lviii AMARAKOŚA misleading, as it is but a half-truth. If the word işudhi is formed by using the verb dhiyati, it is ubhayalinga. But if the formation of the word is based on the verb dadhāti, it can only be mas.; for karmanyadhikarane ca by which kipratyaya is ordained refers to ghu verbs only and it helps to form words in mas. such as udadhiḥ: घियतिधातुसिद्धः इषुधिशब्दः उभयलिङ्गः । दधातिधातुसिद्धः पुंलिङ्ग एव । (p. 537). The literary acumen of Malli. perceives many a signifi- cance missed by most commentators. The word rathāngāhva- yanāmakaḥ in Amara (p. 346) meaning the cakravāka (ruddy goose) is literally interpreted by Sarvananda, Sūrin and Bhānuji, who overlook its two distinct names rathāngāhvayaḥ and rathānganaman. रथाङ्गाह्वयो रथाङ्गनामेति द्वे नामनी इत्यर्थ: । (p. 346) In this connection, Malli. also sets forth the views of various authorities as to the correctness of words like rathāngasamjnikaḥ, rathāngākhyaḥ, cakrahvaḥ, etc. Subhūti says, in his Kāmadhenu, that only ähvaya and näman should be affixed to rathānga (cakra); others hold that any word meaning hūtiḥ (name) can be added to cakra; here Malli. cites a line from Magha where hariheti- hūtiḥ is used to denote a ruddy goose. In conclusion Malli. states that any word meaning cakra and naman can be employed to denote the bird, which view is supported by Pratāpa and Yadava. एतदुक्तं भवति । रथाङ्गाख्यः चक्राह्नः रथचरणनामा इत्यादि. तथा च चक्रवाको रथः . इति वैजयन्ती । (p. 346) ... ... प्रतापः ... In Amara's klibah pando napumsakam, the word klībah is said to be mas. and napumsakam neuter only. But time and usage have sanctioned klibam and napumsakaḥ to denote a hermaphrodite. Malli. reads this as already sanctioned by
