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"cel" has 1 results.
    
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√celcelcalane1352
  
"cel" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√चेल्celmoving, shaking, trembling / calana391/2Cl.1
     Amarakosha Search  
2 results
     
WordReferenceGenderNumberSynonymsDefinition
pāṭhāFeminineSingularpāpacelī, śreyasī, ambaṣṭhā, vanatiktikā, ekāṣṭhīlā, sthāpanī, prācīnā, rasā, viddhakarṇī
sucelakaḥ2.6.117MasculineSingularpaṭaḥ
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57 results for cel
     
Devanagari
BrahmiEXPERIMENTAL
cel cl.1. = cal- View this entry on the original dictionary page scan.
celan. ( cil-) clothes, garment etc. (in fine compositi or 'at the end of a compound' f(ā-). ) View this entry on the original dictionary page scan.
celan. in fine compositi or 'at the end of a compound' "the mere outward appearance of", a bad representative of (exempli gratia, 'for example' bhāryācela bhāryā-cela- n."a bad wife" and ;also mf(ī-)n. exempli gratia, 'for example' brāhmaṇicelī brāhmaṇicelī- f."a bad wife of a brahman-", brāhmaṇacela brāhmaṇa-cela- m."a bad brahman-" ) View this entry on the original dictionary page scan.
celam. equals ceṭa-, a servant, slave View this entry on the original dictionary page scan.
celam. see ku--, āhara-celā- View this entry on the original dictionary page scan.
celam. pāpa-celī- and likā-. View this entry on the original dictionary page scan.
celacīrāf. a piece torn off from a garment View this entry on the original dictionary page scan.
celagaṅgāf. Name of a river View this entry on the original dictionary page scan.
celakam. for chel- View this entry on the original dictionary page scan.
celakam. Name of a man (see c/ailaki-) View this entry on the original dictionary page scan.
celakamn. equals cela- in fine compositi or 'at the end of a compound' a bad representative of. View this entry on the original dictionary page scan.
celakaṇṭhinmfn. for śveta-k- View this entry on the original dictionary page scan.
celaknopamind. so as to wet the clothes (rain) View this entry on the original dictionary page scan.
celālam. Cucumis sativus View this entry on the original dictionary page scan.
celānam. a kind of cucumber View this entry on the original dictionary page scan.
celanirṇejakam. a washerman View this entry on the original dictionary page scan.
celāpahāram. theft of garments View this entry on the original dictionary page scan.
celāpahāram. (see ) View this entry on the original dictionary page scan.
celaprakṣālakam. idem or 'm. a washerman ' View this entry on the original dictionary page scan.
celarucikāf. a mourning band (?) (varia lectio) View this entry on the original dictionary page scan.
celāśakam. "clothes-eater", a moth View this entry on the original dictionary page scan.
celicīmam. equals cilic- View this entry on the original dictionary page scan.
celikāf. a corset, bodice View this entry on the original dictionary page scan.
celīmam. idem or 'm. equals cilic- ' View this entry on the original dictionary page scan.
cell varia lectio for cel-. View this entry on the original dictionary page scan.
celukam. a Buddhist novice View this entry on the original dictionary page scan.
bhāryācelan. cela
brāhmaṇacelam. cela
brāhmaṇicelīf. View this entry on the original dictionary page scan.
brāhmaṇicelīf. cela
carmacelaa garment with the hide turned outwards View this entry on the original dictionary page scan.
carucelinmfn. (for cār-?) having portions of offerings on the clothes (śiva-) View this entry on the original dictionary page scan.
gandhacelikāf. musk (varia lectio gandh/a-kelikā-) View this entry on the original dictionary page scan.
gandhacelikāf. equals -mārjāra- View this entry on the original dictionary page scan.
kacelan. a string or cover containing and keeping together the leaves of a manuscript (see kācana-.) View this entry on the original dictionary page scan.
kucelan. a bad garment View this entry on the original dictionary page scan.
kucelan. rag View this entry on the original dictionary page scan.
kucelamfn. badly clothed, dressed in dirty or tattered garments View this entry on the original dictionary page scan.
kucelāf. Name of a plant (equals avi-karṇī-or viddha-parṇī-). View this entry on the original dictionary page scan.
kucelaetc. See 1. ku-. View this entry on the original dictionary page scan.
kucelīf. the plant Clypea hernandifolia (or according to to Haughton "Cissampelos hexandra") View this entry on the original dictionary page scan.
mṛtacelan. the garments of the dead View this entry on the original dictionary page scan.
pacelimamfn. being soon cooked, cooking or ripening quickly Va1rtt. 1 on View this entry on the original dictionary page scan.
pacelimam. () Phaseolus Mungo or a similar species of bean View this entry on the original dictionary page scan.
pacelimam. fire View this entry on the original dictionary page scan.
pacelimam. the sun. View this entry on the original dictionary page scan.
pacelukam. a cook View this entry on the original dictionary page scan.
pāpacelīf. Clypea Hernandifolia View this entry on the original dictionary page scan.
pāpacelikā f. Clypea Hernandifolia View this entry on the original dictionary page scan.
pracelan. ( cel-?) yellow sandalwood View this entry on the original dictionary page scan.
pracelakam. a horse View this entry on the original dictionary page scan.
pracelukam. a cook (wrong reading for paceluka-). View this entry on the original dictionary page scan.
sacelamfn. having clothes, clothed, dressed View this entry on the original dictionary page scan.
śakacella(?) m. Name of a poet View this entry on the original dictionary page scan.
sucelamf(ā-)n. well-clad View this entry on the original dictionary page scan.
sucelakam. a fine garment View this entry on the original dictionary page scan.
tuṇḍicelan. a kind of costly garment View this entry on the original dictionary page scan.
     Apte Search  
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cel चेल् 1 P. (चेलति) 1 To go, move. -2 To shake, be disturbed, tremble.
celam चेलम् 1 A garment; कुसुम्भारुणं चारु चेलं वसाना Jagannātha. -2 (At the end of comp.) Bad, wicked, vile; भार्याचेलम् 'a bad wife.' -Comp. -आशकः a moth. -क्नोपम् ind. So as to wet the clothes (rain) P. III.4.33. -गङ्गा N. of a river near Gokarṇa. -चीरा a piece torn off from a garment; विपन्नं गलमुद्बध्य दृढया चेलचीरया Rāj. T.4.574. -निर्णेजकः, -प्रक्षालकः a washerman; श्ववतां शौण्डिकानां च चेलनिर्णेजकस्य च Ms.4.216.
celikā चेलिका 1 A bodice. -2 Silk-cloth.
cell चेल्ल् 1. P. (चेल्लति) To go or move. -2 To shake, tremble.
celukaḥ चेलुकः A Buddhist novice.
kacelam कचेलम् A string or cover containing and keeping together the leaves of a manuscript.
pacelima पचेलिम a. 1 Cooking or ripening quickly. -2 Fit to be matured. -3 Ripening spontaneously or naturally; ददर्श मालूरफलं पचेलिमम् N.1.94; प्रचुरसस्यपचेलिम- मञ्जरीकपिशितामचलामवलोकयन् Rām. Ch.4.7. -मः 1 Fire. -2 The sun.
pacelukaḥ पचेलुकः A cook. पच्चनिका paccanikā पच्चनी paccanī पच्चनिका पच्चनी A particular part of a plough.
pracelam प्रचेलम् Yellow sandal-wood.
pracelakaḥ प्रचेलकः A horse.
sacela सचेल a. Dressed.
     Macdonell Vedic Search  
4 results
     
