, we have a derivative of *speḱ- ‘see, look at’ [: Sanskrit spáśati/páśyati ‘sees,’ Avestan spasyeiti ‘spies on,’ Greek sképtomai (with metathesis) ‘look about carefully, spy,’ skopéō ‘examine, inspect; consider,’ Latin speciō ‘see,’ OHG spehōn ‘spy’ (P:984)] (Holthausen, 1921:65, VW:436, though details differ). See also päk-2 and päkw-.

spantai (adv.) ‘trustingly’ [spantai yām- would appear to mean ‘trust’ or the like]
kroścaṃ warś ceu yolmene yänmaskeṃ spantai kak[ārpaṣ] ‘having descended trustingly they enter the pool of cold water’ (29a6), Kapilavarṇe brāhmaṇe weṣṣäṃ spantai käṣṣi weṃ ‘the brahman K. speaks, "may the teacher speak trustfully"’ (81a2), späntai[tsñe]mpa śwaraikne späntai mästa nervānne ‘with trust in the fourfold [way] you went trustfully to Nirvana [?]’ (241a4/5). -- späntaitse ‘trustful, having faith’: yolaiñemeṃ maukatai krent wäntarne späntaicu ‘thou abandoned evil, O [thou who art] trustful of the good thing’ (241a4), späntaitsñentäts aṣāṃ po ci wi[nask]au späntaicu ‘worthy of all trusts, I honor thee, O trustful one’ (241a5/6), skwassu mäsketrä weñenta späntaitse ṣpä prati[nt=erṣeñca] ‘happy is he, a trustworthy speaker evoking resolutions’ (K-10b4);
späntaitsñe ‘trustfulness’;
späntaistñeṣṣe ‘prtng to trustfulness’: [spä]ntaiytsñeṣṣai wrākai pāyāsta klenauntsai ‘thou didst blow the resounding shell of trustfulness’ (214b4);
späntaitsñentaṣṣe ‘id.’: späntaitsñentaṣṣe enku wājrä akautacce ‘having seized the unsplittable vājra of trustfulness’ (TEB-58-18). ∎Spantai would appear to be the adverbially used accusative singular of a noun *spanto ‘trust’ to spänt-, q.v. Compare TchA spānte ‘id.’ with a different vocalism.

sparś (nnt.) ‘touch’
[sparś, -, sparś//sparśänta, sparśäntaṃts, -] ciñcareṃ eñcareṃ mā eñcareṃ sparśmeṃ tetemu = BHS iṣṭo niṣṭobhayaviparitasparśayoni (197b2). ∎From BHS sparśa-.

sparśakāy* (nnt.) ‘one of the group of [six] contacts (of the sense organs with their objects)’
[//sparśakāyinta, -, -] (170b5). ∎From BHS sparśakāya-.

sparśāhār* (n.) ‘touch-food’ (i.e. that ingested by contact)
[-, -, sparśāhār//] (177b2). ∎From BHS sparśāhāra-.

spalce (adj.?) ///kär spalce yasar po [] kemi wipy olypo/// (121b2).

spārtt- (vi./vt.) G (vi/vt.) ‘to turn (intr.), stop (intr.), find oneself; conduct oneself, behave’; K ‘to turn’ (tr.)
G Ps IV /sportto-/ [-, -, sporttotär//-, -, sporttontär; Impf. -, -, sporttītär//; MPPart. Sporttomane; Ger. sporttole]; Ko. V /spārttā-/ [spārttau, -, spārttaṃ//; AOpt. spārttoym, -, -,//; MPOpt. -, -, spārttoytär//; Inf. spārttatsi]; Pt. Ib /spārttā-/; PP /pāspārttā-/;
K Ps./Ko. Ixb /ṣpārttäsk'ä/e-/ [-, -, ṣparttaṣṣäṃ//-, -, ṣparttaskeṃ ]; Pt. II /ṣpyārttā-/ [-, -, ṣpyārta//]; PP /peṣpärttu-/ [palskone] cwi sportonträ trai palskalñi ‘in whose spirit work three ideas’ (8b3), sportoträ läklentaṣṣe cākkär wrotse wnolmentso nano nano ‘the great suffering- wheel of beings turns again and again’ [sportoträ = BHS nirvartate] (11a7), ṣek sportotär ñy aiśamñe poyśiññe ‘my knowledge always concerns itself [with the knowledge] of the Buddha’ (28b6), nāṭakne saṃsārṣṣe wrocce sporttomane ‘being in the great play of the saṃsāra’ (K-12b6); kauc ette kluttankentär toṃ pwenta cākr ente spārtaṃ ‘up and down move the spokes if the wheel revolves’ (30b6), ceṃ śak-wi klautkeṃtsa spārtaṃ ṣamā[ne] ‘if a monk behaves according to the twelve methods’ (64b6), spārtatsintse pelykiṃ = BHS nirvṛtyarthaṃ (177a6), postäṃ saṃsārne kliñi-ñ walke spārtatsi ‘later he must turn me in the saṃsāra’ (206b3=249b1), spārttoym saṃsārne (S-5a6); mā=cārne spārta ‘he did not keep to good conduct’ (44b8); ket ra kartseś paspārtau poyśi ‘to whom who has turned to the good, [namely] the Buddha’ (30b8), enenkaś paspārtau cwi maim palskw=attsaik ‘whose mind strength [is] completely within me’ (41a2), kalymisa spārttau ‘turned in the direction’ (375a5); pelaikneṣṣe yerkwantai taiknesa ... pudñäkte ... ṣparttaṣṣäṃ ‘in this way the Buddha turns the wheel of the law’ (30b7/8), ṣuk pelaiknenta ompte cmelläññe spārttaskeṃ ‘the seven laws induce birth there’ (K-2a4), pelaikneṣṣe laukaññ=eṣpirtacce ṣpartaṣṣim cākkär ‘may I turn the large, unturned wheel of the law’ (Amb-a2); kuse pelaikneṣṣe krent ceu yerkwantai ... ṣpyārta ‘he who turned this good law-wheel’ (30b3); rṣākeṃts lānte peṣpirttu pelaikneṣṣe cākkär se walke stamoy ‘turned by king and rṣis may this wheel long stand’ (S-5b3). -- spārttalyñe ‘behavior’: Mahākāśyape ṣañ kreṃnt spārtalyñesa ‘M. [is] with his own good behavior’ (12a5), śaiṣṣentse spārttalñe (149a2), spā[rta]lñe ṣpä = BHS nirvṛttiś ca (177a5), ecce spārtalñe = BHS pravṛtti- ‘evolution’ (Y-3b3);
spārttalyñeṣṣe ‘prtng to behavior’ (549b1);
paspārttarmeṃ [o]mp[o]stä [sic] paspārttarmeṃ ṣpä = BHS adharmam anuvartya ca? (305a5).
spārtṣlñe ‘turning’: pel[ai]kn[eṣṣe] yerkwantai spārtṣlñesa tsyālpāte wnolmeṃ‘through the turning of the law-wheel he freed beings’ (30b4/5). ∎A rebuilt denominative verb (early PTch *sperttā-), built on spertte, q.v. See also eṣpirtatte, spertte, spārtto.

spārtto (nm.) ‘± discipline, technique’ (?)
[spārtto, -, spārtto//-, -, spārttaṃ] /// mātriṣlārccepi spārtto mā lkāṣle (324a4), /// krentä spārttosa klyautkāmte /// ‘by good discipline we turned’ (428b3), sparttāṃtsa sū pañäkte-käṣṣintse palsko yänmāṣṣeñca mäsketrä ‘by disciplines the Buddha-teacher is entering thought’ (558b2). ∎A derivative of spārtt-, q.v.

spālk- (vi.) ‘be zealous [for], make an effort [to]; be eager/anxious to’
Ps. IXa /spālkäsk'ä/e-/ [//-, -, spalkkaskentär; Impf.//-, -, spalkaṣyentär; MPPart. spalkaskemane]; Pt. Ib /spālkā-/ [-, -, spalkāte//] ///t.i ram no ecce mänte [lege: mäkte] keṃtsa spalkaṣyeṃ[ntär] /// (100b4), spalkkaskentär-ñ katkauñaṣṣe warkṣältsa (Paris [no signature] [Couvreur, 1954c:84]); yāmornta ñitkāre-ne spalkāte-ne ram no arañce rīmeṃlantsi ‘deeds urged him on; his heart was anxious to leave the city’ (DA-1a1 [Couvreur, 1954c:84]), yolaiṃ wāṣmots ṣeṣartu kausa pātär krent tañ paiynene spalkāte ‘egged on by evil friends, he killed [his] good father and was eager [to take refuge] in thy feet’ (TEB-64-12). ‣Winter (1984b:120) argues for a verb of motion here: ‘flapped around’ or ‘crawled’ or the like. Couvreur (1954c:84-5) similarly suggests ‘sich wälzen.’ Thomas (1983:252-3) is firm in seeing this verb as a denominative to spelke and thus with the meaning given here. ∎A denominative verb from spelke, q.v.

spāw- (vb.) ‘± subside, run dry’
Ps. IV /spowo-/ [-, -, spowotär//] tsenketär spowoträ ‘arises and subsides’ H-149.81a3 [Hilmarsson, 1991:36]). ∎If the meaning is basically ‘draw away, withdraw’ this verb might be connected to Greek spáō ‘draw, pull’ from a PIE *(s)peha- (Hilmarsson, 1991:36). More s.v. pänn-. Alternatively we might think of a connection with PIE *speh1- ‘be filled’ [: Old English spōwan ‘thrive, succeed, profit, avail,’ Lithuanian spėju ‘have free time,’ OCS spěti ‘be successful, prosper,’ Sanskrit sphāyate ‘grows fat,’ (P:983-984; MA:500)]. See also aspāwatte and possibly pänn-.

spänt- (vi./vt.) G ‘trust’; K ‘trust in’
G Ps. III /spänte-/ [MP -, -, späntetär//-, -, späntentär; Ger. späntelle]; Ko. V /späntā- ~ spāntā-/ [MPOpt.-, -, späntoytär//]; PP /spänto-/;
K Ps. IXb /späntäsk'ä/e-/ [Ger. ṣpantäṣṣälle*]; PP /peṣpäntu-/ /// [ke]ry[eṃ] kāñmeṃ spänteṃnträ onwaññe śaul ‘they laugh, they play, they believe, "life [is] eternal"’ (2b2), śau[l]mpa mā spänteträ ‘do not trust in life’ (3b4/5), [mā tne] s[pä]ntelle cmela-saṃsārmpa ‘one must not trust in lives and the saṃsāra’ (15a2), mā späntelle ‘one must not [be] trustful’ (46b8); [spä]ntoyträ wnolmi [= wnolme] aknātsa maiwe ‘the foolish being might believe, "(I am) young"’ [= BHS viśvasen] (2a6), [sp]āntoyträ (139b5); laitki atsi karakna [kus]e [nesäṃ tne späntoṣä : aiśamñeṣe peretsa ‘thick vines and branches which have trusted in the ax of knowledge’ (554a4/5); [wa]l[o] peṣpīntormeṃ krokśä lkāṣṣäṃ ‘the king, having been trusting, looks at the bee’ (632a3), mahākaruṃṣe waipe peñyacce peṣpiṃtu ‘trusting in the splendid banner of great-pity’ (Pe-1a1). -- späntālñe ‘± confidence’ (?) (H-149-ADD.27a3 [K]);
späntāläññetstse ‘confident’: späntāläññetse korpoträ katkemane ponta wertsyanne ‘confident and rejoicing he ventures in all assemblies’ (K-10b5). ∎AB spänt- reflects PTch *spänt- from PIE *spend- ‘pour out a libation’ [: Hittite sipand- ‘pour a libation, sacrifice,’ Greek spéndō ‘pour a libation,’ (Gortyn) ‘promise,’ [in the middle] ‘consecrate with a libation, conclude an arrangement,’ Latin spondeō ‘promise solemnly, guarantee’ (P:989; MA:351)] (VW, 1941:116, 1976:439). In Tocharian we have a semantic development of the sort *‘pour a libation’ > *‘be guaranteed’ > ‘trust.’ See also spantai.

