Donate
 
   
Select your prefered input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.
  
"sev" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√सेव्sevserving / sevana1247/1Cl.1
     Amarakosha Search  
9 results
     
WordReferenceGenderNumberSynonymsDefinition
kakudaḥ3.3.99MasculineSingulargosevitam, gopadamānam
kukubhaḥMasculineSingularprasevakaḥthe belly below the neck of a lute
sevā2.9.2FeminineSingularśvavṛttiḥ
sevakaḥ2.8.9MasculineSingulararthī, anujīvī
sevanam03.04.2005NeuterSingularsīvanam, syūtiḥ
syūta2.9.27MasculineSingularprasevaḥ
uśīramMasculineSingularlaghulayam, amṛṇālam, abhayam, iṣṭakāpatham, lāmajjakam, sevyam, avadāham, jalāśayam, naladam
viṣam3.3.231NeuterSingularsevā, arthanā, bhṛtiḥ
carmaprasevikā2.10.33FeminineSingularbhastrā
     Monier-Williams
          Search  
263 results for sev
     
Devanagari
BrahmiEXPERIMENTAL
sev cl.1 A1. () sevate- (rarely ti-; perfect tense siṣeve-, va- etc.; future sevitā- grammar; seviṣyate- , ti- ; Aorist asiṣevat-, aseviṣṭa- grammar; infinitive mood sevitum- etc.; ind.p. sevitvā-, -sevya- ), to dwell or stay near or in (locative case) ; to remain or stay at, live in, frequent, haunt, inhabit, resort to (accusative) etc. ; to serve, wait or attend upon, honour, obey, worship ; to cherish, foster (a child) ; to present with (instrumental case) ; to enjoy sexually, have sexual intercourse with (accusative) etc. ; to refresh by soft breezes, fan (said of the wind) ; to devote or apply one's self to, cultivate, study, practise, use, employ, perform, do etc. ; to exist or be found in anything (accusative) : Passive voice sevyate-, to be followed or served etc. : Causal sevayati- (Aorist asiṣevat-), to attend upon, serve, honour ; to tend, cherish (plants) : Desiderative of Causal See sisevayiṣu-: Desiderative siseviṣate-, ti- grammar : Intensive seṣevyate- View this entry on the original dictionary page scan.
sevan. (either fr. sev-or siv-) gaRa pacādi- equals sevi-1, an apple View this entry on the original dictionary page scan.
sevāf. going or resorting to, visiting, frequenting View this entry on the original dictionary page scan.
sevāf. service, attendance on (locative case genitive case,or compound; sevāṃ-kṛ-,with genitive case,"to be in the service of") etc. View this entry on the original dictionary page scan.
sevāf. worship, homage, reverence, devotion to (genitive case or compound) View this entry on the original dictionary page scan.
sevāf. sexual intercourse with (compound) View this entry on the original dictionary page scan.
sevāf. addiction to, indulgence in, practice or employment or frequent enjoyment of (compound) View this entry on the original dictionary page scan.
sevābhirata(bh-) mfn. rejoicing in or fond of service View this entry on the original dictionary page scan.
sevābhṛtmfn. maintaining service, serving, honouring (compound) View this entry on the original dictionary page scan.
sevādakṣamf(ā-)n. skilled in service View this entry on the original dictionary page scan.
sevādharmam. the duties or functions of service View this entry on the original dictionary page scan.
sevadhi wrong reading for śeva-dhi-. View this entry on the original dictionary page scan.
sevājanam. a servant, attendant View this entry on the original dictionary page scan.
sevakaSee 2. sev- sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
sevakamfn. (for 2.See column 2) dwelling in, inhabiting (compound) View this entry on the original dictionary page scan.
sevakamfn. practising, using, employing (compound) View this entry on the original dictionary page scan.
sevakamfn. revering, worshipping (mostly compound) View this entry on the original dictionary page scan.
sevakam. a servant, attendant, follower View this entry on the original dictionary page scan.
sevakam. a votary, worshipper View this entry on the original dictionary page scan.
sevakam. (fr. siv-;for 1. sevaka-See column 1) one that sews, a sewer View this entry on the original dictionary page scan.
sevakam. a sack View this entry on the original dictionary page scan.
sevākākuf. change of voice in service (id est sometimes speaking loudly, sometimes softly, sometimes angrily, sometimes sorrowfully) View this entry on the original dictionary page scan.
sevakālum. a kind of plant (equals niśa-bhaṅga-;commonly called dugdhapeyā-) View this entry on the original dictionary page scan.
sevākaumudīf. Name of work on bhakti-. View this entry on the original dictionary page scan.
sevakottamam. (andf(ā-).) best of servants View this entry on the original dictionary page scan.
sevālinmfn. (fr. savāla-See śev-) gaRa suvāstv-ādi- ( secālin-). View this entry on the original dictionary page scan.
sevanaSee 2. sev- sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
sevanan. (for 2.See column 2) the act of frequenting or visiting or dwelling in or resorting to (compound) View this entry on the original dictionary page scan.
sevanan. waiting upon, attendance, service etc. View this entry on the original dictionary page scan.
sevanan. honouring, reverence, worship, adoration (alsof(ā-).) etc. View this entry on the original dictionary page scan.
sevanan. sexual enjoyment, intercourse with (compound) View this entry on the original dictionary page scan.
sevanan. devotion or addiction to, fondness for, indulgence in, practise or employment of (genitive case or compound) View this entry on the original dictionary page scan.
sevanan. (for 1.See column 1) the act of sewing, darning, stitching View this entry on the original dictionary page scan.
sevanan. a sack View this entry on the original dictionary page scan.
sevanabhāvanākāvyan. Name of work View this entry on the original dictionary page scan.
sevanīf. a needle View this entry on the original dictionary page scan.
sevanīf. a seam View this entry on the original dictionary page scan.
sevanīf. a suture or peculiar, seam-like union of parts of the body (seven in number, viz. five of the cranium, one of the tongue, and one of the glans penis) View this entry on the original dictionary page scan.
sevanīf. a kind of small jasmine View this entry on the original dictionary page scan.
sevaninm. a ploughman (?) () View this entry on the original dictionary page scan.
sevanīyamfn. (for 2.See column 2) to be followed or practised View this entry on the original dictionary page scan.
sevanīyamfn. to be served or waited upon or honoured View this entry on the original dictionary page scan.
sevanīyamfn. (for 1.See column 1) to be sewn or stitched together View this entry on the original dictionary page scan.
sevāñjali(ñj-) m. a servant's reverential salutation with hollowed hands (See añjali-) View this entry on the original dictionary page scan.
sevantikāpariṇayam. Name of a nāṭaka- or a kāvya- View this entry on the original dictionary page scan.
sevāphalastotran. Name of a hymn by vallabhācārya- View this entry on the original dictionary page scan.
sevāphalastotravivṛtif. Name of Comm. View this entry on the original dictionary page scan.
sevāphaloktivivṛtif. Name of Comm. View this entry on the original dictionary page scan.
sevāsīind. (with1. kṛ-) gaRa ūry-ādi- (varia lectio) View this entry on the original dictionary page scan.
sevatīf. the Indian white rose View this entry on the original dictionary page scan.
sevātīrtham. Name of an author View this entry on the original dictionary page scan.
sevāvalamba(v-) mfn. depending on another's service View this entry on the original dictionary page scan.
sevāvasara(v-) m. opportunity for worship or adoration View this entry on the original dictionary page scan.
sevāvicāram. Name of work on bhakti-. View this entry on the original dictionary page scan.
sevāvilāsinīf. a female servant View this entry on the original dictionary page scan.
sevāvṛttif. a livelihood gained by service
sevāvyavahāram. the practice of service View this entry on the original dictionary page scan.
sevin. the jujube (equals badara-) View this entry on the original dictionary page scan.
sevin. an apple (in this sense prob. fr. Persian seb-) View this entry on the original dictionary page scan.
seviin compound for sevin-. View this entry on the original dictionary page scan.
sevikāf. a particular sweetmeat (a kind of vermicelli made of wheat-flour and boiled in milk and sugar) View this entry on the original dictionary page scan.
sevinmfn. (only in fine compositi or 'at the end of a compound') going or resorting to, frequenting, inhabiting etc. View this entry on the original dictionary page scan.
sevinmfn. attending on, serving, a servant View this entry on the original dictionary page scan.
sevinmfn. honouring, revering, deferential to etc. View this entry on the original dictionary page scan.
sevinmfn. having sexual intercourse with View this entry on the original dictionary page scan.
sevinmfn. addicted to, fond of, enjoying, practising, employing View this entry on the original dictionary page scan.
sevitāf. service, attendance View this entry on the original dictionary page scan.
sevitamfn. dwelt in, visited, frequented, followed, served etc. (See sev-) View this entry on the original dictionary page scan.
sevitamfn. furnished or endowed with, abounding in (compound) View this entry on the original dictionary page scan.
sevitan. = sevi-1 View this entry on the original dictionary page scan.
sevitamanmathamfn. addicted to love or amorous enjoyments View this entry on the original dictionary page scan.
sevitavyamfn. (for 2.See below) to be frequented or inhabited View this entry on the original dictionary page scan.
sevitavyamfn. to be followed or practised etc. View this entry on the original dictionary page scan.
sevitavyamfn. to be tended or taken care of View this entry on the original dictionary page scan.
sevitavyamfn. (for 1.See above) to be sewn View this entry on the original dictionary page scan.
sevitṛmfn. (only in fine compositi or 'at the end of a compound') one who honours or worships View this entry on the original dictionary page scan.
sevitṛmfn. one who follows or pursues View this entry on the original dictionary page scan.
sevitṛm. a servant, attendant View this entry on the original dictionary page scan.
sevitvan. seeking, resorting to (compound) View this entry on the original dictionary page scan.
sevitvan. honouring, deference towards (compound) View this entry on the original dictionary page scan.
sevitvan. the state of one who dwells in or inhabits View this entry on the original dictionary page scan.
sevyamfn. to be resorted to or frequented or inhabited by (genitive case) View this entry on the original dictionary page scan.
sevyamfn. to be followed (as a path) View this entry on the original dictionary page scan.
sevyamfn. to be approached View this entry on the original dictionary page scan.
sevyamfn. to be waited upon or served or obeyed, a master (as opp. to"a servant") etc. View this entry on the original dictionary page scan.
sevyamfn. to be honoured, honourable etc. View this entry on the original dictionary page scan.
sevyamfn. to be enjoyed carnally View this entry on the original dictionary page scan.
sevyamfn. to be practised or used or employed etc. View this entry on the original dictionary page scan.
sevyamfn. to be studied View this entry on the original dictionary page scan.
sevyamfn. to be kept or hoarded View this entry on the original dictionary page scan.
sevyamfn. to be taken care of or guarded View this entry on the original dictionary page scan.
sevyam. the aśvattha- tree, Ficus Religiosa View this entry on the original dictionary page scan.
sevyam. Barringtonia Acutangula View this entry on the original dictionary page scan.
sevyam. a sparrow View this entry on the original dictionary page scan.
sevyam. an intoxicating drink made from the blossoms of the Bassia Latifolia View this entry on the original dictionary page scan.
sevf. the parasitical plant vandā- View this entry on the original dictionary page scan.
sevyam. Emblic Myrobolam View this entry on the original dictionary page scan.
sevyam. a kind of wild grain or rice View this entry on the original dictionary page scan.
sevyan. the root of Andropogon Muricatus View this entry on the original dictionary page scan.
sevyan. red sandal-wood View this entry on the original dictionary page scan.
sevyan. sea-salt View this entry on the original dictionary page scan.
sevyan. the thick middle part of curds View this entry on the original dictionary page scan.
sevyan. water View this entry on the original dictionary page scan.
sevyamānamfn. being dwelt in or served or used etc. View this entry on the original dictionary page scan.
sevyasevakaum. dual number master and servant View this entry on the original dictionary page scan.
sevyatāf. View this entry on the original dictionary page scan.
sevyatvan. the state of being liable or worthy to be served or honoured or revered or followed or pursued View this entry on the original dictionary page scan.
abhisevanan. practising, cultivating View this entry on the original dictionary page scan.
abhyupasev -sevate-, to observe religiously View this entry on the original dictionary page scan.
agandhasevinmfn. not addicted to perfumes, View this entry on the original dictionary page scan.
anusevto practise, observe. View this entry on the original dictionary page scan.
anusevinmfn. practising, observing, habitually addicted to. View this entry on the original dictionary page scan.
āsev(rarely P.) A1. -sevati-, -te-, to frequent ; to abide in, inhabit, dwell on ; to attend to, serve ; to honour ; to take the part of, side with etc. ; to enjoy (sexual intercourse) ; to indulge in, like ; to perform assiduously, practise View this entry on the original dictionary page scan.
asevāf. not following or practising View this entry on the original dictionary page scan.
asevāf. disregard, inattention. View this entry on the original dictionary page scan.
āsevāf. idem or 'n. assiduous practice or performance of anything ' View this entry on the original dictionary page scan.
āsevanan. abiding in View this entry on the original dictionary page scan.
āsevanan. assiduous practice or performance of anything View this entry on the original dictionary page scan.
āsevinmfn. frequenting, inhabiting View this entry on the original dictionary page scan.
āsevinmfn. zealously cultivating or performing anything View this entry on the original dictionary page scan.
asevitamfn. neglected, unattended to View this entry on the original dictionary page scan.
asevitamfn. abstained from. View this entry on the original dictionary page scan.
āsevitamfn. frequented View this entry on the original dictionary page scan.
āsevitamfn. practised assiduously. View this entry on the original dictionary page scan.
aseviteśvaradvāramfn. not waiting at the doors of the great View this entry on the original dictionary page scan.
asevyamfn. not to be served or attended to
asevyamfn. not to be visited by (genitive case) View this entry on the original dictionary page scan.
asevyamfn. not to be used or practised, not to be eaten, drunk, etc. View this entry on the original dictionary page scan.
āsevyamfn. to be frequented or visited, View this entry on the original dictionary page scan.
atisevto use or enjoy immoderately, to practise excessively ; see ati-sevā- sub voce, i.e. the word in the Sanskrit order ati-. View this entry on the original dictionary page scan.
atisevāf. excessive addiction (to a habit). View this entry on the original dictionary page scan.
atithisevāf. attention to a guest. View this entry on the original dictionary page scan.
caraṇasevāf. "service on one's feet", devotion View this entry on the original dictionary page scan.
carmaprasevakam. equals -puṭa- View this entry on the original dictionary page scan.
carmaprasevikāf. idem or 'm. equals -puṭa- ' View this entry on the original dictionary page scan.
cirasevakam. an old servant View this entry on the original dictionary page scan.
dharmasevanan. fulfilment of duties View this entry on the original dictionary page scan.
duḥsevyamfn. difficult to be managed, intractable View this entry on the original dictionary page scan.
durāsevamfn. difficult to be dealt with or associated with View this entry on the original dictionary page scan.
dvijasevāf. service of the twice-born (by śūdra-s) View this entry on the original dictionary page scan.
dvijasevakam. equals -dāsa- View this entry on the original dictionary page scan.
dviṭsevāf. service of a foe, treachery View this entry on the original dictionary page scan.
dviṭsevinmfn. serving an enemy, traitor View this entry on the original dictionary page scan.
gandhasevakamfn. using fragrances View this entry on the original dictionary page scan.
gosevāf. attendance on a cow
gurusevāf. obsequiousness to a Guru View this entry on the original dictionary page scan.
harisevakamiśram. Name of an author View this entry on the original dictionary page scan.
hīnasevāf. attendance on base or low people View this entry on the original dictionary page scan.
indriyasevanan. sensual enjoyment, View this entry on the original dictionary page scan.
īśvarasevāf. the worship of God. View this entry on the original dictionary page scan.
kalyāṇamitrasevanan. the becoming a disciple of buddha-. View this entry on the original dictionary page scan.
kṛṣisevāf. agriculture View this entry on the original dictionary page scan.
kṛṣṇasevāhnikan. Name of work View this entry on the original dictionary page scan.
kulasevakam. an excellent attendant or servant
mahāmantrādisevāprakāram. Name of work View this entry on the original dictionary page scan.
mahatsevāf. service of the great, homage (rendered) to great men View this entry on the original dictionary page scan.
mlecchataskarasevitamfn. infested by barbarians and robbers View this entry on the original dictionary page scan.
mṛtyusevakam. equals -bhṛtya- q.v View this entry on the original dictionary page scan.
munisevitam. a kind of wild grain or rice View this entry on the original dictionary page scan.
mūrtisevanan. (in fine compositi or 'at the end of a compound') worship of the idol of View this entry on the original dictionary page scan.
nisevitavya wrong reading for ni--. View this entry on the original dictionary page scan.
nityasevakamfn. always serving others View this entry on the original dictionary page scan.
pādasevāf. "foot-salutation", service, duty View this entry on the original dictionary page scan.
pādasevanan. View this entry on the original dictionary page scan.
paradāropasevanafn. approaching or touching or courting another's wife or wives, adultery View this entry on the original dictionary page scan.
paradeśasevinmfn. living abroad, a traveller View this entry on the original dictionary page scan.
parasevāf. service of another View this entry on the original dictionary page scan.
paryāyasevāf. service by rotation
patisevāf. devotion to a husband View this entry on the original dictionary page scan.
pradhānasevāf. chief or principal service View this entry on the original dictionary page scan.
prasevam. ( siv-) a sack or a leather bottle View this entry on the original dictionary page scan.
prasevam. the damper on the neck of a lute View this entry on the original dictionary page scan.
prāsevam. a rope (as part of a horse's harness) (see pra-s-), View this entry on the original dictionary page scan.
prasevakam. a sack, bag View this entry on the original dictionary page scan.
prasevakam. a damper (equals prec.) View this entry on the original dictionary page scan.
prasevikāf. See carma-prasevikā-.
pratisevA1. -sevate-, to pursue, follow (pleasure) ; to be kind towards (accusative), serve, honour (equals prati-juṣ-) on View this entry on the original dictionary page scan.
pratiṣiddhasevanan. doing what is prohibited View this entry on the original dictionary page scan.
pratiṣiddhasevinmfn. following or doing what is forbidden View this entry on the original dictionary page scan.
pratyāsevA1. -sevate- equals prati-juṣ-, Causal View this entry on the original dictionary page scan.
priyasevakamfn. loving servants, kind towards servants View this entry on the original dictionary page scan.
pūrvasevāf. first use or practice of (genitive case) View this entry on the original dictionary page scan.
rājasevāf. royal service View this entry on the original dictionary page scan.
rājasevakam. a kind's servant View this entry on the original dictionary page scan.
rājasevakam. a Rajput View this entry on the original dictionary page scan.
rājasevinm. a kind's servant View this entry on the original dictionary page scan.
rājasevopajīvinm. equals next View this entry on the original dictionary page scan.
rājopasevāf. royal service View this entry on the original dictionary page scan.
rājopasevinm. a king's servant View this entry on the original dictionary page scan.
rāmasevakam. Name of a son of devī-datta- View this entry on the original dictionary page scan.
rāmasevakam. of an author View this entry on the original dictionary page scan.
ṛtusevyamfn. to be taken or applied at certain seasons (as particular medicines or food etc.) View this entry on the original dictionary page scan.
rūpamañjarīpādāmbujasevāprārthanāf. Name of stotra-. View this entry on the original dictionary page scan.
sahasevinmfn. having intercourse with View this entry on the original dictionary page scan.
samāsevA1. -sevate-, to practise, perform, pursue, enjoy ; to serve, honour, gratify View this entry on the original dictionary page scan.
samāsevanan. the act of practising, following, employing, serving View this entry on the original dictionary page scan.
samāsevitamfn. practised, followed, employed, served View this entry on the original dictionary page scan.
saṃsevA1. -sevate-, to be associated with (used in explaining1. sac-) ; to frequent, inhabit ; to wait upon, attend on, serve, honour, worship, salute deferentially etc. ; to refresh, fan (said, of the wind) ; to court, fondle (carnally) ; to be addicted or devoted to, use or employ or practise or perform continually View this entry on the original dictionary page scan.
saṃsevāf. visiting, frequenting View this entry on the original dictionary page scan.
saṃsevāf. use, employment View this entry on the original dictionary page scan.
saṃsevāf. attendance, reverence, worship View this entry on the original dictionary page scan.
saṃsevāf. (in fine compositi or 'at the end of a compound') inclination to, predilection for View this entry on the original dictionary page scan.
saṃsevanan. waiting on, serving, doing homage View this entry on the original dictionary page scan.
saṃsevanan. (only in fine compositi or 'at the end of a compound') using, employing View this entry on the original dictionary page scan.
saṃsevanan. exposing one's self to association or intercourse with (genitive case) View this entry on the original dictionary page scan.
saṃsevinmfn. (in fine compositi or 'at the end of a compound') serving, worshipping View this entry on the original dictionary page scan.
saṃsevitamfn. frequented, served etc. (see gaRa kṛtādi-). View this entry on the original dictionary page scan.
saṃsevitṛmfn. one who uses or employs View this entry on the original dictionary page scan.
saṃsevyamfn. to be (or being) frequented View this entry on the original dictionary page scan.
saṃsevyamfn. to be served or worshipped View this entry on the original dictionary page scan.
saṃsevyamfn. to be used or employed or practised or indulged in View this entry on the original dictionary page scan.
samupasevA1. -sevate-, to make use of together ; to be addicted to, enjoy View this entry on the original dictionary page scan.
śārdūlamṛgasevitamfn. frequented by tigers and deer View this entry on the original dictionary page scan.
śatrusevinmfn. serving an enemies, being in the service of a hostile prince View this entry on the original dictionary page scan.
śayanāsanasevanan. the enjoyment of sleeping and sitting View this entry on the original dictionary page scan.
siddhasevitam. "honoured or worshipped by siddha-s", Name of a form of bhairava- or śiva- (equals baṭuka-bhairava-) View this entry on the original dictionary page scan.
strīsevāf. devotion or addiction to women View this entry on the original dictionary page scan.
śūdrasevanan. attendance on a śūdra- master, the being in the service of a śūdra- View this entry on the original dictionary page scan.
sujanaparisevitāf. Name of a kiṃ-narī- View this entry on the original dictionary page scan.
sukhasaṃsevyamfn. easy to be approached or resorted to or attained, View this entry on the original dictionary page scan.
sukhasevyamfn. easy of access ( sukhasevyatva -tva- n.) View this entry on the original dictionary page scan.
sukhasevyatvan. sukhasevya
susevitamfn. well served (as a king) View this entry on the original dictionary page scan.
susevyamfn. (a road) to be well or easily followed View this entry on the original dictionary page scan.
svāmisevāf. the service of a master, respect or reverence for a master or husband View this entry on the original dictionary page scan.
śvāpadasevitamfn. frequented or infested by wild beasts View this entry on the original dictionary page scan.
tīrthasevāf. equals -caryā- View this entry on the original dictionary page scan.
tīrthasevāf. worship of the 24 saints View this entry on the original dictionary page scan.
tīrthāsevanan. equals tha-caryā- View this entry on the original dictionary page scan.
tīrthasevinm. "visiting tīrtha-s", Ardea nivea View this entry on the original dictionary page scan.
tiryagvātasevāf. "attending the side-wind", urining or evacuation by stool View this entry on the original dictionary page scan.
tunnasevanīf. the suture of a wound View this entry on the original dictionary page scan.
tunnasevanīf. a suture of the skull View this entry on the original dictionary page scan.
ugrasevitamfn. inhabited by violent beings View this entry on the original dictionary page scan.
umāpatisevinmfn. worshipping śiva-. View this entry on the original dictionary page scan.
upasevA1. -sevate-, to frequent, visit, abide or stay at (a place) ; to stay with a person, attend on, serve, do homage, honour, worship etc. ; to have sexual intercourse with (accusative) ; to practise, pursue, cultivate, study, make use of, be addicted to View this entry on the original dictionary page scan.
upasevāf. homage, worship, courting View this entry on the original dictionary page scan.
upasevāf. addiction to, use, enjoyment, employment View this entry on the original dictionary page scan.
upasevakamfn. in fine compositi or 'at the end of a compound' doing homage View this entry on the original dictionary page scan.
upasevakamfn. courting (exempli gratia, 'for example' the wife of another) View this entry on the original dictionary page scan.
upasevanan. the act of doing homage View this entry on the original dictionary page scan.
upasevanan. courting (exempli gratia, 'for example' the wife of another) View this entry on the original dictionary page scan.
upasevanan. service, worship, honouring View this entry on the original dictionary page scan.
upasevanan. addiction to, using, enjoying View this entry on the original dictionary page scan.
upasevanan. experiencing, suffering View this entry on the original dictionary page scan.
upasevinmfn. in fine compositi or 'at the end of a compound' serving, doing homage, worshipping View this entry on the original dictionary page scan.
upasevinmfn. addicted or devoted to View this entry on the original dictionary page scan.
vārasevāf. practice of harlotry or a set of harlots View this entry on the original dictionary page scan.
vidvajjanaparisevitāf. Name of a kiṃ-narī- View this entry on the original dictionary page scan.
vidyānusevana(n-) n. the cultivation of science View this entry on the original dictionary page scan.
vidyānusevin(n-) mfn. cultivating learning, engaged in study. View this entry on the original dictionary page scan.
vīṇāprasevam. the damper on a lute View this entry on the original dictionary page scan.
viprasevāf. service of a Brahman master View this entry on the original dictionary page scan.
viṣayopasevāf. addiction to sensual pleasures, sensuality View this entry on the original dictionary page scan.
viviktasevin() mfn. resorting to or seeking solitude View this entry on the original dictionary page scan.
vṛddhasevāf. reverence for the aged View this entry on the original dictionary page scan.
vṛddhasevinmfn. reverencing one's elders View this entry on the original dictionary page scan.
vṛddhasevitvan. equals -sevā- View this entry on the original dictionary page scan.
vṛddhopasevinmfn. honouring the aged View this entry on the original dictionary page scan.
vṛṣalīsevanan. respect to or intercourse with a śūdra- woman View this entry on the original dictionary page scan.
vyatisev Passive voice -sevyate-, to be well furnished or provided with (instrumental case) View this entry on the original dictionary page scan.
yogasevāf. the practice or cultivation of religious abstraction View this entry on the original dictionary page scan.
yugyāśanaprasevam. the nose-bag containing a horse's food View this entry on the original dictionary page scan.
     Apte Search  
27 results
     
