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WordReferenceGenderNumberSynonymsDefinition
āpūpikaḥ2.9.29MasculineSingularkāndavikaḥ, bhakṣyakāraḥ
asuraḥ1.1.12MasculineSingularditisutaḥ, indrāriḥ, daityaḥ, suradviṣ, śukraśiṣya, danujaḥ, pūrvadevaḥ, dānavaḥ, daiteyaḥgiant
ātmaguptāFeminineSingularṣyaproktā, śūkaśimbiḥ, ajaḍā, kapikacchuḥ, avyaṇḍā, markaṭī, kaṇḍūrā, prāvṛṣāyaṇī
bahupradaḥ3.1.4MasculineSingularvadānyaḥ, sthūlalakṣya, dānaśauṇḍaḥ
bhṛtyaḥ2.10.17MasculineSingular‍paricārakaḥ, ‍‍kiṅkaraḥ, ‍gopyakaḥ, dāseyaḥ, bhujiṣya, niyojyaḥ, dāsaḥ, ‍‍praiṣya, ceṭakaḥ, dāseraḥ
chātraḥ2.7.13MasculineSingularantevāsī, śiṣya
garutmānMasculineSingularnāgāntakaḥ, viṣṇurathaḥ, garuḍaḥ, suparṇaḥ, tārkṣya, pannagāśanaḥ, vainateyaḥ, khageśvaraḥa heavanly bird
jālmaḥ3.1.16MasculineSingularasamīkṣyakārī
kṣayaḥ3.3.153MasculineSingularpuṣya, kaliyugam
kuberaḥ1.1.68-69MasculineSingularekapiṅgaḥ, paulastyaḥ, dhanādhipaḥ, manuṣyadharmā, tryambakasakhaḥ, śrīdaḥ, yakṣaḥ, vaiśravaṇaḥ, rājarājaḥ, guhyakeśvaraḥ, aiḍaviḍaḥ, naravāhanaḥ, kinnareśaḥ, dhanadaḥ, yakṣarāṭ, puṇyajaneśvaraḥkuber
pravaṇam3.3.62MasculineSingularpakṣī, tārkṣya
pūjyaḥ3.1.3MasculineSingularpratīkṣya
puṣyaMasculineSingularsidhyaḥ, tiṣyaphysails feloxuosa
rāśiḥ3.3.222MasculineSingularnimittam, padam, lakṣyam
sālaḥ2.2.44MasculineSingularsasyasaṃvaraḥ, sarjaḥ, kārṣya, aśvakarṇakaḥ
śatamūlīFeminineSingularśatāvarī, ṣyaproktā, abhīruḥ, nārāyaṇī, varī, bahusutā, aheruḥ, abhīrupatrī, indīvarī
saumyam3.3.169MasculineSingularsādṛṣyam, bhedaḥ
vyājaḥMasculineSingularapadeśaḥ, lakṣyamdisguise
puṣyaMasculineSingularsidhyaḥ, tiṣyaphysails feloxuosa
pāruṣyam1.6.14NeuterSingularativādaḥharshness
tiṣyaphalā2.2.57MasculineSingularāmalakī, amṛtā, vayasthā
manuṣya2.6.1MasculineSingularmānuṣaḥ, martyaḥ, manujaḥ, mānavaḥ, naraḥ
ṣyam2.6.121NeuterSingular
lakṣyam2.8.87NeuterSingularla‍kṣam, śaravyam
māhiṣya2.10.3MasculineSingular
dveṣya3.1.43MasculineSingularkaśārhaḥ
mānuṣyakam2.4.42NeuterSingularbhuvanam, janaḥ
tārkṣya3.3.153MasculineSingularsvāmī, vaiśyaḥ
tiṣya3.3.155MasculineSingularśapathaḥ, ācāraḥ, kālaḥ, siddhāntaḥ, saṃvit
bhāṣyam3.5.31NeuterSingular
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atha अथ (Ved. अथा) ind. [अर्थ्-ड, पृषोद˚ रलोपः Tv.] A particle used at the beginning (of works) mostly as a sign of auspiciousness, and translated by 'here', 'now' (begins) (मङ्गल, आरम्भ, अधिकार) (Properly speaking 'auspiciousness' or मङ्गल is not the sense of अथ, but the very utterance or hearing of the word is considered to be indicative of auspiciousness, as the word is supposed to have emanated from the throat of Brahmā ओंकारश्चाथशब्दश्च द्वावेतौ ब्रह्मणः पुरा । कण्ठं भित्त्वा विनिर्यातौ तेन माङ्गलिकावुभौ ॥ and therefore we find in Śāṅkara Bhāṣya अर्थान्तरप्रयुक्तः अथशब्दः श्रुत्या मङ्गलमारचयति); अथ निर्वचनम्; अथ योगानुशासनम्; अथेदं प्रारभ्यते द्वितीयं तन्त्रम् Pt.2. (usually followed by इति at the end, इति प्रथमो$ङ्कः here ends &c.). -2 Then, afterwards (आनन्तर्य) अथ प्रजानामधिपः प्रभाते R.2.1; often as a correlative of यदि or चेत्; न चेन्मुनिकुमारो$यं अथ को$स्य व्यपदेशः Ś.7; मुहूर्तादुपरि उपाध्याय- श्चेदागच्छेत् अथ त्वं छन्दो$धीष्व P.III.3.9. Sk. -3 If, supposing, now if, in case, but if (पक्षान्तर); अथ कौतुक- मावेदयामि K.144, अथ तु वेत्सि शुचि व्रतमात्मनः पतिकुले तव दास्यमपि क्षमम् ॥ Ś.5.27; अथ मरणमवश्यमेव जन्तोः किमिति मुधा मलिनं यशः कुरुध्वे Ve.3.6. अथ गृह्णाति Ś.7; Ku.5.45; Mu.3.25; Ki.1.44; अथ चास्तमिता त्वमात्मना R.8.51 while, but, on the other hand; oft followed by ततः or तथापि, Bg.2.26;12.9,11; अथ चेत् but if Bg.2. 33;18.58. -4 And, so also, likewise (समुच्चय); गणितमथ कलां वैशिकीम् Mk.1. मातृष्वसा मातुलानि श्वश्रूरथ पितृष्वसा । संपूज्या गुरुपत्नीवत् समास्ता गुरुभार्यया ॥ Ms.2.1.31; भीमो$थार्जुनः G.M. -5 Used in asking or introducing questions (प्रश्न) oft. with the interrogative word itself; अथ सा तत्रभवती किमाख्यम्य राजर्षेः पत्नी Ś.7; अर्थवान् खलु मे राजशब्दः । अथ भगवाँल्लोकानुग्रहाय कुशली काश्यपः Ś.5; अथ शक्नोषि भोक्तुम् G. M.; अथात्रभवति कथमित्थंभूता M.5; अथ केन प्रयुक्तो$यं पापं चरति पूरुषः । Bg.3.36; अथ भवन्तमन्तरेण कीदृशो$स्या दृष्टिरागः Ś.2; अथ माडव्यं प्रति किमेवं प्रयुक्तम् Ś.6 (अथ may in these two sentences mean 'but'). -6 Totality, entirety (कार्त्स्न्य); अथ धर्मं व्याख्यास्यामः G. M. we shall explain the whole धर्म (धर्म in all its details.) Śi;7.75. -7 Doubt, uncertainty (संशय, विकल्प); शब्दो नित्यो $थानित्यः G. M. The senses of अथ usually given by lexicographers are :-अथो$थ स्यातां समुच्चये । मङ्गले संशयारम्भा- धिकारानन्तरेषु च । अन्वादेशे प्रतिज्ञायां प्रश्नसाकल्ययोरपि ॥ Some of these senses are indentical with those in (1), while some are not in general use. -Comp. -अतः -अनन्तरम् now, therefore; अथा$तो धर्मजिज्ञासा Ms.1.1.1. -अपि moreover, and again &c. (= अथ in most cases); ˚च likewise, also. -किम् what else, yes, exactly so, quite so, certainly; सर्वथा अप्सरःसंभवैषा । अथ किम् Ś.1; अपि वृषलमनुरक्ताः प्रकृतयः अथ किम् Mu.1. -किमु how much more, so much more. -तु but, on the contrary. अथ तु वेत्सि शुचि व्रतमात्मनः । Ś.5.27. -वा 1 or (used like the English disjunctive conjunction 'or' and occupying the same place); व्यवहारं परिज्ञाय वध्यः पूज्यो$थवा भवेत् H.1.55; समस्तैरथवा पृथक् Ms.7.198; अथवा-अथवा either-or; वाथ is often used in the same sense with वा; कार्तिके वाथ चैत्रे वा Pt.3.38; साम्ना दानेन भेदेन समस्तैरथवा पृथक् । विजेतुं प्रयतेतारीन्न युद्धेन कदाचन ॥ Ms.7.182; अथापि वा also used in the same sense; एतदेव व्रतं कुर्यु- श्चान्द्रायणमथापि वा 11.117;8.287. -2 or rather, or why, or perhaps, is it not so (correcting or modifying a previous statement); why should there be any thought or hesitation about it, or it is no wonder; अपि नाम कुलपतेरियमसवर्णक्षेत्रसंभवा स्यात् । अथवा कृतं सन्देहेन Ś.1.,1.16; गमिष्याम्युपहास्यताम्...अथवा कृतवाग्द्वारे वंशे$स्मिन् R.1.3-4; अथवा मृदु वस्तु हिंसितुम् R.8.45.; दीर्ये किं न सहस्रधाहमथवा रामेण किं दुष्करम् U.6.4; अधोधो गङ्गेयं पदमुपगता स्तोकमथवा । विवेकभ्रष्टानां भवति विनिपातः शतमुखः Bh.2.1.
anumaraṇam अनुमरणम् Following in death; तन्मरणे चानुमरणं करिष्या- मीति मे निश्चयः H.3; post-cremation of a widow (अनुमरणं हि भर्तर्देशान्तरादिमरणे देहाद्यलाभ एव); देशान्तरमृते पत्यौ साध्वी तत्पादुकाद्वयम् । निधायोरसि संशुद्धा प्रविशेज्जातवेदसम् ॥ This is allowed to Kṣatriya, Vaiṣya and other women, but not to Brāhmaṇa women; पृथक् चितां समारुह्य न विप्रा गन्तुमर्हति. Bāṇa severely condemns this practice; see K.173-4.
apekṣā अपेक्षा क्षणम् 1 Expectation, hope, desire. -2 Need, requirement, necessity; निरपेक्ष without hope or need, regardless of; निर्विशङ्का निरुद्विग्ना निरपेक्षा च भैथिली Rām.6. 47.9. द्रोणस्तथोक्तः कर्णेन सापेक्षः फाल्गुनं प्रति (उवाच) Mb.12. 2.12. सापेक्षत्वे$पि गमकत्वात्समासः; अनपेक्षः शुचिर्दक्षः Bg.12.16; or in comp.; स्फुलिङ्गावस्थया वह्निरेधापेक्ष इव स्थितः Ś.7.15 awaiting kindling. -3 Consideration, reference, regard, with the obj. in loc. case; more usually in comp.; मध्यभङ्गानपेक्षम् Ratn.1.15 regardless of; the instr. and sometimes loc. of this word frequently occur in comp. meaning 'with reference to', 'out of regard for', 'with a view to', 'for the sake of'; सा$पि कार्यकरणापेक्षया क्षुरमेकमा- दाय तस्याभिमुखं प्रेषयामास Pt.1; नियमापेक्षया R.1.94; वृषला- पेक्षया Mu.1; पौरजनापेक्षया 2 out of regard for; किमकौश- लादुत प्रयोजनापेक्षया 3 with a view to gain some object; प्रथमसुकृतापेक्षया Me.17; दण़्डं शक्त्यपेक्षम् Y.2.26, in proportion to, in accordance with; अत्र व्यङ्ग्यं गुणीभूतं तदपेक्षया वाच्यस्यैव चमत्कारिकत्वात् K. P.1 as compared with it. -4 Connection, relation, dependence as of cause with effect or of individual with species; शरीरसाधनापेक्षं नित्यं यत्कर्म तद्यमः Ak. -5 Care, attention, heed; देशा$पेक्षास्तथा यूयं यातादायाङ्गुलीयकम् Bk.7.49. -6 respect, reference. -7 (In gram.) = आकाङ्क्षा q. v. -Comp. -बुद्धिः (In Vaiśeṣika Phil.) the distinguishing perception by which we apprehend 'this is one', 'this is one' &c. and which gives rise to the notion of duality; see Sarva. chap. 1 where अपेक्षाबुद्धिः = विनाशकविनाशप्रति- योगिनी बुद्धिः; cf. Bhāshā P. द्वित्वादयः परार्धान्ता अपेक्षाबुद्धिजा मताः । अनेकाश्रयपर्याप्ता एते तु परिकीर्तिताः ॥ अपेक्षाबुद्धिनाशाच्च नाश- स्तेषां निरूपितः । 17-8. अपेक्ष्य apēkṣya क्षितव्य kṣitavya क्षणीय kṣaṇīya अपेक्ष्य क्षितव्य क्षणीय pot. p. To be desired, wanted, hoped for, expected, considered &c.; desirable.
abhijñānam अभिज्ञानम् 1 Recognition; तदभिज्ञानहेतोर्हि दत्तं तेन महात्मना Rām. (अभिज्ञान is a combination of अनुभव or direct perception and स्मृति or recollection; a sort of direct perception assisted by the memory; as when we say 'this is the same man I saw yesterday' सो$यं ह्यो दृष्टो नरः, अनुभव or direct perception leading to the identification expressed by अयम् and the memory leading to the reference to past action expressed by सः). -2 Remembrance, recollection; knowledge, ascertainment. -3 (a) A sign or token of recognition (person or thing); वत्स योगिन्यस्मि मालत्यभिज्ञानं च धारयामि Māl.9; Bk.8.118,124; R.12. 62; Me.114; उपपन्नेरभिज्ञानैर्दूतं तमवगच्छत Rām. -4 The dark portion in the dise of the moon. cf. अभिज्ञानं स्मृतावपि । गर्वे ज्ञाने च हिंसायां प्रणवे च समीरितम् Nm. -Comp. -आमरणम् a recognition-ornament, a token-ring. अभिज्ञानाभरणदर्शनेन शापो निवर्तिष्यते Ś.4. -पत्रम् a certificate, letter of recommendation. -शाकुन्तलम् N. of a celebrated drama by Kālidāsa in seven acts, in which king Duṣyanta marries Kaṇva's foster daughter Śakuntalā by the Gāndharva form of marriage, forgets all about her owing to the curse of Durvāsas, but ultimately recollects, at the sight of the token-ring (अभिज्ञान) that he had duly married her; अभिज्ञानेन स्मृता शकुन्तला अभि- ज्ञानशकुन्तला; तामधिकृत्य कृतं नाटकं˚ शाकुन्तलम्; (the reading ˚शाकुन्तलम् is grammatically indefensible).
abhinava अभिनव a. [आधिक्येन नवः, भृशार्थे अभिरत्र] 1 (a) Quite new or fresh (in all senses); पदपङ्क्तिर्दृश्यते$भिनवा Ś3.7;5.1; ˚कण्ठशोणित 6.27; Me.1; R.9.29; ˚वा वधूः K.2 newly married. (b) Quite young or fresh, blooming, youthful (as body, age &c.); वपुर- भिनवमस्याः पुष्यति स्वां न शोभाम् Ś.1.19; U.5.12; the younger; ˚शाकटायनः; ˚भोजः &c. (c) Fresh, recent. -2 Very young, not having experience. -वः [अभिनु अप्] Praise to win over, flattery. -Comp. -उद्भिद् -दः a new shoot or bud. -कालिदासः The modern Kālidāsa, i. e. Mādhavāchārya. -गुप्तः N. of a well-known author. -चन्द्रार्घविधिः 1 a ceremony performed at the time of the new moon. -2 N. of the 114th chapter in the Bhaviṣya Purāṇa. -तामरसम् 1 a fresh-blown lotus. -2 a kind of metre. -यौवन, -वयस्क a. youthful, very young. -वैयाकरणः one who has newly begun his study of grammar.
abhiṣyand अभिष्यन्द् 1 A. (स् changed to ष् by P.VIII.3.72) 1 To ooze, flow, trickle; अभिस्य-ष्य-न्दते दुग्धम् Sk.; सतत- मभिष्यन्दमानमेघमेदुरितनीलिमा (गिरिः) U. 1 raining or pouring down water. -2 (fig.) To be melted (with pity, love &c.), to overflow with; यदि त्वामीदृशं रामभद्रः पश्येत् तदास्य हृदयं स्नेहेनाभिष्यन्देत U.5. अभिष्य abhiṣya (स्य sya) न्दः ndḥ अभिष्य (स्य) न्दः 1 Oozing, flowing, trickling. -2 Weakness of, or running at, the eyes. -3 Great increase, or enlargement, surplus, excess, superfluous portion; -Comp. -वमनम्; स्वर्गाभिष्यन्दवमनं कृत्वेवोपनिवेशितम् (ओषधिप्रस्थम्) Ku.6.37 by drawing off the surplus population i. e. by emigration (अभिष्यन्दः अतिरेकः अति- रिक्तजन इति यावत् तस्य वमनं निःसारणं कृत्वा स्थितमिव); cf. also R.15.29 Hemachandra's remarks thereon. also स्वदेशा- भिष्यन्दवमनम् Kau. A.2.1. अभिष्य abhiṣya (स्य sya) न्दिन् ndin अभिष्य (स्य) न्दिन् a. 1 Oozing, flowing, trickling, -2 Laxative, opening the bowels. -3 Causing defluxions or watery effusion. -Comp. -रमणम् a suburb, smaller city appended to and regarded as part of a larger one; cf. शाखानगरम्.
amadanaḥ अमदनः Name of Śiva. Bhaviṣya P.
amara अमर a. [मृ-पचाद्यच् न. त.] Undying, immortal, imperishable; अजरामरवत् प्राज्ञो विद्यामर्थं च चिन्तयेत् H. Pr.3, Ms.2.148. अजरो$मरो$मृतः Bṛi. Up.4.4.25. -रः 1 A god, deity. -2 N. of a Marut. -3 N. of a plant Euphorbia Tirucalli (स्नुहीवृक्ष; Mar. शेर). Tiaridium Indicum (हस्तिशुण्ड ?; Mar. भुरुंडी). -4 Quick-silver. -5 Gold. -6 A species of pine. -7 The number 33. (that being the number of Gods.) -8 N. of Amarasiṁha, see below; of a mountain. -9 Mystical signification of the syllable उ. -1 A heap of bones. -रा 1 The residence of Indra (cf. अमरावती). -2 The naval string; umbilical cord. -3 The womb. -4 A house-post (स्थूणा). -5 N. of several plants; इन्द्रवारुणी, वटी, महानीली, घृतकुमारी, स्नुही, गुडूची, दूर्वा. -री The same as अमरा. -Comp. -अङ्गना, -स्त्री a celestial nymph, heavenly damsel; मुषाण रत्नानि हरामराङ्गनाः Śi.1. 51. -अद्रिः 'mountain of the gods'; हृतामराद्रिस्थानेन ज्ञापितो भौमचेष्टितम् Bhāg.1.59.2. N. of the mountain Sumeru. -अधिपः, -इन्द्रः, -ईशः, -ईश्वरः, -पतिः, -भर्ता, -राजः &c. 'The lord of the gods', epithets of Indra; प्रेमदत्तवदना- निलः पिवन्नत्यजीवदमरालकेश्वरौ R.19.15. शान्तं पापं न वः किंचित् कुतश्चिदमराधिप Rām.2.74.22. sometimes of Śiva and Viṣṇu also, -आचार्यः, -गुरुः, -इज्यः, 'preceptor of the gods', epithets of Bṛihaspati. -आपगा, -तटिनी, -सरित् f. the heavenly river, an epithet of the Ganges; ˚तटिनीरोधसि वसन् Bh.3.123. -आलयः the abode of the gods, heaven, तत्रामरालयमरालमरालकेशि N. -उत्तम a. the best of the gods. -उपम a. God-like. -कण्टकम् N. of the part of the Vindhya range which is near the source of the river Narmadā. -कोटः 'the fortress of the immortals', N. of the capital of a (modern) Rajaput state. -कोशः, -षः N. of the most popular Sanskṛit lexicon called after the author अमरसिंह. ˚कौमुदी Title of a commentary on अमरकोश. -गुरुः 1 Bṛihaspati. -2 The planet Jupiter. -चन्द्रः Name of the author of Bālabhārata. -(रं)जयः Conquering the gods. Bhaviṣya P. -जः N. of a tree, a kind of खदिर. -तरुः, -दारु 1 a celestial tree, a tree in the paradise of Indra; अमरतरुकुसुमसौरभसेवनसंपूर्णसकलकामस्य Bv.1.28. -2 देवदारु -3 the wish-yielding tree. -दत्तः Name of a lexicographer, of a prince. Ks. -द्विजः a Brāhmaṇa who lives by attending a temple or idol; or one who superintends a temple. -पुरम् 1 the residence of the gods, celestial paradise. -2 N. of various other towns. -पुष्पः, -ष्पकः 1 N. of several plants (केतक, चूत). -2 N. of a kind of grass. -3 the wish-yielding tree (कल्पवृक्ष). -पुष्पिका N. of a plant (अधःपुष्पीवृक्ष); a kind of anise. -प्रख्य, -प्रभ a. like an immortal. -प्रभुः one of the 1 names of Viṣṇu. -माला N. of a lexicon. (said to be composed by the same author as that of Amarakośa.) -रत्नम a crystal. -राजः N. of Indra. -लोकः the world of the gods, heaven; ˚ता heavenly bliss; तेषु सम्यग्वर्तमानो गच्छत्यमरलोकताम् Ms.2.5. -वल्लरी N. of a plant (आकाशवल्ली). -सिंहः N. of the author of Amarakośa; he was a Jaina and is said to have been one of the 9 gems that adorned the court of king Vikramāditya. The dates of many of these 'gems' are still doubtful. -स्त्री An Apsaras or a nymph of heaven.
āmikṣā आमिक्षा [आमिष्यते सिच्यते, मिष्-सक् Tv.] Curd or milk and whey, a mixture of boiled and coagulated milk; तप्ते पयसि दध्यानयति सा वैश्वदेव्यामिक्षा भवति; आज्येन पयसा दध्ना शकृता$$मिक्षया त्वचा Mb.12.268.27; Av.1.9.13. आमिक्ष्यम् āmikṣyam आमिक्षीयम् āmikṣīyam आमिक्ष्यम् आमिक्षीयम् [आमिक्षा यत्-छ] Curd suitable for the preparation of Āmikṣā; so आमिक्षीणम् in the same sense.
āhnika आह्निक a. (-की f.) [अह्नि भवः, अह्ना निर्वृत्तः साध्यः ठञ्] 1 Daily, diurnal, performed every day or on a day; संग्रामाद्वयपयातव्यमेतत्कर्म ममाह्निकम् Mb.6.19.27. आह्निकः स्वाध्यायः daily course of study; ˚आचारः daily observances. -2 Employed or occurring every day (as a teacher, servant, or fever). -कम् 1 Any religious rite or duty which is to be performed every day at a fixed hour; अत्राह्निकं सुरश्रेष्ठो जपते Mb. -2 Anything to be performed daily, such as taking meals, bathing &c.; प्रभाते काल्यमुत्थाय कृत्वाह्निकमरिंदमः Rām.7.82.5. कृताह्निकः संवृत्तः V.4; समुद्रे कृताह्निकः Mv.5. -3 Daily food. -4 Daily work or occupation, what may be read on one day. -5 A division of a work (such as that of the Mahābhāṣya). -चन्द्रिका, -दीपिका, -प्रदीप, -मञ्जरी &c. N. of works.
ijya इज्य pot. p. (of यज्) To be worshipped. -ज्यः 1 A teacher; हंसा य एकं बहुरूपमिज्यैर्मायामयं वेद स वेद वेदम् Bhāg.11.12.23. -2 An epithet of ब्रहस्पति, the teacher of the gods. -3 The Puṣya Nakṣatra. -4 The Supreme Being; स्वधीः कलत्रादिषु भौम इज्यधीः Bhāg.1.84.13. -5 An epithet of Viṣṇu. -ज्या 1 A sacrifice; जगत्प्रकाशं तदशेषमिज्यया R.3.48,1.68,15.2; Bg.11.53, भूतानि यान्ति भूतेज्याः 9.25. -2 A gift, donation. -3 An image. -4 Worship, reverence. -5 Meeting, union. -6 A bawd or procuress. -7 A cow. -Comp. -शीलः a constant sacrificer.
indraḥ इन्द्रः [इन्द्-रन्; इन्दतीति इन्द्रः; इदि ऐश्वर्ये Malli.] 1 The lord of gods. -2 The god of rain, rain; cloud; इन्द्रो वरुणः सोमो रुद्रः । शं न इन्द्रो बृहस्पतिः Tait. Vp.1.1.1. Bṛi. Up.1.4.11. -3 A lord or ruler (as of men &c.). इन्द्रो- मायाभिः पुरुरूप ईयते Bṛi. Up.2.5.19. first or best (of any class of objects), always as the last member of comp.; नरेन्द्रः a lord of men i. e. a king; so मृगेन्द्रः a lion; गजेन्द्रः the lord or chief of elephants; so योगीन्द्रः, कपीन्द्रः. -4 A prince, king. -5 The pupil of the right eye. -6 N. of the plant कुटज. -7 Night. -8 One of the divisions of भारतवर्ष. -9 N. of the 26th Yoga. -1 The human or animal soul. -11 A vegetable poison. -12 The Yoga star in the 26th Nakṣatra. -13 Greatness. -14 The five objects of senses. -द्रा 1 The wife of Indra, Indrāṇī. -2 N. of a plant (मरुबक Mar. मरवा) [Indra, the god of the firmament, is the Jupiter Pluvius of the Indian Āryans. In the Vedas he is placed in the first rank among the gods; yet he is not regarded as an uncreated being, being distinctly spoken of in various passages of the Vedas as being born, and as having a father and a mother. He is sometimes represented as having been produced by the gods as a destroyer of enemies, as the son of Ekāṣṭakā, and in Rv.1.9.13 he is said to have sprung from the mouth of Puruṣa. He is of a ruddy or golden colour, and can assume any form at will. He rides in a bright golden chariot drawn by two tawny horses. His most famous weapon is the thunderbolt which he uses with deadly effect in his warfare with the demons of darkness, drought and inclement weather, variously called Ahi, Vṛitra, Śambar, Namuchi &c. He storms and breaks through their castles, and sends down fertilizing showers of rain to the great delight of his worshippers. He is thus the lord of the atmosphere, the dispenser of rain, and governor of the weather. He is represented as being assisted by the Maruts or storm-gods in his warfare. Besides the thunderbolt he uses arrows, a large hook, and a net. The Soma juice is his most favourite food, and under its exhilarating influence he performs great achievements (cf. Rv.1.119), and pleases his devout worshippers, who are said to invite the god to drink the juice. He is their friend and even their brother; a father, and the most fatherly of fathers; the helper of the poor, and the deliverer and comforter of his servants. He is a wall of defence; his friend is never slain or defeated. He richly rewards his adorers, particularly those who bring him libations of Soma, and he is supplicated for all sorts of temporal blessings as cows, horses, chariots, health, intelligence, prosperous days, long life, and victory in war. In the Vedas Indra's wife is Indrānī, who is invoked among the goddesses. Such is the Vedic conception of Indra. But in later mythology he falls in the second rank. He is said to be one of the sons of Kaśyapa and Dākṣāyaṇī or Aditi. He is inferior to the triad Brahmā, Viṣṇu and Maheśa (though in some places Viṣṇu is regarded as his younger brother, cf. R.14.59,15.4), but he is the chief of all the other gods, and is commonly styled Sureśa, Devendra &c. As in the Vedas so in later mythology, he is the regent of the atmosphere, and of the east quarter, and his world is called Svarga. He sends the lightning, uses the thunderbolt and sends down rain. He is frequently at war with Asuras, whom he constantly dreads, and by whom he is sometimes defeated. The Indra of mythology is famous for his incontinence and adultery, one prominent instance of which is his seduction of Ahalyā, the wife of Gautama (see Ahalyā), and for which he is often spoken of as Ahalyā-jāra. The curse of the sage impressed upon him a 1 marks resembling the female organ, and he was therefore called Sayoni; but these marks were afterwards changed into eyes, and he is hence called Netra-yoni and Sahasrākṣa. In the Rāmāyana Indra is represented as having been defeated and carried off to Laṅkā by Ravaṇa's son called Meghanāda, who for this exploit received the title of 'Indrajit'. It was only at the intercession of Brahmā and the gods that Indra was released, and this humiliation was regarded as a punishment for his seduction of Ahalyā. He is also represented as being in constant dread of sages practising potent penances, and as sending down nymphs to beguile their minds (see Apsaras). In the Purāṇas he is said to have destroyed the offspring of Diti in her womb, and to have cut off the wings of mountains when they grew troublesome. Other stories are also told in which Indra was once worsted by Raja, grandson of Purūravas, owing to the curse of Durvāsas, and other accounts show that he and Kṛiṣna were at war with each other for the Pārijāta tree which the latter wanted to remove from Svarga, and which he succeeded in doing in spite of Indra's resistance. His wife is Indrāṇī, the daughter of the demon Puloman, and his son is named Jayanta. He is also said to be father of Arjuna. His epithets are numerous; mostly descriptive of his achievements, e. g. वृत्रहन्, बलभिद्, पाकशासन, गोत्रभिद्, पुरंदर, शतक्रतु, जिष्णु, नमुचिसूदन &c. (see Ak.I.1.44.47). The Heaven of Indra is Svarga; its capital, Amarāvatī; his garden, Nandana; his elephant, Airāvata; his horse, Uchchaiśravas; his bow, the rain-bow, and his sword, Paranja.]. -Comp. -अग्निः the fire produced from the contact of clouds; ˚धूमः frost, snow; ˚देवता the 16th lunar mansion. -अनुजः, -अवरजः an epithet of Viṣṇu and of Nārāyaṇa (उपेन्द्र); तस्थौ भ्रातृसमीपस्थः शक्रस्येन्द्रानुजो यथा Rām.6.91.4. -अरिः an Asura or demon. -अवसानः a desert. -अशनः 1 hemp (dried and chewed). -2 the shrub which bears the seed used in jeweller's weight, (गुंजावृक्ष). -आयुधम् Indra's weapon, the rainbow; इन्द्रा- युधद्योतिततोरणाङ्कम् R.7.4,12.79; K.127. (-ध) 1 N. of the horse in Kādambarī (i. e. Kapiñjala changed into a horse). -2 a horse marked with black about the eyes. -3 a diamond. (-धा) a kind of leech. -आसनम् 1 the throne of Indra. -2 a throne in general. -3 a foot of five short syllables. -इज्यः N. of बृहस्पति the preceptor of gods. -ईश्वरः one of the forms of Śiva-liṅga. -उत्सवः a festival honouring Indra. -ऋषभ a. having Indra as a bull, or impregnated by Indra, an epithet of the earth. इन्द्रऋषभा द्रविणे नो दधातु Av.12.1.6. -कर्मन् m. an epithet of Viṣṇu (performing Indra's deeds). -कान्तः A class of the four-storeyed buildings. (Mānasāra 21.6-68). -कीलः 1 N. of the mountain मन्दर. -2 a rock. (-लम्) 1 the banner of Indra. -2 A pin, nail, bolt फालका भाजनोर्ध्वे तु तदूर्ध्वे चेन्द्रकीलकम् (Mānasāra 12.126). cf. also Kau. A.2.3. -कुञ्जरः Indra's elephant, Airāvata. -कूटः N. of a mountain -कृष्ट a. 'ploughed by Indra', growing exuberantly or in a wild state. (-ष्टः) a kind of corn produced by rain-water. -केतुः Indra's banner. -कोशः, -षः, -षकः, -ष्ठः 1 a couch, sofa, which is generally made up of covering pieces of perforated wooden planks; cf. अट्टालक- प्रतोलीमध्ये त्रिधानुष्काधिष्ठानं-इन्द्रकोशं कारयेत् Kau. A.2.3. -2 a platform. -3 a projection of the roof of a house. -4 A pin or bracket projecting from the wall (नागदन्त). A projection of the roof of a house forming a kind of balcony; Kau. A.24. -गिरिः the महेन्द्र mountain. -गुरुः, -आचार्यः the teacher of Indra; i. e. बृहस्पति. -गोपः, -गोपकः [इन्द्रो गोपो रक्षको$स्य, वर्षाभवत्वात्तस्य] a kind of insect of red or white colour; Śukra.4.157; K.1. -चन्दनम् the white sandal wood. -चापम्, -धनुस् n. 1 a rainbow; विद्युत्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः Me.64; Śi.7.4. -2 the bow of Indra -चिर्भटा A mild variety of Colocynth. The leaf is tripartite, rough and wrinkled. (Mar. कंवडळ, applied often as इन्द्रावण in the sense of vile, malignant, dark and hateful.) -च्छदः A necklace of pearls having 18 strings. -च्छन्दस् n. [इन्द्र इव सहस्रनेत्रेण सहस्रगुच्छेन च्छाद्यते] a necklace consisting of 1 strings. -जः N. of Vālī. -जतु n. Bitumen (Mar. शिलाजित). -जननम् Indra's birth. -जननीय a. treating of Indra's birth (as a work). -जा a. Ved. born or arising from Indra. Av.4.3.7. -जालम् [इन्द्रस्य परमेश्वरस्य जालं मायेव] 1 the net of Indra. तेनाह- मिन्द्रजालेनामूंस्तमसाभि दधामि सर्वान् Av.8.8.8. -2 a weapon used by Arjuna; a stratagem or trick in war. -3 deception, cheating. -4 conjuring, jugglery, magical tricks; इन्द्रजालं च मायां वै कुहका वा$पि भीषणा Mb.5.16.55. स्वप्नेन्द्रजालसदृशः खलु जीवलोकः Śānti.2.2; K.15. -जालिक a. [इन्द्रजाल-ठन्] deceptive, unreal, delusive. (-कः) a juggler, conjurer. -जित् m. 'conqueror of Indra', N. of a son of Rāvaṇa who was killed by Lakṣmaṇa. [Indrajit is another name of Meghanāda a son of Rāvaṇa. When Rāvaṇa warred against Indra in his own heaven, his son Meghanāda was with him, and fought most valiantly. During the combat, Meghanāda, by virtue of the magical power of becoming invisible which he had obtained from Śiva, bound Indra, and bore him off in triumph to Laṅkā. Brahmā and the other gods hurried thither to obtain his release, and gave to Meghanāda the title of Indrajit, 'conqueror of Indra'; but the victor refused to release his prisoners unless he were promised immortality. Brahmā refused to grant this extravagant demand, but he strenuously persisted, and achieved his object. In the Rāmāyaṇa he is represented to have been decapitated by Lakṣmaṇa while he was engaged in a sacrifice]. ˚हन्तृ or विजयिन् m. N. of Lakṣmaṇa. -ज्येष्ठ a. Ved. led by Indra. -तापनः the thundering of clouds. -तूलम्, -तूलकम् a flock of cotton. -दमनः the son of Bāṇāsura. -दारुः the tree Pinus Devadāru. -द्युति Sandal -द्रुः, -द्रुमः 1 the plant Terminalia Arjuna (अर्जुन). -2 The plant कुटज. -द्वीपः, -पम् one of the 9 Dvīpas or Divisions of the continent (of India). -धनुः N. of Indra's bow, the rainbow; स एकव्रा- त्यो$भवत्स धनुरादत्त तदेवेन्द्रधनुः Av.15.1.6. -ध्वजः 1 a flag raised on the 12th day of the bright half of Bhādra. -2 Indra's weapon; विस्रस्ताकल्पकेशस्रगिन्द्रध्वज इवापतत् Bhāg.1.44.22. -नक्षत्रम् Indra's lunar mansion फल्गुनी. -नेत्रम् 1 the eye of Indra. -2 the number one thousand. -नीलः [इन्द्र इव नीलः श्यामः] a sapphire; परीक्षाप्रत्ययैर्यैश्च पद्मरागः परीक्ष्यते । त एव प्रत्यया दृष्टा इन्द्रनीलमणेरपि ॥ Garuḍa. P.; R.13.54;16.69; Me.48,79. -नीलकः an emerald. -पत्नी 1 Indra's wife, शची. -पर्णी, -पुष्पा N. of a medicinal plant (Mar. कळलावी). -पर्वतः 1 the महेन्द्र mountain. -2 a blue mountain. -पुत्रा N. of अदिति. -पुरोगम, -पुरःसर, -श्रेष्ठ a. led or preceded by Indra, having Indra at the head. -पुरोहितः N. of बृहस्पति. (-ता) the asterism Puṣya. -प्रमतिः N. of the pupil of Paila and the author of some ṛiks of the Rv. -प्रस्थम् N. of a city on the Yamunā, the residence of the Paṇḍavas (identified with the modern Delhi); इन्द्रप्रस्थगमस्तावत्कारि मा सन्तु चेदयः Śi.2.63. -प्रहरणम् Indra's weapon, the thunderbolt. -भगिनी N. of Pārvatī. -भेषजम् dried ginger. -मखः a sacrifice in honour of Indra. -महः 1 a festival in honour of Indra. -2 the rainy season; ˚कामुकः a dog. -मादन a. animating or delighting Indra; ये वायव इन्द्रमादनासः Rv.7.92.4. -मेदिन् a. Ved. whose friend or ally is Indra; इन्द्रमेदी सत्वनो नि ह्वयस्व Av.5.2-.8. -यज्ञः (See इन्द्रमह and इन्द्रमख) श्वो$स्माकं घोषस्योचित इन्द्रयज्ञो नामोत्सवः भविष्यति Bālacharita I. -यवः, -वम् seed of the Kutaja tree. -लुप्तः, -प्तम्, -लुप्तकम् 1 excessive baldness of the head. -2 loss of beard. -लोकः Indra's world, Svarga or Paradise. -लोकेशः 1 lord of Indra's world, i. e. Indra. -2 a guest (who, if hospitably received, confers paradise on his host). -वंशा, -वज्रा N. of two metres, see Appendix. -वल्लरी, -वल्ली N. of a plant (पारिजात) or of इन्द्रवारुणी. -वस्तिः [इन्द्रस्य आत्मनः वस्तिरिव] the calf (of the leg). -वाततम a. Ved. desired by Indra. अस्मे ऊतीरिन्द्रवाततमाः Rv.1.6.6. -वानकम् A variety of diamonds. Kau. A.2.11. -वायू (du.) Indra and Vāyu. इन्द्रवायू उभाविह सुहवेह हवामहे Av.3.2.6. -वारुणी, -वारुणिका Colocynth, a wild bitter gourd cucumis colocynthis. (Mar. मोठी कंवडळ) किमिन्द्रवारुणी राम सितया कटुकीयते Laghu Yoga-vāsiṣṭha-sāra X. सौवर्चलं हरिद्रा च पिप्पली चेन्द्रवारुणिः । मूत्र- कृच्छ्रे प्रशंसन्ति पिण्डो$यं वाजिनां हितः ॥ शालिहोत्र of भोज 33. -वाह् a. carrying Indra. -वृक्षः the Devadāru tree. -वृद्धा a kind of abscess. -वैडूर्यम् a kind of precious stone. -व्रतम् Indra's rule of conduct; one of the duties of a king (who is said to follow इन्द्रव्रत when he distributes benefits as Indra pours down rain); वार्षिकांश्चतुरो मासान् यथेन्द्रो$प्यभिवर्षति । तथाभिवर्षेत्स्वं राष्ट्रं कामैरिन्द्रव्रतं चरन् ॥ Ms.9.34. -शक्तिः f. Indrāṇī, the wife of Indra, or his energy personified. -शत्रुः 1 an enemy or destroyer of Indra (when the accent is on the last syllable), an epithet of प्रह्लाद; इन्द्रशत्रो विवर्धस्व मा चिरं जहि विद्विषम् Bhāg.6.9.12. बलिप्रदिष्टां श्रियमाददानं त्रैविक्रमं पादमिवेन्द्रशत्रुः R.7.35. -2 [इन्द्रः शत्रुः यस्य] one whose enemy is Indra, an epithet of वृत्र (when the accent is on the first syllable). (This refers to a legend in the Śat. Br., where it is said that Vṛitra's father intended his son to become the destroyer of Indra, and asked him to say इन्द्रशत्रुर्वधस्व &c. but who, through mistake, accented the word on the first syllable, and was killed by Indra; cf. Śik.52; मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह । स वाग्वज्रो यजमानं हिनस्ति यथेन्द्रशत्रुः स्वरतो$पराधात् ॥ -शलभः a kind of insect (इन्द्रगोप). -संजयम् N. of a sāman. Arṣeya Br. -संधा connection or alliance with Indra. तयाहमिन्द्रसंधया सर्वान् देवानिह हुव Av.11.1.9. -सारथिः 1 N. of Mātali. -2 an epithet of Vāyu, driving in the same carriage with Indra; Rv.4.46.2. -सावर्णिः N. of the fourteenth Manu. -सुतः, -सूनुः 1 N. of (a) Jayanta; (b) Arjuna; (c) Vāli, the king of monkeys. -2 N. of the अर्जुन tree. -सुरसः, -सुरा a shrub the leaves of which are used in discutient applications (निर्गुंडी). -सेनः N. of several men; of Bali; of a mountain; Bhāg.8.2.23. -सेना 1 Indra's missile or host. -2 Indra's army; Rv.1.12.2. -सेनानीः the leader of Indra's armies, epithet of Kārtikeya. -स्तुत् m. -स्तोमः 1 praise of Indra; N. of a particular hymn addressed to Indra in certain ceremonies. -2 a sacrifice in honour of Indra. -हवः invocation of Indra; भद्रान् कृण्वन्निन्द्रहवान्त्सखिभ्य Rv.9.96.1. -हस्तः a kind of medicament.
īrṣy ईर्ष्य् ईर्क्ष्य् 1 P. (ईर्ष्यति, ईर्ष्याञ्चकार, ईर्ष्यितुम्, ईर्ष्यित) To envy, be jealous of, be impatient of the success of (with dat. of person); हरये ईर्ष्यति Sk.; ईर्ष्यन्त्या वदनम- सिक्तमपि Śi.8.36. ईर्ष्य īrṣya ईर्ष्यु īrṣyu ईर्ष्यक īrṣyaka ईर्ष्य ईर्ष्यु ईर्ष्यक a. Envious, jealous.
īlinaḥ ईलिनः N. of a son of Tamsu and father of Duṣyanta. -नी f. N. of a daughter of Medhātithi; Hariv.
īśvara ईश्वर a. (-रा, -री f.) [ईश्-वरच् P.III.2.175] 1 Powerful, able, capable of (with inf.); वसतिं प्रिय कामिनां प्रिया- स्त्वदृते प्रापयितुं क ईश्वरः Ku.4.11; R.15.7. -2 Rich, wealthy Pt.2.67. -रः 1 A lord, master; ईश्वरं लोको$र्थतः सेवते Mu.1.14; so कपीश्वरः, कोशलेश्वरः, हृदयेश्वरः &c. -2 A king, prince, ruler; राज्यमस्तमितेश्वरम् R.12.11; Ms.4.153, 9.278. -3 A rich or great man; तृणेन कार्यं भवतीश्वराणाम् Pt.1.71; R.3.46; Bh.3.59; मा प्रयच्छेश्वरे धनम् H.1.14; cf. "To carry coals to Newcastle." -4 A husband; नेश्वरे परुषता सखि साध्वी Ki.9.39. -5 The Supreme God (परमेश्वर); ईश एवाहमत्यर्थं न च मामीशते परे । ददामि च सदैश्वर्य- मीश्वरस्तेन कीर्तितः ॥ Skanda P.; cf. also ईश्वरस्तु पर्जन्यवद् द्रष्टव्यः Brahmasūtra-Śāṅkarabhāṣya. -6 N. of Śiva; यस्मिन्नीश्वर इत्यनन्यविषयः शब्दो यथार्थाक्षरः V.1.1. -7 The god of love, cupid. -8 The Supreme Soul; the soul. -9 The eleventh year (संवत्सर) of the Śālivāhana era. -रा, -री N. of Durgā; of Lakṣmī; or of one of the śaktis; ईश्वरीं सर्वभूतानां त्वामिहोपह्वये श्रियम् (श्रीसूक्तम्); -री 1 N. of several plants and trees; लिङ्गिनीलता, वन्ध्या- कर्कटी, क्षुद्रजटा and नाकुलीवृक्ष. -2 A rich woman. -Comp. -अधीन a. subject to a lord or king, dependent on a a lord or god. -कान्तम् 1 A class of buildings. -2 A ground plan in which the whole area is divided into 961 equal squares (एकषष्टिसमाधिक्यं पदं नवशतायुतम् । एव- मीश्वरकान्तं स्यात् ...... Mānasāra 7.46-48. -कृष्णः N. of the author of Sāṅkhya Kārikā. -निषेधः denial of the existence of god, atheism. -निष्ठ a. trusting in god. -पूजक a. pious, devout. -पूजा worship of god. -प्रसादः divine favour. -भावः royal or imperial state; दानमीश्वर- भावाय Bg.18.43. -विभूतिः f. the several forms of the Supreme god; for a full enumeration see Bg.1.19-42. -सद्मन् n. a temple. -सभम् a royal court or assembly. सभा राजामनुष्यपूर्वा P.II.4.23. -सेवा worship of god.
upadānavī उपदानवी 1 N. of the daughter of the demon Vṛiṣaparvan and mother of Duṣyanta. -2 N. of a daughter of Vaiśvānara; Bhāg.
ṣya ऋष्यः [ऋष्-क्यप्] 1 A white-footed antelope. see ऋश्य. -ष्यम् A kind of leprosy. -Comp. -अङ्कः, -केतनः, -केतुः N. of Aniruddha. -गता the plant Asparagus Racemosus (= ऋष्यप्रोक्ता). -गन्धा the plant ऋक्षगन्धा. -जिह्वम् a kind of leprosy. -प्रोक्ता N. of several plants; शूकशिंबी, अतिबला, शतावरी. -मूकः a mountain near the lake Pampā which formed the temporary abode of Rāma with the monkey-chief Sugrīva; ऋष्य- मूकस्तु पम्पायाः पुरस्तात् पुष्पितद्रुमः. -शृङ्गः N. of a sage. [He was the son of Vibhāṇdaka. According to mythical account he was born of a female deer, and had a small horn on his forehead, and hence called 'Ṛiṣya-śṛinga', or 'deerhorned'. He was brought up in the forest by his father, and he saw no other human being till he nearly reached his manhood. When a great drought well nigh devastated the country of Aṅga, its king Lomapāda, at the advice of Brāhmaṇas, caused Ṛisyaśriṅga to be brought to him by means of a number of damsels, and gave his daughter Śantā
kīlaḥ कीलः [कील्-घञ्] 1 A wedge, a pin; कीलोत्पाटीव वानरः Pt.1.21. -2 A lance; कीलैः सुनिचिताः कृताः Mb.3.15.15. -3 A post, pillar. -4 A weapon; सकीलकवचाः सर्वे वासी- वृक्षादनान्विताः Mb.5.155.8. -5 The elbow. -6 A blow with the elbow. -7 A flame, a lambent flame, halo; बाणवदनमुददीपि भिये जगतः सकीलमिव सूर्यमण्डलम् Śi.15.48. -8 A minute particle. -9 N. of Śiva. -1 A gnomon. -11 A position of the fœtus just before the time of delivery. -12 a gambler; किलो धूर्ते रथाक्षे च शङ्कौ ज्वालाम- हीध्रयोः Nm. -13 handle, brace; Suśr. -Comp. -प्रति- कीलकन्यायः This maxim is explained in the Mahābhāṣya in the passage कीलप्रतिकीलकवत् । तद्यथा कील आहन्य- मानः प्रतिकीलं निर्हन्ति Mbh. on P.II.2.6.
kaiyaṭa कैयट N. of a famous grammarian who wrote a learned commentary on Patañjali's Mahābhāṣya.
go गो m. f. (Nom. गौः) [गच्छत्यनेन, गम् करणे डो Tv.] 1 Cattle, kine (pl.) -2 Anything coming from a cow; such as milk, flesh, leather &c. -3 The stars; वि रश्मिभिः ससृजे सूर्यो गाः Rv.7.36.1. -4 The sky. -5 The thunderbolt of Indra; Ki.8.1. -6 A ray of light; नान्यस्तप्ता विद्यते गोषु देव Mb.1.232.11; बालो$यं गिरिशिखरेषु चारयन् गाः त्रैलोक्यं तिमिरभरेण दुष्टमेतत् (रविः नैर्मल्यं नयति) । Rām. Ch. 7.6. -7 A diamond. -8 Heaven. -9 An arrow. -f. 1 A cow; जुगोप गोरूपधरामिवोर्वीम् R.2.3; क्षीरिण्यः सन्तु गावः Mk.1.6. -2 The earth; दुदोह गां स यज्ञाय R.1.26; गामात्तसारां रघुरप्यवेक्ष्य 5.26;11.36; Bg.15.13; सेको$- नुगृह्णातु गाम् Mu.3.2; Me.3; cf. also the quotation for (-6). -3 Speech, words; कुलानि समुपेतानि गोभिः पुरुषतो$- र्थतः Mb.5.28; रघोरुदारामपि गां निशम्य R.5.12;2.59; Ki.4.2. -4 The goddess of speech, Sarasvatī. -5 A mother. -6 A quarter of the compass. -7 Water; सायं भेजे दिशं पश्चाद्गविष्ठो गां गतस्तदा Bhāg.1.1.36; also pl.; Bhāg.11.7.5. -8 The eye; गोकर्णा सुमुखी कृतेन इषुणा गोपुत्रसंप्रेषिता Mb.8.9.42. -9 A region of the sky. -m. A bull, an ox; असंजातकिणस्कन्धः सुखं स्वपिति गौर्गडिः K. P.1; Ms.4.72; cf. चरद्गव. -2 The hair of the body. -3 An organ of sense; अदान्तगोभिर्विशतां तमिस्रं पुनः पुनश्चर्वितचर्वणानाम् Bhāg..7.5.3. -4 The sign Taurus of the zodiac; Bṛi. S.49. -5 The sun. -6 The number 'nine' (in math.). -7 The moon. -8 A singer. -9 A billion. -1 A cow-sacrifice -11 A house; cf. गौर्वज्रं गौः प्रभा भूमिर्वाणी तोयं त्रिविष्टपम् । धेनुर्बस्तो वृषो दिग्गौर्नेत्रं लज्जा गुरू रमा ॥ इन्द्रियं श्रीरुमा ... Enm. -Comp. -कण्टकः, -कम् 1 a road or spot trodden down by oxen and thus made impassable. -2 the cow's hoof. -3 the print of a cow's hoof. -कर्ण a. having cow's ears. (-र्णः) 1 a cow's ear; गोकर्णसदृशौ कृत्वा करावाबद्धसारणौ Ks.6.57. -2 a mule. -3 a snake; Mb.8.9.42. -4 a span (from the tip of the thumb to that of the ring-finger); गोकर्णशिथिल- श्चरन् Mb.2.68.75; तालः स्मृतो मध्यमया गोकर्णश्चाप्यनामया Brahmāṇḍa P. -5 N. of a place of pilgrimage in the south, sacred to Śiva. श्रितगोकर्णनिकेतमीश्वरम् R.8.33. -6 a kind of deer. -7 a kind of arrow; Mb.8.9.42. -किराटा -किराटिका the Sārikā bird. -किलः, -कीलः 1 a plough -2 a pestle. -कुलम् 1 a herd of kine; वृष्टिव्याकुलगोकुलावनरसादुद्धृत्य गोवर्धनम् Gīt.4; गोकुलस्य तृषा- र्तस्य Mb. -2 a cow-house. -3 N. of a village (where Kṛiṣṇa was brought up). -कुलिक a. 1 one who does not help a cow in the mud. -2 squint-eyed. -कुलोद्भवा an epithet of Durgā. -कृतम् cow-dung. -क्षीरम् cow's milk. -क्षुरम्, -रकम् a cow's hoof. -खरः a beast (पशु); यत्तीर्थबुद्धिः सलिले न कर्हिचिज्जनेष्वभिज्ञेषु स एव गोखरः Bhāg.1.84.13. -खा a nail. -गृष्टिः a young cow which has had only one calf. -गोयुगम् a pair of oxen. -गोष्ठम् a cow-pen, cattle-shed. -ग्रन्थिः 1 dried cowdung. -2 a cow-house. -ग्रहः capture of cattle (गवालम्भ); Mb.12.265.2. -ग्रासः the ceremony of offering a morsel (of grass) to a cow when performing an expiatory rite. -घातः, -घातकः, -घातिन् m. a cow-killer. -घृतम् 1 rain-water. -2 clarified butter coming from a cow. -घ्न a. 1 destructive to cows. -2 one who has killed a cow. -3 one for whom a cow is killed, a guest. -चन्दनम् a kind of sandal-wood. -चर a. 1 grazed over by cattle. -2 frequenting, dwelling, resorting to, haunting पितृसद्मगोचरः Ku.5.77. -3 within the scope, power, or range of; अवाङ्मनसगोचरम् R.1.15; so बुद्धि˚, दृष्टि˚, श्रवण˚ स्वगोचरे दीप्ततरा बभूव Bu. Ch.1.13. -4 moving on earth. -5 accessible to, attainable; त्याग- सूक्ष्मानुगः क्षेम्यः शौचगो ध्यागोचरः Mb.12.236.12. -6 circulating, having a particular meaning, prevalent. (-रः) 1 the range of cattle, pasturage; उपारताः पश्चिम- रात्रिगोचरात् Ki.4.1. -2 (a) a district, department, province, sphere. (b) an abode, dwelling-place, a place of resort; Śi.1.21; Ms.1.39. -3 range of the organs of sense, an object of sense; श्रवणगोचरे तिष्ठ be within ear-shot; नयनगोचरं या to become visible. -4 scope, range, in general; हर्तुर्याति न गोचरम् Bh.2.16. -5 (fig.) grip, hold, power, influence, control; कः कालस्य न गोचरा- न्तरगतः Pt.1.146; गोचरीभूतमक्ष्णोः U.6.26; Māl.5.24; अपि नाम मनागवतीर्णो$सि रतिरमणबाणगोचरम् Māl.1. -6 horizon. -7 field for action, scope; इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् Kaṭh.3.4. -8 the range of the planets from the Lagna or from each other. ˚पीडा inauspicious position of stars within the ecliptic; गोचर- पीडायामपि राशिर्बलिभिः शुभग्रहैर्दृष्टः (पीडां न करोति) Bṛi.S.41.13. (गोचरीकृ to place within the range (of sight), make current). -चर्मन् n. 1 a cow's hide. -2 a particular measure of surface thus defined by Vasiṣṭha :-- दशहस्तेन वंशेन दशवंशान् समन्ततः । पञ्च चाभ्यधिकान् दद्यादेतद्गोचर्म चोच्यते ॥ ˚वसनः an epithet of Śiva. -चर्या seeking food like a cow; गोचर्यां नैगमश्चरेत् Bhāg.11.18.29. -चारकः cowherd. -चरणम् the tending or feeding of cows; Bhāg.1.38.8. -ज a. 1 born in the earth (rice &c.). -2 produced by milk; अब्जा गोजा ...... Kaṭh.5.2. -जरः an old ox or bull; नाद्रियन्ते यथापूर्वं कीनाशा इव गोजरम् Bhāg.3.3.13. -जलम् the urine of a bull or cow. -जागरिकम् auspiciousness, happiness. (-कः) a preparer of food, baker. -जात a. born in the heaven (gods); गोजाता अप्या मृळता च देवाः Rv.6.5.11. -जिह्वा N. of a plant (Mar. पाथरी). -जिह्विका the uvula. -जीव a. living on cattle (milkman); Hch.1.7. -तल्लजः an excellent bull or cow. -तीर्थम् a cowhouse. -त्रम् [गां भूमिं त्रायते त्रै-क] 1 a cow-pen. -2 a stable in general. -3 a family, race, lineage; गोत्रेण माठरो$स्मि Sk.; so कौशिकगोत्राः, वसिष्ठगोत्राः &c.; Ms.3.19,9.141. -4 a name, appellation; जगाद गोत्र- स्खलिते च का न तम् N.1.3; Ś.6.5; see ˚स्खलित below; मद्गोत्राङ्कं विरचितपदं गेयमुद्गातुकामा Me.88. -5 a multitude. -6 increase. -7 a forest. -8 a field. -9 a road. -1 possessions, wealth. -11 an umbrella, a parasol. -12 knowledge of futurity. -13 a genus, class, species. -14 a caste, tribe, caste according to families. (-त्रः) a mountain; 'गोत्रं नाम्नि कुले$प्यद्रौ' इति यादवः; Śi.9.8. Hence गोत्रोद्दलनः means Indra; cf. इन्द्रे तु गोत्रोद्दलनः कुलघ्ने गिरिदारणे Nm. (-त्रा) 1 a multitude of cows. -2 the earth. ˚उच्चारः recitation of family pedigree. ˚कर्तृ, -कारिन् m. the founder of a family. ˚कीला the earth. ˚ज a. born in the same family, gentile, a relation; Bhāg.3.7.24; Y.2.135. ˚पटः a genealogical table, pedigree. ˚प्रवरः the oldest member or founder of a family. -भिद् m. an epithet of Indra; हृदि क्षतो गोत्रभिदप्यमर्षणः R.3.53;6.73; Ku.2.52. ˚स्खलनम्, ˚स्खलितम् blundering or mistaking in calling (one) by his name, calling by a wrong name; स्मरसि स्मर मेखलागुणैरुत गौत्रस्खलितेषु बन्धनम् Ku.4.8. -द a. giving cows; Ms.4.231. (-दः) brain. (-दा) N. of the river Godāvarī. -दत्र a. Ved. giving cows. (-त्रः) an epithet of Indra. (-त्रम्) a crown (protecting the head). -दन्त a. armed with a coat of mail. (-तम्) 1 yellow orpiment. -2 a white fossil substance. -दानम् 1 the gift of a cow. -2 the ceremony of tonsure or cutting the hair; रामलक्ष्मणयो राजन् गोदानं कारयस्व ह Rām.1.71.23; अथास्य गोदानविधेरनन्तरम् R.3. 