spärk- (vi./vt.) G ‘disappear, perish’; K ‘cause to disappear, destroy, dissolve; put to flight’
G Ps. III /spärk-/ [MP-, -, spärketär//-, -, spärkentär; MPImpf. -, -, spärkītär//]; Ko. V /spärkā-/ [MPOpt. -, -, spärkoytär//; Ger. sparkālle*]; Pt. Ia /spärkā-/ [-, -, sparka//]; PP /spärko-/;
1K Ko. II /ṣpärk'ä/e-/ [//-, -, ṣparkeṃ];
2K Ps./Ko. IXb /ṣpärkäsk'ä/e-/ [-. -. ṣparkäṣṣäṃ//; Inf. ṣpärkastsi]; Pt. II /ṣpyārkā-/ [MP -, ṣpyarkatai, -//] madanaphalṣe ṣat twerene tsanapale mot spärketrä ‘a piece of madanaphala [is] to be stuck in the door; the alcohol evaporates’ (M-2a2); [po] cmelaṣṣeṃ serkenne palsko āstre mantanta spärkoytär ñi ‘in the circles of all births may the pure thought never desert me’ (S-7a1), mā-ṣekaṃñe wäntarwats sparkālye āke ‘the inconstancy of things [has as its] end disappearance’ (88a5); Subhāṣitagaveṣi walo olyapotse läklessu ere päst sparkā-ne ‘King S. [was] suffering greatly; his color had completely disappeared’ (99a1); kektseñän stastaukkauwa āmpauwa spärkauw=ere ‘bodies distended, rotted, color gone’ (9b7=10a3), spärkau pilko ‘the thought lost’ (18b3), acār spärkoṣ ‘having lost [all] decency’ (DAM.507a7 [Pinault, 1984a:24]); [kuse] cey onolmi ...ṣparkeṃ ette tmaskenträ ‘these beings ... dissolve below [in hell] and are reborn’ [so Sieg, 1938:32] (K-7b3); lyakäṃ kr[au]pträ : snai-pewaṃ : wi pewaṃ : śtwer pewaṃ : makā-pewaṃ : klepe mällasträ : weṣperke ṣparkäṣṣäṃ: lyakäṃ sompasträ ‘thieves he gathers: the footless, the two-footed, the four-footed, the many-footed; theft is suppressed, he destroys/puts to flight the weṣperke, and he takes the thieves unto himself’ (H-149-Add.8b3 [H:149]), se cūrṇä kewiye wentsa kante ṣpärkaṣṣälle ‘the powder with cow's urine [is] to be dissolved [at a ratio of] 100 [to one]’ (W-2a5); aräñcäṣe etrentsa ṣpyarkatai-ne yoñy[ai] po ‘with the heroes of [thine] heart thou has put to flight the whole caravan’ [so Thomas, 1957:172] (241a3). ‣Though in form a causative, semantically 1K would seem to be the subjunctive to the Grundverb. -- spärkālñe ‘disappearance’: [K]aḍikentse cwi spärkālñe ‘the disappearance of this K.’ (44a4), śak wäntarwaṃts spärkālñe kälpāsträ ‘one succeeds in bringing to naught these 10 [external] things’ (K-9a1).
ṣparkäṣṣälñe ‘dissolution’: śak krenta yāmorntats ṣparkäṣälñesa ‘through the dissolution of the ten good deeds’ (K-8a5). ∎AB spärk- reflects PTch *spärk- from PIE *spergh- ‘move quickly’ [: Greek spérkhomai ‘hasten, be in haste,’ Sanskrit spṛgháyati ‘be eager for, desire,’ Old English springan ‘spring’ (P:998; MA:285)] (VW:439). For the semantic development we have something on the order of *‘move away (tr.)/push away’ > ‘make disappear, destroy.’ VW cogently adduces the parallel of German vergehen. See also ṣparkäṣṣukki.

spe (adv.) ‘near by’
pudñäkt[e mäskīträ Śrā]vastī spe sānkämpa ‘the Buddha found himself near Ś. with the community’ (5a2), /// saryat=ompä poyśintse asāṃ spe kenne witskaṃ ‘he planted there by the Buddha's seat in the ground roots’ (388a2). ∎From PIE *(s)h4upo ‘under, below’ (Pisani, 1942- 43:29; see also K. T. Schmidt, 1980:409, and Normier, 1980:262). One might compare most closely Latin sub ‘under,’ suppus ‘(head) downwards,’ Armenian hup ‘near’ (MA:612). See the discussion in Watkins, 1973a. VW (440) is wrong to reject this connection. See also ysape, ysapar.

spek (adv.) ‘moreover; even (?)’
/// spek rano ñäkcyenne yśelmenne /// [spek rano = BHS api ‘moreover; even’] (H-149- ADD.105b3 [Sieg, Siegling, 1930-32]). ∎Morphologically at least from spe + -k, q.v.

spertte (nm.) ‘± function, behavior’ (?)
[spertte, -, -//-, -, spertteṃ] /// spertte tākoy (75b4), /// śwer sperttentsa pratītyasamutpāt ste [= BHS bhavānga- ‘member of existence’] (H-149-ADD.46a3 [Thomas, 1983:233]). ∎Comparing this word with TchA spārtw-, B spārtt- ‘turn, conduct oneself’ and, more particularly, with A spartu ‘lock, curled hair,’ shows that we should expect *spertwe. The combination -tw-, normally preserved before -e-, has become -tt- on the analogy of the related verb (where the development -tw- > -tt- was phonologically regular). The noun reflects a possible PIE *spor-two- from *sper- ‘twist, wind’ [: especially Greek speîra ‘spiral,’ Old Lithuanian spartas ‘band’ (P:991-992)] (Pedersen, 1941:163, fn. 1, VW, 1941:115, 1976:438, though differing in details). From the PTch noun *spertwe was built the denominative *spertw-ā-, reflected in A spārtw- and B spārtt-. See also spārtt-.

spelkke ~ speltke (nm.) ‘zeal’ [spelke yām- ‘show zeal’]
[spel(t)ke, - spel(t)ke//] wnolmi [tan]e snai spelke mā mrauskalñ=ersenträ ‘the beings here [are] without zeal, they do not evoke renunciation [of the world]’ (3a6), [spelke] yāmi = BHS parākramet (13a3), spelke ṣamāññ[e] ‘zeal for the monastic life’ (31b3=32a5), aiśaumye spelkke yāmi = BHS mandaṃ dhīraḥ parākramet (305a2), kautsiśco speltke yamaṣäṃsu no cwi speltkesa srukalyñe yaṃnmaṃ‘he shows zeal to kill but by his zeal he enters death’ (333a4/5), /// skeye spelke yamalle ṣai ‘he was showing effort and zeal’ (575b6), spelkke yamaṣṣare ‘they showed zeal’ (581a3), spelkesa = BHS utthānena (U-6b4). -- spelkkessu ~ speltkessu ‘zealous’: ṣañ śl=ālyenkäts kartse[ne] spelkkessuṣek sū wināṣle ‘he who is zealous for his own good and [that] of others, always [is] he to be honored’ (30b5), ompalskoññeś spelkkessoñc ‘[those] zealous for meditation’ (PK-AS-16.2b1 [Pinault, 1989:155]), tarya witskaṃ nautässiśṣek spelkessu ‘zealous to root out the three roots’ (S-6b5). ∎Probably with Winter (1971:219) we should take PTch *speltke (cf. A spaltäk) as reflecting an Iranian (though not necessarily "Bactrian") *sparδaka- (cf. Avestan spərədā- ‘zeal’), though one might rather have expected *speltek(e). Not with VW (437) from *speltkte and related to OHG felga ‘fellow,’ etc. TchA spālkk- and B spālkk- are denominatives built from this root. See also spālk-.

spaitu (n.) ‘± dust, pollen’
[spaitu, -, spaitu//] /// [ā]sta spaitu ramt ‘bones like dust’ (22b8), spaitu ra waltsaṃ ñy āsta lykaśke po wnolmi ‘all beings grind my bones fine like dust’ (220b4), sumā spaitu kot ypantse traksiṃmitäṣṣe warsaṣpärkaṣṣälle ‘sumanas-pollen [with an] equal [amount of] barley awns [is] to be dissolved in honey water’ (W-22b2). ∎Etymology unknown. For a suggestion, see VW (435) who takes this word to be related to Sanskrit sphāyate ‘gets fat, puffs up.’

sprāne (n.[dual]) ‘flanks’ (?)
[sprāne, -, -] ṣlyaṣṣi snai rūki sprāne ‘flanks firm and without leanness’ (74a5). ‣I take this phrase to be a Tocharian equivalent of the eighteenth lakṣana, namely citāntarāṃsa ‘with well-filled in space between the shoulders’ or (in the Chinese version) ‘below the armpits well-filled.’ ∎Possibly from PIE *spṛh1-o-on] ‘heel’ [: Old English spure (f.) ‘heel,’ spora (m.) ‘spur,’ OHG sporo ‘spur’ (likewise < *spṛh1-o-on-), Old Norse spor, Old English spor, OHG spor ‘footprint,’ Greek sphurón ‘ankle’ (all < *spṛh1-ó- though the Greek reflex shows some phonological disturbance), cf. Old Irish seir, Welsh ffêr ‘ankle’ (< *sperets) ‘heel,’ all derivatives of a widespread *sper(h1)- ‘± kick’ (P:992-993; MA:265)]. The semantic development in Tocharian would be on the order of *‘heel’ > *‘hip’ (cf. the semantic development of Latin perna ‘ham, haunch’ when compared to German Fersen, etc.) > *‘hollow above the hip’ > ‘flank’ (cf. the development of Sanskrit and later Indic kakṣa-). For a discussion of both meaning and etymology, see Adams (1983a). Hilmarsson (1989a:75-77) accepts the etymological connection but suggests a translation ‘ankles.’

sprīk (n.) ‘Trigonella corniculata Linn.’ (a medical ingredient)
[sprīk, -, -//] ∎From BHS spṛkkā- (Filliozat).

spharir (n.) ‘crystal’
(571a1). -- spharir-yok* ‘crystalline’: /// -yokänta spharir-yokä/// (565b4). ∎From BHS sphaṭi-. See also svarir.

smaññe* (n.) ‘broth’
[-, -, smaññe//] śwātsi smaṃñe /// ‘to eat broth’ (335a5), tane klu pete ~ tane smaññe pete ‘give here rice; give here broth’ (H-149.X.5b6 [Couvreur, 1954b: 44]). ∎Possibly with VW (446) from PIE *sumo- (and related to the *soumo- seen in Sanskrit soma-) + Tocharian -ññe. See also su-.

smāṃ* (n.[m.sg.]) ‘repetition’ [smāṃ yām- ‘repeat’]
[-, -, smāṃ//] ceu smāṃ yāmtsintse pelkiñ yaltse tināränta ytārine ṣallāre ‘in order to make a repetition, they threw a thousand denarii on the road’ (H-149-ADD.12a5 [Thomas, 1954:757]), po yolainäts smāntsa ñiś kwīpe tākoy ‘by the repetition of every evil may I have shame’ (TEB-63-02), /// smāṃ yāmoṣ ātstse lutaṣṣeñca ‘a repetition of ... having been made, it [is] destroying thickness [of wits]’ (W-22b2). ∎Etymology uncertain. VW (432) suggests a cognate in Sanskrit samāna- ‘same, similar, uniform.’ It would be more likely to see the Tocharian word a borrowing from BHS, though the lack of the first vowel of the putative BHS model in Tocharian is surprising.

smāś (n.) a medical ingredient
[smāś, -, -//] (W-33a2).

smi- (vi.) ‘smile’
Ps I /smi-/ [MPPart. smimane; Ger. smille] smimane walo weṣṣäṃ ‘smiling, the king speaks’ (100b1). -- smīlñe ‘smile’: tumeṃ walo wawākaṣ eresa śle smīlñe ‘then the king, [his] form expansive, with a smile’ (AMB-b6). ∎AB smi- reflects PTch *smi- from PIE *smei- ‘smile’ [: Sanskrit smáyate ‘smiles,’ Latvian smeju ‘laugh,’ OCS smějǫ ‘id.,’ English smile (P:967; MA:345)] (Schulze, 1927, VW:432).

smṛtivārg- (n.) ‘awareness-chapter’
ce paiykalñesa smṛtivārg-akālk kñītär-ñ ‘by this writing of the awareness-chapter may my wish be fulfilled’ (S-4b4). ∎From BHS smṛtivarga-.

smṛtyutpasthāṃ* (nnt.) ‘application of awareness or memory’
[//-, -, smṛtyutpasthāṃnta] (192a1). ∎From BHS smṛtyupasthāna-.

smur (n.) a medical ingredient
[smur, -, -//].

syā- (vi.) ‘sweat’
-- syālñe ‘sweat(ing)’: syālñe = BHS veda- (Y-3a1);
syālle-were ‘sweat-smell’: [a list of ingredients] syālle-were nakṣäṃ ‘it destroys sweat-smell’ (W-5b2). ∎Syā- is actually a subjunctive stem; given the derived noun syelme, it is possible that the present is (Class II) *sy'ä/e- or (Class III) *sye- (so Hilmarsson, 1991:129). In any case, it represents PIE *swidye/o- [: Sanskrit svídyati ‘sweats,’ OHG swizzit ‘id.,’ also Sanskrit svédate ‘sweats,’ svéda- (m.), Avestan xvaēda- (m.), Armenian kirtn, Greek eîdos (nt.) (< *sweide/os-), hidrōs (< *swidrōs-), Albanian dirsë (< *swidrVtyeha-), Latin sūdor (< *swoidōs-), Welsh chwys (< *swidso-), Old English swāt (< *swoido-), Latvian sviêdri (pl.), all ‘sweat,’ etc. (P:1043; MA:560)] (VW:448). The phonological development in Tocharian would have been something like the following: *swidy- > *swädy- (with backing of *-i- in the environment of *-w-) > *swäy- (with loss of *-d- before resonants) > *swy- > *sy- (with cluster simplification). See also syelme*.

syelme* (n.) ‘sweat’
[-, -, syelme//] po kektseñmeṃ läkleñ syelme [pletksa su no] ‘out of suffering from his whole body, [he poured out] sweat’ (85a2/3). ∎From syā-, q.v. (e.g. sy- + -elme).

srakantse* (adj.) ‘hoarse’ (?)
[m: -, -, srakañce//] weksa sr[a]kañce kwoytär-ne taṅsa snai kärsto [lege: kärstau] ‘in a voice hoarse (?) with love he cried out without ceasing’ (85a1). ∎Etymology unknown. For a suggestion, VW (440) who relates this word to German stark ‘strong,’ etc.

sränk- (vt.) ‘boil’
Ps. II (?) /sränk'ä/e-/ [//-, -, srañciyeṃ] tāu onkorñ[ai] srañciyeṃ tappre kauś yey ‘they boiled the porridge; it went up high’ (107a1). ∎Etymology obscure. Perhaps it is related to Greek straggós ‘twisted,’ straggaleúō ‘strangle’ (P:1037 with other cognates). The semantic development would be *‘twist’ > *‘whirl’ > ‘seethe, boil.’ Surely incorrect on phonological grounds is VW's connection (441) with OHG stredan ‘whirl, bubble.’

srik ‘?’
srik mrik [the entire inscription] (Dd1).