sev सेव् 1 Ā. (सेवते, सेवित; caus. सेवयति-ते; desid. सिसे- विषते; the स् of सेव् is generally changed to ष् after prepositions ending in इ such as नि, परि, वि) 1 To serve, wait or attend upon, honour, worship, obey; प्रायो भृत्यास्त्यजन्ति प्रचलितविभवं स्वामिनं सेवमानाः Mu.4.21; आचार- पूतं पवनः सिषेवे R.2.13. 'served or refreshed'; ऐश्वर्यादन- पेतमीश्वरमयं लोको$र्थतः सेवते Mu.1.14. -2 To go after, pursue, follow. -3 To use, enjoy; किं सेव्यते सुमनसां मनसापि गन्धः कस्तूरिकाजननशक्तिभृता मृगेण R. G. -4 To enjoy carnally; केतकीं सेवसे हन्त कथं रोलम्ब निस्त्रपः Bv.1.118. -5 To attach or devote oneself to, attend to, cultivate, practice, perform; विद्वद्भिः सेवितः (धर्मः) Ms.2.1; त्वया मनोनिर्विषयार्थ- कामया यदेक एव प्रतिगृह्य सेव्यते Ku.5.38; R.17.49. -6 To resort to, betake oneself to, dwell in, frequent, inhabit; तप्तं वारि विहाय तीरनलिनीं कारण्डवः सेवते V.2.23; Pt.1.9. -7 To watch over, guard, protect.
seva सेव See सेवन, सेवि (2).
sevā सेवा [सेव्-अ] 1 Service, servitude, dependence; attendance; सेवां लाघवकारिणीं कृतधियः स्थाने श्ववृत्तिं विदुः Mu. 3.14; हीनसेवा न कर्तव्या H.3.11. -2 Worship, homage, honouring. -3 Addiction or devotion to, fondness for. -4 Use, practice, employment, exercise. -5 Frequenting, resorting to. -6 Flattery, coaxing or flattering words; अलं सेवया मध्यस्थतां गृहीत्वा भण M.3. -Comp. -आकार a. in the form of servitude; सेवाकारा परिणतिरहो स्त्रीषु कष्टो$धिकारः V.3.1. -काकुः change of voice in service; (this is a variant in V.3.1 for सेवाकारा). -धर्मः 1 the duty of service; सेवाधर्मः परमगहनो योगिनामप्यगम्यः Pt.1.285. -2 the obligations of service. -विलासिनी a female servant. -वृत्तिः a livelihood gained by service. -व्यवहारः the practice or law of service.
sevadhi सेवधि See शेवधि under शेव.
sevaka सेवक a. [सेव्-ण्वुल्] 1 Serving, worshipping, honouring. -2 Practising, following. -3 Dependent, servile. -कः 1 A servant, dependant; सेवया धनमिच्छद्भिः सेवकैः पश्य किं कृतम् । स्वातन्त्र्यं यच्छरीरस्य मूढैस्तदपि हारितम् ॥ H.2. 2. -2 A votary, worshipper. -3 A sewer. -4 A sack.
sevanā सेवना See सेवनम् (1); तानेव ते मदनुसेवनयावरुद्धान् Bhāg. 3.23.7.
sevanam सेवनम् [सिव्-सेव्-ल्युट्] 1 The act of serving, service, attendance upon, worship; पात्रीकृतात्मा गुरुसेवनेन R.18.3; Pt.1.11. -2 Following, practising, employing; इन्द्रियाणां प्रसङ्गेन धर्मस्यासेवनेन च । पापान् संयान्ति संसारानवद्वांसो नराधमाः ॥ Ms.12.52. -3 Using, enjoying. -4 Enjoying carnally; यत् करोत्येकंरात्रेण वृषलीसेवनाद् द्विजः Ms.11.178. -5 Devotion to, fondness for. -6 Frequenting, dwelling in. -7 Binding, fastening. -8 Sewing, stitching. -9 A sack.
sevanī सेवनी The Indian white rose.
sevatī सेवती 1 A needle. -2 A seam. -3 A suture or seam-like union of parts of the body.
sevi सेवि n. 1 The jujube. -2 An apple.
sevikā सेविका 1 A maid servant. -2 A kind of sweetmeat (Mar. फेणी).
sevin सेविन् a. 1 Serving, worhipping. -2 Following, using. -3 Inhabiting, dwelling. -4 Having sexual intercourse with. -5 Addicted to, fond of. -m. A servant.
sevita सेवित p. p. [सेव्-क्त] 1 Served, attended upon, worshipped. -2 Followed, practised, pursued. -3 Frequented by, resorted to, inhabited by, haunted by; वरं वनं व्याघ्रगजादिसोवितम् Pt.5.23. -4 Protected, preserved. -5 Enjoyed, used. -6 Abounding in. -तम् 1 An apple. -2 The jujube. -ता Service, attendance. -Comp. -मन्मथ a. addicted to love.
sevitṛ सेवितृ m. An attendant, a dependant; न सेव्यः सेविता रहः M.4.12.
sevya सेव्य a. [सेव्-ण्यत्] 1 To be served or waited upon. -2 To be used or employed. -3 To be enjoyed. -4 To be taken care of or guarded. -5 To be studied. -6 To be kept or hoarded. -व्यः 1 A master (opp. सेवक); भयं तावत् सेव्यादभिनिविशते सेवकजनम् Mu.5.12; M.4.12; Pt.1.48. -2 The Aśvattha tree. -3 A sparrow. -4 A kind of intoxicating drink. -व्या 1 The parasite plant वन्दा. -2 A kind of wild rice. -व्यम् A kind of root. -2 Red sandal-wood. -3 Sea-salt. -4 Water. -Comp. -सेवकौ m. dual. master and servant.
anusevin अनुसेविन् a. Practising, observing, habitually addicted to.
abhisevanam अभिसेवनम् 1 Practising, observing. -2 Cultivating. -3 Fondness of, indulgence in.
āsev आसेव् 1 Ā. To carry out, practise, perform zealously; धर्मम्, व्रतम् &c. -2 To indulge in, enjoy; अग्रवात- मासेवमाना M.1; V.4; Ku.1.15. -3 To accomplish, attend to.
āsevā आसेवा वनम् 1 Zealous practice, assiduous performance of any action. -2 Frequency, repetition; P.VIII.3.12; आसेवनं पौनःपुन्यम् Sk. -3 Intercourse.
āsevita आसेवित p. p. 1 Performed, done. -2 Repeated. -तम् Performance.
āsevin आसेविन् a. Performing assiduously, indulging in.
upasev उपसेव् 1 Ā. 1 To serve, worship, honour; वैरिणं नोप- सेवते Ms.4.133. -2 To practise, follow, pursue, cultivate; as a vow; तान् सर्वानेवोपसेवेत Ch. Up.2.22.1. -3 To make use of. -4 To be addicted to, enjoy; अधिष्ठाय मनश्चायं विषयानुपसेवते Bg.15.9; so सुखम्, संधिम्, विग्रहम् &c. -5 To frequent, inhabit. -6 To rub or anoint with (sandal &c.). -7 To have sexual intercourse with.
upasevaka उपसेवक a. 1 Worshipping, serving. -2 Following, practising. -3 Enjoying (carnally); परदारोपसेवकः Y.3.136.
upasevanam उपसेवनम् सेवा 1 Worshipping, honouring, adoring. -2 Service; राज˚ Ms.3.64. -3 Addiction to; विषय˚ Ms.12.7. -4 Using, enjoying (carnally also); छाया˚; परदार˚ Ms.4.134. -5 Experiencing, suffering.
upasevin उपसेविन् a. Serving, practising; Rām.5.29.1.
saṃsev संसेव् 1 Ā. 1 To be associated with. -2 To wait upon, attend. -3 To refresh, fan. -4 To court, fondle (carnally). -5 To be addicted or devoted to.
saṃsevā संसेवा 1 Visiting, frequenting. -2 Use, employment. -3 Reverence, worship.
     Macdonell Vedic Search  
4 results
     
nidhruvi ni-dhruvi, a. persevering, viii. 29, 3 [ní + dhrúvi firm].
sapta saptá, nm. seven, i. 35, 8; ii. 12, 3. 12; x. 90, 152 [Gk. ἑπτά, Lat. septem, Eng. seven].
saptaraśmi saptá-raśmi, a. (Bv.) seven-reined, ii. 12, 12; seven-rayed, iv. 50, 4.
saptāsya saptá̄sya, a. (Bv.) seven-mouthed, iv. 50, 4; 51, 4 [saptá + āsya, n. mouth].
     Macdonell Search  
10 results
     
sevaka a. (--°ree;) inhabiting; practising, indulging in, addicted to, employing; tend ing (a plant); honouring; m. servant; votary, worshipper of (--°ree;).
sevana n. 1. [√ sîv] sewing; seam, suture (on the human body; Br., C.); 2. √ sev] frequenting, visiting, resorting to (--°ree;); attending upon, serving, service; honouring, worship, of (--°ree;); sexual intercourse with (--°ree;); addiction to, practice or performance of, indulgence in, employment of (g., gnly. --°ree;); -anîya, fp. to be resorted to (forest); -paid homage to, -courted (youth); -â, f. resorting to (--°ree;); visit; ser vice, of (g., --°ree;, rarely lc.); homage, worship, of (g., --°ree;); deference towards (--°ree;); addiction or devotion, practice, employment, indulgence, frequent enjoyment (to, in, of, --°ree;); sexual intercourse with (--°ree;): -½añgali, m. deferential salutation with folded hands, -dharma, m. duties or obligations of service.
sevita pp. frequented etc.; -i-tavya, fp. to be practised, performed, or obeyed; -tended; -i-tri, m. attendant, servant; -i-tva, n. (--°ree;) resorting to, frequenting; honouring, deference towards (--°ree;);-in, a. (--°ree;) frequenting, haunting, dwelling in, re sorting to; serving; honouring, paying hom age to, deferential towards; having sexual intercourse with; addicted to, practising; enjoying; employing; m. servant of (--°ree;); -ya, fp. to be frequented, worthy to be re sorted to, by (g.); to be followed (path); -approached; -waited upon or served, by (g.); -honoured or paid homage to; -en joyed carnally;--indulged in, cultivated, prac tised, employed, or enjoyed; m. master (opp. servant): -tâ, f. state of being honoured, en joyed, etc., -tva, n. state of being served etc., -sevaka, m. du. master and servant.
asevā f. non-addiction; -ita, pp. not frequented: -½îsvara-dvâra, a. not wait ing at grandees' doors.
asevaka m. no servant, indifferent servant.
āsevana n. frequenting; addiction; -â, f. continuous application, addiction; -in, a. frequenting; addicted to (--°ree;); -ya, fp. to be visited.
upasevaka a. courting (--°ree;); -ana, n. courting; carnal intercourse with (--°ree;); addition to, indulgence in (--°ree;); â, f. carnal intercourse with; devotion to; indulgence in (--°ree;); -in, a.serving; reverencing; worship ping; practising (--°ree;).
dviṭsevin a. serving=being in secret alliance with the enemy; m. traitor.
nityasevaka a. constantly serving; -snâyin, a. constantly performing ablu tions; (nítya)-hotri, m. constant sacrificer.
parasevā f. service of others.
     Dictionary of Sanskrit
     Grammar
     KV Abhyankar
"sev" has 135 results.
     