33; (see Mallinātha's explanation of the word); कृत- गोदानमङ्गलाः U.1; अतोनं गोदानं दारकर्म च Kau. A.1.5; (Rām. explains the word differently). -3 the part of the head close to the right ear. -दाय a. intending to give cows. -दारणम् 1 a plough. -2 a spade, hoe. -दा, -दावरी N. of a river in the south. -दुह् m., -दुहः 'cow-milker', a cowherd; सुदुघामिव गोदुहे R.1.4.1; चिरं निदध्यौ दुहतः स गोदुहः Śi. -दोहः 1 the milking of cows. -2 the milk of cows. -3 the time of milking cows. -दोहनम् 1 the time of milking cows. -2 the milking of cows; न लक्ष्यते ह्यवस्थानमपि गोदोहनं क्वचित् Bhāg.1.19. 4. -दोहनी a milk-pail. -द्रवः the urine of a bull or cow. -धनम् 1 a herd or multitude of cows, cattle. -2 possession of cows. (-नः) a broad-pointed arrow. -धरः a mountain. -धर्मः the law of cattle, rules relating to cattle; (open and unconcealed intercourse of the sexes); गोधर्मं सौरभेयाच्च सो$धीत्य निखिलं मुनिः । प्रावर्तत तदा कर्तुं श्रद्धावांस्तमशङ्कया ॥ Mb.1.14.26. -धुमः, -धूमः 1 wheat; Bṛi. Up.6.3.13. -2 the orange. ˚चूर्णम् wheat flour; -सम्भवम् a sour paste. -धूलिः 'dust of the cows', the time of sunset or evening twilight (so called because cows, which generally return home at about sunset, raise up clouds of dust by their treading on the earth). -धेनुः a milch-cow with a calf. -भ्रः a mountain. -नन्दा an epithet of the wife of Śiva. -नन्दी the female of the Sārasa bird. -नर्दः 1 the (Indian) crane. -2 an epithet of Śiva (bellowing like a bull). -3 N. of a country. -नर्दीयः an epithet of Patañjali, author of the Mahābhāṣya. -नसः, -नासः 1 a kind of snake. -2 a kind of gem. -नसा the mouth of a cow. -नाथः 1 a bull. -2 an owner of land. -3 a herdsman. -4 an owner of kine. -नायः a cowherd; तद्यथा गोनायो$श्वनायः पुरुषनाय इत्येवं तदप आचक्षते$शनायेति Ch. Up.6.8.3. -नाशनः a wolf. -नासा the projecting snout of a cow or ox. -नासम् a kind of gem. -निष्यन्दः cow's urine. -पः 1 a cowherd (considered as belonging to a mixed tribe); गोपवेशस्य विष्णोः Me.15. -2 the chief of a cowpen. -3 the superintendent of a village. -4 a king. -5 a protector, guardian; Rv.1.61.1. ˚अनसी the wood of a thatch; गोपानसीषु क्षणमास्थितानाम् Śi.3.49. ˚अष्टमी the eighth day of the bright fortnight of Kārttika when Kṛiṣṇa is said to have worn the dress of a cowherd. ˚आटविका a cowherd. ˚कन्या 1 the daughter of a cowherd. -2 a nymph of Vṛindāvana. ˚अध्यक्षः, ˚इन्द्रः, ˚ईशः the chief of herdsmen, an epithet of Kṛiṣṇa. ˚चापः the rainbow. ˚दलः the betel-nut tree. ˚भद्रम् the fibrous root of a water-lily. ˚रसः gum myrrh. ˚राष्ट्राः (pl.) N. of a people. ˚वधूः f. a cowherd's wife; Bhāg.1.9.4. ˚वधूटी a young cowherdess, a young wife of a cowherd; गोपवधूटीदुकूलचौराय Bhāṣā P.1. (-पकः) 1 the superintendent of a district. -2 myrrh. (-पिका) 1 a cowherdess; Bhāg.1.9.14-15. -2 protectress. (-पी) a cowherd's wife (especially applied to the cowherdesses of Vṛindāvana, the companions of Kṛiṣṇa in his juvenile sports). -2 a milk-maid. -3 a protectress. -4 Nature, elementary nature. -पतिः 1 an owner of cows. -2 a bull. -3 a leader, chief. -4 the sun; नीहारमिव गोपतिः Bhāg.1.12.1; Mb.1.173.32. -5 Indra; सुराङ्गना गोपतिचापगोपुरं पुरम् (जहुः) Ki.8.1. -6 N. of Kṛiṣṇa. -7 N. of Śiva. -8 N. of Varuṇa; एष पुत्रो महाप्रज्ञो वरुणस्येह गोपतेः Mb.5.98.11. -9 a king; नासतो विद्यते राजन् स ह्यरण्येषु गोपतिः Mb.12.135.26. -पथः N. of a Brāhmaṇa of Av. -पर्वतम् the name of the place where Pāṇini is said to have performed penance and propitiated Śiva; गोपर्वतमिति स्थानं शम्भोः प्रख्यापितं मया । यत्र पाणिनिना लेभे वैयाकरणिकाग्ऱ्यता ॥ अरुणाचलमाहात्म्यम्- उत्तरार्धः 2 अ. 68 श्लो. -पशुः a sacrificial cow. -पाः m. Ved. 1 a herdsman. -2 protector, or guardian; मन्द्राग्रे- त्वरी भुवनस्य गोपा Av.2.1.57. -पानसी a curved beam which supports a thatch; गोपानसी तु वलभिच्छादने वक्रदारुणि Ak.2.2.15. -पालः 1 a cowherd; Ms.4.253. -2 a king. -3 an epithet of Śiva. -4 an epithet of Kṛ&iṣṇa. ˚धानी a cow-pen, cow-shed. -पालकः 1 a cowherd. -2 a king. -3 an epithet of Śiva; also of Kṛiṣṇa. -पालिः an epithet of Śiva. -पालिका, -पाली the wife of a cowherd; पार्थः प्रस्थापयामास कृत्वा गोपालिकावपुः Mb.1.221.19. -पालितः N. of a lexicographer. -पित्तम् bile of cows, ox-bile (from which the yellow pigment गोरोचना is prepared; गोपित्ततो रोचना Pt.1.94.). -पीतः a species of wagtail. -पीथः protection; अस्माकमृषीणां गोपीथे न उरुष्यतम् Rv.5.65.6. (-थम्) a holy place, a place of pilgrimage. -पुच्छम् a cow's tail. -2 a particular point of an arrow. (-च्छः) 1 a sort of monkey; Bhāg.8.2.22. -2 a sort of necklace consisting of two or four or thirty-four strings. -3 a kind of drum. -पुटिकम् the head of Śiva's bull. -पुत्रः 1 a young bull. -2 an epithet of Karṇa. -पुरम् 1 a town-gate; उत्तुङ्गसौधसुरमन्दिरगोपुरम् Māl.9.1. -2 a principal gate; दधतमुच्चशिलान्तरगोपुराः Ki.5.5. -3 the ornamental gateway of a temple. -पुरीषम् cowdung. -प्रकाण्डम् an excellent cow or bull. -प्रचारः pasture-ground, pasturage for cattle; ग्राम्येच्छया गोप्रचारो भूमी राजवशेन वा Y.2.166. -प्रत (ता) रः 1 a ford for cattle. -2 a place of pilgrimage on the Śarayū; यद्गोप्रतरकल्पो$भूत्संमर्दस्तत्र मज्जताम् । अतस्तदाख्यया तीर्थं पावनं भुवि पप्रथे ॥ R.15.11. -प्रदानम् same as गोदान. -प्रवेशः the time when cows return home, sunset or evening-twilight; गोप्रवेशसमये Bṛi. S.24.35. -फणा 1 a bandage hollowed out so as to fit the chin or nose &c. -2 a sling. -बालः the hair of cows. -भुज् m. a king; गोभुजां वल्लभा लक्ष्मीः Rāj. T.5.6. -भृत् m. 1 a mountain. -2 a king. -मक्षिका a gadfly. -मघ a. granting cattle or cows कदा गोमघा हवनानि गच्छाः Rv.6.35.3. -मंडलम् 1 the globe. -2 a multitude of cows. -मण़्डीरः a kind of an aquatic bird; L. D. B. -मतम् = गव्यूति q. v. -मतल्लिका a tractable cow, an excellent cow; अरिर्मधोरैक्षत गोमतल्लिकाम् Śi.12.41. -मथः a cowherd. -मध्यमध्य a. slender in the waist. -महिषदा N. of one of the Mātṛis attending on कार्तिकेय. -मांसम् beef. -मायु 1 a kind of frog. -2 a jackal; अनुहंकुरुते घनध्वनिं न हि गोमायुरुतानि केसरी Śi.16. 25. -3 bile of a cow. -4 N. of a Gandharva. -मीनः a kind of fish. -मुखः, -मुखम् [गोर्मुखमिव मुखमस्य] a kind of musical instrument; Bg.1.13; गोमुखानां च शृङ्गाणाम- नीकद्वयवर्तिनाम् Śiva. B.24.55. (-खः) 1 a crocodile, shark. -2 a hole of a particular shape in a wall made by thieves. (-खम्) 1 a house built unevenly. -2 spreading unguents, smearing; 'गोमुखं कुटिलाकारे वाद्यभाण्डे विलेपने' इति विश्वः; यस्यामलिन्देषु न चक्रुरेव मुग्धाङ्गना गोमयगो- मुखानि Śi.3.48. (-खम्, -खी) a cloth-bag of the shape of a gnomon containing a rosary, the beads of which are counted by the hand thrust inside. -2 a house built unevenly. -3 a particular method of sitting (a योगासन) (-खी) the chasm in the Himālaya mountains through which the Ganges flows. -मूढ a. stupid as a bull. -मूत्रम् cow's urine. -मूत्रकः a variety of lapis lazuli (बैदूर्य); Kau. A.2.11. -कम् a particular attitude (मण्डल) in गदायुद्ध; दक्षिणं मण्डलं सव्यं गोमूत्रकमथापि च । व्यचर- त्पाण्डवो राजन्नरिं संमोहयन्निव ॥ Mb.9.58.23. -a. zigzagging, going unevenly. -मूत्रिका 1 an artificial verse, the second of which repeats nearly all the syllables of the first. (Malli. thus defines it :-- वर्णानामेकरूपत्वं यद्येकान्तरमर्धयोः गोमूत्रिकेति तत्प्राहुर्दुष्करं तद्विदो विदुः ॥ see Śi.19.46.) -2 a form of calculation. -मृगः a kind of ox (गवय). -मेदः a gem brought from the Himālaya and Indus, described as of four different colours:-- white, pale-yellow, red, and dark-blue. -मेदकः 1 see गोमेद. -2 a kind of poison (काकोल). -3 smearing the body with unguents. -मेधः, -यज्ञः a cow-sacrifice; Rām.7.25.8. -यानम्, -रथः a carriage drawn by oxen; Rām.2.82.26; Ms. 11.174. -युक्त a. drawn by oxen. -युतम् 1 a cattle station. -2 a measure of two Krośas (गव्यूत); गोयुते गोयुते चैव न्यवसत्पुरुषर्षभः Mb.14.65.22. -रक्षः 1 a cowherd. -2 keeping or tending cattle. -3 the orange. -4 an epithet of Śiva. ˚जम्बू f. wheat. -रक्षणम् tending cattle (with religious faith). -रङ्कुः 1 a water-fowl -2 a prisoner. -3 a naked man, a mendicant wandering about without clothes. -4 a chanter. -रवम् saffron. -रसः cow's milk. -2 curds. -3 buttermilk. -4 the flavour of a sentence; को रसो गोरसं विना Udb. ˚जम् buttermilk. -राजः an excellent bull. -राटिका, -राटी the Sārikā bird. -रुतम् a measure of distance equal to two Krośas. -रूपम् the form of a cow. (-पः) N. of Śiva. -रोचम् yellow orpiment. -रोचना a bright yellow pigment prepared from the urine or bile of a cow, or found in the head of a cow. -लवणम् a measure of salt given to a cow. -लाङ्गु- (गू) लः a kind of monkey with a dark body, red cheeks and a tail like that of a cow; गोलाङ्गूलः कपोलं छुरयति रजसा कौसुमेन प्रियायाः Māl.9.3. -लोकः a part of heaven, cow-world. -लोभिका, -लोभी 1 a prostitute. -2 white Dūrvā grass. -3 Zedoary. -4 N. of a shrub. -वत्सः a calf. ˚आदिन m. a wolf. -वधः the killing of a cow; Ms.11.59. -वर्धनः a celebrated hill in वृन्दावन the country about Mathurā. ('This hill was lifted up and supported by Kṛiṣṇa upon one finger for seven days to shelter the cowherds from a storm of rain sent by Indra to test Kṛiṣṇa's divinity.') ˚धरः, ˚धरिन् m. an epithet of Kṛiṣṇa. -वरम् pounded cowdung. -वशा a barren cow. -वाटम्, -वासः a cow-pen. -वासन a. covered with an ox-hide. -विकर्तः, -विकर्तृ m. 1 the killer of a cow; Mb.4.2.9. -2 a husbandman. -विततः a horse-sacrifice having many cows. -विन्दः 1 a cowkeeper, a chief herdsman. -2 N. of Kṛiṣṇa. -3 Bṛihaspati. ˚द्वादशी the twelfth day in the light half of the month of फाल्गुन -विष् f., -विष्ठा cowdung. -विषाणिकः a kind of musical instrument; Mb.6.44.4. -विसर्गः day-break (when cows are let loose to graze in forests); Rām.7.111.9. -वीथिः f. N. of that portion of the moon's path which contains the asterisms भाद्रपदा, रेवती and अश्विनी, or according to some, हस्त, चित्रा and स्वाती Bṛi. S.9.2. -वीर्यम् the price received for milk. -वृन्दम् a drove of cattle. -वृन्दारकः an excellent bull or cow. -वृषः, -वृषभः an excellent bull; न तां शेकुर्नृपा वोढुमजित्वा सप्त गोवृषान् Bhāg 1.58.33. ˚ध्वजः an epithet of Śiva. -वैद्यः a quack docter. -व्रजः 1 a cow-pen. -2 a herd of cows. -3 a place where cattle graze. -व्रत, -व्रतिन् a. one who imitates a cow in frugality; ...अत्र गोव्रतिनो विप्राः ... ॥ यत्रपत्रशयो नित्यं येन केन- चिदाशितः । येन केनचिदाच्छन्नः स गोव्रत इहोच्यते ॥ Mb.5.99. 13-14. -शकृत् n. cowdung; Ms.2.182. -शतम् a present of a hundred cows to a Brāhmaṇa. -शालम्, -ला a cow-stall. -शीर्षः, -र्षम् a kind of sandal; Kau. A.2.11. -2 a kind of weapon (arrow ?); Mb.7.178. 23. -षड्गवम् three pairs of kine. -षन्, -षा a. Ved. acquiring or bestowing cows. -षा (सा) तिः 1 acquiring cattle; or fighting for cattle. गोषाता यस्य ते गिरः Rv.8.84.7. -2 giving cattle. -ष्टोमः a kind of sacrifice fasting for one day. -संख्यः a cowherd. -सदृक्षः a species of ox (गवय). -सर्गः the time at which cows are usually let loose, day-break; see गोविसर्ग. -सवः a kind of cow-sacrifice (not performed in the Kali age); Mb.3.3.17. -सहस्रम् a kind of present (महादान). (-स्त्री) N. of two holidays on the fifteenth day of the dark half of कार्तिक and ज्येष्ठ. -सावित्री N. of a hymn (cf. गायत्री). -सूत्रिका a rope fastened at both ends having separate halters for each ox or cow. -स्तनः 1 the udder of a cow. -2 a cluster of blossoms, nosegay &c. -3 a pearl-necklace of four strings. -4 a kind of fort. -स्तना, -नी a bunch of grapes. -स्थानम्, -क्रम् a cow-pen. -स्वामिन् m. 1 an owner of cows. -2 a religious mendicant. -3 an honorary title affixed to proper names; (e. g. वोपदेवगोस्वामिन्). -हत्या cow-slaughter. -हल्लम् (sometimes written हन्नम्) cow-dung. -हरः, -हरणम् stealing of cows; गोष्ठमुत्किरति गोहरं वदेत् Bṛi. S.89.9. (v. l.) -हित a. cherishing or protecting kine. (-तः) N. of Viṣṇu.
gaunardaḥ गौनर्दः An epithet of Patañjali, the author of the Māhabhāṣya.
cūrṇiḥ चूर्णिः र्णी f. 1 Pounding, powder. -2 A sum of hundred cowries. -3 N. of Patañjali's Mahābhāṣya on the Sūtras of Pāṇini. -4 A selection of an unanswerable argument. -Comp. -कृत् m. 1 an epithet of Patañjali. -2 an annotator, commentator.
ṭepanam टेपनम् Sending, throwing. टिप्पणी (-नी) A gloss, a comment; sometimes used in the sense of 'a gloss on a gloss'; as Kaiyaṭa's commentary on the Mahābhāṣya, or Nāgojībhaṭṭa's gloss on Kaiyaṭa's gloss.
daśan दशन् Num. a. (pl.) Ten; स भूमिं विश्वतो वृत्वा अत्य- तिष्ठद्दशाङ्गुलम् Rv.1.9.1. -Comp. -अङ्गुल a. ten fingers long; Ms.8.271. (-लम्) 1 a length of 1 fingers; Rv.1.9.1. -2 a water-melon. -अधिपतिः a commander of ten men. Mb.12. -अर्ध a. five, (-र्धम्) five; अण्व्यो मात्रा विनाशिन्यो दशार्धानां तु याः स्मृताः Ms.1.27. (-र्धः) an epithet of Buddha. -अर्हः 1 an epithet of Krisna or Visnu. -2 Buddha. -अवताराः m. (pl.) the ten incarnations of Viṣṇu; see under अवतार. -अवर a. consisting of at least ten; दशावरा वा परिषद्यं धर्मं परिकल्पयेत् Ms.12.11. -अश्वः the moon. -आननः, -आस्यः epithets of Rāvaṇā; दशाननकिरीटेभ्यस्तत्क्षणं राक्षसप्रियः R.1.75. -आमयः an epithet of Rudra. -इन्द्रियाणि The five कर्मेन्द्रियs and five ज्ञानेन्द्रियs. -ईशः a superintendent of 1 villages; Ms.7.116. -एकादशिक a. who lends 1 and receives 11 in return; i. e. who lends money at ten per cent. -कण्ठः, -कन्धरः epithets of Rāvaṇa; सप्तलोकैकवीरस्य दशकण्ठ- कुलद्विषः U.4.27. ˚अरिः, ˚जित् m., ˚रिपुः epithets of Rāma; दशकण्ठारिगुरुं विदुर्बुधाः R.8.29. -कर्मन् n. the ten ceremonies prescribed to the three twice-born classes. -कुमार- चरितम् a prose work by Dandin. -क्षीर a. mixed with 1 parts of milk. -गुण a. ten-fold, ten times larger. -गुणित a. multiplied by 1; दशगुणितमिव प्राप्तवान् वीरधर्मम B. R.9.53. -ग्रन्थाः (pl.) संहिता, ब्राह्मण, आरण्यक, शिक्षा, कल्प, व्याकरण, निघण्टु, छन्द and निरुक्त; hence दशग्रन्थिन् = A person who has learnt by heart all these ten books. -ग्रामपतिः, -ग्रामिकः, -ग्रामिन् m., -पः a superintendent of ten villages. -ग्रामी a collection or corporation of ten villages. -ग्रीवः = दशकण्ठ q.v. -चतुष्कम् N. of a sport; Sinhās.27. -धर्मः unfavourable condition, distress; अभ्यस्तो बहुभिर्बाणैर्दशधर्मगतेन वै Mb.7.147.2. (see com.). -पारमिताध्वरः 'possessing the ten perfections', an epithet of Buddha. -पुरम् N. of an ancient city, capital of king Rantideva; पात्रीकुर्वन्दशपुरवधूनेत्रकौतू- हलानाम् Me.49. -बन्धः a tenth part; Ms.8.17; also ˚बन्धक; Y.2.76. -बलः, -भूमिगः epithets of Buddha. -बाहुः an epithet of Śiva. -भुजा, -महाविद्या N. of Durgā. -मालिकाः (pl.) 1 N. of a country. -2 the people or rulers of this country. -मास्य a. 1 ten months old; एवा ते गर्भ एजतु निरैतु दशमास्यः Rv.5.78.7-8. -2 ten months in the womb (as a child before birth). -मुखः an epithet of Rāvaṇa. ˚रिपुः an epithet of Rāma; सीतां हित्वा दशमुखरिपुर्नोपयेमे यदन्याम् R.14.87. -मूत्रकम् The urine of 1 (elephant, buffalo, camel, cow, goat, sheep, horse, donkey, man and woman). -मूलम् a tonic medicine prepared from the roots of ten plants; (Mar. सालवण, पिटवण (पृष्टिपर्णी), रिंगणी, डोरली, गोखरूं, बेल, ऐरण, टेंटू, पहाडमूळ, शिवण). -योजनम् a distance of 1 Yojanas; पादाङ्गुष्ठेन चिक्षेप संपूर्णं दशयोजनम् Rām.1.1.65; also दशयोजनी; मोहितेन्द्रियवृत्तिं तं व्यतीत्य दशयोजनीम् Ks.94.14. -रथः N. of a celebrated king of Ayodhyā, son of Aja, and father of Rāma and his three brothers. [He had three wives Kausalyā, Sumitrā, and Kaikeyī, but was for several years without issue. He was therefore recommended by Vasiṣṭha to perform a sacrifice which he successfully did with the assistance of Ṛiṣyaśṛiṅga. On the completion of this sacrifice Kausalyā bore to him Rāma, Sumitrā Laksmana and Śatrughna, and Kaikeyī Bharata. Daśaratha was extremely fond of his sons, but Rāma was his greatest favourite 'his life, his very soul.' Thus when Kaikeyī at the instigation of Mantharā demanded the fulfilment of the two boons he had previously promised to her, the king tried to dissuade her mind from her wicked resolve by threats, and, failing these, by the most servile supplications. But Kaikeyī remained inexorable, and the poor monarch was obliged to send his beloved son into exile. He soon afterwards died of a broken heart]. Bhāg.9.1.1 ˚ललिता The fourth day of the dark fortnight of Āśvina. -रश्मिशतः the sun; दशरश्मिशतोपमद्युतिम् R.8.29. -रात्रम् a period of ten nights. (-त्रः) a particular sacrifice lasting for ten days. -रूपकम् the 1 kinds of drama. -रूपभृत् m. an epithet of Viṣṇu. -लक्षण a. relating to 1 objects; इदं भागवतं पुराणं दक्षलक्षणम् Bhāg.2.9.43. -णम् ten marks or attributes. -लक्षणकः religion; cf. धृतिः क्षमा दमो$स्तेयं शौचमिन्द्रियनिग्रहः । धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥ Ms.7. 92. -वक्त्रः, -वदनः see दशमुख; Bk.9.137. -वर्गः the double five classes of अमात्य, राष्ट्र, दुर्ग, कोश and दण्ड; वेत्ता च दशवर्गस्य स्थानवृद्धिक्षयात्मनः Mb.12.57.18 (com. 'अमात्यराष्ट्रदुर्गाणि कोशो दण्डश्च पञ्चमः' इति प्रकृतिपञ्चकं स्वपक्षे परपक्षे चेति दशको वर्गः). -वाजिन् m. the moon. -वार्षिक a. happening after, or lasting for, ten years; Y.2.24. -विध a. of ten kinds. -शतम् 1 a thousand; ये सहस्रम- राजन्नासन् दशशता उत Av.5.18.1. -2 one hundred and ten. ˚रश्मिः the sun. ˚अक्षः, ˚नयनः Indra; दशशताक्षककुब्दरि- निःसृतः Mb 7.184.47. -शती a thousand. -स (सा)- हस्रम् ten thousand. -हरा 1 an epithet of the Ganges (taking away the 1 sins). -2 a festival in honour of the Ganges held on the 1th day of Jyeṣṭha. -3 a festival in honour of Durgā held on the tenth of Āśvina.
duṣyantaḥ दुष्यन्तः N. of a king of the lunar race, descendant of Puru, husband of Śakuntalā and father of Bharata. [Once upon a time Duṣyanta, while hunting in the forest, went to the hermitage of the sage Kaṇva, while pursuing a deer. There he was hospitably received by Śakuntalā, the adopted daughter of the sage, and her transcendent beauty made so great an impression on his mind that he prevailed on her to become his queen, and married her according to the Gāndharva form of marriage. Having passed some time in her company the king returned to his capital. After some months Śakuntalā was delivered of a son, and her father thought it advisable to send her with the boy to her husband. But when they went and stood before Duṣyanta, he (for fear of public scandal) denied all knowledge of having ever before seen or married her. But a heavenly voice told him that she was his lawful wife, and he thereupon admitted her; along with the boy, into his harem, and made her first queen. The happy pair lived to a good old age and committing the realm to the care of Bharata, retired to the woods. Such is the account of Duṣyanta and Śakuntalā given in the Mahābhārata; the story told by Kālidāsa differs in several important respects; see "Sakuntalā".]
dūśyam दूश्यम् A tent. दूषक dūṣaka दूषण dūṣaṇa दूष्य dūṣya दूषक दूषण दूष्य &c. See under दुष्.
dauṣkula दौष्कुल a. (-ली f.), दौष्कुलेय a. (-यी f.), -दौष्कुल्य a. Sprung from a low family, born in a contemptible family; Rām.4.7.2; केनापि दौष्कुलेयेन कुल्यां माहाकुलीं प्रियाम् Bk.7.88. -लम्, -ल्यम् low extraction; दौष्कुल्यमाधिं विधुनोति शीघ्रम् Bhāg.1.18.18. दौष्ट्यम् dauṣṭyam दौष्ठवम् dauṣṭhavam दौष्ट्यम् दौष्ठवम् Badness, wickedness. दौष्य dauṣya (ष्म ṣma) न्तिः ntiḥ दौष्य (ष्म) न्तिः A son of Duṣyanta; दौष्यन्तिमप्रतिरथं तनयं निवेश्य Ś.4.2; Bhāg.1.12.2.
dvedhā द्वेधा ind. In two parts, in two ways, twice. -Comp. -क्रिया breaking or splitting in two; प्रागप्राप्तनिसुम्भशांभव- धनुर्द्वेधाक्रियाविर्भवत् Mv.2.33. द्वेषः dvēṣḥ द्वेषण dvēṣaṇa द्वेष्य dvēṣya द्वेषः द्वेषण द्वेष्य &c. See under द्विष्.
nigamaḥ निगमः The Veda or Vedic text; साढ्यै साढ्वा साढेति निगमे P.VI.3.113; VII.2.64; निगमकल्पतरोर्गलितं फलम् Bhāg.1.1.3; Māl.9.4; निगमशब्दो वेदवाची Sāyaṇa Bhāṣya. -2 Any passage or word quoted from the Vedas, a Vedic sentence; तथापि च निगमो भवति (often found in Nirukta). -3 A work auxiliary to, and explanatory of the Vedas; नित्यं शास्त्राण्यवेक्षेत निगमांश्चैव वैदिकान Ms.4.19. and Kull. thereon. -4 A sacred precept, the words of a god or holy man. -5 A root (as the source of a word). -6 Certainty, assurance. -7 Logic or science of ethics; सर्वे च ये$न्ये धृतराष्ट्रपुत्रा बलप्रधाना निगमप्रधानाः Mb.5.2.6. -8 Trade, traffic. -9 A market, fair. -1 A caravan of wandering merchants; Rām.2.15.2. -11 A road, market-road. -12 A city. -13 Insertion of the name of a deity into a liturgical formula. -14 Resolution; स्वनिगममपहाय मत्प्रतिज्ञाम् Bhāg.1.9.37. -15 Precept, advice; इमं स्वनिगमं ब्रह्मन्नवेत्य मदनुष्ठितम् Bhāg.1.5.39. -16 Obtainment (प्राप्ति); पन्था मन्निगमः स्मृतः Bhāg.11.19.42.
naisargika नैसर्गिक a. (-की f.) Natural, inborn, innate, inherent; नैसर्गिकी सुरभिणः कुसुमस्य सिद्धा मूर्ध्नि स्थितिर्न मुसलैरवताड- नानि Māl.9.49; R.5.37;6.46. अहं ममेदमिति नैसर्गिको$यं लोकव्यवहारः Śāṅkarabhāṣya.
pañcan पञ्चन् num. a. (Always pl., nom. and acc. पञ्च) Five. (As the first member of comp. पञ्चन् drops its final न्). [cf. Gr. pente.] -Comp. -अंशः the fifth part, a fifth. -अग्निः 1 an aggregate of five sacred fires; i. e. (अन्वाहार्यपचन or दक्षिण, गार्हपत्य, आहवनीय, सभ्य, and आव- सथ्य). -2 a householder who maintains the five sacred fires; पञ्चाग्नयो धृतव्रताः Māl.1; Ms.3.185. -3 five mystic fires supposed to exist in the body; तेजो ह्यग्निस्तथा क्रोधश्चक्षुरूष्मा तथैव च । अग्निर्जरयते यच्च पञ्चाग्नेयाः शरीरिणः ॥ Mb.12.184.21. -4 one who is acquainted with the doctrine of these fires. ˚साधनम् four fires on four sides and the sun above the head. This is a form of penance. -अङ्ग a. five-membered, having five parts or divisions as in पञ्चाङ्गः प्रणामः (i. e. बाहुभ्यां चैव जानुभ्यां शिरसा वक्षसा दृशा); कृतपञ्चाङ्गविनिर्णयो नयः Ki.2.12. (see Malli. and Kāmandaka quoted by him); पञ्चाङ्गमभिनयमुपदिश्य M.1; चित्ताक्षिभ्रूहस्तपादैरङ्गैश्चेष्टादिसाम्यतः । पात्राद्यवस्थाकरणं पञ्चाङ्गे$भिनयो मतः ॥ (-ङ्गः) 1 a tortoise or turtle. -2 a kind of horse with five spots in different parts of his body. (-ङ्गी) a bit for horses. -(ङ्गम्) 1 collection or aggregate of five parts. -2 five modes of devotion (silent prayer, oblations, libations, bathing idols and feeding Brāhmaṇas) -3 the five parts of a tree; त्वक्पत्रकुसुमं मूलफलमेकस्य शाखिनः । एकत्र मिलितं चैतत् पञ्चाङ्ग- मिति संज्ञितम् ॥ -4 a calendar or almanac, so called because it treats of five things:-- (तिथिर्वारश्च नक्षत्रं योगः करणमेव च); चतुरङ्गबलो राजा जगतीं वशमानयेत् । अहं पञ्चा- ङ्गबलवानाकाशं वशमानये ॥ Shbhāṣ. ˚गुप्तः a turtle. ˚पत्रम् a calendar. ˚विनिर्णयः the five rules are as follows; सहायाः साधनोपाया विभागो देशकालयोः । विनिपातप्रतीकारः सिद्धिः पञ्चाङ्ग- मिष्यते ॥ Kāmandak; cf. Ki.2.12. ˚शुद्धिः f. the propitiousness or favourable state of five important points; i. e. तिथि, वार, नक्षत्र, योग and करण (in astrology). -अङ्गिक a. five-membered. -अङ्गुल a. (-ला or -ली f.) measuring five fingers. (-लः) the castor-oil plant. -अ(आ)जम् the five products of the goat; cf. पञ्चगव्य. -अतिग a. liberated (मुक्त); सो$पि पञ्चातिगो$भवत् Mb. 12.59.9. -अप्सरस् n. N. of a lake, said to have been created by the sage Mandakarni; cf. R.13.38. -अमरा The five plants i. e. (Mar. भांग, दूर्वा, बेल, निर्गुडी and तुळस. -अमृत a. consisting of 5 ingredients. -(तम्) 1 the aggregate of five drugs; dry ginger, a species of Moonseed (Cocculus cordifolius, Mar. गुळवेल), Asparagus recemosus (Mar. शतावरी), Hypoxis brevifolia (Mar. मुसळी), गोक्षुरक (Mar. गोखरूं). -2 the collection of five sweet things used in worshipping deities; (दुग्धं च शर्करा चैव घृतं दधि तथा मधु). -3 the five elements; Māl.5.2. -अम्लम् the aggregate of five acid plants (the jujube, pomegranate, sorrel, spondias and citron). -अर्चिस् m. the planet Mercury. -अवयव a. five-membered (as a syllogism, the five members being, प्रतिज्ञा, हेतु, उदाहरण, उपनय and निगमन q. v.). -अवस्थः a corpse (so called because it is resolved into the five elements) cf. पञ्चत्व below. -अविकम् the five products of the sheep; cf. पञ्चगव्य. -अशीतिः f. eighty-five. -अहः a period of five days. -आतप a. doing penance with five fires. (i. e. with four fires and the sun); cf. R.13.41. -आत्मक a. consisting of five elements (as body). -आननः, -आस्यः, -मुखः, -वक्त्रः 1 epithets of Śiva. -2 a lion (so called because its mouth is generally wide open; पञ्चम् आननं यस्य), (often used at the end of names of learned men to express great learning or respect; न्याय˚, तर्क˚ &c. e. g. जगन्नाथतर्कपञ्चानन); see पञ्च a. -3 the sign Leo of the zodiac. (-नी) an epithet of Durgā. -आम्नायाः m. (pl.) five Śāstras supposed to have proceeded from the five mouths of Śiva. -आयतनी, -नम् a group of five deities like गणपति, विष्णु, शंकर, देवी and सूर्य. -इन्द्रियम् an aggregate of the five organs (of sense or actions; see इन्द्रियम्). -इषुः, -बाणः, -शरः epithets of the god of love; (so called because he has five arrows; their names are:-- अरविन्दमशोकं च चूतं च नवमल्लिका । नीलोत्पलं च पञ्चैते पञ्चबाणस्य सायकाः ॥ the five arrows are also thus named:-- संमोहनोन्मादनौ च शोषणस्तापनस्तथा । स्तम्भनश्चेति कामस्य पञ्चबाणाः प्रकीर्तिताः ॥). -उपचारः the five articles of worship i. e. (गन्ध, पुष्प, धूप, दीप and नैवेद्य). -उष्मन् m. (pl.) the five digestive fires supposed to be in the body. -कपाल a. prepared or offered in five cups. -कर्ण a. branded in the ear with the number 'five' (as cattle &c.); cf. P.VI.3.115. -कर्मन् n. (in medicine) the five kinds of treatment; i. e. 1 वमन 'giving emetics'; 2 रेचन 'purging'; 3 नस्य 'giving strenutatories'; 4 अनुवासन 'administering an enema which is oily', and 5 निरूह 'administering an enema which is not oily. वमनं रेचनं नस्यं निरूहश्चानुवासनम् । पञ्चकर्मेदमन्यश्च ज्ञेयमुत्क्षेपणादिकम् ॥ -कल्याणकः a horse with white feet and a white mouth. -कषाय a decoction from the fruits of five plants (जम्बु, शाल्मलि, वाट्याल, बकुल and बदर). -कृत्यम् the five actions by which the Supreme Power manifests itself (सृष्टि, स्थिति, संहार, तिरोभाव and अनुग्रह- करण). -कृत्वस् ind. five times. -कृष्णः A kind of game. (-ष्णाः) The five deities of Mahānubhāva sect namely चक्रवर्ती कृष्ण, Datta of Mātāpura, Gundam Raul of ऋद्धिपुर, चांगदेव राऊळ of द्वारावती and चांगदेव राऊळ of प्रतिष्ठान. -कोणः a pentagon. -कोलम् the five spices taken collectively; पिप्पली पिप्पलीमूलं चव्यचित्रकनागरम् । पञ्चकोलं ......... (Mar. पिंपळी, पिंपळमूळ, चवक, चित्रक व सुंठ). -कोषाः m. (pl.) the five vestures or wrappers supposed to invest the soul; they are:-- अन्नमयकोष or the earthly body (स्थूलशरीर); प्राणमयकोष the vesture of the vital airs; मनो- मयकोष the sensorial vesture; विज्ञानमयकोष the cognitional vesture (these three form the लिङ्गशरीर); and आनन्द- मयकोष the last vesture, that of beatitude. कोषैरन्नमयाद्यैः पञ्चभिरात्मा न संवृतो भाति । निजशक्तिसमुप्तन्नैः शैवालप़टलैरिवाम्बु वापीस्थम् ॥ Vivekachūdāmaṇi. -क्रोशी 1 a distance of five Kroṣas. -2 N. of the city, Banares. -खट्वम्, -खट्वी a collection of five beds. -गत a. (in alg.) raised to the fifth power. -गवम् a collection of five cows. -गव्यम् the five products of the cow taken collectively; i. e. milk, curds, clarified butter or ghee, urine, and cowdung (क्षीरं दधि तथा चाज्यं मूत्रं गोमयमेव च). -गु a. bought with five cows. -गुण a. five-fold. (-णाः) the five objects of sense (रूप, रस, गन्ध, स्पर्श and शब्द). (-णी) the earth. -गुप्तः 1 a tortoise (as drawing in its 4 feet and head). -2 the materialistic system of philosophy, the doctrines of the Chārvākas. -घातः (in music) a kind of measure. -चत्वारिंश a. forty-fifth. -चत्वारिंशत् f. forty-five. -चामरम् N. of 2 kinds of metre; प्रमाणिकापदद्वयं वदन्ति पञ्चचामरम् Vṛittaratnākara. -जनः 1 a man, mankind. -2 N. of a demon who had assumed the form of a conch-shell, and was slain by Kṛiṣṇa; तस्मै प्रादाद्वरं पुत्रं मृतं पञ्चजनोदरात् Bhāg.3.3.2. -3 the soul. -4 the five classes of beings; i. e. gods, men, Gandharvas, serpents and pitṛis; यस्मिन् पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः Bṛi. Up.4.4.17. -5 the four primary castes of the Hindus (ब्राह्मण, क्षत्रिय, वैश्य and शूद्र) with the Niṣādas or barbarians as the fifth (pl. in these two senses); (for a full exposition see Sārirabhāṣya on Br. Sūtras 1.4.11-13). (-नी) an assemblage of five persons. -जनीन a. devoted to the five races. (-नः) an actor, a mimic, buffoon, one who is devoted to the pentad viz. singer, musician, dancer, harlot and a jester; गायकवादक- नर्तकदासीभण्डरतः खलु पञ्चजनीनः Bhāsāvritti on P.V.1.9. -ज्ञानः 1 an epithet of Buddha as possessing the five kinds of knowledge. -2 a man familiar with the doctrines of the Pāśupatas. -तक्षम्, -क्षी a collection of five carpenters. -तत्त्वम् 1 the five elements taken collectively; i. e. पृत्थी, अप्, तेजस्, वायु and आकाश. -2 (in the Tantras) the five essentials of the Tāntrikas, also called पञ्चमकार because they all begin with म; i. e. मद्य, मांस, मत्स्य, मुद्रा and मैथुन. -तन्त्रम् N. of a well-known collection in five books containing moral stories and fables by Visnugupta; पञ्चतन्त्रात्तथान्यस्माद् ग्रन्थादाकृष्य लिख्यते H. Pr.9. -तन्मात्रम् the five subtle and primary elements (such as शब्द, रस, स्पर्श and रूप and गन्ध). -तपस् m. an ascetic who in summer practises penance sitting in the middle of four fires with the sun burning right over his head; cf. हविर्भुजामेधवतां चतुर्णां मध्ये ललाटंतपसप्तसप्तिः R.13.41; Ku.5.23; Ms.6.23 and Śi.2.51. also; ग्रीष्मे पञ्चतपा वीरो वर्षास्वासारषाण्मुनिः Bhāg. 4.23.6; Rām.3.6.5. -तय a. five-fold; वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः Mbh. (-यः) a pentad. -तिक्तम् the five bitter things:-- निवामृतावृषपटोलनिदिग्धिकाश्च. -त्रिंश a. thirtyfifth. -त्रिंशत्, -त्रिंशतिः f. thirty-five. -दश a. 1 fifteenth. -2 increased by fifteen; as in पञ्चदशं शतम् 'one hundred and fifteen'. -दशन् a. (pl.) fifteen. ˚अहः a period of fifteen days. -दशिन् a. made or consisting of fifteen. -दशी 1 the fifteenth day of a lunar fortnight (the full or new moon day); Y.1.146. -2 N. of a philosophical work (प्रकरणग्रन्थ) by माधवाचार्य (विद्यारण्य). -दीर्घम् the five long parts of the body; the arms, eyes, belly, nose and breast; बाहू नेत्रद्वयं कुक्षिर्द्वे तु नासे तथैव च । स्तनयोरन्तरं चैव पञ्चदीर्घं प्रचक्षते ॥ -देवताः the five deities:-- आदित्यं गणनाथं च देवीं रुद्रं च केशवम् । पञ्चदैवतमित्युक्तं सर्वकर्मसु पूजयेत् ॥ -धारणक a. upheld by the five elements. -नखः 1 any animal with five claws; such as the hare, alligator, tortoise, porcupine, rhinoceros शशकः शल्लकी गोधा खड्गी कूर्मश्च पञ्चमः । पञ्च पञ्चनखा भक्ष्या ये प्रोक्ताः कृतजैर्द्विजैः Bk.6.131; Ms.5.17,18; Y.1.177. -2 an elephant. -3 a turtle. -4 a lion or tiger. -नखी, -नखराज an iguana (Mar. घोरपड); Gīrvāṇa. -नदः 'the country of five rivers, the modern Panjab (the five rivers being शतद्रु, विपाशा, इरावती, चन्द्रभागा and वितस्ता, or the modern names Sutlej, Beas, Ravee, Chenab and Jhelum). -दा (pl.) the people of this country. -नवतिः f. ninety-five. -निम्बम् the five products of निम्ब viz. (the flowers, fruit, leaves, bark and root). -नीराजनम् waving five things before an idol and then falling prostrate before it; (the five things being:-- a lamp, lotus, cloth, mango and betel-leaf). -पञ्चाश a. fiftyfifth. -पञ्चाशत् f. fifty-five. -पदी 1 five steps; पुंसो यमान्तं व्रजतो$पिनिष्ठुरै- रेतैर्धनैः पञ्चपदी न दीयते Pt.2.115. -2 the five strong cases, i. e. the first five inflections -पर्वन् n. (pl.) the five parvans q. v.; they are चतुर्दश्यष्टमी चैव अमावास्या च पूर्णिमा । पर्वाण्येतानि राजेन्द्र रविसंक्रान्तिरेव च ॥ a. five-knotted (an arrow). -पल्लवम् The leaves of the mango, fig, banyan, ficus religiosa (Mar. पिंपळ) and Genus Ficus (Mar. पायरी). There are other variations such as पनस, आम्र, पिप्पल, वट and बकुल. The first group is for the Vedic ritual only. -पात्रम् 1 five vessels taken collectively. -2 a Srāddha in which offerings are made in five vessels. -पाद् a. consisting of five feet, steps, or parts; पञ्चपादं पितरम् Praśna Up.1.11. (-m.) a year (संवत्सर). -पादिका N. of a commentary on शारीरकभाष्य. -पितृ m. (pl.) the five fathers:-- जनकश्चोपनेता च यश्च कन्यां प्रयच्छति । अन्नदाता भयत्राता पञ्चैते पितरः स्मृताः ॥ -पित्तम् the bile of five animals viz. (the boar, goat, buffalo, fish and peacock). -प्रस्थ a. having five elevations (a forest). -प्राणाः m. (pl.) the five life-winds or vital airs: प्राण, अपान, व्यान, उदान, and समान. -प्रासादः a temple of a particular size with four pinnacles and a steeple. -बन्ध a fine equal to the fifth part of anything lost or stolen. -बलाः five medicinal herbs, namely बला, नागबला, महाबला, अति- बला and राजबला. -बाणः, -वाणः, -शरः epithets of the god of love; see पञ्चेषु. -बाहुः N. of Śiva. -बिन्दुप्रसृतम् N. of a particular movement in dancing; Dk.2. -बीजानि the five seeds:--कर्कटी, त्रपुस, दाडिम, पद्मबीज, and वानरीबीज. -भद्र a. 1 having five good qualities. -2 consisting of five good ingredients (as a sauce &c.). -3 having five auspicious marks (as a horse) in the chest, back, face and flanks. -4 vicious. -द्रः a kind of pavilion. -भागिन् m. the five deities of पञ्चमहा- यज्ञ; धर्मकामविहीनस्य चुक्रुधुः पञ्चभागिनः Bhāg.11.23.9. -भुज a. pentagonal. (-जः) 1 a pentagon; cf. पञ्चकोण. -2 N. of Gaṇeśa. -भूतम् the five elements; पृथ्वी, अप्, तेजस्, वायु and आकाश. -भृङ्गाः the five trees, viz. देवदाली (Mar. देवडंगरी), शमी, भङ्गा (Mar. भांग), निर्गुण्डी and तमालपत्र. -मकारम् the five essentials of the left-hand Tantra ritual of which the first letter is म; see पञ्चतत्त्व (2). -महापातकम् the five great sins; see महापातक Ms.11. 54. -महायज्ञाः m. (pl.) the five daily sacrifices enjoined to be performed by a Brāhmaṇa; अध्यापनं ब्रह्मयज्ञः पितृ- यज्ञस्तु तर्पणम् । होमो दैवो बलिर्भौतो नृयज्ञो$तिथिपूजनम् ॥ Ms.3.7. अहुतं च हुतं चैव तथा प्रहुतमेव च । ब्राह्मं हुतं प्राशितं च पञ्च यज्ञान् प्रचक्षते ॥ Ms.3.73; see महायज्ञ. -मारः son of Baladeva; L. D. B. -माश(षि)क a. consisting of five Māṣas (as a fine &c.). -माष(षि)क a. amounting to five māṣas; गर्दभाजाविकानां तु दण्डः स्यात्पञ्चमाषिकः Ms.8.298. -मास्य a. happening every five months. -मुखः an arrow with five points; (for other senses see पञ्चानन.) -मुद्रा five gestures to be made in presenting offerings to an idol; viz आवाहनी, स्थापनी, संनिधापनी, संबोधनी and संमुखीकरणी; see मुद्रा. -मूत्रम् the urine of five female animals; the cow, goat, she-buffalo, sheep, and she-ass.). -मूलम् there are nine varieties of the pentad combinations of roots; लघुपञ्चमूल, बृहत्पञ्चमूल, शतावर्यादि, तृणपञ्चमूल, जीवकादिपञ्चमूल, पुनर्नवादिपञ्चमूल, गोक्षुरादि˚, वल्ली˚. -रत्नम् a collection of five gems; (they are variously enumerated: (1) नीलकं वज्रकं चेति पद्मरागश्च मौक्तिकम् । प्रवालं चेति विज्ञेयं पंचरत्नं मनीषिभिः ॥ (2) सुवर्णं रजतं मुक्ता राजावर्तं प्रवालकम् । रत्नपञ्चकमाख्यातम् ...॥ (3) कनकं हीरकं नीलं पद्मरागश्च मौक्तिकम् । पञ्चरत्नमिदं प्रोक्त- मृषिभिः पूर्वदर्शिभिः ॥ -2 the five most admired episodes of the Mahābhārata; गीता, विष्णुसहस्रनाम, भीष्मस्तवराज, अनुस्मृति and गजेन्द्रमोक्ष). -रसा the आमलकी tree (Mar. आंवळी). -रात्रम् 1 a period of five nights; इत्यर्थं वयमानीताः पञ्चरात्रो$पि विद्यते Pañch.3.24. -2 N. of one of Bhāsa's dramas. -3 N. of a philosophical treatise attributed to Nārada. -4 N. of an अहीन (sacrifice) lasting for 5 days; स एतं पञ्चरात्रं पुरुषमेधं यज्ञक्रतुमपश्यत् Śat. Br.; cf. Mb.12.218. 11. -राशिकम् the rule of five (in math.). -लक्षणम् a Purāṇa; so called because it deals with five important topics:-- सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंशानुचरितं चैव पुराणं पञ्चलक्षणम् ॥ see पुराण also. -लवणम् five kinds of salt; i. e. काचक, सैन्धव, सामुद्र, बिड and सौवर्चल. -लाङ्गलकम् a gift (महादान) of as much land as can be cultivated with five ploughs. -लोकपालः the five guardian deities viz. Vināyaka, Durgā, Vāyu, Ākāśa and Aśvinīkumāra. -लोहम् a metallic alloy containing five metals (i. e. copper, brass, tin, lead and iron). -लोहकम् the five metals i. e. gold, silver, copper, tin and lead. -वटः the sacred or sacrificial thread worn across the breast (यज्ञोपवीत). -वटी 1 the five fig-trees: i. e. अश्वत्थ, बिल्व, वट, धात्री and अशोक. -2 N. of a part of the Daṇḍakā forest where the Godāvarī rises and where Rāma dwelt for a considerable time with his beloved; it is two miles from Nasik; परिहरन्तमपि मामितः पञ्चवटीस्नेहो बलादाकर्षतीव U.2.27/28; R.13.34. -वर्गः 1 an aggregate of five. -2 the five essential elements of the body. -3 the five organs of sense; संतुष्टपञ्चवर्गो$हं लोकयात्रां प्रवाहये Rām.2.19.27. -4 the five daily sacrifices enjoined to be performed by a Brāhmaṇa; cf. महायज्ञ. -5 the five classes of spies (कापटिक, उदास्थित, गृहपतिव्यञ्जन, वैदेहिकव्यञ्जन and तापसव्यञ्जन); cf. Kull. on Ms.7.154. -वर्षदेशीय a. about five years old. -वर्षीय a. five years old. -वल्कलम् a collection of the barks of five kinds of trees; namely न्यग्रोध, उदुम्बर, अश्वत्थ, प्लक्ष and वेतस. -वल्लभा N. of Draupadī. -वार्षिक a. recurring every five years. -वाहिन् a. drawn by five (as a carriage). -विंश a. twenty-fifth. -शः 1 a Stoma consisting of 25 parts. -2 N. of Viṣṇu (regarded as the 25th तत्त्व); स तु जन- परितापं तत्कृतं जानता ते नरहर उपनीतः पञ्चतां पञ्चविंश Bhāg. 7.8.53. -विंशतिः f. twenty-five. -विंशतिका a collection of twenty-five; as in वेतालपञ्चविंशतिका. -विध a. fivefold, of five kinds. ˚प्रकृतिः f. the five departments of a government; अमात्यराष्ट्रदुर्गार्थदण्डाख्याः पञ्च चापराः Ms.7.157. -वीरगोष्ठम् an assembly room, concert-hall; रागमञ्जरी नाम पञ्चवीरगोष्ठे संगीतकमनुष्ठास्यति Dk.2. -वृत्, -वृतम् ind. five-fold. -वृत्तिता depending on senses; Rām.2.1.65. -शत a. amounting to five hundred. (-तम्) 1 one hundred and five. -2 five hundred. -शाखः 1 the hand; स्वशिरः पश्चशाखाभ्यामभिहत्यायतेक्षणा Mb.11.17.3; कदापि नो मुञ्चति पञ्चशाखः (नारायणस्य) Rām. Ch.1.9; स्फूर्जद्रत्नाङ्गुलीयद्युतिशबलनखद्योतिभिः पञ्चशाखैः Śiva B.3.49. -2 an elephant. -शारदीयः N. of a Yāga. -शिखः a lion. -शीलम् the five rules of conduct; Buddh. -शुक्लम् The holy combination of five days, viz. Uttarāyaṇa (day of the gods), the bright half of the month (day of the manes) and day time, हरिवासर and सिद्धक्षेत्र (cf. त्रिशुक्लम्). -ष a. (pl.) five or six; सन्त्यन्ये$पि बृहस्पतिप्रभृतयः संभाविताः पञ्चषाः Bh.2.34. -षष्ट a. sixty-fifth. -षष्टिः f. sixty-five. -सटः one with five tufts of hair on the head (सटाः जटाः केशसन्निवेशे मध्ये मध्ये पञ्चसु स्थानेषु क्षौरवद्वापनम्); दासो$यं मुच्यतां राज्ञस्त्वया पञ्चसटः कृतः Mb.3.272.18; (Mar. पांच पाट काढणें). -सप्तत a. seventy-fifth. -सप्ततिः f. seventy-five. -सस्यम् the five grains viz. धान्य, मुद्ग, तिल, यव and माष. -सिद्धान्ती f. the five astronomical doctrines from astronomical book like सूर्यसिद्धान्त etc. -सिद्धौषधयः the five medicinal plants:-- तैलकन्द, सुधाकन्द, क्रोडकन्द, रुदन्तिक, सर्पाक्षी. -सुगन्धकम् the five kinds of aromatic vegetable sub- stances; they are:-- कर्पूरकक्कोललवङ्गपुष्पगुवाकजातीफलपञ्चकेन । समांशभागेन च योजितेन मनोहरं पञ्चसुगन्धकं स्यात् ॥. -सूनाः f. the five things in a house by which animal life may be accidentally destroyed; they are:-- पञ्चसूना गृहस्थस्य चुल्ली पेषण्युपस्करः कण्डनी चोदकुम्भश्च Ms.3.68. -सूरणाः the five medicinal esculent roots; sweet and bitter सूरण, अत्यम्ल- पर्णी, काण्डीर, मालाकन्द. &c. -स्रोतम् n. the mind; पञ्चस्रोतसि निष्णातः Mb.12.218.11. (com. पञ्चस्त्रोतांसि विषयकेदारप्रणालिका यस्य तस्मिन् मनसि). -हायन a. five years old.
patañjaliḥ पतञ्जलिः N. of the celebrated author of the Mahābhāṣya, the great commentary on Pāṇini's Sūtras; also of a philosopher, the propounder of the Yoga philosophy.
paspaśaḥ पस्पशः 1 N. of the first Āhnika of the first chapter of Patañjali's Mahābhāṣya; शब्दविद्येव नो भाति राजनीति- रपस्पशा Śi.2.112 (where अपस्पश also means 'without spies'). -2 (Fig.) An introductory chapter in general (उपोद्घात). -शाः N. of the introduction of the Mahābhāṣya. पह्न pahna (ह्ल hla) वाः vāḥ पह्लिकाः pahlikāḥ पह्न (ह्ल) वाः पह्लिकाः m. (pl.) N. of a people; (the Persians ?); Ms.1.44.
pātañjala पातञ्जल a. (-ली f.) Composed by Patañjali; पातञ्जले महाभाष्ये कृतभूरिपरिश्रमः Paribhāṣenduśekhara. -लम् The Yoga system of philosophy taught by Patañjali. (It is generally believed that Patañjali, the author of the Mahābhāṣya, is the same as the author of the Yoga system; but it is a dubious point.)
pārvaṇa पार्वण a. (-णी f.) [पर्वणि भवः अण्] 1 Belonging or relating to a Parvan, falling on a Parva day, such as the full-moon, new-moon &c.; पश्यति स्म दिनात्यये पार्वणौ शशिदिवाकराविव R.11.82; Mu.3.1. -2 Waxing, increasing (as the moon). -णम् The ceremony of offering oblations to all the manes at a Parvan; अमावास्यां यत् क्रियते तत् पार्वणमुदाहृतम् । क्रियते वा पर्वणि यत् तत् पार्वणमिति स्मृतिः ॥ Bhaviṣya. P.; also पार्वणश्राद्धम्.
puṣya पुष्यः 1 The Kali age. -2 The month called पौष. -3 The eighth lunar mansion (consisting of three stars), written also तिष्य. -ष्यम् Ved. -1 The blossom. -2 Foam, scum. -ष्या The asterism called पुष्य. -Comp. -अभिषेकः, -स्नानम् a ceremony of coronating a king &c., when the moon stands in the asterism Puṣya. -नेत्रा f. The night on which the Puṣya planet is seen for all the time. -योगः the moon when in conjunction with Puṣya. -रथः = पुष्परथः q. v. युक्तः पुष्परथश्च Pratimā 1.3. -रागः = पुष्परागः q. v.; Kau. A.2.11.29.
pauṣaḥ पौषः N. of a lunar month in which the moon is in the Puṣya asterism (corresponding to December-January). -षी The day of full-moon in the month of Pauṣa; पौष्यां तिथौ पुष्यमसूत पत्नी R.18.32. -षम् A festival. -2 A fight, combat.
prekṣin प्रेक्षिन् a. (-णी f.) 1 Looking at, viewing. -2 Watching narrowly, observing carefully. -3 Having the eyes or glance of, looking like, as in मृगप्रेक्षणी. प्रेक्ष्य prēkṣya प्रेक्षणीय prēkṣaṇīya प्रेक्ष्य प्रेक्षणीय q. v.
phaṇin फणिन् m. [फणा अस्त्यस्य इनि] 1 A hooded serpent, serpent or snake in general; उद्गिरतो यद्गरलं फणिनः पुष्णासि परिमलोद्गारैः Bv.1.12,58; फणी मयूरस्य तले निषीदति Ṛs.1. 13; R.16.17; Ku.2.21. -2 An epithet of Rāhu. -3 An epithet of Patañjali, the author of the Mahābhāṣya on Pāṇini's Sūtras; फणिभाषितभाष्यफक्किका N.2.95. -Comp. -इन्द्रः, -ईश्वरः 1 an epithet of the serpent-demon Śeṣa. -2 of Ananta, the lord of serpents. -3 of Patañjali. -केस(स)रः = नागकेशर. -खेलः a quail. -तल्पगः an epithet of Viṣṇu (who uses Śeṣa as his couch). -पतिः 1 an epithet of Śeṣa or of Vāsuki. -2 of Patañjali. -प्रियः wind. -फेनः opium. -भाष्यम् Mahābhāṣya (the commentary of Patañjali on Pāṇini's Sūtras). -भुज् m. 1 a peacock. -2 an epithet of Garuḍa. -मुखम् a kind of spade used by house-breakers; Dk. 2.2. -लता, -वल्ली betel-pepper.
bārhaspatya बार्हस्पत्य a. [बृहस्पति-यक्] Relating to Bṛihaspti. -त्यः 1 A pupil of Bṛihaspati; Bhāg.11.23.2. -2 A follower of Bṛihaspati who taught the rankest form of materialism, a materialist. -3 An epithet of Agni. -4 An infidel, materialist. -त्यम् 1 The constellation Puṣya. -2 Morality, ethics; the अर्थशास्त्र of Bṛihaspati. -त्याः N. of a school of the writers on the science of Government mentioned by Kauṭilya; Kau. A.1.15.