sreppe (adv.) ‘unconcernedly’ (?)
/// sreppe cai ṣameṃ ‘these sit unconcernedly’ [?] (64a2). ∎Related to TchA srepe ‘id.’ by borrowing (probably B > A). Further etymology unknown. For a suggestion, see VW (441).

sruk- (vi.) ‘die’
Ps. III /sruke-// [MP -, -, sruketär//-, -, srukentär; MPImpf. //-, -, srukyentär; MPPart. srukemane; Ger. srukelle]; Ko. V /srāukā- ~ srukā-/ [sraukau, -, sraukaṃ//; Opt. -, -, srūkoy//-, -, srukoyentär; Ger. srukalle]; Pt. Ia /srukā-/ [-, -, sruka//srukām, srukās, srukāre]; PP /sruko-/ /// ywārc srukenträ tetemoṣ kā /// ‘they die in the middle, scarcely born’ (1a7=2a1), ket ait yoktsi sāṃtk=onwaññe pelaiykneṣṣe lyaitkeṃ teki mantanta ṣäp srukentär cai ‘to whomever you will give to drink the immortal medicine of the law, they will put away illness and never die’ (212b3/4), cmetär ka ksa krui nemcek postäṃ sruketrä (285a2/3), auloñ cpī sätk[e]ntär-ne lyitkwänmā srukemāne (139a3); sraukaṃ ṣ temeñce prere ramtä kekarṣṣu nraine tänmasträ ‘and [if] he dies he will [as quickly] as a shot arrow be consequently [re]born in hell’ (14b4), sū temeñ sraukaṃ nraine tänmastär ‘[if] he dies he will be consequently [re]born in hell’ (17a8), kuse tne cmīträ mā srūko[y] ‘whoever may be born will die’ (46b2); sw [a]śrāddhe sruka=ntweṃ nrain=empelye temtsate ‘the unbeliever died; he was thereupon [re]born in a horrible hell’ (4a6), srukās entwe āṃtpi piś-känte cmelane kauṣträ ālyauce ‘you both died; in 500 births you kill each other’ (42a3), e[nte we]s mā srukām ‘if we didn't die’ (45a6); srukoṣ [= BHS mṛta-] (5a1), [osta]ṣmeñcantse śana ṣai tswaiññe ka sruk[au]sa ‘a house-holder's wife had just died’ (25b6), mäntak srukau mā waskāte ‘just as one dead did not move’ (606a1). -- srukelle ‘death’: tänmaṣṣälle srukelle ktsaitsñe /// ‘birth, death, and old-age’ (150b1), pontas srukelle kā ñiś ṣeske tañ prāskau (298a1/2);
srukalle ‘death’: taiknesa srukalye prek[e] /// ‘thus the time of death’ (119a2), yāmäcci srukalyi nke ṣem ce rano wäntresa lāre mäsketrä (K-12a4);
srukalleṣṣe ‘prtng to death’: maṃ[nt] ptesä srukalleṣṣe mādār se pontäṃ nuknaṃ pontäṃntso akalkänta kärstoca [sic] (295b3);
srukalñe ‘death’: tary=akṣā-ne pudñäkte teki ktsaitsñe srukalñe ‘the Buddha announced the three: sickness, old-age, and death’ (5a6), srūkalñe = BHS -maraṇa- (156a4), srukālyñentse = BHS mṛtyor (251b4), srūkalñentse āke[ne] = BHS maraṇānte na śocati (299a2), kartse kekmu srūkalñe ārwer nesau ‘death being well come, I am ready’ (372a4), snai akālk srukalñentse koyne ynem ‘without desire we go in the mouth of death’ (576b6);
srukalñeṣṣe ‘prtng to death’: mātārä srukalyñeṣṣe koyn kakāyau ‘the M., gaping his mouth of death’ or ‘the death-monster, gaping his mouth’ (282b4), srūkalñeṣṣe ślek ñäkciye ṣpä Mār lānt yūkoym ‘May I fight the divine King Māra, [king of] death as well’ (AMB-a2), srukalñeṣṣe ime onolmen[t]s ‘the death memory of beings’ (K-11a5);
srukalñe-āke ‘ending in death’: srukalñe-āke = BHS maraṇānta- (H-149.329b2 [Sieg and Siegling, 1930-32:486]);
srukor ‘death’: srukor aiśaumyepi olypo [ri]toyt[a]r [lege: -tär] päst mā kwīpe rmoytär (81a3/4), srukorne ynem ‘we go into death’ (123a6). ∎TchA sruk- ‘kill’ (historically the causative) and B sruk- ‘die’ reflect PIE *streug- and are related to the otherwise isolated Greek streúgomai ‘am exhausted, worn out; suffer distress’ (VW:441), and Old Norse strjúka ‘go away, leave,’ German sich streichen ‘go away’ (Hilmarsson, 1991a:68) (MA:588).

sronkiye* (n.) ‘?’
[//-, -, sronkiṃ] ṣaraiṃ lypakwa sronkiṃ/// (522a6).

srotāpanne (n.) ‘one who has entered the river leading to nirvana’
[srotāpanne, -, -//srotāpanni, -, -] (333b5, 552b6, K-7b1). -- srotāpannetstse ‘id.’: (524a7). ∎From BHS srotāpanna-.

srotāpattiññe (adj.) ‘prtng to the entrance into nirvana’
[m: srotāpattiññe, -, -//] (109a9, 333b5). ∎An adjective derived from *srotāpatti from BHS srotāpatti- ‘entrance into the river (leading to nirvana).’

slakkare* (adj.) ‘darting, quick-moving, tremulous’
[m: -, -, slakkareṃ//slakkari, -, -] kus[e] slakkari kauc āñmo ceṃts nauṣ/// (9b2), [sla]kk[a]r[eṃ = BHS capalaṃ (TX-3a1 [Thomas, 1983:155]). ∎Etymology obscure. The meaning, assured by a Tocharian-Sanskrit bilingual, makes the usual connection (VW, 1941:113, 1976:430-1) of this word, and its TchA counterpart, slākkär, with Greek lagarós ‘hollow, sunken (of an animal's flanks), loose,’ extremely dubious.

slänk- See sälk-.

släpp- (vi.) ‘± slip into’ (?)
PP /släppo-/ naitwe kärkāllene släppoṣ kuttipaśaṃ wat parra pānnaṃ ‘[if] he reaches for a plough-share (?) [which has] slipped into the mud or for the kuttipaśaṃ’ [= body of the plow?] (331a1). ∎Etymology obscure. If the meaning is correct, it is perhaps to be derived from PIE *sel- ‘jump’ (so VW:431); alternatively, one might compare the West Germanic group represented by English slip (cf. P:663). See also possibly säl-.

sleme (nm.) ‘flame’
[sleme, -, sleme//slemi, -, slemeṃ] [pitka o]rotsai koṣkai yāmtsi krui tāu ṣe-sleme tatākausai /// (100a3), rätrona koynuwa kakāyau pwārṣṣeṃ slemeṃmpa ‘opening wide its red mouths with flames of fire’ (576a5), nraiṣṣi slemi pannoṃ ñiś eṃṣky āwiśne ‘the hellish flames may stretch me even unto Apiś’ (TEB-64-06). -- slemeṣṣe* ‘blazing, flaming’: sleme[ṣṣe] = BHS saṃprajvalita ‘flaming, blazing’ (541a3). ∎TchA slam and B sleme reflect PTch *sleme and are probably from PIE *swolmo- [: Middle Low German swalm ‘thick smoke,’ Latvian svelme ‘vapor’] from *swel- ‘burn, smoulder’ [: Sanskrit svárati ‘illuminates, shines,’ Old English swelan ‘burn, ignite’ (intr.), Lithuanian svìlti ‘scorch (intr.), burn without flame,’ etc. (P:1045; MA:88)]. See VW, 1941:113, 1976:430. Unlike VW, I take the Tocharian words to be directly equatable with MLG swalm. PTch *sleme is from *swleme, by metathesis from *swelme (cf. letse) and simplification of the initial cluster (cf. syā-). See also sälp-.

slaukatstse (adj.) ‘?’
[m: slaukatstse, -, -//] /// ime taisu tākaṃ-ne ñiś ikäṃ-pikwalaññe māuk nesau slaukatstse wat tākaṃ (330b4).

svabhāp (n.[m.sg.]) ‘peculiarity, nature’
[svabhāp, -, svabhāp//] rūpaṣṣe svābhāpsa = BHS rūpagatena (178b2). -- svabhāpatstse ‘having a [certain] peculiarity’: mäktoynas totsa warñai reki svabhāvatstse ste pañakte käṣṣitse pelaikne = BHS yāsāṃ tāvad vāk svabhāvaṃ buddhavacanaṃ (199b1), ñem svabhāvatse = BHS nāmasvabhāvas (199b2), reki sva[bh]āvatse = BHS vāksvābhāvaṃ (199b5). ∎From BHS svabhāva-.

Svarṇaphale (n.) ‘Suvarṇaphala’ (PN of a king)
[Svarṇaphale, -, -//] (420b4).

svastik* (n.) ‘swastika [denoting good luck]’
[-, -, svastik//] (107a1). ∎From BHS svastika-.

svāti* (n.) ‘[constellation/sign] Svāti’
[-, -, Svāti//] (M-2a1). ∎From BHS svāti-.

svārirṣṣe (adj.) ‘crystalline’
(571a2). ∎Adjective to spharir, q.v.

swak See su.

swañciye See swāñco.

swarauññe See swāre.

Swarnatepe* (n.) ‘Suvarṇadeva’ (PN of a king of Kuca, reigned AD 624-646)
[-, Swarnatepi, Swarnatepeṃ//] (G-Qa1.1, Lévi, 1913:317, LP-2a3).

Swarnabūṣpe* ‘Svarṇapuṣpa’ (PN of a king of Kuca, died AD 624)
[-, Swarnabūṣpi*, -//] (417b1, Lévi, 1913:320). See also Ysāṣṣa Pyāpyo.

swāñco (nf.) ‘ray [of light], (sun) beam’
[swāñco (~ swañciye [K-T]), -, swāñcai//-, swañcaiṃts, swañcaiṃ] mkte [sic] meñe mā rinasträ swañcaiṃ kroścana /// ‘as the moon does not release cold rays’ (52b7), dhyananmaṣṣana swañcaints=enenmeṃ ‘illuminated from within by dhyāna-rays’ (73b3), yaitu yaltse swañcaintsa ‘decorated with a thousand rays’ (74b4), carka kektseñmeṃ swañcaiñ [yakne w]äs[t]o wranta ca[r]k[a tarne]meṃ paryarinta paiynemeṃ ‘he released rays from his body; he released waters from the top of his head, miracles from his feet’ (108b5/6). ∎TchA swāñce and B swāñcai- reflect PTch *swāñcai- which is possibly (with Hilmarsson, 1986a:263-95, in nuce Pisani, 1942-43a:29) related to Proto-Germanic *sunþa- *‘sunny’ > ‘south’ and *sunnō ‘sun’ (cf. P:881-2; MA:556). The two Germanic words would reflect PIE *suhaṇto- (a derivative of *sehawel-/suhan- ‘sun’) and, with "particularizing" -n-, *suhaṇtōn-/ suhaṇten-/suhaṇtn-. The attested paradigm of Germanic *sunnō reflects a conflation of the o-grade and the zero-grade stems (*suhaṇtn- > *sunþn- > *sunn-). For Hilmarsson, the Tocharian forms represent a generalization of *suhaṇten-, further derived by the addition of -ai-. However, since we cannot directly equate the Germanic and Tocharian words either morphologically (consider the additional -ai- in Tocharian) or semantically (‘sun’ vs. ‘[sun]beam’), perhaps the Tocharian is actually a gunated derivative of *suhaṇto-, namely *swehaṇt-yeha- (with late PTch *-en- added; see Adams, 1988d) which would make the development of PTch *-ā in the root easier to understand. Alternatively we might suppose a vṛddhied derivative of the PIE word for ‘sun’ itself, namely *swēhan-ik-yeha- *‘(something) pertaining to the sun’ > ‘sunbeam.’ For the latter formation one might compare B pauṣke ‘rib’ (< *pēws-ik-o- beside poṣiya ‘side’ (< *pusiyeha-). In any case, not with VW (446-7) to a PIE *(s)wenḱ-, comparing Sanskrit vaṃśá- ‘bamboo cane.’

swār- (vb.) G ‘please’; K ‘find pleasure in’
G Ko. V /swārā-/ (see abstract);
K Ps. IXb /swāräsk'ä/e-/ [MP -, -, swārästär//]; Pt. IV /swāräṣṣā-/ [MP //-, swāräṣṣat, -] [kos] alāsñe swārä[strä] ostmeṃ ltu ṣek ‘the out-of-house person [sc. the monk] finds pleasure in laziness’ (12b6); swāräṣṣat mā soytsi cämpyāsä ‘you found pleasure [but] you could not be satisfied’ (32b7). -- swāralyñe (n.) ‘pleasure’: ṣamānentse yśelmi pälskone tsankäṃ kwipe-ike keuwco kalltärr-ne tu maśne enkastär nuskaṣṣäṃn-ne tune swāralyñe yamastär ‘[if] desire to a monk arises in [his] mind and his shame-place [i.e. penis] stands high; [if] he seizes it in [his] fist and squeezes it and makes pleasure in it’ (334a3-5), yakte swāralñe = BHS alpāsvādān (U-4b2). ∎A denominative verb from swāre, q.v.

