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     Grammar Search "adi" has 5 results.
     
adi: neuter nominative plural stem: ad
adi: neuter accusative plural stem: ad
adi: masculine locative singular stem: ad
adi: neuter locative singular stem: ad
adi: feminine locative singular stem: ad
     Amarakosha Search  
17 results
     
WordReferenceGenderNumberSynonymsDefinition
amaraḥ1.1.7-9MasculineSingularnirjaraḥ, vibudhaḥ, sumanasaḥ, āditeyaḥ, aditinandanaḥ, asvapnaḥ, gīrvāṇaḥ, daivatam, devaḥ, suraḥ, tridiveśaḥ, diviṣad, ādityaḥ, amartyaḥ, dānavāriḥ, devatā, tridaśaḥ, suparvā, divaukāḥ, lekhaḥ, ṛbhuḥ, amṛtāndhāḥ, vṛndārakaḥimmortal
arimedaḥ2.2.50MasculineSingularviṭkhadiraḥ
cet2.4.12MasculineSingularyadi
gañjāFeminineSingularmadirāgṛham
gāyatrī2.2.49FeminineSingularbālatanayaḥ, khadiraḥ, dantadhāvanaḥ
jhaṭiti2.4.2MasculineSingulardrāṅ, maṅkṣu, sapadi, srāk, añjasā, āhnāya
kīlālam3.3.208NeuterSingularchadi, netraruk, samūhaḥ
kiṣkuḥ3.3.7MasculineSingularsitam, khadiram
nadī1.10.29-30FeminineSingularkūlaṅkaṣā, sravantī, dhunī, śaivalinī, rodhovakrā, apagā, dvīpavatī, hradi, taraṅgiṇī, nirjhariṇī, nimnagā, srotasvatī, taḍinī, sarit, sarasvatīa river
namaskārīFeminineSingulargaṇḍakālī, samaṅgā, khadi
padātiḥ2.8.68MasculineSingularpādātikaḥ, pa‍dājiḥ, padgaḥ, padikaḥ, pa‍ttiḥ, padagaḥ
paṭalam2.2.14NeuterSingularchadi
surā2.10.39FeminineSingularva‍ruṇātmajā, halipriyā, madyam, pari‍srutā, prasannā, para‍srut, kaśyam, ‍‍kādambarī, gandhokṣamā, hālā, madi, irā
unmādaḥ3.1.21MasculineSingularunmadiṣṇuḥ
apadiśam1.3.5MasculineSingularvidikintermediate point
pracchadi2.6.55FeminineSingularvamiḥ, vamathuḥ
sapadi2.4.9MasculineSingularsadyaḥ
     Monier-Williams
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584 results for adi
     
