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Amarakosha Search
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Word Reference Gender Number Synonyms Definition abhijanaḥ 3.3.115 Masculine Singular dhṛtiḥ , bu ddhiḥ , svabhāvaḥ , brahma , varṣma , yatnaḥ abhram 1.3.6-7 Neuter Singular mudiraḥ , ambu bhṛt , jaladharaḥ , stanayitnuḥ , dhūmayoniḥ , jīmūtaḥ , vāridaḥ , dhārādharaḥ , vārivāhaḥ , jalamuk , ghanaḥ , taḍitvān , balāhakaḥ , meghaḥ cloud agniḥ Masculine Singular jvalanaḥ , barhiḥ , śociṣkeśaḥ , bṛhadbhānuḥ , analaḥ , śikhāvān , hutabhuk , saptārciḥ , citrabhānuḥ , appittam , vaiśvānaraḥ , dhanañjayaḥ , jātavedāḥ , śuṣmā , uṣarbu dhaḥ , kṛśānuḥ , rohitāśvaḥ , āśuśukṣaṇiḥ , dahanaḥ , damunāḥ , vibhāvasuḥ , vahniḥ , kṛpīṭayoniḥ , tanūnapāt , kṛṣṇavartmā , āśrayāśaḥ , pāvakaḥ , vāyusakhaḥ , hiraṇyaretāḥ , havyavāhanaḥ , śukraḥ , śuciḥ , vītihotraḥ fire god amaraḥ 1.1.7-9 Masculine Singular nirjaraḥ , vibu dhaḥ , sumanasaḥ , āditeyaḥ , aditinandanaḥ , asvapnaḥ , gīrvāṇaḥ , daivatam , devaḥ , suraḥ , tridiveśaḥ , diviṣad , ādityaḥ , amartyaḥ , dānavāriḥ , devatā , tridaśaḥ , suparvā , divaukāḥ , lekhaḥ , ṛbhuḥ , amṛtāndhāḥ , vṛndārakaḥ immortal aṅkaḥ 3.3.4 Masculine Singular ambu ḥ , śiraḥ anubandhaḥ 3.3.105 Masculine Singular bu dhaḥ , vṛddhaḥ āpaḥ 1.10.3-4 Feminine Plural salilam , payaḥ , jīvanam , kabandham , puṣkaram , arṇaḥ , nīram , śambaram , vāḥ , kamalam , kīlālam , bhuvanam , udakam , sarvatomukham , toyaḥ , kṣīram , meghapuṣpam , vāri , jalam , amṛtam , vanam , pāthaḥ , ambhaḥ , pānīyam , ambu , ghanarasaḥ water asraḥ 3.3.172 Masculine Singular vāyuḥ , karbu kaḥ bālam Feminine Singular barhiṣṭham , udīcyam , keśāmbu nāma , hrīberam bu bhukṣā2.9.55 Feminine Singular aśanāyā , kṣut bu bhukṣitaḥ3.1.18 Masculine Singular aśanāyitaḥ , kṣudhitaḥ , jighatsuḥ bu dbu daḥ3.5.19 Masculine Singular bu ddham3.1.110 Masculine Singular manitam , viditam , pratipannam , avasitam , avagatam , bu dhitam bu ddhiḥ1.5.1 Feminine Singular pratipat , upalabdhiḥ , śemuṣī , dhiṣaṇā , cetanā , saṃvit , prekṣā , prajñā , manīṣā , jñaptiḥ , cit , matiḥ , dhīḥ understanding or intellect bu kkā2.6.65 Feminine Singular agramāṃsam bu stam3.5.34 Masculine Singular chandaḥ 3.3.240 Neuter Singular ambu , kṣīram chatrā 2.9.38 Feminine Singular vitunnakam , kustumbu ru , dhānyakam citram 1.5.17 Masculine Singular karbu raḥ , kirmīraḥ , kalmāṣaḥ , śabalaḥ , etaḥ variegated dārakaḥ 3.3.22 Masculine Singular nidhiḥ , lalāṭāsthi , kambu droṇī 1.10.11 Feminine Singular kāṣṭhāmbu vāhinī an oval vessel of wood used for holding or pouring out of water jambūḥ 2.4.19 Feminine Singular jambu , jāmbavam kaśipu 3.3.137 Masculine Singular bu dhaḥ , manojñaḥ mūlam Neuter Singular bu dhnaḥ , aṅghrināmakaḥ nādeyī Feminine Singular bhūmijambu kā niculaḥ 2.2.61 Masculine Singular ambu jaḥ , hijjalaḥ parivyādhaḥ 2.4.30 Masculine Singular vidulaḥ , nādeyī , ambu vetasaḥ parva 3.3.128 Neuter Singular bu ddhiḥ , cihnaḥ ratnam 2.9.94 Neuter Singular hiraṇyam , tapanīyam , bharma , jātarūpam , rukmam , aṣṭāpadaḥ , suvarṇam , hema , śātakumbham , karbu ram , mahārajatam , kārtasvaram , kanakam , hāṭakam , gāṅgeyam , cāmīkaram , kāñcanam , jāmbūnadam rauhiṇeyaḥ Masculine Singular bu dhaḥ , saumyaḥ mercury rodanam 2.6.94 Neuter Singular asru , netrāmbu , asram , aśru śaṃbhuḥ Masculine Singular kapardī , kapālabhṛt , virūpākṣaḥ , sarvajñaḥ , haraḥ , tryambakaḥ , andhakaripuḥ , vyomakeśaḥ , sthāṇuḥ , ahirbu dhnyaḥ , paśupatiḥ , mahānaṭaḥ , maheśvaraḥ , īśānaḥ , bhūteśaḥ , giriśaḥ , kṛttivāsāḥ , ugraḥ , śitikaṇṭhaḥ , mahādevaḥ , kṛśānuretāḥ , nīlalohitaḥ , bhargaḥ , gaṅgādharaḥ , vṛṣadhvajaḥ , bhīmaḥ , umāpatiḥ , īśaḥ , gajāriḥ , śūlī , śarvaḥ , candraśekharaḥ , girīśaḥ , mṛtyuñjayaḥ , prathamādhipaḥ , śrīkaṇṭhaḥ , vāmadevaḥ , trilocanaḥ , dhūrjaṭiḥ , smaraharaḥ , tripurāntakaḥ , kratudhvaṃsī , bhavaḥ , rudraḥ , aṣṭamūrtiḥ , śivaḥ , īśvaraḥ , śaṅkaraḥ , khaṇḍaparaśuḥ , mṛḍaḥ , pinākī(51) shiva, god śaṃkhaḥ Masculine Singular kambu ḥ a conch sarvajñaḥ 1.1.13 Masculine Singular mārajit , tathāgataḥ , sugataḥ , śrīghanaḥ , advayavādī , jinaḥ , bhagavān , dharmarājaḥ , muniḥ , munīndraḥ , daśabalaḥ , lokajit , samantabhadraḥ , bu ddhaḥ , śāstā , vināyakaḥ , ṣaḍabhijñaḥ a gina or buddha sitaḥ 3.3.87 Masculine Singular kulajaḥ , bu dhaḥ śivā 2.2.5 Feminine Singular jambu kaḥ , kroṣṭā , mṛgradhūrtakaḥ , pheravaḥ , vañcalaḥ , gomāyuḥ , pheruḥ , sṛgālaḥ , bhūrimāyaḥ śūlam 3.3.204 Masculine Singular kālaḥ , maryādā , abdhyambu vikṛtiḥ vāṣpam 3.3.137 Neuter Singular bu dhaḥ , manojñaḥ vidvān 2.7.5 Masculine Singular dhīraḥ , prājñaḥ , kaviḥ , kṛtī , vicakṣaṇaḥ , doṣajñaḥ , kovidaḥ , manīṣī , saṃkhyāvān , dhīmān , kṛṣṭiḥ , dūradarśī , san , bu dhaḥ , jñaḥ , paṇḍitaḥ , sūriḥ , labdhavarṇaḥ , dīrghadarśī , vipaścit , sudhīḥ vṛṣākṛpī 3.3.137 Masculine Singular bu dhaḥ , manojñaḥ nīlāmbu janma Neuter Singular indīvaram blue lotus kambu grīvā 2.6.89 Feminine Singular cibu kam 2.6.91 Neuter Singular jambu kaḥ 3.3.3 Masculine Singular aṅkaḥ , apavādaḥ kambu ḥ 3.3.141 Masculine Singular jaḍībhāvaḥ , sthūṇā arbu daḥ 3.5.19 Masculine Singular arbu daḥ 3.5.33 Masculine Singular
Monier-Williams Search
1161 results for bu
bu bhukṣāf. (fr. Desiderative of 3. bhuj - ) desire of enjoying anything bu bhukṣāf. wish to eat, appetise, hunger etc. bu bhukṣāpanayam. "that which takes away hunger", food bu bhukṣāpīditamfn. pained by hunger, hungry bu bhukṣitamfn. hungry, starving, ravenous , bu bhukṣumfn. wishing to eat, hungry bu bhukṣumfn. desirous of worldly enjoyment (opp. to mumukṣu - ) on bu bhūrṣāf. (fr. Desiderative of bhṛ - ) desire of supporting (genitive case ) bu bhūrṣumfn. (in fine compositi or 'at the end of a compound' ) wishing to nourish or support, bu bhūṣāf. desire of being or living bu bhūṣakamfn. (fr. Desiderative of bhu - ) wishing the welfare of, wishing to be of service to (genitive case or comp.) bu bhūṣumfn. wishing to be or become anything (Nominal verb ) bu bhūṣumfn. wishing to become powerful or prevail bu bhūṣumfn. wishing the welfare of (genitive case ) bu bhutsāf. (fr. Desiderative ) desire to know, curiosity about (accusative or compound ) bu bhutsātsumfn. wishing to know (accusative or compound ) etc. bu bhutsātsumfn. curious, inquisitive bu bhutsātsumfn. desirous to know everything (said of the gods) bu bhutsitan. idem or 'f. (fr. Desiderative ) desire to know, curiosity about (accusative or compound ) ' bu bodhayiṣumfn. (fr. Desiderative of Causal ) wishing to excite the attention, desirous of admonishing (see bibodhayiṣu - ). bu bodhayiṣuSee . bu bu ram. water (equals udaka - ) . bu ḍ cl.6 P. buḍati - , to cover, conceal (varia lectio for cuḍ - ) ; to emit, discharge (varia lectio for puḍ - ). bu d cl.1 P. A1. bodati - , te - , to perceive, learn (see bund - and budh - ) bu ḍabu ḍaind. an onomatopoetic (i.e. formed from imitation of sounds) word imitative of the bubbling sound made by the sinking of an object in water (see budbuda - ). bu dbu dam. (onomat.; see buḍabuḍa - ) a bubble (often as a symbol of anything transitory) (see compound ) etc. (in fine compositi or 'at the end of a compound' f(ā - ). ) bu dbu dam. an ornament or decoration resembling a bubble bu dbu dam. an embryo five days old (n.) bu dbu dāf. Name of an apsaras - bu dbu dan. a particular disease of the eye, bu dbu dākṣamfn. one who has particular disease of the eyes bu dbu datvan. the being a (mere) bubble (as an embryo) bu dbu dayāśu(d/a - - ) mfn. one whose semen is a (mere) bubble impotent bu ddha buddhi - See columns 2 and 3. bu ddhamfn. awakened, awake bu ddhamfn. expanded, blown bu ddhamfn. conscious, intelligent, clever, wise (opp. to mūḍha - ) etc. bu ddhamfn. learnt, known, understood ("by" , usually instrumental case ,but also genitive case according to ) bu ddham. a wise or learned man, sage bu ddham. (with Buddhists) a fully enlightened man who has achieved perfect knowledge of the truth and thereby is liberated from all existence and before his own attainment of nirvāṇa - reveals the method of obtaining it, (especially ) the principal buddha - of the present age (born at kapila -vastu - about the year 500 B.C. his father, śuddhodana - , of the śākya - tribe or