aṅgavṛttaan operation prescribed in the section named aṅgādhikara, comprising the fourth quarter of the sixth book and the whole of the seventh book of Pāṇini.
atisvārya(अतिस्वार also)name of the seventh musical note in the singing of Sāman. confer, compareक्रष्टुप्रथमद्वितीयतृतीयचतुर्थमन्द्रातिस्वार्याः Taittirīya Prātiśākhya.XXIII. 13.
adhikaraṇa(1)support: a grammatical relation of the nature of a location : place of verbal activity. confer, compare अाधारोsधिकरणम् P.I.4.45; (2) one of the six or seven Kārakas or functionaries of verbal activity shown by the locative case. cf सप्तम्यधिकरणे च P.II.4.36;(3)substance, 'dravya' confer, compare अनधिकरणवाचि अद्रव्यवाचि इति गम्यते M.Bh. on II.1.1.
anudāttataraquite a low tone, completely grave; generally applied to the tone of that grave or anudātta vowel which is immediately followed by an acute ( उदात्त ) vowel. When the three Vedic accents were sub-divided into seven tones viz. उदात्त, उदात्ततर्, अनुदात्त, अनुदात्ततर, स्वरित, स्वरितस्थोदात्त and एकश्रुति corresponding to the seven musical notes, the अनुदात्ततर was the name given to the lowest of them all. अनुदात्ततर was termed सन्नतर also; confer, compare उदात्तस्वरितपरस्य सन्नतरः P.I.2.40; confer, compare also M, Bh. on I.2.33.
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
abhyaṃkara(BHASKARASHASTRI Abhyankar 1785-1870 A. D. )an eminent scholar of Sanskrit Grammar who prepared a number of Sanskrit scholars in Grammar at Sātārā. He has also written a gloss on the Paribhāṣenduśekhara and another one on the Laghu-Śabdenduśekhara. (VASUDEVA SHASTRI Abhyakar 863-1942 A. D.) a stalwart Sanskrit Pandit, who, besides writing several learned commentaries on books in several Sanskrit Shastras, has written a commentary named 'Tattvādarśa' on the Paribhāṣenduśekhara and another named 'Guḍhārthaprakāśa' on the Laghuśabdenduśekhara. (KASHINATH VASUDEVA Abhyankar, 1890-) a student of Sanskrit Grammar who has written महाभाष्यप्रस्तावना-खण्ड, and जैनेन्द्रपरिभाषावृत्ति and compiled the परिभाषासंग्रह and the present Dictionary of Sanskrit Grammar.
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.
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.
aāṅgaan operation prescribed in the section, called aṅgādhikāra, in the the Pāṇini's Aṣṭādhyāyī. of Pāṇini, made up of five Pādas consisting of the fourth quarter of the 6th adhyāya and all the four quarters of the seventh adhyāya. आङ्गात् पूर्वं विकरणा एषितव्याः M. Bh on I.3.60 Vārttika (on the Sūtra of Pāṇini). 5; confer, compare also वार्णादाङ्गं बलीयो भवति Paribhāṣenduśekhara of Nāgeśa. Pari 55: also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.3.
uṇādisūtravṛttia gloss on the Uṇādi Sūtras in the different versions. Out of the several glosses on the Uṇādi Sūtras, the important ones are those written by Ujjvaladatta, Govardhana, Puruṣottamadeva's Paribhāṣāvṛtti.adeva, Rāmacandra Dīkṣita and Haridatta. There is also a gloss called Uṇādisūtrodghātana by Miśra. There is a gloss by Durgasiṁha's Kātantra-Sūtravṛtti. on the Kātantra version of the Uṇādi Sūtras.
upajīvyaa term used by later grammarians in connection with such a rule on which another rule depends confer, compare उपजीव्यादन्तरङ्गाच्व प्रधानं प्रबलम् Pari. Śekh. on Pari. 97, as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on हेतुमति च P. III.1.26. The relationship known as उपजीव्योपजीवकभाव occurs several times in grammar which states the inferiority of the dependent as noticed in the world.
upabdimatthe fourth out of the seven stages or places in the production of articulate speech, upāṁśu being the first stage; confer, compare सशब्दमुपद्भिमत् Tait. Pr. 23.9 explained by the commentator as: सशब्दं परश्राव्यशब्दसहितम् । यत्र प्रयुज्यमानः शब्दः परैरक्षरव्यञ्जनववेकवर्जे श्रूयते तदुपद्विमत्संज्ञं भवति ।
uṣṇih(उष्णिक्)name of the second of the main seven Vedic metres which are known by the name प्रजापतिच्छन्दस्. The Uṣṇik metre consists of 28 syllables divided into three padas of 8, 8 and 12 sylla bles. It has got many varieties such as पुरउष्णिह्, ककुभ् and others; for details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI 20-26.
ṛṣicchandsthe metre of the Vedic seers. The seven metres गायत्री, उष्णिक्, अनुष्टुप्, बृहती, पङ्क्ति, त्रिष्टुप् and जगती consisting respectively of 24, 28, 32, 36, 40, 44 and 48 syllables are named ऋषिच्छन्दस् as contrasted with the metres दैव, प्राजापत्य and आसुर, which, when combined together, make the metres of the Vedic seers, For details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI.1.5.
ekaśrutithat which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33.
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
kavicandraauthor of a small treatise on grammar called Sārasatvarī. He lived in the seventeenth century A.D. He was a resident of Darbhaṅgā. Jayakṛṣṇa is also given as the name of the author of the Sārasatvarī grammar and it is possible that Jayakṛṣṇa was given the title, or another name, Kavicandra.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kārakaliterally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.
kārakatattvaa treatise on the topic of Kārakas written by Cakrapāṇiśeṣa, belonging to the famous Śeṣa family of grammarians, who lived in the seventeenth century A. D.
kārakanirṇayaa work discussing the various Kārakas from the Naiyāyika view-point written by the well-known Naiyāyika, Gadādhara Chakravartin of Bengal, who was a pupil of Jagadīśa and who fourished in the 16th century A. D. He is looked upon as one of the greatest scholars of Nyāyaśāstra. His main literarywork was in the field of Nyāyaśāstra on which he has written several treatises.
kārakavāda(1)a treatise discussing the several Kārakas, written by Kṛṣṇaśāstri Ārade a famous Naiyāyika of Benares who lived in the eighteenth century A. D; (2) a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below. a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below.
kṛṣṭaalso क्रुष्ट the foremost of the seven Yamas: .cf कुष्टप्रथमद्वितीयतृतीयचतुर्थमन्द्राति स्वार्याः Tai.Pr.XXIII.14.
kaiyaṭaname of the renowned commentator on the Mahābhāṣya, who lived in the 11th century. He was a resident of Kashmir and his father's name was Jaiyaṭa. The commentary on the Mahābhāṣya was named महाभाष्यप्रदीप by him, which is believed by later grammarians to have really acted as प्रदीप or light, as without it, the Mahābhāṣya of Patañjali would have remained unlit, that is unintelligible, at several places. Later grammarians attached to प्रदीप almost the same importance as they did to the Mahābhāṣya and the expression तदुक्तं भावकैयटयोः has been often used by commentators. Many commentary works were written on the Kaiyaṭa's Mahābhāṣyapradīpa.out of which Nageśa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.is the most popular. The word कैयट came to be used for the word महाभाष्यप्रदीप which was the work of Kaiyaṭa. For details see Vyākaraṇa Mahābhāṣya published by the D. E. Society, Poona, Vol. VII. pp. 389-390.
krama(1)serial order or succession as contrasted with यौगपद्य or simultaneity. The difference between क्रम and यौगपद्य is given by भर्तृहरि in the line क्रमे विभिद्यते रूपं यौगपद्ये न भिद्यते Vāk. Pad. II. 470. In order to form a word by the application of several rules of grammar, a particular order is generally followed in accordance with the general principle laid down in the Paribhāṣā पूर्वपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीयः, as also according to what is stated in the sūtras असिद्धवदत्राभात्, पूर्वत्रासिद्धम् et cetera, and others (2) succession, or being placed after, specifically with reference to indeclinables like एव, च et cetera, and others which are placed after a noun with which they are connectedition When an indecinable is not so connected, it is called भिन्नक्रम; confer, compare परिपन्थं च तिष्ठति (P.IV. 4.36), चकारो भिन्नक्रमः प्रत्ययार्थं समुच्चिनोति, Kāś. on P. IV. 4.36; also ईडजनोर्ध्वे च । चशब्दो भिन्नक्रमः
īśeḥ(VII.2.77)अनुकर्षणार्थो विज्ञायते Kāś. on P.IV.2.78; (3) succession of the same consonant brought about; doubling; reduplication; क्रम is used in this way in the Ṛk Prātiśākhya as a synonym of dvitva prescribed by Pāṇini; e. g. अा त्वा रथं becomes अा त्त्वा रथम् ; सोमानं स्वरणम् becomes सोमानं स्स्वरणम् ; confer, compare स्वरानुस्वारोपहितो द्विरुच्यते संयोगादि: स क्रमोSविक्रमे सन् । etc, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. l to 4; confer, compare also स एष द्विर्भावरूपो विधिः क्रमसंज्ञो वेदितव्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1. The root क्रम् IA. is several times used in the Prātiśākhya works for द्विर्भवन, confer, compare also T. Pr.XXI.5; XXIV.5; (4) repetition of a word in the recital of Vedic passages, the recital by such a repetition being called क्रमपाठ, which is learnt and taught with a view to understanding the original forms of words combined in the Saṁhitā by euphonic rules, substitution of letters such as that of ण् for न् , or of ष् for स् , as also the separate words of a compound word ( सामासिकशब्द ); e. g. पर्जन्याय प्र । प्र गायत । गायत दिवः । दिवस्पुत्राय । पुत्राय मीळ्हुषे । मीळ्हुषे इति मीळ्हुषे । confer, compare क्रमो द्वाभ्यामतिक्रम्य् प्रत्यादायोत्तरं तयोः उत्तेरेणोपसंदध्यात् तथार्द्धर्चं समापयेत् ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 1. For details and special features, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) ch. X and XI: confer, compare also Vājasaneyi Prātiśākhya.IV. 182190: T. Pr, XXIII. 20, XXIV. 6.
kṣapaṇakaa Jain grammarian quoted in the well-known stanza धन्वन्तरिः क्षपणकोमरसिंहशङ्कु which enumerates the seven gems of the court of Vikramāditya, on the strength of which some scholars believe that he was a famous grammarian of the first century B.C.
kṣitīśacandra(चक्रवर्तिन्)or K. C. CHATTERJI a scholar of Sanskrit grammar who has written a work on technical terms in Sanskrit, who has edited several grammar works and is at present editing the Cāndra Vyākaraṇa and conducting the Sanskrit journal named Mañjūṣa at Calcutta.
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.
gūḍhārthadīpinīa commentary ( वृत्ति ) on the sutras of Panini by Sadasiva Misra who lived in the seventeenth century.
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.
gopīcandraknown also by the name गेयींचन्द्र who .has written several commentary works on the grammatical treatises of the Samksipatasara or Jaumāra school of Vyakarana founded by Kramdisvara and Jumaranandin in the 12th century, the well-known among them being the संक्षिप्तसाटीका, संक्षितसारपरिभात्रासूत्रटीका and तद्धितपरिशिष्टटीका. He is believed to have lived in the thirteenth century A. D.
cakrakaa kind of fault in the application of operations, resulting in confusion; a fault in which one returns to the same place not immediately as in Anavastha but after several steps; confer, compare पुनर्ऋच्छिभावः पुनराट् इति चक्रकमव्यवस्था प्राप्नोति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.60 Vart 5.
carcāguṇarepetition of a word in the पद्पाठ, क्रमपाठ, जटापाठ et cetera, and others where the several Pathas appear to be called चर्चा.In the पदपाठ a word in a compound is repeated twice, in the क्रमपाठ every word is repeated twice, in the जटापाठ, six times.
cokkanāthaa southern grammarian of the seventeenth century who has composed in 430 stanzas a short list of the important roots with their meaning. The work is called धातुरत्नावली.
chandas(1)Vedic Literature in general as found in the rule बहुलं छन्दसि which has occurred several times in the Sutras of Panini, confer, compare छन्दोवत्सूत्राणि भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1, and I.4.3; confer, compare also Vājasaneyi Prātiśākhya.I. 1, 4; (2) Vedic Samhita texts as contrasted with the Brahmana texts; confer, compareछन्दोब्राह्मणानि च तद्विषयाणि P, IV.2.66; () metre, metrical portion of the Veda.
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.
jayakṛṣṇaa famous grammarian of the Mauni family who lived in Varanasi in the seventeenth century. He wrote विभक्त्यर्थनिर्णय, स्फोटचन्द्रिका, a commentary on the Siddhantakaumudi called सुबोधिनी and a commentary on the Madhya Kaumudi named विलास. He wrote a commentary on the Laghukaumudi also.
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.
ṇaupādaa popular name given to the fourth pada of the seventh Adhyaya of Panini's Astadhyayi, which begins with the rule णौ चङ्युपघाया ह्रस्त्रः P. VII. 4.1.
tattvabodhinīname of the well-known commentary on Bhattoji's Siddhnta Kaumudi written by his pupil Jnanendrasarasvati at Benares. Out of the several commentaries on the Siddhantakaumudi, the Tattvabodhini is looked upon as the most authoritative and at the same time very scholarly.
tattvādarśaname of a commentary on the Paribhasendusekhara written by M. M. Vasudev Shastri Abhyankar in 1889 A. D. The commentary is more critical than explanatory,wherein the author has given the purpose and the gist of the important Paribhasas and has brought out clearly the differences between the school of Bhattoji and the school of Nagesa in several important matters.
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.
dīptiexplained as स्फूर्ति or throbbing in utterance. Out of the seven svaras or yamas क्रुष्ट, प्रथम, द्वितीय, तृतीय, चतुर्थ, मन्द्र and अतिस्वार्य, the throbbing ( दीप्ति ) of the latter and latter tone leads to the perception of the former and former one: confer, compare तेषां दीप्तिजोपलब्धि: Taittirīya Prātiśākhya.XXIII. 15.
devikāpādaa popular name given to the third pada of the seventh adhyaya of Parinis Asadhyāyi as the pada begins with the Sutra दविकाशिंशपादित्यवाट्दीर्घसत्त्रश्रेयसामात् P.VII 3. 1.
dvanddhaname of a compound, formed of two or more words used in the same case, showing their collection together; confer, compare चार्थे द्वन्द्वः P. II.2.29. Out of the four meanings of the indeclinable च, viz. समुच्चय अन्वाचय, इतरेतरयोग and समाहार, the dvandva compound is sanctioned in the last two senses only called इतरेतरद्वन्द्व (as in प्लक्षन्यग्रोधौ et cetera, and others) and समाहारद्वन्द्व (as in वाक्त्वचम् et cetera, and others) respectively For details see Mahabhasya on II.2.29. The dvandva compound takes place only when the speaker intends mentioning the several objects together id est, that is when there is, in short, सहविवक्षा orयुगपदधिकरणवचनता; confer, compare अनुस्यूतेव मेदाभ्यां एका प्रख्योपजायते । यस्यां सहविवक्षां तामाहुर्द्वन्द्वैकशेषयोः । Sr. Pr. II. The gender of a word in the द्वन्द्वसमास is that of the last word in the case of the इतरेतरद्वन्द्व, while it is the neuter gender in the case of the समाहारद्वन्द्व.
dhātupāṭha(1)name given in general to the several collections of roots given generally with their meanings by grammarians belonging to the various different schools of grammar. These collections are given as necessary appendices named खिल to their grammars by the well known grammarians of Sanskrit such as Panini, Sakatayana, and others; (2) a small treatise on roots written by Bhimasena of the 14th century.
dhāturatnākaraa work dealing with roots believed to have been written by Narayana who was given the title वन्द्य. He lived in the seventeenth century; a work named सारावलि व्याक्ररण is also believed to have been written by him.
dhṛta or dhṛtapracayaa kind of original grave vowel turned into a circumflex one which is called प्रचय unless followed by another acute or circumflex vowel. The Taittiriya Pratisakhya has mentioned seven varieties of this 'pracaya' out of which धृतप्रचय or धृत is one. For details see Bhasya on धृतः प्रचयः कौण्डिन्यस्य, T.Pr.XVIII.3.
dhvānathe second out of the seven Positions of voice in the Veda recital which are-उपांशु, ध्वान, निमद, उपब्दिमत्, मन्द्र, मध्यम and तार.
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.
nārāyaṇavandyaa grammarian of the seventeenth century who wrote a treatise on grammar named Saravali, and a treatise on roots named Dhatuparayana.
niruktaname 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 Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.
nīlakaṇṭhadīkṣitaa famous grammarian of the seventeenth century who wrote an independent work on the Paribhasas in Vyakarana named Paribhasavrtti. This Vrtti is referred to in the Paribhsendusekhara by Nagesabhatta and the views expressed in it are severely criticised in the commentary गदा.
pakṣaalternative view or explanation presented by, or on behalf of, a party ; one of the two or more way of presenting a matter. The usual terms for the two views are पूर्वपक्ष and उत्तरपक्ष, when the views are in conflict. The views, if not in conflict, and if stated as alternative views, can be many in number, e. g. there are seven alternative views or Pakșas re : the interpretation of the rule इको गुणवृद्धी; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3; confer, compare also सर्वेषु पक्षेषु उपसंख्यानं कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64.
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.
paribhāṣābhāskara(1)a treatise on the Paribhasas in Panini's grammar written by Haribhaskara Agnihotri, son of Appajibhatta Agnihotri, who lived in the seventeenth century : (2) a treatise on Paniniparibhasas, as arranged by Siradeva, written by Sesadrisuddhi,
paribhāṣāvṛttiṭīkāa commentary on the Paribhasavrtti of Siradeva written by Ramabhadra Diksita who lived in the seventeenth century A. D.
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
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.
pitkaraṇamarking an affix with the mute consonant प् for several grammatical purposes; see पित्; cfपित्करणानर्थक्यं चानच्कत्वात् P. III. I. 33 Vārttika (on the Sūtra of Pāṇini).5. See पित्.
pipīlikamadhyā,pipīlikamadhyamāname given to a stanza of त्रिष्टुप् or जगती or बृहती type consisting of three feet, the middle foot consisting of six or seven or eight syllables only; e. g. Ŗgveda X. 105, 2 and 7; IX. 110.l, VIII. 46.14; confer, compare उष्णिक् पिपीलिकामध्या हरीयस्येति दृश्यते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 25, 28, 36.
pūrvatrāsiddhavacanathe dictum of Panini about rules in his second, third and fourth quarters (Padas) of the eighth Adhyaya being invalid to (viz. not seen by) all the previous rules in the first seven chapters and the first quarter of the eighth as laid down by him in the rule पूर्वत्रासिद्धम् VIII.2.1. The rule पूर्वत्रासिद्धम् is taken also as a governing rule id est, that is अधिकार laying down that in the last three quarters also of his grammar, a subsequent rule is invalid to the preceding rule. The purpose of this dictum is to prohibit the application of the rules in the last three quarters as also that of a subsequent rule in the last three quarters, before all such preceding rules, as are applicable in the formation of a word, have been given effect to; confer, compare एवमिहापि पर्वेत्रासिद्धवचनं अादेशलक्षणप्रतिषेधार्थमुत्सर्गलक्षणभावार्थं च M.Bh. on P. VIII.2.1 Vart. 8.
prakriyākaumudīa well-known work on Sanskrit Grammar by रामचन्द्रशेष of the 15th century, in which the subject matter of the eight chapters of Panini's grammar is arranged into several different sections forming the different topics of grammar. It is similar to, and possibly. the predecessor of, the Siddhanta Kaumudi which has a similar arrangement. The work was very popular before the Siddhinta Kaumudi was written. it has got many commentaries numbering about a dozen viz. प्रक्रियाप्रसाद, प्रक्रियाप्रकाश, प्रक्रियाप्रदीप, अमृतस्तुति, प्रक्रियाव्याकृति,निर्मलदर्पण,तत्वचन्द्र, प्रक्रियारञ्जन, प्रक्रियाविवरण and others of which the Prasada of Vitthalesa and the Prakasa of Srikrsna are the wellknown ones.
pratyāhāraliterally bringing together; bringing together of several letters ( or words in a few cases, such as roots or nouns ) by mentioning the first and the last only for the sake of brevity; the term प्रत्याहार is generally used in connection with brief terms such as अण्, अक् , अच् , हल् and the like, created by Panini in his grammar by taking any particular letter and associating it with any mute final letter ( अनुबन्ध ) of the fourteen Sivasutras, with a view to include all letters beginning with the letter uttered and ending with the letter which precedes the ( mute ) letter. The practice of using such abbreviations was in existence before Panini, possibly in the grammar attributed to Indra. The term प्रत्याहार is not actually used by Panini; it is found in the Rk. Tantra; confer, compare प्रत्याहारार्थो वर्णोनुबन्धो व्यञ्जनम् R.T.I.3. The term appears to have come into use after Panini. Panini has not given any definition of the term प्रत्याहार. He has simply given the method of forming the Pratyaharas and he has profusely used them; confer, compare आदिरन्त्येन सहेता P. I. 1.71. The word कृञ् in P. III.1.40 and तृन् in P. II. 3.69 are used as Pratyaharas. For a list of the Pratyharas which are used by Panini see Kasika on the Maheswara Sutras.
pravigrahaseparate or distinct uterance of several words of a sentence which are joined together by Sandhi rules in a compound ( समास ) or otherwise, with a very short pause ( अवग्रह ) after each word. e. g. उद् उ एति instead of उद्वेति; confer, compare प्रविग्रहेण मृदूवग्रहेण चर्चयेयुः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV.10, where Uvvata remarks प्रविग्रहेषु प्रश्लिष्टं विश्लिष्टं कुर्यात् । कालाधिक्येन कुर्यात्। तथा च उद् उ एति इति पठेन्न तु उद्वेति.
prātiśākhyaa work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.
phaṇādia class of seven roots headed by the root फण्, which belong to the first conjugation and which have optionally their vowel अ changed into ए and the reduplicative syllable ( अभ्यास) dropped, in the forms of the perfect tense before the affix इथ and weak affixes; e. g. फेणतु:, फेणु:, फेणिथ फफणतुः, पफणुः, पफणिथ et cetera, and others confer, compare P.VI.4.:125.
bhaṭṭojīsurnamed Diksita; a stalwart grammarian of the Panini system who flourished in the first half of the seventeenth century and wrote many independent books and commentaries such as the Siddhantakaumudi, the Praudhamanorama, the Vaiyakaranasiddhantakarika, the Sabdakaustubha and others. The most reputed work out of these, however, is the Siddhantakaumudi which is very popular even today and which has almost set aside other works of its kind such as the Prakriyakaumudi and others. Bhattoji was a Telagu Brahmana, as generally believed, and although he belonged to the South, he made Varanasi his home where he prepared a school of learned Grammarians. Although he carried on his work silently in Varanasi, he was envied by the reputed rhetorician of his time Pandita Jagannātha, who criticised his work ( Bhattojis work ) named Manorama very severely. See प्रौढमनोरमा a reference to some preceding word, not necessarily on the same page.. The Siddhāntakaumudi has got many commentaries of which the Tattvabodhini written by Bhattoji's pupil Jnanendrasarasvati is appreciated much by learned grammarians.
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'.
bhairavamiśraone of the reputed grammarians of the latter half of the eighteenth century and the first half of the nineteenth century who wrote commentaries on several prominent works on grammar. He was the son of भवदेव and his native place was Prayāga. He has written the commentary called Candrakalā on the Laghuśabdenduśekhara, Parikṣā on the Vaiyākaraṇabhũṣanasāra, Gadā called also Bhairavī or Bhairavīgadā on the Paribhāṣenduśekhara and commentaries (popularly named Bhairavī) on the Śabdaratna and Lingānuśāsana. He is reported to have visited Poona, the capital of the Peśawas and received magnificent gifts for exceptional proficiency in Nyāya and Vyākaraṇa. For details see pp. 24 and 25 Vol. VII . Pātañjala Mahābhāṣya D. E. Society's Edition.
bhojathe well-known king of Dhārā who was very famous for his charities and love of learning. He flourished in the eleventh century A.D. He is said to have got written or himself written several treatises on various śāstras. The work Sarasvatīkaṇṭhābharaṇa which is based on the Astādhyāyi of Pāṇini, but which has included in it the Vārttikas and Paribhāṣās also, has become in a way a Vyākaraṇa or a general work in grammar and can be styled as Bhoja-Vyākaraṇa.
madhyama(1)the middle person ( मध्यमपुरुष ), confer, compare युष्मद्युपपदे...मध्यम: P. I. 4.105; confer, compare also Nirukta of Yāska.VII. 7; (2) middling tone or effort confer, compare मध्यमेन स वाक्ययोग: Taittirīya Prātiśākhya.XVIII. 4, where the commentator explains the word as उच्चनीचसमाहारविलक्षण: वाक्प्रयोगः | the word मध्यमा is used in this sense as qualifying a mode of utterance. वृत्ति; confer, compare अभ्यासार्थे द्रुतां वृत्तिं प्रयोगार्थे तु मध्यमाम् ! Ṟ. Pr. XIII. 19; cf also चतुष्कला मध्यमायार्म् Ṛktantra Prātiśākhya. 32; (3) one of the seven modes of speech or tones. cf सप्त वाचः स्थानानि भवन्ति | उपांशुध्वाननिमदेापव्दिमन्मन्द्रमध्यमताराणि Taittirīya Prātiśākhya.XXIII.4 and 5 and also कण्ठे मध्यमम् XVIII.11 where the commentatator explains मध्यम as यत्र कण्ठे स्थाने प्रयोग उपलभ्यते तन्मध्यमं नाम षष्ठं वाचस्स्थानम् | (4) one of the seven musical notes originating or proceeding from the Svarita accent confer, compare, स्वारतप्रभवा ह्येते षड्जमध्यमपञ्चमाः Pāṇ Śikṣā.
mantraname given to the Samhitā portion of the Veda works especially of the Ṛgveda and the Yajurveda as different from the Brāhmaṇa, Āraṇyaka and other portions of the two Vedas as also from the other Vedas; confer, compare मन्त्रशब्द ऋक्शब्दे च यजु:शब्दे च; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.68 Vārttika (on the Sūtra of Pāṇini). 4. The word मन्त्र occurs several times in the rules of Pāṇini ( confer, compare P. II. 4. 80, III.2.71, III.3.96, VI. 1. 151, VI.1.210, VI.3.131, VI.4.53, VI. 4.141) and a few times in the Vārttikas. (confer, compare I. 1. 68 Vārttika (on the Sūtra of Pāṇini). 4, IV.3.66 Vārttika (on the Sūtra of Pāṇini). 5 and VI. 4. 141 Vārttika (on the Sūtra of Pāṇini). 1). It is, however, doubtful whether the word was used in the limited sense by Pāṇini and Kātyāyana. Later on, the word came to mean any sacred text or even any mystic formula, which was looked upon as sacredition Still later on, the word came to mean a secret counsel. For details see Goldstūcker's Pāṇini p. 69, Thieme's 'Pāṇini and the Veda ' p. 38.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahābhāṣyadīpikāa very learned old commentary on the Mahabhasya of Patanjali written by the reputed grammarian Bhartrhari or Hari in the seventh century A. D. The commentary has got only one manuscript preserved in Germany available at present, of which photostat copies or ordinary copies are found here and there. The first page of the manuscript is missing and it is incomplete also, the commentary not going beyond the first seven Aahnikas. For details see page 383 Vol. VII Vyaakarana Mahabhasya D. E. Society's edition.
mahābhāṣyavyākhyāname given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable
meghavijayaa Jain grammarian of the seventeenth century who has written a grammar work, similar to the Siddhanta Kaumudi, on the Sabdanusasana of Hemacandra. The grammar work is called हैमकौमुदी, or चन्द्रप्रभा also.
yam(1)one of pair a twin letter available in pronunciation before a nasal letter and similar to it, when the nasal consonant is preceded by any one of the four consonants of the five classes; a transitional sound intervening between a non-nasal and the following nasal as a counterpart of the n6n-nasal: confer, compare वर्गेष्वाद्यानां चेतुर्णो पञ्चमे पर मध्ये यमो नाम पूर्वसदृशो वर्णः प्रातिशाख्ये प्रसिद्धः S.K. on P.व्व्III. l.1; (2) name given to the seven musical notes, found in the singing of Saaman; confer, compare मन्द्रमध्यमत्राख्येषु त्रिषु वाचः स्थानेषु प्रत्येकं सत स्थरभेदा भवन्ति कुष्टप्रथमद्वितीयतृतीयचतुर्थमन्द्रातित्वार्यः यमाः ' Taittirīya Prātiśākhya.XXIII. 13,14.
yuvapādaa conventional term used for the first pada of the seventh adhyaya which begins with the sutra युवोरनाकौ P.VII.i.1.
radhunāthaa grammarian of the seventeenth century, who was a pupil of Bhattoji Diksita and who wrote a small gloss ( लधुभाष्य ) on the topic named ' पञ्चसंधि ' of the Siddhantakaumudfeminine.
rāmacandrabhaṭṭa tāreone of the senior pupils of Nagesabhatta who was a teacher of Vaidyanatha Payagunde. He wrote a small gloss on the Astadhyayi which is named पाणिनिसूत्रवृत्ति He lived in the first half of the eighteenth century and taught several pupils at Varnasi.
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.
rāmānanda grammarian of the seventeenth century who wrote a commentary on Bopadeva's Mugdhabodha. He was possibly the same as Ramarama (see a reference to some preceding word, not necessarily on the same page.) and Ramānandatirtha who wrote the Katantrasamgraha, although different from the well-known रामानन्दतर्थि of the sixteenth century who was a sanyasin and who wrote many philosophical and religious booklets.
rāmāśramaa grammarian of the seventeenth century who wrote a commentary named Siddhantacandrika on the Sarasvata Vyakarana.
vanamālina grammarian of the seventeenth century who wrote a commentary named मतोन्मजा on Kondabhatta's vaiyakaranabhusana and a grammar work named सिद्धान्ततत्वविवेक.
varadarājaa scholar of grammar and a pupil of Bhattoji Diksita who flourished in the end of the seventeenth century and wrote abridgments of the Siddhanta-kaumudi for beginners in grammar named लघुसिद्धान्तकौमुदी and मध्यसिद्धान्तकौमुदी as also धातुकारिकावली and गीर्वाणपदमञ्जरी. The work under the name सारसिद्धान्तकौमुदी, which is the shortest abridgment, is, in fact, the लघुसिद्धान्तकौमुदी itselfeminine. It is possible that the auother first prepared the सारसिद्धान्तकौमुदी and then, he himself or a pupil of his, put additional necessary matter and prepared the Laghusiddhanta-kaumudi.
varganame given to the different classes of consonants which are headed by an unaspirate surd; e. g. कवर्ग, चवर्ग, टवर्ग, तवर्ग and पवर्ग. The several consonants in each group or class, are, in their serial order, named वगेप्रथम, वर्गद्वितीय et cetera, and others On the analogy of these five classes, the semivowels are called by the name यवर्ग and sibilants, are called by the name शवर्ग,
varṇārthavattvathe theory or view that individual letters are severally possessed of different senses. For instance, the difference in the meanings of the words कूप, यूप, and सृप is due to the difference in their initial letter. The theory is not acceptable to the Vaiyakaranas nor the theory वर्णानर्थवत्व given a reference to some preceding word, not necessarily on the same page.. They follow the theory of संघातार्थवत्त्व i. e. sense given by a group of words together. See M.Bh, on Siva Sutra 5, Varttikas 9 to 15.
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.
vākyaparisamāpticompletion of the idea to be expressed in a sentence or in a group of sentences by the wording actually given, leaving nothing to be understood as contrasted with वाक्यापरिसमाप्ति used in the Mahabhasya: confer, compare वाक्यापरिसमाप्तेर्वा P.I.1.10 vart. 4 and the Mahabhasya thereon. There are two ways in which such a completion takes place,singly and collectively; cf प्रत्येकं वाक्यपरिसमाप्तिः: illustrated by the usual example देवदत्तयज्ञदत्तविष्णुमित्रा भोज्यन्ताम् where Patanjali remarks प्रत्येकं ( प्रत्यवयवं) भुजिः परिसमाप्यते; cf also समुदाये वाक्यपरिसमाप्तिः where Patajali remarks गर्गा: शतं दण्ड्यन्ताम् | अर्थिनश्च राजानो हिरण्येन भवन्ति न च प्रत्येकं दण्डयन्ति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P.I.1.1Vart.12: cf also M.Bh. on P.I.1.7, I.2.39, II.2.l et cetera, and others वाक्यप्रकाश a work on the interpretation of sentences written with a commentary upon it by उदयधर्ममुनि of North Gujarat who lived in the seventeenth century A.D.
vādanakṣatramālāa work on grammatical debates et cetera, and others by Appaya Diksita, a well-known scholar and a senior contemporary of Jagannatha in the seventeenth century.
vāmananame of one of the joint authors of the well-known gloss or वृति upon the Sutras of Panini, who lived in the seventh century A. D. It cannot be ascertained which portion of the Kasika was written by Vamana and which by his colleague जयादित्य, There was another famous scholar of Kashmir by name Vamana who flourished in the tenth century and who wrote an independent grammar treatise विश्रान्तविद्याधर, together with उणादसूत्रवृत्ति and लिङ्गानुशासन.
vāraṇāvateśaa grammarian of the seventeenth century who wrote a gloss named अमृतस्त्रुति on the Prakriya-kaumudi.
vijayagaṇina.Jain grammarian of the seventeenth century who wrote a commentary on the Haimalaghuprakriya.
vimalamatian old grammarian who is believed to have written a gloss named भागवृत्ति on Pāṇini's Sūtras to which the grammarians Purusottamadeva, Sīradeva's Paribhāṣāvṛttiand others of the twelfth century refer. Some scholars say that भागवृत्ति was written by भर्तृहरि; but it is not feasible, as there is a reference to Māghakāvya in भागवृति. In books on grammar,. especially of the Eastern School in the 11th and the 12th century, there are several quotations from the Bhāgavṛtti. See भागवृत्ति.
viśvanāthadaṇḍibhaṭṭaa well-known grammarian of the nineteenth century who wrote several commentary works of which the commentaries on the two Śekharas of Nāgeśa are well-known to scholars.
vaiyākaraṇaliterally a student of grammar; व्याकरणमधीते वैयाकरण: cf Kāśikā of Jayāditya and Vāmana. on P. IV, 2.59. The word is used in the sense of 'a scholar of Grammar;'or, 'a person who has obtained proficiency in Grammar.' The word is used several times in this sense in the Mahabhasya. cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3; I.4.2, II. 1.53, II.2.29, II.3.18, II.4.56, III.2.115 et cetera, and others The word is also used in the sense of 'pertaining to grammar' or 'found in grammar.'
vaiyākaraṇasiddhāntakaimudīan extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering a reference to some preceding word, not necessarily on the same page. twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita.
vaiyākaraṇasiddhāntaratnākaraname of a commentary on the Siddhantakaumudi by Ramakrsna in the latter half of the seventeenth century.
vyartha(l)useless, serving no purpose, superfluous; the word is usually used in the sense of useless or futile in connection with a rule or its part, which serves no purpose, its purpose or object being served otherwise; such words or rules have never been condemned as futile by commentators, but an attempt is made invariably by them to deduce something from the futile wording and show its necessity; confer, compare व्यर्थे सज्ज्ञापयति a remark which is often found in the commentary literature; confer, compare अन्यथा अन्तरङ्गत्वाद्दीर्घे कृत एव प्रत्ययप्राप्त्या तद्यर्थता स्पष्टैव । Par. Sek. Pari. 56; (2) possessed of various senses such as the words अक्षा: माषा: et cetera, and others: confer, compare व्यर्थेषु च मुक्तसंशयम् । M.Bh.on P.I.2.64 Vart. 52. The word व्यर्थ possibly stands for विविधार्थ in such cases. It appears that the word व्यर्थ in the sense of futile was rarely used by ancient grammarians; the word अनर्थक appears to have been used in its placcusative case. See Mahabhasya in which the word व्यर्थ does not occur in this sense while the word अनर्थक occurs at several places.
śabdarūpāvalia very brief treatise on declension giving the forms of the seven cases of a few choice-words. The work is studied as the first elementary work and is very common without the name of any specific author.There are different works named शब्दरूपावलि giving declensions of different words which are all anonymous, although from the dates of manuscripts mentioned, they appear to be more than five or six hundred years old.
śeṣa(l)any other senses than what are given a reference to some preceding word, not necessarily on the same page.; confer, compare शेषे P.IV.2.92: (2) surname of a reputed family of grammarians belonging to Southern India which produced many grammarians, from the fifteenth century to the eighteenth century. Ramacandra Sesa was the first grammarian in the family who wrote the Prakriyakaumudi in the fifteenth century. His descendants developed the system of studying grammar by the study of topics as given in the Prakriya Kaumudi and wrote several works of the nature of glosses and comments.
śeṣādria grammarian of the seventeenth century who has written a work, Paribhasabhaskara, on the Paribhasas of the Panini system; the treatise is written in the manner of Siradeva's Paribhasavrtti which has been taken as a basis by him.
śnama vikarana or conjugational sign of the agama type to be inserted after the last vowel of the roots of the seventh conjugation ( रुधादि ): exempli gratia, for example रुणद्धि, भिनत्ति et cetera, and others; confer, compare रुधादिभ्यः श्नम् P.III.1.78.
saṃsargeliterally contact, connection; (1) contact of the air passing up through the gullet and striking the several places which produce the sound, which is of three kinds, hard, middling and soft; confer, compare संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति | अन्तस्थावर्णकरो दांरुपिण्डवत् | ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् commentary on. T, Pr. XXIII. 1 ; ,(2) syntactical connection between words themselves which exists between pairs of words as between nouns and adjectives as also between verbs and the karakas, which is necessary for understanding the meaning of a sentence. Some Mimamsakas and Logicians hold that samsarga itself is the meaning of a sentence. The syntactical relation between two words is described to be of two kinds अभेद-संसर्ग of the type of आधाराधेयभाव and भेदसंसर्ग of the type of विषयविषयिभाव, समवाय, जन्यजनकभाव and the like.
saṃhitāposition of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1.
sadāśiva-agnihotrīname of a modern grammarian of the seventeenth century who has written a gloss on Pratisakhya works called प्रातिशाख्यदीपिका.
sadāśiva-paṇḍitaa grammarian of the seventeenth century who has written a commentary on the Sutras of Panini and a brief commentary on the Mahabhasya called गूढार्थदीपिनी or गूढार्थदीपिका which is incomplete.
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.
saptamathe seventh of the vowels stated in the alphabet; a word used for the vowel r ( ऋ ) by ancient grammarians: confer, compare ओजा ह्रस्वा: सप्तमान्ताः स्वराणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.14.
saptamī(1)the seventh case; the locative case; a term used for the locative case by ancient grammarians and Panini; confer, compare न सप्तम्यामन्त्रितयोः Vājasaneyi Prātiśākhya.III 139; confer, compare ईदूतौ च सप्तम्यर्थे P. I. 1. 19. or सप्तम्यास्त्रल् P. V. 3. 10; cf also द्वितीयादयः शब्दाः पूर्वाचार्यः सुपां त्रिकेषु स्मर्यन्ते Kāśikā of Jayāditya and Vāmana. on P. II. 3.2: ( 2 ) the seventh of the moods and tenses; the optative mood; confer, compare Kat. III. 1, 20; Hemacandra III. 3. 7.
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.
saptādhyāyīa term used for the first seven chapters or books of Panini's grammar; confer, compare येन्ये सप्ताध्याय्यां स्वरास्ते न संगृहीताः । स्युः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI 1.' 158 Vart. 1.
samabhivyāhārautterance together of several vocal elements or words; verbal concomitance; cf अनया परिभाषया स्त्रीप्रत्ययसमभिव्यहारे तद्रहिते दृष्टानां ... पर्याप्तत्वमतिदिश्यते Par. Sek. Pari. 71.
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.
sāptamikaprescribed in the seventh chapter or Adhyaya of the Astadhyayi; confer, compareसाप्तमिक आर्धधातुकस्येडिति पुनरयं भवति । M.Bh. on P.VI.4.62, साप्तमिके पूर्वसर्वर्णे कृते पुनः षाष्ठिको भविष्यति । M.Bh. on P.VI.1.70.
sāmavedprātiśākhyaname of a Pratisakhya work on Samaveda. It is probable that there were some Pratisakhya works written dealing with the different branches or Sakhas of the Samaveda, as could be inferred from indirect references to such works. For instance in the Mahabhasya there is a passage "ननु च भोश्छन्दोगानां सात्यमुग्रिराणायनीयाः अर्धमेकारमर्धमोकारं चाधीयते। ..पार्षदकृतिरेषां तत्रभवताम् " which refers to such works At present, however, one such work common to the several branches of the Samaveda, called Rktantra is available, and it is called Samaveda Pratisakhya. It is believed to have been written by औदव्रजि and revised by शाकटायन.
sicipādname given by convention to the second pada of the seventh adhyaya of Paninis Astadhyayi as the pada begins with the sutra सिचि वृद्धि; परस्मैपदेषु. P. VII. 2. 1.
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.
siddhāntakaumudīa critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita.
se(1)one of the several affixes found in Veda in the sense ofतुमुन् ( तुम् of the infinitive); e. g. वृक्षे राय:; confer, compare Pāṇini. III. 4.9; (2) personal-ending substituted for थास् in the present tense., perfect, and other tenses; confer, compare थासः से P. III. 4.80.
senone of the several affixes found in Veda in the sense of the infinitive affix तुम् ; exempli gratia, for example एषे रथानां, confer, compare P. III.4.9.
sthānaṣaṣṭhīone of the several kinds of the genitive case when it means a place or substratum, see the word स्थान.
svara(l)vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..
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.
svābhāvyainherence; natural capacity; the word is used many times in connection with the power of denotation: confer, compare शब्दशक्तिस्वाभाव्यात् | Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. III.1. 112 or अभिधानशक्तिस्वाभाव्यात् Nyasa on P. IV. 4.60. स्वार a term used in the PratiSakhya works for स्वरित or the circumflex accent: स्वारः स्वरितः ( Com. on T.Pr. XVII.6: confer, compare also T.Pr.XX.20; XXIII.24. There are seven varieties of स्वार given in thc Pratisakhya works, viz. क्षैप्र, नित्य, प्रातिहत, अभिनिहत, प्रश्लिष्ट, पादवृत्त and तैरोव्यञ्जन, cf Taittirīya Prātiśākhya.XX.1-7.
hareidīkṣitaa reputed grammarian of the Siddhantakaumudi school of Panini who lived in the end of the seventeenth century. He was the grandson of Bhattoji Diksita and the preceptor of Nagesabhtta. His commentary named लधुशब्दरत्न, but popularly called शब्दरत्न on Bhattoji Diksita's Praudhamanorama, is widely studied by pupils along with the Praudhamanorama in the Vyakaranapathasalas. There is a work existing in a manuscript form but recentlv taken for printing, mamed 'Brhatsabdaratna ' which has been written by Haridiksita, although some scholars beiieve that it was written by Nagesa who ascribed it to his preceptor. For details see लधुशब्दरत्न.
haribhāskara( अग्निहोत्री )a grammarian of the Deccan who lived in the seventeenth century at Nasik and wrote commentaries on grammarworks out of which his treatise on Paribhasas ( परिभाषाभास्कर ) written independently but based upon Siradeva's Paribhasavrtti, deserves a special notice and mention.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
haimakaumudīan exhaustive commentary on the Sabdanusasana of Hemacandra written by a Jain grammarian Meghavijaya in the seventeenth century which is similar to the Siddhāntakaumudi of Bhattoji Diksita,
haimaliṅgānuśāsanavivaraṇaa commentary, written in the seventeenth century by Kalyanasagara on the हैमलिङ्गानुशासन.
     Vedabase Search  
794 results
     