swāre (adj.) ‘sweet’
[m: swāre, -, swareṃ/] [f: //swarona, -, -] śa[woṃ]-n=okonta swāreṣṣai [śūke mit ramt śūkene] ‘they ate his fruits--and sweet was the taste like honey’ (3a8), [śka]maiyy=āksaṣṣi krent swareṃpelaikne ‘the ten-powered announced the good, sweet law’ (18b6/7), swareṃmeṃ [swāre = BHS svādatuma]- (24b6), salyitsana swarona śwatsanma yokanmasa pit mändrākka swarona räskarona kaṣāynta [swarona = BHS madhura-] (Y-3b6). -- swarauññe ‘sweetness’: (163b4). ∎TchA swār and B swāre reflect PTch *swāre from PIE *swehadro-, with loss of -d- before a resonant, and the suffix -ro- rather than the more usual -u- [: Sanskrit svādú- ‘sweet,’ Greek hēdús ‘id.,’ Latin suāvis ‘id.,’ etc. (P:1039-49; MA:560)] (Winter, 1962, VW:447). See also swār-.

swās- See su-.

swese (n.[m.sg.]) ‘rain’
[swese, -, swesi//swesi, -, -] [swāsṣa]wa swese tsainwaṣṣeṃ ‘I rained a rain of weapons’ (46a2=47a6), mantanta ksa ṣp nāge campi pältak swese swāsästsi ‘and never was any naga able to rain [even] a drop of rain’ (350a3), snai preke yenti tsenkanträ [sic] snai preke suwaṃ ṣpä swesi ‘untimely winds arise and untimely rains rain’ (K-8b2), mäkte ostä pakwāreṃ aipoṣä swese olypotse kauṣäṃ ‘as a house badly covered, the rain harms [it] much’ (A-1b2), śanmäṃ swese kälymīnmeṃ śtwāra toṃ ‘the rain will come from all four directions’ (A-2b6), āyorntaṣṣe swese kentsa swāsäṣṣasta ‘thou didst rain a rain of gifts over the earth’ (AMB-b5). -- sweseṣṣe ‘prtng to rain’: ñumka-ṣkas traunta sweseṣṣe war ṣkasta-śtwāra tsketsi täryāka-wi lipātsi ‘ninety-six trau rain-water, sixty-four [one is] to boil, thirty-two [is] to remain’ (W-35b3). ∎TchA swase and B swese reflect PTch *swese- (as if) from PIE *suh3-oso- (cf., for the structure, Sanskrit rajasa- ‘unclean, dusty, dark,’ tamasa- ‘dark-colored, darkness,’ Latin creperum ‘darkness’) (Lane, 1938:31, VW:443, though differing in details). PTch *swese- is the basis for the denominative *swāsā- (early PTch *swesā-) that provides the non-present tenses of su- ‘rain,’ q.v. See also su-.

haye* (n.) ‘horse’
[-, -, haye//] (511b4). ∎From BHS haya-.

hariṇaplut* (n.) a meter of 4 x 12 syllables
[-, -, hariṇaplut//] (520b5).

haridāsñe* (n.) a meter of 4 x 14 syllables (rhythm 7/7)
[-, -, haridāsñe//] (589b7).

haridär (n.) ‘Curcuma longa Linn.’ [= C. domestica Valeton] (a medical ingredient)
[haridär, -, -//] (W-19a5). ∎From BHS haridrā-.

Hariścandre (n.) ‘Hariścandra’ (PN of a king)
[Hariścandre, -, -//] (H-149.298b2 [Thomas, 1986:130]).

hareṇu (n.) ‘Piper aurantiacum Wall.’ (a medical ingredient)
[hareṇu, -, -//] (W-18b4). ∎From BHS hareṇu.

halimak (n.) ‘jaundice’
[halimak, -, -//] (H-149.14a5).

Hastake (n.) ‘Hastaka’ (PN of a Śākya prince)
[Hastake, -, Hastakeṃ//] (19a3).

Hastinyāse (n.) ‘Hastinyāka’ (NP of a prince)
[Hastinyāse, -, -//] (589a5).

Haste* (n.) the constellation (= eleventh lunar asterism, perhaps to be equated with the constellation ‘Corvus’) ‘Hasta’ [‘The Hand’]
[-, -, Haste//] (M-2a1). ∎From BHS hasta-.

hā (interjection) ‘O woe’
hā larona waipeccenta ṣañ śamñāṣ/// [lege: śamnāṣṣents] [Thomas, 1983: 218] ‘Oh, the lovely possessions of one's own people’ (46b4).

hār* (n.) ‘pearl’
[//-, -, haranma] emprenmaṣṣana haranma śtwāra akṣāsta ‘thou didst announce the four pearls of truth’ (TEB-59-30). ∎From BHS hāra-.

Hitaiṣi (n.) ‘Hitaiṣin’ (PN of a former Buddha)
[Hitaiṣi, -, //] (74b2).

hirant (n.) ‘castor-oil plant’
[hirant, -, -//] hirant = BHS eraṇḍa- (Y-1a4). -- hiraṇḍaṣṣe ‘prtng to the castor-oil plant’ (Y-1a5). ∎From BHS eraṇḍa-. The same as iraṇḍa, q.v.

hiśt (interjection) ‘± pfui’
hiśt t[w]e tākoyt [kts]aitsäññe kärpye-yakne mā klyomo ‘pfui mayest thou be, old-age! [thou art] common-kind, not noble’ (5b8).

Hetubālike (n.) ‘Hetubalika’ (PN)
[Hetubālike, -, -//] (282a6).

hai (interjection) śle tremeṃ brāhmaṇe weṣṣäṃ hai ma/// (90b4).

hom (n.[m.sg.]) ‘oblation’
[hom, -, -//] päknāträ enkweṃ klaiṃ wat no ekalmi [lege: ekalymi] yāmtsi morośkaṣṣa pyāpyo pwarne hom yamaṣäle ‘[if] someone intends to make subject a man or woman, a morośk-flower [is] to be put in the fire [as] an oblation’ (M-1b7). ∎From BHS homa-.

hor* (n.) ‘science of the year’
[-, -, hor//] (PK-AS16.3a4 [Pinault, 1989:156]). ∎From BHS horā-.

hrībera (n.) ‘Pavonia odorata Willd.’ (a medical ingredient)
[hrībera, -, -//] (W passim). ∎From BHS hrībera-.

tsa emphasizing particle mā ttsa ‘never’ (27b8), rekaunaṣṣeṃ śirenäṃ krui ra yepeṃ swāṣye-ñ tsa ‘if they also really rain [on] me the hard word-swords’ (313b2+S-5b1). ∎Probably related in some fashion to A ats, B attsi, B attsaik but beyond that there are no sure connections (VW:153).

tsak See ra.

tsakātstse (adj.) ‘thorny’
[m. tsakātstse, -, -//] [f. -, -, tsakātstsai] tsakatsai keṃtsa orkäntai yärtta-ne ‘back and forth over the thorny ground he dragged him’ (88a3), ściron=ātyañ tsakātstse kaumi ṣpä mäskenträ pākri ‘sharp [are] grasses and thornily shoots appear’ (K-8b5). ∎Presumably the derivative of an unattested noun *tsākā- ‘thorn’ which is from 2tsāk- (thus VW, 1979b:139, and Hilmarsson, 1991a: 127). Less probable is Couvreur's hypothesis (1954c:82) of a direct building on the verbal root (as rinatstse).

tsankär (n.) ‘summit, top’
[tsankär, -,-//tsänkarwa, -, tsänkarwa] [Sume]r-ṣlentse tsankär ramt ‘like the summit of mount Sumer’ (74b5), tsänkärwā ṣlents ramt ‘like the peaks of mountains’ (unpub. Berlin frag. [Thomas, 1968:206]). -- tsänkarwaṣṣe ‘pointed, spiked, crested’: śiñcaccepi ṣlentse tsänk[arwaṣṣe] = BHS himavat-śikhara- (H-ADD.149.79a4 [Couvreur, 1966:178]). ∎From tsänk-1, q.v. The equivalent of A tsänkär; both from PTch *tsänkär. Both the TchB plural tsänkarwa and the A plural tsänkrunt suggest as PIE suffix *-ru- (VW, 1941:146, 1976:528).

tsatku* (adj.) ‘erroneous, perverse’
[f: //-, -, tsatkwaṃ] nāgi lakaṃ tsakuṃ enkalwa ypauna ā[rseṃ] wranta osonträ ‘if the nagas see the perverse passions and leave the lands, the waters dry up’ (3a1), tsutkuṃ ākṣoṣ pelaikne /// ‘the erroneously announced law’ 249.1). -- tsätko: koṣko rāśäṃ [sic] tarśītse tsätko tsätkwaṃ enkästrä (255a4);
tsätkwaṃ (adj./adv.) ‘mistakenly, erroneously’: po tu tsätkwaṃ ‘all that [is] mistaken’ (8b2);
tsätkwantse* ‘± erroneous’ (?): (A-3a4);
tsätkwantsñe* ‘error, delusion’: piś pälskontse walantsaṃ tsätkwatsñenta [sic] śtwāra ṣpä [= BHS viparyāsa-] (229b1/2);
tsätkwaṃtsñeṣṣe ‘prtng to delusion’: tsätkwaṃtsñeṣṣe surmesa eś-lmau ‘blinded by the cataract of delusion’ (207b2). ∎Etymology unknown. VW (522) suggests a relation-ship with Sanskrit tyaktá- ‘abandoned, repudiated’ which is possible, though not compelling, semantically, but very difficult phonologically.

tsapāñce (n.) plant sp., only in the compound tsapāñce-tsänkana ‘tsapāñce-shoots’ [?]
tsapāñce-tsänkana [in a list of medical ingredients] (W-3b2).

tsamo*1 (n.[f.pl.]) ‘growth’
[-, -, tsamo//tsamonta, -, -] pit-tsamonta ruwāllona ‘gall-stones [are] to be pulled out’ (W-42a3), ñake sānk tsamo ste ‘now there is enlargement [of] the community’ (TEB-74-02). -- tsmotstse* (n.) ‘± growing, increasing’: [ś]w[ātsi yokt]s[i] tsmoci pśaiso ye[s] ‘live you [who] are growing [by] eating and drinking!’ (508a1);
tsmoññe ‘growth, increase’: mā cey wälke epinkte tsmoññe aiskeṃ läklentäts ‘[but] not for long do they give increase to sufferings’ (255a2). ∎A nominal derivative from tsäm-, q.v. Not by haplology from *tsämämo (Isebaert, 1977[79], Thomas, 1985a). See also pit-tsamo*.

tsamo2 (adv.) ‘very’
/// tākoyeṃ pradhāṃ nano tsamo nesalñeṣṣe nesalñe /// (201a1), tsamo yṣuwarsa prekṣäṃ ‘he asks in a very friendly manner’ (492a1), ymāne lykaśkana śikṣapātantats [ts]amo śitkāre (PK-AS-18B-b1/2 [Thomas, 1987a:90-1]). ‣In an unpublished Sanskrit-Tocharian B bilingual it is once the equivalent of BHS prabhūta (K. T. Schmidt, p.c.). ∎From tsäm-, q.v. Presumably the accusative singular of 1tsamo used adverbially.

tsaräkkañ* (n.pl.) ‘± weapons’ (?)
[//-, -, tsaräkkaṃ] ereṃtsa tsaräk[kaṃ]tsa (566a6), [tsa]räkkaṃ swāmane (566a8), [pwā]rṣṣana tsaräkk[aṃ] (566b1). ‣For the meaning compare 566a8 with the contexts in which tsain is to be found. ∎Etymology unknown.

tsarātre (n.[m.sg.]) ‘± extract’ (< *‘that which is separated out’ [?])
[tsarātre, -, -//] tsarātre [] wär[m]i[ye] tsarāt[r]e ‘extract [and] ant-extract [= formic acid (?)]’ (497b8), wärmiye tsarātre (W-3a5). ∎From tsär-, q.v. Based on the strong form of the subjunctive stem (tsārā/ts(ä)rā-) + an instrumental suffix -tre (cf. also śātre).

tsaṣke* (n.) ‘elder, senior monk’
[//-, -, tsaṣkaṃ] = BHS -mahallakā (542a5). ∎Etymology unknown. Probably not with VW (522) the equivalent of Sanskrit tuccha- ‘empty, insignificant, small’ from PIE *tus-sḱo-. Neither the phonological nor the semantic development is particularly compelling.

tsatsāpar (n.[m.sg.]) ‘poultice, compress’
[tsatsāpar, -, -//] lykaśke tsatsāpar yasarsa saitsi ‘a fine poultice [is] to staunch the blood’ (P-2a5). ∎From tsāp-, q.v., as ‘that which is pressed down.’ Partially overlapping semantically with both ṣpel and ṣpakīye.

tsāk-1 (vt.) ‘illuminate’
Pt. III /tsāk(sā)-/ [MP -, -, tsāksate//] īme tsāksate ñi aṣkār tanktsi yolaiñe ‘memory/consciousness enlightened me to hold back evil’ [?] (238b2). ∎AB tsāk- represent PTch *tsāk-, (as if) from a PIE ō-grade iterative-intensive *dhōgwh- from the same root as tsäk- ‘burn’ from *dhegwh-. (The palatalization reflected by the ts- of tsāk- reflects that of the underlying tsäk-.) Cf. VW, 1941:145, 1976:522-523, Pedersen, 1944:17, though the details differ. The relationship between tsäk- and tsāk- is probably paralleled by that between yäm- and yām- and näk- and nāk-.

