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     Grammar Search "ahar" has 3 results.
     
ahar: neuter nominative singular stem: ahan
ahar: neuter accusative singular stem: ahan
ahar: neuter vocative singular stem: ahan
     Amarakosha Search  
36 results
     
WordReferenceGenderNumberSynonymsDefinition
bhojanam2.9.56-57NeuterSingularjemanam, lehaḥ, āhāraḥ, nighāsaḥ, nyādaḥ, jagdhiḥ
dūtaḥ2.8.15MasculineSingularsaṃdeśaharaḥ
grāhaḥMasculineSingularavahāraḥa shark
mahīdhraḥ2.3.1MasculineSingulargiriḥ, parvataḥ, kṣmābhṛt, acalaḥ, gotraḥ, dharaḥ, śikharī, śiloccayaḥ, grāvā, adriḥ, ahāryaḥ, śailaḥ
mandaḥ3.3.102MasculineSingularparyāhāraḥ, mārgaḥ
piccaṭam2.9.106NeuterSingularvahniśikham, ‍mahārajanam, ku‍sumbham
pīluḥ3.3.201MasculineSingularprāṇyaṅgajābaliḥ, karaḥ, upahāraḥ
pradhānam3.1.58NeuterSingularagryaḥ, agraḥ, pravarhaḥ, mukhyaḥ, pravekaḥ, agriyaḥ, prāgryaḥ, parārdhyaḥ, vareṇyaḥ, uttamaḥ, pramukhaḥ, agrīyaḥ, prāgraharaḥ, anavarārdhyaḥ, varyaḥ, anuttamaḥ
praiṣaḥ3.3.227MasculineSingularcakram, vyavahāraḥ, kaliḥ, indriyam, drumaḥ, dyūtāṅgam, karṣaḥ
pratyūṣaḥMasculineSingularaharmukham, kalyam, uṣaḥ, pratyuṣaḥ, prabhātamdawn
rākṣasīFeminineSingularkṣemaḥ, duṣpatraḥ, gaṇahāsakaḥ, caṇḍā, dhanaharī
raśmiḥ3.3.145MasculineSingularupāyapūrvaḥārambhaḥ, upadhā
ratnam2.9.94NeuterSingularhiraṇyam, ‍tapanīyam, ‍bharma, jātarūpam, rukmam, a‍ṣṭāpadaḥ, suvarṇam, hema, śātakumbham, karburam, mahārajatam, kārtasvaram, kanakam, hāṭakam, gāṅgeyam, cāmīkaram, kāñcanam, jāmbūnadam
romāñcaḥMasculineSingularromaharṣaṇamhorripilation
śaṃbhuḥMasculineSingularkapardī, kapālabhṛt, virūpākṣaḥ, sarvajñaḥ, haraḥ, tryambakaḥ, andhakaripuḥ, vyomakeśaḥ, sthāṇuḥ, ahirbudhnyaḥ, paśupatiḥ, mahānaṭaḥ, maheśvaraḥ, īśānaḥ, bhūteśaḥ, giriśaḥ, kṛttivāsāḥ, ugraḥ, śitikaṇṭhaḥ, mahādevaḥ, kṛśānuretāḥ, nīlalohitaḥ, bhargaḥ, gaṅgādharaḥ, vṛṣadhvajaḥ, bhīmaḥ, umāpatiḥ, īśaḥ, gajāriḥ, śūlī, śarvaḥ, candraśekharaḥ, girīśaḥ, mṛtyuñjayaḥ, prathamādhipaḥ, śrīkaṇṭhaḥ, vāmadevaḥ, trilocanaḥ, dhūrjaṭiḥ, smaraharaḥ, tripurāntakaḥ, kratudhvaṃsī, bhavaḥ, rudraḥ, aṣṭamūrtiḥ, śivaḥ, īśvaraḥ, śaṅkaraḥ, khaṇḍaparaśuḥ, mṛḍaḥ, pinākī(51)shiva, god
śāradaḥ3.3.102MasculineSingularparyāhāraḥ, mārgaḥ
śastram2.8.84NeuterSingularastram, āyudham, praharaṇam
śauṇḍikaḥ2.10.10MasculineSingularmaṇḍahārakaḥ
stambhaḥ3.3.142MasculineSingularkarakaḥ, mahārajanam
sūraḥ1.3.28-30MasculineSingularsahasrāṃśuḥ, raviḥ, chāyānāthaḥ, jagaccakṣuḥ, pradyotanaḥ, lokabāndhavaḥ, aryamā, dhāmanidhiḥ, divākaraḥ, braghnaḥ, bhāsvān, haridaśvaḥ, arkaḥ, aruṇaḥ, taraṇiḥ, virocanaḥ, tviṣāṃpatiḥ, haṃsaḥ, savitā, tejasāṃrāśiḥ, karmasākṣī, trayītanuḥ, khadyotaḥ, sūryaḥ, bhagaḥ, dvādaśātmā, abjinīpatiḥ, ahaskaraḥ, vibhākaraḥ, saptāśvaḥ, vikartanaḥ, mihiraḥ, dyumaṇiḥ, citrabhānuḥ, grahapatiḥ, bhānuḥ, tapanaḥ, padmākṣaḥ, tamisrahā, lokabandhuḥ, dinamaṇiḥ, inaḥ, ādityaḥ, aṃśumālī, bhāskaraḥ, prabhākaraḥ, vivasvān, uṣṇaraśmiḥ, mārtaṇḍaḥ, pūṣā, mitraḥ, vibhāvasuḥ, aharpatiḥ(53)the sun
upoddhātaḥMasculineSingularudāhāraḥan example or opposite argument
viṣṭaraḥ3.3.177MasculineSingularmahāraṇyam, durgapathaḥ
vivādaḥMasculineSingularvyavahāraḥa dispute
vṛndārakaḥ3.3.16MasculineSingularsūcyagram, kṣudraśatruḥ, romaharṣaḥ
yāmaḥMasculineSingularpraharaḥa watch
yuddham2.8.107NeuterSingularāyodhanam, pravidāraṇam, saṃkhyam, ‍samaraḥ, kalahaḥ, abhisaṃpātaḥ, saṃyogaḥ, saṃgrāmaḥ, ‍saṃyat, samit, janyam, mṛdham, samīkam, a‍nīkaḥ, ‍vigrahaḥ, kaṃliḥ, abhyāmardaḥ, āhavaḥ, ‍samitiḥ, yut, pradhanam, āskandanam, ‍sāṃparāthikam, raṇaḥ, saṃprahāraḥ, saṃsphoṭaḥ, ‍samāghātaḥ, samudāyaḥ, ājiḥ
adhyāhāraḥMasculineSingulartarkaḥ, ūhaḥreasoning
vyāhāraḥMasculineSingularvacaḥ, uktiḥ, lapitam, bhāṣitam, vacanamspeech
aṅgahāraḥMasculineSingularaṅgavikṣepaḥa appropriate vocative for female friend
mahāraṇyamNeuterSingulararaṇyānī
rogahārī2.6.57MasculineSingularagadaṅkāraḥ, bhiṣak, vaidyaḥ, cikitsakaḥ
anvāhāryam2.7.33NeuterSingular
upahāraḥ2.8.28MasculineSingularupadā, upāyanam, upagrāhyam
apahāraḥ2.4.16MasculineSingularapacayaḥ
samāhāraḥ2.4.16MasculineSingularsamuccayaḥ
pratyāhāraḥ2.4.16MasculineSingularupādānam
     Monier-Williams
          Search  
486 results for ahar
     