family, being the rāja - of that district, and his mother, māyā - - devī - , being the daughter of rāja - su -prabuddha - ;hence he belonged to the kṣatriya - caste and his original name śākya -muni - or śākya -siṃha - was really his family name, while that of gautama - was taken from the race to which his family belonged;for his other namesSee ;he is said to have died when he was 80 years of age, prob. about 420 B.C. ;he was preceded by 3 mythical buddha - s of the present kalpa - , or by 24, reckoning previous kalpa - , or according to others by 6 principal buddha - s ;sometimes he is regarded as the 9th incarnation of viṣṇu - etc.) bu ddhan. knowledge (Bombay edition buddhi - ). bu ddhabhadram. Name of 2 men bu ddhabhadram. Name (also title or epithet) of a Buddhist mendicant, bu ddhabhaṭṭa m. Name of 2 men bu ddhabhūmim. Name of a Buddhist sūtra - work (also buddhabhūmisūtra -sūtra - n. ) bu ddhabhūmisūtran. buddhabhūmi bu ddhacakṣusn. ,"Buddha's eye", Name of one of the 5 sorts of vision bu ddhacaritan. "the acts of buddha - ", Name of a kāvya - by aśva -ghoṣa - . bu ddhacaritran. Buddha's history, narrative of Buddha's life, Name of work bu ddhacaryan. Buddha's acts or life bu ddhacchāyāf. Buddha shadow bu ddhadāsam. Name of a scholar bu ddhadattam. "given by Buddha", Name of a minister of king caṇḍa -mahāsena - bu ddhadevam. Name of a man bu ddhadharmam. Buddha's law bu ddhadharmam. Buddha's marks or peculiarities bu ddhadiś(?) m. Name of a prince bu ddhadravyan. "Buddha's property", (prob.) the relics deposited in a stūpa - (equals staupika - ) bu ddhadravyan. avarice, miserly accumulation of wealth (?) bu ddhadvādaśīvratan. a particular observance bu ddhadvādaśīvratan. Name of chapter of bu ddhāgamam. Buddha's doctrine (personified) bu ddhagayāf. Buddha's gayā - , Name of a sacred place near gaya - (in Behar), where gautama - Buddha and all the other Buddhas are said to have attained to true wisdom bu ddhaghoṣam. Name of a Buddhist scholar (who lived at the beginning of the 5th century A.D.;the name is not found in Sanskrit works) bu ddhaguptam. (prob.) wrong reading for budha -g - bu ddhagurum. a Buddhist spiritual teacher bu ddhaiḍūkam. a temple in which relics of buddha - are preserved (equals caitya - ) bu ddhajñānan. Buddha's knowledge bu ddhajñānaśrīm. Name of a Buddhist scholar bu ddhakam. Name of a poet bu ddhakāpam. Name of the present buddha - era (which has already had 4 buddha - s, gautama - being the fourth). bu ddhakapālinīf. Name of one of the 6 goddesses of magic bu ddhakāyavarṇapariniṣpattyabhinirhārāf. a particular dhāraṇī - bu ddhakṣetran. Buddha's district, the country in which a Buddha appears bu ddhakṣetrapariśodhakan. Name of one of the 3 kinds of praṇidhāna - bu ddhakṣetravaralocanan. a particular samādhi - bu ddhālaṃkārādhiṣṭhitāf. a particular dhāraṇi - bu ddhamantran. a Buddhist prayer or charm (= dhāraṇī - ) bu ddhamārgam. Buddha's way or doctrine bu ddhamitram. Name of the 9th Buddhist patriarch (who was a disciple of vasu -bandhu - ) bu ddhanandi(?) m. Name of the 8th Buddhist patriarch bu ddhāṇḍaka wrong reading for buddhai ḍūka - q.v bu ddhanirmāṇam. a magic figure of buddha - bu ddhāntam. waking condition, the being awake bu ddhānusmṛtif. continual meditation on Buddha bu ddhānusmṛtif. Name of a Buddhist sūtra - . bu ddhapakṣa(?) m. Name of a king bu ddhapālam. Name of a man bu ddhapālitam. Name of a disciple of nāgā rjuna - , bu ddhapiṇḍīf. a mass of buddha - s bu ddhapurāṇan. Buddha's purāṇa - , Name of parāśara - 's laghu -lalita -vistara - . bu ddharājam. Name of a king bu ddharakṣitam. "guarded by Buddha", Name of a man bu ddharakṣitāf. Name of a woman, bu ddhasaṃgham. plural Buddha, the law, and the monkhood bu ddhasaṃgītif. Name of work bu ddhasenam. Name of a king bu ddhasiṃham. Name of a man bu ddhatvan. the condition or rank of a buddha - bu ddhavacanan. "Buddha's word", the Buddhist sūtra - s bu ddhavanagirim. Name of a mountain bu ddhavapurdhārinmfn. bearing the body or form of Buddha bu ddhavat(buddh/a - - ) mfn. containing a form of budh - bu ddhāvataṃsakam. or n. (?) Name of work bu ddhāvatāram. "Buddha's descent", Name of chapter of the khaṇḍa -praśasti - (q.v ) bu ddhaviṣayam. equals -kṣetra - bu ddhaviṣayāvatāram. Name of work bu ddhif. the power of forming and retaining conceptions and general notions, intelligence, reason, intellect, mind, discernment, judgement etc. bu ddhif. perception (of which 5 kinds are enumerated, or with manas - 6; see indriya - , buddhī ndriya - ) bu ddhif. comprehension, apprehension, understanding bu ddhif. (with ātmanaḥ - ,or buddhir brāhmī - ) knowledge of one's self. psychology bu ddhif. (in sāṃkhya - philosophy ) Intellect (equals adhy -avasāya - ,the intellectual faculty or faculty of mental perception, the second of the 25 tattva - s; see buddhi -tattva - ) bu ddhif. presence of mind, ready wit bu ddhif. an opinion, view, notion, idea, conjecture etc. bu ddhif. thought about or meditation on (locative case or compound ), intention, purpose, design (buddhyā - ,with the intention of. designedly, deliberately; anugraha -b - ,with a view to id est in order to show favour; buddhiṃ - kṛ - or pra - kṛ - ,to make up one's mind, resolve, decide, with locative case dative case accusative with prati - ,or infinitive mood ) bu ddhif. impression, belief, notion (often in fine compositi or 'at the end of a compound' = considering as, taking for) bu ddhif. right opinion, correct or reasonable view bu ddhif. a kind of metre bu ddhif. Name of the 5th astrology mansion, bu ddhif. Intelligence personified (as a daughter of dakṣa - and wife of dharma - and mother of bodha - ) bu ddhif. Name of a woman, bu ddhibalan. a particular kind of play bu ddhibheda( ) m. disturbance or aberration of mind. bu ddhibhrama( ) m. disturbance or aberration of mind. bu ddhibhṛtmfn. possessing intelligence, wise bu ddhicchāyāf. reflex action of the understanding on the soul bu ddhicintakamfn. one who thinks wisely bu ddhicyutamfn. one who has lost his intellect bu ddhidevīf. Name of a princess bu ddhidyūtan. "intellect-game", game at chess bu ddhigamya mfn. to be apprehended by the intellect, intelligible bu ddhigrāhyamfn. to be apprehended by the intellect, intelligible bu ddhihīnamfn. equals -varjita - bu ddhihīnatvan. bu ddhijīvinmfn. subsisting by intelligence, rational, intelligent bu ddhikāmāf. Name of one of the mātṛ - s attendant on skanda - bu ddhikaram. (with śukla - ) Name of an author bu ddhikārīf. Name of a princess bu ddhikṛtmfn. (in fine compositi or 'at the end of a compound' ) one who forms the notion of, supposing, conjecturing bu ddhikṛtamfn. acted wisely bu ddhilāghavan. lightness or levity of judgement bu ddhilakṣaṇan. a sign of intellect or wisdom, bu ddhimatmfn. endowed with understanding, intelligent, learned, wise etc. bu ddhimatmfn. humble, docile bu ddhimatmfn. famed, known (?) bu ddhimatm. a rational being, man bu ddhimatm. the large shrike bu ddhimatikāf. Name of a woman bu ddhimattāf. ( ) intelligence, wisdom. bu ddhimattaramfn. more or very intelligent bu ddhimattvan. ( ) intelligence, wisdom. bu ddhimayamf(ī - )n. consisting in intellect bu ddhimoham. confusion of mind bu ddhīndriyan. an organ of sense or perception (5 in number, viz, eye, ear, nose, tongue, and skin, opp. to, karme ndriyāṇi - q.v ; manas - ,"the mind"belonging to both; see indriya - ) etc. (see ) . bu ddhiprabham. Name of a king bu ddhipradānan. the giving a commission bu ddhipradīpam. Name of work bu ddhiprāgalbhīf. soundness of judgement bu ddhipuran. city of the intellect bu ddhipuraḥsaramfn. equals next bu ddhipuramāhātmyan. Name of chapter of bu ddhipūrvamf(ā - )n. preceded by design, premeditated, intentional, wilful bu ddhipūrvakamfn. (and buddhipūrvakam kam - ind. ) equals prec. ( buddhipūrvakatva -tva - n. ) bu ddhipūrvakamind. buddhipūrvaka bu ddhipūrvakatvan. buddhipūrvaka bu ddhipūrvamind. intentionally, purposely bu ddhirājam. (with samrāj - ) Name of an author bu ddhisāgaram. "ocean of wisdom", Name of a man bu ddhisahāyam. a counsellor minister bu ddhiśaktif. an intellectual faculty bu ddhiśālinmfn. equals -yukta - bu ddhisaṃkīrṇam. a kind of