bharataḥ भरतः [भरं तनोति तन्-ड] 1 N. of the son of Duṣyanta and Śakuntalā, who became a universal monarch (चक्रवर्तिन्), India being called Bharatavarṣa after him. He was one of the remote ancestors of the Kauravas and Pāṇḍavas; cf. Ś.7.33. -2 N. of a brother of Rāma, son of Kaikeyī, the youngest wife of Daśaratha. He was very pious and righteous, and was so much devoted to Rāma that when the latter prepared to go to the forest in accordance with the wicked demand of Kaikeyī, he was very much grieved to find that his own mother had sent his brother into exile, and refusing the sovereignty that was his own, ruled the kingdom in the name of Rāma (by bringing from him his two sandals and making them the 'regents' of the realm) till he returned after his fourteen years' exile. भरतो नाम कैकेय्यां जज्ञे सत्यपराक्रमः । साक्षाद्विष्णोश्चतुर्भागः सर्वैः समुदितो गुणैः ॥ Rām.1.18.13. -3 N. of an ancient sage who is supposed to have been the founder of the science of music and dramaturgy. -4 An actor, a stage-player; तत्किमित्युदासते भरताः Māl.1. -5 A hired soldier, mercenary. -6 A barbarian, mountaineer. -7 An epithet of Agni. -8 A weaver. -9 N. of the sage Jaḍabharata. -Comp. -अग्रजः 'the elder brother of Bharata', an epithet of Rāma; अस्त्येव मन्युर्भरताग्रजे मे R.14.73. -ऋषभः N. of Viśvāmitra. ऋषभः, -शार्दूलः, -श्रेष्ठः the best or most distinguished of the descendants of Bharata. -खण़्डम् N. of a part of India; भरतवर्षे भरतखण्डे जम्बुद्वीपे दण्डकारण्ये. -ज्ञ a. knowing the science of Bharata or the dramatic science. -पुत्रः, -पुत्रकः an actor; a mime. -वर्षः 'the country of Bharata', i. e. India. -वाक्यम् the last verse or verses in a drama, a sort of benediction (said to be in honour of Bharata, the founder of the dramatic science); तथापीदमस्तु भरत- वाक्यम् (occurring in every play); cf. Nāg.5 (end.) -शास्त्रम् = नाट्यशास्त्रम्.
bhūmikā भूमिका 1 Earth, ground, soil. -2 A place, region, spot (of ground). -3 A story, floor (of a house); गृहोपरि˚ the flat roof of a house. -4 Step, degree; मधु- मतीसंज्ञां भूमिकां साक्षात्कुर्वतः Yoga. S.; or नैयायिकादिभिरात्मा प्रथमभूमिकायामवतारितः Sāṅkhyapravachanabhāṣya. -5 A tablet or board, as for writing; see अक्षरभूमिका. -6 A part or character in a play; या यस्य युज्यते भूमिका तां खलु तथैव भावेन सर्वे वर्ग्या पाठिताः; कामन्दक्याः प्रथमां भूमिकां भाव एवाधीते Māl.1; or लक्ष्मीभूमिकायां वर्तमानोर्वशी वारुणीभूमिकायां वर्तमानया मेनकया पृष्टा V.3; Śi.1.69; (अन्यरूपैर्यदन्यस्य प्रवेशः स तु भूमिका Bharata). -7 Theatrical dress, an actor's costume. -8 Decoration (as of an image). -9 A preface or introduction to a book. -Comp. -भागः a floor, threshold.
madhvaḥ मध्वः N. of a celebrated preceptor and author, the founder of the sect of Vaiṣṇavas, and author of a Bhāṣya on the Vedānta Sūtras. -Comp. -मतम् the doctrine of Madhva.
mānuṣatā मानुषता त्वम् 1 Humanity. -2 State or condition of man, human nature; मानुषतासुलभो लघिमा K. -3 Manhood. मानुष्यम् mānuṣyam मानुष्यकम् mānuṣyakam मानुष्यम् मानुष्यकम् 1 Human nature, humanity; असारमिव मानुष्यम् Mb.12.288.45; किं पुनर्मानुष्यं विडम्ब्यते V.2; यावन्मानुष्यके शक्यमुपपादयितुं तावत्सर्वमुपपाद्यताम् K.62. -2 A mortal frame, human body; प्राप्यापि मानुष्यकमनेक- साधारणीभव Dk. -3 Mankind, the race of human beings. -4 A collection of men; अश्वीयैरौक्षकैर्मानुष्यकै रथ्याभिरौष्ट्रकैः । धनश्चचाल वैपुल्यं वसुधाया विलोपयन् ॥ Dharmābhyudaya-mahākāvyam. -5 = मनुष्यलोक; मानुष्ये चिन्तयामास जन्मभूमि- मथात्मनः Rām.1.16.31.
yogaḥ योगः [युज् भावादौ घञ् कुत्वम्] 1 Joining, uniting. -2 Union, junction, combination; उपरागान्ते शशिनः समुपगता रोहिणी योगम् Ś.7.22; गुणमहतां महते गुणाय योगः Ki.1.25; (वां) योगस्तडित्तोयदयोरिवास्तु R.6.65. -3 Contact, touch, connection; तमङ्कमारोप्य शरीरयोगजैः सुखैर्निषिञ्चन्तमिवामृतं त्वचि R.3.26. -4 Employment, application, use; एतै- रुपाययोगैस्तु शक्यास्ताः परिरक्षितुम् Ms.9.1; R.1.86. -5 Mode, manner, course, means; ज्ञानविज्ञानयोगेन कर्मणा- मुद्धरन् जटाः Bhāg.3.24.17; कथायोगेन बुध्यते H.1. 'In the course of conversation'. -6 Consequence, result; (mostly at the end of comp on in abl.); रक्षायोगादयमपि तपः प्रत्यहं संचिनोति Ś.2.15; Ku.7.55. -7 A yoke. -8 A conveyance, vehicle, carriage. -9 (a) An armour. (b) Putting on armour. -1 Fitness, propriety, suitableness. -11 An occupation, a work, business. -12 A trick, fraud, device; योगाधमनविक्रीतं योगदानप्रतिग्रहम् Ms.8.165. -13 An expedient, plan, means in general. -14 Endeavour, zeal, diligence, assiduity; ज्ञानमेकस्थमाचार्ये ज्ञानं योगश्च पाण़्डवे Mb.7.188.45. इन्द्रियाणां जये योगं समातिष्ठेद् दिवा- निशम् Ms.7.44. -15 Remedy, cure. -16 A charm, spell, incantation, magic, magical art; तथाख्यातविधानं च योगः संचार एव च Mb.12.59.48. -17 Gaining, acquiring, acquisition; बलस्य योगाय बलप्रधानम् Rām.2.82.3. -18 The equipment of an army. -19 Fixing, putting on, practice; सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते Mb.5.34. 39. -2 A side; an argument. -21 An occasion, opportunity. -22 Possibility, occurrence. -23 Wealth, substance. -24 A rule, precept. -25 Dependence, relation, regular order or connection, dependence of one word upon another. -26 Etymology or derivation of the meaning of a word. -27 The etymological meaning of a word (opp. रूढि); अवयवशक्तिर्योगः. -28 Deep and abstract meditation, concentration of the mind, contemplation of the Supreme Spirit, which in Yoga phil. is defined as चित्तवृत्तिनिरोध; स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते Bg. 5.21; सती सती योगविसृष्टदेहा Ku.1.21; V.1.1; योगेनान्ते तनुत्यजाम् R.1.8. -29 The system of philosophy established by Patañjali, which is considered to be the second division of the Sāṁkhya philosophy, but is practically reckoned as a separate system; एकं सांख्यं च योगं च यः पश्यति स पश्यति Bg.5.5. (The chief aim of the Yoga philosophy is to teach the means by which the human soul may be completely united with the Supreme Spirit and thus secure absolution; and deep abstract meditation is laid down as the chief means of securing this end, elaborate rules being given for the proper practice of such Yoga or concentration of mind.) -3 A follower of the Yoga system of philosophy; जापकैस्तुल्यफलता योगानां नात्र संशयः Mb.12.2.23. -31 (In arith.) Addition. -32 (In astr.) Conjunction, lucky conjunction. -33 A combination of stars. -34 N. of a particular astronomical division of time (27 such Yogas are usually enumerated). -35 The principal star in a lunar mansion. -36 Devotion, pious seeking after god. -37 A spy, secret agent. -38 A traitor, a violator of truth or confidence. -39 An attack; योगमाज्ञापयामास शिकस्य विषयं प्रति Śiva B.13.7. -4 Steady application; श्रुताद् हि प्रज्ञा, प्रज्ञया योगो योगादात्मवत्ता Kau. A.1.5; मयि चानन्ययोगेन भक्तिरव्यभिचारिणी Bg.13.1. -41 Ability, power; एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः Bg. 1.7; पश्य मे योगमैश्वरम् 11.8. -42 Equality, sameness; समत्वं योग उच्यते Bg.2.48. -Comp. -अङ्गम् a means of attaining Yoga; (these are eight; for their names see यम 5.) -अञ्जनम् a healing ointment. -अनुशासनम् the doctrine of the Yoga. -अभ्यासिन् a. practising the Yoga philosophy. -आख्या a name based on mere casual contact; स्याद् योगाख्या हि माथुरवत् MS.1.3. 21. (cf. एषा योगाख्या योगमात्रापेक्षा न भूतवर्तमानभविष्यत्सं- बन्धापेक्षा ŚB. on ibid.) -आचारः 1 the practice or observance of Yoga. -2 a follower of that Buddhist school which maintains the eternal existence of intelligence or विज्ञान alone. -3 An act of fraud or magic; ततो$नेन योगाचारन्यायेन दूरमाकृष्य Mv.4. -आचार्यः 1 a teacher of magic. -2 a teacher of the Yoga philosophy. -आधमनम् a fraudulent pledge; योगाधमनविक्रीतम् Ms.8.165. -आपत्तिः modification of usage. -आरूढ a. engaged in profound and abstract meditation; योगारूढस्य तस्यैव शमः कारणमुच्यते Bg.6.3. -आवापः the first attitude of an archer. -आसनम् a posture suited to profound and abstract meditation. -इन्द्रः, -ईशः, -ईश्वरः 1 an adept in or a master of Yoga. -2 one who has obtained superhuman faculties. -3 a magician. -4 a deity. -5 an epithet of Śiva. -6 a Vetāla. -7 an epithet of Yājñavalkya. -इष्टम् 1 tin. -2 lead. -कक्षा = योगपट्टम् below. -कन्या N. of the infant daughter of Yaśodā (substituted as the child of Devakī for Kṛiṣṇa and killed by Kaṁsa). -क्षेमः 1 security of possession, keeping safe of property. -2 the charge for securing property from accidents, insurance; Ms.7.127. -3 welfare, well-being, security, prosperity; तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् Bg. 9.22; मुग्धाया मे जनन्या योगक्षेमं वहस्व M.4. -4 property, profit, gain. -5 property designed for pious uses; cf. Ms.9.219. -मौ, -मे or -मम् (i. e. m. or n. dual or n. sing.) acquisition and preservation (of property), gain and security, preserving the old and acquiring the new (not previously obtained); अलभ्यलाभो योगः स्यात् क्षेमो लब्धस्य पालनम्; see Y.1.1 and Mit, thereon; तेन भृता राजानः प्रजानां योगक्षेमवहाः Kau. A.1.13; आन्वी- क्षिकीत्रयीवार्तानां योगक्षेमसाधनो दण्डः । तस्य नीतिः दण्डनीतिः Kau. A.1.4. -गतिः f. 1 Primitive condition. -2 the state of union. -गामिन् a. going (through the air) by means of magical power. -चक्षुस् m. a Brāhmaṇa -चरः N. of Hanumat. -चूर्णम् a magical powder, a powder having magical virtues; कल्पितमनेन योगचूर्णमिश्रितमौषधं चन्द्रगुप्ताय Mu.2. -जम् agallochum. -तल्पम् = योगनिद्रा. -तारका, -तारा the chief star in a Nakṣatra or constellation. -दण्डः a magic wand; Sinhās. -दानम् 1 communicating the Yoga doctrine. -2 a fraudulent gift. -धारणा perseverance or steady continuance in devotion. -नाथः 1 an epithet of Śiva. -2 of Datta. -नाविका, -कः a kind of fish; -निद्रा 1 a state of half contemplation and half sleep, a state between sleep and wakefulness; i. e. light sleep; गर्भे प्रणीते देवक्या रोहिणीं योगनिद्रया Bhāg.1. 2.15; योगनिद्रां गतस्य मम Pt.1; H.3.75; ब्रह्मज्ञानाभ्यसन- विधिना योगनिद्रां गतस्य Bh.3.41. -2 particularly, the sleep of Viṣṇu at the end of a Yuga; R.1.14; 13.6. -3 N. of Durgā. -4 the great sleep of Brahmā during the period between प्रलय and उत्पत्ति of the universe. -निद्रालुः N. of Viṣṇu. -निलयः N. of Śiva or Viṣṇu. -पट्टम् a cloth thrown over the back and knees of an ascetic during abstract meditation; क्षणनीरवया यया निशि श्रितवप्रावलियोगपट्टया N.2.78; एकान्तावलम्बितयोगपट्टिकाम् गुहाम् K. Pūrvabhāga. -पतिः an epithet of Viṣṇu. -पदम् a state of self-concentration. -पादुका a magical shoe (taking the wearer anywhere he wishes). -पानम् a liquor adulterated with narcotics. -पारगः N. of Śiva. -पीठम् a particular posture during Yoga meditation. -पीडः, -डम् a kind of posture of the gods. -पुरुषः a spy; यथा च योगपुरुषैरन्यान् राजाधितिष्ठति Kau. A.1.21. -बलम् 1 the power of devotion or abstract meditation, any supernatural power. -2 power of magic. -भावना (in alg.) composition of numbers by the sum of their products. -भ्रष्ट a. one who has fallen from the practice of Yoga. -माया 1 the magical power of the Yoga. -2 the power of God in the creation of the world personified as a deity; (भगवतः सर्जनार्था शक्तिः); नाहं प्रकाशः सर्वस्य योगमायासमावृतः Bg.7.25. -3 N. of Durgā. -यात्रा the way to the union with the Supreme Spirit; the way of attaining Yoga. -युक्त a. immersed in deep meditation, absorbed; योगयुक्तो भवार्जुन Bg.8.27;5.6-7. -रङ्गः the orange. -रत्नम् a magical jewel. -राजः 1 a kind of medicinal preparation. -2 one well-versed in Yoga. -रूढ a. 1 having an etymological as well as a special or conventional meaning (said of a word); e. g. the word पङ्कज etymologically means 'anything produced in mud', but in usage or popular convention it is restricted to some things only produced in mud, such as the lotus; cf. the word आतपत्र or 'parasol'. -2 engaged in meditation (s. v. -आरूढ); ध्यायन्ते...... योगिनो योगरूढाः Brav. P. ब्रह्मखण्ड 1.3. -रोचना a kind of magical ointment said to have the power of making one invisible or invulnerable; तेन च परितुष्टेन योगरोचना मे दत्ता Mk.3. -वर्तिका a magical lamp or wick. -वरः an epithet of Hanumant; L. D. B. -वामनम् secret contrivances; Kau. A. -वासिष्ठम् N. of a work (treating of the means of obtaining final beatitude by means of Yoga). -वाहः a term for the sounds विसर्जनीय, जिह्वामूलीय, उपध्मानीय and नासिक्य q. q. v. v. -वाह a. resolving (chemically). -वाहिन् a. assimilating to one's self. -m., n. medium for mixing medicines (such as natron, honey, mercury); नानाद्रव्यात्मकत्वाञ्च योगवाहि परं मधु Suśr. -वाही 1 an alkali. -2 honey. -3 quicksilver. -विक्रयः a fraudulent sale. -विद् a. 1 knowing the proper method, skilful, clever. -2 conversant with Yoga. (-m.) 1 an epithet of Śiva. -2 a practiser of Yoga. -3 a follower of the Yoga doctrines. -4 a magician. -5 a compounder of medicines. -विद्या the science of Yoga. -विधिः practice of Yoga or mental abstraction; न च योगविधेर्नवेतरः स्थिरधीरा परमात्मदर्शनात् (विरराम) R.8.22. -विभागः separation of that which is usually combined together into one; especially, the separation of the words of a Sūtra, the splitting of one rule into two or more (frequently used by Patañjali in his Mahābhāṣya; e. g. see अदसो मात् P.I.1.12). -शब्दः a word the meaning of which is plain from the etymology. -शायिन् a. half asleep and half absorbed in contemplation; cf. योगनिद्रा. -शास्त्रम् the Yoga philosophy, esp. the work of Patañjali. -संसिद्धिः perfection in Yoga. -समाधिः the absorption of the soul in profound and abstract contemplation; तमसः परमापदव्ययं पुरुषं योगसमाधिना रघुः R.8.24. -सारः a universal remedy; a panacea. -सिद्धिः f. achievement in succession i. e. by separate performance; पर्यायो योगसिद्धिः ŚB. on MS. ˚न्यायः the rule according to which when an act (e. g. दर्शपूर्णमास) is said to yield all desired objects, what is meant is that it can yield them only one at a time and not all simultaneously. This is established by जैमिनि and शबर in MS.4.3.27-28. Thus for the achievement of each separate काम, a separate performance of the याग is necessary; (see दर्शपूर्णमासन्याय). -सूत्रम् aphorisms of the Yoga system of philosophy (attributed to Patañjali). -सेवा the practice of abstract meditation.
yogya योग्य a. [योगमर्हति यत्, युज् ण्यत् वा] 1 Fit, proper, suitable, appropriate, qualified; योग्यो$यं दृश्यते नरः -2 Fit or suitable for, qualified for, capable of, able to (with loc., dat. or even gen. or in comp.). -3 Useful, serviceable. -4 Fit for Yoga or abstract meditation. -5 (In Nyāya phil.) Amenable to the senses, capable of being directly cognized. -ग्यः 1 A calculator of expedients. -2 The asterism Puṣya. -3 A draught animal. -ग्या 1 Excercise or practice in general; तद् यथा भूमिरथिको भूमौ रथमालिख्य योग्यां करोति । सा तस्य योग्या प्रयोगकाले सौकर्यमुत्पादयति । ŚB. on MS.7.2.15; योग्या- मुपास्ते नु युवां युयुक्षुः N.3.117; अपरः प्रणिधानयोग्यया मरुतः पञ्च शरीरगोचरान् R.8.19; so मानयोग्या Kāv.2.243; धनु- र्योग्या, अस्त्रयोग्या Rām.2.1.12. &c. -2 Martial excercise, drill. -3 The earth. -4 N. of a wife of Sūrya. -ग्यम् 1 A conveyance, carriage, vehicle. -2 Sandal-wood. -3 A cake. -4 Milk.
lakṣaṇam लक्षणम् [लक्ष्यते$नेन लक्ष्-करणे ल्युट् Uṇ.3.8.] 1 A mark, token, sign, indication, characteristic, distinctive mark; वधूदुकूलं कलहंसलक्षणम् Ku.5.67; अनारम्भो हि कार्याणां प्रथमं बुद्धिलक्षणम् Subhāṣ; उपकारापकारौ हि लक्ष्यं लक्षण- मेतयोः H.4.15; अव्याक्षेपो भविष्यन्त्याः कार्यसिद्धेर्हि लक्षणम् R.1.6;19.47; गर्भलक्षण Ś.5; पुरुषलक्षणम् 'the sign or organ of virility'. -2 A symptom (of a disease). -3 An attribute, a quality. -4 A definition, accurate description; असाधारणधर्मो लक्षणम्; नामधेयेन पदार्थमात्रस्याभि- धानमुद्देशः, तत्रोद्दिष्टस्यातत्त्वव्यवच्छेदको धर्मो लक्षणम् Vātsyāyana Bhāṣya 1.1.2. -5 A lucky or auspicious mark on the body (these are considered to be 32); द्वात्रिंशल्लक्षणोपेतः; लक्षणसंपन्नान्नां गवामधः सस्नौ K.64. -6 Any mark or features of the body (indicative of good or bad luck); क्व तद्विधस्त्वं क्व च पुण्यलक्षणा Ku.5.73; क्लेशावहा भर्तुरलक्षणाहम् R.14.5. -7 A name, designation, appellation (oft. at the end of comp.); विदिशालक्षणां राजधानीम् Me.24. -8 Excellence, merit, good quality; as in आहितलक्षण R. 6.71 (where Malli. renders it by प्रख्यातगुण and quotes Ak.:-- गुणैः प्रतीते तु कृतलक्षणाहितलक्षणौ). -9 An aim, a scope, an object. -1 A fixed rate (as of duties); नदीतीरेषु तद्विद्यात् समुद्रे नास्ति लक्षणम् Ms.8.46. -11 Form, kind, nature. -12 Effect, operation. -13 Cause, occasion. -14 Head, topic, subject. -15 Pretence, disguise (= लक्ष); प्रसुप्तलक्षणः Māl.7. -16 A line, spot. -17 Observation, seeing. -18 Indicatory characteristic; लक्ष्यते येन तल्लक्षणम्, धूमो लक्षणमग्नेरिति हि वदन्ति ŚB. on MS.1.1.2. -19 A chapter; धर्मो द्वादशलक्षण्या व्युत्पाद्यः. -2 A sexual organ; लक्षणं लक्षणेनैव वदनं वदनेन च Mb.13.4.58. -णः 1 N. of Lakṣmaṇa. -2 The crane. -णा 1 An aim, object. -2 (In Rhet.) An indirect application or secondary signification of a word, one of the three powers of a word; it is thus defined:-- मुख्यार्थबाधे तद्योगे रूढितो$थ प्रयोजनात् । अन्यो$र्थो लक्ष्यते यत् सा लक्षणारोपिता क्रिया K. P.2. लक्षणा शक्यसंबन्धस्तात्पर्यानुपपत्तितः Bhāṣā P.; see S. D.13. also श्रुतिलक्षणाविषये च श्रुतिर्न्याय्या न लक्षणा ŚB. on MS.6.2.2; A. Rām.7.5.26-27. -3 A goose. -4 N. of Duryodhana's daughter. -Comp. -अन्वित a. possessed of auspicious marks; उद्वहेत द्विजो भार्यां सवर्णां लक्षणा- न्विताम् Ms.3.4. -कर्मन् n. definition. -ज्ञ a. able to interpret or explain marks (as on the body). -भ्रष्ट a. deprived of good quatities, ill-fated, unlucky; जायन्ते लक्षणभ्रष्टा दरिद्राः पुरुषाधमाः Y.3.217. -लक्षणा = जहल्लक्षणा q. v. -संनिपातः branding, stigmatizing. -संपद् f. a multitude of marks.
laghu लघु a. (-घु or घ्वी f.) [लङ्घेः कुः, नलोपश्च Uṇ.1.29] 1 Light, not heavy; तृणदपि लघुस्तूलस्तूलादपि च याचकः Subhās.; रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय Me.2 (where the word means 'contemptible' also); R.9. 62. -2 Little, small, diminutive; धर्मो$यं गृहमेधिनां निगदितः स्मार्तैर्लघुः स्वर्गदः Pt.1.253; Śi.9.38,78. -3 Short, brief, concise; लघुसंदेशपदा सरस्वती R.8.77. -4 Trifling, trivial, insignificant, unimportant; कायस्थ इति लघ्वी मात्रा Mu.1. -5 Low, mean, despicable, contemptible; Śi.9.23; Pt.1.16; कथं प्रत्याख्यानलघुर्मित्रावसुः पुनरपि मन्त्रयते Nāg.2. 1/11. -6 Weak, feeble. -7 Wretched, frivolous. -8 Active, light, nimble, agile; लघु भवत्युत्थानयोग्यं वपुः Ś.2.5. -9 Swift, quick, rapid; किंचित् पश्चाद् व्रज लघुगतिः Me.16; R.5.45. -1 Easy, not difficult; महार्णवपरिक्षेपं लङ्कायाः परिखालघुम् (मेने) R.12.66. -11 Easy to be digested, light (as food) -12 Short (as a vowel in prosody). -13 Soft, low, gentle. -14 Pleasant, agreeable, desirable; दर्शनेन लघुना यथा तयोः प्रीतिमापुरुभयो- स्तपस्विनः R.11.12,8. -15 Lovely, handsome, beautiful. -16 Pure, clean. -17 Sapless, pithless. -18 Young, younger; दीव्यत्युच्चैर्लघुरघुपतिः किं नु वा स्यात् किमन्यत् Mv.6.53. -19 Without attendance or retinue; अनोकशायी लघुरल्पप्रचारश्चरन् देशानेकचरः स भिक्षुः Mb.1.91.5. -m. N. of the Nakṣatras Hasta, Puṣya, and Aśvinī. -n. 1 A particular measure of time (= 15 Kāṣthas). -2 Agallochum, or a particular variety of it. -ind. 1 Lightly, meanly, contemptuously; लघु मन् 'to think lightly of, despise, slight'; प्रथमोपकृतं मरुत्वतः प्रतिपत्त्या लघु मन्यते भवान् Ś.7.1. -2 Quickly, swiftly; लघु लघूत्थिता Ś.4 'risen early'. -Com. -आशिन्, -आहार a. eating little, moderate in diet, abstemious. -उक्तिः f. a brief mode of expression; Kull. on Ms.5.64. -उत्थान, -समुत्थान a. working actively, doing work rapidly. -काय a. light-bodied. (-यः) a goat. -कोष्ठ a. 1 having a light stomach. -2 having little in the stomach. -कौमुदी N. of an epitome of the सिद्धान्तकौमुदी by Varada-rāja. -क्रम a. having a quick step, going quickly. -खट्विका a small bedstead. -गर्गः a kind of fish. -गोधूमः a small kind of wheat. -चित्त, -चेतस्, -मनस्, -हृदय a. 1 light-minded, low-hearted, little-minded, mean-hearted; अयं निजः परो वेति गणना लघुचेतसाम् Mb. -2 frivolous. -3 fickle, unsteady. -चिर्भिटा colocynth. -जङ्गलः a kind of quail (लावक). -तालः (in music) a kind of measure. -दुन्दुभिः a kind of drum. -द्राक्षा a small stoneless grape. -द्राविन् a. melting easily. -नामन् m. agallochum. -नालिका a musket. -पत्रिका the Rochanā plant. -पर्णी, -कर्णी N. of a plant (Mar. मोरवेल). -पाक, -पाकिन् a. easily digested. -पाकः digestibility. -पुष्पः a kind of Kadamba. -प्रमाण a. short. -प्रयत्न a. 1 pronounced with slight articulation (as a letter). -2 indolent, lazy. -बदरः, -बदरी f. a kind of jujube. -भवः humble birth or origin. -भावः ease, facility. -भोजनम् a light repast. -मांसः a kind of partridge. -मात्र a. having small property. -मूलम् the lesser root of an equation. -मूलकम् a radish. -मेरुः (in music) a kind of measure. -लयम् a kind of fragrant root (वीरणमूल). -राशि a. composed of fewer terms (as the side of an equation) -वासस् a. wearing light or pure clothes; Ms.2.7. -विक्रम a. having a quick step, quick-footed. -वृत्ति a. 1 ill-behaved, low, vile. -2 light, frivolous. -3 mismanaged, ill-done. -वेधिन् a. making a clever hit. -शेखरः (in music) a kind of measure. -सत्त्व a. weak or fickle-minded. -समुत्थान a. 1 rising quickly. -2 swift of foot; अलघुना लघुसमुत्थानेन सैन्यचक्रेणाभ्यसरम् Dk.2.3. -सार a. worthless, insignificant. -हस्त a. 1 light-handed, clever, dexterous, expert; शिक्षाविशेषलघुहस्ततया निमेषात् तूणीचकार शरपूरितवक्त्ररन्ध्रान् R.9.63. -2 active, agile. (-स्तः) an expert or skilful archer.
vāc वाच् f. [वच्-क्विप् दीर्घो$संप्रसारणं च Uṇ.2.67] 1 A word, sound, an expression (opp. अर्थ); वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये R.1.1. -2 Words, talk, language, speech; वाचि पुण्यापुण्यहेतवः Māl.4; लौकिकानां हि साधूनामर्थं वागनुवर्तते । ऋषीणां पुनराद्यानां वाचमर्थो$नुधावति U.1.1; विनिश्चितार्थामिति वाचमाददे Ki.1.3 'spoke these words', 'spoke as follows'; R.1.49; Śi.2.13,23; Ku.2.3. -3 A voice, sound; अशरीरिणी वागुदचरत् U.2; मनुष्यवाचा R.2.33. -4 An assertion, a statement. -5 An assurance, a promise. -6 A phrase, proverb, saying. -7 N. of Sarasvatī, the goddess of speech. -Comp. -अपहारकः (वागपहारकः) 1 a 'stealer of speech', a reader of prohibited texts; Ms.11.51. -2 a liar (मिथ्यावादी). -अपेत (वागपेत) a. dumb. -अर्थः (वागर्थः) a word and its meaning; वागर्थाविव संपृक्तौ R.1.1; see above. -असिः cutting speech (cutting like a sword); स्फुरन्नसाधोर्विवृणोति वागसिः Ki.14.12. -आडम्बरः, (-वागाडम्बरः) verbosity, bombast. -आत्मन् a. (वागात्मन्) consisting of words; ऋषे प्रबुद्धो$सि वागात्मनि ब्रह्मणि U.2. -ईशः (वागीशः) 1 an orator, an eloquent man. -2 an epithet of Bṛihaspati, the preceptor of the gods; वागीशाद्याः सुमनसः Nyāyamāla. -3 an epithet of Brahman; वागीशं (धातारं) वाग्भिरर्थ्याभिः प्रणिपत्योपतस्थिरे Ku.2.3. -4 the lunar mansion called Puṣya. (-शा) N. of Sarasvatī. -ईश्वरः (वागीश्वरः) 1 an orator, eloquent man. -2 an epithet of Brahman. (-री) Sarasvatī, the goddess of speech. -उत्तरम् (वागु- त्तरम्) end of speech. -ऋषभः, (वागृषभः) 'eminent in speech', an eloquent or learned man. -कलहः- (वाक्कलहः) a quarrel, strife. -कीरः (वाक्कीरः) a wife's brother. -केलिः, -ली (वाक्केलिः -ली) witty conversation. -गुदः (वाग्गुदः) a kind of bird; Ms.12.64. -गुणः (वाग्गुणः) a merit or excellence of speech; (35 such merits are enumerated by Hemachandra). -गुम्फः (pl.) artificial language. -गुलिः, -गुलिकः (वाग्गुलिः &c.) the betel-bearer of a king &c.; cf. ताम्बूलकरङ्कवाहिन्. -चपल a. (-वाक्चपल) chattering, frivolous or inconsiderate in talk. -चापल्यम् (वाक्चापल्यम्) idle or frivolous talk, chattering, gossiping. -छलम् (वाक्छलम्) 'dishonesty in words', an evasive reply, a prevarication; एतावदेवास्ति मे वाक्छलम् Mu.2; केनेदममृतं मे वाक्छलाद् वृष्टम् K.33. -जालम् (वाग्जालम्) bombast, empty talk; अनिर्लोडितकार्यस्य वाग्जालं वाग्मिनो वृथा Śi.2.27. -जीवमः (वाग्जीवनः) a buffon; Kau. A.2.1. -डम्बरः (वाग्ड- म्बरः) 1 bombast. -2 eloquent language. -दण्डः (वाग्दण्डः) 1 reproachful words, reprimand, reproof. -2 restraint of speech, control over words; cf. त्रिदण्ड Ms.12.1. -दत्त (वाग्दत्त) a. promised, affianced, betrothed. (-त्ता) an affianced or betrothed virgin; Kull. on Ms.5.72. -दरिद्र (वाग्दरिद्र) a. 'poor in words', i. e. speaking little. -दलम् (वाग्दलम्) a lip. -दानम् (वाग्दानम्) betrothal; Ms.5.72 (Kull.). -दुष्ट a. (वाग्दुष्ट) 1 abusive, scurrilous, using abusive words; Ms.8.345. -2 using ungrammatical language. (-ष्टः) 1 a defamer. -2 a Brāhmaṇa not invested with the sacred thread at the proper time of his life. -देवता, -देवी (वाग्देवता, वाग्देवी) Sarasvatī, the goddess of speech; वाग्देवतायाः सांमुख्यमाधत्ते S. D.1. ˚कुलम् science, learning. -दोषः (वाग्दोषः) 1 the utterance of a (disagreeable) sound; द्वीपिचर्मपरिच्छन्नो वाग्दोषाद् गर्दभो हतः H. B. -2 abuse, defamation. -3 an ungrammatical speech. -निबन्धन (वाग्निबन्धन) a. depending on words. -निमि- त्तम् (वाङ्निमित्तम्) Prognostications; तच्चाकर्ण्य वाङ्- निमित्तज्ञः पितरि सुतरां जीविताशां शिथिलीचकार Hch. V. -निश्चयः (वाङ्निश्चयः) affiance by word of month, marriage contract. -निष्ठा (वाङ्निष्ठा) faithfulness (to one's word or promise). -पटु a. (वाक्पटु) skilful in speech, eloquent. -पति a. (वाक्पति) eloquent; oratorical. (-तिः) 1 N. of Bṛihaspati (in this sense वाचसांपतिः is also used). -2 the constellation Puṣya. -पथः(वाक्पथः) 1 a moment fit for speech. -2 the range of speech. -पाटवम् (वाक्पाटवम्) eloquence. -पारीणः (वाक्पा- रीणः) beyond the range of speech; वाक्पारीणरुचिः स चेन्मुखमयं पद्मः प्रिये तावकम् N.22.14. -पारुष्यम् (वाक्पारु- ष्यम्) 1 severity of language. -2 violence in words, abusive or scurrilous language, defamation; एवं दण्डविधिः प्रोक्तो वाक्पारुष्यस्य तत्त्वतः Ms.8.278. -प्रचोदनम् (वाक्प्रचो- दनम्) an order expressed in words. -प्रतोदः (वाक्प्र- तोदः) 'the goad of words', goading or taunting language. -प्रलापः (वाक्प्रलापः) eloquence. -बन्धनम् (वाग्बन्धनम्) stopping the speech, silencing; व्रीडार्ता प्रकरोति दाडिमपलव्याजेन वाग्बन्धनम् Amaru.16. -भट (वाग्भटः) N. of a writer on medicine. -मनस n. (the duel -वाङ्मनसी in Vedic language) speech and mind; अथैनं तुष्टुवुः स्तुत्यमवाङ्मनसगोचरम् R.1.15; अतीतः पन्थानं तव च महिमा वाङ्मनसयोः Śiva-mahimna 2. -मात्रम् (वाङ्मात्रम्) mere words. -मुखम् (वाङ्मुखम्) the beginning or introduction of a speech, an exordium, a preface. -यत a. (-वाग्यत) one who has controlled or curbed his speech, silent. -यमः (वाग्यमः) one who has controlled his speech, a sage. -यामः (वाग्यामः) a dumb man. -युद्धम् (वाग्युद्धम्) a war of words, (hot) debate or discussion, controversy. -रोधः (वाग्रोधः) stopping the speech, silencing. -वज्रः (वाग्वज्रः) 1 adamantine words; अहह दारुणो वाग्वज्रः U.1. -2 harsh or severe language. -विद् a. (वाग्विद्) eloquent. -विदग्ध a. (वाग्विदग्ध) skilled in speech. (-ग्धा) a sweet-speaking or fascinating woman. -विनिःसृत a. (वाग्विनिःसृत) put forth by speech; वाच्यर्था नियताः सर्वे वाङ्मूला वाग्वि- निःसृताः । तां तु यः स्तेनयेद्वाचं स सर्वस्तेयकृन्नरः ॥ Ms.4.256. -विभवः (वाग्विभवः) stock or provision of words, power of description, command of language; नास्ति मे वाग्विभवः प्रशंसितुम् V.3; रघूणामन्वयं वक्ष्ये तनुवाग्विभवो$पि सन् R.1.9; Māl.1.26. -विलासः (वाग्विलासः) graceful or elegant speech. -विलासिन् m. (वाग्विलासिन्) pigeon, dove. -विस्तरः (वाग्विस्तरः) prolixity. -वीरः (वाग्वीरः) master of speech. -व्ययः (वाग्व्ययः) waste of breath. -व्यवहारः (वाग्व्यवहारः) verbal or oral discussion; प्रयोगप्रधानं हि नाट्यशास्त्रं किमत्र वाग्व्यवहारेण M.1. -व्यापारः (वाग्व्यापारः) 1 the manner of speaking. -2 the style or habit of speaking. -3 customary phraseology or mode of talking. -शलाका (वाक्शलाका) injurious speech. -शल्यम्(वाक्शल्यम्) = वाक्शलाका. -शस्त्रम् (वाक्शस्त्रम्) a curse; वाक्शस्त्रं वै ब्राह्मणस्य तेन हन्यादरीन् द्विजः Ms.11.33. -संतक्षणम् sarcastic remarks; असारस्य वाक्संतक्षणैः ... अपवाहनम् Dk.2.2. -संयमः (वाक्संयमः), -संवरः (वाक्संवरः) restraint or control of speech. -संगः (वाक्संगः) 1 impeded or slow speech. -2 paralysis of speech. -सारः (वाक्सारः) eloquence. -सिद्धम् (वाक्सिद्धम्) supernatural perfection of speech. -स्तम्भः (वाक्स्तम्भः) paralysis of speech.
vācaspatiḥ वाचस्पतिः [वाचः पतिः षष्ठषलुक्] 1 The lord of speech', an epithet of Bṛihaspati, preceptor of the gods; अविज्ञात- प्रबन्धस्य वचो वाचस्पतेरपि । व्रजत्यफलताम् Ki.11.43; also वाचसांपतिः. -2 The constellation Puṣya. -3 An orator. -4 The Veda; ततो वाचस्पतिर्जज्ञे तं मनः पर्यवेक्षते Mb.14. 21.9. -5 N. of a lexicographer.
vāliḥ वालिः N. of a celebrated monkeychief, who was slain by Rāma at the desire of Sugrīva, his younger brother. [He is represented as a very powerful monkey, and is said to have placed under his arm-pit even Rāvaṇa when he went to fight with him. During his absence from Kiṣkindhā to slay the brother of Dundubhi, Sugriva usurped the throne considering him to be dead, but when Vāli returned, he had to run away to Ṛiṣyamūka. Tārā, wife of Sugrīva, was seized by Vāli, but she was restored to her husband when Rāma slew him.]
vikṣipta विक्षिप्त p. p. 1 Scattered, thrown about, dispersed, cast about. -2 Discarded, dismissed. -3 Sent, despatched. -4 Distracted, bewildered, agitated; प्रविक्षिप्तं चेतः प्रविशति च मोहान्धतमसम् Māl.9.8. -5 Refuted; (see क्षिप् with वि). -6 Extended, spread out; विक्षिप्तौ राक्षसेन्द्रस्य भुजाविन्द्रध्वजोपमौ Rām.5.1.15,18. -प्तम् One of the चित्त- भूमिs in the Yogaśāstra; क्षिप्तं मूढं विक्षिप्तमेकाग्रं निरुद्धमिति चित्त- भूमयः । Yogasūtrabhāṣya.
viśeṣita विशेषित p. p. 1 Distinguished. -2 Defined, particularized. -3 Distinguished by an attribute. -4 Superior, excellent. विशेष्य viśēṣya विशेषणीय viśēṣaṇīya विशेष्य विशेषणीय a. 1 To be distinguished. -2 Chief, superior; उपपन्नं हि यच्चेष्टा विशिष्येत विशेष्यया Mb. 12.237.12. -ष्यम् The word qualified or limited by an adjective, the object to be defined or particularized by another word; a noun; विशेष्यं नाभिधा गच्छेत् क्षीणशक्ति- र्विशेषणे K. P.2. -2 A substantive, noun.
vaidurikam वैदुरिकम् A maxim of Vidura (विदुरनीति); अथाह तन्मन्त्रदृशां वरीयान् यन्मन्त्रिणो वैदुरिकं वदन्ति Bhāg.3.1.1. वैदुषी vaiduṣī वैदुष्यम् vaiduṣyam वैदुषी वैदुष्यम् Learning, wisdom.
śakuntalā शकुन्तला [शकुन्तैः लायते ला घञर्थे क] N. of the daughter of Viśvāmitra by the nymph Menakā who was sent down by Indra to disturb the sage's austerities. [When Menakā went up to the heaven she left the child in a solitary forest where she was taken care of by 'Śakuntas' or birds, whence she was called "Śakuntalā". She was afterwards found by the sage Kaṇva and brought up as his own daughter. When Duṣyanta in the course of his hunting came to the sage's hermitage, he was fascinated by her charms and prevailed on her to become his wife by the Gandharva form of marriage; (see Duṣyanta). She bore to him a son named Bharata, who became a universal monarch, and gave his name to India which came to be called Bharatavarsa.]
śāntā शान्ता 1 N. of the daughter of Daśaratha, adopted by the sage Lomapāda and subsequently married by Ṛiṣyaśṛiṅga; कन्यां दशरथो राजा शान्तां नाम व्यजीजनत् । अपत्यकृतिकां राज्ञे रोमपादाय यां ददौ ॥ U.1.4; see ऋष्यशृङ्ग also. -2 (In music) A particular ऋषि. -3 A kind of दूर्वा grass.
śārīraka शारीरक a. (-की f.) 1 Relating to the body, corporeal; पश्यत्ययं धिषणया ननु सप्तवध्रिः शारीरके दमशरीर्यपरः स्वदेहे Bhāg. 3.31.19. -2 Incorporate, embodied (as the soul). -कम् 1 The embodied spirit. -2 The inquiry into the nature of that spirit (a term applied to the Bhāṣya of Śaṁkarāchārya on the Brahma-sūtras). -Comp. -सूत्रम् the aphorisms of the Vedānta philosophy.
śikṣā शिक्षा [शिक्ष्-भावे अ] 1 Learning, study, acquisition of knowledge; पश्य मे हयसंयाने शिक्षां केशवनन्दन Mb.3.19.5; Ki.15.36; शिक्षाविशेषलघुहस्ततया निमेषात् R.9.63. -2 Desire of being able to do anything, wish to prevail; पाण्डवः परि- चक्राम शिक्षया रणशिक्षया Ki.15.37. -3 Teaching, instruction, training; काव्यज्ञशिक्षया$भ्यासः K. P.1; अभूच्च नम्रः प्रणिपात- शिक्षया R.3.25; M.4.9. -4 One of the six Vedāṅgas, the science which teaches the proper pronunciation of words and laws of euphony; वर्णस्वराद्युच्चारणप्रकारो यत्रोप- दिश्यते सा शिक्षा Ṛigvedabhāṣya. -5 Modesty, humility. -6 Science; रणशिक्षा 'military science'; Ki.15.37. -7 Giving, bestowing (Ved.). -8 Punishment. -Comp. -अक्षरम् a sound pronounced according to the rules of शिक्षा. -आचार a. conducting one's self according to precept. -करः 1 a teacher, an instructor. -2 N. of Vyāsa -गुरुः a religious preceptor. -नरः an epithet of Indra. -रसः desire of acquiring skill (in). -शक्तिः f. skill.
śiṣyakaḥ शिष्यकः A pupil, scholar. शिष्यत्वम् śiṣyatvam शिष्यता śiṣyatā शिष्यत्वम् शिष्यता 1 Pupilage. -2 Instruction.
sarva सर्व Pron. a. [सृतमनेन विश्वमिति सर्वम् Uṇ.1.151] (nom. pl. सर्वे m.) 1 All, every; उपर्युपरि पश्यन्तः सर्व एव दरिद्रति H.2.2; रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय Me. 2. -2 Whole, entire, complete. -र्वः 1 N. of Viṣṇu. -2 of Śiva. -र्वम् Water. -Comp. -अङ्गम् 1 the whole body. -2 all the Vedāṅgas. (-ङ्गः or ˚रूपः) N. of Śiva. -अङ्गीण a. pervading or thrilling through the whole body; सर्वाङ्गीणः स्पर्शः सुतस्य किल V.5.11. -अधिकारिन् -m., -अध्यक्षः a general superintendent. -अनुक्रमणिका, -क्रमणी a general index. -अनुदात्त a. entirely accentless. -अन्नीन a. eating every kind of fodd; so सर्वान्न- भोजिन् &c. -अपरत्वम् final emancipation. -अभावः nonexistence or failure of all; इतरेषां तु वर्णानां सर्वाभावे हरेन्नृपः Ms.9.189. -अभिसन्धिक a. deceiving every one; Ms.4.195. -अभिसन्धिन् m. 1 a traducer, calumniator. -2 a religious hypocrite. -अभिसारः a complete army (of elephants, chariots, cavalry, and infantry). -अर्थचिन्तकः a general overseer, chief officer. -अर्थ- साधिका N. of Durgā. -अर्थसिद्धः the great Buddha or Śākyamuni. -अवसरः midnight. -अशिन् a. eating all sorts of food; Ms.2.118. -अस्तिवादः the doctrine that all things are real. -आकार (in comp.) entirely, thoroughly, completely; सर्वाकारहृदयंगमायास्तस्याः Māl.1.7; 1.14. -आत्मन् m. 1 the whole soul; (सर्वात्मना entirely, completely, thoroughly.). -2 N. of Śiva. -आधारः a receptacle of everything. -आशयः, -आश्रयः N. of Śiva. -ईशः, -ईश्वरः 1 the Supreme Being. -2 a paramount lord. -उत्तम a. best of all, excellent, supremely good. -ऋतुपरिवर्तः a year; L. D. B. -ओघः = सर्वाभिसार above. -करः, -कर्मन् m. N. of Śiva. -कर्तृ m. 1 N. of Brahman. -2 the Supreme Being. -कर्मीण a. performing everything. -कामः, कामदः, कामवरः N. of Śiva. -कामिक a. 1 fulfilling all wishes. -2 obtaining all one's desires. -काम्य a. 1 loved by all. -2 having everything one can desire. -कालीन a. for all time, perpetual. -केशिन् m. an actor. -क्षारः impure carbonate of soda or potash. -क्षित् a. abiding in all things. -ग a. all-pervading, omnipresent. (-गः) 1 Śiva. -2 the Supreme Being. -3 Brahman. -4 the spirit, soul. (-गम्) water. -गा the plant called प्रियङ्गु. -गामिन्, -गति a. all-pervading, omnipresent. -गतिः the refuge of all. -ग्रन्थिः, -ग्रन्थिकम् the root of long pepper. -चारिन् m. N. of Śiva. -जनीन a. 1 world-wide, famous. -2 relating to every one. -3 salutary to every one. -जित् a. 1 excellent, incomparable. -2 all-conquering, invincible. -m. 1 death. -2 the 21st संवत्सर. -जीवः the soul of all. -ज्ञ, -विद् a. all-knowing, omniscient. (-m.) 1 an epithet of Śiva. -2 of Buddha. -3 the Supreme Being. -ज्ञा N. of Durgā. -ज्ञातृ a. omniscient. -तन्त्रः one who has studied all the Tantras. ˚सिद्धान्तः a doctrine admitted by all the schools. -तापनः the god of love. -दः N. of Śiva. -दम, -दमन a. all-subduing, irresistible. (-m.) N. of Bharata, son of Duṣyanta; इहायं सत्त्वानां प्रसभदमनात् सर्व- दमनः Ś.7.33. -दर्शनसंग्रहः a compendium of all the schools or systems of philosophy by Mādhavāchārya. -दर्शिन् a. all-seeing. -m. 1 a Buddha. -2 the Supreme Being. -दुःखक्षयः final emancipation from all existence. -दृश् a. all-seeing. f. (pl.) all organs of senses. -देवमय a. comprising all the gods. (-यः) N. of Śiva. -देवमुखः an epithet of Agni. -द्रष्टृ a. all-seeing. -धनम् (in arith.) the total of a sum in progression. -धन्विन् m. the god of love. -धारिन् m. N. of Śiva. -धुरीणः A beast carrying all burdens; a draught ox. -नामन् n. a class of pronominal words. ˚स्थानम् N. for the nom. (all numbers) and acc. sing. and dual of masculine and feminine nouns and nom. and add. pl. of neuter nouns; cf. सुट् also. -निक्षेपा a particular method of counting. -निराकृति a. causing to forget everything. -पारशव a. made entirely of iron. -पार्षदम् a text book received by all grammatical schools. -पूर्णत्वम् complete preparation. -प्रथमम् ind. first of all. -प्रद a. all-bestowing. -प्रिय a. popular, liked by all. -बलम् a particular high number. -भक्षः fire. -भक्षा a female goat. -भवारणिः the cause of all welfare. -भावः allbeing or nature; (सर्वभावेन 'with all one's heart, sincerely, heart and soul'). -भावकरः, -भावनः N. of Śiva. -भृत् a. all-supporting. -मङ्गला an epithet of Pārvatī. -मांसाद a. eating every kind of flesh; मत्स्यादः सर्वमांसादस्तस्मान्मत्स्यान् विवर्जयेत् Ms.5.15. -मुख a. facing in every direction. -मूल्यम् A cowrie. -मूषकः 'all-stealing', time. -मेधः a universal sacrifice; राजसूयाश्वमेधौ च सर्वमेधं च भारत Mb.14.3.8. -योगिन् m. N. of Śiva. -योनिः the source of all. -रसः 1 the resinous exudation of the Sāla tree, resin. -2 salt, saltness. -3 a kind of musical instrument. -4 a learned man. ˚उत्तमः salt. -लालसः N. of Śiva. -लिङ्गिन् m. 1 an impostor. -2 a heretic. -लोकः the universe. -लोहः an iron arrow. -वर्णिन् a. of various kinds; खादिरान् बिल्वसमितांस्तावतः सर्ववर्णिनः Mb.14.88. 27 (com. वर्णिनः पलाशकाष्ठमयाः). -वल्लभा an unchaste woman. -वासः, -वासिन् m., -विख्यातः, -विग्रहः N. of Śiva. -विक्रयिन् a. selling all kinds of things; Ms.2. 118. -वेदः a man who has studied the four Vedas. -वेदस् m. one who performs a sacrifice by giving away all his wealth; Ms.11.1. (-सम्) all one's property; उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ Kath.1.1; चतुर्थे चायुषः शेषे वानप्रस्थाश्रमं त्यजेत् । सद्यस्कारां निरूप्येष्टिं सर्ववेदसदक्षिणाम् ॥ Mb.12.244.23. -वेशिन् m. an actor. -व्यापिन् a. all-pervading. -शक् a. omnipotent, allpowerful. -शान्तिकृत् m. N. of Śakuntalā's son, Bharata. -संस्थ a. 1 Omnipresent. -2 all destroying. -सखः a sage; शान्तो यथैक उत सर्वसखैश्चरामि Bhāg.1. 85.45. -संगतः a kind of quick-growing rice. -a. 1 appropriate in every respect. -2 met with universally. -संग्रहः a general or universal collection. -संनहनम्, -संनाहः assembling of a complete army, a complete armament; see -अभिसारः. -समता equality towards everything; स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् Ms. 12.125. -समाहर a. all-destroying. -संपन्न a. provided with everything. -संपातः all that remains. -सरः a kind of ulcer in the mouth. -सह a. all-forbearing, very patient; स त्वं जगत्त्राणखलप्रहाणये निरूपितः सर्वसहो गदाभृता Bhāg.9.5.9. (-हः) bdellium. (-हा, also सर्वसहा) the earth. -साक्षिन् a. all-witnessing. (-m.) 1 N. of the Supreme Being. -2 N. of wind. -3 of Agni. -साधनः Śiva. -साधारण, -सामान्य a. common to all. -सिद्धिः f. universal success. (-m.) the Bilva tree. -स्वम् 1 everything, the whole of one's possessions; as in सर्वस्वदण्डः, सर्वस्वहरणम् 'confiscation of the whole property'. -2 the very essence, the all-in-all of anything; सर्वस्वं तदहो महाकविगिरां कामस्य चाम्भोरुह Subhāṣ.; see Ś.1.24;6.1; Māl.8.6; Bv.1.63. -स्वारः Vedic sacrifice (एकाह) in which the sacrificer commits suicide (usually a man suffering from some incurable desease with little hope of life); अननन्द निरीक्ष्यायं पुरे तत्रात्मघातिनम् । सर्वस्वारस्य यज्वानमेनं दृष्ट्वाथ विव्यथे । N.17.22. -हर a. 1 appropriating everything. -2 inheriting a person's whole property. -3 all-destroying (as death); मृत्युः सर्वहरश्चाहम् Bg.1.34. -हरणम्, -हारः confiscating of one's entire property; सर्वहारं हरेन्नृपः Ms.8.399. -हितम् black pepper.
savarṇa सवर्ण a. [समानो वर्णो यस्य] 1 Of the same colour. -2 Of like appearance, like, resembling; दुर्वर्णभित्तिरिह सान्द्र- सुधासवर्णा Śi.4.28; Me.18; R.9.51. -3 Of the same caste or tribe; उद्वहेत द्विजो भार्यां सवर्णां लक्षणान्विताम् Ms.3.4. -4 Of the same kind, similar. -5 Belonging to the same class of letters, requiring the same effort (of the organs of speech) in pronunciation; तुल्यास्यप्रयत्नं सवर्णम् P.I.1.9. -6 Having the same denominator. -र्णः the son of a Brāhmaṇa and a Kṣatriya woman, a Māhiṣya.
sidhyaḥ सिध्यः The asterism Puṣya; सिध्यतारामिव ख्यातां शबरी- मापतुर्वने Bk.6.59.
sūrkṣ सूर्क्ष् (र्क्ष्य) 1, 4 P. (सूर्क्षति, सूर्क्ष्यति) 1 To respect, honour. -2 To disrespect, disregard, slight. सूर्क्ष sūrkṣa (र्क्ष्य rkṣya) णम् ṇam सूर्क्ष (र्क्ष्य) णम् Disrespect.
hinduḥ हिन्दुः also हिन्दू. N. of the people of Hindusthan or Bhāratavarṣa. The name appears to have been derived from Sindhu, the name of the celebrated river where the Vedic Āryans recited their Vedic mantras. In the Avesta स् is pronounced as ह्; so सप्तसिन्धु was pronounced by the Persians as हप्तहिन्दु. The Bhaviṣya-Purāṇa speaks of हप्तहिन्दु. Here are a few references in a few Kośas and the Purāṇas :(1) The Kālikā-Purāṇa says, "कलिना बलिना नूनमधर्माकलिते कलौ । यवनैर्घोरमाक्रान्ता हिन्दवो विन्ध्यमाविशन् ॥" (2) The Merutantra of the 8th century A. D.-- "हिन्दुधर्मप्रलोप्तारो जायन्ते चक्रवर्तिनः । हीनं च दूषयत्येष हिन्दूरित्युच्यते प्रिये ॥" (3) The Rāmakośa--"हिन्दुर्दुष्टो ना भवति नानार्यो न विदूषकः । सद्धर्मपालको विद्वान् श्रौतधर्मपरायणः ॥" (4) The Hemantakavikośa-- "हिन्दुर्हि नारायणादिदेवताभक्तः" (5) The Adbhutarūpakośa-- "हिन्दुर्हिन्दूश्च पुंसि द्वौ दुष्टानां च विघर्षणे ।" -Comp. -धर्मः the Hindu religion.
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uruṣyu uru-ṣyú, a. freedom-giving, viii. 48, 5 [from den. uru-ṣya put in wide space, rescue].
ji ji conquer, I. jáyati; ft. jeṣyá̄mi, x. 34, 6; ps. jīyate, iii. 59, 2 [when accented this form appears in the RV. as jí̄yate, i. e. it is then pr. Ā. of jyā overpower]. ví- conquer, ii. 12, 9. sám- win, iv. 50, 9.
tṛṣ tṛṣ thirst, IV. tṛṣya; pf. tātṛṣúr, x. 15, 9 [cp. Gk. τέρσομαι ‘become dry’, Lat. torreo ‘scorch’, Eng.thirst].
tṛṣyāvant tṛṣyá̄-vant, a. thirsty, vii. 103, 3 [tṛṣyā thirst].
mṛṣ mṛṣ be heedless, IV. mṛ́ṣya. ápi- forget, vi. 54, 4.
riṣ riṣ be hurt, IV. ríṣyati, vi. 54, 3; a ao. inj., vi. 54, 7. 9; injure, viii. 48, 10.
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"ṣya" has 124 results.
     