Devanagari
BrahmiEXPERIMENTAL
aharn. (the weak cases come fr. /ahan- q.v,the middle ones fr. /ahas-[see below] or in also fr. /ahan-, q.v) a day etc. View this entry on the original dictionary page scan.
aharn. a sacrificial or festival day, portion of a sacrifice appointed for one day's performance etc. (often in fine compositi or 'at the end of a compound',as dvādaśāh/a-,etc.See sub voce, i.e. the word in the Sanskrit order 2. /aha-) View this entry on the original dictionary page scan.
aharn. day personified as one of the eight vasu-s View this entry on the original dictionary page scan.
aharn. Name of an āṅgirasa-, View this entry on the original dictionary page scan.
aharn. of a tīrtha- View this entry on the original dictionary page scan.
aharn. (/ahana-) Nominal verb dual number day and night (see /ahaś ca kṛṣṇ/am /ahar /arjunam ca-,"the black and the white day" id est night and day ) View this entry on the original dictionary page scan.
aharam. Name of an asura- (varia lectio su-hara-) View this entry on the original dictionary page scan.
aharam. of a son of manu- (varia lectio a-dūra-). View this entry on the original dictionary page scan.
aharādia gaṇa- commentator or commentary on View this entry on the original dictionary page scan.
aharādim. daybreak, View this entry on the original dictionary page scan.
aharāgamam. the approach of the day View this entry on the original dictionary page scan.
aharahaḥkarmann. daily-work View this entry on the original dictionary page scan.
aharaharind. day by day, daily etc. View this entry on the original dictionary page scan.
aharaṇīyamfn. not to be taken away. View this entry on the original dictionary page scan.
aharbāndhavam. the sun View this entry on the original dictionary page scan.
aharbhājmfn. (said of a sacrificial brick) partaking of the day View this entry on the original dictionary page scan.
ahardalan. midday View this entry on the original dictionary page scan.
ahardivamfn. (/ahar--) () daily View this entry on the original dictionary page scan.
ahardivamind. day by day View this entry on the original dictionary page scan.
ahardivi(/ahar--) ind. day by day View this entry on the original dictionary page scan.
ahardṛśmfn. beholding the day, living () . View this entry on the original dictionary page scan.
ahargaṇam. a series of sacrificial days etc. View this entry on the original dictionary page scan.
ahargaṇam. a series of days View this entry on the original dictionary page scan.
ahargaṇam. any calculated term View this entry on the original dictionary page scan.
ahargaṇam. a month View this entry on the original dictionary page scan.
aharitamfn. not yellow View this entry on the original dictionary page scan.
aharītan. Name of a sāman-. View this entry on the original dictionary page scan.
aharjaramind. "so that the days become old", by and by View this entry on the original dictionary page scan.
aharjāta(/ahar-.) mfn. born in the day or from day, not belonging to night or to the spirits of darkness View this entry on the original dictionary page scan.
aharlokā(/ahar--) f. Name of a sacrificial brick (see bh/āj-before.) View this entry on the original dictionary page scan.
aharmaṇim. "the jewel of the day", the sun View this entry on the original dictionary page scan.
aharmukhan. commencement of the day, dawn View this entry on the original dictionary page scan.
aharniśan. day and night, a whole day View this entry on the original dictionary page scan.
aharniśamind. day and night, continually View this entry on the original dictionary page scan.
aharpatim. ( commentator or commentary) lord of the day View this entry on the original dictionary page scan.
aharpatim. the sun View this entry on the original dictionary page scan.
aharpatim. a Name of śiva- View this entry on the original dictionary page scan.
aharṣamfn. unhappy, gloomy, sorrowful. View this entry on the original dictionary page scan.
aharṣamayamfn. not consisting of joy View this entry on the original dictionary page scan.
aharvidmfn. knowing the (right) days or the fit season View this entry on the original dictionary page scan.
aharvyatyāsamind. so that the order of the days is reversed View this entry on the original dictionary page scan.
abhyavaharaṇan. throwing away or down View this entry on the original dictionary page scan.
abhyavaharaṇan. taking food, eating commentator or commentary on View this entry on the original dictionary page scan.
adhobhāgadoṣaharamfn. curing or strengthening the lower part of the body. View this entry on the original dictionary page scan.
aghaharaṇan. removal of guilt View this entry on the original dictionary page scan.
agropaharaṇīyamfn. that which has to be first or principally supplied View this entry on the original dictionary page scan.
āhlādalaharīf. Name (also title or epithet) of a poem. View this entry on the original dictionary page scan.
allāḍalaharīf. Name (also title or epithet) of a commentator or commentary on the View this entry on the original dictionary page scan.
alomaharṣaṇamfn. not causing erection of the hair of the body (from joy). View this entry on the original dictionary page scan.
alpahariṇam. a kind of small red deer, View this entry on the original dictionary page scan.
amlaharidrāf. the plant Curcuma Zerumbet Roxb. View this entry on the original dictionary page scan.
amṛtaharītakīf. Name of a medicament. View this entry on the original dictionary page scan.
aṃśahara mfn. taking a share, a sharer. View this entry on the original dictionary page scan.
ānandalahari f. "wave of enjoyment", Name of a hymn by śaṃkarācārya- addressed to pārvatī-. View this entry on the original dictionary page scan.
ānandalaharīf. "wave of enjoyment", Name of a hymn by śaṃkarācārya- addressed to pārvatī-. View this entry on the original dictionary page scan.
ānandalaharīstotran. Name of a poem. View this entry on the original dictionary page scan.
anaṅgaharṣam. Name (also title or epithet) of a dramatic poet, View this entry on the original dictionary page scan.
annahartṛmfn. taking away food. View this entry on the original dictionary page scan.
anupraharaṇan. throwing into the fire View this entry on the original dictionary page scan.
apaharaetc. See apa-hṛ-. View this entry on the original dictionary page scan.
apaharamfn. (in fine compositi or 'at the end of a compound') carrying off View this entry on the original dictionary page scan.
apaharaṇan. taking away, carrying off View this entry on the original dictionary page scan.
apaharaṇan. stealing View this entry on the original dictionary page scan.
apaharaṇakeeping off all contrarieties, View this entry on the original dictionary page scan.
apaharaṇīyamfn. to be taken away, carried off, stolen, etc. View this entry on the original dictionary page scan.
apaharasmfn. not pernicious View this entry on the original dictionary page scan.
apaharṣamfn. showing or feeling no joy, View this entry on the original dictionary page scan.
apahartṛm. (with genitive case [ ] or accusative [ ]or in fine compositi or 'at the end of a compound') taking away, carrying off, stealing etc. View this entry on the original dictionary page scan.
apahartṛm. removing (faults), expiating View this entry on the original dictionary page scan.
apathaharamfn. choosing the wrong road, View this entry on the original dictionary page scan.
ardhaharamfn. inheriting half a property, View this entry on the original dictionary page scan.
ardhapraharam. half a watch (one hour and a half). View this entry on the original dictionary page scan.
ardhapraharikāf. idem or 'm. half a watch (one hour and a half).' (?) View this entry on the original dictionary page scan.
arthaharamfn. inheriting wealth View this entry on the original dictionary page scan.
ārtyapaharaṇan. the relieving of distress or pain etc. View this entry on the original dictionary page scan.
avaharaṇan. putting aside, throwing away View this entry on the original dictionary page scan.
avaharṣistamfn. ( hṛṣ-), caused to shiver View this entry on the original dictionary page scan.
bāhupraharaṇam. striking with the arms, a striker, boxer View this entry on the original dictionary page scan.
bāhupraharaṇan. boxing, wrestling View this entry on the original dictionary page scan.
balaharam. "taking away strength", Name of a man View this entry on the original dictionary page scan.
bhaḍaharīmātṛtīrthan. Name of a tīrtha- (see bhaṭabhaṭa-m-). View this entry on the original dictionary page scan.
bhāgaharamfn. taking a part, sharing, a co-heir View this entry on the original dictionary page scan.
bhaganetraharam. () "destroyer of bhagas- eyes", Name of śiva-. View this entry on the original dictionary page scan.
bhaktilaharīf. Name of work View this entry on the original dictionary page scan.
bhāraharamfn. equals -vāhika- View this entry on the original dictionary page scan.
bhartṛrājyāpaharaṇan. seizure of a husband's kingdom View this entry on the original dictionary page scan.
bhasmapraharaṇamfn. having ashes for a weapon (said of a fever) (see -bāṇa-). View this entry on the original dictionary page scan.
bhaṭṭāraharicandram. Name of authors View this entry on the original dictionary page scan.
bhayahartṛ() mfn. removing or dispelling fear. View this entry on the original dictionary page scan.
bhinnabhāgahara(prob. wrong reading for -hāra-), m. division of fractions, View this entry on the original dictionary page scan.
bhūtaharam. bdellium View this entry on the original dictionary page scan.
bījaharā f. "taking away seed", Name of a witch (daughter of duḥsaha-) View this entry on the original dictionary page scan.
brahmadāyaharamfn. brahmadāya
brahmaharim. Name of a poet View this entry on the original dictionary page scan.
dāhaharaṇan. "removing heat", the root of Andropogon Muricatus. View this entry on the original dictionary page scan.
daharam. a child View this entry on the original dictionary page scan.
daharam. a young animal View this entry on the original dictionary page scan.
daharam. a mouse View this entry on the original dictionary page scan.
daharamfn. (fr. dobhr/a-) small, fine, thin (varia lectio dabhra-) View this entry on the original dictionary page scan.
daharamfn. young in age View this entry on the original dictionary page scan.
daharam. a younger brother View this entry on the original dictionary page scan.
daharakamfn. short (day), View this entry on the original dictionary page scan.
daharapṛṣṭhan. Name of , View this entry on the original dictionary page scan.
daharasūtran. Name of a Buddhist sūtra-. View this entry on the original dictionary page scan.
dakṣiṇāpraharaṇa(ṇ/ā--) mfn. hurled to the right View this entry on the original dictionary page scan.
dantaharṣam. morbid sensitiveness of the teeth View this entry on the original dictionary page scan.
dantaharṣam. equals -gh- View this entry on the original dictionary page scan.
dantaharṣakam. equals -karṣaṇa- View this entry on the original dictionary page scan.
dantaharṣaṇam. equals -karṣaṇa- View this entry on the original dictionary page scan.
darpaharamfn. equals -ha- View this entry on the original dictionary page scan.
daśaharāf. "taking away the 10 sins", the gaṅgā- View this entry on the original dictionary page scan.
daśaharāf. a festival in honour of the gaṅgā- (on the 10th day of jyaiṣṭha-, ;now held in honour of durgā- in month aśvin-) View this entry on the original dictionary page scan.
daśaharākathāf. Name of a work , View this entry on the original dictionary page scan.
daśaharāstotran. Name of a work , View this entry on the original dictionary page scan.
dāyaharam. receiver of inheritance, heir (see brahma--). View this entry on the original dictionary page scan.
devasvapaharaṇan. plunder of divine property, sacrilege View this entry on the original dictionary page scan.
dhanaharamfn. money-stealing View this entry on the original dictionary page scan.
dhanaharam. a thief or an heir View this entry on the original dictionary page scan.
dhanaharam. a kind of plant View this entry on the original dictionary page scan.
dhanaharīf. a kind of perfume commonly called Chora View this entry on the original dictionary page scan.
dhanaharinmfn. equals prec. mfn. View this entry on the original dictionary page scan.
dhvajapraharaṇam. "banner-striking", air, wind View this entry on the original dictionary page scan.
dhvajapraharaṇam. Name (also title or epithet) of vāyu-, View this entry on the original dictionary page scan.
doṣaharamfn. equals ghna- View this entry on the original dictionary page scan.
doṣatrayaharamfn. removing the 3 bad humours View this entry on the original dictionary page scan.
duṣpraharṣam. "bad rejoicing", Name of a son of dhṛtarāṣṭra- View this entry on the original dictionary page scan.
gaṅgālaharīf. "wave of the Ganges", Name of a work View this entry on the original dictionary page scan.
gaṅgālaharīf. Name of a statue View this entry on the original dictionary page scan.
graharājam. equals -grāmaṇī- View this entry on the original dictionary page scan.
graharājam. the moon View this entry on the original dictionary page scan.
graharājam. the planet Jupiter View this entry on the original dictionary page scan.
guḍaharītakīf. myrobalan preserved in molasses (see 14, 8) . View this entry on the original dictionary page scan.
haritaharim. "having reddish or bay horses", the Sun View this entry on the original dictionary page scan.
hayahartṛm. the stealer of a horse View this entry on the original dictionary page scan.
heḍḍeśahariharam. Name of an author View this entry on the original dictionary page scan.
hiraṇyākṣaharam. Name of viṣṇu-. () View this entry on the original dictionary page scan.
hitaharivaṃśa m. = hari-vaṃśa-gosv- View this entry on the original dictionary page scan.
hitaharivaṃśagosvāminm. = hari-vaṃśa-gosv- View this entry on the original dictionary page scan.
indrapraharaṇan. indra-'s weapon, the thunderbolt View this entry on the original dictionary page scan.
jalaharaṇan. a metre of 4 x 32 syllabic instants. View this entry on the original dictionary page scan.
jātaharṣamfn. rejoiced. View this entry on the original dictionary page scan.
jinaharṣam. Name of the author of vicārāmṛta- - saṃgraha- View this entry on the original dictionary page scan.
jinaharṣam. of a Jain sūri-, (consecrated A.D. 1800). View this entry on the original dictionary page scan.
jīrṇajvaraharam. "removing that fever", Name of a plant View this entry on the original dictionary page scan.
jvaraharamfn. febrifuge View this entry on the original dictionary page scan.
kaphaharamfn. removing phlegm, antiphlegmatic View this entry on the original dictionary page scan.
karpūraharidrāf. Curcuma amada-. View this entry on the original dictionary page scan.
kāruṇyalaharistavam. Name (also title or epithet) of work View this entry on the original dictionary page scan.
kaumāraharamfn. devirginating View this entry on the original dictionary page scan.
kavacaharamfn. wearing a coat of mail or jacket View this entry on the original dictionary page scan.
kavacaharamfn. wearing an amulet View this entry on the original dictionary page scan.
kavacaharam. a kṣatriya- youth when arrived at the age suitable for martial training on View this entry on the original dictionary page scan.
khaharamfn. (in arithmetic) having a cypher for its denominator (as a fraction) . View this entry on the original dictionary page scan.
kośāpaharaṇan. carrying off treasure. View this entry on the original dictionary page scan.
kośāpahartṛm. one who carries off treasure View this entry on the original dictionary page scan.
kṛtapraharaṇamfn. one who has practised the use of weapons View this entry on the original dictionary page scan.
kṣataharan. "removing sores", Agallochum or Aloe wood View this entry on the original dictionary page scan.
kucaharāf. Name of an evil spirit who deprives women of their breasts View this entry on the original dictionary page scan.
kuṣṭhaharam. equals -sūdana- View this entry on the original dictionary page scan.
laharam. pl, Name of a people (See prec.) View this entry on the original dictionary page scan.
laharam. of a province in kaśmīra- (perhaps the Present Lahore) View this entry on the original dictionary page scan.
lahari f. a large wave, billow View this entry on the original dictionary page scan.
laharīf. a large wave, billow View this entry on the original dictionary page scan.
lakṣmīlaharif. Name of work View this entry on the original dictionary page scan.
lalitavigraharāja Name (also title or epithet) of a nāṭaka-. View this entry on the original dictionary page scan.
laumaharṣaṇakamf(ikā-)n. composed by loma-harṣaṇa- View this entry on the original dictionary page scan.
laumaharṣaṇim. patronymic fr. loma-harṣaṇa-. View this entry on the original dictionary page scan.
lāvaṇyalaharīf. Name of a surāṅganā- View this entry on the original dictionary page scan.
lomaharṣam. the bristling or erection of the hair of the body, thrill or shudder (caused by excessive joy, fear etc.) (see romah-) View this entry on the original dictionary page scan.
lomaharṣam. Name of a rākṣasa- View this entry on the original dictionary page scan.
lomaharṣaṇamf(ā-)n. causing the hair to bristle, exciting a thrill of joy or terror, thrilling View this entry on the original dictionary page scan.
lomaharṣaṇam. Name of sūta- (the pupil of vyāsa-) View this entry on the original dictionary page scan.
lomaharṣaṇam. of the father of sūta- View this entry on the original dictionary page scan.
lomaharṣaṇan. the bristling of the hair, horripilation, thrill or shudder View this entry on the original dictionary page scan.
lomaharṣaṇakamf(ikā-)n. wrong reading for lausumah- q.v View this entry on the original dictionary page scan.
lomaharṣinmfn. equals -harṣaṇa- mfn. above View this entry on the original dictionary page scan.
madanaharāf. (Prakrit for -gṛha-) Name of a metre View this entry on the original dictionary page scan.
mahāmalaharīf. a particular rāgiṇī- View this entry on the original dictionary page scan.
maharind. (for mahas-) the fourth of the seven worlds which rise one above the other (supposed to be the abode of those saints who survive a destruction of the world ; ; see ). View this entry on the original dictionary page scan.
maharetc. See . View this entry on the original dictionary page scan.
maharddhif. great prosperity or power or perfection (in maharddhiprāpta -prāpta- m.Name of a prince of the garuḍa-s ; maharddhimat -mat- mfn.possessing or conferring great possessing etc. ; m.a great sage ) View this entry on the original dictionary page scan.
maharddhimfn. very prosperous or powerful (also dhika- dhin- ) View this entry on the original dictionary page scan.
maharddhimfn. very sage View this entry on the original dictionary page scan.
maharddhietc. See column 2. View this entry on the original dictionary page scan.
maharddhimatmfn. maharddhi
maharddhiprāptam. maharddhi
mahareṇum. or n. (?) Name of a place View this entry on the original dictionary page scan.
maharjagatn. () idem or 'ind. (for mahas-) the fourth of the seven worlds which rise one above the other (supposed to be the abode of those saints who survive a destruction of the world ; ; see ).' View this entry on the original dictionary page scan.
maharlokam. () idem or 'n. () idem or 'ind. (for mahas-) the fourth of the seven worlds which rise one above the other (supposed to be the abode of those saints who survive a destruction of the world ; ; see ).' ' View this entry on the original dictionary page scan.
maharṣabham. a great bull View this entry on the original dictionary page scan.
maharṣim. a great ṛṣi-, any great sage or saint (according to to ten maharṣi-s were created by manu- svāyambhuva-, viz. marīci-, atri-, aṅgiras-, pulastya-, pulaha-, kratu-, pracetas-, vasiṣṭha-, bhṛgu-, nārada-, also called the 10 prajāpati-s, q.v;some restrict the number to 7, and some add dakṣa-, dharma-, gautama-, kaṇva-, vālmīki-, vyāsa-, manu-, vibhāṇḍaka- etc.) etc. () View this entry on the original dictionary page scan.
maharṣim. Name of śiva- View this entry on the original dictionary page scan.
maharṣim. of buddha- View this entry on the original dictionary page scan.
maharṣim. of a poet View this entry on the original dictionary page scan.
mahartvij(mah/a--) m. "great priest", Name of the 4 chief priests or ṛtvij- (viz. the hotṛ-, udgātṛ-, adhvaryu- and brahman-) View this entry on the original dictionary page scan.
mahartvijm. "great priest", Name of the 4 chief priests or ṛtvij- (viz. the hotṛ-, udgātṛ-, adhvaryu- and brahman-) View this entry on the original dictionary page scan.
mahartvijetc. See column 2. View this entry on the original dictionary page scan.
mahartviktvan. (fr. next) the state or office of the great priest View this entry on the original dictionary page scan.
mahāyajñabhāgaharam. "receiving a share of the great sacrifice", Name of viṣṇu- View this entry on the original dictionary page scan.
mānasaharaṇan. Name of work View this entry on the original dictionary page scan.
mandarahariṇam. Name of one of the 8 upadvīpa-s in jambu-dvīpa- View this entry on the original dictionary page scan.
mārgaharmyan. a mansion or palace on a high road View this entry on the original dictionary page scan.
maśaharīf. equals maśaka-harī- View this entry on the original dictionary page scan.
maśakaharīf. a bed-curtain for protection against mosquitoes View this entry on the original dictionary page scan.
mugdhahariṇīf. a young or tender antelope, View this entry on the original dictionary page scan.
mūlaharamfn. taking away the roots of (genitive case) id est utterly destroying View this entry on the original dictionary page scan.
mūlaharatvan. utter ruin View this entry on the original dictionary page scan.
naraharim. Name of viṣṇu- as"man-lion" (see -siṃha-) View this entry on the original dictionary page scan.
naraharim. of several authors (also -tīrtha-, -bhaṭṭa-, -śāstrin-, -sūri-; ry-upādhyāya-) View this entry on the original dictionary page scan.
naraharim. of another man View this entry on the original dictionary page scan.
naraharidevam. Name of a prince View this entry on the original dictionary page scan.
narmadālaharīf. Name of work View this entry on the original dictionary page scan.
nāthaharimfn. carrying a master (as cattle) View this entry on the original dictionary page scan.
nyāsaharam. robber of a deposit View this entry on the original dictionary page scan.
pādaharṣam. numbness of the foot View this entry on the original dictionary page scan.
pakṣaharam. a recreant, traitor View this entry on the original dictionary page scan.
pakvaharitalūnamfn. cut (grain), ripe but not dry View this entry on the original dictionary page scan.
pañcapraharaṇamfn. having 5 carriage-boxes View this entry on the original dictionary page scan.
pāpaharamfn. removing evil View this entry on the original dictionary page scan.
pāpaharan. a means of removing evil View this entry on the original dictionary page scan.
pāpaharāf. Name of a river View this entry on the original dictionary page scan.
paramānandalaharīstotran. Name of work View this entry on the original dictionary page scan.
parasvaharaṇan. equals -graha- View this entry on the original dictionary page scan.
parihāsaharim. Name of a temple of viṣṇu- View this entry on the original dictionary page scan.
pārijātaharaṇan. "robbing the pāri- tree", Name of chs. of and , also of a comedy by gopāla-dāsa- View this entry on the original dictionary page scan.
pārijātaharaṇacampūf. (Name of a poem) View this entry on the original dictionary page scan.
piṇḍaharitālan. a particular kind of orpiment View this entry on the original dictionary page scan.
pītaharitamfn. "yellowish-green" View this entry on the original dictionary page scan.
pītaharitacchāyamfn. of a yellow-green colour View this entry on the original dictionary page scan.
pittaharamf(ī-)n. bilious removing, antibilious View this entry on the original dictionary page scan.
pīyūṣalaharīf. "stream of nectar", Name of a poem. View this entry on the original dictionary page scan.
prācīnaharaṇan. carrying towards the east, carrying to the eastern fire View this entry on the original dictionary page scan.
prāgraharamfn. taking the best share, chief principal among (genitive case or compound) View this entry on the original dictionary page scan.
praharaetc. See pra-- hṛ-. View this entry on the original dictionary page scan.
praharam. (in fine compositi or 'at the end of a compound' f(ā-).) a division of time (about 3 hours = 6 or 7 nāḍikā-s; literally"stroke", scilicet on a gong) View this entry on the original dictionary page scan.
praharam. the 8th part of a day, a watch View this entry on the original dictionary page scan.
praharam. Name of the subdivisions in a śākuna- (q.v) View this entry on the original dictionary page scan.
praharakam. striking the hours View this entry on the original dictionary page scan.
praharakam. a period of about 3 hours, watch (see ardha-praharikā-). View this entry on the original dictionary page scan.
praharakuṭumbīf. a species of plant View this entry on the original dictionary page scan.
praharaṇan. striking, beating, pecking attack, combat View this entry on the original dictionary page scan.
praharaṇan. throwing (of grass into the fire) View this entry on the original dictionary page scan.
praharaṇan. removing, dispelling View this entry on the original dictionary page scan.
praharaṇan. a weapon (in fine compositi or 'at the end of a compound' f(ā-).) etc. (see kṛta-pr-) View this entry on the original dictionary page scan.
praharaṇan. a carriage-box View this entry on the original dictionary page scan.
praharaṇan. wrong reading for pra-vahaṇa- View this entry on the original dictionary page scan.
praharaṇam. the verse spoken in throwing grass into the fire View this entry on the original dictionary page scan.
praharaṇam. Name of a son of kṛṣṇa- View this entry on the original dictionary page scan.
praharaṇakalikāf. a kind of metre View this entry on the original dictionary page scan.
praharaṇakalitāf. a kind of metre View this entry on the original dictionary page scan.
praharaṇavatmfn. fighting View this entry on the original dictionary page scan.
praharaṇīyamfn. to be attacked or fought View this entry on the original dictionary page scan.
praharaṇīyamfn. to be removed or dispelled or destroyed View this entry on the original dictionary page scan.
praharaṇīyan. a weapon View this entry on the original dictionary page scan.
praharaviratif. the end of a watch (at 9 o'clock in the forenoon), View this entry on the original dictionary page scan.
praharinm. one who announces the hours by beating a gong etc., a watchman, bellman View this entry on the original dictionary page scan.
praharitamfn. of a beautiful greenish colour View this entry on the original dictionary page scan.
praharṣaetc. See pra-- hṛṣ-. View this entry on the original dictionary page scan.
praharṣam. erection (or greater erection) of the male organ View this entry on the original dictionary page scan.
praharṣam. erection of the hair, extreme joy, thrill of delight, rapture (ṣaṃ- kṛ-,with locative case"to delight in") etc. View this entry on the original dictionary page scan.
praharṣaṇamf(ī-)n. causing erection of the hair of the body, enrapturing, delighting View this entry on the original dictionary page scan.
praharṣaṇam. the planet Mercury or its ruler (see ṣula-) View this entry on the original dictionary page scan.
praharṣaṇam. a kind of metre View this entry on the original dictionary page scan.
praharṣaṇan. erection (of the hair of the body) View this entry on the original dictionary page scan.
praharṣaṇan. rapture, joy, delight View this entry on the original dictionary page scan.
praharṣaṇan. gladdening, delighting. View this entry on the original dictionary page scan.
praharṣaṇan. the attainment of a desired object View this entry on the original dictionary page scan.
praharṣaṇakaramf(ī-)n. causing great joy, enrapturing View this entry on the original dictionary page scan.
praharṣaṇīf. (see ṣiṇī-) turmeric View this entry on the original dictionary page scan.
praharṣavatmfn. delighted, glad View this entry on the original dictionary page scan.
praharṣinmf(iṇī-)n. gladdening (with genitive case) View this entry on the original dictionary page scan.
praharṣiṇīf. (see ṣaṇī-) turmeric View this entry on the original dictionary page scan.
praharṣiṇīf. a kind of metre View this entry on the original dictionary page scan.
praharṣitamfn. (fr. Causal) stiffened (as reed) . View this entry on the original dictionary page scan.
praharṣitamfn. made desirous of sexual intercourse View this entry on the original dictionary page scan.
praharṣitamfn. greatly delighted, enraptured, very happy View this entry on the original dictionary page scan.
praharṣulam. the planet Mercury (see ṣaṇa-). View this entry on the original dictionary page scan.
prahartavyamfn. to be attacked or fought View this entry on the original dictionary page scan.
prahartavyan. (impersonal or used impersonally) one should strike or attack (dative case or locative case)
prahartṛm. a sender, dispatcher View this entry on the original dictionary page scan.
prahartṛm. an assailant, combatant, warrior View this entry on the original dictionary page scan.
prāṇaharamf(ī-)n. taking away or threatening life, destructive, fatal, dangerous to (compound) View this entry on the original dictionary page scan.
prāṇaharamf(ī-)n. capital punishment View this entry on the original dictionary page scan.
prasabhaharaṇan. carrying off by force, violent seizure View this entry on the original dictionary page scan.
prasahyaharaṇan. forcible abduction, robbing, plundering View this entry on the original dictionary page scan.
prāśitraharaṇan. a vessel in which the brahman-'s portion of havis- is placed View this entry on the original dictionary page scan.
prātaḥpraharam. morning watch (from 6 to 9 o'clock) (see prahara-). View this entry on the original dictionary page scan.
pravaṇapraharṣamfn. one whose joy or happiness has disappeared (varia lectio in Bombay edition pravinaṣṭa-harṣa-). View this entry on the original dictionary page scan.
priyālatālakharjūraharītakīvibhītakam. plural Piyal, palm, date and yellow and beleric myrobalan trees View this entry on the original dictionary page scan.
pṛthaharam. wrong reading for pṛthu-h- View this entry on the original dictionary page scan.
puraḥprahartṛm. one who fights in the front (of the battle) View this entry on the original dictionary page scan.
puraṃdaraharitf. indra-'s quarter of the sky, the east View this entry on the original dictionary page scan.
puroḍāśaharam. "receiver of the sacrificial cake", Name of viṣṇu- View this entry on the original dictionary page scan.
pūrvāpaharaṇāf. gaRa ajādi- (varia lectio pahāṇā-). View this entry on the original dictionary page scan.
pūṣadantaharam. "taking away pūṣan-'s teeth", Name of śiva- View this entry on the original dictionary page scan.
raharūḍhabhāvamfn. withdrawn into privacy, being private or in secret View this entry on the original dictionary page scan.
rāhumūrdhaharam. " rāhu-'s decapitator", Name of viṣṇu- View this entry on the original dictionary page scan.
rājaharmyan. a kind's palace View this entry on the original dictionary page scan.
rājaharṣaṇan. Tabernaemontana Coronaria View this entry on the original dictionary page scan.
rājyaharamfn. spoiling a kingdom, the spoiler of an empire View this entry on the original dictionary page scan.
rājyāpaharaṇan. the taking away or deprivation of a king, usurpation View this entry on the original dictionary page scan.
rāmaharim. Name of an author View this entry on the original dictionary page scan.
rasaharaṇan. the sucking up or imbibing of juice View this entry on the original dictionary page scan.
rasaharaṇamf(ī-)n. equals -vaha- View this entry on the original dictionary page scan.
raumaharṣaṇakamf(ikā-)n. made or composed by roma-harṣaṇa- (see lauma-h-). View this entry on the original dictionary page scan.
raumaharṣaṇim. patronymic of sūta- (see lauma-h-). View this entry on the original dictionary page scan.
rikthahara() mfn. or m. equals -grāha- above. View this entry on the original dictionary page scan.
ṛkṣaharīśvaram. lord of the bears and apes, Name of sugrīva- View this entry on the original dictionary page scan.
ṛkthaharamfn. idem or 'mfn. idem or 'mfn. one who inherits or receives property ' ' View this entry on the original dictionary page scan.
rogaharamfn. taking away disease, curative View this entry on the original dictionary page scan.
rogaharan. medicine View this entry on the original dictionary page scan.
romaharṣam. the bristling of the hairs of the body, thrill (caused by joy, fear, cold etc.) View this entry on the original dictionary page scan.
romaharṣaṇamfn. causing the hairs to bristle or stand erect (through excessive joy or terror) etc. View this entry on the original dictionary page scan.
romaharṣaṇam. Terminalia Bellerica (the nuts of which are used as dice) View this entry on the original dictionary page scan.
romaharṣaṇam. Name of sūta- (the pupil of vyāsa- and supposed narrator of the purāṇa-s) View this entry on the original dictionary page scan.
romaharṣaṇam. of the father of sūta- View this entry on the original dictionary page scan.
romaharṣaṇan. equals -harṣa- above View this entry on the original dictionary page scan.
romaharṣaṇakamf(ikā-)n. wrong reading for raumah- q.v View this entry on the original dictionary page scan.
romaharṣaṇim. wrong reading for raumaharṣaṇi- q.v View this entry on the original dictionary page scan.
romaharṣinmfn. idem or 'mfn. having the hairs of the body bristling or erect (through excessive joy or terror) ' View this entry on the original dictionary page scan.
romaharṣiṇim. wrong reading for raumaharṣaṇi- q.v View this entry on the original dictionary page scan.
romaharṣitamfn. having the hairs of the body bristling or erect (through excessive joy or terror) View this entry on the original dictionary page scan.
śādaharitamfn. green or fresh with young grass View this entry on the original dictionary page scan.
sadyaḥprāṇaharamfn. quickly destroying vigour View this entry on the original dictionary page scan.
sadyobalaharamfn. quickly depriving of vigour View this entry on the original dictionary page scan.
saharam. Name of a dānava- (varia lectio saṃ-h-) View this entry on the original dictionary page scan.
sahara ri- etc. See column I. View this entry on the original dictionary page scan.
saharājakamfn. together with the king View this entry on the original dictionary page scan.
saharakṣa See under 2. saha-, . View this entry on the original dictionary page scan.
saharakṣa() (sah/a--TS) m. one of the three kinds of sacrificial fire (that which receives the offering to the rākṣasa-s;the latter also, "a forest fire", L). View this entry on the original dictionary page scan.
saharakṣasSee under 2. saha-, . View this entry on the original dictionary page scan.
saharakṣas(sah/a--TS) m. one of the three kinds of sacrificial fire (that which receives the offering to the rākṣasa-s;the latter also, "a forest fire", L). View this entry on the original dictionary page scan.
saharasāf. Phaseolus Trilobus (a sort of bean) View this entry on the original dictionary page scan.
saharim. a bull View this entry on the original dictionary page scan.
saharim. the sun View this entry on the original dictionary page scan.
sahariind. like hari- id est viṣṇu- View this entry on the original dictionary page scan.
śaharībhūP. -bhavati-, to become a śabara- or savage View this entry on the original dictionary page scan.
saharṣamf(ā-)n. joyful, glad ( saharṣam am- ind.) (also wrong reading for saṃ-harṣa-) View this entry on the original dictionary page scan.
saharṣabha(for -ṛṣabha-; sah/a--) mf(ā-)n. along with the bull View this entry on the original dictionary page scan.
saharṣākūtamind. with joy and eagerness
saharṣamind. saharṣa
saharṣamṛgayugrāmaninādamayamf(ī-)n. resounding with the shouts of the joyful troop of hunters View this entry on the original dictionary page scan.
saharṣasādhvasamind. with joy and (yet) trepidation View this entry on the original dictionary page scan.
saharṣavairāgyamind. joyfully and (yet) with disgust View this entry on the original dictionary page scan.
saharṣitamf(ā-)n. joyful, glad View this entry on the original dictionary page scan.
sahasraharyaśvam. () "having a thousand bay horses", the car of indra-. View this entry on the original dictionary page scan.
sahasraharyāśva(?) m. () "having a thousand bay horses", the car of indra-. View this entry on the original dictionary page scan.
śalyahartṛm. "remover of thorns", a weeder View this entry on the original dictionary page scan.
śalyahartṛm. equals next View this entry on the original dictionary page scan.
saṃdeśaharam. a news-bringer, messenger, envoy, ambassador View this entry on the original dictionary page scan.
saṃdeśaharaf. a female messenger View this entry on the original dictionary page scan.
saṃgraharāmāyaṇan. Name of work View this entry on the original dictionary page scan.
saṃgraharatnamālāf. Name of work View this entry on the original dictionary page scan.
saṃkaṣṭaharacaturthīvratan. Name of work View this entry on the original dictionary page scan.
saṃkaṣṭaharacaturthīvratakālanirṇayam. Name of work View this entry on the original dictionary page scan.
saṃkaṣṭaharaṇastotran. Name of work View this entry on the original dictionary page scan.
saṃkaṭaharacaturthīvratan. Name of work View this entry on the original dictionary page scan.
sampraharṣam. great joy, thrill of delight View this entry on the original dictionary page scan.
sampraharṣaṇamfn. exciting sexually View this entry on the original dictionary page scan.
sampraharṣaṇaf. impelling, encouragement View this entry on the original dictionary page scan.
sampraharṣinmfn. rejoicing greatly, delighted, very glad View this entry on the original dictionary page scan.
sampraharṣitamfn. (fr. Causal) much pleased, thrilled with delight View this entry on the original dictionary page scan.
saṃtāpaharamfn. removing heat, cooling, comforting. () View this entry on the original dictionary page scan.
saṃvyavaharaṇan. doing business well together, prospering in affairs, worldly business on View this entry on the original dictionary page scan.
sannaharshamfn. one whose joy has departed, depressed in spirits, desponding View this entry on the original dictionary page scan.
sāralaharīf. Name of a gram. work by kavi-candra-. View this entry on the original dictionary page scan.
sarpaviṣaharamantram. Name of work View this entry on the original dictionary page scan.
sarvabhūtaharam. Name of śiva- () View this entry on the original dictionary page scan.
sarvagraharūpinmfn. (perhaps) having the form of (or pervading) all the planets (said of kṛṣṇa-) View this entry on the original dictionary page scan.
sarvaharamfn. appropriating everything View this entry on the original dictionary page scan.
sarvaharamfn. inheriting a person's whole property View this entry on the original dictionary page scan.
sarvaharamfn. all-destroying (as death) View this entry on the original dictionary page scan.
sarvaharam. Name of yama- View this entry on the original dictionary page scan.
sarvaharaṇan. confiscation of one's entire property View this entry on the original dictionary page scan.
sarvaharim. Name of the hymn View this entry on the original dictionary page scan.
sarvaharim. of the author of the same hymn (having the patronymic aindra-) View this entry on the original dictionary page scan.
sarvaharṣakaramfn. causing universal joy View this entry on the original dictionary page scan.
sarvajvaraharamfn. removing such fever. () View this entry on the original dictionary page scan.
sarvapāpaharamfn. removing all sin View this entry on the original dictionary page scan.
sarvapāparogaharaśatamānadānan. Name of work View this entry on the original dictionary page scan.
sarvasvaharaṇa n. the seizure or confiscation of all one's property View this entry on the original dictionary page scan.
śāsanaharamfn. equals -dhara- View this entry on the original dictionary page scan.
sattvaharamfn. taking away the quality of goodness View this entry on the original dictionary page scan.
saubhāgyalaharīf. Name of work View this entry on the original dictionary page scan.
saundaryalaharīf. Name of work View this entry on the original dictionary page scan.
sauvarṇaharmyan. a silver pavilion View this entry on the original dictionary page scan.
śepaharṣaṇamf(ī-)n. causing erection of the male organ View this entry on the original dictionary page scan.
śīlaharam. "destroying virtue", Name of a man View this entry on the original dictionary page scan.
sirāpraharṣam. equals sirā-harṣa- View this entry on the original dictionary page scan.
śītaharamfn. removing cold View this entry on the original dictionary page scan.
sitapītaharinnīlamfn. bluish-green, yellowish-white View this entry on the original dictionary page scan.
sitapītaharinnīlam. bluish-green-yellowish-whiteness View this entry on the original dictionary page scan.
śivalaharīf. Name of work View this entry on the original dictionary page scan.
śivānandalaharīf. (or śiva-laharī-) Name of work of śaṃkarācārya- View this entry on the original dictionary page scan.
śleṣmaharamfn. destroying or removing phlegm View this entry on the original dictionary page scan.
smaraharam. "love-destroyer", Name of śiva- (see -śatru-) View this entry on the original dictionary page scan.
smṛtisaṃgraharatnavyākhyānan. Name of work View this entry on the original dictionary page scan.
śokāpahartṛmfn. taking away or removing, sorrow View this entry on the original dictionary page scan.
sphaṭikaharmyan. a crystal, palace View this entry on the original dictionary page scan.
śṛṅgāgrapraharaṇābhimukhamfn. ready to strike with the points of the horns View this entry on the original dictionary page scan.
śṛṅgāralaharīf. Name of work View this entry on the original dictionary page scan.
śṛṅgārāmṛtalaharīf. Name of a rhetoric work by sāma-rāja-. View this entry on the original dictionary page scan.
stavāmṛtalaharīf. Name of work View this entry on the original dictionary page scan.
subhadraharaṇan. "the carrying off of subhadrā-", Name of a section in the (see above) and of other poems View this entry on the original dictionary page scan.
subhāṣitasudhānandalaharīf. Name of work View this entry on the original dictionary page scan.
sudhālaharīf. Name of a poem (in praise of the sun) by jagan-nātha- paṇḍita-rāja-. View this entry on the original dictionary page scan.
sudhānandalaharī(dhān-) f. Name of a poem. View this entry on the original dictionary page scan.
sudṛḍhaharmyavatmfn. having very strong fortresses View this entry on the original dictionary page scan.
śukaharimfn. green like a parrot View this entry on the original dictionary page scan.
śukaharitamfn. idem or 'mfn. green like a parrot ' View this entry on the original dictionary page scan.
śuklaharitam. pale-greenness View this entry on the original dictionary page scan.
śuklaharitamf(ā-or iṇī-)n. pale-green View this entry on the original dictionary page scan.
śukraharaṇamf(ī-)n. bringing semen View this entry on the original dictionary page scan.
śūladoṣaharīf. a kind of plant View this entry on the original dictionary page scan.
sundaralaharīf. Name of work View this entry on the original dictionary page scan.
śūnyaharan. "remover of emptiness", gold View this entry on the original dictionary page scan.
svaharaṇan. confiscation of property View this entry on the original dictionary page scan.
śvitraharamfn. removing or curing white leprosy View this entry on the original dictionary page scan.
tadaharind. t/ad /ahar- accusative on that very day View this entry on the original dictionary page scan.
tāpaharīf. "removing heat", a sort of soup of pulse and grain (first fried with ghee and turmeric and afterwards boiled with salt and sugar) View this entry on the original dictionary page scan.
tārāpaharaṇa(p-) n. Name of View this entry on the original dictionary page scan.
triplakṣāvaharaṇan. idem or 'm. plural "the 3 fig-trees", a place near the yamunā- where the dṛṣad-vatī- disappears ' View this entry on the original dictionary page scan.
tripuraharam. idem or 'm. equals -ghna- ' View this entry on the original dictionary page scan.
tripuraharam. Name of View this entry on the original dictionary page scan.
tṛṇaharmyam. a bower of grass or straw on the top of a house View this entry on the original dictionary page scan.
ubhayabhāgaharamfn. taking two shares or parts View this entry on the original dictionary page scan.
ubhayabhāgaharamfn. applicable to two purposes View this entry on the original dictionary page scan.
ubhayabhāgaharan. a medicine that acts in two ways (as an emetic and a purge). View this entry on the original dictionary page scan.
ubhayatobhāgaharamfn. = ubhaya-bhāga-hara- q.v View this entry on the original dictionary page scan.
udaharaṇan. a vessel for drawing water View this entry on the original dictionary page scan.
upaharaṇan. the act of bringing near, proffering, offering View this entry on the original dictionary page scan.
upaharaṇan. presenting victims View this entry on the original dictionary page scan.
upaharaṇan. distributing or serving out food View this entry on the original dictionary page scan.
upaharaṇan. taking, seizing View this entry on the original dictionary page scan.
upaharaṇīyamfn. to be offered or presented, View this entry on the original dictionary page scan.
upahartavyamfn. idem or 'mfn. to be offered or presented, ' View this entry on the original dictionary page scan.
upahartṛmfn. one who offers or presents, one who serves out (food), a host View this entry on the original dictionary page scan.
upāvaharaṇan. the act of taking or bringing down View this entry on the original dictionary page scan.
ūrdhvabhāgaharamfn. emetic (confer, compare ūrdhva-- bhāga-), View this entry on the original dictionary page scan.
vāḍabaharaṇan. the fodder given to a stud-horse View this entry on the original dictionary page scan.
vaharāvinmfn. groaning under a yoke () View this entry on the original dictionary page scan.
vaidyāmṛtalaharīf. vaidyāmṛta
vaṃśapattraharitālan. bamboo-leaved orpiment View this entry on the original dictionary page scan.
vanaharim. (prob.) a lion View this entry on the original dictionary page scan.
vanaharidrāf. wild turmeric View this entry on the original dictionary page scan.
vandhyātvakārakopadravaharavidhim. Name of work View this entry on the original dictionary page scan.
varmaharamfn. wearing armour or mail, being young or of a military age : (see kavaca-h-) View this entry on the original dictionary page scan.
varmaharamfn. one who bears arms or despoils another of them View this entry on the original dictionary page scan.
vātaharamfn. equals -ghna- View this entry on the original dictionary page scan.
vātarogaharaprāyaścittan. Name of work View this entry on the original dictionary page scan.
vibhraṣṭaharṣamf(ā-)n. deprived of joy View this entry on the original dictionary page scan.
vidyālaharīf. Name of work View this entry on the original dictionary page scan.
vigraharājam. Name of various kings View this entry on the original dictionary page scan.
vigraharājam. of a poet View this entry on the original dictionary page scan.
vīraharipralāpam. Name of a poem. View this entry on the original dictionary page scan.
viṣadoṣaharamfn. taking away the ill effects of poison View this entry on the original dictionary page scan.
viṣaharamf(ā-or ī-)n. removing venom, antidotal View this entry on the original dictionary page scan.
viṣaharam. Name of a son of dhṛta-rāṣṭra- View this entry on the original dictionary page scan.
viṣaharaf(ā-or ī-). the goddess who protects from the venom of snakes (See viṣa-dhātrī-, manasā-) View this entry on the original dictionary page scan.
viṣaharacikitsāf. Name of work View this entry on the original dictionary page scan.
viṣaharamantraprayogam. Name of work View this entry on the original dictionary page scan.
viṣaharamantrauṣadhan. Name of work View this entry on the original dictionary page scan.
viśalyaprāṇaharamfn. (prob. said of those spots of the body, such as the temples and space between the eye-brows a blow on which is fatal even without any point entering the surface, but commonly applied to those spots a wound on which becomes fatal as soon as a pointed weapon is extracted)
viṣāpaharaṇan. removing or destroying poison
vismayaharṣamūlamfn. caused by astonishment and Joy View this entry on the original dictionary page scan.
viṣṇulaharīf. Name of work View this entry on the original dictionary page scan.
viśvahartṛm. the world-destroyer (Name of śiva-) View this entry on the original dictionary page scan.
viśvaharyarkaor (varia lectio) View this entry on the original dictionary page scan.
viśvaharyatam. a sacrifice View this entry on the original dictionary page scan.
viśvāsahartṛm. "destroyer or stealer of confidence", a traitor () View this entry on the original dictionary page scan.
vyālapraharaṇan. equals -nakha- View this entry on the original dictionary page scan.
vyapetaharṣamfn. devoid of joy View this entry on the original dictionary page scan.
vyavaharaṇaSee below. View this entry on the original dictionary page scan.
vyavaharaṇan. a contest at law, litigation View this entry on the original dictionary page scan.
vyavaharaṇavahartavyamfn. to be managed or used or employed on View this entry on the original dictionary page scan.
vyavaharaṇavahartavyamfn. to be transacted or done (n. impersonal or used impersonally) View this entry on the original dictionary page scan.
vyavaharaṇavahartavyamfn. to be litigated or decided judicially View this entry on the original dictionary page scan.
vyavaharaṇavahartṛmfn. one who acts or transacts business, engaged in or occupied with (instrumental case), View this entry on the original dictionary page scan.
vyavaharaṇavahartṛmfn. observing or following established usages View this entry on the original dictionary page scan.
vyavaharaṇavahartṛm. the manager of any business, conductor of any judicial procedure, judge, umpire View this entry on the original dictionary page scan.
vyavaharaṇavahartṛm. one engaged in litigation, a litigant, plaintiff, any one who institutes an action at law View this entry on the original dictionary page scan.
vyavaharaṇavahartṛm. an associate, partaker View this entry on the original dictionary page scan.
vyavaharaṇavahartṛm. a vaiśya- View this entry on the original dictionary page scan.
yadaharind. y/ad /ahar- accusative on which day View this entry on the original dictionary page scan.
yajñahartṛm. "spoiler of sacrifice", Name of kṛṣṇa- View this entry on the original dictionary page scan.
yodhaharamfn. carrying soldiers View this entry on the original dictionary page scan.
     Apte Search  
24 results
     
