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 s_äsuś]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 *h_aekru- [: 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 k_uśāneṃtsa 550 ‘we bought 30 akwaneṃ for 550 k_uśānes’ (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 *h_aeḱú-mn- (nt.), a derivative of *h_aeḱu- ‘sharp.’ Particularly striking is the resemblance to Latin acūmen (nt.) ‘sharp point’ (as if) from PIE *h_aeḱu-h_a-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 *h_aekutyo-, a derivative of the widespread *h_aek- ‘sharp’ [: particularly those derivatives with *-u- Latin acūs (f.) ‘needle,’ acuere ‘sharpen,’ German Achel (f.) ‘awn’ (< *h_aeku-leh_a-), Old English āwel (m.) ‘hook, fork’ (< *h_aeku-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 *h_aekuto- (with the common transfer to the yo-stems) while Latin reflects *h_aekuh_ato-. 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 *h_aeku-(e)h_a-. (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 k_uṣaintsa 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 *k^wei(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 *h_aen(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), ce_u 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 kr_ui tsälpastsi [[]] at no ceṃ yāmu k_use 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 tā_u 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), ce_u 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 *h_aetō (as in Lithuanian ato- ‘back, away’) or *h_aetos (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 k_uce 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 *h_aen(h₁)- ‘breathe’ [forms for which *h_aenh₁- 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’ (<*h_aenh₁tlo-), Gothic uzanan ‘exhale;’ forms for which *h_aen- are necessary: Latin hālāre ‘exhale’ (< denominative *h_aens-l-eh_a- 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 *h_aenh₁-sḱe/o-. Alternatively Hilmarsson later suggests (1991:120) that we might have something like *h₁on-h_aen(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), k_uce 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 *-Kyeh_a-). 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 *h_aeps-eh_a-, a denominative verb derived from the *h_aeps-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-h_aeks-y(e)h_a- ‘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 *h_aem(h_x)-, distinct from Greek ómnūmi ‘swear’ (cf. P:778; MA:413).

amok* (n.[m.sg.]) ‘art, artifice’
[-, -, amok//-, -, amokänta] k_us=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: k_uce] 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) ce_u 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 *h_aer- ‘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 nese_u] 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 ‘?’
/// ce_u 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 ark_uye.

ark_uye (n.) ‘± necessity’ (?)
[ark_uye, -, -//] mā cpī taurä mā tweye kektseñäśc ma wat [t]swetär nt[a] | wässanma ṣpä ark_uye [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 ark_uye ... 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 ark_uye.

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 *h_xōrsyeh_a- 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 *h_aer- ‘fit together, fix’ (P:55-61), namely *h_aerti- [: Greek árti ‘just, exactly; just now’ or Lithuanian artì ‘near’] or *h_aertiyos [: 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), k_use 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 h₄elh_a-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 *h₄elh_a-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), k_use 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 *h_aelo-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 *h_aelyeh_a-, 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 sā_u 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] n_änok 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 tallā_u 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 *h_aelno- [: Old Latin ollus ‘ille’ (< *h_aolno-), Old Irish oll (= Latin ollus) ‘full, great,’ Gaullish alla ‘aliud,’ allos ‘second,’ OCS lani (< *h_aolnei) ‘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 *h_aelno- with *h_aelyo- ‘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 *h_aelyo- is clearly to be found as the first member of the old compound ālyauce ‘on another’ (< *h_aelyo- + dwito- ‘second’) and probably to be seen in the *āliyā- underlying alyiyatstse ‘± having otherness.’
Tocharian shows the simple thematic *h_aelo- 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 ā_uw.