Devanagari
BrahmiEXPERIMENTAL
adikkamfn. having no share in the horizon, banished from beneath the sky View this entry on the original dictionary page scan.
adiprabhṛti equals ad-ādi- See ad-. View this entry on the original dictionary page scan.
adipsatmfn. not wishing to injure, View this entry on the original dictionary page scan.
aditif. having nothing to give, destitution View this entry on the original dictionary page scan.
aditif. for 2. aditi-, 3. /a-diti- See below. View this entry on the original dictionary page scan.
aditim. ( ad-), devourer id est death View this entry on the original dictionary page scan.
aditimfn. (4. -or do-, dyati-;for 1. /a-diti-See above) , not tied, free , boundless, unbroken, entire, unimpaired, happy View this entry on the original dictionary page scan.
aditif. freedom, security, safety View this entry on the original dictionary page scan.
aditif. boundlessness, immensity, inexhaustible abundance, unimpaired condition, perfection, creative power, Name of one of the most ancient of the Indian goddesses ("Infinity"or the"Eternal and Infinite Expanse" , often mentioned in ,daughter of dakṣa- and wife of kaśyapa-, mother of the āditya-s and of the gods) View this entry on the original dictionary page scan.
aditif. a cow, milk View this entry on the original dictionary page scan.
aditif. the earth View this entry on the original dictionary page scan.
aditif. speech (see ) View this entry on the original dictionary page scan.
aditif. dual number heaven and earth View this entry on the original dictionary page scan.
aditijam. a son of aditi-, an āditya-, a divine being. View this entry on the original dictionary page scan.
aditikuṇḍalāharaṇan. Name (also title or epithet) of a nāṭaka- by kādamba-. View this entry on the original dictionary page scan.
aditinandanam. equals -ja- q.v View this entry on the original dictionary page scan.
adititvan. the condition of aditi-, or of freedom, unbrokenness View this entry on the original dictionary page scan.
adititvan. the state of the goddess aditi- View this entry on the original dictionary page scan.
aditsat([ ]) or a-ditsu- mfn. (Desiderative fr.1. -), not inclined to give. View this entry on the original dictionary page scan.
adi(in compound) View this entry on the original dictionary page scan.
adivāśinnot eating by day, View this entry on the original dictionary page scan.
adivāsvāpinnot sleeping by day, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
abhidadiSee abhi-- 1. -.
abhidadim. an oblation of boiled rice (caru-) upon which ghee has been sprinkled View this entry on the original dictionary page scan.
abhipradiśCaus. -deśayati-, to urge on View this entry on the original dictionary page scan.
ādadiSee View this entry on the original dictionary page scan.
ādadimfn. procuring , obtaining, recovering View this entry on the original dictionary page scan.
adhikadinan. a redundant id est an intercalated day (see adhi-dina-.) View this entry on the original dictionary page scan.
āḍhyapadiind., (gaRa dvidaṇḍy-ādi- q.v) View this entry on the original dictionary page scan.
advaitavadinm. (also) Name (also title or epithet) of śaṃkara-, View this entry on the original dictionary page scan.
advaitavadinof buddha-, View this entry on the original dictionary page scan.
adyadina m. n. the present day. View this entry on the original dictionary page scan.
adyadivasam. n. the present day. View this entry on the original dictionary page scan.
agaditamfn. untold View this entry on the original dictionary page scan.
agaditamfn. untold, unasked, View this entry on the original dictionary page scan.
agradidhiṣum. equals agre-didhiṣu- View this entry on the original dictionary page scan.
agṛhītadiśmfn. missing, View this entry on the original dictionary page scan.
aikapadikamfn. (fr. eka-pada-), belonging to a simple word View this entry on the original dictionary page scan.
aikapadikamfn. consisting of single words
anadhyāyadivasam. a vacation day, holiday. View this entry on the original dictionary page scan.
aṅgadinmfn. wearing a bracelet, View this entry on the original dictionary page scan.
aṅgārakadinam. n. a festival of Mars on the fourteenth of the latter half of caitra-. View this entry on the original dictionary page scan.
antaradiśā([ ]) f. an intermediate region or quarter of the compass (see antarā-diś-and antar-deś/a-.) View this entry on the original dictionary page scan.
anudāttadin. (in grammar) a nominal base of which the first syllable is anudātta-. View this entry on the original dictionary page scan.
anunadiind. along the river, View this entry on the original dictionary page scan.
anunmaditamfn. idem or 'mfn. not mad, sane, sober, not wild.' View this entry on the original dictionary page scan.
ānupadikamfn. (fr. anu-pada-), following, pursuing, tracking View this entry on the original dictionary page scan.
ānupadikamfn. knowing or studying the anupada- (q.v) song View this entry on the original dictionary page scan.
anupadinm. a searcher, an inquirer, one who follows or seeks for View this entry on the original dictionary page scan.
anupadiṣṭamfn. untaught, uninstructed. View this entry on the original dictionary page scan.
apādadibhājmfn. not standing at the beginning of a pāda- View this entry on the original dictionary page scan.
apadibaddhamfn. not bound on the foot, View this entry on the original dictionary page scan.
āpadikam. "a bolt"or"a sapphire"(indra-- kīla- or indra-- nīla-), View this entry on the original dictionary page scan.
apadiś(ind.p. -diśya-) to assign ; to point out, indicate, to betray, pretend, hold out as a pretext or disguise View this entry on the original dictionary page scan.
apadiśamind. in an intermediate region (of the compass), half a point View this entry on the original dictionary page scan.
apadiṣṭamfn. assigned as a reason or pretext. View this entry on the original dictionary page scan.
apradadimfn. not, liberal View this entry on the original dictionary page scan.
āpradivamind. for ever View this entry on the original dictionary page scan.
ardhadivasam. "half a day", midday (see ardha-rātra-below.) View this entry on the original dictionary page scan.
ardharātrārdhadivasam. the time when day and night are half and half. id est equal, the equinox View this entry on the original dictionary page scan.
arkadinan. a solar day. View this entry on the original dictionary page scan.
aśmadidyu(/aśma-.) mfn. whose missile weapons are stones or thunderbolts View this entry on the original dictionary page scan.
asrakhadiram. a red Mimosa View this entry on the original dictionary page scan.
aṣṭācatvāriṃśadiṣṭakamfn. consisting of forty-eight iṣṭakā-s View this entry on the original dictionary page scan.
aṣṭadikpālam. plural the eight regents of the cardinal points, as indra- of the East, etc. View this entry on the original dictionary page scan.
aṣṭadikpālam. (See dik-pati-and -pāla-.) View this entry on the original dictionary page scan.
aṣṭadiśf. plural śas- the eight cardinal points of the compass collectively View this entry on the original dictionary page scan.
aṣṭapadif. the plant Vallaris Dichotomus Wall. edition Bomb. View this entry on the original dictionary page scan.
aṣṭapadif. varia lectio -pādikā- edition Calc. View this entry on the original dictionary page scan.
asvaditamfn. not made agreeable to the taste or sweet View this entry on the original dictionary page scan.
āśvapadikamfn. come into contact with a horse's foot, , Scholiast or Commentator View this entry on the original dictionary page scan.
ātmanepadinmfn. taking the terminations of the middle voice commentator or commentary View this entry on the original dictionary page scan.
aupaniṣadikamfn. upaniṣad--like View this entry on the original dictionary page scan.
auttarapadikamfn. (fr. uttara-pada-), belonging to or occurring in the last member of a compound View this entry on the original dictionary page scan.
avadihcl.2 P. -degdhi-, to besmear View this entry on the original dictionary page scan.
avadiś(Imper. 2. plural -didiṣṭana-) to show or practise (kindness etc.) : Causal (Aorist subjunctive 1. sg. -dediśam-) to inform View this entry on the original dictionary page scan.
avagaditamfn. unsaid View this entry on the original dictionary page scan.
avāntaradikṣamfn. performing an intermediate consecration View this entry on the original dictionary page scan.
avāntaradikṣāf. an intermediate consecration, View this entry on the original dictionary page scan.
avāntaradikṣāf. avāntaradiṣādi-, a gaṇa-, comm. on commentator or commentary View this entry on the original dictionary page scan.
avāntaradiksraktimfn. (said of the vedi-) having its corners turned towards intermediate regions of the compass View this entry on the original dictionary page scan.
avāntaradiśf. an intermediate region of the compass View this entry on the original dictionary page scan.
avāntaradiśāf. equals -dis- q.v View this entry on the original dictionary page scan.
avavaditamfn. instructed, taught View this entry on the original dictionary page scan.
avavaditṛm. one who speaks finally, who gives the definitive opinion View this entry on the original dictionary page scan.
avivadiṣṇumfn. not causing dispute View this entry on the original dictionary page scan.
bahulauṣadikamfn. overgrown with herbs View this entry on the original dictionary page scan.
bhāgavatatattvadipaprakāśāvaraṇabhaṅgam. Name of work View this entry on the original dictionary page scan.
bhagavattattvadipikāf. Name of work View this entry on the original dictionary page scan.
bhandadiṣṭimfn. (prob.) hastening along with shouts and yells (said of the marut-s) (see krand/ad-iṣṭi-). View this entry on the original dictionary page scan.
bhāskaradinan. Sunday, View this entry on the original dictionary page scan.
bhāṭṭadinakaram. Name of work (and bhāṭṭadinakarīya rīya- n.), View this entry on the original dictionary page scan.
bhāṭṭadinakarīyan. View this entry on the original dictionary page scan.
bhāṭṭadinakarīyan. bhāṭṭadinakara
bhaṭṭadivākaram. Name of a man View this entry on the original dictionary page scan.
brahmadinan. a day of brahmā- View this entry on the original dictionary page scan.
bṛhadiṣum. Name of various men View this entry on the original dictionary page scan.
bṛhadiśvaradīkṣitīya n. Name of work View this entry on the original dictionary page scan.
bṛhadiśvarapurāṇan. Name of work View this entry on the original dictionary page scan.
buddhadiś(?) m. Name of a prince View this entry on the original dictionary page scan.
budhadinan. bhaṭṭotpala-'s (or the planet Mercury's) day, Wednesday View this entry on the original dictionary page scan.
cadiram. (equals cand-) the moon View this entry on the original dictionary page scan.
cadiram. camphor View this entry on the original dictionary page scan.
cadiram. an elephant View this entry on the original dictionary page scan.
cadiram. a snake View this entry on the original dictionary page scan.
caṭaditiind. so as to make a crackling noise View this entry on the original dictionary page scan.
catuṣpadif. equals -. View this entry on the original dictionary page scan.
chadimfn. in fine compositi or 'at the end of a compound' covering View this entry on the original dictionary page scan.
chadimfn. "a roof" See n/ava--. View this entry on the original dictionary page scan.
chadiḥsammitamfn. corresponding to a cover View this entry on the original dictionary page scan.
chadinmfn. in fine compositi or 'at the end of a compound' covering, View this entry on the original dictionary page scan.
chadinmfn. "having leaves" See daśa-- View this entry on the original dictionary page scan.
chadinmfn. having wheels (pattra- equals dhārā- Scholiast or Commentator) View this entry on the original dictionary page scan.
chadirdarśam. appearance of roofs View this entry on the original dictionary page scan.
chadirdarśam. (a-cch- negative) View this entry on the original dictionary page scan.
chadirdarśam. see View this entry on the original dictionary page scan.
chadisn. () a cover, roof of a carriage, roof (gṛha- ) View this entry on the original dictionary page scan.
chadisn. View this entry on the original dictionary page scan.
chadisn. see chādiṣeya-. View this entry on the original dictionary page scan.
chadiṣmatmfn. having a cover or roof (a carriage) View this entry on the original dictionary page scan.
chadistṛṇan. straw for a roof, View this entry on the original dictionary page scan.
ciradivasamind. for a long time View this entry on the original dictionary page scan.
cūrṇadia gaṇa- of View this entry on the original dictionary page scan.
dadimfn. giving, bestowing (with accusative) ( ) View this entry on the original dictionary page scan.
daditṛm. a giver (preserver?) View this entry on the original dictionary page scan.
dadittha Name (also title or epithet) of a monkey, View this entry on the original dictionary page scan.
dānadinakaram. Name of work View this entry on the original dictionary page scan.
daśacchadinmfn. ten-leaved, , View this entry on the original dictionary page scan.
daśadigyavalokanam. Name of a samādhi- View this entry on the original dictionary page scan.
daśadiśf. sg. the 10 regions (including that overhead and underneath) View this entry on the original dictionary page scan.
dauhadikam. (fr. dohada-) a landscape gardener View this entry on the original dictionary page scan.
dauhadikam. morbid or ardent desire
devācāryadigvijayam. Name of work View this entry on the original dictionary page scan.
devadiṇṇam. corrupt form for -datta- View this entry on the original dictionary page scan.
devadinnam. idem or 'm. corrupt form for -datta- ' , Name of a son of devadatta- View this entry on the original dictionary page scan.
dharmadinnāf. (pāli- equals dattā-) "given by religion", Name of a female View this entry on the original dictionary page scan.
dohadinmfn. eagerly longing for (locative case or compound), Vssav. View this entry on the original dictionary page scan.
dohadinm. the aśoka- tree View this entry on the original dictionary page scan.
draupadijam. plural (for --) the sons of draupadī-, . View this entry on the original dictionary page scan.
dṛṣadi locative case of dṛṣad- in compound View this entry on the original dictionary page scan.
dṛṣadimāṣakam. (with the eastern people) a tax raised from millstones View this entry on the original dictionary page scan.
durmadinm. drinker, drunkard View this entry on the original dictionary page scan.
durupadiṣṭamfn. badly instructed. View this entry on the original dictionary page scan.
duṣkhadiram. a tree related to the Acacia Catechu
dvaipadikamf(ī-)n. familiar with the dvi-padā-, gaRa uktlsādi- View this entry on the original dictionary page scan.
dvipadif. equals dvau pādau-, prob. double amount (see -pādya-) View this entry on the original dictionary page scan.
dvipadif. a kind of metre (equals -) View this entry on the original dictionary page scan.
dvipadif. a particular manner of singing (?) View this entry on the original dictionary page scan.
ekādaśacchadimfn. having eleven roofs View this entry on the original dictionary page scan.
ekadiśmfn. being in the same quarter or direction View this entry on the original dictionary page scan.
ekapadiind. upon or with only one foot gaRa dvidaṇḍy-ādi- View this entry on the original dictionary page scan.
ekapadikamfn. occupying only one panel View this entry on the original dictionary page scan.
ekaviṃśaticchadi(/eka--), mfn. having 21 roofs, View this entry on the original dictionary page scan.
gadgadif. stammering View this entry on the original dictionary page scan.
gadgaditamfn. stammered () View this entry on the original dictionary page scan.
gadif. speaking, speech View this entry on the original dictionary page scan.
gadinmfn. (fr. da-) sick View this entry on the original dictionary page scan.
gadinmfn. (fr. -) armed with a club (said of kṛṣṇa-) View this entry on the original dictionary page scan.
gadinm. Name of kṛṣṇa- View this entry on the original dictionary page scan.
gadisiṃham. Name of a grammarian. View this entry on the original dictionary page scan.
gaditamfn. spoken View this entry on the original dictionary page scan.
gaditamfn. said, related etc. View this entry on the original dictionary page scan.
gaditamfn. spoken to View this entry on the original dictionary page scan.
gaditamfn. enumerated View this entry on the original dictionary page scan.
gaditamfn. named, called View this entry on the original dictionary page scan.
gaditan. speaking, speech (varia lectio) View this entry on the original dictionary page scan.
garbhadivasam. plural (equals -kāla-or -samaya-,the time or) the days on which the offspring of the sky (See g/arbha-) shows the first signs of life (195 days or 7 lunar months after its first conception) View this entry on the original dictionary page scan.
gatadinan. the past day, yesterday View this entry on the original dictionary page scan.
gatadinamind. yesterday View this entry on the original dictionary page scan.
gatadivasam. the past day, yesterday View this entry on the original dictionary page scan.
gatadivasamind. yesterday View this entry on the original dictionary page scan.
gavadikam. plural See gabd-. View this entry on the original dictionary page scan.
girinadif. a small mountain-torrent View this entry on the original dictionary page scan.
godhāpadif. Cissus pedata View this entry on the original dictionary page scan.
gṛhanadif. a ditch in a house View this entry on the original dictionary page scan.
gṛhītadikkamfn. equals -diś- View this entry on the original dictionary page scan.
gṛhītadiśmfn. running away, flying, escaped View this entry on the original dictionary page scan.
haledvipadif. (fr. locative case of hala-+ dv-) Name of a particular tax View this entry on the original dictionary page scan.
haṃsapadif. Name of the first wife of duṣyanta- (varia lectio haṃsa-vatī-) View this entry on the original dictionary page scan.
haribodhadinan. Name of a festival day View this entry on the original dictionary page scan.
harivāhanadiśf. indra-'s quarter id est the east View this entry on the original dictionary page scan.
hāsyadidṛkṣumfn. curious to see something ridiculous View this entry on the original dictionary page scan.
hradinmfn. abounding in pools or in water (as a river)
hradif. a river View this entry on the original dictionary page scan.
hyastanadinan. the day just past, yesterday View this entry on the original dictionary page scan.
īśānadiśf. "śiva-'s region", the north-east, View this entry on the original dictionary page scan.
jaladimbam. a bivalve shell View this entry on the original dictionary page scan.
jānapadikamfn. relating to a country or to its subjects, . View this entry on the original dictionary page scan.
janapadinm. "country-ruler", a king View this entry on the original dictionary page scan.
janmadinan. equals -tithi- View this entry on the original dictionary page scan.
kadindriyan. plural bad organs of sense View this entry on the original dictionary page scan.
kadindriyamfn. having bad organs of sense View this entry on the original dictionary page scan.
kadindriyagaṇam. and mfn. idem or 'mfn. having bad organs of sense ' View this entry on the original dictionary page scan.
kākacchadim. varia lectio for -cchardi- a wagtail View this entry on the original dictionary page scan.
kākacchadim. a crow's vomit View this entry on the original dictionary page scan.
kāladivākaram. Name of work View this entry on the original dictionary page scan.
kalaśadirmfn. one whose pitcher is broken View this entry on the original dictionary page scan.
kālātyayāpadiṣṭamfn. invalidated by lapse of time (term for a vain argument[ hetv-ābhāsa-],also called atīta-kāla-and bādhita-) commentator or commentary on (wrongly spelt tyayopad-). View this entry on the original dictionary page scan.
kāñcanāṅgadinmfn. wearing a golden bracelet (aṅgada-) on the upper arm View this entry on the original dictionary page scan.
khadif. plural fried or parched grain (see khājika-.) View this entry on the original dictionary page scan.
khadiram. Acacia Catechu (having very hard wood, the resin of which is used in medicine, called Catechu, Khayar, Terra japonica) etc. View this entry on the original dictionary page scan.
khadiram. Name of indra- View this entry on the original dictionary page scan.
khadiram. the moon View this entry on the original dictionary page scan.
khadiram. Name of a man gaRa aśvādi- View this entry on the original dictionary page scan.
khadif. a sensitive plant (Mimosa pudica;"a kind of vegetable" ) View this entry on the original dictionary page scan.
khadirabhūmfn. equals -ja-. View this entry on the original dictionary page scan.
khadiracañcum. "having a beak hard like khadira- wood", Name of a bird (equals vañjulaka-) View this entry on the original dictionary page scan.
khadirajamfn. made from khadira- wood. View this entry on the original dictionary page scan.
khadirājira? View this entry on the original dictionary page scan.
khadirakam. (gaRa ṛśyādi-) Name of a mountain View this entry on the original dictionary page scan.
khadirakāf. lac (lākṣā-) View this entry on the original dictionary page scan.
khadirakuṇam. the fruit time of the khadira- tree, gaRa pīlv-ādi-. View this entry on the original dictionary page scan.
khadiramayamfn. idem or 'mfn. equals -ja-.' View this entry on the original dictionary page scan.
khadirapattrīf. a sensitive plant (kind of Mimosa) View this entry on the original dictionary page scan.
khadirapattrikāf. a sensitive plant (kind of Mimosa) View this entry on the original dictionary page scan.
khadirarasam. the resin of the Acacia Catechu View this entry on the original dictionary page scan.
khadirasāram. idem or 'n. equals -rasa- ' View this entry on the original dictionary page scan.
khadirāṣṭakan. a decoction made of Catechu and seven other substances View this entry on the original dictionary page scan.
khadirasvāminm. Name of a scholiast. View this entry on the original dictionary page scan.
khadiravaṇan. a khadira- forest View this entry on the original dictionary page scan.
khadiravaṇikam. Name of a Buddhist bhikṣu- (vv.ll. vanika-, vanīka- ) View this entry on the original dictionary page scan.
khadiravanikaetc. See khadir/avaṇika-. View this entry on the original dictionary page scan.
khadiravārin. equals -rasa- View this entry on the original dictionary page scan.
khadiravarmanm. Name of a king View this entry on the original dictionary page scan.
khadiravarṇapakṣam. "having wings or feathers of the colour of khadira- wood", Name of a bird View this entry on the original dictionary page scan.
khadiravarṇaparṇam. "having wings or feathers of the colour of khadira- wood", Name of a bird View this entry on the original dictionary page scan.
khadiravatīf. "overgrown with khadira-", Name of a locality gaRa ajirādi- View this entry on the original dictionary page scan.
khadif. idem or 'f. a sensitive plant (Mimosa pudica;"a kind of vegetable" ) ' View this entry on the original dictionary page scan.
khadirodakan. equals ra-rasa- View this entry on the original dictionary page scan.
khadiropaman. a kind of Mimosa (equals kadara-) View this entry on the original dictionary page scan.
kokanadif. the red water-lily View this entry on the original dictionary page scan.
koṇadiśf. an intermediate point of the compass View this entry on the original dictionary page scan.
krandadiṣṭimfn. moving with a great noise or roaring (said of vāyu-) View this entry on the original dictionary page scan.
kṣayadivasam. the day of the destruction of the universe View this entry on the original dictionary page scan.
kṣepadinan. equals kṣayāha- (q.v) View this entry on the original dictionary page scan.
kṣititanayadinan. Tuesday View this entry on the original dictionary page scan.
kṣititanayadivasavāram. idem or 'n. Tuesday ' View this entry on the original dictionary page scan.
kṣityaditif. "the aditi- of the earth", Name of devakī- (mother of kṛṣṇa-) View this entry on the original dictionary page scan.
kujadinan. "the day of Mars" id est Tuesday View this entry on the original dictionary page scan.
kumudadim. Name of a teacher View this entry on the original dictionary page scan.
kunadif. a small river View this entry on the original dictionary page scan.
kurunadif. equals ku-nad- commentator or commentary on View this entry on the original dictionary page scan.
lagnadinan. View this entry on the original dictionary page scan.
lagnadivasam. an auspicious day (fixed upon as favourable for beginning any undertaking) View this entry on the original dictionary page scan.
lakṣaṇadipikāf. View this entry on the original dictionary page scan.
lāṭadiṇḍīram. Name of a poet View this entry on the original dictionary page scan.
madadin gaRa pragady-ādi-. View this entry on the original dictionary page scan.
madhyadinafor madhyaṃ-dina- q.v View this entry on the original dictionary page scan.
madhyenadiind. in or into the river View this entry on the original dictionary page scan.
madior madikā- f. a kind of harrow or roller (see matya-). View this entry on the original dictionary page scan.
madinmfn. intoxicating, exhilarating, delighting, lovely (Comparative degree din-tara-,superl. din-tama-) View this entry on the original dictionary page scan.
madiramfn. equals prec. etc. View this entry on the original dictionary page scan.
madiram. a species of red-flowering Khadiri View this entry on the original dictionary page scan.
madif. See below. View this entry on the original dictionary page scan.
madif. spirituous liquor, any inebriating drink, wine, nectar etc. View this entry on the original dictionary page scan.
madif. a wagtail (especially in the pairing season equals matta-khañjana-) View this entry on the original dictionary page scan.
madif. a kind of metre View this entry on the original dictionary page scan.
madif. Name of durgā-, View this entry on the original dictionary page scan.
madif. of the wife of varuṇa- View this entry on the original dictionary page scan.
madif. of one of the wives of vasu-deva- View this entry on the original dictionary page scan.
madif. of the mother of kādambarī- View this entry on the original dictionary page scan.
madiradṛśmfn. "having intoxicating or fascinating eyes", lovely-eyed View this entry on the original dictionary page scan.
madiradṛśf. a fascinating woman View this entry on the original dictionary page scan.
madirāgṛhan. a drinking-house, tavern
madirākṣamf(ī-)n. idem or 'mf(ā-)n. idem or 'f. a fascinating woman ' ' View this entry on the original dictionary page scan.
madirākṣam. Name of a younger brother of śatānīka- View this entry on the original dictionary page scan.
madirāmadāndhamfn. blind through drunkenness, dead drunk View this entry on the original dictionary page scan.
madirāmayamf(ī-)n. consisting of intoxicating liquor View this entry on the original dictionary page scan.
madiranayanamf(ā-)n. idem or 'f. a fascinating woman ' View this entry on the original dictionary page scan.
madirārṇava(rṇ-) m. Name of work View this entry on the original dictionary page scan.
madirāsakham. "friend of wine", the mango-tree View this entry on the original dictionary page scan.
madirāsālāf. equals -gṛha- View this entry on the original dictionary page scan.
madirāsava(s-) m. any intoxicating liquor View this entry on the original dictionary page scan.
madirāśvam. Name of a rājarṣi- and of a king (son of daśāśva- and grandson of ikṣvāku-) View this entry on the original dictionary page scan.
madirāvaśagamfn. subdued by id est drunk with wine View this entry on the original dictionary page scan.
madirāvatīf. Name of a girl (and of so called after her) View this entry on the original dictionary page scan.
madirāvatīf. of another girl View this entry on the original dictionary page scan.
madirāyatanayanāf. a mistress with fascinating and lovely eyes View this entry on the original dictionary page scan.
madirekṣaṇamf(ā-)n. equals ra-driś- View this entry on the original dictionary page scan.
madirekṣaṇavallabhāf. a mistress with fascinating eyes (varia lectio) View this entry on the original dictionary page scan.
madironmattamfn. drunk with wine or spirituous liquor View this entry on the original dictionary page scan.
madirotkaṭamfn. excited or intoxicated with spirituous liquor View this entry on the original dictionary page scan.
madiṣṇumfn. equals mandu- View this entry on the original dictionary page scan.
madiṣṭhamf(ā-)n. (superl. of mad/in-) very intoxicating or exhilarating etc. View this entry on the original dictionary page scan.
madiṣṭhāf. any intoxicating beverage View this entry on the original dictionary page scan.
magadinmfn. gaRa pragady-ādi-. View this entry on the original dictionary page scan.
mahādevabhaṭṭadinakaram. Name of learned men View this entry on the original dictionary page scan.
mahenadiSee under 1. mahi-, . View this entry on the original dictionary page scan.
maladigdhāṅgamfn. having the limbs defiled with dirt, having the body soiled with dust View this entry on the original dictionary page scan.
mandārakadinan. Name of a particular day View this entry on the original dictionary page scan.
mārgopadiśm. "road-shower", a guide, leader View this entry on the original dictionary page scan.
mātaṃgadivākaram. Name of a poet View this entry on the original dictionary page scan.
mīmāṃsāsūtradidhitif. Name of work View this entry on the original dictionary page scan.
miśradinakaram. Name of a Scholiast or Commentator on śiśupāla-vadha-. View this entry on the original dictionary page scan.
mradimanm. softness View this entry on the original dictionary page scan.
mradimanm. tenderness, mildness View this entry on the original dictionary page scan.
mradimānvitamfn. endowed with softness, mild, kind View this entry on the original dictionary page scan.
mradiṣṭhamfn. (superl. of mṛdu-) very soft or mild View this entry on the original dictionary page scan.
muktāvalivyāptivādadipikāf. Name of work View this entry on the original dictionary page scan.
muktāvalīvyāptivādadipikāf. Name of work View this entry on the original dictionary page scan.
nābhāgadiṣṭa wrong reading for n/ābhā-n/ediṣṭha- (above) . View this entry on the original dictionary page scan.
nadim. a crier, caller (equals stuti- ) View this entry on the original dictionary page scan.
nadimfn. in fine compositi or 'at the end of a compound' See nadī-. View this entry on the original dictionary page scan.
nadijam. (for --) Lablab Vulgaris View this entry on the original dictionary page scan.
nadiSee next. View this entry on the original dictionary page scan.
naladikamf(ī-)n. dealing in Indian spikenard gaRa kiśorādi-. View this entry on the original dictionary page scan.
naradikamfn. dealing in the substance called narada- View this entry on the original dictionary page scan.
nāradinm. Name of a son of viśvā-mitra- View this entry on the original dictionary page scan.
navacchadi(n/a-) mfn. having 9 roofs View this entry on the original dictionary page scan.
nigaditamfn. recited, told, spoken etc. View this entry on the original dictionary page scan.
nigaditan. speech View this entry on the original dictionary page scan.
nigaditavatmfn. having said or spoken View this entry on the original dictionary page scan.
nigaditinmfn. one who has spoken gaRa iṣṭādi-. View this entry on the original dictionary page scan.
nīradinmfn. cloudy View this entry on the original dictionary page scan.
nyāyalīlāvatīprakāśadidhitivivekam. Name of work View this entry on the original dictionary page scan.
nyāyasaṃgrahadipikāf. Name of work View this entry on the original dictionary page scan.
nyāyavivekadipikāf. Name of work View this entry on the original dictionary page scan.
padārthīyadivyacakṣusn. Name of work View this entry on the original dictionary page scan.
padim. (prob.) a kind of animal ; equals gantu- ). View this entry on the original dictionary page scan.
padibaddhamf(ā-)n. (locative case of 3. pad-+ b-) tied or bound by the feet View this entry on the original dictionary page scan.
padif. See tri-padikā- and dvi-p-. View this entry on the original dictionary page scan.
padikamf(ī-)n. going on foot, pedestrian gaRa parpādi- View this entry on the original dictionary page scan.
padikamf(ī-)n. one pada- long View this entry on the original dictionary page scan.
padikamf(ī-)n. comprising (only) one partition or division View this entry on the original dictionary page scan.
padikan. the point of the foot View this entry on the original dictionary page scan.
padiram. a road, View this entry on the original dictionary page scan.
pañcadaśacchadimfn. having 15 roofs View this entry on the original dictionary page scan.
paṅkadigdhamfn. mud-smeared View this entry on the original dictionary page scan.
paṅkadigdhāṅgam. "having mud-smeared limbs", Name of a being attending on skanda- View this entry on the original dictionary page scan.
paṅkadigdhaśarīram. "having a mud-smeared body", Name of a dānava- View this entry on the original dictionary page scan.
parādadimfn. giving up, delivering over View this entry on the original dictionary page scan.
parasmaipadinmfn. taking those terminations View this entry on the original dictionary page scan.
parigaditinmfn. equals parigaditaṃ yena saḥ- gaRa iṣṭādi-. View this entry on the original dictionary page scan.
pariṇatadikkarikamfn. containing mythical elephants (See dik-karin-) stooping to strike with their tusks View this entry on the original dictionary page scan.
paripadinm. an enemy (wrong reading for parin-?) .
parivivadiṣumfn. (fr. Desiderative) wishing or trying to accuse others View this entry on the original dictionary page scan.
parivivadiṣuSee pari-vad-. View this entry on the original dictionary page scan.
parvadivasam. the day of a periodic change of the moon View this entry on the original dictionary page scan.
paścimadikpatim. "regent of the western region"Name of varuṇa- View this entry on the original dictionary page scan.
paścimottaradikpatim. "regent of the north-west", Name of the god of wind View this entry on the original dictionary page scan.
pathiṣadi() mfn. sitting in the way. View this entry on the original dictionary page scan.
pauṇḍarīkadaśadivasapaddhatif. View this entry on the original dictionary page scan.
paurvapadikamfn. seizing by the fore-foot (?) on View this entry on the original dictionary page scan.
paurvapadikamfn. relating to the first member of a compound (see auttarap-). View this entry on the original dictionary page scan.
pauṣadhadinan. pauṣadha
pittagadinmfn. suffering from bilious complaints, bilious View this entry on the original dictionary page scan.
pradadiSee /a-pradadi-. View this entry on the original dictionary page scan.
pradim. a gift, present View this entry on the original dictionary page scan.
pradigdhaSee pra-- dih-. View this entry on the original dictionary page scan.
pradigdhamfn. smeared over, anointed, stained or covered with (instrumental case or compound) etc. View this entry on the original dictionary page scan.
pradigdhan. (scilicet māṃsa-) a kind of dish prepared with meat View this entry on the original dictionary page scan.
pradigdham. a kind of sauce or gravy View this entry on the original dictionary page scan.
pradihP. -degdhi-, to smear over, besmear, anoint View this entry on the original dictionary page scan.
pradiśP. A1. -diśati-, te-, to point out, show, indicate, declare, appoint, fix, ordain etc. ; to direct, bid, urge ; to assign, apportion, grant (-diśyati-, ) etc.: Causal -deśayati-, to urge on, incite : Intensive (pr. p. -d/ediśat-), to animate View this entry on the original dictionary page scan.
pradiśf. pointing to or out, indication, direction, order, command, dominion View this entry on the original dictionary page scan.
pradiśf. a direction, quarter, region of the sky (accusative plural"in all directions, everywhere";with pitryā-,"the region of the pitṛ-s" id est the south ) View this entry on the original dictionary page scan.
pradiśf. an intermediate point or half-quarter (as northeast) View this entry on the original dictionary page scan.
pradiṣṭa(pr/a--) mfn. pointed out, indicated, fixed, ordained
praditsāf. (fr. Desiderative) desire to give View this entry on the original dictionary page scan.
praditsumfn. (fr. Desiderative) wishing to give (with accusative) View this entry on the original dictionary page scan.
pradivf. (fr. 3. div-,"heaven"; Nominal verb -dy/aus-) the third or highest heaven (in which the pitṛ-s are said to dwell) View this entry on the original dictionary page scan.
pradivf. the fifth of seven heavens View this entry on the original dictionary page scan.
pradivmfn. (fr. 3. div-,"day"[ confer, compare Latin diu]) existing from olden times, ancient View this entry on the original dictionary page scan.
pradivasind. from of old, long since, always, ever (/anuprad-,as of old, as formerly) View this entry on the original dictionary page scan.
pradiviind. at all times, always, ever View this entry on the original dictionary page scan.
pragaditamfn. ( gad-) spoken, speaking, beginning to speak View this entry on the original dictionary page scan.
prāguttaradigbhāgam. the north-eastern side of (genitive case) () View this entry on the original dictionary page scan.
prāguttaradigvibhāgam. the north-eastern side of (genitive case) () View this entry on the original dictionary page scan.
pramaditavyamfn. to be neglected or disregarded View this entry on the original dictionary page scan.
pramaditavyan. (impersonal or used impersonally) one should be negligent regarding (ablative) View this entry on the original dictionary page scan.
praṇaditamfn. sounding, buzzing, humming (as a bee) View this entry on the original dictionary page scan.
prapannadinacaryāf. Name of work View this entry on the original dictionary page scan.
prathamadarśanadinan. the first day of seeing any one (genitive case) View this entry on the original dictionary page scan.
prathamadivasam. a first day, principal day View this entry on the original dictionary page scan.
pratijñālakṣaṇadidhitiṭīkāf. Name of work View this entry on the original dictionary page scan.
pratinadiind. at every river View this entry on the original dictionary page scan.
prātipadikamf(ī-)n. (fr. -padam-) express, explicit ( prātipadikānurodhāt nurodhāt- ind.in conformity with express terms, expressly) View this entry on the original dictionary page scan.
prātipadikan. the crude form or base of a noun, a noun in its uninflected state ( prātipadikatva -tva- n. ) View this entry on the original dictionary page scan.
prātipadikam. fire View this entry on the original dictionary page scan.
prātipadikānurodhātind. prātipadika
prātipadikasaṃjñāvādam. Name of work View this entry on the original dictionary page scan.
prātipadikatvan. prātipadika
prativaditavyamfn. to be contested or disputed, View this entry on the original dictionary page scan.
pratyupadiśP. -diśati- to explain singly or severally ; to teach anything (accusative) in return to (dative case) View this entry on the original dictionary page scan.
pratyupadiṣṭamfn. advised or cautioned in return View this entry on the original dictionary page scan.
prauṣṭhapadikamf(ī-)n., fr. proṣṭha-padā- View this entry on the original dictionary page scan.
pravadiṣuSee vāk-pravadiṣu-. View this entry on the original dictionary page scan.
pravaditṛmfn. one who speaks out, uttering (genitive case or accusative) View this entry on the original dictionary page scan.
prohyapadi () ind. (prob.) by or in pushing away the foot gaRa dvidaṇḍy-ādi-. View this entry on the original dictionary page scan.
prohyapadipādi() ind. (prob.) by or in pushing away the foot gaRa dvidaṇḍy-ādi-. View this entry on the original dictionary page scan.
pūrvadigīśam. "regent of the eastern quarter"Name of indra- View this entry on the original dictionary page scan.
pūrvadikpati m. "regent of the eastern quarter"Name of indra- View this entry on the original dictionary page scan.
pūrvadinan. the earlier part of the day, forenoon View this entry on the original dictionary page scan.
pūrvadiśf. the eastern region, east quarter View this entry on the original dictionary page scan.
pūrvadiṣṭamfn. determined by former actions View this entry on the original dictionary page scan.
pūrvadiṣṭan. the award of destiny View this entry on the original dictionary page scan.
pūrvadiśyamfn. situated towards the east, hearing east View this entry on the original dictionary page scan.
pūrvadiśyamfn. eastern View this entry on the original dictionary page scan.
pūrvapadikamfn. relating to the first member of a compound View this entry on the original dictionary page scan.
pūrvapadikamfn. equals pūrva-padam adhīte veda vā- View this entry on the original dictionary page scan.
pūrvāparadinan. forenoon and afternoon View this entry on the original dictionary page scan.
radinm. "tusked", an elephant View this entry on the original dictionary page scan.
raktakhadiram. a red flowering khadira- View this entry on the original dictionary page scan.
rāmakṛṣṇadikṣitīyan. Name of work View this entry on the original dictionary page scan.
rāmānujadivyacaritran. Name of work
rāmārcanadipikāf. Name of work View this entry on the original dictionary page scan.
rāṣṭradipsumfn. intending to injure a kingdom, menacing a country View this entry on the original dictionary page scan.
ravijaputradinan. Saturday, View this entry on the original dictionary page scan.
rudhirapradigdhamfn. besmeared with blood View this entry on the original dictionary page scan.
sacchadismfn. covered, hidden View this entry on the original dictionary page scan.
sadadiind. (see next) generally, usually View this entry on the original dictionary page scan.
sādhadiṣṭimfn. (fr. pr. p. of sādh-+ 3. iṣṭi-) having effective sacrifices or prayers View this entry on the original dictionary page scan.
sadiSee pathi-ṣ/adi-. View this entry on the original dictionary page scan.
sadiśmfn. together with the quarters (of the sky) View this entry on the original dictionary page scan.
sadivasind. (equals sady/as-) View this entry on the original dictionary page scan.
sadivasind. (equals sa-dyas-) on the same day, at once, immediately View this entry on the original dictionary page scan.
śakradiśf. equals -kāṣṭhā- View this entry on the original dictionary page scan.
śākrīyadiśf. śākrīya
sāmānyalakṣaṇadidhitiṭīkāf. Name of work View this entry on the original dictionary page scan.
sāmānyalakṣaṇadidhitiṭippaṇīf. Name of work View this entry on the original dictionary page scan.
samāvadindriyamfn. = View this entry on the original dictionary page scan.
samavadiśP. -diśati-, to point or refer to, explain with reference to anything View this entry on the original dictionary page scan.
saṃdadiSee saṃ--, column 2. View this entry on the original dictionary page scan.
saṃdadimfn. grasping, comprehending View this entry on the original dictionary page scan.
śaṃkaradigvijayam. " śaṃkara-'s victory over every quarter (of the world)", Name of a fanciful account of the controversial exploits of śaṃkarācārya- (q.v) by mādhavācārya- (also called saṃkṣepa-saṃkarajaya-) View this entry on the original dictionary page scan.
śaṃkaradigvijayam. equals śaṃkara-vijaya- below View this entry on the original dictionary page scan.
śaṃkaradigvijayaḍiṇḍimam. Name of work View this entry on the original dictionary page scan.
śaṃkaradigvijayasāram. Name of work View this entry on the original dictionary page scan.
sāṃkhyayogavadinm. an adherent of the theistical sāṃkhya-yoga- View this entry on the original dictionary page scan.
sammadinmfn. gladdening, exhilarating View this entry on the original dictionary page scan.
sampadinm. Name of a grandson of aśoka- View this entry on the original dictionary page scan.
sampradiśP. -diśati-, to point out or indicate fully, appoint, designate View this entry on the original dictionary page scan.
sampradiṣṭamfn. clearly pointed out, indicated, designated View this entry on the original dictionary page scan.
sampradiṣṭamfn. known as, called (Nominal verb) View this entry on the original dictionary page scan.
samupadiśP. -diśati-, to point out or indicate fully, show ; to assign (with accusative of person and of thing) View this entry on the original dictionary page scan.
saṃvaditamfn. (fr. idem or 'n. obtaining the victory in disputes, ') caused to speak with etc. View this entry on the original dictionary page scan.
saṃvaditamfn. agreed upon View this entry on the original dictionary page scan.
saṃvaditavyamfn. to be talked over or agreed upon View this entry on the original dictionary page scan.
saṃvaditavyamfn. to be spoken to or addressed. View this entry on the original dictionary page scan.
saṃvatsaradidhitif. See -kṛtya-. View this entry on the original dictionary page scan.
saṃvatsarakṛtyadidhitif. saṃvatsarakṛtya
saṃvatsarasvadita(r/a--) mfn. well seasoned or prepared for a year View this entry on the original dictionary page scan.
sapadiind. (sa-+ pada-) at the same instant, on the spot, at once, immediately, quickly View this entry on the original dictionary page scan.
saptadaśacchadimfn. (t/a--) having 17 roofs View this entry on the original dictionary page scan.
saptadina (in the beginning of a compound) 7 days, a week View this entry on the original dictionary page scan.
saptadivasa(in the beginning of a compound) 7 days, a week View this entry on the original dictionary page scan.
śaradijamfn. (locative case of śarad-+ ja-) produced in autumn, autumnal View this entry on the original dictionary page scan.
śāradif. Mimusops Elengi View this entry on the original dictionary page scan.
śāradif. Cucumis Utilissimus View this entry on the original dictionary page scan.
śāradikamfn. autumnal (only applied to certain substantives, as śrāddha-, ātapa-, roga-) View this entry on the original dictionary page scan.
śāradif. See śāradaka-. View this entry on the original dictionary page scan.
śāradinmfn. autumnal, belonging to autumn View this entry on the original dictionary page scan.
sārakhadiram. "hard khadira-", a kind of Acacia Catechu View this entry on the original dictionary page scan.
sārāsvadif. Name of a vedānta- work View this entry on the original dictionary page scan.
sarvadigvijayam. conquest of all regions, universal conquest View this entry on the original dictionary page scan.
sarvadiṅmukhamind. towards all regions View this entry on the original dictionary page scan.
ṣaṭcakradipikāf. Name of work View this entry on the original dictionary page scan.
ṣaṭpadif. a class of Prakrit metres View this entry on the original dictionary page scan.
ṣaṭtriṃśadiṣṭakamfn. (ṣ/aṭ--) consisting of 36 bricks View this entry on the original dictionary page scan.
sauradivasam. a solar day View this entry on the original dictionary page scan.
savitṛsutadinan. Saturday View this entry on the original dictionary page scan.
siddhasenadivākaram. Name of a son of sarva-jña- and pupil of vṛddha-vāda-sūri- (said to have induced vikramāditya- to tolerate the jaina-s) View this entry on the original dictionary page scan.
siddhasenadivākṛtm. Name of a son of sarva-jña- and pupil of vṛddha-vāda-sūri- (said to have induced vikramāditya- to tolerate the jaina-s) View this entry on the original dictionary page scan.
śivadiśf. " śiva-'s quarter", the north-east View this entry on the original dictionary page scan.
śivārādhanadipikāf. Name of work View this entry on the original dictionary page scan.
ślīpadinmfn. having a swelled leg, suffering from elephantiasis
ślīpadinm. a club-footed man View this entry on the original dictionary page scan.
smadibha(sm/ad--) n. "having followers (?)", Name of a man (the enemy of kutsa-) View this entry on the original dictionary page scan.
smadiṣṭa(sm/ad--) mfn. having an errand View this entry on the original dictionary page scan.
śrāddhadinan. the day of a śrāddha-, anniversary of the death of a near relative View this entry on the original dictionary page scan.