sevā and serviceCC Madhya 16.139
sevā by serviceSB 10.77.32
sevā in devotional serviceCC Madhya 22.117
sevā of serviceCC Madhya 4.40
CC Madhya 5.23
SB 10.72.5
sevā process of serviceCC Adi 8.53
sevā serviceCC Adi 10.11
CC Adi 10.140
CC Adi 10.143
CC Adi 10.144
CC Adi 13.86
CC Adi 4.204
CC Adi 8.53
CC Antya 13.98
CC Antya 4.222
CC Antya 4.80
CC Antya 5.38
CC Antya 6.164
CC Antya 6.165
CC Madhya 11.32
CC Madhya 12.73
CC Madhya 12.76
CC Madhya 13.16
CC Madhya 13.60
CC Madhya 15.69
CC Madhya 16.188
CC Madhya 17.168
CC Madhya 17.17
CC Madhya 18.194
CC Madhya 19.220
CC Madhya 19.222
CC Madhya 22.158
CC Madhya 22.159
CC Madhya 24.182
CC Madhya 4.173
CC Madhya 5.118
CC Madhya 5.119
CC Madhya 5.18
CC Madhya 6.257
SB 3.7.20
SB 4.21.31
SB 7.11.24
SB 7.11.8-12
sevā servicesCC Madhya 17.175
CC Madhya 3.135
CC Madhya 5.34
sevā the serviceCC Madhya 11.81
CC Madhya 17.168
CC Madhya 22.125
sevā the service: pracārilaintroduced
sevā with the serviceCC Madhya 4.104
SB 10.72.6
sevā worshipCC Antya 6.294
sevā atiśaya an improved rendering of serviceCC Madhya 19.231
sevā atiśaya an improved rendering of serviceCC Madhya 19.231
sevā chāḍibe you will give up the serviceCC Madhya 16.133
sevā chāḍibe you will give up the serviceCC Madhya 16.133
sevā chāḍiyāche he has left that serviceCC Antya 6.164
sevā chāḍiyāche he has left that serviceCC Antya 6.164
sevā kailā rendered serviceCC Antya 13.117
sevā kailā rendered serviceCC Antya 13.117
sevā kara just be engaged in serviceCC Madhya 16.133
sevā kara just be engaged in serviceCC Madhya 16.133
sevā kare render serviceCC Antya 18.100
sevā kare render serviceCC Antya 18.100
sevā kare renders serviceCC Antya 20.60
sevā kare renders serviceCC Antya 20.60
CC Madhya 17.65
sevā kare renders serviceCC Madhya 17.65
sevā kare servesCC Madhya 15.128-129
sevā kare servesCC Madhya 15.128-129
sevā kare worshipCC Madhya 9.248
sevā kare worshipCC Madhya 9.248
sevā kari' rendering serviceCC Madhya 16.126
sevā kari' rendering serviceCC Madhya 16.126
CC Madhya 17.87
sevā kari' rendering serviceCC Madhya 17.87
sevā kari' servingCC Antya 20.58
sevā kari' servingCC Antya 20.58
sevā karite lāgilā began to worshipCC Antya 6.298
sevā karite lāgilā began to worshipCC Antya 6.298
sevā karite lāgilā began to worshipCC Antya 6.298
sevā lāgi' for the matter of serviceCC Antya 10.96
sevā lāgi' for the matter of serviceCC Antya 10.96
sevā nā kariha please do not serveCC Antya 13.96
sevā nā kariha please do not serveCC Antya 13.96
sevā nā kariha please do not serveCC Antya 13.96
sevā sāri' after finishing their serviceCC Antya 6.215
sevā sāri' after finishing their serviceCC Antya 6.215
sevā-ājñā order for serviceCC Madhya 14.252
sevā-ājñā order for serviceCC Madhya 14.252
sevā-amṛta of the nectar of serviceCC Antya 20.14
sevā-amṛta of the nectar of serviceCC Antya 20.14
sevā-ānanda of pleasure from rendering service unto HimCC Madhya 20.126
sevā-ānanda of pleasure from rendering service unto HimCC Madhya 20.126
seva-ānanda the joy of serviceCC Adi 4.200-201
seva-ānanda the joy of serviceCC Adi 4.200-201
sevā-anurakta attracted by the loving serviceSB 5.14.44
sevā-anurakta attracted by the loving serviceSB 5.14.44
sevā-anurakta engaged in the serviceCC Madhya 9.269
sevā-anurakta engaged in the serviceCC Madhya 9.269
sevā-anurūpam according to the category of service one renders to the LordSB 7.9.27
sevā-anurūpam according to the category of service one renders to the LordSB 7.9.27
sevā-aparādha-khaṇḍana rejecting offenses in worshiping the DeityCC Madhya 24.336
sevā-aparādha-khaṇḍana rejecting offenses in worshiping the DeityCC Madhya 24.336
sevā-aparādha-khaṇḍana rejecting offenses in worshiping the DeityCC Madhya 24.336
sevā-aupayikam which is the means of servingSB 5.19.21
sevā-aupayikam which is the means of servingSB 5.19.21
sevā-dvāra a means of rendering service to the LordCC Madhya 6.267
sevā-dvāra a means of rendering service to the LordCC Madhya 6.267
sevā-kārya activities in devotionCC Adi 5.168
sevā-kārya activities in devotionCC Adi 5.168
sevā-madhye in rendering serviceCC Madhya 4.87
sevā-madhye in rendering serviceCC Madhya 4.87
sevā-sukha the happiness of serviceCC Madhya 22.11
sevā-sukha the happiness of serviceCC Madhya 22.11
sevā-sukha-rasa the mellow of devotional serviceCC Adi 7.145
sevā-sukha-rasa the mellow of devotional serviceCC Adi 7.145
sevā-sukha-rasa the mellow of devotional serviceCC Adi 7.145
sevā-unmukhe to one engaged in His serviceCC Madhya 17.136
sevā-unmukhe to one engaged in His serviceCC Madhya 17.136
sevā-yogya nahi I am not fit to render serviceCC Antya 4.151
sevā-yogya nahi I am not fit to render serviceCC Antya 4.151
sevā-yogya nahi I am not fit to render serviceCC Antya 4.151
sevadhiḥ a treasureCC Madhya 22.85
sevāḥ the takingSB 11.5.11
sevaka a servantCC Adi 5.192
CC Madhya 7.119
sevaka different servantsCC Antya 4.9
sevaka one servantCC Antya 13.90
sevaka servantCC Adi 10.52
CC Adi 10.74
CC Antya 3.151
CC Antya 6.170
CC Antya 6.176
CC Antya 6.97
CC Antya 9.15
CC Madhya 15.122
CC Madhya 15.79
CC Madhya 4.42
sevaka servantsCC Antya 15.54
CC Antya 16.95
CC Antya 4.127
CC Antya 6.215
CC Madhya 4.167
CC Madhya 9.348
sevaka servitorCC Adi 8.80
sevaka servitorsCC Adi 8.53
sevaka the priestCC Madhya 4.137
sevaka the priest or servantCC Madhya 4.156
sevaka the priestly servants of the LordCC Madhya 12.220
sevaka the priestsCC Madhya 16.30
sevaka the servantCC Antya 1.20
CC Antya 16.91
CC Antya 4.47
CC Antya 5.12
CC Madhya 15.80
sevaka the servantsCC Antya 6.266
sevaka bale the servant saidCC Antya 3.152
sevaka bale the servant saidCC Antya 3.152
sevaka kahe the servant of Nityānanda Prabhu saidCC Antya 6.46
sevaka kahe the servant of Nityānanda Prabhu saidCC Antya 6.46
sevaka kahilā the servant informedCC Antya 5.27
sevaka kahilā the servant informedCC Antya 5.27
sevaka kahila the servant informedCC Antya 5.66
sevaka kahila the servant informedCC Antya 5.66
sevaka sane with the priests of the templeCC Madhya 16.29
sevaka sane with the priests of the templeCC Madhya 16.29
sevaka tomāra your servantCC Antya 9.46
sevaka tomāra your servantCC Antya 9.46
sevaka tomāra Your servantsCC Madhya 12.74
sevaka tomāra Your servantsCC Madhya 12.74
sevaka-ādi-gaṇa servants and friendsCC Antya 9.74
sevaka-ādi-gaṇa servants and friendsCC Antya 9.74
sevaka-ādi-gaṇa servants and friendsCC Antya 9.74
sevaka-āńcale in the pocket of the servantCC Madhya 20.29
sevaka-āńcale in the pocket of the servantCC Madhya 20.29
sevaka-anucara servants of the servantsCC Adi 6.83
sevaka-anucara servants of the servantsCC Adi 6.83
sevaka-gaṇa the personal servantsCC Madhya 14.211
sevaka-gaṇa the personal servantsCC Madhya 14.211
sevaka-gaṇa the servantsCC Antya 16.89
sevaka-gaṇa the servantsCC Antya 16.89
sevaka-gaṇa the servants of Lord JagannāthaCC Madhya 10.30
sevaka-gaṇa the servants of Lord JagannāthaCC Madhya 10.30
sevaka-gaṇe all the priestsCC Madhya 16.29
sevaka-gaṇe all the priestsCC Madhya 16.29
sevaka-gaṇe all the servantsCC Madhya 14.61
sevaka-gaṇe all the servantsCC Madhya 14.61
sevaka-gaṇe to the servitorsCC Madhya 4.162
sevaka-gaṇe to the servitorsCC Madhya 4.162
sevaka-prabhāva the power of the servantCC Adi 5.179
sevaka-prabhāva the power of the servantCC Adi 5.179
sevaka-prabhu the servant and the masterCC Antya 4.135
sevaka-prabhu the servant and the masterCC Antya 4.135
sevakaḥ a professional servantSB 7.6.10
sevakaiḥ by the servantsSB 10.60.35
sevakayoḥ and the servitorSB 7.10.6
sevake from the servantCC Antya 1.21
sevake to the servantCC Antya 3.157
sevake unto the servantCC Antya 5.12
sevakera of the servantsCC Madhya 4.165
sevakera of the servitorCC Madhya 15.154
sevakera pracāra traffic of the servantsCC Antya 4.126
sevakera pracāra traffic of the servantsCC Antya 4.126
sevakera prāṇa-daṇḍa to condemn a servant to deathCC Antya 9.46
sevakera prāṇa-daṇḍa to condemn a servant to deathCC Antya 9.46
sevakera prāṇa-daṇḍa to condemn a servant to deathCC Antya 9.46
sevām serviceCC Antya 1.108
NoI 9
sevām transcendental loving serviceSB 1.19.5
sevamānaḥ enjoyingSB 9.6.48
sevamānam practicingSB 10.69.29
sevana engaging the mind constantly in the service of the LordSB 1.16.16
sevana rendering serviceCC Adi 10.155
sevana serviceCC Adi 10.100
CC Adi 10.127
CC Adi 10.93
CC Adi 13.79
CC Adi 15.15
CC Adi 15.20
CC Adi 4.167-169
CC Adi 5.215
CC Adi 5.8
CC Adi 6.78
CC Adi 8.28
CC Adi 8.74
CC Madhya 10.150
CC Madhya 10.41
CC Madhya 13.15
CC Madhya 13.17
CC Madhya 19.232
CC Madhya 22.156-157
CC Madhya 25.104
CC Madhya 3.136
CC Madhya 3.165
CC Madhya 4.17
CC Madhya 4.92
CC Madhya 5.116
CC Madhya 5.17
CC Madhya 5.19
CC Madhya 6.282
CC Madhya 8.229
sevana servicesCC Madhya 1.148
sevana servingCC Madhya 19.221
CC Madhya 4.39
sevana worshipCC Adi 17.98
CC Adi 6.94
CC Antya 7.148
CC Madhya 15.136
CC Madhya 18.30
CC Madhya 4.105
sevana worshipingCC Antya 3.100
sevana kare she worshipedCC Antya 3.141
sevana kare she worshipedCC Antya 3.141
sevana-vrata decision to serveCC Madhya 3.7
sevana-vrata decision to serveCC Madhya 3.7
sevanam devotional serviceCC Madhya 9.268
SB 3.29.13
sevanam dwellingSB 3.28.3
sevanam serviceCC Madhya 6.270
sevanam servingSB 11.18.42
sevanam the service to satisfy the sensesCC Madhya 19.170
sevanāt than the serviceSB 10.51.55
sevane in serviceCC Antya 20.59
sevane serviceCC Madhya 10.56
sevantaḥ acceptingSB 10.73.22
sevante worshipSB 9.9.13
sevāra of the serviceCC Adi 8.54
sevāra of the worshipCC Madhya 4.114
sevāra of worshipCC Adi 10.90
sevāra to serve himCC Madhya 10.101
sevāra kāraṇa for the purpose of serviceCC Adi 5.152
sevāra kāraṇa for the purpose of serviceCC Adi 5.152
sevāra nirbandha the arrangements for executing the daily routine of the worship of the LordCC Madhya 4.109
sevāra nirbandha the arrangements for executing the daily routine of the worship of the LordCC Madhya 4.109
sevataḥ enjoyingSB 9.19.18
sevataḥ who was servingSB 11.26.14
sevatām for those who are servingSB 11.4.10
sevate renders serviceBG 14.26
sevate servesNBS 46
NBS 47
sevayā by hearingSB 4.16.1
sevayā by serviceCC Adi 4.208
sevayā by serviceCC Adi 4.208
CC Madhya 24.183
sevayā by serviceCC Madhya 24.183
SB 10.84.12
SB 10.89.19
SB 11.11.47
SB 3.1.31
SB 3.7.18
SB 3.7.19
SB 6.2.17
sevayā by servingSB 1.2.18
SB 3.5.47
SB 4.21.39
SB 7.15.68
sevayā by such serviceSB 3.2.3
sevayā by the rendering of serviceBG 4.34
sevāya by the serviceCC Madhya 5.17
CC Madhya 5.65
sevayā by the serviceSB 3.16.7
SB 7.5.50
sevayā by the service ofSB 1.6.35
sevāya in the serviceCC Madhya 10.147
sevayā simply by devotional serviceSB 9.4.67
sevāya rahibā should remain engaged in His serviceCC Madhya 16.112
sevāya rahibā should remain engaged in His serviceCC Madhya 16.112
sevāyai for serviceMM 17
sevāyai to devotional serviceSB 3.23.56
seve serveCC Adi 7.14
seve used to worshipCC Madhya 9.109
seve worshipsCC Adi 11.41
CC Madhya 14.251
sevena renders serviceCC Antya 19.14
sevena worshipsCC Adi 6.69-70
severan serveSB 10.63.28
seveta can acceptSB 9.14.23
seveta come in contactSB 1.17.41
seveta he should cultivateSB 11.13.6
seveta one should observeSB 11.10.5
seveta one should performSB 11.10.4
seveta should acceptSB 7.15.36
seveta worshipSB 1.19.6
seveta would render serviceSB 3.19.36
seveta would serveSB 5.18.11
sevi āmi nārāyaṇa I always worship Lord NārāyaṇaCC Madhya 13.154
sevi āmi nārāyaṇa I always worship Lord NārāyaṇaCC Madhya 13.154
sevi āmi nārāyaṇa I always worship Lord NārāyaṇaCC Madhya 13.154
seviha render serviceCC Madhya 10.133
sevilā servedCC Adi 12.13
sevilena servedCC Antya 6.308
sevitā resorted toSB 3.33.32
sevita servedSB 11.29.48
sevitām inhabitedSB 4.10.5
sevitam ornamentedSB 10.68.24
sevitam servedSB 12.12.51
SB 3.21.38-39
sevitān gracedSB 10.74.37
sevitāni served by youSB 1.13.9
sevite servedSB 10.65.18
sevitum to enjoySB 5.18.3
sevitvam aspiringBG 13.8-12
sev let me serveCC Antya 4.41
sevya worshipableCC Madhya 18.200
sevya-bhagavān the Supreme Personality of Godhead is worshipableCC Madhya 24.330
sevya-bhagavān the Supreme Personality of Godhead is worshipableCC Madhya 24.330
sevya-bhāvaiḥ and with the attitude of willing serviceBs 5.55
sevya-bhāvaiḥ and with the attitude of willing serviceBs 5.55
sevya-buddhi āropiyā considering worshipableCC Antya 5.20
sevya-buddhi āropiyā considering worshipableCC Antya 5.20
sevya-buddhi āropiyā considering worshipableCC Antya 5.20
sevya-sevaka-bhāva the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servantCC Antya 2.95
sevya-sevaka-bhāva the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servantCC Antya 2.95
sevya-sevaka-bhāva the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servantCC Antya 2.95
sevyam a very happy, very suitable placeSB 10.11.28
sevyamāna is worshipableCC Adi 8.14
sevyamānam being servedBs 5.29
CC Adi 5.22
sevyamānām being waited uponSB 3.23.36-37
sevyamānau being servedCC Adi 1.16
CC Antya 1.6
CC Madhya 1.4
sevyatām be frequentedSB 5.19.24
sevyate is servedSB 4.31.9
sevye capable of being servedMM 17
yat-pāda-sevā-abhiruciḥ the taste for serving the lotus feet of Lord KṛṣṇaCC Madhya 24.217
ācārya-sevanam serving the spiritual masterSB 11.19.33-35
ācārya-sevana worship of Advaita ĀcāryaCC Madhya 16.225
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
alpa-sevā very small serviceCC Antya 1.107
āmāra sevā my serviceCC Antya 10.95
tvat-caraṇa-ambuja-anusevām service to the lotus feet of Your LordshipSB 6.9.39
kṛṣṇa-sevā-ānanda the transcendental bliss of serving KṛṣṇaCC Adi 5.11
ańga-sevā taking care of the bodyCC Adi 10.141
ańghri-sevane in service of the lotus feetCC Madhya 22.130
antarańga-sevā very confidential serviceCC Antya 6.241
tvat-caraṇa-ambuja-anusevām service to the lotus feet of Your LordshipSB 6.9.39
anusevām steady serviceSB 10.65.10
anusevanayā by devoted serviceSB 3.23.7
anusevatām of those always engaged in servingSB 7.9.42
anusevayā bringing into useSB 1.1.15
anusevayā by dint of rendering continuous serviceSB 1.12.4
caraṇa-anusevayā by the service of the lotus feetSB 5.15.7
kāma-anusevayā by enjoying acquired desired objectsSB 10.20.21
āpana-sevā personal serviceCC Madhya 10.143
āpana-sevana his own serviceCC Madhya 19.223
sarvatra sevaka apāra similar innumerable servants everywhereCC Madhya 19.189
asevayā by not engaging in the serviceSB 3.25.27
asevita-śrī-caraṇaiḥ by those who have not worshiped the feet of LakṣmīSB 3.22.18
āsevitaḥ servedSB 4.30.6
āsevitam being always engaged inSB 9.19.24
āsevya rendering serviceSB 11.29.48
ati-sevayā by enjoyment over and over againSB 7.11.33-34
avadhūta-sevitāḥ achieved by the self-realized soulsSB 4.4.21
bhoga-sevā offering of foodCC Madhya 15.204
bhṛtya-sevām the service of Your pure devoteeSB 7.9.28
brahma-sevanam service to the brāhmaṇasSB 11.17.18
brāhmaṇa-sevāya by rendering service to a brāhmaṇaCC Madhya 5.24
brāhmaṇera sevā to serve a brāhmaṇaCC Antya 13.97
caitanya-sevana service to Lord Caitanya MahāprabhuCC Adi 17.300
caitanya seva serve Śrī Caitanya MahāprabhuCC Madhya 1.29
caraṇa-anusevayā by the service of the lotus feetSB 5.15.7
tvat-caraṇa-ambuja-anusevām service to the lotus feet of Your LordshipSB 6.9.39
caraṇa sevaya serve the lotus feetCC Adi 5.27-28
caraṇa-sevana worship the lotus feetCC Adi 6.63
tāńra caraṇa-sevana service to His lotus feetCC Madhya 18.195
asevita-śrī-caraṇaiḥ by those who have not worshiped the feet of LakṣmīSB 3.22.18
cāri sevaka four personal servantsCC Madhya 16.229
tāńra sevā chāḍi' giving up her serviceCC Madhya 15.48
tomāra sevā chāḍi' giving up your serviceCC Antya 19.9
dāsyera sevana the service of the dāsya-rasaCC Madhya 19.222
dāsyera sevana the service of dāsya-rasaCC Madhya 19.226
dharma-sevanam observance of religious principlesSB 12.2.6
dvija-sevayā by serving the twice-born brāhmaṇas, kṣatriyas and vaiśyasSB 10.24.20
e-tina sevana rendering service to these threeCC Antya 16.62
ei tina-sevā rendering service to these threeCC Antya 16.61
eka sevaka one servantCC Madhya 4.152
gopāla-sevā the service of the Gopāla DeityCC Madhya 5.124
gopīnātha-sevaka the servants of the Gopīnātha DeityCC Madhya 4.203
gopīnātha sevana worship of GopīnāthaCC Madhya 16.132
grāma-sevā to live in a village and serve the people thereinSB 7.15.38-39
guṇa-sevayā by sense gratificationSB 11.13.26
gupta-sevā confidential serviceCC Adi 10.92
guru-sevā serving the spiritual masterCC Madhya 24.332
gurura sevana service to his spiritual masterCC Madhya 22.25
gurura sevana service to the spiritual masterCC Madhya 22.115
se-sevā ha-ite because of that serviceCC Madhya 13.18
hāḍira sevana the service of a sweeperCC Madhya 13.184
hari-sevayā by the means of loving service to the Supreme LordSB 5.13.20
īśvara-sevaka the priest of the DeityCC Madhya 6.35
īśvara-purīra sevaka servant of Īśvara PurīCC Madhya 11.80
īśvara-sevaka a servitor of the LordCC Madhya 12.52
īśvara-sevaka the servants of JagannāthaCC Antya 16.96
īśvarera sevā the service of the LordCC Adi 5.120
se-sevā ha-ite because of that serviceCC Madhya 13.18
jagannātha-sevaka servitor of Lord JagannāthaCC Madhya 10.41
jagannātha-sevaka servant of Lord JagannāthaCC Madhya 11.9
jagannātha-sevakera of the servants of Lord JagannāthaCC Madhya 11.167
jagannātha-sevaka the servants of Lord JagannāthaCC Madhya 13.175
jagannātha-sevaka the priests who were servitors of Lord JagannāthaCC Madhya 25.233
jagannātha-sevāra for the service of Lord JagannāthaCC Antya 9.82
jagannāthera sevaka the servants of Lord JagannāthaCC Madhya 4.149
jala-tulasīra sevāya by worshiping with water and tulasīCC Antya 6.302
kāma-anusevayā by enjoying acquired desired objectsSB 10.20.21
kānta-sevā-sukha-pūra the service of the Lord is the home of happinessCC Antya 20.60
karaha sevana engage in serviceCC Antya 13.113
karaye sevana rendered serviceCC Madhya 16.152
karaye sevana engages in the serviceCC Madhya 19.163
kṛṣṇa-sevā kare serves Lord KṛṣṇaCC Adi 5.124
kṛṣṇa-sevā kare one renders service to KṛṣṇaCC Madhya 20.126
karena sevana enjoyed very muchCC Madhya 13.203
karena sevana rendered all serviceCC Madhya 16.251
karena sevana engages in serviceCC Antya 5.20
karena sevane servesCC Antya 13.99
prema-sevā kari' rendering service in loveCC Madhya 17.81
nānā sevā kari' serving in various waysCC Antya 13.95
karila sevana served the LordCC Madhya 16.157
karyāchena sevane had rendered serviceCC Madhya 16.221
keśava-sevaka the priest in the service of Lord KeśavaCC Madhya 17.160
kīrtanīyā sevaka performers of sańkīrtana and servantsCC Antya 6.43
koṭi-sevā millions of times the serviceCC Madhya 16.132
kṛṣṇa-sevā-ānanda the transcendental bliss of serving KṛṣṇaCC Adi 5.11
kṛṣṇa-sevā kare serves Lord KṛṣṇaCC Adi 5.124
kṛṣṇa-sevā worship of Lord KṛṣṇaCC Adi 10.107
kṛṣṇa-prema-sevā of loving service to Lord KṛṣṇaCC Madhya 9.258