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//] aśak_ulane 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, -, -] k_use 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 k_use 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/eh_a- or perhaps *h₂eh₃s-o/eh_a- 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)d^h-eh₁-) and Gaulish addas, if this means ‘he sacrificed’ (< h₂eh₁s-d^h-eh_a-s- ‘made burn,’ cf. Eska, 1990:9-10, fn. 19). The Tocharian adjective would then be *h₂eh₁s-d^h-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’
[ā_uw, -, -//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 k_uloytär-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 *h_aeǵ- ‘drive, lead’ (P:4; MA:201; VW, 1971c:157, 1976:158). Hilmarsson (1986a:163) thinks we have here a root noun *h_aeǵ-, while VW assumes wrongly an *h_aeǵōn. 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 *h_aeḱ- ‘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 *h_aeḱo- (nt.) or perhaps *h_aeḱs (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]); ce_u 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 *h_aeǵ- [: 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(h_x)-éh_a-. PIE *wei(h_x)- 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 *wodéh_a- [: 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 *h_aeḱos-, from *h_aeḱ- ‘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’ (< *h_aeḱ-s-neh_a-), 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 (< *h_aeḱstīno-) ‘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 n_äno n_äno skloka[cceṃts] ‘he should again and again instruct the doubters’ (26a4), ākṣtsi = BHS avavad- (Pātayanika-fragm.-a5 [Thomas, 1987a:170]); [k_uce 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 *sek^w-). 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 *h_aenk- ‘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), kr_ui 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 *h_aen(h₁)tmen-. This *h_aen(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 *h_aen(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 (< *h_aen(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 *h_aenh₁-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 *h_aenh₁-tlo- [: Old Irish anál ‘breath’].) A PIE *h_aen(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 *h_1/4ōm(e)so- ‘shoulder’ [: Sanskrit áṃsa- (m.), Armenian us, Greek õmo- (m.) (< *h_1/4ōmso-), Latin umerus (< *h_1/4omeso-), 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 *h_1/4om(e)so- or *h_1/4ōm(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 *puh_x- ‘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 *h_aer-mṛ, a regular nominal derivative of *h_aer- ‘be fitted to, fix.’ This *h_aermṛ 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 *eh_x-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. *h₂ósth_a). 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)h_a, 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 *-yeh_a-?). 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 *h_aeid-i (pl. *h_aeid-i(e)h_a) ‘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’ (< *h_aeidi)] nor with VW (172-173) who sees in AB āy a cognate of Sanskrit āyu- ‘vital strength’ *āyu- must reflect PIE *h_aoyu- 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 ark_uye.