tsāk-2 (vt.) ‘pierce, bite (of a snake)’
Ps. VI /tsāknā-/ [-, -, tsāknaṃ//; AImpt. -, -, tsaknoy//-, -, tsaknoyeṃ]; Ko. V /tsākā-/ [A -, -, tsākaṃ//]; Pt. Ib /tsākā-/ [A -, -, tsāka//]; PP tsātsākā-/ ///k tsāknaṃ läkle ... warpalyñeṣṣe āntse tsakno/// (154a6); [arṣā]klo auk catä tsākaṃ ‘[if] a snake, viper, or cat bites’ (503a2), te po eṣe päkṣalle lope terwe ke[t] tsākaṃ-ne sātke ‘all this [one is] to cook together; the salve [is] medicine for whom the terwe bites’ (P-2b2); eśne tsatsākau ‘having pierced the eyes’ [?] (40b2). ∎Possibly from PIE *dēnḱneha- with dissimilatory loss of the first -n- [: Greek dáknō ‘I bite’ from *dṇk-ne/o- or Sanskrit dáśati ‘he bites’ (P:201 with other, nominal, cognates; MA:68)] (so, with varying details, Krause, 1955:13, Winter, 1962a:18, and van Brock, 1971a:290). The vṛddhi in such a formation is difficult and perhaps we have a cross with an originally deverbative *dēnḱeha- ‘thorn’ (see tsakātstse ‘thorny’). Also possible semantically would be a derivation from an s-less variant of *stegh- ‘sting, stick,’ namely, *tēgheha- [: Old English stingan ‘to sting,’ Russian stegátь ‘to stitch, quilt, whip’ (P:1014-1015)]. Much less probable are VW's suggestion (523) of a connection with 1tsāk- or 2tsäk- or Anreiter's (1984:156) connection with Sanskrit téjate ‘is sharp; sharpen,’ Greek stízō ‘tattoo, prick’ (< PIE *(s)teig-), assuming a pre-Tocharian *tyōg-. See also tsakātstse.

tsāp- (vt.) ‘mash, crush; pierce’
Ps. VI /tsāpnā-/ [Ger. tsapanalle]; PP /tsātsāpā-/ madanaphalṣe ṣat twerene tsapanale ... khadiräṣṣe ṣat twerene tsapanale ‘[one is] to stick a piece of madanā-fruit in the door ... [one is] to stick a piece of khadira[wood] in the door’ (M-2a2); läksañana misa lykaśke kekarśwa tsatsāpauwa ampoññaṃtse sātke ‘fish meat finely chopped and crushed [is] a medicine for festering’ (P-1a2). ∎Similar in form and partially overlapping in meaning with the related tsop-, q.v. See also tsatsāpar.

tsāro (nf.) ‘monastery, convent’
[tsāro, -, tsāra//] /// Kailāso-ṣlentse tsāro ramtno saim yamoṣ ‘[those] having taken refuge like the monastery of Mt. Kailāsa’ (PK-NS-306/305b2 [Couvreur 1966:177]). ∎As ‘the place set apart’ a nominal derivative of tsär-, q.v.

tsārw- (vi.) G ‘take heart, take courage,’ K ‘encourage, comfort; calm, console, cheer up’
G Ko. V /tsārwā-/ [MPOpt. -, -, tsārwoytär//];
K Ps. IXb /tsārwäsk-'ä/e-/ [MP tsārwäskemar, -, tsārwästär//; AImpf. -, tsārwäṣṣit, -//]; Ko. IXb (=Ps.) [Inf. tsārwäs(t)si]; Ipv. IV /p(ä)tsārwäṣṣā-/ [MPPl. ptsārwäṣṣat] tsārwoyträ = BHS āśvaset (U-15a1); /// mācer tsārwästär-me ‘[their] mother encourages them’ (567b4), tsārwäṣṣit-me śauśit-me mrauskäṣṣitar alyenkäṃ (231b2); toṃ ślokanma wertsyaine ākṣa cets palsko tsārwässiś ‘[the Buddha] announced these ślokas to his company [in order] to comfort their spirit[s]’ (30a2), mäkte yam ceṃ lkātsi laklene tsārwästsi ‘I will myself go to see them and console them in [their] pain’ (H-149.19b2 [Thomas, 1954:714]); ptsārwaṣṣat-ne ñi ykene ytārine empelyai ‘comfort him in my place on the terrible road!’ (88b2). -- tsārwäṣṣälyñe ‘refreshment; consolation, comfort’: tsārwäṣälyñe = BHS āśvāsanam (251b1). ∎TchA tsārw- and B tsārw- reflect PTch *tsārw-. Extra-Tocharian connections are uncertain. Pedersen (1944:19) and Jasanoff (1978:45) take it to be a derivative of PIE *terp- ‘be satisfied’ [: Sanskrit tṛpyati ~ tṛpṇóti ~ tṛmpati ~ tarpati ‘satisfies oneself, is content,’ Greek térpō ‘satisfy, make glad,’ térpomai ‘am satisfied, rejoice,’ þaúrban ‘ought,’ Lithuanian tarpstù ‘prosper, increase,’ Old Prussian enterpo ‘uses’ (P:1077-8; MA:500)]. Also attractive is Pedersen's later suggestion (1951:10) of a relationship with Old Norse djarfr ‘bold, courageous,’ Old English dearf ‘bold,’ New High German derb ‘firm, robust, strong’ which may be (so De Vries, 1977:77-8) a derivative of *dherbh- ‘work’ (P:257). In either case we have here an ē-grade eha-iterative/intensive such as we see in Latin cēlāre or vēnārī and in B 1tsāk-. Certainly not with VW (524-525) from *tus- (cf. Sanskrit túṣyati ‘is satisfied, is content’) + -er- ‘to set in motion.’

tsārwo (n.[m.sg.]) ‘extreme joy, thrill of delight’
[tsārwo ~ tsārwa, -, tsārwo ~ tsārwa//] ciṣe tsārwo sampā[te-ñ] ‘Die Freude an dir nahm er (mir) fort’ [Sieg, Siegling, 1953:308] (496a7), śle tsārwo wrattsai tsänkā-ne ṣarsa eṅsate-ne asānne lyāmate-ne ‘with delight he rose up to him, took him by the hand and sat him on the throne’ (AMB-b3). ∎From tsārw-, q.v.

tsālt- (vt.) ‘chew’
Ps. VI /tsāltā-/ [MPPart. tsaltaname] (K); Ko. V /tsāltā-/ [Ger. tsāltalle*] trāskalye tsāltalye = BHS khādanīya bhojanīya ‘hard food and soft food’ (H-149.X.5b1 [Couvreur, 1954b:46]). -- tsatsāltarmeṃ: t[ane onolme] ma te tsatsaltarmeṃ naukäṃne ‘then the person, not having chewed it, swallows it’ (407a1/2). ∎Still the best suggestion for an etymology is Pedersen's connection (1944:18) of this word with Middle High German zelte ‘pastry, cake, slice of bread’ (< *delton-). The Tocharian verb would represent in PIE terms *dēlteha-, an ē-grade eha-iterative/intensive as in 1tsāk-. To be rejected is VW's derivation *tsälkt- an comparison with Old Irish delg ‘spine, point,’ etc. (523-524) as semantically and phonologically less satisfying.

tsäk- (vt.) ‘burn up, consume by fire; apply heat to (in cooking), i.e. roast, boil; burn off, evaporate’
Ps. VIII /tsäks'ä/e-/ [A tsaksau, -, tsakṣäṃ//; MP tsäksemar, -, tsakṣtär//-, -, tsäksentär; AImpf. //-, -, tsäkṣīyeṃ; MPImpf. //-, -, tsäkṣīyentär; MPPart. tsäksemane; Ger. tsäkṣalle]; Ko. II /tsäk'ä/e-/ [MPOpt. -, -, tsśītär//; Inf. tsaktsi (tr.), tsketsi (intr.); Ger. tskelle, tsäkalle]; Pt. IIIa /tsek(sā)-/ [A //-, -, tsekar; MP tseksamai, -, -//]; PP /tsetseko-/ kwīpe-onmiṣṣeṃ pwārasa tsaksau ‘I burn up in the fires of shame-remorse’ (TEB-64-10), te pūwar tsakṣäṃ war paräṃ ‘fire burns it up, water carries it [away]’ (33a4), āsta lykaśke kautanoñ-c [] yetse tsäkṣyeñ-c kektseñmeṃ latkanoyeñ-c ‘they break thy bones fine, they burn thy skin, they strip thy flesh from thy body’ (231a5); lakaṃ klyauṣäṃ wat yark=alyekepi | tsakṣtär ysalyṣe pūwarsa ‘if he sees or hears of the honor of another, he burns up with the fire of jealousy’ (33b4/5); onmiṣṣana pwārasa tsäksemane marmanma tronktse stām ra ‘blood vessels burning in the fires of remorse like a hollow tree [burns]’ (TEB-64-05); skrenantse paruwa mlutāṣällona tsäkṣalle ‘the feathers of a dove (?) [are] to be plucked out; [it (= dove) is] to be roasted’ (W-32a3/4); mäkte tärrek eṅwe yesti nāskoy enersänk ṣaläskemane tuk mataryai śolyine päst tsśīträ ‘as the blind man eats food and inadvertently [?] letting it fall into the maternal hearth, it would burn up’ (154b3); ñumka-ṣkas traunta sweseṣṣe war ṣkaska-śtwāra tsketsi täryāka-wi lipātsi ‘ninety-six trau rain-water, sixty-four to be boiled off, thirty-two to remain’ (W-35b3); tsäkalle (W-12a5); snai keś nraintane nemcek tseksamai ‘in hells without number did I certainly burn’ (PK-16.7b6 [Couvreur, 1954:89]); purpar ñake tsetse[koṣ] śiktālyemeṃ war ‘enjoy now the water from the boiled seed’ (369a5). -- tskalñe* ‘fever’: tsäkalñeṃtse alāṣṣälleṃtse ṣpä sāṃtke ‘a medicine for fever and sickness’ (P-1b1);
tskelñe ‘burning’: kälymiṃts tskelñe = BHS diśodāghā ‘glowing of the horizon’ (543a7);
tsetsekor ‘± affliction’: [tse]tsekor mäsketrä = BHS vaiklavyārto bhavati (U-17a3). ∎TchA 2tsäk- and B tsäk- reflect PTch *tsäk- from PIE *dhegwh- ‘burn’ [: Sanskrit dáhati, Avestan dažaiti ‘he burns,’ Lithuanian degù, OCS žegǫ, Albanian djek ‘I burn’ (P:240-241, with other derivatives; MA:87)] (Meillet and Lévi, 1912:24, VW:526). See also 1tsāk- and tskäññ-, and possibly cok.

tsänk-1 (vi.) ‘rise, raise oneself up; stand up, arise.’
Ps. III /tsenke-/ [MP -, -, tsenketär//-, -, tsenkentär; MPImpf. -, -, tsenkītär//-, -, tsenkīyentär; MPPart. tsenkemane]; Ko. V /tsānkā- ~ tsänkā-/ [A //-, -, tsankaṃ; AOpt. -, -, tsankoy//; Inf. tsankatsi; Ger. tsankalle]; Pt. Ia /tsänkā-/ [A -, tsänkāsta, tsanka//]; PP /tsänko-/ tsenketär spowoträ ‘rises and subsides’ [?] (H-149.81a3 [Hilmarsson, 1991:36]), toṃ ñyatstsenta wikässiś poyśinta tne tsenkeṃtar [sic] ‘to remove these dangers buddhas arise’ (5a6/7), tumeṃ tsenkenträ wolokenträ ‘therefore they abide and stay’ (PK-7-Ka2 [Couvreur, 1954:83]); cwi ra śamaśkeṃntse weṃts weṣye śwātsiśco kāwo tsenkīträ ‘also to this youth arose the desire to eat excrement and filth’ (42b6); sn[ai] parwā lestaimeṃ tsānkaṃ ‘without feathers he will rise from the nest’ (282b1), ṣamānentse yśelmi pälskone tsankaṃ ‘[if] desires should arise in the spirit of a monk’ (334a3/4); śaumo ks=allek [k]omt tsonkaik tsankoy ‘may another person rise daily at dawn’ (19b6); tsänkälyi pañäkti ‘buddhas [which have] arisen’ (552b4); ///ts tsanka śrāvastine pāk=auntsate tu yāmtsi | tsänkā-me weñye ‘... arose and in Śrāvasti they began to participate in it : the report arose among them’ (16b3), śle tsārwo wrattsai tsänkā-ne ṣarsa eṅsate-ne asānne lyāmate-ne ‘with comfort he rose up to him, took him by the hand and sat him on the throne’ (AMB-b3); tsänku [sic] caukne yaipu = BHS adhiṣṭhita-, tsänkausa = BHS samutthitā- (11a8), kuse kauc wan[tr]e t[sä]nkowo mā no nśīt[rä] postäṃ ‘[some]thing that is raised up high must also not later perish’ (45b8). ‣The causative gerund, *[tsä]nkṣalle, usually put here (e.g. by Krause, 1952, or Krause and Thomas, 1964) is to be read [rä]nkṣalle (Thomas, 1987:176-177). -- tsänkormeṃ;
tsankalñe ‘rising’: ṣärmämeṃ tsänkalyñe = BHS pratitya (148a3), se ṣāmāne nauṣ tsankalyñesa postäṃ śinmalyñesa sānk miyiṣṣäṃ pāyti ‘whichever monk shames the community by early rising and late coming, pāyti’ (H-149.X.3b2 [Couvreur, 1954:48]). ∎Etymology uncertain. VW suggests (527-528), as does Jasanoff (1978:44, fn. 32), a derivation from PIE *dhengh- ‘reach, grip strongly’ [: Sanskrit daghnóti ‘reaches toward, reaches,’ Old Irish daingen ‘strong,’ Russian djágnutь ‘to grow, push strongly, become strong’ (P:250)]. A semantic development from ‘grow’ to ‘rise’ does not seem too difficult, though by no means assured. Alternatively, one might suggest a connection with tsänk-2, q.v., and see in B tsänk-1 a derivation from PIE *tengh- ‘pull’ and a semantic derivation ‘pull’ > ‘pull oneself up’ > ‘rise.’ See tsankär, tsonkaik, tsänkana, tsänkwale, and possibly tsänkau.