śrīgaditan. a kind of uparūpaka- or minor drama (described as a composition in one act, founded upon a famous story, and dedicated chiefly to the goddess śrī-) View this entry on the original dictionary page scan.
śrutanigadinmfn. able to recite what has once been heard ( śrutanigaditva di-tva- n. Scholiast or Commentator) View this entry on the original dictionary page scan.
śrutanigaditvan. śrutanigadin
śrutinigadinmfn. equals śruta-n- View this entry on the original dictionary page scan.
śubhadinan. an auspicious or lucky day View this entry on the original dictionary page scan.
śukradinan. Friday, View this entry on the original dictionary page scan.
supradadi(s/u--) mfn. very liberal View this entry on the original dictionary page scan.
sūryadigrahaprītyarthadānan. Name of work View this entry on the original dictionary page scan.
svadiṅmukhamind. towards (its) own place or quarter View this entry on the original dictionary page scan.
svaditamfn. well seasoned or prepared, savoury View this entry on the original dictionary page scan.
svaditan. "may it be well tasted or eaten!"(an exclamation used at a śrāddha- after presenting the oblation of food to the pitṛ-s; see su-śruta-, sva-dhā-) View this entry on the original dictionary page scan.
svargamārgadidṛkṣumfn. wishing to see the road to heaven View this entry on the original dictionary page scan.
śvetakhadiram. a white variety of the khadira- tree View this entry on the original dictionary page scan.
tadidarthamfn. intent on that particular object (see ) . View this entry on the original dictionary page scan.
tadidāsīyan. the hymn View this entry on the original dictionary page scan.
tadiṣṭi(t/ad--) mfn. accompanied by such offerings View this entry on the original dictionary page scan.
tripadif. a tripod stand View this entry on the original dictionary page scan.
tṛtīyadivasam. "3rd day", the day after to-morrow View this entry on the original dictionary page scan.
ubhayapadinmfn. (fr. ubhaya-pada-), having both parasmai-pada- and ātmane-pada-. View this entry on the original dictionary page scan.
udgadgadif. sobbing View this entry on the original dictionary page scan.
unmadiṣṇumfn. () insane crazed, intoxicated View this entry on the original dictionary page scan.
unmadiṣṇumfn. causing madness, intoxicating View this entry on the original dictionary page scan.
unmaditamfn. excited, wrought up into an ecstatic state View this entry on the original dictionary page scan.
unmaditamfn. mad (see /an-unmadita-.)
upadidikṣāf. (fr. Desiderative), the wish or intention to teach or inform commentator or commentary on View this entry on the original dictionary page scan.
upadidikṣumfn. ( diś-) intending to teach, , Introduction View this entry on the original dictionary page scan.
upadigdhaSee upa-dih-. View this entry on the original dictionary page scan.
upadigdhamfn. smeared, covered View this entry on the original dictionary page scan.
upadigdhamfn. fat View this entry on the original dictionary page scan.
upadigdhatāf. the state of being smeared or covered View this entry on the original dictionary page scan.
upadih View this entry on the original dictionary page scan.
upadiśP. A1. -diśati-, -te-, to point out to ; to indicate, specify, explain, inform, instruct, teach & etc. ; to advise, admonish ; to mention, exhibit, speak of etc. ; to settle, prescribe, command, dictate, govern etc. ; to name, call : Passive voice -diśyate-, to be taught, etc. View this entry on the original dictionary page scan.
upadiśmfn. (for 3.See sub voce, i.e. the word in the Sanskrit order) (in fine compositi or 'at the end of a compound') pointing out to, showing View this entry on the original dictionary page scan.
upadiśmfn. See māropadiś-. View this entry on the original dictionary page scan.
upadiśf. an intermediate region or point of the compass. View this entry on the original dictionary page scan.
upadiśam. Name of a son of vasu-deva- View this entry on the original dictionary page scan.
upadiśāf. idem or 'ind. between two regions, in an intermediate region ' View this entry on the original dictionary page scan.
upadiśamind. between two regions, in an intermediate region
upadiṣṭamfn. specified, particularized View this entry on the original dictionary page scan.
upadiṣṭamfn. taught, instructed View this entry on the original dictionary page scan.
upadiṣṭamfn. mentioned View this entry on the original dictionary page scan.
upadiṣṭamfn. prescribed, commanded etc. View this entry on the original dictionary page scan.
upadiṣṭamfn. initiated View this entry on the original dictionary page scan.
upadiṣṭan. counsel, advice, (in dramatic language) a persuasive speech in conformity with the prescribed rules View this entry on the original dictionary page scan.
upadiśya ind.p. having indicated or taught etc. View this entry on the original dictionary page scan.
upadiśyaindicating, teaching etc. View this entry on the original dictionary page scan.
upanadiind. idem or 'ind. (fr. nadi- ), near the river, on the river.' View this entry on the original dictionary page scan.
upanadiind. on the river, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
ūrdhvadiśf. the point of the sky overhead, the region above, zenith View this entry on the original dictionary page scan.
uttaradigīśam. Name of kuvera-. View this entry on the original dictionary page scan.
uttaradiksthamfn. situated in the north, northern. View this entry on the original dictionary page scan.
uttaradiśf. the north quarter. View this entry on the original dictionary page scan.
uttarapadika mfn. relating to or studying the last word or term commentator or commentary View this entry on the original dictionary page scan.
vadanamadif. the wine or nectar of the mouth View this entry on the original dictionary page scan.
vadāvadinmfn. idem or 'mfn. (prob. an old Intensive; see carācara-, calācala-etc.) speaking much or well, a speaker Va1rtt. 6 (see a-vadāvada-).' View this entry on the original dictionary page scan.
vadhyadiṇḍimam. or n. (?) a drum beaten at the time of the execution of a criminal View this entry on the original dictionary page scan.
vadiind. (gaRa svar-ādi-; according to to some for badi-,contracted fr. bahula-dina-,but see vadya-) in the dark half of any month (affixed to the names of months in giving dates;See vaiśākha-v-). View this entry on the original dictionary page scan.
vadiṣṭhamfn. speaking best or very well View this entry on the original dictionary page scan.
vaditavyamfn. to be said or spoken (n. impersonal or used impersonally) View this entry on the original dictionary page scan.
vaditosSee vad- above. View this entry on the original dictionary page scan.
vaditṛmfn. speaking, saying, telling (with accusative) View this entry on the original dictionary page scan.
vaditṛm. a speaker (with genitive case) View this entry on the original dictionary page scan.
vaiśākhavadiind. in the dark half of the month vaiśākha- (in giving dates) . View this entry on the original dictionary page scan.
vākpravadiṣumfn. coming forward as a speaker View this entry on the original dictionary page scan.
vaśaṃvaditamfn. made compliant, fascinated View this entry on the original dictionary page scan.
vāsavadiśf. " indra-'s quarter", the east View this entry on the original dictionary page scan.
vedāntācāryadinacaryāf. Name of work View this entry on the original dictionary page scan.
vedāntadiṇḍimam. Name of work View this entry on the original dictionary page scan.
vigaditamfn. talked or spoken about, spread abroad (as a report) View this entry on the original dictionary page scan.
vihradinmfn. (perhaps) making pools View this entry on the original dictionary page scan.
vimaditamfn. (fr. Causal) discomposed, bewildered, confused View this entry on the original dictionary page scan.
vinadinmfn. roaring, thundering, grumbling View this entry on the original dictionary page scan.
viprānumaditamfn. rejoiced at by seer or poets View this entry on the original dictionary page scan.
vīraśaivadikṣāvidhānan. Name of work View this entry on the original dictionary page scan.
viṣadigdhamfn. smeared with poison, empoisoned, poisoned View this entry on the original dictionary page scan.
viśaditamfn. purified View this entry on the original dictionary page scan.
viṣapradigdhamfn. smeared with poison, empoisoned View this entry on the original dictionary page scan.
viśāradimanm. skill, proficiency, conversancy View this entry on the original dictionary page scan.
viṣṇuśayanabodhadinan. (in fine compositi or 'at the end of a compound') the day of viṣṇu-'s lying down and of his awaking View this entry on the original dictionary page scan.
viṣuvadinan. the day of the equinox View this entry on the original dictionary page scan.
viṭkhadiram. Vachellia Farnesiana View this entry on the original dictionary page scan.
vivādāspadibhūtamfn. vivādāspada
vivadiṣṇuSee a-vivadiṣṇu-. View this entry on the original dictionary page scan.
vivaditamfn. disputing, quarrelling View this entry on the original dictionary page scan.
vivaditamfn. disputed, controverted, litigated View this entry on the original dictionary page scan.
vivaditavyan. (impersonal or used impersonally) it is to be disputed about (locative case), View this entry on the original dictionary page scan.
vyapadiśP. -diśati-, to point out, indicate, intend, mean, designate, name, mention etc. (often Passive voice -diśyate-,"so it is represented or intended or signified") ; to represent falsely, feign, pretend View this entry on the original dictionary page scan.
vyapadiṣṭamfn. pointed out etc. View this entry on the original dictionary page scan.
vyapadiṣṭamfn. informed View this entry on the original dictionary page scan.
vyapadiṣṭamfn. tricked View this entry on the original dictionary page scan.
vyapadiṣṭamfn. pleaded as an excuse View this entry on the original dictionary page scan.
yadiind. (in veda- also y/adī-,sometimes yadi cit-, yadi ha vai-, y/ad/īt-, y/ady u-, yady u vai-) if, in case that etc. etc. In the earlier language yadi- may be joined with Indic. subjunctive or leṭ- Potential , or future , the consequent clause of the conditional sentence being generally without any particle. In the later language yadi- may be joined with present tense (followed in consequent clause by another present tense exempli gratia, 'for example' yadi jīvati bhadrāṇi paśyati-,"if he lives he beholds prosperity", or by future or by imperative or by Potential or by no verb) ; or it may be joined with Potential (exempli gratia, 'for example' yadi rājā daṇḍaṃ na praṇayet-,"if the king were not to inflict punishment", followed by another Potential or by Conditional or by present tense or by imperative or by future or by no verb) ; or it may be joined with future (exempli gratia, 'for example' yadi na kariṣyanti tat-,"if they will not do that", followed by another future or by present tense or by imperative or by no verb) ; or it may be joined with Conditional (exempli gratia, 'for example' yady anujñām adāsyat-,"if he should give permission", followed by another Conditional or by Potential or by Aorist) ; or it may be joined with Aorist (exempli gratia, 'for example' yadi prajā-patir na vapur arsrākṣīt-,"if the Creator had not created the body", followed by Conditional or by Potential or by perfect tense) ; or it may be joined with imperative or even with perfect tense (exempli gratia, 'for example' yady āha-,"if he had said") . There may be other constructions, and in the consequent clauses some one of the following may be used: atha-, atra-, tad-, tena-, tatas-, tataḥ param-, tadā-, tarhi-, tadānīm-. Observe that yadi- may sometimes = "as sure as"(especially in asseverations, followed by imperative with or without tathā-or tena-or followed by Potential with tad-) etc.; or it may ="whether"(followed by present tense or Potential or no verb exempli gratia, 'for example' yadi-na vā-,"whether-or not", and sometimes kim-is added) ; or it may ="that"(after verbs of"not believing"or"doubting" , with present tense or Potential exempli gratia, 'for example' śaṃse yadi jīvanti-,"I do not expect that they are alive" see ) ; or if placed after duṣkaraṃ- or kathaṃ cid- it may ="hardly","scarcely" ; or it may = "if perchance","perhaps"(with Potential with or without iti-,or with future or present tense) etc. The following are other combinations: yadi tāvat-,"how would it be if"(with present tense or imperative)
yadiind. yadi nāma-,"if ever" View this entry on the original dictionary page scan.
yadiind. yadi cet- (cet-being added redundantly) ="if" (exempli gratia, 'for example' yadi cet syāt-,"if it should be") View this entry on the original dictionary page scan.
yadiind. purā yadi- ="before" (exempli gratia, 'for example' purā yadi paśyāmi-,"before that I see") View this entry on the original dictionary page scan.
yadiind. y/ady /api- (rarely api yadi-),"even if","although"(followed by tathāpi-or tad api-or sometimes by no particle in the correlative clause) View this entry on the original dictionary page scan.
yadiind. yadi- - yadi ca-yady api-,"if - and if - if also" View this entry on the original dictionary page scan.
yadiind. y/adi- - y/adi--, or y/adi vā- - y/adi vā-, or y/adi vā- - y/adi-, or yadi vā- - -, or - - yadi vā-, or yad vā- - yadi vā-,"if - or if","whether - or" View this entry on the original dictionary page scan.
yadiind. y/adi vā- - n/a vā-,"whether - or not" View this entry on the original dictionary page scan.
yadiind. - - yadi vā- - yadi vā-tathāpi-,"whether - or - or - yet" View this entry on the original dictionary page scan.
yadiind. vā yadi- ="or if","or rather" View this entry on the original dictionary page scan.
yadiind. yadi vā- idem or 'ind. vā yadi- ="or if","or rather"' or ="yet","however." View this entry on the original dictionary page scan.
yakṣadigvijayam. Name of work View this entry on the original dictionary page scan.
yamadiśf. yama-'s quarter, the south View this entry on the original dictionary page scan.
yathaikadivasamind. as if it were or had been only one day View this entry on the original dictionary page scan.
yathāpradiṣṭamind. according to precept, as suitable or proper View this entry on the original dictionary page scan.
yathopadiṣṭamfn. as indicated, as before stated View this entry on the original dictionary page scan.
yathopadiṣṭamind. in the manner before mentioned or prescribed View this entry on the original dictionary page scan.
yāvadicchamind. according to desire View this entry on the original dictionary page scan.
yāvadiṣṭakamind. according to the number of bricks View this entry on the original dictionary page scan.
yāvadiṣṭamind. next View this entry on the original dictionary page scan.
yāvaditthamind. as much as necessary (varia lectio) View this entry on the original dictionary page scan.
yavakhadikamfn. (fr. -khada-) View this entry on the original dictionary page scan.
yuvarājadivākaram. Name of a poet View this entry on the original dictionary page scan.
     Apte Search  
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adikka अदिक्क a. Ved. Having no direction or region of the world for oneself; banished from beneath the sky. Śat. Br.
aditi अदिति a. [न दीयते खण्ड्यते बध्यते बृहत्त्वात्; दो-क्तिच्] Free, not tied. आदित्यासो अदितयः स्याम Rv.7.52.1. boundless, unlimited, inexhaustible; entire, unbroken; happy, pious (mostly Ved. in all these senses). -तिः [अत्ति प्राणिजातम्; अद्इतिच्] 1 Devourer i. e. death; यद्यदेवासृज तत्तदत्तुमध्रियत, सर्वं वा अत्तीति तददितेरदितित्वम् Bṛi. Ār. Up.1.2.5. -2 An epithet of God. -तिः f. [न दातुं शक्तिः] 1 Inability to give, poverty. -2 [दातुं छेत्तुम् अयोग्या] (a) The earth. (b) The goddess Aditi, mother of the Ādityas, in mythology represented as the mother of gods; see further on. (c) Freedom, security; boundlessness, immensity of space (opp. to the earth). (d) Inexhaustible abundance, perfection. (e) The lunar mansion called पुनर्वसु. (f) Speech; या प्राणेन संभवत्यदितिर्देवतामयी (शब्दादीनां अदनात् अदितिः Śaṅkara). (g) A cow. cf. ŚB. on MS. 1-3-49. (h) Milk; wife (?). -ती (dual) Heaven and earth. [अदिति literally means 'unbounded', 'the boundless Heaven', or according to others, 'the visible infinite, the endless expanse beyond the earth, beyond the clouds, beyond the sky'. According to Yāska अदिति- रदीना देवमाता, and the verse beginning with अदितिर्द्यौः &c. Rv.1.89.16. he interprets by taking अदिति to mean अदीन i. e. अनुपक्षीण, न ह्येषां क्षयो$स्ति इति. [In the Ṛigveda Aditi is frequently implored 'for blessing on children and cattle, for protection and for forgiveness'. She is called 'Devamātā' being strangely enough represented both as mother and daughter of Dakṣa. She had 8 sons; she approached the gods with 7 and cast away the 8th (Mārtaṇḍa, the sun.) In another place Aditi is addressed as 'supporter of the sky, sustainer of the earth, sovereign of this world, wife of Viṣṇu', but in the Mahābhārata, Rāmāyaṇa and Purāṇas, Viṣṇu is said to be the son of Aditi, one of the several daughters of Dakṣa and given in marriage of Kaśyapa by whom she was the mother of Viṣṇu in his dwarf incarnation, and also of Indra, and she is called mother of gods and the gods her sons, 'Aditinandanas'; See Dakṣa and Kaśyapa also]. -Comp. -जः, -नन्दनः a god, divine being.
anupadika अनुपदिक a. [अनुपदमस्त्यस्य गन्तृत्वेन, ठन्] Following, gone after.
anupadin अनुपदिन् a. [अनुपद्-इनि P.V.2.9] Following, seeking after or for a searcher, inquirer; अनुपदमन्वेष्टा गवामनुपदी Sk.; क्षणदाकरे$नुपदिभिः प्रयये Śi.9.7; मृगस्यानुपदी रामो जगाम गजविक्रमः Bk.5.5.
anvaṣṭamadiśam अन्वष्टमदिशम् ind. Towards the north-east direction.
apadiś अपदिश् 6 P. 1 To point out, indicate, show; तदा- गतित्वेनाहमपदेश्यः Dk.6; assign, allot. -2 To declare, put forward, adduce, communicate; announce, say, tell; inform against, accuse; अपदिश्यापदेश्यं च Ms.8.54. -3 To feign, pretend, hold out or plead as a pretext or excuse; मित्रकृत्यमपदिश्य R.19.31.32,54; शिरःशूलस्पर्शन- मपदिशन् Dk.56 pleading head-ache as an excuse. -4 To refer to, have reference to; रहसि भर्त्रा मद्गोत्रापदिष्टा Dk. 12 referred to, called by the name of.
apadiṣṭa अपदिष्ट a. Assigned as a reason or pretext.
apadiśam अपदिशम् ind. Half a point between two regions of the compass (दिशयोर्मध्ये), in an intermediate region.
ādadi आददि a. Ved. Taking.
ānupadika आनुपदिक a. (-की f.) [अनुपदं धावति ठक् P.IV.4.37; IV.2.59. वेद अधीते वा] Following, pursuing, tracking, studying. आनुपूर्वम् ānupūrvam र्व्यम् rvyam र्वी rvī आनुपूर्वम् र्व्यम् र्वी [अनुपूर्वस्य भावः ष्यञ् ततो वा ङीषि यलोपः] 1 Order, succession, series; देव्या चाख्यातं सर्वमेवानु- पूर्व्याद्वाचा संपूर्णं वायुपुत्रः शशंस Rām.5.65.28 वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च Ms.2.41. -2 (In law) The regular order of the castes; षडानुपूर्व्या विप्रस्य क्षत्रस्य चतुरो$वरान् Ms.3.23. -3 (In logic) Conclusion regularly or syllogistically drawn. -वत् Having a (definite) order; आनुपूर्व्यवतामेकदेशग्रहणेषु आगमवदन्त्यलोपः स्यात् । Ms.1.5.1. आनुपूर्वे ānupūrvē र्व्ये rvyē ण ṇ अनुपूर्व्या anupūrvyā आनुपूर्वे र्व्ये ण अनुपूर्व्या ind. One after another, in due order; आनुपूर्व्येणोत्थितराजलोकः K.95.
āpradivam आप्रदिवम् ind. Forever.
udgadgadi उद्गद्गदिका f. Sobbing; K.
unmadiṣṇu उन्मदिष्णु a. 1 Mad, insane. -2 Intoxicated, drunk. -3 In rut (as an elephant); व्यालद्विपा यन्तृभिरुन्मदिष्णवः कथंचिदारादपथेन निन्यिरे Śi.12.28.
upadigdha उपदिग्ध a. 1 Smeared, covered, anointed. -2 Spotted over.
upadiś उपदिश् 6 U. 1 To instruct, teach, explain, advise; यद्यत्प्रयोगविषये भाविकमुपदिश्यते मया तस्य ... तत्तत्प्रत्युपदिशतीव मे बाला M.1.5; सुखमुपदिश्यते परस्य K.156 it is easy to advise others; ज्ञानमुपदिश् Bg.4.34; R.16.43. -2 To point, indicate, refer to; गुणशेषामुपदिश्य भामिनीम् R.8.73; सुवर्णपुरमार्गमुपदेक्ष्यति K.12,92 point out or tell. -3 To assign the right place to a thing, arrange. -4 (a) To mention, specify, tell; किं कुलेनोपदिष्टेन शीलमेवात्र कारणम् Mk.9.7; पृषोदरादीनि यथोपदिष्टम् P.VI.3.19. (b) To inform, announce. -5 To prescribe, settle, sanction, lay down; न द्वितीयश्च साध्वीनां क्वचिद् भर्तोपदिश्यते Ms.5.162,2. 19,3.14,43. -6 To rule over, govern, command. -7 To name, call; द्रुतविलम्बितमित्युपदिश्यते Śrut.28; Ms.12.89.
upadiś उपदिश् f., उपदिशा An intermediate quarter, such as ऐशानी, आग्नेयी, नैर्ऋती and वायवी. चतस्रो दिशश्चतस्र उपदिशः Maitrī Up.6.2.
upadiśya उपदिश्य a. Being in an intermediate quarter.
upadiṣṭa उपदिष्ट p. p. 1 Specified, pointed out, particularized; पृथूपदिष्टां दुदुहुर्धरित्रीम् Ku.1.2. पृषोदरादीनि यथोपदिष्टम् P. VI.3.19. -2 Taught, instructed, advised. -3 Put forward as a plea or reason. -4 Initiated. -ष्टम् Advice, counsel; (in drama) a persuasive speech; S. D.449.
aikapadika ऐकपदिक a. (-की f.) 1 Belonging to a simple word. -2 Consisting of single words. -कम् The name given to the Naigama section of Yāska's commentary on the Nighaṇṭavas.
khadiraḥ खदिरः [खद्-किरच्] 1 N. of a tree, Acacia Catechu; Y.1.32. -2 An epithet of Indra. -3 The moon. -Comp. -कुणः the fruit-time of the Khadira tree. -पत्रिका, -पत्री a sensitive plant. -सारः catechu.
khadikāḥ खदिकाः (pl.) Fried or parched grain (Mar. लाह्या).
gadi गदिः f. Speaking, speech; एवं गदिः कर्मगतिर्विसर्गः Bhāg.11.12.19.
gaditaḥ गदितः p. p. [गद्-क्त] Spoken, said, related; गदितस्तेन सिंहेन स ययौ यमुनातटम् Ks.6.63.
gadin गदिन् a. (नी f.) [गद-इनि] 1 Armed with a club; किरीटिनं गदिनं चक्रिणं च Bg.11.17. -2 Affected with sickness, diseased. -m. [गदा अस्त्यस्य इनि] An epithet of Viṣṇu. -Comp. गदिसिंहः N. of a grammarian.
gadgadita गद्गदित a. Stammered.
cadiraḥ चदिरः [चद्-किरच्] 1 The moon. -2 Camphor. -3 An elephant. -4 A snake.
chadi छदिः f., -छदिस् n. [छद्-कि-इस् वा] 1 The roof of a carriage. -2 The roof or thatch of a house.
jānapadika जानपदिक a. Relating to a country.
dohadin दोहदिन् a. Eagerly longing for, ardently desirous of.
dauhadikaḥ दौहदिकः A landscape gardener; N.6.61; वृक्षादि- दोहदे नियुक्तः ['तत्र नियुक्तः' इति ठक् P.IV.4.69.] -2 Ardent or morbid desire.
nadi नदिः Ved. Praise.
nadi नदिका A small river, rivulet, rill, brook.
nigadita निगदित a. 1 Told, said, spoken. -2 Incited, urged, directed; धर्मे निगदितश्चैव पितुर्निर्देशकारकः Rām.4.5.3. -तम् A discourse, speech.
padi पदिः Ved. 1 An animal moving with its feet. -2 A bird.
padika पदिक a. 1 Going on foot, pedestrian. -2 One Pada long. -3 Containing only one division. -कः A footman. -कम् The point of the foot.
paurvapadika पौर्वपदिक a. (-की f.) Relating to the first member of a compound.
praṇadita प्रणदित a. 1 Sounding. -2 Humming, buzzing (as a bee).
pradipādanam प्रदिपादनम् 1 Giving, granting bestowing. -2 Demonstrating, proving, establishing. -3 Treating of, explaining, expounding, illustrating. -4 Effecting, accomplishing, fulfilment. -5 Causing, producing. -6 Repeated action, practice. -7 Commencement; त्रेताविमोक्ष- समये द्वापरप्रतिपादने Mb.12.141.14. -8 Giving back, restoring. -9 Entrusting, appointing. -1 Action, worldly conduct.
pradi प्रदिः प्रदेयः A present, gift; प्रदेयांश्च ददौ राजा सूत- मागधबन्दिनाम् Rām.1.18.2.
pradiv प्रदिव् a. Ancient, old.
pradiś प्रदिश् 6 P. 1 To point out, indicate, show, assign; तस्याधिकारपुरुषैः प्रणतैः प्रदिष्टाम् R.5.63;2.39. -2 To tell, mention, communicate; दानेषु यत् पुण्यफलं प्रदिष्टम् Bg.8.28; Bk.4.5. -3 To give, grant, offer, bestow or confer upon; विद्ययोः पथि मुनिप्रदिष्टयोः R.11.9;7.35; निःशब्दो$पि प्रदिशसि जलं याचितश्चातकेभ्यः Me.116; Ms.8.265; प्रदिशन् सर्व- सत्त्वेष्वभीतिम् Nāg.5.24. -4 To direct, prescribe, ordain. -5 To signify, declare, make known. -6 To urge on, incite. -7 To advise; सायंप्रातश्च विप्राणां प्रदिष्टमभिवादनम् Mb.12.193.19.
pradiś प्रदिश् f. 1 Pointing out. -2 An order, direction, command. -3 A direction, quarter. -4 An intermediate point of the compass; such as नैर्ऋती, आग्नेयी, ऐशानी and वायवी.
pradiṣṭa प्रदिष्ट p. p. 1 Shown, pointed out. -2 Directed, ordered. -3 Fixed upon, ordained, appointed.
pradih प्रदिह् 2 U. To besmear, daub, anoint.
pradigdha प्रदिग्ध p. p. Besmeared, bedaubed, anointed. -ग्धम् Meat fried in a particular way; (मांस)...... तदेव घृत- तक्राढ्यं प्रदिग्धं सत्रिजातकम् Śabdachandrikā.
prātipadika प्रातिपदिक a. Express, explicit. -कः Fire. -कम् The crude form of a substantive, a noun in its uninflected state (before receiving the case-terminations); अर्थवद- धातुरप्रत्ययः प्रातिपदिकम् P.I.2.45.
madi मदिः f. A kind of roller or harrow.
madira मदिर a. [माद्यति अनेन, मद् करणे किरच्] 1 Intoxicating, maddening. -2 Delighting, fascinating, gladdening (eyes &c.); as in सद्यः षाण्मासिकानां मम मदिरदृशा दत्तचन्द्रो- दयश्रीः Vb.1.17; see comps. below. -रः A kind of Khadira tree (red-flowered). -Comp. -अक्षी, -ईक्षणा, -दृश्, -नयना, -लोचना a woman with fascinating or bewitching eyes; मधुकर मदिराक्ष्याः शंस तस्याः प्रवृत्तिम् V.4. 22; R.8.68; Ś.3.19; अन्तरा दुस्तरा न स्युर्यदि रे मदिरेक्षणाः Bh.; Vb.1.17. -आयतनयन a. having long and fascinating eyes; यदि मदिरायतनयनां तामधिकृत्य प्रहरतीति Ś.3.4. -आसवः an intoxicating drink.
madi मदिरा 1 Spirituous liquor; काङ्क्षत्यन्यो वदनमदिरां दोहद- च्छद्मनास्याः Me.8 (v. l.); Śi.11.49. -2 A kind of wagtail. -3 N. of Durgā. -4 N of a metre; सप्तभकारकृताबसितौ च गुरुः कविभिः कथिता मदिरा V. Ratna. (com.). -Comp. -उत्कट, -उन्मत्त a. intoxicated with spirituous liquor. -गृहम्, -शाला an ale-house, dram-house, a tavern. -मदान्ध a. dead drunk. -सखः the mango tree.
madiṣṭhā मदिष्ठा Spirituous liquor.
mradiman म्रदिमन् m. [मृदोर्भावः इमनिच्] 1 Tenderness, softness; लसत्फुल्लाम्भोजम्रदिमहरणः को$पि चरणः Lakṣmīlaharī S. 6. -2 Mildness, weakness; (स्वर्भानुः) हिमांशुमाशु ग्रसते तन्म्रदिम्नः स्फुटं फलम् Śi.2.49.
mradimānvita म्रदिमान्वित a. Mild, kind.
yadi यदि ind. 1 If, in case (showing condition, and in this sense generally used with the potential mood, but sometimes also with the future or present tense; it is usually followed by तर्हि and sometimes by ततः, तदा, तद् or अत्र); प्राणैस्तपोभिरथवाभिमतं मदीयैः कृत्यं घटेत सुहृदो यदि तत् कृतं स्यात् ॥ Māl.1.9; वदसि यदि किंचिदपि दन्तरुचिकौमुदी हरति दरतिमिरमतिघोरम् Gīt.1; यत्ने कृते यदि न सिद्ध्यति कोत्र (= कस्तर्हि) दोषः H. Pr.31. -2 Whether, if; वद प्रदोषे स्फुटचन्द्रतारका विभावरी यद्यरुणाय कल्पते Ku.5.44. -3 Provided that, when. -4 If perchance, perhaps; यदि तावदेवं क्रियताम् 'perhaps you might do so'; पूर्वं स्पृष्टं यदि किल भवेदङ्गमेभिस्तवेति Me.17; Y.3.14 (यद्यपि means 'though', 'although'; Śi.16.82; यद्यप्येते न पश्यन्ति लोभोपहतचेतसः Bg.1.38; Ś.1.3. यदि वा or; यद्वा जयेम यदि वा नो जयेयुः Bg.2.6; Bh.2.83; or perhaps, or rather, and if necessary; oft. expressed by the reflexive pronoun; स्नेहं दयां च सौख्यं च यदि वा जानकीमपि । आराधनाय लोकानां मुञ्चतो नास्ति मे व्यथा ॥ U.1.12;4.5.).
vadi वदि ind. In the dark half (of a lunar month); as in ज्येष्ठवदि (opp. सुदि).
vyapadiś व्यपदिश् 6 P. 1 To name, call; व्यपदिश्यसे जगति विक्रमी- त्यतः Śi.15.28. -2 To name or call falsely; मित्रं च मां व्यपदिशस्यपरं च यासि Mk.4.9. -3 To speak of, profess; जन्मेन्दोर्विमले कुले व्यपदिशसि Ve.6.7. -4 To pretend, feign; व्यपदिशति नः शैवप्रीत्या कथंचिदनास्थया Mv.2.11. -5 To indicate, show. -6 To signify, mean, denote.
vyapadiṣṭa व्यपदिष्ट p. p. 1 Named. -2 Shown, represented, signified. -3 Pleaded as a pretext or excuse.
śaradija शरदिज a. Autumnal.
śāradikaḥ शारदिकः 1 Autumnal sickness. -2 Autumnal sunshine or heat. -कम् An autumnal or annual Śrāddha.
ślīpadin श्लीपदिन् m. A club-footed man.
sapadi सपदि ind. 1 Instantly, in a moment, immediately; सपदि मदनानलो दहति मम मानसम् Gīt.1; Ku.3.76;6.2. -4 Quickly, swiftly.
svadita स्वदित p. p. Tasted, eaten. -तम् An exclamation meaning 'may it be well tasted or relished;, uttered at a Śhraddha ceremony after the presentation of riceballs or oblations of food to the Manes; पृष्ट्वा स्वदितमित्येवं तृप्तानाचामयेत्ततः Ms.3.251,254.
hradi ह्रदिनी 1 A river; सुशीततोयां विस्तीर्णां ह्रदिनीं वेतसैर्वृताम् Mb.3.64.12; Bhāg.2.7.28;1.21.9. -2 A lightning.
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aditi Á-diti, f. name of a goddess, viii. 48, 2 [unbinding, freedom, from 3. dā bind].
pradiś pra-díś, f. control, ii. 12, 7 [diś point].
yadi yád-i vā, cj. whether, x. 129, 7; or, or else, ibid. [yá-d-i if, rel. adv. + vā or].
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adiprabhṛti pl. Ad-class of verbs.
aditi a. infinite; f. infinity; N. of the mother of the gods.
aditi f. want, penury.
aditsat des. pr. pt. not inclined to give.
agadita pp. unasked.
adyadina m. the present day.
anupadin a. pursuing, search ing.
anunmadita cs. pp. unfrenzied, restored to one's senses.
ayadi lc. when there is no &open;yad&close; (gr.).
asvadita pp. unpalatable.
udgadgadi f. sobbing.
upadigdhatā f. being covered with (--°ree;).
kṣayadivasa m. day of the world's destruction; -paksha, m. fortnight of the moon's wane; -yukta, pp. ruined, fallen; -yukti, f. destruction, ruin; -rog-in, a. con sumptive: -i-tva, n. consumption.
khadira m. a tree (a kind of acacia): -maya, a. made of Khadira wood.
gadgadi f. stammer.
gadin a. bearing a club.
tṛtīyadivasa m. third day: lc. the day after to-morrow; -½amsa, m. third; a. receiving a third as a share; â-samâsa, m. com pound dependent in the instrumental sense.
dohadin a. having a violent longing for (lc., --°ree;).
nīradin a. covered with clouds.
dauhadika n. longing, desire.
praditsu des. a. intending to give (ac.); -div, 1. f. (nm. -dyaús) third and uppermost heaven (in which the fathers dwell); also the fifth of seven heavens; -dív, 2. a. of former days, long existing, ancient: ab. from of old, ever; -dís, f. indication, guidance, order, dominion (V.); direction, point of the compass; intermediate point, half-quarter (e.g. north-east): ac. pl. in all directions.
bhandadiṣṭi a. (V.) speeding with shouts (the Maruts); -ána, a. shouting: â, f. shouting, praise (sts. pl.).
madira a. id.: â, f. spirituous li quor; ep. of Durgâ; N. of the mother of Kâdambarî; (a)-dris, a. having ravishing eyes; (a)-nayana, a. id.; -½aksha, a. (î) id.; â-vat-î, f. N. of a girl and title of the 13th Lambaka of the Kathâsaritsâgara.
madin a. (V.) gladdening, intoxi cating; lovely.
madiṣṭha spv. of madín (V.).
vaditavya fp. to be spoken or said; -i-tri, m. speaker of (g.); a. speaking about (ac.).
śaradija a. produced in autumn, autumnal.
ślīpadin a. suffering from ele phantiasis.
sadadi ad. (V.) generally.
sadivas ad. (on the same day:= sadyas) at once (RV.1); -dînam, ad. piteously; -duhkha, a. sad; -dûrva, a. covered with Dûrvâ grass.
sapadi ad. on the spot, instantly, in a moment; -padma, a. provided with lotuses: -ka, a. provided with a lotus and splendid (padmâ = srî); -parâkrama, a. mighty; -parikrama, a. accompanied byone's retinue; -parikkhada, a. together with one's belongings, -goods and chattels; -pa ritosham, ad. with satisfaction; -parivâra, a. together with one's retinue; -parihâsa, a. jocose.
smadiṣṭa a. provided with an er rand (watchers; RV.1).
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adidyutat sv apāko vibhāvā RV.6.11.4a; MS.4.14.15a: 241.4. See acikradat svapā etc.
adita (MS. aditā) ehi VS.3.27; 38.2; TS.1.6.3.1; MS.4.2.5: 27.1; 4.9.7: 127.5; śB.2.3.4.34; 14.2.1.7; TA.4.8.1; 5.7.1; śś.2.12.3; Lś.3.6.3; Apś.6.3.8; 15.9.3.
adi ehi see adita ehi.
aditaye svāhā śG.2.14.4. See adityai svāhā.
adite keśān (keśaśmaśru) vapa PG.2.1.6,7. Cf. aditiḥ keśān, and aditiḥ śmaśru.
adite 'nu manyasva (ApG.JG. also with ūha, -nv amāṃsthāḥ, -nv amaṃsthāḥ) TS.2.3.1.2; MS.2.2.1: 15.6; Apś.19.20.6; Mś.5.1.8.11; GG.1.3.1 (cf. 11); KhG.1.2.17; HG.1.2.8; JG.1.3 (with ūha, anv amaṃsthāḥ, 1.4); ApG.1.2.3 (with ūha, anv amāṃsthāḥ, 1.2.8). P: adite 'nu Karmap.1.9.6.
adite mitra varuṇota mṛḍa RV.2.27.14a.
aditeḥ putro bhuvanāni viśvā AVś.13.2.9d.
aditer garbhaṃ bhuvanasya gopām MS.4.13.2b: 200.3; KS.15.13b; TB.3.6.2.1b.
aditer dakṣo ajāyata RV.10.72.4c.
aditer bhāgo 'si see adityā etc.
aditer hastāṃ srucam etāṃ dvitīyām AVś.11.1.24a. P: aditer hastām Kauś.62.1.
aditiḥ kāmadughā paprathānā AVś.12.1.61b.
aditiḥ keśān vapatu AG.1.17.7a; MG.1.21.3a; ApMB.2.1.1b; JG.1.11b; VārG.4.8a. Cf. aditiḥ śmaśru, and adite keśān.
aditiḥ pātv aṃhasaḥ TS.1.5.11.5c.
aditiḥ pātv aṃhasaḥ sadāvṛdhā RV.8.18.6c.
aditiḥ pāntu marutaḥ AVś.6.3.1b; 4.2b.
aditiḥ pāśaṃ (MS.KSṃś. pāśān) pra mumoktv etam (MS.KS. etān) TS.3.1.4.4a; MS.1.2.15a: 26.2; KS.30.8a; Apś.7.17.5. P: aditiḥ pāśān MS.4.14.4: 220.13; Mś.1.8.3.36.
aditiḥ putrakāmyā AVś.6.81.3b.
aditiḥ prāyaṇīyo 'paśusthā nyuptaḥ KS.34.14. Cf. aditir āsāditaḥ.
aditiḥ śarma yachatu RV.6.75.12d,17d; 8.47.9b; SV.2.1216d; VS.17.48d; 29.49d; TS.1.5.11.5b; 4.6.6.4d; MS.3.16.3d: 187.1; KSA.6.1d. Cf. viśvāhā śarma yachatu.
aditiḥ śmaśru vapatu AVś.6.68.2a; MG.1.21.14. P: aditiḥ śmaśru Kauś.53.18. Cf. aditiḥ keśān, and adite keśān. See also the ūha AG.1.18.3.
aditiḥ śrapayān iti VS.11.59d; TS.4.1.5.4d; MS.2.7.6d: 81.6; 3.1.7: 9.1; KS.16.5d; śB.6.5.2.21.
aditiḥ ṣoḍaśākṣarayā ṣoḍaśaṃ māsam udajayat MS.1.11.10 (bis): 172.8; 173.1. Cf. adityai ṣoḍaśākṣarāya etc., and next two.
aditiḥ ṣoḍaśākṣarām MS.1.11.10: 171.18. Cf. under prec.
aditiḥ ṣoḍaśākṣareṇa (VSK. ṣol-) ṣoḍaśaṃ (VSK. ṣol-) stomam udajayat VS.9.34; VSK.10.6.4; TS.1.7.11.2.
aditiḥ sarvam N.1.15. Perhaps no quotation at all.
aditiḥ sindhuḥ pṛthivī uta dyauḥ RV.1.94.16d; 95.11d; 96.9d; 98.3d; 100.19d; 101.11d; 102.11d; 103.8d; 105.19d; 106.7d; 107.3d; 108.13d; 109.8d; 110.9d; 111.5d; 112.25d; 113.20d; 114.11d; 115.6d; 9.97.58d; AVP.4.28.7d; 8.14.11d; 13.6.6d; ArS.1.5d; VS.33.42d; 34.30d; MS.4.12.4d (bis): 187.6,8; 4.14.4d: 220.12; KS.12.14d (bis); AB.1.21.19; TB.2.8.7.2d; TA.4.42.3d; KA.1.218Bd.
aditiṃ śīrṣṇā VS.25.2; TS.5.7.13.1; MS.3.15.2: 178.6; KSA.13.3.
aditiṃ sa diśāṃ devīṃ devatānām ṛchatu (KS.Apś. sa ṛchatu) yo maitasyai diśo 'bhidāsati KS.7.2; TB.3.11.5.3; Apś.6.18.3.
aditiṃ nāma vacasā karāmahe AVś.7.6.4b; VS.9.5b; 18.30b; TS.1.7.7.1b; MS.1.11.1b: 161.8; KS.13.14b; śB.5.1.4.4.
aditim aham iha huve AVP.3.9.4a.
aditiṃ mitraṃ varuṇaṃ sujātān RV.6.51.3b.
aditir achinnapatrā priyā (also achinnapatraḥ priyo) devānāṃ priyeṇa dhāmnā priye sadasi sīda KS.1.11 (quater). Cf. aditiraśanāchinnapatrā, aditir asi nāchinnapatrā, and aditir asy achidrapattrā.
aditir adhipatir (VSṭS.KS.śB. adhipatny) āsīt VS.14.29; TS.4.3.10.1; MS.2.8.6: 110.9; KS.17.5; śB.8.4.3.7.
aditir apaś ca barhiś ca MS.1.9.2: 132.1. Cf. aditir vedyā, and maruto 'paś.
aditir asi VS.4.21; TS.1.2.5.1; MS.1.2.4: 13.8; 3.2.6: 24.17; KS.2.5; 16.16; śB.3.3.1.2.
aditir asi nāchinnapatrā VārG.1.12. Cf. under aditir achinnapatrā priyā.
aditir asi viśvadhāyā viśvasya bhuvanasya dhartrī VS.13.18; TS.4.2.9.1; MS.2.8.14: 117.16; KS.39.3; śB.7.4.2.7.
aditir asy achidrapattrā Apś.2.6.1. Cf. under aditir achinnapatrā priyā.
aditir asy ubhayataḥśīrṣṇī VS.4.19; TS.1.2.4.2; 6.1.7.5; MS.1.2.4: 13.4; 3.7.5: 81.19; KS.2.5; 24.3; śB.3.2.4.16.
aditir āsāditaḥ TS.4.4.9.1. Cf. aditiḥ prāyaṇīyo.
aditir iva tvā suputropaniṣadeyam (Mś. saputropaniṣade yeyam) indrāṇīvāvidhavā KS.1.10; Mś.1.2.5.11. See next.
aditir iva suputrā TB.3.5.13.3; 7.5.10b; Apś.2.5.9b. See prec.
aditir ūtyā gamat RV.8.18.7b; SV.1.102b; TB.3.7.10.5b; Apś.14.29.1b.
aditir jātam aditir janitvam RV.1.89.10d; AVś.7.6.1d; VS.25.23d; MS.4.14.4d: 221.2; AB.3.31.12; TA.1.13.2d; JUB.1.41.4d; N.4.23d.
aditir devatā MS.2.13.20: 165.16; TS.4.4.10.1; KS.7.2; 39.13; TB.3.11.5.3; Apś.6.18.3.
aditir devā gandharvā manuṣyāḥ pitaro 'surās teṣāṃ sarvabhūtānāṃ mātā medinī (MahānU. medinī pṛthivī) mahatī mahī sāvitrī gāyatrī jagaty urvī pṛthvī bahulā viśvā bhūtā katamā kāyā sā satyety amṛteti vasiṣṭhaḥ TA.10.21.1; MahānU.13.7.
aditir dyāvāpṛthivī ṛtaṃ mahat RV.10.66.4a.
aditir dyaur aditir antarikṣam RV.1.89.10a; AVś.7.6.1a; VS.25.23a; MS.4.14.4a: 221.1; AB.3.31.9; TA.1.13.2a; Aś.3.8.1; 5.18.12; JUB.1.41.4a; N.1.15; 4.23a. P: aditir dyauḥ Vait.6.11; Kauś.59.18. Cf. BṛhD.3.123.
aditir na uruṣyatu RV.8.47.9a; TS.1.5.11.5a; TB.3.1.3.3.
aditir naktam advayāḥ RV.8.18.6b.
aditir no divā paśum RV.8.18.6a.
aditir madhyaṃ dadatām TS.3.5.6.2. See vāyuṣ ṭe madhyaṃ.
aditir mātā sa pitā sa putraḥ RV.1.89.10b; AVś.7.6.1b; VS.25.23b; MS.4.14.4b: 221.1; AB.3.31.10; ā.3.1.6.22; TA.1.13.2b; JUB.1.41.4b; N.4.23b.
aditir mātāsy āntarikṣān mā chetsīḥ Aś.1.3.22.
aditir mādityaiḥ pratīcyā diśaḥ pātu AVś.18.3.27a.
aditir vedyā TA.3.8.1. Cf. under aditir apaś.
aditir hy ajaniṣṭa RV.10.72.5a; Aś.3.8.1.
aditiraśanāchinnapatrā Mś.1.2.3.24. Cf. under aditir achinnapatrā priyā.
aditiś ca pṛthivī ca MS.2.11.6: 143.11. See pṛthivī ca me 'ditiś.
aditiś ca mā indraś ca me MS.2.11.5: 142.13.
aditiṣ ṭe (TS.KSṭA.Apś. aditis te) bilaṃ gṛbhṇātu (KS.Apś. gṛhṇātu; TA. gṛhṇātu pāṅktena chandasā; TS. gṛhṇātu pāṅktena chandasāṅgirasvat) VS.11.59; TS.4.1.5.4; MS.2.7.6: 81.4; 3.1.7: 8.20; KS.16.5; 19.6; śB.6.5.2.20; TA.4.2.6; Apś.15.3.4; 16.5.3. Ps: aditiṣ ṭe bilam Mś.6.1.2.10; aditiṣ ṭe Kś.16.4.3.
aditiṣ ṭvā (TS.KS. aditis tvā) devī viśvadevyāvatī (MS. -devyavatī) pṛthivyāḥ sadhasthe aṅgirasvat (TS. 'ṅgirasvat) khanatv avaṭa VS.11.61; TS.4.1.6.1; MS.2.7.6: 81.9; 3.1.8: 9.18; 4.9.1: 121.11; KS.16.6; śB.6.5.4.3. Ps: aditis tvā devī viśvadevyāvatī KS.19.7; aditis tvā devī (Mś. aditiṣ ṭvā devī) Apś.16.5.8; Mś.6.1.2.15; aditiṣ ṭvā (TS. aditis tvā) TS.5.1.7.1; Kś.16.4.9.
aditiṣ ṣoḍaśam KS.14.4 (ter).
aditis te kakṣāṃ badhnātu vedasyānuvaktavai medhāyai śraddhāyā anūktasyānirākaraṇāya brahmaṇe brahmavarcasāya HG.1.4.6.
aditis te bilaṃ etc. see aditiṣ ṭe bilaṃ.
aditis tvā etc. see aditiṣ ṭvā.
aditis sadohavirdhānābhyām KS.9.10. See marutaḥ sado-.
aditsan vā saṃjagara janebhyaḥ TA.2.4.1b. See under adāsyann.
aditsantaṃ cid āghṛṇe RV.6.53.3a.
aditsantaṃ dāpayati (TSṃS. dāpayatu) prajānan VS.9.24c; TS.1.7.10.1c; MS.1.11.4c: 165.6; KS.14.2c; śB.5.2.2.6c. See utāditsantaṃ.
adityā ahaṃ devayajyayā pratiṣṭhāṃ gameyam KS.5.1; 32.1.
adityā ahaṃ devayajyayā pra prajayā ca paśubhiś ca janiṣīya Apś.4.10.1. Cf. devānāṃ patnīnām.
adityā uṣṇīṣam asi MS.4.9.7: 127.8; TA.4.8.2; 5.7.2; KA.2.119; Apś.15.9.5; Mś.4.3.5. Cf. adityai (adityā) rāsnāsi and indrāṇyā uṣṇī-.
adityā dvādaśī KSA.13.12. See adityai etc.
adityā (VS. adityai) bhasat VS.25.8; MS.3.15.7: 179.11.
adityā (VSṭS.śB. adityai; VSK. aditer) bhāgo 'si VS.14.25; VSK.15.8.4; TS.4.3.9.1; 5.3.4.3; MS.2.8.5: 109.13; KS.17.4; 21.1; śB.8.4.2.9; Mś.6.2.1.24.
adityā yat tanvaḥ saṃbabhūva AVś.3.22.1b; AVP.3.18.1b.
adityā rāsnāsi see adityai etc.
adityā va upasthe sādayāmi MS.1.1.5: 3.7; 4.1.5: 7.13; Mś.1.2.1.42. See under adityās tvopasthe etc.
adityāḥ (VS. adityai) pañcamī VS.25.4; MS.3.15.4: 178.12.
adityāḥ (VSṭS.KSA. adityai) pājasyam VS.25.8; TS.5.7.16.1; MS.3.15.7: 179.11; KSA.13.6.
adityāḥ putraṃ nāthakāma upa yāmi bhītaḥ AVś.13.2.37b.
adityāḥ putrā ādityāḥ AVP.11.2.3c.
adityāḥ (VS.śB.Kś. adityai) sada (MS. sadā) āsīda VS.4.30; TS.1.2.8.1; 10.1; 3.4.2; 6.1.11.2; 3.2.4; MS.1.2.6: 15.6; 1.2.13: 22.12; 3.7.8: 86.5; 3.9.1: 113.11. śB.3.3.4.1; Apś.10.27.10; Mś.2.1.4.21; 2.2.4.35. P: adityai sadaḥ Kś.7.9.7. See next.
adityāḥ sadane sīda KS.2.6,7; 3.1; 24.6; 26.2. See prec.
adityāḥ sado 'si TS.1.2.8.1; 10.1; 3.4.2; 6.1.11.2; 3.2.4; Apś.10.27.10.
adityāḥ skambho 'si MS.1.1.7: 4.4; 4.1.7: 9.7; Mś.1.2.2.27. Cf. diva skambhanir.
adityai trayo rohitaitāḥ TS.5.6.18.1; KSA.9.8.
adityai tvā KS.30.5 (bis).
adityai tvā caturūdhnyai KS.30.4 (quater); Mś.7.2.6.7 (bis). The reading of Mś. is corrupt.
adityai dvādaśī TS.5.7.22.1. See adityā etc.
adityai pañcamī see adityāḥ etc.
adityai pājasyam see adityāḥ etc.
adityai bhasat see adityā etc.
adityai bhāgo 'si see adityā etc.
adityai mahyai svāhā VS.22.20; TS.7.3.15.1; MS.3.12.5: 162.1; KSA.3.5; śB.13.1.8.4; TB.3.8.11.2.
adityai (MS.KSṃś. adityā) rāsnāsi VS.1.30; 11.59; 38.1,3; TS.1.1.2.2; 4.1.5.4; MS.1.1.2: 2.2; 1.1.3: 2.7; 2.7.6: 81.3; 3.1.7: 8.19; 4.1.2: 3.14; 4.9.7: 127.5; KS.1.2; 16.5; 19.6; 31.1; śB.1.3.1.15; 6.5.2.13; 14.2.1.6,8; TB.3.2.2.7; TA.4.8.1; 5.7.1; Apś.1.4.10,12; 12.7; 15.9.3; 16.5.1; Mś.1.1.1.41; 1.1.3.17; --4.3.9; 6.1.2.9. P: adityai rāsnā Kś.2.7.1; 16.3.30; 26.5.3. Cf. adityā uṣṇīṣam.
adityai viṣṇupatnyai carum (KS. caruḥ) VS.29.60; TS.7.5.14.1; MS.3.15.10: 180.14; KSA.5.10.
adityai vyundanam asi VS.2.2; śB.1.3.3.4. P: adityai vyundanam Kś.2.7.20.
adityai ṣoḍaśākṣarāya chandase svāhā MS.1.11.10: 173.10. Cf. under aditiḥ ṣoḍaśākṣarayā etc.
adityai sada etc. see adityāḥ etc.
adityai sumṛḍīkāyai (VSK. sumṛlīkāyai) svāhā VS.22.20; VSK.24.26--28; TS.7.3.15.1; MS.3.12.5: 162.2; KSA.3.5; śB.13.1.8.4; TB.3.8.11.2.
adityai svāhā VS.22.20; TS.7.3.15.1; MS.3.12.5: 162.1; KSA.3.5; śB.13.1.8.4; TB.3.1.4.5; 6.6; 8.11.2. See aditaye svāhā.
adityai haṃsasāciḥ TS.5.5.20.1; KSA.7.10.
adityās tvag asi VS.1.14,19; 4.30; TS.1.1.5.1; 6.1; MS.1.1.6: 3.11 (bis); 1.1.7 (bis): 4.2,3; 4.1.6: 8.1; 4.1.7: 9.4; KS.1.5,6; 2.6,7; 3.1; 24.6; 26.2; 31.4,5; śB.1.1.4.5; 2.1.14; 3.3.4.1; TB.3.2.5.5; 6.1; Apś.1.19.4; Mś.1.2.2.5,7; 2.1.4.20; 2.4.34. P: adityās tvak Kś.2.4.3; 7.9.6.
adityās tvā pṛṣṭhe sādayāmi VS.14.5; MS.1.1.2: 2.4; 2.8.1: 107.5; 4.1.2: 4.3; KS.17.1; 20.10; śB.8.2.1.10; Mś.1.1.1.50; VārG.11.16.
adityās tvā mūrdhann ājigharmi devayajane pṛthivyāḥ VS.4.22; śB.3.3.1.4. P: adityās tvā Kś.7.6.18. See pṛthivyās tvā etc.
adityās tvopasthe sādayāmi TS.1.1.4.2; MS.4.1.13: 18.5; TB.3.2.4.7; Apś.1.5.2; 18.5. See adityā va, and pṛthivyās tvā nābhau sādayāmy.
anunmadito agado yathāsat # AVP.5.17.6d. Cf. yadānunmadito.
abhibhūḥsauryadivyānāṃ sarpāṇām adhipataye svāhā (also adhipate 'vanenikṣva, adhipata eṣa te baliḥ, and adhipate pralikhasva) # PG.2.14.9,12,14,16.
avāntaradiśāḥ paśavaḥ # KSA.5.5.
avāntaradiśābhyaḥ svāhā # TS.7.1.15.1; KSA.1.6.
avāntaradiśāḥ śāntiḥ # TA.4.42.5.
āgneyadigadhipataye 'gnaye namaḥ # Mś.11.7.1.7.
āchadi tvā chando dadhe # MS.1.6.1a: 86.9; 1.6.2a: 87.5. P: āchadi tvā Mś.1.5.3.14.
īśānadigadhipataya īśānāya namaḥ # Mś.11.7.1.7. Cf. īśānāya namaḥ.
unmadi mauneyena # RV.10.136.3a; AVP.5.38.3a.
chadir asi # Mś.7.1.3.22.
chadiś chandaḥ # VS.14.9; 15.5; TS.4.3.5.1; 12.3; MS.2.8.2: 108.5; 2.8.7: 112.3; KS.17.2,6; śB.8.2.4.5; 5.2.6.
tatrādadiṣṭa pauṃsyam # SV.1.131c. See atrādediṣṭa.
dadir vājeṣu puruhūta vājinam # RV.8.46.15b.
dadir hi mahyaṃ varuṇo divaḥ kaviḥ # AVś.5.13.1a. P: dadir hi Kauś.29.1; 48.9.
dadir hi vīro gṛṇate vasūni # RV.4.24.1c.
dadi ṭvam indrāpāṃsi vājān # RV.2.17.8b.
nairṛtyadigadhipataye nirṛtaye namaḥ # Mś.11.7.1.7.
padi ṣitām amuñcatā yajatrāḥ # RV.4.12.6b; 10.126.8b; AVP.5.39.8b; TS.4.7.15.7b; MS.3.16.5b: 192.9; KS.2.15b; Apś.6.22.1b.
paścimadigadhipataye varuṇāya namaḥ # Mś.11.7.1.7.
pradiśas tam abadhnata # AVś.10.6.19b.
pradiśo yāni vasate diśaś ca # AVś.19.20.2c; AVP.1.108.2c.
maditamo etc. # see madintamo matsara indriyo.
madintamasya dhārayā # RV.9.62.22c; SV.2.411c.
madintamānāṃ tvā patmann ādhūnomi # VS.8.48; śB.11.5.9.8.
madintamāsaḥ pari kośam āsate # RV.9.86.1d.
madintamo matsara indrapānaḥ # RV.9.96.13d; SV.1.532d.
madintamo (Mś. maditamo) matsara indriyo rasaḥ # RV.9.86.10d; SV.2.381d; JB.3.135; PB.13.7.4; Apś.20.13.4d; Mś.9.2.3.7d.
yathānunmadito 'sasi (AVP. -madito bhuvaḥ) # AVś.6.111.2d,4d; AVP.5.17.7d.
yadānunmadito 'sati # AVś.6.111.1d,3d. Cf. anunmadito.
yadi kartaṃ patitvā saṃśaśre # AVś.4.12.7a.
yadi karmasu kāmyeṣu # ChU.5.2.9a.
yadi kāḥ kālikād bhayam # RVKh.7.55.5b.
yadi kāmād apakāmāt # AVś.9.8.8a.
yadi kālikadūtasya # RVKh.7.55.5a.
yadi klośam anu ṣvaṇi # RV.6.46.14b.
yadi kṣitāyur yadi vā paretaḥ # RV.10.161.2a; AVś.3.11.2a; 20.96.7a; AVP.1.62.2a.
yadi gāṃ yadi pūruṣam # AVP.1.10.4b. See yady aśvaṃ etc.
yadi gādhānāṃ yadi nāvyānām # AVP.2.19.1a.
yadi ghnanty apsarasaḥ # AVP.7.11.3a.
yadi caturvṛṣo 'si sṛjāraso 'si # AVś.5.16.4. See yaś caturvṛṣo 'si.
yadi cin nu tvā dhanā jayantam # AVś.5.2.4a. P: yadi cin nu tvā Kauś.15.6. See iti cid dhi.
yadi jāgrad yadi svapan (VS.KS.śBṭB. svapne) # AVś.6.115.2a; VS.20.16a; KS.38.5a; śB.12.9.2.2; TB.2.6.6.1a. See yadi svapan.
yadi te mana udyutam # AVś.6.111.2b. Cf. yat ta etan mana.
yadi trivṛṣo 'si sṛjāraso 'si # AVś.5.16.3. See yas trivṛṣo 'si.
yadi tvam atra (Vait. tvaṃ tatra) manasā jagantha # VS.23.49b; Aś.10.9.2b; śś.16.6.1b; Vait.37.1b. See yad-yat tvam.
yadi dakṣiṇato vadāt # TA.4.32.1c.
yadi daśavṛṣo 'si sṛjāraso 'si # AVś.5.16.10. See yo daśavṛṣo 'si.
yadi divaṃ devatā vā jagantha # AVP.6.22.12b.
yadi divā yadi naktam # VS.20.15a; MS.3.11.10a: 157.5; KS.38.5a; śB.12.9.2.2; TB.2.4.4.9a; 6.6.1a.
yadi devapariṣṭhitā # AVP.11.1.1c.
yadi devā daivyenedṛg āra # AVś.4.27.6b; AVP.4.35.6b.
yadi dvivṛṣo 'si sṛjāraso 'si # AVś.5.16.2. See yo dvivṛṣo 'si.
yadi dhanvani nṛpatiḥ sakhā naḥ # AVP.2.19.2b.
yadi navavṛṣo 'si sṛjāraso 'si # AVś.5.16.9. See yadi navavṛṣo 'si.
yadi no gāṃ haṃsi # AVś.1.16.4a. Cf. yadi haṃsy.
yadi pañcavṛṣo 'si sṛjāraso 'si # AVś.5.16.5. See yaḥ pañcavṛṣo 'si.
yadi pavitre adhi mṛjyate hariḥ # see yadī etc.
yadi pṛthivīṃ yady antarikṣam # AVP.6.22.12a.
yadi pravṛddha satpate # RV.8.12.8a.
yadi preyur devapurāḥ # AVś.5.8.6a; 11.10.17a; AVP.7.18.8a.
yadi mām atimanyādhvai # ApMB.2.22.10a (ApG.8.23.7). See yad iti.
yadi mṛtyor antikaṃ nīta eva # RV.10.161.2b; AVś.3.11.2b; 20.96.7b; AVP.1.62.2b.
yadi me rāraṇaḥ sute # RV.8.32.6a.
yadi me śṛṇavad dhavam # RV.8.61.10b.
yadi me sakhyam āvaraḥ # RV.8.13.21a.
yadi yajño yajñapateḥ svargaḥ # AVP.2.57.1c.
yadi yatsu yadi dhṛtyām # AVP.2.19.3a.
yadi yāmunam ucyase # AVś.4.9.10b; AVP.8.3.10b.
yadi yuddhaṃ yady ṛtitaṃ vo asti # AVP.10.4.4a.
yadi vajro visṛṣṭas tvāra kāṭāt # AVP.4.15.6a.
yadi varuṇasyāsi rājño varuṇāt tvā rājño 'dhikrīṇāmi # Kauś.33.7. See yadi vāruṇy, and yady asi vāruṇī.
yadi vā idam ājahruḥ # AVP.2.64.5a.
yadi vā gha kṣetriyāt # AVP.2.4.2a. See yadi stha kṣetriyāṇām.
yadi vā dadhe yadi vā na # RV.10.129.7b; MS.4.12.1b: 179.1; TB.2.8.9.6b.
yadi vā nadyas tiraḥ # AVś.7.38.5b; AVP.2.79.5b; 3.29.6b.
yadi vā puruṣeṣitāḥ (AVP.9.3.8a, -tāt) # AVś.2.14.5b; AVP.2.4.2b; 9.3.8a.
yadi vā puruṣaiḥ kṛtā # AVś.5.14.7b. Cf. yā vā manuṣyajā.
yadi vāyus tatapa pūruṣasya # RV.7.104.15b; AVś.8.4.15b.
yadi vā rājño varuṇasyāsi putraḥ # AVś.1.25.3b. Cf. rudrasya prāṇo yadi.
yadi vāruṇy asi varuṇāt tvā niṣkrīṇāmi # ApG.3.9.5. See next, and under yadi varuṇasyāsi.
yadi vāruṇy asi varuṇāya tvā parikrīṇāmy ahaṃ tataḥ, vasubhyo 'thavā rudrebhya ādityebhyo 'thavā punaḥ # Rvidh.4.11.4. Metrical. See under prec.
yadi vāśmā prahṛto jaghāna # AVś.4.12.7b.
yadi vāsi tirojanam (AVP.2.79.5a, tiro janam) # AVś.7.38.5a; AVP.2.79.5a; 3.29.6a.
yadi vāsi traikakudam # AVś.4.9.10a; AVP.8.3.10a.
yadi vāsi devakṛtā # AVś.5.14.7a. Cf. yā kṛtye devakṛtā.
yadi vāsi nyarbudam # AVś.13.4.45b.
yadi vāsi rataḥ puruṣantikāme # AVP.4.14.2b.
yadi vāsi saktaḥ puruṣasya māṃse # AVP.4.14.6b.
yadi vāham anṛtadeva āsa (AVś. -devo asmi) # RV.7.104.14a; AVś.8.4.14a. Cf. BṛhD.6.30.
yadi vīro anu ṣyāt # SV.1.82a.
yadi vṛkṣād abhyapaptat (HG. vṛkṣāgrād abhyapatat) phalam (AVś. phalaṃ tat) # AVś.6.124.2a; HG.1.16.7c. See next.
yadi vṛkṣād yady antarikṣāt # ApMB.2.22.11a (ApG.8.23.8). See prec.
yadi vṛkṣeṣu yadi volapeṣu # AVś.7.66.1b.
yadi vetthāsato gṛhān # TA.1.8.5d.
yadi śīrṇaṃ yadi dyuttam # AVP.4.15.5a. See yat te riṣṭaṃ.
yadi śoko yadi vābhiśokaḥ (AVP. yady abhīśokaḥ) # AVś.1.25.3a; AVP.1.32.2a.
yadi śrāto (AVś. śrātaṃ) juhotana # RV.10.179.1c; AVś.7.72.1c; Apś.13.3.4; Mś.4.5.4.
yadi ṣaḍvṛṣo 'si sṛjāraso 'si # AVś.5.16.6. See yaḥ ṣaḍvṛṣo 'si.
yadi saptavṛṣo 'si sṛjāraso 'si # AVś.5.16.7. See yaḥ saptavṛṣo 'si.
yadi samityāṃ nṛpatiḥ sakhā naḥ # AVP.2.19.3b.
yadi sūrya udite yadi vā manuṣyavat # AVP.2.23.2c.
yadi somasyāsi rājñaḥ somāt tvā rājño 'dhikrīṇāmi # Kauś.33.7. See next, and yady asi saumī.
yadi saumy asi somāt tvā niṣkrīṇāmi (Rvidh. somāya tvā parikrīṇāmy oṣadhim) # ApG.3.9.5; Rvidh.4.11.4. See under prec.
yadi stutaṃ yadi vādya suṣṭutam # Lś.2.1.6a.
yadi stutasya maruto adhītha # RV.7.56.15a.
yadi stotāraḥ śataṃ yat sahasram # RV.6.34.3c.
yadi stotur maghavā śṛṇavad dhavam # RV.8.33.9c; AVś.20.53.3c; 57.13c; SV.2.1048c.
yadi stomaṃ mama śravat # RV.8.1.15a.
yadi strī yadi vā pumān # AVś.5.14.6a; AVP.7.1.12a.
yadi stha kṣetriyāṇām # AVś.2.14.5a. See yadi vā gha kṣetriyāt.
yadi stha tamasāvṛtāḥ # AVś.10.1.30a.
yadi stha dasyubhyo jātāḥ # AVś.2.14.5c; AVP.2.4.2c.
yadi svapan yadi jāgrat # MS.3.11.10a: 157.3. See yadi jāgrad.
yadi haṃsy aśvam # AVP.1.10.4a. Cf. yadi no gāṃ.
yadi hanat kathaṃ hanat # AVś.20.132.10. See yad īṃ hanat, and leliṃ.
yadi hutāṃ yady ahutām # AVś.12.4.53a.
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"adi" has 203 results.
     