atirātra ati-rātrá, a. (celebrated) overnight, vii. 103, 7 [rá̄trī night].
as as be, II. P.: pr. 2. ási, i. 1, 4; ii. 12, 15; 33, 3; 3. ásti, ii. 12, 5; 33, 7. 10; vii. 71, 4; 86, 6; x. 34, 14; pl. 1. smási, vi. 54, 9; viii. 48, 9; 3. sánti, i. 85, 12; x. 90, 16; ipv. ástu, v. 11, 5; vii. 86, 82; x. 15, 2; sántu, vii. 63, 5; op. syá̄ma, iii. 59, 3; iv. 50, 6; 51, 10. 11; viii. 48, 12. 13; ipf. 3. á̄s, x. 129, 3; āsīt, x. 34, 2; 90, 6. 12. 14; 129, 14. 22. 32. 4. 52; á̄san, x. 90, 15. 16; 129, 52; pf. āsa, vii. 86, 4; x. 129, 2; á̄sur, iv. 51, 7. ápi- be or remain in (lc.); syāma pári be around, celebrate, 2. pl. stha, vii. 103, 7. prá- be pre-eminent, ipv. astu, iii. 59, 2.
deva dev-á, m. god, i. 1, 1. 2. 4. 5; 35, 1. 2. 32. 8. 10. 11; 160, 1. 4; ii. 12, 12; 33. 15; 35, 5. 15; iii. 59, 6. 8. 9; iv. 50, 9; v. 11, 2; vii. 61, 1. 7; 63, 1. 3; 86, 72; viii. 29, 2. 3. 7; 48, 3. 9. 14; x. 14, 32. 7. 14; 15, 10. 12; 34, 8; 90, 6. 7. 15. 162; 129, 6; 135, 1; 168, 2. 42 [celestial from dív heaven].
subh u̇ su-bh u̇, a. excellent, ii. 35, 7 [sú well + bhu being].
     Macdonell Search  
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cela m. garment; raiment; -ka, m. a good-for-nothing (--°ree;); -½âsaka, m. clothes-moth.
pacelima a. being quickly cooked, maturing rapidly.
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celaka śaṇḍilyayana (‘Descendant of Sānφlya ’) is mentioned as a teacher in the śatapatha Brāhmana.
     Dictionary of Sanskrit
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     KV Abhyankar
"cel" has 40 results.
     