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]), k_use 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 *h_aertu-en-ye/o- ‘be fitting,’ derived from the same *h_aertu- ‘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’, arδo^an ‘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 *h_aertu- ‘that which is put together’ from PIE *h_aer- ‘± fit together’ [: Avestan arānte ‘they attach themselves together firmly,’ Armenian aṙnem ‘make,’ Greek ararískō ‘fit together,’ etc. (P:55-56; MA:410)]. PIE *h_aertu- 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 tallā_u 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 *h_aer- ‘± 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), [k_uśala]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 *h_ael- ‘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 *h_ael- ‘grow, increase’ [: Old Irish ailid ‘nourishes,’ Latin alere ‘nourish,’ Gothic alan ‘grow,’ Old English alan ‘grow,’ Old Norse ala ‘nourish’; from PIE *h_aelto-: Latin altus ‘high,’ Old English eald ‘old,’ OHG alt ‘old,’ Greek ánaltos ‘insatiable’ (P:26-27; MA:248)]. Nevertheless a PIE *h_ael(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 *h_ael-ek- with an élargissement. The putatively underlying *h_ael- 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 *h_ael- ‘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 *h_ael- ‘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 *h_ael- ‘± 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), sā_u 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 *h_aelyo- (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 sā_u 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 *h_aeḱ- ‘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 *h_aeḱst-, 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 (< *h_aeḱstīno-) ‘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 *h_aeḱst-en- ‘point, summit’ > ‘head.’ The phonological equation is impeccable but the semantic one less so. All the other derivatives of *h_aeḱ-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- < *h_aēs-h₁-ó-) is the equivalent of the eh₁-stative seen in Latin ār-ē- (h_aēs-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 (*h_aēs-eh₁-) while Greek and Slavic show the remnants of a de/o-present (*h_aes-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 *h_aēs- 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 *h_aeǵ- [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); tā_u 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-d^hí) [: 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 *h₁id^hi 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 *h₁eig^h- [: 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, -, -//] k_uc[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 k_use ‘who, what’ (both relative and interrogative), q.v., where we find a collocation of a frozen form of the relative *k^wi- or *k^wu- + se or mäksu ‘who, what’ (both relative and interrogative), q.v., a collocation on PIE *men- + *k^wi-/k^wu- + sū, One should note particularly that the adverbial relative mäkte ‘as, how’ (< *men-k^wi-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 *h_aeid^h- ‘burn,’ more particularly a derivation from a nasal-infix present *h_ai-n-d^h-. 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), k_use 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 *h_aimó- would give TchB **yame while OIE *h_aeimo- 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 *yiyeh_a- a derivative of *yeh_a- ‘± 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, -, -//] k_ucaññe 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] k_uśāneṃ utpatä po ṣe keśne [wa]rpāmte ‘empfingen die am 14ten fälligen k_uśāne], 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] k_use 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) *seǵ^h- ‘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 k_uśiññe /// (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), miko_u 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/ok^w [: Sanskrit ákṣi (nt.), Avestan aši ‘both eyes,’ Skr. ánīka- (nt.) ‘front side,’ Avestan ainīka- (m.) ‘face’ (< *h₁eni-h₃k^w-o-), Armenian akn ‘eye,’ Greek ósse ‘both eyes,’ ómma ‘eye’ (< *h₃ok^wmṇ), Latin oculus ‘eye,’ Gothic augo ‘eye’ (< Proto-Germanic *agwo by metathesis?), Lithuanian akìs ‘eye’ (dual akì), OCS oko ‘eye’ (dual oči), Albanian sy (< *h₃ok^wi- + -ōu ?), etc. (P:775-777)] (Meillet, 1911:150, VW:141; MA:188). Tocharian would seem to reflect a neuter *h₃ok^w (dual *h₃ok^wih₁). 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 *h_aeiḱ- ‘± 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 *h_aoǵṇyo- ‘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//] ekam_äcai 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 k_us[e] ‘whoever is helping in good things’ (520b5), ṣesa ṣñaṣṣeṃmpa po se [lege: k_use] 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 *h_xop(e/i)seli- or *h_xop(e/i)selen- which I would segment as *h_xop(e)s-el-i-, a derivative of *h_xopos- (nt.) ‘work’ [: Sanskrit ápas-, Avestan -apah-, Latin opus, all ‘work’ (P:780)]. PIE *h_xop(e)seli- might have meant something like ‘worktime.’ We might have (1) *h_xopos- (nt.) ‘work’ > (2) *h_xops-ó- (exocentric thematicization) ‘worker’ > (3) *h_xopse-lo- ‘pertaining to a worker’ > (4) *h_xopsel-i- ‘working.’ For stages (2) and (3) we might compare Greek skopós ‘watcher’ > skópelos ‘watch-tower.’ (Alternatively we might have had (1) *h_xopos- > (2) *h_xops-o- (endocentric thematicization) ‘work’ > (3) *h_xopse-lo- ‘prtng to work’ > *h_xopsel-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-/ k_uce 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: aśak_ulane 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’ (?)
k_ucen=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]), k_use 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 w_ināsi kameṃ ‘the Turks came hither to worship’ (G-Qm11), [k_use] 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- + -tih_xo- (similar to Sanskrit nítya- ‘native, one's own’ to ni- ‘down, away,’ though here we would appear to have *ni-tyo- rather than *ni-tih_xo-). 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 *ǵ^heu- ‘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 n_änok 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 *h_aot-ro- and related to TchA ātäl ‘man’ which would then be from *h_aet-lo-. It is likely that this *h_aetlo- 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 *h₁onh_xeye/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 sā_u 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 kr_ui 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)teh_a(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-k^wu-tō(d) or k_use ‘who, what’ (both relative an interrogative), q.v., a collocation of a frozen form of the relative *k^wi- or *k^wu- + se and mäksu ‘who, what’ (both relative and interrogative), q.v., a collocation on PIE *men- + *k^wi-/k^wu- + 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 *k^wusó (‘who’) .... *so + u (‘he’). (See k_use 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-d^he/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 *b^heh_aǵos ‘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 *h₂onǵ^h-s-o- (for the type, see Adams, 1985c), a derivative of *h₂énǵ^hos (nt.) [: Sanskrit aṃhas- ‘fear, anxiety; constriction,’ Avestan ązah- ‘need, trouble,’ Old Norse angr ‘grief, sorrow; repentance’] or *h₂énǵ^hōs (m.) [: Latin angor ‘anguish, compression of the throat’]. With other extensions of *h₂énǵ^hos 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 *h₂enǵ^h- ‘be narrow’ [: Greek ánkhō ‘tie up, make tight, constrict, strangle,’ Latin angō ‘id.’ (P:42-43)]. Puhvel (1991:67-68) starts from a *h₂em-ǵ^h- which, with a nasal-infix present, gave 3rd. sg. *h₂ṃné-ǵ^h-ti-, 3rd. pl. *h₂ṃmṇǵ^hṇti. 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 *b^h(e)ng- ‘break’ (< *b^he(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.