adiUṇādi affix अदि e. g, शरद्, दरद्; confer, compare शॄदॄभसोsदि; Uṇ. 127;
adiprabhṛtiSee अदादि a reference to some preceding word, not necessarily on the same page..
aātmanepadina root which always takes the Ātmanepada affixes. (See a reference to some preceding word, not necessarily on the same page.).
uṇādiprātipadikaword form or crude base, ending with an affix of the uṇ class, which is looked upon as practically underived, the affixes un and others not being looked upon as standard affixes applied with regular meanings attached to them and capable of causing operations to the preceding base as prescribed by rules of grammar; confer, compare उणादयोS व्युत्पन्नानि प्रातिपदिकानि । व्युत्पन्नानीति शाकटायनरीत्या । पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम्. Pari. Śek. on Paribhāṣa 22.
ubhayapadina root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; exempli gratia, for example roots वृ, भी, मुच् et cetera, and others
ekadikin the same direction, given as the sense of the taddhita affix. affix तस् by Pāṇini; confer, compare तेनैकदिक् | तसिश्च । P.IV. .3. 112, 113.
aikapadikagiven in the group of ekapadas or solitarily stated words as contrasted with anekapadas or synonymanuscript. See एकपद a reference to some preceding word, not necessarily on the same page..
auttarapadikapertaining to the ulterior member of a compound confer, compare औत्तरपदिके ह्रस्वत्व (P.VI.3.61) कृते तुक् प्राप्नोति M.Bh. on I.1.62.
karmāpadiṣṭaoperations prescribed specifically for objects i. e. prescribed in the case of objects which are described to be functioning as the subject to show facility of the verbal action: e. g. the vikaraṇa यक् or the affix च्णि; confer, compare कर्मापदिष्टाविधय: कर्मस्थभावकानां कर्मस्थक्रियाणां वा भवन्ति । कर्तृस्थभावकाश्च दीपादयः M.Bh.on I.1.44.
pārṣada parṣadi bhavaṃ pārṣadamliterally the interpretation or theory discussed and settled at the assembly of the learnedition The word is used in the sense of works on Nirukti or derivation of words as also works of the type of the Prātiśākhyās; confer, compare पदप्रकृतीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I. 17 and the commentary of, दुर्गाचार्यः confer, compare also पार्षदकृतिरेषा तत्रभवतां नैव लोके नान्यस्मिन्वेदे अर्ध एकारः अर्ध ओकारो वास्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 48: see also pp. 104, 105 Vol. VII Mahābhāsya D. E. Society's edition. See पारिषद.
prātipadikaliterallyavailable in every word. The term प्रातिपादिक can be explained as प्रतिपदं गृह्णाति तत् प्रातिपदिकम् cf P.IV. 4. 39. The term प्रातिपदिक, although mentioned in the Brahmana works, is not found in the Pratisakhya works probably because those works were concerned with formed words which had been actually in use. The regular division of a word into the base ( प्रकृति ) and the affix ( प्रत्यय ) is available, first in the grammar of Panini, who has given two kinds of bases, the noun-base and the verb-base. The noun-base is named Pratipadika by him while the verb-base is named Dhatu. The definition of Pratipadika is given by him as a word which is possessed of sense, but which is neither a root nor a suffix; confer, compare अर्थवदधातुरप्रत्ययः प्रातिपदिकम् . P.I. 2.45. Although his definition includes, the krdanta words,the taddhitanta words and the compound words, still, Panini has mentioned them separately in the rule कृत्तद्धितसमासाश्च P. I. 2.45 to distinguish them as secondary noun-bases as compared with the primary noun-bases which are mentioned in the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम्, Thus,Panini implies four kinds of Pratipadikas मूलभूत, कृदन्त, तद्धितान्त and समास, The Varttikakara appears to have given nine kinds-गुणवचन, सर्वनाम, अव्यय, तद्धितान्त, कृदन्त, समास, जाति, संख्या and संज्ञा. See Varttikas 39 to 44 on P. I. 4. 1. Later on, Bhojaraja in his SringaraPrakasa has quoted the definition अर्थवदधातु given by Panini, and has given six subdivisions.: confer, compare नामाव्ययानुकरणकृत्तद्धितसमासाः प्रातिपदिकानि Sr. Prak. I. page 6. For the sense conveyed by a Pratipadika or nounbase, see प्रातिपदिकार्थ.
prātipadikakāryacorresponding to अङ्गकार्य in the case of the declinables, which the Sutrakara mentions specifically with respect to the noun-base.
prātipadikagrahaṇaexpress mention by wording of a noun-base as in दित्यदित्यादित्य , सुधातुरकङ् च et cetera, and others, and not by description as अदन्त in अत इञ् (P.IV.1.95) or in a group of words ( गण ) ; confer, compare प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Par. Sek. Pari. 71, which recommends the feminine form of the base for an operation, provided the base is specifically expressed and not merely describedition e. g युवतिः खलतिः युवखलतिः, चटकस्यापत्यं चाटकैरः, वह्नीनां पूरणी बहुतिथी et cetera, and others
prātipadikasvarathe general accent of the Pratipadika viz. the acute ( उदात्त ) for the last vowel as given by the Phit sutra फिषः ( प्रातिपदिकस्य ) अन्त उदात्तः; confer, compare also प्रातिपदिकस्वरस्यावकाशः । अाम्रः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.91 Vart. 7.
prātipadikārthadenoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya.
sarvaprātipadikaany noun-base irrespective of any discrimination; confer, compare अपर अाह सर्वप्रातिपादेकेभ्य आचारे किब्वक्तव्योश्वति गर्दभतीत्येवमर्थम् M.Bh. on P. III. 1.11 Vart, 3.
akṣarasamāmnāyaalphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya.VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end.
ataṅnon-Ātmanepadin verbal affixes ति, तः...मस्, P. III.4.78, Cān. I.4.11, Śāk. 1.4.101.
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 ॥
ananubanghakawithout any mute significatory letter attached; अननुबन्धकपरिभाषा is the short name given to the maxim-'अननुबन्धकग्रहणे न सानुबन्धकस्य ग्रह णम्' See M.Bh. on I.3.1: V.2.9. There is a reading in the Paribhāṣenduśekhara of Nāgeśa. निरनुबन्धकग्रहणे for अननुबन्धकग्रहणे, in which case the परिभाषा is called निरनुबन्धकपरिभाषा. See Paribhāṣenduśekhara of Nāgeśa. Pari. 81.
anunāsika(a letter)uttered through the nose and mouth both, as different from anusvāra which is uttered only through the nose. confer, compare मुखनासिकावचनोनुनासिकःP.I.1.8, and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). thereon. The anunāsika or nasal letters are the fifth letters of the five classes ( id est, that is ङ्, ञ्, ण्, न्, म् ) as also vowels अ, इ, उ and semivowels when so pronounced, as ordinarily they are uttered through the mouth only; ( exempli gratia, for example अँ, आँ, et cetera, and others or य्यँ, व्वँ, ल्लँ et cetera, and others in सय्यँन्ता, सव्वँत्सरः, सँल्लीनः et cetera, and others) The अनुनासिक or nasalized vowels are named रङ्गवर्ण and they are said to be consisting of three mātras. confer, compare अष्टौ आद्यानवसानेsप्रगृह्यान् आचार्या आहुरनुनासिकान् स्वरान् । तात्रिमात्रे शाकला दर्शयन्ति Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.63.64; confer, compare also अप्रग्रहाः समानाक्षराणि अनुनासिकानि एकेषाम् T. Pr XV.6. Trivikrama, a commentator on the Kātantra vyākaraṇa Sūtra.Sūtras, explains अनुनासिक as अनु पश्चात् नासिकास्थानं उच्चारणं एषां इत्यनुनासिकाः । पूर्वं मुखस्थानमुच्चारणं पश्चान्नासिकास्थानमुच्चारणमित्यर्थः । अनुग्रहणात्केवलनासिकास्थानोच्चारणस्य अनुस्वारस्य नेयं संज्ञा । and remarks further पूर्वाचार्यप्रसिद्धसंज्ञेयमन्वर्था । Com. by Tr. on Kat. I 1.13. Vowels which are uttered nasalized by Pāṇini in his works viz. सूत्रपाठ, धातुपाठ, गणपाठ et cetera, and others are silent ones i. e. they are not actually found in use. They are put by him only for the sake of a complete utterance, their nasalized nature being made out only by means of traditional convention. e. g. एध, स्पर्ध et cetera, and others confer, compare उपदेशेSजनुनासिक इत् P.I.3.2; confer, compare also प्रतिज्ञानुनासिक्याः पाणिनीयाः Kāś on I.3.2.
anuśāsanatraditional instruction; treatment of a topic; exempli gratia, for example अथ शब्दानुशासनम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.1 where the word is explained as अनुशिष्यन्ते संस्क्रियन्ते व्युत्पाद्यन्ते अनेन इति अनुशासनम्.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
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.
ākusmīyaa group of 43 roots of the चुरादि class of roots beginning with the root चित् and ending with कुस्म् which are Ātmanepadin only.
aāgantukaliterally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others; confer, compare इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word.
āgarvīyaa class of roots forming a subdivision of the Curādigaṇa or the tenth conjugation beginning with पद् and ending with गर्व् which are only ātmanepadin; exempli gratia, for example पदयते, मृगयते, अर्थयते, गर्वयते.
ācārakvipdenominative case. affix क्विप् applied to any prātipadika or noun in the sense of behaviour: confer, compare सर्वप्रातिपदिकेभ्य आचारे क्विब् वक्तव्यः अश्वति गर्दभति इत्येवमर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.11; confer, compare हलन्तेभ्य आचाराक्विबभावाच्च Paribhāṣenduśekhara of Nāgeśa. on Pari.52.
āna(1)kṛt affix (शानच् or चानश्) substituted for the lakāra लट् and applied to ātmanepadi roots forming the present participle; (2) kṛt (affix). affix कानच् applied to ātmanepadi roots in the sense of past time forming the perfect participle confer, compare लिटः कानज्वा P.III.2.106.
ānupūrvyasuccessive order, as prescribed by tradition or by the writer; confer, compare ऋतुनक्षत्राणामानुपूर्व्येण समानाक्षराणां पूर्वनिपातः । शिशिरवसन्तौ उदगयनस्थौ । कृत्तिकारोहिण्यः । M.Bh. II.2.34 Vārttika (on the Sūtra of Pāṇini).3;also वर्णानामानुपूर्व्येण ब्राह्मणक्षत्रियविट्शूद्राः M.Bh. on II.2.34 Vārttika (on the Sūtra of Pāṇini). 6: confer, compare पदानुपूर्व्येण प्रश्लिष्टान् संधीन् कुर्यात् । इन्द्र अा इहि । आदौ इन्द्र आ इत्येतयोः; न तु अा इहि इत्येतयाः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.2; confer, compare also आनुपूर्व्यात् सिद्धम् Sīra. Pari. 6.
ānupūrvyasaṃhitāthe saṁhitā-pāṭha or recital of the running Vedic text in accordance with the constituent words;exempli gratia, for example शुनः शेपं चित् निदितम् or नरा शंसं वा पूषणम्, as opposed to the अनानुपूर्व्यसंहिता which is actually found in the traditional recital exempli gratia, for example शुनश्चिच्छेपं निदितम् Ṛk saṁh. V 2.7 or नरा वा शंसं पूषणम् Ṛk saṁh. X.64.3. See R. Prāt. II 43.
ārṣaderived from the holy sages; founded on sacred tradition, such as the Vedāṅgas;confer, compare कृत्स्नं च वेदाड्गमनिन्द्यमार्षम् R. Prāt. XIV 30. The word is explained as स्वयंपाठ by the commentary on Vāj Prāt. IX.2I, and as Vaidika saṁdhi on X.l3. Patañjali has looked upon the pada-pāṭha or Pada-text of the Saṁhitās of the Vedas, as anārṣa, as contrasted with the Saṁhitā text which is ārṣa; confer, compare आर्ष्याम् in the sense संहितायाम् R. Prāt. II.27; confer, compare also पदकारैर्नाम लक्षणमनुवर्त्यम् M.Bh. on III.1.109.
uddyotanaprabhāname of a commentary on the 'Tantrapradipa' of Maitreya Rakṣita,which latter is a commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. which itself is a commentary on Jayāditya's Kāśikā.
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.
kaumāra,komāravyākaraṇa(1)an alternative name of the Kātantra Vyākaraṇa given to it on the strength of the traditional belief that the original inspiration for writing it was received by Sarvavarman from Kumara or Kārtikeya; (2) small treatises bearing the name Kaumāravyākaraṇa written by Munipuṅgava and Bhāvasena. The latter has written Kātantrarūpamāla also.
gaṇapāṭhathe mention individually of the several words forming a class or gaṇa, named after the first word said to have been written by Pāṇini himself as a supplementary work to his great grammar called Aṣṭaka or Pāṇini's Aṣṭādhyāyī., the Sikṣā,the Dhātupātha and the Lingānuśāsana being the other ones. Other grammarians such as शाकटायन, अापिशलि and others have their own gaṇapāthās. The gaṇapāthā is traditionally ascribed to Pāṇini; the issue is questioned, however, by modern scholars. The text of the gaṇapāṭha is metrically arranged by some scholars. The most scholarly and authoritative treatise on gaṇapāṭha is the Gaṇaratnamahodadhī of Vardhamāna.
goṇikāputraa grammarian whose wiew in connection with the correctness of the expressions नेताश्वस्य स्त्रुघ्नं and नेताश्वस्य स्त्रुघ्नस्य is given by the Mahabhasyakara in the words 'both expressions are justified' ( उभयथा गेणिकापुत्रः ). Nagesa has observed that गेोणिकापुत्र is nobody else but the Mahabhasyakara himself; confer, compare गोणिकापुत्रः भाष्यकार इत्याहुः । NageSa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahabhasyapradipa on P. I. 4.5I.
gopāla( देव )known more by the nickname of मन्नुदेव or मन्तुदेव who lived in the eighteenth century and wrote several commentary works on well-known grammatical treatises such as the Vaiyakaranabhusanasara, Laghusabdendusekhara, Paribhasendusekhara et cetera, and others He is believed to have written a treatise on Ganasutras also; (2) a grammarian different from the a reference to some preceding word, not necessarily on the same page. मन्नुदेव who has written an explanatory work on the Pratisakhyas;.(3) a scholar of grammar, different from the a reference to some preceding word, not necessarily on the same page. who is believed to have written a gloss named Visamarthadipika on the Sarasvata Vyakarana at the end of the sixteenth century.
govardhanaa grammarian who has written a work on Katantra Grammar called कातन्त्रकौमुदी and also a commentary on the Ganaratnamahodadhi of Vardhamana. A gloss on the Unadisutras is also assigned to Govardhana who is likely to be the same as a reference to some preceding word, not necessarily on the same page..
govindarāmawriter of 'Sabdadipika,' a commentary on the Mugdhabodha Vyakarana of Bopadeva.
grastaa fault of pronunciation due to the utterance of a letter hindered or held back at the throat; confer, compare जिह्वामूलनिग्रहे ग्रस्तमेतत् R.Pr.XIV.3; confer, compare also ग्रस्तं निरस्तमवलम्बितम् । ग्रस्तः जिह्वामूले गृहीतः । अव्यक्त इत्यपरे । Pradipa on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1.
ghi(1)a tech. term applied to noun bases or Prātipadikas ending in इ and उ excepting the words सखि and पति and those which are termed नदी; confer, compare P. I. 4.79; (2) a conventional term for लधु ( a short vowel) found used in the Jainendra Vyakarana.
ṅicase-ending of the locative case, changed into (a) अाम् after bases termed Nadi, feminine. bases ending in अा and the word नी, (b) into औ after bases ending in इ and उ, and (c) into स्मिन् after bases of pronouns;confer, compare P.IV. 1. 2, VII. 3. 116, 117, 118, 119 and VII. 1. 15, 16.
candraa famous Buddhist Sanskrit grammarian whose grammar existing in the Tibetan script, is now available in the Devanagar script. The work consists of six chapters or Adhyayas in which no technical terms or sanjnas like टि, घु are found. There is no section on Vedic Grammar and accents. The work is based on Panini's grammar and is believed to have been written by Candra or Candragomin in the 5th centnry A. D. Bhartrhari in his Vakyapadiya refers to him; confer, compare स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः Vakyapadiya II. 489. A summary of the work is found in the Agnipurana, ch. 248-258.
candrācāryaa grammarian mentioned by Bhartrhari in his Vakyapadiya as one who took a leading part in restoring the traditional explanation of Panini's Vyakarana which, by the spread of rival easy treatises on grammar, had become almost lost: confer, compare यः पतञ्जलिशिष्येभ्यो भ्रष्टो ब्याकरणागमः । काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थित: ॥ पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभि: । स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः ॥ Vakyapadiya II. 488-489. See चन्द्र and चन्द्रगोमिन्.
carkarītaa term used by the ancient grammarians in connection with a secondary root in the sense of frequency; the term यङ्लुगन्त is used by comparatively modern grammarians in the same sense. The चर्करीत roots are treated as roots of the adadi class or second conjugation and hence the general Vikarana अ ( शप् ) is omitted after them.The word is based on the 3rd person. sing form चर्करीति from .the root कृ in the sense of frequency; exempli gratia, for example चर्करीति, चर्कर्ति, बोभवीति बोभोति; confer, compare चर्करीतं च a gana-sutra in the gana named ’adadi’ given by Panini in connection with अदिप्रभृतिभ्य; शपः Pāṇini. II.4.72; confer, compare also चर्करीतमिति यङ्लुकः प्राचां संज्ञा Bhasa Vr. on P. II. 4.72, The word चेक्रीयित is similarly used for the frequentative when the sign of the frequentative viz. य ( यङ् ) is not elidedition See चेक्रीयित.
chāyāa learned commentary on Nagesa's Mahabhasyapradipoddyota written by his pupil बाळंभट्ट (possibly the same as, or the son of, वैद्यनाथ पायगुण्डे) who lived in the eighteenth century.
jagannātha(1)the well-known poet and scholar of Vyakarana and Alam kara who wrote many excellent poetical works. He lived in the sixteenth century. He was a pupil of कृष्णशेष and he severely criticised the views of Appaya Diksita and Bhattoji Diksita. He wrote a sort of refutation of Bhattoji's commentary Praudha-Manorama on the Siddhānta Kaumudi, which he named प्रौढमनेारमाखण्डन but which is popularly termed मनोरमाकुचमर्दन. His famous work is the Rasagangadhara on Alankrasastra; (2) writer of a commentary on the Rk-Pratisakhya by name Varnakramalaksana; (3) writer of Sarapradipika, a commentary on the Sarasvata Vyakarana.
jayantaauthor of तत्वचन्द्र a commentary on पाणिनिसूत्रवृत्ति written by Vitthala; (2) writer of a commentary named Vadighatamudgara on the Sarasvataprakriya.
jayādityaone of the famous joint authors ( जयादित्य and वामन ) of the well-known gloss ( वृत्ति ) on the Sutras of Panini, popularly called काशिकावृत्ति. As the काशिकावृत्ति is mentioned by It-sing, who has also mentioned Bhartrhari's Vakyapadiya, as a grammer treatise Written some 40 years before his visit, the time of काशिकावृत्ति is fixed as the middle of the 7th century A.D. Some scholars believe that जयादित्य was the same as जयापीड a king of Kasmira and बामन was his minister. For details, see pp. 386388 of the Vyakarana Mahabhasya Vol. VII published by the D.E. Society, Poona. See काशिका.
jātigenus; class;universal;the notion of generality which is present in the several individual objects of the same kindeclinable The biggest or widest notion of the universal or genus is सत्ता which, according to the grammarians, exists in every object or substance, and hence, it is the denotation or denoted sense of every substantive or Pratipadika, although on many an occasion vyakti or an individual object is required for daily affairs and is actually referred to in ordinary talks. In the Mahabhasya a learned discussion is held regarding whether जाति is the denotation or व्यक्ति is the denotation. The word जाति is defined in the Mahabhasya as follows:आकृतिग्रहणा जातिर्लिङ्गानां च न सर्वभाक् । सकृदाख्यातनिर्गाह्या गोत्रं च चरणैः सह ॥ अपर आह । ग्रादुभीवविनाशाभ्यां सत्त्वस्य युगपद्गुणैः । असर्वलिङ्गां बह्वर्थो तां जातिं कवयो विदुः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 1.63. For details see Bhartphari's Vakyapadiya.
jinendrabuddhia reputed Buddhist Grammarian of the eighth century who wrote a scholarly commentary on the Kasikavrtti ofJayaditya and Vamana. The commentary is called न्यास or काशिकाविवरणपञ्जिका and the writer is referred to as न्यासकार in many later grammar works Some scholars identify him with पूज्यपाददेवनन्दिन् the writer of the जैनेन्द्रव्याकरण, but this is not possible as पूज्यपाददेवनन्दिन् was a Jain Grammarian who flourished much earlier.
jaumārasaṃskaraṇathe revised version by Jumuranandin of the original grammar treatise in verse called संक्षिप्तसार written by KramadiSvara, The Jaumarasamskarana is the samc as.jaumara Vyakarana, which see a reference to some preceding word, not necessarily on the same page..
ḍumsunUnadi affix उम्स् added to the root पा to form the word पुंंस्: confer, compare पांते डेम्सुन् Unadi Sutra IV.177.
ṇinikrt affix इन् signifying vrddhi (1) applied to the roots headed by ग्रह् ( i. e. the roots ग्रह्, उद्वस्, स्था et cetera, and others ) in the sense of an agent;e. g. ग्राही, उद्वासी, स्थायी. confer, compare P. III.1.134; (2) applied to the root हन् preceded by the word कुमार or शीर्ष as उपपद: e. g. कुमारघाती, शीर्षघाती, confer, compare P. III.2.51: (3) applied to any root preceded by a substantive as upapada in the sense of habit, or when compari son or vow or frequency of action is conveyed, or to the root मन्, with a substantive as उपपद e. gउष्णभोजी, शीतभोजी, उष्ट्रकोशी, ध्वाङ्क्षरावीः स्थण्डिलशायी, अश्राद्धभोजीः क्षीरपायिण उशीनराः; सौवीरपायिणो वाह्रीकाः: दर्शनीयमानी, शोभनीयमानी, confer, compare P. III.2.78-82; (4) applied to the root यज् preceded by a word referring to the करण of यागफल as also to the root हन् preceded by a word forming the object ( कर्मन् ) of the root हन् , the words so formed referring to the past tense: e. g. अग्निष्टो याजी, पितृव्याघाती, confer, compare P. III 2.85, 86; (5) applied to a root when the word so formed refers to a kind of necessary activity or to a debtor; confer, compare अवश्यंकारी, शतंदायी, सहस्रदायी confer, compare P. III.4. 169-170: (6) tad-affix इन् , causing vrddhi for the first vowel, applied to the words काश्यप and कौशिक referring to ancient sages named so, as also to words which are the names of the pupils of कलापि or of वैशम्पायन, as also to the words शुनक, वाजसनेय et cetera, and others in the sense of 'students learning what has been traditionally spoken by those sages' e. g. काश्यपिनः, ताण्डिनः, हरिद्रविणः शौनकिनः, वाजसनेयिनः et cetera, and others; cf P. IV.3, 103 104, 106; (7) applied to words forming the names of ancient sages who are the speakers of ancient Brahmana works in the sense of 'pupils studying those works' as also to words forming the names of sages who composed old Kalpa works in the sense of those कल्प works; e. g. भाल्लविनः, एतरेयिणः । पैङ्गी कल्पः अरुणपराजी कल्पः; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 3.105: (8) applied to the words पाराशर्य and शिलालिन् in the sense of 'students reading the Bhiksusutras (of पाराशार्य) and the Nata sutras ( of शिलालिन् ) respectively; e. g. पाराशरिणो भिक्षव:, शैलालिनो नटाः: cf Kāśikā of Jayāditya and Vāmana. on P. IV.3.110.
tānādikaa root of the tanadi class of roots (8th conjugation).
ti(1)personal ending तिप् of the 3rd person. singular.; (2) common term for the krt affixes क्तिन् and क्तिच् as also for the unadi affix ति; see क्तिन् and क्तिच्; (3) feminine. affix ति added to the word युवन्. e. g. युवतिः confer, compare P. IV. 1.77; (4) taddhita affix. affix ति as found in the words पङ्क्ति and विंशति confer, compare Kāśikā of Jayāditya and Vāmana. on P.V.1.59; (5) taddhita affix. affix added to the word पक्ष in the sense of 'a root,' and to the words कम् and शम् in the sense of possession (मत्वर्थे ); exempli gratia, for example पक्षतिः, कन्तिः, शान्तिः, confer, compare Kas, on P. V.2.25, 138; (6) a technical term for the term गति in Panini's grammar, confer, compare उपसर्गाः क्रियायोगे; गतिश्च P. 1.4.59, 60. The term ति for गति is used in the Jainendra Vyakarana.
tu(1)short term ( प्रत्याहार ) for the dental consonants त्, थ्, द्, ध् and न् confer, compare P. I. 1.69; (2) personal-ending substituted for ति in the 2nd person. imper. singular. Parasmaipada confer, compare P. III, 4.86; (3) taddhita affix. affix तु in the sense of possession added in Vedic Literature to कम् and शम् e. g. क्रन्तुः, शन्तु: confer, compare P. V. 2.138; (4) unadi affix तु ( तुन्) prescribed by the rule सितनिगमिमसिसच्यविधाञ्कुशिभ्यस्तुन् ( Unadi Sitra I.69 ) before which the augment इ is not added exempli gratia, for example सेतुः सक्तुः et cetera, and others confer, compare P. VII. 2.9
tununadi affix तु, added to the roots सि, तन् , गम् et cetera, and others See तु (4).
traa common term for the krt affixes ष्ट्रन् and इत्र (P.III. 2. 181-186) in case the vowel इ of इत्र is looked upon as equivalent to an augment, as also for the unadi affix ष्ट्रन् and the taddhita affix. affixes त्र and त्रल् (P. IV. 2.51 and V.3.10); the tad, affix त्र is added in the sense of समूह or collection to the word गॊ, exempli gratia, for example गोत्रा; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.51.
tripādīterm usually used in connection with the last three Padas (ch. VIII. 2, VIII. 3 and VIII. 4) of Panini’s Ashtadhyayi, the rules in which are not valid by convention to rules in the first seven chapters and a quarter, as also a later rule in which (the Tripadi) is not valid to an earlier one; confer, compare पूर्वत्रासिद्धम् P. VIII.2.1; (2) name of a critical treatise on Panini's grammar ("The Tripadi") written by Dr. H. E. Buiskool recently.
th(1)personal-ending of the 2nd person. plural Parasmaipada,substituted for the ल् of the ten lakara affixes; (2) substitute ( थल् ) for the 2nd pers singular. personal ending सिप् in. the perfect tense: (3) unadi affix ( थक् ) added to the roots पा, तॄ, तुद् et cetera, and others e. g. पीथः, तीर्थः, et cetera, and others; cf unadi sutra II. 7; (4) unadi affix ( क्थन् ) | added to the roots हन्, कुष् ,नी et cetera, and others; e. g, हथः, कुष्टं, नीथः et cetera, and others cf unadi sutra II. 2: (5) unadi affix (थन्) added to the roots उष्, कुष्, गा and ऋ, e. g. ओष्ठः, कोष्ठम् et cetera, and others cf unadi sutra_II. 4; (6) a technical term for the term अभ्यस्त or the reduplicated wording of Panini ( confer, compare उभे अभ्यस्तम् ) P. VI. 1. 5, used in the Jainendra Vyakarana.
daśakaa name given to the treatise on grammar written by व्याघ्रपाद which consisted of 10 chapters; confer, compare दशकं वैयाघ्रपदीयम् Kāśikā of Jayāditya and Vāmana. on P V. 1.58. The word also means students reading the work दशक; confer, compare दशका वैयाघ्रपदीया: Kāśikā of Jayāditya and Vāmana. on P. IV.2.65.
dākṣāyaṇaname, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66.
dānīmtaddhita affix. affix called विभक्ति, applied word also means students reading the work दशक; confer, compare दशका वैयाघ्रपदीया: Kāśikā of Jayāditya and Vāmana. on P. IV.2.65.
dākṣāyaṇaname, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66.
durgasiṃhathe famous commentator of the Katantra sutras, whose Vrtti on the sutras is the most popular one. It is called , कातन्त्रसूत्रवृत्ति or कातन्तवृत्ति or दौर्गसिंहीवृत्ति , also. A work on Paribhasas named परिभाषावृति, in which Paribhasas are explained and established as based on the Katantra Vyakarana sutras, is attributed to Durgasimha. It is doubtful whether this commentator Durgasimha is the same as Durgacarya, the famous commentator of Yaska's Nirukta. There is a legend that Durgasimha was the brother of Vikramaditya, the founder of the Vikrama Era. Besides the gloss on the Katantra sutras, some grammar works such as a gloss on the unadi sutras, a gloss ( वृत्ति ) on Kalapa-Vyakarana Sutras, a commentary on Karakas named षट्कारकरत्न, Namalinganusasana and Paribhasavrtti are ascribed to Durgasimha. Some scholars believe that the term अमरसिंह was only a title given to Durgasimha for his profound scholarship, and it was Durgasimha who was the author of the well-known work Amarakosa.
dṛṣṭaseen in use in Vedic Literature, or Classical Literature, or in the talk of cultured people; said in connection with words which a grammarian tries to explain; confer, compare दृष्टानुविधिश्छन्दसि भवति' Vyadi Pari. Patha 68.
dyotakaindicative, suggestive; not directly capable of expressing the sense by denotation; the nipatas and upasargas are said to be 'dyotaka' and not 'vacaka' by standard grammarians headed by the Varttikakara; confer, compare निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P.I.2.45 Varttika 12; confer, compare Kaiyata also on the a reference to some preceding word, not necessarily on the same page.; cf also निपाता द्योतकाः केचित्पृथगर्थाभिधायिनः Vakyapadiya II.194;, गतिवाचकत्वमपि तस्य ( स्थाधातोः ) व्यवस्थाप्यते, उपसर्गस्तु तद्योतक एव commentary on Vakyapadiya II. 190; confer, compare पश्चाच्छ्रोतुर्बोधाय द्योतकोपसर्गसंबन्ध: Par. Sek. on Pari. 50; cf also इह स्वरादयो वाचकाः चादयो द्योतका इति भेदः Bhasa Vr. om P.I.1.37.The Karmapravacaniyas are definitely laid down as dyotaka, confer, compare क्रियाया द्योतको नायं न संबन्धस्य वाचकः । नापि क्रियापदाक्षेपीं संबन्धस्य तु भेदकः Vakyapadiya II.206; the case affixes are said to be any way, 'vacaka' or 'dyotaka'; confer, compare वाचिका द्योतिका वा स्युर्द्वित्त्वादीनां विभक्तयः Vakyapadiya II. 165.
dharmadefined as ऋषिसंप्रदाय, the traditional practices laid down by the sages for posterity; confer, compareकेवलमृषिसंप्रदायो धर्म इति कृत्वा याज्ञिक्राः शास्त्रेण अनुविदधते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika I ; cf also धर्मशास्त्रं in एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64, as also धर्मसूत्रकाराः in नैवेश्वर आज्ञापयति नापि धर्मसूत्रकाराः पठन्ति अपवादैरुत्सर्गा बाध्यन्तामिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. l.47; (2) religious merit, confer, compare धर्मोपदेशनमिदं शास्त्रमस्मिन्ननवयवेन शास्त्रार्थः संप्रतीयते , Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. I. 84, cf also ज्ञाने घमै इति चेत्तथाSधर्मः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika l ; ' 3) property possessed by a thing or a letter or a word. e. g. वर्णधर्म; cf Kāśikā of Jayāditya and Vāmana. on P. I. 2.29; cf also Kāśikā of Jayāditya and Vāmana. on P. II. 1, 55, II. 3.33, VIII. 1. 4. confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8, 13 XIV. 1 et cetera, and others: ( 4 ) the characteristic of being in a substance; in the phrase अयं घटः the dharma viz.घटत्व is predicated of this (इदम्) or, in other words the designation pot ( घटसंज्ञा ) is the predication; the explanation in short, can be given as घटत्ववान् इदंपदार्थः or घटाभिन्नः इदंपदार्थ:
dhātua root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona.
dhātupārāyaṇaa grammatical treatise dealing with roots written as a supplementary work by Jumaranandin to his grammar work called Rasavati,which itself was a thoroughly revised and enlarged edition of the रसवती a commentary written by Kramadisvara on his own grammar named संक्षिप्तसार.Jumaranandin is believed to have been a Jain writer who lived in the fifteenth century A.D.
dhātupradīpaa work dealing with verbal forms written by Maitreya Raksita, a Buddhist writer and a famous grammarian belonging to the eastern part of India who lived in the middle of the twelfth century. He is believed to have written many scholarly works in connection with Panini's grammar out of which the Tantrapradipa is the most important one. The work Dhatupradipa is quoted by Saranadeva, who was a contemporary of Maitreya Raksita, in his Durghatavrtti on P. II. 4. 52.
na(1)the consonant न् (see न् a reference to some preceding word, not necessarily on the same page.) with the vowel added to it for facility of utterance, confer, compare Taittirīya Prātiśākhya.I. 21 ; (2) taddhita affix. affix न added to words headed by पामन् in the sense of possession; exempli gratia, for example पामनः, हेमनः et cetera, and others, cf P. V. 2.100; (3) taddhita affix. affix न as found in the word ज्योत्स्ना derived from ज्योतिष्, cf P. V. 2.114; (4) unadi affix न as found in the word स्योनः; cf Kāśikā of Jayāditya and Vāmana. on P. VI.4.19; (5) the krt affix नङ् as also नन् prescribed after the roots यज्, याच्, यत्, विच्छ्, प्रच्छ्, रक्ष् and स्वप् , e g. यज्ञ:, याञ्चा, प्रश्नः et cetera, and others, cf P. III. 3.90, 91; (6) the negative particle न given by Panini as नञ् and referred to in the same way, which (id est, that is न.) when compounded with a following word is changed into अ or अन् or retained in rare cases as for instance in नभ्राट्, नासत्यौ, नक्षत्रम् et cetera, and others cf P. VI.3.73-75;(7) taddhita affix.affix न (नञ्) applied to the words स्त्री and पुंस् in senses given from P. IV. 1.92 to V. 2.1 e. g. स्त्रैणं, पौंस्नम् confer, compare IV. 1.87.
nandikeśvarakārikāa short treatise of 28 stanzas, attributed to an ancient grammarian नन्दिकेश्वर, which gives a philosophical interpretation of the fourteen sutras attributed to God Siva. The authorship of the treatise is assigned traditionally to the Divine Bull of God Siva. See नन्दिकेश्वर. The treatise is also named नन्दिकेश्वरकारिकासूत्र.
nāgeśathe most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundredition He was a bright pupil of Hari Diksita, the grandson of Bhattoji Diksita. He was a renowned teacher also, and many of the famous scholars of grammar in Benares and outside at present are his spiritual descendants. He was a Maharastriya Brahmana of Tasgaon in Satara District, who received his education in Benares. For some years he stayed under the patronage of Rama, the king of Sringibera at his time. He was very clever in leading debates in the various Sastras and won the title of Sabhapati. Out of his numerous works, the Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Kaiyata's Mahabhasyapradipa, the Laghusabdendusekhara on the Siddhanta Kaumudi and the Paribhasendusekhara are quite wellknown and studied by every one who wishes to get proficiency in Panini's grammar. For details see pp. 21-24 and 401-403, Vol. VII of the Patanjala Mahabhasya edition D. E. Society, Poona.
nārāyaṇa(1)name of a grammarian who wrote a commentary on the Mahabhsya-Pradipa; (2) a grammarian who is said to have written a gloss named Sabdabhusana on the Sutras of Panini as also some minor works named शब्दमञ्जरी, शब्दभेदनिरूपण, et cetera, and others
nigamaa statement in the Vedic passage; a Vedic passage; sacred tradition or Vedic Literature in general; confer, compare the frequent expression इत्यपि निगमो भवति where निगम means 'a vedic word, given as an instance'; if also means 'Veda'; confer, compare निगम एव यथा स्यात् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII. 2. 64. Durgacarya says that the word it also used in the sense of 'meaning';confer, compare तत्र खले इत्येतस्य निगमा भवन्ति Nirukta of Yāska.III.9. Durgacarya has also explained the word as गमयन्ति मन्त्रार्थान् ज्ञापयन्ति इति निगमाः, those that make the hidden meaning of the Mantras very clear.
nityānandaparvatīyaa scholar of Sanskrit Grammar who wrote glosses on the Mahabhasyapradipa, on the Laghusabdendusekhara and on the Paribhasendusekhara. He was a resident of Benares where he coached many pupils in Sanskrit Grammar. He lived in the first half of the nineteenth century.
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nipātadyotakatvathe view that the nipatas and the upasargas too, as contrasted with nouns,pronouns and other indeclinables, only indicate the sense and do not denote it; this view, as grammarians say, was implied in the Mahabhasya and was prominently given in the Vakyapadiya by Bhartrhari which was followed by almost all later grammarians. See निपात.
nipātanaa word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.
nimitta(1)the formal cause of a grammatical operation; confer, compare निमित्ताभावे नैमित्तिकस्याप्यभाव; given as a Paribhasa by many grammarians like Vyadi, Siradeva and others; confer, compare also प्रकृत्युपपदोपाधयो निमित्तं प्रत्ययेा निमित्ती M.Bh. on III.1.1 Vart. 2; (2) distinguishing sign यः प्रेक्षापूर्वकारी भवति स: अध्रुवेण निमित्तेन ध्रुवं निमित्तमुपादत्ते वेदिकां पुण्डरीकं वा, M.Bh. on I.1.26 Vart.5.
nirastaa fault of pronunciation when a vowel is harshly pronounced and hence is not properly audible; confer, compare निरस्तं निष्ठुरम् Pradipa on M.Bh. I. 1. Ahn. 1. The fault occurs when the place and the means of utterance are pressed and drawn in;confer, compare निरस्तं स्थानकरणापकर्षे Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 2.
nirvartyaone of the many kinds of karman or object governed by a transitive verb or root, which has got the nature of being produced or brought into existence or into a new shape; confer, compare त्रिविधं कर्म निर्वर्त्य विकार्य प्राप्यं चेति । निर्वर्त्य तावत् कुम्भकारः नगरकारः। The word निर्वर्त्य is explained as यदसज्जन्यते यद्वा प्रकाश्यते तन्निर्वर्त्यम् । कर्तव्यः कटः । उच्चार्यः शब्दः Sr. Prakasa; confer, compare also Vakyapadiya III.7.78; confer, compare also इह हि तण्डुलानोदनं पचतीति द्व्यर्थः पचिः । तण्डुलान्पचन्नोदनं निर्वर्तयति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.49. For details see the word कर्मन्; also see M.Bh. on I.4.49.
nīlakaṇṭhamakhinnephew of Appaya Diksita who has written a commentary on Kaiyata's Mahabhasyapradipa.
nuṭaugment न् prefixed (l) to the genitive case plural ending in अाम् after a crude base ending in a short vowel, or in ई or ऊ of feminine bases termed nadi, or in अा of the feminine affix ( टाप् डाप् or चाप्); e g. वृक्षाणाम्, अग्नीनाम् , कर्तॄणाम् , कुमारीणाम् , मालानाम् et cetera, and others; confer, compare P. VII.1.54; (2) to the affix अाम् after numerals termed षट् and the numeral चतुर् as also after the words श्री, ग्रामणी and गो in Vedic Literature, e. g. षण्णाम् , पञ्चानाम् , चतुर्णाम्, श्रीणाम्, ग्रामणीनाम्, गोनाम्; confer, compare P. VII.1.55,56, 57; (3) to the part of a root possessed of two consonants, as also of the root अश् of the fifth conjugation after the reduplicative syllable ending in अा, which is substituted for अ; exempli gratia, for example अानञ्ज, व्यानशे; confer, compare P.VII.4. 71,72; (4) to the affix मतुप् after a base ending in अन् as also to the affixes तरप् and तमप् after a base ending in न् in Vedic Literature, exempli gratia, for example मूर्धन्वती, अक्षण्वन्तः, सुपथिन्तरः et cetera, and others;confer, compare P. VIII. 2.16, 17: (5) to the initial vowel of the second member of a compound having अ of नञ् as the first member; e. g. अनघः, confer, compare P.VI. 3.74; (6) to any vowel after न् which is preceded by a short vowel and which is at the end of a word exempli gratia, for example कुर्वन्नास्ते, confer, compare P. VIII. 3.32.
nyāsa(1)literally position, placing;a word used in the sense of actual expression or wording especially in the sūtras; confer, compare the usual expression क्रियते एतन्न्यास एव in the Mahābhāșya, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.11, 1.1.47 et cetera, and others; (2) a name given by the writers or readers to works of the type of learned and scholarly commentaries on vŗitti-type-works on standard sūtras in a Śāstra; e. g. the name Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. is given to the learned commentaries on the Vŗtti on Hemacandra's Śabdānuśasana as also on the Paribhāşāvŗtti by Hemahamsagani. Similarly the commentary by Devanandin on Jainendra grammar and that by Prabhācandra on the Amoghāvŗtti on Śākatāyana grammar are named Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.. In the same way, the learned commentary on the Kāśikāvŗtti by Jinendrabuddhi, named Kāśikāvivaranapaňjikā by the author, is very widely known by the name Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa.. This commentary Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. was written in the eighth century by the Buddhist grammarian Jinendrabuddhi, who belonged to the eastern school of Pānini's Grammar. This Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. has a learned commentary written on it by Maitreya Rakșita in the twelfth century named Tantrapradipa which is very largely quoted by subsequent grammarians, but which unfortunately is available only in a fragmentary state at present. Haradatta, a well-known southern scholar of grammar has drawn considerably from Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. in his Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta., which also is well-known as a scholarly work.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
padapāṭhathe recital of the Veda text pronouncing or showing each word separately as detached from the adjoining word. It is believed that the Veda texts were recited originally as running texts by the inspired sages, and as such, they were preserved by people by oral tradition. Later on after several centuries, their individually distinct words were shown by grammarians who were called Padakāras. The पदपाठ later on had many modifications or artificial recitations such as क्रम, जटा, घन et cetera, and others in which each word was repeated twice or more times, being uttered connectedly with the preceding or the following word, or with both. These artificial recitations were of eight kinds, which came to be known by the term अष्टविकृतयः.
padārthameaning of a word, signification of a word; that which corresponds to the meaning of a word; sense of a word. Grammarians look upon both-the generic notion and the individual object as Padārtha or meaning of a word, and support their view by quoting the sūtras of Pāņini जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् I. 2.58 and सरूपाणामेकशेष एकविभक्तौ I. 2.64; confer, compare किं पुनराकृतिः पदार्थ अाहोस्विद् द्रव्यम् । उभयमित्याह । कथं ज्ञायते । उभयथा ह्याचार्येण सूत्राणि प्रणीतानि । अाकृतिं पदार्थे मत्वा जात्याख्यायामित्युच्यते | द्रव्यं पदार्थे मत्वा सरूपाणामित्येकशेष अारभ्यते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in I. 1. first Āhnika. In rules of grammar the meaning of a word is generally the vocal element or the wording, as the science of grammar deals with words and their formation; confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा, P. I. 1. 68. The possession of vocal element as the sense is technically termed शब्दपदार्थकता as opposed to अर्थपदार्थकता; confer, compare सोसौ गोशब्दः स्वस्मात्पदार्थात् प्रच्युतो यासौ अर्थपदार्थकता तस्याः शब्दपदार्थकः संपद्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.44 V. 3. The word पदार्थ means also the categories or the predicaments in connection with the different Śāstrās or lores as for instance, the 25 categories in the Sāmkhyaśāstra or 7 in the Vaiśeșika system or 16 in the NyayaŚāstra. The Vyākaranaśāstra, in this way to state, has only one category the Akhandavākyasphota or the radical meaning given by the sentence in one strok
paraṃkāryatvaor परंकार्यत्वपक्ष the view that the subsequent संज्ञा or technical term should be preferred to the prior one, when both happen to apply simultaneously to a word. The word is frequently used in the Mahaabhaasya as referring to the reading आ काडारात् परं कार्यम् which is believed to have been an alternative reading to the reading अा कडारादेका संज्ञा;confer, compare ननु च यस्यापि परंकार्यत्वं तेनापि परग्रहणं कर्तव्यम्; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.1; also भवेदेकसंज्ञाधिकारे सिद्धम् | परंकार्यत्वे तु न सिद्ध्यति: M.Bh. on II. 1.20, II.2.24.
paribhāṣāan authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह.
paribhāṣāvṛttia general name given to an explanatory independent work on Paribhasas of the type of a gloss on a collection of Paribhasas,irrespective of the system of grammar, whether it be that of Panini, or of Katantra, or of Jainendra or of Hemacandra. The treatises of Vyadi (Panini system), Durgasimha and BhavamiSra (Katantra system), Purusottamadeva and Siradeva (Panini system), Abhyankar (Jainendra system) and others are all known by the name Paribhasavritti.
paribhāṣāsegraha'a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition
paribhāṣāsūcanaan old work on the Paribhasas in the system of Panini's Grammar, believed to have been written by Vyaadi, who lived after Kaatyayana and before Patanjali. The work is written in the old style of the MahabhaSya and consists of a short commentary on 93 Paribhasas.
parjanyavallakṣaṇapravṛttithe application of a grammatical rule or operation like the rains which occur on dry land as also on the sea surface: confer, compare कृतकारि खल्वपि शास्त्रं पर्जन्यवत् । तद्यथा । पर्जन्यो यावदूनं पूर्णे च सर्वमभिवर्षति । M.Bh. on P.I. 1.29 ; VI. 1.127: cf also यथा पर्जन्यः यावदूनं पूर्णे वाभिवर्षति एवं लक्षणमपि दीर्घस्य दीर्घत्वम् । चिचीषति, बुभूषति। Vyaadi. Pari. 58, confer, compare कृतकारि शास्त्रं मेघवत् न चाकृतकारि दहनवत् Puruso. Pari. 86.
paśyantīname of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; confer, compare वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । commentary on Vaakyapadiya I. 144. confer, compare also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1.
pāṭha(1)recital of a sacred Vedic or Sastra work; the original recital of an authoritative text;(2) the various artificial ways or methods of such a recital; c.g. पदपाठ, क्रमपाठ et cetera, and others in the case of Vedic Literature: (3) an original recital such as the सुत्रपाठ, धातुपाठ, गणपाठ, वार्तिकपाठ and परिभाषापाठ in the case of the several systems of Sanskrit Grammar; the five Paathas are called पञ्चपाठी; (4) recitation; confer, compare नान्तरेण पाठं स्वरा अनुबन्धा वा शक्या विज्ञातुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.1 Vaart. 13; (5) reading, variant: confer, compare चूर्णादीनि अप्राण्युपग्रहादिति सूत्रस्य पाठान्तरम् Kaas. on P.V.2.134.
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāṇinisūtracalled also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.
puṣkaraṇaa popular term used for the treatise on grammar by an ancient grammarian Apisali. confer, compare अापिशलं पुष्करणम् Kas on P. IV. 3. 15. It was called Puskarana probably because it was very extensive and widely read before Panini. For the reading दुष्करण for पुष्करण, and other details see Mahabhasya Vol. VII. pp. 132-133, D. E. Society's edition.
pedubhaṭṭaa grammarian.who has written a treatise named औणादिकपदार्णव on the Unadi sutras.
prakāśaname of commentary on Bhartrhari's Vakyapadiya by Punjaraja.
prakīrṇakāṇḍaname given to the third Kanda or book of Bhartrhari's Vakyapadiya where miscellaneous topics are treatedition The third Kanda consists of 14 sections called by the name Samuddesa. For details see pp. 381-382 Mahabhasya Vol. VII. D. E. Society's edition.
prakṛtyantaradifference in the radical base; a different radical base; confer, compare कथमुपबर्हणम् l बृहिः प्रकृत्यन्तरम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.4; cf also प्रत्ययार्थस्याव्यतिरेकात्प्रकृत्यन्तरेषु मन्यामहे धातुरेव क्रियामाहेति M.Bh. on P.I. 3.1.
prakṛtyarthaniyamarestriction regarding the sense of the radical base; confer, compare प्रकृत्यर्थनियमे अन्येषां प्रत्ययानामभावः । अनुदात्तङितस्तृजादयो न प्राप्नुवन्ति M.Bh. on P. I. 3.12 Vart. 5
prakrama(l)the place of articulation, the place of the production of sound, such as throat, chest, palate and the like; confer, compare प्रक्रम्यन्ते अस्मिन्वर्णा इति प्रक्रमः स्थानमुच्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Pradipa on सिद्धं तु समानप्रक्रमवचनात् P.I.2.30 Vart.2; (2) recital of Veda, described as क्रमपाठ confer, compare उभयथा च प्रक्रमे दोषो भवति M.Bh.on P. VIII. 4.28 confer, compare also "अष्टसु प्रक्रमेषु दोषो भवति"quoted in the Mahabhasya on P.VI. 1.172; (3) regularity in the position of words, regular order of words.
pratinirdiśyamānapredicate, as opposed to the subject; confer, compare उद्देश्यप्रतिनिर्दिश्यमानघौरेक्यमापादयत्सर्वनाम पर्यायेण तत्तैल्लिङ्गभाक् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).Pradipa.
pratyākhyānapakṣaan alternative which proposes the rejection of something such as a rule or its part; confer, compare यदि प्रत्याख्यान पक्षः इदमपि प्रत्याख्यायते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 4; cf also अदीवयुरिति पदकारस्च प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति Vyadi Pari. 42.
pradīpapopular name of the famous commentary on the Mahabhasya of Patanjali written by the reputed grammarian Kaiyata in the eleventh century A. D. The cornmentary is a very scholarly and critical one and really does justice to the well-known compliment given to it, viz. that the Pradipa has kept the Mahabhasya alive which otherwise would have remained unintelligible and consequently become lost. The commentary प्रदीप is based on the commentary महाभाष्यदीपिका,or प्रदीपिका written by Bhartrhari, which is available at present only in a fragmentary form. The Pradipa is to this day looked upon as the single commentary on the Mahabhasya in spite of the presence of a few other commentaries on it which are all thrown into the back-ground by it.
pradhānaśiṣṭaprominently mentioned as opposed to अन्वाचयशिष्टः confer, compare कर्तुः क्यङ् सलोपश्च । प्रधानशिष्टः क्यङ् अन्वाचयशिष्टः सलोपः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1. 11; confer, compare also प्रधानान्वाचयशिष्टयोः प्रधाने संप्रत्ययः Vyadi Pari. 67.
pradhvaṃsindisappearing; confer, compare उच्चरितप्रध्वंसिनोनुबन्धाः Vyadi Pari. ll.
prabhā(1)name of a commentary on the Sabdakaustubha by Raghavendracarya Gajendragadkar; (2) name of a commentary on Kaiyata's Mahabhasyapradipa.
pravacana(1)recital of Vedic texts; confer, compare अथैके प्राहुरनुसंहितं तत् पारायणे प्रवचनं प्रशस्तम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 16; cf also इति प्र बाभ्रव्य उवाच च क्रमं क्रमप्रवक्ता ( बाभ्रव्यः ) प्रथमं शशंस च , Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI 33; (2) the reading of the Samhita text प्रावचनो वा यजुषि । प्रवचने भवः स्वरः प्रावचनः ; प्रवचनशब्देनार्षपाठ उच्यते 1 Vājasaneyi Prātiśākhya.I. 132.
prāgdeśadistricts of the east especially districts to the east of Ayodhya and Pataliputra, such as Magadha, Vanga and others; nothing can definitely be said as to which districts were called Eastern by Panini and his followers Katyayana and Patanjali. A Varttika given in the Kasika but not traceable in the Mahabhasya defines Pragdesa as districts situated to the east of शरावती (probably the modern river Ravi or a river near that river ): confer, compare प्रागुदञ्चौ विभजते हंसः क्षीरोदके यथा । विदुषां शब्दसिद्ध्यर्थे सा नः पातु शरावती ॥ Kāśikā of Jayāditya and Vāmana. on एङ् प्राचां देशे P. I. 1.75. There is a reading सरस्वती in some manuscript copies and सरस्वती is a wellknown river in the Punjab near Kuruksetra, which disappears in the sandy desert to the south: a reading इरावती is also found and इरावती may stand for the river Ravi. शरावती in Burma is simply out of consideration. For details see Vyakarana Mahabhasya Vol. VII. pp. 202-204 and 141-142 D. E. Society's Edition.
prāpakaapplying in the usual way; literally Ieading to the injunction or विधिशास्त्र; confer, compare किं पुनरिदं नियमार्थे आहोस्वित् प्रापकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.70; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 4. 110.
prauḍhamanoramāpopularly called मनोरमा also; the famous commentary on the Siddhantakaumudi of Bhattoji Diksita written by the author himself to explain fully in a scholarly manner the popular grammar written by him; , the word प्रौढमनेारमा is used in contrast with बालमनोरमा another commentary on the Siddhantakaumudi by Vasudevadiksita. On account of the difficult nature of it, it is usual to read the प्रौढमनेारमा upto the end of the Karaka-prakarana only in the Sanskrit PathaSalas before the study of the Sabdendusekhara and the Paribhsendusekhara is undertaken.
phala(1)fruit or benefit of an action which goes to the agent; confer, compare फलव्यापारयोर्धातुः Vaiyakarana-bhusana. A root which is given as Ubhayapadin in Panini's Grammar takes the Atmanepada affixes when the fruit of the activity is meant for the agent, while otherwise it takes the Parasmaipada affixes; (2) The word फल also means the result of a grammatical operation or grammatical injunction.
bālaṃbhaṭṭa( बाळंभट्ट )surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी.
buiskūla[ BUISKOOL H. E. )A European grammarian who has written an essay on the last three Padas of Panini's Astadhyayi (त्रिपादी) under the title 'The Tripadi'.
brahmakāṇḍaname given to the first section or Kanda of Bhartrhari's Vakyapadiya. It deals with Sphota, and in a way it contains in a nutshell the philosophy of Sanskrit Grammar.
bhaktaforming a part or portion (of something in connection with which it has been prescribed as an augment) confer, compare तद्भक्तस्तद्ग्रहणेन गृह्यते Vyadi Pari. 17; confer, compare also अामः सुडयं भक्त: अाम्ग्रहणेन ग्राहृष्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 1.33.
bhartṛharia very distinguished Grammarian who lived in the seventh century A. D. He was a senior contemporary of the authors of the Kasika, who have mentioned his famous work viz. The Vakyapadiya in the Kasika. confer, compare शब्दार्थसंबन्धोयं प्रकरणम् | वाक्यपदीयम् Kāśikā of Jayāditya and Vāmana. on P. IV.3.88. His Vyakarana work "the Vakyapadiya" has occupied a very prominent position in Grammatical Literature. The work is divided into three sections known by the name 'Kanda' and it has discussed so thoroughly the problem of the relation of word to its sense that subsequent grammarians have looked upon his view as an authority. The work is well-known for expounding also the Philosophy of Grammar. His another work " the Mahabhasya-Dipika " is a scholarly commentary on Patanjali's Mahabhasya. The Commentary is not published as yet, and its solitary manuscript is very carelessly written. Nothing is known about the birth-place or nationality of Bhartrhari. It is also doubtful whether he was the same person as king Bhartrhari who wrote the 'Satakatraya'.
bhavat( भवन्त् )ancient term for the present tense found in the Brhaddevata and other works, The term 'vartamana' for the present tense was also equally common. The word is found in the Mahabhasya, the Unadisutravrtti of Ujjvaladatta and in the Grammar of Jainendra confer, compare P.II.3.1 Vart 11, Unadi III. 50 Jain Vyak. I.1.471.
bhāva(1)becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते | यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः | शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते | अश्वत्वम् , अश्वता | Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others
bhāvavikārakinds of verbal activity which are described to be six in number viz. production, existence, transformation, growth, decay and destruction. These six modes of existence first mentioned by Vāŗșyayani and quoted by Yāska are explained philosophically by Bhartŗhari as a mere appearance of the Śabdabrahman or Sattā when one of its own powers, the time factor ( कालशक्ति ) is superimposed upon it, and as a result of that superimposition, it (id est, that is the Śabdabrahman) appears as a process; confer, compare षड् भावाविकारा भवन्ति इति वार्ष्यायणि: | जायते अस्ति विपरिणमते वर्धते अपक्षीयते विनश्यति इति । Nir.I.2; confer, compare also Vākyapadiya III.30.
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 ).
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.
māṇikyadevaa Jain writer who has written a gloss on the Unadisutras consisting of ten chapters popularly called उणादिसूत्रदशपादी.
miśraroots taking personal endings of both the Padas; Ubhayapadin roots: this term मिश्र is given in Bopadeva's grammar.
mūlaprakṛtithe original base of the word used in language; the root and the praatipadika; the word परमप्रकृति , is also used in the same sense.
mṛtathe crude base of a declinable word; the pratipadika; the term is found used in the Jainendra Vyakarana; cf Jain. Vyak. I..1.5.
metreyarakṣitaa recognised scholar of Paninis' grammar who belonged to the Eastern part of India and fourished in the beginning of the twelfth century. As it appears from the name Maitreya Raksita he appears to have been a Buddhist grammarian. Subsequent writers in their works refer to him by the name Raksita alone, as also by the name Maitreya, but very rarely by the name Maitreya Raksita.He wrote many works on grammar of which the 'tantrapradipa'a learned commentary on Jinendrabuddhi's Nyasa on Kasika was a reputed one, which, although available in a fragmentary manuscript form today, has been profusely quoted by prominent grammarians after him.
y(1)the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare T.Pr.I: 17,21;(2) krt affix (यत्) prescribed as कृत्य or potential passive participle; exempli gratia, for exampleचेयम्, गेयम्, शाप्यम् , शक्यम् , गद्यम् , अजर्यम् पण्यम् et cetera, and others: confer, compare अचो यत्...अजर्यं संगतम् P.III. 1.97-105; (3) krt. affix क्यप् which is also an affix called krtya; e. gब्रह्मोद्यम् , भाव्यम्, घात्यम् , स्तुत्यम् , कल्प्यम् , खेयम् , भृत्यः:, भिद्यः, पुष्य:, कृत्यम्,also कार्यम् ; confer, compare P. III. 1.106-128:(4) krt affix ण्यत् ( which is also कृत्य ), e. g कार्यम् , हार्यम् , वाक्यम् , लाव्यम्, कुण्डपाय्यम्. et cetera, and others: cf P. III. 1.124-132: (5) taddhita affix. affix य affixed (a) in the sense of collection to पाश, वात et cetera, and others, as also to खल, गो and रथ, e. g. पाद्या, रथ्या et cetera, and others confer, compare P. IV. 2. 49, 50ः (b) in the चातुरर्थिक senses to बल, कुल, तुल et cetera, and others e. g. वल्यः,.कुल्यम् efeminine. P V.2. 80, (c) as a Saisika taddhita affix. affix to ग्राम्यहः' along with the affix खञ्ज e. g. ग्राम्यः, ग्रामीणः: cf P: IV. 2.94 (d) in the sense of 'good therein' ( तत्र साधुः ) and other stated senses affixed to सभा, सोदर पूर्व, and सोम: e. g. सभ्य:, पूर्व्यः; .et cetera, and others. confer, compare P. IV. 4.105, 109, 133, 137, 138: (e) in the sense of 'deserving it' to दण्ड and other words, e. g. दण्ड्य, अर्ध्र्य, मध्य, मेध्य, et cetera, and others: cf P. V. 1.66: ( f ) in the sense of quality or action to सखि e. g. सख्यम् ; cf P. V. 1.126: (6) taddhita affix. affix यत् applied to (a) राजन् श्वशुर, कुल, मनु in the sense of offspring, (b) शूल्, उखा, वायु, ऋतु and others, under certain conditions; confer, compare P. IV. 2.17, 31, 32, 101, (c) to अर्ध, परार्ध, words in the class headed by दि्श, छन्दस and others in specific senses; cf P. IV. 3-46, 54 et cetera, and others and (d) in specific senses to specific words mentioned here and there in a number of sUtras from IV.4, 75 to V.4.25; (e) to शाखा, मुख, जघन and others in the sense of इव (similar to) exempli gratia, for example शाख्यः, मुख्य:, et cetera, and others: confer, compare P. V. 3. 103; (7) case-ending य substituted for ङे of the dative sing; e. g. रामाय confer, compare P. VII. 3.102: (8) verb-affix यक् applied to the nouns कण्डू and others to make them ( denominative ) roots; e. g. कण्डूय,सन्तूय et cetera, and others confer, compare कण्ड्वादिभ्यो यक् P. III. 1.27 (9) | Vikarana य ( यक् ) applied to any root before the Saarvadhaatuka personal endings to form the base for the passive voice as also the base for the 'Karmakartari' voice e g क्रियते, भूयते, confer, compare सार्वधातुके यक् P. III. 1.67 (10) Unaadi affix य ( यक् ) applied to the root हृन् to form the Vedic word अघ्न्य: cf अघ्न्यादयश्च: ( 11 ) augment य ( यक् ) added to the affix क्त्वा in Vedic Literature: e. g. दत्त्वायः confer, compare क्त्वो यक् P. VII.1.47; (12) verb affix यङ् added to a root to form its Intensive base ( which sometimes is dropped ) and the root is doubledition e. g. चेक्रीयते,चर्करीति;. confer, compare P. III. 1.22,24; (13) short term ( प्रत्याहृार ) supposed to be beginning with य in the affix यइ in the sUtra धातेरेकाचो ... यङ् III. 1.22, and ending with ङ् in the sUtra लिड्याशिष्यङ्क III. 1.86, with a view to include the various verb affixes and conjugational signs.
yuckrt affix यु changed into अन, (1) applied in the sense of 'a habituated agent' to intransitive roots in the sense of movement or utterance, to Atmanepadi roots beginning with a consonant, to the roots जु, चेकम् सृ, शुच्, कुघ्, as also to roots in the sense of decoration: exempli gratia, for example चलन:, शब्दन:: cf P.III. 2. 148-15I: (2) applied to causal roots, as also to the roots आस् श्रन्थ् and others in the sense of verbal activity when the word so formed has always the feminine gender; exempli gratia, for example कारणा, हृरणा, आसना, घट्टना,वेदना et cetera, and others; confer, compare P.III.3.107 and the Varttikas thereon; (3) applied to roots ending in अा and preceded by the indeclinables ईषद्, दुस् or सु in the sense of easy or difficult for obtainment and, wherever seen to any root in the Vedic language, as also to some other roots as found in actual use in the classical literature; e. g. ईषद्दानो गौर्मवता, दु्ष्पानः, सुपान: et cetera, and others सूपसदन:, दुर्योधनः, दुर्मर्षण: et cetera, and others, confer, compare P.III.8.128-130.
yogavibhāgadivision of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present.
rasavatīname of a commentary on his own work ' Sanksiptasara Vyakarana' by KramadiSvara,a sound scholar of grammar in the thirteenth century A.D.
rāmacandra dīkṣitaa grammarian who wrote (l) Unadikosa, ( 2 ) Manidipika, a commentary on the Unadisutras, and (3) Sabdabhedaniruipana.
rāmacandrasarasvatīpupil of वासुदेवेन्द्रसरस्वती of the sixteenth century who has written a gloss named विवरण on the Mahabhasyapradipa of Kaiyata.
rāmatarkavāgīśaa learned grammarian who held the titles महामहोपाध्याय and भट्टाचार्य, He was an advocate of the Mugdhabodha School and wrote commentaries on (1) the Mugdhabodha, (2) the Kavikalpadruma, (3) the Amarakosa and (4) the Unadi sutras. He also wrote a short gloss on case-relations, his treatise on the subject being named कारकटिप्पणी,
rāśiusually used in the sense of a collection or a heap or a lunar constellation; the word is often used after the word वर्ण when it means the traditional collection of letters or the alphabet. The words अक्षरराशि, ब्रह्मराशि and अक्षरसमाम्नाय are also used in the same sense.
rūḍhaconventional; traditional; one of the four senses in which words are usedition The senses are यौगिक (derivative ), रूढ (conventional), योगरूढ and यौगिकरूढ; The term रूढ is also used in the sense of ' a conventional word ' confer, compare प्रथमाशब्दो विभक्तिविशेषे रूढः Kās. on P. VI. 1.102.
varṇasamāmnāyaa collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work.
vākyakāṇḍaname given to the second chapter of Bhartrhari's Vakyapadiya in which problems regarding the interpretation of a sentence are fully discussedition
vākyakāraa term used for a writer who composes a work in pithy, brief assertions in the manner of sutras, such as the Varttikas. The term is found used in Bhartrhari's Mahabhasyadipika where by contrast with the term Bhasyakara it possibly refers to the varttikakara Katyayana; confer, compare एषा भाष्यकारस्य कल्पना न वाक्यकारस्य Bhartrhari Mahabhasyadipika. confer, compare also Nagesa's statement वाक्यकारो वार्तिकरमारभते: confer, compare also चुलुम्पादयो वाक्यकारीया ; Madhaviya Dhatuvrtti.
vākyapadīyaṭīkāname of a commentary on Bhartrhari's Vakyapadiya written by Punyaraja on the first and the second Kanda. Some scholars hold the view that the commentary on the first knda was written by Bhartrhari himselfeminine.
vākyapadīyaprakīrṇaprakāśaname given to the commentary on the third Kanda or book of Bhartrhari's Vakyapadiya by Helaraja.
vākyapradīpaa term sometimes seen (wrongly) applied to the Vakyapadiya of Bhartrhari. It may have been the name of the commentary on the vakyaprakasa.
vākyārthathe meaning of a sentence, which comes as a whole composite idea when all the constituent words of it are heard: confer, compare पदानां सामान्ये वर्तमानानां यद्विशेषेSवस्थानं स वाक्यार्थ:, M.Bh. on P.I.2.45 Vart. 4. According to later grammarians the import or meaning of a sentence ( वाक्यार्थ ) flashes out suddenly in the mind of the hearer immediately after the sentence is completely uttered, The import is named प्रतिभा by Bhartrhari, confer, compare Vakyapadiya II.45; confer, compare also वाक्यार्थश्च प्रतिभामात्रविषय: Laghumanjusa. For details and the six kinds of vakyartha, see Vakyapadiya II.154.
vāṇīspeech; utterance; the same as वाच् which is believed to be of four kinds as cited by the grammarians and explained by Bhartrhari; the four kinds are based upon the four places of origin, the three first places belonging to the inarticulate speech and the fourth belonging to the articulate one: cfचत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मण य मनीषिणः | गुहा त्रीणि निहिता नेङ्गयन्तिं तुरीयं वाचेी मनुष्या वदन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I Ahnika l and the Pradipa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon.
vāyuair or प्राण, which is believed to spring up from the root of the navel and become a cause (even a material cause according to some scholars) of sound of four kinds produced at four different places, the last kind being audible to us; confer, compare प्राणे वाणिनभिव्यज्य वर्णेष्वेवोपलीयते Vakyapadiya I.116;confer, compare also R.Pr.XIII. 13, V.Pr. I.7-9; T.Pr.II.2: Siksa of Panini st. 6.
vārarucakārikāan ancient grammarwork in verse believed to have been written by an ancient scholar of grammar, who, if not the same as Katyayana who wrote the Varttikas, was his contemporary and to whom the authorship of the Unadi Sutras is ascribed by some scholars. See वररुचि.
vārtikapāṭhathe text of the Varttikas as traditionally handed over in the oral recital or in manuscripts As observed a reference to some preceding word, not necessarily on the same page.(see वार्त्तिक),although a large number of Varttikas quoted in the Mahabhasya are ascribed to Katyayana, the genuine Varttikapatha giving such Varttikas only, as were definitely composed by him, has not been preserved and Nagesa has actually gone to the length of making a statement like " वार्तिकपाठ: भ्रष्टः" ; confer, compare . Mahābhāṣya-Pradīpoddyota by Nāgeśa.on P.I.l.I2 Varttika 6.
vāsudeva dīkṣitason of महादेव दीक्षित, the author of the Balamanorarma, a commentary on the Siddhantakaumudi. Vasudevadiksita was a resident of Tanjore who lived in the beginning of the eighteenth century A.D. and wrote a few works on Purvamimamsa.
vi(1)Unadi affix वि quoted by Panini in the rule जाग्रोsविचिण्णल्ङित्सुत्सु VII. 1.85; exempli gratia, for example जागृविः; confer, compare जृशृस्तृजागृभ्यः क्विन् Unadi IV. 54; also वृदृभ्यां विन् IV.53; (2) common term for the affixes क्विप् , क्विन् , च्वि, ण्वि, ण्विन् , विच् and विट्. See व्,
vikāryaliterally changeable; that which gets changed in its nature; a variety or subdivision of कर्म or the object confer, compare त्रिविधं कर्म । निर्वर्त्य विकार्य प्राप्यं चेति | Kāśikā of Jayāditya and Vāmana. on P. III. 2.1. The विकार्यकर्म is explained as यस्य प्रकृत्युच्छेदो गुणान्तरं वा उत्पद्यते तद्विकार्यम् ! यथा भुक्त ओदन: | लूयमान: केद[र: | Srngaraprakasa II ; cf also, Vakyapadiya III. 7.78.
vikīrṇaa fault in the utterance of a vowel when one vowel appears, or is heard as another, confer, compareविकीर्णो वर्णान्तरे प्रसृतः । एकोप्यनेकनिभसीत्यपरे Pradipa on the Mahabhasya Ahn. 1 end.
vikṛtichange, modification as different from the original which is called प्रकृतिः confer, compareप्रकृतिरुपादानकारणं । तस्यैव उत्तरमवस्थान्तरं विकृतिः Kāśikā of Jayāditya and Vāmana. on P.V.I.12. विकृतिवल्ली a work on the modified recital of the Veda words, or पदपाठविकृति, ascribed to Vyadi who is believed to have been a pupil of वर्ष.
vipratiṣiddhastanding in conflict; conflicting contradictory; confer, compare परस्परविरुद्धं विप्रतिषिद्धम् Kāś. on P. II.4.13.
virodhaopposition or conflict between two rules where, the rule which is subsequen tly mentioned is regarded as stronger and given preference to, as far as its application is concerned; confer, compare तुल्यबलयोर्विरोधो विप्रतिषेधः । विप्रतिषेधे परं कार्यम् P.I.4.2: (2) contradiction where one thing prevents another confer, compare सर्वनामस्थाने इति अनुवर्तमानमपि विरोधादिह न संबध्यते Kāś.on P.VII.1.86.
vṛttisamuddeśaname given to the last of the fourteen sections of the third chapter of Bhartrhari's Vakyapadiya ( viz. the संकीर्णकाण्ड ) in which the taddhita affixes and their interpretations are discussedition
vaiyākaraṇasiddhāntakārikāa very scholarly work by Bhattoji Diksita on the interpretation of words and sentences, based upon the learned discussions on that subject introduced in the Mahabhasya, Vakyapadiya, Pradipa, et cetera, and others and discussed fully in his Sabdakaustubha by the author himselfeminine. The work although scholarly and valuable, is compressed in only 72 verses ( karikas ) and has to be understood with the help of the Vaiyakaranabhusana or BhuSansara written by Kondabhatta, the nephew of the author. See वैयाकरणभूषण and वैयाकरणभूषणसार.
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.
byāḍiname of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.
vyāḍīyaname given to the pupils and students belonging to the school of Vyadi; confer, compare M.Bh, on P.VI.2.36.
śaktipotentiality of expressing the sense which is possessed by words permanently with them: denotative potentiality or denotation; this potentiality shows the senses,which are permanently possessed by the words, to the hearer and is described to be of one kind by ancient grammarian as contrasted with the two (अभिघा and लक्षणा) mentioned by the modern ones. It is described to be of two kinds-(a) स्मारिका शक्ति or recalling capacity which combines चैत्रत्व with पाक, and अनुभाविका शक्ति which is responsible for the actual meaning of a sentence. For details see Vakyapadiya III.
śabdatattvaliterally the essence of a word; the ultimate sense conveyed by the word which is termed स्फोट by the Vaiyakaranas. Philosophically this Sabdatattva or Sphota is the philosophical Brahman of the Vedantins, which is named as Sabdabrahma or Nadabrahma by the Vaiykaranas,and which appears as the Phenomenal world of the basis of its own powers such as time factor and the like; confer, compare अनादिनिधनं ब्रह्म शब्दतत्वं यदक्षरम् ! विवर्ततेर्थभावेन प्रक्रिया जगतो यतः ॥ vakyapadiya, I.1: cf। also Vakyapadiya II.31.
śabdaprabhāname of a commentary on Bhartrhari's vakyapadiya which is available only on the first Kanda.
śākaṭāyana(1)name of an ancient reputed scholar of Grammar and Pratisakhyas who is quoted by Panini. He is despisingly referred to by Patanjali as a traitor grammarian sympathizing with the Nairuktas or etymologists in holding the view that all substantives are derivable and can be derived from roots; cf तत्र नामान्याख्यातजानीति शाकटायनो नैरुक्तसमयश्च Nir.I.12: cf also नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् M. Bh on P.III.3.1. Sakatayana is believed to have been the author of the Unadisutrapatha as also of the RkTantra Pratisakhya of the Samaveda ; (2) name of a Jain grammarian named पाल्यकीर्ति शाकटायन who lived in the ninth century during the reign of the Rastrakuta king Amoghavarsa and wrote the Sabdanusana which is much similar to the Sutrapatha of Panini and introduced a new System of Grammar. His work named the Sabdanusasana consists of four chapters which are arranged in the form of topics, which are named सिद्धि. The grammar work is called शब्दानुशासन.
śuklayajuḥprātiśākhyaname of the Pratisakhya treatise pertaining to the White Yajurveda which is also called the Vajasaneyi-Pratisakhya. This work appears to be a later one as compared with the other PratiSakhya works and bears much similarity with some of the Sutras of Panini. It is divided into eight chapters by the author and it deals with letters, their origin and their classification, the euphonic and other changes when the Samhita text is rendered into the Pada text, and accents. The work appears to be a common work for all the different branches of the White Yajurveda, being probably based on the individually different Pratisakhya works of the different branches of the Shukla Yajurveda composed in ancient times. Katyayana is traditionally believed to be the author of the work and very likely he was the same Katyayana who wrote the Varttikas on the Sutras of Panini.
ṣṭran(1)krt.affix त्र, signifying the acute accent of the initial vowel and the addition of ई to the base in the feminine,added to the root धा in the sense of object (कर्मन्) and to the roots दाप्, नी, शास् and others in the sense of instrument (करण); exempli gratia, for example धात्री, दात्रम्, नेत्रम्, स्तोत्रम्, पोत्रम् etc; confer, compare P. III. 2. 18l-183; (2) Unadi affix त्र as seen in the word गात्र from the root इ; cf अन्नवधकगात्रविचक्षणाजिराद्यर्थम् P. II. 4.54 Vart 12.
sa(1)short term for समास used by ancient grammarians ; the term is found used in the Jainendra Vyakarana also ; confer, compare ति्त्रक्कारकाणां प्राक् सुवुप्तत्तेः कृद्भिः सविधि: Jain.. Pari. 100; confer, compare also राजाsसे ; ( 2 ) Unadi affix स placed after the roots वॄ, तॄ, वद् , हन् and others; confer, compareUnadiSutras 342-349; (3) taddhita affix. affix स in the quadruple senses (चातुरर्थिक) applied to the words तृण and others. exempli gratia, for example तृणसः; confer, compare P. IV.2.80; (4) taddhita affix. affix स applied to the word मृद् when praise is intended e. g. मृत्सा, मृत्स्नाः; also confer, compare P. V. 4.41; (5) substitute for the preposition सम् before the words हित and तत; confer, compare समो हितततयोर्वा लोपः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.144 Vart. I.
saṃgrahaname of a very vast work on grammar attributed to an ancient grammarian Vyadi who is supposed to have been a relative of Panini; confer, compare सेग्रहेस्तमुपागते Bhartrhari's Vakyapadiya confer, compare also संग्रहप्रतिकञ्चुके: confer, compare संग्रहो नाम लक्षश्लोकात्मको त्याडिकृतो ग्रन्थः । Some quotations only are found from the Samgraha in grammar works, but the work is lost long ago.
saṃjñāpūrvakaan operation with respect to which a technical term has been expressly mentioned: confer, compare संज्ञापूर्वको विधिरनित्यः, Par. Sek. Pari. 93.1: Vyadi Pari. 53.
saṃsṛṣṭawords syntactically connected with each other, and hence, capable of expressing the sense of a sentence; confer, compare संसृष्टो वाक्यार्थ: Vakyapadiya II. 2.
saṃhitāpāṭhathe running text or the original text of the four Vedas as originally composedition This text, which was the original one, was split up into its constituent padas or separate words by ancient sages शौनक, अात्रेय and others,with a view to facilitating the understanding of it, and consequently to preserving it in the oral tradition.The original was called मूलप्रकृति of which the पदपाठ and the क्रमपाठ which were comparatively older than the other artificial recitations such as the जटापाठ, घनपाठ and others, are found mentioned in the Pratisakhya works.
saṇtaddhita affix. affix सण् prescribed after the word पर्शु in the sense of collection; e. g. पार्श्र्वम् : confer, compare पर्श्वा: सण् P,IV,2.43 Vart, 3 for which there is an alfernative reading पर्श्वा णस् वक्तव्यः; for facility of grammatical operations णस् is recommended with preference in the Mahabhasya , cf एवं तर्हि णस् वक्तव्य; M.Bh. on P. IV.2.43 Vart. 3; (2) सण् is given as a technical term for संयोग in the Pratisakhya works: confer, compare सयुक् सण् । संयुक्तं व्यञ्जनं संयोगसंज्ञं भवति R.T.27.
sattāexistence, supreme or universal existence the Jati par excellence which is advocated to be the final sense of all words and expressions in the language by Bhartrhari and other grammarians after him who discussed the interpretation of words. The grammarians believe that the ultimate sense of a word is सत्ता which appears manifold and limited in our everyday experience due to different limitations such as desa, kala and others. Seen from the static viewpoint, सत्ता appears as द्रब्य while, from the dynamic view point it appears as a क्रिया. This सत्ता is the soul of everything and it is the same as शव्दतत्त्व or ब्रह्मन् or अस्त्यर्थ; confer, compare Vakyapadiya II. 12. The static existence, further, is . called व्यक्ति or individual with reference to the object, and जाति with reference to the common form possessed by individuals.
sapādasaptādhyāyīa term used in connection with Panini's first seven books and a quarter of the eighth, as contrasted with the term Tripadi, which is used for the last three quarters of the eighth book. The rules or operations given in the Tripadi, are stated to be asiddha or invalid for purposes of the application of the rules in the previous portion, viz. the Sapadasaptadhyayi, and hence in the formation of' words all the rules given in the first seven chapters and a quarter, are applied first and then a way is prepared for the rules of the last three quarters. It is a striking thing that the rules in the Tripadi mostly concern the padas or formed words, the province, in fact, of the Pratisakhya treatises, and hence they should, as a matter of fact, be applicable to words after their formation and evidently to accomplish this object, Panini has laid down the convention of the invalidity in question by the rule पूर्वत्रासिद्धम् P. VIII. 2,1.
saptasvaralit, the seven accents; the term refers to the seven accents formed of the subdivisions of the three main Vedic accents उदात्त, अनुदात्त and स्वरित viz उदात्त, उदात्ततर, अनुदात्त, अनुदात्ततर, स्वरित, स्वरितोदात्त,and एकश्रुति: cf त एते तन्त्रे तरनिर्देशे सप्त स्वरा भवन्ति ( उदात: । उदात्ततरः । अनुदात्तः ! अनुदात्ततरः । स्वरित: । स्वरिते य उदात्तः सोन्येन विशिष्टः । एकश्रुतिः सप्तम: ॥ M. Bh on P. I. 2. 33. It is possible that these seven accents which were turned into the seven notes of the chantings of the samans developed into the seven musical notes which have traditionally come down to the present day known as सा रे ग म प ध नी; confer, compare उदात्ते निषादगान्धारौ अनुदात्ते ऋषभधैवतौ । स्वरितप्रभवा ह्येते षड्जमध्यमपञ्चमाः। Pāṇini. Siksa. The Vajasaneyi Pratisakhya mentions the seven accents differently; confer, compare उदात्तादयः परे सप्त । यथा-अभिनिहितक्षैप्र-प्राशश्लिष्ट-तैरोव्यञ्जन-तैरोविराम-पादवृत्तताथाभाव्याः Uvvata on V.Pr.I.l l4.
samāmnāyatraditional enumeration or list of words or letters; confer, compare अक्षरसमाम्नाय, वर्णसमाम्नाय, शब्दसमाम्नाय et cetera, and others; cf अथातो वर्णसमाम्नायं व्याख्यास्याम: Vājasaneyi Prātiśākhya.VIII.1. अथ वर्णसमाम्नाय: Taittirīya Prātiśākhya.I. l : cf also समाम्नायः समाम्नात: स व्याख्यातव्यः Nir.I.1. समाम्नायः पाठक्रम: | Com. on Taittirīya Prātiśākhya.I. 1.
samuddeśaspecific individual mention or discussion; the term is used .in connection with the several second. tions of the third Kanda or book of Bhartrharis Vakyapadiya.
saraUnadi affix सर mentioned in the rule तितुत्रतथसिसुसरकसेषु च P. VII. 2.7. exempli gratia, for example अक्षरम्: confer, compare अशेः क्सरन् Unadi.III.70.
sarak,saran(क्सरन् )Unadi affix सर exempli gratia, for example कृसरः, धूसरः, वर्सम्, तर्सम् confer, compare Unadi III. 70-77.
sarasvatīkaṇṭhābharaṇacalled also सरस्वतीसूत्र, name of a voluminous grammar work ascribed to king Bhoja in the eleventh century. The grammar is based very closely on Panini's Astadhyayi, consisting of eight chapters or books. Although the affixes, the augments and the substitutes are much the same, the order of the Sutras is considerably changedition By the anxiety of the author to bring together, the necessary portions of the Ganapatha, the Unadiptha and the Paribhasas, which the author' has included in his eight chapters, the book instead of being easy to understand, has lost the element of brevity and become tedious for reading. Hence it is that it is not studied widely. For details see pp. 392, 393 Vyakarana Mahabhasya Vol. VII. D. E. Society's edition.
saliṅgainclusive of the notion of gender; the word is used in connection with the sense of a Pratipadika or a crude base as inclusive of the notion of gender | and number: confer, compare अर्थग्रहृणस्यैतत् प्रयेाजनं कृत्स्नः पदार्थो यथाभिधीयेत सद्रव्यः सलिङ्गः ससंख्यश्चेति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2 24 Vart. 8.
si( 1 )personal ending सिप् of the second. person. singular.; confer, compare तिप्तस्झिसिप्थस्थ. .महिङ् P.III.4.78; ( 2 ) Unadi affix क्सि ( सि ) confer, compare लुषिकुषिशुषिभ्य: क्सि: Un. III. 155.
siddhakāṇḍathe chapter or portion of Panini's grammar which is valid to the rules inside that portion, as also to the rules enumerated after it. The word is used in connection with the first seven chapters and a quarter of the eighth chapter of Panini's Astadhyayi, as contrasted with the last three guarters called त्रिपादी, the rules in which are not valid to any rule in the preceding portion, called by the name सपासप्ताध्यायी or सपादी as also to any preceding rule in the Tripadi itSelf confer, compare पूर्वत्रासिद्धम् P, VIII.2.1. सिद्धनन्दिन् an ancient Jain sage who is believed to have written an original work on grammar.
su(l)case affix ( सु ) of the nominative singular and ( सु ) of the locative plural; confer, compare P. IV. 1.2: (2) Unadi affix सु ( क्सु ) applied to the roots इष्: e.g, इक्षु: confer, compare इषः क्सुः Unadi 437. सुक् augment सुक् added according to some grammarians to any word optionally with असुक्, which is prescribed in the case of the words अश्व, वृष, क्षीर and लवण before the affix क्यच् ( य ) in the sense of desire. e. g. दधिस्यति, मधुस्यति et cetera, and others confer, compare P. VII. 1 51 Varttika.
suc(l)taddhita affix. affix स् applied to fद्व, त्रि, चतुर् and to एक optionally, in the sense of 'repetition of the activity' e. g. द्विः करोति et cetera, and others cf Kas, on P. V. 4. 18, 19; (2) Unadi affix स्, see सु a reference to some preceding word, not necessarily on the same page.. सुजनपण्डित a grammarian who wrote a small treatise on genders named लिङार्थचन्द्रिका सुट् (1) short term ( प्रत्याहार ) for the first five case-affixes which are called सर्वनामस्थान also, when they pertain to the masculine or the feminine gender: confer, compare सुडनपुंसकस्य I.1.43; (2)augment स् prefixed to the root कृ and to the root कॄ when preceded by certain prepositions and as seen in the words कुस्तुम्बुरु and others as also in the words अपरस्पर गोष्पद, आस्पद, अाश्चर्य, अपस्कर, विप्किर, हरिश्चन्द्र, प्रस्कण्व्, मल्कर, कास्तीर, अजास्तुन्द, कारस्कर and words in the class of words headed by पारस्कर, under certain conditions; confer, compare P. VI. 1.135-57: (3) augment स् prefixed to the case-affix अाम् after a pronoun; e. g. सर्वेषाम् confer, compare P. VII. I.52;(4) augment स् prefixed to the consonant त् or थ् pertaining to लिङ् affixes, e. g. कृषीष्ट confer, compare P. III. 4.107.
sūtrapāṭhathe text of Panini's Sutras handed down by oral tradition from the preceptor to the pupil. Although it is said that the actual text of Panini was modified from time to time, still it can be said with certainty that it was fixed at the time of the Bhasyakara who has noted a few different readings only. The Sutra text approved by the Bhasyakara was followed by the authors of the Kasika excepting in a few cases. It is customary with learned Pandits and grammarians to say that the recital of the Sutras of Panini was originally a continuous one in the form of a Samhitatext and it was later on, that it was split up into the different Sutras, which explains according to them the variation in the number of Sutras which is due to the different ways of splitting the Sutrapatha.
seṭkaसेट् together with the augment 'iț' prescribed in general for being prefixed to an Ardhadhatuka affix beginning with any consonant except य्. The word is also used in the sense of a root which allows the augment इट् ( इ ) to be prefixed to valadi Ardhadhatuka affixes placed after it, in contrast with such roots which do not allow it and hence which are termed अनिट्.
sthāneyogāa variety of the genitive case when it is connected in sense with the Pratipadika by the relationship of स्थान or place, as contrasted with the relationships of the kind of विषयविषयिभाब, अवयवावयविभाव and others. As grammar is a Science of words,in those places where one word is mentioned for another by the use of the genitive case it should be understood that the word mentioned is to be substituted for the other;cf the rule of Panini for that purpose षष्ठी स्थानेयोगा explained by Bhattoji Diksita as अानिर्धारितसंबन्धविशेषा षष्ठी स्थानेयोगा बोध्या; confer, compare S.K. on P.I.1.49. In some grammars the sthanin and adesa are expressed in the same case, Viz. the nominative case.
sphoṭaname given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा | व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:||
svarapratirūpakaa word or Pratipadika which is exactly similar to a single vowel such as उ or अा or . ए and the like; such words are to be looked upon as Avyayas and the case-affixes after them are dropped when they are usedition confer, compare स्वरप्रतिरूपकमव्ययम्.
svaritakaraṇamarking or characterizing by.a svarita accent, as is supposed to have been done by Panini when he wrote down his sutras of grammar as also the Dhatupatha, the Ganapatha and other subsidiary appendixes. Although the rules of the Astadhyayi are not recited at present with the proper accents possessed by the various vowels as given by the Sutrakara, still, by convention and traditional explanation, certain words are to be believed as possessed of certain accents. In the Dhatupatha, by oral tradition the accents of the several roots are known by the phrases अथ स्वरितेतः, अथाद्युदाताः, अथान्तेादात्ताः, अथानुदात्तेत: put therein at different places. In the sutras, a major purpose is served by the circumflex accent with which such words, as are to continue to the next or next few or next many rules, have been markedition As the oral tradition, according to which the Sutras are recited at present, has preserevd no accents, it is only the authoritative word, described as 'pratijna' of the ancient grammarians, which now is available for knowing the svarita. The same holds good in the case of nasalization ( अानुनासिक्य ) which is used as a factor for determining the indicatory nature of vowels as stated by the rule उपदेशेजनुनासिक इत्; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः S. K. on P. I.3.2.
haridattaa grammarian who wrote a commentary on the Unadi Sutras, called उणादिसूत्रटीका.
helārājaa learned grammarian who wrote a commentary on the third Kanda of the Vakyapadiya of Bharthari to which he has given the name प्रकीर्णप्रकाश.
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622 results
     
