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     Grammar Search "antar" has 2 results.
     
antar
antar
Preverbs Search
  
"antar" has 1 results.
Preverb WordMeaning
antarinterior, within
     Amarakosha Search  
34 results
     
WordReferenceGenderNumberSynonymsDefinition
abhyantaramNeuterSingularantarālamincluded space
antarā2.4.10MasculineSingularantareṇa, antare
antaram3.3.195NeuterSingularvraṇakārī
antardhā1.3.12FeminineSingularapidhānam, tirodhānam, pidhānam, vyavadhā, ācchādanam, antardhiḥ, apavāraṇamcovering or disappearing
antargatam3.1.86MasculineSingularvismṛtam
antarīyam2.6.118NeuterSingularparidhānam, adhoṃśukam, upasaṃvyānam
antarvaṃśikaḥ2.8.8MasculineSingular
āpannasattvā2.6.22FeminineSingulargarbhiṇī, gurviṇī, antarvatnī
aruṇaḥ3.3.54MasculineSingularmeṣādiloma, bhruvauantarāāvartaḥ
bata3.3.252MasculineSingularārambhaḥ, praśnaḥ, kārtsnyam, maṅgalam, anantaram
daraḥ3.3.192MasculineSingularvinā, tādarthyam, paridhānam, avasaraḥ, ātmīyaḥ, bhedaḥ, avadhiḥ, antarātmā, bahiḥ, chidram, antardhiḥ, avakāśaḥ, madhyaḥ
durmanā3.1.6MasculineSingularvimanāḥ, antarmanāḥ
dvīpam1.10.8NeuterSingularantarīpamisland
dyauḥ1.2.1FeminineSingularvyoma, nabhaḥ, anntam, viyat, vihāyaḥ, dyuḥ, meghādhvā, dyauḥ, puṣkaram, antarīkṣam, suravartma, viṣṇupadam, vihāyasaḥ, tārāpathaḥ, mahābilam, abhram, ambaram, gaganam, kham, ākāśam, nākaḥ, antarikṣamsky
hastaḥ3.3.65MasculineSingularprāṇyantaraḥ, mṛtaḥ
iṣṭiḥ3.3.45FeminineSingularantarjaṭharam, kusūlam, antargṛham
kila3.3.262MasculineSingularantardhiḥ, tiryak
kṣattā3.3.69MasculineSingularasarvagocaraḥ, kakṣāntaraḥ, nṛpasya(śuddhāntaḥ)
pracchannamNeuterSingularantardvāram
pṛthag2.4.2MasculineSingularhiruk, nānā, vinā, antareṇa, ṛte
saṃsaktaḥ3.1.67MasculineSingularavyavahitam, apaṭāntaram
śāstravit3.1.4MasculineSingularantarvāṇiḥ
vighnaḥ2.4.19MasculineSingularpratyūhaḥ, antarāyaḥ
virocanaḥ3.3.115MasculineSingularmūrtaḥ, nirantaraḥ, meghaḥ, mūrtiguṇaḥ
viṭapaḥ3.3.138MasculineSingulardivyagāyanaḥ, antarābhavasattvaḥ
abhyantaramNeuterSingularantarālamincluded space
manvantaram1.4.23NeuterSingularmanvantara
prāntaramNeuterSingular
kāntāram2.1.17NeuterSingular
ghaṇṭāravāFeminineSingularśaṇapuṣpikā
kāntārthinī2.6.10FeminineSingular
bhujāntaram2.6.78NeuterSingularkroḍam
nirantaram3.1.66MasculineSingularsāndram, ghanam
kāntāram3.3.179MasculineSingularviṣṇuḥ, indraḥ, kapilaḥ, ahiḥ, aṃśuḥ, arkaḥ, anilaḥ, bhekaḥ, śukaḥ, siṃhaḥ, candraḥ, yamaḥ, kapiḥ, vājī
     Monier-Williams
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509 results for antar
     