pavilion bu ddhisampannamfn. equals -yukta - bu ddhiśarīram. Name of a man bu ddhiśastramfn. armed with understanding bu ddhiskandhamayamf(ī - )n. one whose trunk or stem is the intellect bu ddhiśreṣṭhamfn. best (when effected) by the intellect bu ddhiśrīgarbham. Name of a bodhi -sattva - bu ddhisthamfn. fixed in or present to the mind ( buddhisthatva -tva - n. ) bu ddhisthatvan. buddhistha bu ddhiśuddhamfn. pure of purpose bu ddhiśuddhif. purification of the mind bu ddhitasind. from or by the mind bu ddhitattvan. the intellectual faculty or principle (the 2nd of the 8 prakṛtayaḥ - or"producers"in the sāṃkhya - , coming next to and proceeding from mūla -prakṛti - or a -vyakta - ), (see ) . bu ddhivādam. Name of work bu ddhivaibhavan. strength or force of understanding bu ddhivaram. Name of a minister of vikramā ditya - bu ddhivarjitamfn. destitute of understanding, foolish, ignorant bu ddhividhvaṃsakamfn. destroying consciousness or reason bu ddhivilāsam. play of the mind or fancy bu ddhivilāsam. Name of work bu ddhivilāsinīf. Name of commentator or commentary on bu ddhivināśam. loss of understanding, deficiency of intellect bu ddhivirodhinm. Name of a man bu ddhiviṣayam. a matter apprehensible by reason bu ddhivisphuraṇam. a particular samādhi - bu ddhivivardhanamfn. increasing the understanding bu ddhivṛddhif. growth or development of intellect, growth of understanding or wisdom ( buddhivṛddhikara -kara - mfn. producing it) bu ddhivṛddhim. Name of a disciple of śaṃkara - bu ddhivṛddhikaramfn. buddhivṛddhi bu ddhiyogam. devotion of the intellect, intellectual union with the Supreme Spirit bu ddhiyogamayamf(ī - )n. consisting in or sprung from it bu ddhiyuktamfn. endowed with understanding, intelligent bu ddhoktasaṃsārāmayam. Name of work bu ddhopāsakam. (f(ikā - ). ) a worshipper of buddha - bu ddhyadhikamfn. superior in intellect bu ddhyatītamfn. beyond the reach of the understanding bu ddhyavajñānan. disregard or contempt of any one's understanding bu dh cl.1 P. A1. ( ) bo dhati - , te - ; cl.4 A1. b/udhyate - (Epic also P. ti - ; perfect tense P. bubodha - ; subjunctive b/ubodhati - ; A1. bubudh/e - , parasmE-pada bubudhān/a - ; Aorist P. subjunctive bodhiṣat - ; imperative bodhi - ; A1. 3 plural abudhram - , ran - ; parasmE-pada budhān/a - subjunctive budh/anta - ; abhutsi - ; preceding A1. bhutsīṣṭa - ; future bhotsyati - , te - etc.; boddhā - grammar ; ind.p. buddhvā - ; -budhya - etc.; infinitive mood b/udhe - ; budh/i - ; boddhum - etc.) , to wake, wake up, be awake etc. ; to recover consciousness (after a swoon) (Aorist Passive voice abodhi - ) ; to observe, heed, attend to (with accusative or genitive case ) ; to perceive, notice, learn, understand, become or be aware of or acquainted with etc. ; to think of id est present a person ("with" instrumental case ) ; to know to be, recognize as (with two accusative ) etc. ; to deem, consider or regard as (with two accusative ) : Passive voice budhyate - (Aorist abodhi - ), to be awakened or restored to consciousness ; See above: Causal bodh/ayati - , te - (Aorist abūbudhat - ; Passive voice bodhyate - ), to wake up, arouse, restore to life or consciousness etc. ; to revive the scent (of a perfume) ; to cause (a flower) to expand ; to cause to observe or attend, admonish, advise etc. ; to make a person acquainted with, remind or inform of. impart or communicate anything to (with two accusative ) etc.: Desiderative bubhutsati - , te - (grammar also bubodhiṣati - , te - ,and bubudhiṣati - , te - ), to wish to observe, desire to become acquainted with : Desiderative of Causal See bibodhayiṣu - and bubodhayiṣu - : Intensive bobudhīti - (grammar also bobudhyate - , boboddhi - ), to have an insight into, understand thoroughly (with accusative ) [ confer, compare Zend bud; Greek for () in, Slavonic or Slavonian bu8de8ti,bu8dru8; Lithuanian bude4ti,budru4s; Gothic biudan; German biotan,bieten; Anglo-Saxon be4odan; English bid.] bu dhmfn. (Nominal verb bhut - ) awaking (see uṣarb/udh - ) bu dhmfn. intelligent, wise (see a -budh - ). bu dhamfn. awaking (see uṣar -budha - ) bu dhamfn. intelligent, clever, wise etc. bu dham. a wise or learned man, sage bu dham. a god bu dham. a dog bu dham. Name of a descendant of soma - (and hence also called saumya - , saumāyana - ,author of , and father of purū -ravas - ;identified with the planet Mercury) bu dham. Mercury (regarded as a son of soma - or the moon) etc. of a descendant of atri - and author of bu dham. of a son of vega -vat - and father of tṛṇa -bindu - bu dham. of various authors bu dhāf. Nardostachys Jatamansi bu dhacāram. Name of a chapter of bhaṭṭo tpala - 's commentator or commentary on and of a chapter of yavaneśvara - 's mīna -rāja -jātaka - . bu dhadarśanacāram. Name of chapter of yavaneśvara - 's mīna -rāja -jātaka - . bu dhadeśam. Name of a place bu dhadinan. bhaṭṭo tpala - 's (or the planet Mercury's) day, Wednesday bu dhaguptam. Name of a prince (also written buddha -g - ) bu dhajanam. a wise man W bu dhakam. Name of a man bu dhakauśikam. Name of an author bu dhamanoharamn. Name of work bu dhānamfn. awaking, rousing bu dhānamfn. being heeded (?) bu dhānamfn. knowing, wise, prudent bu dhānamfn. one who speaks kindly bu dhānam. a sage, spiritual guide, holy teacher bu dhanāḍif. Name of work bu dhanvatmfn. containing the root budh - bu dhaprakāśam. Name of work bu dhapūjāf. Name of work bu dharañjiṇīf. Name of work bu dharatnan. " bhaṭṭo tpala - 's gem", an emerald bu dhaśāntif. Name of work bu dhasānum. equals parna - or equals yajña -puruṣa - bu dhasmṛtif. Name of work bu dhāṣṭamīf. "the 8th (day) of bhaṭṭo tpala - ", Name of a festival bu dhāṣṭamīvratan. Name of work bu dhāṣṭamīvratakālanirṇayam. Name of work bu dhasūktan. Name of work bu dhasutam. " bhaṭṭo tpala - 's son", Name of purū -ravas - (the first king of the lunar dynasty) bu dhatātam. bhaṭṭo tpala - 's (or the planet Mercury's) father, the moon bu dhavāram. equals -dina - bu dheind. on a Wednesday (equals budha -vāre - ) bu dheyam. plural Name of a school of the white yajur -veda - bu dhilamfn. wise, learned bu dhitamfn. known, understood bu dhnamn. (probably not connected with budh - ;but see ) bottom, ground, base, depth, lowest part of anything (as the root of a tree etc.) (b/udhna - ) bu dhnamn. the sky bu dhnamn. the body bu dhnamn. Name of a son of the 14th manu - ; often wrong reading for budhnya - ([ confer, compare Greek Latin fundus; German bodam,bodem,Boden; Anglo-Saxon botm; English bottom.]) bu dhnarogam. a particular disease (see bradhna - and bradhma - ). bu dhnavat(budhn/a - - ) mfn. having a foot or basis bu dhniyamfn. -next bu dhnyamfn. being on the ground or at the base, coming from or belonging to the depths (very often in connexion with /ahi - q.v ) bu dhnyamfn. Name of a son of the 14th manu - bu dhudākāratāf. the form or nature of a (mere) bubble bu dhyamfn. See a -budhy/a - . bu ḍilam. Name of a man bu hnāSee śveta -b - . bu kind. an onomatopoetic (i.e. formed from imitation of sounds) word. bu kam. equals hāsya - , laughter bu kam. (also written vuka - ) Agati Grandiflora bu kinmfn. gaRa pre kṣā di - . bu kk cl.1.10. P. bukkati - , bukkayati - , to bark, yelp, sound, talk ( also"to give pain"). bu kkamf(ā - or ī - )n. the heart (ā - f. ) bu kkam. a goat bu kkam. the Ricinus plant bu kkam. Name of a prince (who reigned at vidyā -nagara - 1359-79 and was the patron of sāyaṇa - ;he is also called bukka -bhūpati - , -mahīpati - , -rāja - , -rāya - ,and bukkaṇa - ) bu kkam. and f. equals samaya - (wrong reading for hṛdaya - ?) bu kkāgramāṃsan. the heart (prob. a wrong blending of bukkā - and agramā ṃsa - ). bu kkanm. the heart bu kkanan. the bark of a dog or any noise made by animals bu kkāram. the roaring of a lion, cry of any animal bu kkasam. a caṇḍāla - (see pukkasa - ) bu kkasaf. equals kālī - (black colour?) bu kkasīf. the indigo plant bu l cl.10 P. bolayati - , to cause to sink, submerge ; to sink, dive, plunge into and emerge again bu la gaRa balā di - bu lbamfn. (prob.) oblique bu lif. equals buri - or the anus bu lilamName of a man (equals buḍila - ) bu llam. Name of a man bu lyamfn. bu mbhīf. coarse ground meal bu