adiśat deliveredSB 4.24.2
adiśata offeredSB 10.83.9
aditeḥ from AditiSB 6.6.38-39
aditeḥ in the womb of His mother, AditiSB 8.19.30
aditeḥ into the womb of AditiSB 8.17.24
aditeḥ of AditiSB 11.4.20
SB 2.7.17
SB 8.23.20-21
SB 8.23.4
aditeḥ of mother AditiSB 8.13.6
aditeḥ sutān the sons of AditiSB 2.3.2-7
aditeḥ sutān the sons of AditiSB 2.3.2-7
aditiḥ AditiSB 6.6.24-26
SB 8.16.1
SB 8.17.1
SB 8.17.21
SB 8.17.7
aditiḥ mother AditiSB 8.18.11
aditim Aditi, mother of the demigodsSB 2.3.2-7
aditim ca as well as AditiSB 8.23.26-27
aditim ca as well as AditiSB 8.23.26-27
adityā by AditiSB 8.16.18
SB 8.17.11
adityāḥ of AditiSB 8.18.9-10
adityai to Aditi, the mother of IndraSB 10.59.38-39
adityām from the womb of AditiSB 8.18.1
adityām in AditiSB 6.18.9
adityām in the womb of AditiSB 10.3.42
SB 9.1.10
adityām unto AditiSB 8.17.23
jihvā-adi the tongue, the sensation of taste and the god of water, VaruṇaSB 11.22.32
śrī-aditiḥ uvāca Śrīmatī Aditi saidSB 8.16.11
śrī-aditiḥ uvāca Śrīmatī Aditi began to praySB 8.16.22
śrī-aditiḥ uvāca the demigoddess Aditi saidSB 8.17.8
khadira-vana āilā came to the place known as KhadiravanaCC Madhya 18.63
yadi ājñā haya if you kindly give me permissionCC Madhya 11.19
ājñā deha yadi if you orderCC Antya 9.28
anāpadi without dangerSB 1.17.16
anāpadi even without an emergencySB 5.26.15
anāpadi not in a calamitySB 5.26.19
anāpadi when there is no social upheavalSB 7.11.17
anāpadi in ordinary undisturbed timesSB 7.13.2
anāpadi in the absence of dangerSB 7.15.66
anāpadi when there is no emergencySB 11.18.15
anāpadi when there is no emergencySB 12.3.35
madirā-mada-andhaḥ one who is blinded by intoxicationSB 3.28.37
khāya yadi anna-pāne if one eats only ordinary food grainsCC Madhya 25.278
āpadi in dangerSB 3.7.34
āpadi in time of distressSB 10.31.13
āpadi in an emergency or disastrous situationSB 11.17.48
yadi api althoughSB 6.2.47-48
yadi api althoughSB 10.40.9
yadi api althoughSB 10.61.23
yadi api althoughSB 11.22.26
arkadine on SundaySB 4.12.49-50
ātma-chadi covering of the selfSB 12.8.44
madirā-ātmajāḥ the sons of MadirāSB 9.24.46
aurva-upadiṣṭa-yogena by the mystic yoga practice advised by AurvaSB 9.8.7
aurva-upadiṣṭa instructed by the great sage AurvaSB 9.8.30
sva-bhartṛ-gaditam explained by their master (Yamarāja)SB 6.3.34
bṛhadiṣuḥ a son named BṛhadiṣuSB 9.21.22
cāha yadi if you wantCC Madhya 24.245
chadi leavesSB 3.21.18
ātma-chadi covering of the selfSB 12.8.44
nabhaḥ-chadi all-pervading like the skySB 7.14.13
ājñā deha yadi if you orderCC Antya 9.28
deva-saṃsadi in the group of the demigodsSB 8.9.24
yadi dhara if you acceptCC Madhya 24.255
pradiśaḥ diśaḥ entered everywhere, in all directionsSB 10.7.21
ḍubena yadi if He drownsCC Madhya 18.140
ebe yadi yāi if we go just nowCC Madhya 18.150
gadi speechSB 11.12.19
gadinam with macesBG 11.17
gadinam with clubBG 11.46
gadita spoken ofSB 10.60.39
gaditam spoken bySB 1.7.52
gaditam utteredSB 2.9.6
gaditam explainedSB 2.9.31
gaditam spokenSB 4.8.15
sva-bhartṛ-gaditam explained by their master (Yamarāja)SB 6.3.34
gaditam the words or statementSB 10.4.30
gaditam chantedSB 10.90.47
gaditam spokenSB 11.29.24
gaditam explainedCC Adi 1.51
gaditam explainedCC Madhya 25.105
mukunda-gaditāni the statements made by MukundaSB 10.90.18
gaditāni wordsSB 11.6.48-49
gaditum to narrateSB 1.12.3
gaditum to speakSB 10.23.29
gaditum speakSB 10.29.31
yadi ājñā haya if you kindly give me permissionCC Madhya 11.19
śraddhā yadi haya if there is faithCC Madhya 23.9
hradi in the water of the riverSB 4.23.22
hradi a riverSB 9.10.17
hradi of the riversSB 10.18.6
hradinīm in the water of the riverSB 4.25.44
hradinīṣu in riversSB 10.90.1-7
hradinyaḥ the riversSB 6.4.41
hradinyaḥ the riversSB 10.21.9
hradinyaḥ the riversCC Antya 16.140
hradinyām in the riverSB 2.7.28
madira-īkṣaṇā with enchanting eyesSB 4.28.34
jana-saṃsadi to people in generalBG 13.8-12
jihvā-adi the tongue, the sensation of taste and the god of water, VaruṇaSB 11.22.32
kaha yadi if you speakCC Madhya 11.12
kaha yadi if You speakCC Madhya 24.6
yadi kaha if you speakCC Antya 2.125
pāka yadi kare if engaged in cookingCC Madhya 15.226
khadira-vana āilā came to the place known as KhadiravanaCC Madhya 18.63
khāya yadi anna-pāne if one eats only ordinary food grainsCC Madhya 25.278
tora yadi lāg pāiye if I get the opportunity to meet youCC Antya 19.46
madirā-mada-andhaḥ one who is blinded by intoxicationSB 3.28.37
madirā-mada-andhaḥ one who is blinded by intoxicationSB 3.28.37
madira-īkṣaṇā with enchanting eyesSB 4.28.34
madi MadirāSB 9.24.45
madirā-ātmajāḥ the sons of MadirāSB 9.24.46
madirā-mattau very intoxicated because of drinking liquorSB 10.10.7
madi of liquorSB 10.67.14-15
madi of liquorSB 11.13.36
madirām wineSB 1.15.22-23
madirām liquorSB 4.25.57-61
madirām intoxicationSB 10.10.2-3
yadi manyase if You think it properSB 6.9.40
madirā-mattau very intoxicated because of drinking liquorSB 10.10.7
mayā upadiṣṭam indicated by meSB 4.27.23
mukunda-gaditāni the statements made by MukundaSB 10.90.18
muni-saṃsadi in the presence of great saintly personsSB 6.17.4-5
nabhaḥ-chadi all-pervading like the skySB 7.14.13
se yadi nājāne if they do not knowCC Adi 4.236
nigaditam answeredSB 2.3.1
nigaditam spokenSB 3.33.36
nigaditam what had been thus describedSB 8.21.25
nigaditam that instructedSB 11.7.16
nṛmṇa-saṃsadi in the auspicious assemblySB 10.61.36
tora yadi lāg pāiye if I get the opportunity to meet youCC Antya 19.46
pāka yadi kare if engaged in cookingCC Madhya 15.226
khāya yadi anna-pāne if one eats only ordinary food grainsCC Madhya 25.278
parṣadi in the assemblySB 10.83.21
pradigdhān tainted withBG 2.5
pradiśaḥ diśaḥ entered everywhere, in all directionsSB 10.7.21
pradiśanti will giveSB 4.14.22
pradiṣṭam indicatedBG 8.28
radāradi teeth to teethCC Antya 18.87
sampadi opulentSB 4.25.18
sampradiśya fully instructing BrahmājīSB 2.9.38
jana-saṃsadi to people in generalBG 13.8-12
saṃsadi in the meetingSB 2.8.27
muni-saṃsadi in the presence of great saintly personsSB 6.17.4-5
deva-saṃsadi in the group of the demigodsSB 8.9.24
nṛmṇa-saṃsadi in the auspicious assemblySB 10.61.36
saṃvadiṣyāmaḥ we shall converseSB 12.10.7
sapadi on the battlefieldSB 1.9.35
sapadi quicklySB 2.7.24
sapadi immediatelySB 5.8.22
sapadi that instantSB 5.25.11
sapadi immediatelySB 7.9.6
sapadi immediatelySB 10.6.34
sapadi at onceSB 10.13.57
sapadi immediatelySB 10.13.59
sapadi suddenlySB 10.14.15
sapadi at onceSB 10.18.29
sapadi at onceSB 10.38.15
sapadi immediatelySB 10.38.19
sapadi immediatelySB 10.47.18
se yadi nājāne if they do not knowCC Adi 4.236
śraddhā yadi haya if there is faithCC Madhya 23.9
śrī-aditiḥ uvāca Śrīmatī Aditi saidSB 8.16.11
śrī-aditiḥ uvāca Śrīmatī Aditi began to praySB 8.16.22
śrī-aditiḥ uvāca the demigoddess Aditi saidSB 8.17.8
sva-bhartṛ-gaditam explained by their master (Yamarāja)SB 6.3.34
tora yadi lāg pāiye if I get the opportunity to meet youCC Antya 19.46
upadideśa instructedCC Madhya 20.97
upadiśāmi am advisingMM 41
upadiśan instructingCC Adi 3.66
upadiśanti saintly persons indicateSB 5.14.38
upadiśanti learned scholars describeSB 5.19.29-30
upadiśanti instructSB 5.21.2
upadiśanti they (learned scholars) teachSB 5.21.7
upadiśanti they instructSB 5.22.5
upadiśanti they callSB 5.26.9
upadiśanti were proposingSB 10.57.31
upadiśanti teachSB 10.87.25
upadiśet one should teachSB 3.32.39
upadiśet one should instructSB 3.32.40
aurva-upadiṣṭa-yogena by the mystic yoga practice advised by AurvaSB 9.8.7
aurva-upadiṣṭa instructed by the great sage AurvaSB 9.8.30
upadiṣṭāḥ being advisedSB 4.30.47
upadiṣṭāḥ mentionedSB 10.60.44
mayā upadiṣṭam indicated by meSB 4.27.23
upadiṣṭām describedSB 11.29.47
upadiṣṭena being instructedSB 4.8.30
upadiśya instructingSB 5.13.24
upadiśya having instructedCC Adi 1.50
upadiśyate is instructedSB 5.22.5
upaniṣadi in the UpaniṣadsCC Adi 1.3
upaniṣadi in the UpaniṣadsCC Adi 2.5
śrī-aditiḥ uvāca Śrīmatī Aditi saidSB 8.16.11
śrī-aditiḥ uvāca Śrīmatī Aditi began to praySB 8.16.22
śrī-aditiḥ uvāca the demigoddess Aditi saidSB 8.17.8
yadi if somehow or otherCC Antya 9.79
vadiṣyanti will sayBG 2.36
vadiṣyanti will they saySB 11.1.18
khadira-vana āilā came to the place known as KhadiravanaCC Madhya 18.63
varṇe yadi if describesCC Antya 17.64
vyapadiśanti people callSB 5.4.9
vyapadiśanti they celebrateSB 5.7.3
vyapadiśanti they designateSB 5.17.11
yadi ifBG 1.37-38
yadi even ifBG 1.45
yadi ifBG 2.6
yadi ifBG 3.23
yadi ifBG 6.32
yadi ifBG 11.4
yadi ifBG 11.12
yadi ifSB 1.2.8
yadi if, howeverSB 1.3.34
yadi ifSB 1.5.17
yadi althoughSB 1.11.33
yadi ifSB 1.12.3
yadi if, howeverSB 1.16.5
yadi howeverSB 2.2.22
yadi if such surrenderSB 2.7.42
yadi providedSB 2.7.46
yadi ifSB 3.15.49
yadi ifSB 3.15.49
yadi ifSB 3.15.49
yadi ifSB 3.16.23
yadi ifSB 3.31.32
yadi ifSB 4.3.8
yadi ifSB 4.3.16
yadi ifSB 4.3.25
yadi ifSB 4.7.29
yadi ifSB 4.8.13
yadi ifSB 4.8.19
yadi ifSB 4.14.12
yadi ifSB 4.18.9-10
yadi ifSB 4.20.4
yadi ifSB 4.20.30
yadi ifSB 4.26.15
yadi ifSB 4.29.56
yadi ifSB 4.29.1b
yadi ifSB 5.10.9
yadi ifSB 5.10.9
yadi ifSB 5.14.24
yadi ifSB 5.18.10
yadi ifSB 5.18.13
yadi ifSB 5.19.28
yadi ifSB 5.22.14
yadi ifSB 5.22.15
yadi ifSB 5.25.11
yadi ifSB 6.1.38
yadi ifSB 6.2.3
yadi api althoughSB 6.2.47-48
yadi ifSB 6.3.5
yadi ifSB 6.3.10
yadi ifSB 6.3.26
yadi ifSB 6.5.40
yadi ifSB 6.7.25
yadi manyase if You think it properSB 6.9.40
yadi ifSB 6.9.49
yadi ifSB 6.10.6
yadi ifSB 6.10.32
yadi ifSB 6.11.5
yadi ifSB 6.11.18
yadi ifSB 6.18.37
yadi ifSB 6.18.45
yadi ifSB 6.18.70
yadi ifSB 6.19.9
yadi ifSB 7.3.7
yadi ifSB 7.3.35
yadi ifSB 7.7.17
yadi ifSB 7.8.12
yadi ifSB 7.10.7
yadi ifSB 7.12.5
yadi ifSB 7.12.13-14
yadi ifSB 7.13.2
yadi ifSB 7.15.28
yadi ifSB 7.15.36
yadi ifSB 8.9.12
yadi ifSB 8.16.7
yadi ifSB 8.16.26
yadi ifSB 8.21.24
yadi ifSB 8.22.2
yadi ifSB 8.22.26
yadi ifSB 9.5.10
yadi ifSB 9.5.11
yadi ifSB 9.7.9
yadi ifSB 9.9.19
yadi ifSB 9.9.32
yadi ifSB 9.13.8
yadi ifSB 9.20.14
yadi ifSB 10.1.48
yadi whetherSB 10.1.48
yadi if it is actually a factSB 10.8.35
yadi ifSB 10.8.36
yadi ifSB 10.11.29
yadi ifSB 10.12.6
yadi ifSB 10.15.26
yadi ifSB 10.17.11
yadi ifSB 10.22.16
yadi ifSB 10.23.7
yadi ifSB 10.24.30
yadi ifSB 10.36.32
yadi api althoughSB 10.40.9
yadi ifSB 10.41.36
yadi ifSB 10.50.18
yadi ifSB 10.50.47
yadi ifSB 10.51.30
yadi ifSB 10.52.40
yadi ifSB 10.53.18-19
yadi ifSB 10.55.32
yadi ifSB 10.58.36
yadi api althoughSB 10.61.23
yadi ifSB 10.62.16
yadi perhapsSB 10.64.10
yadi ifSB 10.65.14
yadi ifSB 10.66.20
yadi ifSB 10.68.4
yadi ifSB 10.72.4
yadi ifSB 10.72.28
yadi ifSB 10.77.17-18
yadi ifSB 10.78.31-32
yadi ifSB 10.87.17
yadi ifSB 10.87.29
yadi ifSB 10.87.30
yadi ifSB 10.87.39
yadi ifSB 10.88.30
yadi ifSB 10.88.33
yadi ifSB 10.88.34
yadi ifSB 11.2.31
yadi becauseSB 11.4.10
yadi ifSB 11.6.26-27
yadi ifSB 11.6.30
yadi ifSB 11.8.3
yadi ifSB 11.10.19
yadi ifSB 11.10.22
yadi ifSB 11.10.27-29
yadi ifSB 11.11.18
yadi ifSB 11.11.22
yadi ifSB 11.13.22
yadi ifSB 11.13.35
yadi ifSB 11.17.31
yadi ifSB 11.20.10
yadi ifSB 11.20.25
yadi ifSB 11.20.32-33
yadi ifSB 11.21.29-30
yadi api althoughSB 11.22.26
yadi ifSB 11.23.29
yadi ifSB 11.23.51
yadi ifSB 11.23.52
yadi ifSB 11.23.52
yadi ifSB 11.28.32
yadi ifSB 12.4.30
yadi ifCC Adi 1.69-70
yadi ifCC Adi 2.84
yadi ifCC Adi 3.56
yadi ifCC Adi 3.93
yadi ifCC Adi 3.99
yadi ifCC Adi 4.26
yadi ifCC Adi 4.44
yadi thoughCC Adi 4.119-120
yadi ifCC Adi 4.135
yadi ifCC Adi 4.144
yadi ifCC Adi 4.145
se yadi nājāne if they do not knowCC Adi 4.236
yadi ifCC Adi 4.249
yadi ifCC Adi 4.253
yadi ifCC Adi 5.224
yadi ifCC Adi 6.58-59
yadi ifCC Adi 7.54
yadi ifCC Adi 7.102
yadi ifCC Adi 7.127
yadi ifCC Adi 7.143
yadi ifCC Adi 8.14
yadi ifCC Adi 8.16
yadi of courseCC Adi 8.18
yadi ifCC Adi 8.29-30
yadi ifCC Adi 8.29-30
yadi ifCC Adi 8.38
yadi whenCC Adi 8.75
yadi ifCC Adi 9.7
yadi whenCC Adi 9.47
yadi ifCC Adi 10.20
yadi ifCC Adi 13.45
yadi ifCC Adi 14.58
yadi ifCC Adi 14.88
yadi ifCC Adi 16.35
yadi ifCC Adi 16.39
yadi whenCC Adi 16.42
yadi ifCC Adi 16.47
yadi ifCC Adi 16.69
yadi ifCC Adi 16.84
yadi ifCC Adi 17.57-58
yadi ifCC Adi 17.57-58
yadi ifCC Adi 17.128
yadi ifCC Adi 17.160
yadi ifCC Adi 17.176
yadi ifCC Adi 17.185
yadi ifCC Adi 17.256
yadi ifCC Adi 17.280
yadi ifCC Adi 17.311
yadi ifCC Madhya 1.82
yadi ifCC Madhya 1.200
yadi ifCC Madhya 1.203
yadi thoughCC Madhya 1.249
yadi ifCC Madhya 2.38
yadi ifCC Madhya 2.43
yadi ifCC Madhya 2.85
yadi ifCC Madhya 2.86
yadi ifCC Madhya 2.89
yadi ifCC Madhya 2.89
yadi ifCC Madhya 2.92
yadi ifCC Madhya 3.73
yadi ifCC Madhya 3.100
yadi ifCC Madhya 3.181
yadi ifCC Madhya 3.181
yadi ifCC Madhya 3.182
yadi ifCC Madhya 4.6
yadi ifCC Madhya 4.120
yadi althoughCC Madhya 4.208
yadi ifCC Madhya 5.31
yadi ifCC Madhya 5.33
yadi ifCC Madhya 5.45
yadi ifCC Madhya 5.56
yadi ifCC Madhya 5.75
yadi ifCC Madhya 5.77-78
yadi ifCC Madhya 5.93
yadi ifCC Madhya 5.94
yadi ifCC Madhya 5.94
yadi ifCC Madhya 5.105
yadi ifCC Madhya 5.115
yadi ifCC Madhya 5.127
yadi ifCC Madhya 6.76
yadi ifCC Madhya 6.235
yadi ifCC Madhya 6.267
yadi ifCC Madhya 7.22
yadi ifCC Madhya 7.48
yadi whenCC Madhya 7.119
yadi althoughCC Madhya 8.51-52
yadi ifCC Madhya 8.70
yadi ifCC Madhya 8.96
yadi ifCC Madhya 8.103
yadi ifCC Madhya 8.210
yadi ifCC Madhya 8.294
yadi ifCC Madhya 10.114
yadi ifCC Madhya 10.152
yadi ifCC Madhya 10.180
yadi ifCC Madhya 11.3
kaha yadi if you speakCC Madhya 11.12
yadi ājñā haya if you kindly give me permissionCC Madhya 11.19
yadi ifCC Madhya 11.43
yadi ifCC Madhya 11.49
yadi ifCC Madhya 11.166
yadi ifCC Madhya 12.5
yadi ifCC Madhya 12.10
yadi ifCC Madhya 12.14
yadi ifCC Madhya 12.33
yadi ifCC Madhya 12.34
yadi ifCC Madhya 12.55
yadi whenCC Madhya 12.134
yadi ifCC Madhya 13.118
yadi ifCC Madhya 13.137
yadi ifCC Madhya 14.166
yadi ifCC Madhya 14.171
yadi ifCC Madhya 14.172
yadi ifCC Madhya 14.185
yadi ifCC Madhya 14.190
yadi ifCC Madhya 14.193
yadi ifCC Madhya 14.202
yadi ifCC Madhya 15.173
yadi ifCC Madhya 15.174
yadi ifCC Madhya 15.178
yadi ifCC Madhya 15.197
pāka yadi kare if engaged in cookingCC Madhya 15.226
yadi whenCC Madhya 15.247
yadi ifCC Madhya 15.262
yadi ifCC Madhya 16.141
yadi ifCC Madhya 16.141
yadi ifCC Madhya 16.172
yadi ifCC Madhya 16.177
yadi ifCC Madhya 16.188
yadi whenCC Madhya 16.216
yadi whenCC Madhya 16.231
yadi ifCC Madhya 17.4
yadi ifCC Madhya 17.6
yadi ifCC Madhya 17.10
yadi ifCC Madhya 17.18
yadi whenCC Madhya 17.48-49
yadi whenCC Madhya 17.181
yadi whenCC Madhya 17.192
ḍubena yadi if He drownsCC Madhya 18.140
yadi ifCC Madhya 18.142
yadi ifCC Madhya 18.145
ebe yadi yāi if we go just nowCC Madhya 18.150
yadi ifCC Madhya 18.174
yadi ifCC Madhya 19.14
yadi ifCC Madhya 19.56
yadi ifCC Madhya 19.124
yadi ifCC Madhya 19.143
yadi ifCC Madhya 19.156
yadi ifCC Madhya 19.158
yadi ifCC Madhya 19.175
yadi ifCC Madhya 19.180
yadi althoughCC Madhya 19.201
yadi ifCC Madhya 20.6
yadi ifCC Madhya 20.10-11
yadi ifCC Madhya 20.77
yadi ifCC Madhya 20.101
yadi ifCC Madhya 20.120
yadi ifCC Madhya 20.132
yadi ifCC Madhya 20.171
yadi ifCC Madhya 20.305
yadi ifCC Madhya 20.386
yadi ifCC Madhya 21.134
yadi ifCC Madhya 22.14-15
yadi ifCC Madhya 22.26
yadi ifCC Madhya 22.33
yadi ifCC Madhya 22.35
yadi ifCC Madhya 22.37
yadi ifCC Madhya 22.47
yadi ifCC Madhya 22.49
yadi ifCC Madhya 22.60
yadi ifCC Madhya 22.97
yadi ifCC Madhya 22.143
śraddhā yadi haya if there is faithCC Madhya 23.9
yadi ifCC Madhya 23.122
kaha yadi if You speakCC Madhya 24.6
yadi ifCC Madhya 24.8
yadi ifCC Madhya 24.82
yadi ifCC Madhya 24.91
yadi ifCC Madhya 24.148
yadi ifCC Madhya 24.190
yadi ifCC Madhya 24.194
yadi ifCC Madhya 24.241
yadi ifCC Madhya 24.243
cāha yadi if you wantCC Madhya 24.245
yadi dhara if you acceptCC Madhya 24.255
yadi ifCC Madhya 24.310
yadi ifCC Madhya 24.326
yadi ifCC Madhya 24.326
yadi whenCC Madhya 25.5
yadi ifCC Madhya 25.9
yadi ifCC Madhya 25.76
yadi ifCC Madhya 25.81
yadi ifCC Madhya 25.93
yadi whenCC Madhya 25.173
yadi whenCC Madhya 25.178
yadi ifCC Madhya 25.192
yadi whenCC Madhya 25.197
yadi whenCC Madhya 25.222
khāya yadi anna-pāne if one eats only ordinary food grainsCC Madhya 25.278
yadi whenCC Antya 1.119
yadi whenCC Antya 1.131
yadi ifCC Antya 1.146
yadi althoughCC Antya 1.178
yadi ifCC Antya 2.24-25
yadi kaha if you speakCC Antya 2.125
yadi whenCC Antya 2.133
yadi whenCC Antya 2.142
yadi whenCC Antya 2.163
yadi ifCC Antya 3.198
yadi ifCC Antya 3.199
yadi ifCC Antya 4.10
yadi ifCC Antya 4.47
yadi ifCC Antya 4.55
yadi ifCC Antya 4.180
yadi ifCC Antya 5.10
yadi ifCC Antya 5.35-36
yadi ifCC Antya 5.52
yadi if oneCC Antya 5.96
yadi ifCC Antya 5.97
yadi ifCC Antya 5.100
yadi whenCC Antya 6.22
yadi whenCC Antya 6.59
yadi whenCC Antya 6.101
yadi ifCC Antya 6.235
yadi ifCC Antya 6.256
yadi ifCC Antya 7.81
yadi ifCC Antya 7.94
yadi ifCC Antya 7.110-111
yadi ifCC Antya 7.138
yadi whenCC Antya 7.147
yadi whenCC Antya 7.153-154
yadi ifCC Antya 8.41
yadi ifCC Antya 8.88
yadi ifCC Antya 8.89
yadi ifCC Antya 8.90-91
ājñā deha yadi if you orderCC Antya 9.28
yadi ifCC Antya 9.43
yadi whenCC Antya 9.45
yadi whenCC Antya 9.63
yadi ifCC Antya 9.65
yadi if somehow or otherCC Antya 9.79
yadi ifCC Antya 9.94
yadi ifCC Antya 9.95
yadi whenCC Antya 9.148
yadi whenCC Antya 10.83-84
yadi whenCC Antya 10.107
yadi whenCC Antya 10.129
yadi ifCC Antya 11.35
yadi ifCC Antya 11.41
yadi whenCC Antya 13.109
yadi whenCC Antya 14.33
yadi ifCC Antya 14.106
yadi whenCC Antya 15.89
yadi whenCC Antya 16.7
yadi ifCC Antya 16.22
yadi whenCC Antya 16.31
yadi whenCC Antya 16.40
yadi whenCC Antya 16.92
yadi ifCC Antya 16.125
yadi ifCC Antya 16.127
yadi ifCC Antya 16.146
varṇe yadi if describesCC Antya 17.64
yadi ifCC Antya 18.14
yadi ifCC Antya 18.56
tora yadi lāg pāiye if I get the opportunity to meet youCC Antya 19.46
yadi ifCC Antya 19.49
yadi ifCC Antya 20.52
yadi ifMM 51
ebe yadi yāi if we go just nowCC Madhya 18.150
aurva-upadiṣṭa-yogena by the mystic yoga practice advised by AurvaSB 9.8.7
     DCS with thanks   
97 results
     