Devanagari
BrahmiEXPERIMENTAL
antarind. within, between, amongst, in the middle or interior. (As a preposition with locative case) in the middle, in, between, into; (with accusative) between; (with genitive case) in, in the middle. (ifc.) in, into, in the middle of, between, out of the midst of ([ confer, compare Zend $; Latin inter; Gothic undar]). View this entry on the original dictionary page scan.
antaris sometimes compounded with a following word like an adjective, meaning interior, internal, intermediate. View this entry on the original dictionary page scan.
antaramf(ā-)n. being in the interior, interior View this entry on the original dictionary page scan.
antaramf(ā-)n. near, proximate, related, intimate View this entry on the original dictionary page scan.
antaramf(ā-)n. lying adjacent to View this entry on the original dictionary page scan.
antaramf(ā-)n. distant View this entry on the original dictionary page scan.
antaramf(ā-)n. different from View this entry on the original dictionary page scan.
antaramf(ā-)n. exterior View this entry on the original dictionary page scan.
antaran. the interior View this entry on the original dictionary page scan.
antaran. a hole, opening View this entry on the original dictionary page scan.
antaran. the interior part of a thing, the contents View this entry on the original dictionary page scan.
antaran. soul, heart, supreme soul View this entry on the original dictionary page scan.
antaran. interval, intermediate space or time View this entry on the original dictionary page scan.
antaran. period View this entry on the original dictionary page scan.
antaran. term View this entry on the original dictionary page scan.
antaran. opportunity, occasion View this entry on the original dictionary page scan.
antaran. place View this entry on the original dictionary page scan.
antaran. distance, absence View this entry on the original dictionary page scan.
antaran. difference, remainder View this entry on the original dictionary page scan.
antaran. property, peculiarity View this entry on the original dictionary page scan.
antaran. weakness, weak side View this entry on the original dictionary page scan.
antaran. representation View this entry on the original dictionary page scan.
antaran. surety, guaranty View this entry on the original dictionary page scan.
antaran. respect, regard View this entry on the original dictionary page scan.
antaran. (in fine compositi or 'at the end of a compound'), different, other, another exempli gratia, 'for example' deśāntaram-, another country View this entry on the original dictionary page scan.
antarāind. in the middle, inside, within, among, between View this entry on the original dictionary page scan.
antarāind. on the way, by the way View this entry on the original dictionary page scan.
antarāind. near, nearly, almost View this entry on the original dictionary page scan.
antarāind. in the meantime, now and then View this entry on the original dictionary page scan.
antarāind. for some time View this entry on the original dictionary page scan.
antarāind. (with accusative and locative case) between, during, without. View this entry on the original dictionary page scan.
antarā antarā- ca- - antarā- ca-, (with two accusatives of places) between - and - View this entry on the original dictionary page scan.
antarābhaktan. medicine taken between two meals, View this entry on the original dictionary page scan.
antarābharaSee antar/ā-. View this entry on the original dictionary page scan.
antarābharamfn. bringing close to, procuring View this entry on the original dictionary page scan.
antarābhavadeham. the soul in its middle existence between death and regeneration. View this entry on the original dictionary page scan.
antarabhāvanāf. composition by the difference, View this entry on the original dictionary page scan.
antarābhavasattvan. the soul in its middle existence between death and regeneration. View this entry on the original dictionary page scan.
antaracakran. the whole of the thirty-two intermediate regions of the compass View this entry on the original dictionary page scan.
antaracakran. a technical term in augury. View this entry on the original dictionary page scan.
antaradamfn. (3. -), cutting or hurting the interior or heart. View this entry on the original dictionary page scan.
antarādhāA1. -dhatte-, to receive into one's self, contain View this entry on the original dictionary page scan.
antarādhāna(ant/ar--) mfn. "having a bit inside", bridled View this entry on the original dictionary page scan.
antarādiśf. equals antardiś/ā- q.v View this entry on the original dictionary page scan.
antaradiśā([ ]) f. an intermediate region or quarter of the compass (see antarā-diś-and antar-deś/a-.) View this entry on the original dictionary page scan.
antaradvīpam. Name (also title or epithet) of the seven dvīpa-s south of bhārata-varṣa-, View this entry on the original dictionary page scan.
antarāgamam. (in grammar) an additional augment between two letters. View this entry on the original dictionary page scan.
antarāgamanan. passing between, View this entry on the original dictionary page scan.
antarāgāram. the interior of a house View this entry on the original dictionary page scan.
antaragnim. the interior fire, digestive force View this entry on the original dictionary page scan.
antaragnimfn. being in the fire View this entry on the original dictionary page scan.
antarajñamfn. knowing the interior, prudent, provident, foreseeing. View this entry on the original dictionary page scan.
antarākāśam. intermediate place, View this entry on the original dictionary page scan.
antarākāśam. the sacred ether or brahma- in the interior part or soul of man. View this entry on the original dictionary page scan.
antarakośam. an interior case or sheath View this entry on the original dictionary page scan.
antarākūṭan. hidden intention. View this entry on the original dictionary page scan.
antarālan. intermediate space View this entry on the original dictionary page scan.
antarālaSee sub voce, i.e. the word in the Sanskrit order antar-. View this entry on the original dictionary page scan.
antarālakan. ([ ]) intermediate space View this entry on the original dictionary page scan.
antarālakeind. locative case in the midst, in midway (āla-is probably for ālaya-). View this entry on the original dictionary page scan.
antarāleind. locative case in the midst, in midway (āla-is probably for ālaya-). View this entry on the original dictionary page scan.
antaramind. in the interior, within ([ confer, compare Gothic anthar,Themeanthara; Lithuanian antra-s,"the second"; Latin alter]). View this entry on the original dictionary page scan.
antarāṃsam. the part of the body between the shoulders, the breast View this entry on the original dictionary page scan.
antaraṅgamfn. interior, proximate, related, being essential to, or having reference to the essential part of the aṅga- or base of a word View this entry on the original dictionary page scan.
antaraṅgan. any interior part of the body View this entry on the original dictionary page scan.
antaraṅgatvan. the state or condition of an antaraṅga-. View this entry on the original dictionary page scan.
antarañjto assume, take up into one's self View this entry on the original dictionary page scan.
antarantaḥsthamfn. containing a semivowel, View this entry on the original dictionary page scan.
antarāntarātind. here and there, View this entry on the original dictionary page scan.
antarānveṣinmfn. waiting for an opportunity, View this entry on the original dictionary page scan.
antarāpaṇam. a market inside (a town) View this entry on the original dictionary page scan.
antarapatitamfn. "fallen between", unimportant, indifferent, View this entry on the original dictionary page scan.
antarāpatyāf. a pregnant woman View this entry on the original dictionary page scan.
antaraprabhavamfn. of mixed origin or caste View this entry on the original dictionary page scan.
antarapraśnam. an inner question View this entry on the original dictionary page scan.
antarapraśnam. a question which is contained in and arises from what has been previously stated. View this entry on the original dictionary page scan.
antaraprekṣinmfn. perceiving a weak point, View this entry on the original dictionary page scan.
antarapūruṣam. the internal man, the soul
antarārāmamfn. rejoicing in one's self (not in the exterior world) View this entry on the original dictionary page scan.
antarāsto sit down into (accusative) View this entry on the original dictionary page scan.
antarāśṛṅgamind. between the horns View this entry on the original dictionary page scan.
antarāśṛṅgīyamfn. being between the horns, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
antarasthamfn. interposed, internal, situated inside, inward View this entry on the original dictionary page scan.
antarasthamfn. separate, apart. View this entry on the original dictionary page scan.
antarasthāyinmfn. interposed, internal, situated inside, inward View this entry on the original dictionary page scan.
antarasthāyinmfn. separate, apart. View this entry on the original dictionary page scan.
antarasthitamfn. interposed, internal, situated inside, inward View this entry on the original dictionary page scan.
antarasthitamfn. separate, apart. View this entry on the original dictionary page scan.
antaratamfn. delighting in destruction. View this entry on the original dictionary page scan.
antaratamamfn. nearest View this entry on the original dictionary page scan.
antaratamamfn. immediate, intimate, internal View this entry on the original dictionary page scan.
antaratamamfn. like, analogous View this entry on the original dictionary page scan.
antaratamam. a congenial letter, one of the same class. View this entry on the original dictionary page scan.
antarataramfn. nearer View this entry on the original dictionary page scan.
antarataramfn. very intimate View this entry on the original dictionary page scan.
antaratasind. in the interior, within ([ confer, compare Gothic anthar,Themeanthara; Lithuanian antra-s,"the second"; Latin alter]). View this entry on the original dictionary page scan.
antaratasind. internally, inside, within, r. View this entry on the original dictionary page scan.
antarataswithin (as preposition with genitive case), View this entry on the original dictionary page scan.
antarātmakamf(ī-)n. interior View this entry on the original dictionary page scan.
antarātmanm. the soul View this entry on the original dictionary page scan.
antarātmanm. the internal feelings, the heart or mind View this entry on the original dictionary page scan.
antarātmeṣṭakamind. in the space between one's self and the (sacrificial) bricks View this entry on the original dictionary page scan.
antaravāsakan. the inner garment (of a Buddhist monk), View this entry on the original dictionary page scan.
antaravayavam. an inner limb or participle View this entry on the original dictionary page scan.
antarāvedīf. a veranda resting on columns View this entry on the original dictionary page scan.
antarāyaSee antar-i-. View this entry on the original dictionary page scan.
antarāyaSee antar-i-. View this entry on the original dictionary page scan.
antarayam. impediment, hindrance (see /an-antaraya-.) View this entry on the original dictionary page scan.
antarayaNom. P. -ayati- See antar-i-. View this entry on the original dictionary page scan.
antarāyam. intervention, obstacle. View this entry on the original dictionary page scan.
antarayaṇan. going under, disappearing View this entry on the original dictionary page scan.
antarayanam. Name of a country View this entry on the original dictionary page scan.
antarbāṣpam. suppressed tears View this entry on the original dictionary page scan.
antarbāṣpamfn. containing tears. View this entry on the original dictionary page scan.
antarbhaumamfn. being in the interior of the earth, subterranean View this entry on the original dictionary page scan.
antarbhāvam. disappearance, View this entry on the original dictionary page scan.
antarbhavamfn. being within, inward, internal, generated internally. View this entry on the original dictionary page scan.
antarbhāvam. the being included by (locative case), internal or inherent nature or disposition. View this entry on the original dictionary page scan.
antarbhavanan. the interior of a house. View this entry on the original dictionary page scan.
antarbhāvanāf. inward meditation or anxiety View this entry on the original dictionary page scan.
antarbhāvanāf. (in arithmetic) rectification of numbers by the differences of the products. View this entry on the original dictionary page scan.
antarbhavanaSee sub voce, i.e. the word in the Sanskrit order ant/ar-. View this entry on the original dictionary page scan.
antarbhāvanāSee sub voce, i.e. the word in the Sanskrit order ant/ar-. View this entry on the original dictionary page scan.
antarbhāvitamfn. included, involved. View this entry on the original dictionary page scan.
antarbhedam. inner division, View this entry on the original dictionary page scan.
antarbhinnamfn. inwardly divided or torn, View this entry on the original dictionary page scan.
antarbhūto be (contained or inherent or implied) in View this entry on the original dictionary page scan.
antarbhūmif. the inner part of the earth. View this entry on the original dictionary page scan.
antarbhūmiSee sub voce, i.e. the word in the Sanskrit order ant/ar-. View this entry on the original dictionary page scan.
antarbhūtamfn. (in fine compositi or 'at the end of a compound') being or contained in anything, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
antarbhūtamfn. being within, internal, inner. View this entry on the original dictionary page scan.
antarbhūtatvan. View this entry on the original dictionary page scan.
antarbhūtatvan. See antar-bhāva-. View this entry on the original dictionary page scan.
antardadhanan. the distillation of spirituous liquor (or a substance used to cause fermentation) View this entry on the original dictionary page scan.
antardadhānamfn. vanishing, disappearing, hiding one's self View this entry on the original dictionary page scan.
antardadhānamfn. (see antar-dhā-.)
antardagdhamfn. burnt inwardly. View this entry on the original dictionary page scan.
antardāham. internal heat, or fever. View this entry on the original dictionary page scan.
antardaśāf. (in astrology) intermediate period. View this entry on the original dictionary page scan.
antardaśāhan. an interval of ten days View this entry on the original dictionary page scan.
antardaśāhātind. before the end of ten days View this entry on the original dictionary page scan.
antardāvam. the middle of a fire View this entry on the original dictionary page scan.
antardeśam. an intermediate region of the compass View this entry on the original dictionary page scan.
antardhāA1. -dhatte-, to place within, deposit ; to receive within ; to hide, conceal, obscure ; to hide one's self: Passive voice -dhīyate- to be received within, to be absorbed ; to be rendered invisible ; to disappear, vanish ; to cease: Causal -dhāpayati- ; to render invisible, to cause to disappear. View this entry on the original dictionary page scan.
antardhāf. concealment, covering View this entry on the original dictionary page scan.
antardhairyan. inner firmness or constancy, View this entry on the original dictionary page scan.
antardhanan. a hidden or inner treasure, View this entry on the original dictionary page scan.
antardhānan. disappearance, invisibility View this entry on the original dictionary page scan.
antardhānan. antardhānam- i- or gam-, to disappear View this entry on the original dictionary page scan.
antardhānam. Name of a son of pṛthu-. View this entry on the original dictionary page scan.
antardhānacaramfn. going invisibly. View this entry on the original dictionary page scan.
antardhānagatamfn. disappeared. View this entry on the original dictionary page scan.
antardhāpitamfn. rendered invisible. View this entry on the original dictionary page scan.
antardhāyakamf(ikā-)n. rendering invisible. View this entry on the original dictionary page scan.
antardhim. concealment, covering View this entry on the original dictionary page scan.
antardhim. disappearance View this entry on the original dictionary page scan.
antardhim. interim, meantime View this entry on the original dictionary page scan.
antardhināmanmfn. named concealment, View this entry on the original dictionary page scan.
antardhvāntan. inner darkness, View this entry on the original dictionary page scan.
antardhyānan. profound inward meditation. View this entry on the original dictionary page scan.
antardiśf. equals -deś/a- below View this entry on the original dictionary page scan.
antardivākīrtyam. concealing a caṇḍāla-, View this entry on the original dictionary page scan.
antardṛṣṭimfn. looking into one's own soul. View this entry on the original dictionary page scan.
antarduḥkhamfn. afflicted in mind, sad. View this entry on the original dictionary page scan.
antarduṣṭamfn. internally bad, wicked, vile. View this entry on the original dictionary page scan.
antardvāran. a private or secret door within the house View this entry on the original dictionary page scan.
antareind. amidst, among, between View this entry on the original dictionary page scan.
antareind. with regard to, for the sake of, on account of. View this entry on the original dictionary page scan.
antareṇaind. amidst, between View this entry on the original dictionary page scan.
antareṇaind. (with accusative) within, between, amidst, during View this entry on the original dictionary page scan.
antareṇaind. except, without, with regard to, with reference to, on account of. View this entry on the original dictionary page scan.
antareṣam. the space between the two shafts of a carriage, View this entry on the original dictionary page scan.
antarto go between ; to separate, exclude from (with ablative) View this entry on the original dictionary page scan.
antargaḍumfn. "having worms within", unprofitable, useless. View this entry on the original dictionary page scan.
antargalagatamfn. sticking in the throat, View this entry on the original dictionary page scan.
antargamto go between (so as to exclude from[ ablative ]) View this entry on the original dictionary page scan.
antargaṇam. a gaṇa- contained in another gaṇa-, Sch. View this entry on the original dictionary page scan.
antargaṅgāf. the under-ground Ganges (as supposed to communicate under-ground with a sacred spring in Mysore). View this entry on the original dictionary page scan.
antargarbhamfn. inclosing young, pregnant View this entry on the original dictionary page scan.
antargata mfn. gone between or into, being in, included in View this entry on the original dictionary page scan.
antargatagāminmfn. gone between or into, being in, included in
antargatagāminmfn. being in the interior, internal, hidden, secret View this entry on the original dictionary page scan.
antargatagāminmfn. disappeared, perished View this entry on the original dictionary page scan.
antargatagāminmfn. slipped out of the memory, forgotten. View this entry on the original dictionary page scan.
antargatamanasmfn. whose mind is turned inwards, engaged in deep thought, sad, perplexed. View this entry on the original dictionary page scan.
antargatopamāf. a concealed simile (the particle of comparison being omitted). View this entry on the original dictionary page scan.
antargehan. interior of the house, inner apartment View this entry on the original dictionary page scan.
antargehamind. in the interior of a house. View this entry on the original dictionary page scan.
antarghaṇa m. a place between the entrance-door and the house View this entry on the original dictionary page scan.
antarghaṇam. Name of a village View this entry on the original dictionary page scan.
antarghana m. a place between the entrance-door and the house View this entry on the original dictionary page scan.
antarghanam. Name of a village View this entry on the original dictionary page scan.
antarghātam. a place between the entrance-door and the house View this entry on the original dictionary page scan.
antarghātam. Name of a village View this entry on the original dictionary page scan.
antargirim. "situated among the mountains", Name of a country View this entry on the original dictionary page scan.
antargoṣṭhamfn. (ant/ar--) being inside of the stable View this entry on the original dictionary page scan.
antargoṣṭham. inside of a stable View this entry on the original dictionary page scan.
antargṛha n. interior of the house, inner apartment View this entry on the original dictionary page scan.
antargṛhamind. in the interior of a house. View this entry on the original dictionary page scan.
antargudavalayam. (in anatomy) the sphincter muscle. View this entry on the original dictionary page scan.
antargūḍhaviṣamfn. having hidden poison within. View this entry on the original dictionary page scan.
antarhanforms the ind.p. -hatya- , and the Passive voice -haṇyate- View this entry on the original dictionary page scan.
antarhaṇanan. abolishing View this entry on the original dictionary page scan.
antarhananam. Name of a village View this entry on the original dictionary page scan.
antarhāsam. laughing inwardly View this entry on the original dictionary page scan.
antarhāsam. suppressed laughter View this entry on the original dictionary page scan.
antarhāsamind. with suppressed laugh. View this entry on the original dictionary page scan.
antarhastamind. in the hand, within reach of the hand View this entry on the original dictionary page scan.
antarhastīnamfn. being in the hand or within reach View this entry on the original dictionary page scan.
antarhitamfn. placed between, separated View this entry on the original dictionary page scan.
antarhitamfn. covered, concealed, hidden, made invisible, vanished, invisible View this entry on the original dictionary page scan.
antarhitamfn. hidden from (with ablative) View this entry on the original dictionary page scan.
antarhitātmanm. "of concealed mind", Name of śiva-. View this entry on the original dictionary page scan.
antarhiti(ant/ar--), f. concealment, View this entry on the original dictionary page scan.
antarhṛdayamfn. turned inwards in mind View this entry on the original dictionary page scan.
antari -ayati- to come between ; (perf. -ayāṃ cakāra-) to conceal, cause to disappear ; -eti- to stand in any one's way, separate ; to exclude from (ablative,rarely genitive case) ; to pass over, omit ; to disappear: Intensive -īyate-, to walk to and fro between (as a mediator) View this entry on the original dictionary page scan.
antarīkṛ(P. - karoti-), to take in the middle, View this entry on the original dictionary page scan.
antarikṣan. the intermediate space between heaven and earth View this entry on the original dictionary page scan.
antarikṣan. (in the veda-) the middle of the three spheres or regions of life View this entry on the original dictionary page scan.
antarikṣan. the atmosphere or sky View this entry on the original dictionary page scan.
antarikṣan. the air View this entry on the original dictionary page scan.
antarikṣan. talc. View this entry on the original dictionary page scan.
antarīkṣan. equals ant/arikṣa-. View this entry on the original dictionary page scan.
antarikṣacaramfn. passing through the atmosphere View this entry on the original dictionary page scan.
antarikṣacaram. a bird. View this entry on the original dictionary page scan.
antarikṣaga mfn. passing through the atmosphere View this entry on the original dictionary page scan.
antarikṣagam. a bird. View this entry on the original dictionary page scan.
antarikṣakṣitmfn. dwelling in the atmosphere View this entry on the original dictionary page scan.
antarikṣalokam. the intermediate region or sky as a peculiar world View this entry on the original dictionary page scan.
antarikṣanāmanmfn. called atmosphere, View this entry on the original dictionary page scan.
antarikṣaprāmfn. (1. pṛ-), travelling through the atmosphere View this entry on the original dictionary page scan.
antarikṣaprutmfn. ( pru-), floating over the atmosphere View this entry on the original dictionary page scan.
antarikṣasadmfn. dwelling in the atmosphere View this entry on the original dictionary page scan.
antarikṣasadyan. residence in the atmosphere View this entry on the original dictionary page scan.
antarikṣasaṃśita(ant/arikṣa--) mfn. sharpened in the atmosphere View this entry on the original dictionary page scan.
antarikṣāsanan. a particular posture in sitting, View this entry on the original dictionary page scan.
antarikṣayānīf. Name of a brick View this entry on the original dictionary page scan.
antarikṣāyatanamfn. having its abode in the atmosphere View this entry on the original dictionary page scan.
antarikṣodaramfn. having an interior as comprehensive as the atmosphere. View this entry on the original dictionary page scan.
antarikṣya(5) mfn. atmospheric View this entry on the original dictionary page scan.
antarindriyan. (in vedānta- philosophy) an internal organ (of which there are four, viz. manas-, buddhi-, ahaṃkāra-,and citta-). View this entry on the original dictionary page scan.
antarīpan. (fr. 2. ap-), an island View this entry on the original dictionary page scan.
antariṣ(3. plural -icchanti-) to wish, long for View this entry on the original dictionary page scan.
antaritamfn. gone within, interior, hidden, concealed, screened, shielded View this entry on the original dictionary page scan.
antaritamfn. departed, retired, withdrawn, disappeared, perished View this entry on the original dictionary page scan.
antaritamfn. separated, excluded View this entry on the original dictionary page scan.
antaritamfn. impeded View this entry on the original dictionary page scan.
antaritan. (?) remainder (in arithmetic) View this entry on the original dictionary page scan.
antaritan. a technical term in architecture. View this entry on the original dictionary page scan.
antariti(ant/ar--), excluding, View this entry on the original dictionary page scan.
antaritif. exclusion View this entry on the original dictionary page scan.
antarīyan. an under or lower garment View this entry on the original dictionary page scan.
antarjamfn. bred in the interior (of the body, as a worm). View this entry on the original dictionary page scan.
antarjalacaramfn. going in the water. View this entry on the original dictionary page scan.
antarjalaugham. an inner mass of water, View this entry on the original dictionary page scan.
antarjambham. the inner part of the jaws View this entry on the original dictionary page scan.
antarjanam. plural the inhabitants of a house, View this entry on the original dictionary page scan.
antarjanmann. inward birth. View this entry on the original dictionary page scan.
antarjānuind. between the knees View this entry on the original dictionary page scan.
antarjānuind. holding the hands between the knees View this entry on the original dictionary page scan.
antarjānumfn. holding the hands between the knees. View this entry on the original dictionary page scan.
antarjātamfn. inborn, inbred, innate. View this entry on the original dictionary page scan.
antarjaṭharan. the stomach View this entry on the original dictionary page scan.
antarjñānan. inward knowledge. View this entry on the original dictionary page scan.
antarjvalanan. internal heat, inflammation. View this entry on the original dictionary page scan.
antarjyotis(ant/ar--) mfn. having the soul enlightened, illuminated View this entry on the original dictionary page scan.
antarlambamfn. acute-angular View this entry on the original dictionary page scan.
antarlambam. a triangle in which the perpendicular falls within, an acute-angled triangle. View this entry on the original dictionary page scan.
antarlīnamfn. inherent. View this entry on the original dictionary page scan.
antarlomamfn. (ant/ar--) (said of anything) the hairy side of which is turned inwards View this entry on the original dictionary page scan.
antarlomamfn. covered with hair on the inner side. View this entry on the original dictionary page scan.
antarmadāvasthamfn. having latent or unmanifested ruttish desires, View this entry on the original dictionary page scan.
antarmanasmfn. sad, perplexed View this entry on the original dictionary page scan.
antarmandiran. inner apartments (reserved for women), View this entry on the original dictionary page scan.
antarmarmann. the innermost heart, View this entry on the original dictionary page scan.
antarmodam. inner joy, View this entry on the original dictionary page scan.
antarmṛtamfn. still-born View this entry on the original dictionary page scan.
antarmudram. "sealed inside", Name of a form of devotion. View this entry on the original dictionary page scan.
antarmukhamfn. going into the mouth View this entry on the original dictionary page scan.
antarmukhamfn. turned inwards, View this entry on the original dictionary page scan.
antarmukhan. a kind of scissors used in surgery View this entry on the original dictionary page scan.
antarmukhan. the interior of the mouth, View this entry on the original dictionary page scan.
antarmukhamind. inwardly, View this entry on the original dictionary page scan.
antarnagaran. the palace of a king View this entry on the original dictionary page scan.
antarnihitamfn. placed within, put in View this entry on the original dictionary page scan.
antarnikhātamfn. engraven, View this entry on the original dictionary page scan.
antarniṣṭhamfn. engaged in internal reflection. View this entry on the original dictionary page scan.
antarniveśanan. an inner apartment, View this entry on the original dictionary page scan.
antarniviṣṭamfn. gone within, being within. View this entry on the original dictionary page scan.
antarupātī( i-), -upātyeti- to enter over a threshold or boundary View this entry on the original dictionary page scan.
antaruṣyam. (5. vas-), an intermediate resting-place, View this entry on the original dictionary page scan.
antaruṣyam. see daśāntaruṣy/a-. View this entry on the original dictionary page scan.
antarvacanamfn. ("having words inserted","containing or expressing, as it were, words"), View this entry on the original dictionary page scan.
antarvamim. flatulence, indigestion. View this entry on the original dictionary page scan.
antarvaṃśam. equals antaḥ-pura-. View this entry on the original dictionary page scan.
antarvaṃśikam. superintendent of the women's apartments. View this entry on the original dictionary page scan.
antarvaṇamfn. situated in a forest View this entry on the original dictionary page scan.
antarvaṇamind. within a forest View this entry on the original dictionary page scan.
antarvāṇimfn. skilled in sacred sciences. View this entry on the original dictionary page scan.
antarvartam. the act of filling up gaps with grass View this entry on the original dictionary page scan.
antarvartin mfn. internal, included, dwelling in. View this entry on the original dictionary page scan.
antarvartinīf. pregnant, View this entry on the original dictionary page scan.
antarvasto dwell inside, abide in the interior ; to stop in the midst of (see antar-uṣya- sub voce, i.e. the word in the Sanskrit order ant/ar-.) View this entry on the original dictionary page scan.
antarvāsasn. an inner or under garment View this entry on the original dictionary page scan.
antarvasatmfn. internal, included, dwelling in. View this entry on the original dictionary page scan.
antarvastran. an under garment View this entry on the original dictionary page scan.
antarvasum. Name of a soma- sacrifice View this entry on the original dictionary page scan.
antarvat(ant/ar--) mf(vatī-[ ]or vatnī-)n. pregnant View this entry on the original dictionary page scan.
antarvāvat(others"far apart, far and wide"), View this entry on the original dictionary page scan.
antarvāvatind. inwardly View this entry on the original dictionary page scan.
antarvediind. within the sacrificial ground etc. View this entry on the original dictionary page scan.
antarvedīf. the Doab or district between the gaṅgā- and yamunā- rivers View this entry on the original dictionary page scan.
antarvedim. plural (ayas-) Name of the people living there View this entry on the original dictionary page scan.
antarvegam. internal uneasiness or anxiety View this entry on the original dictionary page scan.
antarvegam. inward fever. View this entry on the original dictionary page scan.
antarveśmann. the inner apartments, the interior of a building. View this entry on the original dictionary page scan.
antarveśmikam. superintendent of the women's apartments. View this entry on the original dictionary page scan.
antarvidvasmfn. (perf. p. 1. vid-), knowing exactly View this entry on the original dictionary page scan.
antarvigāhanan. entering within View this entry on the original dictionary page scan.
antarvṛttif. internal condition, View this entry on the original dictionary page scan.
antaryamfn. interior, (gaRa dig-ādi- q.v) View this entry on the original dictionary page scan.
antaryāgam. inner sacrifice, View this entry on the original dictionary page scan.
antaryajanan. inner sacrifice, View this entry on the original dictionary page scan.
antaryakṣa(used in explaining antarikṣa-), View this entry on the original dictionary page scan.
antaryam(Imper. 2. sg. -yaccha-) to hinder, stop ; (Imper. -yacchatu-) to keep inside View this entry on the original dictionary page scan.
antaryāmam. a soma- libation performed with suppression of the breath and voice View this entry on the original dictionary page scan.
antaryāmaspeaking to one's self, unheard by another, View this entry on the original dictionary page scan.
antaryāmagraham. idem or 'speaking to one's self, unheard by another, ' View this entry on the original dictionary page scan.
antaryāminm. "checking or regulating the internal feelings", the soul View this entry on the original dictionary page scan.
antaryogam. deep thought, abstraction. View this entry on the original dictionary page scan.
abhyantaramf(ā-)n. interior, being inside of, included in (locative case; genitive case or in compound [ see gaṇābhyantara-]) View this entry on the original dictionary page scan.
abhyantaramf(ā-)n. initiated in, conversant with (locative case) View this entry on the original dictionary page scan.
abhyantaramf(ā-)n. next, nearly related, intimate View this entry on the original dictionary page scan.
abhyantaran. inner part, interior, inside, middle etc. View this entry on the original dictionary page scan.
abhyantaran. (generally locative case; in fine compositi or 'at the end of a compound') interval, space of time View this entry on the original dictionary page scan.
abhyantaram. "on intimate terms", a lover, View this entry on the original dictionary page scan.
ābhyantaramfn. (fr. abhy-antara-), being inside, interior, inner View this entry on the original dictionary page scan.
abhyantaracārinmfn. moving inside, View this entry on the original dictionary page scan.
abhyantaradoṣakṛtmfn. "doing a wrong to one's own land", raising a sedition or mutiny View this entry on the original dictionary page scan.
abhyantarakam. an intimate friend View this entry on the original dictionary page scan.
abhyantarakalāf. plural the secret arts or the arts of coquetry View this entry on the original dictionary page scan.
abhyantaramind. (in fine compositi or 'at the end of a compound') into View this entry on the original dictionary page scan.
ābhyantaramind. inside. View this entry on the original dictionary page scan.
ābhyantaranṛttan. perfect dancing (according to the nāṭya-śāstra-s), View this entry on the original dictionary page scan.
ābhyantaraprayatnam. internal effort (of the mouth in producing articulate utterance) commentator or commentary on View this entry on the original dictionary page scan.
abhyantaratasind. in the interior, inwards View this entry on the original dictionary page scan.
abhyantarāyāmam. curvature of the spine by spasm, emprosthonos (see bāhyāyāma-.) View this entry on the original dictionary page scan.
abhyantarī(for abhyantara-in compound with1. kṛ-and its derivatives) . View this entry on the original dictionary page scan.
ābhyantarikamfn. equals ābhyantara-. View this entry on the original dictionary page scan.
abhyantarīkaraṇan. initiating in (locative case) View this entry on the original dictionary page scan.
abhyantarīkṛto put between, insert View this entry on the original dictionary page scan.
abhyantarīkṛtamfn. initiated in (locative case) View this entry on the original dictionary page scan.
abhyantarīkṛtamfn. made intimate View this entry on the original dictionary page scan.
ahorathantaran. commentator or commentary View this entry on the original dictionary page scan.
anantaramf(ā-)n. having no interior View this entry on the original dictionary page scan.
anantaramf(ā-)n. having no interstice or interval or pause View this entry on the original dictionary page scan.
anantaramf(ā-)n. uninterrupted, unbroken View this entry on the original dictionary page scan.
anantaramf(ā-)n. continuous View this entry on the original dictionary page scan.
anantaramf(ā-)n. immediately adjoining, contiguous View this entry on the original dictionary page scan.
anantaramf(ā-)n. next of kin, etc. View this entry on the original dictionary page scan.
anantaramf(ā-)n. compact, close View this entry on the original dictionary page scan.
anantaram. a neighbouring rival, a rival neighbour View this entry on the original dictionary page scan.
anantaran. contiguousness View this entry on the original dictionary page scan.
anantaran. brahma- or the supreme soul (as being of one entire essence) View this entry on the original dictionary page scan.
anantaran. after View this entry on the original dictionary page scan.
anantaran. afterwards. View this entry on the original dictionary page scan.
anantaram. (also) the next (younger) brother after (ablative), View this entry on the original dictionary page scan.
anantarajam. "next-born", the son of a kṣatriyā- or vaiśyā- mother by a father belonging to the caste immediately above the mother's View this entry on the original dictionary page scan.
anantarajātam. idem or 'm. "next-born", the son of a kṣatriyā- or vaiśyā- mother by a father belonging to the caste immediately above the mother's ' View this entry on the original dictionary page scan.
anantarajātam. also the son of a śūdrā- mother by a vaiśya- father. View this entry on the original dictionary page scan.
anantaramind. immediately after View this entry on the original dictionary page scan.
anantarāmam. Name of a man. View this entry on the original dictionary page scan.
anantarāśim. (in arithmetic) an infinite quantity View this entry on the original dictionary page scan.
anantarāśim. a periodic decimal fraction (?). View this entry on the original dictionary page scan.
anantarayam. non-interruption and (see antaraya-.) View this entry on the original dictionary page scan.
anantarāyamind. without a break and View this entry on the original dictionary page scan.
anantarhitamfn. ( dhā-), not concealed, manifest View this entry on the original dictionary page scan.
anantarhitamfn. not separated by a break. View this entry on the original dictionary page scan.
anantarhitif. the not being covered or concealed, View this entry on the original dictionary page scan.
anantaritamfn. not separated by any interstice View this entry on the original dictionary page scan.
anantaritamfn. unbroken. View this entry on the original dictionary page scan.
anantaritif. not excluding or passing over View this entry on the original dictionary page scan.
anantarīyamfn. concerning or belonging to the next of kin, etc., (gaRa gahādi- q.v) View this entry on the original dictionary page scan.
anantarūpamfn. having innumerable forms or shapes. View this entry on the original dictionary page scan.
ānantaryan. (fr. an-antara- ), immediate sequence or succession etc. View this entry on the original dictionary page scan.
ānantaryan. proximity, absence of interval View this entry on the original dictionary page scan.
ānantaryaan unpardonable sin (said by Buddhists to be five, viz."matricide","parricide","killing an Arhat","shedding the blood of a buddha-","causing divisions among the brotherhood"), View this entry on the original dictionary page scan.
ānantaryasamādhim. a particular samādhi-, ibidem or 'in the same place or book or text' as the preceding 101. View this entry on the original dictionary page scan.
ānantaryatṛtīyāf. the third day (of a religious rite) View this entry on the original dictionary page scan.
athānantaramind. now. View this entry on the original dictionary page scan.
bāhyābhyantaramfn. external and internal (as diseases) View this entry on the original dictionary page scan.
bhadantarāmam. Name of 2 Buddhist teachers. View this entry on the original dictionary page scan.
bhaṅgyantareṇaind. in an indirect manner View this entry on the original dictionary page scan.
bhaṅgyantareṇaind. in another manner View this entry on the original dictionary page scan.
bharadvājadhanvantarim. Name of a divine being View this entry on the original dictionary page scan.
bhūmyanantaramfn. belonging to the next country View this entry on the original dictionary page scan.
bhūmyanantaram. the king of an adjacent country View this entry on the original dictionary page scan.
dantaracanāf. equals -dhāva- View this entry on the original dictionary page scan.
dantarajasn. equals -mala- View this entry on the original dictionary page scan.
dantarogam. tooth-ache , View this entry on the original dictionary page scan.
dantaroginmfn. suffering from ga-, View this entry on the original dictionary page scan.
dhanvantaran. the space or distance of a dhanu- or 4 hasta-s View this entry on the original dictionary page scan.
dhanvantaran. Name of śiva-, ("bow-string";but see tari-). View this entry on the original dictionary page scan.
dhānvantara () mfn. relating to or proceeding from dhanvan-tari- (See sub voce, i.e. the word in the Sanskrit order) View this entry on the original dictionary page scan.
dhanvantarim. (for vani-t-),"moving in a curve", Name of a deity to whom oblations were offered in the north-east quarter (where tare- wrong reading for tareḥ-) View this entry on the original dictionary page scan.
dhanvantarim. of the sun View this entry on the original dictionary page scan.
dhanvantarim. the physician of the gods (produced at the churning of the ocean with a cup of amṛta- in his hands, the supposed author of the āyur-veda-, who in a later existence is also called divo-dāsa-, king of kāśi-, and considered to be the founder of the Hindu school of medicine) View this entry on the original dictionary page scan.
dhanvantarim. Pur (dhānv-) View this entry on the original dictionary page scan.
dhanvantarim. Name of the author of a medical dictionary (perhaps the same mentioned among the 9 gems of the court of vikramāditya-) View this entry on the original dictionary page scan.
dhanvantaridarpabhaṅgam. "the breaking of dhanvan-'s pride", Name of a chapter of View this entry on the original dictionary page scan.
dhanvantarigrantham. Name of work View this entry on the original dictionary page scan.
dhanvantarigrastāf. Helleborus Niger View this entry on the original dictionary page scan.
dhanvantariguṇāguṇayogasatan. Name of work View this entry on the original dictionary page scan.
dhanvantarinighaṇṭum. Name of work View this entry on the original dictionary page scan.
dhanvantaripañcakan. Name of work View this entry on the original dictionary page scan.
dhanvantarisāranidhim. Name of work View this entry on the original dictionary page scan.
dhanvantarivilāsam. Name of work View this entry on the original dictionary page scan.
dhanvantarīyamfn. composed by dhanvantarīya- (also read dhānv-) View this entry on the original dictionary page scan.
dhānvantarīya () mfn. relating to or proceeding from dhanvan-tari- (See sub voce, i.e. the word in the Sanskrit order) View this entry on the original dictionary page scan.
dhanvantariyajñam. the sacrifice offered to dhanvan- View this entry on the original dictionary page scan.
dhānvantarya() mfn. relating to or proceeding from dhanvan-tari- (See sub voce, i.e. the word in the Sanskrit order) View this entry on the original dictionary page scan.
digantaran. another region, a foreign country etc. View this entry on the original dictionary page scan.
digantaran. a quarter of the sky View this entry on the original dictionary page scan.
digantaran. (also plural) space, the atmosphere View this entry on the original dictionary page scan.
dvādaśābdānantarāvalokanavidhim. Name of work View this entry on the original dictionary page scan.
dvyantaramf(ā-)n. separated by 2 intermediate links View this entry on the original dictionary page scan.
gaṇābhyantaram. "one of a troop or corporation", a member of any (religious) association, . View this entry on the original dictionary page scan.
havirantaraṇan. passing over an oblation View this entry on the original dictionary page scan.
hetvantaran. another argument View this entry on the original dictionary page scan.
jagadantarātmanm. "innermost soul of the universe", viṣṇu- View this entry on the original dictionary page scan.
jānvantarāind. between the knees, View this entry on the original dictionary page scan.
jātyantarīyakamfn. belonging to another (future) birth, View this entry on the original dictionary page scan.
kimantaramf(ā-)n. being at what distance from each other? View this entry on the original dictionary page scan.
manvantaran. the period or age of a manu- (it comprises about 71 mahā-yugas-[q.v.], which are held equal to 12, 000 years of the gods or 4, 320, 000 human years or 1/14th of a day of brahmā-;each of these periods is presided over by its own special manu- [see manu-,];six such manv-antara-s have already elapsed, and the 7th, presided over by manu- vaivasvata-, is now going on; 7 more are to come, making 14 manv-antara-s, which together make up one day of brahmā-) (especially i, 79) etc.
manvantarāf. Name of various festivals (of the 10th day of the light half of the month āṣāḍha-, of the 8th in the dark half of the same month, and of the 3rd in the light half of bhādra-) View this entry on the original dictionary page scan.
manvantaraetc. See . View this entry on the original dictionary page scan.
manvantaravarṇanan. Name of chapter of View this entry on the original dictionary page scan.
nairantaryan. uninterruptedness, close succession, continuousness, compactness ( nairantaryeṇa yeṇa- ind.uninterruptedly, continually )
nairantaryan. immediate consequence View this entry on the original dictionary page scan.
nairantaryeṇaind. nairantarya
nirantaramf(ā-)n. having no interval (in space or time), close, compact, dense, uninterrupted, perpetual, constant ( nirantaratā -- f.) etc. View this entry on the original dictionary page scan.
nirantaramf(ā-)n. faithful true View this entry on the original dictionary page scan.
nirantaramf(ā-)n. abounding in, full of (compound) View this entry on the original dictionary page scan.
nirantaramf(ā-)n. not other or different, identical etc. View this entry on the original dictionary page scan.
nirantaramf(ā-)n. not hidden from view View this entry on the original dictionary page scan.
nirantarābhyāsam. constant repetition or study, diligent exercise or practice View this entry on the original dictionary page scan.
nirantaragrihavāsinmfn. living in the next house View this entry on the original dictionary page scan.
nirantarālamfn. without an intervening space, close, narrow View this entry on the original dictionary page scan.
nirantarālatāf. View this entry on the original dictionary page scan.
nirantaramind. closely, tightly, firmly, View this entry on the original dictionary page scan.
nirantaramind. constantly, continually etc. View this entry on the original dictionary page scan.
nirantaramind. immediately, at once View this entry on the original dictionary page scan.
nirantarapayodharāf. having closely contiguous breasts (clouds) View this entry on the original dictionary page scan.
nirantaraśarīramfn. one whose body is densely transfixed with (arrows) View this entry on the original dictionary page scan.
nirantaratāf. nirantara
nirantarātkaṇṭhāf. continual longing for View this entry on the original dictionary page scan.
nirantaraviśeṣamfn. (plural) being without difference in regard to (locative case), being treated alike View this entry on the original dictionary page scan.
nirantarodbhinnamfn. densely sprouted View this entry on the original dictionary page scan.
paṭahānantaramfn. (speech) accompanied by the sound of a drum View this entry on the original dictionary page scan.
pratimanvantaran. every manv-antara- View this entry on the original dictionary page scan.
pratimanvantaramind. in each Manv-antara. () View this entry on the original dictionary page scan.
pratimanvantareind. in each Manv-antara. () View this entry on the original dictionary page scan.
pratyanantaramfn. being in the immediate neighbourhood of (genitive case) View this entry on the original dictionary page scan.
pratyanantaramfn. standing nearest (as an heir) View this entry on the original dictionary page scan.
pratyanantaramfn. closely connected with, immediately following View this entry on the original dictionary page scan.
pratyanantaramind. immediately after (ablative) View this entry on the original dictionary page scan.
pratyanantaramind. next in succession View this entry on the original dictionary page scan.
pratyanantarībhūto betake one's self close to (genitive case) View this entry on the original dictionary page scan.
pratyantarībhū equals -anantarī-bhū- View this entry on the original dictionary page scan.
rasābhyantaramfn. filled with water or love View this entry on the original dictionary page scan.
ṣaḍbhāṣāsubantarūpādarśa m. Name of work View this entry on the original dictionary page scan.
samanantaramf(ā-)n. immediately contiguous to or following (ablative or genitive case; yaccātra sam-anantaram-,"and what is immediately connected with it") View this entry on the original dictionary page scan.
samanantaramind. immediately behind or after (genitive case or ablative or compound) View this entry on the original dictionary page scan.
samantaram. pl, Name of a people View this entry on the original dictionary page scan.
sāmantarājam. (with hari-) Name of the author of the sūrya-prakāśa- View this entry on the original dictionary page scan.
samantaraśmim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
ṣaṇmāsābhyantareind. with in the space of six months View this entry on the original dictionary page scan.
sarvābhyantaramfn. the innermost of all. View this entry on the original dictionary page scan.
siddhimanvantaran. Name of a place View this entry on the original dictionary page scan.
smṛtyantaran. another law-book View this entry on the original dictionary page scan.
sṛṣṭyantaram. the offspring of intermarriage between the four original castes (created by brahmā-) View this entry on the original dictionary page scan.
sṛṣṭyantarajam. the descendant of such offspring View this entry on the original dictionary page scan.
subantarūpāvalīf. Name of work View this entry on the original dictionary page scan.
tadanantaramf(ā-)n. nearest to any one (genitive case) View this entry on the original dictionary page scan.
tadanantaramind. immediately upon that, thereupon, then (corresponding to prāk-,"before" ;to prathamam-,"first" ) View this entry on the original dictionary page scan.
tatsamanantaramind. immediately upon that View this entry on the original dictionary page scan.
tatsamanantaramind. see tadanant-. View this entry on the original dictionary page scan.
tiryagantaran. equals yak-pramāṇa- View this entry on the original dictionary page scan.
upāṃśvantaryāmam. dual number Name of two particular ladles-full of soma- (offered with the breath held and inaudible)
vaiśvantara Name (also title or epithet) of a hermitage, View this entry on the original dictionary page scan.
vaivasvatamanvantaran. Name of the 7th or present manvantara- (q.v) View this entry on the original dictionary page scan.
vānamantaram. plural (with jaina-s) a class of gods View this entry on the original dictionary page scan.
vasantarājam. spring compared to a king View this entry on the original dictionary page scan.
vasantarājam. Name of a king of kumāra-giri- (author of the -rājīya-nātya-śāstra-) View this entry on the original dictionary page scan.
vasantarājam. (also with bhaṭṭa-) of various authors View this entry on the original dictionary page scan.
vasantarājacikitsāf. Name of a medical work View this entry on the original dictionary page scan.
vasantartu(for ṛtu-) m. spring-season View this entry on the original dictionary page scan.
vastvantaran. another thing, another object or subject View this entry on the original dictionary page scan.
vedyantaran. the interior of the vedi- View this entry on the original dictionary page scan.
vellantaram. a particular tree (equals vīra-taru-) View this entry on the original dictionary page scan.
viṣayānantaramfn. immediately adjacent or adjoining, next neighbour View this entry on the original dictionary page scan.
vyantaran. (in fine compositi or 'at the end of a compound' f(ā-).) View this entry on the original dictionary page scan.
vyantaran. absence of distinction View this entry on the original dictionary page scan.
vyantaran. an interval View this entry on the original dictionary page scan.
vyantaram. "occupying an intermediate position", (with jaina-s) Name of a class of gods (including piśāca-s, bhūta-s, yakṣa-s, rākṣasa-s, kiṃ-nara-s, kim-puruṣa-s, mahoraga-s and gandharva-s) etc. View this entry on the original dictionary page scan.
vyantarāmind. moderately View this entry on the original dictionary page scan.
vyantarapaṅktif. (?) View this entry on the original dictionary page scan.
vyantarīf. a deity of the above class View this entry on the original dictionary page scan.
vyasanānantaramind. immediately after misfortune View this entry on the original dictionary page scan.
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antar अन्तर् ind. [अम्-अरन्-तुडागमश्च Uṇ.5.6, अमेस्तुट् च] 1 (Used as a prefix to verbs and regarded as a preposition or गति) (a) In the middle, between; in, into, inside; ˚हन्, ˚धा, ˚गम्, ˚भू, ˚इ, ˚ली &c. (b) Under. -2 (Used adverbially) (a) Between, betwixt, amongst, within; in the middle or interior, inside (opp. वहिः); अदह्यतान्तः R.2.32 burnt within himself, at heart; अन्तरेव विहरन् दिवानिशम् R.19.6 in the palace, in the harem; so ˚भिन्नं भ्रमति हृदयम् Māl. 5.2; अन्तर्विभेद Dk.13; यदन्तस्तन्न जिह्वायाम् Pt.4.88; अन्तर्यश्च मृग्यते V.1.1 internally, in the mind. (b) By way of seizing or holding; अन्तर्हत्वा गतः (हतं परिगृह्य). -3 (As a separable preposition) (a) In, into, between, in the middle, inside, within, (with loc.); निवसन्नन्तर्दारुणि लङ्घ्यो वह्निः Pt.1.31; अन्तरादित्ये Ch. Up., अन्तर्वेश्मनि Ms.7 223; Y.3.31; अप्स्वन्तरमृतमप्सु Rv.1. 23.19. अप्सु मे सोमो$ब्रवीदन्तर् विश्वानि भेषजा ibid. (b) Between (with acc.) Ved. अन्तर्मही बृहती रोदसीमे Rv. 7.87.2; अन्तर्देवान् मर्त्यांश्च 8.2.4; हिरण्मय्योर्ह कुश्योरन्तर- वहित आस Śat. Br. (c) In, into, inside, in the interior, in the midst (with gen.); प्रतिबलजलधेरन्तरौर्वायमाणे Ve. 3.7; अन्तःकञ्चुकिकञ्चुकस्य Ratn.2.3; बहिरन्तश्च भूतानाम् Bg.13.15; त्वमग्ने सर्वभूतानामन्तश्चरसि साक्षिवत् Y.2.14; लघुवृत्तितया भिदां गतं बहिरन्तश्च नृपस्य मण्डलम् Ki.2.53; अन्तरीपं यदन्तर्वारिणस्तटम् Ak.; oft. in comp. at the end; कूपान्तः पतितः Pt.5; सभान्तः साक्षिणः प्राप्तान् Ms.8.79; दन्तान्तरधि- ष्ठितम् Ms.5.141 between the teeth; उत्पित्सवो$न्तर्नदभर्तुः Śi.3.77; also in compound with a following word; अहं सदा शरीरान्तर्वासिनी ते सरस्वती Ks.4.11. -4 It is frequently used as the first member of compounds in the sense of 'internally', 'inside', 'within', 'in the interior', 'having in the interior', 'filled with', 'having concealed within', or in the sense of 'inward', 'internal', 'secret', 'hidden' &c., forming Adverbial, Bahuvrīhi or Tatpuruṣa compounds; कुन्दमन्तस्तुषारम् (Bah. comp.) Ś.5.19 filled with dew; ˚स्तोयम् (Bah. comp.) Me.66; अन्तर्गिरि (Adv. comp.) Ki.1.34; ज्वलयति तनूमन्तर्दाहः (Tat. comp.) U.3.31; so ˚कोपः, ˚कोणः, ˚आकूतम् &c. -5 It is also supposed to be a particle of assent (स्वीकारार्थक). (Note. In comp. the र् of अन्तर् is changed to a visarga before hard consonants, as अन्तः- करणम्, अन्तःस्थ &c.). [cf. L. inter; Zend antare; Goth. undar; Pers. andar; Gr. entos;]. -Comp. -अंसः the breast (= अंतरा-अंस q. v.). -अग्निः inward fire, the fire which stimulates digestion; दीप्तान्तरग्निपरिशुद्धकोष्ठः Susr. -अंङ्ग a. 1 inward, internal, comprehended, included (with abl.); त्रयमन्तरङ्ग पूर्वेभ्यः Pat Sūtra. -2 proximate, related to, essential to or referring to the essential part of the अङ्ग or base of a word (opp. बहिरङ्ग); धातूपसर्गयोः कार्यमन्तरङ्गम् P.VIII.3.74 Sk. -3 dear, most beloved (अत्यन्तप्रिय); स्वपिति सुखमिदा- नीमन्तरङ्गः कुरङ्गः Ś.4.v.l. (-अङ्गम्) 1 the inmost limb or organ, the heart, mind; सन्तुष्टान्तरङ्गः Dk.11; ˚वृत्ति 21; the interior. -2 an intimate friend, near or confidential person (forming, as it were, part of oneself); मदन्तरङ्गभूताम् Dk.81,93,11; राजान्तरङ्गभावेन 135; अन्तरङ्गेषु राज्यभारं समर्प्य*** 159. -3 an essential or indispensable part, as श्रवण, मनन & निदिध्यासन in realizing Brahman. -4 What is intimately connected or related; अन्तरङ्गबहिरङ्ग- योरन्तरङ्ग बलीयः ŚB. on MS.12.2.29. -अवयव an inner part; P.V.4.62. -आकाशः the ether or Brahman that resides in the heart of man (a term often occurring in the Upaniṣads). -आकूतम् secret or hidden intention. -आगमः an additional augment between two letters, -आगारम् the interior of a house; स्त्रीनक्तमन्तरा- गारबहिःशत्रुकृतांस्तथा Y.2.31. -आत्मन् m. (त्मा) 1 the inmost spirit or soul, the soul or mind; also the internal feelings, the heart, अङ्गुष्ठमात्रपुरुषोन्तरात्मा Śvet.; नास्य प्रत्यक- रोद्वीर्यं विक्लवेनान्तरात्मना Rām.6.13.28. गतिमस्यान्तरात्मनः Ms.6.73; जीवसंज्ञोन्तरात्मान्यः सहजः सर्वदेहिनाम् 12.13; मद्- गतेनान्तरात्मना Bg.6.47 with the heart fixed on me; जातो ममायं विशदः प्रकामं ...... अन्तरात्मा Ś.4.22, U.3.38, प्रायः सर्वो भवति करुणावृत्तिरार्द्रान्तरात्मा Me.95. -2 (In phil.) the inherent supreme spirit or soul (residing in the interior of man); अन्तरात्मासि देहिनाम् Ku.6.21. -आपणः a market in the heart (inside) of a town. -आय, -आल; See s. v. -आराम a. rejoicing in oneself, finding pleasure in his soul or heart; यो$न्तःसुखोन्तरारामस्तथान्तर्जर्यो- तिरेव सः Bg.5.24. -इन्द्रियम् an internal organ or sense. -उष्यम् Ved. a secret abode. -करणम् the internal organ; the heart, soul; the seat of thought and feeling, thinking faculty, mind, conscience; प्रमाणं ˚प्रवृत्तयः Ś.1.22; सबाह्य ˚णः अन्तरात्मा V.4 the soul in all its senses external and internal, the inner and outer man; दयार्द्रभावमाख्यातमन्तःकरणैर्विशङ्कैः R.2.11. According to the Vedānta अन्तःकरण is of four kinds : मनो बुद्धिरहङ्कार- श्चित्तं करणमान्तरम् । संशयो निश्चयो गर्वः स्मरणं विषया इमे ॥ अन्तःकरणं त्रिविधम् Sāṅkhya 33, i. e. बुद्धयहङ्कारमनांसि; सान्तःकरणा बुद्धिः 35, i. e. अहङ्कारमनःसहिता. -कल्पः a certain number of years (with Buddhists). -कुटिल a. inwardly crooked (fig. also); fraudulent. (-लः) a conch-shell. -कृ(क्रि)मिः a disease of worms in the body. -कोटरपुष्पी = अण्ड- कोटरपुष्पी. -कोपः 1 internal disturbance; H.3. -2 inward wrath, secret anger. -कोशम् the interior of a storeroom. -गङ्गा the secret or hidden Ganges (supposed to communicate uuderground with a secret stream in Mysore). -गडु a. [अन्तर्मध्ये गडुरिव] useless, unprofitable, unnecessary, unavailing; किमनेनान्तर्गडुना Sar. S. (ग्रीवाप्रदेश- जातस्य गलमांसपिण्डस्य गडोर्यथा निरर्थकत्वं तद्वत्). -गम् -गत &c. See under अंतर्गम्. -गर्भ a. 1 bearing young, pregnant. -2 having a गर्भ or inside; so ˚गर्भिन्. -गिरम् -रि ind. in mountains. अध्यास्तेन्तर्गिरं यस्मात् करतन्नावैति कारणम् Bk.5.87. -गुडवलयः the sphincter muscle. -गूढ a. concealed inside, being inward; ˚घनव्यथः U.3.1; R.19.57; ˚विषः with poison concealed in the heart. -गृहम्, -गेहम्, -भवनम् [अन्तःस्थं गृहम् &c.] 1 the inner apartment of a house, the interior of a house. -2 N. of a holy place in Benares; पञ्चक्रोश्यां कृतं पापमन्तर्गेहे विनश्यति. -घणः -णम् [अन्तर्हन्यते क्रोडीभवत्यस्मिन्, निपातः] the open space before the house between the entrance-door and the house (= porch or court); तस्मिन्नन्तर्घणे पश्यन् प्रघाणे सौधसद्मनः Bk.7.62 द्वारमतिक्रम्य यः सावकाशप्रदेशः सो$न्तर्घणः). (-नः -णः) N. of a country of Bāhīka (or Bālhīka) (P.III.3.78 बाहीकग्रामविशेषस्य संज्ञेयम् Sk.). -घातः striking in the middle Kāsi. on P.III.3.78. -चर a. pervading the body. internally situated, internal, inward अन्तश्चराणां मरुतां निरोधात् Ku.3.48; U.7. -ज a. born or bred in the interior (as a worm &c.). -जठरम् the stomach. (ind.) in the stomach. -जम्भः the inner part of the jaws (खादनस्थानं जम्भः, दन्तपङ्क्त्यो- रन्तरालम्). -जात a. inborn, innate. -जानु ind. between the knees. -जानुशयः One sleeping with hands between the knees; अन्तर्जानुशयो यस्तु भुञ्जते सक्तभाजनः Mb.3.2.75. -ज्ञानम् inward or secret knowledge. -ज्योतिस् a. enlightened inwardly, with an enlightened soul. यो$न्तःसुखो$न्तरारामस्तथान्तर्ज्योतिरेव यः Bg.5.24. (-स् n.) the inward light, light of Brahman. -ज्वलनम् inflammation. (-नः) inward heat or fire; mental anxiety. -ताप a. burning inwardly (-पः) internal fever or heat Ś.3.13. -दधनम् [अन्तर्दध्यते आधीयते मादकतानेन] distillation of spirituous liquor, or a substance used to produce fermentation. -दशा a term in astrology, the time when a particular planet exercises its influence over man's destiny (ज्योतिषोक्तः महादशान्तर्गतो ग्रहाणां स्वाधिपत्यकालभेदः). -दशाहम् an interval of 1 days; ˚हात् before 1 days. Ms.8.222; ˚हे 5.79. -दहनम् -दाहः 1 inward heat; ज्वलयति तनूमन्तर्दाहः U.3.31; ˚हेन दहनः सन्तापयति राघवम् Rām. -2 inflammation. -दुःख a. sad or afflicted at heart; -दुष्ट a. internally bad, wicked or base at heart. -दृष्टिः f. examining one's own soul, insight into oneself. -देशः an intermediate region of the compass. -द्वारम् private or secret door within the house (प्रकोष्ठद्वारम्). -धा-धि, -हित &c. See. s. v. -नगरम् the palace of a king (being inside the town); cf. ˚पुरम्; दशाननान्तर्नगरं ददर्श Rām. -निवेशनम् inner part of the house; यथा चारोपितो वृक्षो जातश्चान्तर्निवेशने Rām.6.128.6. -निहित a. being concealed within; अङ्गैरन्तर्निहितवचनैः सूचितः सम्यगर्थः M.2.8. -निष्ठ a. engaged in internal meditation. -पटः, -टम् a screen of cloth held between two persons who are to be united (as a bride and bridegroom, or pupil and preceptor) until the acctual time of union arrives. -पथ a. Ved. being on the way. -पदम् ind. in the interior of an inflected word. -पदवी = सुषुम्णामध्यगतः पन्थाः -पिरधानम् the innermost garment. -पर्शव्य a. being between the ribs (as flesh). -पवित्रः the Soma when in the straining vessel. -पशुः [अन्तर्गाममध्ये पशवो यत्र] the time when the cattle are in the village or stables (from sunset to sunrise); अन्तःपशौ पशुकामस्य सायं प्रातः Kāty; (सायं पशुषु ग्राममध्ये आगतेषु प्रातश्च ग्रामादनिःसृतेषु com.). -पातः, पात्यः 1 insertion of a letter (in Gram.). -2 a post fixed in the middle of the sacrificial ground (used in ritual works); अन्तःपूर्वेण यूपं परीत्यान्तःपात्यदेशे स्थापयति Kāty. -पातित, -पातिन् a. 1 inserted. -2 included or comprised in; falling within; दण्डकारण्य˚ ति आश्रमपदम् K.2. -पात्रम् Ved. interior of a vessel. -पालः one who watches over the inner apartments of a palace. -पुरम् [अन्तः अभ्यन्तरं पुरं गृहम्, or पुरस्यान्तःस्थितम्] 1 inner apartment of a palace (set apart for women); female or women's apartments, seraglio, harem (so called from their being situated in the heart of the town, for purposes of safety); व्यायम्याप्लुत्य मध्याह्ने भोक्तुमन्तःपुरं विशेत् Ms.7.216,221,224; कन्यान्तःपुरे कश्चित्प्रविशति Pt.1. -2 inmates of the female apartments, a queen or queens, the ladies taken collectively; अन्तःपुराणि सर्वाणि रुदमानानि सत्वरम् Rām.6.111.111. ˚विरहपर्युत्सुकस्य राजर्षेः Ś.3; K.58; ततो राजा सान्तःपुरः स्वगृह- मानीयाभ्यर्चितः Pt.1; कस्यचिद्राज्ञो$न्तःपुरं जलक्रीडां कुरुते ibid. ˚प्रचारः gossip of the harem Ms.7.153; ˚समागतः Ś.4; also in pl.; कदाचिदस्मत्प्रार्थनामन्तःपुरेभ्यः कथयेत् Ś.2.; न ददाति वाचमुचितामन्तःपुरेभ्यो यदा Ś.6.5. ˚जन women of the palace; inmates of the female apartments; ˚चर, -अध्यक्षः-रक्षकः, -वर्ती guardian or superintendent of the harem, chamberlain; वृद्धः कुलोद्रतः शक्तः पितृपैतामहः शुचिः । राज्ञामन्तःपुरा- ध्यक्षो विनीतश्च तथेष्यते ॥ (of these five sorts are mentioned :- वामनक, जघन्य, कुब्ज, मण्डलक and सामिन् see Bṛi. S.) ˚सहायः one belonging to the harem. -पुरिकः [अन्तःपुरे नियुक्तः, ठक्] a chamberlain = ˚चर. (-कः, -का) a woman in the harem; अस्मत्प्रार्थनामन्तःपुरिके(का) भ्यो निवेदय Chaṇḍ. K. -पुष्पम् [कर्म.] the menstrual matter of women, before it regularly begins to flow every month; वर्षद्वादशकादूर्ध्वं यदि पुष्पं बहिर्न हि । अन्तःपुष्पं भवत्येव पनसोदुम्बरादिवत् Kāśyapa; ˚ष्पम् is therefore the age between 12 and the menstruation period. -पूय a. ulcerous. -पेयम् Ved. drinking up. -प्रकृतिः f. 1 the internal nature or constitution of man. -2 the ministry or body of ministers of a king. -3 heart or soul. ˚प्रकोपः internal dissensions or disaffection; अणुरप्युपहन्ति विग्रहः प्रभुमन्तःप्रकृतिप्रकोपजः Ki.2.51. -प्रको- पनम् sowing internal dissensions, causing internal revolts; अन्तःप्रकोपनं कार्यमभियोक्तुः स्थिरात्मनः H.3.93. -प्रज्ञ a. knowing oneself, with an enlightened soul. -प्रतिष्ठानम् residence in the interior. -बाष्प a. 1 with suppressed tears; अन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ Me.3. -2 with tears gushing up inside, bedimmed with tears; कोपात्˚ ष्पे स्मरयति मां लोचने तस्याः V.4.15. (-ष्पः) suppressed tears, inward tears; निगृह्य ˚ष्पम् Bh.3.6; Māl.5. -भावः, भावना see under अन्तर्भू separately. -भिन्न a. split or broken inside, perforated, bored (said of a pearl) Pt.4 (also torn by dissensions). -भूमिः f. interior of the earth. -भेदः discord, internal dissensions; ˚जर्जरं राजकुलम् Mk.4 torn by internal dissensions; अन्तर्भेदाकुलं गेहं न चिराद्विनशिष्यति 'a house divided against itself cannot stand long.' -भौम a. subterranean, underground. -मदावस्थ a. having the rutting state concealed within; आसीदनाविष्कृतदानराजि- रन्तर्मदावस्थ इव द्विपेन्द्रः R.2.7. -मनस् a. 1 sad, disconsolate, dejected, distracted. -2 one who has concentrated and turned his mind inward, lost in abstract meditation. -मुख a. (-खी f.) 1 going into the mouth, pointing or turned inward; प्रचण्डपरिपिण्डितः स्तिमितवृत्तिरन्तर्मुखः Mv. 5.26. -2 having an inward entrance of opening (बाह्यवस्तुपरिहारेण परमात्मविषयकतया प्रवेशयुक्तं चित्तादि). -3 an epithet of the soul called प्राज्ञ, when it is enjoying the sweet bliss of sleep (आनन्दभुक् चेतोमुखः प्राज्ञः इति श्रुतेः). -4 Spiritual minded, looking inwardly into the soul; 'अन्तर्मुखाः सततमात्मविदो महान्तः' Viś. Guṇā.139. (-खम्) a sort of surgical scissors (having an opening inside), one of the 2 instruments mentioned by Suśruta in chapter 8 of Sūtrasthāna. -मातृका [अन्तःस्थाः ष़ट्चक्रस्थाः मातृकाः अकारादिवर्णाः] a name given in the Tantras for the letters of the alphabet assigned to the six lotuses (पद्म) of the body; ˚न्यासः a term used in Tantra literature for the mental assignment of the several letters of the alphabet to the different parts of the body. -मुद्र a. sealed inside; N. of a form of devotion. -मृत a. still-born. -यागः mental sacrifice or worship, a mode of worship referred to in the Tantras. -यामः 1 suppression of the breath and voice. -2 ˚पात्रम्, a sacrificial vessel (ग्रहरूपं सामापराख्यं यज्ञियपात्रम्); according to others, a Soma libation made during the suppression of breath and voice; सुहवा सूर्यायान्तर्याममनु- मन्त्रयेत् Ait. Br. -यामिन् m. 1 regulating the soul or internal feelings, soul; Providence, Supreme Spirit as guiding and regulating mankind. Brahman; (according to the Bṛi. Ār. Up. अन्तर्यामिन 'the internal check' is the Supreme Being and not the individual soul; who standing in the earth is other than the earth, whom the earth knows not, whose body the earth is, who internally restrains and governs the earth; the same is thy soul (and mine, the internal check अन्तर्यामिन्, &c. &c.); अन्तराविश्य भूतानि यो बिभर्त्यात्मकेतुभिः । अन्तर्या- मीश्वरः साक्षाद्भवेत् &c. -2 wind; ˚ब्राह्मणम् N. of a Brāhmaṇa included in the Bṛi. Ār. Up. -योगः deep meditation, abstraction -लम्ब a. acute-angular. (-बः) an acute-angled triangle (opp. बहिर्लम्ब) (the perpendicular from the vertex or लम्ब falling within अन्तर् the triangle). -लीन a. 1 latent, hidden, concealed inside; ˚नस्य दुःखाग्नेः U.3.9; ˚भुजङ्गमम् Pt.1. -2 inherent. -लोम a. (P.V.4.117) covered with hair on the inside; (-मम्) [अन्तर्गतमाज्छाद्यं लोम अच्] the hair to be covered. -वंशः = ˚पुरम् q. v. -वंशिकः, -वासिकः [अन्तर्वंशे वासे नियुक्तः ठक्] a superintendent of the women's apartment.; Pt.3, K.93. Ak.2.8.8. -वण (वन) a. situated in a forest; ˚णो देशः P.VI.2.179 Sk. (-णम्) ind. within a forest. P.VIII.4.5. -वत् a. being in the interior; having something in the interior. -वती (वत्नी) Ved. [अन्तरस्त्यस्यां गर्भः] a pregnant woman; अन्तर्वत्नी प्रजावती R.15.13. -वमिः [अन्तः स्थित एव उद्गारशब्दं कारयति, वम्-इन्] indigestion, flatulence; belching. -वर्तिन्, -वासिन् a. being or dwelling inside, included or comprised in -वसुः N. of a Soma sacrifice (for राज्यकाम and पशुकाम). -वस्त्रम्, -वासस् n. an undergarment; गृहीत्वा तत्र तस्यान्तर्वस्त्राण्याभरणानि च । चेलखण्डं तमेकं च दत्वान्तर्वाससः कृते ॥. Ks.4.52. -वा a. [अन्तः अन्तरङ्गभावं अन्तःकरणं वा वाति गच्छति स्निग्धत्वेन, वा-विच् Tv.] forming part of oneself such as children, cattle &c. ˚वत् a. (अस्त्यर्थे मतुप् मस्य वः) having progeny, cattle &c; अन्तर्वावत्क्षयं दधे Rv.1.4.7; abounding with precious things inside. -adv. inwardly. -वाणि a. [अन्तःस्थिता शास्त्रवाक्यात्मिका वाणी यस्य] skilled or versed in scriptures, very learned (शास्त्रविद्). -विगाहः, -हनम् entering within, penetration. -विद्वस् a. Ved. (विदुषी f.) knowing correctly or exactly (knowing the paths between heaven and earth) Rv.1.72.7. -वेगः inward uneasiness or anxiety, inward fever. -वेदि a. pertaining to the inside of the sacrificial ground. -adv. within this ground. (-दिः -दी f.) [अन्तर्गता वेदिर्यत्र देशे] the tract of land (the Doab) between the rivers Gaṅgā and Yamunā, regarded as a sacred region and the principal seat of Āryan Brāhmaṇas; cf. एते भगवत्यौ भूमिदेवानां मूलमायतनमन्तर्वेदिपूर्वेण कलिन्दकन्यामन्दाकिन्यौ संगच्छेते A.R.7; it is supposed to have extended from Prayāga to Haradvāra and is also known by the names of शशस्थली and ब्रह्मावर्त. -m. (pl.) inhabitants of this land. -वेश्मन् n. the inner apartments, interior of a house. -वेश्मिकः n. a chamberlain. -वैशिकः Officer in charge of the harem. समुद्रमुपकरणमन्तर्वैशिकहस्तादादाय परिचरेयुः Kau. A.1.21. -शरः internal arrow or disease. -शरीरम् internal and spiritual part of man; the interior of the body. -शल्य a. having in the interior an arrow, pin or any such extraneous matter; rankling inside. -शीला N. of a river rising from the Vindhya mountain. -श्लेषः, -श्लेषणम् Ved. internal support (scaffolding &c.) एतानि ह वै वेदानामन्तः- श्लेषणानि यदेता व्याहृतयः Ait. Br. -संज्ञ a. inwardly conscious (said of trees &c.); ˚ज्ञा भवन्त्येते सुखदुःखसमन्विताः Ms.1.49. -सत्त्व a. having inward strength &c. (˚त्त्वा) 1 a pregnant woman. -2 the marking nut. -सन्तापः internal pain, sorrow, regret. -सरल a. upright at heart, or having Sarala trees inside; K.51. -सलिल a. with water (flowing) underground; नदीमिवान्तःसलिलां सरस्वतीम् R.3.9. -सार a. having inward strength and vigour, full of strong inside; powerful, strong, heavy or ponderous; ˚रैर्मन्त्रिभिर्घार्यते राज्यं सुस्तम्भैरिव मन्दिरम् Pt.1. 126; साराणि इन्धनानि Dk.132; ˚रं घन तुलयितुं नानिलः शक्ष्यति त्वाम् Me.2. (-रः) internal treasure or store, inner store or contents; वमन्त्युच्चैरन्तःसारम् H.2.13 internal matter or essence (and pus). -सुख a. whose delight is in self, inwardly happy यो$न्तःसुखो$न्तरारामः Bg. 5.24 -सेनम् ind. into the midst of armies. -स्थ a. (also written अन्तःस्थ) being between or in the midst. (-स्थः, -स्था) a term applied to the semivowels, य्, र्, ल्, व् as standing between vowels and consonants and being formed by a slight contact of the vocal organs (ईषत्स्पृष्टं अन्तस्थानाम्); or they are so called because they stand between स्पर्श (क-म) letters and ऊष्मन् (श, ष, स, ह). -स्था 1 a deity of the vital organs. -2 N. of one of the Ṛigveda hymns. ˚मुद्गरः the malleus of the ear. -स्वेदः [अन्तः स्वेदो मदजलस्यन्दनं यस्य] an elephant (in rut). -हणनम् striking in the middle. -हननम् N. of a country बाहीक P.VIII.4.24 Sk. -हस्तम् ind. in the hand, within reach of the hand. -हस्तीन a. being in the hand or within reach of the hand. -हासः laughing inwardly (in the sleeves), a secret or suppressed laugh; सान्तर्हासं कथितम् Me.113 with a suppressed laugh, with a gentle smile. -हृदयम् the interior of the heart.
antara अन्तर a. [अन्तं राति ददाति, रा-क] 1 Being in the inside, interior, inward, internal (opp. बाह्य); योन्तरो यमयति Śat. Br.; ˚र आत्मा Tait. Up.; कश्चनान्तरो धर्मः S. D. अन्तरापणवीथ्यश्च नानापण्योपशोभिताः अनुगच्छन्तु Rām.7.64.3. -2 Near, proximate (आसन्न); कृष्वा युजश्चिदन्तरम् Rv.1. 1.9. -3 Related, intimate, dear, closely connected (आत्मीय) (opp. पर); तदेतत्प्रेयः पुत्रात् ...... प्रेयो$न्यस्मात्सर्व- स्मादन्तरतरं यदयमात्मा Śat. Br.; अयमत्यन्तरो मम Bharata. -4 Similar (also अन्तरतम) (of sounds and words); स्थाने$न्तरतमः P.I.1.5; हकारस्य घकारोन्तरतमः Śabdak.; सर्वस्य पदस्य स्थाने शब्दतो$र्थतश्चान्तरतमे द्वे शब्दस्वरूपे भवतः P. VIII.1.1. Com. -5 (a) Different from, other than (with abl.); यो$प्सु तिष्ठन्नद्भ्यो$न्तरः Bṛi. Ār. Up.; आत्मा स्वभावो$न्तरो$न्यो यस्य स आत्मान्तरः अन्यस्वभावः व्यवसायिनो$न्तरम् P.VI.2.166 Sk. ततो$न्तराणि सत्त्वानि स्वादते स महाबलः Rām.7. 62.5. (b) The other; उदधेरन्तरं पारम् Rām. -6 Exterior, outer, situated outside, or to be worn outside (अन्तरं बहिर्योगोपसंव्यानयोः P.I.1.36) (In this sense it is declined optionally like सर्व in nom. pl. and abl. and loc. sing.) अन्तरे-रा वा गृहाः बाह्या इत्यर्थः (चण्डालादिगृहाः); अन्तरे-रा वा शाटकाः परिधानीया इत्यर्थः Sk.; so अन्तरायां पुरि, अन्तरायै नगर्यै, नमो$न्तरस्मै अमेधसाम् Vop. -रम् 1 (a) The interior, inside; ततान्तरं सान्तरवारिशीकरैः Ki.4.29,5.5; जालान्तरगते भानौ Ms.8.132; विमानान्तरलम्बिनीनाम् R.13.33; Mk.8.5, Ku. 7.62; अपि वनान्तरं श्रयति V.4.24; लीयन्ते मुकुलान्तरेषु Ratn. 1.26, Ki.3.58; अन्तरात् from inside, from out of; प्राकारपरिखान्तरान्निर्ययुः Rām.; अन्तरे in, into; वन˚, कानन˚, प्रविश्यान्तरे &c. (b) Hence, the interior of any thing, contents; purport, tenor; अत्रान्तरं ब्रह्मविदो विदित्वा Śvet. Up. (c) A hole, an opening; तस्य बाणान्तरेभ्यस्तु बहु सुस्राव शोणितम्. -2 Soul, heart; mind; सततमसुतरं वर्णयन्त्यन्तरम् Ki.5.18 the inmost or secret nature (lit. middle space or region); लब्धप्रतिष्ठान्तरैः भृत्यैः Mu.3.13 having entered the heart; सदृशं पुरुषान्तरविदो महेन्द्रस्य V.3. -3 The Supreme Soul. -4 Interval, intermediate time or space, distance; रम्यान्तरः Ś.4.11; किंचिदन्तरमगमम् Dk.6; अल्प- कुचान्तरा V.4.49; क्रोशान्तरेण पथि स्थिताः H.4 at the distance of; बृहद् भुजान्तरम् R.3.54; अन्तरे oft. translated by between, betwixt; गीतान्तरेषु Ku.3.38 in the intervals of singing; मरणजीवितयोरन्तरे वर्ते betwixt life and death; अस्त्रयोगान्तरेषु Rām.; तन्मुहूर्तकं बाष्पसलिलान्तरेषु प्रेक्षे तावदार्यपुत्रम् U.3 in the intervals of weeping; बाष्पविश्रामो$प्यन्तरे कर्तव्य एव U.4 at intervals; स्मर्तव्योस्मि कथान्तरेषु भवता Mk.7.7 in the course of conversation; कालान्तरावर्तिशुभाशुभानि H.1 v. l. See कालान्तरम्; सरस्वतीदृषद्वत्योर्यदन्तरम् Ms.2.17,22; द्यावापृथिव्यो- रिदमन्तरं हि व्याप्तं त्वयैकेन Bg.11.2; न मृणालसूत्रं रचितं स्तनान्तरे Ś.6.18 between the breasts; Bg.5.27; अस्य खलु ते बाणपथवर्तिनः कृष्णसारस्यान्तरे तपस्विन उपस्थिताः Ś.1; तदन्तरे सा विरराज धेनुः R.2.2;12.29. (b) Intervention (व्यवधान) oft. in the sense of 'through'; मेघान्तरालक्ष्यमि- वेन्दुबिम्बम् R.13.38 through the clouds; वस्त्रं अन्तरं व्यवधायकं यस्य स वस्त्रान्तरः P.VI.2.166 Sk.; महानद्यन्तरं यत्र तद्देशान्त- रमुच्यते; जालान्तरप्रेषितदृष्टिः R.7.9 peeping through a window; विटपान्तरेण अवलोकयामि Ś.1; क्षणमपि विलम्बमन्तरीकर्तु- मक्षमा K.36 to allow to come between or intervene; कियच्चिरं वा मैघान्तरेण पूर्णिमाचन्द्रस्य दर्शनम् U.3. -5 Room, place, space in general; मृणालसूत्रान्तरमप्यलभ्यम् Ku.1.4; न ह्यविद्धं तयोर्गात्रे बभूवाङ्गुलमन्तरम् Rām.; मूषिकैः कृते$न्तरे Y.1. 147; गुणाः कृतान्तराः K.4 finding or making room for themselves; न यस्य कस्यचिदन्तरं दातव्यम् K.266; देहि दर्शना- न्तरम् 84. room; पौरुषं श्रय शोकस्य नान्तरं दातुमर्हसि Rām. do not give way to sorrow; तस्यान्तरं मार्गते Mk.7.2 waits till it finds room; अन्तरं अन्तरम् Mk.2 make way, make way. -6 Access, entrance, admission, footing; लेभेन्तरं चेतसि नोपदेशः R.6.66 found no admission into (was not impressed on) the mind; 17.75; लब्धान्तरा सावरणे$पि गेहे 16.7. -7 Period (of time), term; मासान्तरे देयम् Ak.; सप्तैते मनवः । स्वे स्वेन्तरे सर्वमिदमुत्पाद्यापुश्चराचरम् Ms.1.63, see मन्वन्तरम्; इति तौ विरहान्तरक्षमौ R.8.56 the term or period of separation; क्षणान्तरे -रात् within the period of a moment. -8 Opportunity, occasion, time; देवी चित्रलेखामव- लोकयन्ती तिष्ठति । तस्मिन्नन्तरे भर्तोपस्थितः M.1. अत्रान्तरे प्रणम्याग्रे समुपविष्टः; Pt.1 on that occasion, at that time; अस्मिन्नन्तरे Dk.164; केन पुनरुपायेन मरणनिर्वाणस्यान्तरं संभावयिष्ये Māl.6; कृतकृत्यता लब्धान्तरा भेत्स्यति Mu.2.22 getting an opportunity; 9; यावत्त्वामिन्द्रगुरवे निवेदयितुं अन्तरान्वेषी भवामि Ś.7. find a fit or opportune time; शक्तेनापि सता जनेन विदुषा कालान्तरप्रेक्षिणा वस्तव्यम् Pt.3.12; waiting for a suitable opportunity or time; सारणस्यान्तरं दृष्ट्वा शुको रावणमब्रवीत् Rām. -9 Difference (between two things), (with gen. or in comp.) शरीरस्य गुणानां च दूरमत्यन्तमन्तरम् H.1.46; उभयोः पश्यतान्तरम् H.1.64, नारीपुरुषतोयानामन्तरं महदन्तरम् 2.39; तव मम च समुद्रपल्वलयोरिवान्तरम् M.1; Bg.13.34; यदन्तरं सर्षपशैलराजयोर्यदन्तरं वायसवैनतेययोः Rām.; द्रुमसानुमतां किमन्तरम् R.8.9;18.15; rarely with instr.; त्वया समुद्रेण च महदन्तरम् H.2; स्वामिनि गुणान्तरज्ञे Pt.1.11; difference; सैव विशिनष्टि पुनः प्रधानपुरषान्तरं सूक्ष्मम् Sāṅ. K. -1 (Math.) Difference, remainder also subtraction, cf. योगोन्तरेणोनयुतो$र्धितस्तौ राशी स्मृतौ संक्रमणाख्यमेतत् ॥ Līlā. -11 (a) Different, another, other, changed, altered (manner, kind, way &c.); (Note:- that in this sense अन्तर always forms the latter part of a compound and its gender remains unaffected i. e. neuter, whatever be the gender of the noun forming the first part; कन्यान्तरम् (अन्या कन्या), राजान्तरम् (अन्यो राजा), गृहान्तरम् (अन्यद् गृहम्); in most cases it may be rendered by the English word 'another'.); इदमवस्थान्तरमारोपिता Ś.3 changed condition; K.154; Mu.5; शुभाशुभफलं सद्यो नृपाद्देवाद्भवान्तरे Pt.1.121; जननान्तरसौहृदानि &Sacute.5.2 friendships of another (former) existence; नैवं वारान्तरं विधास्यते H.3 I shall not do so again; आमोदान् हरिदन्तराणि नेतुम् Bv.1.15, so दिगन्तराणि; पक्षान्तरे in the other case; देश˚, राज˚, क्रिया˚ &c. (b) Various, different, manifold (used in pl.); लोको नियम्यत इवात्मदशान्तरेषु Ś.4.2; मन्निमित्तान्यवस्थान्तराण्यवर्णयत् Dk.118 various or different states; 16; sometimes used pleonastically with अन्यत् &c.; अन्यत्स्थानान्तरं गत्वा Pt.1. -12 Distance (in space); व्यामो बाह्वोः सकरयोस्ततयोस्ति- र्यगन्तरम् Ak.; प्रयातस्य कथंचिद् दूरमन्तरम् Ks.5.8. -13 Absence; तासामन्तरमासाद्य राक्षरीनां वराङ्गना Rām.; तस्यान्तरं च विदित्वा ibid. -14 Intermediate member, remove, step, gradation (of a generation &c.); एकान्तरम् Ms.1.13; द्वयेकान्तरासु जातानाम् 7; एकान्तरमामन्त्रितम् P.VIII.1.55; तत्स्रष्टुरेकान्तरम् Ś.7.27 separated by one remove, See एकान्तर also. -15 Peculiarity, peculiar or characteristic possession or property; a (peculiar) sort, variety, or kind; व्रीह्यन्तरेप्यणुः Trik.; मीनो राश्यन्तरे, वेणुर्नृपान्तरे ibid.; प्रासङ्गो युगान्तरम् cf. also प्रधानपुरुषान्तरं सूक्ष्मम् Sāṅ. K.37. &c. -16 Weakness, weak or vulnerable point; a failing, defect, or defective point; प्रहरेदन्तरे रिपुम्, Śabdak. सुजयः खलु तादृगन्तरे Ki.2.52; असहद्भिर्माममिमित्रैर्नित्यमन्तरदर्शिभिः Rām; परस्यान्तरदर्शिना ibid.; कीटकेनेवान्तरं मार्गयमाणेन प्राप्तं मया महदन्तरम् Mk.9; अथास्य द्वादशे वर्षे ददर्श कलिरन्तरम् Nala.7.2.; हनूमतो वेत्ति न राक्षसो$न्तरं न मारुतिस्तस्य च राक्षसो$न्तरम् Rām. -17 Surety, guarantee, security; तेन तव विरूपकरणे सुकृतमन्तरे धृतम् Pt.4 he has pledged his honour that he will not harm you; आत्मान- मन्तरे$र्पितवान् K.247; अन्तरे च तयोर्यः स्यात् Y.2.239; भुवः संज्ञान्तरयोः P.III.2.179; धनिकाधमर्णयोरन्तरे यस्तिष्ठति विश्वासार्थं स प्रतिभूः Sk. -18 Regard, reference, account; न चैतदिष्टं माता मे यदवोचन्मदन्तरम् Rām. with reference to me; त्वदन्तरेण ऋणमेतत्. -19 Excellence, as in गुणान्तरं व्रजति शिल्पमाधातुः M.1.6 (this meaning may be deduced from 11). -2 A garment (परिधान). -21 Purpose, object, (तादर्थ्य) तौ वृषाविव नर्दन्तौ बलिनौ वासितान्तरे Mb.1.12.41; (Malli. on R.16.82). -22 Concealment, hiding; पर्व- तान्तरितो रविः (this sense properly belongs to अन्तर्-इ q. v.). -23 Representative, substitution. क्षात्रमाचरतो मार्गमपि बन्धोस्त्वदन्तरे Mb.12.1.3. -24 Destitution, being without (विना) which belongs to अन्तरेण. (अन्तरमवकाशाव- धिपरिधानान्तर्धिभेदतादर्थ्ये । छिद्रात्मीर्यावेनाबहिरवसरमध्येन्तरात्मनि च Ak.) [cf. L. alter] -25 Space (अवकाश); प्रेक्षतामृषि- सङ्घानां बभूव न तदान्तरम् Rām.7.14.19. -26 Separation (वियोग); भार्यापत्योरन्तरम् Mb.5.35.43. -27 A move or skilful play in wrestling; अन्योन्यस्थान्तरप्रेप्सू प्रचक्राते$न्तरं प्रति Mb.9.57.11. -28 A moulding of the pedestal and the base; षडंशं चान्तरे कर्णे उत्तरांशं तदूर्ध्वके । Māna.13.121; cf. स्थानात्मीयान्यतादर्थ्यरन्ध्रान्तर्धिषु चान्तरम् । परिधाने$वधौ मध्ये$- न्तरात्मनि नपुंसके । Nm. -Comp. -अपत्या a pregnant woman. -चक्रम् a technical term in augury Bṛi. S. chap.86. -ज्ञ a. knowing the interior, prudent, wise, foreseeing; नान्तरज्ञाः श्रियो जातु प्रियैरासां न भूयते Ki.11.24 not knowing the difference. -तत् a. spreading havoc. -द a. cutting the interior or heart. -दिशा, अन्तरा दिक् intermediate region or quarter of the compass. -दृश् a. realizing the Supreme Soul (परमात्मानुसंधायिन्). -पु(पू)रुषः the internal man, soul (the deity that resides in man and witnesses all his deeds); तांस्तु देवाः प्रपश्यन्ति स्वस्यैवान्तरपूरुषः; Ms.8.85. -पूजा = अन्तर-पूजा. -प्रभवः [अन्तराभ्यां भिन्नवर्णमातापितृभ्यां प्रभवति] one of a mixed origin or caste. (अम्बष्ठ, क्षत्तृ, करण, इ.); अन्तरप्रभवाणां च धर्मान्नो वक्तुमर्हसि Ms.1.2. -प्रश्नः an inner question, one contained in and arising out of what has been previously mentioned. -शायिन् -स्थ, -स्थायिन् -स्थित a. 1 inward, internal, inherent; ˚स्थैर्गुणैः शुभ्रैर्लक्ष्यते नैव केन चित् Pt. 1.221. -2 interposed, intervening, separate. -3 seated in the heart, an epithet of जीव.
antarā अन्तरा ind. (fr. अन्तर) 1 (Used adverbially) (a) In the interior, inside, within, inwardly; भवद्भिरन्तरा प्रोत्साह्य कोपितो वृषलः Mu.3 inwardly, secretly. (b) In the middle, between; त्रिशङ्कुरिवान्तरा तिष्ठ Ś.2 stay between the two or in the mid-air; मैनमन्तरा प्रतिबध्नीत Ś.6 do not interrupt him (in the middle); अक्षेत्रे बीजमुत्सृ- ष्टमन्तरैव विनश्यति Ms.1.71 therein; पशुमण्डूकमार्जारश्वसर्पन- कुलाखुभिः । अन्तरा गमने 4.126; अन्तरा शकलीकृतः R.15.2; लाटी तु रीतिर्वैदर्भीपाञ्चाल्योरन्तरास्थिता S. D.629; ˚रा स्था to oppose, to stand to oppose; तत्र यद्यन्तरा मृत्युर्यदि सेन्द्रा दिवौकसः । स्थास्यन्ति तानपि रणे काकुत्स्थो विहनिष्यति ॥ Rām. (c) On the way, en route, midway; विलम्बेथां च मान्तरा Mv.7.28; अन्तरा चारणेभ्यस्त्वदीयं जयोदाहरणं श्रुत्वा त्वामिहस्थमु- पागताः V.1; अन्तरा दृष्टा देवी Ś.6; अन्तरोपलभ्य Dk.52; K.267,34-5; कुमारो ममाप्यन्तिकमुपागच्छन्नन्तरा त्वदीयेनान्त- पालेन अवस्कन्द्य गृहीतः M.1, अन्तरा पतिते पिण्डे सन्देहे वा पुनर्हरेत् Y.2.17. (d) In the neighbourhood, near, at hand; approaching, resembling; न द्रक्ष्यामः पुनर्जातु धार्मिकं राममन्तरा Rām. approaching or resembling Rāma. (e) Nearly, almost. f) In the mean time; नाद्याच्चैव तथान्तरा Ms.2. 56; Y.3.2. (g) At intravals, here and there; now and then, for sometime, now-now (when repeated); अन्तरा पितृसक्तमन्तरा मातृसंबद्धमन्तरा शुकनासमयं कुर्वन्नालापम् K.118; अन्तरान्तरा निपतित here and there, at intervals; 121,127; प्रजानुरागहेतोश्चान्तरान्तरा दर्शनं ददौ 58, Dk.49. -2 (Used as a preposition with acc. P.II,3.4.) (a) Between; पञ्चालास्त इमे ...... कलिन्दतनयां त्रिस्रोतसं चान्तरा B. R.1. 86; यन्दतरा पितरं मातरं च Bṛi. Ār. Up.; ते (नामरूपे) यदन्तरा तद् ब्रह्म Ch. Up.; अन्तरा त्वां च मां च कमण्डलुः Mbh.; rarely with loc.; सुमन्त्रस्य बभूवात्मा चक्रयोरिव चान्तरा Rām.; पादयोः शकटं चक्रुरन्तरोरावुलूखलम् Rām. (b) Through; तिरस्कारिणमन्तरा ibid. (c) During; अन्तरा कथाम् S. D. (d) Without, except; न च प्रयोजनमन्तरा चाणक्यः स्वप्ने$पि चेष्टते Mu.3. -Comp. -अंसः the space between the shoulders, breast; अथ ˚से अभिमृश्य जपति Śat. Br. -˚गर्भिणीन्यायः a position similar to the foetus which resides in the womb of a female; a topic within a topic; an अधिकरण within an अधिकरण (which is not a very desirable or acceptable situation in the explanation of a ग्रन्थ); तत्र एवमन्तरागर्भिणीन्यायो भवतीति अन्यथा सूत्रं वर्ण्यते । ŚB. on MS.1.3.62;9.3.2+3. -भवदेहः -भवसत्त्वम् the soul or embodied soul existing between the two stages of death and birth (यो मरणजन- नयोरन्तराले स्थितः प्राणी सो$न्तराभवसत्त्वः). -दिश् see अन्तरदिश्. -भरः Ved. bringing into the midst or procuring स नः शक्रश्चिदा शकद् दानवाँ अन्तराभरः Rv.8.32.12. -वेदिः -दी f. 1 a veranda resting on columns, porch, portico. -2 a kind of wall जयश्रीरन्तरावेदिर्मत्तवारणयोरिव -शृङ्गम् ind. between the horns.
antarataḥ अन्तरतः ind. 1 In the interior; internally, between or betwixt; तृणमन्तरतः कृत्वा तमुवाच निशाचरम् Mb.3.281. 17. -2 Within (prep. with gen.).
antaratama अन्तरतम a Nearest, internal, most immediate, most intimate or related; like, analogous. -मः A letter of the same class; for ex. See under अन्तर a.
antarayaḥ अन्तरयः रायः 1 An impediment, obstacle, hindrance, what stands in the way; स चेत् त्वमन्तरायो भवसि च्युतो विधिः R.3.45,14.65; बह्वन्तराययुक्तस्य धर्मस्य त्वरिता गतिः Pt.3.11; अस्य ते बाणपथवर्तिनः कृष्णसारस्य अन्तरायौ तपस्विनौ संवृत्तौ Ś.1 v. l. standing in the way. -2 (In Vedānta) Hindrance to the concentration of mind which is said to be of four kinds, लय, विक्षेप, कषाय and रसास्वाद. -3 An intervention, a covering, screen; दाहप्रेम्णा सरसविसिनीपत्रमा- त्रान्तरायः Māl.3.12. -4 (With the Jainas) Interference or obstruction offered to those who are engaged in seeking deliverance, and consequent prevention of their accomplishment of it; one of the 8 classes of karman.
antarayati अन्तरयति Den. P. 1 to cause to intervene, divert, put off; सर्वमेवान्यदन्तरयति K.338; भवतु तावदन्तरयामि U. 6 well, I shall change the topic, divert the course of conversation. -2 To oppose, prevent; नैनमन्धकारराशिरन्तर- यति K.243. -3 To remove (to a distance), push after; भुवो बलैरन्तरयाम्बभूविरे Śi.12.29; सर्वानन्तरायानन्तरयन् K.161; जलान्तराणीव महार्णवौघः शब्दान्तराण्यन्तरयाञ्चकार Śi.3.24 drowned.
antarbhava अन्तर्भव a. Inward, internal, inwardly situated.
antarbhāvaḥ अन्तर्भावः 1 being included or comprised in, inclusion; तेषां गुणानामोजस्यन्तर्भावः K. P.8. -2 Inherent or natural condition or disposition. -3 Disappearance, becoming invisible; सर्वे अन्तर्भावं गताः Dk.26.
antarbhāvanā अन्तर्भावना 1 Inclusion. -2 Inward meditation or anxiety. -3 A technichl term in arithmetic, rectification of numbers by the differences of the products.
antarbhū अन्तर्भू 1 P. To be contained, comprised or included in; be inherent or implied in. कदा न्वन्तर्वरुणे भुवानि Rv. 7.86.2. केचिदन्तर्भवन्त्येषु K. P.8.; गुणाश्चिरन्तनैरुक्ता ओजस्य- न्तर्भवन्ति ते S. D.; अन्तर्भूय रहस्येषु तैर्वशीक्रियते हि सः Ks. 34.24; वैदिके कर्मयोगे तु सर्वाण्येतान्यशेषतः । अन्तर्भवन्ति क्रमशस्तस्मिंस्तस्मिन्क्रियाविधौ ॥ Ms.12.87. -Caus. To contain, include, imply, involve; अन्तर्भावितण्यर्थो$त्र नमिः P.III. 1.88. Sk. involving a causal sense.
antarbhūta अन्तर्भूत p. p. 1 Included or contained in; कालभावा- ध्वदेशानामन्तर्भूतर्कियान्तरैः । सर्वैरकर्मकैर्योगे कर्मत्वमुपजायते ॥ Hari. -2 Inward, internal, internally situated; एष वै भगवान् विष्णुरन्तर्भूतः सनातनः.
antardhā अन्तर्धा [धा भावे अङ्] Covering, concealment &c.; अन्तर्धामुपययुरुत्पलावलीषु Śi.8.12.
antardhā अन्तर्धा 3 U. 1 To place or keep within, deposit; उदुम्बरशाखामन्तर्धाय अभिषिञ्चति Ait. Br. -2 To receive within or into oneself, admit, take in; तथा विश्वंभरे देवि मामन्तर्धातुमर्हसि R.15.81; contain, comprise, include; (शास्त्रमेतत्) अन्तर्धास्यति तत्सर्वमेतद्वः कथितं मया Mb. -3 To indicate, exhibit, display. -4 To hide or conceal oneself from, avoid the sight of, (with abl. and used in Atm.); उपाध्यायादन्तर्धत्ते P.I.4.28. Com. अन्तर्धत्स्व रघुव्याघ्रात् Bk.5.32; मत्तो मान्तर्धिथाः सीते 6.15. अन्तर्दधानां सक्षोभ्यः 8.71. -5 To cover up, conceal from view, hide, obscure, envelope, wrap up, veil; सध्वजं सरथं साश्वं भीष्ममन्तर्दधे शरैः Mb.6.118.37. eclipse (fig.); अनृतेनात्मान- मन्तर्धाय Ch. Up.; भौमं (रजः) अन्तर्दधे लोकमावृत्य सवितुः प्रभां Rām. enveloped, covered; पितुरन्तर्दधे कीर्ति शीलवृत्तिसमाधिभिः Mb. obscured or eclipsed. -pass. 1 To be received within, be absorbed; to be covered up or concealed, be obscured or rendered invisible, become invisible; to vanish, disappear, cease to exist; इषुभिर्व्यतिसर्पद्भिरादित्यो$- न्तरधीयत Mb.; ते चान्तर्दधिरे नागाः ibid; रात्रिरादित्योदये$न्तर्धीयते Nir. disappears; आत्मन्यन्तर्दधे, तत्रैवान्तरधीयत &c. -Caus. (-धापयति) To render invisible, conceal.
antardhānam अन्तर्धानम् [धा-ल्युट्] Being invisible, disappearance, passing out sight; ˚व्यसनरसिका रात्रिकापालिकीयम् K. P. 1; ˚गम् or इ to become invisible, disappear. -Comp. -गत a. disappeared, invisible. -चर a. moving invisibly.
antardhāyaka अन्तर्धायक a. Concealing, rendering invisible.
antardhiḥ अन्तर्धिः f. [धा-कि] Disappearance, concealment; hiding oneself from (another); अन्तर्धौ येनादर्शनमिच्छति P.I.4.28; अन्तर्धि द्रुतमिव कर्तुमश्रुवर्षैः Śi.8.42.
antare अन्तरे Between, amidst, amongst &c.; see अन्तर (1).
antare अन्तरे रेण See under अन्तर
antareṇa अन्तरेण ind. 1 (Used as a preposition with acc. P. II.3.4 अन्तरान्तरेण युक्ते) (a) Except, without, leaving; हरिमन्तरेण न सुखम् Sk.; क इदानीं सहकारमन्तरेण पल्लवितामतिमुक्त- लतां सहते Ś.3; क्रियान्तरान्तरायमन्तरेण आर्यं द्रष्टुमिच्छमि Mu.3 without interfering with any other duty; न राजापराधम- न्तरेण प्रजास्वकालमृत्युश्चरति U.2; मार्मिकः को मरन्दानामन्तरेण मधुव्रतम् Bv.1.117. (b) With regard or reference to, with respect to, about, towards, on account of; अथ भवन्तमन्तरेण कीदृशो$स्या दृष्टिरागः Ś.2; तदस्या देवीं वसुमतीमन्तरेण महदुपालम्भनं गतो$स्मि Ś.5; किं नु खलु मामन्तरेण चिन्तयति वैशंपायनः K.178; छलितं नाम नाट्यमन्तरेण कीदृशी मालविका M.2 how M. is faring or progressing in the dance &c.; ततस्तया भवतो$विनयमन्तरेण परिगृहीतार्था कृता देवी M.4. (c) Within, inside, into (मध्ये). (d) Between, (उभयोर्मध्ये); त्वां मां चान्तरेणकमण्डलुः Mbh.; अन्तरेण हवनीयं गार्हपत्यं च Śat. Br.; अन्तरेण स्तनौ वा भ्रुवौ वा विमृज्यात् ibid.; Śi.3.3. (e) During, amidst. -2 (Used as an adverb) (a) between, amidst; यावद्वा मक्षिकायाः पत्त्रं तावानन्तरेणावकाशः Śat. Br. (b) At heart, अन्तरेण सुस्निग्धा एषा Mk.1. अन्तरालम् antarālam अन्तरालकम् antarālakam अन्तरालम् अन्तरालकम् [अन्तरं व्यवधानसीमां आराति गृह्णाति, आरा-क, रस्य लत्वम्] 1 Intermediate space or region or time, interval; दंष्ट्रान्तराललग्न K.3; आस्यान्तरालनिःसृतेन Dk.143; दिड्नामान्यन्तराले P.II.2.26; दक्षिणस्याः पूर्वस्याश्च दिशोरन्तरालं दक्षिणपूर्वा Sk.; Śi.9.2; पयोधरान्तरालम् K.83; रागलज्जान्तरालवर्तिभिरीक्षणविशेषैः Dk.17,143 half way betwixt love and bashfulness; प्रतिमानं प्रतिच्छाया गजदन्तान्तरालयोः Trik.; oft. used for 'room' or 'space' in general; त्रस्तजनदत्तान्तरालया राजवीथ्या Dk.15; भुवनान्तरालविप्रकीर्णेन शाखासञ्चयेन K.2,162; अन्तराले in midway; in the midle; or middst; in the interval; बाष्पाम्भः- परिपतनोद्गमान्तराले in the interval between the dropping down and starting up of tears; U.1.31; Māl.9.14; अहमागच्छन्नन्तराले महता सिंहेन अभिहितः Pt.1; कंचित्पुरुषमन्तराल एवावलम्ब्य Dk.15; न मयान्येन वान्तराले दृष्टा Dk.123. -2 Interior, inside, inner or middle part; छिद्रीकृतान्तरालम् Dk.148; विषमीकृतान्तरालया K.223. -3 Mixed tribe or caste (संकीर्णवर्ण); वर्णानां सान्तरालानां स सदाचार इष्यते. -Comp. -दिश् f. the intermediate point of the compass, such as, north-east &c.
antargam अन्तर्गम् 1 P. 1 To go between, interpose, intervene (so as to exclude). -2 To be included or comprised in. -3 To vanish, disappear (mostly used in past part. only).
antargata अन्तर्गत p. p. -गामिन् a. 1 Gone into or between, crept into (as a bad word &c.). -2 Being or seated in, included in or by, existing in, belonging to; ˚शवे ग्रामे Ms.4.18; लघुद्वीपा जम्बूद्वीपान्तर्गता एव H.3.; पार्थिवानि च भूतानि सागरान्तर्गतानि च Rām. -3 Being in the interior, hidden, concealed, internal, inward, secret, suppressed; अन्तर्गतमपास्तं मे रजसो$पि परं तमः Ku.6.6 inward; सौमित्रिरन्तर्गतबाष्पकण्ठः R.14.53. with suppressed tears; K.6; ˚तां हृदयशुद्धिम् 135 inward; अन्तर्गतं प्राणभृतां हि वेद सर्वं भवान्भावम् R.2.43 internal, seated in the breast or heart; ˚फलारम्भाः 1.59; ˚तो हृदयाभिलाषः K.143; ˚तेन चन्द्रापीडेन 198; नेत्रवक्त्रविकारैश्च लक्ष्यते$न्तर्गतं मनः inward or secret motives of the mind Pt.1.44; बाह्यैर्विभावयेल्लिङ्गैर्भावमन्तर्गतं नृणाम् Ms.8.25; ˚गतप्रार्थनम् Ś.7.2 inwardly longing (for the same). -4 Slipped out of memory, forgotten. -5 Vanished, disappeared. -6 Destroyed. -Comp. -उपमा a concealed simile (the particle of comparison being omitted.) -मनस् = अन्तर्मनस् q. v.
antarhita अन्तर्हित p. p. 1 Placed between, separated, rendered invisible by interposition, hidden, concealed; अब्रुव- न्बाह्मणाः सिद्धा भूतान्यन्तर्हितानि च Mb.3.37.21. अन्तर्हिता शकुन्तला वनराज्या Ś.4; covered (with something else); अन्तर्हिताशापथो जलदकाल इव K.293; शेष्वानन्तर्हितायां त्वं भूमौ Rām. uncovered or bare ground; पात्रेषु दर्भान्तर्हितेषु अप आसिच्य Āśval.; अन्तर्हिते आवाम् V.2; अन्तर्हिता यदि भवेद्वनिता न वेति Mk.3.4 a disguised male, a female in male dress. -2 Disappeared, vanished, become invisible; इति मन्त्रयमाणः स्वयमन्तर्हितः Ś.4 withdrew from sight, became invisible; अन्तर्हिते शशिनि Ś.4.2; तस्यायमन्तर्हितसौधभाजः R.13.4 dwelling in a palace hidden under (the waters). -Comp. आत्मन् m. N. of Śiva.
antari अन्तरि 2 P. (अन्तर् + इ) 1 To go between, to stand in one's way, intervene to separate; रात्रेरेनं तदन्तरियात् Ait. Br. -2 To exclude from, to pass over, omit. -3 To disappear, see अन्तरित below. (-अयति) To come or step between, interpose; दर्दुरक उपसृत्य अन्तरयति Mk.2 (it may also mean, 'separates the two').