celutaddhita affix. affix एलु applied to the word हिंम in the sense of 'unable to bear ' e. g, हिमेलुः, confer, compare P. V. 2. 122 Vart. 7.
a,k(ೱ),(ೱ)जिह्वामूलीय, represented by a sign like the वज्र in writing, as stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks वज्राकृतिर्वर्णो जिह्वामूलीयसंज्ञो भवति. the Jihvāmūlīya is only a voiceless breath following the utterance of a vowel and preceding the utterance of the guttural letter क् or ख् . It is looked upon as a letter (वर्ण), but dependent upon the following consonant and hence looked upon as a consonant. e. g. विष्णु ೱ करोति.
a,pೱ,(ೱ)Upadhmānīya represented by a sign like the temple of an elephants stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks "गजकुम्भाकृतिर्वर्ण उपध्मानीयसंज्ञो भवति." Kāt.I. It is a voiceless breath following the utterance of a vowel and preceding the utterance of the labial letter p ( प् ) or ph ( फ ). It is looked upon as a letter ( वर्ण ), but dependent upon the following consonant and hence looked upon as a consonant. अ:कार name given to the nominative case. case in the Taittiriya Prātiśākhya. cf अ:कार इति प्रथमाविभक्तेरुपलक्षणम् Taittirīya Prātiśākhya.I. 23.
atiśayaexcess or excellence as shown by the affixes तर and तम confer, compare तरतमयोश्चातिशये V.Pr.V.2; क्रियाप्रधानमाख्यातं तस्मादतिशये तखुत्पद्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 2.139; VIII.1.71 ; (2) desire as shown by the affix क्यच् in Pāṇini's grammar; confer, compare यश्च अतिशये Ṛktantra Prātiśākhya. 126.
atiśāyanaexcellence, surpassing; the same as अतिशय in Vājasaneyi Prātiśākhya.V. 2 confer, compare अतिशायने तमबिष्ठनौ P. V. 3.55, also confer, compare भूमनिन्दाप्रशंसासु नित्ययोगेऽतिशायने । संसर्गेऽ स्तिविवक्षायां भवन्ति मतुबादय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.2.94, where अतिशायन means अतिशाय. Patañjali, commenting on P. V.3.55 clearly remarks that for अतिशय, or for अतिशयन, the old grammarians, out of fancy only, used the term अतिशायन as it was a current term in popular usage; confer, compare देश्याः सूत्रनिबन्धाः क्रियन्ते यावद् ब्रूयात् प्रकर्षे अतिशय इति तावदतिशायन इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on , P. V.3.55.
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.
āgamaaugment, accrement, a word element which is added to the primitive or basic word during the process of the formation of a complete word or pada. The āgama is an adventitious word element and hence differs from ādeśa, the substitute which wholly takes the place of the original or ( आदेशिन् ). Out of the several āgamas mentioned by Pāṇini, those that are marked with mute ट् are prefixed, those, marked with क्, are affixed, while those, marked with म्, are placed immediately after the last vowel of the word. The augments become a part and parcel of the word to which they are added, and the characteristics of which they possess;confer, compareयदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते, also आगमानां आगमिधर्मिवैशिष्ट्यम् Paribhāṣenduśekhara of Nāgeśa. Pari.11. Those grammarians, who hold the view that words are unproduced and eternal, explain the addition of an augment as only the substitution of a word with an augment in the place of a word without an augment; confer, compare आदेशास्तर्हिमे भविष्यन्ति अनागमकानां सागमकाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20; I.1.46. The term āgama is defined as अन्यत्र विद्यमानस्तु यो वर्णः श्रुयतेधिकः । आगम्यमानतुल्यत्वात्स आगम इति स्मृतः Com. on Tait. Prāt.I. 23.
ātiśāyikaa tad-affix in the sense of excellence; a term applied to the affixes तम and इष्ठ as also तर and ईयस् prescribed by Pāṇini by the rules अतिशायने तमबिष्ठनौ and द्विवचनविभज्योपपदे तरबीयसुनौ confer, compare P.V.3.55, 57. This superlative affix is seen doubly applied sometimes in Vedic Lit. eg.श्रेष्ठतमाय कर्मणे Yaj. Saṁ. I.1; confer, compare also तदन्ताच्च स्वार्थे छन्दसि दर्शनं श्रेष्ठतमायेति P.V.3.55 Vārttika (on the Sūtra of Pāṇini).3.