apaharaṇam अपहरणम् 1 Taking or carrying away, removing. -2 Stealing.
apahartṛ अपहर्तृ a. 1 One that takes or carries away, steals, removes, destroys &c. -2 Removing, expiating; स्तेय- दोषापहर्तॄणां व्रतानाम् Ms.11.161.
abhyavaharaṇam अभ्यवहरणम् 1 Throwing away or down. -2 Eating, taking food; throwing down the throat (कष्ठादधोनयनम् Mitā.)
upaharaṇam उपहरणम् 1 Bringing near, fetching. -2 Taking, seizing. -3 Offering gifts to superiors, deities &c. -4 Offering victims. -5 Serving out food or distributing it.
upahartṛ उपहर्तृ 1 One who offers, presents; Server (of food &c.); a host; Ms.5.51.
upāvaharaṇam उपावहरणम् Bringing down, taking down.
dahara दहर a. [दह्-अर्] Small, subtle, fine, thin; अस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म Ch. Up.8.1.1. -2 Young in age. -3 Unintelligible. -रः 1 A child, an infant. -2 Any young animal. -3 A younger brother. -4 The cavity of the heart, or the heart itself; परिसरपद्धतिं हृदयमारुणयो दहरम् Bhāg.1.87.18; दहरकुहरवर्ती देवता चक्रवर्ती Viś. Guṇā.459. -5 A mouse or rat.
praharaḥ प्रहरः The eighth part of a whole day, a watch (a period roughly reckoned at 3 hours); प्रहरे प्रहरे$सहो- च्चारितानि गामानयेत्यादिपदानि न प्रमाणम् T.S. -Comp. -कुटुम्बी a species of plant. -विरतिः the end of a watch (at 9 o'clock in the forenoon.).
praharakaḥ प्रहरकः 1 A watch; प्रहरकमपनीय स्वं निदिद्रासतोच्चैः Śi.11.4. -2 Striking the hours.
praharaṇam प्रहरणम् 1 Striking, beating. -2 Casting, throwing. -3 Assailing, attacking. -4 Hurting. -5 Removing, expelling. -6 A weapon, missile; या (उर्वशी) सुकुमारं प्रहरणं महेन्द्रस्य V.1; Bhāg.4.26.2; R.13.73; Mk.5.12; नानाशस्त्रप्रहरणाः Bg.1.9; Māl.8.9. -7 War, battle, fight. -8 A covered litter or car. -9 The box of a carriage.
praharaṇakalikā प्रहरणकलिका f. N. of a metre with each quarter of fourteen syllables; ननभनलघुगैः प्रहरणकलिका V. Ratna.
praharaṇīyam प्रहरणीयम् A missile, weapon.
praharat प्रहरत् m. A warrior; रामः प्रहरतां वरः Mb.3.83.31.
praharin प्रहरिन् m. 1 A watchman. -2 A bellman.
prahartṛ प्रहर्तृ a. or s. 1 One who strikes or beats, an assailant. -2 Fighting, a combatant, fighter. -3 Shooting, a shooter, an archer.
praharṣaḥ प्रहर्षः 1 Extreme joy, exultation, rapture; गुरुः प्रहर्षः प्रबभूव नात्मनि R.3.17. -2 Erection of the male organ; तं विचिन्तयतः शापं प्रहर्षः समजायत Mb.1.125.2.
praharṣaṇam प्रहर्षणम् 1 Enrapturing, making extremely glad. -2 The attainment of a desired object. -णः The planet Mercury. प्रहर्ष praharṣa (र्षि rṣi) णी ṇī प्रहर्ष (र्षि) णी 1 Turmeric. -2 N. of a metre; see App. म्नो ज्रौ गस्त्रिदशयतिः प्रहर्षणीयम् V. Ratna.
praharṣita प्रहर्षित p. p. 1 Stiffened (as reed). -2 Made desirous of sexual intercourse. -3 Greatly delighted.
praharṣulaḥ प्रहर्षुलः The planet Mercury.
mahar महर् (महस्) ind. 1 The fourth of the seven worlds which rise one above the other from the earth (being between svar and janas); (महर्लोक also in this sense). -2 A kind of व्याहृति q. v. महल्लः mahallḥ महल्लिकः mahallikḥ महल्लः महल्लिकः A eunuch in a king's harem (a word derived from Arabic); मुष्कशून्यो$नुपस्थो यः स्त्रीस्वभावो महल्लिकः Śabdamālā.
lahariḥ लहरिः री f. A wave, a large wave or billow; करेणो- त्क्षिप्तास्ते जननि बिजयन्तां लहरयः G. L.4; इमां पीयूषलहरीं जगन्नाथेन निर्मिताम् 53; so आनन्द˚, करुणा˚, सुधा˚ &c.
vyavaharaṇam व्यवहरणम् Litigation.
vyavahartṛ व्यवहर्तृ m. 1 The manager of a business. -2 A suer, litigant, plaintiff. -3 A judge. -4 An associate.
saharṣa सहर्ष a. Glad, delighted. -षम् ind. Gladly, delightedly.
     Macdonell Vedic Search  
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ahar áhar, n. day, vii. 103, 7.
     Macdonell Search  
18 results
     
ahar n. day: -ahar, ad. day by day, daily; -âgama, m. day-break; -âdi, m. id.; -divá, a. daily: -m, ad.; -nisa, n. day & night: -m, ad.; -pá ti, m. lord of day; sun.
aṃśahara a. receiving a portion.
anaharjāta pp. born on an un lucky day.
abhyavaharaṇa n., -hâra, m. taking food and drink; -hârya, fp. eatable; n. food.
upaharaṇa n. offering, presenta tion; -tavya, fp. to be presented; -tri, m. server up (of meat).
dahara a. [√ dabh] small, subtile; m. mouse, musk-rat.
maharṣi m. great sage; ep. of Siva.
mahar indecl. the fourth of the seven worlds in the ascending series.
romaharṣa m. bristling of the hair, thrill (caused by cold, fear, joy, anger, or wantonness); -harshana, a. causing the hair to bristle, thrilling (with rapture or horror); -harshin, a. whose hair is bristling, thrilled.
lahari f. (also î) wave, billow.
lahara m. N. of a people (pl.); N. of a province in Cashmere (now Lahal).
lomaharṣa m. bristling of the hair, horripilation; -harshana, a. causing a thrill (of joy or horror).
vanahari m. lion (?); -hutâsana, m. forest conflagration.
varmahara a. (old enough for) wearing armour.
vaharāvin a. groaning under the yoke.
vigraharāja m. N.; -vat, a. em bodied, incarnate.
saharṣa a. rejoicing, glad: -m, ad. joyfully: -mrigayu-grâma-ninâda-maya, a. filled with the shouts of the rejoicing throng of hunters; -sâdhvasam, ad. with joy and yet alarm; -½âkûtam, ad. joyfully and emphatically.
svaharaṇa n. confiscation of pro perty; -hasta, m. own hand: -gata, pp. fallen into or being in one's own hand, -svas tika-stanî, a. f. covering her breasts with crossed hands; -hastikâ, f. hoe, mattock, pickaxe; -hastita, pp. held or supported by one's hand; -hita, pp. beneficial to oneself; well disposed to one; n. one's own welfare.
     Vedic Index of
     Names and Subjects  
7 results
     
ariṃdama sanaśruta Is mentioned as a Mahārāja in the Aitareya Brāhmana
mahābrāhmaria A ‘great Brahmin,’ is found in the Brhad­āraṇyaka Upanisad denoting a Brahmin of great consequence. Cf. Maharsi.
rājya In the Atharvaveda and later regularly denotes ‘sovereign power,’ from which, as the śatapatha Brāhmaṇa notes, the Brahmin is excluded. In addition to Rājya, the texts give other expressions of sovereign power. Thus the śatapatha Brāhmaṇa4 contends that the Rājasūya sacrifice is that of a king, the Vājapeya that of a Samrāj or emperor, the status of the latter (Sāmrājya) being superior to that of the former (Rājya). The sitting on a throne (Ásandī) is given in the same text6 as one of the characteristics of the Samrāj. Elsewhere® Svārājya, ‘ uncon¬trolled dominion,’ is opposed to Rājya. In the ritual of the Rājasūya the Aitareya Brāhmaṇa7 gives a whole series of terms: Rājya, Sāmrājya, Bhaujya, Svārājya, Vairājya, Pāra- meṣṭhya, and Māhārājya, while Adhipatya, ‘ supreme power,’ is found elsewhere.8 But there is no reason to believe that these terms refer to essentially different forms of authority. A king might be called a Mahārāja or a Samrāj, without really being an overlord of kings; he would be so termed if he were an important sovereign, or by his own entourage out of compliment,' as was Janaka of Videha. That a really great monarchy of the Aśoka or Gupta type ever existed in the Vedic period seems highly improbable.
varṇa ‘Colour,’ is a common word in the Rigveda and later. A large number of colours are enumerated in Vedic literature, but it is not possible to deduce any clear information as to the accuracy with which the Vedic Indian distinguished colours, or as to the principle on which his distinctions werebased. The Rigveda seems to show that red or yellow colours were the most noticed, but this may be accidental. 'Black' or ‘dark’ is denoted by krsna, 'white' or ‘light-coloured’ by śukla or śveta. 'Black' seems to be meant in one passage of the Rigveda by śyenī also. 'Dark-grey' or 'dusky' is expressed by śyāma. The sense of nīla is doubtful, perhaps ‘dark-blue,’ bluish-black.’ The series of words hart, harina, harit, harita, seems, on the whole, to denote 'yellow,' but 'green' is also a possible rendering, since the epithet is used of the frog. ‘Brown’ is certainly the meaning of babhru, which is used of the Vibhītaka nut (see Akça). ‘Reddish-brown’ seems to be the tinge implied by kapila ('monkey-coloured'), while piūgala appears to denote a shade of brown in which yellow pre-dominates, ‘tawny.’ ‘Yellow ’ is expressed by pita as well as pāiidu. A garment of saffron (māhārajana) is mentioned in the Bṛhadāraṇyaka Upaniṣad. Rudhira and lohita are red, while aruna is ‘ruddy.’ Kalmāsa means ‘spotted,’ and śilpa dappled,’ while mingled shades like aruna-piśañga, ‘reddish brown,’ also occur.
varṇa (lit. ‘colour’) In the Rigveda is applied to denote classes of men, the Dāsa and the Aryan Varṇa being contrasted, as other passages show, on account of colour. But this use is confined to distinguishing two colours: in this respect the Rigveda differs fundamentally from the later Samhitās and Brāhmaṇas, where the four castes (varnūh) are already fully recognized. (a) Caste in the Rigveda.—The use of the term Varṇa is not, of course, conclusive for the question whether caste existed in the Rigveda. In one sense it must be admitted to have existed: the Puruṣa-sūkta, ‘hymn of man,’ in the tenth Maṇdala clearly contemplates the division of mankind into four classes—the Brāhmaṇa, Rājanya, Vaiśya, and śūdra. But the hymn being admittedly late,6 its evidence is not cogent for the bulk of the Rigveda.' Zimmer has with great force com- batted the view that the Rigveda was produced in a society that knew the caste system. He points out that the Brāhmaṇas show us the Vedic Indians on the Indus as unbrah- minized, and not under the caste system; he argues that the Rigveda was the product of tribes living in the Indus region and the Panjab; later on a part of this people, who had wandered farther east, developed the peculiar civilization of the caste system. He adopts the arguments of Muir, derived from the study of the data of the Rigveda, viz.: that (a) the four castes appear only in the late Purusasūkta; (6) the term Varṇa, as shown above, covers the three highest castes of later times, and is only contrasted with Dāsa; (c) that Brāhmaṇa is rare in the Rigveda, Kṣatriya occurs seldom, Rājanya only in the Purusasūkta, where too, alone, Vaiśya and śūdra are found; (d) that Brahman denotes at first ‘poet,’ ‘sage,’ and then ‘ officiating priest,’ or still later a special class of priest; (e) that in some only of the passages where it occurs does Brahman denote a ‘priest by profession,’ while in others it denotes something peculiar to the individual, designating a person distinguished for genius or virtue, or specially chosen to receive divine inspiration. Brāhmaṇa, on the other hand, as Muir admits, already denotes a hereditary professional priesthood. Zimmer connects the change from the casteless system of the Rigveda to the elaborate system of the Yajurveda with the advance of the Vedic Indians to the east, comparing the Ger¬manic invasions that transformed the German tribes into monarchies closely allied with the church. The needs of a conquering people evoke the monarch; the lesser princes sink to the position of nobles ; for repelling the attacks of aborigines or of other Aryan tribes, and for quelling the revolts of the subdued population, the state requires a standing army in the shape of the armed retainers of the king, and beside the nobility of the lesser princes arises that of the king’s chief retainers, as the Thegns supplemented the Gesiths of the Anglo-Saxon monarchies. At the same time the people ceased to take part in military matters, and under climatic influences left the conduct of war to the nobility and their retainers, devoting themselves to agriculture, pastoral pursuits, and trade. But the advantage won by the nobles over the people was shared by them with the priesthood, the origin of whose power lies in the Purohitaship, as Roth first saw. Originally the prince could sacrifice for himself and the people, but the Rigveda itself shows cases, like those of Viśvāmitra and Vasiçtha illustrating forcibly the power of the Purohita, though at the same time the right of the noble to act as Purohita is seen in the case of Devāpi Arṣtisena.le The Brahmins saw their opportunity, through the Purohitaship, of gaining practical power during the confusion and difficulties of the wars of invasion, and secured it, though only after many struggles, the traces of which are seen in the Epic tradition. The Atharvaveda also preserves relics of these conflicts in its narration of the ruin of the Spñjayas because of oppressing Brahmins, and besides other hymns of the Atharvaveda, the śatarudriya litany of the Yajurveda reflects the period of storm and stress when the aboriginal population was still seething with discontent, and Rudra was worshipped as the patron god of all sorts of evil doers. This version of the development of caste has received a good deal of acceptance in it's main outlines, and it may almost be regarded as the recognized version. It has, however, always been opposed by some scholars, such as Haug, Kern, Ludwig, and more recently by Oldenberg25 and by Geldner.25 The matter may be to some extent simplified by recognizing at once that the caste system is one that has progressively developed, and that it is not legitimate to see in the Rigveda the full caste system even of the Yajurveda; but at the same time it is difficult to doubt that the system was already well on its way to general acceptance. The argument from the non- brahminical character of the Vrātyas of the Indus and Panjab loses its force when it is remembered that there is much evidence in favour of placing the composition of the bulk of the Rigveda, especially the books in which Sudās appears with Vasiṣṭha and Viśvāmitra, in the east, the later Madhyadeśa, a view supported by Pischel, Geldner, Hopkins,30 and Mac¬donell.81 Nor is it possible to maintain that Brahman in the Rigveda merely means a ‘poet or sage.’ It is admitted by Muir that in some passages it must mean a hereditary profession ; in fact, there is not a single passage in which it occurs where the sense of priest is not allowable, since the priest was of course the singer. Moreover, there are traces in the Rigveda of the threefold or fourfold division of the people into brahma, ksafram, and vitofi, or into the three classes and the servile population. Nor even in respect to the later period, any more than to the Rigveda, is the view correct that regards the Vaiśyas as not taking part in war. The Rigveda evidently knows of no restriction of war to a nobility and its retainers, but the late Atharvaveda equally classes the folk with the bala, power,’ representing the Viś as associated with the Sabhā, Samiti, and Senā, the assemblies of the people and the armed host. Zimmer explains these references as due to tradition only; but this is hardly a legitimate argument, resting, as it does, on the false assumption that only a Kṣatriya can fight. But it is (see Kçatriya) very doubtful whether Kṣatriya means anything more than a member of the nobility, though later, in the Epic, it included the retainers of the nobility, who increased in numbers with the growth of military monarchies, and though later the ordinary people did not necessarily take part in wars, an abstention that is, however, much exaggerated if it is treated as an absolute one. The Kṣatriyas were no doubt a hereditary body; monarchy was already hereditary (see Rājan), and it is admitted that the śūdras were a separate body: thus all the elements of the caste system were already in existence. The Purohita, indeed, was a person of great importance, but it is clear, as Oldenberg37 urges, that he was not the creator of the power of the priesthood, but owed his position, and the influence he could in consequence exert, to the fact that the sacrifice required for its proper performance the aid of a hereditary priest in whose possession was the traditional sacred knowledge. Nor can any argument for the non-existence of the caste system be derived from cases like that of Devāpi. For, in the first place, the Upaniṣads show kings in the exercise of the priestly functions of learning and teaching, and the Upaniṣads are certainly contemporaneous with an elaborated caste system. In the second place the Rigvedic evidence is very weak, for Devāpi, who certainly acts as Purohita, is not stated in the Rigveda to be a prince at all, though Yāska calls him a Kauravya; the hymns attributed to kings and others cannot be vindicated for them by certain evidence, though here, again, the Brāhmaṇas do not scruple to recognize Rājanyarṣis, or royal sages’; and the famous Viśvāmitra shows in the Rigveda no sign of the royal character which the Brāhmaṇas insist on fastening on him in the shape of royal descent in the line of Jahnu. (6) Caste in the later Samhitās and Brāhmanas. The relation between the later and the earlier periods of the Vedic history of caste must probably be regarded in the main as the hardening of a system already formed by the time of the Rigveda. etc. Three castes Brāhmaṇa, Rājan, śūdraare mentioned in the Atharvaveda, and two castes are repeatedly mentioned together, either Brahman and Kṣatra, or Kṣatra and Viś. 2.The Relation of the Castes. The ritual literature is full of minute differences respecting the castes. Thus, for example, the śatapatha prescribes different sizes of funeral mounds for the four castes. Different modes of address are laid down for the four castes, as ehi, approach ’; āgaccha, ‘come’; ādrava, run up ’; ādhāva, hasten up,’ which differ in degrees of politeness. The representatives of the four castes are dedicated at the Puruṣamedha (‘human sacrifice’) to different deities. The Sūtras have many similar rules. But the three upper castes in some respects differ markedly from the fourth, the śūdras. The latter are in the śatapatha Brāhmaṇa declared not fit to be addressed by a Dīkṣita, consecrated person,’ and no śūdra is to milk the cow whose milk is to be used for the Agnihotra ('fire-oblation’). On the other hand, in certain passages, the śūdra is given a place in the Soma sacrifice, and in the Taittirīya Brāhmaṇa there are given formulas for the placing of the sacrificial fire not only for the three upper castes, but also for the Rathakāra, chariot-maker.’ Again, in the Aitareya Brāhmaṇa, the Brāhmaṇa is opposed as eater of the oblation to the members of the other three castes. The characteristics of the several castes are given under Brāhmaṇa, Kçatriya and Rājan, Vaiśya, śūdra: they may be briefly summed up as follows : The Viś forms the basis of the state on which the Brahman and Kṣatra rest;®3 the Brahman and Kṣatra are superior to the Viś j®4 while all three classes are superior to the śūdras. The real power of the state rested with the king and his nobles, with their retainers, who may be deemed the Kṣatriya element. Engaged in the business of the protection of the country, its administration, the decision of legal cases, and in war, the nobles subsisted, no doubt, on the revenues in kind levied from the people, the king granting to them villages (see Grāma) for their maintenance, while some of them, no doubt, had lands of their own cultivated for them by slaves or by tenants. The states were seemingly small there are no clear signs of any really large kingdoms, despite the mention of Mahārājas. The people, engaged in agriculture, pastoral pursuits, and trade (Vaṇij), paid tribute to the king and nobles for the protection afforded them. That, as Baden- Powell suggests, they were not themselves agriculturists is probably erroneous; some might be landowners on a large scale, and draw their revenues from śūdra tenants, or even Aryan tenants, but that the people as a whole were in this position is extremely unlikely. In war the people shared the conflicts of the nobles, for there was not yet any absolute separation of the functions of the several classes. The priests may be divided into two classes the Purohitas of the kings, who guided their employers by their counsel, and were in a position to acquire great influence in the state, as it is evident they actually did, and the ordinary priests who led quiet lives, except when they were engaged on some great festival of a king or a wealthy noble. The relations and functions of the castes are well summed up in a passage of the Aitareya Brāhmaṇa, which treats of them as opposed to the Kṣatriya. The Brāhmaṇa is a receiver of gifts (ā-dāyī), a drinker of Soma (ā-pāyī), a seeker of food (āvasāyī), and liable to removal at will (yathākāma-prayāpyaīi).n The Vaiśya is tributary to another (anyasya balikrt), to be lived on by another (anyasyādyal}), and to be oppressed at will (yathā- kāma-jyeyal}). The śūdra is the servant of another (anyasya j>resyah), to be expelled at will (kāmotthāpyah), and to be slain at pleasure {yathākāma-vadhyah). The descriptions seem calculated to show the relation of each of the castes to the Rājanya. Even the Brāhmaṇa he can control, whilst the Vaiśya is his inferior and tributary, whom he can remove without cause from his land, but who is still free, and whom he cannot maim or slay without due process. The śūdra has no rights of property or life against the noble, especially the king. The passage is a late one, and the high place of the Kṣatriya is to some extent accounted for by this fact. It is clear that in the course of time the Vaiśya fell more and more in position with the hardening of the divisions of caste. Weber shows reason for believing that the Vājapeya sacrifice, a festival of which a chariot race forms an integral part, was, as the śāñkhāyana śrauta Sūtra says, once a sacrifice for a Vaiśya, as well as for a priest or king. But the king, too, had to suffer diminution of his influence at the hands of the priest: the Taittirīya texts show that the Vājapeya was originally a lesser sacrifice which, in the case of a king, was followed by the Rājasūya, or consecration of him as an overlord of lesser kings, and in that of the Brahmin by the Bṛhaspatisava, a festival celebrated on his appointment as a royal Purohita. But the śatapatha Brāhmaṇa exalts the Vājapeya, in which a priest could be the sacrificer, over the Rājasūya, from which he was excluded, and identifies it with the Bṛhaspatisava, a clear piece of juggling in the interests of the priestly pretentions. But we must not overestimate the value of such passages, or the exaltation of the Purohita in the later books of the śatapatha and Aitareya Brāhmanas as evidence of a real growth in the priestly power: these books represent the views of the priests of what their own powers should be, and to some extent were in the Madhyadeśa. Another side of the picture is presented in the Pāli literature, which, belonging to a later period than the Vedic, undoubtedly underestimates the position of the priests ; while the Epic, more nearly contemporaneous with the later Vedic period, displays, despite all priestly redaction, the temporal superiority of the nobility in clear light. Although clear distinctions were made between the different castes, there is little trace in Vedic literature of one of the leading characteristics of the later system, the impurity communicated by the touch or contact of the inferior castes, which is seen both directly in the purification rendered necessary in case of contact with a śūdra, and indirectly in the prohibition of eating in company with men of lower caste. It is true that prohibition of eating in company with others does appear, but hot in connexion with caste: its purpose is to preserve the peculiar sanctity of those who perform a certain rite or believe in a certain doctrine; for persons who eat of the same food together, according to primitive thought, acquire the same characteristics and enter into a sacramental communion. But Vedic literature does not yet show that to take food from an inferior caste was forbidden as destroying purity. Nor, of course, has the caste system developed the constitution with a head, a council, and common festivals which the modern caste has; for such an organization is not found even in the Epic or in the Pāli literature. The Vedic characteristics of caste are heredity, pursuit of a common occupation, and restriction on intermarriage. 3. Restrictions on Intermarriage. Arrian, in his Indica, probably on the authority of Megasthenes, makes the prohibi¬tion of marriage between <γevη, no doubt castes,’ a characteristic of Indian life. The evidence of Pāli literature is in favour of this view, though it shows that a king could marry whom he wished, and could make his son by that wife the heir apparent. But it equally shows that there were others who held that not the father’s but the mother’s rank determined the social standing of the son. Though Manu recognizes the possibility of marriage with the next lower caste as producing legitimate children, still he condemns the marriage of an Aryan with a woman of lower caste. The Pāraskara Gṛhya Sūtra allows the marriage of a Kṣatriya with a wife of his own caste or of the lower caste, of a Brahmin with a wife of his own caste or of the two lower classes, and of a Vaiśya with a Vaiśya wife only. But it quotes the opinion of others that all of them can marry a śūdra wife, while other authorities condemn the marriage with a śūdra wife in certain circumstances, which implies that in other cases it might be justified. The earlier literature bears out this impression: much stress is laid on descent from a Rṣi, and on purity of descent ; but there is other evidence for the view that even a Brāhmaṇa need not be of pure lineage. Kavaṣa Ailūṣa is taunted with being the son of a Dāsī, ‘slave woman,’ and Vatsa was accused of being a śūdrā’s son, but established his purity by walking unhurt through the flames of a fire ordeal. He who is learned (śiiśruvān) is said to be a Brāhmaṇa, descended from a Rṣi (1ārseya), in the Taittirīya Samhitā; and Satyakāma, son of Jabālā, was accepted as a pupil by Hāridrumata Gautama, though he could not name his father. The Kāthaka Samhitā says that knowledge is all-important, not descent. But all this merely goes to show that there was a measure of laxity in the hereditary character of caste, not that it was not based on heredity. The Yajurveda Samhitās recognize the illicit union of Árya and śūdrā, and vice versa: it is not unlikely that if illicit unions took place, legal marriage was quite possible. The Pañcavimśa Brāhmaṇa, indeed, recognizes such a case in that of Dīrghatamas, son of the slave girl Uśij, if we may adopt the description of Uśij given in the Brhaddevatā. In a hymn of the Atharvaveda extreme claims are put forward for the Brāhmaṇa, who alone is a true husband and the real husband, even if the woman has had others, a Rājanya or a Vaiśya: a śūdra Husband is not mentioned, probably on purpose. The marriage of Brāhmaṇas with Rājanya women is illustrated by the cases of Sukanyā, daughter of king śaryāta, who married Cyavana, and of Rathaviti’s daughter, who married śyāvāśva. 4.Occupation and Caste.—The Greek authorities and the evidence of the Jātakas concur in showing it to have been the general rule that each caste was confined to its own occupations, but that the Brāhmaṇas did engage in many professions beside that of simple priest, while all castes gave members to the śramaṇas, or homeless ascetics. The Jātakas recognize the Brahmins as engaged in all sorts of occupations, as merchants, traders, agriculturists, and so forth. Matters are somewhat simpler in Vedic literature, where the Brāhmaṇas and Kṣatriyas appear as practically confined to their own professions of sacrifice and military or administrative functions. Ludwig sees in Dīrgliaśravas in the Rigveda a Brahmin reduced by indigence to acting as a merchant, as allowed even later by the Sūtra literature; but this is not certain, though it is perfectly possible. More interesting is the question how far the Ksatriyas practised the duties of priests; the evidence here is conflicting. The best known case is, of course, that of Viśvāmitra. In the Rigveda he appears merely as a priest who is attached to the court of Sudās, king of the Tftsus ; but in the Pañcavimśa Brāhmaṇa he is called a king, a descendant of Jahnu, and the Aitareya Brāhmaṇa refers to śunahśepa’s succeeding, through his adoption by Viśvāmitra, to the divine lore (daiva veda) of the Gāthins and the lordship of the Jahnus. That in fact this tradition is correct seems most improbable, but it serves at least to illustrate the existence of seers of royal origin. Such figures appear more than once in the Pañcavimśa Brāhmana, which knows the technical terms Rājanyarçi and Devarājan corresponding to the later Rājarṣi, royal sage.’ The Jaiminiya Brāhmaṇa says of one who knows a certain doctrine, ‘being a king he becomes a seer’ (rājā sann rsir bhavati), and the Jaiminiya Upanisad Brāhmana applies the term Rāj'anya to a Brāhmaṇa. Again, it is argued that Devāpi Árstiseṇa, who acted as Purohita, according to the Rigveda, for śantanu, was a prince, as Yāska says or implies he was. But this assumption seems to be only an error of Yāska’s. Since nothing in the Rigveda alludes to any relationship, it is impossible to accept Sieg’s view that the Rigveda recognizes the two as brothers, but presents the fact of a prince acting the part of Purohita as unusual and requiring explanation. The principle, however, thus accepted by Sieg as to princes in the Rigveda seems sound enough. Again, Muir has argued that Hindu tradition, as shown in Sāyaṇa, regards many hymns of the Rigveda as composed by royal personages, but he admits that in many cases the ascription is wrong; it may be added that in the case of Prthī Vainya, where the hymn ascribed to him seems to be his, it is not shown in the hymn itself that he is other than a seer; the śatapatha Brāhmaṇa calls him a king, but that is probably of no more value than the later tradition as to Viśvāmitra. The case of Viśvantara and the śyāparṇas mentioned in the Aitareya Brāhmaṇa has been cited as that of a king sacrificing without priestly aid, but the interpretation iś quite uncertain, while the parallel of the Kaśyapas, Asitamrgas, and Bhūtavīras mentioned in the course of the narrative renders it highly probable that the king had other priests to carry out the sacrifice. Somewhat different are a series of other cases found in the Upaniṣads, where the Brahma doctrine is ascribed to royal persons. Thus Janaka is said in the śatapatha Brāhmaṇa to have become a Brahman; Ajātaśatru taught Gārgya Bālāki Pravāhaṇa Jaivali instructed śvetaketu Áruṇeya, as well as śilaka śālāvatya and Caikitāyana Dālbhya; and Aśvapati Kaikeya taught Brahmins. It has been deduced from such passages that the Brahma doctrine was a product of the Kṣatriyas. This conclusion is, however, entirely doubtful, for kings were naturally willing to be flattered by the ascription to them of philosophic activity, and elsewhere the opinion of a Rājanya is treated with contempt. It is probably a fair deduction that the royal caste did not much concern itself with the sacred lore of the priests, though it is not unlikely that individual exceptions occurred. But that warriors became priests, that an actual change of caste took place, is quite unproved by a single genuine example. That it was impossible we cannot say, but it seems not to have taken place. To be distinguished from a caste change, as Fick points out, is the fact that a member of any caste could, in the later period at least, become a śramaṇa, as is recorded in effect of many kings in the Epic. Whether the practice is Vedic is not clear: Yāska records it of Devāpi, but this is not evidence for times much anterior to the rise of Buddhism. On the other hand, the Brahmins, or at least the Purohitas, accompanied the princes in battle, and probably, like the mediaeval clergy, were not unprepared to fight, as Vasistha and Viśvāmitra seem to have done, and as priests do even in the Epic from time to time. But a priest cannot be said to change caste by acting in this way. More generally the possibility of the occurrence of change of caste may be seen in the Satapatha Brāhmaṇa,138 where śyāparṇa Sāyakāyana is represented as speaking of his off¬spring as if they could have become the nobles, priests, and commons of the śalvas; and in the Aitareya Brāhmana,139 where Viśvantara is told that if the wrong offering were made his children would be of the three other castes. A drunken Rṣi of the Rigveda140 talks as if he could be converted into a king. On the other hand, certain kings, such as Para Átṇāra, are spoken of as performers of Sattras, ‘sacrificial sessions.’ As evidence for caste exchange all this amounts to little; later a Brahmin might become a king, while the Rṣi in the Rigveda is represented as speaking in a state of intoxication; the great kings could be called sacrificers if, for the nonce, they were consecrated (dīksita), and so temporarily became Brahmins.The hypothetical passages, too, do not help much. It would be unwise to deny the possibility of caste exchange, but it is not clearly indicated by any record. Even cases like that of Satyakāma Jābāla do not go far; for ex hypothesi that teacher did not know who his father was, and the latter could quite well have been a Brahmin. It may therefore be held that the priests and the nobles practised hereditary occupations, and that either class was a closed body into which a man must be born. These two Varṇas may thus be fairly regarded as castes. The Vaiśyas offer more difficulty, for they practised a great variety of occupations (see Vaiśya). Fick concludes that there is no exact sense in which they can be called a caste, since, in the Buddhist literature, they were divided into various groups, which themselves practised endogamy such as the gahapatis, or smaller landowners, the setthis, or large merchants and members of the various guilds, while there are clear traces in the legal textbooks of a view that Brāhmana and Kṣatriya stand opposed to all the other members of the community. But we need hardly accept this view for Vedic times, when the Vaiśya, the ordinary freeman of the tribe, formed a class or caste in all probability, which was severed by its free status from the śūdras, and which was severed by its lack of priestly or noble blood from the two higher classes in the state. It is probably legitimate to hold that any Vaiśya could marry any member of the caste, and that the later divisions within the category of Vaiśyas are growths of divisions parallel with the original process by which priest and noble had grown into separate entities. The process can be seen to-day when new tribes fall under the caste system: each class tries to elevate itself in the social scale by refusing to intermarry with inferior classes on equal terms—hypergamy is often allowed—and so those Vaiśyas who acquired wealth in trade (śreṣthin) or agriculture (the Pāli Gahapatis) would become distinct, as sub-castes, from the ordinary Vaiśyas. But it is not legitimate to regard Vaiśya as a theoretic caste; rather it is an old caste which is in process of dividing into innumerable sub-castes under influences of occupation, religion, or geographical situation. Fick denies also that the śūdras ever formed a single caste: he regards the term as covering the numerous inferior races and tribes defeated by the Aryan invaders, but originally as denoting only one special tribe. It is reasonable to suppose that śūdra was the name given by the Vedic Indians to the nations opposing them, and that these ranked as slaves beside the three castes—nobles, priests, and people—just as in the Anglo-Saxon and early German constitution beside the priests, the nobiles or eorls, and the ingenui, ordinary freemen or ceorls, there was a distinct class of slaves proper; the use of a generic expression to cover them seems natural, whatever its origin (see śūdra). In the Aryan view a marriage of śūdras could hardly be regulated by rules; any śūdra could wed another, if such a marriage could be called a marriage at all, for a slave cannot in early law be deemed to be capable of marriage proper. But what applied in the early Vedic period became no doubt less and less applicable later when many aboriginal tribes and princes must have come into the Aryan community by peaceful means, or by conquest, without loss of personal liberty, and when the term śūdra would cover many sorts of people who were not really slaves, but were freemen of a humble character occupied in such functions as supplying the numerous needs of the village, like the Caṇdālas, or tribes living under Aryan control, or independent, such as the Niṣādas. But it is also probable that the śūdras came to include men of Aryan race, and that the Vedic period saw the degradation of Aryans to a lower social status. This seems, at any rate, to have been the case with the Rathakāras. In the Taittirīya Brāhmaṇa the Rathakāra is placed as a special class along with the Brāhmaṇas, Rājanyas, and Vaiśyas: this can hardly be interpreted except to mean that the Rathakāras were not included in the Aryan classes, though it is just possible that only a subdivision of the Vaiśyas is meant. There is other evidence that the Rathakāras were regarded as śūdras. But in the Atharvaveda the Rathakāras and the Karmāras appear in a position of importance in connexion with the selection of the king; these two classes are also referred to in an honourable way in the Vājasaneyi Sarphitā; in the śata¬patha Brāhmaṇa, too, the Rathakāra is mentioned as a a person of high standing. It is impossible to accept the view suggested by Fick that these classes were originally non- Aryan ; we must recognize that the Rathakāras, in early Vedic times esteemed for their skill, later became degraded because of the growth of the feeling that manual labour was not dignified. The development of this idea was a departure from the Aryan conception; it is not unnatural, however undesirable, and has a faint parallel in the class distinctions of modern Europe. Similarly, the Karmāra, the Takṣan the Carmamna, or ‘tanner,’ the weaver and others, quite dignified occupations in the Rigveda, are reckoned as śūdras in the Pāli texts. The later theory, which appears fully developed in the Dharma Sūtras, deduces the several castes other than the original four from the intermarriage of the several castes. This theory has no justification in the early Vedic literature. In some cases it is obviously wrong; for example, the Sūta is said to be a caste of this kind, whereas it is perfectly clear that if the Sūtas did form a caste, it was one ultimately due to occupation. But there is no evidence at all that the Sūtas, Grāmaηīs, and other members of occupations were real castes in the sense that they were endogamic in the early Vedic period. All that we can say is that there was a steady progress by which caste after caste was formed, occupation being an important determining feature, just as in modern times there are castes bearing names like Gopāla (cowherd ’) Kaivarta or Dhīvara ('fisherman'), and Vaṇij (‘merchant’). Fick finds in the Jātakas mention of a number of occupations whose members did not form part of any caste at all, such as the attendants on the court, the actors and dancers who went from village to village, and the wild tribes that lived in the mountains, fishermen, hunters, and so on. In Vedic times these people presumably fell under the conception of śūdra, and may have included the Parṇaka, Paulkasa, Bainda, who are mentioned with many others in the Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa in the list of victims at the Puruṣamedha (‘human sacrifice’). The slaves also, whom Fick includes in the same category, were certainly included in the term śūdra. 5. Origin of the Castes.—The question of the origin of the castes presents some difficulty. The ultimate cause of the extreme rigidity of the caste system, as compared with the features of any other Aryan society, must probably be sought in the sharp distinction drawn from the beginning between the Aryan and the śūdra. The contrast which the Vedic Indians felt as existing between themselves and the conquered population, and which probably rested originally on the difference of colour between the upper and the lower classes, tended to accentuate the natural distinctions of birth, occupation, and locality which normally existed among the Aryan Indians, but which among other Aryan peoples never developed into a caste system like that of India. The doctrine of hypergamy which marks the practical working of the caste system, seems clearly to point to the feeling that the Aryan could marry the śūdrā, but not the śūdra the Aryā. This distinction probably lies at the back of all other divisions: its force may be illustrated by the peculiar state of feeling as to mixed marriages, for example, in the Southern States of America and in South Africa, or even in India itself, between the new invaders from Europe and the mingled population which now peoples the country. Marriages between persons of the white and the dark race are disapproved in principle, but varying degrees of condemnation attach to (1) the marriage of a man of the white race with a woman of the dark race; (2) an informal connexion between these two; (3) a marriage between a woman of the white race and a man of the dark race; and (4) an informal connexion between these two. Each category, on the whole, is subject to more severe reprobation than the preceding one. This race element, it would seem, is what has converted social divisions into castes. There appears, then, to be a large element of truth in the theory, best represented by Risley, which explains caste in the main as a matter of blood, and which holds that the higher the caste is, the greater is the proportion of Aryan blood. The chief rival theory is undoubtedly that of Senart, which places the greatest stress on the Aryan constitution of the family. According to Senart the Aryan people practised in affairs of marriage both a rule of exogamy, and one of endogamy. A man must marry a woman of equal birth, but not one of the same gens, according to Roman law as interpreted by Senart and Kovalevsky ; and an Athenian must marry an Athenian woman, but not one of the same γez/oç. In India these rules are reproduced in the form that one must not marry within the Gotra, but not without the caste. The theory, though attractively developed, is not convincing; the Latin and Greek parallels are not even probably accurate ; and in India the rule forbidding marriage within the Gotra is one which grows in strictness as the evidence grows later in date. On the other hand, it is not necessary to deny that the development of caste may have been helped by the family traditions of some gentes, or Gotras. The Patricians of Rome for a long time declined intermarriage with the plebeians; the Athenian Eupatridai seem to have kept their yevη pure from contamination by union with lower blood; and there may well have been noble families among the Vedic Indians who intermarried only among themselves. The Germans known to Tacitus163 were divided into nobiles and ingenui, and the Anglo-Saxons into eorls and ceorls, noble and non-noble freemen.1®4 The origin of nobility need not be sought in the Vedic period proper, for it may already have existed. It may have been due to the fact that the king, whom we must regard as originally elected by the people, was as king often in close relation with, or regarded as an incarnation of, the deity;165 and that hereditary kingship would tend to increase the tradition of especially sacred blood: thus the royal family and its offshoots would be anxious to maintain the purity of their blood. In India, beside the sanctity of the king, there was the sanctity of the priest. Here we have in the family exclusiveness of king and nobles, and the similar exclusiveness of a priesthood which was not celibate, influences that make for caste, especially when accompanying the deep opposition between the general folk and the servile aborigines. Caste, once created, naturally developed in different directions. Nesfield166 was inclined to see in occupation the one ground of caste. It is hardly necessary seriously to criticize this view considered as an ultimate explanation of caste, but it is perfectly certain that gilds of workers tend to become castes. The carpenters (Tak§an), the chariot-makers (Rathakāra), the fisher¬men (Dhaivara) and others are clearly of the type of caste, and the number extends itself as time goes on. But this is not to say that caste is founded on occupation pure and simple in its first origin, or that mere difference of occupation would have produced the system of caste without the interposition of the fundamental difference between Aryan and Dāsa or śūdra blood and colour. This difference rendered increasingly important what the history of the Aryan peoples shows us to be declining, the distinction between the noble and the non-noble freemen, a distinction not of course ultimate, but one which seems to have been developed in the Aryan people before the separation of its various.branches. It is well known that the Iranian polity presents a division of classes comparable in some respects with the Indian polity. The priests (Athravas) and warriors (Rathaesthas) are unmistakably parallel, and the two lower classes seem to correspond closely to the Pāli Gahapatis, and perhaps to the śūdras. But they are certainly not castes in the Indian sense of the word. There is no probability in the view of Senart or of Risley that the names of the old classes were later superimposed artificially on a system of castes that were different from them in origin. We cannot say that the castes existed before the classes, and that the classes were borrowed by India from Iran, as Risley maintains, ignoring the early Brāhmaṇa evidence for the four Varnas, and treating the transfer as late. Nor can we say with Senart that the castes and classes are of independent origin. If there had been no Varṇa, caste might never have arisen; both colour and class occupation are needed for a plausible account of the rise of caste.
sanaśruta (‘Famed of old’) Ariηidama (‘tamer of foes ’) is mentioned as a Mahārāja in the Aitareya Brāhmaṇa.
sāya Denotes ‘evening’ in the Rigveda and later, usually appearing in the adverbial form Sāyam, ‘in the evening.' Cf Ahar.
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ahar iva svaṃ rātrir iva priyo bhūyāsam ā.5.1.1.19.
ahar aiva gachān mamādhyā AVP.9.29.7d.
ahar jinva TS.4.4.1.1; KS.17.7; PB.1.9.7; Vait.22.4.
ahar jyotiḥ ketunā juṣatām TA.4.10.4; 5.7.12; Apś.15.10.10. See ahaḥ ketunā.
ahar divābhir ūtibhiḥ VS.38.12b; śB.14.2.2.21; TA.4.9.3b (bis); 5.8.2b; śś.8.15.12b; Lś.5.7.4b. Cf. vahad divyābhir.
ahar dyauś ca pṛthivī ca HG.1.15.3a.
ahar no atipārayat SMB.2.5.13d; MahānU.14.5d.
ahar no atyapīparat SMB.2.5.13a (GG.4.6.10); MahānU.14.5a. Cf. ahar māty.
ahar no adya suvite dadhātu TB.3.1.2.3a.
ahar bhūyād yajamānāya mahyam TB.3.1.2.2d.
ahar māṃsena TS.5.7.20.1; KSA.13.10.
ahar māty apīparaḥ AVś.17.1.25c. Cf. ahar no aty-.
ahar mitreṇa varuṇena rātrī AVP.1.75.3b; 2.72.2b; 2.80.2b.
ahar mimāno etc. see ahā mimāno.
ahar me pitā rātrir mātā JB.1.50.
ahar yac chukraṃ jyotiṣo janiṣṭa AVś.4.1.5c; AVP.5.2.6c.
ahar vimāya tiṣṭhati AVP.9.12.12b.
ahar vai gopāyamānaṃ rātrī rakṣamāṇā te prapadye tābhyāṃ namo 'stu te mā dakṣiṇato gopāyetām PG.3.4.15.
ahar-ahaḥ śundhyuḥ paripadām iva RV.8.24.24c; AVś.20.66.3c; SV.1.396c.
ahar-ahar aprayāvaṃ bharantaḥ VS.11.75a; śB.6.6.3.8; 4.2. P: ahar-ahaḥ Kś.16.4.40; 6.4. See ahar-ahar balim, rātriṃ-rātrim apra-, rātrīṃ-rātrīm apra-, and viśvāhā te.
ahar-ahar aśvinādhvaryavaṃ vām RV.10.52.2c.
ahar-ahar garbhaṃ dadhāthe TA.1.10.4d.
ahar-ahar jāyate māsi-māsi RV.10.52.3c; N.6.35c.
ahar-ahar nayamānaḥ TA.6.5.3a; Mś.6.1.2.26a. Designated as yamagāthā PG.3.10.9.
ahar-ahar niṣkṛtam ācarantī RV.1.123.9d.
ahar-ahar balim it te harantaḥ AVś.19.55.7a. See under ahar-ahar apra-.
ahar-ahar bhūya ij joguvānāḥ TB.2.7.13.4c.
ahar-ahar yāty aktur apām RV.2.30.1c.
ahar-ahar vṛṣaṇā mahyaṃ śikṣatam RV.8.26.12c.
aharjātasya yan nāma AVś.3.14.1c; 5.28.12c; AVP.2.13.4c; 2.59.11c.
aharpataye svāhā VS.9.20; 18.28; MS.1.11.3: 163.17; śB.5.2.1.2.
anuprahara # śB.1.8.3.19; 9.2.17; 2.5.2.43; 6.1.46; Kś.3.6.14; 7.15; Apś.3.7.4; Mś.1.3.4.20.
jahartha śūra manyunā # TB.2.5.3.1b. See kruddho jināsi.
daharaṃ etc. # see dahraṃ etc.
prahara jahi māpakramīḥ # JB.1.195.
praharṣiṇaṃ madirasya made mṛṣāsā astv atha tvā hoṣyāmi # KS.27.1. See next.
praharṣiṇo madirasya made mṛṣāsāv astu # Apś.12.11.9. See prec.
prāśitraharaṇam asy anādhṛṣṭaṃ sapatnasāham # Mś.1.2.5.7.
maharṣabhasya etc. # see mahaṛṣabhasya etc.
maharṣim asya goptāram # TA.1.9.6c.
maharṣīṃs tarpayāmi # BDh.2.5.9.14.
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"ahar" has 37 results.
     