antari अन्तरि री क्षम् [अन्तः स्वर्गपृथिव्योर्मध्ये ईक्ष्यते, ईक्ष् कर्मणि घञ्, अन्तः ऋक्षाणि अस्य वा पृषो˚पक्षे ह्रस्वः ऋकारस्य रिर्त्व वा Tv., according to Nir. अन्तरा द्यावापृथिव्योः क्षान्तं अवस्थितं भवति, or अन्तरा इमे द्यावापृथिव्यौ क्षयति निवसति; or शरीरेष्वन्तः अक्षयं न पृथिव्यादिवत् क्षीयते] 1 The intermediate region between heaven and earth; the air, atmosphere, sky (अन्तरा द्यावापृथिव्योर्मध्ये ईक्ष्यमाणं व्योम Śay.) दिवं च पृथिवीं चान्तरिक्षमथो स्वः Sandhyā Mantra; यो$न्तरेणाकाश आसीत्तदन्त- रिक्षमभवदीक्षं हैतन्नाम ततः पुरान्तरा वा इदमीक्षमभूदिति तस्मादन्तरिक्षं Śat. Br. दिव्यन्तरिक्षे भूमौ च घोरमुत्पातजं भयम् Rām.2.1. 43 -2 The middle of the three spheres or regions of life. -3 Talc. (Mar. अभ्रक) -4 A synonym of a pentroof. Māna.18.174-75. -Comp. -उदर a. whose inside is as wide as the atmosphere. (-रम्) the interior of the atmosphere. -कान्तः a class of ten-storyed buildings. Māna.28.14.15. -क्षित्, -सद् a. dwelling in the atmosphere. -गः, -चरः a bird (moving through the atmosphere). ततो$न्तरिक्षगो वाचं व्याजहार नलं तदा Mb.3. 53.2. -गत a. moving in air; अब्रवीच्च तदा वाक्यं जातक्रोधो विभीषणः । अन्तरिक्षगतः Rām.6.16.18. -जलम् water of the atmosphere, dew. -प्रा a. [अन्तरिक्षं प्राति पूरयति, प्रा-विच्] filling the atmosphere; illuminating the sky, travelling through the atmosphere. -प्रुत् a. [अन्तरिक्षं प्रवते गच्छति, प्रु क्विप्] floating over the atmosphere, sweeping or going through it. -लोकः the intermediate region, regarded as a distinct world; त्रयो लोका एत एव वागेवायं लोकः (earth) मनोन्तरिक्षलोकः, प्राणो$सौ लोकः (heaven) Śat. Br. -शंसित a. sharpened in the atmosphere. -सद्यम् [अन्तरिक्षे सद्यं सदनं, सद् भावे यत्] dwelling or residence in the atmosphere.
antari अन्तरि री क्ष्य a. [भवार्थे यत्] Aerial, atmospheric.
antarīpaḥ अन्तरीपः [अन्तः मध्ये गता आपो यस्य बहु. अ P.V.4.74. अप ईत् द्वयन्तरुपसर्गेभ्यो$पईन्; P.VI.3.97] A portion of land stretching out into the sea, promontory; an island (being situated in and surrounded on all sides by, water). सान्तरीपश्च सागरः Śiva. B.18.13; दृष्ट्वा तानी ध्रुवमुपगतः सैन्धवादन्तरीपात् । Rām. ch.4.96
antarita अन्तरित p. p. 1 Gone between, intervening. -2 Gone within, hidden, concealed, covered, screened, shielded, protected (from view) by something; पादपान्तरित एव विश्वस्तामेनां पश्यामि Ś.1 hid behind a creeper; सारसेन स्वदेहान्तरितो राजा H.3 screened; विटपान्तरितस्तिष्ठ Ś.3; नलिनीपत्रान्तरितं प्रियसहचरमपश्यन्ती Ś.4; शार्दूलचर्मान्तरितोरुपृष्ठम् Ku.7.37 covered; Dk.21,146; K.28,152,2; पर्व- तान्तरितो रविः set. Ak.; त्वगन्तरिततृतीयलोचनम् K.18, R.1. 8; उन्मादमोहान्तरितो$पि Māl.9; तल्पमन्तरितभूमिभिः कुथैः R. 19.2. -3 Gone in, reflected; स्फटिकभित्त्यन्तरितान् मृगशावकान् reflected in the crystal wall. -4 (a) Concealed, made dormant, impeded, hindered, prevented; त्वदभिप्रायापरि- ज्ञानान्तरित एवायमनुनयः Mu.2 prevented from being made; त्वद्वाञ्छान्तरितानि साध्यानि Mu.4.15 prevened from being actually effected &c.; द्विषत्प्रतापान्तरितोरुतेजाः Ki.3.45 obscured; नोपालभ्यः पुमांस्तत्र दैवान्तरितपौरुषः Pt.2.133. (b) Separated, lost to view, made invisible by interposition; मुहूर्तान्तरितमाधवा दुर्मनायमाना Māl.8; भर्तुरेतान्यक्ष- राणि बिम्बान्तरितानि M.3; धनमित्राख्ययान्तरितः Dk.36; चन्द्रा- पीडनामान्तरितस्य चन्द्रमसः K.338; प्रतिनिवर्तमानयात्राजनसंकुलेन अन्तरिते तस्मिन् Māl.2; क्रियतां कथमन्त्यमण्डनं परलोकान्तरितस्य ते मया Ku.4.22 separated (from me) by the next world, i. e. dead, deceased; मेघैरन्तरितः प्रिये तव मुखच्छा- यानुकारी शशी S. D. (c) Drowned, obscured removed, eclipsed; परलोकभयभैहिकदुःखेनान्तरितम् Dk.82. drowned, eclipsed, obscured; वीरलोकसाधुवादेनान्तरितः समरतूर्यरवः Ve. 4 drowned; विस्मयान्तरितशोकवृत्तान्ता K.322; कार्यान्तरितोत्कण्ठम् V.3.4 forgotten, removed; इन्दुप्रकाशान्तरितोडुतुल्याः R.16. 65 obscured by moon-light. -5 Disappeared, vanished, departed, retired, withdrawn; (महामृगः) आश्रमान्तरितः शीघ्रं प्लवमानो महाजवः Mb.3.311.9. अन्तरिते तस्मिञ्- शयरसेनापतौ K.33; नाथदेहस्पर्शेन अन्तरित एव सन्तापः U.6 has disappeared, has been removed. -6 Passed over, omitted; अये मध्यमाम्बावृत्तान्तो$न्तरित एवार्येण U. i; कथान्तरेणान्तरितमिदम् M.5 put off, delayed. -7 Slighted, despised. -8 (In Math.) That which remains, the remainder. -9 A technical term in architecture.
antarīyam अन्तरीयम् [अन्तरे भवम् छ] An under garment; अति- श्लिष्टचीनांशुकान्तरीयम् Dk.69; संजज्ञे युतकमिवान्तरीयमूर्वोः Ki. 7.14;9.48; नाभौ धृतं च यद्वस्त्रमाच्छादयति जानुनी । अन्तरीयं प्रशस्तं तदच्छिन्नमुभयान्तयोः ॥.
antarya अन्तर्य a. Inner.
antarya अन्तर्य a. Interior, internal; being within, in the middle.
anantara अनन्तर a. [नास्ति अन्तरं व्यवधानं, मध्यः; अवकाशः &c. यस्य] 1 Having no interior or interior space, limitless; तदेतत् ब्रह्म अपूर्वमनन्तरं अवाह्यम् Br. Up.2.5.19. -2 Having no interval or interstice or pause (of space or time); compact, close; हलो$नन्तराः संयोगः P.I.1.7, See संयोग. -3 (a) Contiguous, neighbouring, adjoining; Rām.4.21. 14; अनयत् प्रभुशक्तिसंपदा वशमेको नृपतीननन्तरान् R.8.19; भारतवर्षा- दुत्तरेण अनन्तरे किंपुरुषनाम्नि वर्षे K.136; immediately adjoining; Ki.2.53. R.7.21; not distant from (with abl.); आत्मनो$नन्तरममात्यपदं ग्राहितः Mu.4; ब्रह्मावर्तादनन्तरः Ms.2.19 (Kull. अनन्तरः किंचिदूनः); अरेः अनन्तरं मित्रम् 7.158; or in comp.; विषयानन्तरो राजा शत्रुः Ak. who is an immediate neighbour. -4 Immediately before or after; Rām.4. 29.31. तदिदं क्रियतामनन्तरं भवता बन्धुजनप्रयोजनम् Ku.4.32 soon after, just afterwards; अनन्तरोदीरितलक्ष्मभाजौ पादौ यदीयावुपजातयस्ताः Chānd. M. having characteristics mentioned just before. -5 Following, coming close upon (in comp.); शङ्खस्वनानन्तरपुष्पवृष्टि Ku.1.23;2.53; ˚कर- णीयम् Ś.4 the next duty, what should be done next. -6 Belonging to the caste immediately following; पुत्रा ये$नन्तरस्त्रीजाः Ms.1.14. -7 Uninterrupted, unbroken, continuous. सुखदुःखावृते लोके नेहास्त्येकमनन्तरम् Mb.12.153. 89. -8 Straight, direct (साक्षात्). अथवा$नन्तरकृतं किंचिदेव निदर्शनम् Mb.12.35.9. -रम् [न. त.] 1 Contiguity, proximity; अनन्तरविहिते चास्यासने K.93. -2 Brahman, the supreme soul (as being of one entire essence). -रम् ind. [Strictly it is acc. of time कालात्यन्तसंयोगः; नास्ति अन्तरं यथा स्या तथा] 1 Immediately after, afterwards. -2 (with a prepositional force) After (with abl.); पुराणपत्त्रापग- मादनन्तरम् R.3.7; त्यागाच्छान्तिरनन्तरम् Bg.12.12; गोदानविधे- रनन्तरम् R.3.33,36.;2.71; स्वामिनो$नन्तरं भृत्याः Pt.1; rarely with gen.; अङ्गदं चाधिरूढस्तु लक्ष्मणो$नन्तरं मम Rām.; or in comp.; घनोदयाः प्राक् तदनन्तरं पयः Ś7.3.; R.4. 2.; Ms.3.252, Y.2.41; वचनानन्तरमेव K.78 immediately after those words. -Comp. -जः or जा [अनन्तरस्या अनन्तरवर्णाया मातुः जायते] 1 the child of a Kṣatriyā or Vaiśyā mother, by a father belonging to the caste imme- diately above the mother's, स्त्रीष्वनन्तरजातासु द्विजैरुत्वादिता- न्सुतान् । सदृशानेव तानाहुर्मातृदोषविगर्हितान् ॥ Ms.1.6. -2 born immediately before or after; a younger or elder brother. Legitimate son (औरसः); आत्मा पत्रश्च विज्ञेयस्तस्या- नन्तरजश्च यः Mb.13.49.3. (-जा) a younger or elder sister; अनुष्ठितानन्तरजाविवाहः R.7.32.; so ˚जात.
anantarīya अनन्तरीय a. Next in succession.
anantarayaḥ अनन्तरयः [अन्तरयः दूरीकरणं, न. त.] Not leaving, non-abandonment.
anantarāya अनन्तराय a. [न. ब.] Uninterrupted, without a break.
anantargarbhin अनन्तर्गर्भिन् m. [अनन्तर्गर्भो यस्य; अस्त्यर्थे इनि, न. त.] N. of Kuśa grass used for the पवित्र, q. v.
anabhyantara अनभ्यन्तर a. Unacquainted, ignorant; अनभ्यन्तरे खल्वावां मदनगतस्य वृत्तान्तस्य Ś.3.
abhyantara अभ्यन्तर a. [अभिगतमन्तरम्] Interior, internal, inner (opp. बाह्य); R.17.45; K.66; कृच्छ्रो$भ्यन्तरशोणिते Y. 3.292. -2 Being included in, one of a group or body; देवीपरिजनाभ्यन्तरः M.5; गणाभ्यन्तर एव च Ms.3.154; R.8.95 -3 Initiated in, skilled or proficient in, familiar or conversant with; with loc., or sometimes gen., or in comp.; संगीतके$भ्यन्तरे स्वः M.5. अहो प्रयोगाभ्यन्तरः प्राश्निकः M.2; अनभ्यन्तरे आवां मदनगतस्य वृत्तान्तस्य Ś.3; मन्त्रेष्वभ्यन्तराः के स्युः Rām., see अभ्यन्तरीकृ below. -4 Nearest, intimate, closely or intimately related; त्यक्ताश्चाभ्यन्तरा येन Pt.1.259. -रम् The inside or interior, inner or interior part of anything), space within; प्रविश्याभ्यन्तरं रिपुः (नाशयेत्) Pt. 2.38; K.15,17,18; ˚गतः आत्मा M.5. inmost soul; शमीमिवाभ्यन्तरलीनपावकां R.3.9; Bg.5.27, V.2, Mk.1, पर्णाभ्यन्तरलीनतां विजहति Ś.7.8. -2 Included space, interval (of time or place); षण्मासाभ्यन्तरे Pt.4. -3 The mind. -रम्, -रतः adv. In the interior, inside, inward. -Comp. -आयामः 1 curvature of the spine by spasm. -2 emprosthonos. -आराम a. internally delighted; see अन्तराराम. -करण a. having the organs (concealed) inside, internally possessed of the powers of perception &c; ˚णया मया प्रत्यक्षीकृतवृत्तान्तो महाराजः V.4 (-नम्) the internal organ i. e. अन्तःकरण. -कला the secret art, the art of coquetry or flirtation; Dk.2.2.
abhyantarakaḥ अभ्यन्तरकः An intimate friend.
abhyantarīkṛ अभ्यन्तरीकृ 8 U. 1 To initiate, familiarize with; प्रागल्भ्याद्वक्तुमिछन्ति मन्त्रेष्वभ्यन्तरीकृताः Rām. -2 To admit or introduce to; सर्वविश्रम्भेषु अभ्यन्तरीकरणीया K.11; Dk. 159,162; मुष्टिमर्धमुष्टिं वाभ्यन्तरीकृत्य Dk.156 throwing down into (the belly); -3 To make a near friend of (a person) बाह्याश्चाभ्यन्तरीकृताः Pt.1.259.
abhyantarīkaraṇam अभ्यन्तरीकरणम् Initiating, introducting &c.; सजीव- निर्जीवासु च द्यूतकलास्वभ्यन्तरीकरणम् Dk.39.
ānantaryam आनन्तर्यम् [अनन्तर-ष्यञ् P.IV.1.14.] 1 Immediate succession; आनन्तर्यं चारभते Ram.5.133.17. -2 Immediate proximity, absence of interval (of time or space); आनन्तर्याद्विधास्यामि संप्रधार्य बलाबलम् Rām.4.8.42.
ābhyantara आभ्यन्तर a. (-री f.) [अभ्यन्तरे भवः अण्] 1 Interior, inner, inward; as आभ्यन्तरो भृत्यवर्ग. -2 One of the two kinds of प्रयत्न or effort giving rise to the vocal sounds. -रः An officer in close contact or specially intimate with the king. RT.8.426. -रिकः An officer connected with harem. Rāmgani Copperplate of Īśvaraghoṣa (Inscriptions of Bengal, p.149).
dhanvantaram धन्वन्तरम् A measure of distance or length equal to four hastas; cf. दण्ड; वितस्तिः स्यादतो द्वाभ्यां हस्तः स्यात् तच्चतुष्टयम् । दण्डो धन्वन्तरम्...
dhanvantariḥ धन्वन्तरिः 1 N. of the physician of the gods, said to have been produced at the churning of the ocean with a cup of nectar in his hand; cf. चतुर्दशरत्न. -2 N. of the nine Ratnas at the court of Vikramāditya. -3 N. of a deity to whom oblations were offered to the North-east quarter; Ms.3.85. -4 N. of the sun; Mb.3.3.25.
dhānvantaryam धान्वन्तर्यम् A Homa in which Dhanvantari is the Devatā; अग्नीषोमं वैश्वदेवं धान्वन्तर्यमनन्तरम् । प्रजानां पतये चैव पृथग् होमो विधीयते Mb.13.97.1.
nairantaryam नैरन्तर्यम् 1 Uninterruptedness, close succession, continuity; स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः Yoga S.14; नभो नैरन्तर्यप्रचलिततडित्पिञ्जरमिव Mv.1.43. -2 Closeness, contiguity (in space).
rathantaram रथन्तरम् A Vedic Sāma; स्वरादीविशेषानुपूर्वीमात्रस्वरूपे ऋगक्षरव्यतिरिक्तं यद् गानं तद् रथन्तरम् । (सामर्चिकभाष्यम्); एतद्रथन्तरमग्नौ प्रोतम् Ch. Up.2.12.1; रथन्तरेण तं तात वसिष्ठः प्रत्यबोधयत् Mb.14.11.19 (com. रथो मायारूपो विग्रहः तं तरत्यनेन तद्रथन्तरम् । 'अहं ब्रह्मास्मि' इति वाक्यं तेन वसिष्ठो गुरुस्तं प्रत्यबोधयत्).
vyantaraḥ व्यन्तरः A spirit, a kind of supernatural being; अस्माकं कश्चिद् व्यन्तरः सिद्धः Pt.5.
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antar antár, prp. with lc., within, i. 35, 9; ii. 12, 3; 35, 7; iv. 51, 3; vii. 71, 5; 86, 2 (= in communion with); viii. 48, 2; among, viii. 29, 2. 3 [Lat. inter].
antarikṣa antári-kṣa, n. air, atmosphere, i. 35, 7. 11; ii. 12, 2; x. 90, 14; 168, 3 [situated between heaven and earth: kṣa = 1. kṣi dwell].
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antar ad. within, inwards; prp. in, within (g., lc., --°ree;); between, among (ac., g., lc.); out of (ab., g.).
antara a. intimate; inner; other; n. interior; interval, distance; entrance; time, while; opportunity, weak point; difference, species, peculiarity; surety; --°ree;=other, dif ferent, special, peculiar: -m,ad. inwards, within; further; into the midst of (g., --°ree;); in. between, within, during, after (ac., --°ree;); with out, except; on account of, with regard to (ac., g.); ab. out of, after (--°ree;); lc. (also pl.) in, within; meanwhile, on the way; during, after (--°ree;); between, among (g., --°ree;); (e)tasmin --, (t)atra --, meanwhile.
antarā ad. amidst, between; therein; further; on the way; near; almost; in the interval; now and then; antarâ½antarâ, now and then, here and there; repeated: one time another time; prp.between (ac., lc.); during without, except (ac.).
antarāgamana n. going through between.
antarāgāra n. interior of a house; -âtman, m. soul, heart; self.
antaragata pp. being within (g., --°ree;); distant.
antarajña a. discriminating: -tâ, f. discrimination; -tara, cpv. very intimate with (g.); -tás, ad. within; prp. within (g.); from within (--°ree;); -patita, pp. vanished,=not coming into consideration; -pûrusha, m. soul; -prabhava, a. of intermediate origin, i. e. of mixed caste; -prepsu, des. a. wishing to obtain an opportunity; -stha, a. being within (g., --°ree;); inner; m. surety; witness; -sthita, pp. standing within (--°ree;).
antarāla n. interval: lc. on the way, meanwhile; intermediate caste; -bhû, f. space between (g.).
antaraṅga a. inner; intimate; akin; n. internal organ, heart.
antarānveṣin a. seeking an opportunity.
antarāvedi f. partition.
antarāya m. obstacle; interval.
antarbāṣpa m. restrained tears; a. restraining the tears; -bhavana, ad. in or into the house (°ree;--); -bhâva, m. inclusion in (lc.); disappearance: -m gam, disappear; -bhâvita, pp. included; -bhûta, pp. contained in (lc.): -tva, n. abs. n.; -bheda, m. internal rupture; -mada½avastha, a. whose rut is still within, i. e. has not yet outwardly shown itself; -mandira, n. harem; -manmatha, m. concealed love; -mukha, a. entering the mouth; turned inwards.
antardaśāha m. interval of ten days; -duhkha, a. inwardly grieved; -dushta, pp. inwardly bad, wicked, vile; -dhana, n. inner treasure; -dhâna, n. covering; disappearance: -m gam, -i, -vrag, disappear; -dhí, m. concealment: -m gam, dis appear; -dhairya, n. inward firmness; -ni hita, pp. placed within.
antargata pp. gone within, entered; inward, inner; hidden, secret; vanished; contained in, being in (--°ree;); -gala-gata, pp. sticking in the throat.
antarhāsa m. suppressed laughter: -m, ad. with suppressed laughter.
antarhita pp. (√ dhâ) vanished.
antarīkṣa n. sky; -ga, a. moving in the air; m. bird.
antarikṣa n. sky.
antarikṣaga a. moving in the air; m. bird.
antarindriya n. internal organ.
antarita pp. (√ i) retired; excluded, separated; intervening; distant; being in a state (--°ree;); hidden, by (in., -°ree;), obstructed by (--°ree;).
antarīya n. under-garment.
antarjalacara a. living in the water; -nivâsin, a. id.; -supta, pp. sleeping in the water; -½ogha, m. internal mass of water.
antarjānu a. holding the hands between the knees; ad. between the knees; -gyotis, a. having its light turned inwards; n. internal light.
antarniviṣṭapada a. having a footing gained within, having taken possession of his heart (curse).
antaruṣya m. station, resting-place.
antarvaṃśika m. superintend ent of the harem; -vat, a., f. -î & -nî, pregnant; -vastra, n. under-garment; -vâni, a. learned; -vâsa, m. abiding in (--°ree;); -vâsas, n. under-garment; -vâsika, m.=-vamsika; -vi sha, a. poisonous within; -vedi, m. pl. inhabitants of Antarvedi; -vedî, f. N. of a country between the Ganges and the Yamunâ.
antaryāma m. Soma draught while suppressing the breath; -yâmín, m. the inner guide; -laggâ, f. inward shame; -lâpikâ, f. riddle containing its own solution; -lîna, pp. √ lî.
atinairantarya n. strict continuity.
anantarāya a. uninterrupted: -m, ad. in uninterrupted succession.
anantaraja a. next eldest; born of the union with a woman of the next caste: f. â, younger sister; -gâta, a. next eldest.
anantara a. having no interval, immediately following, next; belonging to the next lower caste: -m, ad. forthwith, pre sently; thereupon, afterwards; immediately after (ab., g., or --°ree;).
anabhyantara a. uninitiated into (g.).
abhyantara a. inner, being within; contained in (g., lc., --°ree;); intimate; initiated, conversant with (lc.); akin; belonging to; essential to (--°ree;); secret; n. interior; interval of time: -m, ad.within; into (--°ree;); lc. at in tervals; in the space of, within (--°ree;).
ānantarya n. immediate succession; no interval.
ābhyantara a. inner, interior.
tadanantara a. standing next to (g.): -m, ad. immediately after, thereupon (corr. prâk or prathamam).
dhanvantari m. [moving in an arc] N. of a being worshipped as a god; ep. of the sun; N. of the physician of the gods, produced at the churning of the ocean: -yag- ña, m. sacrifice to Dhanvantari.
nirantara a. having no interstice. contiguous, successive, continuous, uninterrupted, constant; dense; thickly set with, full of (in. or --°ree;); faithful (friend); without a difference, identical: -m, ad.tightly (embrace); continually; forthwith; -anna, a. having nothing to eat; fasting; yielding no food; -anvaya, a. having no descendants; unrelated, unconnected: -m, ad. behind any one's back.
nairantarya n. [v. nir-] uninterruptedness; immediatesuccession: in. constantly; -apeksh-ya, n. regardlessness, indifference; complete independence; -arth-ya, n. senselessness; -âkâ&ndot;ksh-ya,n. non-requirement of supplying anything; -âs-ya, n. hopelessness, despair (of, prati or --°ree;); -ukta, a. etymologically explained; m. etymologist.
pratyanantara a. being in the immediate neighbourhood of (g.); next in rank; m. next of kin, heir presumptive: -m, ad. immediately after (ab.); î-bhû, betake oneself close to (g.); -½anîka, a.(having one's face against), hostile, opposing (g.); prejudic ing, injuring; opposite; *rivalling; m. op ponent, enemy; n. hostile army; hostility, rivalry (sg. & pl.); retaliatory revilement of an enemy's following: -bhâva, m.condition of being the opposite; -½anumâna, n. counter or opposite inference; -½anuyoga, m. counter question; -½anta, m. boundary: pl. barbar ous tribes: -desa, m. frontier country; -½an tarî-bhû, betake oneself close to any one (*g.); -½antât, ad. to the end in each case; -½antika, a. situated on the frontier.
bhūmyanantara a. immediately adjacent to one's country; m. prince of the adjacent country; -½ekadesa, m. one portion of territory.
manvantara n. Manu period (con sisting of seventy-one divine yugas and ruled by a special Manu; the present is the seventh, being under the rule of Manu Vaivasvat).
vyantara n. interval; lack of distinction; m. (occupying an intermediate posi tion), sprite (among the Jains, including Pisâkas, Yakshas, Kimnaras, Gandharvas, etc.).
samanantara a. (with a non interval), immediately contiguous to or fol lowing (ab., g.): yak ka½atra sam-ananta ram, and what is immediately connected therewith; -m, ad. immediately behind (ab., --°ree;); immediately after (g., --°ree;).
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jyeṣṭhaghnī Slaying the eldest,’ is the name of a Naksatra, or lunar mansion, usually called Jyesthā, in the Atharvaveda and the Taittirīya Brāhmana. It is Antares or Cor Scipioηis.
nakṣatra Is a word of obscure origin and derivation. The Indian interpreters already show a great divergence of opinion as to its primary meaning. The śatapatha Brāhmana re­solves it into na-ksatra (‘ no power ’), explaining it by a legend. The Nirukta refers it to the root naks, ‘obtain/ following the Taittirīya Brāhmana. Aufrecht and Weber derived it from nakta-tra, ‘ guardian of night/ and more recently the derivation from nak-ksatra, ‘ having rule over night/ seems to be gaining acceptance. The generic meaning of the word therefore seems to be ‘star/ The Naksatras as Stars in the Rigveda and Later.—The sense of star ’ appears to be adequate for all or nearly all the passages in which Naksatra occurs in the Rigveda. The same sense occurs in the later Samhitās also : the sun and the Naksatras are mentioned together, or the sun, the moon, and the Naksatras, or the moon and the Naksatras, or the Naksatras alone; but there is no necessity to attribute to the word the sense of lunar mansion ’ in these passages. On the other hand, the names of at least three of the Naksatras in the later sense occur in the Rigveda. Tisya, however, does not seem to be mentioned as a lunar mansion. With Aghās (plur.) and Arjunī (dual) the case is different: it seems probable that they are the later lunar mansions called Maghās (plur.) and Phālgunī (dual). The names appear to have been deliberately changed in the Rigveda, and it must be remembered that the hymn in which they occur, the wedding hymn of Sūryā, has no claim to great age. Ludwig and Zimmer have seen other references to the Naksatras as 27 in the Rigveda, but these seem most improbable. Nor do the adjectives revatī (£ rich ’) and punarvasīi (‘ bringing wealth again’) in another hymn appear to refer to the Naksatras. The Naksatras as Lunar Mansions.—In several passages of the later Samhitās the connexion of the moon and the Naksatras is conceived of as a marriage union. Thus in the Kāthaka and Taittirīya Samhitās it is expressly stated that Soma was wedded to the mansions, but dwelt only with Rohinī; the others being angry, he had ultimately to undertake to live with them all equally. Weber hence deduced that the Naksatras were regarded as of equal extent, but this is to press the texts unduly, except in the sense of approximate equality. The number of the mansions is not stated as 27 in the story told in the two Samhitās: the Taittīriya has, and the Kāthaka no number; but 27 appears as their number in the list which is found in the Taittirīya Samhitā and elsewhere. The number 28 is much less well attested: in one passage of the Taittirīya Brāhmana Abhijit is practically marked as a new comer, though in a later book, in the Maitrāyanī Samhitā, and in the Atharvaveda list,27 it has found acceptance. It is perfectly possible that 28 is the earlier number, and that Abhijit dropped out because it was faint, or too far north, or because 27 was a more mystic (3x3x3) number: it is significant that the Chinese Sieou and the Arabic Manāzil are 28 in number.28 Weber, however, believes that 27 is the older number in India. The meaning of the number is easily explained when it is remembered that a periodic month occupies something between 27 and 28 days, more nearly the former number. Such a month is in fact recognized in the Lātyāyana and Nidāna Sūtras as consisting of 27 days, 12 months making a year of 324 days, a Naksatra year, or with an intercalary month, a year of 351 days. The Nidāna Sūtra makes an attempt to introduce the Naksatra reckoning into the civil or solar (sāvana) year of 360 days, for it holds that the sun spends 13J• days in each Naksatra (13^x27 = 360). But the month of 27 or 28 days plays no part in the chronological calculations of the Veda. The Names of the Naksatras.—In addition to the two mentioned in the Rigveda, the earlier Atharvaveda gives the names of Jyesthaghnī (the later Jyesthā) and Vicrtau, which are mentioned as in close connexion, and of Revatīs (plural) and Kyttikās. With reference to possible times for the ceremony of the Agnyādhāna, or Maying of the sacred fires/ the Kāthaka Samhitā, the Maitrāyanī Samhitā, and the Taittirīya Brāhmana mention the Naksatras called Krttikās, Rohinī, Phalgunyas, Hasta; the latter Brāhmana adds Punar- vasū, and in an additional remark excludes Pūrve Phālgunī in favour of Uttare Phālgunī. The śatapatha Brāhmana adds Mrgaśīrsa and Citrā as possibilities. On the other hand, Punarvasū is recommended by all authorities as suitable for the Punarādheya, 'relaying of the sacred fires,’ which takes place if the first fire has failed to effect the aim of its existence, the prosperity of the sacrificer. The Kāthaka Samhitā, however, allows Anurādhās also. In the ceremony of the Agnicayana, or 'piling of the fire- altar,’ the bricks are assumed to be equal in number to the Naksatras. The bricks number 756, and they are equated to 27 Naksatras multiplied by 27 secondary Naksatras, reckoned as 720 (instead of 729), with the addition of 36 days, the length of an intercalary month. Nothing can be usefully derived from this piece of priestly nonsense. But in connexion with this ceremony the Yajurveda Samhitās enumerate the 27, The Taittirīya Brāhmana has a list of the Naksatras which agrees generally with the list of the Samhitās. It runs as follows: Kyttikās, Rohinī, Invakās, Bāhū (dual), Tisya, Aśleṣās, Maghās, Pūrve Phālgunī, Uttare Phālgunī, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Rohinī, Mūlabarhanī, Pūrvā Asādhās', Uttarā Asādhās, Sronā, Sravisthās, Satabhisaj, Pūrve Prosthapadās, Uttare Prosthapadās, Revatī, Aśvayujau, Apabharanīs. In a later book, however, the list grows to 28, and the full moon is inserted after number 14, and the new moon after number, as an attempt to bring the Naksatra (lunar) month into accordance with the Sāvana (solar) month of 30 days. The names in this second list are as in the Samhitās with the following exceptions. The seven stars of the Krttikās are named as Ambā, Dulā, Nitatnī, Abhrayantī, Meghayantī, Varsayantī, Cupunīkā, names found also in the Taittirīya and Kāthaka Samhitās. Beside Mrgaśīrsa, Invakās are also mentioned. Then come Ardrā, Punarvasū, Tisya, Aśresās, Maghās (beside which Anaghās, Agadās, and Arun- dhatīs are also mentioned), Phalgunyas (but elsewhere in the dual, Phalgunyau), Phalgunyas, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Jyesthā, Mūla, Asādhās, Asā(jhās, Abhijit, śronā, Sravisthās, Satabhisaj, Prosthapadās, Prosthapadās, Revatī, Aśvayujau, Bharanyas, but also Apabharanīs. Abhijit, which occurs also in an earlier part of the Brāhmana, is perhaps interpolated. But Weber’s argument that Abhijit is out of place in this list because Brāhmana is here mentioned as the 28th Naksatra, loses some force from the fact (of course unknown to him) that the list in the Maitrāyanī Samhitā contains 28 Naksatras, including Abhijit, and adds Brāhmana at the end as another. In another passage the Taittirīya Brāhmana divides the Naksatras into two sets, the Deva Naksatras and the Yama Naksatras, being 1-14 and 15-27 (with the omission of Abhijit) respectively. This division corresponds with one in the third book of the Brāhmana60 where the days of the light half of the month and those of the dark half are equated with the Naksatras. The Brāhmana treats the former series as south, the latter as north; but this has no relation to facts, and can only be regarded as a ritual absurdity. The late nineteenth book of the Atharvaveda contains a list of the Naksatras, including Abhijit. The names here (masc.), Viśākhe, Anurādhā, Jyesthā, Mūla, Pūrvā Asādhās, Uttarā Asādhās, Abhijit, śravana, śravisthās, śatabhisaj, Dvayā Prosthapadā, Revatī, Aśvayujau, Bharanyas. The Position of the Naksatras.—There is nothing definite in Vedic literature regarding the position of most of the Naksatras, but the later astronomy precisely locates all of them, and its statements agree on the whole satisfactorily with what is said in the earlier texts, though Weber was inclined to doubt this. The determinations adopted below are due to Whitney in his notes on the Sūrya Siddhānta. 1.Krttikās are unquestionably η Tauri, etc., the Pleiades. The names of the seven stars forming this constellation, and given above from Yajurveda texts, include three --------abhrayantī, forming clouds meghayantī, ‘making cloudy’; varsayantī, ‘causing rain’—which clearly refer to the rainy Pleiades. The word krttikā possibly means ‘web/ from the root krt, spin.’ 2. Rohinī, ‘ ruddy,’ is the name of the conspicuously reddish star, a Tauri or Aldebaran, and denotes the group of the Hyades, <* θ y 8 e Tauri. Its identification seems absolutely assured by the legend of Prajāpati in the Aitareya Brāhmana. He is there represented as pursuing his daughter with incestuous intention, and as having been shot with an arrow (Isu Trikāndā, ‘ the belt of Orion ’) by the huntsman ’ (Mrgavyādha, Sirius ’). Prajāpati is clearly Orion (Mrgaśiras being the name of the little group of stars in Orion’s head). 3.Mrgaśīrsa or Mrgaśiras, also called Invakā or Invagā, seems to be the faint stars λ, φ,1 φ2 Orionis. They are called Andhakā, * blind,’ in the śāntikalpa of the Atharvaveda, probably because of their dimness. 4.Ardrā, ‘ moist,’ is the name of the brilliant star, α Orionis. But the names by which it is styled, in the plural as Árdrās in the śāñkhāyana Grhya Sūtra and the Naksatrakalpa, and in the dual as Bāhú, in the Taittirīya Brāhmana, point to a constellation of two or more stars, and it may be noted that the corresponding Chinese Sieou includes the seven brilliant stars composing the shoulders, the belt, and the knees of Orion. 5. Punarvasu, the two that give wealth again,’ denotes the two stars, a and β Geminorum, on the heads of Castor and Pollux. The name is no doubt connected with the beneficent character of the Aśvins, who correspond to the Dioscuri. 6.Tisya or Pusya includes the somewhat faint group in the body of the Crab, 7, δ, and θ Cancri. The singular is rather curious, as primarily one star would seem to have been meant, and none of the group is at all prominent. 7. Aśresās or Aślesās, which in some texts is certainly to be read Aśresās or Aślesas, denotes δ, e, η, p, σ, and perhaps also ζ, Hydrse. The word means ‘embracer,’ a name which admirably fits the constellation. 8. Maghās, the ‘bounties,’ are the Sickle, or α, γ, ζ, μ, e Leonis. The variants Anaghā, the ‘ sinless one,’ etc.,clearly refer to the auspicious influence of the constellation. 9. 10. Phālgunī, Phalgunyau, Phalgū, Phalg-unīs, Phal- gunyas, is really a double constellation, divided into Pūrve, ‘ former,’ and Uttare, ‘latter.’ The former is δ and θ Leonis, the latter β and Leonis. According to Weber, the word denotes, like Arjunī, the variant of the Rigveda, a ‘ bright- coloured ’ constellation. 11. Hasta, ‘hand,’ is made up of the five conspicuous stars (δ> Ί, e, a, β) in Corvus, a number which the word itself suggests. According to Geldner, the ‘ five bulls ’ of the Rigveda are this constellation. 12. Citrā, ‘bright,’ is the beautiful star, a Virginis. It is mentioned in a legend of Indra in the Taittirīya Brāhmana, and in that of the ‘ two divine dogs ’ (divyau śvānau) in the śatapatha Brāhmana. 13. Svāti or Nistyā is later clearly the brilliant star Arcturus or a Bootis, its place in the north being assured by the notice in the śāntikalpa, where it is said to be ‘ ever traversing the northern way ’ (nityam uttara-mārgagam). The Taittirīya Brāhmana, however, constructs an asterismal Prajāpati, giving him Citrā (α Virginis) for head, Hasta (Corvus) for hand, the Viśākhe (α and β Librae) for thighs, and the Anurādhās (β, δ, and 7r Scorpionis) for standing place, with Nistyā for heart. But Arcturus, being 30° out, spoils this figure, while, on the other hand, the Arabic and Chinese systems have respectively, instead of Arcturus, Virginis and κ Virginis, which would well fit into the Prajāpati figure. But in spite of the force of this argument of Weber’s, Whitney is not certain that Nistyā here must mean a star in Virgo, pointing out that the name Nistyā, ‘outcast,’ suggests the separation of this Naksatra from the others in question. 14.Viśākhe is the couple of stars a and β Librae. This mansion is later called Rādhā according to the Amarakośa, and it is curious that in the Atharvaveda the expression rādho Viśākhe, the Viśākhe are prosperity,’ should occur. But probably Rādhā is merely an invention due to the name of the next Naksatra, Anurādhā, wrongly conceived as meaning that which is after or follows Rādhā.’ 15. Anūrādhās or Anurādhā, propitious,’ is β, δ, and tγ (perhaps also p) Scorpionis. 16. Rohinī, ‘ ruddy ’; Jyesthaghnī, * slaying the eldest ’; or Jyesthā, ‘eldest,’ is the name of the constellation σ, α, and τ Scorpionis, of which the central star, a, is the brilliant reddish Antares (or Cor Scorpionis). 17.Vicrtau, ‘ the two releasers ’; Mūla, ‘ root or Mūla- barhanī, ‘ uprooting,’ denote primarily λ and v at the extremity of the tail of the Scorpion, but including also the nine or eleven stars from e to v. 18.19. Asādhās (‘ unconquered ’), distinguished as Pūrvās, ‘ former,’ and Uttarās, ‘ latter,’ are really two constellations, of which the former is composed of γ, δ, e, and η Sagittarii, or of 8 and e only, and the latter of θ, σ, t, and ξ Sagittarii, or of two, σ and ζ, only. It is probable that originally only four stars forming a square were meant as included in the whole constellation —viz., σ and f, with 8 and e. 20. Abhijit is the brilliant star a Lyrse with its two companions e and ζ. Its location in 6o° north latitude is completely discordant with the position of the corresponding Arabian and Chinese asterisms. This fact is considered by Oldenberg to support the view that it was a later addition to the system; its occurrence, however, as early as the Maitrāyanī Samhitā, which he does not note, somewhat invalidates that view. In the Taittirīya Brāhmana Abhijit is said to be ‘over Asādhās, under śronā,’ which Weber held to refer to its position in space, inferring thence that its Vedic position corresponded to that of the Arab Manāzil and the Chinese Sieou—viz., a, β Capricorni. But Whitney argues effectively that the words ‘ over ’ and ‘ under ’ really refer to the place of Abhijit in the list, ‘ after ’ Asādhās and ‘ before ’ Sronā. 21. Sronā, ‘lame,’ or Sravana, ‘ ear,’ denotes the bright star a Aquilai with β below and 7 above it. Weber very need- lessly thinks that the name Sravana suggested two ears and the head between. It is quite out of correspondence with the Manāzil and the Sieou, and is clearly an Indian invention. 22. śravisthās, ‘ most famous,’ or later Dhanisthās, ‘most wealthy,’ is the diamond-shaped group, α, β, δ, and 7, in the Dolphin, perhaps also ζ in the same constellation. Like the preceding Naksatra, it is out of harmony with the Manāzil and Sieou. 23. Satabhisaj or śatabhisa, ‘having a hundred physicians,’ seems to be λ Aquarii with the others around it vaguely conceived as numbering a hundred. 24. 25. Prostha-padās (fem. plur.), ‘ feet of a stool,’ or later Bhadra-padās,100 ‘auspicious feet,’ a double asterism forming a square, the former (pūrva) consisting of a and β Pegasi, the latter (uttara) of γ Pegasi and a Andromedse. 26. Revatī, ‘ wealthy,’ denotes a large number of stars (later 32), of which ζ Piscium, close upon the ecliptic where it was crossed by the equator of about 570 a.d., is given as the southernmost. 27. Aśva-yujau, ‘the two horse-harnessers,’ denotes the stars β and ζ Arietis. Aśvinyau101 and Aśvinī102 are later names. 28. Apabharanīs, Bharanīs, or Bharanyas, ‘ the bearers,’ is the name of the small triangle in the northern part of the Ram known as Musca or 35, 39, and 41 Arietis. The Naksatras and the Months.—In the Brāhmanas the Naksatra names are regularly used to denote dates. This is done in two ways. The name, if not already a feminine, may be turned into a feminine and compounded with pūrna-māsa, ‘the full moon,’ as in Tisyā-pūrnamāsa, ‘the full moon in the Naksatra Tisya.’103 Much more often, however, it is turned into a derivative adjective, used with paurnamāsī, ‘the full moon (night)/ or with amāvāsyā, ‘the new moon (night)/ as in Phālgunī paurnamāsl, ‘the full-moon night in the Naksatra Phālgunī’;104 or, as is usual in the Sūtras, the Naksatra adjective alone is used to denote the full-moon night. The month itself is called by a name derived105 from that of a Naksatra, but only Phālguna,106 Caitra,107 Vaiśākha,108 Taisya,109 Māgha110 occur in the Brāhmanas, the complete list later being Phālguna, Caitra, Vaiśākha, Jyaistha, Asādha, Srāvana, Prausthapada, Aśvayuja, Kārttika, Mārgaśīrsa, Taisya, Māgha. Strictly speaking, these should be lunar months, but the use of a lunar year was clearly very restricted: we have seen that as early as the Taittirīya Brāhmana there was a tendency to equate lunar months with the twelve months of thirty days which made up the solar year (see Māsa). The Naksatras and Chronology.—(i) An endeavour has been made to ascertain from the names of the months the period at which the systematic employment of those names was intro¬duced. Sir William Jones111 refers to this possibility, and Bentley, by the gratuitous assumption that śrāvana always marked the summer solstice, concluded that the names of the months did not date before b.c. Ii8I. Weber112 considered that there was a possibility of fixing a date by this means, but Whitney113 has convincingly shown that it is an impossible feat, and Thibaut114 concurs in this view. Twelve became fixed as the number of the months because of the desire, evident in the Brāhmanas, somehow or other to harmonize lunar with solar time; but the selection of twelve Naksatras out of twenty-seven as connected with the night of full moon can have no chronological significance, because full moon at no period occurred in those twelve only, but has at all periods occurred in every one of the twenty-seven at regularly recurrent intervals. (2) All the lists of the Naksatras begin with Krttikās. It is only fair to suppose that there was some special reason for this fact. Now the later list of the Naksatras begins with Aśvinī, and it was unquestionably rearranged because at the time of its adoption the vernal equinox coincided with the star ζ Piscium on the border of Revatī and Aśvinī, say in the course of the sixth century A.D. Weber has therefore accepted the view that the Krttikās were chosen for a similar reason, and the date at which that Naksatra coincided with the vernal equinox has been estimated at some period in the third millennium B.C. A very grave objection to this view is its assumption that the sun, and not the moon, was then regarded as connected with the Naksatras; and both Thibaut and Oldenberg have pronounced decidedly against the idea of connecting the equinox with the Krttikās. Jacobi has contended that in the Rigveda the commencement of the rains and the summer solstice mark the beginning of the new year and the end of the old, and that further the new year began with the summer solstice in Phālgunī.121 He has also referred to the distinction of the two sets of Deva and Yama Naksatras in the Taittirīya Brāhmana as supporting his view of the connexion of the sun and the Naksatras. But this view is far from satisfactory: the Rigveda passages cannot yield the sense required except by translating the word dvādaśa123 as 4 the twelfth (month) * instead of consisting of twelve parts,’ that is, ‘year/ the accepted interpretation; and the division of the Naksatras is not at all satisfactorily explained by a supposed connexion with the sun. It may further be mentioned that even if the Naksatra of Krttikās be deemed to have been chosen because of its coincidence with the vernal equinox, both Whitney and Thibaut are pre¬pared to regard it as no more than a careless variant of the date given by the Jyotisa, which puts the winter solstice in Māgha. (3) The winter solstice in Māgha is assured by a Brāhmana text, for the Kausītaki Brāhmana12® expressly places it in the new moon of Māgha (māghasyāmāυāsyāyām). It is not very important whether we take this with the commentators as the new moon in the middle of a month commencing with the day after full moon in Taisa, or, which is much more likely, as the new moon beginning the month and preceding full moon in Māgha. The datum gives a certain possibility of fixing an epoch in the following way. If the end of Revatī marked the vernal equinox at one period, then the precession of the equinoxes would enable us to calculate at what point of time the vernal equinox was in a position corresponding to the winter solstice in Māgha, when the solstitial colure cut the ecliptic at the beginning of Sravisthās. This would be, on the strict theory, in the third quarter of Bharanī, 6f asterisms removed from Sravisthās, and the difference between that and the beginning of Aśvinī = if asterisms = 23 (27 asterisms being = 360°). Taking, the starting-point at 499 a.d., the assured period of Varāha Mihira, Jones arrived at the date B.C. 1181 for the vernal equinox corresponding to the winter solstice in Māgha—that is, on the basis of ι° = 72 years as the precession. Pratt arrived at precisely the same date, taking the same rate of precession and adopting as his basis the ascertained position in the Siddhantas of the junction star of Maghā, a Leonis or Regulus. Davis and Colebrooke arrived at a different date, B.C. 1391, by taking as the basis of their calculation the junction star of Citrā, which happens to be of uncertain position, varying as much as 30 in the different textbooks. But though the twelfth century has received a certain currency as the epoch of the observation in the Jyotisa, it is of very doubtful value. As Whitney points out, it is impossible to say that the earlier asterisms coincided in position with the later asterisms of 13J0 extent each. They were not chosen as equal divisions, but as groups of stars which stood in conjunction with the moon; and the result of subsequently making them strictly equal divisions was to throw the principal stars of the later groups altogether out of their asterisms. Nor can we say that the star ζ Piscium early formed the eastern boundary of Revatī; it may possibly not even have been in that asterism at all, for it is far remote from the Chinese and Arabic asterisms corresponding to Revatī. Added to all this, and to the uncertainty of the starting-point— 582 a.d., 560 a.d., or 491 a.d. being variants —is the fact that the place of the equinox is not a matter accurately determin¬able by mere observation, and that the Hindu astronomers of the Vedic period cannot be deemed to have been very accurate observers, since they made no precise determination of the number of days of the year, which even in the Jyotisa they do not determine more precisely than as 366 days, and even the Sūrya Siddhānta136 does not know the precession of the equinoxes. It is therefore only fair to allow a thousand years for possible errors,137 and the only probable conclusion to be drawn from the datum of the Kausītaki Brāhmana is that it was recording an observation which must have been made some centuries B.C., in itself a result quite in harmony with the probable date of the Brāhmana literature,138 say B.C. 800-600. (4) Another chronological argument has been derived from the fact that there is a considerable amount of evidence for Phālguna having been regarded as the beginning of the year, since the full moon in Phālgunī is often described as the ‘ mouth (mukham) of the year.’139 Jacobi140 considers that this was due to the fact that the year was reckoned from the winter solstice, which would coincide with the month of Phālguna about B.C. 4000. Oldenberg and Thibaut, on the other hand, maintain that the choice of Phālguna as the ‘ mouth ’ of the year was due to its being the first month of spring. This view is favoured by the fact that there is distinct evidence of the correspondence of Phālguna and the beginning of spring : as we have seen above in the Kausītaki Brāhmana, the new moon in Māgha is placed at the winter solstice, which puts the full moon of Phālgunī at a month and a half after the winter solstice, or in the first week of February, a date not in itself improbable for about B.C. 800, and corresponding with the February 7 of the veris initium in the Roman Calendar. This fact accords with the only natural division of the year into three periods of four months, as the rainy season lasts from June 7-10 to October 7-10, and it is certain that the second set of four months dates from the beginning of the rains (see Cāturmāsya). Tilak, on the other hand, holds that the winter solstice coincided with Māghī full moon at the time of the Taittirīya Samhitā (b.c. 2350), and had coincided with Phālgunī and Caitrī in early periods—viz., B.C. 4000-2500, and B.C. 6000¬4000. (5) The passages of the Taittirīya Samhitā and the Pañca¬vimśa Brāhmana, which treat the full moon in Phālguna as the beginning of the year, give as an alternative the full moon in Caitra. Probably the latter month was chosen so as to secure that the initial day should fall well within the season of spring, and was not, as Jacobi believes, a relic of a period when the winter solstice corresponded with Caitra. Another alternative is the Ekāstakā, interpreted by the commentators as the eighth day after the full moon in Maghās, a time which might, as being the last quarter of the waning half of the old year, well be considered as representing the end of the year. A fourth alternative is the fourth day before full moon; the full moon meant must be that of Caitra, as Álekhana quoted by Ápastamba held, not of Māgha, as Asmarathya, Laugāksi and the Mīmāmsists believed, and as Tilak believes. (6) Others, again, according to the Grhya ritual, began the year with the month Mārgaśīrsa, as is shown by its other name Agrahāyana (‘ belonging to the commencement of the year ’). Jacobi and Tilak think that this one denoted the autumn equinox in Mrgaśiras, corresponding to the winter solstice in Phālgunī. But, as Thibaut shows clearly, it was selected as the beginning of a year that was taken to commence with autumn, just as some took the spring to commence with Caitra instead of Phālguna. (7) Jacobi has also argued, with the support of Buhler, from the terms given for the beginning of Vedic study in the Grhya Sūtras, on the principle that study commenced with the rains (as in the Buddhist vassā) which mark the summer solstice. He concludes that if Bhādrapada appears as the date of commencing study in some texts, it was fixed thus because at one time Prosthapadās (the early name of Bhadra- padās) coincided with the summer solstice, this having been the case when the winter solstice was in Phālguna. But Whitney155 has pointed out that this argument is utterly illegitimate; we cannot say that there was any necessary connexion between the rains and learning—a month like Srāvana might be preferred because of its connexion with the word Sravana, 4 ear ’—and in view of the precession of the equinoxes, we must assume that Bhādrapada was kept because of its traditional coincidence with the beginning of the rains after it had ceased actually so to coincide. the other astronomical phenomena; the discovery of a series of 27 lunar mansions by them would therefore be rather surprising. On the other hand, the nature of such an operation is not very complicated ; it consists merely in selecting a star or a star group with which the moon is in conjunction. It is thus impossible a priori to deny that the Vedic Indians could have invented for themselves a lunar Zodiac. But the question is complicated by the fact that there exist two similar sets of 28 stars or star groups in Arabia and in China, the Manāzil and the Sieou. The use of the Manāzil in Arabia is consistent and effective ; the calendar is regulated by them, and the position of the asterisms corresponds best with the positions required for a lunar Zodiac. The Indians might therefore have borrowed the system from Arabia, but that is a mere possibility, because the evidence for the existence of the Manāzil is long posterior to that for the existence of the Naksatras, while again the Mazzaroth or Mazzaloth of the Old Testament may really be the lunar mansions. That the Arabian system is borrowed from India, as Burgess held, is, on the other hand, not at all probable. Biot, the eminent Chinese scholar, in a series of papers published by him between. 1839 and 1861, attempted to prove the derivation of the Naksatra from the Chinese Sieou. The latter he did not regard as being in origin lunar mansions at all. He thought that they were equatorial stars used, as in modern astronomy, as a standard to which planets or other stars observed in the neighbourhood can be referred; they were, as regards twenty-four of them, selected about B.C. 2357 on account of their proximity to the equator, and of their having the same right ascension as certain circumpolar stars which had attracted the attention of Chinese observers. Four more were added in B.C. IIOO in order to mark the equinoxes and solstices of the period. He held that the list of stars commenced with Mao (= Krttikās), which was at the vernal equinox in B.C. 2357. Weber, in an elaborate essay of i860, disputed this theory, and endeavoured to show that the Chinese literary evidence for the Sieou was late, dating not even from before the third century B.C. The last point does not appear to be correct, but his objections against the basis of Biot’s theory were rein¬forced by Whitney, who insisted that Biot’s supposition of the Sieou’s not having been ultimately derived from a system of lunar mansions, was untenable. This is admitted by the latest defender of the hypothesis of borrowing from China, Lśopold de Saussure, , but his arguments in favour of a Chinese origin for the Indian lunar mansions have been refuted by Oldenberg, who has also pointed out that the series does not begin with Mao ( = Krttikās). There remains only the possibility that a common source for all the three sets—Naksatra, Manāzil, and Sieou—may be found in Babylonia. Hommel has endeavoured to show that recent research has established in Babylonia the existence of a lunar zodiac of twenty-four members headed by the Pleiades ( = Krttikās); but Thibaut’s researches are not favourable to this claim. On the other hand, Weber, Whitney, Zimmer, and Oldenberg all incline to the view that in Babylonia is to be found the origin of the system, and this must for the present be regarded as the most probable view, for there are other traces of Babylonian influence in Vedic literature, such as the legend of the flood, perhaps the Adityas, and possibly the word Manā.
purohita (‘Placed in front,’ ‘appointed’) is the name of a priest in the Rigveda and later. The office of Purohita is called Purohiti and Purodhā. It is clear that the primary function of the Purohita was that of ‘ domestic priest ’ of a king, or perhaps a great noble; his quite exceptional position is shown by the fact that only one Purohita seems ever to be mentioned in Vedic literature. Examples of Purohitas in the Rigveda are Viśvāmitra or Vasiçtha in the service of the Bharata king,.Sudās. of the Trtsu family; the Purohita of Kuruśravana ; and Devāpi, the Purohita of Santanu. The Purohita was in all religious matters the alter ego of the king. In the ritual it is laid down that a king must have a Purohita, else the gods will not accept his offerings. He ensures the king's safety and victory in battle by his prayers ; he procures the fall of rain for the crops j he is the flaming fire that guards the kingdom. Divodāsa in trouble is rescued by Bharadvāja; and King Tryaruna Traidhātva Aikçvāka reproaches his Purohita, Vj?śa Jāna, when his car runs over a Brahmin boy and kills him. The close relation of king and Purohita is illustrated by the case of Klltsa Aurava, who slew his Purohita, UpagfU Sauśravasa, for disloyalty in serving Indra, to whom Kutsa was hostile. Other disputes between kings and priests who officiated for them are those of Janam- ejaya and the Kaśyapas, and of Viśvantara and the śyā- parnas ;lβ and between Asamāti and the Gaupāyanas. In some cases one Purohita served more than one king; for example, Devabhāg a Srautarṣa was the Purohita of the Xufus and the Sfñjayas at the same time, and Jala Jātū- karnya was the Purohita of the kings of Kāśi, Videha, and Kosala. There is no certain proof that the office of Purohita was hereditary in a family, though it probably was so. At any rate, it seems clear from the relations of the Purohita with King Kuruśravana, and with his son Upamaśravas, that a king would keep on the Purohita of his father. Zimmer thinks that the king might act as his own Purohita, as shown by the case of King Viśvantara, who sacrificed without the help of the śyāparṇas, and that a Purohita need not be a priest, as shown by the case of Devāpi and śantanu. But neither opinion seems to be justified. It is not said that Viśvantara sacrificed without priests, while Devāpi is not regarded as a king until the Nirukta, and there is no reason to suppose that Yāska's view expressed in that work is correct. According to Geldner, the Purohita from the beginning acted as the Brahman priest in the sacrificial ritual, being there the general superintendent of the sacrifice. In favour of this view, he cites the fact that Vasiṣtha is mentioned both as Purohita and as Brahman: at the sacrifice of Sunahśepa he served as Brahman, but he was the Purohita of Sudās; Bṛhaspati is called the Purohita and the Brahman of the gods; and the Vasisthas who are Purohitas are also the Brahmans at the sacrifice. It is thus clear that the Brahman was often the Purohita; and it was natural that this should be the case when once the Brahman’s place became, as it did in the later ritual, the most important position at the sacrifice. But the Brahman can hardly be said to have held this place in the earlier ritual; Oldenberg seems to be right in holding that the Purohita was originally the Hotr priest, the singer par excellence, when he took any part at all in the ritual of the great sacrifices with the Rtvijs. So Devāpi seems clearly to have been a Hotr; Agni is at once Purohita and Hotr; and the two divine Hotṛs ’ referred to in the Apr! litanies are also called the ‘two Purohitas.’ Later, no doubt, when the priestly activity ceased to centre in the song, the Purohita, with his skill in magic, became the Brahman, who also required magic to undo the errors of the sacrifice. There is little doubt that in the original growth of the priest¬hood the Purohita played a considerable part. In historical times he represented the real power of the kingship, and may safely be deemed to have exercised great influence in all public affairs, such as the administration of justice and the king’s conduct of business. But it is not at all probable that the Purohita represents, as Roth and Zimmer thought, the source which gave rise to caste. The priestly clcss is already in existence in the Rigveda (see Varṣa).
brāmaṇa Descendant of a Brahman' (i.e., of a priest), is found only a few times in the Rigveda, and mostly in its latest parts. In the Atharvaveda and later it is a very common word denoting ‘priest,’ and it appears in the quadruple division of the castes in the Purusa-sūkta (‘hymn of man’) of the Rigveda. It seems certain that in the Rigveda this Brāhmaṇa, or Brahmin, is already a separate caste, differing from the warrior and agricultural castes. The texts regularly claim for them a superiority to the Kṣatriya caste, and the Brahmin is able by his spells or manipulation of the rite to embroil the people and the warriors or the different sections of the warriors. If it is necessary to. recognize, as is sometimes done, that the Brahmin does pay homage to the king at the Rājasūya, nevertheless the unusual fact is carefully explained away so as to leave the priority of the Brahmin unaffected. But it is expressly recognized that the union of the Ksatriya and the Brāhmaṇa is essential for complete prosperity. It is admitted that the king or the nobles might at times oppress the Brahmins, but it is indicated that ruin is then certain swiftly to follow. The Brahmins are gods on earth, like the gods in heaven, but this claim is hardly found in the Rigveda. In the Aitareya Brāhmana the Brahmin is said to be the ‘ recipient of gifts * (ādāyt) and the * drinker of the offering ’ (āpāyT). The other two epithets applied, āvasāyī and yathā- kāma-prayāpya, are more obscure; the former denotes either ‘ dwelling everywhere ’ or ‘ seeking food ’; the latter is usually taken as * moving at pleasure,’ but it must rather allude to the power of the king to assign a place of residence to the Brahmin. In the śatapatha Brāhmana the prerogatives of the Brah¬min are summed up as Arcā, ‘honour’; Dāna, ‘gifts’; Aj'yeyatā,‘ freedom from oppression ’; and Avadhyatā, ‘ freedom from being killed.’ On the other hand, his duties are summed up as Brāhmanya, ‘ purity of descent’; Pratirūpa-caryā, ‘devotion of the duties of his caste’; and Loka-pakti, ‘the perfecting of people ’ (by teaching). ī. Respect paid to Brahmins. The texts are full of references to the civilities to be paid to the Brahmin. He is styled bhagavant, and is provided with good food and entertain¬ment wherever he goes. Indeed, his sanctity exempts him from any close inquiry into his real claim to Brahminhood according to the Pañcavimśa Brāhmana. Gifts to Brahmins. The Dānastuti (‘Praise of gifts’) is a recognized feature of the Rigveda, and the greed of the poets for Dakṣiṇās, or sacrificial fees, is notorious. Vedic texts themselves recognize that the literature thence resulting (Nārā- śamsī) was often false to please the donors. It was, however, a rule that Brahmins should not accept what had been refused by others; this indicates a keen sense of the danger of cheapening their wares. So exclusively theirs was the right to receive gifts that the Pañcavimśa Brāhmaṇa has to explain how Taranta and Purumīlha became able to accept gifts by composing a Rigvedic hymn. The exaggerations in the celebration of the gifts bestowed on the priests has the curious result of giving us a series of numerals of some interest (Daśan). In some passages certain gifts those of a horse or sheep are forbidden, but this rule was not, it is clear, generally observed. Immunities of Brahmins. The Brahmin claimed to be exempt from the ordinary exercise of the royal power. When a king gives all his land and what is on it to the priests, the gift does not cover the property of the Brahmin according to the śatapatha Brāhmaṇa. The king censures all, but not the Brahmin, nor can he safely oppress any Brahmin other than an ignorant priest. An arbitrator (or a witness) must decide (or speak) for a Brahmin against a non-Brahmin in a legal dispute. The Brahmin’s proper food is the Soma, not Surā or Parisrut, and he is forbidden to eat certain forms of flesh. On the other hand, he alone is allowed to eat the remains of the sacrifice, for no one else is sufficiently holy to consume food which the gods have eaten. Moreover, though he cannot be a physician, he helps the physician by being beside him while he exercises his art. His wife and his cow are both sacred. 4.Legal Position of. Brahmins.—The Taittirīya Samhitā lays down a penalty of a hundred (the unit meant is unknown) for an insult to a Brahmin, and of a thousand for a blow ; but if his blood is drawn, the penalty is a spiritual one. The only real murder is the slaying of a Brahmin according to the śatapatha Brāhmana. The crime of slaying a Brahmin ranks above the sin of killing any other man, but below that of killing an embryo (bhrūna) in the Yajurveda ; the crime of slaying an embryo whose sex is uncertain is on a level with that of slaying a Brahmin. The murder of a Brahmin can be expiated only by the horse sacrifice, or by a lesser rite in the late Taittirīya Araṇyaka.The ritual slaying of a Brahmin is allowed in the later ceremonial, and hinted at in the curious legend of śunahśepa ; and a Purohita might be punished with death for treachery to his master. 5.Purity of Birth. The importance of pure descent is seeη in the stress laid on being a descendant of a Rṣi (ārseya). But, on the other hand, there are clear traces of another doctrine, which requires learning, and not physical descent, as the true criterion of Rsihood. In agreement with this is the fact that Satyakāma Jābāla was received as a pupil, though his parentage was unknown, his mother being a slave girl who had been connected with several men, and that in the śatapatha Brāhmaṇa the ceremony on acceptance as a pupil required merely the name of the pupil. So Kavasa is taunted in the Rigveda Brāhmaṇas as being the son of a female slave (Dāsī), and Vatsa cleared himself of a similar imputation by a fire ordeal. Moreover, a very simple rite was adequate to remove doubts as to origin. In these circumstances it is doubtful whether much value attaches to the Pravara lists in which the ancestors of the priest were invoked at the beginning of the sacrifice by the Hotṛ and the Adhvaryu priests.66 Still, in many parts of the ritual the knowledge of two or more genera¬tions was needed, and in one ceremony ten ancestors who have drunk the Soma are required, but a literal performance of the rite is excused. Moreover, there are clear traces of ritual variations in schools, like those of the Vasisthas and the Viśvāmitras. 6. The Conduct of the Brahmin. The Brahmin was required to maintain a fair standard of excellence. He was to be kind to all and gentle, offering sacrifice and receiving gifts. Especial stress was laid on purity of speech ; thus Viśvan- tara’s excuse for excluding the Syaparnas from his retinue was their impure (apūtā) speech. Theirs was the craving for knowledge and the life of begging. False Brahmins are those who do not fulfil their duties (cf, Brahmabandhu). But the penances for breach of duty are, in the Sūtras, of a very light and unimportant character. 7. Brahminical Studies. The aim of the priest is to obtain pre-eminence in sacred knowledge (brahma-varcasam), as is stated in numerous passages of Vedic literature. Such distinction is not indeed confined to the Brahmin: the king has it also, but it is not really in a special manner appropriate to the Kṣatriya. Many ritual acts are specified as leading to Brahmavarcasa, but more stress is laid on the study of the sacred texts : the importance of such study is repeatedly insisted upon. The technical name for study is Svādhyāya : the śatapatha Brāhmana is eloquent upon its advantages, and it is asserted that the joy of the learned śrotriya, or ‘student,’ is equal to the highest joy possible. Nāka Maudgfalya held that study and the teaching of others were the true penance (tapas).7δ The object was the ‘ threefold knowledge’ (trayī vidyā), that of the Rc, Yajus, and Sāman, a student of all three Vedas being called tri-śukriya or tn-sukra, ‘thrice pure.’ Other objects of study are enumerated in the śatapatha Brāhmaṇa, in the Taittirīya Aranyaka, the Chāndogya Upanisad, etc. (See Itihāsa, Purāna; Gāthā, Nārāśamsī; Brahmodya; Anuśās- ana, Anuvyākhyāna, Anvākhyāna, Kalpa, Brāhmaria; Vidyā, Ksatravidyā, Devajanavidyā, Nakçatravidyā, Bhūta- vidyā, Sarpavidyā; Atharvāñgirasah, Daiva, Nidhi, Pitrya, Rāśi; Sūtra, etc.) Directions as to the exact place and time of study are given in the Taittirīya Araṇyaka and in the Sūtras. If study is carried on in the village, it is to be done silently (manasā); if outside, aloud (vācā). Learning is expected even from persons not normally competent as teachers, such as the Carakas, who are recognized in the śatapatha Brāhmaṇa as possible sources of information. Here, too, may be mentioned the cases of Brahmins learning from princes, though their absolute value is doubtful, for the priests would naturally represent their patrons as interested in their sacred science: it is thus not necessary to see in these notices any real and independent study on the part of the Kṣatriyas. Yājñavalkya learnt from Janaka, Uddālaka Aruni and two other Brahmins from Pravāhaṇa Jaivali, Drptabālāki Gārgya from Ajātaśatru, and five Brahmins under the lead of Aruṇa from Aśvapati Kaikeya. A few notices show the real educators of thought: wandering scholars went through the country and engaged in disputes and discussions in which a prize was staked by the disputants. Moreover, kings like Janaka offered rewards to the most learned of the Brahmins; Ajātaśatru was jealous of his renown, and imitated his generosity. Again, learned women are several times mentioned in the Brāhmaṇas. A special form of disputation was the Brahmodya, for which there was a regular place at the Aśvamedha (‘ horse sacrifice ’) and at the Daśarātra (‘ ten-day festival,). The reward of learning was the gaining of the title of Kavi or Vipra, ‘ sage.’ 8. The Functions of the Brahmin. The Brahmin was required not merely to practise individual culture, but also to give others the advantage of his skill, either as a teacher or as a sacrificial priest, or as a Purohita. As a teacher the Brahmin has, of course, the special duty of instructing his own son in both study and sacrificial ritual. The texts give examples of this, such as Áruṇi and Svetaketu, or mythically Varuṇa and Bhṛgu. This fact also appears from some of the names in the Vamśa Brāhmana" of the Sāmaveda and the Vamśa (list of teachers) of the śāñkhāyana Áraṇyaka. On the other hand, these Vamśas and the Vamśas of the Satapatha Brāhmaṇa show that a father often preferred to let his son study under a famous teacher. The relation of pupil and teacher is described under Brahmacarya. A teacher might take several pupils, and he was bound to teach them with all his heart and soul. He was bound to reveal everything to his pupil, at any rate to one who was staying with him for a year (saηivatsara-vāsin), an expression which shows, as was natural, that a pupil might easily change teachers. But, nevertheless, certain cases of learning kept secret and only revealed to special persons are enumerated. The exact times and modes of teaching are elaborately laid down in the Sūtras, but not in the earlier texts. As priest the Brahmin operated in all the greater sacrifices; the simple domestic {grhya) rites could normally be performed without his help, but not the more important rites {śrauta). The number varied : the ritual literature requires sixteen priests to be employed at the greatest sacrifices (see Rtvij), but other rites could be accomplished with four, five, six, seven, or ten priests. Again, the Kauçītakins had a seventeenth priest beside the usual sixteen, the Sadasya, so called because he watched the performance from the Sadas, seat.’ In one rite, the Sattra (‘sacrificial session') of the serpents, the Pañcavimśa Brāhmaṇa, adds three more to the sixteen, a second Unnetṛ, an Abhigara, and an Apagara. The later ritual places the Brahman at the head of all the priests, but this is probably not the early view (see Brahman). The sacrifice ensured, if properly performed, primarily the advantages of the sacrificer (yajamāna), but the priest shared in the profit, besides securing the Daksiṇās. Disputes between sacrificers and the priests were not rare, as in the case of Viśvantara and the śyāparṇas, or Janamejaya and the Asitamrgras and the Aiçāvīras are referred to as undesirable priests. Moreover, Viśvāmitra once held the post of Purohita to Sudās, but gave place to Vasiṣtha. The position of Purohita differed considerably from that of the ordinary priest, for the Purohita not merely might officiate at the sacrifice, but was the officiator in all the private sacrifices of his king. Hence he could, and undoubtedly sometimes did, obtain great influence over his master in matters of secular importance; and the power of the priesthood in political as opposed to domestic and religious matters, no doubt rested on the Purohita. There is no recognition in Vedic literature of the rule later prevailing by which, after spending part of his life as a Brahma- cārin, and part as a householder, the Brahmin became an ascetic (later divided into the two stages of Vānaprastha, ‘forest-dweller,’ and Samnyāsin, ‘mystic ’). Yājñavalkya's case shows that study of the Absolute might empty life of all its content for the sage, and drive him to abandon wife and family. In Buddhist times the same phenomenon is seen applying to other than Brahmins. The Buddhist texts are here confirmed in some degree by the Greek authorities. The practice bears a certain resemblance to the habit of kings, in the Epic tradition,of retiring to the forest when active life is over. From the Greek authorities it also appears what is certainly the case in the Buddhist literature that Brahmins practised the most diverse occupations. It is difficult to say how far this was true for the Vedic period. The analogy of the Druids in some respects very close suggests that the Brahmins may have been mainly confined to their professional tasks, including all the learned professions such as astronomy and so forth. This is not contradicted by any Vedic evidence ; for instance, the poet of a hymn of the Rigveda says he is a poet, his father a physician (Bhiṣaj), and his mother a grinder of corn (Upala-prakṣiṇī). This would seem to show that a Brahmin could be a doctor, while his wife would perform the ordinary household duties. So a Purohita could perhaps take the field to assist the king by prayer, as Viśvāmitra, and later on Vasiṣtha do, but this does not show that priests normally fought. Nor do they seem normally to have been agriculturists or merchants. On the other hand, they kept cattle: a Brahmacarin’s duty was to watch his master’s cattle.129 It is therefore needless to suppose that they could not, and did not, on occasion turn to agricultural or mercan¬tile pursuits, as they certainly did later. But it must be remembered that in all probability there was more purity of blood, and less pressure of life, among the Brahmins of the Vedic age than later in Buddhist times, when the Vedic sacrificial apparatus was falling into grave disrepute. It is clear that the Brahmins, whatever their defects, represented the intellectual side of Vedic life, and that the Kṣatriyas, if they played a part in that life, did so only in a secondary degree, and to a minor extent. It is natural to suppose that the Brahmins also composed ballads, the precursors of the epic; for though none such have survived, a few stanzas of this character, celebrating the generosity of patrons, have been preserved by being embedded in priestly compositions. A legend in the śatapatha Brāhmaṇa shows clearly that the Brahmins regarded civilization as being spread by them only: Kosala and Videha, no doubt settled by Aryan tribes, are only rendered civilized and habitable by the influence of pious Brahmins. We need not doubt that the non-Brahminical tribes (see Vrātya) had attained intellectual as well as material civilization, but it is reasonable to assume that their civilization was inferior to that of the Brahmins, for the history of Hinduism is the conquest by the Brahmins not by arms, but by mind of the tribes Aryan and non-Aryan originally beyond the pale.
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.
śyāpapṇa sāyakāyana Is the name of a man, the last for whom five victims were slain at the building of the sacrificial altar according to the śatapatha Brāhmana. The same text again mentions him as a builder of the fire-altar. He must have been connected in some way with the Salvas. His family, the śyāparṇas, appear in the Aitareya Brāhmaṇa as a self-assertive family of priests whom king Viśvantara excluded from his sacrifice, but whose leader, Rāma Mārgaveya, induced him to take them back. In some way śyāparṇa was connected with the defeat of the Pañcālas by the Kuntis.
sauṣadmana ‘Descendant of Suṣadman,’· is the patronymic of Viśvantara in the Aitareya Brāhmaṇa.
svara Denotes in the Upaniṣads the sound of a vowel: these are described as being ghosavant, ‘sonant,’ and also as balavant, ‘ uttered with force.’ The precise word for a mute is sparśa, ‘ contact,’ while ūsman denotes a ‘sibilant,’ and svara a ‘vowel,’ in the Aitareya and śāñkhāyana Áraṇyakas. The semivowels are there denoted by anta-sthā (‘intermediate’) or aksara. Another division in the Aitareya Aranyaka is into ghosa, ūsman, and vyañjana, apparently ‘vowels,’ ‘ sibilants,’ and ‘consonants’ respectively. Ghosa elsewhere in that Aran­yaka seems to have the general sense of ‘sounds.’ The Taittirlya Upaniṣad refers to mātrā, a ‘ mora ’; bala, ‘ force ’ of utterance, and varna, ‘letter,’ an expression found else­where in the explanation of om, as compacted of a + u -f- in. The Aitareya Araṇyaka and the śāñkhāyana Araṇyaka recognize the three forms of the Rigveda text as pratrnna, nirbhuja, and'ubhayain-antarena, denoting respectively the Sarphitā, Pada, and Krama Pāthas of the Rigveda. The same authorities recognize the importance of the distinction of the cerebral and dental n and s, and refer to the Māṇdūkeyas’ mode of recitation. They also discuss Sandhi, the euphonic ‘combination’ of letters. The Prātiśākhyas of the several Samhitās develop in detail the grammatical terminology, and Yāska's Nirukta contains a good deal of grammatical material. The śatapatha Brāhmaṇa distinguishes the genders, and the Pañcaviφśa Brāhmana the division of words in the Sāman recitation.
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antar ichanti taṃ jane RV.8.72.3a.
antar īyase aruṣā yujānaḥ RV.4.2.3c.
antar urv etc. see antar dadhāmy.
antar ū ṣu carato rerihāṇā RV.6.27.7b.
antar ṛjreṣv aruṣī RV.8.68.18b.
antar emi kimīdinaḥ AVP.1.65.2b.
antar emi yātudhānān AVP.1.65.2a.
antar evoṣmāṇaṃ vārayadhvāt (MSṭB. vārayatāt) MS.4.13.4: 203.12; KS.16.21; AB.2.6.14; TB.3.6.6.2; Aś.3.3.1; śś.5.17.4.
antar garbha iva mātari AVś.11.7.6d.
antar garbhaś carati devatāsu AVś.11.4.20a.
antar garbheṣu bahudhā saṃ tanoti Kauś.124.3a.
antar gāyatryām amṛtasya garbhe AVś.13.3.20b.
antar girau yachamānaṃ ca bhojanam AVś.20.34.12c. Cf. next.
antar girau yajamānaṃ bahuṃ (text vahuṃ) janam AVP.12.15.2c. Cf. prec.
antar grāma upānahor dhāraṇam (sc. varjaya) GG.3.1.25.
antar jāteṣūta ye janitvāḥ RV.4.18.4d.
antar dadha ṛtubhiḥ HG.2.10.7a; ApMB.2.19.6a (ApG.8.21.3). See antarhitā ma.
antar dadhānā duritāni (AVP. bhuvanāni) viśvā AVś.5.28.8d; AVP.2.59.6d. Cf. antas tiṣṭhāti, and under atikrāmanto du-.
antar dadhāmy urv antarikṣam (TS. antar urv antarikṣam) VS.7.5b; TS.1.4.3.1d; 6.4.6.2; MS.1.3.5d: 32.5; KS.4.1d; 27.2; śB.4.1.2.16. Cf. antarhitaṃ me bṛhad.
antar dadhe dyāvāpṛthivī AVś.8.5.6a.
antar dadhe parvataiḥ HG.2.10.7a; ApMB.2.19.4a (ApG.8.21.3). See antarhitā gi-.
antar dadhe 'haṃ salilena vācaḥ AVś.17.1.29d.
antar daśasu bāhuṣu RV.8.101.13d.
antar dahati carmaṇaḥ AVP.9.28.9a.
antar dīdyaty āsani AVś.10.10.28b.
antar dūtaṃ rodasī satyavācam RV.7.2.3b.
antar dūtaś carati mānuṣīṣu TB.3.7.6.4d; Apś.4.5.3d.
antar dūto na rodasī carad vāk RV.1.173.3d.
antar dūto rodasī dasma īyate RV.3.3.2a.
antar devān martyāṃś ca RV.8.2.4c.
antar deveṣu nidhruviḥ RV.8.29.3b.
antar deveṣu mānuṣeṣu vipra AVP.8.1.8d.
antar deveṣu medhiraḥ RV.8.29.2b.
antar deveṣūta mānuṣeṣu AVś.4.28.5b; AVP.4.37.3b; 5.22.3b.
antar devo vidathā martyeṣu RV.6.11.2b.
antar dyāvā māhine haryamāṇaḥ RV.3.6.4b.
antar dhehi jātavedaḥ AVś.11.10.4a.
antar nadī te patayanty ukṣaṇaḥ RV.1.135.9b.
antar navāsu carati prasūṣu RV.1.95.10d; AVP.8.14.10d.
antar barhiś ca tat sarvam TA.10.11.2c; MahānU.11.6c.
antar brahman pratiṣṭhitam TB.3.12.8.2b.
antar bhūtam uta bhavyaṃ dadhe 'ham AVP.13.2.4b.
antar matiś carati niṣṣidhaṃ goḥ RV.3.55.8c.
antar mahaty arṇave AVś.3.6.3b; 11.8.2b,6b; AVP.3.3.4b; 3.15.4b; 6.7.2b,5b; VS.23.63b; śś.16.7.1b; Aś.10.9.5b. See under asmin mahaty arṇave, and cf. antar arṇave.
antar agne rucā tvam VS.12.16a; TS.4.1.9.3a; 2.1.5a; MS.2.7.8a: 86.1; KS.16.8a; śB.6.7.3.15.
antar mahāṃś carati (RV.10.4.2d, carasi) rocanena RV.3.55.9b; 10.4.2d.
antar anyaṃ pitāmahād dadhe ApMB.2.19.4d; HG.2.10.7d.
antar mahimānam ānañja dhīraḥ VS.8.30b; śB.4.5.2.12b. See pavamāno garbham, and pavamāno dhīra.
antar anyaṃ pitur dadhe ApMB.2.19.2d; HG.2.10.7d. See anyam antaḥ.
antar mahī bṛhatī rodasīme RV.7.87.2c.
antar anyaṃ prapitāmahād dadhe ApMB.2.19.6d; HG.2.10.7d.
antar mahī rodasī yāti sādhan MS.4.14.9d: 228.6.
antar mahī samṛte dhāyase dhuḥ RV.3.38.3d.
antar arṇave rajasi praviṣṭām AVś.12.1.60b. Cf. under antar mahaty.
antar mahe vidathe yetire naraḥ RV.5.59.2d.
antar asthasu majjasu AVP.9.28.2d.
antar mahyā pṛthivyā ApMB.2.19.4b; HG.2.10.7b. See antarhitā pṛthivī.
antar asminn ime lokāḥ TB.2.8.8.9a.
antar mṛtyuṃ dadhatāṃ parvatena RV.10.18.4d; VS.35.15d; śB.13.8.4.12d; AG.4.6.10. See tiro mṛtyuṃ.
antar asyāṃ śivatamaḥ VS.12.39d; TS.4.2.3.3d; MS.2.7.10d: 88.13; KS.16.10d.
antar yaḥ puruṣe yo aśmani AVP.3.12.1b. See yaḥ puruṣe yo, and ye puruṣe ye.
antar asyāṃ śukrajyotir vi bhāhi VS.12.15d; TS.4.1.9.3d; 2.1.5d; MS.2.7.8d: 85.18; KS.16.8d.
antar yacha gṛṇate dhartraṃ dṛṃha TS.2.2.12.4d.
antar asyāṃ carati praviṣṭā TS.4.3.11.1b; śG.3.12.3b; ApMB.2.20.30b. See āsv itarāsu, and sāpsv antaś.
antar yacha jighāṃsataḥ RV.10.102.3a; śś.18.11.2.
antar ahaṃ tvayā dveṣo antar arātīr dadhe mahatā parvatena (KS. dveṣam antar arātīr dadhe) MS.1.2.1: 10.5; 3.6.3: 62.11; KS.2.1; 23.1.
antar yachatu me manaḥ AG.3.6.8b. Cf. antas tiṣṭhatu me.
antar yacha maghavan pāhi somam VS.7.4; TS.1.4.3.1a; MS.1.3.5a: 32.4; KS.4.1a; śB.4.1.2.15. Ps: antar yacha maghavan Mś.2.3.4.25; antar yacha Apś.12.13.7.
antar yad vanino vām ṛtapsū RV.1.180.3c.
antar yūtheṣu roruvat RV.10.86.15b; AVś.20.126.15b.
antar yeme antarikṣe purājāḥ RV.10.5.5c.
antar yoneva carati dvijāniḥ RV.10.101.11b.
antar lomavati hrade AVś.20.133.6b; śś.12.22.1.6b.
antar vāṇīṣu pra carā su jīvase RV.9.82.4c.
antar vidvāṃ adhvano devayānān RV.1.72.7c.
antar viśvam idaṃ jagat TB.2.8.8.10b.
antar viśvāni bheṣajā RV.1.23.20b; 10.9.6b; AVś.1.6.2b; AVP.1.1.3b; MS.4.10.4b: 153.7; KS.2.14b; TB.2.5.8.6b; Apś.8.8.7b.
antar viśvāni vidmanā jigāti RV.7.4.1d; MS.4.14.3d: 218.5; KS.7.16d; TB.2.8.2.4d.
antar viśvāsu mānuṣīṣu dikṣu AVś.5.11.8d,9b.
antar vṛtrasya jaṭhareṣu parvataḥ RV.1.54.10b.
antar hastaṃ kṛtaṃ mama AVś.7.50.2d.
antar hi khyo janānām RV.1.81.9c; AVś.20.56.6c.
antar hṛdā manasā pūyamānāḥ RV.4.58.6b; AVP.8.13.6b; VS.13.38b; 17.94b; TS.4.2.9.6b; MS.2.7.17b: 101.12; KS.16.16b; 40.7b; śB.7.5.2.11; Tā.10.40b; Apś.17.18.1b.
antar hy akhyad ubhe asya dhene RV.5.30.9c.
antar hy agna īyase RV.2.6.7a.
antara uttaravedyāḥ VS.19.16c.
antarā daṃpatī śaye RV.10.162.4b; AVś.20.96.14b; AVP.7.11.5b; MG.2.18.2b.
antarā dyāṃ ca pṛthivīṃ ca yad vyacaḥ AVś.9.3.15a. P: antarā dyāṃ ca pṛthivīṃ ca Kauś.66.28.
antarā dyāvāpṛthivī (VS.śB. -vī ime; AVP.2.72.3b, 6.23.6b and 8.9.12d, ubhe) AVP.1.93.3a; 2.72.3b; 6.23.6b; 8.9.12d; VS.13.25b; 14.6b; TS.4.4.11.2b (bis); MS.2.8.12b (bis): 116.6,14; KS.17.10b (bis); śB.8.7.1.6b; TB.1.2.1.18b.
antarā dyāvāpṛthivī apaḥ suvaḥ (VārG. apa svaḥ) TB.2.7.17.3b; ApMB.2.1.8d; HG.2.6.12d; VārG.4.21d. See antarā dyāvāpṛthivyor.
antarā dyāvāpṛthivī ime, and -thivī ubhe see antarā dyāvāpṛthivī.
antarā dyāvāpṛthivī vicṛttāḥ śś.1.6.3b. Cf. tredhā tiṣṭhanti viṣitā.
antarā dyāvāpṛthivī viyanti TS.3.5.4.2b; 5.7.2.3b; SMB.2.1.10b; PG.3.1.2b; BDh.2.5.11.11b. See next two.
antarā dyāvāpṛthivī viyanti (Mś. -tu) panthānaḥ KS.13.15b; Mś.1.6.4.21b. See prec. and next.
antarā dyāvāpṛthivī saṃcaranti AVś.3.15.2b; 6.55.1b. See prec. two.
antarā dyāvāpṛthivyor apasyuḥ MG.1.21.10d. See antarā dyāvāpṛthivī apaḥ.
antarā pūrvam aparaṃ ca ketum RV.10.139.2d; VS.17.59d; TS.4.6.3.4d; MS.2.10.5d: 137.13; KS.18.3d; śB.9.2.3.17; TB.1.4.2.3d; Apś.19.3.5d.
antarā mitrāvaruṇā carantī VS.29.6a; TS.5.1.11.2a; MS.3.16.2a: 184.8; KSA.6.2a.
antarā havirdhānaṃ sūryaṃ ca AVP.4.9.5b. See havirdhānam antarā.
antarāditye manasā carantam TA.3.11.6b.
antarāgnī paśavaḥ TB.3.7.4.4a; Apś.4.1.9a.
antaraḥ pūrvo asmin niṣadya KB.26.6; śś.1.15.17b; Kś.2.2.23b; Apś.3.13.1b.
antaraiś cakrais tanayāya vartiḥ RV.6.62.10a.
antaraite trayo vedāḥ GB.1.1.39e.
antaraṃ mṛtyor amṛtam śB.10.5.2.4a.
antarāsakthyākapṛt RV.10.86.16b,17d; AVś.20.126.16b,17d.
antarātmā me śudhyantām Tā.10.66.
antarāvartamānābhyām Mś.11.1.5c.
antarbhūtaṃ pratiṣṭhitam TB.3.12.8.2b.
antardāve juhutā sv etat AVś.6.32.1a. P: antardāve Kauś.31.3.
antardeśā abadhnata AVś.10.6.19a.
antardeśāḥ kiṃkarāḥ AVś.8.8.22.
antardhir devānām AVś.12.2.44a. P: antardhiḥ Kauś.72.13.
antareme nabhasī ghoṣo astu AVś.5.20.7a; AVP.9.27.8a.
antareṇa mā saṃcāriṣṭa Apś.1.12.12.
antareṇānūkāśam TS.5.7.12.1; KSA.13.2. See under anukāśena.
antargoṣṭhāya (sc. namaḥ) MG.2.12.9.
antarhitā agnayo dhiṣṇyā me AVP.13.2.3a.
antarhitā ṛtava ārtavā me AVP.13.2.3b.
antarhitā oṣadhīḥ puṣpiṇīr me AVP.13.1.8b.
antarhitā girayaḥ śG.3.13.5a. See antar dadhe parvataiḥ.
antarhitā jagatī chandasāṃ me AVP.13.2.1b.
antarhitā devatalpāḥ puro me AVP.13.2.1a.
antarhitā pṛthivī mahī me śG.3.13.5b. See antar mahyā.
antarhitā ma iṣavo brāhmaṇānām AVP.13.1.10a.
antarhitā ma ṛtavaḥ śG.3.13.5a. See antar dadha.
antarhitā ma rṣayaḥ pracetasaḥ AVP.13.1.7a. The word antarhitā is missing in all mss.
antarhitā me nadyaḥ syandamānāḥ AVP.13.1.8a.
antarhitā me pradiśaś catasraḥ AVP.13.2.4a.
antarhitā me ṣaḍ urvīḥ sadhrīcīḥ AVP.13.1.6a.
antarhitā me samudrā dvādaśa AVP.13.2.2a.
antarhitā vanaspatayaḥ samūlāḥ AVP.13.1.10b.
antarhitā sarparājñī virāṇ me AVP.13.1.5a.
antarhitaḥ parameṣṭhī prajāpatiḥ AVP.13.1.4b.
antarhitaḥ puruṣo medhyo me AVP.13.1.5b.
antarhitaḥ sūryo mātariśvā AVP.13.1.7b.
antarhitāḥ parvatā agnayo me AVP.13.1.1b.
antarhitāḥ paśavaḥ kakṣyā me AVP.13.1.9a.
antarhitāḥ sādhyā āptyā me AVP.13.1.6b.
antarhitaṃ vayo yat patatri AVP.13.1.9b.
antarhitam agham Kauś.86.14.
antarhitaṃ me bṛhad antarikṣam AVP.13.1.1a. Cf. antar dadhāmy urv.
antarhitaṃ me sāma prastutam AVP.13.1.4a.
antarhitauṣasī tārakā me AVP.13.2.2b.
antarikṣa āsām (AVP. -kṣe samahāsām) AVś.1.32.2a; AVP.1.23.2a.
antarikṣa uta vā pṛthivyām AVś.4.8.5b. See yā antarikṣa uta, and yā antarikṣyā.
antarikṣacaraṃ ca yat TB.3.12.7.5b.
antarikṣād asṛkṣata RV.9.63.27b; SV.2.1050b.
antarikṣād uta vātād divaś ca AVP.15.22.8b.
antarikṣād uṣas tvam RV.1.48.12b.
antarikṣād divaṃ saṃtanu MS.2.13.3: 153.10; KS.39.8; TB.1.5.7.1c; Apś.16.32.3.
antarikṣād divam āruham AVś.4.14.3b; AVP.3.38.8b; VS.17.67b; TS.4.6.5.1b; MS.2.10.6b: 138.6; 3.3.9: 42.1; KS.18.4b; 21.9; śB.9.2.3.26.
antarikṣād bhagaṃ vṛṇe AVP.10.6.8d.
antarikṣaṃ (TB. antarikṣaṃ me) yacha VS.14.12; TS.4.3.6.1; 5.7.6.2; MS.2.7.15: 98.8; 2.8.14: 118.1; KS.40.3; śB.8.3.1.9; TB.3.10.4.3 (bis).
antarikṣaṃ yoniḥ MS.2.13.2: 153.7.
antarikṣaṃ rakṣatu devahetyāḥ AVś.8.1.12e.
antarikṣaṃ vaśā dhātā garbho rudro jarāyu vāyur vatso gharmaḥ pīyūṣaḥ KS.39.8; Apś.16.32.4. See next, and antarikṣam asi janmanā vaśā.
antarikṣaṃ vaśā sā vāyuṃ garbhaṃ dadhe AVP.5.5.2. See under prec.
antarikṣaṃ vipaprathe (TB. vipaprathe 'paḥ) TB.2.4.6.9b; Aś.2.10.21b.
antarikṣaṃ viśvarūpa āviveśa TB.2.8.8.9b.
antarikṣaṃ viṣṇur see antarikṣe viṣṇur.
antarikṣaṃ vṛtaṃ tad vāyunā vṛtaṃ tena vṛtena vartreṇa yasmād bhayād bibhemi tad vāraye svāhā AG.3.11.1.
antarikṣaṃ vyaco hitam AVś.10.2.24d,25d.
antarikṣaṃ śāntaṃ tad vāyunā śāntaṃ tan me śāntaṃ śucaṃ śamayatu TA.4.42.5.
antarikṣaṃ śāntiḥ AVś.19.9.14; VS.36.17; VSK.35.58; MS.4.9.27: 138.12; TA.4.42.5; KA.1.218C. Cf. antarikṣaṃ chandaḥ.
antarikṣaṃ śivaṃ tubhyam VS.35.9c; śB.13.8.3.5c.
antarikṣaṃ samaṃ tasya vāyur upadraṣṭā dattasyāpramādāya HG.2.11.4. See antarikṣasamantasya.
antarikṣaṃ sam asmān siñcatu AVP.6.18.5c.
antarikṣaṃ samit MS.4.9.23,25: 137.1,16; TA.4.41.1,5; KA.1.198B; 1.199.1; 3.198B.
antarikṣaṃ siṣāsatīḥ AVś.20.49.1b.
antarikṣaṃ skabhāna KS.2.9. See antarikṣaṃ dṛṃha.
antarikṣaṃ svar ā paprur ūtaye RV.10.66.9c.
antarikṣaṃ svar mama AVP.1.40.3b; Kauś.133.3b.
antarikṣaṃ svastaye Aś.2.10.21b.
antarikṣaṃ harāmi śB.1.2.4.14.
antarikṣaṃ gacha svāhā (TA.KA. -kṣaṃ gacha) VS.6.21; TS.1.3.11.1; 6.4.1.2; MS.1.2.18: 27.11; 3.10.7: 138.12; KS.3.8; śB.3.8.4.12; TA.4.9.3; 5.8.3; 6.9.2 (bis); KA.2.131.
antarikṣaṃ garbhaḥ AVś.9.1.21.
antarikṣaṃ ca kevalam TB.3.12.7.1a.
antarikṣaṃ caturhotā sa viṣṭhāḥ TA.3.7.2.
antarikṣaṃ ca ma (MS. mā) indraś ca me VS.18.18; TS.4.7.6.2; MS.2.11.5: 142.17; KS.18.10.
antarikṣaṃ ca me vyacaḥ AVś.12.1.53b.
antarikṣaṃ ca vi bādhase (TS. bādhatām; MS. bādhasva) VS.14.11d; TS.4.3.6.1d; MS.2.8.3d: 108.7; KS.17.3d; śB.8.3.1.8.
antarikṣaṃ chandaḥ VS.14.19; TS.4.3.7.1; MS.2.8.3: 108.14; KS.17.3; śB.8.3.3.6. Cf. antarikṣaṃ śāntiḥ.
antarikṣaṃ jālam āsīt AVś.8.8.5a.
antarikṣaṃ jinva TS.4.4.1.1; KS.17.7; 37.17; PB.1.9.4; Vait.20.13.
antarikṣaṃ jyotiḥ VSK.6.5.2; MS.1.2.14: 24.7; 3.9.4: 120.2. See antarikṣam arciḥ, and svar jyotiḥ.
antarikṣaṃ tarpayāmi BDh.2.5.9.12. Cf. antarikṣaṃ tṛpyatu.
antarikṣaṃ tṛtīyaṃ pitṝn (śś. -kṣaṃ pitṝṃs tṛtīyaṃ) yajño 'gāt tato mā draviṇam āṣṭa (śś. aṣṭu) AB.7.5.3; śś.3.20.4. See antarikṣaṃ manuṣyān, and manuṣyān antarikṣam.
antarikṣaṃ (tṛpyatu) AG.3.4.1; śG.4.9.3. Cf. antarikṣaṃ tarpayāmi.
antarikṣaṃ te śrotraṃ siṣaktu yātudhāna svāhā AVP.2.82.4.
antarikṣaṃ tvā dīkṣamāṇam anudīkṣatām TB.3.7.7.7; Apś.10.11.1.
antarikṣaṃ darvir akṣitāparimitānupadastā sā yathāntarikṣaṃ darvir akṣitāparimitānupadastaivā tatāmahasyeyaṃ darvir akṣitāparimitānupadastā Kauś.88.9. P: antarikṣaṃ darvir akṣitā ViDh.73.18. Cf. yathā vāyur akṣito.
antarikṣaṃ divaṃ bhūmim AVś.10.9.10a.
antarikṣaṃ divyāt pātv asmān RV.7.104.23d; 10.53.5d; AVś.8.4.23d.
antarikṣaṃ dīkṣā tayā vāyur dīkṣayā dīkṣitaḥ TB.3.7.7.5; Apś.10.11.1.
antarikṣaṃ dṛṃha VS.1.18; 5.13; 14.12; TS.1.1.7.1; 2.12.3; 4.3.6.1; MS.1.1.8: 4.10; 1.2.8: 18.8; 2.7.15: 98.8; 2.8.14: 118.1; 3.8.5: 101.9; 4.1.8: 10.2; KS.1.7; 31.6; 40.3 (bis); JB.1.39; śB.1.2.1.10; 3.5.2.14; 8.3.1.9; TB.3.2.7.2; Mś.1.2.3.4. See antarikṣaṃ skabhāna.
antarikṣaṃ dhenus tasyā vāyur vatsaḥ AVś.4.39.4.
antarikṣam see antarikṣaṃ tṛpyatu.
antarikṣam atho diśaḥ AVś.11.6.6b; AVP.15.13.5b.
antarikṣam atho svaḥ (TA. suvaḥ) RV.10.190.3d; TA.10.1.2d,14d; MahānU.1.9d; 5.7d.
antarikṣam adhi dyaur brahmaṇāviṣṭaṃ rudrā rakṣitāro vāyur adhi viyatto asyām KS.40.3.
antarikṣam anu vikramasva VS.12.5; TS.4.2.1.1; MS.2.7.8: 85.5; KS.16.8; śB.6.7.2.14.
antarikṣam anu vi krame 'ham AVś.10.5.26.
antarikṣam arciḥ KS.3.3; 26.6; Apś.7.27.4. See under antarikṣaṃ jyotiḥ.
antarikṣam asi VS.11.58; TS.4.1.5.3; 4.6.2; MS.2.7.6: 80.16; 2.13.18: 164.17; KS.16.5; 39.9; śB.6.5.2.4; Apś.17.2.9.
antarikṣam asi janmanā vaśā sā vāyuṃ garbham adhatthāḥ sā mayā saṃbhava MS.2.13.15: 163.16. See under antarikṣaṃ vaśā.
antarikṣam asi janmanopabhṛn nāma priyā devānāṃ priyeṇa nāmnā MS.1.1.12: 7.18. P: antarikṣam asi janmanā Mś.1.2.6.16. See upabhṛd (asi ghṛtācī), upabhṛd ehi, and ghṛtācy asy upabhṛn.
antarikṣam asum MS.4.13.4: 203.11; KS.16.21; AB.2.6.13; TB.3.6.6.2; Aś.3.3.1; śś.5.17.3.
antarikṣam asuṃ tava AVP.9.11.3b.
antarikṣam asy agnau śritaṃ, vāyoḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ TB.3.11.1.8.
antarikṣam ākramiṣam TS.5.6.8.1; Mś.6.2.1.15.
antarikṣam āgnīdhre KS.34.14.
antarikṣam ātmā TA.3.4.1; śś.10.17.4.
antarikṣam āpṛṇa KS.39.1.
antarikṣam idaṃ mahat AVś.3.29.8b; AVP.1.93.3b.
antarikṣam ivānāpyaṃ dyaur ivānādhṛṣṭo bhūyāsam ā.5.1.1.16.
antarikṣam utodaram AVś.10.7.32b.
antarikṣam utoṣmaṇā AVP.8.19.3b.
antarikṣam uddhiḥ AVś.8.8.22.
antarikṣam upabruve TB.2.4.6.8b; Aś.2.10.21b.
antarikṣam upabhṛd ā kramasva AVś.18.4.6b.
antarikṣam upasadi KS.34.14 (bis).
antarikṣaṃ payo dadhat AVP.2.76.5b.
antarikṣaṃ pary eko babhūva AVś.10.8.36b; JUB.1.34.7b,9.
antarikṣaṃ pavitreṇa TA.3.8.2.
antarikṣaṃ pitṝṃs see antarikṣaṃ tṛtīyaṃ.
antarikṣaṃ pṛṇa KS.25.10.
antarikṣaṃ purītatā (TS. puritatā; KS. pulitatā; MS. pulītatā) VS.25.8; VSK.27.11; TS.5.7.16.1; MS.3.15.7: 179.12; KSA.13.6.
antarikṣaṃ (VS. ānta-) pṛthivīm adṛṃhīt VS.28.20e; TB.2.6.10.6e.
antarikṣaṃ ma urv antaraṃ bṛhad agnayaḥ parvatāś ca yayā vātaḥ svastyā svasti māṃ tayā svastyā svasti mānasāni TA.4.42.2.
antarikṣaṃ madhyaṃ diśaḥ AVś.9.5.20c.
antarikṣaṃ madhyena (TS. madhyena mā hiṃsīḥ) TS.1.3.5.1; 6.3.3.3; MS.1.2.14: 23.8.
antarikṣaṃ madhyena pṛthivyāḥ saṃbhava MS.3.9.3: 116.3.
antarikṣaṃ madhyenāpṛṇa MS.1.2.14: 23.14; 3.9.3: 117.15.
antarikṣaṃ manuṣyān yajño 'gāt tato mā draviṇam aṣṭu ṣB.1.5.11. See under antarikṣaṃ tṛtīyaṃ.
antarikṣaṃ mahitvā TS.1.5.3.1b.
antarikṣaṃ mahy ā paprur ojasā RV.10.65.2c.
antarikṣaṃ mā pāhi KS.40.3.
antarikṣaṃ mā hiṃsīḥ VS.5.43; 14.12; TS.4.3.6.1; MS.2.7.15: 98.8; 2.8.14: 118.1; KS.3.2; 26.3; 40.3; śB.3.6.4.13,14; 8.3.1.9.
antarikṣaṃ me yacha see antarikṣaṃ yacha.
antarikṣaṃ moru pātu tasmāt Apś.4.5.5d.
antarikṣān mā pāhi TS.5.7.6.12; MS.2.7.15: 98.8.
antarikṣān mā pāhi viśvasmai prāṇāyāpānāya vyānāyodānāya pratiṣṭhāyai caritrāya MS.2.8.14: 118.2.
antarikṣapra uror varīyān TA.4.7.5c.
antarikṣaprā bhuvaneṣv arpitaḥ RV.9.86.14b.
antarikṣaprā vahamāno aśvaiḥ RV.7.45.1b; MS.4.14.6b: 223.13; KS.17.19b; TB.2.8.6.1b.
antarikṣaprāṃ rajaso vimānīm RV.10.95.17a.
antarikṣaprāṃ taviṣībhir āvṛtam RV.1.51.2b.
antarikṣaprudbhir apodakābhiḥ RV.1.116.3d; TA.1.10.2d.
antarikṣasad asi TS.4.4.7.1; 5.3.11.1; MS.2.8.13: 117.2; KS.22.5.
antarikṣasadaś ca ye AVś.10.9.12b; 11.6.12b; AVP.15.14.7b.
antarikṣasamantasya te vāyur upaśrotā BDh.2.8.14.12. See antarikṣaṃ samaṃ.
antarikṣaspṛṅ mā mā hiṃsīḥ MS.4.9.7: 128.4; TA.4.8.4; 5.7.8.
antarikṣasthāno adhvaraḥ GB.1.5.25b.
antarikṣasya tvā dātrā prāśnāmi Mś.1.3.3.16. Cf. Vait.3.16.
antarikṣasya tvā divas tvā diśāṃ tvā nākasya tvā pṛṣṭhe bradhnasya tvā viṣṭape sādayāmi TA.6.7.3.
antarikṣasya tvā draviṇe sādayāmi TS.4.4.7.1; MS.2.13.18: 165.2; KS.39.9.
antarikṣasya tvā sānāv avagūhāmi (KS. -kṣasya sānūpeṣa) TS.1.3.6.2; KS.3.3; 26.6; Apś.7.11.9. See divaḥ sānūpeṣa.
antarikṣasya dhartrīṃ viṣṭambhanīṃ diśāṃ bhuvanasyādhipatnīm (VS.KS.śB. diśām adhipatnīṃ bhuvanānām) VS.14.5; MS.2.8.1: 107.5; KS.17.1; śB.8.2.1.10. See viṣṭambhanī.
antarikṣasya bhāgo 'si Apś.3.3.11.
antarikṣasya mahato vimāne AVP.2.61.3d.
antarikṣasya yāny asi TS.4.4.6.2; KS.22.5; Apś.17.1.18.
antarikṣasya sānūpeṣa see antarikṣasya tvā sānāv.
antarikṣasya havir asi (VS.śB. asi svāhā) VS.6.19; TS.1.3.10.2; MS.1.2.17: 27.5; KS.3.7; śB.3.8.3.32.
antarikṣasyāntardhir asi MS.4.9.4: 124.8; TA.4.5.6; 5.4.10; KA.2.90; Apś.15.8.4; Mś.4.2.23.
antarikṣasyāntarikṣayāny asi KS.22.5.
antarikṣāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ AVś.10.5.26.
antarikṣāya te namaḥ AVś.11.2.4d.
antarikṣāya tvā VS.5.26; 6.1; TS.1.1.11.1; 3.1.1; 6.1; 2.6.5.1; 3.5.8.1; 4.4.1.1; 6.2; 6.2.10.2; 3.4.1; 7.1.11.1; MS.1.2.11: 20.14; 1.2.14: 23.10; 1.3.35: 42.1; 3.8.9: 107.9; 3.9.3: 117.1; KS.1.12; 2.12; 3.3; 17.7; 26.5; 29.5; 31.11; 37.17; 40.4; KSA.1.2; PB.1.9.4; śB.3.6.1.12; 7.1.5; TB.3.3.6.3; 8.7.3; Aś.2.3.8; Vait.20.13; Apś.2.8.1; 3.6.4; 7.9.9; 11.9.12; 17.2.6,9; 9.7; 20.5.8; Mś.1.8.2.6; Kauś.6.5.
antarikṣāya tvā vanaspataye (KS. -patibhyaḥ) KS.30.5 (bis); Mś.7.2.4.21 (bis).
antarikṣāya namaḥ KSA.11.6.
antarikṣāya pāṅktrān VS.24.26; MS.3.14.7: 173.11.
antarikṣāya mṛtyave AVś.7.102.1b.
antarikṣāya vaṃśanartinam VS.30.21; TB.3.4.1.17.
antarikṣāya vanaspataye Mś.7.2.4.21.
antarikṣāya vāyave PG.2.10.5.
antarikṣāya sam anamat TS.7.5.23.1; KSA.5.20. See under antarikṣe vāyave sam-.
antarikṣāya svāhā AVś.5.9.3,4; AVP.6.13.11,14; VS.22.27,29; 39.1; TS.1.8.13.3; 7.1.15.1; 17.1; 5.11.1; MS.3.12.7: 162.12; 3.12.10: 163.10; 3.12.12: 164.3; KS.15.3; 37.15,16; KSA.1.6,8; 5.2; śB.14.3.2.6; 9.3.6; TB.3.8.17.1,2; 18.4; Tā.10.67.2 (bis); śś.17.12.2; Apś.20.11.4,5; 12.5; MahānU.19.2 (bis).
antarikṣāyarṣayas tvā prathamajā deveṣu divo mātrayā variṇā prathantu TS.4.4.2.3. See ṛṣayas tvā etc., and cf. divo mātrayā.
antarikṣe adhy (TS.KS. 'dhy) āsate TS.3.5.4.1b; MS.1.4.3b (bis): 50.2,4; KS.5.6b; 32.6; Mś.1.4.3.16b.
antarikṣe 'ṅkṣva Apś.3.6.2; JG.1.4.
antarikṣe tava nābhiḥ (TS. antarikṣe nābhiḥ) VS.11.12d; TS.4.1.2.1d; MS.2.7.2d: 75.1; 3.1.3: 3.13; KS.16.1d; śB.6.3.2.2.
antarikṣe divi ye caranti AVś.11.10.8b.
antarikṣe divi śritaḥ AVP.5.13.2b.
antarikṣe 'dhy see antarikṣe adhy.
antarikṣe nābhiḥ see antarikṣe tava.
antarikṣe patayantam AVP.1.107.5a.
antarikṣe patayiṣṇavaḥ AVP.8.8.2a.
antarikṣe pathibhir īyamānaḥ (GB. hrīyamāṇaḥ, with var. hīyamānaḥ) RV.10.168.3a; AVP.1.107.4a; GB.1.2.8a.
antarikṣe pratiṣṭhitān TB.3.12.7.2b.
antarikṣe bṛhati śrayasva svāhā TB.3.7.10.1; Apś.14.31.5. See bṛhati stabhāya.
antarikṣe bhavā adhi VS.16.55b; TS.4.5.11.1b; MS.2.9.9b: 128.9; KS.17.16b.
antarikṣe madhyato madhyamasya AVś.4.14.8e.
antarikṣe manasā tvā juhomi AVś.9.4.10c.
antarikṣe yatasva TS.5.6.1.4; MS.2.13.1: 153.4.
antarikṣe vayāṃsi dṛṃha mayi paśūn Lś.1.7.11.
antarikṣe vāyave samanaman sa ārdhnot AVś.4.39.3a. See antarikṣāya sam, vāyave sam anamat, vāyave sam anaman, and vāyuś cāntarikṣaṃ.
antarikṣe (KS. antarikṣaṃ) viṣṇur vyakraṃsta traiṣṭubhena chandasā VS.2.25; KS.5.5; śB.1.9.3.10,12; śś.4.12.3. See viṣṇur antarikṣe, and traiṣṭubhena chandasāntarikṣam.
antarikṣe vṛṣā hariḥ RV.9.27.6b; SV.2.640b.
antarikṣe sīda TS.4.4.7.1; 5.3.11.1; MS.2.8.13: 117.2; KS.22.5; Kauś.6.10.
antarikṣe svaṃ mahimānaṃ mimānaḥ SV.2.1194c.
antarikṣe hiraṇyayaḥ (AVP.7.13.5b, hiraṇyayān) AVP.7.13.4b,5b.
antarikṣe atho (AVP.7.13.3b, adho) divaḥ AVP.7.13.3b; 15.21.7b.
antarikṣeṇa tvopa see antarikṣeṇopa-.
antarikṣeṇa patataḥ RV.8.7.35b.
antarikṣeṇa patatām RV.1.25.7b.
antarikṣeṇa patati RV.10.136.4a; AVś.6.80.1a; AVP.5.38.4a. P: antarikṣeṇa Kauś.31.18. Cf. yo antarikṣeṇa.
antarikṣeṇa yātave RV.9.63.8c; 65.16c; SV.2.183c,567c; PB.12.1.7c.
antarikṣeṇa rārajat RV.9.5.2c.
antarikṣeṇa saha vājinīvan (AVś.4.38.5f. vājinīvān) AVś.4.38.5f,6a,7a.
antarikṣeṇopayachāmi (TA.KA.Apś. antarikṣeṇa tvopa-) VS.38.6; MS.4.9.7: 128.3; śB.14.2.1.17; TA.4.8.4; 5.7.8; KA.2.127; Kś.26.5.15; Apś.15.10.6; Mś.4.3.18.
antarikṣodaraḥ kośo bhūmibudhno na jīryati, diśo hy asya sraktayo dyaur asyottaraṃ bilam, sa eṣa kośo vasudhānas tasmin viśvam idaṃ śritam ChU.3.15.1. Metrical.
antaritā arātayaḥ VSK.1.8.3; TS.1.1.8.1; JB.1.39; TB.3.2.8.5; Aś.2.3.7; Kś.2.5.22; Apś.1.25.8; 6.6.8; Mś.1.6.1.20.
antaritaṃ rakṣaḥ VSK.1.8.3; TS.1.1.8.1; JB.1.39; TB.3.2.8.5; Aś.2.3.7; Kś.2.5.22; Apś.1.25.8; 6.6.8; Mś.1.6.1.20. Cf. under apahataṃ rakṣaḥ.
antaro yāsi dūtyam RV.1.44.12b.
antarvatī janyaṃ etc. see antarvatnī.
antarvatī pumāṃsam VārG.16.10a.
antarvatīḥ suvate apravītāḥ RV.3.55.5c.
antarvatīś ca suvate ca viśvahā RV.10.91.6d; SV.2.1174d.
antarvatīs taruṇavatsā ghṛtācīḥ AVP.14.2.7c.
antarvatnī (KSṃś. -vatī) janyaṃ jātavedasam KS.7.12c; TB.1.2.1.13c; Apś.5.8.6c; Mś.1.5.2.3c.
antarvāvad akṛṇoj jyotiṣā tamaḥ RV.6.8.3b.
antarvāvat kṣayaṃ dadhe RV.1.40.7d.
antaryāmasya pātram asi TS.3.1.6.2.
antaryāmāt pañcadaśaḥ VS.13.55; TS.4.3.2.1; MS.2.7.19: 104.4; KS.16.19; śB.8.1.1.8.
antaryāme maghavan mādayasva VS.7.5d; TS.1.4.3.1f; 6.4.6.3; MS.1.3.5f: 32.6; KS.4.1f; śB.4.1.2.16.
adhigantar adhigacha # JG.1.12.
anantaritāḥ pitaraḥ somyāḥ (omitted in Lś.) somapīthāt # TB.3.7.14.4; Lś.3.2.13; Apś.14.32.4.
anantarve mahodari # AVP.6.8.5b.
ālvantaruṭaṃ viṣaṃ vidārī # AVP.4.19.4a.
upāṃśvantaryāmau te (Apś.14.2.5, me) prāṇāpānau pātām (Aś. pātām asau) # Aś.6.9.3; Apś.14.21.4,5. See prāṇāpānau ta.
dhanvantaraye (sc. namaḥ) # MG.2.12.3,19; Svidh.1.3.7. See next but one.
dhanvantaraye samudrāyauṣadhivanaspatibhyo dyāvāpṛthivībhyām (sc. namaḥ) # Kauś.74.6.
dhanvantaraye svāhā # JG.1.23. See prec. but one.
dhanvantariṃ tarpayāmi # BDh.2.5.9.12.
dhanvantaripārṣadāṃś ca tarpayāmi # BDh.2.5.9.12.
dhanvantaripārṣadīś ca tarpayāmi # BDh.2.5.9.12.
bharadvājadhanvantaraye svāhā # śG.2.14.4.
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"antar" has 37 results.
     