adi noun (masculine) [gramm.] root ad
Frequency rank 42370/72933
adigdha adjective
Frequency rank 42388/72933
aditi noun (feminine) a cow (Monier-Williams, Sir M. (1988))
boundlessness (Monier-Williams, Sir M. (1988))
creative power (Monier-Williams, Sir M. (1988))
freedom (Monier-Williams, Sir M. (1988))
immensity (Monier-Williams, Sir M. (1988))
inexhaustible abundance (Monier-Williams, Sir M. (1988))
milk (Monier-Williams, Sir M. (1988))
name of one of the most ancient of the Indian goddesses ("Infinity" or the "Eternal and Infinite Expanse") (Monier-Williams, Sir M. (1988))
perfection (Monier-Williams, Sir M. (1988))
safety (Monier-Williams, Sir M. (1988))
security (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
the earth (Monier-Williams, Sir M. (1988))
unimpaired condition (Monier-Williams, Sir M. (1988))

Frequency rank 3932/72933
aditinandana noun (masculine) a god
Frequency rank 31638/72933
aditsant adjective not wishing to give
Frequency rank 42390/72933
aditīśa noun (neuter) name of a Tīrtha at the Narmadā
Frequency rank 42389/72933
adivasa noun (masculine) not the (right?) day
Frequency rank 42391/72933
adivya adjective
Frequency rank 15395/72933
adiś noun (feminine) non-diś
Frequency rank 31639/72933
adiṣṭa adjective
Frequency rank 31640/72933
aṅgadin adjective wearing a bracelet
Frequency rank 15382/72933
aṅgārakadina noun (masculine neuter) a festival of Mars on the fourteenth of the latter half of Caitra (Monier-Williams, Sir M. (1988))