ṅaña short term or Pratyahara standing for the letters ङ्, ण्, न् , झ् , and भू , casually mentioned in the Mahabhasya; confer, compare एतदप्यस्तु ञकारेण ङञो ह्र्स्वादचि ङञुण्नित्यमिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Mahesvara Sutras 8, 9.
ṅama short term or Pratyahara for the consonants ङ्, ण्, and न्. See ङ् (3).
ca(l)the letter च्, the vowel अ being added for facility of utterance, cf Taittirīya Prātiśākhya.I. 21; (2) a Bratyahara or short term standing for the palatal class of consonants च्, छ्, ज्,झ् and ञ्; cf इचशेयास्तालौ Vājasaneyi Prātiśākhya.I. 66; (3) indeclinable च called Nipata by Panini; confer, compare चादयोSसत्त्वे P. I. 4.57, च possesses four senses समुच्चय, अन्वाचय, इतरेतरयोग and समाहार confer, compare Kāśikā of Jayāditya and Vāmana. on II. 2.29. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.29 Vart. 15 for a detailed explanation of the four senses. The indeclinable च is sometimes used in the sense of 'a determined mention' or avadharana; confer, compare Kāśikā of Jayāditya and Vāmana. on II. 1.48 and 72. It is also used for the purpose of अनुवृत्ति or अनुकर्षण i. e. drawing a word from the previous rule to the next rule; (confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.90) with a convention that a word drawn thus, does not proceed to the next rule; confer, compare चानुकृष्टं नोत्तरत्र Par. Sek Pari. 78; (4) a conventional term for अभ्यास (reduplicative syllable) used in the Jainendra Vyakarana; confer, compare चविकारेषु अपवादा उत्सर्गान्न बाधन्ते Kat. Pari. 75.
caya short term (Pratyahara) for the first letters ( क् , च् , ट् त्, and प्र) of the five classes. Sometimes as opined by पौष्करसादि, second letters are substituted for these if a sibilant follows them, e. g,अफ्सराः, वध्सरः । confer, compare चयो द्वितीयाः शरि पौप्करसांदरिति वाच्यम् confer, compare S.K. on ङूणोः कुक्टुक् शरि P. VIII.3.28.
cara short term (Pratyahara) for the hard unaspirated surds and श्, ष्, स्. The change of the second, third and fourth letters into the first is called चर्त्व: confer, compare अभ्यासे चर्च । खरि च । वावसाने । Pāṇini. VIII.4.54-56.
chav'a short term or Pratyahara standing for छ्, ठ्, थ्, च्, ट् and त्: confer, compare नश्र्छन्यप्रशान् P. VIII.3.7.
timaṇṇāa southern grammarian who wrote a short treatise on the pratyaharas like अण्, इण् et cetera, and others in the grammar of Panini.
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.
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.
pratyāhārasūtraa term for the fourteen Siva Sutras which are utilized for the formation of Pratyaharas.
pratyāhārāhnikaname given to the second Ahnika of the Mahabhasya which explains the Siva Sutras अइउण्, ऋऌक् , et cetera, and others, and hence naturally discusses the Pratyaharas.
baśshort term or pratyahara for the consonants from ब to mute श् in the Mahesvara sutra id est, that is the consonants ब्, ग्, ड् and द्.
bopadevaa great Sanskrit scholar and grammarian belonging to Devagiri in the greater Maharastra who was supported by Hemadri of Devagiri. He resided at सार्थग्राम on the river Varada in the first half of the thirteenth century. He wrote a short treatise on Sanskrit Grammar, which has a number of peculiar abbreviations for the usual well-known grammatical termanuscript. His grammar had a wide spread in Bengal and it is today a very common text on Grammar Bengal. On this account some scholars believe that he lived in Bengal. He was the son of Kesava and pupil of Dhanesa. He is also the author, of the well-known work कविकल्पद्रुम on which he has written a commentary named कामधेनु or काव्यकामधेनु.
mugdhabodhaliterally instructions to the ignorant: a treatise on grammar similar to the Astadhyayi of Panini but much shorter, written by Bopadeva or Vopadeva an inhabitant of the greater Maharastra in the Vardha district, in the thirteenth century. After the fall of the Hindu rulers in Bengal, treatises like भाषावृत्ति and others written by eastern grammarians fell into the back-ground and their place was taken up by easier treatises written by Bopadeva and others.Many commentaries were written upon the Mugdhabodha, of which the Vidyanivsa is much known to grammarians
śara brief term or Pratyahara standing for the three sibilant or spirant consonants श् , ष् and स्.
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..
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192 results
     
aharan collectedSB 1.15.8
aharan snatched awaySB 8.8.35
aharat blew awaySB 8.12.23
aharat conqueredSB 1.16.35
aharat cut offSB 6.18.14
aharat diminishedSB 2.7.2
aharat eradicatedSB 1.9.36
aharat has takenSB 10.68.2
aharat has taken awaySB 10.20.42
aharat He removedSB 10.55.24
aharat he tookSB 10.17.9
aharat he took upon himselfSB 4.14.46
aharat removedSB 1.3.23
aharat severedSB 4.5.24
aharat simply captivatedSB 9.10.55
aharat stoleSB 10.68.1
SB 8.24.8
aharat took awaySB 1.15.34
SB 11.4.20
SB 9.14.4
abhyavaharati he used to eatSB 5.9.9-10
abhyavaharati used to eatSB 5.9.11
apaharan taking away by cheatingSB 5.14.26
apaharaṇam the stealingSB 10.37.15-20
apaharāṇi which take awaySB 11.1.11-12
apaharati takes awaySB 5.26.8
apaharati stealsSB 5.26.19
apaharati vanquishesCC Antya 1.139
apahar takerSB 10.64.18
śūraḥ praharaṇaḥ arijit Śūra, Praharaṇa and ArijitSB 10.61.17
aṣṭa-prahara twenty-four hoursCC Madhya 19.126
aṣṭa-prahara twenty-four hoursCC Madhya 19.130
aṣṭa-prahara twenty-four hours a dayCC Antya 13.93
aṣṭa-prahara yāya he passed the whole day and nightCC Antya 13.132
dui prahara bhitare within six hoursCC Madhya 15.225
cāri-prahara generally after four praharasCC Madhya 20.390
daharam subtleSB 10.87.18
daharam the sky within the heart, the subtle conception of the Supersoul within the heartCC Madhya 24.166
daharam the sky within the heart, the subtle conception of the Supersoul within the heartCC Madhya 24.213
narahari-dāsa Narahari dāsaCC Adi 10.78-79
narahari dāsa Narahari dāsaCC Madhya 1.132
narahari-dāsa Narahari dāsaCC Antya 10.60
dui prahara bhitare within six hoursCC Madhya 15.225
dvitīya prahara the second period of the dayCC Madhya 1.56
gańgāra laharī the waves of the GangesCC Antya 3.230
gaurahari GaurahariCC Adi 13.25
gaurahari GaurahariCC Adi 13.25
gaurahari Lord Śrī Caitanya MahāprabhuCC Adi 13.98
gaurahari Śrī Caitanya MahāprabhuCC Adi 15.22
gaurahari by the name GaurahariCC Adi 17.175
gaurahari O GaurahariCC Adi 17.176
gaurahari GaurahariCC Adi 17.210
gaurahari Śrī Caitanya MahāprabhuCC Madhya 1.231
śrī-gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 2.27
gaurahari Śrī Caitanya MahāprabhuCC Madhya 3.14
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 7.57
gaurahari Śrī Caitanya MahāprabhuCC Madhya 7.78
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 7.97
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 9.73
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 9.166
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 9.218
gaurahari Śrī Caitanya MahāprabhuCC Madhya 9.224
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 9.278
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 9.337
gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 11.199
gaurahari Śrī Caitanya MahāprabhuCC Madhya 12.10
gaurahari Śrī Caitanya MahāprabhuCC Madhya 12.20
gaurahari Śrī Caitanya MahāprabhuCC Madhya 14.45
gaurahari Śrī Caitanya MahāprabhuCC Madhya 17.146
gaurahari Śrī Gaurasundara, Śrī Caitanya MahāprabhuCC Madhya 25.164
gaurahari Śrī Caitanya MahāprabhuCC Antya 13.138
gaurahari Śrī Caitanya MahāprabhuCC Antya 15.24
gaurahari Śrī Caitanya MahāprabhuCC Antya 15.77
gaurahari Śrī Caitanya MahāprabhuCC Antya 16.150
gaurahari Śrī Caitanya MahāprabhuCC Antya 19.99
guha-praharaṇa by the weapons of Kārttikeya, the son of Lord ŚivaSB 5.20.19
tṛtīya prahara haila it became afternoonCC Antya 5.64
prahara haya there is a praharaCC Madhya 20.389
jahartha took awaySB 10.60.40
khaṇḍa-vāsī narahari Narahari, a resident of the village KhaṇḍaCC Madhya 16.18
gańgāra laharī the waves of the GangesCC Antya 3.230
maharlokaḥ the planetary system occupied by great sages and saintsSB 2.5.38
maharṣayaḥ the great sagesSB 1.19.19
maharṣe O great saint (Śukadeva Gosvāmī)SB 5.26.1
sa-maharṣi-sańghāḥ with the assembly of saintly personsSB 6.12.34
mithaḥ vyavaharan transacting with each otherSB 5.14.35
narahari-dāsa Narahari dāsaCC Adi 10.78-79
narahari dāsa Narahari dāsaCC Madhya 1.132
narahari NarahariCC Madhya 10.90
narahari NarahariCC Madhya 11.92
narahari NarahariCC Madhya 13.46
śrī-narahari Śrī NarahariCC Madhya 15.112
narahari NarahariCC Madhya 15.132
khaṇḍa-vāsī narahari Narahari, a resident of the village KhaṇḍaCC Madhya 16.18
narahari-dāsa Narahari dāsaCC Antya 10.60
niraharat took away once and for allSB 11.1.2
prahara a duration of time comprising three hoursCC Adi 10.17
sapta-prahara seven praharas (twenty-one hours)CC Adi 10.102
sapta-prahara twenty-one hoursCC Adi 17.18
prahara a period of time lasting three hoursCC Adi 17.120
dvitīya prahara the second period of the dayCC Madhya 1.56
tṛtīya prahara the third period of the day, the afternoonCC Madhya 14.233
dui prahara bhitare within six hoursCC Madhya 15.225
aṣṭa-prahara twenty-four hoursCC Madhya 19.126
aṣṭa-prahara twenty-four hoursCC Madhya 19.130
prahara haya there is a praharaCC Madhya 20.389
cāri-prahara generally after four praharasCC Madhya 20.390
tṛtīya prahara haila it became afternoonCC Antya 5.64
sāḍe sāta prahara 7.5 praharas (one prahara equals three hours)CC Antya 6.310
tṛtīya prahara midafternoonCC Antya 10.75
aṣṭa-prahara twenty-four hours a dayCC Antya 13.93
aṣṭa-prahara yāya he passed the whole day and nightCC Antya 13.132
praharaḥ three hoursSB 3.11.8
praharan beatingSB 1.17.6
guha-praharaṇa by the weapons of Kārttikeya, the son of Lord ŚivaSB 5.20.19
praharaṇāḥ equipped withBG 1.9
śūraḥ praharaṇaḥ arijit Śūra, Praharaṇa and ArijitSB 10.61.17
praharaṇam weaponsSB 4.26.1-3
praharaṇāni the weaponsSB 11.30.45
praharantam attackingSB 10.77.33
praharanti strikeSB 4.17.20
praharanti they beatSB 5.26.15
praharanti attackSB 6.11.17
prahararāja PrahararājaCC Madhya 10.46
praharat slashingSB 9.15.31
praharatām of fightersSB 10.44.26
praharatām of throwers of weaponsSB 10.67.14-15
praharatām of fightersSB 10.72.42
praharatoḥ strikingSB 10.72.38
praharatoḥ strikingSB 10.72.39
tṛtīya prahare in the afternoonCC Madhya 1.99
tṛtīya prahare in the forenoonCC Madhya 6.37
tṛtīya-prahare at about three o'clockCC Madhya 9.185
tṛtīya-prahare in the afternoonCC Madhya 18.81
prahare in praharasCC Madhya 20.390
prahareka about three hoursCC Adi 10.100
prahareka about three hoursCC Madhya 3.118
prahareka for about three hoursCC Madhya 3.132
prahariṣyan about to cast itSB 10.68.41
praharṣa extreme happinessSB 1.11.16-17
praharṣa joyfullySB 3.3.7
praharṣa-vegena by the force of transcendental ecstasySB 5.7.12
praharṣa-vega by an outburst of ecstasySB 7.8.35
praharṣa-yan making the mothers very much pleasedSB 10.13.23
praharṣa of their joySB 10.43.20
praharṣam object of delightSB 1.13.30
praharṣayiṣyāmi I shall become joyfulCC Madhya 1.206
praharṣayiṣyāmi I shall become joyfulCC Madhya 8.73
praharṣeṇa with great delightSB 1.13.5
praharṣitaḥ extremely pleasedSB 3.22.22
praharṣitāḥ overjoyedSB 3.22.28
praharṣitāḥ greatly enlivenedSB 10.19.6
praharṣitāḥ enthusedSB 10.42.37
prahartuḥ of the executorSB 9.4.69
raumaharṣaṇiḥ the son of Romaharṣaṇa, namely UgraśravāSB 1.2.1
sūta romaharaṣaṇa Romaharṣaṇa-sūtaCC Adi 5.170
romaharṣaṇaḥ the ṛṣi RomaharṣaṇaSB 1.4.22
romaharṣaṇam Romaharṣaṇa SūtaSB 10.78.22
sa-maharṣi-sańghāḥ with the assembly of saintly personsSB 6.12.34
sāḍe sāta prahara 7.5 praharas (one prahara equals three hours)CC Antya 6.310
sa-maharṣi-sańghāḥ with the assembly of saintly personsSB 6.12.34
sapta-prahara seven praharas (twenty-one hours)CC Adi 10.102
sapta-prahara twenty-one hoursCC Adi 17.18
sāḍe sāta prahara 7.5 praharas (one prahara equals three hours)CC Antya 6.310
śrī-gaurahari Lord Śrī Caitanya MahāprabhuCC Madhya 2.27
śrī-narahari Śrī NarahariCC Madhya 15.112
śūraḥ praharaṇaḥ arijit Śūra, Praharaṇa and ArijitSB 10.61.17
sūta romaharaṣaṇa Romaharṣaṇa-sūtaCC Adi 5.170
tharahari with great shakingCC Madhya 6.208
tṛtīya prahare in the afternoonCC Madhya 1.99
tṛtīya prahare in the forenoonCC Madhya 6.37
tṛtīya-prahare at about three o'clockCC Madhya 9.185
tṛtīya prahara the third period of the day, the afternoonCC Madhya 14.233
tṛtīya-prahare in the afternoonCC Madhya 18.81
tṛtīya prahara haila it became afternoonCC Antya 5.64
tṛtīya prahara midafternoonCC Antya 10.75
upaharāmi I am offeringSB 6.19.7
upaharaṇam the paraphernalia for worshipSB 6.19.15
upaharaṇam offeringSB 11.11.34-41
upaharatā removingSB 10.60.19
upahar the benefactorSB 8.13.32
khaṇḍa-vāsī narahari Narahari, a resident of the village KhaṇḍaCC Madhya 16.18
praharṣa-vega by an outburst of ecstasySB 7.8.35
praharṣa-vegena by the force of transcendental ecstasySB 5.7.12
viṣahari of the religious performance for worship of ViṣahariCC Adi 17.205
vyaharat enjoyed by travelingSB 3.2.27
vyavaharan tradingSB 5.14.26
mithaḥ vyavaharan transacting with each otherSB 5.14.35
vyavaharet should behave externallySB 7.12.6
vyujjahartha picked upSB 4.7.46
praharṣa-yan making the mothers very much pleasedSB 10.13.23
aṣṭa-prahara yāya he passed the whole day and nightCC Antya 13.132
     DCS with thanks   
102 results
     
ahar noun (neuter) a day
Frequency rank 592/72933
ahara noun (masculine) name of a son of Manu (Monier-Williams, Sir M. (1988))
name of an Asura (Monier-Williams, Sir M. (1988))