kṛṣṇa-sevāra of service to Lord KṛṣṇaCC Madhya 15.69
kṛṣṇa-sevā serving KṛṣṇaCC Madhya 15.104
kṛṣṇa-sevā vinā except for worshiping KṛṣṇaCC Madhya 15.131
śrī-kṛṣṇa-sevā the service of the LordCC Madhya 16.137
kṛṣṇa-sevā kare one renders service to KṛṣṇaCC Madhya 20.126
kṛṣṇa-sevā the service of Lord KṛṣṇaCC Madhya 23.104
kṛṣṇa-sevā engagement in the service of KṛṣṇaCC Madhya 24.193
kṛṣṇa-sevā the service of Lord KṛṣṇaCC Antya 1.219
kṛṣṇa-sevā Lord Kṛṣṇa's direct serviceCC Antya 4.218
rādhā-kṛṣṇa-sevā service to Rādhā and KṛṣṇaCC Antya 6.237
kṛṣṇe seve serves KṛṣṇaCC Madhya 19.223
kṛṣṇera sevana service to Lord KṛṣṇaCC Adi 6.95
kṛṣṇera sevana worshiping Lord KṛṣṇaCC Madhya 15.131
kuñja-sevā of service in the kuñjas, or gardens, of VṛndāvanaCC Madhya 8.204-205
mahā-sevā gorgeous worshipCC Madhya 5.13
mahat-sevayā by service rendered to pure devoteesSB 1.2.16
mahat-sevām service to the spiritually advanced persons called mahātmāsSB 5.5.2
mahat-sevām the service of the pure devotee spiritual masterCC Madhya 22.82
mat-pāda-sevā the service of My lotus feetSB 3.25.34
mat-sevayā by rendering service unto MeSB 3.31.39
mat-sevayā by being engaged fully in My transcendental loving serviceSB 9.4.67
mat-sevāyām in My devotional serviceSB 11.25.27
mat-sevanam My serviceCC Adi 4.207
mat-sevanam My serviceCC Madhya 19.173
mat-sevanam My serviceCC Antya 3.189
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
mleccha-sevī servants of the meat-eatersCC Madhya 1.197
mukunda-sevī the devotee of the LordSB 1.5.19
mukunda-sevāya by serving MukundaCC Madhya 3.8
śrī-mūrtira śraddhāya sevana worshiping the Deity with faith and venerationCC Madhya 22.128
na sevate does not resort toSB 4.30.32
na sevyate is not resorted toSB 10.15.24
nānā sevā kari' serving in various waysCC Antya 13.95
nīca-sevanam the service of low persons (the vaiśyas and śūdras)SB 7.11.18-20
nīca-sevā service to degraded personsCC Madhya 1.193
nīca-sevī servant of lowborn peopleCC Madhya 23.120
nṛsiṃha-sevaka the priest of Lord Nṛsiṃhadeva in the templeCC Madhya 8.7
mat-pāda-sevā the service of My lotus feetSB 3.25.34
pāda-sevanam worshiping the lotus feetSB 4.8.41
pāda-sevā by serving the lotus feetSB 4.9.27
pāda-sevanam serving the feetSB 7.5.23-24
pāda-sevanam executing devotional service according to time, circumstances and situation, only in relationship with ViṣṇuCC Madhya 9.259-260
yat-pāda-sevā-abhiruciḥ the taste for serving the lotus feet of Lord KṛṣṇaCC Madhya 24.217
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
parāga-sevā to the service of the flavorful dustSB 3.7.14
parisevitam being served in transcendental loveSB 2.9.15
parisevyamānam surroundedSB 3.28.30
prabhu-sevā service of the LordCC Adi 10.122
prabhura sevana service to Śrī Caitanya MahāprabhuCC Antya 2.158
pratijñā-sevā the vow and service to GopīnāthaCC Madhya 16.135
prema-sevā of service in loveCC Adi 4.212
kṛṣṇa-prema-sevā of loving service to Lord KṛṣṇaCC Madhya 9.258
prema-sevā service in loveCC Madhya 15.84
prema-sevā kari' rendering service in loveCC Madhya 17.81
prema-sevana affectionate serviceCC Madhya 22.166
premera sevā service in loveCC Madhya 15.91
priya-sevaka most confidential servitorCC Adi 8.66
kānta-sevā-sukha-pūra the service of the Lord is the home of happinessCC Antya 20.60
īśvara-purīra sevaka servant of Īśvara PurīCC Madhya 11.80
puruṣa-sevayā by rendering service to the Supreme Personality of GodheadSB 9.1.2-3
pūrva-sevitāḥ recommended or done by previous ācāryasSB 4.8.58
pūrva-sevā previous serviceCC Madhya 14.15
rādhā-kṛṣṇa-sevā service to Rādhā and KṛṣṇaCC Antya 6.237
rāja-sevakaḥ the servants of King HiraṇyakaśipuSB 7.5.15
rāja-sevā majestic serviceCC Adi 8.52
rāja-sevā gorgeous performance of serviceCC Madhya 4.104
rāja-sevī government servantCC Madhya 8.35
rāja-sevā government serviceCC Madhya 15.120
rāmera sevana service to Lord RāmacandraCC Adi 5.149
rāyera sevaka the servant of Rāmānanda RāyaCC Antya 5.11
sādhu-sevana offering service to devoteesCC Madhya 24.339
sva-sevana śakti the power to serve the Lord personallyCC Madhya 20.372
samadṛk-sevā rendering service to saintly persons who make no distinctions between one living being and another and who see every living being as a spirit soul (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18])SB 7.11.8-12
saṃsevataḥ for one who is servingSB 11.26.31
saṃsevatām for those who properly worshipSB 10.72.6
saṃsevayā according to the degree of service rendered by the devoteeSB 7.9.27
saṃsevayā such devotional serviceSB 7.9.50
tīrtha-saṃsevayā by worshiping the holy placesSB 9.15.41
sattva-saṃsevayā by taking to the mode of goodnessSB 11.25.34
saṃsevyāḥ ought to be heardSB 1.18.10
sarva-sevya worthy of being served by allCC Adi 6.83
sarvatra sevaka apāra similar innumerable servants everywhereCC Madhya 19.189
sat-sevayā by service of the Absolute TruthSB 1.6.23
sat-sevyāḥ eligible to serve the devoteeSB 1.19.32
sat-sevanīyaḥ worthy to serve the pure devoteesSB 3.8.1
sat-sevakaḥ servant of the devoteesSB 5.15.9
sattva-saṃsevayā by taking to the mode of goodnessSB 11.25.34
sāttvika-sevā worship in goodnessCC Antya 6.296
se-sevā that kind of serviceCC Madhya 13.18
se-sevā ha-ite because of that serviceCC Madhya 13.18
sei sei sevanera the service of śānta-rasa, dāsya-rasa and sakhya-rasaCC Madhya 19.226
sei sei sevanera the service of śānta-rasa, dāsya-rasa and sakhya-rasaCC Madhya 19.226
parāga-sevā to the service of the flavorful dustSB 3.7.14
mat-pāda-sevā the service of My lotus feetSB 3.25.34
pāda-sevā by serving the lotus feetSB 4.9.27
samadṛk-sevā rendering service to saintly persons who make no distinctions between one living being and another and who see every living being as a spirit soul (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18])SB 7.11.8-12
grāma-sevā to live in a village and serve the people thereinSB 7.15.38-39
tīrtha-sevā going to holy placesSB 11.17.34-35
prema-sevā of service in loveCC Adi 4.212
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
kṛṣṇa-sevā-ānanda the transcendental bliss of serving KṛṣṇaCC Adi 5.11
īśvarera sevā the service of the LordCC Adi 5.120
kṛṣṇa-sevā kare serves Lord KṛṣṇaCC Adi 5.124
rāja-sevā majestic serviceCC Adi 8.52
gupta-sevā confidential serviceCC Adi 10.92
kṛṣṇa-sevā worship of Lord KṛṣṇaCC Adi 10.107
prabhu-sevā service of the LordCC Adi 10.122
ańga-sevā taking care of the bodyCC Adi 10.141
caitanya seva serve Śrī Caitanya MahāprabhuCC Madhya 1.29
nīca-sevā service to degraded personsCC Madhya 1.193
rāja-sevā gorgeous performance of serviceCC Madhya 4.104
mahā-sevā gorgeous worshipCC Madhya 5.13
gopāla-sevā the service of the Gopāla DeityCC Madhya 5.124
kuñja-sevā of service in the kuñjas, or gardens, of VṛndāvanaCC Madhya 8.204-205
kṛṣṇa-prema-sevā of loving service to Lord KṛṣṇaCC Madhya 9.258
āpana-sevā personal serviceCC Madhya 10.143
se-sevā that kind of serviceCC Madhya 13.18
se-sevā ha-ite because of that serviceCC Madhya 13.18
pūrva-sevā previous serviceCC Madhya 14.15
tāńra sevā chāḍi' giving up her serviceCC Madhya 15.48
tāńra sevā her serviceCC Madhya 15.49
prema-sevā service in loveCC Madhya 15.84
premera sevā service in loveCC Madhya 15.91
kṛṣṇa-sevā serving KṛṣṇaCC Madhya 15.104
rāja-sevā government serviceCC Madhya 15.120
kṛṣṇa-sevā vinā except for worshiping KṛṣṇaCC Madhya 15.131
bhoga-sevā offering of foodCC Madhya 15.204
vaiṣṇava-sevā service to the VaiṣṇavasCC Madhya 16.70
koṭi-sevā millions of times the serviceCC Madhya 16.132
pratijñā-sevā the vow and service to GopīnāthaCC Madhya 16.135
śrī-kṛṣṇa-sevā the service of the LordCC Madhya 16.137
prema-sevā kari' rendering service in loveCC Madhya 17.81
kṛṣṇa-sevā kare one renders service to KṛṣṇaCC Madhya 20.126
kṛṣṇa-sevā the service of Lord KṛṣṇaCC Madhya 23.104
kṛṣṇa-sevā engagement in the service of KṛṣṇaCC Madhya 24.193
yat-pāda-sevā-abhiruciḥ the taste for serving the lotus feet of Lord KṛṣṇaCC Madhya 24.217
guru-sevā serving the spiritual masterCC Madhya 24.332
alpa-sevā very small serviceCC Antya 1.107
kṛṣṇa-sevā the service of Lord KṛṣṇaCC Antya 1.219
kṛṣṇa-sevā Lord Kṛṣṇa's direct serviceCC Antya 4.218
rādhā-kṛṣṇa-sevā service to Rādhā and KṛṣṇaCC Antya 6.237
antarańga-sevā very confidential serviceCC Antya 6.241
sāttvika-sevā worship in goodnessCC Antya 6.296
āmāra sevā my serviceCC Antya 10.95
nānā sevā kari' serving in various waysCC Antya 13.95
brāhmaṇera sevā to serve a brāhmaṇaCC Antya 13.97
ei tina-sevā rendering service to these threeCC Antya 16.61
tomāra sevā chāḍi' giving up your serviceCC Antya 19.9
veśyāra sevā service to a prostituteCC Antya 20.57
kānta-sevā-sukha-pūra the service of the Lord is the home of happinessCC Antya 20.60
priya-sevaka most confidential servitorCC Adi 8.66
jagannāthera sevaka the servants of Lord JagannāthaCC Madhya 4.149
eka sevaka one servantCC Madhya 4.152
gopīnātha-sevaka the servants of the Gopīnātha DeityCC Madhya 4.203
īśvara-sevaka the priest of the DeityCC Madhya 6.35
nṛsiṃha-sevaka the priest of Lord Nṛsiṃhadeva in the templeCC Madhya 8.7
jagannātha-sevaka servitor of Lord JagannāthaCC Madhya 10.41
śūdra-sevaka a servant who is a śūdraCC Madhya 10.136
jagannātha-sevaka servant of Lord JagannāthaCC Madhya 11.9
īśvara-purīra sevaka servant of Īśvara PurīCC Madhya 11.80
īśvara-sevaka a servitor of the LordCC Madhya 12.52
jagannātha-sevaka the servants of Lord JagannāthaCC Madhya 13.175
cāri sevaka four personal servantsCC Madhya 16.229
keśava-sevaka the priest in the service of Lord KeśavaCC Madhya 17.160
sarvatra sevaka apāra similar innumerable servants everywhereCC Madhya 19.189
jagannātha-sevaka the priests who were servitors of Lord JagannāthaCC Madhya 25.233
rāyera sevaka the servant of Rāmānanda RāyaCC Antya 5.11
kīrtanīyā sevaka performers of sańkīrtana and servantsCC Antya 6.43
tāra sevaka his servantsCC Antya 9.86
tāra sevaka his servantCC Antya 9.113
īśvara-sevaka the servants of JagannāthaCC Antya 16.96
tomāra sevaka as I am Your eternal servantCC Antya 20.34
vṛddha-sevakaḥ a servitor of the old menSB 4.16.16
sat-sevakaḥ servant of the devoteesSB 5.15.9
rāja-sevakaḥ the servants of King HiraṇyakaśipuSB 7.5.15
tomāra sevake Your servantCC Antya 9.15
jagannātha-sevakera of the servants of Lord JagannāthaCC Madhya 11.167
mahat-sevām service to the spiritually advanced persons called mahātmāsSB 5.5.2
bhṛtya-sevām the service of Your pure devoteeSB 7.9.28
mahat-sevām the service of the pure devotee spiritual masterCC Madhya 22.82
tat-sevana-utsukāḥ always eager to serve the LordSB 4.19.6
vividha sevana varieties of serviceCC Adi 5.10
rāmera sevana service to Lord RāmacandraCC Adi 5.149
caraṇa-sevana worship the lotus feetCC Adi 6.63
kṛṣṇera sevana service to Lord KṛṣṇaCC Adi 6.95
caitanya-sevana service to Lord Caitanya MahāprabhuCC Adi 17.300
hāḍira sevana the service of a sweeperCC Madhya 13.184
karena sevana enjoyed very muchCC Madhya 13.203
vaiṣṇava-sevana abiding by the orders of VaiṣṇavasCC Madhya 15.104
kṛṣṇera sevana worshiping Lord KṛṣṇaCC Madhya 15.131
gopīnātha sevana worship of GopīnāthaCC Madhya 16.132
karaye sevana rendered serviceCC Madhya 16.152
karila sevana served the LordCC Madhya 16.157
ācārya-sevana worship of Advaita ĀcāryaCC Madhya 16.225
karena sevana rendered all serviceCC Madhya 16.251
tāńra caraṇa-sevana service to His lotus feetCC Madhya 18.195
tāńhāra sevana His serviceCC Madhya 18.196
karaye sevana engages in the serviceCC Madhya 19.163
dāsyera sevana the service of the dāsya-rasaCC Madhya 19.222
āpana-sevana his own serviceCC Madhya 19.223
dāsyera sevana the service of dāsya-rasaCC Madhya 19.226
sva-sevana śakti the power to serve the Lord personallyCC Madhya 20.372
gurura sevana service to his spiritual masterCC Madhya 22.25
gurura sevana service to the spiritual masterCC Madhya 22.115
tadīya-sevana rendering service to those related to the LordCC Madhya 22.124
śrī-mūrtira śraddhāya sevana worshiping the Deity with faith and venerationCC Madhya 22.128
prema-sevana affectionate serviceCC Madhya 22.166
tulasī-sevana just supply water to the root of Tulasī-devīCC Madhya 24.261
sādhu-sevana offering service to devoteesCC Madhya 24.339
prabhura sevana service to Śrī Caitanya MahāprabhuCC Antya 2.158
tulasī sevana worship of the tulasī plantCC Antya 3.137
karena sevana engages in serviceCC Antya 5.20
śrīpāda-sevana service to Mādhavendra PurīCC Antya 8.28
karaha sevana engage in serviceCC Antya 13.113
tomāra sevana your serviceCC Antya 16.18
e-tina sevana rendering service to these threeCC Antya 16.62
tomāra sevana in Your serviceCC Antya 20.34
pāda-sevanam worshiping the lotus feetSB 4.8.41
pāda-sevanam serving the feetSB 7.5.23-24
nīca-sevanam the service of low persons (the vaiśyas and śūdras)SB 7.11.18-20
brahma-sevanam service to the brāhmaṇasSB 11.17.18
ācārya-sevanam serving the spiritual masterSB 11.19.33-35
dharma-sevanam observance of religious principlesSB 12.2.6
mat-sevanam My serviceCC Adi 4.207
pāda-sevanam executing devotional service according to time, circumstances and situation, only in relationship with ViṣṇuCC Madhya 9.259-260
mat-sevanam My serviceCC Madhya 19.173
mat-sevanam My serviceCC Antya 3.189
karyāchena sevane had rendered serviceCC Madhya 16.221
ańghri-sevane in service of the lotus feetCC Madhya 22.130
karena sevane servesCC Antya 13.99
sei sei sevanera the service of śānta-rasa, dāsya-rasa and sakhya-rasaCC Madhya 19.226
sat-sevanīyaḥ worthy to serve the pure devoteesSB 3.8.1
kṛṣṇa-sevāra of service to Lord KṛṣṇaCC Madhya 15.69
jagannātha-sevāra for the service of Lord JagannāthaCC Antya 9.82
na sevate does not resort toSB 4.30.32
yoga-sevayā by performance of yogaBG 6.20-23
mahat-sevayā by service rendered to pure devoteesSB 1.2.16
sat-sevayā by service of the Absolute TruthSB 1.6.23
tīrtha-sevayā by visiting sacred placesSB 3.20.4
mat-sevayā by rendering service unto MeSB 3.31.39
vṛddha-sevayā by serving the superiorsSB 4.20.4
vivikta-sevayā by living in a solitary placeSB 5.5.10-13
hari-sevayā by the means of loving service to the Supreme LordSB 5.13.20
ati-sevayā by enjoyment over and over againSB 7.11.33-34
yat-sevayā by rendering service unto whomSB 8.24.47
yat-sevayā the Supreme Personality of Godhead, by serving whomSB 8.24.48
puruṣa-sevayā by rendering service to the Supreme Personality of GodheadSB 9.1.2-3
mat-sevayā by being engaged fully in My transcendental loving serviceSB 9.4.67
dvija-sevayā by serving the twice-born brāhmaṇas, kṣatriyas and vaiśyasSB 10.24.20
guṇa-sevayā by sense gratificationSB 11.13.26
caraṇa sevaya serve the lotus feetCC Adi 5.27-28
mukunda-sevāya by serving MukundaCC Madhya 3.8
brāhmaṇa-sevāya by rendering service to a brāhmaṇaCC Madhya 5.24
jala-tulasīra sevāya by worshiping with water and tulasīCC Antya 6.302
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
mat-sevāyām in My devotional serviceSB 11.25.27
kṛṣṇe seve serves KṛṣṇaCC Madhya 19.223
yei seve who servesCC Antya 5.49-50
vivikta-sevī living in a secluded placeBG 18.51-53
mukunda-sevī the devotee of the LordSB 1.5.19
mleccha-sevī servants of the meat-eatersCC Madhya 1.197
rāja-sevī government servantCC Madhya 8.35
nīca-sevī servant of lowborn peopleCC Madhya 23.120
sura-sevitāḥ aspired to by the denizens of heavenSB 1.6.12
avadhūta-sevitāḥ achieved by the self-realized soulsSB 4.4.21
pūrva-sevitāḥ recommended or done by previous ācāryasSB 4.8.58
sura-sevitāḥ protected by the demigodsSB 8.15.13
tāre sev shall render service unto herCC Antya 20.56
sarva-sevya worthy of being served by allCC Adi 6.83
sat-sevyāḥ eligible to serve the devoteeSB 1.19.32
na sevyate is not resorted toSB 10.15.24
su-sevyena very easy to executeSB 3.33.10
śrī-mūrtira śraddhāya sevana worshiping the Deity with faith and venerationCC Madhya 22.128
asevita-śrī-caraṇaiḥ by those who have not worshiped the feet of LakṣmīSB 3.22.18
śrī-kṛṣṇa-sevā the service of the LordCC Madhya 16.137
śrī-mūrtira śraddhāya sevana worshiping the Deity with faith and venerationCC Madhya 22.128
śrīpāda-sevana service to Mādhavendra PurīCC Antya 8.28
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
su-sevyena very easy to executeSB 3.33.10
śūdra-sevaka a servant who is a śūdraCC Madhya 10.136
kānta-sevā-sukha-pūra the service of the Lord is the home of happinessCC Antya 20.60
sura-sevitāḥ aspired to by the denizens of heavenSB 1.6.12
sura-sevitāḥ protected by the demigodsSB 8.15.13
sva-sevana śakti the power to serve the Lord personallyCC Madhya 20.372
tadīya-sevana rendering service to those related to the LordCC Madhya 22.124
tāńhāra sevana His serviceCC Madhya 18.196
tāńra sevā chāḍi' giving up her serviceCC Madhya 15.48
tāńra sevā her serviceCC Madhya 15.49
tāńra caraṇa-sevana service to His lotus feetCC Madhya 18.195
tāra sevaka his servantsCC Antya 9.86
tāra sevaka his servantCC Antya 9.113
tāre sev shall render service unto herCC Antya 20.56
tat-sevana-utsukāḥ always eager to serve the LordSB 4.19.6
ei tina-sevā rendering service to these threeCC Antya 16.61
e-tina sevana rendering service to these threeCC Antya 16.62
tīrtha-sevayā by visiting sacred placesSB 3.20.4
tīrtha-saṃsevayā by worshiping the holy placesSB 9.15.41
tīrtha-sevā going to holy placesSB 11.17.34-35
tomāra sevake Your servantCC Antya 9.15
tomāra sevana your serviceCC Antya 16.18
tomāra sevā chāḍi' giving up your serviceCC Antya 19.9
tomāra sevaka as I am Your eternal servantCC Antya 20.34
tomāra sevana in Your serviceCC Antya 20.34
tulasī-sevana just supply water to the root of Tulasī-devīCC Madhya 24.261
tulasī sevana worship of the tulasī plantCC Antya 3.137
jala-tulasīra sevāya by worshiping with water and tulasīCC Antya 6.302
tvat-caraṇa-ambuja-anusevām service to the lotus feet of Your LordshipSB 6.9.39
upasevate enjoysBG 15.9
upasevayā by servingSB 5.1.6
vṛddha-upasevinām engaged in serving eldersSB 11.1.8
tat-sevana-utsukāḥ always eager to serve the LordSB 4.19.6
vaiṣṇava-sevana abiding by the orders of VaiṣṇavasCC Madhya 15.104
vaiṣṇava-sevā service to the VaiṣṇavasCC Madhya 16.70
veśyāra sevā service to a prostituteCC Antya 20.57
kṛṣṇa-sevā vinā except for worshiping KṛṣṇaCC Madhya 15.131
vividha sevana varieties of serviceCC Adi 5.10
vivikta-sevī living in a secluded placeBG 18.51-53
vivikta-sevayā by living in a solitary placeSB 5.5.10-13
vṛddha-sevakaḥ a servitor of the old menSB 4.16.16
vṛddha-sevayā by serving the superiorsSB 4.20.4
vṛddha-upasevinām engaged in serving eldersSB 11.1.8
yat-sevayā by rendering service unto whomSB 8.24.47
yat-sevayā the Supreme Personality of Godhead, by serving whomSB 8.24.48
yat-pāda-sevā-abhiruciḥ the taste for serving the lotus feet of Lord KṛṣṇaCC Madhya 24.217
yei seve who servesCC Antya 5.49-50
yoga-sevayā by performance of yogaBG 6.20-23
     DCS with thanks   
78 results
     