iṣṭhathe superlative taddhita affix. affix इष्ठन् in the sense of अतिशायन or अतिशय ( excellence ). The commentators, however, say that the taddhita affixes तम and इष्ठ,like all the taddhita affixes showing case-relations, are applied without any specific sense of themselves, the affixes showing the sense of the base itself ( स्वार्थे ); e. g गुरुतमः, गरिष्ठः; पटुतमः, पठिष्ठः; पचतितमाम्, कर्तृतमः, करिष्ठः et cetera, and others; confer, compare P.V.3.55-64 The affixes ईयस् and इष्ठ are applied only to such substantives which denote quality; confer, compare P.V.3.58.
īyastad-affix ईयसुन् , showing superiority or excellence of one individual over another in respect of a quality, added to a substantive expresive of quality; when the substantive ends in the affix तृ, that affix तृ is removed: exempli gratia, for example पटीयान्, लघीयान्, गरीयान्, दोहीयसी (धेनुः) confer, compareP.V.3.57-64.
aindraname of an ancient school of grammar and of the treatise also, belonging to that school, believed to have been written under instructions of Indra. The work is not available. Patañjali mentions that Bṛhaspati instructed Indra for one thousand celestial years and still did not finish his instructions in words': (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.1 ). The Taittirīya Saṁhitā mentions the same. Pāṇini has referred to some ancient grammarians of the East by the word प्राचाम् without mentioning their names, and scholars like Burnell think that the grammar assigned to Indra is to be referred to by the word प्राचाम्. The Bṛhatkathāmañjarī remarks that Pāṇini's grammar threw into the background the Aindra Grammar. Some scholars believe that Kalāpa grammar which is available today is based upon Aindra,just as Cāndra is based upon Pāṇini's grammar. References to Aindra Grammar are found in the commentary on the Sārasvata Vyākaraṇa, in the Kavikalpadruma of Bopadeva as also in the commentary upon the Mahābhārata by Devabodha.Quotations, although very few, are given by some writers from the work. All these facts prove that there was an ancient pre-Pāṇinian treatise on Grammar assigned to इन्द्र which was called Aindra-Vyākaraṇa.For details see Dr.Burnell's 'Aindra School of Sanskrit Grammarians' as also Vol. VII pages 124-126 of Vyākaraṇa Mahābhāṣya, edited by the D.E.Society, Poona.
kacchādia class of words headed by कच्छ to which the taddhita affix अण् is added in the miscellaneous (शैषिक) senses, provided the word, to which the affix अण् is to be added, is the name of a country; exempli gratia, for example ऋषिकेषु जातः आर्षिकः similarly माहिषिकः, ऐक्ष्वाकः; confer, compare Kāś. on P.IV.2.133.
kaṇvādia class of words forming a portion of the class of words called गर्गादि, and headed by the word कण्व, to the derivatives of which, formed by the afix यञ् by the rule गर्गादिभ्यो यञ् (P.IV.1.105) the affix अण् is added in the miscellaneous senses; exempli gratia, for example काण्वाः छात्राः; similarly गौकक्षाः, शाकलाः , अगस्तयः, कुण्डिनाः etc: confer, compare P.IV.2.111 and II. 4.70.
katryādia class of words headed by the word कत्रि to which the taddhita affix. affix एयक (ढकञ्) is applied in the miscellaneous senses; exempli gratia, for example कात्रेयकः, ग्रामेयकः, कौलेयकः (from कुल्या); confer, compare P. IV.2.75.
kāśikā(1)name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe.
kāśyādia class of words headed by the words काशि, चेदि and others to which the taddhita affixes ठञ् and ञिठ are added in the miscellaneous senses; exempli gratia, for example काशिकी, काशिका; वैदिकी, वैदिका et cetera, and others; confer, compare Kāś. on P. IV. 2.116. The feminine. afix ई is applied when the affix ठञ् is added to the word काशि; confer, compare P. IV. 1.15.
kīlhārnKielhorn F., a sound scholar of Sanskrit Grammar who brought out excellent editions of the Pātañjala Mahābhāṣya and the Paribhāṣenduśekhara and wrote an essay on the Vārttikas of Kātyāyana. For details see Pātañjala Mahābhāṣya Vol VII.p.40, D. E society edition, Poona.
kṣipraliterally rapid, accelerated, a short name given in the a Prātiśākhya works to a Saṁdhi or euphonic combination of the vowels इ, उ, ऋ,; लृ with a following dissimilar vowel; confer, compare Uvvaṭa's Bhāṣya on the Prātiśākhya works.Bhāṣya on R.Pr. III.10; confer, compare also इको यणचि P.VI.1.77. The name Kṣipra is given to this Saṁdhi possibly because the vowel, short or long, which is turned into a consonant by this saṁdhi becomes very short (id est, that is shorter than a short vowel id est, that is a semi-vowel). The word क्षैप्र is also used in this sense referring to the Kṣiprasaṁdhi.
