^T W $ i 3 35 H 41+].r.r[41-] cS c| ^ ^ ^?t WT *T ^T: a a i T u u ri ri lri lrT e o ai au am/an ah ^> ka ^f ca S" ta rT ta ^T pa
- JT kha 5 cha 5 tha *T tha ^ pha
^ ga ^jT ja 5 da ? da 3" ba "ET gha H jha 5" dha IT dha *T bha 5 na >T na W na •! na JT ma T ya ^ ra C^ la 3" va 5T sa ? sha ^T sa ^ ha Observe the devanagarT characters used for 3T and its derivatives in the sixteen sakti, and the consonants f?T and W; observe also the transliteration for r r 1 1, the anusvara, s and s. These are also shown on page xxxvi (facing page 1) of the dictionary. Monier-Williams distinguishes between a 'true' anusvara (n) which is inherent in the word from its dhatu and is found in such words as 3TTT (ansa) and l^-H (hinsa), and the 'substitute' anusvara (m) which arises through the operation of the rules of grammar, as for example "H <H +^TR => "H'HK (samsara). This distinction is peculiar to Monier-Williams (the standard is to use m throughout), and may be ignored: simply treat m and n as synonymous with the anusvara. 12.3 Fundamental Structure The dictionary is arranged on etymological principles, and it is this that makes it such a powerful tool. The two main advantages of this arrangement are, firstly, that cognate words derived from the same dhatu are gathered together, and this facilitates a broad understanding of the word, together with its applications and uses; secondly, it becomes a trivial matter to trace the word back to its dhatu, thus allowing a penetrating insight into the very essence of the word. This combination, giving both breadth and depth to the understanding of a word, is immensely valuable in the penetrating study of the scriptures.