sev verb (class 1 ātmanepada) to cherish to cultivate to devote or apply one's self to to do to dwell or stay near or in to employ to enjoy sexually to exist or be found in anything (acc.) to fan (said of the wind) to foster (a child) to frequent to haunt to have sexual intercourse with (acc.) to honour to inhabit to live in to obey to perform to practise to present with (instr.) to refresh by soft breezes to remain or stay at to resort to (acc.) to serve to study to use to wait or attend upon to worship
Frequency rank 463/72933
seva noun (masculine) [gramm.] the verb sev
Frequency rank 71434/72933
sevaka noun (masculine) a servant (Monier-Williams, Sir M. (1988))
a votary (Monier-Williams, Sir M. (1988))
attendant (Monier-Williams, Sir M. (1988))
follower (Monier-Williams, Sir M. (1988))
worshipper (Monier-Williams, Sir M. (1988))

Frequency rank 7898/72933
sevaka adjective dwelling in (Monier-Williams, Sir M. (1988))
employing (comp.) (Monier-Williams, Sir M. (1988))
inhabiting (comp.) (Monier-Williams, Sir M. (1988))
practising (Monier-Williams, Sir M. (1988))
revering (Monier-Williams, Sir M. (1988))
using (Monier-Williams, Sir M. (1988))
worshipping (mostly comp.) (Monier-Williams, Sir M. (1988))