Frequency rank 46086/72933
aharahar indeclinable daily (Monier-Williams, Sir M. (1988))
day by day (Monier-Williams, Sir M. (1988))

Frequency rank 5900/72933
ahardiva noun (neuter) day and night
Frequency rank 46087/72933
aharmukha noun (neuter) commencement of the day (Monier-Williams, Sir M. (1988))
dawn (Monier-Williams, Sir M. (1988))

Frequency rank 20836/72933
aharniśa noun (neuter) a whole day (Monier-Williams, Sir M. (1988))
day and night (Monier-Williams, Sir M. (1988))

Frequency rank 6853/72933
aharniśya adjective
Frequency rank 46088/72933
aharpati noun (masculine) a name of Śiva (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))

Frequency rank 23327/72933
aharṣa adjective gloomy (Monier-Williams, Sir M. (1988))
sorrowful (Monier-Williams, Sir M. (1988))
unhappy (Monier-Williams, Sir M. (1988))

Frequency rank 46090/72933
aharṣa noun (masculine) impotency
Frequency rank 46089/72933
aharṣaṇa noun (neuter) Infertility (impot. Genes randi)
Frequency rank 26875/72933
agropaharaṇīya noun (masculine) name of Suśr Sū. 6
Frequency rank 22825/72933
adhobhāgahara adjective purgative
Frequency rank 42528/72933
apahara adjective carrying off (Monier-Williams, Sir M. (1988))

Frequency rank 12338/72933
apaharaka adjective stealing
Frequency rank 43743/72933
apaharaṇa adjective removing
Frequency rank 23065/72933
apaharaṇa noun (neuter) carrying off (Monier-Williams, Sir M. (1988))
stealing (Monier-Williams, Sir M. (1988))
taking away (Monier-Williams, Sir M. (1988))

Frequency rank 5966/72933
apahartu noun (masculine) removing
Frequency rank 43744/72933
apahartṛ noun (masculine) carrying off (Monier-Williams, Sir M. (1988))
expiating (Monier-Williams, Sir M. (1988))
removing (faults) (Monier-Williams, Sir M. (1988))
stealing (Monier-Williams, Sir M. (1988))

Frequency rank 11906/72933
apraharaṇa adjective unarmed weaponless
Frequency rank 43986/72933
apraharṣa noun (masculine) anger displeasure
Frequency rank 18844/72933
apraharṣa adjective joyless
Frequency rank 43987/72933
abhyavaharaṇa noun (neuter) eating (Monier-Williams, Sir M. (1988))
taking food (Monier-Williams, Sir M. (1988))
throwing away or down (Monier-Williams, Sir M. (1988))

Frequency rank 16456/72933
amlaharidrakā noun (feminine) a kind of plant
Frequency rank 44744/72933
asrapittaharā noun (feminine) a kind of bean
Frequency rank 46052/72933
upaharaṇa noun (neuter) distributing or serving out food (Monier-Williams, Sir M. (1988))
offering (Monier-Williams, Sir M. (1988))
presenting victims (Monier-Williams, Sir M. (1988))
proffering (Monier-Williams, Sir M. (1988))
seizing (Monier-Williams, Sir M. (1988))
taking (Monier-Williams, Sir M. (1988))
the act of bringing near (Monier-Williams, Sir M. (1988))

Frequency rank 33563/72933
upahartṛ adjective a host (Monier-Williams, Sir M. (1988))
one who offers or presents (Monier-Williams, Sir M. (1988))
one who serves out (food) (Monier-Williams, Sir M. (1988))

Frequency rank 23523/72933
ubhayatobhāgahara adjective
Frequency rank 33583/72933
kāsaharī noun (feminine) a kind of plant
Frequency rank 49398/72933
kṛṣṇāmṛtamaharṇava noun (masculine) name of a text by Mādhva
Frequency rank 50057/72933
guḍaharītakī noun (feminine) myrobalan preserved in molasses (Monier-Williams, Sir M. (1988))

Frequency rank 23882/72933
graharāja noun (masculine) the moon (Monier-Williams, Sir M. (1988))
the planet Jupiter (Monier-Williams, Sir M. (1988))

Frequency rank 51725/72933
jvaragajahari noun (masculine) name of an alchemical preparation
Frequency rank 53099/72933
dantaharṣa noun (masculine) -ghū (Monier-Williams, Sir M. (1988))
morbid sensitiveness of the teeth (Monier-Williams, Sir M. (1988))
[medic.] a kind of disease of the teeth
Frequency rank 12065/72933
dantaharṣaṇa noun (masculine) Citrus medica L.
Frequency rank 35586/72933
dahara adjective fine (Monier-Williams, Sir M. (1988))
small (Monier-Williams, Sir M. (1988))
thin (Monier-Williams, Sir M. (1988))
young in age (Monier-Williams, Sir M. (1988))

Frequency rank 24189/72933
dahara noun (masculine) a child (Monier-Williams, Sir M. (1988))
a mouse (Monier-Williams, Sir M. (1988))
a young animal (Monier-Williams, Sir M. (1988))
a younger brother (Monier-Williams, Sir M. (1988))

Frequency rank 54312/72933
dāyahara noun (masculine) heir (Monier-Williams, Sir M. (1988))
receiver of inheritance (Monier-Williams, Sir M. (1988))

Frequency rank 54359/72933
durupahara adjective
Frequency rank 54651/72933
duṣpraharṣa noun (masculine) name of a son of Dhṛtarāṣṭra (Monier-Williams, Sir M. (1988))

Frequency rank 54820/72933
dhanaharī noun (feminine) a kind of perfume commonly called Chora (Monier-Williams, Sir M. (1988))

Frequency rank 55292/72933
dhanahara noun (masculine) a kind of plant (Monier-Williams, Sir M. (1988))
a thief or an heir (Monier-Williams, Sir M. (1988))

Frequency rank 55293/72933
narahari noun (masculine) name of another man (Monier-Williams, Sir M. (1988))
name of several authors (Monier-Williams, Sir M. (1988))
name of Viṣṇu as "man-lion" (Monier-Williams, Sir M. (1988))

Frequency rank 18040/72933
nāgādivividhaviṣaharamantranirūpaṇa noun (neuter) name of Garuḍapurāṇa, 1.27
Frequency rank 55833/72933
pādaharṣa noun (masculine) numbness of the foot (Monier-Williams, Sir M. (1988))

Frequency rank 19612/72933
pāpaharā noun (feminine) name of a river (Monier-Williams, Sir M. (1988))
[rel.] name of Devī
Frequency rank 57785/72933
prahara noun (masculine) a division of time (about 3 hours 6 or 7 Nāḍikās) (Monier-Williams, Sir M. (1988))
a watch (Monier-Williams, Sir M. (1988))
name of the subdivisions in a Śākuna (Monier-Williams, Sir M. (1988))
the 8th part of a day (Monier-Williams, Sir M. (1988))

Frequency rank 3760/72933
praharajāyā noun (feminine) Name einer Pflanze
Frequency rank 59560/72933
praharaṇa noun (neuter) a carriage-box (Monier-Williams, Sir M. (1988))
a weapon (Monier-Williams, Sir M. (1988))
beating (Monier-Williams, Sir M. (1988))
dispelling (Monier-Williams, Sir M. (1988))
pecking (Monier-Williams, Sir M. (1988))
removing (Monier-Williams, Sir M. (1988))
striking (Monier-Williams, Sir M. (1988))
throwing (of grass into the fire) (Monier-Williams, Sir M. (1988))

Frequency rank 3095/72933
praharaṇa noun (masculine) name of a son of Kṛṣṇa (Monier-Williams, Sir M. (1988))
the verse spoken in throwing grass into the fire (Monier-Williams, Sir M. (1988))

Frequency rank 59561/72933
praharaṇīya noun (neuter) a weapon (Monier-Williams, Sir M. (1988))

Frequency rank 59562/72933
prahartṛ noun (masculine) a sender (Monier-Williams, Sir M. (1988))
an assailant (Monier-Williams, Sir M. (1988))
combatant (Monier-Williams, Sir M. (1988))
dispatcher (Monier-Williams, Sir M. (1988))
warrior (Monier-Williams, Sir M. (1988))

Frequency rank 12583/72933
prahartukāma adjective
Frequency rank 29271/72933
praharṣin adjective gladdening (Monier-Williams, Sir M. (1988))

Frequency rank 21874/72933
praharṣa noun (masculine) erection (or greater erection) of the male organ (Monier-Williams, Sir M. (1988))
erection of the hair (Monier-Williams, Sir M. (1988))
extreme joy (Monier-Williams, Sir M. (1988))
rapture (Monier-Williams, Sir M. (1988))
thrill of delight (Monier-Williams, Sir M. (1988))

Frequency rank 4355/72933
praharṣaṇa noun (neuter) delight (Monier-Williams, Sir M. (1988))
delighting (Monier-Williams, Sir M. (1988))
erection (of the hair of the body) (Monier-Williams, Sir M. (1988))
gladdening (Monier-Williams, Sir M. (1988))
joy (Monier-Williams, Sir M. (1988))
rapture (Monier-Williams, Sir M. (1988))
the attainment of a desired object (Monier-Williams, Sir M. (1988))

Frequency rank 24778/72933
praharṣaṇa adjective causing erection of the hair of the body (Monier-Williams, Sir M. (1988))
delighting (Monier-Williams, Sir M. (1988))
enrapturing (Monier-Williams, Sir M. (1988))

Frequency rank 17024/72933
praharṣay verb (class 10 parasmaipada) to arouse to cause to rejoice (Monier-Williams, Sir M. (1988))
to encourage (Monier-Williams, Sir M. (1988))
to gladden (Monier-Williams, Sir M. (1988))
to inspirit (Monier-Williams, Sir M. (1988))

Frequency rank 7712/72933
praharṣavant adjective happy
Frequency rank 59563/72933
prāṇahara adjective capital punishment (Monier-Williams, Sir M. (1988))
dangerous to (comp.) (Monier-Williams, Sir M. (1988))
destructive (Monier-Williams, Sir M. (1988))
fatal (Monier-Williams, Sir M. (1988))
taking away or threatening life (Monier-Williams, Sir M. (1988))

Frequency rank 59621/72933
bhūtahara noun (masculine) bdellium (Monier-Williams, Sir M. (1988))

Frequency rank 60951/72933
mahar indeclinable the fourth of the seven worlds which rise one above the other (supposed to be the abode of those saints who survive a destruction of the world) (Monier-Williams, Sir M. (1988))

Frequency rank 9227/72933
mahartvij noun (masculine) name of the 4 chief priests or tvij (Monier-Williams, Sir M. (1988))

Frequency rank 61643/72933
maharddhika adjective prosperous
Frequency rank 38091/72933
maharṣabhī noun (feminine) Name einer Pflanze
Frequency rank 38092/72933
maharṣabha noun (masculine) [rel.] name of Śiva
Frequency rank 61644/72933
rājaharṣaṇa noun (neuter) Tabernaemontana Coronaria (Monier-Williams, Sir M. (1988))

Frequency rank 63590/72933
rogahara noun (neuter) medicine (Monier-Williams, Sir M. (1988))

Frequency rank 63820/72933
romaharaṇa noun (neuter) haritāla
Frequency rank 63849/72933
romaharṣa noun (masculine) the bristling of the hairs of the body (Monier-Williams, Sir M. (1988))
thrill (caused by joy) (Monier-Williams, Sir M. (1988))

Frequency rank 9687/72933
romaharṣaṇa adjective causing the hairs to bristle or stand erect (through excessive joy or terror) (Monier-Williams, Sir M. (1988))

Frequency rank 15159/72933
romaharṣaṇa noun (masculine) name of Sūta (the pupil of Vyāsa and supposed narrator of the Purāṇas) (Monier-Williams, Sir M. (1988))
name of the father of Sūta (Monier-Williams, Sir M. (1988))
Terminalia Bellerica (the nuts of which are used as dice) (Monier-Williams, Sir M. (1988))

Frequency rank 9457/72933
romaharṣaṇa noun (neuter)
Frequency rank 63850/72933
raumaharṣaṇi noun (masculine) patr. of Sūta (Monier-Williams, Sir M. (1988))

Frequency rank 63896/72933
ūrdhvabhāgahara adjective emetic
Frequency rank 63932/72933
lahari noun (feminine) a large wave (Monier-Williams, Sir M. (1988))
billow (Monier-Williams, Sir M. (1988))

Frequency rank 15167/72933
lomaharṣa noun (masculine) name of a Rākṣasa (Monier-Williams, Sir M. (1988))
the bristling or erection of the hair of the body (Monier-Williams, Sir M. (1988))
thrill or shudder (caused by excessive joy) (Monier-Williams, Sir M. (1988))

Frequency rank 38948/72933
lomaharṣaṇa noun (masculine) name of Sūta, the pupil of Vyāsa (Monier-Williams, Sir M. (1988))
name of the father of Sūta (Monier-Williams, Sir M. (1988))

Frequency rank 14413/72933
laumaharṣaṇi noun (masculine) patr. from loma-harṣaṇa (Monier-Williams, Sir M. (1988))

Frequency rank 30009/72933
vanaharidrā noun (feminine) wild turmeric (Monier-Williams, Sir M. (1988))

Frequency rank 64600/72933
vātahara noun (masculine) [medic.] rāsnādi [medic.] vidārigandhādi
Frequency rank 39187/72933
vighnahara noun (masculine) name of Ganeśa
Frequency rank 65449/72933
viśvahartṛ noun (masculine) [rel.] name of Śiva (Monier-Williams, Sir M. (1988))

Frequency rank 66164/72933
viṣaharā noun (feminine) the goddess who protects from the venom of snakes (Monier-Williams, Sir M. (1988))

Frequency rank 39566/72933
vyavahartṛ noun (masculine) a litigant (Monier-Williams, Sir M. (1988))
a Vaiśya (Monier-Williams, Sir M. (1988))
an associate (Monier-Williams, Sir M. (1988))
any one who institutes an action at law (Monier-Williams, Sir M. (1988))
conductor of any judicial procedure (Monier-Williams, Sir M. (1988))
judge (Monier-Williams, Sir M. (1988))
one engaged in litigation (Monier-Williams, Sir M. (1988))
partaker (Monier-Williams, Sir M. (1988))
plaintiff (Monier-Williams, Sir M. (1988))
the manager of any business (Monier-Williams, Sir M. (1988))
umpire (Monier-Williams, Sir M. (1988))

Frequency rank 39785/72933
vyavahartṛ adjective engaged in or occupied with (instr.) (Monier-Williams, Sir M. (1988))
observing or following established usages (Monier-Williams, Sir M. (1988))
one who acts or transacts business (Monier-Williams, Sir M. (1988))

Frequency rank 66868/72933
vyālapraharaṇa noun (neuter)
Frequency rank 66941/72933
śalyāpahartṛka noun (neuter)
Frequency rank 67327/72933
śādaharita adjective green or fresh with young grass (Monier-Williams, Sir M. (1988))

Frequency rank 67434/72933
śūlahara noun (neuter) a kind of plant
Frequency rank 40234/72933
satyahara noun (masculine) name of Viṣṇu
Frequency rank 68686/72933
sampraharṣa noun (masculine) great joy (Monier-Williams, Sir M. (1988))
thrill of delight (Monier-Williams, Sir M. (1988))

Frequency rank 30808/72933
sampraharṣaṇa adjective encouragement (Monier-Williams, Sir M. (1988))
exciting sexually (Monier-Williams, Sir M. (1988))
impelling (Monier-Williams, Sir M. (1988))

Frequency rank 30809/72933
sarpaviṣaharopāyanirūpaṇa noun (neuter) name of Garuḍapurāṇa, 1.20
Frequency rank 69416/72933
sarvahara noun (masculine) name of Viṣṇu name of Yama (Monier-Williams, Sir M. (1988))

Frequency rank 30836/72933
saharakṣa noun (masculine) one of the three kinds of sacrificial fire (that which receives the offering to the Rakṣasas) (Monier-Williams, Sir M. (1988))

Frequency rank 25760/72933
saharicandana adjective mit haricandana
Frequency rank 69670/72933
saharidraka adjective
Frequency rank 69671/72933
saṃpraharaṇa noun (neuter)
Frequency rank 70011/72933
saṃpraharṣay verb (class 10 parasmaipada) to gladden to make happy
Frequency rank 13840/72933
sirāpraharṣa noun (masculine)
Frequency rank 70617/72933
smarahara noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988))

Frequency rank 22720/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

agastyaharītaki

confection preparation used for respiratory health.

āhāra

āhāra

āharaṅa

extraction, one of the surgical techniques; removing.

amlaharidra

Plant white turmeric plant, Curcuma zerumbet

āmraharidra

Plant mango-ginger; rhizome of Curcuma amada.

apraharṣa

sad, showing or feeling no joy.

aranyaharidra

Plant wild turmeric, Curcuma aromatica.

aśmaghanasveda

a patient smeared with vātahara oils is put on a platform where the vātahara woods are burned that causes sweating to reduce vāta.

bhaṭṭārahariscandra

author of Carakanyāsa, a commentary on Carakasamhita, Century 6 or 7 th Century

citrakaharītaki

confection preparation used in respiratory diseases and abdominal lumps.

gambhāri

Plant Cashmere tree; Kandahar tree; root & fruit of Gmelina arborea.

guḍaharītaki

confection preparation used in anaemia.

hemādri

author of Āyurvedarasāyana, a commentary on Aṣṭāngahṛdaya, native of Devagiri, Maharashtra region (13th Century ).

jātahariṇi

women who looses child after birth; women with habitual abortion and still births and infertility.

kālāntaraprāṇahara

a group of vital points that kill later.

karaṇa

modification, cleaning raw food material, one of āhāravidhiviśeṣayatana (āhāra.vidhi.viśeṣa.yatana) or culinary science.

lolambaraju

authored Lolambarājīyam (Vaidyajīvanam), native of Junnar, Maharashtra, 16th Century AD

mahārasa

primary alchemical substances, mercury (pādarasa), vermillion (hingulīka), mica (abhraka), loadstone (kāntaloha), iron pyrites (vimala), pyrites (mākṣika), tourmaline (vaikrānta), conch (śankha).

mithyāhāra

incompatible food.

nirāhāra

without food, fasting.

pratyāhāra

withdrawal of senses from external objects, fifth stage of yoga.

rājanighanṭu

a medical lexicon compiled by Naraharipanḍita of Kashmir in the early 17th Century This work is also known as Abhidhana cūḍāmani.

sadyahprāṇahara

quickly destroying, killing instantaneously; a group of vital points on the body.

samyoga

1. conjuction; 2. combination, ratios of ingredients of prepared food, one of the āhāravidhiviśeṣayatana; 3. two humors increased.

vaidyajīvanam

Doctor’s Livelihood; a handbook for practitioners authored by Lolambarāja (16th Century ) belonging to Maharashtra region.

viruddha

incompatible, viruddhaahara incompatible food.

vyavahārāyurveda

medical jurisprudence.

     Wordnet Search "ahar" has 308 results.
     

ahar

akṣama, vyavahārāyogya   

yaḥ suyogyarītyā kāryaṃ kartuṃ na śaknoti।

tvaṃ vāraṃvāram akṣamaḥ manuṣyaḥ iva kāryaṃ kimarthaṃ karoṣi।

ahar

budhaḥ, rauhiṇeyaḥ, rodhanaḥ, saumyaḥ, somabhūḥ, bodhanaḥ, tuṅgaḥ, ekāṅgaḥ, śyāmāṅgaḥ, ekadehaḥ, praharṣaṇaḥ, pañcārcisaḥ, somajaḥ   

sauramālāyāṃ sūryasya nikaṭatamaḥ khagolīyapiṇḍaḥ।

śāstrajñānāṃ matānusāreṇa budhe jīvanaṃ na sambhavati।

ahar

bṛhaspatiḥ, guruḥ, graharājaḥ   

khagolīyapiṇḍaḥ yaḥ sauramālāyāḥ pañcamaḥ grahaḥ yaḥ pṛthivyāḥ dūre asti।

bṛhaspatiḥ sauramālāyāḥ mahattamaḥ grahaḥ asti।

ahar

bhājakaḥ, harakaḥ, hārakaḥ, aṅkahārakaḥ, hāraḥ   

gaṇite vibhājikā saṅkhyā।

ardhe ekasya dvau bhājakau।

ahar

bhāgaharaḥ, bhāgahāraḥ, haraṇam, chedanam   

kasyāḥ api saṅkhyāyāḥ anyasyāḥ saṅkhyāyāḥ bhāgaḥ।

adya gaṇitasya niyatakāle bhāgaharaḥ pāṭhiṣyati।

ahar

mūṣakaḥ, mūṣikaḥ, mūṣaḥ, ākhuḥ, induraḥ, induruḥ, unduraḥ, unduru, giriḥ, girikā, dīnā, vileśayaḥ, vajradantaḥ, dhānyāriḥ, cikkā, kunduḥ, kuhanaḥ, karvaḥ, kācigha, tuṭuma, daharaḥ, vṛṣaḥ, śaṅkumukhaḥ, suṣiraḥ, steyī, muṣmaḥ   

jantuviśeṣaḥ-yaḥ gṛhe kṛṣīkṣetre vā bile vasati tathā ca yaḥ gajānanasya vāhanam।

tena mūṣakāṇāṃ hananārtham auṣadhaṃ krītam।

ahar

śākāhāriprāṇī   

saḥ prāṇī yaḥ vanaspatijanyapadārthān atti।

gauḥ śākāhāriprāṇī asti।

ahar

ānandin, sānandaḥ, prahṛṣṭa, ānandavṛtti, prasannacitta, ullāsī, ānandita, hṛṣṭa, hṛṣṭamānasa, hṛṣṭahṛdaya, praharṣita, harṣita, praharṣaṇa, haroṣamāṇa, harṣaṇa, āhlādin, hlādin, pramodin, pramudita, mudita, mudānvita, harṣānvita, praphulla, harṣayukta, tuṣṭa, parituṣṭa, ullasa, ullāsin, ullasit   