gahādia class of words headed by the word गह to which the taddhita affix ईय (छ) is added in the Saisika or miscellaneous senses; e. g. गहीयम् , अन्तस्थीयम्; this class called 'gahiya' is looked upon as अाकृतिगण, and hence the words वैणुकीयम् वैत्रकीयम् and the like could be explained as correct; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 2.138.
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.
ṭyutaddhita affix. affix अन to which the augment त्, is prefixed, making the affix तन, applicable to the words सायं, चिरं, प्राह्वे, प्रगे ,and indeclinable words in the Saisika or miscellaneous senses; e. g. सायंतन:, चिरंतनः दिवातनम् et cetera, and others; confer, compare P. IV. 3.23, 24.
tamaptaddhita affix. affix तम added without a change of sense, i. e. in the sense of the base itself to noun bases possessing the sense of excellence, as also to verbal forms showing excellence: e. g. आढ्यतमः, दर्शनीयतमः, श्रेष्ठतमः, पचतितमाम् confer, compare Kas on P. V. 3.55-56. The affix तमप् is termed घ also; confer, compare P. I. 1.22.
tarataddhita affix. affix तरप् added to bases showing excellence (अतिशायन ) when the excellence shown is between two persons; e. g. अनयोः सुकुमारतरः सुकुमारतरा, पचतितराम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.3.57. The affix तरप् is called घ just like तमप्; cf P.I. 1.22.
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.
dhūmādia class of words headed by the word धूम to which the taddhita affix.affix अक ( वुञ् ) is added in the miscellaneous(शैषिक ) senses; e. g. धौमकः खाण्डकः et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.IV.2.127.
nadyādia class of words headed by नदी, मही and other feminine. nouns to which the taddhita affix एय (ढक्) is added in the miscellaneous (शैषिक ) senses; exempli gratia, for example नादेयम्, माहेयम्, वाराणसेयम्, श्रावस्तेयम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.97.
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.
parāṅgavadbhāvabehaviour as having become a part and parcel of another ; treatment of a word as a part of another. The term is used by Panini in connection with a word followed by and connected with a word in the vocative case of which it is looked upon as a part for purposes of accent, e. g. कुण्डेनाटन् , मद्राणां राजन् et cetera, and others Here the words अटन् and राजन् , being in the vocative case, are अाद्युदात्त, id est, that is अ ( at the beginning of अटन्) and अा (in राजन्) are acute and as a result all the other vowels in कुण्डेनाटन् and मद्राणां राजन् become अनुदात्त or grave; confer, compare सुबामन्त्रिते पराङ्गवत्स्वरे P.II.1.2.
paladyādia class of words headed by the word पलदी to which the taddhita affix. affix अण् is applied in the miscellaneous ( शैषिक) senses; e gपालदः, पारिषदः, रौमकः; पाटच्चरः et cetera, and others confer, compare Kaas, on P. IV. 2.110.
prakarṣaeminence: excellence of a particular quality ; confer, compare कथं पुनरन्यस्य प्रकर्षेण अन्यस्य प्रकर्षः स्यात्: confer, compare also यद्यपि द्रव्यस्य स्वतः प्रकर्षो नास्ति तथापि गुणाक्रियास्थ: प्रक्रर्षो द्रव्य उपचर्यते , Kas on P. V. 4.1 1.
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.
prakṛṣṭasuperior, excellent; confer, compareमध्यमश्च शुक्लशव्दः पूर्वमपेक्ष्यप्रकृष्टः परमपेक्ष्य न्यूनः न च न्यून: प्रवर्तते ; M.Bh. on P. V.3.55 Vart. 3.
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.
rāmabhadra dīkṣitason of यज्ञराम दीक्षित, a grammarian of Tanjore of the seventeenth century who wrote a commentary on the Paribhasavrtti of Siradeva named परिभाषावृत्तिव्याख्या. He has also written the ' life of Patanjali' ( पतञ्जलिचरित ) and many miscellaneous works, such as उणादिमणिदीपिका and others.
vākyapadīyaa celebrated work on meanings of words and sentences written by the famous grammarian Bhartrhari ( called also Hari ) of the seventh century. The work is looked upon as a final authority regarding the grammatical treatment of words and sentences,for their interpretation and often quoted by later grammarians. It consists of three chapters the Padakanda or Brahmakanda, the Vakyakanda and the Samkirnakanda, and has got an excellent commentary written by Punyaraja and Helaraja.