anantara(1)immediate, contiguous अव्यवहित. confer, compare हलोनन्तराः संयोगः P.1. 1.7, also गतिरनन्तरः P. VI.2.49: confer, compare अनन्तरं संयोगः V. Pr.I.48. ; (2) nearest, as compared with others of the same type; confer, compare अथवा अनन्तरा या प्राप्तिः सा प्रतिषिध्यते M.Bh. on I.1.43; confer, compare Pari. Śek. अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा, which means that a prescriptive or prohibitive rule applies to the nearest and not to the distant one.Par.Śek. 61,Cān. Par.30.
anānantaryanot a close relation; distance: confer, compare क्वचिच्च संनिपातकृतमानन्तर्य शास्त्रकृतमनान्तर्ये क्वचिच्च नैव संनिपातकृतं नापि शास्त्रकृतम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.3.13.
antarainterval between two phonetic elements when they are uttered one after another; hiatus, pause; वर्णान्तरं परमाणु, R.T. 34; also विरामो वर्णयोर्मध्येप्यणुकालोप्यसंयुते Vyāsaśikṣā; (2) space between two phonetic elements, e. g. स्वरान्तरे explained as स्वरयोरन्तरे (between two vowels) by Uvvaṭa's Bhāṣya on the Prātiśākhya works.confer, compare अन्तस्थान्तरोपलिङ्गी विभाषितगुणः Nir X.17.
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
antaraṅgabalīyastvathe strength which an antaraṅga rule or operation possesses by virtue of which it supersedes all other rules or operations,excepting an apavāda rule, when or if they occur simultaneously in the formation of a word.
antaraṅgalakṣaṇacharacterized by the nature of an antaraṅga operation which gives that rule a special strength to set aside other rules occurring together with it.
antaratamavery close or very cognate being characterized (l) by the same place of utterance, or (2) by possessing the same sense, or (3) by possessing the same qualities, or (4) by possessing the same dimension ; cf स्थानेन्तरतमः P.I. I.50 and Kāś. thereon अान्तर्यं स्थानार्थगुणुप्रमाणतः स्थानतः दण्डाग्रम् , अर्थतः वतण्डी चासौ युवतिश्च वातण्ड्ययुवतिः । गुणतः पाकः, त्यागः, रागः । प्रमाणतः अमुष्मै अमूभ्याम् ॥
antargaṇaa group of words mentioned inside another group of words (गण); confer, compare पुषादिदेवाद्यन्तर्गणो गृह्यते, न भ्वादिक्रयाद्यन्तर्गणः Kāś on III.1.55; also काण्वादिगर्गाद्यन्तर्गणः Kāś on IV.2.111.
antarbhāvainclusion of an element (of sense) in what has been actually assignedition exempli gratia, for example देवदत्तमुपरमति । उपरमयतीति यावत् । अन्तर्भावितण्यर्थोत्र रमिः Kāś on P. I.3.84, अन्तर्भावितण्यर्थो युधिः सकर्मको भवति । राजयुध्वा Kāś on P.III. 2.95.
antarhitaseparated by a dissimilar element; confer, compare यूनि चान्तर्हित अप्राप्तिः P.IV. 1.93 Vārttika (on the Sūtra of Pāṇini). 5. व्यञ्जनान्तर्हितोपि उदात्तपरः अनुदात्तः स्वरितमापद्यते T. Pr.XIV.30; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.9.
abhyantarainterior; contained in, held in; confer, compare अभ्यन्तरश्च समुदाये अवयवः । तद्यथा वृक्षः प्रचलसहावयवैः प्रचलति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56.
ānantarya(1)close proximity; absence of any intermediary element generally of the same nature: अनन्तरस्य भावः आनन्तर्यम्; confer, compare नाजानन्तर्ये वहिष्ट्वप्रक्लृप्तिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.4.2. Vārttika (on the Sūtra of Pāṇini). 21: Paribhāṣenduśekhara of Nāgeśa. Pari. 51. This close proximity of one letter or syllable or so, with another, is actually id est, that isphonetically required and generally so found out also, but sometimes such proximity is theoretically not existing as the letter required for proximity is technically not present there by the rule पूर्वत्रासिद्धम्. In such cases, a technical absence is not looked upon as a fault. confer, compare कचिच्च संनिपातकृतमानन्तर्ये शास्त्रकृतमनानन्तर्ये यथा ष्टुत्वे, क्वचिच्च नैव संनिपातकृतं नापि शास्त्रकृतं यथा जश्त्वे । यत्र कुतश्चिदेवानन्तर्यं तदाश्रयिष्यामः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.3.13. (2) close connection by mention together at a common place et cetera, and others;confer, compare सर्वाद्यानन्तर्यं कार्यार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.27.
aābhyantaraprayatnainternal effort made in producing a sound, as contrasted with the external One called बाह्यप्रयत्न. There are four kinds of internal efforts described in the Kāsikāvrtti.; confer, compare चत्वार आभ्यन्तरप्रयत्नाः सवर्णसंज्ञायामाश्रीयन्ते स्पृष्टता, ईषत्स्पृष्टता, संवृतता, विवृतता चेति । Kās. on P. 1.1.9. See also यत्नो द्विधा । आभ्यन्तरो बाह्यश्च et cetera, and others Si. Kau. on I.1.9.
prakṛtyantaradifference in the radical base; a different radical base; confer, compare कथमुपबर्हणम् l बृहिः प्रकृत्यन्तरम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.4; cf also प्रत्ययार्थस्याव्यतिरेकात्प्रकृत्यन्तरेषु मन्यामहे धातुरेव क्रियामाहेति M.Bh. on P.I. 3.1.
antaḥkāryaliterally interior operation; an operation inside a word in its formation-stage which naturally becomes antaraṅga as contrasted with an operation depending on two complete words after their formation which is looked upon as bahiraṅga.
alpāpekṣaam operation requiring a smaller number of causes, which merely on that account cannot be looked upon as अन्तरङ्ग. The antaraṅga operation has its causes occurring earlier than those of another operation which is termed बहिरङ्ग confer, compare बहिरङगान्तरङश्ङ्गशब्दाभ्यां बह्वपेक्षत्वाल्पापेक्षत्वयोः शब्दमर्यादयाsलाभाच्च । तथा सति असिद्धं बह्वपेक्षमल्पापेक्ष इत्येव वदेत् ॥ Par.Śek. Pari. 50.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
asiddhaparibhāṣāthe same as Antaraṅga Paribhāṣā or the doctrine of the invalidity of the bahiraṅga operation. See the word असिद्ध a reference to some preceding word, not necessarily on the same page.. For details see the Paribhāṣā 'asiddham , bahiraṅgam antaraṅge' Paribhāṣenduśekhara of Nāgeśa. Pari. 50 and the discussion thereon. Some grammarians have given the name असिद्धपरिभाषा to the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे as contrasted with अन्तरङ्गं बहुिरङ्कगाद् वलीयः which they have named as बहिरङ्गपरिभाषा.
jātabahiraṅgāsiddhatvainvalidity of a Bahiranga operation that has already taken place by virtue of the Antaranga-paribhasa-असिद्धं बहिरङ्गमन्तरङ्ङ्गेthat which is ' bahiranga' is regarded as not having taken effect when that which is 'antarahga' is to take effect. For details see Par. Sek. Paribhasa 50.
jinacandraauthor of the Siddhantaratna, a commentary on the Sarasvata Sutras,
pūrvasthānikaa variety of antarangatva mentioned by Nagesa in the Paribhasendusekhara, where an operation, affecting a part of a word which precedes that portion of the word which is affected by the other operation, is looked upon as antaranga; e. g. the टिलोप in स्रजिष्ठ ( स्रग्विन् + इष्ठ ) is looked upon as अन्तरङ्ग with respect to the elision of विन् which is बहिरङ्ग. This kind of antarangatva is, of course, not admitted by Nagesa although mentioned by him; confer, compare Par. Sek. Pari. 50,
bahiraṅgāsiddhatvainvalidity i. e. nonoccurrence or non-application of a bahiranga rule or operation before the antaranga operation which is looked upon as stronger occurring earlier to the mind, or in the wording, as it does.
vipratiṣedhaconfict, opposition; opposition or conflict between two rules of equal strength, which become applicable simultaneously when Pāṇini's dictum विप्रतिषेधे परं कार्यम् applies and the rule mentioned later on, or subsequently, in the Pāṇini's Aṣṭādhyāyī. is allowed to apply: confer, compare विप्रतिषेधे परं कार्यम् P.I.4.2: confer, compare also यत्र द्वौ प्रसङ्गौ अन्यार्थौ एकस्मिन्युगपत् प्राप्नुतः स तुल्यबलविरोधी विप्रतिषेध: Kāś. on P.I. 4.2: confer, compare also विप्रतिषेध उत्तरं बलवदलोपे Vājasaneyi Prātiśākhya.I.159. The dictum of the application of the subsequent rule is adopted only if the conflicting rules are of equal strength; hence, rules which are either nitya, antaraṅga or apavāda, among which each subsequent one is more powerful than the preceding one and which are all more powerful than the पर or the subsequent rule, set aside the पर rule. There is another dictum that when by the dictum about the subsequent rule being more powerful, an earlier rule is set aside by a later rule, the earlier rule does not apply again in that instance, barring a few exccptional cases; confer, compare सकृद्गतौ विप्रतिषेधे यद् वाधितं तद् बाधितमेव | पुनःप्रसङ्गविज्ञानात् सिद्वम् Paribhāṣenduśekhara of Nāgeśa. Pari. 40, 39.
śivarāma( चक्रवर्ती )a grammarian who wrote a commentary on the Katantraparisista called the Siddhantaratnankura.
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794 results
     
