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"must" has 1 results.
Root Word IAST Meaning Monier Williams Page Class √मुस्त् must heaping up, gathering, accumulating / saṅghāta 1130/1 Cl.10
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must मुस्त् 1 U. (मुस्तयति-ते) To heap up, gather, collect, accumulate. mustaḥ मुस्तः स्ता स्तम् A kind of grass; विस्रब्धं क्रियतां वराहततिभिर्मुस्ताक्षतिः पल्वले Ś.2.6; R.9.59;15.19. -Comp. -अदः, -आदः a hog. -आकृतिः N. of a plant (Mar. कचरकंद). mustakaḥ मुस्तकः कम् का See मुस्तः. mustuḥ मुस्तुः The closed hand, fist. Dictionary of Sanskrit Grammar KV Abhyankar
"must" has 7 results.
uṇādi affixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; et cetera, and others Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriv confer, compare The derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; edition उणादयोSव्युत्पन्नानि प्रातिपदिकानि. confer, compare on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; et cetera, and others confer, compare on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). upagraha a term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's . 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. Pāṇini's Aṣṭādhyāyī. ekaśeṣa a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः confer, compare अजा feminine. अश्वाः feminine. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original masculine gender. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona. Pāṇini's Aṣṭādhyāyī. nityasamāsa an invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास. nirukta name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare XV 6; V.Pr. IV. 19, 195. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) padavidhi an operation prescribed in connection with words ending with case or verbal affixes and not in connection with noun-bases or root-bases or with single letters or syllables. पदविधि is in this way contrasted with अङ्गविधि ( including प्रातिपदिकविधि and धातुविधि ), वर्णविधि and अक्षरविधि, Such Padavidhis are given in Pāņini's grammar in Adhyāya2, Pādas l and 2 as also in VI.1.158, and in VIII. 1.16 to VIII.3.54 and include rules in connection with compounds, accents and euphonic combinations. When, however, an operation is prescribed for two or more padas, it is necessary that the two padas or words must be syntactically connectible; समर्थः पदविधिः P. II.1.1. confer, compare prayogamukhamaṇḍana known also by the name प्रयोगविवेक, an elementary treatise on syntax, attributed to वररुचि, who must, of course, have been different from the ancient grammarian वररुचि.
DCS with thanks Results for
mustaka noun (masculine neuter) a particular vegetable poison (Monier-Williams, Sir M. (1988)) Frequency rank 16013/72933 mustaka noun (masculine feminine neuter) Cyperus rotundus Linn. (Monier-Williams, Sir M. (1988)) Frequency rank 15128/72933 mustakandaka noun (masculine) the root of Scirpus Kysoor Frequency rank 62395/72933 mustā noun (feminine neuter) a species of grass (Monier-Williams, Sir M. (1988))
Cyperus Rotundus Linn. (Monier-Williams, Sir M. (1988))
Cyperus scariosus R. Br. (G.J. Meulenbeld (1974), 590)
Kyllinga monocephala Rottb. (G.J. Meulenbeld (1974), 590)
a kind of poison Frequency rank 1717/72933 mustādi noun (masculine) name of a pharmacological varga Frequency rank 25078/72933 mustādika noun (masculine) a kind of basti Frequency rank 62396/72933 āditya mustaka noun (masculine) a kind of plant Frequency rank 46359/72933 kaivarta musta noun (neuter) the grass Cyperus rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 50144/72933 kaivarta mustaka noun (neuter) the grass Cyperus rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 50145/72933 kaivartī mustaka noun (neuter) the grass Cyperus rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 34274/72933 kṣudra mustā noun (feminine) the root of Scirpus Kysoor (Monier-Williams, Sir M. (1988)) Frequency rank 34440/72933 jala musta noun (neuter) a kind of plant Frequency rank 52784/72933 tṛṇa mustikā noun (feminine) a kind of plant Frequency rank 53754/72933 nāgara mustā noun (feminine) a species of Cyperus grass (Monier-Williams, Sir M. (1988))
Cyperus scariosus R. Br. (G.J. Meulenbeld (1974), 567) Frequency rank 36161/72933 nāgara mustaka noun (masculine neuter) Cyperus rotundus Frequency rank 36162/72933 piṇḍa musta noun (masculine) a kind of mustā Frequency rank 57978/72933 piṇḍa mustā noun (feminine neuter) Cyperus Pertenuis (Monier-Williams, Sir M. (1988)) Frequency rank 36887/72933 bhadra musta noun (masculine neuter) a kind of Cyperus (Monier-Williams, Sir M. (1988))
Cyperus rotundus Linn. (G.J. Meulenbeld (1974), 583)
Cyperus scariosus R.Br. (G.J. Meulenbeld (1974), 583) Frequency rank 18255/72933 bhadra mustā noun (feminine) a kind of Cyperus (Monier-Williams, Sir M. (1988))
Cyperus rotundus Linn. (G.J. Meulenbeld (1974), 583)
Cyperus scariosus R.Br. (G.J. Meulenbeld (1974), 583) Frequency rank 37763/72933 bhadra mustaka noun (masculine neuter) a kind of Cyperus (only ifc.) (Monier-Williams, Sir M. (1988)) Frequency rank 29445/72933 mahā musta noun (masculine) a kind of poison Frequency rank 61816/72933 sabhadra musta adjective full of the grass Cyperus Rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 68864/72933 svādu mustā noun (feminine) a species of water-creeper (Monier-Williams, Sir M. (1988)) Frequency rank 72243/72933
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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abda musta Go to ajāgandha seeds of dog mustard; Gynandropsis gynandra; syn. Cleome gynandra Plant ambhoda musta. Go to ambuda,ambudhara musta. Go to caturbhadrakam four gentle herbs : nāgaram (dry ginger), ativiṣa (aconite), musta (nut grass or Cyperus rotundus), guḍūci (Tinospora cardifolia). Plant gaṅgeya musta Go to jīmūtaka Lepeocercis serrata; Indian blue stem grass, musta. Plant kṛṣnasarṣapa blakc mustad, Brasica nigra. Plant kṣavaka black mustard; prickly chaff flower; a kind of pot-herb. Plant madhulikā black mustard. Plant pramathya
paste or dough made by boiling a medicinal substance in water, ex: mustādi pramathya
rājakṣavaka kind of mustard, Brassica juncea. Plant rājika
a weight measurement of 6 marīci; black mustard.
infusion or decoction of six drugs, viz. uśīra, parpaṭa, udīcya, musta, śunṭi, raktacandana.
mustard, Brassica campestris,
taila mustard oil. sarṣapa siddhārtha
1. one whose goal has been achieved, Gouthama Buddha; 2. India fig tree; 3. white mustard.
nāgaram, ativiṣa, musta.
"must" has 2 results.
must nāgara mustā, nāgarotthā, nāgarādighanasaṃjñakā, cakrāṅkā, nādeyī, cūḍālā, piṇḍa mustā, śiśirā, vṛṣadhmāṅkṣī, kaccharuhā, cārukesarā, uccaṭā, pūrṇakoṣchasaṃjñā, kalāpinī, jaṭā
tṛṇaviśeṣaḥ yasya mūlāni kaphapittajvarātisārārucyādiṣu bheṣajarupeṇa yujyate।
vaidyena bheṣajārthe samūlaṃ nāgaramustā ānītā।
must muṣṭiḥ, mustu, mucuṭī, tsaruḥ
muṣṭibhiḥ muṣṭibhiḥ prahṛtya yad yuddham bhavati tad muṣṭiyuddham।
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