Frequency rank 10242/72933
sevana noun (neuter) a sack (Monier-Williams, Sir M. (1988))
darning (Monier-Williams, Sir M. (1988))
stitching (Monier-Williams, Sir M. (1988))
the act of sewing (Monier-Williams, Sir M. (1988))

Frequency rank 25927/72933
sevana noun (neuter) adoration (Monier-Williams, Sir M. (1988))
attendance (Monier-Williams, Sir M. (1988))
devotion or addiction to (Monier-Williams, Sir M. (1988))
fondness for (Monier-Williams, Sir M. (1988))
honouring (Monier-Williams, Sir M. (1988))
indulgence in (Monier-Williams, Sir M. (1988))
intercourse with (comp.) (Monier-Williams, Sir M. (1988))
practise or employment of (gen. or comp.) (Monier-Williams, Sir M. (1988))
reverence (Monier-Williams, Sir M. (1988))
service (Monier-Williams, Sir M. (1988))
sexual enjoyment (Monier-Williams, Sir M. (1988))
the act of frequenting or visiting or dwelling in or resorting to (comp.) (Monier-Williams, Sir M. (1988))
waiting upon (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))
one of the saṃskāras of mercury
Frequency rank 2711/72933
sevanaka noun (neuter) sevana
Frequency rank 71435/72933
sevanī noun (feminine) a kind of small jasmine (Monier-Williams, Sir M. (1988))
a needle (Monier-Williams, Sir M. (1988))
a seam (Monier-Williams, Sir M. (1988))
a suture or peculiar (Monier-Williams, Sir M. (1988))
seam-like union of parts of the body (Monier-Williams, Sir M. (1988))

Frequency rank 8896/72933
sevay verb (class 10 parasmaipada) to attend upon to cherish (plants) to honour to serve to tend
Frequency rank 13255/72933
sevikā noun (feminine) a particular sweetmeat (a kind of vermicelli made of wheat-flour and boiled in milk and sugar) (Monier-Williams, Sir M. (1988))
[rel.] name of Devī
Frequency rank 71438/72933
sevin adjective (only ifc.) going or resorting to (Monier-Williams, Sir M. (1988))
a servant (Monier-Williams, Sir M. (1988))
addicted to (Monier-Williams, Sir M. (1988))
attending on (Monier-Williams, Sir M. (1988))
deferential to (Monier-Williams, Sir M. (1988))
employing (Monier-Williams, Sir M. (1988))
enjoying (Monier-Williams, Sir M. (1988))
fond of (Monier-Williams, Sir M. (1988))
frequenting (Monier-Williams, Sir M. (1988))
having sexual intercourse with (Monier-Williams, Sir M. (1988))
honouring (Monier-Williams, Sir M. (1988))
inhabiting (Monier-Williams, Sir M. (1988))
practising (Monier-Williams, Sir M. (1988))
revering (Monier-Williams, Sir M. (1988))
serving (Monier-Williams, Sir M. (1988))

Frequency rank 3376/72933
sevitṛ adjective (only ifc.) one who honours or worships (Monier-Williams, Sir M. (1988))
one who follows or pursues (Monier-Williams, Sir M. (1988))

Frequency rank 71439/72933
sevya noun (masculine) a sparrow (Monier-Williams, Sir M. (1988))
an intoxicating drink made from the blossoms of the Bassia Latifolia (Monier-Williams, Sir M. (1988))
Barringtonia Acutangula (Monier-Williams, Sir M. (1988))
Ficus Religiosa (Monier-Williams, Sir M. (1988))
the Aśvattha tree (Monier-Williams, Sir M. (1988))

Frequency rank 41089/72933
sevya noun (neuter) red sandal-wood (Monier-Williams, Sir M. (1988))
sea-salt (Monier-Williams, Sir M. (1988))
the root of Andropogon Muricatus (Monier-Williams, Sir M. (1988))
the thick middle part of curds (Monier-Williams, Sir M. (1988))
water (Monier-Williams, Sir M. (1988))

Frequency rank 12293/72933
sevyatama adjective
Frequency rank 71441/72933
sevyatā noun (feminine) the state of being liable or worthy to be served or honoured or revered or followed or pursued (Monier-Williams, Sir M. (1988))

Frequency rank 31107/72933
sev noun (feminine) a kind of wild grain or rice (Monier-Williams, Sir M. (1988))
Emblic Myrobolam (Monier-Williams, Sir M. (1988))
the parasitical plant Vandā (Monier-Williams, Sir M. (1988))
[rel.] name of Devī
Frequency rank 71440/72933
sevā noun (feminine) addiction to (Monier-Williams, Sir M. (1988))
attendance on (Monier-Williams, Sir M. (1988))
devotion to (gen. or comp.) (Monier-Williams, Sir M. (1988))
frequenting (Monier-Williams, Sir M. (1988))
going or resorting to (Monier-Williams, Sir M. (1988))
homage (Monier-Williams, Sir M. (1988))
indulgence in (Monier-Williams, Sir M. (1988))
practice or employment or frequent enjoyment of (comp.) (Monier-Williams, Sir M. (1988))
reverence (Monier-Williams, Sir M. (1988))
service (Monier-Williams, Sir M. (1988))
sexual intercourse with (comp.) (Monier-Williams, Sir M. (1988))
visiting (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 2099/72933
sevālī noun (feminine) spikenard
Frequency rank 71437/72933
sevāñjali noun (masculine) a servant's reverential salutation with hollowed hands (Monier-Williams, Sir M. (1988))

Frequency rank 71436/72933
atisev verb (class 1 ātmanepada) to practise excessively (Monier-Williams, Sir M. (1988))
to use or enjoy immoderately (Monier-Williams, Sir M. (1988))

Frequency rank 11885/72933
atisevā noun (feminine) excessive addiction (to a habit) (Monier-Williams, Sir M. (1988))

Frequency rank 42272/72933
atisevana noun (neuter)
Frequency rank 22878/72933
atyupasevana noun (neuter)
Frequency rank 42350/72933
anāsevyamāna adjective
Frequency rank 42922/72933
anupasevant adjective not honouring
Frequency rank 43197/72933
anupasevana noun (neuter)
Frequency rank 18798/72933
anupasevamāna adjective
Frequency rank 43198/72933
anupasevita adjective
Frequency rank 43199/72933
anupasevya indeclinable
Frequency rank 43200/72933
anusev verb (class 1 ātmanepada) to observe (Monier-Williams, Sir M. (1988))
to practise (Monier-Williams, Sir M. (1988))

Frequency rank 26378/72933
anusevā noun (feminine)
Frequency rank 43387/72933
anusevana noun (neuter)
Frequency rank 43388/72933
anusevanī noun (feminine) a kind of plant name of a body part
Frequency rank 32001/72933
abhisev verb (class 1 ātmanepada) to honour to practice regularly to worship
Frequency rank 26555/72933
abhisevana noun (neuter) cultivating (Monier-Williams, Sir M. (1988))
practising (Monier-Williams, Sir M. (1988))

Frequency rank 32391/72933
avasevin adjective
Frequency rank 45264/72933
asevā noun (feminine) disregard (Monier-Williams, Sir M. (1988))
inattention (Monier-Williams, Sir M. (1988))
not following or practising (Monier-Williams, Sir M. (1988))

Frequency rank 32895/72933
asevaka adjective not serving
Frequency rank 45987/72933
asevana noun (neuter) non-performance of ...
Frequency rank 20824/72933
asevamāna adjective
Frequency rank 45988/72933
asevita adjective abstained from (Monier-Williams, Sir M. (1988))
neglected (Monier-Williams, Sir M. (1988))
unattended to (Monier-Williams, Sir M. (1988))

Frequency rank 20825/72933
asevya adjective not to be eaten (Monier-Williams, Sir M. (1988))
not to be served or attended to (Monier-Williams, Sir M. (1988))
not to be used or practised (Monier-Williams, Sir M. (1988))
not to be visited by (gen.) (Monier-Williams, Sir M. (1988))

Frequency rank 14014/72933
āsev verb (class 1 ātmanepada) to abide in (Monier-Williams, Sir M. (1988))
to attend to (Monier-Williams, Sir M. (1988))
to dwell on (Monier-Williams, Sir M. (1988))
to enjoy (sexual intercourse) (Monier-Williams, Sir M. (1988))
to frequent (Monier-Williams, Sir M. (1988))
to honour (Monier-Williams, Sir M. (1988))
to indulge in (Monier-Williams, Sir M. (1988))
to inhabit (Monier-Williams, Sir M. (1988))
to like (Monier-Williams, Sir M. (1988))
to perform assiduously (Monier-Williams, Sir M. (1988))
to practise (Monier-Williams, Sir M. (1988))
to serve (Monier-Williams, Sir M. (1988))
to side with (Monier-Williams, Sir M. (1988))
to take the part of (Monier-Williams, Sir M. (1988))

Frequency rank 5481/72933
āsevā noun (feminine) assiduous practice or performance of anything (Monier-Williams, Sir M. (1988))

Frequency rank 46804/72933
āsevana noun (neuter) abiding in (Monier-Williams, Sir M. (1988))
assiduous practice or performance of anything (Monier-Williams, Sir M. (1988))
Glühen
Frequency rank 27014/72933
āsevay verb (class 10 parasmaipada)
Frequency rank 46805/72933
upasev verb (class 1 ātmanepada) to abide or stay at (a place) (Monier-Williams, Sir M. (1988))
to attend on (Monier-Williams, Sir M. (1988))
to be addicted to (Monier-Williams, Sir M. (1988))
to cultivate (Monier-Williams, Sir M. (1988))
to do homage (Monier-Williams, Sir M. (1988))
to frequent (Monier-Williams, Sir M. (1988))
to have sexual intercourse with (acc.) (Monier-Williams, Sir M. (1988))
to honour (Monier-Williams, Sir M. (1988))
to make use of (Monier-Williams, Sir M. (1988))
to practise (Monier-Williams, Sir M. (1988))
to pursue (Monier-Williams, Sir M. (1988))
to serve (Monier-Williams, Sir M. (1988))
to stay with a person (Monier-Williams, Sir M. (1988))
to study (Monier-Williams, Sir M. (1988))
to visit (Monier-Williams, Sir M. (1988))
to worship (Monier-Williams, Sir M. (1988))

Frequency rank 4238/72933
upasevin adjective addicted or devoted to (Monier-Williams, Sir M. (1988))
doing homage (Monier-Williams, Sir M. (1988))
ifc. serving (Monier-Williams, Sir M. (1988))
worshipping (Monier-Williams, Sir M. (1988))

Frequency rank 9796/72933
upasevā noun (feminine) addiction to (Monier-Williams, Sir M. (1988))
courting (Monier-Williams, Sir M. (1988))
employment (Monier-Williams, Sir M. (1988))
enjoyment (Monier-Williams, Sir M. (1988))
homage (Monier-Williams, Sir M. (1988))
use (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 12863/72933
upasevaka adjective courting (e.g. the wife of another) (Monier-Williams, Sir M. (1988))
doing homage (Monier-Williams, Sir M. (1988))

Frequency rank 33554/72933
upasevana noun (neuter) addiction to (Monier-Williams, Sir M. (1988))
courting (e.g. the wife of another) (Monier-Williams, Sir M. (1988))
enjoying (Monier-Williams, Sir M. (1988))
experiencing (Monier-Williams, Sir M. (1988))
honouring (Monier-Williams, Sir M. (1988))
service (Monier-Williams, Sir M. (1988))
suffering (Monier-Williams, Sir M. (1988))
the act of doing homage (Monier-Williams, Sir M. (1988))
using (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 8423/72933
upasevay verb (class 10 parasmaipada)
Frequency rank 47695/72933
tiryagvātasevā noun (feminine) urining or evacuation by stool (Monier-Williams, Sir M. (1988))

Frequency rank 53575/72933
tīrthasevā noun (feminine) worship of the 24 saints (Monier-Williams, Sir M. (1988))

Frequency rank 53638/72933
tīrthasevin noun (masculine) Ardea nivea (Monier-Williams, Sir M. (1988))

Frequency rank 53639/72933
tunnasevanī noun (feminine) a kind of joint (in the body) a suture of the skull (Monier-Williams, Sir M. (1988))
the suture of a wound (Monier-Williams, Sir M. (1988))

Frequency rank 24123/72933
duḥsevya adjective difficult to be managed (Monier-Williams, Sir M. (1988))
intractable (Monier-Williams, Sir M. (1988))

Frequency rank 54853/72933
dvijasevaka noun (masculine)
Frequency rank 55210/72933
dviṭsevin adjective serving an enemy (Monier-Williams, Sir M. (1988))
traitor (Monier-Williams, Sir M. (1988))

Frequency rank 55214/72933
parisevana noun (neuter)
Frequency rank 28926/72933
parisevay verb (class 10 parasmaipada)
Frequency rank 57455/72933
pratisev verb (class 1 ātmanepada) to be kind towards (acc.) (Monier-Williams, Sir M. (1988))
to follow (pleasure) (Monier-Williams, Sir M. (1988))
to honour (Monier-Williams, Sir M. (1988))
to pursue (Monier-Williams, Sir M. (1988))
to serve (Monier-Williams, Sir M. (1988))

Frequency rank 59006/72933
praseva noun (masculine) a sack or a leather bottle (Monier-Williams, Sir M. (1988))
the damper on the neck of a lute (Monier-Williams, Sir M. (1988))

Frequency rank 37421/72933
prasev verb (class 1 ātmanepada)
Frequency rank 59521/72933
prasevaka noun (masculine) a damper (prec.) (Monier-Williams, Sir M. (1988))
a sack (Monier-Williams, Sir M. (1988))
bag (Monier-Williams, Sir M. (1988))

Frequency rank 29263/72933
vyatisev verb (class 1 ātmanepada) to be well furnished or provided with (instr.)
Frequency rank 66816/72933
vyāghrasevaka noun (masculine) a jackal
Frequency rank 66898/72933
satsevā noun (feminine)
Frequency rank 68698/72933
samāsev verb (class 1 ātmanepada) to enjoy to gratify to honour to perform to practise to pursue to serve
Frequency rank 40435/72933
samupasev verb (class 1 ātmanepada) to be addicted to to enjoy to make use of together
Frequency rank 22532/72933
sahasevin adjective having intercourse with (Monier-Williams, Sir M. (1988))

Frequency rank 69679/72933
saṃsev verb (class 1 ātmanepada) to attend on to be addicted or devoted to to be associated with (used in explaining *sac) to court to fan to fondle (carnally) to frequent to honour to inhabit to refresh to salute deferentially to serve to use or employ or practise or perform continually to wait upon to worship
Frequency rank 7895/72933
saṃsevin adjective serving (Monier-Williams, Sir M. (1988))
worshipping (Monier-Williams, Sir M. (1988))

Frequency rank 40744/72933
saṃsevā noun (feminine) attendance (Monier-Williams, Sir M. (1988))
employment (Monier-Williams, Sir M. (1988))
frequenting (Monier-Williams, Sir M. (1988))
inclination to (Monier-Williams, Sir M. (1988))
predilection for (Monier-Williams, Sir M. (1988))
reverence (Monier-Williams, Sir M. (1988))
use (Monier-Williams, Sir M. (1988))
visiting (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 40745/72933
saṃsevana noun (neuter) doing homage (Monier-Williams, Sir M. (1988))
employing (Monier-Williams, Sir M. (1988))
exposing one's self to (Monier-Williams, Sir M. (1988))
serving (Monier-Williams, Sir M. (1988))
using (Monier-Williams, Sir M. (1988))
waiting on (Monier-Williams, Sir M. (1988))

Frequency rank 16260/72933
sukhasevya noun (masculine) name of an alchemical preparation containing cannabis
Frequency rank 70727/72933
susevya adjective (a road) to be well or easily followed (Monier-Williams, Sir M. (1988))

Frequency rank 41075/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

agnika

several medicinal plants are known by this name: citraka, bhallātaka, ajāmoda,agnimantha et Century

ajeyaghrita

invincible ghee, used as antidote in several poisons conditions.

amarakośa

a thesaurus in Sanskrit with many medical terms, written by Amarasimha, a Jain or Buddhist monk. It contains three parts. The second part, bhūvargādi khanḍa describes several herbs and medically important substances and their features.

aṇutalia

penetrating oil; a medicinal preparation applied into nostrils to improve the perception of senses and in several diseases that affect the head including grey hair, facial paralysis.

ati

excess; atisevana over-eating.

bahirāmaya

tetanus; opisthotonus; state of severe hyperextension and spasticity in which patient'sbody enter into a complete arching position like a bow.

bhāruka

women whose child dies on the seventh day after delivery.

bhāvana

impregnation; a powdered metal macerated with a liquid several times to transfer some traits.

chinnakarṇa

severed pinna of the ear.

culukin

porpoise, sea-hog; any of several aquatic mammals, such as dolphin.

dāruṇa

rupture; sever; morbid; unbearable itch; hard; severe.

mahākuṣṭha

group of major skin diseases (seven).

māṃsadhara

seventh and innermost layer of skin, hypodermis.

meḍhra

penis; meḍhracarma prepuce; meḍhramaṇi glans penis; meḍhrasevani penile raphae.

moraṭa

broken milk; mild of a cow seven days after calving.

mūrva

Plant bowstring hemp, a controversial plant. several plants like Marsdenia tenacissima, M. volubilis; elephant creeper or Argyreia nervosa; Clematis triloba, Maerua arenaria, Bauhinia vahlii; Chenomorpha fragrans are considered as mūrva.

pīyūṣa

nectar, milk of a cow during the first seven days after calving; milk pudding made from colostrum.

prayatna

effort, attempt, action, volition, will; perseverance.

rasāyana

nourishment of the seven dhatus; promotive therapy; a medicine supposed to prevent the ageing process and prolong life, rejuvenating therapy, alchemy, ayurvedic venation therapy, alchemical elixir.

sahasrayoga

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

śankhaka

a type of headache; severe pain, edema, burning sensation in the head.

sannipāta

vitiation of three humors; three humors increased; severe condition of any disease, sannipātabhairavaras herbo-mineral preparation used in the treatment of complicated fevers.

sapta

seven.

saptati

seventy.

svarṇaraupyakṛṣṭi

gold or silver converted to ashes along with mercury and sulphur and regained several times.

yakṛt

1. liver 2. spleen; yakṛt is used to denote both liver and spleen in several places, however, often yakṛt is used in physiological and plīha in pathological situations.