antar within the universeSB 2.7.1
antar-vāṇibhiḥ by persons well versed in the śāstrasCC Madhya 23.40
antar-vāṇibhiḥ by persons well versed in the śāstrasCC Madhya 23.40
antara and in the middleSB 6.16.36
antara at heartCC Antya 2.139
CC Antya 6.23
antarā betweenSB 3.29.26
SB 4.21.11
antara differentCC Antya 7.89
antarā during the presentSB 11.19.7
antarā from withinSB 2.10.17
antara his contemplationCC Madhya 10.160
antara in the heartCC Adi 4.110
antarā in the meantimeSB 10.87.37
antara internalCC Adi 10.97
antara internallyCC Madhya 22.156-157
antara or internallySB 10.87.20
antara periodCC Adi 3.9
antara separateCC Madhya 12.215
antarā separatedSB 4.28.54
antara space betweenCC Adi 4.171
antara the heartCC Adi 4.106
CC Antya 16.48
CC Antya 3.231
CC Madhya 3.121
antarā while in youthSB 9.18.40
antara withinCC Madhya 1.51
CC Madhya 1.56
CC Madhya 2.17
CC Madhya 5.114
SB 10.52.42
SB 10.87.41
antara within HimselfCC Madhya 10.154
antara within the mindCC Madhya 10.67
antara within themselvesCC Antya 6.183
antara within YouCC Madhya 21.15
antarā withoutSB 10.14.43
SB 12.4.29
antara without cessationCC Adi 17.46
antara-antare dispersed amongSB 10.16.18
antara-antare dispersed amongSB 10.16.18
antara-ātmanā by the innermost part of the heartSB 1.11.32
antara-ātmanā by the innermost part of the heartSB 1.11.32
antara-bhāva dualitySB 3.15.34
antara-bhāva dualitySB 3.15.34
antara-cāriṇaḥ remaining in intermediate situationsSB 11.25.21
antara-cāriṇaḥ remaining in intermediate situationsSB 11.25.21
antara-dadhāt kept hidden and invisible for some timeSB 10.13.15
antara-dadhāt kept hidden and invisible for some timeSB 10.13.15
antara-gatam betweenSB 10.48.7
antara-gatam betweenSB 10.48.7
antara-gatena being overtakenSB 2.7.27
antara-gatena being overtakenSB 2.7.27
antara-kathā confidential talksCC Adi 12.48
antara-kathā confidential talksCC Adi 12.48
antara-stham situated withinBs 5.35
antara-stham situated withinBs 5.35
antarādhim some disease withinSB 1.16.19
antaradhīyata disappearedCC Antya 15.81
SB 10.77.21
SB 3.19.15
SB 7.2.59
antaradhīyata disappeared from that placeSB 8.24.39
antaradhīyata disappeared from the vision of Lord Śiva and his associatesSB 8.12.17
antaradhīyata He disappearedSB 10.29.48
antaraḥ a faultSB 6.18.71
antaraḥ in the internal (remembrance of sense gratification)SB 11.25.36
antaraḥ otherCC Madhya 1.206
CC Madhya 8.73
antaraḥ within the heartSB 2.9.18
antaraḥ withoutSB 1.13.48
antarāle at intervals in the middleSB 5.8.14
antarāle in the intermediate spaceSB 5.26.5
antarāle in the intermediate spaces within the universeSB 5.26.4
antarāle in the middleSB 6.16.36
antaram besides MeSB 6.4.47
antaram betweenBG 11.20
SB 10.70.3
SB 4.17.16
antaram differenceSB 11.26.21
SB 4.28.63
SB 7.14.9
antaram distinctionSB 3.15.33
antaram in betweenSB 2.2.21
SB 3.6.29
SB 5.20.43
antaram in this millenniumSB 8.5.1
antaram insideSB 10.82.45
SB 11.9.13
SB 8.1.12
antaram internalSB 3.26.34
antaram internallySB 10.30.4
antaram opportunitySB 10.57.3
antaram the differenceBG 13.35
antaram the manvantaraSB 8.13.29
antaram the right opportunitySB 10.86.8
antaram withinCC Madhya 25.130
SB 2.7.7
antaram within the roomSB 10.9.6
antarańga confidentialCC Adi 10.93
antarańga confidential associateCC Adi 4.105
antarańga confidential associatesCC Adi 17.177
antarańga internalCC Adi 4.6
CC Madhya 21.92
antarańgā internalCC Madhya 8.152
antarańga intimateCC Madhya 13.54
antarańga intimate friendCC Antya 3.19
antarańga moreCC Adi 6.25
antarańgā the internal potencyCC Madhya 6.160
CC Madhya 8.152
antarańga very confidentialCC Adi 10.54
CC Adi 7.17
CC Antya 6.142
CC Antya 6.162
antarańga very intimateCC Antya 16.44
antarańga very intimate and confidential associatesCC Antya 6.11
antarańga-sevā very confidential serviceCC Antya 6.241
antarańga-sevā very confidential serviceCC Antya 6.241
antarāṇi the reigns of the ManusSB 12.7.9-10
antarasya anotherNBS 59
antarataḥ in the waterSB 8.2.29
antarāya by impedimentsSB 5.1.5
antarāya by that obstacleSB 5.8.26
antarāya obstaclesSB 11.10.21
antarāyāḥ disturbancesSB 11.4.10
antarāyaḥ hindrancesSB 1.13.56
antarāyaḥ obstacleCC Adi 4.202
antarāyaiḥ by disturbancesSB 11.7.10
antarāyaiḥ by obstaclesSB 11.28.44
antarāyaiḥ by obstacles and discrepanciesSB 11.10.22
antarāyaiḥ by obstructionsSB 11.28.29
antarayan disturbingCC Antya 1.164
antarāyān impedimentsSB 11.15.33
antarāyatayā because of being impediments (on the path of bhakti-yoga)SB 7.10.1
antarbhāva the intentionCC Antya 9.115
antardadhe became invisibleSB 4.25.1
antardadhe disappearedCC Madhya 19.207-209
SB 12.9.33
SB 4.12.9
SB 5.3.19
SB 6.10.1
SB 6.16.65
SB 6.4.54
SB 7.10.31
SB 8.6.26
antardadhe He disappearedSB 10.30.38
antardadhire disappearedSB 6.2.23
antardadhire they disappearedSB 11.5.44
antardhāna disappearanceCC Adi 1.92
CC Adi 13.9
CC Adi 17.282
CC Adi 3.13
CC Antya 14.78
antardhāna disappearingCC Madhya 1.140
CC Madhya 9.206
SB 4.18.20
antardhāna of disappearanceSB 4.24.3
antardhāna of the nameSB 4.24.3
antardhāna out of visionSB 8.10.45
antardhāna the ability to disappearSB 5.5.35
antardhāna ha-ilā disappearedCC Antya 19.86
antardhāna ha-ilā disappearedCC Antya 19.86
antardhāna ha-ilā disappearedCC Antya 19.86
antardhāna ha-ilā has disappearedCC Antya 18.38
antardhāna ha-ilā has disappearedCC Antya 18.38
antardhāna ha-ilā has disappearedCC Antya 18.38
antardhāna kaila disappearedCC Adi 5.196
antardhāna kaila disappearedCC Adi 5.196
antardhāna kailā disappearedCC Antya 15.30
antardhāna kailā disappearedCC Antya 15.30
antardhāna kaila disappearedCC Madhya 4.44
antardhāna kaila disappearedCC Madhya 4.44
CC Madhya 9.193
antardhāna kaila disappearedCC Madhya 9.193
CC Madhya 9.63
antardhāna kaila disappearedCC Madhya 9.63
antardhāna kari' disappearingCC Adi 3.13
antardhāna kari' disappearingCC Adi 3.13
antardhāna-ākhyam known as the AntardhānaSB 3.20.44
antardhāna-ākhyam known as the AntardhānaSB 3.20.44
antardhānaḥ the king of the name AntardhānaSB 4.24.5
antardhānam the art of disappearingSB 4.15.19
antardhāne disappearanceCC Adi 10.93
CC Antya 15.80
CC Madhya 7.149
antardhāne without being visibleCC Antya 2.149
antardhānei rahilā remained invisibleCC Antya 2.148
antardhānei rahilā remained invisibleCC Antya 2.148
antardhāvati chasesSB 3.32.37
antardhāya placing betweenSB 6.9.36
antare at that periodSB 4.1.8
antare betweenBG 5.27-28
antare by an intervalSB 5.24.6
antare duringMM 5
SB 10.47.42
antare in the heartCC Antya 1.148
CC Madhya 2.52
antare in the manvantara, the time of one ManuSB 9.16.25
antare in the mindCC Adi 17.132
antare insideCC Madhya 19.64
antare Manu's periodSB 8.13.11
antare manvantaraSB 8.1.3
antare of the ManuSB 4.1.35
antare opportunitySB 10.64.22
antare reign of ManuSB 12.8.15
antare rule of ManuSB 10.85.47
SB 12.6.48-49
antare the manvantaraSB 4.30.49
antare to the distanceSB 10.37.4
antare withinCC Adi 14.56
CC Adi 5.69
CC Antya 1.178
CC Antya 15.58
CC Antya 17.17
CC Madhya 14.195
CC Madhya 3.126
CC Madhya 5.35
SB 8.1.28
antare within herselfCC Adi 14.30
CC Madhya 15.65
antare within HimselfCC Adi 11.10
CC Adi 16.22
CC Antya 16.102
CC Antya 3.18
CC Madhya 4.110
antare within himselfCC Madhya 7.24
antare within his heartCC Antya 13.110
CC Antya 6.23
antare within His heartCC Madhya 16.138
antare within My heartCC Antya 17.57
antare within the heartCC Adi 4.238
CC Antya 12.60
CC Antya 19.104
CC Antya 3.66
CC Antya 6.4
CC Antya 7.168
CC Madhya 14.198
CC Madhya 14.20
CC Madhya 15.120
CC Madhya 16.239
CC Madhya 16.37
CC Madhya 16.81
antare within the mindCC Madhya 1.205
CC Madhya 9.252
CC Madhya 9.253
CC Madhya 9.273
antare within the periodSB 6.4.1-2
antare within their mindsCC Antya 15.42
antare-bāhire internally and externallyCC Antya 9.5
antare-bāhire internally and externallyCC Antya 9.5
antareṇa apart fromSB 12.4.40
antareṇa betweenSB 10.10.26
antareṇa by the region betweenCC Madhya 24.206
antareṇa from betweenSB 5.25.3
antareṇa in betweenSB 10.15.8
antareṇa in the intervening spaceSB 5.21.2
antareṇa which is controlled and withdrawnSB 10.14.2
antareṇa withinSB 5.17.6
antareṇa within one's selfSB 5.4.18
antareṇa withoutCC Madhya 2.58
SB 11.20.3
SB 3.31.15
antareṇa without (negating)SB 10.14.28
antarera abhimāna internal prideCC Antya 7.117
antarera abhimāna internal prideCC Antya 7.117
antareṣu during the reign of each ManuSB 11.4.20
antarhita coveredSB 7.6.20-23
antarhita invisibleSB 8.19.10
antarhita on the disappearanceSB 2.9.39
antarhitaḥ disappearedSB 4.19.17
SB 6.17.1
SB 9.4.11
antarhitaḥ hiddenSB 4.30.29
antarhitaḥ invisibleSB 4.19.21
antarhitaḥ living withinSB 1.3.36
antarhitaḥ not manifestedSB 3.15.46
antarhitaḥ present withinSB 11.7.42
antarhitam disappearedSB 10.41.2
antarhitam within the core of the heartSB 9.9.29
antarhitasya of Him who is now out of sightSB 1.16.23
antarhite after the disappearanceSB 3.10.1
antarhite when He disappearedSB 10.30.1
antarikṣaḥ AntarikṣaSB 5.4.11-12
SB 9.12.12
antarikṣam and outer spaceSB 12.9.15
antarikṣam in the sky or outer spaceSB 5.24.5
antarīkṣam outer spaceSB 8.18.4
antarikṣam the sky or outer spaceSB 5.21.2
antarikṣāt from outer spaceSB 10.7.29
antarīkṣe in outer spaceCC Adi 13.106
antarikṣe in outer spaceSB 11.30.4
SB 3.17.3
antaritaḥ having endedSB 10.53.23
antaritaḥ situated betweenSB 3.7.17
antarmanā within the mindCC Madhya 22.159
antarvartinā which is in the middleSB 5.20.36
antarvatnī pregnantSB 11.1.13-15
SB 7.7.14
antarvatnī the pregnant wifeSB 9.11.11
antarvatnīm pregnantSB 9.14.40
SB 9.14.8
antarvatnyāḥ having a full wombSB 5.8.5
antaryāmī existing in everyone's heartCC Antya 7.98
antaryāmī He is the SupersoulCC Adi 16.22
antaryāmi of the SupersoulCC Madhya 22.47
CC Madhya 24.154
antaryāmī the indwelling SupersoulCC Adi 1.47
antaryāmī the SupersoulCC Madhya 20.282
CC Madhya 20.292
CC Madhya 20.295
CC Madhya 21.39
CC Madhya 24.82
CC Madhya 8.265
SB 5.20.40
antaryāmī the Supersoul withinSB 5.20.28
antaryāmī You know everything from withinCC Adi 17.271
antaryāmī prabhu Lord Śrī Caitanya Mahāprabhu, who could study anyone's heartCC Antya 2.90
antaryāmī prabhu Lord Śrī Caitanya Mahāprabhu, who could study anyone's heartCC Antya 2.90
antaryāmi-svarūpete in the localized aspect, the SupersoulCC Madhya 24.83
antaryāmi-svarūpete in the localized aspect, the SupersoulCC Madhya 24.83
dyāv-ā-pṛthivyoḥ antareṇa between the upper and lower portions of the universeSB 5.22.5
nāsa-abhyantara within the nostrilsBG 5.27-28
abhyantara inner spaceSB 2.8.16
abhyantara internalSB 5.1.33
abhyantara within the abdomenSB 5.13.8
kāya-abhyantara-vahninā because of the fire of hunger and thirst within the bodySB 5.14.19
abhyantara innerSB 5.16.5
abhyantara-varṣam the inner divisionSB 5.16.7
abhyantara within the houseCC Madhya 3.150
abhyantara insideCC Madhya 12.92
abhyantara withinCC Madhya 20.279-280
abhyantare to the private houseCC Madhya 1.181
abhyantare within the roomCC Madhya 1.282
abhyantare within the houseCC Madhya 6.31
abhyantare insideCC Madhya 11.130
abhyantare gelā entered His roomCC Antya 2.121
abhyantare in the interior roomsCC Antya 6.155
santardana-ādayaḥ headed by SantardanaSB 9.24.38
santardana-ādayaḥ Santardana and so onSB 10.75.4-7
manvantara-adhipān and the changes of suchSB 3.7.25
santarjana-ādibhiḥ by scolding and so onSB 5.26.8
santardana-ādibhiḥ headed by SantardanaSB 10.58.56
ajita-antarām because of keeping Ajita, the Supreme Personality of Godhead, Viṣṇu, within herselfSB 10.2.20
loka-alokayoḥ antarāle between the countries full of sunlight and those without sunlightSB 5.20.34
ānanda-antara very happy within HimselfCC Madhya 3.40
ānanda antare was very pleased within HimselfCC Madhya 3.64
anantaraḥ within and by HimselfSB 1.13.48
anantaraḥ following himSB 10.52.22
anantaram thereafterBG 12.12
tat-anantaram thereafterBG 18.55
anantaram constantlySB 4.12.7
anantaram without delaySB 4.19.28
anantaram after deathSB 4.28.28
anantaram without interior, unbrokenSB 5.12.11
anantaram after thatSB 7.2.4-5
anantaram as soon as possibleSB 7.3.12
anantaram immediately followingSB 10.51.33
anantaram immediately followingSB 10.52.44
anantaram after thatSB 11.17.37
anantare immediately followingSB 10.51.63
anantare immediately afterCC Adi 17.9
dola anantare after the Dola-yātrāCC Antya 1.216
yātrā-anantare after the Ratha-yātrāCC Antya 7.80
anartha-antara-bhāvena Himself in the status of ViṣṇuSB 5.6.6
aṇḍa-antara-stha which are scattered throughout the universeBs 5.35
deha-antara of transference of the bodyBG 2.13
sva-antara his duration of lifeSB 3.22.35
manu-antara of the manvantara millenniumSB 5.1.28
anartha-antara-bhāvena Himself in the status of ViṣṇuSB 5.6.6
dvi-lakṣa-yojana-antara-gatāḥ situated at a distance of 1,600,000 milesSB 5.22.15
tat-gata-antara-bhāvena his mind saturated with devotional serviceSB 9.4.31-32
tat-antarā existing between the east, west, north and southSB 9.11.3
vīkṣya antarā seeing her within the roomSB 10.6.9
tri-gavyūti-antara within a limit of twelve milesSB 10.6.14
karma-antara in other household affairsSB 10.9.1-2
kāla-antara-kṛtam things done in the past, at a different time (in the kaumāra age)SB 10.12.41
tat-antara-gataḥ now became entangled with the affairs of Kṛṣṇa, who was enjoying luncheon pastimes with His cowherd boysSB 10.13.15
tat-antarā at that instantSB 10.50.43
manu-antara lifetimes of ManuSB 12.8.14
manu-antara of reigns of the various ManusSB 12.12.19
manu-antara-avatārāḥ the particular incarnations of the Supreme Personality of Godhead in each manv-antaraSB 12.12.19
manu-antara prescribed duties given by the ManusCC Adi 2.91-92
manu-antara period of a ManuCC Adi 3.8
manu-antara periods of ManuCC Adi 3.8
manu-antara period of ManuCC Adi 3.9
yuga-manv-antara-avatāra the yuga and manv-antara incarnationsCC Adi 4.11-12
ānanda-antara very happy within HimselfCC Madhya 3.40
grāma-antara haite from different villagesCC Madhya 7.102
bhāva-antara a change of ecstasyCC Madhya 13.120
kari' veśa-antara changing the dressCC Madhya 16.161
duḥkhita antara very unhappy within the mindCC Madhya 16.230
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.246
dugdha-antara something other than milkCC Madhya 20.309
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.319
manu-antara changes of ManuCC Madhya 20.320
manu-antara-avatāra incarnations who appear during the reign of each ManuCC Madhya 20.322
vāñchā-antara-hīna he has no desire other than to serve KṛṣṇaCC Madhya 24.182
mora antara-vārtā My internal intentionsCC Antya 1.86
kariyācha antara you have kept within your mindCC Antya 2.31
utkaṇṭhā-antara with great eagerness in the mindCC Antya 2.38
grāma-antara haite from other villagesCC Antya 6.55
kṛpā-pūrṇa-antara whose hearts are always filled with mercyCC Antya 12.3
viṣaṇṇa-antara morose mindCC Antya 12.4
deśa-antara to different parts of the countryCC Antya 12.84
rasa-antara-āveśe in the ecstatic love characterized by different mellowsCC Antya 20.38
aṇḍa-antara-stha which are scattered throughout the universeBs 5.35
mugdha-antarābhiḥ by those whose hearts are enchantedCC Madhya 1.84
manu-antaraḥ the change of Manus [in one day of Brahmā there are fourteen Manus]SB 6.1.3
gṛha-antaraḥ everything within the houseSB 10.5.6
loka-alokayoḥ antarāle between the countries full of sunlight and those without sunlightSB 5.20.34
svāyambhuva-antaram the change of the period of Svāyambhuva ManuSB 1.3.12
sva-antaram his own periodSB 3.22.36
tat-antaram in that Manu's periodSB 4.1.9
loka-antaram into a different lifeSB 4.28.18
manu-antaram up to the end of one ManuSB 4.28.31
mānasottara-mervoḥ antaram the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru)SB 5.20.35
tat-antaram after thatSB 6.18.61
pravara-antaram differences between one anotherSB 9.16.37
deha-antaram transferring bodiesSB 10.1.8
deha-antaram another body (made of material elements)SB 10.1.39
ajita-antarām because of keeping Ajita, the Supreme Personality of Godhead, Viṣṇu, within herselfSB 10.2.20
bahiḥ antaram within the external and internalSB 10.3.14
drumayoḥ antaram between the two treesSB 10.11.26
asura-udara-antaram within the belly of the great demonSB 10.12.26
vivara-antaram withinSB 12.4.13
manu-antaram the reign of each ManuSB 12.7.15
valita-antarām quite fit although appearing differentlyCC Adi 14.5
daśā-antaram another lampCC Madhya 20.316
daśā-antaram another lampBs 5.46
prema-antarańga-bhūtāni which are of a confidential nature in the loving affairs of the devotees and KṛṣṇaCC Madhya 23.95-98
manu-antarāṇi changes of ManuSB 8.13.7
dina-antarāṇi other daysCC Madhya 2.58
sāvarṇeḥ antarasya during the period of the Manu known as SāvarṇiSB 8.22.31
puruṣa-arcana-antarāt from the offenses in worshiping the DeitySB 6.8.17
bhuja-antarāt from the entanglement in the midst of the armsSB 8.12.29-30
trayodaśa-lakṣa-yojana-antarataḥ another 1,300,000 yojanasSB 5.23.1
yoga-antarāyān obstacles on the path of yogaSB 7.15.23
kṛṣṇa-antardhāna the disappearance of KṛṣṇaCC Madhya 23.117-118
ha-ilā antardhāna disappearedCC Madhya 24.281
karena antardhāna was about to dieCC Antya 8.18
kaila antardhāna passed away from this material worldCC Antya 8.33
avidyāyām antare in ignoranceSB 5.5.17
jāti-antare belonging to a different species of lifeSB 5.8.26
nakṣatra-antare in different starsSB 5.22.2
rāśi-antare in different signsSB 5.22.2
ekādaśa-lakṣa-yojana-antare at a distance of 1,100,000 yojanasSB 5.22.17
sahasra-antare at an interval of one thousandSB 5.25.1
etasmin antare after this incidentSB 8.8.41-46
stana-antare in the middle of his chestSB 10.78.8
yuga-manu-antare in the ages and millenniums of ManuCC Adi 5.113
cintita-antare anxiety within myselfCC Adi 8.73
varṣa-antare at the end of the yearCC Madhya 1.138
ānanda antare was very pleased within HimselfCC Madhya 3.64
bāhya-antare externally and internallyCC Madhya 9.134
varṣa-antare after one yearCC Madhya 16.73
grāma-antare in a different villageCC Madhya 18.31
grāma-antare in a different villageCC Madhya 18.44
sphuraye antare manifests withinCC Madhya 19.236
gokula-antare in the domain of Gokula VṛndāvanaCC Madhya 20.401
pradhāna-parama-vyomnoḥ antare between the material world and the spiritual worldCC Madhya 21.50
vāñchā-antare because of a different ambitionCC Madhya 24.27
yatna-antare in another effortCC Madhya 24.67
vyākula-antare very much pained within himselfCC Madhya 24.233
bāḍaye antare increases withinCC Madhya 24.243
janma-janma-antare life after lifeCC Madhya 24.251
bāhire-antare externally and internallyCC Madhya 25.125
varṣa-antare the next yearCC Antya 2.75
varṣa-antare at the end of the yearCC Antya 2.162
sa-roṣa-antare in an angry moodCC Antya 4.157
varṣa-antare the next yearCC Antya 6.266
santoṣa antare satisfied withinCC Antya 6.325
varṣa-antare the next yearCC Antya 7.3
deśa-antare in other statesCC Antya 7.58
dina-antare another dayCC Antya 7.170
varṣa-antare the next yearCC Antya 10.3
varṣa-antare the next yearCC Antya 16.4
janma-antare in his past lifeCC Antya 16.143
vṛndāvana-antare in the forest of VṛndāvanaCC Antya 20.157
janma-janma-antare in repeated rebirthsMM 24
dyāv-ā-pṛthivyoḥ antareṇa between the upper and lower portions of the universeSB 5.22.5
yojana-ayuta-antareṇa with an interval of ten thousand yojanas (eighty thousand miles)SB 5.24.7
daśana-antareṣu between the teethBG 11.26-27
manu-antareṣu after the dissolution of each and every ManuSB 3.11.25
manu-antareṣu in each change of ManuSB 3.11.27
pradeśa-antareṣu in different locationsSB 5.22.2
valmīka-antarhitam who was sitting within the hole of the earthwormSB 9.3.8
tāmraḥ antarikṣaḥ śravaṇaḥ vibhāvasuḥ Tāmra, Antarikṣa, Śravaṇa and VibhāvasuSB 10.59.12
kaviḥ haviḥ antarīkṣaḥ Kavi, Havir and AntarīkṣaSB 11.2.20-21
śrī-antarīkṣaḥ uvāca Śrī Antarīkṣa saidSB 11.3.3
puruṣa-arcana-antarāt from the offenses in worshiping the DeitySB 6.8.17
asura-udara-antaram within the belly of the great demonSB 10.12.26
yuga-manv-antara-avatāra the yuga and manv-antara incarnationsCC Adi 4.11-12
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.246
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.319
manu-antara-avatāra incarnations who appear during the reign of each ManuCC Madhya 20.322
manu-antara-avatārāḥ the particular incarnations of the Supreme Personality of Godhead in each manv-antaraSB 12.12.19
eka manvantara-avatārera of only one feature of the Lord, namely the manvantara-avatārasCC Madhya 20.324
rasa-antara-āveśe in the ecstatic love characterized by different mellowsCC Antya 20.38
avidyāyām antare in ignoranceSB 5.5.17
nirantara āvirbhāva constant appearanceCC Antya 2.80
yojana-ayuta-antareṇa with an interval of ten thousand yojanas (eighty thousand miles)SB 5.24.7
bāḍaye antare increases withinCC Madhya 24.243
bahiḥ antaram within the external and internalSB 10.3.14
bāhire-antare externally and internallyCC Madhya 25.125
bāhya-antare externally and internallyCC Madhya 9.134
bhakta khāya nirantara and the devotees eat such fruit continuouslyCC Madhya 25.276
bhāva-antara a change of ecstasyCC Madhya 13.120
anartha-antara-bhāvena Himself in the status of ViṣṇuSB 5.6.6
tat-gata-antara-bhāvena his mind saturated with devotional serviceSB 9.4.31-32
bhuja-antarāt from the entanglement in the midst of the armsSB 8.12.29-30
prema-antarańga-bhūtāni which are of a confidential nature in the loving affairs of the devotees and KṛṣṇaCC Madhya 23.95-98
ei caudda manvantare in the fourteen manvantarasCC Madhya 20.328
caudda-manvantare in the duration of fourteen ManusCC Madhya 20.391
cintita-antare anxiety within myselfCC Adi 8.73
daśā-antaram another lampCC Madhya 20.316
daśā-antaram another lampBs 5.46
daśana-antareṣu between the teethBG 11.26-27
deha-antara of transference of the bodyBG 2.13
deha-antaram transferring bodiesSB 10.1.8
deha-antaram another body (made of material elements)SB 10.1.39
deśa-antare in other statesCC Antya 7.58
deśa-antara to different parts of the countryCC Antya 12.84
dhānvantaram the incarnation of Godhead named DhanvantariSB 1.3.17
dhanvantariḥ the incarnation of God named DhanvantariSB 2.7.21
dhanvantariḥ the incarnation Dhanvantari, the physicianSB 6.8.18
dhanvantariḥ DhanvantariSB 8.8.34
dhanvantariḥ DhanvantariSB 9.17.4
dina-antarāṇi other daysCC Madhya 2.58
dina-antare another dayCC Antya 7.170
dola anantare after the Dola-yātrāCC Antya 1.216
drumayoḥ antaram between the two treesSB 10.11.26
dugdha-antara something other than milkCC Madhya 20.309
duḥkhita antara very unhappy within the mindCC Madhya 16.230
dvi-lakṣa-yojana-antara-gatāḥ situated at a distance of 1,600,000 milesSB 5.22.15
dyāv-ā-pṛthivyoḥ antareṇa between the upper and lower portions of the universeSB 5.22.5
ei caudda manvantare in the fourteen manvantarasCC Madhya 20.328
eka manvantara-avatārera of only one feature of the Lord, namely the manvantara-avatārasCC Madhya 20.324
ekādaśa-lakṣa-yojana-antare at a distance of 1,100,000 yojanasSB 5.22.17
etasmin antare after this incidentSB 8.8.41-46
tat-gata-antara-bhāvena his mind saturated with devotional serviceSB 9.4.31-32
dvi-lakṣa-yojana-antara-gatāḥ situated at a distance of 1,600,000 milesSB 5.22.15
tat-antara-gataḥ now became entangled with the affairs of Kṛṣṇa, who was enjoying luncheon pastimes with His cowherd boysSB 10.13.15
tri-gavyūti-antara within a limit of twelve milesSB 10.6.14
abhyantare gelā entered His roomCC Antya 2.121
gokula-antare in the domain of Gokula VṛndāvanaCC Madhya 20.401
grāma-antara haite from different villagesCC Madhya 7.102
grāma-antare in a different villageCC Madhya 18.31
grāma-antare in a different villageCC Madhya 18.44
grāma-antara haite from other villagesCC Antya 6.55
gṛha-antaraḥ everything within the houseSB 10.5.6
ha-ilā antardhāna disappearedCC Madhya 24.281
grāma-antara haite from different villagesCC Madhya 7.102
grāma-antara haite from other villagesCC Antya 6.55
kaviḥ haviḥ antarīkṣaḥ Kavi, Havir and AntarīkṣaSB 11.2.20-21
vāñchā-antara-hīna he has no desire other than to serve KṛṣṇaCC Madhya 24.182
ha-ilā antardhāna disappearedCC Madhya 24.281
janma-janma-antare life after lifeCC Madhya 24.251
janma-janma-antare life after lifeCC Madhya 24.251
janma-antare in his past lifeCC Antya 16.143
janma-janma-antare in repeated rebirthsMM 24
janma-janma-antare in repeated rebirthsMM 24
jāti-antare belonging to a different species of lifeSB 5.8.26
kaila antardhāna passed away from this material worldCC Antya 8.33
kāla-antara-kṛtam things done in the past, at a different time (in the kaumāra age)SB 10.12.41
nirantara kara constantly performCC Madhya 25.154
karena antardhāna was about to dieCC Antya 8.18
kari' veśa-antara changing the dressCC Madhya 16.161
kariyācha antara you have kept within your mindCC Antya 2.31
karma-antara in other household affairsSB 10.9.1-2
kaviḥ haviḥ antarīkṣaḥ Kavi, Havir and AntarīkṣaSB 11.2.20-21
kāya-abhyantara-vahninā because of the fire of hunger and thirst within the bodySB 5.14.19
bhakta khāya nirantara and the devotees eat such fruit continuouslyCC Madhya 25.276
kṛpā-pūrṇa-antara whose hearts are always filled with mercyCC Antya 12.3
kṛṣṇa-antardhāna the disappearance of KṛṣṇaCC Madhya 23.117-118
kāla-antara-kṛtam things done in the past, at a different time (in the kaumāra age)SB 10.12.41
dvi-lakṣa-yojana-antara-gatāḥ situated at a distance of 1,600,000 milesSB 5.22.15
ekādaśa-lakṣa-yojana-antare at a distance of 1,100,000 yojanasSB 5.22.17
trayodaśa-lakṣa-yojana-antarataḥ another 1,300,000 yojanasSB 5.23.1
loka-antaram into a different lifeSB 4.28.18
loka-alokayoḥ antarāle between the countries full of sunlight and those without sunlightSB 5.20.34
mānasottara-mervoḥ antaram the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru)SB 5.20.35
manu-antareṣu after the dissolution of each and every ManuSB 3.11.25
manu-antareṣu in each change of ManuSB 3.11.27
manu-antaram up to the end of one ManuSB 4.28.31
manu-antara of the manvantara millenniumSB 5.1.28
manu-antaraḥ the change of Manus [in one day of Brahmā there are fourteen Manus]SB 6.1.3
manu-antarāṇi changes of ManuSB 8.13.7
manu-antaram the reign of each ManuSB 12.7.15
manu-antara lifetimes of ManuSB 12.8.14
manu-antara of reigns of the various ManusSB 12.12.19
manu-antara-avatārāḥ the particular incarnations of the Supreme Personality of Godhead in each manv-antaraSB 12.12.19
manu-antara prescribed duties given by the ManusCC Adi 2.91-92
manu-antara period of a ManuCC Adi 3.8
manu-antara periods of ManuCC Adi 3.8
manu-antara period of ManuCC Adi 3.9
yuga-manu-antare in the ages and millenniums of ManuCC Adi 5.113
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.246
manu-antara-avatāra the incarnations who appear during the reign of each ManuCC Madhya 20.319
manu-antara changes of ManuCC Madhya 20.320
manu-antara-avatāra incarnations who appear during the reign of each ManuCC Madhya 20.322
yuga-manv-antara-avatāra the yuga and manv-antara incarnationsCC Adi 4.11-12
manvantara changes of ManusSB 2.10.1
manvantara-adhipān and the changes of suchSB 3.7.25
manvantara-parivṛttam changed by the end of a life of a ManuSB 5.24.24
eka manvantara-avatārera of only one feature of the Lord, namely the manvantara-avatārasCC Madhya 20.324
manvantaram the duration of time until the end of the life of one ManuSB 7.10.11
manvantarāṇi the reign of the ManusSB 2.10.4
manvantarāṇi different advents of ManusSB 3.10.30
manvantarāṇi periods of ManuSB 8.14.11
manvantarāṇi all about the periods of the various ManusSB 9.1.1
manvantare during the change of manvantaras (one Manu following another)SB 8.1.2
ei caudda manvantare in the fourteen manvantarasCC Madhya 20.328
caudda-manvantare in the duration of fourteen ManusCC Madhya 20.391
manvantareṣu in different incarnations of ManuSB 2.7.20
manvantareṣu in the reign of each ManuSB 8.14.1
mānasottara-mervoḥ antaram the land between Mānasottara and Meru (beginning from the middle of Mount Sumeru)SB 5.20.35
mora antara-vārtā My internal intentionsCC Antya 1.86
mugdha-antarābhiḥ by those whose hearts are enchantedCC Madhya 1.84
nakṣatra-antare in different starsSB 5.22.2
nāsa-abhyantara within the nostrilsBG 5.27-28
nirantara without intervening spaceSB 3.20.30
nirantara constantly, twenty-four hours dailySB 4.8.61
nirantara constantlyCC Adi 3.101
nirantara constantlyCC Adi 4.106
nirantara constantlyCC Adi 6.80
nirantara constantlyCC Adi 6.81
nirantara alwaysCC Adi 6.93
nirantara constantlyCC Adi 6.96
nirantara alwaysCC Adi 7.95-96
nirantara alwaysCC Adi 8.63
nirantara constantlyCC Adi 9.38
nirantara alwaysCC Adi 10.97
nirantara twenty-four hours a dayCC Adi 10.143
nirantara alwaysCC Adi 11.39
nirantara alwaysCC Adi 13.10
nirantara alwaysCC Adi 13.35
nirantara alwaysCC Adi 17.34
nirantara alwaysCC Adi 17.46
nirantara alwaysCC Adi 17.166
nirantara without cessationCC Madhya 1.52
nirantara without stoppingCC Madhya 1.251
nirantara alwaysCC Madhya 2.3
nirantara constantlyCC Madhya 2.5
nirantara constantlyCC Madhya 2.17
nirantara alwaysCC Madhya 3.183
nirantara continuallyCC Madhya 6.75
nirantara incessantlyCC Madhya 6.121
nirantara alwaysCC Madhya 7.127
nirantara incessantlyCC Madhya 7.147
nirantara constantlyCC Madhya 8.180
nirantara constantlyCC Madhya 8.187
nirantara constantlyCC Madhya 9.19
nirantara constantlyCC Madhya 9.24
nirantara constantlyCC Madhya 9.24
nirantara constantlyCC Madhya 9.108
nirantara constantlyCC Madhya 9.110
nirantara alwaysCC Madhya 9.194
nirantara constantlyCC Madhya 11.191
nirantara constantlyCC Madhya 12.69
nirantara incessantlyCC Madhya 12.215
nirantara constantlyCC Madhya 14.161
nirantara alwaysCC Madhya 14.162
nirantara without cessationCC Madhya 15.104
nirantara incessantlyCC Madhya 16.72
nirantara without stoppingCC Madhya 16.164
nirantara day and nightCC Madhya 16.230
nirantara alwaysCC Madhya 17.67
nirantara incessantlyCC Madhya 17.97
nirantara incessantlyCC Madhya 17.111
nirantara alwaysCC Madhya 18.141
nirantara continuouslyCC Madhya 19.70
nirantara constantlyCC Madhya 19.220
nirantara continuouslyCC Madhya 21.12
nirantara twenty-four hours a dayCC Madhya 22.159
nirantara continuouslyCC Madhya 24.261
nirantara kara constantly performCC Madhya 25.154
nirantara incessantlyCC Madhya 25.198
bhakta khāya nirantara and the devotees eat such fruit continuouslyCC Madhya 25.276
nirantara without cessationCC Antya 1.199
nirantara continuouslyCC Antya 2.19
nirantara āvirbhāva constant appearanceCC Antya 2.80
nirantara constantlyCC Antya 3.28
nirantara twenty-four hours a dayCC Antya 3.137
nirantara continuouslyCC Antya 4.32
nirantara alwaysCC Antya 6.292
nirantara alwaysCC Antya 7.107
nirantara alwaysCC Antya 8.29
nirantara alwaysCC Antya 8.77
nirantara continuouslyCC Antya 11.84
nirantara continuouslyCC Antya 12.4
nirantara alwaysCC Antya 15.66
nirantara constantlyCC Antya 16.124
nirantara continuouslyCC Antya 16.126
nirantara alwaysCC Antya 19.36
nirantara incessantlyCC Antya 19.73
nirantara incessantlyCC Antya 19.89
nirantaraḥ eternallySB 3.11.2
nirantaraḥ without cessationSB 3.29.33
nirantaraḥ alwaysCC Madhya 1.206
nirantaraḥ alwaysCC Madhya 8.73
nirantaram nondifferentSB 3.25.17
nirantaram with no material qualitiesSB 4.6.42
nirantaram incessantlySB 4.21.36
nirantaram continuouslySB 6.9.39
nirantaram constantlySB 8.8.18
nirantaram relentlesslySB 10.50.23
nirantaram constantlyBs 5.59
nirantaram ceaselesslyBs 5.61
nirantarau fixed close, side by sideSB 4.25.24
nirantare constantlyCC Adi 4.149
nirantare constantlyCC Madhya 9.22
pradhāna-parama-vyomnoḥ antare between the material world and the spiritual worldCC Madhya 21.50
manvantara-parivṛttam changed by the end of a life of a ManuSB 5.24.24
pradeśa-antareṣu in different locationsSB 5.22.2
pradhāna-parama-vyomnoḥ antare between the material world and the spiritual worldCC Madhya 21.50
pravara-antaram differences between one anotherSB 9.16.37
prema-antarańga-bhūtāni which are of a confidential nature in the loving affairs of the devotees and KṛṣṇaCC Madhya 23.95-98
dyāv-ā-pṛthivyoḥ antareṇa between the upper and lower portions of the universeSB 5.22.5
kṛpā-pūrṇa-antara whose hearts are always filled with mercyCC Antya 12.3
puruṣa-arcana-antarāt from the offenses in worshiping the DeitySB 6.8.17
rasa-antara-āveśe in the ecstatic love characterized by different mellowsCC Antya 20.38
rāśi-antare in different signsSB 5.22.2
sa-roṣa-antare in an angry moodCC Antya 4.157
sa-roṣa-antare in an angry moodCC Antya 4.157
sahasra-antare at an interval of one thousandSB 5.25.1
samanantaraḥ the next son, VidhātāSB 6.18.3-4
santarā another type of tangerineCC Antya 18.104
santardana-ādayaḥ headed by SantardanaSB 9.24.38
santardana-ādibhiḥ headed by SantardanaSB 10.58.56
santardana-ādayaḥ Santardana and so onSB 10.75.4-7
santaret can swimCC Adi 9.1
santariṣyasi you will cross completelyBG 4.36
santarjana-ādibhiḥ by scolding and so onSB 5.26.8
santarpaṇa taking careCC Madhya 17.219
santarpaṇa attentionCC Antya 6.207
santarpya gratifyingSB 10.45.15-16
santarpya and having honoredSB 10.78.18
santarpya propitiatingSB 10.79.10
santoṣa antare satisfied withinCC Antya 6.325
sāvarṇeḥ antarasya during the period of the Manu known as SāvarṇiSB 8.22.31
sphuraye antare manifests withinCC Madhya 19.236
tāmraḥ antarikṣaḥ śravaṇaḥ vibhāvasuḥ Tāmra, Antarikṣa, Śravaṇa and VibhāvasuSB 10.59.12
śrī-antarīkṣaḥ uvāca Śrī Antarīkṣa saidSB 11.3.3
stana-antare in the middle of his chestSB 10.78.8
aṇḍa-antara-stha which are scattered throughout the universeBs 5.35
sva-antara his duration of lifeSB 3.22.35
sva-antaram his own periodSB 3.22.36
svatantara independentCC Madhya 15.144
svāyambhuva-antaram the change of the period of Svāyambhuva ManuSB 1.3.12
tāmraḥ antarikṣaḥ śravaṇaḥ vibhāvasuḥ Tāmra, Antarikṣa, Śravaṇa and VibhāvasuSB 10.59.12
tat-anantaram thereafterBG 18.55
tat-antaram in that Manu's periodSB 4.1.9
tat-antaram after thatSB 6.18.61
tat-gata-antara-bhāvena his mind saturated with devotional serviceSB 9.4.31-32
tat-antarā existing between the east, west, north and southSB 9.11.3
tat-antara-gataḥ now became entangled with the affairs of Kṛṣṇa, who was enjoying luncheon pastimes with His cowherd boysSB 10.13.15
tat-antarā at that instantSB 10.50.43
trayodaśa-lakṣa-yojana-antarataḥ another 1,300,000 yojanasSB 5.23.1
tri-gavyūti-antara within a limit of twelve milesSB 10.6.14
asura-udara-antaram within the belly of the great demonSB 10.12.26
utkaṇṭhā-antara with great eagerness in the mindCC Antya 2.38
śrī-antarīkṣaḥ uvāca Śrī Antarīkṣa saidSB 11.3.3
kāya-abhyantara-vahninā because of the fire of hunger and thirst within the bodySB 5.14.19
valita-antarām quite fit although appearing differentlyCC Adi 14.5
valmīka-antarhitam who was sitting within the hole of the earthwormSB 9.3.8
vāñchā-antare because of a different ambitionCC Madhya 24.27
vāñchā-antara-hīna he has no desire other than to serve KṛṣṇaCC Madhya 24.182
varṣa-antare at the end of the yearCC Madhya 1.138
varṣa-antare after one yearCC Madhya 16.73
varṣa-antare the next yearCC Antya 2.75
varṣa-antare at the end of the yearCC Antya 2.162
varṣa-antare the next yearCC Antya 6.266
varṣa-antare the next yearCC Antya 7.3
varṣa-antare the next yearCC Antya 10.3
varṣa-antare the next yearCC Antya 16.4
abhyantara-varṣam the inner divisionSB 5.16.7
mora antara-vārtā My internal intentionsCC Antya 1.86
kari' veśa-antara changing the dressCC Madhya 16.161
tāmraḥ antarikṣaḥ śravaṇaḥ vibhāvasuḥ Tāmra, Antarikṣa, Śravaṇa and VibhāvasuSB 10.59.12
vīkṣya antarā seeing her within the roomSB 10.6.9
viṣaṇṇa-antara morose mindCC Antya 12.4
vivara-antaram withinSB 12.4.13
vṛndāvana-antare in the forest of VṛndāvanaCC Antya 20.157
vyākula-antare very much pained within himselfCC Madhya 24.233
pradhāna-parama-vyomnoḥ antare between the material world and the spiritual worldCC Madhya 21.50
yatna-antare in another effortCC Madhya 24.67
yātrā-anantare after the Ratha-yātrāCC Antya 7.80
yoga-antarāyān obstacles on the path of yogaSB 7.15.23
dvi-lakṣa-yojana-antara-gatāḥ situated at a distance of 1,600,000 milesSB 5.22.15
ekādaśa-lakṣa-yojana-antare at a distance of 1,100,000 yojanasSB 5.22.17
trayodaśa-lakṣa-yojana-antarataḥ another 1,300,000 yojanasSB 5.23.1
yojana-ayuta-antareṇa with an interval of ten thousand yojanas (eighty thousand miles)SB 5.24.7
yuga-manv-antara-avatāra the yuga and manv-antara incarnationsCC Adi 4.11-12
yuga-manu-antare in the ages and millenniums of ManuCC Adi 5.113
     DCS with thanks   
154 results
     