vuñ(ID taddhita affix. affix अक causing vṛddhi to the vowel of the first syllable of that word to which it is added, as prescribed, (a) to the words denoting an offspring as also to the words उक्ष, उष्ट्र et cetera, and othersin the sense of 'a group'; e. g. अोपगवकम् , औष्ट्रकम् , कैदारकम् et cetera, and others: confer, compare P.IV.2.39, 40; (b) to the words राजन्य and others in the sense of 'inhabited country' ; e. g. राजन्यकः देवनायकः et cetera, and others, confer, compare P. IV.2.53, (c) to the words headed by अरीहण such as द्वुघण, खदिर्, मैत्रायण, काशकृत्स्न et cetera, and others in the quadruple senses; exempli gratia, for example अारीहणकम् , द्रौबणकम् , confer, compare P.IV.2.80, (d) to the word धन्व meaning a desert, to words with य् or र for their penultimate, to words ending in प्रस्थ, पुर and वह as also to words headed by धूम, नगर, अरण्य कुरु, युगन्धर et cetera, and others, under certain conditions in the miscellaneous senses; e. g. सांकाश्यकः,पाटलिपुत्रकः, माकन्दकः, आङ्गकः, वाङ्गकः, धौमकः, नागरकः, अारण्यकः et cetera, and others; confer, compare P.IV.2.121-130,134,135, 136; (e) to the words शरद् , आश्वयुजी, ग्रीष्म, वसन्त, संवत्सर,अाग्रहायणी and others in the specific senses given: confer, compare P. IV. 3.27, 45, 46, 49, 50; (f) to words denoting descendence or spiritual relation, words meaning families and warrior clans, words कुलाल and others, words meaning clans, and students learning a specific Vedic branch in specific senses prescribed : e. g. आचार्यक, मातामहक, ग्लौचुकायनक, कालालक, काठक, कालापक et cetera, and others; confer, compare P. IV. 3.77, 99, 118, 126; (g) to the words शाकल, उष्ट्र, उमा and ऊर्णा in the specially given senses; exempli gratia, for example शाकलः, संघः, औप्ट्रकः, औमम् और्णम्, confer, compareP.IV.3.188,157,158; (h) to words with य् as the penultimate, and a long vowel preceding the last one, to words in the dvandva compound, and to the words मनोज्ञ, कल्याण and others in the sense of 'nature' or 'profession';e.g रामणीयकम् गौपालपशुपालिका, गार्गिका, काठिका etc; confer, compare P. V.1.132,133,134: (2) kṛt affix अक added to the roots निन्द् हिंस् and others, and to the roots देव् and कृश् with a prefix before,in the sense of a habituated,professional or skilled agent; exempli gratia, for example. निन्दकः, परिक्षेपकः, असूयकः, परिदेवकः, आक्रोशकः et cetera, and others confer, compare P.III.2. 146, 147.
śvāsaliterally breath; the voiceless breath required for uttering some letters; the term is used in the Pratisakhya and Vyakarana books in the sense of breath which is prominently required in the utterance of the hard consonants, sibilants, visarga and the Jihvamuliya and Upadhmaniya letters; the term is used in connection with these letters also; the usual term in use is, of course, श्वासानुप्रदान, the term श्वास showing the property of the breath, with which these letters are characterizedition
ṣphaktaddhita affix. affix आयन, added to the words कापिशी and रङ्कु as also to the words बाह्री, उर्दि in the residual or miscellaneous taddhita affix. senses; e. g. कापिशायनं मधु, कापिशायनी द्राक्षा, राङ्कवायणो गौ;, बाह्रायनी, और्दायनी, पार्दायनी, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 2.99 and 100.
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.
sāyaṇa,sāyaṇācāryathe celebrated Vedic scholar and grammarian of Vijayanagar who flourished in the 14th century and wrote, besides the monumental commentary works on the Vedas, a grammatical work on roots and their forms known by the name माधवीया धातुवृत्ति. As the colophon of the work shows, the Dhatuvrtti was written by Sayanacarya, but published under the name of Madhava, the brother of Sayanacarya: confer, compare इति महामन्त्रिणा मायणसुतेन माधवसहोदरेण सायणाचार्येण विरचितायां माधवीयायां धातुवृत्तौ...Madhaviya Dha tuvrtti at the end; cf also तेन मायणपुत्रेण सायणेन मनीषिणा । व्याख्येया माधवी चेयं धातुवृत्तिर्विरच्यते । Mad. Dhatuvrtti at the beginning.
     Vedabase Search  
6 results
     