mbhikāf. idem or 'f. coarse ground meal ' bu nd cl.1 P. A1. ( ; varia lectio cund - and bundh - ) to perceive, learn, understand bu ndam. an arrow (equals iṣu - ) bu ndh cl.10 P. bundhayati - , to bind (see bun/a - ). bu ndiran. a house bu ṅg (or vuṅg - ) cl.1 P. buṅgati - , to forsake, abandon bu rif. the female organ of generation (equals buli - ) bu ruḍam. a basket-maker, mat-maker bu s cl.4 P. busyati - , to discharge, pour forth, emit ; to divide, distribute (varia lectio for vyuṣ - ). bu śa buṣa - wrong reading for busa - . bu san. (prob.) vapour, mist, fog bu san. chaff and other refuse of grain, any refuse or rubbish bu san. water bu san. dry cow-dung bu san. the thick part of sour curds bu san. wealth bu sāf. (in dramatic language ) a younger sister bu saplāvīf. a beetle (?) bu sasamfn. (fr. bus/a - ) gaRa tṛṇā di - . bu st cl.10 P. bustayati - , to honour, respect etc. (= or varia lectio for pust - q.v ) bu stam. n. (gaRa ardharcā di - ) the burnt exterior of roast meat bu stam. the husk or shell of fruit bu ṭ cl.1.10. P. boṭati - , boṭayati - , to hurt, kill ( ) bu vamind. an onomatopoetic (i.e. formed from imitation of sounds) word (see sa -buva - ). abhibu ddhi f. (in sāṃkhya - philosophy ) Name of a function of the intellect (comprising adhyavasāya - , abhimāna - , icchā - , kartavyatā - ,and kriyā - ). abhiprabu dh A1. - budhyate - , to feel, experience, abhisambu ddha mfn. deeply versed in abhisambu ddha mfn. having attained the bodhi - abhisambu dh (with samyak - - sambodhin - ), to obtain the highest perfect knowledge, Sukh, i. abhivibu dh -budhyate - , to notice, learn from. abu ddha mfn. unwise, foolish abu ddha mfn. not seen or noticed, abu ddhatva n. foolishness. abu ddhi f. want of understanding abu ddhi f. ignorance abu ddhi f. stupidity abu ddhi mfn. ignorant, stupid abu ddhimat mfn. unwise, foolish. abu ddhipūrva mfn. not preceded by intelligence abu ddhipūrva mfn. beginning with non-intelligence abu ddhipūrva ind. ignorantly. abu ddhipūrvaka mfn. not preceded by intelligence abu ddhipūrvaka mfn. beginning with non-intelligence abu ddhipūrvakam ind. ignorantly. abu ddhistha mfn. not being in the conscience of commentator or commentary on abu ddhyā ind. unintentionally. abu dh mfn. ([ ]) stupid, foolish abu dh (a -budha - ) m. a fool ābu dh P. (imperative 2. sg. -b/odhā - ) to attend to, mind abu dha mfn. ([ ]) stupid, foolish abu dha m. (a -budha - ) a fool abu dhna mfn. bottomless abu dhya mfn. not to be awakened ābu dhya n. (fr. a -budha - ), want of discernment, foolishness abu dhyamāna mfn. not being awake ābu tta m. (in dramatic language ) a sister's husband (probably a Prakrit word) . āḍhakajambu ka mfn. adhyarbu da n. a congenital tumour, goitre. ādibu ddha mfn. "perceived in the beginning" ādibu ddha m. Name of the chief deity of the northern Buddhists. adribu dhna (/adri - - ) mfn. rooted in or produced on a rock or mountain ahambu ddhi f. equals ahaṃ -karaṇa - below ahambu ddhi f. pride, haughtiness, ( anahambuddhi an -ah/am - -buddhi - negative mfn. "free from pride") ahirbu dhnya m. (considered as one word and therefore declinable as follows dative case ahir -budhnyāya - ; instrumental case plural ahir -budhnyaiḥ - ;often incorrectly written ahir -budhna - or -bradhna - ) Name of a rudra - ahirbu dhnya m. plural Name of the rudra - s (See before) ahirbu dhnya n. Name of a hymn of the , ahirbu dhnya See /ahi - . āhirbu dhnya n. Name of the nakṣatra - uttara -bhadra -padā - (presided over by ahir -budhnya - ). ahirbu dhnyadevatā f. plural "having ahirbudhnya - as deity", the nakṣatra - uttara -bhadrapadā - ahirbu dhnyadevatya n. "having ahirbudhnya - as deity", the nakṣatra - uttara -bhadrapadā - ahirbu dhnyas Nominal verb sg. m. (instrumental case /ahinā budhny/ena - ) = , the serpent of the deep (enumerated in among the divinities of the middle region, the abyss in which he lives being that of the region of mist) ahirbu dhnyas Nominal verb sg. m. allegorically identified with agni - gārhapatya - ahirbu dhnyas Nominal verb sg. m. in later times: akṛtabu ddhi mfn. having an unformed mind akṛtabu ddhitva n. ignorance. alābu f. the bottle-gourd (Lagenaria Vulgaris Ser) etc. alābu mn. a vessel made of the bottle-gourd etc. alābu f. (used by Brahmanical ascetics) alābu n. the fruit of the bottle-gourd ālābu f. the pumpkin gourd, Cucurbita Pepo alābu gandhi mfn. smelling of the bottle-gourd alābu ka n. the fruit of the bottle-gourd alābu kā f. the bottle-gourd alābu keśvara n. Name of a tīrtha - alābu maya mfn. made of a bottle-gourd alābu pātra n. a jar made of the bottle-gourd alābu suhṛd m. "friend of the bottle-gourd", sorrel alābu vīṇā f. a lute of the shape of a bottle-gourd alambu ṣa m. the palm of the hand with the fingers extended alambu ṣa m. Name of a plant alambu ṣa m. of a rākṣasa - alambu ṣā f. a barrier, a line or anything not to be crossed alambu ṣā f. a sort of sensitive plant alambu ṣā f. Name of an apsaras - alpabu ddhi mfn. weak-minded, unwise, silly alpāmbu tīrtha n. Name of a tīrtha - ambu n. water etc. ambu n. a kind of Andropogon ambu n. Name of a metre (consisting of ninety syllables) ambu n. the number,"four" ambu bhakṣya mfn. subsisting on water, ambu bhṛt m. a cloud ambu bhṛt m. talc ambu bhṛt m. the grass Cyperus Pertenuis ambu cāmara n. "water-chowri", the aquatic plant Valisneria. ambu cara mfn. moving in the water, aquatic. ambu cārin mfn. moving in water (as a fish, etc.) (see ap -cara - sub voce, i.e. the word in the Sanskrit order 2. /ap - ). ambu da m. "giving water", a cloud, the plant Cyperus Hexastychius Communis āmbu da mfn. (fr. ambu -da - ), coming from a cloud ambu daiva n. "having the waters as deity", Name of the astrological mansion pūrvāṣāḍhā - ambu dāraṇya n. Name of a forest. ambu deva n. "having the waters as deity", Name of the astrological mansion pūrvāṣāḍhā - ambu dhakāminī f. "ocean-lover", a river, ambu dhara m. "water-holder", a cloud. ambu dhāra m. a cloud, ambu dhi m. receptacle of waters, the ocean ambu dhi m. the number,"four" ambu dhikāminī f. a river ambu dhisravā f. the plant Aloes Perfoliata. ambu ga mfn. "water-goer", living in water. ambu ghana m. hail, frozen rain ambu hasta m. a water-elephant (confer, compare jala - - dvīpa - ), ambu ja mfn. produced in water, water born, aquatic, ambu ja m. the plant Barringtonsa Acutangula Gaertn. ambu ja m. a lotus (Nymphaea Nelumbo) ambu ja m. a muscle-shell , the thunderbolt of indra - ("cloud-born") ambu jabāndhava m. "lotus-friend", the sun, ambu jabhū m. "being in a lotus", the god brahmā - . ambu jākṣa mf(ī - )n. lotus-eyed. ambu janman n. a lotus (Nymphaea Nelumbo) ambu jāsanā f. "lotus-seated", lakṣmī - , ambu jastha mfn. sitting on a lotus. ambu jinī f. a lotus plant, ambu jīvin mfn. living by water (as a fisherman etc.), ambu kaṇa m. "a drop of water", a shower ambu kaṇṭaka m. the short-nosed alligator ambu kāntāra m. Name (also title or epithet) of varuṇa - , ambu kapha m. cuttlefish-bone, ambu kapi m. Delphinus Gangeticus, ambu keśara m. lemon tree ambu kirāta m. the short-nosed alligator ambu kīśa m. a porpoise (especially the Gangetic, Delphinus Gangeticus) ambu kriyā f. a funeral rite (equals jala -kriyā - ), ambu kukkuṭa m. a water-fowl, ambu kūrma m. a porpoise (especially the Gangetic, Delphinus Gangeticus) ambu līlāgeha n. a pleasure-house standing in water, ambu mat mfn. watery, having or containing water ambu matī f. Name of a river ambu mātraja mfn. produced only in water. ambu maya mf(ī - )n. consisting of water, ambu muc m. a cloud ambu ñananā f. "having a lotus face", Name of the tutelary deity of the ojiṣṭha - family ambu nātha m. "lord of the waters", the ocean ambu nidhi m. "treasury of waters", the ocean. ambu nivaha m. "water-bearer", a cloud ambu pa m. "drinking water", the plant Cassia Tora or Alata ambu pa m. "lord of the waters", varuṇa - ambu paddhati f. current, stream, flow of water ambu pakṣin m. aquatic bird ambu pāta m. current, stream, flow of water ambu pati m. equals 2 -pa - , the ocean. ambu pattrā f. (equals -da - ), the plant Cyperus Hex. Calcutta edition ambu prasāda m. the clearing nut tree, Strychnos Potatorum (the nuts of