antar indeclinable amongst between in the middle within
Frequency rank 521/72933
antara noun (neuter) a hole (Monier-Williams, Sir M. (1988))
absence (Monier-Williams, Sir M. (1988))
another (Monier-Williams, Sir M. (1988))
difference (Monier-Williams, Sir M. (1988))
different (Monier-Williams, Sir M. (1988))
distance (Monier-Williams, Sir M. (1988))
guaranty (Monier-Williams, Sir M. (1988))
heart (Monier-Williams, Sir M. (1988))
intermediate space or time (Monier-Williams, Sir M. (1988))
interval (Monier-Williams, Sir M. (1988))
occasion (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
opportunity (Monier-Williams, Sir M. (1988))
other (Monier-Williams, Sir M. (1988))
peculiarity (Monier-Williams, Sir M. (1988))
period (Monier-Williams, Sir M. (1988))
place (Monier-Williams, Sir M. (1988))
property (Monier-Williams, Sir M. (1988))
regard (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
representation (Monier-Williams, Sir M. (1988))
respect (Monier-Williams, Sir M. (1988))
soul (Monier-Williams, Sir M. (1988))
supreme soul (Monier-Williams, Sir M. (1988))
surety (Monier-Williams, Sir M. (1988))
term (Monier-Williams, Sir M. (1988))
the contents (Monier-Williams, Sir M. (1988))
the interior (Monier-Williams, Sir M. (1988))
the interior part of a thing (Monier-Williams, Sir M. (1988))
weak side (Monier-Williams, Sir M. (1988))
weakness (Monier-Williams, Sir M. (1988))