tsänk-2 (vt.) ‘flay’
Ko. I /tsänk-/ [Inf. tsanktsi] yetse tsaṅtsi kektseñmeṃ ysāra ṣissi mrestīwe mā kulā-c wärkṣäl ‘to flay the skin from thy body and drain the blood and marrow did not diminish thy energy’ (S-8a3+104a1). ∎TchA tspänk- and B tsänk- reflect PTch *wä-tsänk- ‘tear/pull away’ from PIE *wi-tengh- [: OCS *tęgnǫti ‘pull,’ Avestan þang- ‘pull’ (P:1067, with other nominal cognates)]. Extremely improbable is VW's suggestion (535-536) of *dū-senk-, with *senk- a nasalized variant of *sek- ‘cut.’

tsänkana (n.[f.pl.]) ‘shoots [of plants]’ (?)
[//tsänkana, -, -] tsapāñce-tsänkana (W-3b2), tsänkantä pyāpyo (W-5a6). ∎Sieg (1954:72) suggests ‘Triebe’ as a translation. Certainly we have a plant part and Sieg's etymological connection with 1tsänk- ‘rise’ seems reasonable.

tsänkau (n.) only attested in the apparent compound snai-tsänkau ‘± non-rising’ (?)
ṣeme-yäkne kä - [k]us[e snai-tsä]nkau kwarsär [emprentsa] ‘likewise ... whatever vehicle [is] non-rising by truth’ (597a1), /// snai-tsänkau mā ynamoṃ [lege: ynamo?] [i]ke snai ṣotri ‘a place non-rising and non-going, without sign’ (597a4). ∎The imputed meaning is predicated on a derivational relationship with tsänk-1, q.v.

tsänkwale (n.) a part of a plant
[tsänkwale, -, -//] arkantse [= arka-plant] tsänkwale [in a list of medical ingredients] (497b7), kos toṃ po tot taramäṣṣe tsäṅwale ṣeske ‘as many they all [are] so many dharama [Fagonia arabica] tsänkwale alone’ (W-2a5). ∎From 1tsänk- ?

tsäm- (vi./vt.) G ‘grow [in size or number];’ K ‘cause to grow, promote’
G Ps III /tsäme-/ [MP //-, -, tsmentär; MPPart. tsmemane]; Ko. V /tsāmā- ~ tsämā-/ [A -, tsāmat, -//; MP //-, -, tsmāntär; AOpt. -, -, tsamoy//; MPOpt. -, -, tsmoytär//-, -, tsmoyentär]; Pt. Ia /tsämā-/ A -, -, tsama//]; PP /tsämo-/;
K Ps. VIII /tsäms'ä/e-/ A -, tsamṣt, tsamṣäṃ//-, -, tsamseṃ; APart. tsämṣeñca*; Ger. tsämṣalle*]; Ko. I /tsäm-/ [Inf. tsamtsi]; Pt. IIIb /tsem(sā)-/ [A -, -, tsemtsa//]; PP /tsetsamu/ (K-T). tesa mā upadrap tsmetär śale lakle ṣamäṃ ‘by this the supervenient disease does not grow, likewise the pain subsides’ (P-1a4), sañi tsmentär artsa [k]auṃ ‘these enemies grow each day [in number]’ (31b8); aukat [t]sāmat ‘thou wilt increase and grow’ (516b4); kos no cwi palskone tsmāntär krentauna ‘as long, however, as the virtues in his mind grow’ (64a8); ṣañ läklenta warpatsi waśīr klautoy-ñ arañce tsmoytär-ñ nete ‘may my heart turn into diamond to endure my own sufferings; may my strength grow’ (S-8b1), kos kos tsāmträ [sic] yāmornta bodhisatve wakīceṃ täryā-yäkne ‘so often as a bodhisatva furthers the three-fold distinguished deeds’ (Paris fragm. 1086a1 [Couvreur, 1954:86]); yātka-me walo lyutsi po ypoymeṃ wīka tarkär śakkeññeṃ tso tsama yarke poyśintse ‘the king ordered them [scil. tirthas] out of the country; the cloud over the śākya-sons disappeared and honor for the Buddha grew’ (16b6=18a2); ente pañäkti śaiṣṣene mā tsämoṣ tākaṃ ‘when the buddhas are not [yet] grown in the world’ (PK-AS-16.2b2 [Pinault, 1989:155]); [nāki] welyñe ṣpäk tsamṣäṃ ‘and he promotes the speaking of blame’ (19b1), kātkeṃ plontonträ ṣpäkka maiyya tsamsen-ne ‘they rejoice and make glad and increase in strength’ (K-2b6); śalna erseṃ yolone tsämṣeñcañ ke/// (522a7); toy saṃtkenta tanākkaisa tsamṣallona ‘these medicines on the spot/place [are] to increase’ (Y-1a2); wace ślok weña pudñäkte krentäṃ lkāṣṣi erkatte cets yarke tsamtsiśco ‘the second śloka the Buddha spoke--he saw the good people unfriendly [to one another]--to promote honor among them’ (31a5/6); tn[e] tsemtsa śasaṃṣṣe [lege: -ṣṣai] peñyai/// (428b4). -- tsmālñe ‘growth’ (537b4). ∎TchA tsäm- and B tsäm- reflect PTch *tsäm- from PIE *dem(ha)- ‘build’ (i.e. ‘build oneself up’ > ‘grow, increase’) [: Greek démō ‘I build,’ Gothic gatiman ‘be suitable’ (P:198-199, with other nominal cognates, particularly those derived from a PIE *dōm, gen. déms, ‘house’; MA:87)] (Pedersen, 1944:21, fn. 1, Winter, 1962a:26-7, Jasanoff, 1978:44). To this etymon also belongs TchA tsmār ‘root.’ Surely impossible is VW's suggestion (526-527) of *tū- (*tewhx- ‘strong, strength’) + *sem- ‘unite’ or Anreiter's related suggestion (1984:158-159) of *tw- (weak form of *teu(hx)-) + an élargissement *-em-. See also tsamo1 and tsamo2.

tsär- (vi./vt.) G ‘be separated, be apart;’ K ‘separate (entirely)’
G Ps. III /tsäre-/ [MP tsremar, tsretar, tsretär//; Ger. tsrelle]; Ko. V /*tsārā- ~ tsärā-/ [Ger. tsrālle]; Pt. I /tsärā-/ [A tsrāwa (K-T), -, -//]; PP /tsäro-/ (K-T);
K Ps. IXb /tsäräsk'ä/e-/ [MP -, -, tsarästär//]; Pt. II /tsyārā-/ [A -, tsyārasta, tsyāra//]; PP /tsetsäro-/. ñke tsremar lareṃ säswaśkaṃmeṃ ‘now I am apart from my dear children’ (46a4), /// ātmapāvabhetsa tsetstsarormeṃ māka klautkentsa [ts]retär ‘having been separated by the ātmapāvabheta, I am apart for many cycles’ (181a3); lar[e]nmeṃ tsrelle wä[rpalñe] la[kle] ‘being separated from one's dear ones is the suffering misfortune’ (155b2); [ṣu]k pakenta tarne mā tsrālle ṣey ‘the skull had not been separated in seven parts’ [?] (405a5); ñu ñu pakenta tsarästär ‘it is separated [into] parts of nine each’ [?] (591a3); wāya ci lauke tsyāra ñiś ‘he has led thee off and put me apart’ (496a6). -- tsror* ‘separation’ (equiv. of A tsrorā): ñiśmeṃ tsrorsa larepi soṃ śke[ntse] ‘because of separation from me of my dear son’ (86b4);
tsrelñe ‘separation’: tsrelñe-āke = BHS viprayogantā ‘limit of disjunction’ (4a1), lareṃnmeṃ tsre ñ[e]s[a] ‘by the separation from one's dear ones’ (83a1);
tsrelñeṣṣe ‘prtng to separation’ (295a2);
tsrelleṣṣe ‘id.’ (295a10);
tsrālñe ‘separation’: tsrālñe wentsintse ṣarmtsa ‘because of the expression of a separation’ (200b2). ∎TchA tsär- and B tsär- reflect PTch *tsär- from PIE *der- ‘split, flay, tear’ [: Sanskrit dar- ‘burst (tr.), split,’ Armenian teṙem ‘flay,’ Greek dérō ‘I skin, flay, separate,’ Old English teran ‘tear,’ Lithuanian derù ‘I separate,’ etc. (P:206-208; MA:567)] (Poucha, 1930:325, Schneider, 1941b:174, Krause, 1943:31, Pedersen, 1944:19). Impossible is VW's reconstruction (528-529) of *tus- (cf. Avestan taošayeiti ‘los machen, loslassen, fallen lassen in’) + *er- ‘move’ and unlikely is Anreiter's (1984:167) of *dis- + ser- since one would not expect both *wi- (cf. 2tsänk- and tsuk-) and *dis- as "prefixes of separation" in the same language. See also tsarātre, tsrerme, tsrorye, tsarśka, and tsāro.

tsärk- (vt.) G and K ‘heat, burn; torture’
G Ps. VI /tsärknā-/ [A -, -, tsärkanaṃ//; AImpf. //-, -, tsärkanoyeṃ]; Ko. I /tsärk-/ [Ger. tsärkalle];
K Ps. IXb /tsärkäsk'ä/e-/ [A -, -, tsärkaṣṣäṃ//-, -, tsärkaskeṃ] (150b3), (168.b); Ko. II /tsärk'ä/e-/ (see abstract); PP /tsetsärko-/ tsarkanoyeñ-c [sic] päkṣiyeñ-c ‘they heated/tortured thee and cooked thee’ (231a5); mā walke kca epiṅte tsä[r]k[a]lyeṃ ka arañciṃ ceṃts ñiś śauwwa (266b1), ṣemeṃts käryāñ pruknānträ räskre māka tsärkalyi ‘the hearts of some [scil. the sick and dying] are bounding and they are very heavily tormented’ (H-149.14a4 [Hilmarsson, p.c.]), kāswo świtär śoṣ tsärkalle ‘leprosy, leucodermia, dehydration [is] destroyed’ (ST-b5); [yamutsiñ] rāmt emalyesa tsetsarkoṣ memyoṣ yokaisa ‘like waterfowl tortured by heat, disturbed by thirst’ (29a6), kreñś [ś]amnā tsrelläññeṣṣe puwarsa [ṣäñ ara]ñcä tsetsärkkoṣ ‘good people singeing their own hearts with the fire of separation’ (295a3/4). -- tsärśalñe ‘trouble, pain’ (the equiv. of A tsärślune): tsärśalñenta läkleṣṣeṃ ‘the pains of suffering’ (204b2/3), tsärśalñe = BHS pariśrama- ‘fatigue, trouble, pain’ (Y-3a1 .
tsärkalñe ‘± burning’: (213b5), (248a1). ∎Etymology unknown. The basic meaning seems to have been ‘heat, burn’ or the like (cf. etsarkle ‘with ardor’) and the meaning ‘torture’ may then be a semantic calque of BHS tap- or the result of a similar, but independent, semantic development. Thus Pedersen's (1944:19) comparison of Latin torquēre, Couvreur's (1947:15) derivation from a PIE *dergh- [: Dutch tergen ‘to irritate’], or Evangelisti's (1950:136) from *dhregh- [: Sanskrit dhrāghate ‘he torments’] would be weak semantically. VW's suggestion (530) of an old nominal compound *du- (weak grade of *dew(ha)- ‘burn, cause distress’) + *sṛg- ‘sickness’ is morphologically most unlikely. See etsarkle, etsarkletstse (= BHS ātāpina-).

tsärtsäkwa* (n.[pl.]) ‘deceptions’ (?)
[//-, -, tsärtsäkwa] tumeṃ kälpāsken-ne rsercci śāmna nakanma tsärtsäkwa waṣe wentsi ‘thus the malevolent people got him to speak reproaches, deceptions (?), and to lie’ (282b6). ‣Semantically plausible in this one context would be a meaning ‘deceptions’ and a relationship to tserekwa.