aśiṣyaunnecessary to be prcscribed or laid down.; confer, compareतदशिष्यं संज्ञाप्रमाणत्वात् P. I.2.53; also लिङ्गं अशिष्यं लोकाश्रयत्वाल्लिङ्गस्य M.Bh. on II.1.36.
ākāṅkṣyaa word for which there is expectancy of another word for the completion of sense.
iṣyaikṛt affix in Vedic Literature in the sense of the infinitive, e. g. रेहिष्यै, अव्यथिष्यै; cf P.III.4.10.
ṣyataddhita affix अण् in the sense of 'descendant' applied to names of ancient sages, by the rule ऋष्यन्धकवृष्णिकुरुभ्यश्च P.IV.1.114; exempli gratia, for example वासिष्ठः,वैश्वामित्रः.
kariṣyat kariṣyantīancient technical terms for the future tense;the word करिष्यन्ती is more frequently usedition
tribhāṣyaratnaname of a commentary on the Taittiriya Pratisakhya written by Somayarya. The commentary is said to have been based on the three Bhasya works attributed to the three ancient Vedic scholarsVararuci, Mahiseya and Atreya.
niruktabhāṣyaa gloss on Yaska's Nirukta written by a modern scholar of grammar named Ugracarya in the eighteenth century A. D.
pātañjalamahābhāṣyathe same as महाभाष्य. See महाभाष्य.
pāriśeṣyaresidual nature; the law or rule of elimination; the remaining alternative after full consideration of all the other alternatives; confer, compare विभाषा कुरुयुगन्धराभ्याम् । पारिशेष्याद्युगन्धरार्था विभाषा Kāś. on P. IV. 2.130; confer, compare also पारिशेष्यादजन्तादेव यत् सिद्धः Sira. Pari. 37.
pārokṣyaremoteness; literally being out of sight; in grammar, पारोक्ष्य is a condition for the use of the perfect tense ( लिट् ). See परोक्ष.
bhakṣyaniyamarestriction regarding edibles of a particular kindeclinable The word is quoted to illustrate the नियमविधि or restrictive rule in grammar. Although the restriction in the instance पञ्च पञ्चनखा भक्ष्याः is of the kind of परिसंख्या and called परिसंख्या, and not नियम, by the Mimamsakas, the grammarians call it a niyamavidhi. There is no परिसंख्याविधि according to grammarians; they cite only two kinds of vidhi viz. simple vidhi or apurva vidhi and niyamavidhi.
bhaviṣyatancient term for the future tense in general; confer, compare भविष्यति गम्यादयः | भविष्यतोद्यनद्यतन उपसंख्यानम् P. III.3.3 Vart.l : confer, compare also the words भविष्यत्काल, भविष्यत्प्रतिषेध, भविष्यदधिकार.
bhaviṣyantīancient term for the future tense in general; confer, compare परिदेवने श्वस्तनी भविष्यन्त्यर्थे P. III.3.15. Vart.1; confer, compare also Kat. III.1.15; Hemacandra's Śabdānuśāsana. III. 3.15.
bhāṣyaa learned commentary on an original work, of recognised merit and scholarship, for which people have got a sense of sanctity in their mind; generally every Sūtra work of a branch of technical learning (or Śāstra) in Sanskrit has got a Bhāṣya written on it by a scholar of recognised merit. Out of the various Bhāṣya works of the kind given a reference to some preceding word, not necessarily on the same page., the Bhāṣya on the Vyākaraṇa sūtras of Pāṇini is called the Mahābhāṣya, on the nature of which possibly the following definition is based "सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः| स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ।" In books on Sanskrit Grammar the word भाष्य is used always for the Mahābhāṣya. The word भाष्य is sometimes used in the Mahābhāṣya of Patanjali (confer, compare उक्तो भावभेदो भाष्ये III.3.19, IV.4.67) where the word may refer to a work like लघुभाष्य which Patañjali may have written, or may have got available to him as written by somebody else, before he wrote the Mahābhāṣya.
bhāṣyakāraPatañjali, the author of the Pātañjala Mahābhāṣya; the term, in this sense, frequently occurs in works on Grammar. See भाष्य.
bhāṣyasūtrathe brief pithy statements in the Mahābhāṣya of the type of the Sūtras or the Vārttikas. These assertions or statements are named 'ișṭi' also.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahābhāṣyadīpikāa very learned old commentary on the Mahabhasya of Patanjali written by the reputed grammarian Bhartrhari or Hari in the seventh century A. D. The commentary has got only one manuscript preserved in Germany available at present, of which photostat copies or ordinary copies are found here and there. The first page of the manuscript is missing and it is incomplete also, the commentary not going beyond the first seven Aahnikas. For details see page 383 Vol. VII Vyaakarana Mahabhasya D. E. Society's edition.
mahābhāṣyapradīpaa very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition.
mahābhāṣyapradīpaṭīkaname given to each of the various commentaries on the Pradipa of Kaiyata written by grammarians, out of which the commentaries of चिन्तामणि,रामचन्द्रसरस्वती, नारायण, नित्यानन्दपर्वतीय and one or two more are available in a manuscript form and those too quite incomplete.
mahābhāṣyapradīpaprakāśacalled also कैयटप्रकाश, name of the commentary on the Pradipa of Kaiyata by Nilankanthamakhi a versatile writer of the 17th century.
mahābhāṣyapradīpavivaraṇa(1)original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा.
mahābhāṣyalaghuvṛttiname given to the short gloss on the Mahabhasya written by the famous eastern grammar-scholar Maitreya-Raksita of the twelfth century.
mahābhāṣyavyākhyāname given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable
mukhyaviśeṣyathe principal word in a sentence which comes last in the technical expression of the import or शाब्दबोध. It is described as primary and not subordinated to any other thing ( अन्याविशेषणीभूत). This मुख्यविशेष्य is, in a way,the crucial point in the various theories of import; exempli gratia, for example according to the grammarians the verbal activity is the principal word while,according to the Mimaamsakas the bhaavanaa is the principal word.and according to the Naiyayikas it is the subject that is the principal word.
lakṣyaliterally target; illustration; example of a grammatical rule; confer, compare लक्ष्ये लक्षणं सकृदेव प्रवर्तते Paribhāşā; also लक्ष्यानुसारि व्याख्यानमेव शरणम् Paribhāşenduśekhara; confer, compare also शब्दो लक्ष्य: सूत्रं लक्षणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.1 Vārttika (on the Sūtra of Pāṇini). 14.
viśeṣyaubstantive, as opposed to विशेषण adjective or qualifying; confer, compare भेदकं विशेषणम्,भेद्यं विशेष्यम् Kāś. on P. II.1.57: confer, compare also विशेषणविशेष्यभावो विवक्षानिबन्धन: Kāś. on P.II.1.36.
vṛṣyataddhita affix.affix अण् prescribed by the sutra ऋष्यन्धकवृष्णिकुरुभ्यश्च after words denoting members of the Vrsni race; confer, compare वृष्ण्यणेाSवकाशः वासुदेवः। बलदेव: ॥
vaiśeṣyaspecial differentiating feature; confer, compare अनुप्रदानात्संसर्गात् स्थानात् करणावन्ययात् ! जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात् | T.Pr. XXIII. 2.
vyākaraṇamahābhāṣyasee महाभाष्य,
vyākaraṇamahābhāṣyagūḍhārthadīpinīa brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations.
vyākaraṇamahābhāṣyapradīpathe original name of the learned commentary on Patanjali's Mahabhasya by Kaiyatabhatta the well-known grammarian of Kashmir of the eleventh century. See प्रदीप and कैयट.
vyākaraṇamahābhāṣyapradīpavivaraṇa( )a gloss on the Mahabhasyapradipa of Kaiyata, written by ईश्वरानन्द, a pupil of सत्यानन्द; (2) a gloss on the Mahabhasyapradipa of Kaiyata by नारायण.
vyākaraṇamahābhāṣyapradīpoddyotathe wellknown scholarly commentary by the stalwart grammarian Nagesabhatta on the Mahabhasyapradipa of Kaiyata. See उद्द्योत and नागेश.
vyākaraṇamahābhāṣyavyākhyāsee महाभाष्य a reference to some preceding word, not necessarily on the same page..
śiṣyahitā(वृत्ति)a work on grammar written by उग्रभूति of which a mention is made by Al Beruni in his work. शी (1) case affix (ई) substituted for the nominative case. plural affix जस् (अस् ) in the declension of the pronouns, when the affix जस् is preceded by the vowel अ; exempli gratia, for example सर्वे, विश्वे; confer, compare kas. on P VII.1.17; (2) case affix (ई ) substituted for औ of the nominative case. and the acc. dual after feminine. bases ending in आ, as also after bases in the neuter gender; exempli gratia, for example खट्वे रमे; कुण्डे, वने; confer, compare Kas on P. VII.1.18, 19.
ṣyataddhita affix. affix य (taking Samprasarana change i e. ई before the words पुत्र and पति and बन्धु in the Bahuvrihi compound) added, instead of the affix अण् or इञ्, in the sense of offspring, (l) to words having a long ( गुरु ) vowel for their penultimate , only in the formation of feminine bases, exempli gratia, for example कारीषगन्ध्या कौमुद्गन्ध्या, वाराह्या; कारीषगन्धीपुत्रः, कारीषगन्धीपति:, कारीषगन्धबिन्धुः ( Bah. compound): cf P.IV.1.78; (2) to words expressive of family names like पुणिक, मुखर et cetera, and others as also to the words क्रौडि, लाडि, व्याडि आपिशलि et cetera, and others and optionally to the words दैवयज्ञि and others in the formation of feminine bases; e. g. पौणिक्या, मौखर्या, क्रौड्या, व्याड्या, अापिशल्या et cetera, and others: confer, compare P. IV.1.79, 80, 81.
ṣyañtaddhita affix. affix (1) in the sense of 'nature ' applied optionally with the affix इमनिच् to words showing colour as also to words headed by दृढ: e. g. शौक्ल्यम् , शुक्लिमा, कार्ष्ण्यम् कृष्णिमा, दार्ढ्यम्, द्रढिमा et cetera, and others: confer, compare P. V. 1.123: (2) in the sense of nature as also in the sense of professional work to words of quality and words headed by ब्राम्हणः e. g. जाड्यम्, ब्राह्मण्यम् cf P.V. 1.124; (3) to the words चतुर्वर्ण, त्रिलोकी and others in the same sense as that of those very words; exempli gratia, for exampleचातुर्वर्ण्यम् त्रैलोक्यम् षाड्गुण्यम् सन्यम् etc, confer, compare P. V. 6.124 Vart, 1.
sāmānyabhaviṣyatfuture tense in general; the general future tense expressed by the verb-endings substituted for लृट्. There is also the term शुद्धभविष्यत् or भविष्यन्ती used in the same sense; confer, compare लृट् शेषे च। शेषे शुद्धे भविष्यति काले धातोर्लृट् प्रत्ययो भवति । Kāśikā of Jayāditya and Vāmana. on P. III. 3.13
sārasvatabhāṣyaa critical gloss on the Sarasvata grammar by a grammarian named Kasinatha.
akathitanot mentioned by any other case-relation such as अपादान, संप्रदान and अधिकरण; stated with respect to the indirect object, governed by roots possessing two objects such as दुह्, याच् and others, which in the passive woice is put in the nominative case. The in-direct object is called akathita because in some cases there exists no other case-relation as, for example, in पौरवं गां याचते or भिक्षते, or माणवकं पन्थानं पृच्छति; while, in the other cases, the other case-relations (with the activity expressed by the verb) are wilfully suppressed or ignored although they exist, as for instance in गां दोग्धि पयः, अन्ववरुणद्धि गां व्रजम्; see अकथितं च P.1.4.51 and the Mahābhāṣya thereon.
akṣaraa letter of the alphabet, such as a (अ) or i (इ) or h (ह) or y (य्) or the like. The word was originally applied in the Prātiśākhya works to vowels (long, short as also protracted), to consonants and the ayogavāha letters which were tied down to them as their appendages. Hence अक्षर came later on to mean a syllable i. e. a vowel with a consonant or consonants preceding or following it, or without any consonant at all. confer, compare ओजा ह्रस्वाः सप्तमान्ताः स्वराणामन्ये दीर्घा उभये अक्षराणि R Pr. I 17-19 confer, compareएकाक्षरा, द्व्यक्षरा et cetera, and others The term akṣara was also applied to any letter (वर्ण), be it a vowel or a consonant, cf, the terms एकाक्षर, सन्ध्यक्षर, समानाक्षर used by Patañjali as also by the earlier writers. For the etymology of the term see Mahābhāṣya अक्षरं न क्षरं विद्यात्, अश्नोतेर्वा सरोक्षरम् । वर्णे वाहुः पूर्वसूत्रे । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 2 end.
atantraimplying no specific purpose: not intended to teach anything, अविवक्षित; exempli gratia, for example ह्रस्वग्रहणमतन्त्रम् Kāś and Si. Kau. on तस्यादित उदात्तमर्धह्रस्वम् P.1.2.32: confer, compare also अतन्त्रं तरनिर्देशः ( the use of तरप् does not necessarily convey the sense of the comparative degree in Pāṇini's rules) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.33. This statement has been given as a distinct Paribhāṣa by Vyāḍiparibhāṣāsūcana.and Sākaṭāyana. The author of the Mahābhāṣya appears to have quoted it from the writings of Vyāḍiparibhāṣāsūcana.and the earlier grammarians See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on अल्पाच्तरम् P. II.2.34.
adoṣaabsence of fault; absence of inconvenience. The expression सोप्यदोषो भवति often occurs in the Mahābhāṣya: confer, compare MBh. on I. 3.62; I. 4.108, et cetera, and others
adhikāragoverning rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥
anabhidhānainability to express the meaning desiredition The expression न वा अनभिधानात् frequently occurs in the Mahābhāṣya referring to such words or phrases as could be formed by rules of grammar or could be used according to rules but,are not found in current use recognized by learned persons or scholars; confer, compare तच्चानभिधानं यत्राप्तैरुक्तं तत्रैव, अन्यत्र तु यथालक्षणं भवत्येव Padamañj. on III. 2.1;also confer, compare अनभिधानाद् व्यधिकरणानां बहुव्रीहिर्न भविष्यति । यत्र त्वभिधानमस्ति तत्र वैयधिकरण्येपि भवत्येव समासः, कण्ठेकाल इति; Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on II. 2.24: for examples of अनभिधान, sec also M.Bh.अभिधानलक्षणाः कृत्तद्धितसमासाः अनभिधानान्न भविष्यन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.19. also on III. 2.1. V.5, IV.2.1. See Kāś. on III,1.22, III.3.158.
anavayavaliterally having no parts; impartite; without any concern with the individual component parts; application in totality; confer, compare सिद्धं तु धर्मोपदेशने अनवयवविज्ञानाद्यथा लौकिकवैदिकेषु P. VI. 1.84 Vārt 5 and the Bhāṣya thereon; अस्मिञ् शास्त्रे अनवयवेन शास्त्रार्थसंप्रत्ययः स्यात् । a rule in grammar applies to all cases where its application is possible; it cannot be said to have its purpose served by applying to a few cases only.
aniṭ(1)not admitting the augment इट् to be prefixed to it; the term is strictly to be applied to ārdhadhātuka affixes placed after such roots as have their vowel characterized by a grave accent ( अनुदात्तस्वर ); the term अनिट् being explained as अनिडादि qualifying the अार्धधातुक affix; (2) in a secondary way, it has become customary to call such roots अनिट् as do not allow the augment इट् to be prefixed to an ārdhadhātuka affix placed after them. Such roots are termed अनुदात्त verily because they are possessed of an anudātta vowel. e. g. कृ, भृ, जि, गम् , हन् et cetera, and others as against भु, धू, तॄ, श्वि, वृ, वद्, फल्, चल्, et cetera, and others which have their vowel characterized by an acute (उदात्त ) accent. For a complete list of such roots see the well-known stanzas given in the Siddhāntakaumudī incidentally on अात्मनेपदेष्वनतः P. VII.1.5. ऊदॄदन्तैर्यौतिरुक्ष्णुशीङ्स्नु....निहताः स्मृताः ॥ १ ॥ शक्लृपच्मुचिरिचवच्विच् .........धातवो द्व्यधिकं शतम् ॥ as also some lists by ancient grammarians given in the Mahābhāṣya on एकाच उपदेशेनुदात्तात्. P. VII. 2.10 or in the Kāśikā on the same rule P. VII.2.10.
aniyatapuṃskawhose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.131.
anuvidhioperation in conformity with what is found. The expression छन्दसि दृष्टानुविधिः is often found in the Mahābhāṣya: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.5, I.1.6, I.1.21, III.1.9, III.1.13, VI.1.6, VI.1.77, VI.1.79, VI. 4.128,VI.4.141, VIII.2.108.
anusaṃhitaṃaccording to the Saṁhitā text of the Vedas: confer, compareएतानि नोहं गच्छन्ति अध्रिगो अनुसंहितम् Bhartṛihari's Mahābhāṣyadīpikā p. 9; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.31, also XV.33, where the word is explained as संहिताक्रमेण by Uvaṭa.
antaḥstha,antaḥsthāfeminine., also writen as अन्तस्थ, अन्तस्था feminine., semivowel; confer, compare अथान्तस्थाः । यिति रेिन लेिति वितिः; Vājasaneyi Prātiśākhya.VIII.14-15: confer, compare चतस्रोन्तस्थाः explained by उव्वट as स्पर्शोषमणामन्तः मध्ये तिष्ठन्तीति अन्तस्थाः R.Pr.I.9, also पराश्चतन्नान्तस्थाः Taittirīya Prātiśākhya.I. 8. The ancient term appears to be अन्तस्थाः feminine. used in the Prātiśākhya works. The word अन्तःस्थानाम् occurs twice in the Mahābhāṣya from which it cannot be said whether the word there is अन्तःस्थ m. or अन्तःस्था feminine. The term अन्तस्थ or अन्तस्था is explained by the commentators on Kātantra as स्वस्य स्वस्य स्थानस्य अन्ते तिष्ठन्तीति ।
abhidhānadesignation, denotation, expression of sense by a word which is looked upon as the very nature of a word. The expression अभिधानं पुनः स्वाभाविकम् ( denotation of sense is only a natural characteristic of a word ) frequently occurs in the Mahābhāṣya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on 1.2.64 Vārt 93, II.1.1, confer, compare नपुसकं यदूष्मान्तं तस्य बह्वभिधानजः ( Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.7 ) where the word बह्वभिधान means बहुवचन.
abhyāvṛttiinclination towards an action; tendency to do an act; confer, compare संख्यायाः क्रियाभ्यावृत्तिगणनं कृत्वसुच् । P. V. 4.17 अभिमुखी प्रवृत्तिरभ्यावृत्तिः (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.4.19) is the explanation in the Mahābhāṣya,while पौनः पुन्यमभ्यावृत्तिः (Kāś. on V.4.17) is the one given in Kāśikā
avagraha(1)separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible.
avarṇathe letter अ; the first letter of the Sanskrit alphabet, comprising all its varieties caused by grades, ( ह्रस्व, दीर्घ, प्लुत) or accents of nasalization. The word वर्ण is used in the neuter gender in the Mahābhāṣya; confer, compare सर्वमुखस्थानमवर्णम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.9, मा कदाचिदवर्णं भूत् M.Bh. I.1.48 Vārttika (on the Sūtra of Pāṇini). 1; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.50 Vārttika (on the Sūtra of Pāṇini). 18 and I.1.51 Vārttika (on the Sūtra of Pāṇini). 2: confer, compare also ह्रस्वमवर्णं प्रयोगे संवृतम् Sīradeva's ParibhāṣāvṛttiPari. 17. 6
avaśyamnecessarily; the expression अवश्यं चैतदेवं विज्ञेयम् is very frequently used in the Mahābhāṣya when the same statement is to be emphasizedition
avicālinimmutable. The term is used frequently in the Mahābhāṣya, in connection with letters of the alphabet which are considered 'nitya' by Grammarians; confer, compare नित्येषु च शब्देषु कूटस्थैरविचालिभिर्वर्णैर्भवितव्यमनपायोपजानविकारिभिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhn 2: cf also नित्यपर्यायवाची सिद्धशब्दः । यत्कूटस्थेष्वविचालिषु भावेषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.
aṣṭādhyāyīname popularly given to the Sūtrapāṭha of Pāṇini consisting of eight books (adhyāyas) containing in all 3981 Sūtras,as found in the traditional recital, current at the time of the authors of the Kāśika. Out of these 398l Sūtras, seven are found given as Vārtikas in the Mahābhāṣya and two are found in Gaṇapāṭha.The author of the Mahābhāṣya has commented upon only 1228 of these 3981 sūtras. Originally there were a very few differences of readings also, as observed by Patañjali ( see Mbh on I.4.1 ); but the text was fixed by Patañjali which, with a few additions made by the authors of the Kāśika,as observed a reference to some preceding word, not necessarily on the same page., has traditionally come down to the present day. The Pāṇini's Aṣṭādhyāyī. is believed to be one of the six Vedāṅga works which are committed to memory by the reciters of Ṛgveda. The text of the Pāṇini's Aṣṭādhyāyī. is recited without accents. The word अष्टाध्यायी was current in Patañjali's time; confer, compare शिष्टज्ञानार्था अष्टाध्यायी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 3.109.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
aākhyātaverbal form, verb; confer, compare भावप्रधानमाख्यातं सत्त्वप्रधानानि नामानि Nirukta of Yāska.I.1; चत्वारि पदजातानि नामाख्यातोपसर्गनिपाताश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika 1 ; also A.Prāt. XII. 5, अाकार अाख्याते पदादिश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.2.37 Vārttika (on the Sūtra of Pāṇini). 2, आख्यातमाख्यातेन क्रियासातत्ये Sid. Kau. on II.1.72, क्रियावाचकमाख्यातं Vājasaneyi Prātiśākhya.V.1; confer, compare भारद्वाजकमाख्यातं भार्गवं नाम भाष्यते । भारद्वाजेन दृष्टत्वादाख्यातं भारद्वाजगोत्रम् V. Prāt. VIII. 52; confer, compare also Athar. Prāt.I.I.12, 18; 1.3.3,6; II.2.5 where ākhyāta means verbal form. The word also meant in ancient days the root also,as differentiated from a verb or a verbal form as is shown by the lines तन्नाम येनाभिदधाति सत्त्वं, तदाख्यातं येन भावं स धातुः R.Pr.XII.5 where 'आख्यात' and 'धातु' are used as synonyms As the root form such as कृ, भृ et cetera, and others as distinct from the verbal form, is never found in actual use, it is immaterial whether the word means root or verb.In the passages quoted a reference to some preceding word, not necessarily on the same page. from the Nirukta and the Mahābhāṣya referring to the four kinds of words, the word ākhyāta could be taken to mean root (धातु) or verb (क्रियापद). The ākhyāta or verb is chiefly concerned with the process of being and bccoming while nouns (नामानि) have sattva or essence, or static element as their meaning. Verbs and nouns are concerned not merely with the activities and things in this world but with every process and entity; confer, compare पूर्वापूरीभूतं भावमाख्यातेनाचष्टे Nir.I.;अस्तिभवतिविद्यतीनामर्थः सत्ता । अनेककालस्थायिनीति कालगतपौर्वापर्येण क्रमवतीति तस्याः क्रियात्वम् । Laghumañjūṣā. When a kṛt (affix). affix is added to a root, the static element predominates and hence a word ending with a kṛt (affix). affix in the sense of bhāva or verbal activity is treated as a noun and regularly declined;confer, compareकृदभिहितो भावे द्रव्यवद् भवति M.Bh. on II.2.19 and III. 1.67, where the words गति, व्रज्या, पाक and others are given as instances. Regarding indeclinable words ending with kṛt (affix). affixes such as कर्तुं, कृत्वा, and others, the modern grammarians hold that in their case the verbal activity is not shadowed by the static element and hence they can be,in a way, looked upon as ākhyātas; confer, compare अव्ययकृतो भावे Vaiyākaraṇabhūṣaṇa.
ācāryapreceptor, teacher; a designation usually given to Pāṇini by Patañjali in the Mahābhāṣya; confer, compare the usual expression तज्ज्ञापयति आचार्यः as also अाचार्यप्रवृत्तिर्ज्ञापयति; also confer, compare नेदानीमाचार्याः सूत्राणि कृत्वा निवर्तयन्ति; confer, compare also the popular definition of अाचार्य given as 'निशम्य यद्गिरं प्राज्ञा अविचार्यैव तत्क्षणम् । संभावयन्ति शिरसा तमाचार्यं प्रचक्षते ।"
āpatyapatronymic affix such as अण् and others. The term अापत्य, which is the same as the usual term अपत्य in तस्यापत्यम् P.IV.I, is found sometimes used in the Vārttikas and in the Mahābhāṣya; confer, compare आयत्याज्जीवद्वंश्यात्स्वार्थे द्वितीयो युवसंज्ञ: P.IV.1.163 Vārt 6.
it(1)a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34.
indraname of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.
indradattaauthor of the ' Gūḍhaphakkikāprakāśa', a gloss on the difficult passages in the Mahābhāṣya.
iṣṭaa word frequently used in the Vārttikas and the Mahābhāṣya and other treatises in the senses of (1) a desired object, (2) a desired purpose, (3) a desired statement, (4) a desired form id est, that is the correct form : confer, compare इष्टान्वाख्यानं खल्वपि भवति: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Āhnika of the Pātañjala Mahābhāṣya. 1. योगविभागादिष्टसिद्धिः Pari.Śek. Pari. 114.
iṣṭia word generally used in the statements made in the Mahā bhāṣya, similar to those of the Sūtrakāra and the Vārttikakāras, which are 'desired ones' with a view to arrive at the correct forms of words; confer, compare प्राप्तिज्ञो देवानांप्रियो न त्विाष्टिज्ञः, इष्यत एतद् रूपमिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4.56.
isnucalternative affix mentioned in the Mahābhāṣya in the place of इष्णुच्; cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on III. 2.57. See इष्णुच् .
īśvarānandaauthor of (l) a gloss on Kaiyaṭa's Mahābhāṣya-pradīpa, and (2)an independent treatise Śābdabodhataraṅgiṇī. He is believed to have been a pupil of सत्यानन्द and iived in the latter part of the 16th century A.D.
uktaprescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72.
uktārthaa word or expression whose sense has been already expressedition The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and Kālāpa-vyākaraṇasūtra. (Par. 46) grammars.
ugrabhūtior उग्राचार्य writer of a gloss on the Nirukta, called Niruktabhāṣya believed to have lived in the 18th century A. D; writer also of a grammatical work Śiṣyahitāvṛtti or Śiṣyahitānyāsa, which was sent to kāshmir and made popular with a large sum of money spent upon it, by his pupil Ānanadpāla.
uccāraṇapronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
uṇādisūtradaśapādīthe text of the Uṇādi Sūtras divided into ten chapters believed to have been written by शाकटायन. It is printed at the end of the Prakriyā Kaumud and separately also, and is also available in manuscripts with a few differences. Patañjali in his Bhāṣya on P.III.3.1, seems to have mentioned Sakaṭāyana as the author of the Uṇādi Sūtras although it cannot be stated definitely whether there was at that time, a version of the Sūtras in five chapters or in ten chapters or one, completely different from these, as scholars believe that there are many interpolations and changes in the versions of Uṇādi Sūtras available at present. A critical study of the various versions is extremely desirable.
uddyotathe word always refers in grammar to the famous commentary by Nāgeśabhaṭṭa written in the first decade of the 18th century A. D. om the Mahābhāṣyapradīpa of Kaiyaṭa. The Mahābhāṣya-Pradīpoddyota by Nāgeśa.appears to be one of the earlier works of Nāgeśa. It is also called Vivaraṇa. The commentary is a scholarly one and is looked upon as a final word re : the exposition of the Mahābhāṣya. It is believed that Nāgeśa wrote 12 Uddyotas and 12 Śekharas which form some authoritative commentaries on prominent works in the different Śāstras.
upagrahaa term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's Pāṇini's Aṣṭādhyāyī.. The Vārttikakāra has used the word in his Vārttika उपग्रहप्रतिषेधश्च on P. III.2.127 evidently in the sense of Pada affixes referring to the Ātmanepada as explained by Kaiyaṭa in the words उपग्रहस्य आत्मनेपदसंज्ञाया इत्यर्थ: । The word occurs in the Ślokavārttika सुप्तिङुपग्रहलिङ्गनराणां quoted by Patañjali in his Mahābhāṣya on व्यत्ययो बहुलम् P. III. 1.85, where Nāgeśa writes लादेशव्यङ्ग्यं स्वार्थत्वादि । इह तत्प्रतीतिनिमित्ते परस्मै-पदात्मनेपदे उपग्रहशब्देन लक्षणयोच्येते । The word is found in the sense of Pada in the Mahābhāṣya on P. III. 1.40. The commentator on Puṣpasūtra explains the word as उपगृह्यते समीपे पठ्यते इति उपग्रहः. The author of the Kāśikā on P. VI. 2.134 has cited the reading चूर्णादीन्यप्राण्युपग्रहात् instead of चूर्णादीन्यप्राणिषष्ठ्याः and made the remark तत्रेापग्रह इति षष्ठ्यन्तमेव पूर्वाचार्योपचारेण गृह्यते. This remark shows that in ancient times उपग्रह meant षष्ठ्यन्त i. e. a word in the genitive case. This sense gave rise to, or was based upon, an allied sense, viz. the meaning of 'षष्ठी' i. e. possession. Possibly the sense 'possession' further developed into the further sense 'possession of the fruit or result for self or others' referring to the तिङ् affixes which possessed that sense. The old sense 'षष्ठ्यन्त' of the word 'उपग्रह' having gone out of use, and the sense 'पद' having come in vogue, the word षष्ठी' must have been substituted for the word 'उपग्रह' by some grammarians before the time of the Kāśikākāras. As Patañjali has dropped the Sūtra (VI. 2.134), it cannot be said definitely whether the change of reading took place before Patañjali or after him.
upanyāsaproposition, statement, The remark 'विषम उपन्यासः' is of frequent occurrence in the Vyākaraṇa Mahābhāṣya in connection with statements that are defective and have to be refuted or corrected; confer, compare M.Bh. on P.1.1.21,46,50; I.2.5 et cetera, and others
upaśleṣaimmediate contact, as for instance, of one word with another: confer, compare शब्दस्य च शब्देन कोन्योभिसंबन्धो भवितुमर्हति अन्यदत उपश्लेषात् । M.Bh. on VI. 1.72. The word उपश्लिष्ट is also found in the Mahābhāṣya in the same context.
upasaṃkhyānamention, generally of the type of the annexation of some words to words already given, or of some limiting conditions or additions to what has been already statedition The word is often found at the end of the statements made by the Vārttikakāra on the sūtras of Pāṇini.: confer, compare P.I.1.29 Vārttika (on the Sūtra of Pāṇini). 1: I.1.36 Vārttika (on the Sūtra of Pāṇini). 3 et cetera, and others The words वाच्य and वक्तव्य are also similarly useditionThe word is found similarly used in the Mahābhāṣya also very frequently.
upasaṃhṛtadrawn close: confer, compare ओष्ठौ तूपसंहृततरौ Taittirīya Prātiśākhya.II.14. The root उपसंहृ is used in the sense of finishing in the Mahābhāṣya; confer, compare येनैव यत्नेनैको वर्ण उच्चार्यते विच्छिन्ने वर्ण उपसंहृत्य तमन्यमुपा दाय द्वितीयः प्रयुज्यते तथा तृतीयस्तथा चतुर्थः । M.Bh. on P.I.4. 109 Vārttika (on the Sūtra of Pāṇini). 6.
upasargapreposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.
upasargadyotyatāthe view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona.
upasargayogaconnection with a prefix; joining of the prefix. Some scholars of grammar hold the view that the Upasarga is prefixed to the root and then the verbal form is arrived at by placing the desired terminations after the root, while others hold the opposite view: confer, compare पूर्वं धातुः साधनेनोपयुज्यते पश्चादुपसर्गेण । अन्ये तु पूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेनेत्याहुः Sīradeva's Paribhāṣāvṛtti Pari. 131, 132; cf also vol. VII. Mahābhāṣya edited by the D. E. Society, Poona, pages 371-372.
uvaṭaalso उव्वट or ऊअट a reputed Kaāśmirian scholar and writer who was the son of Vajrata. He wrote many learned commentaries, some of which are known as Bhasyas. Some of his important works are Ṛkprātiśākhyabhāṣya, Vājasaneyī prātiśākhyabhāṣya, Vājasaneyīsamhitābhāṣya, Vedārthadīpika et cetera, and others
ediphthong vowel ए made up of अ and इ, and hence having कण्ठतालुस्थान as its place of origin. It has no short form according to Pāṇini. In cases where a short vowel as a substitute is prescribed for it in grammar, the vowel इ is looked upon as its short form. Patañjali in his Mahābhāṣya has observed that followers of the Sātyamugri and Rāṇāyanīya branches of the Sāmaveda have short ए ( ऍ ) in their Sāmaveda recital and has given सुजाते अश्वसूनृते, अध्वर्यो अद्रिभिः सुतम् as illustrations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1-48; as also the article on.
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
ekaśeṣanirdeśastatement by subsistence of one word out of many. The phrase is very often used in the Mahābhāṣya where the omission of an individual thing is explained by saying that the expression used is a composite one including the omitted thing along with the thing already expressed; confer, compare एकशेषनिर्देशोयम् । सर्वादीनि च सर्वादीनि च सर्वादीनि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.27, on I.1.59, I.2.39, as also on I.3.1 Vārttika (on the Sūtra of Pāṇini). 5,I.4. 101 Vārttika (on the Sūtra of Pāṇini). 3, II.1.1. Vārttika (on the Sūtra of Pāṇini). 19 et cetera, and others
ekaśrutithat which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33.
aindraname of an ancient school of grammar and of the treatise also, belonging to that school, believed to have been written under instructions of Indra. The work is not available. Patañjali mentions that Bṛhaspati instructed Indra for one thousand celestial years and still did not finish his instructions in words': (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.1 ). The Taittirīya Saṁhitā mentions the same. Pāṇini has referred to some ancient grammarians of the East by the word प्राचाम् without mentioning their names, and scholars like Burnell think that the grammar assigned to Indra is to be referred to by the word प्राचाम्. The Bṛhatkathāmañjarī remarks that Pāṇini's grammar threw into the background the Aindra Grammar. Some scholars believe that Kalāpa grammar which is available today is based upon Aindra,just as Cāndra is based upon Pāṇini's grammar. References to Aindra Grammar are found in the commentary on the Sārasvata Vyākaraṇa, in the Kavikalpadruma of Bopadeva as also in the commentary upon the Mahābhārata by Devabodha.Quotations, although very few, are given by some writers from the work. All these facts prove that there was an ancient pre-Pāṇinian treatise on Grammar assigned to इन्द्र which was called Aindra-Vyākaraṇa.For details see Dr.Burnell's 'Aindra School of Sanskrit Grammarians' as also Vol. VII pages 124-126 of Vyākaraṇa Mahābhāṣya, edited by the D.E.Society, Poona.
m̐ nāsikyaa nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others
karmasādhanaprescribed in the sense of an object; a term used in the Mahābhāṣya in the sense of affixes used in the sense of 'object' as contrasted with कर्तृसाधन or भावसाधनः e. g. the affix कि in the word विधि, explained as विधीयते इति विधिः or in the word भाव explained as भाव्यते यः स भावः; confer, compare क्रिया चैव हि भाव्यते, स्वभावसिद्धं तु द्रव्यम् M.Bh. on P. I.3.1. See similarly the words समाहार M.Bh. on II.1.51 and उपधि M.Bh. on V.1.13.
karmādiliterally karman and others; a term often used in the Mahābhāṣya for kārakas or words connected with a verbal activity which have the object or karmakāraka mentioned first; सुपां कर्मादयोप्यर्थाः संख्या चैव तथा तिङाम् M.Bh, on I.4.21.
kalāpinthe author of the work referred to as Kālāpa-vyākaraṇasūtra. in the Mahābhāṣya which perhaps was a work on grammar as the word कालाप is mentioned with the word in the Mahābhāṣya, confer, compare M.Bh. on कलापिनोSणू P. IV.3. 108. Kalāpin is mentioned as a pupil of Vaiśampāyana in the Mahābhāṣya; confer, compare वैशम्पायनान्तेवासी कलापी M.Bh. on P. IV.3.104.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātyāyanathe well-known author of the Vārttikas on the sūtras of Pāṇini. He is also believed to be the author of the Vājasaneyi Prātiśākhya and many sūtra works named after him. He is believed to be a resident of South India on the strength of the remark प्रियतद्धिता दाक्षिणात्याः made by Patañjali in connection with the statement 'यथा लौकिकवैदिकेषु' which is looked upon as Kātyāyana's Vārttika. Some scholars say that Vararuci was also another name given to him, in which case the Vārttikakāra Vararuci Kātyāyana has to be looked upon as different from the subsequent writer named Vararuci to whom some works on Prakrit and Kātantra grammar are ascribedition For details see The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pages I93-223 published by the D. E.Society, Poona.See also वार्तिकपाठ below.
kārakaliterally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.
kāryātideśalooking upon the substitute as the very original for the sake of operations that are caused by the presence of the original;the word is used in contrast with रूपातिदेश where actually the original is restored in the place of the substitute on certain conditions. For details see Mahābhāṣya on द्विर्वचनेचि P. 1.1.59.
kāśakṛtsna(1)an ancient grammarian and philosopher referred to in the Mahābhāṣya; (2) the work on grammar by Kāśakṛtsna; confer, compareपाणिनिना प्रोक्तं पाणिनीयम् । आपिशलम् । काशकृत्स्नम् । M.Bh. on I.1. Āhnika 1.
kāśikā(1)name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe.
kitkaraṇamarking with the mute letter क्, or looking upon as marked with mute क् for purposes mentioned a reference to some preceding word, not necessarily on the same page.; ( see कित् a reference to some preceding word, not necessarily on the same page. ). The word is often used in the Mahābhāṣya; see M.Bh. on I. 1. 3, 5, 46; I.2.5, et cetera, and others
kīlhārnKielhorn F., a sound scholar of Sanskrit Grammar who brought out excellent editions of the Pātañjala Mahābhāṣya and the Paribhāṣenduśekhara and wrote an essay on the Vārttikas of Kātyāyana. For details see Pātañjala Mahābhāṣya Vol VII.p.40, D. E society edition, Poona.
kuṇaravāḍavaname of an ancient granmarian who lived possibly after Pāṇini and before Patañjali and who is referred to in the Mahābhāṣya as giving an alternative forms for the standard form of certain words; confer, compare कुणरवाडवस्त्वाह नैषां शंकरा शंगरैषा M.Bh. on III.2.14; cf also कुणरवस्त्वाह नैष वहीनरः । कस्तर्हि । विहीनर एषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.3.1.
kṛdantathe word ending with a kṛt affix; the term कृत् is found used in the sūtras of Pāṇini for कृदन्त; confer, compare कृत्तद्धितसमासाश्च P. I.2.46. The term कृदन्त for root-nouns, or nouns derived from roots, is found in the Atharvaprātiśākhya (I.1.10, II.3.8, II1.2.4), the Mahābhāṣya and all the later works on grammar. See the word कृत्.
kaiyaṭaname of the renowned commentator on the Mahābhāṣya, who lived in the 11th century. He was a resident of Kashmir and his father's name was Jaiyaṭa. The commentary on the Mahābhāṣya was named महाभाष्यप्रदीप by him, which is believed by later grammarians to have really acted as प्रदीप or light, as without it, the Mahābhāṣya of Patañjali would have remained unlit, that is unintelligible, at several places. Later grammarians attached to प्रदीप almost the same importance as they did to the Mahābhāṣya and the expression तदुक्तं भावकैयटयोः has been often used by commentators. Many commentary works were written on the Kaiyaṭa's Mahābhāṣyapradīpa.out of which Nageśa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.is the most popular. The word कैयट came to be used for the word महाभाष्यप्रदीप which was the work of Kaiyaṭa. For details see Vyākaraṇa Mahābhāṣya published by the D. E. Society, Poona, Vol. VII. pp. 389-390.
kaiyaṭaprakāśaa commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Nīlakaṇṭha of the Draviḍa country. Nīlakaṇṭha lived in . the 17th century and wrote works on various subjects.
kaiyaṭaprakāśikāa commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Pravartakopādhyāya.
kaiyaṭavivaraṇa(1)a commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Iśvarānanda, in the 16th century; (2) a commentary on Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.by Rāmacandra-Sarasvatī, who lived in the 16th century.
kriyāaction, verbal activity; confer, compare क्रियावचनो धातु: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.1 ; confer, compare also क्रियावाचकमाख्यातम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8. quoted by Uvvaṭa's Bhāṣya on the Prātiśākhya works.in his Bhāṣya on Vājasaneyi Prātiśākhya.VIII. 50; confer, compare also उपसर्गाः क्रियायोगे P. I.4.59, लक्षणहेत्वेाः क्रियायाः P.III. 2.126; confer, compare also यत्तर्हि तदिङ्गितं चेष्टितं निमिषितं स शब्दः । नेत्याह क्रिया नाम सा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 1. The word भाव many times is used in the same sense as kriyā or verbal activity in the sūtras of Pāṇini. confer, compare P.I.2.21 ; I.3.13; III. 1. 66.etc; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति a statement made frequently by the Mahābhāṣyakāra. Some scholars draw a nice distinction between क्रिया and भाव, क्रिया meaning dynamic activity and भाव meaning static activity: confer, compare अपरिस्पन्दनसाधनसाध्यो धात्वर्थो भावः । सपरिस्पन्दनसाधनसाध्यस्तु क्रिया Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). III. 1.87. Philosophically क्रिया is defined as सत्ता appearing in temporal sequence in various things. When सत्ता does not so appear it is called सत्त्व.
kroṣṭrīyaan ancient school of grammarians who are believed to have written rules or Vārttikas on some rules of Pāṇini to modify them; the क्रोष्ट्रीय school is quoted in the Mahābhāṣya; confer, compare परिभाषान्तरमिति च मत्वा क्रोष्ट्रीयाः पठन्ति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3.
kṣipraliterally rapid, accelerated, a short name given in the a Prātiśākhya works to a Saṁdhi or euphonic combination of the vowels इ, उ, ऋ,; लृ with a following dissimilar vowel; confer, compare Uvvaṭa's Bhāṣya on the Prātiśākhya works.Bhāṣya on R.Pr. III.10; confer, compare also इको यणचि P.VI.1.77. The name Kṣipra is given to this Saṁdhi possibly because the vowel, short or long, which is turned into a consonant by this saṁdhi becomes very short (id est, that is shorter than a short vowel id est, that is a semi-vowel). The word क्षैप्र is also used in this sense referring to the Kṣiprasaṁdhi.
gaṅgādhara[GANGADHARA SHASTRI TELANG] (l)a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्.
gatyarthaa root denoting motion; the word frequently occurs in the Sūtras of Pāṇini and the Mahābhāṣya in connection with some special operations prescribed for roots which are गत्यर्थ. There is also a conventional expression सर्वे गत्यर्था ज्ञानार्था: meaning 'roots denoting motion denote also knowledge'; confer, compare Hemacandra's Śabdānuśāsana. Pari. 121 .
bhāskaraśāstrīsurnamed Abhyankar (1785-1870) a great grammarian in the line of the pupils of Nāgeśa who was educated at Poona and lived at Sātārā. He taught many pupils, a large number of whom helped the spread of Vyākaraṇa studies even in distant places of the country, such as Vārāṇasi and others. For details see Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona. pp. 27-29, D. E. Society's Edition.
bhairavamiśraone of the reputed grammarians of the latter half of the eighteenth century and the first half of the nineteenth century who wrote commentaries on several prominent works on grammar. He was the son of भवदेव and his native place was Prayāga. He has written the commentary called Candrakalā on the Laghuśabdenduśekhara, Parikṣā on the Vaiyākaraṇabhũṣanasāra, Gadā called also Bhairavī or Bhairavīgadā on the Paribhāṣenduśekhara and commentaries (popularly named Bhairavī) on the Śabdaratna and Lingānuśāsana. He is reported to have visited Poona, the capital of the Peśawas and received magnificent gifts for exceptional proficiency in Nyāya and Vyākaraṇa. For details see pp. 24 and 25 Vol. VII . Pātañjala Mahābhāṣya D. E. Society's Edition.
madhyaliterally middle; middling variety. The word is used in the sense of the middling effort between the open (विवृत) and the close (संवृत) external efforts which technically is called हकार; confer, compare मध्ये हकारः | मध्ये भव: मध्यः | अ सांप्रतिके | तदयमर्थः | सांप्रतिके प्रकृतिस्थे कण्ठे सति हकारो नाम बाह्यः प्रयत्नः क्रियते | तेन च व्यञ्जनेषु घोषो जायते | Taittirīya Prātiśākhya.Bhāṣya on II.6.
viparyayachange in the reverse order; reverse transposition; interversion; confer, compare the usual expression वर्णविपर्यय.confer, compare वर्णागमाद् भवेद्धंसः सिंहो वर्णविपर्ययात् | S.K. on P.VI.3.109. The word व्यत्यय is used in this sense in the Mahābhāṣya; confer, compare वर्णव्यत्यये कृतेस्तर्कः | हिंसे: सिंहः ! M.Bh. on Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15; confer, compare also Kāś. on P.VI.3.109 and Cāndra Vyākaraṇa II.2.48.
vibhāṣāoptionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते | तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44.
virāmaan ancient term used in the Prātiśākhya works for a stop or : pause in general at the end of a word, or at the end of the first member of a compound, which is shown split up in the Padapāṭha, or inside a word, or at the end of a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma is different in different circumstances; but sometimes under the same circumstances, it is described differently in the different Prātiśākhyas. Generally,there is no pause between two consonants as also between a vowel and a consonant preceding or following it.The Taittirīya Prātiśākhya has given four kinds of विराम (a) ऋग्विराम,pause at the end of a foot or a verse of duration equal to three mātrās or moras, (b) पदविराम pause between two words of duration equal to two matras; e. g. इषे त्वा ऊर्जे त्वा, (c) pause between two words the preceding one of which ends in a vowel and the following begins with a vowel, the vowels being not euphonically combined; this pause has a duration of one matra e,g. स इधान:, त एनम् , (d) pause between two vowels inside a word which is a rare occurrence; this has a duration of half a mātrā;e.gप्रउगम्, तितउः; confer, compare ऋग्विरामः पदविरामो विवृत्तिविरामः समानपदविवृत्तिविरामस्त्रिमात्रो द्विमात्र एकमात्रोर्धमात्र इत्यानुपूर्व्येण Taittirīya Prātiśākhya.XXII. 13. The word विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into वत्सानुसति which has the preceding vowel short and the succeeding long, वत्सानुसारिणी which has the preceding vowel a long one and the succeeding vowel a short one, पाकवती which has both the vowels short, and पिपीलिका which has got both , the vowels long. This fourfold division is given in the Śikṣā where their duration is given as one mātrā, one mātrā, three-fourths of a mātrā and one-fourth of a mātrā respectively. The duration between the two words of a compound word when split up in the पदपाठ is also equal to one mātrā; confer, compare R.Pr.I.16. The word विराम occurs in Pāṇini's rule विरामोs वसानम् P.I. 4.110 where commentators have explained it as absence; confer, compare वर्णानामभावोवसानसंज्ञः स्यात् S.K.on P. I.4.110: confer, compare also विरतिर्विरामः । विरम्यते अनेन इति वा विरामः Kāś. on P.I.4.110. According to Kāśikā even in the Saṁhitā text, there is a duration of half a mātrā between the various phonetic elements, even between two consonants or between a vowel and a consonant, which, however, is quite imperceptible; confer, compare परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति Kāś. on P. I.4.109 confer, compare also विरामे मात्रा R.T.35; confer, compare also R.Pr.I.16 and 17. For details see Mahābhāṣya on P.I.4.109 and I.4.110.
vivāraname given to an external effort in the production of a sound when the vocal chords of the glottis or larynx are extended; confer, compare कण्ठबिलस्य विकासः विवारः Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.9. confer, compare also विवरणं कण्ठस्य विस्तरणम् | स एव विवाराख्य: बाह्यः प्रयत्न: | तस्मिन्सति श्वासे नाम बाह्यः प्रयत्नः कियते | तद्ध्वनिसंसर्गादघोषो नाम बाह्यः प्रयत्नो जायते इति शिक्षायां स्मर्यते Bhāṣya on Taittirīya Prātiśākhya.II. 5.
viśrambharelaxation, a characteristic of the grave accent as contrasted with अायाम which characterizes the acute accent; confer, compare उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । आयामविश्रम्भाक्षेपैस्त उच्यन्तेSक्षराश्रयाः । विश्रम्भः अधोगमनं गात्राणाम् Uvvaṭa's Bhāṣya on the Prātiśākhya works.on R.Pr.III.1.विश्रम्भ is the same as अन्ववसर्ग which is explained in the Mahābhāṣya as अन्ववसर्गो गात्राणां शिथिलता. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.29,30.
viśrāntavidyādharaname of a grammar work of a general type which once occupied a prominent position and was studied as a text book of grammar, representing an independent system. The work is referred to by Hemacandra and Haribhadra. It is attributed to Vāmana who may be the same as one of the joint writers of the Kāśikāvṛtti. In that case the date of the work is the 7th century A. D.;confer, compare the popular verse परेत्र पाणिनीयज्ञाः केचित्कालपकोविदा: । एकेकं विश्रान्तविद्याः स्युरन्ये संक्षिप्तसारकाः quoted in Vol.VII p. 388 Vyākaraṇa Mahābhāṣya D.E. Society's edition.
vīpsācomplete application to all the different parts; comprehensive inclusion of every part or unit: desire to occupy completely: confer, compare व्याप्तिविशेषविषया प्रयोक्तुरिच्छा वीप्सिा नानावा| चिनामधिकरणानां क्रियागुणाभ्यां युगपत्प्रयोक्तुर्व्याप्तुर्व्याप्तुमिच्छा नानाभूतार्थवाचिनां शब्दानां यान्यधिकरणानि वाच्यानि तेषां क्रियागुणाभ्यां युगपत्प्रयोक्तुमिच्छा वीप्सा; exempli gratia, for example ग्रामो ग्रामो रमणीयः । Kāś on P.VIII.1.4. For details see Mahābhāṣya on P.VIII.1.1 and 4.
     DCS with thanks   
260 results
     