Frequency rank 410/72933
antara adjective being in the interior (Monier-Williams, Sir M. (1988))
different from (Monier-Williams, Sir M. (1988))
distant (Monier-Williams, Sir M. (1988))
exterior (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))
intimate (Monier-Williams, Sir M. (1988))
lying adjacent to (Monier-Williams, Sir M. (1988))
near (Monier-Williams, Sir M. (1988))
proximate (Monier-Williams, Sir M. (1988))
related (Monier-Williams, Sir M. (1988))

Frequency rank 367/72933
antarabhaktaka noun (neuter) [medic.] antarābhakta
Frequency rank 43434/72933
antaracakra noun (neuter) a technical term in augury (Monier-Williams, Sir M. (1988))
the whole of the thirty-two intermediate regions of the compass (Monier-Williams, Sir M. (1988))

Frequency rank 43431/72933
antaragni noun (masculine) digestive force (Monier-Williams, Sir M. (1988))
the interior fire (Monier-Williams, Sir M. (1988))

Frequency rank 13307/72933
antaraka adjective another
Frequency rank 43429/72933
antaraprabhava adjective of mixed origin or caste (Monier-Williams, Sir M. (1988))

Frequency rank 43432/72933
antarapraśna noun (masculine) a question which is contained in and arises from what has been previously stated (Monier-Williams, Sir M. (1988))
an inner question (Monier-Williams, Sir M. (1988))

Frequency rank 43433/72933
antarapūruṣa noun (masculine) the internal man (Monier-Williams, Sir M. (1988))
the soul (Monier-Williams, Sir M. (1988))

Frequency rank 32018/72933
antarastha adjective apart (Monier-Williams, Sir M. (1988))
internal (Monier-Williams, Sir M. (1988))
interposed (Monier-Williams, Sir M. (1988))
inward (Monier-Williams, Sir M. (1988))
separate (Monier-Williams, Sir M. (1988))
situated inside (Monier-Williams, Sir M. (1988))

Frequency rank 32019/72933
antaratama adjective analogous (Monier-Williams, Sir M. (1988))
immediate (Monier-Williams, Sir M. (1988))
internal (Monier-Williams, Sir M. (1988))
intimate (Monier-Williams, Sir M. (1988))
like (Monier-Williams, Sir M. (1988))
nearest (Monier-Williams, Sir M. (1988))

Frequency rank 32017/72933
antarataḥ indeclinable
Frequency rank 16419/72933
antaravant adjective showing a difference
Frequency rank 43435/72933
antaraṅga noun (neuter) any interior part of the body (Monier-Williams, Sir M. (1988))

Frequency rank 13947/72933
antaraṅga adjective being essential to (Monier-Williams, Sir M. (1988))
having reference to the essential part of the aṅga or base of a word (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))
proximate (Monier-Williams, Sir M. (1988))
related (Monier-Williams, Sir M. (1988))

Frequency rank 43430/72933
antarbhauma adjective being in the interior of the earth (Monier-Williams, Sir M. (1988))
subterranean (Monier-Williams, Sir M. (1988))

Frequency rank 32033/72933
antarbhavana noun (neuter) the interior of a house (Monier-Williams, Sir M. (1988))

Frequency rank 43453/72933
antarbhā verb (class 2 parasmaipada)
Frequency rank 43454/72933
antarbhāva noun (masculine) internal or inherent nature or disposition (Monier-Williams, Sir M. (1988))
the being included by (Monier-Williams, Sir M. (1988))

Frequency rank 9534/72933
antarbhū verb (class 1 parasmaipada) to be (contained or inherent or implied) in (Monier-Williams, Sir M. (1988))

Frequency rank 8920/72933
antarbhūta adjective being within (Monier-Williams, Sir M. (1988))
inner (Monier-Williams, Sir M. (1988))
internal (Monier-Williams, Sir M. (1988))

Frequency rank 20604/72933
antarbāṣpa adjective containing tears (Monier-Williams, Sir M. (1988))

Frequency rank 43452/72933
antardeśa noun (masculine) an intermediate region of the compass (Monier-Williams, Sir M. (1988))

Frequency rank 32029/72933
antardhauti noun (feminine) eine Unterart der dhauti (eins der ṣaṭkarmans)
Frequency rank 32032/72933
antardhi noun (masculine) cloudiness concealment (Monier-Williams, Sir M. (1988))
covering (Monier-Williams, Sir M. (1988))
disappearance (Monier-Williams, Sir M. (1988))
hiding interim (Monier-Williams, Sir M. (1988))
meantime (Monier-Williams, Sir M. (1988))

Frequency rank 18811/72933
antardhā noun (feminine) concealment (Monier-Williams, Sir M. (1988))
covering (Monier-Williams, Sir M. (1988))

Frequency rank 43450/72933
antardhā verb (class 3 ātmanepada) to conceal (Monier-Williams, Sir M. (1988))
to deposit (Monier-Williams, Sir M. (1988))
to hide (Monier-Williams, Sir M. (1988))
to hide one's self (Monier-Williams, Sir M. (1988))
to obscure (Monier-Williams, Sir M. (1988))
to place within (Monier-Williams, Sir M. (1988))
to receive within (Monier-Williams, Sir M. (1988))

Frequency rank 1436/72933
antardhāna noun (neuter) disappearance (Monier-Williams, Sir M. (1988))
invisibility (Monier-Williams, Sir M. (1988))

Frequency rank 6573/72933
antardhāna noun (masculine) name of a son of Pṛthu
Frequency rank 32031/72933
antardhāna adjective pregnant (?)
Frequency rank 43451/72933
antardhāray verb (class 10 parasmaipada)
Frequency rank 23035/72933
antardhūma noun (masculine) a kind of vessel (?) [etwas verkochen], so dass der Dampf im Inneren bleibt
Frequency rank 15416/72933
antarduṣṭa adjective internally bad (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))
wicked (Monier-Williams, Sir M. (1988))