tsälp- (vi./vt.) G ‘be free [of], pass away, be taken [from this world]’; K ‘free [from], redeem’
G Ps. III /tsälpe-/ [MP -, -, tsälpetär//; Ger. tsälpelle]; Ko. V /tsälpā-/ [MP -, -, tsälpātär//; MPOpt. tsälpoymar, -, tsälpoytär//-, -, tsälpoyntär ~ tsälpontär; Inf. tsälpātsi]; Ipv. I /pätsälpā-/ [MPSg. pätsalpar]; Pt. Ia /tsälpā-/ [A tsälpāwa, tsälpāsta, -//-, -, tsälpāre]; PP /tsälpo-/;
K Ps. IXb /tsälpäsk'ä/e-/ [APart. tsalpäṣṣeñca; Ger. tsalpäṣṣälle]; Ko. IXb (= Ps.) [MPOpt. tsälpaṣṣimar, -, -//; Inf. tsalpäs(t)si]; Ipv. IV /(pä)tsälpäṣṣā-/ [MPSg. tsalpäṣṣar]; Pt. II /tsyālpā-/ [MP -, tsyālpatai, tsyālpate//] cmetär ra nraiyne ramer no pestä tsälpeträ ‘he is [re]born in hell but quickly is emancipated’ (K-3b3); krui [nraimeṃ] entwe tsälpāträ ‘if then he will be redeemed from hell’ (291a4); [trai klenke]ntsa tsälpātsiś ‘to be redeemed from the three vehicles’ (104b5); pätsilpar-ñ läklentameṃ ‘free me from sufferings!’ (283a3); [snai te]lkanma ñiś yolaiññemeṃ tsälpāwa ‘I was freed from evil without sacrifices’ (19b7), tu yparwe ñakti śāmna tsälpāre piś toṃ cmelameṃ ‘gods and men were redeemed from the five birth forms’ (30b8); śanmaumeṃ tsälpoṣo = BHS bandhanān muktam ‘freed from bonds’ (U-18b4), tsälpau = BHS vipramukta (H-149.215b1 [Thomas, 1969:294]); tsälpaṣṣimar śaiṣṣe ce kleśanmaṣṣeṃ sānaṃnmeṃ ‘may we free this world from kleśas and enemies’ (228a1/2); toṃ läklentameṃ ṣañ añm skāyau krui tsalpästsi ‘if I strive to free myself from these sufferings’ (220b2); [ostme]ṃ plyatstsar-me tsälpäṣṣar-me ‘have them come out from the house, redeem them from suffering’ (108a9); pel[ai]kn[eṣṣe] yerkwantai spārtṣlñesa tsyālpāte wnolmeṃ ‘he redeemed beings through the turning of the law wheel’ (30b4/5). -- tsälpelñe* ‘redemption’ attested only in the derived adjective tsälpeleṣṣe ~ tsälpell(äñ)ñeṣṣe ‘prtng to redemption’: kwarsär ceu tsälpelläññeṣṣe ‘the vehicle of redemption’ (597a2), [tsä]lpelleṣṣe pelaikne ‘law of redemption’ (390b6);
tsälpālñe ‘redemption, freedom [from]’: mā nesäṃ läklentameṃ tsälpālñe ‘there is no redemption from sufferings’ (30a1), [krentäṃ]mp=eṣe śänmälñe pakwāreṃ meṃ tsälpāl[ñ]e [] laṃtuññe īke källālñe ‘the coming together with the good, the freedom from the bad, the achievement of a royal position’ (128a4). ∎Etymology doubtful. Perhaps with Pedersen (1944:18) and Jasanoff (1978:44) there is an equation to be made with Lithuanian telpù ‘I have room/find room’ (if, so see further tälp-) but the semantic side of the equation is difficult. One might also think of a connection with PIE *dhelbh- ‘dig, excavate’ [: Old English delfan ‘dig, bury’ OHG bitelban ‘bury,’ Serbo-Croatian dúbēm (< *dъlb-) ‘excavate,’ Lithuanian délba ~ dálba (f.) ‘crowbar,’ etc. (P:246)]. The semantic development might be something on the order ‘dig (out)’ > ‘excavate’ > ‘extricate’ > ‘free.’ Certainly not with VW (526) from *dū-selp- ‘sauter hors de’ or Anreiter (1984:166) from *t- (< *ad) + *selp-.

tsik- (vt.) ‘fashion, shape, build’
Ps. V /tsikā-/ [Ger. tsikalle]; Ko. V /tsāikā-/ [A -, -, tsaikaṃ//; AOpt. //-, -, tsaikoṃ]; Pt. II /tsāikā-/ [MP -, tsaikātai,-//-, -, tsaikānte]; PP /tsātsāikā-/ anuratne śāmñe ayāṣe curm yamaṣle entwe soye tsikale ‘in Anurata [is one] to make a powder of human bone, then [one is] to fashion a doll’ (M-2a3); mäkte kos tsaikaṃ lwaksātsaika= ścemaṣṣeṃ bhājanta kautalñ= āke po toṃ ‘as as many times as a potter makes earthen pots, their end is al[ways] destruction’ [= BHS kṛ-] (3a2); ñumka ptanma tsaikatai ‘thou didst build ninety stūpas’ (Qumtura 34-g2 [Pinault, 1993-94:175]), cai watesa kwaṣaiś päst kameṃ ostūwa yärparwa tsaikānte ‘for the second time they came back to the village and built houses and yärparwa’ (PK-AS-16.3a5/6 [Pinault, 1989:156-157]); mant yāmorṣṣe lwaksātsaikantse śaul kektseñ[e t]s[a]tsaikwa wnolmeṃts ‘so [also] the life and body of men formed by the karma-potter’ (3a2/3). ∎TchA tsek- (with full-grade generalized) and B tsik- reflect PTch *tsäik- from PIE *dheiǵh- ‘knead, shape clay’ [: Sanskrit déhmi ‘I anoint, smear, plaster,’ Avestan pairi-daēzayeiti ‘he surrounds with walls,’ Armenian dizanem ‘I pile up,’ Greek thingánō ‘I touch with the hand,’ Latin fingō ‘I shape, form,’ etc. (P:244-245; MA:649)] (Schulze, 1921, VW:530-531). Particularly one might note that the present (attested only in B) tsikā- is the exact equivalent of OCS zьdati, save that the latter has undergone metathesis (as if from PIE *ǵheidh-eha- rather than *dheiǵh-eha-). See also -tsaika, tsātsaikar.

tsip- (vi.) ‘dance’
Ps. I /tsip-/ [A -, -, tsipäṃ//; MPPart. tsipamane] ///weṣ rättänkäṃ kañmāmāne - rkaune ts[i]päṃ (118a7). ‣The meaning is almost surely correct but based largely on this verb's obvious equivalence with its TchA cognate (tsip-). ∎Etymology dubious. VW's suggestion (533) of an old compound *tus-h1eiw- with tus- as is seen in Sanskrit tuṣyati ‘he is satisfied, content, rejoices’ and *h1eiw- as in Sanskrit éva- ‘march’ is neither morphologically nor phonologically satisfying (one would, if anything, expect **tsiw-). More likely is Anreiter's suggestion (1984:160-161) of *twei-P- with the same *twei- seen in Greek seíō ‘I shake, swing’ or Sanskrit tvéṣati ‘he is violently, moved, agitated’ (P:1099, with additional cognates) though no other Indo-European group shows a labial élargissement to this root. See also tsaipe.

tsirauñe ~ tsiromñe (n.[m.sg.]) ‘energy’
[tsirauñe, -, tsirauñe//] tsirauñ=aiśämñeṣṣe po preśyanne yāmtsi preke ‘[it is] time to make the energy of knowledge in all measures’ (281b4), kälṣamñe tsiromñe ‘patience and energy’ (586a7). -- tsirauñeṣṣe ‘prtng to energy’: tsirauwñeṣṣe kauṣn āya ompolskoṣṣe mrestīwe pakṣäṃ ysomo ‘he kills the bone of energy and cooks it together with the marrow of meditation’ (S-4b1). ∎Both tsirauñe and its A equivalent, tsraṣṣune (itself immediately a derivative of tsraṣi ‘energetic’), must ultimately be derivatives of a PTch adjective *tsäre ‘strong’ (cf. A tsär). This *tsäre reflects a PIE *dhero- from *dher- ‘hold, maintain’ [: Sanskrit dhar- ‘hold, bear, support’ (P:252-254 with many more cognates; MA:270)] (Pedersen, 1941:242-3, VW:533-4 and 536).

tsu- (vi./vt.) G ‘cohere, adhere’ (active); ‘adhere, stick, cling, attach oneself’ (middle); K ‘make cohere, add to’
G Ps. III /ts(u)we-/; Pt. Ia /tsuwā-/ [A -, -, tsuwa//-, -, tswāre]; PP /ts(u)wo-/;
K Ps. IXb /tsuwäsk'ä/e-/ [Ger. tsuwäṣṣälle]; PP /tsetsuwu-/ /// [ne]ṣmye nāki krentäṃ śāmnaś mā tu walke tswetär nta ‘evil rumor and blame, [however] such does not stick for long to good men’ (16a1); cenaś [sic] ṣe Śilawande tsuwa ‘to them Śīlavanda adhered’ (431a4), ske[ye]nmeṃ cenaṃts ṣñīke tsūwa aiśamñe ‘from the efforts of those [people] wisdom cohered with certainty’ (PK-AS-16.3b2 [Pinault, 1989:157]), tumeṃ cewśa [lege: cewäś] alyaik tswāre ‘thus to this one others adhered’ (431b1); [dhatu]nma ṣesa tswauwa prutkauwa po klokaśśi ‘the elements [are] stuck together and all pores blocked’ (9a6); se ṣalype päścane sanāpatsi te no śar tsuwäṣälle ‘this oil [is] to be rubbed on the breast; however, the following is to be added’ (W-34a5); ste ñikaṃñce pattāltsa po tsetsuwu (430b1). ∎Etymology unknown. Since the basic sense would seem to be ‘stick to, cling to,’ VW's connection (537), otherwise attractive, with Latin fūnis ‘string, cord, cable’ is semantically implausible. See tsuwai (and further tswaiññe) and etsuwai.

tsuk- (vi./vt.) G ‘suck (out)’; K ‘cause to suck, suckle, make drink’
G Ps I (?) /tsuk-/ [Ger. tsukälle (?)]; Ko V /tsāukā-/ [Inf. tsaukatsi] (attested in an unpublished Berlin fragment [K. T. Schmidt, 1997:259]); Pt I /tsāukā-/ [A -, -, tsauka//];
K Ps. VIII /tsuks'ä/e-/ [A //-, -, tsukseṃ]; Pt. IIIb /tsauk(sā)-/ [A tsaukwa, -, tsauksa//] Purṇāyä ñem śamaśke tsukäle ṣañ tärkāte (TPa3 [Lévi, 1913:320]), /// [Yu]rpaṣṣe kapär citayä śamaśkeṃtse tsukäle /// (Tpb5) [[>]Both of these passages remain obscure, so there is no certainty that the form has been correctly identified]; /// [tarne ṣuk]t p[a]kenta karstā-c tsaukā-c [yasar s]u /// ‘he cut off thy skull into seven parts; he sucked thy blood’ (250a1); [tsu]kseṃ säsūwerśke wī pikla ñiś no tsaukwa cī /// ‘they give the dear little boy to drink but [for] two years I suckled thee’ (415a3); ñäś weñ=erkatte rekaunasa tsoksa-ñ māka ‘he spoke to me and with angry words gave me much to drink’ (23b6/7). ‣For the meaning see K. T. Schmidt, 1997. ∎TchB tsuk- is the semantic and etymological equivalent of TchA tsuk- ‘drink’ (unlike in B, A tsuk- is attested as the non-present, non-causative [there is no causative attested in A]). In TchA we also find the derivative tspok ‘taste’ with a -p- (phonetically a voiceless bilabial continuant in this position?). It suggests that TchA tsuk- is historically *tspuk-, with the *p lost before -u-. The loss was analogically extended throughout the verbal paradigm but did not affect the derived verbal noun *tspeuke (> tspok). TchA *tspuk- bears the same relation to B tsuk- as A tspänk- ‘flay’ does to B tsänk-. Both show the loss of an original prefix in B and its metathesis with the originally initial consonant in A. PTch had then *wätsuk- and *wätsänk- where *wä- is from PIE *wi- ‘away, down’ [: Sanskrit vi- ‘id.’]. PTch *wätsuk- is from PIE *wi-deuk- ‘lead down’ exactly as Proto-Iranian *ni-wāz-aya- ‘lead down’ seen in Ossetic (Iron) nuazɨ, (Digoron) niuazun ‘drink’ (cf. Thordarson, 1968:281). The Tocharian may be a calque on the Iranian form. The connection with *deuk- [: Albanian nduk ‘pluck, pull out the hair’ (also dialectally ‘suck’), Latin dūcō ‘lead, pull,’ Gothic tiuhan ‘id.,’ etc. (P:220-1; MA:471)] goes back to Lane, 1938:27. Otherwise VW (537-8) who takes it to be from *dū-seuK- (for *dū- compare Hittite tūwa ‘far’ and for *seuK- compare Latin sūgare, etc., or Duchesne-Guillemin (1941:176) from *dheugh- ‘give a benefit, produce, draw.’ Making the same root equation as Duchesne- Guillemin, Pinault (1990:173-4) would add to this etymon TchA *ātkal ‘± extract’ (attested in the derived adjective ātklumināṃ) which he takes to reflect a PIE *ō-dheugh-ol-.

tsuwai (adv.) ‘± unto, towards, up to’
tsuwai śman-ne mā kāccaṃ wäntr=enestai tukästrä (127a5), [tsu]wai śa[nmä]strä = BHS upanahyati ‘tie/bind up/together, tie into a bundle’ (308b6), ñiś tsuwai porośicer (370b5). ∎A derivative of tsu-, q.v., presumably in origin the adverbially used accusative singular of a deverbal noun (Hilmarsson, 1991:179, argues for a nominative *tsuwiye). See also etsuwai and tswaiññe.

tseñe* (n.) ‘± river, stream, courant’
[-, -, tseñe//] Gānkne olyisa tseñe kätkäṣṣar ‘at the Ganges, cross the river by boat’ (296b4). ∎From *tsän- ‘flow,’ attested only in TchA (more s.v. tsnamo) from PIE *dhen- (P:249; MA:491). Tseñe itself would reflect a PIE *dhēnen- or *dhēni- with ē-grade in i-abstracts (Darms, 1978:94ff; cf. Normier, 1980:254). In either case, the old nominative singular has been extended to the accusative singular. See also tsnamo.

tseṃ* (adj.) ‘blue’
[m: -, -, tsenaṃ/] [f:-, -, tseññai//tseññāna, -, -] tseñān=arkwina meñ-yokäññana /// ‘blue, white, moon-like’ (73a4), [tse]ññai-uppāläṃ ‘blue lotuses’ (81b6), wastsi tsenaṃ rätreṃ ‘clothes, blue and red’ (118a1), [u]ppālntasa tseññana ‘over blue lotuses’ (588a3). -- tsen-uppālṣṣe* ‘blue-lotus’ (adj.): ts[e]n-uppālṣi piltāṣ ra eśne ‘eyes like blue-lotus leaves’ (575a2). ∎TchB tseṃ is exactly matched by A tseṃ. They reflect PTch *t(ä)sen- [as if] from PIE *dhus-on- [: Old English dosen ‘dark brown’ (< *dhusno-), dox ‘dark’ (< *dhusko-) or Latin furvus ‘dark, black’ (< *dhuswo-)] (VW:531-532, with differing details).