ṣya noun (masculine) [gramm.] taddh. ya, als Substitut für den Auslaut (nicht für das ganze Suffix) anderer Suffixe mit dem Femin. auf ā
Frequency rank 40298/72933
akṛṣya adjective not to be ploughed
Frequency rank 41564/72933
acakṣuṣya adjective nicht cakṣuṣya
Frequency rank 18720/72933
aticakṣuṣya adjective
Frequency rank 42037/72933
atipāruṣya noun (neuter)
Frequency rank 42118/72933
atibhakṣya noun (neuter)
Frequency rank 42148/72933
atimanuṣya adjective superhuman
Frequency rank 31549/72933
ativṛṣya noun (neuter) excessive potency
Frequency rank 42231/72933
atuṣyant adjective
Frequency rank 31602/72933
atoṣya adjective unsatisfiable
Frequency rank 42305/72933
atyabhiṣyandin adjective
Frequency rank 42316/72933
aduṣya adjective unreproachable
Frequency rank 26222/72933
adūṣya adjective
Frequency rank 42440/72933
adhṛṣya adjective invincible (Monier-Williams, Sir M. (1988))
proud (Monier-Williams, Sir M. (1988))
unapproachable (Monier-Williams, Sir M. (1988))
unassailable (Monier-Williams, Sir M. (1988))