celatuḥ They wentSB 10.52.8
celuḥ moveSB 10.22.23
celuḥ shookSB 3.17.4
sa-cele without leaving the clothesCC Adi 17.74
sa-cele without leaving the clothesCC Adi 17.74
viceluḥ began to moveSB 1.10.13
     DCS with thanks   
10 results
     
cela noun (neuter) clothes (Monier-Williams, Sir M. (1988))
garment (Monier-Williams, Sir M. (1988))

Frequency rank 11252/72933
celanī noun (feminine) name of a queen (Jain.)
Frequency rank 52436/72933
celāna noun (masculine) a kind of cucumber (Monier-Williams, Sir M. (1988))

Frequency rank 52437/72933
kucelā noun (feminine) name of a plant (Monier-Williams, Sir M. (1988))

Frequency rank 23726/72933
kucela noun (neuter) a bad garment (Monier-Williams, Sir M. (1988))
badly clothed (Monier-Williams, Sir M. (1988))
dressed in dirty or tattered garments (Monier-Williams, Sir M. (1988))
rag (Monier-Williams, Sir M. (1988))

Frequency rank 23727/72933
kucelikā noun (feminine) Clypea Hernandifolia
Frequency rank 49557/72933
gandhacelikā noun (feminine) musk (Monier-Williams, Sir M. (1988))

Frequency rank 34560/72933
pāpacelī noun (feminine) Clypea Hernandifolia (Monier-Williams, Sir M. (1988))

Frequency rank 36824/72933
pāpacelikā noun (feminine neuter) Clypea Hernandifolia (Monier-Williams, Sir M. (1988))

Frequency rank 28986/72933
cellaka noun (masculine) name of a people
Frequency rank 29648/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

aralu

Plant stembark of Ailanthus excelsa, tree of heaven.

asura

demon; asurakāya infernal body; a person with traits affluent in circumstances, dreadful, valorous, irascible, jealous of other men’s excellence, gluttonous and fond of eating alone.

aśvinau

twin celestial physicians; divine physicians.

aśvini

1. a binary star Beta Arietis in Aries constellation; first of the 27 stars in celestial sphere; 2. name of a month.

bharadvāja

a celestial āyurveda physician and student of Indra; skylark; planet Mars; bone.

brahmacarya

chaste life; celibacy before marriage; sexual restrain to promote physical, mental and spiritual health.

brahmakāya

divine body; a person with godly traits like adhering to cleanliness and good conduct, belief in existence of god, reverence of elders and preceptors, hospitality and celebration of religious sacrifices and reader of vedas.

canḍā

Plant wild celery, holy ghost, Angelica archangelica. see coraka.

divya

water from sky; celestial, angelic, heavenly

gandharva

celestial musicians; heavenly singers.

gandharvakāya

connoisseur body; a person with the traits of celestial personalities like love for garlands, perfumes, fondness of songs and music and love making.

jaimini

celebrated sage and philosopher of mīmāmsa school of philosophy.

jālagardabha

lymphangitis; cellulitis. Inflammation of lymphatic vessels and channels.

kāsyapa

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

kiṭibha

psoriasis; a chronic skin condition that causes skin cells to grow too quickly resulting in thick, white, silvery, or red patches of skin.

koṭi

1. crore, ten million; 2. excellence.

māṃsatana

cellulitis of throat.

mūtravṛddhi

hydrocele.

nābhasa

sky, space, celestial, heavenly.

pūtīkarañja

Plant Indian elm, Caesalpinia crista, C. bonducella.

sarkarārbuda

kind of tumour; vericocele, angioma.

śikhariṇi

curds, fruits, cinnamon tvak, cardamom ela, honey madhu, ghee ājyam, pepper marīcam and crystal sugar śarkara are well mixed, churned and strained through a white cloth and kept in a vessel scented with camphor is known as śikhariṇi; eminent or excellent woman.

vṛddhi

1. hydrocele; 2. Plant Habenaria intermedia (tuberous terrestrial orchid); 3. Ochyrorchis intermedia.