Frequency rank 43448/72933
antardvāra noun (neuter) a private or secret door within the house (Monier-Williams, Sir M. (1988))

Frequency rank 43449/72933
antardvīpa noun (neuter)
Frequency rank 32030/72933
antardāha noun (masculine) fever (Monier-Williams, Sir M. (1988))
internal heat (Monier-Williams, Sir M. (1988))

Frequency rank 10852/72933
antare indeclinable amidst (Monier-Williams, Sir M. (1988))
among (Monier-Williams, Sir M. (1988))
between (Monier-Williams, Sir M. (1988))
for the sake of (Monier-Williams, Sir M. (1988))
on account of (Monier-Williams, Sir M. (1988))
with regard to (Monier-Williams, Sir M. (1988))

Frequency rank 8550/72933
antareṇa indeclinable with the exception of ... without
Frequency rank 6479/72933
antargam verb (class 1 parasmaipada) to go between (so as to exclude from [abl.]) (Monier-Williams, Sir M. (1988))

Frequency rank 3629/72933
antargata adjective being in (Monier-Williams, Sir M. (1988))
gone between or into (Monier-Williams, Sir M. (1988))
included in (Monier-Williams, Sir M. (1988))

Frequency rank 26395/72933
antargatamanas adjective engaged in deep thought (Monier-Williams, Sir M. (1988))
perplexed (Monier-Williams, Sir M. (1988))
sad (Monier-Williams, Sir M. (1988))
whose mind is turned inwards (Monier-Williams, Sir M. (1988))

Frequency rank 43443/72933
antargati noun (feminine) inclusion (in a group etc.)
Frequency rank 43442/72933
antargatopamā noun (feminine) a concealed simile (the particle of comparison being omitted) (Monier-Williams, Sir M. (1988))

Frequency rank 43444/72933
antargiri noun (masculine) name of a country (Monier-Williams, Sir M. (1988))

Frequency rank 43445/72933
antar verb (class 3 parasmaipada) to exclude from (with abl.) (Monier-Williams, Sir M. (1988))
to go between (Monier-Williams, Sir M. (1988))
to separate (Monier-Williams, Sir M. (1988))

Frequency rank 32027/72933
antargṛha noun (neuter) inner apartment (Monier-Williams, Sir M. (1988))
interior of the house (Monier-Williams, Sir M. (1988))

Frequency rank 15415/72933
antarhitātman noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988))

Frequency rank 32043/72933
antarhāsa noun (masculine) laughing inwardly (Monier-Williams, Sir M. (1988))
suppressed laughter (Monier-Williams, Sir M. (1988))

Frequency rank 26397/72933
antari verb (class 2 parasmaipada)
Frequency rank 5247/72933
antarikṣa noun (neuter) (in the Veda) the middle of the three spheres or regions of life (Monier-Williams, Sir M. (1988))
talc (Monier-Williams, Sir M. (1988))
the air (Monier-Williams, Sir M. (1988))
the atmosphere or sky (Monier-Williams, Sir M. (1988))
the intermediate space between heaven and earth (Monier-Williams, Sir M. (1988))
abhra
Frequency rank 1456/72933
antarikṣacara noun (masculine) a bird (Monier-Williams, Sir M. (1988))

Frequency rank 43440/72933
antarikṣaka noun (neuter) antarikṣa
Frequency rank 32025/72933
antarikṣaka noun (masculine) name of a man
Frequency rank 43439/72933
antarita adjective concealed (Monier-Williams, Sir M. (1988))
departed (Monier-Williams, Sir M. (1988))
disappeared (Monier-Williams, Sir M. (1988))
excluded (Monier-Williams, Sir M. (1988))
gone within (Monier-Williams, Sir M. (1988))
hidden (Monier-Williams, Sir M. (1988))
impeded (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))
perished (Monier-Williams, Sir M. (1988))
retired (Monier-Williams, Sir M. (1988))
screened (Monier-Williams, Sir M. (1988))
separated (Monier-Williams, Sir M. (1988))
shielded (Monier-Williams, Sir M. (1988))
withdrawn (Monier-Williams, Sir M. (1988))

Frequency rank 17524/72933
antarjalacara adjective going in the water (Monier-Williams, Sir M. (1988))

Frequency rank 43446/72933
antarjānu indeclinable between the knees (Monier-Williams, Sir M. (1988))
holding the hands between the knees (Monier-Williams, Sir M. (1988))

Frequency rank 32028/72933
antarjāta adjective inborn (Monier-Williams, Sir M. (1988))
inbred (Monier-Williams, Sir M. (1988))
innate (Monier-Williams, Sir M. (1988))

Frequency rank 43447/72933
antarlīna adjective inherent (Monier-Williams, Sir M. (1988))
secret
Frequency rank 43457/72933
antarmahānāda noun (masculine) shell
Frequency rank 32034/72933
antarmala noun (masculine)
Frequency rank 26396/72933
antarmanas adjective perplexed (Monier-Williams, Sir M. (1988))
sad (Monier-Williams, Sir M. (1988))

Frequency rank 23036/72933
antarmukha noun (neuter) a kind of scissors used in surgery (Monier-Williams, Sir M. (1988))

Frequency rank 32036/72933
antarmukha adjective going into the mouth (Monier-Williams, Sir M. (1988))

Frequency rank 8388/72933
antarmukhī noun (feminine) [medic.] name of a venereal disease
Frequency rank 32035/72933
antarmukhībhū verb (class 1 parasmaipada)
Frequency rank 32037/72933
antarvalka noun (masculine) the inner hard part of the bark of a tree
Frequency rank 43459/72933
antarvant adjective pregnant (Monier-Williams, Sir M. (1988))

Frequency rank 43458/72933
antarvartin adjective dwelling in (Monier-Williams, Sir M. (1988))
included (Monier-Williams, Sir M. (1988))
internal (Monier-Williams, Sir M. (1988))

Frequency rank 32039/72933
antarvastra noun (neuter) an under garment (Monier-Williams, Sir M. (1988))

Frequency rank 43460/72933
antarvatnī noun (feminine) a pregnant woman
Frequency rank 14650/72933
antarvaṃśika noun (masculine) superintendent of the women's apartments (Monier-Williams, Sir M. (1988))

Frequency rank 17526/72933
antarvedi noun (masculine) name of the people living in the Doab (Monier-Williams, Sir M. (1988))

Frequency rank 43461/72933
antarvega noun (masculine) internal uneasiness or anxiety (Monier-Williams, Sir M. (1988))
inward fever (Monier-Williams, Sir M. (1988))

Frequency rank 32042/72933
antarveśman noun (neuter) the inner apartments (Monier-Williams, Sir M. (1988))
the interior of a building (Monier-Williams, Sir M. (1988))

Frequency rank 18812/72933
antarvidradhi noun (masculine feminine)
Frequency rank 32041/72933
antarvāsas noun (neuter) an inner or under garment (Monier-Williams, Sir M. (1988))

Frequency rank 32040/72933
antarya adjective interior (Monier-Williams, Sir M. (1988))

Frequency rank 43455/72933
antaryāga noun (masculine) an internal sacrifice
Frequency rank 32038/72933
antaryāma noun (masculine) a Soma libation performed with suppression of the breath and voice (Monier-Williams, Sir M. (1988))
name of a prāṇa
Frequency rank 43456/72933
antaryāmin noun (masculine) the soul (Monier-Williams, Sir M. (1988))

Frequency rank 11162/72933
antarā indeclinable (with acc. and loc.) between (Monier-Williams, Sir M. (1988))
almost (Monier-Williams, Sir M. (1988))
among (Monier-Williams, Sir M. (1988))
between (Monier-Williams, Sir M. (1988))
by the way (Monier-Williams, Sir M. (1988))
during (Monier-Williams, Sir M. (1988))
for some time (Monier-Williams, Sir M. (1988))
in the meantime (Monier-Williams, Sir M. (1988))
in the middle (Monier-Williams, Sir M. (1988))
inside (Monier-Williams, Sir M. (1988))
near (Monier-Williams, Sir M. (1988))
nearly (Monier-Williams, Sir M. (1988))
now and then (Monier-Williams, Sir M. (1988))
on the way (Monier-Williams, Sir M. (1988))
within (Monier-Williams, Sir M. (1988))
without (Monier-Williams, Sir M. (1988))

Frequency rank 3287/72933
antarābhakta noun (neuter) [medic.] (Medizin: zwischen den Mahlzeiten einzunehmen)
Frequency rank 32021/72933
antarābhava noun (masculine) an intermediary existence
Frequency rank 32022/72933
antarādhi noun (masculine) Körpermitte
Frequency rank 23034/72933
antarāgāra noun (masculine) the interior of a house (Monier-Williams, Sir M. (1988))

Frequency rank 26392/72933
antarākathā noun (feminine)
Frequency rank 32020/72933
antarākāśa noun (masculine) intermediate place (Monier-Williams, Sir M. (1988))
the sacred ether or Brahma in the interior part or soul of man (Monier-Williams, Sir M. (1988))

Frequency rank 26391/72933
antarāla noun (masculine) (term. tech. für eine gemischte Kaste)
Frequency rank 43438/72933
antarāla noun (neuter) intermediate space (Monier-Williams, Sir M. (1988))
intermediate time
Frequency rank 7376/72933
antarālaka noun (neuter) intermediate space (Monier-Williams, Sir M. (1988))

Frequency rank 32023/72933
antarālika noun (neuter) a kind of alchemical apparatus
Frequency rank 26393/72933
antarāpaṇa noun (masculine) a bazaar a market inside (a town) (Monier-Williams, Sir M. (1988))

Frequency rank 20603/72933
antarātman noun (masculine) the heart or mind (Monier-Williams, Sir M. (1988))
the internal feelings (Monier-Williams, Sir M. (1988))
the soul (Monier-Williams, Sir M. (1988))

Frequency rank 2799/72933
antarāya noun (masculine) intervention (Monier-Williams, Sir M. (1988))
obstacle (Monier-Williams, Sir M. (1988))

Frequency rank 9109/72933
antarāyaka noun (masculine)
Frequency rank 43436/72933
antarāyāma noun (masculine) a kind of disease
Frequency rank 43437/72933
antarāṃsa noun (masculine) the breast (Monier-Williams, Sir M. (1988))
the part of the body between the shoulders (Monier-Williams, Sir M. (1988))

Frequency rank 32024/72933
antarīkṛ verb (class 8 parasmaipada)
Frequency rank 26394/72933
antarīkṣa noun (neuter)
Frequency rank 13308/72933
antarīkṣa noun (masculine) name of a man
Frequency rank 32026/72933
antarīpa noun (neuter) an island (Monier-Williams, Sir M. (1988))

Frequency rank 43441/72933
antarīya noun (neuter) an under or lower garment (Monier-Williams, Sir M. (1988))

Frequency rank 17525/72933
acirantara adjective
Frequency rank 41837/72933
anantara adjective compact continuous having no interior next of kin unbroken
Frequency rank 1583/72933
anantara noun (masculine) a neighbouring rival (Monier-Williams, Sir M. (1988))
a rival neighbour (Monier-Williams, Sir M. (1988))

Frequency rank 10845/72933
anantara noun (neuter) Brahma or the supreme soul (as being of one entire essence) (Monier-Williams, Sir M. (1988))
contiguousness (Monier-Williams, Sir M. (1988))

Frequency rank 26265/72933
anantaraja noun (masculine) the son of a Kṣatriyā or Vaiśyā mother by a father belonging to the caste immediately above the mother's (Monier-Williams, Sir M. (1988))

Frequency rank 31729/72933
anantarajāta adjective being the son / the daughter of a Kṣatriyā or Vaiśyā mother by a father belonging to the caste immediately above the mother's
Frequency rank 42647/72933
anantaram indeclinable right after ...
Frequency rank 1407/72933
anantarikṣa adjective without a sky
Frequency rank 31730/72933
anantardoṣatā noun (feminine)
Frequency rank 42648/72933
anantardhāya indeclinable not having hidden
Frequency rank 42649/72933
anantarbhāva noun (masculine) non-containment non-inclusion
Frequency rank 42650/72933
anantarhita adjective manifest (Monier-Williams, Sir M. (1988))
not concealed (Monier-Williams, Sir M. (1988))
not separated by a break (Monier-Williams, Sir M. (1988))

Frequency rank 42651/72933
abhyantara noun (neuter) inner part (Monier-Williams, Sir M. (1988))
inside (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))
interval (Monier-Williams, Sir M. (1988))
middle (Monier-Williams, Sir M. (1988))
space of time (Monier-Williams, Sir M. (1988))

Frequency rank 5305/72933
abhyantara adjective being inside of (Monier-Williams, Sir M. (1988))
conversant with (Monier-Williams, Sir M. (1988))
included in (Monier-Williams, Sir M. (1988))
initiated in (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))
intimate (Monier-Williams, Sir M. (1988))
nearly related (Monier-Williams, Sir M. (1988))
next (Monier-Williams, Sir M. (1988))

Frequency rank 3560/72933
abhyantarakalā noun (feminine) the secret arts or the arts of coquetry (Monier-Williams, Sir M. (1988))

Frequency rank 44463/72933
abhyantaratas indeclinable in the interior (Monier-Williams, Sir M. (1988))
inwards (Monier-Williams, Sir M. (1988))

Frequency rank 18875/72933
abhyantarāyāma noun (masculine) curvature of the spine by spasm (Monier-Williams, Sir M. (1988))
emprosthonos (Monier-Williams, Sir M. (1988))

Frequency rank 44464/72933
abhyantarīkaraṇa noun (neuter) initiating in (Monier-Williams, Sir M. (1988))

Frequency rank 44465/72933
abhyantarīkṛta adjective initiated in (Monier-Williams, Sir M. (1988))
made intimate (Monier-Williams, Sir M. (1988))

Frequency rank 26562/72933
ānantarya noun (neuter) absence of interval (Monier-Williams, Sir M. (1988))
immediate sequence or succession (Monier-Williams, Sir M. (1988))
proximity (Monier-Williams, Sir M. (1988))

Frequency rank 10585/72933
ābhyantara adjective being inside (Monier-Williams, Sir M. (1988))
inner (Monier-Williams, Sir M. (1988))
interior (Monier-Williams, Sir M. (1988))

Frequency rank 4935/72933
ābhyantarika adjective living in a harem
Frequency rank 46509/72933
upāṃśvantaryāma noun (masculine) name of two particular ladles-full of Soma (offered with the breath held and inaudible) (Monier-Williams, Sir M. (1988))

Frequency rank 47756/72933
jagadantarātman noun (masculine) Viṣṇu (Monier-Williams, Sir M. (1988))

Frequency rank 52607/72933
dantarañjana noun (neuter) kāsīsa
Frequency rank 54215/72933
dantarogin adjective suffering from tooth-ache (Monier-Williams, Sir M. (1988))

Frequency rank 54216/72933
digantara noun (neuter) a foreign country (Monier-Williams, Sir M. (1988))
a quarter of the sky (Monier-Williams, Sir M. (1988))
another region (Monier-Williams, Sir M. (1988))
space (Monier-Williams, Sir M. (1988))
the atmosphere (Monier-Williams, Sir M. (1988))

Frequency rank 21448/72933
dhanvantarī noun (feminine) name of a cave
Frequency rank 55321/72933
dhanvantari noun (masculine) name of a deity to whom oblations were offered in the north-east quarter (Monier-Williams, Sir M. (1988))
name of the author of a medical dictionary (Monier-Williams, Sir M. (1988))
name of the sun (Monier-Williams, Sir M. (1988))
the physician of the gods; produced at the churning of the ocean with a cup of Amṛta in his hands (Monier-Williams, Sir M. (1988))

Frequency rank 1808/72933
dhanvantara noun (neuter) name of Śiva (Monier-Williams, Sir M. (1988))
the space or distance of a Dhanu or 4 Hastas (Monier-Williams, Sir M. (1988))

Frequency rank 24299/72933
dhanvantarīya adjective composed by Dhanvantarīya (Monier-Williams, Sir M. (1988))

Frequency rank 55322/72933
dhānvantara adjective relating to or proceeding from Dhanvan-tari (Monier-Williams, Sir M. (1988))

Frequency rank 16880/72933
dhānvantarīya noun (masculine)
Frequency rank 36015/72933
nirantara adjective abounding in (Monier-Williams, Sir M. (1988))
close (Monier-Williams, Sir M. (1988))
compact (Monier-Williams, Sir M. (1988))
dense (Monier-Williams, Sir M. (1988))
faithful (Monier-Williams, Sir M. (1988))
full of (comp.) (Monier-Williams, Sir M. (1988))
having no interval (in space or time) (Monier-Williams, Sir M. (1988))
identical (Monier-Williams, Sir M. (1988))
not hidden from view (Monier-Williams, Sir M. (1988))
not other or different (Monier-Williams, Sir M. (1988))

Frequency rank 5135/72933
nirantaram indeclinable immediately without interruption
Frequency rank 6613/72933
nirantarālīkaraṇa noun (neuter) filling sth. making sth. continuous
Frequency rank 56083/72933
nirantarālīkārya noun (neuter) enges Zusammenrücken (trans.)
Frequency rank 56084/72933
nairantarya noun (neuter) close succession (Monier-Williams, Sir M. (1988))
continuousness (Monier-Williams, Sir M. (1988))
immediate consequence (Monier-Williams, Sir M. (1988))
uninterruptedness (Monier-Williams, Sir M. (1988))

Frequency rank 19558/72933
pratimanvantara noun (neuter) every Manvantara (Monier-Williams, Sir M. (1988))

Frequency rank 37189/72933
pratyanantara adjective being in the immediate neighbourhood of (gen.) (Monier-Williams, Sir M. (1988))
closely connected with (Monier-Williams, Sir M. (1988))
immediately following (Monier-Williams, Sir M. (1988))
standing nearest (as an heir) (Monier-Williams, Sir M. (1988))

Frequency rank 12572/72933
bahirantaratā noun (feminine)
Frequency rank 60073/72933
bhūmyanantara noun (masculine) the king of an adjacent country (Monier-Williams, Sir M. (1988))

Frequency rank 61010/72933
manvantara noun (neuter) the period or age of a Manu (it comprises about 71 mahāyugas) (Monier-Williams, Sir M. (1988))

Frequency rank 3272/72933
rathantar noun (feminine) name of the mother of Duḥṣanta
Frequency rank 29873/72933
vellantara noun (masculine) a particular tree (Monier-Williams, Sir M. (1988))

Frequency rank 25494/72933
vaiśvantara noun (masculine) name of an Āśrama
Frequency rank 66762/72933
vyantara noun (neuter) absence of distinction (Monier-Williams, Sir M. (1988))
an interval (Monier-Williams, Sir M. (1988))

Frequency rank 66823/72933
vyantara noun (masculine) a kind of snake
Frequency rank 22336/72933
samanantara adjective immediately contiguous to or following (abl. or gen) (Monier-Williams, Sir M. (1988))

Frequency rank 10223/72933
sṛṣṭyantara noun (masculine) the offspring of intermarriage between the four original castes (created by Brahmā) (Monier-Williams, Sir M. (1988))

Frequency rank 71409/72933
hetvantara noun (neuter) another argument (Monier-Williams, Sir M. (1988))

Frequency rank 20403/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

ābhyantarakrimi

internal parasite.

antarābhakta

medicine taken after the digestion of food or between two meals.

antarāmaya

emprosthotonos or forward bending of the body in lying posture as in tetanus.

antarikṣa

the sky above, atmosphere; antarikṣajala the rain water captured before it reaches earth.

antarmukha

1. turned inwards; 2. kind of scissors used in surgery; 3. interior of mouth.

antarmukhi

painful condition in women due to sexual intercourse after a heavy meal.

aupadhenava

student of Dhanvantari and colleague of Suśruta.

aurabhra

student of Dhanvantari, colleague of Śuśruta.

dhanvantari

king of Kāśi, teacher-surgeon of Śuśruta; god of āyurveda.

dhanvantarinighanṭu

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

dhanvantarisāranidhi

a medical work authored by Tukkoji in Tanjavur (18th Century ).

dvīpāntaravaca

Go to madhusnuhi / copcīni

dvividhopakrama

santarpaṇa (fasting) and apatarpaṇa (restoration).

grāsāntare

medicine taken between two boluses of food.

indriyāntarasañcāra

(indriya.antara.sancāra) shifting of mind from one sensory organ to the other.

jejjaṭa

author of Nirantarapadavyākhya, a commentary on Carakasamhita (9th Century )

jyeṣṭā

star Antares in the constellation Scorpio.

kālāntaraprāṇahara

a group of vital points that kill later.

nimi

king of Videha and an expert in śālākyatantra and a desciple of Dhanvantari.

pauṣkalāvata

one of the six disciples of Dhanvantari; fragments of the his treatise were recovered.

santarpana

nourishing therapy, restorative; drākṣa, dāḍima, kharjūra, lāja, water with sugar along with ghee and honey are well mixed.

vātakaṇṭaka,vātakandaka

sprain in the ankle, plantar fascitis, calcaneal spur.

     Wordnet Search "antar" has 179 results.
     

antar

kāñcanāraḥ, kovidāraḥ, camarikaḥ, kuddālaḥ, yugapatrakam, kaṇakārakaḥ, kāntapuṣpaḥ, karakaḥ, kāntāraḥ, yamalacchadaḥ, kāñcanālaḥ, tāmrapuṣpaḥ, kudāraḥ, raktakāñcanaḥ, vidālaḥ, kuṇḍalī, raktapuṣpaḥ, campaḥ, yugapatraḥ, kanakāntakaḥ, kanakārakaḥ, karbudāraḥ, gaṇḍāriḥ, girijaḥ, camarikaḥ, tāmrapuṣpakaḥ, mahāpuṣpaḥ, yugmaparṇaḥ, yugmapatraḥ, varalabdhaḥ, vidalaḥ, śoṇapuṣpakaḥ, satkāñcanāraḥ, siṃhāsyaḥ, hayavāhanasaṅkaraḥ, hayavāhanaśaṅkaraḥ, suvarṇāraḥ, svalpakesarī, āsphotaḥ, kaṣāyaḥ   

vṛkṣaviśeṣaḥ yasya puṣpāṇi śobhanīyāni santi।

udyānapālaḥ kāñcanārasya śākhāṃ adhogṛhītvā puṣpāṇi vicinoti।

antar

kāñcanāraḥ, kovidāraḥ, camarikaḥ, kuddālaḥ, yugapatrakam, kaṇakārakaḥ, kāntapuṣpaḥ, karakaḥ, kāntāraḥ, yamalacchadaḥ, kāñcanālaḥ, tāmrapuṣpaḥ, kudāraḥ, raktakāñcanaḥ, vidālaḥ   

kāñcanāravṛkṣasya puṣpam।

udyānapālaḥ kāñcanārasya mālāṃ viracayati।

antar

bhāṣāntaram, bhāṣāntarīkaraṇam, avataraṇam, avatāraḥ, vivaraṇam, anuvādaḥ, chāyā   

anyasyāṃ bhāṣāyāṃ nirūpaṇam।

rāmāyaṇasya bhāṣāntaraṃ naikāsu bhāṣāsu dṛśyate।

antar

anuvādita-kṛtiḥ, bhāṣāntarita-kṛtiḥ   

yasya anuvādaḥ kṛtaḥ।

eṣā rāṣṭrapatiḥ mahodayasya āṅglapustakasya anuvādita-kṛtiḥ asti।

antar

anuvādita, bhāṣāntarita   

yasya anuvādaḥ kṛtaḥ।

eṣā mahāśvetādevyāḥ anuvāditā kṛtiḥ asti।

antar

antarāvedī, praghānaḥ   

gṛhasaṃlagnaḥ gṛhasya ācchāditaḥ bahirbhāgaḥ।

śyāmaḥ antarāvedyāṃ upaviśya kaṣāyapānaṃ karoti।

antar

vyavakalanam, vyavakalitam, antaram, varjanam   

kasyāḥ api saṅkhyāyāḥ anyasyāḥ saṅkhyāyāḥ nyūnīkaraṇam।

vyavakalanād anantaraṃ catvāraḥ iti uttaraṃ prāptam।

antar

sthānāntare, anyatra, itaratra, paratra, anyatas, aparatas, itaratas, anyasthāne, bhinnasthāne   

anyat sthāne।

śyāmaḥ rāmeṇa saha sthānāntare gataḥ।

antar

kāryāntarālam   

kāryamadhyagatam antarālam।

kāryāntarāle śramikāṇāṃ netā taiḥ saha vicāravimarśaṃ karoti।

antar

madhyakālaḥ, kālāntaram, abhyantarakālaḥ, avakāśaḥ, avadhiḥ   

krīḍādiṣu bhāgadvayāntargataḥ virāmakālaḥ।

krīḍāyāḥ madhyakāle ahaṃ kaṣāyapānārtham agaccham।

antar

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

ikṣoḥ mūlam।

saḥ ikṣumūlam amalam karoti।

antar

ātmakathā, ātmakathana, ātmavṛttāntaracanam, ātmacaritraracanam   

ātmaviṣayakaḥ ātmanā kathitaḥ vṛttāntaḥ।

mahātmanaḥ ātmakathāṃ śrutvā tasya śiṣyāḥ prabhāvitāḥ jātāḥ।

antar

kendra binduḥ, kendram, madhya-binduḥ, nābhiḥ, madhyam, madhyaḥ, madhyasthānam, madhyasthalam, garbhaḥ, udaram, abhyantaram, hṛdayam   

kasyāpi vṛttasya paridheḥ paṅkteḥ vā yāthārthena madhye vartamāno binduḥ।

asya vṛttasya kendrabinduṃ chindantīṃ rekhāṃ likhatu।

antar

antarpradeśīya, antarprāntīya, antarpradeśastarīya, antarrājyīya, antarrājyika   

kasyacana rājyasya pradeśasya vā antaḥ jāyamānam athavā tat sambandhi।

yathāsamayaṃ rājyeṣu antarpradeśīyānāṃ spardhānām āyojanam āvaśyakam।

antar

aṃtardeśīya, deśāntargata   

deśasya antarbhāgeṣu sambandhavān।

mahyam antardeśīyaṃ patraṃ yaccha।

antar

āntarikaśaktiḥ, āntarikaūrjā   

jīve vartamānā antarikā śaktiḥ।

ahaṃ pratyekaṃ kāryam āntarikaśaktyā sampādayāmi।

antar

anuvādaka, bhāṣāntarakārin   

yaḥ bhāṣāntaraṃ karoti।

asmākaṃ kāryālaye ekasya anuvādakasya janasya āvaśyakatā asti।

antar

nibiḍa, vyūḍha, ghana, dṛḍha, sāndra, saṃhata, susaṃhata, niḥsandhi, avirala, anantara   

yad viralaṃ nāsti।

mṛgaḥ nibiḍe vane gataḥ।

antar

antaraṅgam   

śarīrasya antaḥ sthitam aṅgam।

hṛdayam ekam antaraṅgam।

antar

avadhiḥ, kālāntaram, kālāvadhiḥ, antaram   

kārya samāpanārtham samprāptaḥ kālaḥ।

ṛṇapratyarpaṇāya bhavate caturṇāṃ dinānām avadhiḥ dīyate।

antar

uṣita, paryuṣita, rātryantarita   

pūrvasmin dine pakvam annam।

uṣitam annam śarīrāya apāyakārakam asti।

antar

vaimatyam, anaikyam, matāntaram   

yatra anekeṣāṃ puruṣāṇāṃ mativaicitryaṃ vartate।

vaimatyāt etad kāryam apūrṇam।

antar

dūradarśin, agradarśin, anāgatadarśin, anāgatadarśin, pūrvadarśin, bhaviṣyadarśin, antarajña, prapaśyat, krāntadarśin   

yaḥ bhaviṣyat kālasthitāṃ dūrasthāṃ ghaṭanāṃ paśyati cintayati vā।

dūradarśī samasyāyāṃ na nimijyati।

antar

sadasyaḥ, sabhāsad, sabhyaḥ, sabhāsthaḥ, sabhāstāraḥ, sabhābhyantaraḥ, sāmājikaḥ, pariṣadvalaḥ, parṣadvalaḥ, pariṣadaḥ, pārṣadaḥ, parisabhyaḥ   

sabhāyāṃ sādhuḥ।

saḥ naikāsāṃ saṃsthānāṃ sadasyaḥ asti।

antar

uraḥ, vakṣaḥ, kroḍam, bhujāntaram, vakṣaṇam, vakṣasthalam   

śarīrāvayavaviśeṣaḥ, hṛdayoparikaṇṭhādadhobhāgaḥ।

kaustubhākhyamapāṃ sāraṃ bibhrāṇaṃ bṛhatorasā।

antar

vighnaḥ, antarāyaḥ, pratyūhaḥ, vyavadhānam   

yad kāryaṃ vihanyate।

asmin kārye vighnaṃ na āgacchet ataḥ vighnavināyakaṃ pūjayāmi।

antar

antarātmā, antaḥkaraṇa   

sadasadvivekabuddheḥ antaḥ sthitam adhiṣṭhānam।

antarātmanaḥ śabdaḥ satyaḥ।

antar

antaḥpuraḥ, antarveśma   

gṛhasya antarbhāgaḥ yatra striyaḥ santi।

dāsī antaḥpuraṃ saṃmārjayati।

antar

mṛtyuḥ, maraṇam, nidhanam, pañcattvam, pañcatā, atyayaḥ, antaḥ, antakālaḥ, antakaḥ, apagamaḥ, nāśaḥ, nāśa, vināśaḥ, pralayaḥ, saṃsthānam, saṃsthitiḥ, avasānam, niḥsaraṇam, uparatiḥ, apāyaḥ, prayāṇam, jīvanatyāgaḥ, tanutyāgaḥ, jīvotsargaḥ, dehakṣayaḥ, prāṇaviyogaḥ, mṛtam, mṛtiḥ, marimā, mahānidrā, dīrghanidrā, kālaḥ, kāladharmaḥ, kāladaṇḍaḥ, kālāntakaḥ, narāntakaḥ, diṣṭāntakaḥ, vyāpadaḥ, hāndram, kathāśeṣatā, kīrtiśeṣatā, lokāntaratā   

bhavanasya nāśaḥ- athavā śarīrāt prāṇanirgamanasya kriyā।

dhruvo mṛtyuḥ jīvitasya।

antar

antarindriyam   

śarīrasya antarbhāge vartamānam indriyam।

manaḥ antarindriyam asti।

antar

āntarika, antarvartin   

yaḥ antaḥ vartate।

saḥ manuṣyaśarīrasya āntarikīṃ saṃracanām adhīte।

antar

ātmīya, iṣṭa, antaraṅga, abhinna   

yaḥ atyantaṃ nikaṭaḥ।

rāmaḥ mama ātmīyaṃ mitram।

antar

antarrāṣṭriya, bahudeśīya, bahurāṣṭrīya   

anyaiḥ rāṣṭraiḥ sambandhitaḥ।

mohanaḥ antarrāṣṭriyāyāṃ spardhāyāṃ bhāratasya netṛtvaṃ karoti।

antar

antarīkṣam, gocaraḥ   

pṛthivyāḥ grahanaśratrāṇāmantaḥ sthānam।

vaijñānikāḥ adhunā api antarīkṣasya viṣaye saṃśodhanaṃ kurvanti।

antar

antarnihitārthaḥ   

antargataḥ arthaḥ।

asya vākyasya antarnihitārthaḥ na jñātaḥ mayā।

antar

antaryāmin, sarvajña   

yaḥ sarveṣāṃ manogataṃ jānāti।

īśvaraḥ antaryāmī asti।

antar

antarāvāsī   

yaḥ kasyāpi sthānasya antarbhāge vasati।

gaḍuḥ iti ekaḥ antarāvāsī prāṇi asti।

antar

abhyantare, antaḥ, antarā, madhye   

kasya api nirdhāritasya samayasya athavā sthānasya sīmāyāḥ pūrvaṃ vā।

ahaṃ dvi-ghaṇṭāyāḥ abhyantare eva āgacchāmi।

antar

nabhaḥ, gaganam, ākāśaḥ, ambaram, abhram, dyoḥ, dyauḥ, puṣkaram, antarīkṣam, antarikṣam, anantam, yuravartmam, khaṃ, viyat, viṣṇupadam, vihāyaḥ, nākaḥ, anaṅgaḥ, nabhasam, meghaveśma, mabāvilam, marudvartama, meghavartma, triviṣṭapam, abbhaṃ   

pṛthivyāḥ ūrdhvaṃ dṛśyamānaḥ avakāśaḥ।

vidyādharāḥ nabhasi carantiḥ।

antar

antarmukha, antarābhimukha, ātmābhimukha, antarlīnaḥ, antarrataḥ   

yaḥ svasya vicārakāryādiṣu rataḥ asti।

sohanaḥ antarmukhaḥ vyaktiḥ asti।

antar

ajīrṇam, vāyugaṇḍaḥ, antarvamiḥ, palatāśayaḥ   

rogaviśeṣaḥ- jaṭharāgnivikāraḥ।

ajīrṇaṃ ca bahuvyādhīnāṃ kāraṇam।

antar

abhiṣṭhā, āram, viśram, āsthā, uparam, samāsthā, sthā, antarvas, abhibādh, abhisaṃsthā, avasthā, āyam, niram   

gatyavarodhātmakaḥ vyāpāraḥ।

vegena gamyamānā mama yantradvicakrikā sahasā eva abhyaṣṭhāt।

antar

araṇyam, araṇyī, araṇyānī, vanam, vanī, aṭaviḥ, aṭavī, gahanam, gahaḥ, kānanam, vipinam, jaṅgalam, jaṅgalaḥ, dāvaḥ, kāntāraḥ, kāntāram, kutram, riktam, talkam   

bahu-vṛkṣa-yuktaṃ sthānaṃ yad mṛgaiḥ aryate।

asmin araṇye ahi-varāha-ibhānāṃ yūthāḥ tathā ca bhilla-bhalla-davā-ādayaḥ janāḥ dṛśyante।

antar

paścāt, tatpaścāt, tadanantaram, anantaram, tataḥ param, param, aparam, parastāt, uttarataḥ, tataḥ   

nirdhārita-samayoparāntam।

asya kāryasya siddheḥ paścāt ahaṃ gṛhaṃ gacchāmi।

antar

aviratam, nirantaram, anavaratam, avicchinnam, prabandhena   

virāmeṇa vinā।

dvau horāṃ yāvat avirataṃ varṣā bhavati।

antar

śeṣaphalam, śeṣaḥ, antaram, avaśiṣṭakam, avasāyaḥ, khilam, parīśeṣaḥ   

kāpi saṅkhyā kayāpi saṅakhyayā nyūnīkṛtya prāptā saṅkhyā।

asya praśnasya śeṣaphalaṃ pañca iti।

antar

avistṛta, saṅkaṭa, nirantarāla, saṅkucita, saṅkocita, saṃvṛta, niruddha, saṃruddha, saṃhata, saṃhṛta, tanu, apṛthu   

yasya saṅkocaḥ jātaḥ।

vārāṇasyāṃ naike avistṛtāḥ mārgāḥ santi।

antar

antarvedī, śaśasthalī   

dvayoḥ nadyoḥ madhye vartamānaḥ deśaḥ।

antarvedī atyadhikā urvarā asti।

antar

antarīpam   

bhūmeḥ saḥ bhāgaḥ yaḥ sāgare gataḥ।

uttamāśā iti antarīpaṃ kepaṭāuna ityasya paścimadiśi vartate।

antar

antarjñānam, antarānubhūtiḥ, antarbodhaḥ, ātmānubhūtiḥ   

sādhanaiḥ vinā udbhūtam svābhāvikajñānam।

jīveṣu antarjñānam asti eva।

antar

urojaḥ, urasyaḥ, kucaḥ, kucakumbhaḥ, kūcaḥ, cuciḥ, dharaṇaḥ, payodharaḥ, payodhraḥ, pralambaḥ, vaṇṭharaḥ, vāmaḥ, stanakuḍmalam, antarāṃsaḥ   

avayavaviśeṣaḥ yasmin strī dugdhaṃ dhārayati।

mātā urojasya dugdhaṃ bālakaṃ pāyayati।

antar

droṇī, darī, upatyakā, nimnabhūḥ, prāntaram   

parvatadvayamadhyabhūmiḥ।

droṇyāṃ naikāḥ vanaspatayaḥ santi।

antar

samāveśaya, antarbhāvaya   

kāryādīnāṃ pūrtaye sahayogayuktaḥ anyeṣām abhivyāpanānukūlaḥ vyāpāraḥ।

asmin dale rāmaḥ mām api samāveśayati।

antar

deśāntarādhivāsaḥ   

svarāṣṭraṃ tyaktvā anyatra vasanasya kriyā।

mayā bhāratarāṣṭrasya deśāntarādhivāse jñānam adhigatam।

antar

garbhavatī, garbhiṇī, antarvatnī, gurviṇī, dohadavatī, sasatvā, āpannasatvā, udariṇī, gurvī   

yasyāḥ udare garbhaḥ asti।

garbhavatyāḥ suśruṣā samyak kartavyā।

antar

ghaṇṭāravaḥ, ghaṇṭā, ghoṣaḥ   

ghaṇṭāyāḥ vādanāt utpannaḥ dhvaniḥ।

tasya yantrasya ghaṇṭāravaḥ atīva karkaśaḥ asti।

antar

santarj, santap, kup, parigarj, paribharts, samabhitarj, upālabh, upakruś, ātarj, abhinirbharts, adhikṣip, avabharts   

krodhajanya udvegajanya vā vacanānukūlaḥ vyāpāraḥ।

kāryālaye karmacāriṇaḥ anupasthityā adhikārīmahodayaḥ bahu samatarjayat।

antar

garh, vigarha, śap, adhikṣip, tarjaya, nind, kṣip, abhitarjaya, ātarjaya, abhibhartsaya, avagarh, upālabh, paribharts, paribhartsaya, samabhitarjaya, vinind, tiraskṛ, saṃtarjaya, santarjaya, apadhvaṃs, upakruś, upakṛ, parigarj   

uccaiḥ svareṇa dhikkārapūrvakaḥ sakrodhaṃ vākprabandhānukūlaḥ vyāpāraḥ।

saḥ sajjanāya garhati।

antar

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

kasmāt kāpi vārtādayāḥ gopanasya kriyā।

svakīyāt janāt kathaṃ guptiḥ।

antar

viṭapāntaritas sthā, viṭapāntarito bhū, nilī   

adarśanasya icchayā viṭapāntaritaḥ vā anyatra gūḍham avasthānānukūlaḥ vyāpāraḥ।

siṃhaḥ viṭapāntaritaḥ tiṣṭhati।

antar

dvīpaḥ, antarīpam, payogaḍaḥ, payogaḍam   

mahādvīpād laghvī jalaveṣṭitā bhūmiḥ।

priyavrato abhyaṣiñcat tān sapta saptasu pārthivān। dvīpeṣu teṣu dharmeṇa dvīpāṃstāṃśca nibodha me॥

antar

dhanvantariḥ, amṛtaḥ   

āyurvedasya ācāryaḥ devatānāṃ vaidyaḥ।

dhanvantariḥ samudramanthanasya kāle samudrāt bahiḥ āgatavān।

antar

anantaram, paścāt   

tataḥ param।

tena aham adhikṣiptaḥ anantaraṃ mayā taṃ tāḍitam।

antar

antardhā, apanilī, avalī, gopāya, apaguh, apanidhā, tirodhā, tirobhū, niguh, nilī, lī, viniguh, vilī, avaguh, upaguh, guh, vṛ, saṃvṛ, saṃnilī, gaḍaya, guptīkṛ   

bhayasañkocādinā ātmānam anyebhyaḥ nilīnānukūlaḥ vyāpāraḥ।

corayitvā śyāmaḥ gṛhe antardhatte।

antar

avadhiḥ, antaram   

niyataḥ kālaḥ।

ghaṭikācatuṣṭayātmake avadhau kāryasya samāpanaṃ kartavyam।

antar

antarīyam, adhovastram   

tad vastraṃ yad nābhau dhṛtaṃ jānunī ācchādayati।

antarīyaṃ tathā ca uttarīyam iti asmākaṃ rāṣṭrīyaveṣaḥ।

antar

vyavadhānam, antarddhā, antarddhiḥ, vyavadhiḥ, apavāraṇam, tirodhānam   

sā bādhā yayā purataḥ vastu draṣṭuṃ na śakyate।

rāmaḥ vālinaṃ vṛkṣasya vyavadhānaṃ kṛtvā jaghāna।

antar