ānandena sahitaḥ।

santuṣṭasya jīvanam ānandi asti।

ahar

pādaprahāraṃ kṛ, pādena taḍ, pādena āhan, pādena prahṛ, pādāghātaṃ kṛ, jaṃh   

yad-kiñcit-karmakaḥ pādena prahārapūrvakaḥ āghātānukūlavyāpāraḥ।

ārakṣakaḥ caurasya pādaprahāraṃ carīkarti।

ahar

āghātaḥ, abhighātaḥ, ghātaḥ, āhatiḥ, hatiḥ, prahāraḥ, tāḍanam, pātaḥ, pātanam   

kasmiṃścit vastuni anyena vastunā āhananam।

tena daṇḍena āghātaḥ kṛtaḥ।

ahar

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

ikṣoḥ mūlam।

saḥ ikṣumūlam amalam karoti।

ahar

madhyarātraḥ, ardharātraḥ, ardhaniśā, mahārātraḥ, mahāniśā, niśīthaḥ, sarvvāvasaraḥ, niḥsampātaḥ   

rātreḥ madhyam।

saḥ madhyarātre bhramati।

ahar

praharaḥ, yāmaḥ   

kālaparimāṇaḥ, vāsarasya aṣṭabhāgaikabhāgaḥ;

rātreḥ antime prahare yuddhaṃ samāptam

ahar

atyāhārin, atibhojin, udara parāyaṇa   

yaḥ atyadhikam atti।

atyāhārī manuṣyaḥ atyadhikam odanam atti।

ahar

mitāhārin, svalpāhārin   

yasya bhojanam alpam asti।

saḥ mitāhārī asti।

ahar

māṃsāhārī, māṃsabhakṣī   

yaḥ māṃsam atti।

kukkuraḥ māṃsāhārī paśuḥ asti।

ahar

astram, praharaṇam   

tat āyudhaṃ yad prahārārthaṃ kṣipyate।

bāṇaḥ ekam astram asti।

ahar

prasannatā, paramānandam, pulakitatvam, atyānandaḥ, paramaharṣaḥ, atyantaharṣaḥ, harṣasaṃmohaḥ, ānandamohaḥ, mohāvasthā, ānandaveśaḥ, ālhādaneśaḥ, harṣāveśaḥ, paramasukham, brahmasukham, brahmānandaḥ, praharṣaḥ, pramadaḥ, unmadaḥ, mādaḥ, harṣonmattatā, harṣonmādaḥ, romaharṣaḥ   

prasannasya bhāvaḥ।

rāmasya mukhe prasannatā dṛśyate।

ahar

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

yasya upayogaḥ kṛtaḥ।

miṣṭānnavikretā miṣṭānne prayuktānāṃ padārthānāṃ sūcim akarot।

ahar

harita, śādaharita, amlāna, śādvala   

haritavarṇīyavṛkṣakṣupādibhiḥ paripūrṇaḥ।

vardhatyāṃ janasaṅkhyāyāṃ haritānāṃ vṛkṣāṇāṃ saṅkhyā nyūnībhavati।

ahar

yaśaḥ, kīrtiḥ, khyātiḥ, pratiṣṭhā, maryādā, sukīrtiḥ, satkīrtiḥ, sukhyātiḥ, parikhyātiḥ, viśrutiḥ, pratiṣṭhā, viśrāvaḥ, prasiddhiḥ, prakīrtiḥ, kīrtanam, prathā, prathitiḥ, samprathī, samajñā, samājñā, pratipattiḥ, vikhyātiḥ, pravikhyātiḥ, pratikhyātiḥ, samākhyā, janaśrutiḥ, janapravādaḥ, janodāharaṇam, kīrtanā, abhikhyānam, samajyā, ājñā   

dānādi-sadguṇa-prabhavād vidyā-kalādiṣu prāvīṇyād vā ādarasya bhāvanayā sahitā janeṣu śrutiḥ।

sacina teṇḍulakara mahodayena krikeṭa krīḍāyāṃ yaśaḥ dhanaṃ ca arjitam।/ mandaḥ kaviḥ yaśaḥprārthī gamiṣyāmi upahāsyatām। prāṃśulabhye phale lobhād udbāhur iva vāmanaḥ॥

ahar

puṣpamālā, puṣpahāraḥ, kusumamālā   

puṣpāṇāṃ mālā।

haste puṣpamālāṃ gṛhītvā rājakanyā svayaṃvaramaṇḍapaṃ prāviśat।

ahar

khādya, bhojya, āhārya, grāhya, bhakṣya, aśanīya   

bhakṣaṇīyadravyam।

khādyāni phalāni kṣālayitvā eva bhakṣaṇīyāni।

ahar

dūtaḥ, sandeśaharaḥ, sandeśahārakaḥ, vārtābaraḥ, vārtāyanaḥ, vācikaharaḥ, ākhyāyakaḥ, adhvagaḥ, prayojyaḥ, sañcārakaḥ, cāraḥ, dhāvakaḥ, samācāradāyakaḥ, kāryaṅkaraḥ, nisṛṣṭārthaḥ   

yaḥ sandeśaṃ harati।

aṅgadaḥ rāmasya dūtaḥ bhūtvā rāvaṇasya pārśve gataḥ।

ahar

vatsala, snehin, snigdha, snehaśīla, suhṛttama, anurāgin, prītimat, hita, praṇayin, sapraṇaya, jātahārda   

yaḥ snihyati।

asmākaṃ guruvaryaḥ vatsalaḥ asti।

ahar

vyavahāracatura   

yaḥ vyavahāre kuśalaḥ।

vyavahāracaturāḥ sarvān prasādya svakāryabhāgaṃ sādhayanti।

ahar

vyavahārakuśalatā, vyavahārasādhutā   

vyavahāre kuśalasya bhāvaḥ।

tasya vyavahārakuśalatā asmākam atīva priyā।

ahar

mahāraṇyam, mahāvanam   

gahanaṃ vanam।

vyādhaḥ mahāraṇye mārgacyūtaṃ bhūtvā vanyapaśūnāṃ mṛgayāyāḥ viṣayam abhavat।

ahar

uktiḥ, vyāhāraḥ, lapitam, bhāṣitam, vacanam, vacaḥ   

yad prāgeva uktam।

ācāryasya viṣaye tasya uktiṃ śrutvā vayaṃ sarve vismitāḥ abhavan।

ahar

dharmādhyakṣaḥ, dharmādhikārī, nyāyādhīśaḥ, nyāyādhipatiḥ, vicārakartā, vicārakaḥ, daṇḍanāyakaḥ, vyavahartā, akṣadarśakaḥ, ākṣapācikaḥ, stheyaḥ, ādhikaraṇikaḥ, nirṇetā, nirṇayakāraḥ   

dharmādhikaraṇam āśrayavicāryasthānatvenāstyasyeti।

yaḥ sarvaśāstraviśāradaḥ tathā ca samaḥ śatrau mitre ca saḥ kuśalaḥ dharmādhyakṣaḥ bhavati।

ahar

mahārājaḥ   

saḥ rājā yasya rājyaṃ sudūraṃ vartate।

daśarathaḥ mahārājaḥ asti।

ahar

mahārājñī   

rājñaḥ pradhānapatnī।

mandodarī laṅkādhipateḥ rāvaṇasya mahārājñī āsīt।

ahar

cauryam, steyam, cauram, caurikā, stainyam, stainam, curā, tāskaryam, taskaratā, muṣṭam, muṣṭiḥ, apahāraḥ   

sandhiṃ chitvā anyasya vastunaḥ grahaṇasya kriyā bhāvo vā।

rāmaḥ cauryaṃ karoti।

ahar

yoddhā, yodhaḥ, yodheyaḥ, yuyudhānaḥ, prahārī, bhaṭaḥ, subhaṭaḥ, vīraḥ, rathī, syandanārohaḥ, raṇapaṇḍitaḥ, vikrīntaḥ, jājī, jajaḥ   

yaḥ yuddhaṃ karoti।

yoddhṛṇāṃ kṛte raṇe maraṇaṃ varam।

ahar

bhojanam, āhāraḥ   

dine dvivāraṃ bhujyamānaḥ pūrṇāhāraḥ।

tena bhojanaṃ svīkṛtam।

ahar

nirāmaya, vārta, kalya, uttama, kuśala, kuśalavat, nīruja, kuśalin, kuśali, nirvyādhi, paṭu, ullāgha, laghu, agada, nirjvara, vigada, viroga, anāmaya, aruk aroga, arogin, arogya āyuṣmat, ārogyavat, nirātaṅka, ayakṣma, sahārogya, sustha, susthita   

nirgataḥ āmayo yasmāt।

sarve nirāmayāḥ santu।

ahar

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

vastunaḥ upayojanakriyā।

yad upadiṣṭaṃ tasya prayogaḥ karaṇīyaḥ।

ahar

vyavahāraḥ, vṛttiḥ, vṛttam, ācāraḥ, rītiḥ, caritram, caritam, ācaraṇam, gatiḥ, ceṣṭitam, sthitiḥ   

samāje anyaiḥ saha kṛtam ācaraṇam।

tasya vyavahāraḥ samyak nāsti।

ahar

prāṇāntaka, prāṇaghātaka, mārātmaka, vyāpādaka, ātyayika, prāṇāntika, jīvāntaka, prāṇahārin, prāṇāpahārin, mṛtyujanaka, nidhanakārin, viṣatulya, saviṣa, kālakalpa, prāṇanāśaka, marmāntika, prāṇahāraka   

yaḥ prāṇān harati antaṃ karoti vā।

tena prāṇāntakaṃ viṣaṃ pītvā svajīvanasya antaṃ kṛtam।

ahar

aṅgavikṣepaḥ, aṅgaceṣṭā, aṅgahāraḥ   

bhāvaprakāśikā aṅgānāṃ sthitiḥ।

mūkaḥ aṅgavikṣepeṇa bhāvaṃ prakaṭayati।

ahar

śivaḥ, śambhuḥ, īśaḥ, paśupatiḥ, pinākapāṇiḥ, śūlī, maheśvaraḥ, īśvaraḥ, sarvaḥ, īśānaḥ, śaṅkaraḥ, candraśekharaḥ, phaṇadharadharaḥ, kailāsaniketanaḥ, himādritanayāpatiḥ, bhūteśaḥ, khaṇḍaparaśuḥ, girīśaḥ, giriśaḥ, mṛḍaḥ, mṛtyañjayaḥ, kṛttivāsāḥ, pinākī, prathamādhipaḥ, ugraḥ, kapardī, śrīkaṇṭhaḥ, śitikaṇṭhaḥ, kapālabhṛt, vāmadevaḥ, mahādevaḥ, virūpākṣaḥ, trilocanaḥ, kṛśānuretāḥ, sarvajñaḥ, dhūrjaṭiḥ, nīlalohitaḥ, haraḥ, smaraharaḥ, bhargaḥ, tryambakaḥ, tripurāntakaḥ, gaṅgādharaḥ, andhakaripuḥ, kratudhvaṃsī, vṛṣadhvajaḥ, vyomakeśaḥ, bhavaḥ, bhaumaḥ, sthāṇuḥ, rudraḥ, umāpatiḥ, vṛṣaparvā, rerihāṇaḥ, bhagālī, pāśucandanaḥ, digambaraḥ, aṭṭahāsaḥ, kālañjaraḥ, purahiṭ, vṛṣākapiḥ, mahākālaḥ, varākaḥ, nandivardhanaḥ, hīraḥ, vīraḥ, kharuḥ, bhūriḥ, kaṭaprūḥ, bhairavaḥ, dhruvaḥ, śivipiṣṭaḥ, guḍākeśaḥ, devadevaḥ, mahānaṭaḥ, tīvraḥ, khaṇḍaparśuḥ, pañcānanaḥ, kaṇṭhekālaḥ, bharuḥ, bhīruḥ, bhīṣaṇaḥ, kaṅkālamālī, jaṭādharaḥ, vyomadevaḥ, siddhadevaḥ, dharaṇīśvaraḥ, viśveśaḥ, jayantaḥ, hararūpaḥ, sandhyānāṭī, suprasādaḥ, candrāpīḍaḥ, śūladharaḥ, vṛṣāṅgaḥ, vṛṣabhadhvajaḥ, bhūtanāthaḥ, śipiviṣṭaḥ, vareśvaraḥ, viśveśvaraḥ, viśvanāthaḥ, kāśīnāthaḥ, kuleśvaraḥ, asthimālī, viśālākṣaḥ, hiṇḍī, priyatamaḥ, viṣamākṣaḥ, bhadraḥ, ūrddharetā, yamāntakaḥ, nandīśvaraḥ, aṣṭamūrtiḥ, arghīśaḥ, khecaraḥ, bhṛṅgīśaḥ, ardhanārīśaḥ, rasanāyakaḥ, uḥ, hariḥ, abhīruḥ, amṛtaḥ, aśaniḥ, ānandabhairavaḥ, kaliḥ, pṛṣadaśvaḥ, kālaḥ, kālañjaraḥ, kuśalaḥ, kolaḥ, kauśikaḥ, kṣāntaḥ, gaṇeśaḥ, gopālaḥ, ghoṣaḥ, caṇḍaḥ, jagadīśaḥ, jaṭādharaḥ, jaṭilaḥ, jayantaḥ, raktaḥ, vāraḥ, vilohitaḥ, sudarśanaḥ, vṛṣāṇakaḥ, śarvaḥ, satīrthaḥ, subrahmaṇyaḥ   

devatāviśeṣaḥ- hindūdharmānusāraṃ sṛṣṭeḥ vināśikā devatā।

śivasya arcanā liṅgarūpeṇa pracalitā asti।

ahar

lokācāraḥ, lokavyavahāraḥ   

janeṣu pracalitaḥ vyavahāraḥ।

śikṣāyāḥ abhāvāt naike vilakṣaṇāḥ lokācārāḥ pracalitāḥ āsan।

ahar

sūryaḥ, savitā, ādityaḥ, mitraḥ, aruṇaḥ, bhānuḥ, pūṣā, arkaḥ, hiraṇyagarbhaḥ, pataṅgaḥ, khagaḥ, sahasrāṃśuḥ, dinamaṇiḥ, marīci, mārtaṇḍa, divākaraḥ, bhāskaraḥ, prabhākaraḥ, vibhākaraḥ, vivasvān, saptāśvaḥ, haridaśvaḥ, citrarathaḥ, saptasaptiḥ, dinamaṇi, dyumaṇiḥ, divāmaṇiḥ, khamaṇiḥ, khadyotaḥ, pradyotanaḥ, ambarīśaḥ, aṃśahastaḥ, lokabāndhavaḥ, jagatcakṣuḥ, lokalocanaḥ, kālakṛtaḥ, karmasākṣī, gopatiḥ, gabhastiḥ, gabhastimān, gabhastihastaḥ, graharājaḥ, caṇḍāṃśu, aṃśumānī, uṣṇaraśmiḥ, tapanaḥ, tāpanaḥ, jyotiṣmān, mihiraḥ, avyayaḥ, arciḥ, padmapāṇiḥ, padminīvallabhaḥ, padmabandhuḥ, padminīkāntaḥ, padmapāṇiḥ, hiraṇyaretaḥ, kāśyapeyaḥ, virocanaḥ, vibhāvasuḥ, tamonudaḥ, tamopahaḥ, citrabhānuḥ, hariḥ, harivāhanaḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, vṛdhnaḥ, bhagaḥ, agaḥ, adriḥ, heliḥ, tarūṇiḥ, śūraḥ, dinapraṇīḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, rasādhāraḥ, pratidivā, jyotipīthaḥ, inaḥ, vedodayaḥ, papīḥ, pītaḥ, akūpāraḥ, usraḥ, kapilaḥ   

pṛthivyāḥ nikaṭatamaḥ atitejasvī khagolīyaḥ piṇḍaḥ yaṃ paritaḥ pṛthvyādigrahāḥ bhramanti। tathā ca yaḥ ākāśe suvati lokam karmāṇi prerayati ca।

sūryaḥ sauryāḥ ūrjāyāḥ mahīyaḥ srotaḥ।/ sūrye tapatyāvaraṇāya dṛṣṭaiḥ kalpeta lokasya kathaṃ tamitsrā।

ahar

yuddham, saṃgrāmaḥ, samaraḥ, samaram, āyodhanam, āhavam, raṇyam, anīkaḥ, anīkam, abhisampātaḥ, abhyāmardaḥ, araraḥ, ākrandaḥ, ājiḥ, yodhanam, jamyam, pradhanam, pravidāraṇam, mṛdham, āskandanam, saṃkhyam, samīkam, sāmyarāyikam, kalahaḥ, vigrahaḥ, saṃprahāraḥ, kaliḥ, saṃsphoṭaḥ, saṃyugaḥ, samāghātaḥ, saṃgrāmaḥ, abhyāgamaḥ, āhavaḥ, samudāyaḥ, saṃyat, samitiḥ, ājiḥ, samit, yut, saṃrāvaḥ, ānāhaḥ, samparāyakaḥ, vidāraḥ, dāraṇam, saṃvit, samparāyaḥ, balajam, ānarttaḥ, abhimaraḥ, samudayaḥ, raṇaḥ, vivāk, vikhādaḥ, nadanuḥ, bharaḥ, ākrandaḥ, ājiḥ, pṛtanājyam, abhīkam, samīkam, mamasatyam, nemadhitā, saṅkāḥ, samitiḥ, samanam, mīऴ् he, pṛtanāḥ, spṛt, spṛd, mṛt, mṛd, pṛt, pṛd, samatsu, samaryaḥ, samaraṇam, samohaḥ, samithaḥ, saṅkhe, saṅge, saṃyugam, saṅgathaḥ, saṅgame, vṛtratūryam, pṛkṣaḥ, āṇiḥ, śīrasātau, vājasātiḥ, samanīkam, khalaḥ, khajaḥ, pauṃsye, mahādhanaḥ, vājaḥ, ajam, sadma, saṃyat, saṃyad, saṃvataḥ   

śatrutāvaśād anyarājyaiḥ saha saśastrasenābalena dharmalābhārtham arthalābhārthaṃ yaśolābhārthaṃ vā yodhanam।

yatra ayuddhe dhruvaṃ nāśo yuddhe jīvitasaṃśayaḥ taṃ kālam ekaṃ yuddhasya pravadanti manīṣiṇaḥ।

ahar

abhakṣya, anāhārya, abhojya   

bhakṣaṇārthe ayogyaḥ।

etad abhakṣyaṃ vastu asti।

ahar

saharṣam, prasannataḥ, sānandam   

harṣeṇa saha।

rāmeṇa mama ājñā saharṣaṃ svīkṛtā।

ahar

dharmasabhā, rājadvāram, vyavahāramaṇḍapaḥ, vicārasthānam, dharmādhikaraṇam, sadaḥ   

yogyāyogyaparikṣaṇārthe śāsananirmitaṃ vicārasthānam।

bhrātā dharmasabhām agacchat।

ahar

vidhijñaḥ, adhivaktā, nyāyavādī, uttaravādī, vyavahārasacivaḥ, vyavahārapaṇḍitaḥ   

yaḥ vidhiviṣayasya parīkṣāyām uttīrṇaḥ tathā ca nyāyalaye kasya api pakṣaṃ pratipādayati।

asmin vivāde tena nagarasya sarvaśreṣṭhaḥ vidhijñaḥ niyuktaḥ।

ahar

vayaskaḥ, prāptavyavahāraḥ, vyavahāraprāptaḥ, jātavyavahāraḥ, labdhavyavahāraḥ, vyavahārajñaḥ, vyavahārakṣamaḥ   

śaiśavaṃ tyaktvā pūrṇāvasthāyāṃ prāptaḥ।

saḥ vayaskaḥ bhūtvāpi bālakasadṛśān vyavahārān karoti।

ahar

mūlyavān, arghya, mahārha   

yasya mūlyam adhikam asti।

ā bālyāt saḥ mūlyavān vastūni eva krīṇāti।

ahar

durvyavahāraḥ, anācaraṇam, kadācāraḥ, anācāraḥ, durācaraṇam, durācāraḥ, duṣṭācaraṇam, apakaraṇam, apacāraḥ, asadbhāvaḥ, asadvyavahāraḥ   

duṣṭam ācaraṇam।

kenāpi saha durvyavahāraḥ na kartavyaḥ।

ahar

vacanam, vāṇī, svaraḥ, gīḥ, girā, ravaḥ, vāk, kaṇaṭharavaḥ, vacas, uktaḥ, vyāhāraḥ, vyāhṛtiḥ, bhāṣitam, lapitam, kaṇṭhadhvaniḥ   

manuṣyasya mukhāt nirgataḥ sārthaḥ śabdaḥ।

tad vacanaṃ vada yad subhāṣitam asti।

ahar

pāradaḥ, rasarājaḥ, rasanāthaḥ, mahārasaḥ, rasaḥ, mahātejaḥ, rasalehaḥ, rasottamaḥ, sūtarāṭ, capalaḥ, jaitraḥ, rasendraḥ, śivabījaḥ, śivaḥ, amṛtam, lokeśaḥ, durdharaḥ, prabhuḥ, rudrajaḥ, haratejaḥ, rasadhātuḥ, acintyajaḥ, khecaraḥ, amaraḥ, dehadaḥ, mṛtyunāśakaḥ, sūtaḥ, skandaḥ, skandāṃśakaḥ, devaḥ, divyarasaḥ, śreṣṭhaḥ, yaśodaḥ, sūtakaḥ, siddhadhātuḥ, pārataḥ, harabījam, rajasvalaḥ, śivavīryam, śivāhvayaḥ   

dhātuviśeṣaḥ, kramikuṣṭhanāśakaḥ ojayuktaḥ rasamayaḥ dhātuḥ।

pāradaḥ nikhilayogavāhakaḥ asti।

ahar

lobhaḥ, gṛghratā, gṛdhutā, ghasmaratā, lolatā, laulyam, lubdhatā, atyāhāraḥ   

prāyaḥ atiprāpaṇasya icchā।

lobhaḥ pāpasya kāraṇam।

ahar

pravṛttiḥ, caritam, caryā, anuśīlanam, ācāraḥ, vyavahāraḥ, svabhāvaḥ, prakṛttiḥ, śīlaḥ, svarūpam, nisargaḥ   

saṃtatābhyāsād janitam ācaraṇam।

prātarutthānaṃ tasya pravṛttiḥ।

ahar

suvarṇam, svarṇam, kanakam, hiraṇyam, hema, hāṭakam, kāñcanam, tapanīyam, śātakumbham, gāṅgeyam, bharmam, karvaram, cāmīkaram, jātarūpam, mahārajatam, rukmam, kārtasvaram, jāmbunadam, aṣṭāpadam, śātakaumbham, karcuram, rugmam, bhadram, bhūri, piñjaram, draviṇam, gairikam, cāmpeyam, bharuḥ, candraḥ, kaladhautam, abhrakam, agnibījam, lohavaram, uddhasārukam, sparśamaṇiprabhavam, mukhyadhātu, ujjvalam, kalyāṇam, manoharam, agnivīryam, agni, bhāskaram, piñajānam, apiñjaram, tejaḥ, dīptam, agnibham, dīptakam, maṅgalyam, saumañjakam, bhṛṅgāram, jāmbavam, āgneyam, niṣkam, agniśikham   

dhātuviśeṣaḥ-pītavarṇīyaḥ dhātuḥ yaḥ alaṅkāranirmāṇe upayujyate।

suvarṇasya mūlyaṃ vardhitam।

ahar

dhanam, vittam, vibhavaḥ, arthaḥ, vaibhavam, sampattiḥ, draviṇam, dravyam, rāḥ, riktham, ṛktham, hiraṇyam, dyumnam, svāpateyam, bhogyam, ghasu, svāpateyam, vasu, dyumnam, kāñcanam, lakṣmīḥ, sampat, vṛddhiḥ, śrīḥ, vyavahāryam, raiḥ, bhogaḥ, svam, rekṇaḥ, vedaḥ, varivaḥ, śvātram, ratnam, rayiḥ, kṣatram, bhagaḥ, mīlum, gayaḥ, dyumnaḥ, indriyam, vasu, rāyaḥ, rādhaḥ, bhojanam, tanā, nṛmṇam, bandhuḥ, medhāḥ, yaśaḥ, brahma, śraṃvaḥ, vṛtram, vṛtam   

suvarṇarupyakādayaḥ।

sādhu kāryārthe eva dhanasya viyogaḥ karaṇīyaḥ।

ahar

udāharaṇam   

sā vyaktiḥ kāryaṃ vā yad ādarśarūpam asti tathā ca yasya anukaraṇaṃ naitikam asti।

prabhurāmacandrasya kāryam ādhunikayugārthe ekam udāharaṇam asti।

ahar

sadvyavahārin   

yaḥ suṣṭhu vyavaharati।

sadvyavahārī manuṣyaḥ sarvaiḥ praśasyate।

ahar

durvyavahārin   

yaḥ durvyavahāraṃ karoti।

durvyavahārī puruṣaḥ durvyavahārasya kāraṇāt nindārhaḥ bhavati।

ahar

agrahāraḥ   

śāsanāt prāptā bhūmiḥ pradeśaḥ vā।

āṅglāḥ prasadya kasmai api agrahāram ayacchat।

ahar

pratighātaḥ, pratiprahāraḥ   

ekasya āghātasya pratikriyārupeṇa kṛtaḥ āghātaḥ।

gāndhī mahodayāya pratighātaḥ amānyaḥ āsīt।

ahar

jalāhārī, jalahārī   

yaḥ jalapūraṇasya kāryaṃ karoti।

prācīne kāle maṅgalāvasare jalāhāriṇaḥ jalapūraṇasya kāryam akurvan।

ahar

mahāmūlya, mahārgha   

yasya mūlyaṃ yogyatāpekṣayā adhikam asti।

grāmasya apekṣayā nagareṣu vastūni mahāmūlyāni santi।

ahar

mahārāṣṭrīyaḥ, mahārāṣṭrīyā   

bhārate vartamānasya mahārāṣṭrarājyasya nivāsī।

naike mahārāṣṭrīyāḥ mama suhṛdaḥ santi।

ahar

udyamaśīla, arthin, cekriya, mahārambha, mahodyoga, vyavasāyavasāyin, svapasya, svapāka   

yaḥ pariśramān karoti।

udyamaśīlaḥ nityaṃ saphalo bhavati।

ahar

kalahaḥ, vādaḥ, yuddham, āyodhanam, janyam, pradhanam, pravidāraṇam, mṛdham, āskandanam, saṅkhyam, samīkam, sāmparāyikam, samaraḥ, anīkaḥ, raṇaḥ, vigrahaḥ, samprahāraḥ, kaliḥ, sphoṭaḥ, saṃyugaḥ, āhavaḥ, samitiḥ, samit, ājiḥ, śamīkam, saṃspheṭaḥ   

kasyāpi viṣaye parasparaviṣaye vā prayuktaṃ dūṣitaṃ jalpanam।

saḥ kalahasya kāraṇaṃ jñātuṃ icchati।

ahar

upāhāraḥ, śramaparihāraḥ   

prātaḥkāle saṃdhyāsamaye vā kriyamāṇaṃ laghubhojanam।

adya mayā upahāre gṛñjanakasya miṣṭānnaṃ khāditam

ahar

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

mṛtyoḥ devatā, dakṣiṇadikpālaḥ yaḥ jīvānām phalāphalam niyamayati।

dattābhaye tvayiyamādapi daṇḍadhāre।

ahar

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

khagaviśeṣaḥ bṛhatkhagaḥ yaḥ khagānāṃ nṛpaḥ iti manyate।

asya vṛkṣasya asyāṃ śākhāyāṃ garuḍaḥ sthitaḥ।

ahar

āhāra-vikretā   

yaḥ āhāraṃ vikrīṇāti।

āhāre apamiśraṇaṃ kṛtam ataḥ janaiḥ āhāravikretuḥ āpaṇam prajvālitam।

ahar

vyāsaḥ, vedavyāsaḥ, maharṣivyāsaḥ, kṛṣṇadvaipāyanaḥ, pārāśaraḥ, bādarāyaṇaḥ, vāsaveyaḥ, sātyavataḥ, kṛṣṇaḥ   

ekaḥ ṛṣiḥ yena vedāḥ saṃgṛhītāḥ tathā ca sampāditāḥ।

vyāsena mahābhārataṃ likhituṃ śrīgaṇeśaḥ āmantritaḥ।

ahar

prāṇāntaka, prāṇaghātaka, ghātaka, prāṇahāraka   

yad prāṇaharaṇe samarthaḥ।

kaikayyā prārthitāḥ varāḥ rājñe daśarathāya prāṇāntakāḥ āsan।

ahar

saṃvedanāhārin, niścetaka   

yaḥ saṃvedanāṃ harati।

śalyacikitsāyāḥ prāk pīḍitāya saṃvedanahāri bheṣajaṃ dīyate।

ahar

vatsanābhaḥ, amṛtam, viṣam, ugram, mahauṣadham, garalam, māraṇam, nāgaḥ, staukṛṃkam, prāṇahārakam, sthāvarādi   

viṣavṛkṣaviśeṣaḥ।

vatsanābhaḥ madhuraḥ asti।

ahar

vṛttiḥ, vṛttam, ācāraḥ, rītiḥ, vyavahāraḥ, caritram, caritam, ācaraṇam, gatiḥ, ceṣṭitam, sthitiḥ   

jīvane vartanasya rītiḥ।

sādhoḥ ācārāt saḥ samāje pratiṣṭhām alabhata।

ahar

adhaḥcaraḥ, apahārakaḥ, apahārikā, apahārakam, avahāraḥ, avāvan, avāvarī, ākhanikaḥ, ākhuḥ, āmoṣī, āmoṣi, kapāṭaghnaḥ, kapāṭaghnā, kapāṭaghnam, kambū, kalamaḥ, kavāṭaghnaḥ, kumbhīrakaḥ, kusumālaḥ, kharparaḥ, coraḥ, cauraḥ, corī, corakaḥ, caurī, caurikā, taḥ, takvān, taskaraḥ, tāyu, tṛpuḥ, dasmaḥ, dasmā, dasraḥ, drāvakaḥ, dhanaharaḥ, dhanahṛt, dhanahṛd, naktacāriḥ, naktacārī, nāgarakaḥ, parāskandī, parāskandi, parimoṣī, parimoṣiḥ, paṭaccaraḥ, pāṭṭacaraḥ, puraṃdaraḥ, pracuraḥ., pracurapuruṣaḥ, pratirodhakaḥ, pratirodhī, bandīkāraḥ, malimluḥ, malimluc, mallīkara, mācalaḥ, mīḍhuṣtamaḥ, mumuṣiṣuḥ, muṣkaḥ, mūṣakaḥ, moṣaḥ, moṣakaḥ, moṣṭā, rajanīcaraḥ, rātricaraḥ, rātryāṭaḥ, rikvān, ritakvān, ribhvān, rihāyaḥ, rerihāṇaḥ, laṭaḥ, luṇṭākaḥ, vaṭaraḥ, vanarguḥ, viloḍakaḥ, viloptā, stenaḥ, stainyaḥ, stāyuḥ, steyakṛt, steyakṛd, steyī, staunaḥ, styenaḥ, styainaḥ, srotasyaḥ, harikaḥ, hartā, hārakaḥ, hārītaḥ   

adatsya paradhanasya apahārakaḥ।

rakṣakaḥ corān daṇḍayati।

ahar

guptiḥ, nihnutiḥ, gūḍhatā, saṃguptiḥ, hnutiḥ, antardhiḥ, apahāraḥ, apahnavaḥ, tiraskāraḥ, nihnavaḥ, apavāraṇam, pracchādanam, saṃvaraṇam   

kasmāt kāpi vārtādayāḥ gopanasya kriyā।

svakīyāt janāt kathaṃ guptiḥ।

ahar

śobhā, saundaryam, kāntiḥ, dīptiḥ, ramaṇīyatā, chavi, chaṭā, saundarya, sauṃdarya, kāṃti, kānti, dīpti, ramaṇīyatā, bahāra, sundaratā, indirā   