     Wordnet Search "cel" has 8 results.
     

cel

kucelam, naktakaḥ, laktakaḥ   

jīrṇaṃ vastram;

ramā kucelāni datvā pātrāṇi krītavatī।

cel

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

svasya sevārthe mūlyaṃ dattvā krītā vyaktiḥ।

purākāle dāsānāṃ krayavikrayasya rītiḥ āsīt।

cel

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

yaḥ anyān kṛte annaṃ pacati।

asmākaṃ sūpakāraḥ svādayuktam annaṃ pacati।

cel

sūryaḥ, sūraḥ, aryamā, ādityaḥ, dvādaśātmā, divākaraḥ, bhāskaraḥ, ahaskaraḥ, vradhraḥ, prabhākaraḥ, vibhākaraḥ, bhāsvān, vivasvān, saptāśvaḥ, haridaśvaḥ, uṣṇaraśmiḥ, vivarttanaḥ, arkaḥ, mārttaṇḍaḥ, mihiraḥ, aruṇaḥ, vṛṣā, dyumaṇiḥ, taraṇiḥ, mitraḥ, citrabhānuḥ, virocan, vibhāvasuḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, bhānuḥ, haṃsaḥ, sahastrāṃśuḥ, tapanaḥ, savitā, raviḥ, śūraḥ, bhagaḥ, vṛdhnaḥ, padminīvallabhaḥ, hariḥ, dinamaṇiḥ, caṇḍāṃśuḥ, saptasaptiḥ, aṃśumālī, kāśyapeyaḥ, khagaḥ, bhānumān, lokalocanaḥ, padmabandhuḥ, jyotiṣmān, avyathaḥ, tāpanaḥ, citrarathaḥ, khamaṇiḥ, divāmaṇiḥ, gabhastihastaḥ, heliḥ, pataṃgaḥ, arcciḥ, dinapraṇīḥ, vedodayaḥ, kālakṛtaḥ, graharājaḥ, tamonudaḥ, rasādhāraḥ, pratidivā, jyotiḥpīthaḥ, inaḥ, karmmasākṣī, jagaccakṣuḥ, trayītapaḥ, pradyotanaḥ, khadyotaḥ, lokabāndhavaḥ, padminīkāntaḥ, aṃśuhastaḥ, padmapāṇiḥ, hiraṇyaretāḥ, pītaḥ, adriḥ, agaḥ, harivāhanaḥ, ambarīṣaḥ, dhāmanidhiḥ, himārātiḥ, gopatiḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, tamopahaḥ, gabhastiḥ, savitraḥ, pūṣā, viśvapā, divasakaraḥ, dinakṛt, dinapatiḥ, dyupatiḥ, divāmaṇiḥ, nabhomaṇiḥ, khamaṇiḥ, viyanmaṇiḥ, timiraripuḥ, dhvāntārātiḥ, tamonudaḥ, tamopahaḥ, bhākoṣaḥ, tejaḥpuñjaḥ, bhānemiḥ, khakholkaḥ, khadyotanaḥ, virocanaḥ, nabhaścakṣūḥ, lokacakṣūḥ, jagatsākṣī, graharājaḥ, tapatāmpatiḥ, sahastrakiraṇaḥ, kiraṇamālī, marīcimālī, aṃśudharaḥ, kiraṇaḥ, aṃśubharttā, aṃśuvāṇaḥ, caṇḍakiraṇaḥ, dharmāṃśuḥ, tīkṣṇāṃśuḥ, kharāṃśuḥ, caṇḍaraśmiḥ, caṇḍamarīciḥ, caṇḍadīdhitiḥ, aśītamarīciḥ, aśītakaraḥ, śubharaśmiḥ, pratibhāvān, vibhāvān, vibhāvasuḥ, pacataḥ, pacelimaḥ, śuṣṇaḥ, gaganādhvagaḥ, gaṇadhvajaḥ, khacaraḥ, gaganavihārī, padmagarbhaḥ, padmāsanaḥ, sadāgatiḥ, haridaśvaḥ, maṇimān, jīviteśaḥ, murottamaḥ, kāśyapī, mṛtāṇḍaḥ, dvādaśātmakaḥ, kāmaḥ, kālacakraḥ, kauśikaḥ, citrarathaḥ, śīghragaḥ, saptasaptiḥ   

hindūnāṃ dharmagrantheṣu varṇitā ekā devatā।

vedeṣu sūryasya pūjāyāḥ vāraṃvāraṃ vidhānam asti।

cel

celiṅghamamaṇḍalam   

dakṣiṇabhāratarājye vartamānam ekaṃ maṇḍalam।

mamatābanarjīmahodayā celiṅghamamaṇḍale relakakṣānāṃ yantraśālām ārapsyate iti udghoṣitavatī।

cel

śakacellaḥ   

ekaḥ kaviḥ ।

śakacellasya ullekhaḥ vivaraṇapustikāyām asti

cel

celakaḥ   

ekaḥ puruṣaḥ ।

celakasya ullekhaḥ śatapatha-brāhmaṇe asti

cel

celagaṅgā   

ekā nadī ।

celagaṅgāyāḥ ullekhaḥ harivaṃśe asti









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