this plant are generally used in India for purifying water[ see ];they are rubbed upon the inner surface of a vessel, and so precipitate the impurities of the fluid it contains). ambu prasādana n. the clearing nut tree, Strychnos Potatorum (the nuts of this plant are generally used in India for purifying water[ see ];they are rubbed upon the inner surface of a vessel, and so precipitate the impurities of the fluid it contains). ambu priya m. a kind of ratan (also called vidula - ), ambu rāja m. equals nātha - ambu rāja m. equals -pa - 2 ambu rāśi m. "heap of waters", the ocean ambu raya m. a current ambu rohiṇī f. idem or 'f. the lotus ' ambu ruha n. (in fine compositi or 'at the end of a compound' f(ā - ). ) "water-growing", the day-lotus ambu ruhā f. Hibiscus Mutabilis. ambu ruhiṇī f. the lotus ambu samplava m. a flow of water, ibidem or 'in the same place or book or text' as the preceding ambu sarpiṇī f. "water-glider"a leech ambu secanī f. ( -vāhinī - ) a wooden baling vessel ambu śirīṣikā f. Name of a plant ambu śītā f. Name of a river ambu sūkara m. a kind of porcine crocodile, ambu tāla m. (equals -cāmara - ) the plant Valisneria. ambu taskara m. "water thief", the sun ambu vācī f. four days in āṣāḍha - (the tenth to the thirteenth of the dark half of the month, when the earth is supposed to be unclean, and agriculture is prohibited) ambu vācīprada n. the tenth in the second half of the month āṣāḍha - . ambu vācītyaga m. the thirteenth of the same ambu vāha m. a cloud etc. ambu vāha m. the grass Cyperus Pertenuis ambu vāha m. a water-carrier ambu vāha m. talc ambu vāha m. the number,"seventeen" ambu vāhin mfn. carrying or conveying water ambu vāhinī f. a wooden baling vessel ambu vāhinī f. Name of a river (varia lectio madhu -vāhinī - ) ambu vallī f. Momordica Charantia, ambu vardhana n. high sea-tide, ambu vāsa m. Name (also title or epithet) of varuṇa - , ambu vāsī f. the trumpet flower (Bignonia Suaveolens) ambu vāsinī f. the trumpet flower (Bignonia Suaveolens) ambu vega m. a current of water, ambu vetasa m. a kind of cane or reed growing in water. ambu yantra n. clepsydra anahambu ddhi mfn. ahambuddhi anālambu kā ([ ]) or better anambu m. "waterless", the bird cātaka - , anarthabu ddhi mfn. having a worthless intellect. anavabu dhyamāna mfn. deranged annabu bhukṣu mfn. desirous of eating food. anubu dh to awake ; to recollect ; to learn (by information): Caus. -bodhayati - , to communicate, to remind, apakvabu ddhi mfn. of immature understanding. apekṣābu ddhi f. (in vaiśeṣika - philosophy ) a mental process, the faculty of arranging and methodizing, clearness of understanding. arbu da m. Ved. a serpent-like demon (conquered by indra - , a descendant of kadrū - therefore called kādraveya - ;said to be the author of ) etc. arbu da m. id. arbu da n. Name of the above-named hymn arbu da mn. a long round mass (said especially of the shape of the foetus in the second half of the first month[ ] or in the second month[ ]) arbu da mn. a swelling, tumour, polypus etc. arbu da the cartilage of a rib, arbu da n. (/arbuda - ), (also m. ) ten millions arbu da m. Name of a mountain in the west of India (commonly called Abu, a place of pilgrimage of the jaina - s, and celebrated for its jaina - temples) arbu da m. plural Name of a people arbu da (with Buddhists) Name (also title or epithet) of one of the 8 cold hells, arbu dadhā ind. millionfold, arbu dākara m. "shaped like a tumour", the plant Cordia Myxa arbu damāhātmya n. Name (also title or epithet) of a chapter of the arbu daparvata m. the mountain arbuda - . arbu dāraṇya n. Name of a forest arbu daśikhara m. id. arbu dha m. equals /arbuda - m. above arbu di m. a serpent like demon (probably equals /arbuda - and arbud/a - m. above, but called /indramedhin - q.v ) (in almost every verse) (see ny -/arbudi - .) ārbu di m. (fr. arbuda - ), Name of a Vedic ṛṣi - . arbu din mfn. afflicted with a swelling or tumour arbu dodāsarpiṇī f. "creeping near of arbuda - ", Name (also title or epithet) of a particular sacrificial path, arbu ka m. plural Name of a people ardhāmbu mfn. consisting half of water ārogyāmbu n. healthful water asadbu ddhi mfn. foolish asitāmbu ruha m. the black lotus āstrabu dhna m. Name of a man aśvabu dhna (/aśva - .) mf(ā - )n. "based on horses", carried by horses aśvabu dhya mfn. (/aśva - .) based on horses, consisting of horses (as wealth) aśvabu dhya mfn. horses (as wealth) aśvaśaphabu dhna mfn. having ground shaped like a horse's hoof. atimanuṣyabu ddhi mfn. having a superhuman intellect. ātmabu ddhi f. self-knowledge audabu ddhi m. a descendant of udabuddha - gaRa pailā di - avabu ddha mfn. learnt (as skilfulness, kanśala - ) avabu dh budhyate - (future 3. plural -bhotsyante - ,rarely P. exempli gratia, 'for example' -budhyati - ;2. sg. -budhyasi - ) to become sensible or aware of, perceive, know Causal (imperfect tense -bodhayat - ) to make one aware of, remind of ; to cause to know, inform, explain etc.: Passive voice -budhyate - , to be learnt by (instrumental case ) avibu dha mfn. not wise, ignorant avibu dha not surrounded by learned men, . avibu dha m. not a god. avipakvabu ddhi mfn. having an immature or inexperienced mind aviplutamanobu ddhi mfn. idem or 'mfn. whose mind is not deviating ' babbu la ( ) and babbūla - ( ) m. Acacia Arabica (see varvūra - ). bābu jīvyāsa m. Name of an author baddhāmbu n. water derived from a current bādhabu ddhipratibadhyapratihandhakatāvicāra m. bādhabu ddhipratibadhyatāvāda m. bādhabu ddhivāda m. bādhabu ddhivādārtha m. bādhabu ddhivicāra m. bālabu ddhiprakāśinī f. Name of work bambu revaṇa m. or n. (?) Name of a place barbu ra n. (or m.) water barbu ra m. equals babbula - bāṣpāmbu n. equals pa -salila - bāṣpāmbu pūra m. a flood of tears bāṣpāmbu śīkara m. plural tears-drops bastāmbu n. equals basta -mūtra - bhakṣyālābu f. a variety of cucumber (equals rājā lābu - ) bhasmālābu ka n. (in fine compositi or 'at the end of a compound' ) a gourd or vessel for preserving ashes bhavāmbu dhi (A.) m. equals bhavā bdhi - . bhavāmbu rāśi ( ) m. equals bhavā bdhi - . bhāvitabu ddhi mfn. one who has cultivated or purified his mind bhedabu ddhi f. perception or idea of a difference or distinction bhrāntabu ddhi mfn. confused or perplexed in mind, puzzled bhūjambu f. wheat bhūjambu f. Flacourtia Sapida or its fruit bhūkarbu dāraka m. Cordia Myxa bhūmibu dhna mfn. having the earth for a bottom bhūmijambu f. a species of plant bhūmijambu f. Premna Herbacea bhūmijambu kā f. a species of plant bhūmijambu kā f. Premna Herbacea bimbu m. the betel-nut tree bodhisattvabu ddhānusmṛtisamādhi m. Name of work bṛbu m. Name of a man (according to "the carpenter of the paṇi - s") cābu kā f. a small pillow candrabu dhna (dr/a - - ) mfn. having a bright standing-ground candrikāmbu ja (kā m - ) n. "moonshine-lotus", a lotus blossoming during night chubu ka n. equals aub - , the chin cibu ka n. (equals cub - ) idem or 'm. the chin ' cibu ka mn. tongs (saṃdaṃśa - ) cibu ka m. Pterospermum ruberifolium cibu ka m. plural Name of a people cirasuptabu ddhi mfn. one whose mind has been long asleep, long senseless cittadhārābu ddhisaṃku sumitā - bhyudgata - , m. Name (also title or epithet) of a tathāgata - , cubu ka n. (equals cib - , ch/ub - ) the chin cubu ka n. the top of an altar cubu kadaghna mfn. reaching to the chin dabhrabu ddhi mfn. ḍambu ra ? dantārbu da m. n. equals ta -śopha - devendrabu ddhi m. Name of a learned Buddhist dharmabu ddhi mfn. having a virtuous mind dharmabu ddhi mfn. Name of a merchant dhṛṣṭabu ddhi m. "bold-minded", Name of a man dhyānibu ddha m. a spiritual (not material) buddha - or bodhi -sattva - ḍombu lī f. (in music) a kind of measure. drabu ddha m. or n. a particular high number dṛḍhabu ddhi m. "firm-minded", Name of a man drohabu ddhi mfn. maliciously-minded, malevolent dugdhāmbu dhi m. equals dhā bdhi - durbu ddhi f. weak-mindedness, silliness durbu ddhi mfn. silly, foolish, ignorant, malignant durbu dha mfn. weak-minded, silly duṣṭabu ddhi mfn. ill-disposed against (upari - ) duṣṭabu ddhi m. Name of a villain ekabu ddhi mfn. of one mind, unanimous ekabu ddhi mfn. "having only one idea", Name of a fish