śobhanasya avasthā bhāvo vā।

sūryāstakāle ākāśasya śobhā vardhate।

ahar

kaṇṭhahāraḥ, kaṇṭhamālā   

kaṇṭhe dhāryamāṇam ābhūṣaṇam।

sītāyāḥ kaṇṭhaḥ kaṇṭhahāreṇa śobhate।

ahar

bhāṣā, bhāṣaṇam, vāk, vāṇī, vācā, goḥ, girā, uktiḥ, vākśaktiḥ, vadantiḥ, nigadaḥ, nigādaḥ, vyāhāraḥ, vyāhṛtiḥ, vacanam, vādaḥ, tāpaḥ, abhilāpaḥ, lapitam, lapanam, bhaṇitiḥ, bhāratī, sarasvatī, rādhanā, kāsūḥ   

mukhanirgataḥ sārthakaḥ dhvanisamūhaḥ।

bhāṣā samparkasya mādhyamam ।

ahar

apahārakaḥ, apahartā, apahārī   

yaḥ anyasya dhanādīn harati।

apahārakeṇa basayānaṃ luṇṭhitam।

ahar

pādaprahāraḥ, pādāghātaḥ, lattāprahāraḥ   

pādena kṛtaḥ āghātaḥ।

ārakṣakasya pādaprahāreṇa coraḥ pīḍitaḥ।

ahar

apahārakaḥ, apahārī   

yaḥ apaharati।

ārakṣakaiḥ saha jātena daṇḍādaṇḍyām apahārakaḥ mṛtaḥ।

ahar

upahāraḥ   

tad vastu yad samāroheṣu pradeyarūpeṇa prāpyate।

janmadine saḥ naikān upahārān prāptavān।

ahar

taraṅgaḥ, laharaḥ, taralaḥ   

kenāpi kāraṇena utpannā urmiḥ yā śarīre vāyumaṇḍale vā pracalati।

vidyuti taraṅgāḥ santi।

ahar

ūrmiḥ, vīciḥ, ūrmikā, kallolaḥ, ghṛṇiḥ, jalakaraṅkaḥ, jalataraṅgaḥ, taraṅgakaḥ, taralaḥ, argalā, arṇaḥ, arṇam, utkalikā, hillolaḥ, vibhaṅgaḥ, vāritaraṅgaḥ, laharī, valī, bhaṅgī, bhaṅgiḥ   

nadī-samudrādiṣu jalāśayeṣu viśiṣṭāntareṇa ut ca ava ca tvaṅgamānā jalarāśiḥ yā agre gamyamānā dṛśyate।

samudrasya ūrmayaḥ parvatam abhitāḍya vyāghūrṇanti।

ahar

dugdhāhārin   

yaḥ dugdhaṃ pītvā upajīvikāṃ karoti।

asmākaṃ grāme dugdhāhārī sādhuḥ āgataḥ।

ahar

upahāraṃ dā   

upahārarūpeṇa kasyacana vastunaḥ pradānānukūlaḥ vyāpāraḥ।

ahaṃ rāmāya janmadine ekaṃ samyak upahāraṃ dāsyāmi।

ahar

luṇṭhanam, cauryam, nirluṇṭhanam, moṣaṇam, parimoṣaḥ, moṣaḥ, steyam, hṛtiḥ, apaharaṇam   

apahārasya kriyā bhāvaḥ vā।

uttamarṇasya gṛhe luṇṭhanaṃ kṛtvā corāḥ sulabhatayā agacchan।

ahar

mūṣaharaḥ   

caṭakāviśeṣaḥ yaḥ kṛṣikṣetre mūṣakān hatvā khādati।

mūṣaharaḥ cañcvā prahṛtya mūṣakaṃ hatavān।

ahar

vyāvahārika, vyavahārānurūpa   

vyavahārasambandhī।

saḥ vyāvahārikasya vyapadeśasya kṛte vidhijñaṃ miliṣyati।

ahar

daśaharī-āmraḥ   

āmraprakāraḥ।

phalavikretuḥ āpaṇakāt mayā dvikiloparimāṇaṃ yāvat daśaharī-āmrāḥ krītāḥ।

ahar

udāharaṇam, nidarśanam, dṛṣṭāntaḥ   

kañcit viṣayaṃ vyākhyātum athavā siddhaṃ kartuṃ kasyacit anyasya jñātasya viṣayasya ullekhaḥ।

udāharaṇena sahitena vyākhyānena viṣayaḥ śīghram avagamyate।

ahar

rakṣakaḥ, rakṣāpuruṣaḥ, sthānapālaḥ, prāhārikaḥ, ārakṣakaḥ, ārakṣikaḥ, prajāgaraḥ   

yaḥ rakṣati।

rakṣakaḥ sāvadhānatayā rakṣaṇaṃ karotu।

ahar

preṣakaḥ, prahartā, añjiḥ   

yaḥ kimapi vastu kamapi preṣayati saḥ।

asmin patre kutrāpi preṣakasya nāma likhitaṃ nāsti।

ahar

vaiśyaḥ, vaṇikaḥ, paṇikaḥ, vyavahartā, ūravyaḥ, ūrujaḥ, aryaḥ, bhūmisyṛk, viṭ, dvijaḥ, bhūmijīvī, vārtikaḥ   

hindūdharmaśāstrānusāreṇa cāturvarṇyavyavasthāyāṃ tṛtīyasya varṇasya vyaktiḥ yasya pramukhaṃ karma vyāpāraḥ asti।

cārudattaḥ vaiśyaḥ asti।

ahar

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

kṣaṇe kṣaṇe।

sarvaiḥ sadā satyam eva vaktavyam।

ahar

saṅgrahaḥ, gaṇaḥ, saṃvaḥ, samavāyaḥ, nivahaḥ, cayaḥ, samūhaḥ, oghaḥ, samuccayaḥ, samāhāraḥ. samudāyaḥ, vṛndam, saṃkalaḥ, samavahāraḥ, samāhṛtiḥ   

kānicit vastūni ekasmin sthāne ekatra vā sthāpanasya kriyā bhāvaḥ vā।

kapilaḥ aitihāsikānāṃ vastūnāṃ saṅgrahaṃ karoti।

ahar

bhakṣaṇam, nyāgaḥ, khadanam, khādanam, aśanam, nighasaḥ, valbhanam, abhyavahāraḥ, dagdhiḥ, jakṣaṇam, lehaḥ, pratyavasānam, ghasiḥ, āhāraḥ, psānam, avaṣvāṇam, viṣvāṇam, bhojanam, jemanam, adanam   

dravetaradravyagalādhaḥkaraṇam।

śaṇaśākam vṛthāmāṃsam karaṇe mathitaṃ dadhi tarjjanyā dantadhāvaśca sadyo gomāṃsabhakṣaṇam

[śa ka]

ahar

bhojanam, jagdhaḥ, jemanam, lepaḥ, āhāraḥ, nighasaḥ, nyādaḥ, jamanam, vighasaḥ, abhyavahāraḥ, pratyavasānam, aśanam, svadanam, nigaraḥ   

adanasya kriyā।

bhojanāt anantaraṃ saḥ viśrāmārthe gataḥ।

ahar

bhāravāha, bhāravāhakaḥ, bhāravāhī, bhāravāhikaḥ, bhārikaḥ, bhārī, bhāraharaḥ, bhārahārī, bhārahārakaḥ, voḍhā   

saḥ karmakaraḥ yaḥ sthānake yātriṇāṃ bhāravahanasya kāryaṃ karoti।

sthite agniyāne bhāravāhakāḥ adhāvan।

ahar

māṃsabhakṣin, samiṣāhārin, āmiṣāhārin   

yaḥ māṃsam atti।

vyāghraḥ iti ekaḥ māṃsabhakṣī paśuḥ asti।

ahar

sarvāhārin   

yaḥ māṃsaṃ śākaṃ ca atti।

manuṣyaḥ sarvāhārī asti।

ahar

apaharaṇam, haraṇam, apanayanam   

kasyacit janasya kutaścit balapūrvakaṃ nayanam।

vīrappanaḥ nityameva kasyacit viśeṣajanasya apaharaṇaṃ karoti sma।

ahar

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

saḥ vṛkṣaḥ yasya dīrghabījaguptiḥ śākārthe upayujyate।

śyāmaḥ tīkṣṇagandhakasya bījaguptim uñchati।

ahar

upavāsaḥ, upavastam, upoṣitam, upoṣaṇam, aupavastam, anaśanam, anāhāraḥ, abhojanam, laṅghanam, ākṣapaṇam   

yasmin vrate annagrahaṇaṃ varjyam।

ekādaśyām tasya upavāsaḥ asti।

ahar

āmiṣaḥ, āmiṣāhāraḥ, māṃsāhāraḥ   

tad bhojanaṃ yasmin māṃsamatsyādayaḥ santi।

tasmai āmiṣaḥ rocate।

ahar

śākāhārin, śākajīvin, śākabhakṣin   

yaḥ vanaspatijān padārthān atti।

meṣaḥ śākāhārī prāṇī asti।

ahar

śākāhāraḥ   

vanaspatijanyānāṃ padārthānāṃ sevanam।

rāmāya śākāhāraḥ rocate।

ahar

mitāhāraḥ, saṃyatāhāraḥ   

āhārasaṃyamanasya kriyā।

vaidyena hradrogasya rugṇaṃ mitāhāraḥ nirdiṣṭaḥ।

ahar

āragvadhaḥ, rājavṛkṣaḥ, sampākaḥ, caturaṅgulaḥ, ārevataḥ, vyādhighātaḥ, kṛtamālaḥ, suvarṇakaḥ, manthānaḥ, rocanaḥ, dīrghaphalaḥ, nṛpadṛmaḥ, himapuṣpaḥ, rājatanuḥ, kaṇḍughnaḥ, jvarāntakaḥ, arujaḥ, svarṇapuṣpam, svarṇadruḥ, kuṣṭhasudanaḥ, karṇābharaṇakaḥ, mahārājadrumaḥ, karṇikāraḥ, svarṇāṅgaḥ, pragrahaḥ, śampākaḥ, śampātaḥ   

vṛkṣaviśeṣaḥ yasya māṣaḥ dīrghaḥ asti।

āragvadhasya puṣpāṇi pītāni tathā ca parṇāni śirīṣasadṛśāni bhavanti।

ahar

mahārathī   

prācīnabhārate vartamānaḥ saḥ yoddhā yaḥ naikeṣāṃ rathināṃ pramukhaḥ asti।

mahābhārate pañca mahārathinaḥ śastrahīnam abhimanyuṃ paryaśrīyanta।

ahar

aṃśabhāgī, aṃśabhāk, aṃśabhāg, aṃśagrāhī, bhāgahārī, bhāgagrāhī   

kasyacit aṃśasya bhāgasya vā svāmī।

asyām udyogasaṃsthāyāṃ sohanaḥ aṃśabhāgī asti।

ahar

tāḍanam, āghātaḥ, prahāraḥ, prahārakaraṇam, praharaṇam, āhananam, viṣpandaḥ   

āghātanasya kriyā।

adya tasya tāḍanaṃ bhaviṣyati।

ahar

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

tṛṇaviśeṣaḥ yasya kāṇḍāt guḍaśarkarā nirmīyate।

kṛṣakaḥ kṛṣau ikṣoḥ ropaṇaṃ karoti।

ahar

candrahāraḥ   

kaṇṭhābhūṣaṇam।

sītāyāḥ kaṇṭhe candrahāraḥ śobhate।

ahar

dānam, utsarjanam, upasattiḥ, upasadaḥ, anupradānam, ijyaḥ, utsargaḥ, aṃhitiḥ, upahārakam, upāyanam, aṃhatiḥ   

kenacit dattam vā kasmādapi prāptaṃ vastu।

jīvanam īśvarāt prāptaṃ dānam iti janāḥ manyante।

ahar

paṇanam, vyavahāraḥ, caraṇam   

dānasya svīkaraṇasya ca kriyā।

mitreṣu paraspareṣu paṇanaṃ svābhāvikam asti।

ahar

devadāru, śakrapādapaḥ, paribhadrakaḥ, bhadradāru, drukilimam, pītudāru, dāru, dārukam, snigdhadāru, amaradāru, śivadāru, śāmbhavam, bhūtahāri, bhavadāru, bhadravat, indradāru, mastadāru, surabhūruhaḥ, surāvham, devakāṣṭham   

vṛkṣaviśeṣaḥ- yasmāt tailaṃ prāpyate।

devadāruṇaḥ kāṣṭham dṛḍham asti।

ahar

phalāhāram   

kevalaṃ phalaiḥ nirmitaḥ āhāraḥ।

navarātrivrate kecana janāḥ phalāhāraṃ kurvanti।

ahar

phalāhārin   

yaḥ phalāhāraṃ kṛtvā nirvahaṇaṃ karoti।

kecana sādhavaḥ phalāhāriṇaḥ āsan।

ahar

manthānadaṇḍaḥ, vaiśākhaḥ, manthaḥ, manthānaḥ, manthāḥ, karaharṣakaḥ, takrāṭaḥ, bhaktāṭaḥ, manthanī   

dadhnaḥ manthanāya yo daṇḍaḥ।

yaśodā manthānadaṇḍena dadhi manthayati।

ahar

maharṣiḥ   

śreṣṭhaḥ ṛṣiḥ।

svāmī-dayānandasya maharṣiḥ iti upādhiḥ api asti।

ahar

alpāhāraḥ, laghubhojanam   

alpamātrāyāṃ bhujyamānaṃ bhojanam।

saḥ madhyāhne alpāhāraṃ karoti।

ahar

apahāraya, saṃgrāhaya, samālābhaya, apanāyaya, abhitaṃsaya, abhilopaya, glocaya, muṣāya, moṣaya, parimoṣaya, pramoṣaya, ruṇṭaya, luṇṭaya, luṇṭhaya, loṣaya, saṃhāraya, sammoṣaya, hāraya   

saukaryātiśayena apaharaṇānukūlaḥ vyāpāraḥ।

nagare śreṣṭhī apāhārayata।

ahar

haraṇam, apaharaṇam, apanayanam   

anucitarūpeṇa balapūrvakaṃ nayanam।

rāvaṇena sītāyāḥ haraṇaṃ kṛtam।

ahar

yuddhāvasānam, yuddhaviśrāmaḥ, yuddhanivṛttiḥ, avahāraḥ   

sā avasthā yasyāṃ dve athavā adhikāni rāṣṭrāṇi yuddhaṃ sthagayitvā śāntim icchanti।

ijarāila iti tathā ca pelesṭāina iti rāṣṭrayoḥ yuddhāvasānasya prayatnaḥ niṣphalaḥ jātaḥ।

ahar

āhāraśāstrajñā, āhāraśāstrajñaḥ, āhāraśāstravid   

yaḥ āhāraśāstrasya viśeṣajñaḥ asti।

añjalīmukharjīmahodayā ekā prasiddhā āhāratajñā asti।

ahar

upāhāragṛham, bhojanaśālā, laghubhakṣaṇaśālā   

tādṛśaṃ sthānaṃ yatra upaviśya janāḥ cāyapeyaṃ kāphīpeyañca pibanti upahārādiñca kurvanti।

rāmaḥ atithibhiḥ saha upahāragṛhe upaviṣṭaḥ asti।

ahar

svaharaṇam, sarvasvadaṇḍaḥ, sarvasvāpahāraḥ   

adhikāriṇā sarvakāreṇa vā daṇḍarūpeṇa kasyacit aparādhinaḥ sampatteḥ grahaṇam।

lālāmahodayena svaharaṇasya daṇḍaḥ prāptaḥ।

ahar

nirāhāra   

yena kimapi na khāditaṃ pītaṃ vā।

saḥ nirāhārebhyaḥ puruṣebhyaḥ bhojanaṃ yacchati।

ahar

mahārāṣṭrarājyam   

bhāratadeśe vartamānam ekaṃ rājyam।

mahārāṣṭrarājyasya rājadhānī mumbaī asti।

ahar

āhāramātrā   

ekasmin samaye bhojanapeyādīnāṃ prāśanasya mātrā।

pratyekasya manuṣyasya āhāramātrā bhinnā bhavati।

ahar

javāharalālaneharumahodayaḥ, neharujavāharalālamahodayaḥ   

bhāratadeśasya prathamaḥ pradhānamantrī।

javāharalālaneharumahodayasya janmadinaṃ bāladivasaḥ iti rūpeṇa ācaryate।

ahar

yodhanam, vimardanam, araraḥ, pratidāraṇam, prayuddham, prahāraḥ, sampātaḥ, āskandanam, āyodhanam, viśasanam, samaraḥ   

samūhasya dvayoḥ vā kalahasya tāḍanasya vā kriyā।

nirvācanasya samaye yodhanaṃ jātam।

ahar

bāhuprasāraṇaṃ kṛtvā, bāhuprahāraṃ kṛtvā   

vegena tīvrāghātena vā।

bāhuprasāraṇaṃ kṛtvā tena paramukhacapeṭikā dattā।

ahar

atyāhārī, udarapiśācaḥ, udarambhariḥ, ghasmaraḥ, ādyūnaḥ, kukṣimbhariḥ   

yaḥ pramāṇāt adhikaṃ khādati।

rāmānandaḥ atyāhārī asti yataḥ saḥ ekasmin eva samaye atimātraṃ bhojanaṃ karoti।

ahar

kahārajātiḥ   

jātiviśeṣaḥ yaḥ jalam ānayati tathā ca śibikāṃ ca vahati।

uttarapradeśasya pūrvadiśi adhunāpi kahārajātiḥ svasya jātikāryaṃ karoti।

ahar

kahāraḥ   

yaḥ jalam ānayati tathā ca śibikāṃ vahati।

kahārāṇāṃ śibikāvahanasya kāryam samāpteva।

ahar

abhyāhāraḥ   

dalena kṛtaṃ cauryam।

gate saptāhe asmin āpaṇake abhyāhāraḥ abhavat।

ahar

pratidinam, pratidivasam, anuvāsaram, ahardivi, aharahar, ahaśśaḥ, pratyaham, ahardivam   

dine dine।

maheśasya ārogyaṃ pratidinaṃ duṣyati।

ahar

romaharṣaḥ   

ānandaḥ bhayaṃ vā yena romāñcāḥ jāyante।

mukulaḥ atyadhikena romaharṣeṇa vaktum asamarthaḥ āsīt।

ahar

upahāraḥ, dakṣiṇā   

atithaye dātuṃ arhaṃ vastu।

etaṃ laghum upahāraṃ svīkṛtya asmān toṣayatu।

ahar

prahārin, prahāraka   

yaḥ prahāraṃ karoti।

prahāriṇā puruṣeṇa pṛṣṭhataḥ prahāraṃ kṛtvā śyāmaḥ acetaḥ kṛtaḥ।

ahar

kaharavātālaḥ   

pañcabhiḥ mātrābhiḥ yuktaḥ tālaviśeṣaḥ।

saḥ kaharavātālaṃ vādayati।

ahar

pādena prahṛ, lattayā prahṛ, pādena tāḍaya, lattayā tāḍaya, pādena āhan, lattayā āhan, lattāprahāraṃ kṛ   

pādena āhananānukūlaḥ vyāpāraḥ।

bālakaḥ krodhāt puraḥ sthāpitaṃ dugdhasya caṣakaṃ pādena praharati।

ahar

revatī, mahāraudrī, ādyā, kālī, bheruṇḍā, kālikā   

navadurgāsu ekā yā kṛṣṇavarṇīyā asti।

navarātri-utsave saptame dine revatyāḥ pūjanaṃ kriyate।

ahar

vaiśyaḥ, vaṇikaḥ, paṇikaḥ, vyavahartā, ūravyaḥ, ūrujaḥ, aryaḥ, bhūmisyṛk, viṭ, dvijaḥ, bhūmijīvī, vārtikaḥ   

hindūdharmaśāstrānusāreṇa cāturvarṇyavyavasthāyāṃ tṛtīyaḥ varṇaḥ yasya pramukhaṃ karma vyāpāraḥ asti।

viśatyāśu paśubhyaśca kṛṣyādānaruciḥ śuciḥ। vedādhyayanasampannaḥ sa vaiśya iti saṃjñitaḥ॥ [gāruḍe 46 adhyāyaḥ]

ahar

upahārapaśuḥ   

svārthaṃ sampādayituṃ yaḥ vañcyate।

adya mayā ekaḥ upahārapaśuḥ vañcitaḥ।

ahar

parāvartyavyavahāraḥ, punarāvedanam, punarvicāraprārthanā   

nimnastarīya-nyāyalayasya nirṇayena asaṃtuṣṭe sati uccatara-nyāyālaye punarvicārārthe kriyamāṇā prārthanā।

asantuṣṭaḥ āsīt saḥ kalahanirṇaye ataḥ eva saḥ uccanyāyālaye samyak kalahanirṇayārthe parāvartyavyavahāraṃ kṛtavān।

ahar

ekāhārin   

yaḥ dine ekavārameva bhojanaṃ karoti।

ekāhārī mahātmā rātrau eva bhojanaṃ karoti।

ahar

akhādya, abhojya, abhakṣya, anāhārya   

yaḥ bhakṣitum ayogyaḥ।

saḥ akhādyasya phalasya bhakṣaṇena mṛtaḥ।

ahar

pāpanāśaḥ, aghaharaṇam   

pāpasya nāśaḥ।

pāpanāśāt mokṣaḥ prāpyate।

ahar

pratyāhāraḥ, upādānam, pratyāharaṇam   

aṣṭāṅgayogasya ekam aṅgam, yasmin svasvaviṣayebhyaḥ indriyāṇāṃ nivartanaṃ kṛtvā cittaikāgryaṃ kriyate।

pratyāhārasya abhāvena sādhanā kartuṃ na śakyate।

ahar

mahārathaḥ   

bṛhad rathaḥ।

mahārājaḥ mahāratham āruḍhaḥ।

ahar

ākṣepaṇam, ākṣepaḥ, apakṣepaṇam, vikṣepaṇam, prakṣepaṇam, kṣepaṇam, visarjanam, saṃkṣepaṇam, kṣiptiḥ, muktiḥ, saṃkṣiptiḥ, prakṣepaḥ, āvāpaḥ, visargaḥ, saṃrodhaḥ, saṃkṣepaḥ, vinikṣepaḥ, vikṣepaḥ, prāsaḥ, samīraṇam, prathanam, prapātanam, praharaṇam, asra, kirat, kṣipa, nivāpin, tas, kīrṇiḥ, kṣipā, ṭepanam, āvapanam, ākṣepaṇam, asanam, udīraṇam, prāsanam, ḍaṅgaraḥ, kṣepaḥ   

keṣāñcana vastūnāṃ kṣepaṇakriyā।

amīṣāṃ vastūnām ākṣepaṇam āvaśyakam।

ahar

amlaharidrā, śaṭī   

haridrāviśeṣaḥ।

amlaharidrāyāḥ prayogaḥ auṣadheṣu bhavati।

ahar

prābhikartā, vyavahārasacivaḥ, vyavahārapaṇḍitaḥ, parakāryasampādakaḥ, parakāryasādhakaḥ, pratipuruṣaḥ, pratihastaḥ   

yaḥ kasya api anyasya kṛte daṇḍānuśāsanasambandhi kāryaṃ karoti।

adya prābhikartā kāryālaye na āgataḥ।

ahar

upavāsaḥ, anaśanam, anāhāraḥ, upoṣaṇam, nirāhāratā, nirāhāratvam, bhojanatyāgaḥ, upavasanam   

annasya parityāgaḥ।

kadācit upavāsaḥ ācaritavyaḥ।

ahar

pādaharṣaḥ   

rogaviśeṣaḥ।

pādaharṣe pāde sphuraṇaṃ bhavati।

ahar

mahārauravaḥ   

narakabhedaḥ।

mahārauravasya varṇanaṃ purāṇeṣu bhavati।

ahar

nirandhas, anāhārin   

yena kimapi na khāditam।

nirandhasaḥ puruṣaḥ kārye magnaḥ na bhavati।

ahar

nirāhāra, anāhāra   

āhāreṇa vinā।

saḥ nirāhāraṃ vratam ācarati।

ahar

anāhāramārgaṇā   

jainānām ekaṃ vratam।

mātāmahī anāhāramārgaṇā iti vrataṃ karoti।

ahar

naharamaḥ   

matsyaprakāraḥ।

naharamaḥ prāyaḥ bhārate parvatīyaprānte nadīṣu prāpyate।

ahar

bahāranaśākhaḥ   

ekaḥ rāgaḥ।

saṅgītajñaḥ bahāranaśākhaṃ spaṣṭīkaroti।

ahar

bahāraḥ   

ekā rāgiṇī।

bahāraḥ vasanta-ṛtau rātreḥ tṛtīye prahare gīyate।

ahar

bahāragurjarī   

ekā rāgiṇī।

bahāragurjarī sampūrṇajāteḥ rāgiṇī asti।

ahar

maharṣiḥ   

ekaḥ rāgaḥ।

śrotāraḥ saṅgītajñaṃ maharṣiṃ śrāvayituṃ nyavedayan।

ahar

māsikaśrāddham, anvāhāryam, māsiśrāddham   

pratimāse kriyamāṇaṃ śrāddham।

adya tasya gṛhe māsikaśrāddhe gamiṣyāmi।

ahar

muṣṭīprahāraḥ   

muṣṭyā prahāraḥ।

dānavaḥ marmasthāne muṣṭīprahāreṇa hanyate।

ahar

daśaharyāmraḥ   

daśaharyāmrāṇāṃ vṛkṣaḥ।

teṣām upavanāni daśaharyāmraiḥ pūritāni।

ahar

saharolī-āmram   

āmrāṇām ekaḥ prakāraḥ।

jamunā saharolī-āmraṃ cūṣati।

ahar

saharolī-āmraḥ   

saharolī-āmrāṇāṃ vṛkṣaḥ।

ete saharolī-āmrāḥ mayā adhunā eva ropitāḥ।

ahar

vyavahāratvam   

vivādasya kāryavidhiḥ।

rameśena vyavahāratve arthavyayaḥ kṛtaḥ।

ahar

viṣahara, viṣahantṛ   

yaḥ viṣasya prabhāvaṃ dūrīkaroti।

sarpadaṃśena pīḍitāya manuṣyāya vaidyaḥ viṣaharam auṣadhaṃ dattavān।

ahar

apahartṛ   

yaḥ corayati balāt gṛhṇāti vā।

asmābhiḥ apahartāraḥ satarkarūpeṇa dṛṣṭavyāḥ।

ahar

apahartā, apahārī, apahartrī, apahāriṇī   

yaḥ apaharati।

apaharaṇakartrā pañcalakṣānāṃ rupyakāṇāṃ nistāramūlyaṃ pṛṣṭam।

ahar

apaharaṇīya   

yat apahartuṃ yogyam।

apaharaṇīyāni vastūni dṛṣṭvā api saḥ saṃyamī āsīt।

ahar

apaharaṇīya   

chalena balena vā haraṇāya yogyam।

coraḥ apaharaṇīyānāṃ vastūnāṃ poṭalaṃ gṛhītvā palāyitaḥ।

ahar

apahṛta, apahārita   

tat vastu yat apahāritam।

apahṛtaṃ dhanaṃ tena gartaṃ nirmīya tasmin gopitam।

ahar

apahṛta, apahārita   

tat vastu yat coritam।

apahṛtena dhanena sākaṃ coraḥ apagataḥ।

ahar

apahārya   

apahartuṃ yogyaṃ vastu।

saḥ apahāryaṃ vastu prati śīghraṃ gataḥ।

ahar

gokarṇī, adrikarṇī, supuṣpā, nagakarṇī, girikarṇā, bhūrilagnā, mahārasā, mahāpuṣpā, śvetagokarṇī, harikrāntā   

