xlii those who give welfare: AMARAKOŚA शुभं रान्तीति वा । ‘रा दाने ' ; those who possess the superior wine churned out of the milky ocean: अब्धिजा सुरा येषामस्तीति वा ; those who fulfil the desires of devotees well: सुष्ठु वाञ्छितफलं रान्तीति वा । ‘रा दाने' (p. 8). Similarly he derives Rudra (Siva) in three ways (pp. 9-10),. asura (demon) in five ways (p. 11) and Kumāra (Subrahmanya) in four ways (p. 29). When deriving bhagavat (venerable person) he quotes the verse which describes the characteristics such as power, valour, fame, prosperity, wisdom, etc.: aisvaryasya samagrasya..' (p. 12). Amara has set forth in the beginning of his work certain devices for indicating the genders of words, etc. whose signi- ficance is explained with suitable illustrations by Sūrin. The first device is that the distinction of gender is made by the form of the word such as the endings in a; ã, i or ū; and am for mas., fem. and neuter gender respectively. स्त्रीपुंनपुंसकं प्रायेण रूपभेदेन ज्ञेयम् । तद्यथा— - बुद्धिर्मनीषा घिषणा । In some places, genders are clarified by the proximity of other words: कुत्रचित् साहचर्यात् ज्ञेयम् । तद्यथा -- तटित् सौदामिनी । In other places where genders have to be mixed up, special directions are given: क्वचित् तेषां लिङ्गानां विशेषविधेः ज्ञेयम् । कथम् ? भेरिः स्त्री दुन्दुभिः पुमान् । (p. 3) Similarly, other devices employed by Amara such as the avoidance of Dvandva compounds in which words of different genders are mixed up, are all elucidated by Sūrin.