tsene(-)laṣṣe (adj.?) ‘?’
tsene(-)l[aṣ]ṣe anaiśai yai - - - (242a2).

tserekwa (n.[pl.]) ‘deceptions’
[//tserekwa, -, tserekwa] skeyeṃ [saṃsā]rṣṣana tserekwa snai lyiprä [ñäś aiśi]mar ‘may I know the deceptions of the saṃsāra completely’ (229b1), śāyau karttse[ś] śaulu-wärñai snai tserekwa snai nāne ‘I live for the good all life-long without deceptions or nāne’ (496a4). -- tserekwatstse* ‘prtng to deceptions’: (295a6). ∎From tser-eññ-, q.v. See also tsärtsäkwa.

tsereññ- (vt.) ‘trick, deceive, lead astray’
Ps. XII /tsereññä/e-/ [MP -, tserntar, tserentär//-, tserentär, -]; Ko. XII (= Ps.) [Inf. tserentsi]; PP /tsetser(ä)ññu-/ /// puwarne yaptsi mapi tserentar-ñ ‘thou deceivest me into going into the fire’ (100b1), ṣarm okone tserenträ [su t]n[e w]n[o]lm[eṃ] ‘in origin and result it [sc. thirst] tricks people’ (11b2), yes no śakeññi snai keś onolmeṃ tserenträ [one of the Buddha's opponents speaking] ‘you śākya-followers, however, lead astray countless people’ (23b4); [su] palsko ṣañ tsetserñu trikṣäṃ wäntre (282b3). ∎Borrowed from Khotanese jsīr- ‘deceive’ (Bailey, 1979:115-116). Surely not inherited (as by VW:532) from PIE *dher- ‘hold, maintain’ or related to Sanskrit dhvárati ‘bends, harms, brings to a fall’ (Anreiter, 1984:161). See tserekwa, possibly tsärtsäkwa.

tserteke or tserneke (n.) ‘?’
tsert/nike menākäccepi ṣ[amāne] /// (324a3).

-tsaika (nm.) ‘shaper’
[-tsaika, -tsaikantse, -//] [mäkte] kos tsaikaṃ lwaksātsaika=ścemaṣṣeṃ bhājanta kautalñ=āke po toṃ ‘as many times as a potter makes earthen pots, their end is al[ways] destruction’ [-tsaika = BHS -kāra-] (3a2), mant yāmorṣṣe lwaksā-tsaikantse śaul kektseñe tsatsaikwa wnolmeṃts ‘so [also] the life and body of men formed by the karma-potter’ (3a2/3). ∎From tsik-, q.v.

tsātsaikar* (n.) ‘form, shape’
[-, -, tsatsaikar//] [wināskau]-cä erepāte tsātsaikarnne ‘I honor thee in [thy] shape and form’ (273b1/2). ∎From tsik-, q.v.

tsaiññe* (nm.) ‘ornament’
[//-, -, tsaiññeṃ] yaituṣai sū [krentauna]ṣṣeṃ tsaiññentsa ‘he was decorated with the ornaments of virtues’ (77a6), mañīya pelaikne keklyausemane takarṣkñesa toṃ tsaiñenta omte no päst marsa ‘the servant-girl, hearing the law, there and then forgot completely about those jewels’ (H-149-ADD.12b4 [Stumpf, 1970:30]). ∎Etymology unclear. Semantically attractive is K. T. Schmidt's suggestion (1985:763-4) of an early Iranian *dzay- ‘equip, adorn’ + Tocharian -ññe. The Iranian *dzay- is attested in Avestan zaya- ‘Gerät, Ausrüstungs-gegendstand’ or Khotanese āysän- ‘equip, adorn’ (< *ā-zai-nā-), Persian zēvar. Very unlikely is VW's suggestion (520) of PIE *dhus- ‘dark color’ + later -aiññe.

tsain (n.) ‘arrow’
[tsain, -, -//tsainwa, -, -] (PK-NS-30a7, -b2, -b5, -b8 (Couvreur, 1964:246). ‣Couvreur (1964:246) suggests a distinction between Buddha's weapon (tsain) and Māra's weapon (āsträ from BHS astra-). -- tsainwaṣṣe* ‘prtng to arrows’: swāsṣawa swese tsainwaṣṣeṃ ‘I rained a rain of arrows’ (46a2=47a6);
tsain-yamäṣeñca ‘arrow-maker’: = BHS iṣukāra- (TX-3-a2 [Thomas, 1974:87]). ∎Possibly from an early Iranian *dzainu- ‘weapon’ [: Avestan zaēna- and Armenian zên (an u-stem)] (K. T. Schmidt, 1985:763).

tsaipe* (n.) ‘dance’ (?)
[//-, -, tsaipeṃ] tsaipeṃ śa[kuse] /// (372b3), śakuse kāñmai tsaipenne (H-149.40a3). ∎From tsip-, q.v.

tsaipau (n.[m.sg.]) ‘plaster’ (?)
[tsaipau, -, -//] orotstse tsaipau kektseñtsa sanāpalle ‘a great plaster [is] to be rubbed over the body’ (W-41b2). ‣This is Couvreur's reading (1954:82)--he also suggests saipau as a possibility. Filliozat reads kaipau and Sieg (1954:78) aipau. The meaning is that suggested by Krause (1952:226). ∎Etymology unknown.

tso (n.[m.sg.]) ‘penis’
[tso, -, -//] /// tso staukkanatär-me śle yasar kalträ klainats preṃtsa ynāmñ yamasträ 3. mäntak no tso-erkatse sa/// ‘their penis[es] [singular in Tocharian] stiffen and stand with blood; it [i.e. they] is appreciated by women. [end of] 3. so, however, the penite and testiculate ...’ (FS-b5). ‣For a discussion of the meaning, see Winter 1984a:215. ∎VW (1977a:146) suggests that we have here and old participle *dhus-ont- [: Greek thúō ‘I rage,’ Latin furo ‘id,’ Greek thuáō ‘am in rut’] but the semantics are not compelling. Perhaps from *téw(hx)on- ‘the swelling,’ the amphikinetic equivalent to Greek sá-thē ‘membrum virile’ (from the weak grade *twen- of an old hysterokinetic *t(u)wēn, *twen-ós [: Lithuanian tvìnstu ‘swell up (of a river in flood)’]). This explanation for the Greek goes back to Solmsen (apud Frisk) and is accepted by Pokorny (1082-1083) but rejected by Frisk (1970:671) who says only that sáthē and its congeners are "unerklärt." It seems to me that this analysis of TchB tso and Solmsen's analysis of the Greek data are mutually supportive.

tsonkaik (adv.) ‘in the morning, at daybreak’
tsonkaik = BHS kālyaṃ (2a4), śaumo ksa=alle[k] komt tsonkaik tsankoy ‘may another person daily get up in the morning’ (19b6). ∎From tsänk-1, q.v. It is the adverbially used accusative of a verbal noun *tsonko ‘dawn, sunrise’ + the strengthening particle -k(ä).

tsop- (vt.) ‘strike, jab, poke’
Ps. I /tsop-/ [A -, -, tsopäṃ//; AImpf. //-, -, tsopyeṃ; Ger. tsopalle] tumeṃ Durmukhe brāhmaṇe Uttareṃ śamaśkeṃ kärwāṣṣai witskaisa räskare tsopaṃne ‘then the brahman Durmukha jabbed the boy Uttara roughly with the cane root’ (88a1), laursa eñcwaññe tarne räskre tsopyeṃne ‘with an iron peg they struck his skull hard’ (22b5); khadirṣśe [sic] śāmñe=yāṣṣe wat ṣat soyetse pratsākaine tsopalle ‘a piece of khadira[wood] or human bone [is] in the breast of the doll to be stuck’ (M-3b4). ∎Similar in form and partially overlapping in meaning with tsāp- (A tsāw-). Like TchB tsop-, its A equivalent, tsop-, is attested only in the present. AB (and PTch) tsop- represents the old present corresponding to tsāp- (A tsāw-), attested by preterite participles in both languages and by a nā-present in TchB. PTch *tsop- and *tsāpā- reflect PIE *dhēbh- and *dhēbh-eha- respectively from *dhebh- ‘harm, shorten’ [: Sanskrit dabhnoti ‘hurts, destroys; deceives,’ Avestan dab- ‘deceive,’ Hittite tepnu- ‘reduce,’ and possibly Greek atémbō ‘I harm, rob, shorten, etc.’ (P:240; MA:258, 528)] (VW:525 for tsāp-, with differences in detail; otherwise (535) for tsop- (< *dheubh- [P:263-264]). Phonologically possible but semantically distant is Winter's connection (1962a:28) with Greek déphō ‘soften (by working with the hands), make supple.’

tsau (n.?) ‘?’
ñäkciye tsau nenne [one of a list of medical ingredients] (497b8).

tskäññ- (vt.) ‘mark, characterize’
PP /tsets(ä)käñño-/ cakkarwisa mittarwisa tsetskäññoṣ tañ aline ‘thy [two] palms marked by cakkars and mittars’ (75a2). ∎A -ññ- derivative of tsäk-2 ‘burn,’ q.v., with an original or basic meaning ‘brand’ (cf. VW:534). Otherwise Winter (1984b:118), who takes this as a denominative to an unattested *tsak which in turn is related to A *śäk ‘(proper) sequence’ seen in the frozen locative śkaṃ ‘and’ and the frozen perlative śkā ‘indeed.’ *Tsak/śäk would be the (quasi-)equivalents of Latin decus. See also śka.

tskertkane (n.[dual]) ‘calves (of the leg)’
[/tskertkane, -, tskertkane/] /// Airawantaṃtse onkolmaits [sic] lānte sayi [lege: soyi] ramt śuñc tskertkane aineyentse lwāntse ramt ‘the trunk of the son of king Airāvata of the elephants is like the calves of the black antelope [aiṇeya]’ (74a4), /// [yäl-ñä]ktentse tskertkanempa tasaitär ‘the ... are compared with the calves of the gazelle-king’ [Thomas, 1983:231] (74a5). ∎Etymology unknown. (VW:534 and Anreiter, 1984:168, are both based on a misinterpretation of the meaning.)

tsnamo* (adj.) ‘flowing’
[f: -, -, tsnamñai//] tsnamñaisa päpiyaisa = BHS sravatā pūtinā (6a2+H-ADD.109b6 [Thomas, 1983:150]). ∎A verbal adjective from *tsän- ‘flow’ unattested in TchB but found in A (cf. Ko. tsnāntär, PP tsno). PTch *tsän- reflects PIE *dhen- ‘run, flow’ [: Sanskrit dhanáyati ‘he runs, sets in movement,’ dhánvati ‘runs, flows,’ Old Persian danuvatiy ‘flows,’ Latin fōns ‘spring’ (P:249, with a few other nominal cognates; MA:491)] (Duchesne-Guillemin, 1941:165, VW, 1941:146, 1976:527). See also tsnamñe and tseñe.

tsnamñe* (nnt.) ‘influence (of the outer world)’
[-, -, tsnamñe//tsnamñenta, -, tsnamñenta] [snai] tsn[a]mñe = BHS nirāsrava (4b2), nautäṣṣäṃ po tsnamñenta ‘makes disappear all [evil] influences’ (31b1), tsnamñenta = BHS hāsravā (305b3), kleśanmaṣṣi tsnamñenta ‘the inflence of kleśas’ (523b4). -- tsnamñetstse* ‘prtng to outside influence’: snai-tsnamñecci = BHS nirāsravāḥ [H-149.329 (Sieg, Siegling, 1930-32]). ∎A derived abstract from tsnamo*, q.v.

tsmoññe See tsamo1.

Tsyakune PN?
Vyeñune wai Tsyakune [cautiously labeled proper names by Pinault, 1987:178] (G-Qm12a1).

tsyānkune (?) ‘?’
See yānkune.

tsrerme (nm.) ‘ditch’
[tsrerme,-, tsrerme//-, -, tsrermeṃ] [po ke]twi tākaṃ tsrermenne ‘all the jewels will be in the ditch’ (571a2), tsrerme = BHS parikha- (U-18b6). ∎From tsär-, q.v. For the formation one should compare yśelme, wpelme, or onolme, though here we have an assimilation of *r ... l to r ... r.

tsrorye (n.) (a) ‘distinction’; (b) ‘cleft’
[tsrorye, -, -//-, -, tsroriṃ] (a) [tsro]ryye te nke mā=psāl mā māskwo srūkalñe [ce] ceṃsträ ‘the distinction is this: neither sword nor fortification checks this death’ (45b4);
(b) /// ṣalenne māno mäskīträ omp lyauto tsrorye wa[t] ‘on the mountains is found neither opening [nor] cleft’ (404a5). ∎From tsär-, q.v. An extension of tsror by -(i)ye.

tswaññe ‘?’
tswaññe eru ompalskauñe [sic] mäksu (195a5).

tswaiññe (adv.) ‘directly, just (now)’
/// [osta]-ṣmeñcantse śana ṣai tswaiññe ka sruk[au]sa ‘the wife of the householder had just died’ (25b6), tswaiññ[e] ka yku päst kreṃnt ṣamāññemeṃ ṣañ oskai ‘having come directly from good monkhood into his own house’ (44b6), tswai[ññe] tane cärkenta klāsträ ‘he brings directly here the garlands’ (91b4). ∎From tsuwai, q.v., + -ññe with a semantic development from spatial proximity to temporal proximity (VW:538).