latāviśeṣaḥ।

asmin vṛkṣe gokarṇī abhisarpitā।

ahar

vyavahārāyogyaḥ, aprāptavayaskaḥ, ajātavyavahāraḥ, aprāptayauvanaḥ   

yaḥ prauḍhaḥ nāsti।

aprāptayauvanāḥ mataṃ dātuṃ na śaknuvanti।

ahar

atyāhāraḥ   

atyadhikaṃ bhojanasya kriyā।

atyāhāraḥ ārogyāya hānikārakaḥ।

ahar

rakṣābhaṭaḥ, rakṣin, prāhārikaḥ   

gṛhasya rakṣakaḥ।

rakṣābhaṭasya hastacaraṇau baddhvā corāḥ gṛhe praviṣṭāḥ।

ahar

aparājitaḥ, adrikarṇī, aśvakhurī, kumārī, gavākṣaḥ, girikarṇā, ghṛṣṭi, chardikā, tailaspandā, dadhipuṣpikā, nagakarṇī, badarā, bhūrilagnā, mahāpuṣpā, mahāśvetā, mahārasā, maheśvarī, vyaktagandhā, supuṣpā, supuṣpī, sumukhī, harīkrāntā, śvetapuṣpā, śvetagokarṇī, śvetadhāman, nīlakrāntā, nīlapuṣpā, nīlagirikarṇikā, nīlādrikarṇikā, nīlādriparājitā, āsphotā, viṣṇukrāntā, kaṭabhī, garddabhī, sitapuṣpī, śvetā, śvetabhaṇḍā, bhadrā, suputrī, gardabhaḥ   

bhūmau prakīrṇaḥ vallarīviśeṣaḥ।

eṣā bhūmiḥ aparājitena ācchāditā ।

ahar

hayagrīvaḥ, brahmavedaprahar   

ekaḥ asuraḥ।

hayagrīvaḥ kalpānte suptāt brahmadevāt vedān gṛhītvā palāyitaḥ।

ahar

grahaṇam, grahaḥ, dhṛtiḥ, pragrahaṇam, samāhāraḥ, pragrāhaḥ, saṃgrahaḥ, grasanam   

grāhasya kriyā।

ye matsyānāṃ grahaṇaṃ kariṣyanti taiḥ arthadaṇḍaḥ dātavyaḥ।

ahar

sitapuṣpaḥ, śaratpuṣpaḥ, supuṣpaḥ, barhiṇam, piṇḍītakaḥ, pītapuṣpam, rājaharṣaṇam, naghuṣam, śaṭham, barhaṇam, pārthivam, natam, dīpanam, kuṭilaḥ   

ekaḥ puṣpī vṛkṣaḥ।

sitapuṣpasya kāṣṭhaṃ sugandhitaṃ bhavati।

ahar

mahārthaḥ   

ekaḥ dānavaḥ।

mahārthasya varṇanaṃ purāṇeṣu vartate।

ahar

mahārṇavaḥ   

eka daityaḥ।

mahārṇavasya varṇanaṃ purāṇeṣu vartate।

ahar

abhiyuktaḥ, āropī, abhiśastaḥ, abhiśastakaḥ, abhyākhyātaḥ, vyavahārābhiśastaḥ, śodhyaḥ   

yasmin ko'pi abhiyogaḥ asti।

saḥ hatyāyāḥ abhiyuktam akṣāmyat।

ahar

mahāmūlya, mahārgha   

yasya mūlyam adhikam asti।

eṣā śāṭikā mahāmūlyā asti।

ahar

mahārājñī-vikṭoriyā   

āṅgladeśasya āyaralaiṇḍadvīpasya ca śāsikā।

mahārājñī-vikṭoriyā pūrvasyāṃ paścimasyāṃ ca śāsanaṃ kṛtavatī।

ahar

ciraharita   

yat sadaiva haritam।

yatra adhikā varṣā bhavati tatra ciraharitāni vanāni dṛśyante।

ahar

baharaicanagaram   

uttarapradeśasya nagaraviśeṣaḥ।

baharaicanagare teṣāṃ vastrāṇām āpaṇam asti।

ahar

baharāicamaṇḍalam   

uttarapradeśe vartamānam ekaṃ maṇḍalam।

asmākaṃ grāmaḥ baharāicamaṇḍale asti।

ahar

saṃgrāhakaḥ, saṃgrahī, samāhartā   

yaḥ kasyacit vastunaḥ saṃgrahaṃ karoti।

rlabhānāṃ vastūnāṃ saṃgrahaṃ kartuṃ saṃgrāhakaiḥ atīva pariśramaṃ karaṇīyam।

ahar

bulundaśaharamaṇḍalam   

uttarapradeśarājye vartamānam ekaṃ maṇḍalam।

bulundaśaharamaṇḍalasya mukhyālayaḥ bulundaśaharanagare asti।

ahar

bulandaśaharanagaram   

uttarapradeśarājye vartamānam ekaṃ nagaram।

bulandaśaharanagaram dehalyāḥ catuṣṣaṣṭi-sahastramānaṃ yāvat dūre uttarapradeśarājyasya pratīcyāṃ diśi asti।

ahar

mahārājagañjamaṇḍalam   

uttarapradeśe vartamānam ekaṃ maṇḍalam।

mahārājagañjamaṇḍalasya mukhyālayaḥ mahārājagañje vartate।

ahar

mahārājagañjanagaram   

uttarapradeśarājye vartamānam ekaṃ nagaram।

saḥ daśavarṣaṃ yāvat mahārājagañjanagare eva nivasati।

ahar

sahāranapuramaṇḍalam   

uttarapradeśe vartamānam ekaṃ maṇḍalam।

sahāranapuramaṇḍalasya mukhyālayaḥ sahāranapure vartate।

ahar

sahāranapuram   

uttarapradeśe vartamānam ekaṃ nagaram। sahāranapuram asmāt sthānāt navatikilomīṭaraparimāṇaṃ yāvat dūram asti।

ahar

dhanāḍhyatā, saśrīkatā, sadhanatā, sphītatā, mahārghatā   

dhanikasya avasthā bhāvaḥ vā।

dhanāḍhyatā sarvaiḥ na upabhujyate।

ahar

ākhyāyakaḥ, saṃdeśaharaḥ, āśaṃsitā, pravaktā, saṃśrāvayitā   

yaḥ ghoṣaṇāṃ karoti।

saḥ ākāśavāṇyāṃ ākhyāyakaḥ āsīt।

ahar

śaharīkṛta, nagarīkṛta   

yaḥ nagararūpeṇa vikasitaḥ kṛtaḥ।

adhunā api kānicana śaharīkṛteṣu grāmeṣu jalādīnāṃ samasyā asti eva।

ahar

mahārāṇāpratāpaḥ. rāṇāpratāpaḥ, rāṇāpratāpasiṃhaḥ   

mevāḍapradeśasya vīraḥ deśabhaktaḥ svābhimānī ca rājā।

mahārāṇāpratāpaḥ naikadhā mugalasenāyāḥ parājayaṃ cakāra।

ahar

rāṇākumbhāḥ, mahārāṇākumbhāḥ   

rājasthānarājyasya rājapūtaḥ yaḥ mevāḍapradeśe pañcadaśamyāṃ śatābdyāṃ rājyam akarot।

kumbhalagaḍhasya nirmāṇaṃ rāṇākumbhāḥ akarot।

ahar

saharasāmaṇḍalam   

bhāratadeśasya bihārarājye vartamānaṃ maṇḍalam।

saharasāmaṇḍalasya mukhyālayaḥ saharasānagare asti।

ahar

saharasānagaram   

bhāratadeśasya bihārarājye vartamānaṃ nagaram।

saharasānagarāt rājadhānīṃ gantuṃ relayānam ārabdham।

ahar

śivaharamaṇḍalam   

bhāratadeśasya bihārarājye vartamānaṃ maṇḍalam।

śivaharamaṇḍalasya mukhyālayaḥ śivaharanagare asti।

ahar

śivaharanagaram   

bhāratadeśasya bihārarājye vartamānaṃ nagaram।

salamāyāḥ mātṛgṛhaṃ śivaharanagare asti।

ahar

śākāhārin, śākajīvin, śākabhakṣin.   

saḥ prāṇī yaḥ kevalaṃ vanaspatijanyapadārthānāṃ sevanaṃ karoti।

pāṣāṇarogaḥ śākāhārijanānāṃ apekṣayā māṃsabhakṣijanān adhikaṃ pīḍayati।

ahar

ākrāmakaḥ, abhiyātin, abhighātin, abhidhāvakaḥ, prahartṛ   

yaḥ ākramaṇaṃ karoti।

bhārate vividhaiḥ vaideśikaiḥ ākrāmakaiḥ bahuvāraṃ rājyaṃ kṛtam।

ahar

janaharaṇam   

daṇḍakavṛttabhedaḥ।

janaharaṇasya pratyekasmin caraṇe triṃśat laghuvarṇāḥ guruśca bhavati।

ahar

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

hindūnāṃ dharmagrantheṣu varṇitā ekā devatā।

vedeṣu sūryasya pūjāyāḥ vāraṃvāraṃ vidhānam asti।

ahar

dūtaḥ, saṃdeśaharaḥ, sandeśaharaḥ, vārtāyanaḥ, preṣyaḥ   

saṃdeśavāhakaḥ।

dūtena mātāmahasya saṃdeśaḥ dattaḥ।

ahar

sajīvatā, jīvitaṃ, jīvitāvasthā, praphullatā, praharṣatā.   

jīvakasya bhāvaḥ avasthā vā।

kalākārānām abhinayena nāṭakaṃ sajīvatām āpannam।

ahar

prahartā, ṛtiḥ, abhisartṛ, abhighātin   

yaḥ praharati।

rakṣakaiḥ dvau prahartārau parigṛhītau।

ahar

bāhupraharaṇam   

mallakrīḍāyāḥ kāryam।

manoharaḥ bāhupraharaṇam api karoti।

ahar

manoharatā, rocakatā, hṛdayahāritā   

guṇākarṣāt manasi jāyamānasya vikārasya avasthā bhāvo vā।

asyāḥ kathāyāḥ śravaṇe janāḥ pade pade manoharatām anubhavanti।

ahar

mahārgha, mahārha   

yatra vastūnām adhikaṃ mūlyaṃ svīkriyate।

mahārghaḥ ayaṃ bhojanālayaḥ।

ahar

yātāyātaḥ, vyavahāraḥ   

kasminnapi kāle sañcāravyavasthāyāṃ vartamānā kriyāyāḥ parimāṇam।

rātrau yātāyātaḥ vardhate।

ahar

sadaḥ, dharmasabhā, rājadvāram, vyavahāramaṇḍapaḥ, vicārasthānam, dharmādhikaraṇam   

śāsakaḥ tathā ca amātyavargasya maṇḍalam, yad rājyasya praśāsanaṃ nirvahanti;

sadasi dharmam anusṛtya daṇḍavidhānaṃ kriyate

ahar

maṇḍūkaḥ, plavaḥ, plavagaḥ, plavaṃgamaḥ, plavakaḥ, ajambhaḥ, ajihmaḥ, ajihvaḥ, alimakaḥ, kaṭuravaḥ, kokaḥ, jihmamohanaḥ, tarantaḥ, toyasarpikā, dardarikaḥ, darduraḥ, nandakaḥ, nandanaḥ, nirjihvaḥ, bhekaḥ, maṇḍaḥ, marūkaḥ, mahāravaḥ, mudiraḥ, meghanādaḥ, rekaḥ, lūlukaḥ, varṣābhūḥ, varṣāhūḥ, vṛṣṭibhūḥ, vyaṅgaḥ, śallaḥ, śāluḥ, śālūkaḥ, śālūraḥ, hariḥ   

saḥ catuṣpādaḥ yaḥ kārdame vasati tathā ca yaḥ jale bhūmau ca dṛśyate।

bālakaḥ maṇḍūkaḥ maṇḍūkī ca etayoḥ madhye bhedaṃ kartum asamarthaḥ।

ahar

praharaṇam   

yavanikayā yuktaḥ yānaviśeṣaḥ।

praharaṇe upaviśya janāḥ yātrāṃ draṣṭuṃ gacchanti।

ahar

apahārakaḥ, apahartā, apahārī   

yaḥ vyayaśīlaḥ asti।

kenacit apahartrā svasya dhanaṃ vyayitam।

ahar

rājaguruḥ, śivarāmaharirājaguruḥ   

bhāratīyasya svatantratāsaṅgrāmasya pramukhaḥ krāntīkārī।

bhagatasiṃhasukhadevābhyāṃ saha rājaguruḥ api 23mārca1931tame varṣe kālapāśaṃ adhārayan।

ahar

āhārīya   

āhāreṇa sambaddham।

āhārīyāṇi vastūni mātā sampuṭe sthāpayati।

ahar

bhojanam, āharadānam, annadānam   

kavalapradānaiḥ bhakṣayaṇam।

bālānām āhāradānād anantaram sā agacchat।

ahar

ullāsaḥ, ullasitatā, prahṛṣṭatā, praharṣaḥ, praphullatā, sānandatā   

prahṛṣṭasya bhāvaḥ।

tava ullasitatā sarveṣāṃ praśaṃsāyāḥ viṣayaḥ asti।

ahar

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

siṃhajātīyaḥ naraḥ vanyapaśuḥ।

siṃhasya grīvā saṭayā āvṛtā asti।

ahar

praharpaṇī   

varṇavṛttaviśeṣaḥ।

praharpaṇyāḥ pratyekasmin caraṇe krameṇa magaṇaḥ nagaṇaḥ jagaṇaḥ ragaṇaḥ ante guruḥ ca bhavati।

ahar

praharaṇakalikā   

caturdaśavarṇayuktaḥ varṇavṛttaviśeṣaḥ।

praharaṇakalikāyāḥ pratyekasmin caraṇe nagaṇau bhagaṇaḥ nagaṇaḥ ante laghuḥ guruśca bhavati।

ahar

rūḍha, nirūḍha, pracalita, vyāvahārika, ucita, niyata, pracala, sāmayika, niyama, dharmya, vaiyavahārika, sāṃketika, sāmayācārika, pratna, lokya, laukika   

loke lokeṣu vā pracalitaḥ.;

asya śabdasya rūḍhaḥ arthaḥ kaḥ।

ahar

śokaharam   

mātrikaḥ chandoviśeṣaḥ।

śokaharasya pratyekasmin caraṇe triṃśat mātrāḥ bhavanti।

ahar

samāharaṇam, saṅgrahaṇam, cayanam, avacayaḥ   

ekatrīkaraṇasya kriyā।

vaṇik ājīvanaṃ dhanasya samāharaṇe eva vyastaḥ bhavati।

ahar

subhaṭaḥ, mahārathaḥ, mahābhaṭaḥ, atirathaḥ, mahāvīraḥ   

mahān vīraḥ।

rāvaṇasya senāyāṃ naike subhaṭāḥ āsan।

ahar

jalaharaṇam   

dvātriṃśadbhiḥ varṇaiḥ yuktaḥ varṇavṛttaviśeṣaḥ।

jalaharaṇe ṣoḍaśe varṇe yatiḥ bhavati।

ahar

duṣpraharṣaḥ   

dhṛtarāṣṭraputraḥ।

duṣpraharṣasya varṇanaṃ mahābhārate prāpyate।

ahar

avahāraḥ   

kañcit niścitaṃ samayaṃ yāvat yuddhaviśrāmasya kriyā।

mahābhāratasya yuddhasamaye avahāre aśvatthāmā draupadīputrān jaghāna।

ahar

avahāraḥ, śastra-pātaḥ, yuddhāvasānam   

yuddharatānām ubhayayoḥ pakṣayoḥ madhye yuddhasya niyatasamaye virāmaviṣayakaḥ sasamayaḥ vicāraḥ।

avahāre satyapi śatrūṇā ākramaṇaṃ kṛtam।

ahar

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

purāṇeṣu varṇitaṃ bhagavataḥ viṣṇoḥ vāhanam।

garuḍaḥ bhagavataḥ viṣṇoḥ paramaḥ bhaktaḥ asti।

ahar

avyavahāryya   

vyavahartum ayogyaḥ।

avyavahāryāṇi vastuni kṣeptavyāni।

ahar

anapahārya, anapaharaṇīya, ahārya   

yat apahartuṃ na arhati।

jñānam anapahāryaṃ vastu।

ahar

ahargaṇaḥ, dyuvṛndam, dinaughaḥ, dyugaṇaḥ, dinapiṇḍaḥ   

grahāṇāṃ madhyādijñānārthaṃ śvetavārāhakalpāvadhisṛṣṭyavadhibrahmasiddhāntoktakalpāvadhikalyābdhāvadhi vā iṣṭakālaparyantaṃ parigaṇitadinasamūhaḥ।

jyotiṣācāryaḥ ahargaṇasya gaṇanāṃ karoti।

ahar

mahārdrakam, vanajaḥ, aindram   

vanyam ardrakam।

saḥ mahārdrakaṃ ardrakarūpeṇa vetti।

ahar

nalinī, manaharaṇam   

varṇavṛttaviśeṣaḥ।

nalinyāḥ pratyekasmin caraṇe pañca sagaṇāḥ bhavanti।

ahar

anvāhāryam   

sā dakṣiṇā tad bhojanaṃ vā yad yajñādiṣu purohitāya dīyate।

anvāhāryaṃ prāpya purohitāḥ santuṣṭāḥ jātāḥ।

ahar

anvāhāryam, māsikaśrāddham   

pratyekasmin māse amāvasyāyāṃ kriyamāṇaṃ śrāddham।

anvāhārye paṇḍitebhyaḥ dānaṃ dīyate।

ahar

āhārya   

hartuṃ yogyam।

yātrāsamaye āhāryāṇi vastūni rakṣitavyāni।

ahar

āhāraśāstram   

vijñānaśāstrasya sā śākhā yasyāṃ khādyānāṃ guṇadoṣāṇāṃ teṣu vartamānānāṃ poṣakatattvānāṃ vivecanaṃ bhavati।

mānasī āhāraśāstre vidyāvācaspati iti upādhiḥ asampādayat।

ahar

āhāraśāstrajñaḥ   

yaḥ āhāraśāstrasya jñātā asti।

āhāraśāstrajñena śarīrasya kṛte āvaśyakānāṃ tattvānāṃ viṣaye sūcanā kṛtā।

ahar

āhārikaḥ   

jainamatānusāreṇa ātmanā sambandhiteṣu pañcaśarīreṣu ekaḥ।

āhārikaḥ ātmanaḥ bhinnaḥ asti।

ahar

āhāryam   

vaidyakaśāstrānusāreṇa saḥ vyādhiḥ yaḥ śalyakriyayā vinā na upaśamati।

āhāryeṇa pīḍitasya rugṇasya samīpe śalyakriyārthaṃ dhanaṃ nāsti।

ahar

āhāryyaḥ   

abhinayasya caturṣu prakāreṣu bhūṣādinā racitaḥ ekaḥ abhinayaprakāraḥ।

āhāryye saḥ nipuṇaḥ āsīt।

ahar

nagarahāranagaram   

bhāratadeśasya vāyavyadiśi vartamānaṃ prācīnaṃ nagaraṃ yasya varṇanaṃ cīnadeśīyena yātrikeṇa hvenasāṅgamahodayena kṛtam।

nagarahāranagaraṃ rājñaḥ kapiśasya adhīne āsīt।

ahar

pādaprahāraḥ   

pādasya agrabhāgena manuṣye vastuni vā kṛtaḥ prahāraḥ।

yānacīṭikāparīkṣakaḥ relayānasya bhūmau nidritaṃ puruṣaṃ pādaprahāreṇa pratyabodhayat।

ahar

alpāhāragṛham   

pāṭhaśālāmahāvidyālayādiṣu bhojanaṃ tathā anyāni kānicana vastūni yatra vikrīyante।

sāyaṅkāle alpāhāragṛhaṃ chātraiḥ pūrṇaṃ bhavati।

ahar

avāropaṇam, avāharaṇam, avacayanam   

anyasmāt saṅgaṇakāt dattāṃśam āhatya svasaṅgaṇake sthāpanam।

idānīṃtane kāle dūradarśane api avāropaṇasya suvidhā vartate।

ahar

kandahāraprāntaḥ   

aphagāṇisthānadeśe vartamānaḥ ekaḥ pradeśaḥ।

kandahāraprāntasya rājadhānī kāndhāranagaram asti।

ahar

śākāhārin   

annaphalādibhiḥ yuktaḥ।

asmin upahāragṛhe kevalaṃ śākāhārī bhojanaṃ prāpyate।

ahar

āhāraviśeṣajñaḥ   

saḥ viśeṣajñaḥ yaḥ janān āhāraviṣayakam upadeśaṃ karoti।

saḥ svasya bhāraṃ nyūnīkartum āhāraviśeṣajñena kṛtena upadeśānusāreṇa āhāraṃ karoti।

ahar

vyavahāraḥ   

tādṛśam ācaraṇaṃ yasmin kasmaicit kāryasampādane sahāyyaṃ kṛtvā tatsthāne tasya puruṣasya sāhāyyena eva svahitasampādanam।

tasmai vyavahāraḥ na arocata।

ahar

apaharaṇam, apahāram   

manuṣyasya prāṇināṃ vā balāt apanayanam।

karmakareṇa eva svāminaḥ putrasya apaharaṇaṃ kṛtam।

ahar

gīgāharṭjaparimāṇam   

tad parimāṇaṃ yena vidyuta-cumbakīya-taraṅgān mīyate।

etat saṃsādhanaṃ 1:6 gīgāharṭjaparimāṇasya asti।

ahar

sītāharaṇam   

rāmasītayoḥ vanavāsakāle rāvaṇena sītāyāḥ kṛtaṃ haraṇam।

ayodhyānagarasya kaiścita janaiḥ sītāharaṇasya pradarśanam atīvaṃ sundaraṃ kṛtam āsīt।

ahar

arthavyavahāraḥ   

arthena sambaddhaḥ vyavahāraḥ।

asmābhiḥ bhāratadeśasya arthavyavahāre vāṇijye ca sāmājikamūlyānāṃ pradhānatā bhavet।

ahar

mahārgha   

yasya mūlyaṃ vardhitam।

sarvāṇi vastūni mahārghāṇi bhavanti।

ahar

vigraharājaḥ   

naikeṣāṃ rājñāṃ nāmaviśeṣaḥ ।

rājataraṅgiṇyām bahūnāṃ rājñāṃ vigraharājaḥ iti nāma vartate

ahar

vyañjanahārikā   

ekā rākṣasī ।

vyañjanahārikāyāḥ varṇanaṃ mārkaṇḍeyapurāṇe asti

ahar

vyavahāradarpaṇaḥ   

kṛtiviśeṣaḥ ।

vyavahāradarpaṇaḥ iti nāmnā naikāḥ kṛtayaḥ santi

ahar

śātāharaḥ   

ekaḥ puruṣaḥ ।

śātāharasya ullekhaḥśubhrādigaṇe asti

ahar

kumārahārita:   

ekaḥ ācāryaḥ, yaḥ yajurveda-saṃpradāya-pravartakaḥ ।

brāhmaṇa-granthe kumārahāritasya varṇanaṃ vidyate

ahar

kṛṣṇāmṛtamahārṇavaḥ   

dvividhā racanā ।

kṛṣṇāmṛtamahārṇavaḥ dharmaśāstrīyaḥ granthaḥ asti

ahar

śṛṅgārāmṛtalaharī   

ekā sāhityaśāstrīyā kṛtiḥ ।

śṛṅgārāmṛtalaharyāḥ racayitā sāmarājaḥ asti

ahar

bījagaṇitodāharaṇam   

ekā ṭīkā ।

abhijāta-saṃskṛta-ṭīkā-vāṅmaye bījagaṇitodāharaṇa iti kṛtiḥ prasiddhā

ahar

kumārahārita:   

ekaḥ ācāryaḥ,yaḥ yajurveda-saṃpradāya-pravartakaḥ ।

brāhmaṇa-granthe kumārahāritasya varṇanaṃ vidyate

ahar

kṛṣṇāmṛtamahārṇavaḥ   

dvividhā racanā ।

kṛṣṇāmṛtamahārṇavaḥ dharmaśāstrīyaḥ granthaḥ asti

ahar

bījagaṇitodāharaṇam   

ekā ṭīkā ।

abhijāta-saṃskṛta-ṭīkā-vāṅmaye bījagaṇitodāharaṇa iti kṛtiḥ prasiddhā

ahar

samāhāravarṇaḥ   

ekaḥ sandhyakṣaraḥ ।

ai tathā au samāhāravarṇau staḥ

ahar

sarpāpahārī   

ekaḥ taskaraḥ ।

sarpāpahāriṇaḥ ullekhaḥ vīracarite asti

ahar

brahmahariḥ   

ekaḥ kaviḥ ।

brahmahariḥ kośeṣu varṇitaḥ

ahar

bhaṭṭāraharicandraḥ   

ekaḥ lekhakaḥ ।

kośakāraiḥ bhaṭṭāraharicandraḥ nirdiṣṭaḥ prāpyate

ahar

sarvahariḥ   

ekaṃ sūktam ।

sarvahareḥ ullekhaḥ ṛgvede asti

ahar

vigraharājaḥ   

ekaḥ kaviḥ ।

vigraharājasya ullekhaḥ vivaraṇapustikāyām asti

ahar

gaṅgālaharī   

ekā mūrtiḥ ।

gaṅgālaharī kathāsaritsāgare varṇitā asti

ahar

gaṅgālaharī   

ekaḥ granthaḥ ।

gaṅgālaharī jagannāthena racitā asti

ahar

hariharamahārājaḥ   

ekaḥ puruṣaḥ ।

hariharamahārājasya ullekhaḥ vivaraṇapustikāyām asti

ahar

heḍḍeśahariharaḥ   

ekaḥ lekhakaḥ ।

heḍḍeśahariharasya ullekhaḥ vivaraṇapustikāyām asti

ahar

pāṅgulyahāriṇī   

kṣupasya ekaḥ prakāraḥ ।

pāṅgulyahāriṇyāḥ ullekhaḥ koṣe asti

ahar

kambalahāraḥ   

ekaḥ puruṣaḥ ।

kambalahārasya ullekhaḥ koṣe asti

ahar

liṅgapurāṇam, tripuravijayaḥ, tripuraharaḥ   

ekaṃ purāṇam ।

liṅgapurāṇasya ullekhaḥ kośe vartate

ahar

upahāravarmā   

ekaḥ puruṣaḥ ।

upahāravarmaṇaḥ ullekhaḥ daśakumāracarite asti

ahar

upasargahārastotram   

kṛtiviśeṣaḥ ।

upasargahārastotram iti nāmakāḥ naikāḥ kṛtayaḥ santi

ahar

ānandalaharīstotram   

ekaṃ kāvyam ।

ānandalaharīstotrasya ullekhaḥ koṣe asti

ahar

pāpaharā   

ekā nadī ।

pāpaharāyāḥ ullekhaḥ mahābhārate asti

ahar

ānandalaharīstotram   

ekaṃ kāvyam ।

ānandalaharīstotrasya ullekhaḥ koṣe asti

ahar

jītavyavahārasūtram   

ekaḥ jainagranthaḥ ।

jītavyavahārasūtrasya ullekhaḥ koṣe asti

ahar

talaprahāraḥ   

ekaḥ vīraḥ ।

talaprahārasya ullekhaḥ vīracarite asti

ahar

liṅgapurāṇam, tripuravijayaḥ, tripuraharaḥ   

ekaṃ purāṇam ।

liṅgapurāṇasya ullekhaḥ kośe vartate

ahar

darahāraḥ   

ekaḥ kṣupaḥ ।

darahārasya ullekhaḥ kośe vartate

ahar

daharapṛṣṭham   

ekaḥ granthabhāgaḥ ।

daharapṛṣṭhaṃ taittirīyasaṃhitāyāḥ bhāgo vartate

ahar

naraharidevaḥ   

ekaḥ rājaputraḥ ।

naraharidevasya ullekhaḥ praśastyām asti

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