     Wordnet Search "sev" has 68 results.
     

sev

śiṣṭa, bhadra, madra, ācāravat, vinīta, sabhya, śiṣṭācārasevin, agrāmya, āryavṛtta, suvṛtta, yaśasya, sabheya, anīca, arhat, ādṛtya, ārya, āryamiśra, āryaka, ārṣeya, uḍḍāmara, kulya, guru, mānya, sat, sajjana, sādhu, sujana, praśrayin, praśrita, sudakṣiṇa   

yaḥ sādhuvyavahāraṃ karoti।

rāmaḥ śiṣṭaḥ puruṣaḥ asti।

sev

ādaraḥ, satkāraḥ, sammānaḥ, mānaḥ, arcanam, arhā, arhaṇam, arcā, abhyarcā, abhyarcanam, pūjā, namaskāraḥ, sevā, sambhāvanā, ārādhanam, puraskāraḥ, ślāghā   

sā uktiḥ ācāro vā yena kasyacit gauravo bhavati।

mātuḥ pituḥ ca ādaraḥ karaṇīyaḥ।

sev

lokopakāraḥ, janakalyāṇam, janasevā, lokahitam, lokasevā   

janānāṃ hitārthā kṛtā kriyā।

lokopakāraṃ kṛtvā ahaṃ sukham anubhavāmi।

sev

uśīraḥ, abhayam, naladam, sevyam, amṛṇālam, jalāśayam, lāmajjakam, laghulayam, avadāham, iṣṭakāpatham, uṣīram, mṛṇālam, laghu, layam, avadānam, iṣṭam, kāpatham, avadāheṣṭakāpatham, indraguptam, jalavāsam, haripiriyam, vīram, vīraṇam, samagandhikam, raṇapriyam, vīrataru, śiśiram, śītamūlakam, vitānamūlakam, jalamedas, sugandhikam, sugandhimūlakam, kambhu   

mālādūrvāyāḥ sugandhitaṃ mūlam।

vāyuśītake uśīraṃ prayujyate।

sev

prayukta, prayojita, upayojita, vyavahṛta, vyavahārita, sevita, upasevita, bhukta, upabhukta, dhṛta, abhyasta   

yasya upayogaḥ kṛtaḥ।

miṣṭānnavikretā miṣṭānne prayuktānāṃ padārthānāṃ sūcim akarot।

sev

vibhūṣita, alaṅkṛta, puraskṛta, sammānita, satkṛta, upādhita, pūjita, sampūjita, arcita, abhyarcita, sevita, arhita, sevyamāna, niṣevyamāṇa, añcita   

padādibhiḥ yasya sammānaḥ jātaḥ।

saḥ bhāratabhūṣaṇa iti upādhyā vibhūṣitaḥ kṛtaḥ।

sev

sevita   

yasya sevā kṛtā।

asmākaṃ deśe śiṣyaiḥ sevitāḥ naike sādhavaḥ santi।

sev

sevanīya, sevya, sevitavya   

sevitum arhaḥ।

sevanīyasya padārthasya upabhogenāpi vyādhayaḥ utpadyante।

sev

śūdraḥ, pādajaḥ, avaravarṇaḥ, vṛṣalaḥ, jaghanyajaḥ, dāsaḥ, antyajanmā, jaghanyaḥ, dvijasevakaḥ   

hindūnāṃ caturvarṇāntargataḥ caturthaḥ varṇaḥ।

adhunāpi naike janāḥ śūdrasya sparśaṃ pāpam iti manyante।

sev

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

yaḥ sevate।

mama bhṛtyaḥ gṛhaṃ gataḥ।

sev

prayogaḥ, upayogaḥ, prayojanam, prayuktiḥ, vyāpāraḥ, vyavahāraḥ, sevanam, upabhogaḥ, bhogaḥ, yogaḥ   

vastunaḥ upayojanakriyā।

yad upadiṣṭaṃ tasya prayogaḥ karaṇīyaḥ।

sev

padaniyuktiḥ, sevā niyuktiḥ   

pade niyuktiḥ।

svasya padaniyukteḥ vārtā śrutvā saḥ ānanditā।

sev

āphīnasevin, aphenasevin, niṣphenasevin, niphenasevin, pulomahīsevin, pṛthusevin   

yaḥ āphīnaṃ sevati।

prātaḥ asmin udyāne āphīnaṃ sevyamānāḥ āphīnasevinaḥ draṣṭuṃ śakyante।

sev

āphīnasevī, āphīnasevinī, aphenasevī, aphenasevinī, niṣphenasevī, niṣphenasevinī, niphenasevī, niphenasevinī, pulomahīsevī, pulomahīsevinī, pṛthusevī, pṛthusevinī   

saḥ puruṣaḥ yaṃ āphīnādanasya vyasanam asti।

paśyatu saḥ āphīnasevī nityam āphīnaṃ sevati।

sev

pūj, abhipūj, sampūj, arca, upās, ārādh, bhaj, abyarc, samarc, samabhyarc, sev, sabhāj, pūjāṃ kṛ, arcanāṃ kṛ, ārādhanāṃ kṛ   

īśvara-prasīdanahetukaḥ īśvara-viṣaye śraddhāyāḥ prakaṭanātmakaḥ vyāpāraḥ ।

munayaḥ sadā īśvaraṃ pūjayanti।

sev

prasevakaḥ, syūtiḥ   

vastrasya athavā anyasya kośaḥ yasmin vastūni sthāpyante।

avadīrṇāt prasevakāt vastūni apatan।

sev

gṛhasevikā   

sā sevikā yā sevārthe gṛhe eva nivasati।

parivāraṃ vañcayitvā gṛhasevikā palāyitā।

sev

gṛhasevakaḥ   

saḥ sevakaḥ yaḥ sevārthe gṛhe eva nivasati।

adyatanīyā vārtānusāreṇa gṛhasevakena svāmī hataḥ।

sev

anucarī, sevikā   

yā gṛhagatāni karmāṇi karoti tathā ca yā sevāṃ karoti।

adhunā naikeṣu gṛheṣu anucarī asti eva।

sev

sevakabhṛtiḥ   

sevakasya bhṛtiḥ।

śyāmaḥ dvisahasrarupyakāṇi sevakabhṛtiṃ prāpnoti।

sev

sevam, śevam   

caṇakapiṣṭasya sūtasadṛśaḥ lavaṇayuktaḥ padārthaḥ।

bālakaḥ sevaṃ khāditvā kaṣāyaṃ pibati।

sev

sevā, upasattiḥ, devanā, dosthaḥ, parisaryā   

pūjyādīnāṃ sukhārthe kṛtaṃ karma।

saḥ ahorātraṃ pitroḥ sevāṃ karoti।

sev

sevānivṛttiḥ   

niyatakālād anantaraṃ vyavasāyāt muktiḥ।

sevānivṛtteḥ anantaraṃ śyāmasya pitā gṛhe eva asti।

sev

bakaḥ, dvārabalibhuk, kakṣeruḥ, śuklavāyasaḥ, dīrghajaṅghaḥ, bakoṭaḥ, gṛhabalipriyaḥ, niśaitaḥ, śikhī, candravihaṅgamaḥ, tīrthasevī, tāpasaḥ, mīnaghātī, mṛṣādhyāyī, niścalāṅgaḥ, dāmbhikaḥ   

khagaviśeṣaḥ-yasya kaṇṭha tathā ca pādau dīrghau।

matsyān bhakṣayituṃ bakaḥ taṭe avasthitaḥ।

sev

duḥsevā, kusevā   

sā sevā yā sevitāya pīḍādāyikā athavā apakārikā।

duḥsevayā śyāmasya pitā asvasthaḥ।

sev

goṇī, syūtaḥ, syūti, poṭalikā, syūnaḥ, prasevakaḥ   

śāṇyādeḥ sūtena vinirmitaḥ bṛhat prasevaḥ yasmin dhānyaṃ sthāpyate।

kṛṣakaḥ grāhakāya daśa goṇyaḥ adadāt।

sev

tīrthayātrikaḥ, yātrikaḥ, tīrthasevī, kārpaṭikaḥ, yātrākārī, sārthikaḥ, pathikaḥ   

yaḥ tīrthāṭanārthe gacchati।

tīrthayātrikāḥ krameṇa mandiraṃ gacchanti।

sev

vāmācārī, kaulaḥ, kulasevī   

vāmamārgam anusaran puruṣaḥ।

vāmacāriṇaḥ māṃsam adanti madyaṃ ca pibanti।

sev

lokasevā, janasevā   

janānāṃ hitāya sevārūpeṇa kriyamāṇaṃ kāryam।

madaraṭeresāmahodayayā ājīvanaṃ lokasevā kṛtā।

sev

lokasevā, janasevā   

sā vṛttiḥ saḥ udyogaḥ vā yaḥ janānāṃ hitāya bhavati।

ārakṣakāḥ nyāyādhīśāḥ ca lokasevāyai niyujyante।

sev

lokasevā-āyogaḥ   

rājyena niyuktānāṃ janānāṃ nirmitā ekā samitiḥ yā lokasevayā sambaddheṣu padeṣu samarthān janān niyojayati।

lokasevā-āyogaḥ janānāṃ lokasevāyāḥ padeṣu niyojanāt pūrvaṃ teṣāṃ likhitā maukhikī ca parīkṣā svīkaroti।

sev

upacāraḥ, sevā   

rugṇasya pālanam।

paricārikā sarvātmanā rugṇasya upacāram akarot।

sev

sīvanam, sūcisevanam   

sūcyā vastrāṇām athavā carmaṇāṃ sandheḥ samaye nirmitā sūtasya rekhā।

dṛḍhena sīvanena vastrasya sandhiḥ samyak bhavati।

sev

pūjaya, abhipūjaya, sampūjaya, prapūjaya, paripūjaya, ārādhaya, āsev, paryupās, sev, upasev, upās, bhaj, añc, mah   

bhaktyā śraddhayā vā ādarapradarśanānukūlaḥ vyāpāraḥ।

ahaṃ mama ācāryaṃ pūjayāmi।

sev

mūrtipūjā, mūrtipūjanam, mūrtisevā, pratimāsevā   

mūrtau īśvarasya vidyamānatāṃ matvā tasyāḥ pūjanam।

kabīraḥ mūrtipūjāyāḥ virodhakaḥ āsīt।

sev

pūjakaḥ, arcakaḥ, upāsakaḥ, bhaktaḥ, ārādhakaḥ, sevakaḥ   

yaḥ pūjayati।

bhagavataḥ yathārthaḥ pūjakaḥ sāṃsārikabandhanāt muktaḥ bhavati।

sev

sevā, dāsyam, bhṛtiḥ   

bhṛtyasya kāryam।

viṃśatiḥ varṣāṇi abhavan aham asya gṛhasya sevāṃ kurvan asmi।

sev

sevanam   

kasyāpi vastunaḥ upayogasya kriyā।

adhikaraktacāpena pīḍitena niyamitarūpeṇa bheṣajaṃ sevanīyam।

sev

sevakaḥ, sevī, sevitā   

yaḥ kam api kenacit prakāreṇa sevati;

jñānavṛddhānāṃ vayovṛddhānāṃ ca sevakaḥ paramaṃ puṇyaṃ samprāpnoti

sev

seva   

sevana kriyā;

svādhīne vibhavepyaho narapatiṃ sevanti kiṃ māninaḥ[śa ka]

sev

pūjaya, upās, upasthā, abhyarc, arc, arcaya, ārādhaya, bhaj, anubhaj, sev, upasev, namasya   

dhūpadīpanaivedyānām arpaṇena vā stutigītaiḥ vā anyena prakāreṇa vā iṣṭadevatāprīṇanānukūlaḥ vyāpāraḥ।

grāmiṇāḥ navarātrau ārātri devīṃ pūjayanti।

sev

śramasevakaḥ   

saḥ svayaṃsevakaḥ yaḥ śramadānaṃ karoti।

śramasevakāḥ asya mandirasya nirmāṇaṃ kṛtavantaḥ।

sev

svayaṃsevakaḥ   

yaḥ svecchayā sevābhāvena kāryaṃ karoti।

asya yajñasya kṛte svayaṃsevakānām āvaśyakatā asti।

sev

veśyāvṛttiḥ, gaṇikāvṛttiḥ, veśyājīvaḥ, vārasevā, bandhakītvam, pauṃścalyam   

dhanam arjituṃ parapuruṣeṇa saha sambhogasya kriyā।

veśyāvṛttiḥ mahānagareṣu ādhikyena vartate।

sev

kāmaya, sev, upasev, niṣev, āsev, gam, ācar, upaśī, praviś, ram, mithunāya, vraj, śī, saṃniviś, samabhigam, samupe, vicar, yabh, ratyā saṃyuj, grāmyadharmatayā saṃyuj, sākaṃ saṃram, saṃviś, saṃsṛj   

strīpuṃsayoḥ anyonyasaṃyogānukūlaḥ vyāpāraḥ।

saḥ gaṇikāṃ kāmayate।

sev

abjaḥ, niculaḥ, ijjalaḥ, hijjaḥ, nicūlaḥ, piculaḥ, raktamañjaraḥ, sevyaḥ   

vṛkṣaviśeṣaḥ।

atra bahavaḥ abjāḥ santi।

sev

grāmādhikārī, grāmasevakaḥ   

saḥ śāsakīyaḥ adhikārī yaḥ praśāsakīyam ārthikaṃ kṛṣisambaddhaṃ ca nivedanaṃ dātuṃ niyuktaḥ।

grāmādhikārī kālena adhikṛtānāṃ grāmāṇām abhyāgamaṃ karoti।

sev

vīṇāprasevaḥ, prasevakaḥ   

vīṇāyāḥ śīrṣe nataḥ kāṣṭhakhaṇḍaḥ।

asya vīṇāyāḥ vīṇāprasevaḥ truṭitaḥ।

sev

sevānivṛtta   

yaḥ sevāyāḥ nivṛttaḥ jātaḥ।

asyāṃ svīyasaṃsthāyāṃ sevānivṛttaḥ puruṣaḥ api kāryaṃ kartum̐ śakyate।

sev

sevā   

anyeṣāṃ kṛte kartavyasya pālanaṃ dravyasāmagrīṇām upapādanañca।

atratyeṣu bhojanālayeṣu uttamāḥ sevāḥ santi।

sev

sevā   

kena api upakaraṇena saṅghaṭanena vā viśiṣṭakāryasya kṛte pradattā vyavasthā।

asmin bhramaṇadhvanau āntarjāla-sevā api upalabhyate।

sev

pūjaya, abhipūjaya, sampūjaya, prapūjaya, paripūjaya, ārādhaya, āsevaya, paryupāsaya, sevaya, upasevaya, upāsaya, bhājaya, añcaya, māhaya   

saukaryātiśayena pūjanānukūlaḥ vyāpāraḥ।

śrāvaṇamāse bhagavān śaṅkaraḥ pūjayati svayameva।

sev

sevāśramaḥ   

saḥ āśramaḥ yatra nirdhanānāṃ janānām unnatyarthe naikāni kāryāṇi kriyante।

sevāśrame jīvanavṛtteḥ kṛte navanavāḥ mārgāḥ vistāreṇa spaṣṭīkṛtāḥ।

sev

aicchika-sevānivṛttiḥ   

sarvakālaṃ yāvat kāryāt avakāśagrahaṇasya kriyā।

pitā aicchika-sevānivṛtteḥ paścāt rogārtāyāḥ mātuḥ sevāṃ karoti।

sev

asevya   

yad sevārtham ayogyam।

kuṣṭharogasya rugṇaḥ asevyaḥ manyate sma।

sev

vimānasevā   

vimānayānena gamanāgamanasya upalabdhatā।

bhāratadeśasya pratyekasmin nagare vimānasevā nāsti।

sev

janasevakaḥ   

saḥ sāmājikaḥ kāryakartā yaḥ janānāṃ prajāyāḥ vā sevāṃ karoti।

netāraḥ ātmānaṃ janasevakaḥ iti kathayanti।

sev

samājasevā   

samājasya sevā।

samājasevāṃ kurvateṣu janeṣu mama śraddhā vartate।

sev

āntarjāla-sevā-pradātā   

saḥ puruṣaḥ saṃsthā vā yaḥ āntarjālasya sevāṃ yacchati।

adhunā haṭe āntarjāla-sevā-pradātṝṇāṃ saṅkhyā vardhitā।

sev

āntarjāla-sevā-pradātā   

yaḥ āntarjālasya sevāṃ yacchati।

mohanaḥ āntarjāla-sevā-pradātuḥ udyoge kāryarataḥ asti।

sev

nivṛttiḥ, sevānivṛttiḥ   

kasyāścit krīḍāyāḥ athavā kasmāccit viśiṣṭāt kāryāt sarvakālaṃ yāvat apravṛttiḥ।

viśvacaṣakapratiyogitāyāḥ anantaraṃ prāyaḥ sacinaḥ krikeṭa iti krīḍāyāḥ nivṛttiṃ svīkariṣyati।

sev

samājasevakaḥ, samājasevī   

yaḥ samājasya sevāṃ karoti।

atratyena samājasevakena pañcāśataḥ yugalānāṃ vivāhaḥ kāritaḥ।

sev

sevā   

anyeṣāṃ hitāya suvidhāyai vā kenacit manuṣyeṇa samūhena vā kṛtaṃ kāryam।

bhramaṇadhvaneḥ udyogasaṃsthayā svagrāhakāṇāṃ kṛte ekā nūtanā sevā ārabdhā।

sev

sevārata   

yaḥ sevāyāṃ rataḥ asti।

sevāratebhyaḥ adhyāpakebhyaḥ vetanaṃ śīghraṃ dīyate।

sev

sevākaraḥ   

vṛttyarthaṃ sevārthaṃ vā sevakebhyaḥ karmakarebhyaḥ vā śāsanena svīkriyamāṇaḥ śulkaḥ।

ahaṃ mahārāṣṭraśāsanāya sevākaraṃ dadāmi।

sev

bhāratīyapraśāsanikasevā   

bhāratasarvakārasya kāryapālikāyāḥ śākhāyāḥ praśāsanīyā sevā।

bhāratīyapraśāsanikasevāyāḥ parīkṣāyām alpīyāḥ janāḥ uttīrṇāḥ bhavanti।

sev

bhāratīyapulisasevā   

bhāratasarvakārasya triṣu akhilabhāratīyāsu sevāsu ekā।

bhāratīyapulisasevāyāṃ kiraṇabedīmahodayā prathamā mahilā adhikārīṇī asti।

sev

harisevakamiśraḥ   

ekaḥ lekhakaḥ ।

harisevakamiśrasya ullekhaḥ koṣe asti









Parse Time: 1.434s Search Word: sev Input Encoding: IAST: sev