Frequency rank 9302/72933
adhṛṣya noun (feminine)
Frequency rank 42522/72933
ananviṣya indeclinable not having searched
Frequency rank 42661/72933
anapekṣya indeclinable not considering not taking into account
Frequency rank 11506/72933
anabhiṣyandin adjective nicht abhiṣyandin
Frequency rank 13919/72933
anabhiṣyandyamāna adjective
Frequency rank 42717/72933
anavekṣya indeclinable not caring about
Frequency rank 13290/72933
anādhṛṣya noun (masculine) name of a Marut name of a son of Dhṛtarāṣṭra
Frequency rank 31805/72933
anādhṛṣya adjective invincible (Monier-Williams, Sir M. (1988))
not to be meddled with (Monier-Williams, Sir M. (1988))

Frequency rank 7505/72933
anādhṛṣyatama adjective
Frequency rank 42858/72933
anāyuṣya adjective fatal to long life (Monier-Williams, Sir M. (1988))
not imparting long Iife (Monier-Williams, Sir M. (1988))

Frequency rank 12767/72933
anālakṣya adjective
Frequency rank 26306/72933
anirīkṣya indeclinable not looking at ...
Frequency rank 42966/72933
aniṣyamāṇa adjective
Frequency rank 31873/72933
anīrṣya adjective
Frequency rank 43037/72933
anutprekṣya indeclinable
Frequency rank 43124/72933
anupalakṣya adjective imperceptible (Monier-Williams, Sir M. (1988))
not to be traced (Monier-Williams, Sir M. (1988))

Frequency rank 43190/72933
anupoṣya indeclinable not having fasted
Frequency rank 43220/72933
aparīkṣya indeclinable without reflection
Frequency rank 26446/72933
apradhṛṣya adjective invincible (Monier-Williams, Sir M. (1988))
not to be vanquished (Monier-Williams, Sir M. (1988))

Frequency rank 8729/72933
apradhṛṣyatama adjective absolutely unattackable
Frequency rank 43927/72933
aprahṛṣyant adjective not rejoicing
Frequency rank 23091/72933
abhakṣya adjective not to be eaten by (instr. or gen.) (Monier-Williams, Sir M. (1988))

Frequency rank 5198/72933
abhiviṣyand verb (class 1 ātmanepada)
Frequency rank 44334/72933
abhiṣyand verb (class 1 ātmanepada) to run towards or along (generally said of liquids) (Monier-Williams, Sir M. (1988))

Frequency rank 16447/72933
abhiṣyanda noun (masculine) great increase or enlargement (Monier-Williams, Sir M. (1988))
Ophthalmie oozing or flowing (Monier-Williams, Sir M. (1988))
running at the eyes (Monier-Williams, Sir M. (1988))

Frequency rank 6967/72933
abhiṣyandin adjective causing defluxions or serious effusions (Monier-Williams, Sir M. (1988))
laxative (Monier-Williams, Sir M. (1988))
oozing (Monier-Williams, Sir M. (1988))
trickling (Monier-Williams, Sir M. (1988))

Frequency rank 5735/72933
abhiṣyandana noun (neuter) liquid state (dravībhāva)
Frequency rank 44361/72933
abhiṣyanday verb (class 10 parasmaipada)
Frequency rank 44362/72933
abhujiṣya noun (masculine feminine) not a servant (Monier-Williams, Sir M. (1988))
not liberal (Monier-Williams, Sir M. (1988))
stingy (Monier-Williams, Sir M. (1988))

Frequency rank 44439/72933
abhaikṣya noun (neuter)
Frequency rank 44442/72933
amanuṣya noun (masculine) a demon (Monier-Williams, Sir M. (1988))
any other being but a man (Monier-Williams, Sir M. (1988))
no man (Monier-Williams, Sir M. (1988))

Frequency rank 18878/72933
amānuṣya adjective not human (Monier-Williams, Sir M. (1988))

Frequency rank 32443/72933
amṛṣyant adjective not forgiving
Frequency rank 14681/72933
amṛṣya indeclinable
Frequency rank 44663/72933
amṛṣyamāṇa adjective not tolerating (Monier-Williams, Sir M. (1988))
not-bearing (Monier-Williams, Sir M. (1988))

Frequency rank 6660/72933
arakṣya adjective
Frequency rank 44804/72933
arakṣyamāṇa adjective not protected
Frequency rank 13334/72933
aruṣyant adjective not becoming angry
Frequency rank 44870/72933
alakṣya adjective having no particular marks (Monier-Williams, Sir M. (1988))
insignificant in appearance (Monier-Williams, Sir M. (1988))
invisible (Monier-Williams, Sir M. (1988))
not indicated (Monier-Williams, Sir M. (1988))
unmarked (Monier-Williams, Sir M. (1988))
unobserved (Monier-Williams, Sir M. (1988))

Frequency rank 10026/72933
alakṣyamāṇa adjective invisible not offering a target
Frequency rank 26659/72933
aviproṣya indeclinable not having gone abroad
Frequency rank 45412/72933
aviṣyandin adjective
Frequency rank 45485/72933
avṛṣya adjective nicht vṛṣya
Frequency rank 11533/72933
aśiṣya adjective (a thing) that need not be taught or which it is unnecessary to teach (Monier-Williams, Sir M. (1988))
not capable of being instructed (Monier-Williams, Sir M. (1988))
not deserving to (Monier-Williams, Sir M. (1988))
not to be taught (as a person) (Monier-Williams, Sir M. (1988))

Frequency rank 16510/72933
aśoṣya adjective not drying up (Monier-Williams, Sir M. (1988))
permanent (as a pond) (Monier-Williams, Sir M. (1988))

Frequency rank 26788/72933
asamīkṣya indeclinable not taking into account
Frequency rank 15496/72933
asamīkṣyakārin adjective acting inconsiderately (Monier-Williams, Sir M. (1988))

Frequency rank 45790/72933
asaṃprekṣya indeclinable not having seen
Frequency rank 45858/72933
asaṃbhāṣya adjective one with whom one ought not to converse (Monier-Williams, Sir M. (1988))
unfit (as a place) for conversation (Monier-Williams, Sir M. (1988))

Frequency rank 18950/72933
asaṃbhāṣya indeclinable
Frequency rank 45866/72933
ahṛṣyant adjective not rejoicing
Frequency rank 32964/72933
āyuṣya noun (neuter) a medicament (Monier-Williams, Sir M. (1988))
abundance of life (Monier-Williams, Sir M. (1988))
longevity (Monier-Williams, Sir M. (1988))
name of a ceremony performed after a child's birth (Monier-Williams, Sir M. (1988))
shaving vital power (Monier-Williams, Sir M. (1988))

Frequency rank 5661/72933
āyuṣya adjective for the sake of life (Monier-Williams, Sir M. (1988))
giving long life (Monier-Williams, Sir M. (1988))
preservative of life (Monier-Williams, Sir M. (1988))
relating or belonging to it (Monier-Williams, Sir M. (1988))
vital (Monier-Williams, Sir M. (1988))

Frequency rank 3380/72933
ālakṣya adjective apparent (Monier-Williams, Sir M. (1988))
just visible (Monier-Williams, Sir M. (1988))
scarcely visible (Monier-Williams, Sir M. (1988))
to be observed (Monier-Williams, Sir M. (1988))
visible (Monier-Williams, Sir M. (1988))

Frequency rank 33175/72933
īrṣya adjective envious (Monier-Williams, Sir M. (1988))
envying (Monier-Williams, Sir M. (1988))

Frequency rank 47008/72933
īrṣyaka noun (masculine) a particular kind of semi-impotent man whose power is stimulated through jealous feelings caused by seeing others in the act of sexual union (Monier-Williams, Sir M. (1988))

Frequency rank 27064/72933
udbhaviṣyatva noun (neuter)
Frequency rank 47362/72933
uruṣya noun (masculine) [gramm.] the word 'uruṣya'
Frequency rank 47804/72933
ṣya noun (masculine) name of a ṣi (Monier-Williams, Sir M. (1988))
name of a son of Devātithi (Monier-Williams, Sir M. (1988))
the male of a species of antelope (Monier-Williams, Sir M. (1988))
the painted or white-footed antelope (Monier-Williams, Sir M. (1988))

Frequency rank 12419/72933
ṣyagandhā noun (feminine) name of a plant
Frequency rank 27256/72933
ṣyajihva noun (masculine neuter) a kind of mahākuṣṭha
Frequency rank 17742/72933
ṣyanta noun (masculine) name of a son of Ilinā
Frequency rank 47940/72933
ṣyaproktā noun (feminine) Mucuna Pruritus
Frequency rank 20978/72933
ṣyamūka noun (masculine) name of a mountain
Frequency rank 16612/72933
ṣyaśṛṅga noun (masculine) name of a man
Frequency rank 8946/72933
eṣya noun (neuter) [medic.] probing (G.J. Meulenbeld (0), 204)
Frequency rank 27296/72933
eṣya adjective to be examined medically or probed (Monier-Williams, Sir M. (1988))

Frequency rank 48102/72933
eṣya adjective future (Monier-Williams, Sir M. (1988))
what is to come (Monier-Williams, Sir M. (1988))

Frequency rank 33686/72933
autkarṣya noun (neuter) excellence (Monier-Williams, Sir M. (1988))

Frequency rank 48167/72933
autkārṣya noun (neuter)
Frequency rank 48168/72933
kārṣya noun (masculine) the tree Artocarpus Lacucha (Monier-Williams, Sir M. (1988))
the tree Shorea robusta (Monier-Williams, Sir M. (1988))

Frequency rank 49251/72933
kāluṣya noun (neuter) dirtiness (Monier-Williams, Sir M. (1988))
disturbance or interruption of harmony (Monier-Williams, Sir M. (1988))
foulness (Monier-Williams, Sir M. (1988))
opacity (Monier-Williams, Sir M. (1988))
turbidness (Monier-Williams, Sir M. (1988))

Frequency rank 9808/72933
kṛmibhakṣya noun (masculine) name of one of the hells
Frequency rank 49973/72933
kauruṣya noun (masculine) name of a Muni
Frequency rank 34316/72933
kūṭasākṣya noun (neuter) false testimony (Monier-Williams, Sir M. (1988))

Frequency rank 23793/72933
gajabhakṣya noun (masculine) the palm-tree
Frequency rank 50962/72933
guhyaniṣyanda noun (masculine) urine (Monier-Williams, Sir M. (1988))

Frequency rank 51448/72933
goniṣyanda noun (masculine)
Frequency rank 51544/72933
goprekṣya noun (neuter) name of a Tīrtha
Frequency rank 51576/72933
gorakṣya noun (neuter) name of a locality (Monier-Williams, Sir M. (1988))
ūkṣyāṭṭa (Monier-Williams, Sir M. (1988))

Frequency rank 14151/72933
cakṣuṣya noun (neuter) the shrub prapauṇḍarīka (Monier-Williams, Sir M. (1988))
two kinds of collyrium (Monier-Williams, Sir M. (1988))
añjana kharparītuttha sauvīrāñjana svarṇagairika
Frequency rank 17891/72933
cakṣuṣya adjective agreeable to the eyes (Monier-Williams, Sir M. (1988))
beautiful (Monier-Williams, Sir M. (1988))
goodlooking (Monier-Williams, Sir M. (1988))
pleasing (Monier-Williams, Sir M. (1988))
pleasing to the eyes (Monier-Williams, Sir M. (1988))
wholesome for the eyes or the eyesight (Monier-Williams, Sir M. (1988))

Frequency rank 2207/72933
cakṣuṣya noun (masculine) a kind of collyrium (extracted from Amomum antorhiza) (Monier-Williams, Sir M. (1988))
Hyperanthera Moringa (Monier-Williams, Sir M. (1988))
Moringa Pterygosperma Pandanus odoratissimus (Monier-Williams, Sir M. (1988))

Frequency rank 34837/72933
citrabhāṣya noun (neuter) eloquence (Monier-Williams, Sir M. (1988))

Frequency rank 52322/72933
janiṣya adjective
Frequency rank 52663/72933
tārkṣya noun (masculine neuter) a bird (Monier-Williams, Sir M. (1988))
a cart (Monier-Williams, Sir M. (1988))
a horse (Monier-Williams, Sir M. (1988))
a snake (Monier-Williams, Sir M. (1988))
a sort of antidote (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
name of a mythical being (Monier-Williams, Sir M. (1988))
name of a people (Monier-Williams, Sir M. (1988))
name of a Ṛṣi; friend of Ariṣṭanemi (Monier-Williams, Sir M. (1988))
emerald (Ray, Mira (1991), 134) Śiva (Monier-Williams, Sir M. (1988))

Frequency rank 4151/72933
tārkṣya noun (neuter) tāpya rasāñjana
Frequency rank 14923/72933
tārkṣyaja noun (neuter) a sort of collyrium (Monier-Williams, Sir M. (1988))
Extrakt aus Berberis asiatica rasāñjana
Frequency rank 16804/72933
tārkṣyanāyaka noun (masculine) Garuḍa (Monier-Williams, Sir M. (1988))

Frequency rank 53479/72933
tārkṣyaputra noun (masculine) name of Suparṇa (Monier-Williams, Sir M. (1988))

Frequency rank 53480/72933
tārkṣyaprasava noun (masculine) Vatica robusta (Monier-Williams, Sir M. (1988))

Frequency rank 53481/72933
tārkṣyalakṣaṇa noun (masculine) Kṛṣṇa (Viṣṇu) (Monier-Williams, Sir M. (1988))

Frequency rank 53482/72933
tārkṣyaśaila noun (neuter) Erdharz the collyrium called Rasāñjana rasāñjana
Frequency rank 12052/72933
tiṣya noun (neuter) the 4th or present age [Kaliyuga] (Monier-Williams, Sir M. (1988))

Frequency rank 15736/72933
tiṣya noun (masculine) a common name of men (Monier-Williams, Sir M. (1988))
name of a heavenly archer (like Kṛśānu) and of the 6th Nakṣatra of the old or 8th of the new order (Monier-Williams, Sir M. (1988))
Terminalia tomentosa (Monier-Williams, Sir M. (1988))
the month Pauṣa (Monier-Williams, Sir M. (1988))
[astron.] name of a nakṣatra [rel.] name of Śiva
Frequency rank 10953/72933
tiṣyapuṣpa noun (masculine) a kind of plant
Frequency rank 53605/72933
tiṣyaphalā noun (feminine)
Frequency rank 35409/72933
tuṣya adjective
Frequency rank 53733/72933
dākṣya noun (neuter) capability (Monier-Williams, Sir M. (1988))
cleverness (Monier-Williams, Sir M. (1988))
fitness (Monier-Williams, Sir M. (1988))
industry (Monier-Williams, Sir M. (1988))
skill (Monier-Williams, Sir M. (1988))

Frequency rank 6886/72933
durālakṣyatama adjective
Frequency rank 54632/72933
durupalakṣya adjective difficult to observe
Frequency rank 54649/72933
durnirīkṣya adjective difficult to look at
Frequency rank 16859/72933
durmanuṣya noun (masculine) a wicked man (Monier-Williams, Sir M. (1988))
villain (Monier-Williams, Sir M. (1988))

Frequency rank 54713/72933
durlakṣya adjective hardly visible (Monier-Williams, Sir M. (1988))

Frequency rank 35763/72933
durlakṣya noun (neuter) a bad aim (Monier-Williams, Sir M. (1988))

Frequency rank 54728/72933
duṣparīkṣya adjective difficult to be investigated or examined (Monier-Williams, Sir M. (1988))

Frequency rank 54803/72933
duṣprativīkṣya adjective dazzling (Monier-Williams, Sir M. (1988))
difficult to be looked at (Monier-Williams, Sir M. (1988))

Frequency rank 35781/72933
duṣprekṣya adjective difficult to be looked at (Monier-Williams, Sir M. (1988))
disagreeable to the sight (Monier-Williams, Sir M. (1988))

Frequency rank 8986/72933
duṣyanta noun (masculine) name of a prince of the lunar race; a descendant of Puru (Monier-Williams, Sir M. (1988))

Frequency rank 14953/72933
duḥsamīkṣya adjective hard to be looked at
Frequency rank 54841/72933
dauṣyanta adjective relating to Duṣyanta (Monier-Williams, Sir M. (1988))

Frequency rank 55068/72933
ṣya noun (masculine) a villain (Monier-Williams, Sir M. (1988))
wicked man (Monier-Williams, Sir M. (1988))

Frequency rank 55275/72933
ṣya adjective bad (Monier-Williams, Sir M. (1988))
corruptible (Monier-Williams, Sir M. (1988))
culpable (Monier-Williams, Sir M. (1988))
liable to be soiled or defiled or disgraced or ruined (Monier-Williams, Sir M. (1988))
reprehensible (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))

Frequency rank 28517/72933
ṣya noun (masculine neuter) (medic.) a subordinate element of the body that can be corrupted by the tridoṣa matter (Monier-Williams, Sir M. (1988))
poison (Monier-Williams, Sir M. (1988))
pus (Monier-Williams, Sir M. (1988))

Frequency rank 6684/72933
ṣyant adjective offending (Monier-Williams, Sir M. (1988))

Frequency rank 55276/72933
ṣya noun (feminine)
Frequency rank 55277/72933
dhanuṣya noun (masculine) a bamboo
Frequency rank 55313/72933
dhṛṣya adjective assailable (Monier-Williams, Sir M. (1988))
to be attacked (Monier-Williams, Sir M. (1988))

Frequency rank 36041/72933
nariṣyant noun (masculine) name of a son of Manu Vaivasvata (Monier-Williams, Sir M. (1988))

Frequency rank 36114/72933
nariṣyanta noun (masculine) name of a man
Frequency rank 15801/72933
nirmanuṣya adjective unpeopled (Monier-Williams, Sir M. (1988))

Frequency rank 12100/72933
niḥṣyanda noun (masculine)
Frequency rank 15838/72933
niḥṣyandana noun (neuter) a trickling or flowing down (Monier-Williams, Sir M. (1988))
dropping (Monier-Williams, Sir M. (1988))
streaming (Monier-Williams, Sir M. (1988))

Frequency rank 56558/72933
nairapekṣya noun (neuter) complete independence (Monier-Williams, Sir M. (1988))
disregard (Monier-Williams, Sir M. (1988))
indifference (Monier-Williams, Sir M. (1988))

Frequency rank 18096/72933
naiḥṣyandika adjective
Frequency rank 56793/72933
pakṣya adjective being in or belonging to the wings (Monier-Williams, Sir M. (1988))
changing every half month (Monier-Williams, Sir M. (1988))
produced or occurring in a fortnight (Monier-Williams, Sir M. (1988))
siding or taking part with (Monier-Williams, Sir M. (1988))

Frequency rank 36539/72933
pañcārthabhāṣya noun (neuter) name of a commentary
Frequency rank 56947/72933
parapreṣyatva noun (neuter) slavery (Monier-Williams, Sir M. (1988))
the service of another (Monier-Williams, Sir M. (1988))

Frequency rank 57141/72933
paripreṣya noun (masculine) a servant (Monier-Williams, Sir M. (1988))

Frequency rank 57336/72933
pariṣyanda noun (masculine) a river (Monier-Williams, Sir M. (1988))
decoration of the hair (Monier-Williams, Sir M. (1988))
island (Monier-Williams, Sir M. (1988))
keeping or entertaining (a sacred fire) (Monier-Williams, Sir M. (1988))
moisture (Monier-Williams, Sir M. (1988))
sandbank (Monier-Williams, Sir M. (1988))
stream (Monier-Williams, Sir M. (1988))

Frequency rank 57439/72933
parīkṣyakārin adjective acting carefully
Frequency rank 19599/72933
parīkṣya noun (feminine)
Frequency rank 57479/72933
pāriśeṣya noun (neuter) a result (Monier-Williams, Sir M. (1988))

Frequency rank 13626/72933
pāruṣya noun (neuter) aloe wood (Monier-Williams, Sir M. (1988))
dishevelled state (of the hair) (Monier-Williams, Sir M. (1988))
harshness (esp. of language) (Monier-Williams, Sir M. (1988))
insult (Monier-Williams, Sir M. (1988))
reproach (Monier-Williams, Sir M. (1988))
roughness (Monier-Williams, Sir M. (1988))
shagginess (Monier-Williams, Sir M. (1988))
squalor (Monier-Williams, Sir M. (1988))
the grove of Indra (Monier-Williams, Sir M. (1988))
violence (in word or deed) (Monier-Williams, Sir M. (1988))

Frequency rank 4033/72933
pittābhiṣyandapratiṣedha noun (masculine) name of Suśrutasaṃhitā, Utt. 10
Frequency rank 58020/72933
puṣya noun (neuter) nourishment (pl.) (Monier-Williams, Sir M. (1988))
the blossom or flower i.e. the uppermost or best of anything (Monier-Williams, Sir M. (1988))
a kind of gem (ratna)
Frequency rank 58338/72933
puṣya noun (masculine) name of one of the 24 mythical Buddhas (Monier-Williams, Sir M. (1988))
name of the 6th (or 8th) lunar asterism (Monier-Williams, Sir M. (1988))
name of the Kaliyuga or fourth age (Monier-Williams, Sir M. (1988))
name of the month Pauṣa (Monier-Williams, Sir M. (1988))
name of various princes (Monier-Williams, Sir M. (1988))
the conjunction of the moon with Puṣya (Monier-Williams, Sir M. (1988))

Frequency rank 3130/72933
puṣyaka noun (masculine) the month Pauṣa
Frequency rank 58339/72933
puṣyaratha noun (masculine) a carriage for pleasure (Monier-Williams, Sir M. (1988))
the asterism (Monier-Williams, Sir M. (1988))

Frequency rank 58340/72933
puṣyarāga noun (neuter) Name eines Edelsteins
Frequency rank 58341/72933
pauruṣya noun (neuter) heroism (Monier-Williams, Sir M. (1988))
manliness (Monier-Williams, Sir M. (1988))
manly strength or courage (Monier-Williams, Sir M. (1988))

Frequency rank 24656/72933
pauṣya noun (masculine) name of a prince (the son of Pūshan and king of Karavīrapura) (Monier-Williams, Sir M. (1988))

Frequency rank 58498/72933
pauṣya adjective relating to the asterism Puṣya (Monier-Williams, Sir M. (1988))