gaganāmbu n. rain-water gambhīrabu ddhi m. "of profound mind", Name of a son of manu - indra -sāvarṇi - gandhāmbu n. equals dha -jala - gaṅgāmbu n. (gā m - ) Ganges water gaṅgāmbu n. pure rain-water (such as falls in the month āśvina - ) ghanāmbu n. equals na -vāri - gharmāmbu n. equals rma -jala - ghaṭālābu f. equals ṭā bhidhā - ghoṣabu ddha (gh/oṣ - ) mfn. made attentive by the sound giribu dhna (r/i - - ) mf(ā - )n. equals /adri -b - gombu n. equals -jala - grāmyabu ddhi mfn. clownish, ignorant grāsāmbu n. sg. food and drink gṛhāmbu n. sour gruel made from the fermentation of rice-water gucchabu dhnā varia lectio for -vadhrā - . haribu ṅgapura n. Name of a town hatabu ddhi mfn. equals -citta - hemāmbu n. liquid golden, hemāmbu ja ( ) ( ) n. a golden lotus-flower. hibu ka n. (= ,) Name of the fourth lagna - or astrological sign, fourth astrological house (equals pātāla - ) himāmbu n. cold water himāmbu n. dew hīnabu ddhi mfn. of weak understanding hitabu ddhi f. friendly intention (dhyā - ,"with friendly intention") hitabu ddhi mfn. friendly minded, well-disposed hṛdayāmbu ja n. equals hṛt -paṅkaja - indriyabu ddhi f. perception by the senses, the exercise of any sense, the faculty of any organ. jaḍabu ddhi mfn. idem or 'mfn. idem or 'mfn. (a - - . negative ) ' ' jaḍabu ddhi mfn. (Comparative degree ) iv, 20. jalabu dbu da m. a water bubble jalagambu m. Name of a son of sūrya - jalajambu kā f. a kind of jambu - jalajambu kālatā f. Name of an aquatic plant jalāmbu garbhā f. Name of gopā - in a former birth, . jambu f. the rose apple tree (Eugenia Jambolana or another species) etc. jambu f. the shrub nāga -damanī - jambu n. the rose apple fruit jambu mf. (?; gaRa varaṇā di - ) equals -dvīpa - jambu mf. Name of a fabulous river (flowing from the mountain meru - ;formed by the juice of the fruits of the immense jambu - tree on that mountain see ) jambu mf. see āḍhaka - - , kāka - - , go -rakṣa - - , mahā - - . jambu dhvaja m. "having the jambu - tree as its standard" equals -dvīpa - , jambu dhvaja m. Name of a nāga - jambu dvīpa m. the central one of the 7 continents surrounding the mountain meru - (= India ;named so either from the jambu - trees abounding in it, or from an enormous jambu - tree on Mount meru - visible like a standard to the whole continent) etc. jāmbu dvīpaka mfn. dwelling in jambū -dvīpa - jāmbu dvīpaka mfn. jāmbu dvīpaka mfn. jambu dvīpaprajñapti f. "(mythical) geography of jambudvīpa - ", Name of upā ṅga - vi of the jaina - canon jambu dvīpavaralocana m. Name of a samādhi - jambu dvīpeśvara m. a sovereign of India, . jambu ka m. a jackal etc. jambu ka m. a low man jambu ka m. Eugenia Jambos jambu ka m. a kind of Bignonia jambu ka m. Name of varuṇa - jambu ka m. of an attendant in skanda - 's retinue jambu ka m. of a śūdra - , (śamb - ,C) jambu kā f. a female jackal jāmbu ka mfn. coming from a jackal (jam - ) jambu keśa n. Name of liṅga - jambu keśvaratīrtha n. Name of a tīrtha - , jambu la m. a kind of disease of the outer ear jambu la m. equals bu - , Eugenia Jambolana jambu la m. Pandanus odoratissimus jambu mālin m. Name of a rakṣas - jambu mat m. "rich in jambu - trees", a mountain jambu mat m. a monkey jambu matī f. an apsaras - jambu parvata m. equals dvīpa - jambu prastha m. Name of a village (mbū -p - ,B) . jambu rudra m. Name of a nāga - jambu sara the town Jumbooseer (in gurjara - , between Cambay and Baroch). jambu vanaja n. "growing in jambu - forests", the white flower of the China rose jāmbu vat tī - , for ba -v - . janārdanavibu dha m. Name of a scholiast (author of bhāvārtha -dīpikā - ). jantukambu n. a shell inhabited by an animal jātabu ddhi mfn. become wise , jhābu ka m. equals jhāvuka - jinendrabu ddhi f. See before. jīrṇabu dhna m. equals -pattra - jīrṇabu dhnaka n. equals -parṇna -ja - jyeṣṭhāmbu n. the scum of boiled rice or water in which grain has been washed kabu li f. the hinder part of an animal kalambu kā f. Convolvulus repens kalambu ṭa n. fresh butter kambu m. (u - n. ) a conch kambu m. a shell etc. kambu m. a bracelet or ring made of shells kambu m. a bracelet in general kambu m. three lines or marks in the neck (indicative of good fortune) kambu m. the neck kambu m. an elephant kambu m. a tube-shaped bone kambu m. a vein or tubular vessel of the body kambu m. a sort of Curcuma kambu grīva mf(ā - )n. equals -kaṇṭha - above etc. kambu grīva m. "shell-neck", Name of a tortoise kambu grīvā f. a shell-like neck (id est one marked with three lines, see above) kambu ja m. a kind of drum. kambu ka m. a conch, shell kambu ka m. a mean person kambu kā f. Physalis Flexuosa kambu ka n. Name of a town kāmbu kā f. (equals kamb - ) Physalis flexuosa kambu kaṃdhara mfn. idem or 'mf(ī - )n. "shell-neck", having folds in the neck like a spiral shell (see above) ' kambu kaṇṭha mf(ī - )n. "shell-neck", having folds in the neck like a spiral shell (see above) kambu kāṣṭhā f. Physalis Flexuosa kambu mālinī f. idem or 'f. Andropogon Aciculatus ' kambu puṣpī f. Andropogon Aciculatus kāmbu va m. Name of a locality (? ḍhakka - ) kapotakarbu ra mfn. spotted like a dove, karakāmbu m. the cocoa-nut tree karāmbu ka m. Carissa Carandas karbu mfn. variegated, spotted karbu dāra m. Bauhinia candida karbu dāra m. Bauhinia variegata karbu dāra m. Barleria caerulea karbu dāraka m. Cordia latifolia karbu ka m. plural Name of a people karbu ra mf(ā - )n. variegated, of a spotted or variegated colour etc. karbu ra m. sin karbu ra m. a rakṣas - karbu ra m. Curcuma Amhaldi or Zerumbet karbu ra m. a species of Dolichos karbu rā f. a venomous kind of leech karbu ra m. Bignonia suaveolens karbu ra m. equals barbarā - karbu ra n. gold karbu ra n. thorn-apple karbu ra n. water karbu raka mfn. variegated, spotted karbu rāṅgā f. a species of fly or bee karbu raphala m. a particular plant karbu rī f. Name of durgā - karmabu ddhi f. the mental organ of action, manas - (q.v ) kasāmbu n. a heap of wood (?) kāṣṭhāmbu vāhinī f. a wooden bucket or baling vessel kaṭukālābu m. Trichosanthes Dioeca kembu ka n. cabbage kembu ka n. the kernel of the Areca nut keśāmbu n. Pavonia odorata khalebu sam ind. at the time when the chaff is on the threshing-floor, at the threshing-time gaRa tiṣṭhadgvādi - . kiyāmbu m. a kind of aquatic plant (equals ky/āmbū - ) kriyāmbu dhi m. Name of work by prāṇa -kṛṣṇa - . kṛpaṇabu ddhi mfn. equals -dhī - kṛśabu ddhi mfn. weak-minded kṛṣṇakarbu ravarṇa m. "of a variegated dark colour", a kind of bird kṛtabu ddhi mfn. of formed mind, learned, wise kṛtabu ddhi mfn. (a -k - ) kṛtabu ddhi mfn. one who has made a resolution, resolved (with dative case [ ]or infinitive mood [ ]) (see ) etc. kṛtabu ddhi mfn. informed of one's duty, one who knows how religious rites ought to be conducted krūrabu ddhi mfn. cruel-minded kṣārāmbu n. an alkaline juice or fluid kṣārāmbu dhi m. the salt ocean kṣīrāmbu dhi m. equals ra -dhi - kṣudrabu ddhi m. "of little understanding"or"of a low character", Name of a jackal kṣudrakambu m. a small shell kṣudrāmbu panasa m. varia lectio for kṣudrā mla -p - kubu ddhi mfn. having vile sentiments kubu ddhi mfn. stupid kubu ddhi f. a wrong opinion. kuśāgrabu ddhi mfn. one whose intelligence is as sharp as the point of kuśa - grass, shrewd, intelligent kuśāgrabu ddhi f. shrewdness kuśalabu ddhi mfn. wise, able, intelligent. kuśāmbu varia lectio for ba - (the son of kuśa - ) kustumbu ru m. idem or 'f. the plant coriander (see tumburī - .)' kustumbu ru m. (sa -k - ) kustumbu ru n. the seed of coriander kutumbu ka m. a kind of pot-herb kutumbu ka etc. See 1. ku - . kutumbu ru n. a bad fruit of the plant Diospyros embryopteris lābu or lābū - f. equals alābu - lābu kāyana m. Name of a philosophical writer (mentioned in the mīmāṃsā -sūtra - s). lābu kī f. a kind of lute (see alābu -vīṇā - ). laghubu ddhapurāṇa n. Name of work laladambu m. (fr. pr. p. lalat - + a - ) the citron tree lambu ka m. Name of the 15th astrological yoga - (see lambaka - ) lambu ka m. Name of a serpent-demon lambu ṣā f. a necklace of seven strings latāmbu ja (tā m - ) n. a kind of cucumber lavaṇāmbu rāśi m. "mass of salt water", the sea, ocean , libu jā f. a creeping plant, creeper līlāmbu ja (lā m - ) n. equals -kamala - above madāmbu n. equals mada -jala - madhurālābu nī f. a kind of cucumber mahābu ddha m. the great buddha - mahābu ddharūpa n. a great image of Gautama buddha - , mahābu ddhi f. the intellect mahābu ddhi mfn. having great understanding, extremely clever ( -buddhe - wrong reading for -yuddhe - ) mahābu ddhi m. Name of an asura - mahābu ddhi m. of a man mahābu dhna (mah/ā - - ) mfn. having a wide bottom or base (said of a mountain) mahābu śa m. a sort of rice (which takes a year to ripen) mahābu śa m. barley mahājambu f. a species of plant mahākambu mfn. stark naked (said of śiva - ) mahāmbu ja (hā m - ) n. a particular high number, a billion mahāmbu ka (hā m - ) m. Name of śiva - (perhaps wrong reading for mahā mbu -da - ; see -megha - ). mahārbu da (hā r - ) n. 10 arbuda - s = 1000 millions mahidāsabu dha m. (prob. wrong reading for bhaṭṭa - ) Name of an author (see mahī -dāsa -bhaṭṭa - ). malināmbu n. "black-fluid", ink māṃsabu dbu davat mfn. having fleshy protuberances māṃsārbu da m. a particular disease of the membrum virile mandabu ddhi mfn. equals -dhī - mañjuśrību ddhakṣetraguṇavyūha m. Name of work mānuṣibu ddha m. a human buddha - (opp. to dhyāni -b - ) medorbu da n. a fatty tumour unattended with pain melāmbu (melā mbu - ) n. ink mṛgajambu ka m. dual number a deer and a jackal mṛtpiṇḍabu ddhi m. "clod-pated", a fool, blockhead mūḍhabu ddhi ( ) mfn. equals -dhī - mugdhabu ddhi mfn. equals -dhī - mukhāmbu ja n. equals mukha -kamala - muktabu ddhi mfn. one whose soul is liberated, emancipated nabhombu pa m. "drinking sky-water or rain"the cātaka - bird nadyambu jīvana mfn. (country) thriving by river-water nāgabu ddha m. Name of an ancient teacher nāgabu ddhi m. Name of a medical author nāgabu ddhinighaṇṭu m. Name of his work nāgālābu f. a kind of gourd naibu ka n. Name of particular rites to be performed at full moon nallābu dha m. Name of authors nānābu ddhiruc mfn. one whose mind delights in various things nardabu da mfn. equals garbhasya śabdayitā - , niśāmakaḥ - nāsārbu da (sā rb - ) (sā rt - ) n. polypus of the nose nāṭyālābu f. a kind of gourd (varia lectio nāgā t - ). navāmbu n. fresh water nayanabu dbu da n. eyeball nayanāmbu n. equals na -jala - netrāmbu ( ) n. equals tra -vāri - . nibu dh P. -bodhati - (Aorist -b/odhiṣat - ), to learn or hear anything (accusative ) from any one (genitive case ,rarely sakāśāt - ), to attend or listen to (especially imperative nibodha - , dhata - ;rarely dhasva - , dhadhvam - ) ; to know, understand, consider as (often with double accusative ) etc.: Causal -bodhayati - , to cause to know or learn, to inform, tell nibu sīkṛta mfn. freed from chaff, husked (see nir -b - ). nīlabu hnā f. Convolvulus Argenteus nīlāmbu janman n. the blue water-lily nirambu mfn. abstaining from water nirambu mfn. destitute of water nirarbu da m. or n. Name of a hell in which the wicked are punished by excessive cold nirbu ddhi mfn. senseless, ignorant, stupid nirbu sa mfn. free from chaff nirbu sīkṛta mfn. freed from chaff, husked nityabu ddhi mfn. considering anything (locative case ) as constant or eternal nyarbu da n. one hundred millions nyarbu di m. Name of a divine being of combative propensities pādāmbu mfn. containing a fourth part of water pāpabu ddhi f. evil intent pāpabu ddhi mfn. evil-minded, wicked pāpabu ddhi m. Name of a man parārbu da m. a species of fire-fly paribu bhukṣita mfn. (Desiderative of pari - - 3. bhuj - ), very hungry parokṣabu ddhi mfn. regarding as something distant, indifferent to, paścimāmbu dhi m. the western sea pavanombu ja (!) m. Grewia Asiatica prabu ddha mfn. awakened, awake, roused, expanded, developed, opened, blown etc. prabu ddha mfn. come forth, appeared prabu ddha mfn. (anything) that has begun to take effect (as a spell) prabu ddha mfn. known, understood, recognised prabu ddha mfn. enlightened, clear-sighted, clever, wise prabu ddha m. Name of a teacher prabu ddhatā f. intelligence, wisdom prabu dh A1. -budhyate - (Ved. infinitive mood -b/udhe - ), to wake up, wake, awake (intrans.) etc. ; to expand, open, bloom, blossom etc. ; P. -bodhati - , to become conscious or aware of know, understand, recognise as (2. accusative ) : Causal -bodhayati - , to wake up, awaken (trans.) etc. ; to cause to expand or bloom ; to stimulate (by gentle friction), ; to make sensible, cause to know, inform, admonish, persuade, convince etc. ; to instruct, teach (two accusative ) prabu dh mfn. watchful, attentive prabu dh f. awaking prabu dha m. a great sage prāgalbhyabu ddhi f. boldness of judgement prāṇabu ddhi f. sg. life and intelligence (varia lectio ) prapañcabu ddhi mfn. having a cunning mind, artful prapañcabu ddhi m. Name of a man prapātāmbu n. water falling from a rock prāptabu ddhi mfn. instructed, intelligent prāptabu ddhi mfn. becoming conscious (after fainting) pratibu ddha (pr/ati - - ) mfn. awakened, awake (also said of the Dawn) etc. pratibu ddha (pr/ati - - ) mfn. one who has attained to perfect knowledge (see ) pratibu ddha (pr/ati - - ) mfn. illuminated, enlightened pratibu ddha (pr/ati - - ) mfn. observed, recognized pratibu ddha (pr/ati - - ) mfn. known, celebrated pratibu ddha (pr/ati - - ) mfn. made prosperous or great pratibu ddhaka mfn. known, recognized (a -pratib - ) pratibu ddhātman mfn. having the mind roused or awakened, awake pratibu ddhavastu mfn. understanding the real nature of things pratibu ddhi f. awakening pratibu ddhi f. hostile disposition or purpose (equals śatru -b - ) pratibu ddhivat mfn. having hostile intentions pratibu dh A1. -budhyate - (Epic also P. ti - ), to awaken (intr.), awake, wake etc. ; to perceive, observe, learn (2. perfect tense subjunctive -b/ubodhatha - ; parasmE-pada A1. b/udhyamāna - ,"attentive") ; to awaken (trans.) : Passive voice (only Aorist abodhi - ) to expand : Causal bodhayati - , to awaken (trans.) ; to instruct, inform, admonish etc. ; to commission, charge, order pratisambu ddha mfn. ( budh - ) restored to consciousness. recovered pratiśukrabu dha (in the beginning of a compound ), towards the planets Venus or Mercury prativibu dh A1. -budhyate - , to be awakened pratiyātabu ddhi mfn. one whose mind is turned towards (dative case ) pratyekabu ddha m. a buddha - who lives in seclusion and obtains emancipation for himself only (as opp. to those buddha - s who liberate others also) (see ) pratyekabu ddhacatuṣṭaya n. Name of work pratyekabu ddhakathā f. Name of work pratyekabu ddhatva n. the state of a pratyeka -buddha - priyāmbu mfn. fond of water priyāmbu m. the mango tree prodbu ddha (pra -udb - ) mfn. awakened (met.) pṛthubu dhna mfn. (or pṛth/u -b - ) broad-based, having a broad basis or foot, having a broad sole or under-part pṛthubu dhna mfn. broad in the hinder part (as a worm) puṇyavāgbu ddhikarmin mfn. pure in word and thought and deed puraścaryārasāmbu dhi m. Name of work pūrvāmbu dhi m. the eastern ocean puṣpāmbu n. the honey or nectar of flower raktāmbu pūra m. a stream or flow of blood raktāmbu ruha n. a red lotus flower raktārbu da n. a bloody tumour raṇajambu ka m. Name of a man ratāmbu ka (?) n. dual number the two cavities immediately above the hips ratāmbu ka (?) n. dual number the two deep places immediately over the hips ṛjubu ddhi mfn. of honest mind, sincere rombillaveṅkaṭabu dha m. Name of an author rūpamañjarīpādāmbu jasevāprārthanā f. Name of stotra - . śabarajambu Name of a place (See śābarajambuka - ). śābarajambu ka mfn. (fr. śabara -jambu - ) śābu lyā See śābalyā - . sabu va mfn. accompanied by the sound b/uvam - (varia lectio sabva - ) (Scholiast or Commentator ) sāgarabu ddhidhāryabhijñagupta m. Name of a buddha - , sāgarāmbu raśana mf(ā - )n. sea-girt sāgaravaradharabu ddhivikrīḍitābhijña m. Name of ānanda - (as buddha - ) sahasrabu ddhi mfn. thousand-witted sahasrabu ddhi m. Name of a fish (see -dhī - ). śākajambu m. Name of a place śākajambu ka mfn. śākālābu m. a species of cucumber śākyabu ddha m. equals -muni - śākyabu ddhi m. Name of a scholar (wrong reading -bodhi - ). samabu ddhi mfn. esteeming all things alike, indifferent samabu ddhi m. Name of a muni - samāhitamanobu ddhi mfn. having the mind or thoughts collected or composed samarajambu