Frequency rank 26127/72933
anāpadistha adjective
Frequency rank 42860/72933
anupadiṣṭa adjective uninstructed (Monier-Williams, Sir M. (1988))
untaught (Monier-Williams, Sir M. (1988))

Frequency rank 22994/72933
apadiś verb (class 6 parasmaipada) to assign (Monier-Williams, Sir M. (1988))
to betray (Monier-Williams, Sir M. (1988))
to hold out as a pretext or disguise (Monier-Williams, Sir M. (1988))
to indicate (Monier-Williams, Sir M. (1988))
to point out (Monier-Williams, Sir M. (1988))
to pretend (Monier-Williams, Sir M. (1988))

Frequency rank 11514/72933
apadiśam indeclinable half a point (Monier-Williams, Sir M. (1988))
in an intermediate region (of the compass) (Monier-Williams, Sir M. (1988))

Frequency rank 43606/72933
abhyupadiś verb (class 6 ātmanepada)
Frequency rank 44513/72933
ardhadivasa noun (masculine) midday (Monier-Williams, Sir M. (1988))

Frequency rank 26650/72933
asrakhadira noun (masculine) a red Mimosa (Monier-Williams, Sir M. (1988))

Frequency rank 46049/72933
upadigdha adjective covered (Monier-Williams, Sir M. (1988))
fat (Monier-Williams, Sir M. (1988))
smeared (Monier-Williams, Sir M. (1988))

Frequency rank 47506/72933
upadidṛkṣā noun (feminine) the wish to see
Frequency rank 47507/72933
upadiś verb (class 6 ātmanepada) to admonish (Monier-Williams, Sir M. (1988))
to advise (Monier-Williams, Sir M. (1988))
to call (Monier-Williams, Sir M. (1988))
to command (Monier-Williams, Sir M. (1988))
to dictate (Monier-Williams, Sir M. (1988))
to exhibit (Monier-Williams, Sir M. (1988))
to explain (Monier-Williams, Sir M. (1988))
to govern (Monier-Williams, Sir M. (1988))
to indicate (Monier-Williams, Sir M. (1988))
to inform (Monier-Williams, Sir M. (1988))
to instruct (Monier-Williams, Sir M. (1988))
to mention (Monier-Williams, Sir M. (1988))
to name (Monier-Williams, Sir M. (1988))
to point out to (Monier-Williams, Sir M. (1988))
to prescribe (Monier-Williams, Sir M. (1988))
to settle (Monier-Williams, Sir M. (1988))
to speak of (Monier-Williams, Sir M. (1988))
to specify (Monier-Williams, Sir M. (1988))
to teach (Monier-Williams, Sir M. (1988))

Frequency rank 1069/72933
upadiś noun (feminine) an intermediate region or point of the compass (Monier-Williams, Sir M. (1988))

Frequency rank 17725/72933
upadiṣṭa noun (neuter) (in dram.) a persuasive speech in conformity with the prescribed rules (Monier-Williams, Sir M. (1988))
advice (Monier-Williams, Sir M. (1988))
counsel (Monier-Williams, Sir M. (1988))

Frequency rank 33504/72933
upadih verb (class 6 parasmaipada) to cover with to smear
Frequency rank 15559/72933
aupaniṣadika adjective concerning the last chapter of Kāmasūtra Upanishad-like (Monier-Williams, Sir M. (1988))

Frequency rank 19099/72933
kunadi noun (feminine) a small river (Monier-Williams, Sir M. (1988))

Frequency rank 34126/72933
khadi noun (feminine) a sensitive plant (Mimosa pudica) (Monier-Williams, Sir M. (1988))

Frequency rank 27745/72933
khadira noun (masculine neuter) Acacia catechu Willd. (having very hard wood) (Monier-Williams, Sir M. (1988))
Acacia pennata Willd. (G.J. Meulenbeld (1974), 548) Acacia senegal Willd. (G.J. Meulenbeld (1974), 548) Acacia suma Kurz ex Brandis (G.J. Meulenbeld (1974), 548) Acacia sundra DC. (G.J. Meulenbeld (1974), 548) name of a man (Monier-Williams, Sir M. (1988))
name of Indra (Monier-Williams, Sir M. (1988))
the moon (Monier-Williams, Sir M. (1988))

Frequency rank 2370/72933
khadirakā noun (feminine) lac (lākṣā) (Monier-Williams, Sir M. (1988))

Frequency rank 50818/72933
khadirapattrikā noun (feminine) a sensitive plant (kind of Mimosa) (Monier-Williams, Sir M. (1988))

Frequency rank 27746/72933
khadiravallī noun (feminine) a kind of plant
Frequency rank 50819/72933
khadirasāra noun (masculine) khādira
Frequency rank 34488/72933
khadirodbhūta noun (masculine) khādira
Frequency rank 50820/72933
gadin noun (masculine) name of Kṛṣṇa (Monier-Williams, Sir M. (1988))
name of Śiva
Frequency rank 21190/72933
gadi noun (feminine) speaking (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))