Frequency rank 24659/72933
pratyāyuṣya noun (neuter) shaving the pubic hair
Frequency rank 59110/72933
praśiṣya noun (masculine) the pupil of a pupil (Monier-Williams, Sir M. (1988))

Frequency rank 18207/72933
praśiṣyaka noun (masculine) the pupil of a pupil
Frequency rank 37405/72933
prātipakṣya noun (neuter) enmity against (gen.) (Monier-Williams, Sir M. (1988))
hostility (Monier-Williams, Sir M. (1988))

Frequency rank 59635/72933
prāvṛṣya noun (neuter) a cat's eye (gem) (Monier-Williams, Sir M. (1988))
vaiḍūrya
Frequency rank 37478/72933
prāvṛṣya noun (masculine) Asteracantha Longifolia (Monier-Williams, Sir M. (1988))
Nauclea Cordifolia (Monier-Williams, Sir M. (1988))
Wrightia Antidysenterica (Monier-Williams, Sir M. (1988))

Frequency rank 29301/72933
preṣya noun (neuter) behest (Monier-Williams, Sir M. (1988))
command (Monier-Williams, Sir M. (1988))
servitude (Monier-Williams, Sir M. (1988))

Frequency rank 21888/72933
preṣya noun (masculine) a servant (Monier-Williams, Sir M. (1988))
menial (Monier-Williams, Sir M. (1988))

Frequency rank 4325/72933
praiṣya noun (masculine) a servant (Monier-Williams, Sir M. (1988))
slave (Monier-Williams, Sir M. (1988))

Frequency rank 37507/72933
praiṣya noun (neuter) servitude (Monier-Williams, Sir M. (1988))

Frequency rank 29322/72933
bhakṣya noun (masculine) dish (Monier-Williams, Sir M. (1988))
food (Monier-Williams, Sir M. (1988))

Frequency rank 5390/72933
bhakṣya noun (neuter) anything eaten (Monier-Williams, Sir M. (1988))
food (esp. such as requires mastication) (Monier-Williams, Sir M. (1988))

Frequency rank 2590/72933
bhakṣya adjective eatable (Monier-Williams, Sir M. (1988))
fit for food (Monier-Williams, Sir M. (1988))
to be eaten (Monier-Williams, Sir M. (1988))

Frequency rank 15099/72933
bhakṣyakaṇṭa noun (masculine) a kind of plant
Frequency rank 60485/72933
bhakṣyapattrī noun (feminine) Piper Betel
Frequency rank 60486/72933
bhaviṣyant adjective about to become or be (Monier-Williams, Sir M. (1988))
future (Monier-Williams, Sir M. (1988))

Frequency rank 10733/72933
bhaviṣya adjective future (Monier-Williams, Sir M. (1988))
imminent (Monier-Williams, Sir M. (1988))
impending (Monier-Williams, Sir M. (1988))
to be about to become or come to pass (Monier-Williams, Sir M. (1988))

Frequency rank 6164/72933
bhaviṣya noun (neuter) the Bhaviṣyapurāṇa the fruit of Dillenia Indica the future (Monier-Williams, Sir M. (1988))

Frequency rank 8484/72933
bhaviṣyadākṣepa noun (masculine) an objection with regard to the future (Monier-Williams, Sir M. (1988))

Frequency rank 60609/72933
bhaviṣyapurāṇa noun (neuter) name of one of the 18 Purāṇas (Monier-Williams, Sir M. (1988))

Frequency rank 24892/72933
bhāṣya noun (neuter) a sort of house or building (Monier-Williams, Sir M. (1988))
an explanatory work (Monier-Williams, Sir M. (1988))
any work in the common or vernacular speech (Monier-Williams, Sir M. (1988))
commentary (esp. on technical Sūtras) (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
exposition (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))
talking (Monier-Williams, Sir M. (1988))

Frequency rank 6167/72933
bhāṣyakṛt noun (masculine) name of Patañjali (Monier-Williams, Sir M. (1988))
the writer of any comm. (Monier-Williams, Sir M. (1988))

Frequency rank 24901/72933
bhujiṣya adjective free (Monier-Williams, Sir M. (1988))
granting food (Monier-Williams, Sir M. (1988))
independent (Monier-Williams, Sir M. (1988))
useful (Monier-Williams, Sir M. (1988))

Frequency rank 37834/72933
bhaikṣya noun (neuter) alms food obtained as alms
Frequency rank 3573/72933
madhuṣyanda noun (masculine) name of a son of Viśvāmitra
Frequency rank 38017/72933
manuṣya adjective friendly to man (Monier-Williams, Sir M. (1988))
human (Monier-Williams, Sir M. (1988))
manly (Monier-Williams, Sir M. (1988))

Frequency rank 61431/72933
manuṣya noun (masculine) a class of deceased ancestors (those who receive the Piṇḍa offering) (Monier-Williams, Sir M. (1988))
a husband (Monier-Williams, Sir M. (1988))
a man (Monier-Williams, Sir M. (1988))
a man (as opp. to woman) (Monier-Williams, Sir M. (1988))
human being (Monier-Williams, Sir M. (1988))

Frequency rank 668/72933
manuṣyaka noun (masculine)
Frequency rank 61432/72933
manuṣyakāra noun (masculine) human exertion (Monier-Williams, Sir M. (1988))
the deed of a man (Monier-Williams, Sir M. (1988))

Frequency rank 61433/72933
manuṣyadeva noun (masculine) a Brāhman (Monier-Williams, Sir M. (1988))
a prince (Monier-Williams, Sir M. (1988))
king (Monier-Williams, Sir M. (1988))

Frequency rank 61434/72933
manuṣyadharman noun (masculine) name of Kubera (Monier-Williams, Sir M. (1988))

Frequency rank 38034/72933
manuṣyayajña noun (masculine) the act of devotion due to men (Monier-Williams, Sir M. (1988))

Frequency rank 61435/72933
mahābhāṣya noun (neuter) name of Patañjalis comm. on the Sūtras of Pāṇini (Monier-Williams, Sir M. (1988))

Frequency rank 61795/72933
mānuṣya noun (neuter) human nature (Monier-Williams, Sir M. (1988))
manhood (Monier-Williams, Sir M. (1988))
manliness (Monier-Williams, Sir M. (1988))

Frequency rank 5706/72933
mānuṣya adjective human (Monier-Williams, Sir M. (1988))
manly (Monier-Williams, Sir M. (1988))

Frequency rank 11389/72933
mānuṣyaka noun (neuter) a multitude of men (Monier-Williams, Sir M. (1988))
human nature or condition (Monier-Williams, Sir M. (1988))

Frequency rank 62070/72933
mānuṣyaka adjective human (Monier-Williams, Sir M. (1988))

Frequency rank 17110/72933
māhiṣya noun (masculine) name of a mixed caste (?)
Frequency rank 29684/72933
māhiṣya noun (neuter) a product of a buffalo
Frequency rank 38258/72933
meghapuṣya noun (masculine) a kind of plant
Frequency rank 62538/72933
yadbhaviṣya noun (masculine) Fatalist (name of a fish) (Monier-Williams, Sir M. (1988))

Frequency rank 17131/72933
raktābhiṣyandapratiṣedha noun (masculine) name of Suśrutasaṃhitā, Utt. 12
Frequency rank 63248/72933
rakṣyatama adjective most worthy of protection (Monier-Williams, Sir M. (1988))
to be most carefully guarded (Monier-Williams, Sir M. (1988))

Frequency rank 25170/72933
ruciṣya adjective agreeable (Monier-Williams, Sir M. (1988))
dainty (Monier-Williams, Sir M. (1988))
giving an appetite (Monier-Williams, Sir M. (1988))
liked (Monier-Williams, Sir M. (1988))
nice (Monier-Williams, Sir M. (1988))
pleasant (Monier-Williams, Sir M. (1988))
stomachic (Monier-Williams, Sir M. (1988))
tonic (Monier-Williams, Sir M. (1988))

Frequency rank 22132/72933
raukṣya noun (neuter) aridity (Monier-Williams, Sir M. (1988))
cruelty (Monier-Williams, Sir M. (1988))
dryness (Monier-Williams, Sir M. (1988))
hardness (Monier-Williams, Sir M. (1988))
harshness (Monier-Williams, Sir M. (1988))
roughness (Monier-Williams, Sir M. (1988))
uncouthness (Monier-Williams, Sir M. (1988))
a defect in a gem
Frequency rank 3795/72933
lakṣya adjective (to be) kept in view or observed (Monier-Williams, Sir M. (1988))
indirectly denoted or expressed (Monier-Williams, Sir M. (1988))
observable (Monier-Williams, Sir M. (1988))
perceptible (Monier-Williams, Sir M. (1988))
recognisable by (instr. or comp.) (Monier-Williams, Sir M. (1988))
to be indicated (Monier-Williams, Sir M. (1988))
to be marked or characterized or defined (Monier-Williams, Sir M. (1988))
to be recognised or known (Monier-Williams, Sir M. (1988))
to be regarded as or taken for (nom.) (Monier-Williams, Sir M. (1988))
visible (Monier-Williams, Sir M. (1988))

Frequency rank 13146/72933
lakṣya noun (neuter) a lac or one hundred thousand (Monier-Williams, Sir M. (1988))
a pretence (Monier-Williams, Sir M. (1988))
an aim (Monier-Williams, Sir M. (1988))
an example (Monier-Williams, Sir M. (1988))
an indirect or secondary meaning (that derived from lakṣaṇā) (Monier-Williams, Sir M. (1988))
an object aimed at (Monier-Williams, Sir M. (1988))
butt (Monier-Williams, Sir M. (1988))
disguise (Monier-Williams, Sir M. (1988))
goal (Monier-Williams, Sir M. (1988))
illustration (?) (Monier-Williams, Sir M. (1988))
mark (Monier-Williams, Sir M. (1988))
prize (Monier-Williams, Sir M. (1988))
sham (Monier-Williams, Sir M. (1988))
the thing defined (opp. to lakṣaṇa) (Monier-Williams, Sir M. (1988))

Frequency rank 2981/72933
lakṣyālakṣya adjective scarcely visible (Monier-Williams, Sir M. (1988))
visible and not visible (Monier-Williams, Sir M. (1988))

Frequency rank 63998/72933
vakṣyamāṇaka adjective
Frequency rank 30018/72933
vakṣyamāṇatva noun (neuter) subsequent mention (Monier-Williams, Sir M. (1988))
the being about to be mentioned (Monier-Williams, Sir M. (1988))

Frequency rank 19978/72933
vartiṣyamāṇa adjective about to be or take place (Monier-Williams, Sir M. (1988))
future (Monier-Williams, Sir M. (1988))

Frequency rank 64750/72933
vātābhiṣyandapratiṣedha noun (masculine) name of Suśrutasaṃhitā, Utt. 9
Frequency rank 65095/72933
vārddhuṣya noun (masculine neuter) usury
Frequency rank 16104/72933
vidveṣya noun (neuter) a kind of berry
Frequency rank 65653/72933
viniṣyanda noun (masculine)
Frequency rank 65749/72933
vilakṣya adjective having no fixed aim (Monier-Williams, Sir M. (1988))
missing its mark (as an arrow) (Monier-Williams, Sir M. (1988))

Frequency rank 66021/72933
viśeṣya noun (neuter) (in gram.) the word to be "differenced" or distinguished (from another word which is called viśeṣaṇa) (Monier-Williams, Sir M. (1988))
a substantive (Monier-Williams, Sir M. (1988))
noun (Monier-Williams, Sir M. (1988))
the object or subject of a predicate (Monier-Williams, Sir M. (1988))

Frequency rank 22287/72933
viṣyand verb (class 1 ātmanepada) to cause to flow to dissolve to flow in streams or abundantly to flow out (of a vessel) to melt (intr.) to overflow
Frequency rank 66270/72933
viṣyanda noun (masculine) a drop (Monier-Williams, Sir M. (1988))
flowing (Monier-Williams, Sir M. (1988))
issuing forth (Monier-Williams, Sir M. (1988))
trickling (Monier-Williams, Sir M. (1988))

Frequency rank 20089/72933
viṣyandin adjective liquid (Monier-Williams, Sir M. (1988))

Frequency rank 17243/72933
viṣyandana noun (masculine) a kind of sweetmeat (Monier-Williams, Sir M. (1988))
dissolving (Monier-Williams, Sir M. (1988))
dripping liquid state (Monier-Williams, Sir M. (1988))
melting (trans.) (Monier-Williams, Sir M. (1988))
overflowing (Monier-Williams, Sir M. (1988))

Frequency rank 18478/72933
viṣyanday verb (class 10 parasmaipada)
Frequency rank 30304/72933
vṛkṣya noun (neuter) tree-fruit (Monier-Williams, Sir M. (1988))

Frequency rank 66416/72933
vṛṣya noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988))
Phaseolus Radiatus (Monier-Williams, Sir M. (1988))

Frequency rank 66522/72933
vṛṣya noun (neuter) an aphrodisiac (Monier-Williams, Sir M. (1988))

Frequency rank 6270/72933
vṛṣya adjective productive of sexual vigour (Monier-Williams, Sir M. (1988))
stimulating (Monier-Williams, Sir M. (1988))

Frequency rank 1087/72933
vṛṣyaka adjective
Frequency rank 66523/72933
vṛṣyakandā noun (feminine) Batatas Paniculata (Monier-Williams, Sir M. (1988))

Frequency rank 25486/72933
vṛṣyagandhikā noun (feminine) Sida Cordifolia (Monier-Williams, Sir M. (1988))
Sida rhombifolia (Monier-Williams, Sir M. (1988))

Frequency rank 66524/72933
vṛṣyatama adjective äusserst vṛṣya
Frequency rank 20109/72933
vṛṣyabījā noun (feminine) Mucuna Pruritus
Frequency rank 66525/72933
vṛṣyavallī noun (feminine) name of a plant
Frequency rank 39667/72933
vṛṣyavallikā noun (feminine) Batatas Paniculata (Monier-Williams, Sir M. (1988))

Frequency rank 66526/72933
vaiduṣya noun (neuter) erudition (Monier-Williams, Sir M. (1988))
learning (Monier-Williams, Sir M. (1988))
science (Monier-Williams, Sir M. (1988))

Frequency rank 66688/72933
vailakṣya noun (neuter) absence of mark (Monier-Williams, Sir M. (1988))
affectation (Monier-Williams, Sir M. (1988))
contrariety (Monier-Williams, Sir M. (1988))
embarrassment (Monier-Williams, Sir M. (1988))
feeling of shame (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
the reverse of what is usual or natural (Monier-Williams, Sir M. (1988))
unnaturalness (Monier-Williams, Sir M. (1988))

Frequency rank 16156/72933
vaiśeṣya noun (neuter) difference (Monier-Williams, Sir M. (1988))
peculiarity (Monier-Williams, Sir M. (1988))
pre-eminence (Monier-Williams, Sir M. (1988))
specific or generic distinction (Monier-Williams, Sir M. (1988))
superiority (Monier-Williams, Sir M. (1988))

Frequency rank 11803/72933
śārkarākṣya noun (masculine) a patronymic (Monier-Williams, Sir M. (1988))

Frequency rank 30495/72933
śiṣya noun (masculine) a pupil (Monier-Williams, Sir M. (1988))
anger (Monier-Williams, Sir M. (1988))
passion (Monier-Williams, Sir M. (1988))
scholar (Monier-Williams, Sir M. (1988))
violence (Monier-Williams, Sir M. (1988))

Frequency rank 706/72933
śiṣyaka noun (masculine) a pupil (Monier-Williams, Sir M. (1988))
name of a man (Monier-Williams, Sir M. (1988))
scholar (Monier-Williams, Sir M. (1988))

Frequency rank 40056/72933
śiṣyasūtra noun (neuter)
Frequency rank 25606/72933
śukraśiṣya noun (masculine) an Asura (Monier-Williams, Sir M. (1988))

Frequency rank 67832/72933
śaikṣya adjective conformable to right teaching or to rule (Monier-Williams, Sir M. (1988))
correct (Monier-Williams, Sir M. (1988))

Frequency rank 67974/72933
śaivālabhakṣya noun (masculine) name of an author (?)
Frequency rank 68015/72933
śoṇitābhiṣyanda noun (masculine) congestion of bloodiness (Monier-Williams, Sir M. (1988))

Frequency rank 68040/72933
śleṣmābhiṣyandapratiṣedha noun (masculine) name of Suśrutasaṃhitā, Utt. 11
Frequency rank 68320/72933
śvāsabhakṣya noun (masculine) Acacia Arabica
Frequency rank 68361/72933
sabhakṣya noun (neuter) with food
Frequency rank 68863/72933
sabhaviṣya adjective
Frequency rank 68866/72933
samabhiṣyandin adjective causing hypertrophy (Monier-Williams, Sir M. (1988))

Frequency rank 68944/72933
samīkṣya noun (neuter) the Sāṃkhya philosophy (Monier-Williams, Sir M. (1988))

Frequency rank 40441/72933
samīkṣyakārin adjective careful
Frequency rank 40442/72933
sākṣya noun (neuter) attestation (Monier-Williams, Sir M. (1988))
evidence (Monier-Williams, Sir M. (1988))
testimony (Monier-Williams, Sir M. (1988))

Frequency rank 4921/72933
sāmakṣya noun (neuter)
Frequency rank 70326/72933
sulakṣya adjective
Frequency rank 71188/72933
suvṛṣya adjective rather vṛṣya
Frequency rank 71287/72933
suśiṣya noun (masculine) a good pupil (Monier-Williams, Sir M. (1988))

Frequency rank 71305/72933
sthaulalakṣya noun (neuter) liberality (Monier-Williams, Sir M. (1988))
munificence (Monier-Williams, Sir M. (1988))

Frequency rank 71797/72933
sthūlalakṣya adjective generous (Monier-Williams, Sir M. (1988))
learned (Monier-Williams, Sir M. (1988))
liberal (Monier-Williams, Sir M. (1988))
mindful of both benefits and injuries (Monier-Williams, Sir M. (1988))
munificent (Monier-Williams, Sir M. (1988))
taking a wide aim (Monier-Williams, Sir M. (1988))
wise (Monier-Williams, Sir M. (1988))

Frequency rank 41223/72933
svārakṣya adjective easy to be protected or defended (Monier-Williams, Sir M. (1988))

Frequency rank 72258/72933
haviṣya adjective fit or prepared for an oblation (Monier-Williams, Sir M. (1988))
worthy of an oblation or sacrifice (as Śiva) (Monier-Williams, Sir M. (1988))

Frequency rank 72422/72933
haviṣya noun (masculine neuter) anything fit for an oblation (esp. rice or other kinds of grain) (Monier-Williams, Sir M. (1988))
sacrificial food (Monier-Williams, Sir M. (1988))

Frequency rank 7632/72933
haviṣyaka noun (neuter) [rel.] haviṣya
Frequency rank 72423/72933
haviṣyanda noun (masculine) name of a son of Viśvāmitra (Monier-Williams, Sir M. (1988))

Frequency rank 72424/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

abhiṣyanda

conjunctivitis, oozing and enlargement of eyes; 2. any item that increases kapha, that promotes thick secretions blocking the passages. Go to kaphaja abhiṣyanda.

patanjali

compiler of Yogasūtras (–2nd Century ), author of Mahābhāṣya commentary (on Kātyāyana vārtīka) and on Pāṇiṇi’s Aṣṭādhyāyi.

viṣyanda

trickling, a substance promoting thick secretions which may not block the passages, overflow, see. Abhiṣyanda

     Wordnet Search "ṣya" has 216 results.
     

ṣya

apamānaḥ, bhartsanā, nirbhartsanā, avajñā, avajñānam, paribhavaḥ, avalepaḥ, avahelā, avahelanam, anādaraḥ, parivādaḥ, anādarakriyā, apavādaḥ, avamānavākyam, tiraskāravākyam, tiraskāraḥ, tiraskriyā, paribhāvaḥ, parivādaḥ, vākpāruṣyam, paribhāṣaṇam, asūrkṣaṇam, avamānanā, rīḍhā, kṣepaḥ, nindā, durvacaḥ, dharṣaṇam, anāryam, khaloktiḥ, apamānakriyā, apamānavākyam, vimānanā   

sā uktiḥ ācāro vā yena kasyacit pratiṣṭhāyāḥ nyūnatā bhavati।

kasyāpi apamānaḥ na karaṇīyaḥ।

ṣya

manuṣyaḥ, janaḥ, vyaktiḥ   

manuṣyajātīyaḥ ko'pi।

dvau vyaktīnāṃ kṛte asti etad yānam।

ṣya

abhiṣyanda, abhisyanda, pariṣyandin, parisyandin, viṣyanda, pravāhin, gatimat, gatiśīla   

yasmin gatiḥ asti।

abhiṣyande jale jantavaḥ na santi।

ṣya

mānuṣa, mānuṣika, mānavīna, mānavīya, pauruṣa, pauruṣeya, janakīya, manuṣyajātīya   

mānavasambandhi।

anyasya sāhāyyam iti mānuṣaṃ karma।

ṣya

ikṣumūlam, rasālamūlam, karkoṭakamūlam, vaṃśamūlam, kāntāramūlam, sukumārakamūlam, adhipatramūlam, madhutṛṇamūlam, vṛṣyamūlam, guḍatṛṇamūlam, mṛtyupuṣpamūlam, mahārasamūlam, osipatramūlam, kośakāramūlam, ikṣavamūlam, payodharamūlam   

ikṣoḥ mūlam।

saḥ ikṣumūlam amalam karoti।

ṣya

pauṣaḥ, taiṣaḥ, sahasyaḥ, pauṣikaḥ, haimanaḥ, tiṣyaḥ, tiṣyakaḥ   

māsabhedaḥ cāndrasaṃvatsare dvādaśamāsāntargatadaśamaḥ māsaḥ।

pauṣe atiśītatā asti।

ṣya

puruṣaḥ, naraḥ, nā, manuṣyaḥ, mānuṣaḥ, mānavaḥ, manujaḥ, janaḥ, pumān, martyaḥ, pūruṣaḥ, manuḥ, pañca़janaḥ, manubhūḥ, puṃvyaktiḥ, vīraḥ, mālaḥ, vṛdhasānaḥ, vṛdhasānuḥ, carṣaṇiḥ, bhūspṛk   

pumān mānavajātīyaḥ।

dvidhā kṛtvātmano deham arddhena puruṣo'bhavat। arddhena nārī tasyāṃ sa virājam asṛjat prabhuḥ।

ṣya

vidvattā, pāṇḍityam, vaiduṣyam, jñātṛtvam   

jñānavattāyāḥ bhāvaḥ।

vidvattāyāḥ balena śaṅkarācāryeṇa hindudharmasya rakṣā kṛtā।

ṣya

indradhanuḥ, indracāpaḥ, śakradhanus, indrāyudham, devāyudham, śakraśarāsanam, meghadhanuḥ, suradhanuḥ, maṇidhanuḥ, vāyuphalam, dhanuṣyam, kauśikāyudham, parāmṛtam   

saptavarṇayuktam ardhavṛttaṃ yad varṣākāle ākāśe sūryasya prāṅdiśi dṛśyate।

indradhanuṣā varṣākālasya śobhā vardhate।

ṣya

cetanadharmāropaḥ, cetanadharmāropaṇam, cetanaguṇāropaḥ, cetanaguṇāropaṇam, manuṣyaguṇāropaḥ, manuṣyaguṇāropaṇam, puruṣabhāvaropaḥ, cetanatvāropaḥ, cetanatvāropaṇam, cetanadharmotprekṣā   

acetane vastuni cetanatvasya manuṣyaguṇasya vā āropaḥ।

sandhyāsundarī avatarati asmin vākye sandhyāyāṃ cetanadharmāropaṇam kṛtam।

ṣya

āvaśyaka, ākāṅkṣita, abhikāṅkṣita, prārthita, apekṣita, apekṣya   

yad āvaśyakam asti।

āvaśyakaṃ kāryaṃ kartuṃ saḥ nagaraṃ gataḥ।

ṣya

kathanīya, kathya, vācya, abhibhāṣya, vaktavya, ākhyātavya   

pratipādanayogyam।

kimarthaṃ etad ḍiṇḍimāyate etad na kathanīyam asti।

ṣya

samatsaram, mātsaryeṇa, serṣyam, alūyayā, sāsūyam, sābhyasūyam   

īrṣyāpūrvaka,īrṣyataḥ,dveṣapūrvaka,sāsūya,īrṣyāpūrṇataḥ;

samatsaraṃ kimapi na kartavyam।

ṣya

khādya, bhojya, āhārya, grāhya, bhakṣya, aśanīya   

bhakṣaṇīyadravyam।

khādyāni phalāni kṣālayitvā eva bhakṣaṇīyāni।

ṣya

cintanīya, cintya, vicāraṇīya, vicārya, anuśīlanīya, lakṣya, abhilakṣya, avadheya   

cintanayogyam।

etad cintanīyaṃ prakaraṇam।

ṣya

bhaviṣyatkālam, anāgatam, śvastanam, pragetanam, vartsyat, vartiṣyamāṇam, āgāmi, bhāvī   

kālaviśeṣaḥ- vartamānakālottarakālīnotpattikatvam।

bhaviṣyatkāle kiṃ bhaviṣyati iti kopi na jānāti।

ṣya

āgāmin, bhāvin, bhaviṣyan, anāgata, bhāvika   

bhaviṣyatkālīnaḥ।

āgāmini kāle kiṃ karaṇīyam ityasya cintanam āvaśyakam asti।

ṣya

dūradarśin, agradarśin, anāgatadarśin, anāgatadarśin, pūrvadarśin, bhaviṣyadarśin, antarajña, prapaśyat, krāntadarśin   

yaḥ bhaviṣyat kālasthitāṃ dūrasthāṃ ghaṭanāṃ paśyati cintayati vā।

dūradarśī samasyāyāṃ na nimijyati।

ṣya

keturatnam, vaidūryam, vidūrajam, vaiduryamaṇiḥ, kaitavam, prāvṛṣyam, abhraroham, kharābdāṅkuram   

navaratneṣu ekaṃ ratnam।

ketugrahasya prabhāvāt rakṣaṇārthe keturatnaṃ dhārayanti।

ṣya

bhṛtyaḥ, anucaraḥ, paricaraḥ, paricārakaḥ, preṣyaḥ, kiṅkaraḥ, ceṭakaḥ, ceṭaḥ, kibhkaraḥ, dāsaḥ, dāśaḥ, bhṛtakaḥ, karmakaraḥ, karmakārī, parijamaḥ, vetanajīvī, sevopajīvī, sevājīvī, bhṛtibhuk, bhṛtijīvī, anujīvī, viyojyaḥ, praiṣyaḥ, bharaṇīyaḥ, vaitānikaḥ, śuśrūṣakaḥ, ceḍaḥ, ceḍakaḥ, pārśvikaḥ, pārśvānucaraḥ, sairindhraḥ, arthī, bhujiṣyaḥ, dāseraḥ, dāseyaḥ, gopyaḥ, gopakaḥ, sevakaḥ   

yaḥ sevate।

mama bhṛtyaḥ gṛhaṃ gataḥ।

ṣya

chātraḥ, śiṣyaḥ, vidyārthī, antevāsī, pāṭalikaḥ, pāṭhakaḥ, pravālaḥ, mokam, vajram, vineyaḥ   

yaḥ vidyābhyāsaṃ karoti।

asyāṃ kakṣāyāṃ pañcaviṃśati chātrāḥ santi।

ṣya

cihnam, lakṣaṇam, dhvajaḥ, abhijñānam, prajñānam, liṅgam, lakṣyam, vyañjakam, vyañjakaḥ, sūcakam   

kasyāpi vastunaḥ vyavacchedakaḥ dharmaḥ।

vṛṣṭivirāmasya cihnaṃ na dṛśyate।

ṣya

jalam, vāri, ambu, ambhaḥ, payaḥ, salilam, sarilam, udakam, udam, jaḍam, payas, toyam, pānīyam, āpaḥ, nīram, vāḥ, pāthas, kīlālam, annam, apaḥ, puṣkaram, arṇaḥ, peyam, salam, saṃvaram, śaṃvaram, saṃmbam, saṃvatsaram, saṃvavaraḥ, kṣīram, pāyam, kṣaram, kamalam, komalam, pīvā, amṛtam, jīvanam, jīvanīyam, bhuvanam, vanam, kabandham, kapandham, nāram, abhrapuṣpam, ghṛtam, kaṃ, pīppalam, kuśam, viṣam, kāṇḍam, savaram, saram, kṛpīṭam, candrorasam, sadanam, karvuram, vyoma, sambaḥ, saraḥ, irā, vājam, tāmarasa, kambalam, syandanam, sambalam, jalapītham, ṛtam, ūrjam, komalam, somam, andham, sarvatomukham, meghapuṣpam, ghanarasaḥ, vahnimārakaḥ, dahanārātiḥ, nīcagam, kulīnasam, kṛtsnam, kṛpīṭam, pāvanam, śaralakam, tṛṣāham, kṣodaḥ, kṣadmaḥ, nabhaḥ, madhuḥ, purīṣam, akṣaram, akṣitam, amba, aravindāni, sarṇīkam, sarpiḥ, ahiḥ, sahaḥ, sukṣema, sukham, surā, āyudhāni, āvayāḥ, induḥ, īm, ṛtasyayoniḥ, ojaḥ, kaśaḥ, komalam, komalam, kṣatram, kṣapaḥ, gabhīram, gambhanam, gahanam, janma, jalāṣam, jāmi, tugryā, tūyam, tṛptiḥ, tejaḥ, sadma, srotaḥ, svaḥ, svadhā, svargāḥ, svṛtikam, haviḥ, hema, dharuṇam, dhvasmanvatu, nāma, pavitram, pāthaḥ, akṣaram, pūrṇam, satīnam, sat, satyam, śavaḥ, śukram, śubham, śambaram, vūsam, vṛvūkam, vyomaḥ, bhaviṣyat, vapuḥ, varvuram, varhiḥ, bhūtam, bheṣajam, mahaḥ, mahat, mahaḥ, mahat, yaśaḥ, yahaḥ, yāduḥ, yoniḥ, rayiḥ, rasaḥ, rahasaḥ, retam   

sindhuhimavarṣādiṣu prāptaḥ dravarupo padārthaḥ yaḥ pāna-khāna-secanādyartham upayujyate।

jalaṃ jīvanasya ādhāram। /ajīrṇe jalam auṣadhaṃ jīrṇe balapradam। āhārakāle āyurjanakaṃ bhuktānnopari rātrau na peyam।

ṣya

asāvadhānataḥ, asāvadhānena, anavahitam, avadhānaṃ vinā, sapramādam, pramādāt, pramādataḥ, pramādyataḥ, pramattam, pramattavat, asamīkṣya, avimṛśya, nirapekṣam, anapekṣayā   

karmaphalasya asamyak pūrvacintanāt sahasā kṛtam।

asāvadhānataḥ vegena vāhanasaṃñcālanaṃ prāṇaghātī asti।

ṣya

avācya, avacanīya, akathanīya, akathya, avadya, asaṃbhāṣya, asambhāṣya   

yad kathanīyaṃ nāsti।

mama kecit anubhavāḥ avācyāḥ।

ṣya

abhakṣya, anāhārya, abhojya   

bhakṣaṇārthe ayogyaḥ।

etad abhakṣyaṃ vastu asti।

ṣya

lakṣyavedhin, lakṣyānugāmin   

yaḥ lakṣyaṃ prāpnoti।

vyādhasya śaravyakaṃ lakṣyavedhi āsīt।

ṣya

nirlajja, lajjāhīna, anapatrapa, alajja, ahrī, trapāhīna, nirvailakṣya, nirvyapatrapa, nistrapa, vilajja, vītavrīḍa, vyapatrapa   

lajjārahitaḥ।

saḥ lajjāhīnaḥ vyaktiḥ asti kutrāpi kimapi vadati।

ṣya

asuraḥ, daityaḥ, daiteyaḥ, danujaḥ, indrāriḥ, dānavaḥ, śukraśiṣyaḥ, ditisutaḥ, pūrvadevaḥ, suradviṭ, devaripuḥ, devāriḥ, kauṇapaḥ, kravyāt, kravyādaḥ, asrapaḥ, āśaraḥ, rātriñcaraḥ, rātricaraḥ, kavvūraḥ, nikaṣātmajaḥ, yātudhānaḥ, puṇyajanaḥ, nairṛtaḥ, yātuḥ, rakṣaḥ, sandhyābalaḥ, kṣapāṭaḥ, rajanīcaraḥ, kīlāpāḥ, nṛcakṣāḥ, naktañcaraḥ, palāśī, palāśaḥ, bhūtaḥ, nīlāmbaraḥ, kalmāṣaḥ, kaṭaprūḥ, agiraḥ, kīlālapaḥ, naradhiṣmaṇaḥ, khacaraḥ   

dharmagranthaiḥ varṇitāḥ te jīvāḥ ye dharmavirodhinaḥ kāryān akarot tathā ca devānāṃ ṛṣīṇāṃ ca śatravaḥ āsan।

purākāle asūrāṇāṃ bhayena dharmakārye kāṭhīnyam abhavat।

ṣya

lakṣyacyuta, lakṣyavimukha   

yaḥ lakṣyāt vimukhaḥ jātaḥ।

lakṣyacyutena puruṣeṇa saha vicāravinimayaṃ kṛtvā mārge ānetuṃ śakyate।

ṣya

lakṣyam   

vedhasthānaṃ yat śastreṇa prahrīyate।

arjunasya bāṇena nityaṃ lakṣyaṃ vedhitam।

ṣya

mānavaḥ, manuṣyaḥ, mānuṣaḥ, naraḥ, martyaḥ   

saḥ dvipadaḥ yaḥ buddheḥ kāraṇāt prāṇiṣu śreṣṭhaḥ asti।

mānavaḥ buddheḥ kāraṇāt prāṇiṣu śreṣṭhaḥ asti।

ṣya

śiṣyaḥ, chātraḥ, antevāsī, antesat, anteṣadaḥ   

yaṃ śikṣayati।

śiṣyasya guroḥ saha sudṛḍhāḥ sambandhāḥ āvaśyakāḥ।

ṣya

bhaviṣyatkāle, agre   

āgāmini kāle। bhaviṣyatkāle kiṃ bhaviṣyati iti kaḥ api na jānāti।

ṣya

amala, anavaskara, amlānin, iddha, ujjvala, caukṣya, tāra, nirmala   

yaḥ prakāśamānaḥ asti।

tasya vastraṇi amalāni āsan yadyapi saḥ nirdhanaḥ dṛśyate।

ṣya

pravāhaḥ, sravaḥ, sravaṇam, srotaḥ, prasravaḥ, prasrāvaḥ, srāvaḥ, syandaḥ, syandanam, nisyandaḥ, abhiṣyandaḥ   

dravapadārthasya vahanakriyā।

saḥ jalasya pravāhe nirgataḥ।

ṣya

mṛgaḥ, harīṇaḥ, kuraṅgaḥ, vātāyuḥ, ajinayoniḥ, sāraṅgaḥ, calanaḥ, pṛṣat, bhīruhṛdayaḥ, mayuḥ, cārulocanaḥ, jinayoniḥ, kuraṅgamaḥ, ṛṣyaḥ, ṛśyaḥ, riṣyaḥ, riśyaḥ, eṇaḥ, eṇakaḥ, kṛṣṇatāraḥ, sulocanaḥ, pṛṣataḥ   

paśuviśeṣaḥ, catuṣpādaḥ citrāṅgaḥ yaḥ tṛṇādikaṃ mṛgyate।

mṛgasya carma muninā āsanārthe upayujyate।

ṣya

garuḍaḥ, garutmān, tārkṣyaḥ, vainateyaḥ, khageśvaraḥ, nāgāntakaḥ, viṣṇurathaḥ, suparṇaḥ, pannagāśanaḥ, mahāvīraḥ, pakṣisiṃhaḥ, uragāśanaḥ, śālmalī, parivāhanaḥ, amṛtāharaṇaḥ, nāgāśanaḥ, śālmalīsthaḥ, khagendraḥ, bhujagāntakaḥ, tarasvī, tārkṣyanāyakaḥ   

khagaviśeṣaḥ bṛhatkhagaḥ yaḥ khagānāṃ nṛpaḥ iti manyate।

asya vṛkṣasya asyāṃ śākhāyāṃ garuḍaḥ sthitaḥ।

ṣya

akṛṣyaḥ, akṛṣyā, akṛṣyam, śuṣkaḥ, śuṣkā, śuṣkam, niṣphalaḥ, niṣphalā, niṣphalam, aphalaḥ, aphalā, aphalam   

sā bhūmiḥ yā kraṣṭum ayogyā।

bahudinaparyantam eṣā bhūmi kraṣṭum na yogyā ataḥ akṛṣyā abhavat।

ṣya

dāsaḥ, kiṃkaraḥ, preṣyaḥ, vaśyaḥ, kaḍāraḥ, gopyaḥ, gopyakaḥ, ceṭaḥ, ceṭakaḥ, celaḥ, dāśaḥ, bhaṭaḥ, bhujiṣya   

svasya sevārthe mūlyaṃ dattvā krītā vyaktiḥ।

purākāle dāsānāṃ krayavikrayasya rītiḥ āsīt।

ṣya

caṇakaḥ, harimanthakaḥ, harimanthajaḥ, caṇaḥ, harimanthaḥ, sugandhaḥ, kṛṣṇacañcukaḥ, bālabhojyaḥ, vājibhakṣyaḥ, kañcukī   

dhānyaviśeṣaḥ yasya guṇāḥ madhuratva-rūkṣatva-mehavāntyasrapittanāśitvādayaḥ।

caṇakānāṃ sūpaḥ rūcipūrṇaḥ asti।

ṣya

lakṣyam   

vedhanasthāne abhyāsārthe sthāpitaṃ kṛṣṇavarṇīyaṃ cihnam।

tena prathame prayatne eva lakṣyasya bhedaḥ kṛtaḥ।

ṣya

gal, syand, niṣyand, nisyand, praścut, snu, prasnu, bindūya, tuś, nituś, stip   

bindūrūpeṇa prasravaṇānukūlaḥ vyāpāraḥ।

klinnebhyaḥ vastrebhyaḥ jalaṃ galati।

ṣya

bhaviṣyavāṇī   

bhaviṣyatkālīnaghaṭanāsambandhi prāgeva kṛtaṃ kathanam।

tasya mahātmanaḥ bhaviṣyavāṇī satyā siddhā।

ṣya

bhaviṣyavaktā, agravādī, anāgatadarśakaḥ   

yaḥ bhaviṣye kim bhavati iti vaktuṃ śakyate।

bhaviṣyavaktā bhaviṣyakathanaṃ karoti।

ṣya

āmalakī, tiṣyaphalā, amṛtā, vayasthā, vayaḥsthā, kāyasthā, śrīphalā, dhātrikā, śivā, śāntā, dhātrī, amṛtaphalā, vṛṣyā, vṛttaphalā, rocanī, karṣaphalā, tiṣyā   

phalavṛkṣaviśeṣaḥ yasya phalāni auṣadharūpeṇa upayujyante।

jhañjāvāte asya āmalakeḥ ekā śākhā bhagnā।

ṣya

āmalakaḥ, dhātrīphalam, amṛtaphalam, vṛṣyaphalam   

phalaviśeṣaḥ- yad vartulākāraṃ kaṭu asti tathā ca yad oṣadharūpeṇa upayujyate।

etad āmalakasya sandhitam।

ṣya

vīratā, pauruṣam, pauruṣyam, balavīryam, vikramaḥ, vikrāntiḥ, vīratvam   

vīrasya bhāvaḥ avasthā vā।

rājñeḥ lakṣmeḥ vīratā khyātā eva।

ṣya

īrṣyālu, asūyaka, īrṣyaka, asahana   

yaḥ īrṣyāṃ karoti।

rohanaḥ īrṣyāluḥ puruṣaḥ asti।

ṣya

śiṣya, avaśiṣya, samavaśiṣya, pariśiṣya   

upayogādanantaraṃ avaśiṣṭānukūlaḥ vyāpāraḥ।

sarvāṇi āvaśyakāni vastūni krītvā matsamīpe triśatāni rūpyakāṇi śiṣyante।

ṣya

apadeśaḥ, vyapadeśaḥ, chadma, upadhiḥ, kapaṭam, chalam, kūṭaḥ, kūṭam, vyājaḥ, lakṣyam   

kañcit vañcayituṃ dhāryamāṇaṃ rūpam athavā kriyamāṇaṃ kāryam।

saḥ pīḍitasya apadeśaṃ karoti।

ṣya

kuraṅgaḥ, mṛgaḥ, hariṇaḥ, kuraṅgamaḥ, cārulocanaḥ, jinayoniḥ, ṛṣyaḥ, riśyaḥ, eṇaḥ, eṇakaḥ, vātāyuḥ   

paśuviśeṣaḥ nara mṛgaḥ।

kuraṅgaḥ kuraṅgī ca udyāne aṭataḥ।

ṣya

puṣya   

saḥ kālaḥ yadā candramāḥ aśvinyādiṣu saptaviṃśatiṣu nakṣatreṣu aṣṭame nakṣatre vartate।

saḥ puṣye jātaḥ।

ṣya

varṣākālīna, vārṣika, vārṣya   

varṣākālasambandhī।

varṣākālīnaḥ ṛtuḥ vilobhanīyaḥ।

ṣya

sūpakāraḥ, pacakaḥ, pācakaḥ, pacaḥ, pacelukaḥ, sūdādhyakṣaḥ, bhakṣyakāraḥ, annasaṃskartā, bhaktakāraḥ, audenikaḥ, āndhasikaḥ   

yaḥ anyān kṛte annaṃ pacati।

asmākaṃ sūpakāraḥ svādayuktam annaṃ pacati।

ṣya

vṛddhiḥ, vārdhuṣyam, bhāgaḥ, kalāntaram, kārikā, kāritā, kusīdavṛddhiḥ, kalā   

ṛṇatvena yad dhanaṃ dattam tasmāt athavā yad dhanaṃ vittakoṣe nihitam asti tasmāt dhanārghatvena paryāyaśaḥ prāpyamāṇā niścitaḥ dhanarāśiḥ।

śyāmaḥ vṛddhiṃ niścitya eva ṛṇaṃ yacchati।

ṣya

prasru, sru, prasyand, prasyaṃda, niṣyand, niṣyaṃd, abhiṣyand, abhiṣyaṃd, kṣar, gal, sṛ, pravah, rī, dru   

rasasya bahiḥ apratihataṃ niḥsaraṇānukūlaḥ vyāpāraḥ।

tasya sphoṭāt pūyaṃ prasravate।

ṣya

ākṛṣṭa, mantramugdha, prakṛṣṭa, ākṛṣyamāṇa   

vilobhanena vimohena vā anyaṃ prati yaḥ ākṛṣyate।

śikāgosammelane vivekānandasya bhāṣaṇena sarve janāḥ ākṛṣṭāḥ abhavan।

ṣya

vṛṣyakandaḥ, rucirā, mūlābhaḥ, kaṭukandaḥ   

kandaviśeṣaḥ yaḥ miṣṭaḥ kaṭuḥ ca asti।

saḥ apakvaṃ vṛṣyakandam atti।

ṣya

vālukī, pariṣyandaḥ, pulīnam   

vālukayā yuktā bhūmiḥ।

bālakāḥ vālukyāṃ khelanti।

ṣya

ṣyamūkaḥ   

purāṇe varṇitaḥ ekaḥ parvataḥ।

sugrīvaḥ vālinaḥ bhītvā ṛṣyamūke parvate agūhat।

ṣya

tīkṣṇagandhakaḥ, śobhāñjanaḥ, śigruḥ, tīkṣṇagandhakaḥ, akṣīvaḥ, tīkṣṇagandhaḥ, sutīkṣṇaḥ, ghanapallavaḥ, śvetamaricaḥ, tīkṣṇaḥ, gandhaḥ, gandhakaḥ, kākṣīvakaḥ, strīcittahārī, draviṇanāśanaḥ, kṛṣṇagandhā, mūlakaparṇī, nīlaśigruḥ, janapriyaḥ, mukhamodaḥ, cakṣuṣyaḥ, rucirāñjanaḥ   

saḥ vṛkṣaḥ yasya dīrghabījaguptiḥ śākārthe upayujyate।

śyāmaḥ tīkṣṇagandhakasya bījaguptim uñchati।

ṣya

manuṣyatā, mānuṣatvam, mānuṣyam, naratvam, mānavatā   

manuṣyasya avasthā bhāvaḥ vā।

manuṣyatā iti dharmeṇa asmābhiḥ parasparāṇāṃ sahāyyaṃ kriyeta।

ṣya

sākṣyam   

kasmiṃścit ghaṭanādiviṣaye kasyacit purataḥ tathaiva āsīt athavā tathā nāsīt iti kathanam।

idānīṃtane kāle janāḥ dhanaprāptyartham asatyaṃ sākṣyam api kurvanti।

ṣya

śaṅkuvṛkṣaḥ, śālavṛkṣaḥ, śaṅkutaruḥ, kārśyaḥ, kārṣyaḥ, kaccūraḥ, lakūcaḥ, kuśikaḥ   

vṛkṣaviśeṣaḥ saḥ vṛkṣaḥ yasya kāṣṭhaṃ dṛḍham asti।

śaṅakuvṛkṣasya kāṣṭhaṃ viracanavastunirmāṇe upayujyate।

ṣya

kuberaḥ, yakṣarāṭ, yakṣendraḥ, yakṣeśvaraḥ, tryambakasakhā, guhyakeśvaraḥ, manuṣyadharmā, dhanadaḥ, dhanādhipaḥ, kinnareśaḥ, vaiśravaṇaḥ, paulastyaḥ, naravāhanaḥ, ekapiṅgaḥ, aiḍaviḍaḥ, śrīdaḥ, puṇyajaneśvaraḥ   

yakṣānāṃ rājā yaḥ indrasya kośādhyakṣaḥ asti।

kuberaḥ rāvaṇasya bhrātā āsīt।

ṣya

ikṣuḥ, rasālaḥ, karkoṭakaḥ, vaṃśaḥ, kāntāraḥ, sukumārakaḥ, adhipatraḥ, madhutṛṇaḥ, vṛṣyaḥ, guḍatṛṇaḥ, mṛtyupuṣpaḥ, mahārasaḥ, osipatraḥ, kośakāraḥ, ikṣavaḥ, payodharaḥ   

tṛṇaviśeṣaḥ yasya kāṇḍāt guḍaśarkarā nirmīyate।

kṛṣakaḥ kṛṣau ikṣoḥ ropaṇaṃ karoti।

ṣya

jalamanuṣya   

ekaḥ kalpitaḥ jalajīvaḥ yasya ardhaṃ bhāgaḥ puruṣasya ardhaṃ bhāgaḥ matsyasya asti।

bālakāḥ jalamanuṣyasya tathā ca jalakanyāyāḥ kathāṃ sāvadhānaṃ śruṇvanti।

ṣya

dāḍimaḥ, kalkaphalaḥ, kucaphalaḥ, parvaruh, piṇḍapuṣyaḥ, piṇḍīraḥ, phalakhaṇḍavaḥ, phalaṣāḍavaḥ, maṇibījaḥ, madhubījaḥ, mukhavallabhaḥ, raktapuṣpaḥ, raktabījaḥ, valkaphalaḥ, śukavallabhaḥ, śukādanaḥ, satphalaḥ, sunīlaḥ, suphalaḥ, hiṇḍīraḥ   

vṛkṣaviśeṣaḥ।

mālī udyāne dāḍimaṃ ropayati।

ṣya

dīrghāyuṣyam   

dīrghakālaṃ yāvat āyuṣyam।

sarve janā dīrghāyuṣyasya kāmanāṃ kurvanti।

ṣya

nartakaḥ, naṭaḥ, poṭagalaḥ, cāraṇaḥ, kelakaḥ, sarvaveśaḥ, layālambaḥ, tālarecanakaḥ, laṣvaḥ, vīkṣyaḥ, kekalaḥ, valgakaḥ, lāsyaḥ, tāladhārakaḥ, vṛṣalaḥ, kuśīlavaḥ, śailūṣaḥ, sudantaḥ, śailālī, kelikośaḥ, kalāyanaḥ, dharṣakaḥ, bharataḥ, prahāsaḥ   

yaḥ nṛtyati saḥ।

birajūmahārājaḥ ekaḥ prasiddhaḥ nartakaḥ asti।

ṣya

durbalatā, durbalatvam, daurbalya, balahīnatā, balahīnatvam, abalyam, asāmarthyam, ādharṣyam, ābalyam, dīnatā   

balahīnasya śaktihīnasya vā bhāvaḥ।

durbalatāyāḥ vaśāt maheśaḥ na gantuṃ śakyate।

ṣya

pravilayaḥ, viṣyandanaḥ, vidravaḥ   

vidravaṇasya avasthā।

himasya pranilayasya kāraṇāt gaṅgādayaḥ nadyaḥ na śuṣkāḥ bhavanti।

ṣya

bhīrutā, kātaratā, kātaryam, kāpuruṣatvam, nirvīryam, avīryam, apauruṣam, avikramaḥ, śauryahīnatā, klaibyam, kārpaṇyam, kāpuruṣyam, viklavatā, viklavatvam   

kātarasya bhāvaḥ।

adhunā yuddhatyāgaḥ bhīrutā asti yataḥ sarve yuyutsavaḥ kurukṣetre samāyātāḥ santi iti śrīkṛṣṇaḥ arjunam avadat।

ṣya

ruṣyanivāsin   

ruṣyadeśasya nivāsī।

mama mitreṇa rūṣyanivāsinyā striyā saha vivāhaḥ kṛtaḥ।

ṣya

ruṣyanivāsī   

ruṣyadeśasya nivāsī।

naike ruṣyanivāsinaḥ mama mitrāṇi santi।

ṣya

ruṣyabhāṣā   

ruṣyadeśasya bhāṣā।

yadā ruṣyadeśe mama bhrātā nyavasat tadā tena ruṣyabhāṣā paṭhitā।

ṣya

ruṣyadeśīya   

ruṣyadeśasambandhī।

ruṣyadeśīyā saṃskṛtiḥ bhinnā vartate।

ṣya

apekṣaṇīyaḥ, apekṣaṇīyā, apekṣaṇīyam, apekṣitavyaḥ, apekṣitavyā, apekṣitavyam, apekṣyaḥ, apekṣyā, apekṣyam   

apekṣitumarhati;

sarvaiḥ śāsanasevakaiḥ nirdhāritamulyād adhikam sevāmūlyaṃ na apekṣaṇīyam

ṣya

viśeṣyam   

vyākaraṇe sā saṃjñā yayā saha viśeṣaṇam āgacchati।

śobhanaḥ bālakaḥ ityatra bālakaḥ iti viśeṣyam asti।

ṣya

nṛhatyā, manuṣyavadhaḥ   

kenāpi uddeśena manuṣyahananam।

nṛhatyā iti nindanīyaḥ aparādhaḥ asti।

ṣya

bhaviṣyanidhiḥ   

saḥ nidhiḥ yaḥ vṛddhāvasthārthe saṅkalyate।

manoharaḥ svasya bhaviṣyanidheḥ pratimāsaṃ sahasrarūpyakāṇi sthāpayati।

ṣya

caṇakaḥ, harimanthakaḥ, harimanthajaḥ, caṇaḥ, harimanthaḥ, sugandhaḥ, kṛṣṇacañcukaḥ, bātabhojyaḥ, vājibhakṣya   

caṇyate dīyate iti śasyaviśeṣaḥ;

caṇakasya guṇāḥ madhuratvam ,rūkṣatvam

ṣya

ṭippaṇī, abhimatam, ṭīkā, bhāṣyam, kathanam   

kasyāpi kāryasya guṇāguṇaviṣayīṇī uktiḥ।

mahilā-ārakṣaṇa-vidheyaka-viṣaye bahubhiḥ ṭippaṇī kṛtā।

ṣya

ruṣyadeśaḥ   

yuropakhaṇḍe tathā ca āśiyākhaṇḍe prasṛtaḥ deśaḥ।

satīśaḥ ruṣyadeśāt paṭhitvā āgataḥ।

ṣya

puṣyā, sidhyā, tiṣyā, tiṣya   

aśvinyādisaptaviṃśatinakṣatrāntargataaṣṭamanakṣatram।

puṣyāyāḥ pūrvaṃ punarvasū nakṣatre āgacchataḥ।

ṣya

īrṣyaya, spṛhaya   

anyasya manasi asūyotpannapreraṇānukūlaḥ vyāpāraḥ।

jyeṣṭhā nūtanāni vastrāṇi paridhṛtya devṛpatnīṃ īrṣyayati।

ṣya

krūratā, akaruṇatvam, krauryam, niranukrośaḥ, nirghṛṇā, nirghṛṇatā, nirghṛṇatvam, nirdayatvam, nistriṃśatvam, nairghṛṇyam, raukṣyam, kāpālikatvam   

kaṭhoram ācaraṇam।

kadācit ārakṣakāḥ aparādhibhiḥ saha krūratayā vyavaharanti।

ṣya

śiṣya, avaśiṣya, samavaśiṣya, pariśiṣya   

pariśiṣṭānukūlaḥ vyāpāraḥ।

vāraṃvāraṃ avamṛjya api kalaṅkaḥ śiṣyate eva।

ṣya

ketakaḥ, ketakī, indukalikā, tīkṣṇapuṣpā, dīrghapatraḥ, pāṃsukā, amarapuṣpaḥ, amarapuṣpakaḥ, kaṇṭadalā, kanakaketakī, kanakapuṣpī, droṇīdalaḥ, karatṛṇam, krakacacchadaḥ, gandhapuṣpaḥ, dalapuṣpā, dalapuṣpī, cakṣuṣyaḥ, cāmarapuṣpaḥ, chinnaruhā, jambālaḥ, jambulaḥ, dhūlipuṣpikā, nṛpapriyā, pharendraḥ, valīnakaḥ, viphalaḥ, vyañjanaḥ, śivadviṣṭā, sugandhinī, sūcipuṣpaḥ, sūcikā, strībhūṣaṇam, sthiragandhaḥ, svarṇaketakī, hanīlaḥ, halīmaḥ, hemaketakī, haimaḥ   

kṣupaviśeṣaḥ- yasya savāsikasya puṣpasya patrāṇi krakacasya iva tīkṣṇāni santi।

adhunā udyānasthasya ketakasya puṣpaṃ vikasati।

ṣya

kaṇḍūrā, ātmaguptā, jahā, avyaṇḍā, prāvṛṣāyaṇī, ṛṣyaproktā, śūkaśimbiḥ, kapikacchuḥ, markaṭī, ajahā, śūkaśimbī, śūkaśimbā, ṛṣabhaḥ, svaguptā   

latāviśeṣaḥ yasya bījaguptiḥ śimbīsadṛśā asti।

śukaśimbā bahu vardhitā।

ṣya

bhāṣyam, ṭīppaṇī   

kāñcit ghaṭanām adhikṛtya samācārapatre prakāśitaṃ vivaraṇaṃ vā tatsambandhinaḥ sampādakasya vicārāḥ।

saṃsadi bhūtaṃ kolāhalam adhikṛtya adya samācārapatre kṛtaṃ bhāṣyaṃ mahattvapūrṇaṃ vartate।

ṣya

lakṣyam   

kimapi vastu sādhyarūpeṇa kalpayitvā tad abhi āhananam।

vyādhaḥ lakṣyāt prabhraṣṭaḥ।

ṣya

lakṣyam   

yam uddiśya vārtā bhavati।

kimarthaṃ mām lakṣyaṃ karoṣi।

ṣya

lakṣyaḥ, gantavyaḥ   

yad uddeśyarūpeṇa sthāpyate।

asmin saṃvatsare godhūmasya utpādanasya lakṣyaḥ daśalakṣaṃ ṭanaparimāṇam asti।

ṣya

śatāvarī, śatamūlī, bahusutā, abhīruḥ, indīvarī, varī, ṛṣyaproktā, bhīrupatrī, nārāyaṇī, aheruḥ, raṅgiṇī, śaṭī, dvīpiśatruḥ, ṛṣyagatā, śatapadī, pīvarī, dhīvarī, vṛṣyā, divyā, dīpikā, darakaṇṭhikā, sūkṣmapatrā, supatrā, bahumūlā, śatāhvayā, khāṭurasā, śatāhvā, laghuparṇikā, ātmaguptā, jaṭā, mūlā, śatavīryā, mahauṣadhī, madhurā, śatamūlā, keśikā, śatapatrikā, viśvasthā, vaiṇavī, pārṣṇī, vāsudevapriyaṅkarī, durmanyā, tailavallī, ṛṣyaproktā   

kṣupakavat vallīviśeṣaḥ।

śatāvaryāḥ mūlaṃ bījaṃ ca auṣadhanirmāṇāya upayujyate।

ṣya

akhādya, abhojya, abhakṣya, anāhārya   

yaḥ bhakṣitum ayogyaḥ।

saḥ akhādyasya phalasya bhakṣaṇena mṛtaḥ।

ṣya

bakūlaḥ, agastyaḥ, vakavṛkṣaḥ, kesaraḥ, keśaraḥ, siṃhakesaraḥ, varalabdhaḥ, sīdhugandhaḥ, mukūlaḥ, mukulaḥ, strīmukhamadhuḥ, dohalaḥ, madhupuṣpaḥ, surabhiḥ, bhramarānandaḥ, sthirakusumaḥ, śāradikaḥ, karakaḥ, sīsaṃjñaḥ, viśāradaḥ, gūḍhapuṣyakaḥ, dhanvī, madanaḥ, madyāmodaḥ, cirapuṣpaḥ, karahāṭakaḥ, karahāṭaḥ, strīmukhamadhudohadaḥ, strīmukhamadhudohalaḥ, strīmukhapaḥ, śītagandhā, dhanvaḥ, sīdhugandhaḥ, karakaḥ, kesaraḥ, cirapuṣpaḥ, mukuraḥ, dantadhāvanaḥ   

vṛkṣaviśeṣaḥ, puṣpaṣpavṛkṣaviśeṣaḥ āyurvede asya guṇāḥ śītalatvahṛdyatvaviṣadoṣanāśitvam।

bakūlasya phalam dantasthairyakaram asti।

ṣya

veṣṭakaḥ, vidārī, śālaparṇī, bhūmikuṣmāṇḍaḥ, kṣīraśuklā, ikṣugandhā, kroṣṭrī, vidārikā, svādukandā, sitā, śuklā, śṛgālikā, vṛṣyakandā, viḍālī, vṛṣyavallikā, bhūkuṣmāṇḍī, svādulatā, gajeṣṭā, vārivallabhā, gandhaphalā   

ekā latā yasmin kuṣmāṇḍavat phalaṃ bhavati।

kuṭīrasya upari veṣṭakaḥ prasarati।

ṣya

abhiṣyandaḥ, netrābhiṣyandaḥ   

netrarogaviśeṣaḥ।

abhiṣyandaḥ saṃsparśajaḥ rogaḥ asti।

ṣya

dhārākadambaḥ, prāvṛṣyaḥ, pulakī, pulakiḥ, bhṛṅgavallabhaḥ, meghāsaḥ, priyakaḥ, nīpaḥ, prāvṛṣeṇyaḥ, kalambakaḥ, dhārākaṭmbakaḥ, meghāgamapriyaḥ, bhramarapriyaḥ, śiśupālakaḥ   

kadambavṛkṣaprabhedaḥ।

rameśaḥ utplutya utplutya dhārākadambasya patrāṇi chettuṃ prayatate।

ṣya

vimṛśya, dṛṣṭvā, abhisamīkṣya, parigṛhya   

samyag vicāraṃ kṛtvā।

etad vimṛśya mantrīmahodayaḥ niścayam akarot।

ṣya

anviṣyabadhānam   

anveṣaṇasya bandhanasya ca kriyā yā sātatyena pracalati।

sainikaiḥ pratirodhakāṇām anviṣyabadhānam ārabdham।

ṣya

duṣyantaḥ   

ekaḥ puruvaṃśe jātaḥ rājā।

duṣyantena kaṇva-ṛṣeḥ āśrame śakuntalayā saha gāndharvavivāhaḥ kṛtaḥ।

ṣya

puṣyasnānam   

pauṣamāse puṣyanakṣatre kriyamāṇaṃ snānam।

rājānaḥ vighnaśāntyarthe puṣyasnānaṃ kurvanti sma।

ṣya

khādyam, prāśyam, bhakṣyam, bhojyam, bhojyavastu, bhojyadravyam   

bhojanādinā sambaddhāni sarvāṇi vastūni।

bhavataḥ khādyasya vyavasthā asmin bhojanālaye kṛtā।

ṣya

apadeśaḥ, vyājaḥ, lakṣyam   

svarūpagopanasya kriyā।

apadeśasya sahāyena saḥ sainikāt rakṣāṃ prāptaḥ।

ṣya

manuṣyaḥ, mānavajātiḥ, manuṣyajātiḥ, manuṣyavargaḥ   

pṛthīvyāṃ vasantaḥ sarve manuṣyāḥ।

prakṛtyā manuṣyebhyaḥ pracuraṃ dattam।

ṣya

ṣya   

ekaḥ mṛgaviśeṣaḥ।

ṛṣyaḥ kṛṣṇavarṇīyaḥ bhavati।

ṣya

coṣya, coṣaṇīya   

yasya coṣaṇaṃ śakyam।

eṣaḥ rasālaḥ coṣyaḥ asti।

ṣya

yajñīya, yajuṣya, medhya   

yajñasya yajñena sambaddhaṃ vā।

sādhuḥ yajñīyaṃ karma karoti।

ṣya

rukṣatā, rukṣatvam, raukṣyam, pāruṣyam   

asamasya avasthā bhāvaḥ vā।

avagaṇḍānāṃ kāraṇāt vadane rukṣatā āgatā।

ṣya

kārkaśyam, rūkṣatā, pāruṣyam, kāṭhinyam, niṣṭhuratā, kaṭhoratā, ugratā   

karkaśasya avasthā athavā bhāvaḥ।

ekadā ahamapi teṣāṃ kārkaśyasya lakṣyam abhavam।

ṣya

bhṛtyatā, bhṛtyatvam, dāsyam, bhṛtyābhāvaḥ, bhṛtyabhāvaḥ, dāsabhāvaḥ, preṣyatā, śūdratā, preṣyam, praiṣyam, preṣyatvam, bhaujiṣyam   

bhṛtyasya karma bhāvaḥ vā।

tasya bhṛtyatāyāḥ prasannaḥ saḥ tasmai puraskāraṃ dattavān।

ṣya

upanagaram, upaniveśaḥ, upapuram, abhiṣyandiramaṇam, abhiṣyandi, śākhānagarakam, śākhānagaram   

mukhyanagarāt bahiḥ prasṛtaḥ āvāsīyaḥ pradeśaḥ.।

pavaī mumbaīnagarasya upanagaram asti।

ṣya

kṛṣya, karṣaṇīya   

kṛṣikāryaṃ kartuṃ yogyaḥ।

te svasya kṛṣyāyāḥ bhūmeḥ kaścit bhāgaḥ svasevakāya dātum icchati।

ṣya

niyativādī, daivavādī, daivaparaḥ, daivāyattaḥ, daivaparāyaṇaḥ, daivādhīnaḥ, yadbhaviṣya   

yaḥ niyativādaṃ svīkaroti।

niyativādinaḥ anusāreṇa sarvameva bhagavatkṛpayā bhavati ।

ṣya

sarvabhakṣin, sarvabhakṣya   

yaḥ sarvam atti।

mānavaḥ sarvabhakṣī prāṇī asti।

ṣya

kuṭajaḥ, śakraḥ, vatsakaḥ, girimallikā, kauṭajaḥ, vṛkṣakaḥ, śakraparyāyaḥ, kāhī, kāliṅgaḥ, mallikāpuṣpaḥ, prāvṛṣyaḥ, śatrupādapaḥ, varatiktaḥ, yavaphalaḥ, saṅgrāhī, pāṇḍuradrumaḥ, prāvṛṣeṇyaḥ, mahāgandhaḥ, pāṇḍaraḥ   

vanyavṛkṣaḥ।

asmin vane kuṭajasya ādhikyaṃ vartate।

ṣya

abhilakṣya   

lakṣyaṃ kartuṃ yogyaḥ।

abhilakṣyaṃ vastu dūre sthāpitam āsīt।

ṣya

dūtaḥ, saṃdeśaharaḥ, sandeśaharaḥ, vārtāyanaḥ, preṣya   

saṃdeśavāhakaḥ।

dūtena mātāmahasya saṃdeśaḥ dattaḥ।

ṣya

khagabhakṣyam, khagādanam, pakṣibhojyam   

yat tṛṇadhānyādi pakṣibhiḥ bhujyate।

śyāmā kukkuṭān khagabhakṣyaṃ pūrayati।

ṣya

bhaviṣyatkālaḥ, uttarakālaḥ   

vyākaraṇe prayuktaḥ kālaḥ yaḥ vartamānāt parāsāṃ kriyāṇāṃ parāsām avasthānāṃ ca pratipādanaṃ karoti।

adhyāpakena adya bhaviṣyatkālasya viśleṣaṇaṃ kṛtam।

ṣya

abhakṣya   

bhoktum ayogyaḥ।

pakvaṃ bhojanaṃ ṣaṭ ghaṭikābhyaḥ uttaram abhakṣyaḥ bhavati।

ṣya

lakṣyaḥ, lakṣyam, samavasaraṇam, vayunā, diṣṭaḥ, diṣṭam, antaḥ   

tad antimaṃ sthānaṃ yasya kramaṇena dhāvanādisu pratiyogitāsu vijayaṃ nirdhāryate।

dhāvanaspardhāyāṃ ekasmin eva samaye dvau dhāvakau lakṣye samupasthitau।

ṣya

amanuṣya   

manuṣyāt bhinnaḥ paśuḥ।

prakṛtau amanuṣyāṇāṃ saṅkhyā adhikā vartate।

ṣya

amanuṣya   

manuṣyatāyāḥ abhāvaḥ।

amunyaṣyatayā manuṣyaḥ duṣṭaḥ iva ācarati।

ṣya

ṣyaśṛṅgaḥ   

paurāṇikaḥ ṛṣiviśeṣaḥ।

ṛṣyaśṛṅgaḥ vibhāṇḍakasya putraḥ āsīt।

ṣya

amuṣyaputraḥ, kulīnaḥ   

prakhyātavaṃśodbhavaḥ manuṣyaḥ।

amuṣyaputreṇa svakarmaṇā kulasya kīrtiḥ vardhitā।

ṣya

rasarājaḥ, rasāñjanam, rasagarbham, tārkṣyaśailam, rasodbhūtam, rasāgrajam, kṛtakam, bālabhaiṣajam, dārvīkvāthodbhavam, varyāñjanam, rasanārbham, agnisāram   

dāruharidrāyāḥ mūlakāṣṭhayoḥ rasena nirmitaḥ bheṣajaviśeṣaḥ।

rasarājasya sevanaṃ naikeṣāṃ vyādhīnāṃ nivāraṇārthaṃ kriyate।

ṣya

puṣyanāmī   

kārtikeyasya anucaraḥ।

puṣyanāminaḥ varṇanaṃ purāṇeṣu prāpyate।

ṣya

vyāghraḥ, śārdūlaḥ, dvīpī, citrakaḥ, vyāḍaḥ, hiṃsrakaḥ, karvaraḥ, guhāśayaḥ, pṛdākuḥ, jihvāpaḥ, tīkṣṇadaṃṣṭraḥ, nakhāyudhaḥ, nakharāyudhaḥ, pañcanakhaḥ, puṇḍarīkaḥ, bhayānakaḥ, bhīruḥ, maruvakaḥ, mṛgapatiḥ, mṛgarāṭ, mṛgendraḥ, vanaśvaḥ, vicitrāṅgaḥ, vyālaḥ, hastikakṣyaḥ, hiṃsāruḥ, hiṃsīraḥ, huṇḍaḥ   

vanyahiṃsrapaśuviśeṣaḥ।

prāṇisaṅgrahālaye dvau vyāghrau tathā ca ekā vyāghrī āsīt।

ṣya

siṃhaḥ, kesarī, keśarī, hapiḥ, mṛgendraḥ, mṛgarājaḥ, mṛgarāṭ, mṛgapatiḥ, paśurājaḥ, paśupatiḥ, śārdūlaḥ, vanarājaḥ, mṛgaripuḥ, mṛgāriḥ, gajāriḥ, kuñjarārātiḥ, dviradāntakaḥ, hastikakṣyaḥ, bhīmanādaḥ, bhīmavikrāntaḥ, bhāriḥ, haryyakṣaḥ, pañcāsyaḥ, pañcānanaḥ, pañcamukhaḥ, pañcavaktraḥ, pañcaśikhaḥ, vyālaḥ, saṭāṅkaḥ, jaṭilaḥ, araṇyarāj, araṇyarāṭ, ibhamācalaḥ, ibhāriḥ, karidārakaḥ, karimācalaḥ, kalaṅkaṣaḥ, palaṅkaṣaḥ, keśī, kravyādaḥ, gajāriḥ, nakhāyudhaḥ, nakharāyudhaḥ, nadanuḥ, pārindraḥ, pārīndraḥ, bahubalaḥ, bhāriḥ, bhīmavikrāntaḥ, mahānādaḥ, mahāvīraḥ, mṛgadviṣ, mṛgadviṭ, mṛgaprabhuḥ, raktajihvaḥ, vanahariḥ, visaṅkaṭaḥ, vikramī, vikrāntaḥ, śṛṅgoṣṇīṣaḥ, śailāṭaḥ, śaileyaḥ, sakṛtprajaḥ, harit, haritaḥ, hemāṅgaḥ   

siṃhajātīyaḥ naraḥ vanyapaśuḥ।

siṃhasya grīvā saṭayā āvṛtā asti।

ṣya

vājīkaraṇaḥ, madanaśalākā, vājīkaram, vīryavṛddhikaram, vṛṣyam   

puruṣasya kāmaśakteḥ vardhakaṃ dravyam।

nāgabalā vājīkaraṇaḥ asti।

ṣya

galanam, dravaṇam, viṣyandanam, vidravaṇam   

samyaktayā vidravasya kriyā।

ghṛtasya galanasya anantaraṃ taṃ piṣṭe miśrayatu।

ṣya

alakṣya   

yad lakṣitaṃ nāsti।

alakṣyāni karmāṇi tyajantu।

ṣya

garuḍaḥ, garutmān, tārkṣyaḥ, vainateyaḥ, khageśvaraḥ, nāgāntakaḥ, viṣṇurathaḥ, suparṇaḥ, pannagāśanaḥ, mahāvīraḥ, pakṣisiṃhaḥ, uragāśanaḥ, śālmalī, harivāhanaḥ, amṛtāharaṇaḥ, nāgāśanaḥ, śālmalisthaḥ, khagendraḥ, bhujagāntakaḥ, tarakṣī, tārkṣyanāyakaḥ   

purāṇeṣu varṇitaṃ bhagavataḥ viṣṇoḥ vāhanam।

garuḍaḥ bhagavataḥ viṣṇoḥ paramaḥ bhaktaḥ asti।

ṣya

aśvakarṇaḥ, jaraṇadrumaḥ, tārkṣyaprasavaḥ, śasyasaṃbaraṇaḥ, dhanyaḥ, dīrghaparṇaḥ, kuśakaḥ, kauśikaḥ   

śālavṛkṣasya prakāraḥ।

mārge aśvakarṇasya āvatiḥ asti।

ṣya

bhāṣyakāraḥ   

yaḥ sūtrāṇi spaṣṭīkaroti।

brahmasūtrasya pramukhaḥ bhāṣyakāraḥ śaṅkarācāryaḥ asti।

ṣya

tārkṣyaprasavaḥ, aśvakarṇavṛkṣaḥ   

śaṅkuvṛkṣasya jāteḥ vṛkṣaviśeṣaḥ।

asmin sthāne tārkṣyaprasavasya ādhikyam asti।

ṣya

īrṣyaṇīya, spṛhaṇīya   

īrṣyāyai yogyam।

tasyāḥ īrṣyaṇīyena saundaryeṇa sakhyaḥ duḥkhitāḥ jātāḥ।

ṣya

īrṣyakaḥ   

saḥ napuṃsakaḥ yasya kāmavāsanā kasyacit sambhogaṃ dṛṣṭvā eva uttejitā bhavati।

īrṣyakaḥ pratidinaṃ kāmottejakān citrapaṭān paśyati।

ṣya

bhakṣyam   

māṃsabhakṣibhiḥ bhakṣyamāṇāḥ kīṭādayaḥ।

muśalikā svasya bhakṣyaṃ jivhayā avāpatat।

ṣya

ṣyaśṛṅgaḥ   

puruṣasya nāmaviśeṣaḥ ।

ṛṣyaśṛṅgaḥ grāmaṃ gacchati

ṣya

vidyādhāmamuniśiṣya   

lekhakaviśeṣaḥ ।

vivaraṇapustikāyāṃ vidyādhāmamuniśiṣyasya varṇanaṃ prāpyate

ṣya

vāsanābhāṣyam   

kṛtiviśeṣaḥ ।

vāsanābhāṣyam iti nāmakāḥ bahavaḥ kṛtayaḥ santi

ṣya

vāsudevendraśiṣya   

lekhakaviśeṣaḥ ।

prācīne granthe vāsudevendraśiṣyaḥ varṇitaḥ

ṣya

tārkṣya   

ekaḥ kakubbhaṇḍaḥ ।

tārkṣyasya ullekhaḥ ṛgvede vartate

ṣya

tārkṣya   

sūktaviśeṣaḥ ।

tārkṣyasya ṛgvede vartate

ṣya

tārkṣya   

ekaḥ puruṣaḥ ।

tārkṣyasya ullekhaḥ pravaragranthe vartate

ṣya

tārkṣya   

ekā jātiḥ ।

tārkṣyasya ullekhaḥ mahābhārate vartate

ṣya

dīrghāyuṣyaḥ, śvetamandārakaḥ   

ekaḥ vṛkṣaḥ ।

dīrghāyuṣyasya ullekhaḥ kośe vartate

ṣya

vedasūktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

vedasūktabhāṣyasya racayitā nāgeśaḥ asti

ṣya

vaikuṇṭhaśiṣya   

lekhakaviśeṣaḥ ।

vaikuṇṭhaviṣṇuḥ iti nāmakāḥ naike lekhakāḥ santi

ṣya

vyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

vyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

ṣya

puṣya   

ekaṃ nakṣatram ।

puṣyaḥ iti ṣaṣṭhaṃ nakṣatraṃ vartate

ṣya

puṣya   

caturviṃśatibuddheṣu ekaḥ ।

puṣyasya ullekhaḥ kośe vartate

ṣya

śākaṭāyanopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śākaṭāyanopaniṣadbhāṣyasya racayitā śaṅkarācāryaḥ

ṣya

śāṇḍilyasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrabhāṣyasya ullekhaḥ koṣe asti

ṣya

śāṇḍilyasutrībhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrībhāṣyasya ullekhaḥ koṣe asti

ṣya

śārīrakabhāṣyaṭīkā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

ṣya

śārīrakabhāṣyanyāyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyanyāyavārttikasya ullekhaḥ koṣe asti

ṣya

śārīrakabhāṣyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavārttikasya ullekhaḥ koṣe asti

ṣya

śārīrakabhāṣyavibhāgaḥ   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavibhāgasya ullekhaḥ koṣe asti

ṣya

śārīrakabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

ṣya

śārīrakamīmāṃsābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakamīmāṃsābhāṣyasya ullekhaḥ koṣe asti

ṣya

śivagītābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śivagītābhāṣyasya ullekhaḥ koṣe asti

ṣya

śiṣyakaḥ   

ekaḥ puruṣaḥ ।

śiṣyakasya ullekhaḥ bauddhasāhitye asti

ṣya

pauṣya   

ekaḥ rājaputraḥ - karavīrapurasya rājñaḥ putraḥ ।

mahābhārate pauṣyasya ullekhaḥ kṛtaḥ

ṣya

prāyaścittabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittabhāṣyam iti khyātā racanā

ṣya

prāyaścittādhyāyabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittādhyāyabhāṣyam iti khyātā racanā

ṣya

bādhūlaśiṣya   

ekaḥ lekhakaḥ ।

prācīna-bhārate bādhūlaśiṣyaḥ jñānadānārthe vikhyātaḥ avartata

ṣya

preṣyavadhūḥ   

ekā strī ।

bhaṭṭanārāyaṇakṛta veṇīsaṃhāra iti nāṭake buddhimatikā nāma ekā preṣyavadhūḥ nirdiṣṭā prāpyate

ṣya

preṣyavadhūḥ   

ekā strī ।

bhaṭṭanārāyaṇakṛta veṇīsaṃhāra iti nāṭake buddhimatikā nāma ekā preṣyavadhūḥ nirdiṣṭā prāpyate

ṣya

lakṣyaḥ, lakṣyam   

ekaṃ aindrajālam ।

lakṣyaḥ iti aindrajālaṃ śastre kriyate

ṣya

śrīnivāsaśiṣya   

ekaḥ lekhakaḥ ।

śrīnivāsaśiṣyasya ullekhaḥ vivaraṇapustikāyām asti

ṣya

śrīpatiśiṣya   

ekaḥ lekhakaḥ ।

śrīpatiśiṣyasya ullekhaḥ vivaraṇapustikāyām asti

ṣya

śrībhāṣyadīpaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyadīpasya ullekhaḥ koṣe asti

ṣya

śrībhāṣyavattiḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛtteḥ ullekhaḥ koṣe asti

ṣya

śrībhāṣyavṛttyupanyāsaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛttyupanyāsasya ullekhaḥ koṣe asti

ṣya

śrībhāṣyasaṅgrahaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyasaṅgrahasya ullekhaḥ koṣe asti

ṣya

ṣaṭpraśnopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaṭpraśnopaniṣadbhāṣyasya ullekhaḥ koṣe asti

ṣya

ṣaḍgurubhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaḍgurubhāṣyasya ullekhaḥ koṣe asti

ṣya

satyavijayaśiṣya   

viduṣāṃ nāmaviśeṣaḥ ।

satyavijayaśiṣyaḥ iti nāmakānāṃ naikeṣāṃ puruṣāṇām ullekhaḥ vivaraṇapustikāyām asti

ṣya

sandhyābhāṣyam   

kṛtiviśeṣaḥ ।

sandhyābhāṣyam iti nāmakāḥ naikāḥ kṛtayaḥ santi

ṣya

bhaviṣyagaṅgā   

ekā nadī ।

kośeṣu bhaviṣyagaṅgā samullikhitā

ṣya

snānavidhisūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

snānavidhisūtrabhāṣyasya ullekhaḥ koṣe asti

ṣya

snānasūtrabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

snānasūtrabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

ṣya

skāndabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

skāndabhāṣyasya ullekhaḥ koṣe asti

ṣya

puṣyayaśaḥ   

ekaḥ puruṣaḥ ।

puṣyayaśasaḥ ullekhaḥ koṣe asti

ṣya

puṣyamitraḥ   

ekaḥ rājaputraḥ ।

puṣyamitrasya ullekhaḥ koṣe asti

ṣya

puṣyadharmā   

ekaḥ rājaputraḥ ।

puṣyadharmaṇaḥ ullekhaḥ bauddhasāhitye asti

ṣya

puṣpasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

puṣpasūtrasya ullekhaḥ koṣe asti

ṣya

kapilasāṅkhyapravacanabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

kapilasāṅkhyapravacanabhāṣyasya ullekhaḥ koṣe asti

ṣya

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇam   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇasya ullekhaḥ koṣe asti

ṣya

kaṭhopaniṣadbhāṣyaṭīkā   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

ṣya

tiṣyaguptaḥ   

ekaḥ puruṣaḥ ।

tiṣyaguptasya ullekhaḥ kośe vartate

ṣya

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

ṣya

aitareyopaniṣadbhāṣyam   

aitareyopaniṣadaḥ ṭīkāgranthaḥ ।

aitareyopaniṣadbhāṣyasya ullekhaḥ koṣe asti

ṣya

upalekhabhāṣyam   

upalekhaḥ iti granthasya ṭīkāgranthaḥ ।

upalekhabhāṣyasya ullekhaḥ koṣe asti

ṣya

āyuṣyahomaḥ   

ekaḥ homaḥ ।

āyuṣyahomasya ullekhaḥ mānava-gṛhya-sūtre asti

ṣya

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

ṣya

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

ṣya

carakabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

carakabhāṣyaṃ kṛṣṇena racitam

ṣya

niruktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

niruktabhāṣyasya ullekhaḥ koṣe asti

ṣya

tiṣyaguptaḥ   

ekaḥ puruṣaḥ ।

tiṣyaguptasya ullekhaḥ kośe vartate

ṣya

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

ṣya

daśopaniṣadbhāṣya   

ekā ṭīkā ।

daśopaniṣadbhāṣyaḥ ānandatīrthena racitaḥ

ṣya

dauṣyantaḥ   

ekaḥ jātisaṃkaraḥ ।

dauṣyantasya ullekhaḥ kośe vartate

ṣya

dramiḍabhāṣyam   

ekaṃ bhāṣyam ।

dramiḍabhāṣyam iti brahmasūtrasya bhāṣyaṃ vartate

ṣya

draviḍabhāṣyam   

ekaṃ bhāṣyam ।

draviḍabhāṣyasya ullekhaḥ kośe vartate

ṣya

kavikā, kevikā-puṣyam   

ekaṃ puṣpam ।

kavikāyāḥ ullekhaḥ kośe vartate

ṣya

narottamāraṇyaśiṣya   

ekaḥ lekhakaḥ ।

narottamāraṇyaśiṣyasya ullekhaḥ vivaraṇapustikāyām asti

ṣya

dauṣyantaḥ   

ekā miśrajātiḥ ।

dauṣyantasya ullekhaḥ gautama-dharmaśāstre asti

ṣya

dramiḍabhāṣyam   

brahmasūtrasya ekaḥ ṭīkāgranthaḥ ।

dramiḍabhāṣyasya ullekhaḥ koṣe asti

ṣya

draviḍabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

draviḍabhāṣyasya ullekhaḥ koṣe asti









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