Frequency rank 51039/72933
gadin adjective armed with a club (said of Kṛṣṇa) (Monier-Williams, Sir M. (1988))
sick (Monier-Williams, Sir M. (1988))

Frequency rank 10339/72933
gadita noun (neuter) speaking (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))

Frequency rank 19249/72933
gadgadi noun (feminine) stammering (Monier-Williams, Sir M. (1988))

Frequency rank 51047/72933
chadis noun (neuter) a cover (Monier-Williams, Sir M. (1988))
roof (Monier-Williams, Sir M. (1988))
roof of a carriage (Monier-Williams, Sir M. (1988))

Frequency rank 52517/72933
chadin adjective having wheels (Monier-Williams, Sir M. (1988))
ifc. covering (Monier-Williams, Sir M. (1988))

Frequency rank 52519/72933
janmadina noun (neuter)
Frequency rank 35106/72933
jānapadika adjective relating to a country or to its subjects (Monier-Williams, Sir M. (1988))

Frequency rank 52904/72933
dadi adjective bestowing (with acc.) (Monier-Williams, Sir M. (1988))
giving (Monier-Williams, Sir M. (1988))

Frequency rank 54179/72933
nadi noun (masculine) a crier (Monier-Williams, Sir M. (1988))
caller (Monier-Williams, Sir M. (1988))

Frequency rank 55639/72933
nirupadigdha adjective
Frequency rank 56158/72933
padi noun (masculine) (prob.) a kind of animal (Monier-Williams, Sir M. (1988))

Frequency rank 57064/72933
padi noun (feminine) a kind of Mimosa
Frequency rank 57074/72933
pratyupadiś verb (class 6 parasmaipada) to explain singly or severally (Monier-Williams, Sir M. (1988))

Frequency rank 59132/72933
pradits verb (desiderative ātmanepada) to wish to give
Frequency rank 59163/72933
pradiś verb (class 6 ātmanepada) to describe to indicate to ordain to point out
Frequency rank 4005/72933
pradiś noun (feminine) a direction (Monier-Williams, Sir M. (1988))
an intermediate point or half-quarter (as northeast) (Monier-Williams, Sir M. (1988))
command (Monier-Williams, Sir M. (1988))
direction (Monier-Williams, Sir M. (1988))
dominion (Monier-Williams, Sir M. (1988))
indication (Monier-Williams, Sir M. (1988))
order (Monier-Williams, Sir M. (1988))
pointing to or out (Monier-Williams, Sir M. (1988))
quarter (Monier-Williams, Sir M. (1988))
region of the sky (Monier-Williams, Sir M. (1988))

Frequency rank 7450/72933
pradih verb (class 6 parasmaipada) to anoint (Monier-Williams, Sir M. (1988))
to besmear (Monier-Williams, Sir M. (1988))
to smear over (Monier-Williams, Sir M. (1988))

Frequency rank 6911/72933
pramadi noun (feminine) name of a plant
Frequency rank 59267/72933
pravaditṛ adjective one who speaks out (Monier-Williams, Sir M. (1988))
uttering (gen. or acc.) (Monier-Williams, Sir M. (1988))

Frequency rank 59364/72933
prātipadika noun (neuter) the crude form or base of a noun (Monier-Williams, Sir M. (1988))

Frequency rank 13087/72933
prātipadika adjective express (Monier-Williams, Sir M. (1988))

Frequency rank 59636/72933
bṛhadiṣu noun (masculine) name of a son of Ajamīḍha name of a son of Bhadrāśva name of a son of Bṛhadanu name of various men (Monier-Williams, Sir M. (1988))

Frequency rank 29411/72933
brahmadina noun (neuter) a day of Brahmā (Monier-Williams, Sir M. (1988))

Frequency rank 8309/72933
madi noun (feminine) [agr.] a kind of plough (?)
Frequency rank 61301/72933
madi noun (feminine) mattakhañjana (Monier-Williams, Sir M. (1988))
a kind of metre (Monier-Williams, Sir M. (1988))
a wagtail (esp. in the pairing season) (Monier-Williams, Sir M. (1988))
any inebriating drink (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
name of one of the wives of Vasudeva (Monier-Williams, Sir M. (1988))
name of the wife of Varuṇa (Monier-Williams, Sir M. (1988))
nectar (Monier-Williams, Sir M. (1988))
spirituous liquor (Monier-Williams, Sir M. (1988))
wine (Monier-Williams, Sir M. (1988))

Frequency rank 4738/72933
madirāgṛha noun (neuter) a drinking-house (Monier-Williams, Sir M. (1988))
tavern (Monier-Williams, Sir M. (1988))

Frequency rank 61302/72933
madirāśva noun (masculine) name of a Rājarṣi and of a king (Monier-Williams, Sir M. (1988))

Frequency rank 21968/72933
madirāsakha noun (masculine) the mangotree (Monier-Williams, Sir M. (1988))

Frequency rank 61303/72933
mahadinna noun (masculine) name of a man
Frequency rank 61639/72933
mahadinnā noun (feminine) name of a wife of the merchant Padma
Frequency rank 29585/72933
yadi indeclinable if (Monier-Williams, Sir M. (1988))
in case that (Monier-Williams, Sir M. (1988))

Frequency rank 88/72933
yāvadiccham indeclinable according to desire (Monier-Williams, Sir M. (1988))

Frequency rank 29811/72933
raktakhadira noun (masculine) a red flowering Khadira (Monier-Williams, Sir M. (1988))

Frequency rank 63172/72933
vadi indeclinable in the dark half of any month (affixed to the names of months in giving dates) (Monier-Williams, Sir M. (1988))

Frequency rank 64536/72933
viṭkhadira noun (masculine) Acacia farnesiana Willd. (Surapāla (1988), 420) Vachellia Farnesiana (Monier-Williams, Sir M. (1988))

Frequency rank 15201/72933
vyapadiś verb (class 6 ātmanepada) to designate to feign to indicate to intend to mean to mention to name to point out to pretend to represent falsely
Frequency rank 8350/72933
śadi noun (masculine) [gramm.] the root śad
Frequency rank 39904/72933
śaradikāmuka noun (masculine) a dog
Frequency rank 67265/72933
śaradija adjective autumnal (Monier-Williams, Sir M. (1988))
produced in autumn (Monier-Williams, Sir M. (1988))

Frequency rank 67266/72933
śāradin adjective autumnal (Monier-Williams, Sir M. (1988))
belonging to autumn (Monier-Williams, Sir M. (1988))

Frequency rank 67467/72933
śāradika noun (masculine) Mimusops Elengi
Frequency rank 67471/72933
śāradi noun (feminine) Cucumis Utilissimus (Monier-Williams, Sir M. (1988))
Mimusops Elengi (Monier-Williams, Sir M. (1988))

Frequency rank 67472/72933
śāradika adjective autumnal (Monier-Williams, Sir M. (1988))

Frequency rank 67473/72933
ślīpadin adjective having a swelled leg (Monier-Williams, Sir M. (1988))
suffering from elephantiasis (Monier-Williams, Sir M. (1988))

Frequency rank 30634/72933
sadi noun (masculine) [gramm.] the verb sad
Frequency rank 40339/72933
sadiśa adjective (the sky) with all directions
Frequency rank 68727/72933
sadiś adjective together with the quarters (of the sky) (Monier-Williams, Sir M. (1988))

Frequency rank 68728/72933
sapadi indeclinable at once (Monier-Williams, Sir M. (1988))
immediately (Monier-Williams, Sir M. (1988))
on the spot (Monier-Williams, Sir M. (1988))
quickly (Monier-Williams, Sir M. (1988))

Frequency rank 8520/72933
saptadina noun (neuter) a week (Monier-Williams, Sir M. (1988))

Frequency rank 17331/72933
samudradinna noun (masculine) name of a man
Frequency rank 40462/72933
samudradinnā noun (feminine) name of a woman
Frequency rank 13818/72933
samupadiś verb (class 6 ātmanepada) to assign to point out or indicate fully to show
Frequency rank 18577/72933
sampadin noun (masculine) name of a grandson of Aśoka (Monier-Williams, Sir M. (1988))

Frequency rank 69236/72933
sampradiś verb (class 6 parasmaipada) to appoint to designate to point out or indicate fully
Frequency rank 20230/72933
sāgaradinna noun (masculine) name of a man
Frequency rank 70231/72933
svadi noun (masculine) [gramm.] the verb svad
Frequency rank 72073/72933
svadita adjective savoury (Monier-Williams, Sir M. (1988))
well seasoned or prepared (Monier-Williams, Sir M. (1988))

Frequency rank 72075/72933
svadita noun (neuter) "may it be well tasted or eaten!" (an exclamation used at a Śrāddha after presenting the oblation of food to the Pitṛs) (Monier-Williams, Sir M. (1988))

Frequency rank 31208/72933
haladi noun (feminine) turmeric
Frequency rank 72407/72933
hradin adjective abounding in pools or in water (as a river) (Monier-Williams, Sir M. (1988))

Frequency rank 72759/72933
hradi noun (feminine) a river (Monier-Williams, Sir M. (1988))

Frequency rank 31316/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

abhiṣangajvara

fever due to evil spirits or fear, grief , anger etc; viral fevers and fever caused by stress and anxiety are grouped under this heading .

āgama

(religious) tradition.

agastya

founder of Siddha tradition of medicine, popular in Tamilnadu.

ākṣība

Plant horse-radish tree; Moringa pterygosperma.

bālapatra

Go to khadira.

bālatantra

peadiatrics; a branch dealing with medical care of infants and children.

bhūrja

Plant Himalayan silver birch; Betula utilis; B. bhojapattra, bhūrjapatra traditional writing material.

bījavara

Plant 1. best of the grains; 2. green gram, Vigna radiata.

dhanvantarinighanṭu

glossary of āyurveda authored by Dhanvantari, a physician in the court of Vikramaditya.

dhātu

1. metal; 2. root words (linguistic elements) of Sanskrit language. 3. tissues – rasa (chyle, lymph, etc), rakta (blood), mamsa (muscle), medas (adipose tissue), asthi (cartilage and bone), majja (bone marrow), and śukra (reproductive elements).

dhṛti

steadiness; deflection; resolution.

garutmantam

emerald, a gemstone of the mineral beryl coloured green by trace amounts of chromium and sometimes vanadium.

gāyatri

Go to khadira.

gheraṇḍasamhita

One of the three important texts on haṭhayoga appeared in the 17th Century AD; the others being Haṭhayogpradipika and Śivasamhita.

gṛdhrasi

sciatica disease; lumbago; group of symptoms including pain that is caused by general compression or irritation of one of five spinal nerve roots that give rise to sciatic nerve, or by compression or irritation of the left or right or both sciatic nerves radiating into lower limbs.

hamsagati

the quality of pulse (radial artery) linked to the movement of swan.

kadali

Plant banana; fresh rhizome of Musa paradisiaca, M. sapientum.

kalyāṇakārika

medical compendium compiled by Ugraditya (7th Century ) in south India, an adherent of Jainism.

kanda

Plant root-bulbs and tubers, prolapsed uterus; kandaśāka root vegetables, ex: radish.

kārmuka

1. Plant bamboo; bow; 2. Sagittarius; 3. kind of honey; 4. Plant white khadira tree (Acacia catechu); Elegant smilax; 5. rainbow.

kāsyapa

vṛddha Jīvaka, paediatrician and gynaecologist par excellence in āyurveda kāsyapatantra a treatise on peadiatrics.

kaumārabhṛtya

peadiatrics.

kumāratantra

on peadiatrics.

lūtāmaya

skin disease spreading across.

makarāsana

crocadile pose; one of the yogic postures; supine version of śavāsana for relaxation.

marakata

emerald; a gemstone, and a variety of the mineral beryl colored green by trace amounts of chromium and sometimes vanadium.

māṣa,rājamāṣa

Plant black grams, beans, Phaseolus mungo, P. radiatus, syn. Vigna mungo.

matsya

fish. matsyakāya pisces person; an individual with traits similar to a fish: unsteadiness, idiotism, excess desire for water and quarrelsome.

meda,medas

fat, adipose tissue.

medovahasrotas

adipose tissue system.

mudga

Plant mung beans, green gram,Vigna radiata; Phaseolus radiatus is old name.

mūlaka

Plant radish, Raphanus sativus.

nīlameha

indicanuria or bluish urination. excess indole may be present in the urine in patients suffering from duodenal ulcer, toxic headache et Century leading to indicanuria. It can also be caused by autosomal recessive metabolic disorder that results in decreased tryptophan absorption. This is known as ‘blue diaper syndrome’.

nimba

Plant margosa tree, neem, Azadirachta indica.

parisarpa

erysipelas, a skin disease, multiple spreading pustules.

pariśṛta

chronic infection of genital organs leading to infertility.

parvatakatantra

a treatise on peadiatrics.

pāṭha

Plant abuta or midwife’s herb, velvet leaf, roots of Cissampelos pareira; syn. C. hernadifolia; Cyclea peltata.

picu

1. swab, tampon arranged around the head to treat it with oil; 2. a kind of skin disease, picumarda neem tree, Azadirachta indica

piśāci

women bearing child which dies immeadiately after birth

pūtana

one of the seizing planets (grahas), the condition similar to hypokalemia, lesser-than-normal potassium level in the blood leading to constipation, fatigue, muscle spasms, paralysis et Century

raktapunarnava

Plant spreading hogweed or red spider ling; Boerhavia diffusa.

raktasāra

Go to khadira

sahasrayoga

one thousand formulations; a text of Kerala tradition explaining more than 1000 poly herbal formulations. There are several versions of the text.

sanjīvani

Plant a medicinal herb that revivifies; some plants which are identified as sanjīvani are Cressa critica (littoral bindweed), Selaginella bryopteris, Desmothecum fimbriatus, Tinospora cardifolia, Malaxis acuminata, Mycrosylus willichi, Actiniopteris radiata.

sannikṛṣṭa

an aetiological factor that is closer and immeadiate. ex: vitiation of humors.

śivasamhita

one of the three important texts on haṭhayoga written between 15th Century and 17th Century AD; the others being Haṭhayogpradipika and Gheraṇdasamhita.

somavalka

Go to śvetakhadira.

sri

radiant, prosperous, majesty, high rank.

tamāla

1. sectarial mark on the forehead, 2. Plant a sort of black khadira tree, Crataeva roxburghii; 3. garcinia, Xanthochymus pictorius; 4. Cinnamomum tamala.

tāra

1. silver, 2. radiant, 3. star.

tārkṣya

emerald; a gemstone with a variety of the mineral beryl colored green by trace amounts of chromium and sometimes vanadium.

tūni-pratitūni

radiating pain from intestine to rectum and vice versa.

udvartana

rubbing and cleansing the body with frangrant unguents; an item in daily regimen; kneading the body.

unmardana

kneading.

vibho

all pervading.

vikaṇṭaka

having no thorns or having spreading thorns; camel thorn bush or marsh barbel; Alhagi maurorum or Hygrophila auriculata; Foacourtia indica.

viṣaya

subject, heading.

vyanjakahetu

a factor exciting a doṣa leading to disease.

vyavāyi

diffusive, pervading, those pervading the entire body before getting digested.

     Wordnet Search "adi" has 80 results.
     

adi

utsavaḥ, parva, parvāhaḥ, parvarīṇam, utsavadinam, mahaḥ, mahaḥ, uddharṣaḥ, yātrā, uddhavaḥ, kṣaṇaḥ, abhyudayaḥ, carcarī   

kimapi dhārmikaṃ sāmājikaṃ vā maṅgalaṃ vā śubhaṃ kāryaṃ yat sotsāhaṃ nirvartyate।

svataṃtratādinam asmākaṃ rāṣṭriyaḥ utsavaḥ asti।

adi

gāndhījanmadinam   

mahātmā-gāndhī-mahodayasya janmadinam।

ākṭobaramāsasya dvitīyaṃ dinaṃ gāndhījanmadinam utsavarupeṇa nirvāhayanti।

adi

gaṇatantradinam   

26 jānevārī, tat dinaṃ yadā bhāratadeśaḥ gaṇarājyaḥ abhavat।

gaṇatantradinaṃ pratisaṃvatsare sotsāhena śaṃsyante।

adi

hyaḥ, kalyam, gatadinam, gatadivasam, dharmavāsaraḥ, dharmāhaḥ, pūrvedyuḥ   

gataṃ dinam।

hyaḥ mudritaḥ eṣaḥ lekhaḥ vartamānapatre।

adi

śvaḥ, paredyuḥ, paradinam   

anāgatadineṣu adyatanāt paraḥ prathamaḥ ahaḥ।

yena kena prakāreṇa śvaḥ kāryaṃ sampūrṇatām neṣyāmi।

adi

dhanikaḥ, dhanāḍhyaḥ, dhanī, dhanavān, sadhanaḥ, lakṣmīvān, śrīmān, dhaneśvaraḥ, lakṣmīśaḥ, ibhyaḥ, saśrīkaḥ, koṣavān, sampattimān, samṛddhaḥ, mahādhanaḥ, bahudhanaḥ, vittavān, vasumān, arthavān, arthānvitaḥ, sārthaḥ, dhanasampannaḥ, dhanasamṛddhaḥ, dhanavipulaḥ, khadiraḥ   

yaḥ dhanena sampannaḥ।

dhanāḍhyena paropakārāya phaladāyinaḥ vṛkṣasya iva bhāvyam।

adi

allā, khudā, kha़ुdā, allāha, karīma, paravaradigāra, mālika, maulā, raba, rahamāna, raja़्ja़ाka़, rajjāka   

islāmadharme īśvarārthe prayuktaṃ nāma।

īśvaraḥ tathā ca allā iti anayoḥ dvayoḥ madhye abhedaḥ asti।

adi

upadik   

caturṣu dikṣu vartamānaṃ madhyavartikoṇam।

upadiśaḥ catasraḥ santi।

adi

gṛham, geham, udvasitam, veśma, sadma, niketanam, niśāntam, natsyam, sadanam, bhavanam, agāram, sandiram, gṛhaḥ, nikāyaḥ, nilayaḥ, ālayaḥ, vāsaḥ, kuṭaḥ, śālā, sabhā, pastyam, sādanam, āgāram, kuṭiḥ, kuṭī, gebaḥ, niketaḥ, sālā, mandirā, okaḥ, nivāsaḥ, saṃvāsaḥ, āvāsaḥ, adhivāsaḥ, nivasati, vasati, ketanam, gayaḥ, kṛdaraḥ, gartaḥ, harmyam, astam, duroṇe, nīlam, duryāḥ, svasarāṇi, amā, dame, kṛttiḥ, yoniḥ, śaraṇam, varūtham, chardichadi, chāyā, śarma, ajam   

manuṣyaiḥ iṣṭikādibhiḥ vinirmitaṃ vāsasthānam।

gṛhiṇyā eva gṛhaṃ śobhate।

adi

devaḥ, devatā, suraḥ, amaraḥ, nirjaraḥ, tridaśaḥ, suparvā, sumanāḥ, tridiveśaḥ, divaukāḥ, āditāyaḥ, diviṣat, lekhaḥ, aditinandanaḥ, ṛbhuḥ, amartyaḥ, amṛtāndhāḥ, barhirmukhā, kratubhuk, gīrvāṇaḥ, vṛndārakaḥ, danujāriḥ, ādityaḥ, vibudhaḥ, sucirāyuḥ, asvapnaḥ, animiṣaḥ, daityāriḥ, dānavāriḥ, śaubhaḥ, nilimpaḥ, svābābhuk, danujadviṭ, dyuṣat, dauṣat, svargī, sthiraḥ, kaviḥ   

hindudharmānusārī yaḥ sarvabhūtebhyaḥ pūjanīyāḥ।

asmin devālaye naikāḥ devatāḥ santi।

adi

aśikṣita, akṛtavidya, alabdhavidya, agṛhītavidya, aśruta, anupadiṣṭa, apaṇḍita, nirvidya, vidyāhīna   

yena vidyā na gṛhītā।

asmin grāme bahavaḥ aśikṣitāḥ janāḥ santi।

adi

satvaram, śīghram, āśu, sapadi, jhaṭiti, sahasā, drāk, akālahīnam, akālikam, anuṣṭhu, ārāt, anuṣṭhuṣṭhuyā, āḥ, manāk, sakṛt, sadyaḥ, āpātataḥ   

tvarayā saha।

ayi, satvaraṃ gṛhaṃ gaccha no cet varṣā prārapsyate।

adi

indraḥ, devarājaḥ, jayantaḥ, ṛṣabhaḥ, mīḍhvān, marutvān, maghavā, viḍojā, pākaśāsanaḥ, vṛddhaśravāḥ, sunāsīraḥ, puruhūtaḥ, purandaraḥ, jiṣṇuḥ, lekharṣabhaḥ, śakraḥ, śatamanyuḥ, divaspatiḥ, sutrāmā, gotrabhit, vajrī, vāsavaḥ, vṛtrahā, vṛṣā, vāstospatiḥ, surapatiḥ, balārātiḥ, śacīpatiḥ, jambhabhedī, harihayaḥ, svārāṭ, namucisūdanaḥ, saṃkrandanaḥ, duścyavanaḥ, turāṣāṭ, meghavāhanaḥ, ākhaṇḍalaḥ, sahastrākṣaḥ, ṛbhukṣā, mahendraḥ, kośikaḥ, pūtakratuḥ, viśvambharaḥ, hariḥ, purudaṃśā, śatadhṛtiḥ, pṛtanāṣāḍ, ahidviṣaḥ, vajrapāṇiḥ, devarājaḥ, parvatāriḥ, paryaṇyaḥ, devatādhipaḥ, nākanāthaḥ, pūrvadikkapatiḥ, pulomāriḥ, arhaḥ, pracīnavarhiḥ, tapastakṣaḥ, biḍaujāḥ, arkaḥ, ulūkaḥ, kaviḥ, kauśikaḥ, jiṣṇuḥ   

sā devatā yā svargasya adhipatiḥ iti manyate।

vedeṣu indrasya sūktāni santi।

adi

lākṣā, rākṣā, jatu, yāvaḥ, alaktaḥ, drumāmayaḥ, raṅgamātā, khadirikā, raktā, palaṅkaṣā, krimihā, drumavyādhiḥ, alaktakaḥ, palāśī, mudriṇī, dīptiḥ, jantukā, gandhamādinī, nīlā, dravarasā, pittāriḥ   

raktavarṇīyaḥ padārthaḥ yaḥ viśiṣṭe vṛkṣe raktavarṇīyābhiḥ kṛmibhiḥ nirmīyate।

duryodhanena pāṇḍavān hantuṃ lākṣāyāḥ gṛhaṃ nirmitam।

adi

āmram, cūtam, sahakāram, kāmaśaram, kāmavallabham, kāmāṅgam, kīrevṛḥ, mādhavadrumam, bhṛṅgāmīṣṭam, sīdhurasam, madhūlī, kokilotsavam, vasantadūtam, āmraphalam, modākhyam, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥkokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ   

phalaviśeṣaḥ, āmravṛkṣasya phalam asya guṇāḥ varṇarucimāṃsaśukrabalakāritvam।

rāmāya āmraḥ rocate।

adi

āmraḥ, āmravṛkṣaḥ, cūtaḥ, sahakāraḥ, kāmaśaraḥ, kāmavallabhaḥ, kāmāṅgaḥ, kīrevṛḥ, mādhavadrumaḥ, bhṛṅgāmīṣṭaḥ, sīdhurasaḥ, madhūlī, kokilotsavaḥ, vasantadūtaḥ, amraphalaḥ, modākhyaḥ, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥ, kokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ   

phalavṛkṣaviśeṣaḥ- dīrghajīvī pādapaḥ yasya pītavarṇīyaṃ phalam atīva madhuram।

āmravṛkṣe śukāḥ nivasanti।

adi

madirālayaḥ, madhuśālā, madyaśālā, surāgāraḥ   

yatra janāḥ surāṃ krītvā pibanti।

śyāmāyāḥ patiḥ pratidinaṃ madirālaye surāpānārthe gacchati।

adi

bhānuvāraḥ, ravivāraḥ, ravivāsaraḥ, bhānuvāsaraḥ, arkavāraḥ, ādityavāraḥ, bhaṭṭārakavāraḥ, arkadinam, arkaḥ   

saḥ dinaḥ yaḥ mandavāsarāt anantaram tathā ca somavāsarāt prāk asti।

asmākaṃ rāṣṭre bhānuvāsare vidyālaye kāryālaye ca avasaraḥ asti।

adi

yamaḥ, yamarāṭ, kṛtāntaḥ, kālaḥ, antakaḥ, vaivasvataḥ, mahiṣadhvajaḥ, mahiṣavāhanaḥ, dharmaḥ, dharmarājaḥ, pitṛpati, daṇḍadharaḥ, śrāddhadevaḥ, śamanaḥ, auḍambaraḥ, yamunābhrātā, dakṣiṇadikpālaḥ, dadhnaḥ, bhīmaśāsanaḥ, śīrṇapādaḥ, prāṇaharaḥ, hariḥ   

mṛtyoḥ devatā, dakṣiṇadikpālaḥ yaḥ jīvānām phalāphalam niyamayati।

dattābhaye tvayiyamādapi daṇḍadhāre।

adi

gauḥ, māheṣī, saurabheyī, usrā, mātā, śṛṅgiṇī, arjunī, aghnyā, rohiṇī, māhendrī, ijyā, dhenuḥ, aghnā, dogdhrī, bhadrā, bhūgimahī, anaḍuhī, kalyāṇī, pānavī, gaurī, surabhiḥ, mabā, nilināciḥ, surabhī, anaḍvāhī, adhamā, bahulā, mahī, sarasvatī, usriyā, ahī, aditiḥ, ilā, jagatī, śarkarī   

grāmyapaśuviśeṣaḥ,yaḥ sāsnālāṅgulakakudakhuraviṣāṇī tathā ca tasyāḥ dugdhaṃ manuṣyāya puṣṭīkārakam iti manyante।

hindudharmīyāṇāṃ kṛte gauḥ avadhyā asti।

adi

tṛṇachadiḥ, chadiḥ, kuḍhaṅkaḥ   

tṛṇādinirmitaṃ gṛhasya ācchādanam।

tṛṇāchadeḥ gṛhe varṣāyāḥ jalam āgacchati।

adi

yadi, cet   

samayataḥ niyamataḥ vā।

yadi tvaṃ svakāryaṃ samaye eva kariṣyasi tarhi ahaṃ tvāṃ mayā saha bhramaṇārthaṃ neṣyāmi।

adi

dakṣiṇadik, yāmyā   

uttara-diśaḥ viruddhā dik yasyāḥ svāmī yamaḥ iti manyate। mama gṛhaṃ dakṣiṇadiśi vartate।/

pragṛhya tu mahīpālo jalapūritam añjalim। diśaṃ yāmyām abhimukho rudan vacanam abravīt॥ [rāmāyaṇa 2।103।26]

adi

upadiś, anuśās, śikṣaya   

kāryaviṣaye yuktāyuktatvakathanānukūlaḥ vyāpāraḥ।

ācāryaḥ idaṃ kāryaṃ samyak bhavituṃ śiṣyān upadiśati।

adi

pratīcī, paścimadik   

sā prācyāḥ sammukhā dik।

mama gṛhaṃ asya sthānasya pratīcyāṃ diśi asti।

adi

unmatta, pramatta, pramada, matta, unmattaka, unmadita, utkaṭa, udyuta, kuśa, dṛpta, nirdaṭa, nirdaḍa, madakala, momugha, vātahata, vātula, vātūla, sonmāda, ha, sonmāda, hatacitta, hatacetas, haripriya   

yasya buddhau ko'pi vikāraḥ asti।

bhasmarāśīkṛtaṃ svaṃ gṛhaṃ dṛṣṭvā asahāyaḥ śyāmaḥ unmattaḥ abhavat।

adi

paurva, pūrvadiśya, prāñc   

pūrvadiksambandhī।

bhāratasya paurvaḥ prāntaḥ kṛṣyarthe upayuktaḥ asti।

adi

meghācchanna, meghācchādita, nabhya, nīradin, maigha   

meghaiḥ ācchāditaḥ।

meghācchanne ākāśe vidyut prakāśate।

adi

sadā, nityam, sarvadā, pratikṣaṇam, sarvaśaḥ, sarvakālam, śaśvat, sadam, āpradivam, pradivaḥ, śaśvat, sanāt, aharniśam, pratyaham   

kṣaṇe kṣaṇe।

sarvaiḥ sadā satyam eva vaktavyam।

adi

madyam, surā, madirā, vāruṇī, halipriyā, hālā, pariśrut, varuṇātmajā, gandhottamā, prasannā, irā, kādambarī, pariśrutā, kaśyam, mānikā, kapiśī, gandhamādanī, mādhavī, kattoyam, madaḥ, kāpiśāyanam, mattā, sītā, capalā, kāminī, priyā, madagandhā, mādhvīkam, madhu, sandhānam, āsavaḥ, amṛtā, vīrā, medhāvī, madanī, supratibhā, manojñā, vidhātā, modinī, halī, guṇāriṣṭam, sarakaḥ, madhūlikā, madotkaṭā, mahānandā, sīdhuḥ, maireyam, balavallabhā, kāraṇam, tatvam, madiṣṭhā, pariplutā, kalpam, svādurasā, śūṇḍā, hārahūram, mārddīkam, madanā, devasṛṣṭā, kāpiśam, abdhijā   

mādakadravapadārthaḥ - yasya sevanaṃ pāpaṃ tathā ca nindanīyam iti manyante।

saḥ pratidinaṃ sāyaṅkāle madyaṃ pītvā gṛham āgacchati।

adi

mradiṣṭhavastram   

vastraviśeṣaḥ- mṛdusparśaṃ vastram।

ahaṃ mradiṣṭhavastrasya paridhānaṃ kārayitum icchāmi।

adi

yayin, pakṣapātin, ṛṇa, kāṃdiś, khacara, khacārin, khagama, khecara, gṛhītadiś, ḍīna, jihāna, nivartaka, pakṣagama, pataṃga, patara, pataru, patatṭa, patatrinṭa, patayālu, patvan   

yaḥ uḍḍayate।

kākaḥ yayī khagaḥ asti।

adi

anuśās, upadiś, upādiś, nidṛś, nirdiś, pratyādiś, samādiś, sammantr   

vimarśānukūlaḥ vyāpāraḥ।

rajataḥ mām dhanasya adhikatvena lābhāya anyatra viniyoktum anvaśāḥ।

adi

janmadinam, janidivasaḥ, varṣavṛddhiḥ   

yasmin dine kasyacit janma bhavati।

adya mama janmadinam asti।

adi

mārgadarśakaḥ, pathadarśakaḥ, upadeśakaḥ, nirdeśakaḥ, nāyakaḥ, pragrahaḥ, mārgopadik, nirdeṣṭā, adhvadarśī, saṃcārayitā, nirṇetā, dhūrṣad, uddeśakaḥ, padavāyaḥ, ādeśakaḥ, prajñātā, mukhyaḥ, vicārakaḥ, vināyakaḥ, vinetā, voḍhā   

yaḥ mārgaṃ darśayati।

vayam ekaṃ kuśalaṃ mārgadarśakam anusarantaḥ agre agacchāma।

adi

abhihitam, kathitam, uktam, bhaṇitam, bhāṣitam, uditam, jalpitam, ākhyātam, lapitam, gaditam, nigaditam, īritam, udīritam, bhaṇitam, laḍitam, rapitam, raṭhitam, bhaṭitam, raṭitam, vyāhṛtam   

yad prāg eva uktam।

yad vibhāgapramukhena abhihitaṃ tad eva karaṇīyam।

adi

khadiraḥ, gāyatrī, bālatanayaḥ, dantadhāvanaḥ, tiktasāraḥ, kaṇṭakīdrumaḥ, bālapatraḥ, khadyapatrī, kṣitikṣamaḥ, suśalyaḥ, vakrakaṇṭaḥ, yajñāṅgaḥ, jihvāśalyaḥ, kaṇṭī, sāradrumaḥ, kuṣṭhāriḥ, bahusāraḥ, medhyaḥ, bālaputraḥ, raktasāraḥ, karkaṭī, jihvaśalyaḥ, kuṣṭhahṛt, bālapatrakam, yūpadrumaḥ, kṣamā   

varvūrajātīyaḥ vṛkṣaḥ।

khadirāt arkaḥ niṣkāsayanti।

adi

khadiraḥ, śvetasāraḥ, khadyapatrī   

khadirakāṣṭhāt prāptaḥ dravapadārthaḥ।

janaḥ tāmbūlena saha khadiram atti।

adi

abhinirdiś, pradiś, nirdiś, upadiś, apadiś, nidarśaya, pradarśaya, vinirdiś, avadyotaya, lakṣaya, ādiś, upādiś, ākṣip   

kāryaviśeṣasya vā vastuviśeṣasya vā jñāpanānukūlaḥ vyāpāraḥ।

mātā mahyaṃ ākāśe dhruvasya sthitim abhinirdiśati।

adi

sambodhaya, anuśās, upadiś, upādiś, nirdiś, pratyādiś, samādiś   

hitasya bodhanānukūlaḥ vyāpāraḥ।

mātā taṃ samabodhayat paraṃ saḥ tathā na ācaritavān।

adi

vyapadiś, abhidhā, vyākhyā, nirdiś, abhivad, ācakṣ, paricakṣ, upadiś, ābhāṣ, parikathaya, paripaṭh, prakīrtaya, pracakṣ, pratibhāṣ, prabrū, prabhāṣ, pravad, pravicakṣ, bhāṣ   

janeṣu viśiṣṭena nāmnā khyātānukūlaḥ vyāpāraḥ।

janāḥ gāndhīmahodayaṃ bāpū iti nāmnā vyapadiśanti।

adi

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।

adi

aditiḥ   

dakṣaprajāpateḥ kanyā yā kaśyapapatnī āsīt।

aditeḥ sūryādikāḥ trayastriṃśat devatāḥ utpannāḥ।