ka m. "battle-jackal", Name of a man samārbu da (mā r - ) n. 100 millions of years samavabu dh A1. -budhyate - , to perceive clearly, understand fully, learn, know sambhinnabu ddhi mfn. one whose understanding is broken or impaired śambu m. a bivalve shell śambu m. Name of a man, śāmbu m. Name of a man sambu bodhayiṣu mfn. (fr. Desiderative of Causal ) wishing to arouse or make attentive sambu bodhayiṣu mfn. wishing to convert sambu ddha mfn. wide awake, clever, wise, prudent sambu ddha mfn. well perceived, perfectly known or understood sambu ddha m. a buddha - or a jaina - deified sage (see ) . sambu ddhi f. perfect knowledge or perception sambu ddhi f. calling out to (a person in the distance), making one's self heard sambu ddhi f. the vocative case or its termination sambu ddhi f. an epithet sambu dh A1. -budhyate - (pr. p. -budhyamāna - q.v ), to wake up ; to perceive or understand thoroughly, notice, observe, know etc.: Causal -bodhayati - , to cause to wake up, rouse ; to cause to know, inform, advise, instruct ; teach (two accusative ) etc. ; to call to on ; to cause to agree : Desiderative of Causal See sam -bubodhayiṣu - . sambu dhyamāna mfn. being quite aware śambu ka m. (see below and śāmbuka - ) a bivalve shell śambu ka m. a particular noxious insect śambu ka m. Name of a śūdra - (Bombay edition jambuka - ) (varia lectio kañcuka - ) śambu ka m. of a poet śāmbu ka m. a bivalve shell śambu kka m. a bivalve shell śambu vardhana m. Name of a man sāmbu vāsara mfn. (of doubtful meaning) . śāmbu vi m. plural Name of a śākhā - or school saṃdigdhabu ddhi ( ) mfn. having a doubtful mind, sceptical saṃhārabu ddhimat mfn. intending to destroy the world saṃhriyamāṇabu sam ind. while the chaff is being got in gaRa tiṣṭhadgu -prabhṛti - saṃhṛtabu sam ind. after the chaff has been got in gaRa tiṣṭhadgu -prabhṛti - saṃnibu dh P. -bodhati - , to perceive completely or thoroughly samprabu ddha mfn. roused up, awakened samprabu dh A1. -budhyate - , to awake id est begin to take effect (as a spell or incantation) : Causal -bodhayati - , to rouse up, awaken sampratibu dh Caus. -bodhayati - , to rouse up or awaken thoroughly samudbu dh Caus. -bodhayati - , to rouse up thoroughly, awaken, animate samyaksambu ddha mfn. one who has attained to complete enlightenment (said of the buddha - ) samyaksambu ddhi f. śāpāmbu n. water used in formularies of cursing saptabu ddhastotra n. Name of a stotra - . saptabu dhna (t/a - - ) mfn. having 7 floors or bases śaradambu dhara m. an autumnal cloud śarkarāmbu (rā mbu - ) n. sugared water śarkarārbu da (rā rb - ) m. n. a kind of tumour sarvabu ddha in compound sarvabu ddhakṣetrasaṃdarśana m. a particular samādhi - (wrong reading -buddha -kṣatra -s - ) sarvabu ddhasaṃdarśana m. Name of a world sarvabu ddhavijayāvatāra m. Name of a Buddhist sūtra - work śāstrabu ddhi f. learning (derived) from the śāstra - s śatabu ddhi mfn. hundred-witted śatabu ddhi m. Name of a fish śaṭhabu ddhi ( ; śaṭhabuddhitā -tā - f. ) mfn. wicked -minded, malicious. śaṭhabu ddhitā f. śaṭhabuddhi siddhabu ddha m. Name of a teacher of yoga - (varia lectio śuddha -buddhi - ) śīghrabu ddha m. Name of a teacher śīghrabu ddhi mfn. quick-witted śikarāmbu ( ) n. rain-water. sirāmbu (sirā mbu - ) n. the fluid in the vessels of the body, blood etc. śītabu dhna mfn. having a cold bottom (as a vessel) sitāmbu ja n. a white lotus śivāmbu dhi m. Name of a stotra - . snānāmbu n. bath-water somāmbu pa m. dual number "drinker of soma - "and"drinker of water", Name of two divine beings śoṇāmbu m. "having crimson water", Name of one of the seven clouds at the destruction of the world śoṇitārbu da n. a bloody tumour sphuṭabu dbu da Nom. P. sphuṭabudbudati - , to apparently resemble a water-bubble śramāmbu n. equals śrama -jala - sṛgālajambu f. a water-melon sṛgālajambu f. the fruit of the jujube sthirabu ddhi mfn. steady-minded, resolute, steadfast, sthirabu ddhi m. Name of a asura - sthirabu ddhika m. Name of a dānava - sthitabu ddhidatta m. Name of a buddha - sthūlabu ddhi mfn. dull-witted, stupid sthūlabu ddhimat mfn. idem or 'mfn. dull-witted, stupid ' strību ddhi f. the female understanding subu ddhi f. good understanding subu ddhi mfn. of good understanding, wise, clever, intelligent etc. subu ddhi m. Name of a son of māra -putra - subu ddhi m. of two kings subu ddhi m. of a crow subu ddhicandra m. Name of a man subu ddhimat mfn. very intelligent or wise subu ddhimiśra m. Name of author subu ddhimiśramaheśvara m. Name of author subu dha mf(ā - )n. vigilant śuddhabu ddha wrong reading for next. śuddhabu ddhi mfn. equals -dhī - śuddhabu ddhi m. Name of a teacher (varia lectio siddha -buddha - ). sudurbu ddhi mfn. very foolish or stupid sukhabu ddhi f. easy understanding or knowledge sukhāmbu n. equals sukha -salila - śuklabu ddhikara See b -k - . sumandabu ddhi mfn. very dull-witted or much disheartened suprabu ddha mfn. completely enlightened (as a buddha - ) suprabu ddha m. Name of a king of the śākya - s suptaprabu ddha mfn. awakened from sleep sutahibu kayoga m. junction of the 4th and 5th astrology houses (said to be suitable for marriages) svedāmbu ( ) n. equals sveda -jala - . śvetabu hnā f. a kind of plant tābu va n. an antidote against poison (?) tailāmbu kā f. equals la -pā - ṭakkibu ddha m. Name of a man, -vii. taṇḍulāmbu n. rice-water or gruel. tarambu ja n. (borrowed fr. $) a water-melon (see kharbūja - ), Tantr. taumbu rava n. the story of (śiva - and) tumburu - taumbu ravin m. plural the pupils of tumburu - tīkṣṇabu ddhi mfn. sharp-witted. tilāmbu n. water with sesamum toyāmbu dhi m. the sea of fresh water trivibu dhī f. 3 deities tryambu ka a kind of fly tumbu ka m. equals baka - (n., its fruit) . tumbu kin mfn. (in music) puffing the cheeks in singing tumbu kin m. a kind of drum. tumbu ma m. plural Name of a race tumbu ra mf(ī - )n. See bara - tumbu rī f. See ru - , tubarī - . tumbu ru m. Name of a pupil of kalāpin - ( ) tumbu ru m. of a gandharva - etc. ("attendant of the 5th arhat - of the present avasarpiṇī - " ) tumbu ru n. coriander or the fruit of Diospyros embryopteris (also rī - and tubarī - ) (metrically rū - ) 118 tuṣāmbu n. sour rice- or barley-gruel uccābu dhna (ucc/ā - ) mfn. having the bottom upwards udbu dbu da mfn. bubbling out forth udbu ddha mfn. roused up, awaked udbu ddha mfn. come forth, appearing udbu ddha mfn. blown, budded udbu ddha mfn. excited udbu ddha mfn. reminded, made to think of, recalled udbu ddhasaṃskāra m. association of ideas, recalling anything to remembrance. udbu dh A1. -budhyate - (Aorist 3. plural -abudhran - ) to awake udbu dhnya Nom. (fr. -budhna - ) P. -budhnyati - , to come out of the deep, come or spring up ulūkhalabu dhna mfn. forming the base or pedestal of a mortar umbu ra m. idem or 'm. Name of a gandharva - ' uparibu ddhi mfn. of lofty intellect. uparibu dhna (up/ari - - ) mfn. raised above the ground ūrdhvabu dhna mfn. turned with the bottom upwards (as a vessel) uṣarbu dh (Nominal verb -bhut - ) mfn. awaking with the morning light, early awaked (a N. especially applied to agni - as kindled in the early morning) uṣarbu dha mfn. idem or '(Nominal verb -bhut - ) mfn. awaking with the morning light, early awaked (a N. especially applied to agni - as kindled in the early morning) ' uṣarbu dha mfn. fire uṣarbu dha mfn. a child uṣarbu dha mfn. Ricinus Communis utpannabu ddhi mfn. one in whom wisdom is produced, wise vaibu dha mf(ī - )n. (fr. vi -budha - ) belonging or peculiar to the gods, divine vajrāmbu jā f. Name of a goddess vakrabu ddhi mfn. "crooked-minded", deceitful, false vaktrāmbu ja n. a lotus-like face vālukāmbu dhi (kā mb - ) equals vālukā bdhi - vārabu ṣā f. Musa Sapientum (see vāraṇa -busā - ). vāraṇabu sā f. Musa Sapientum varaṇḍalambu ka m. the string of a fish-hook (?) varṇabu ddhi f. the idea or notion connected with particular letters or sounds varṣāmbu n. rain-water varṣāmbu pravaha m. a receptacle or reservoir of rain-water varṣuhāmbu da m. a rain-cloud vedāntaśāstrāmbu dhiratna n. Name of work vibu bhūṣā See under vi - bhū - . vibu bhūṣā f. (fr. Desiderative ) the wish or intention to manifest one's self. vibu bu bhūṣu mfn. wishing to develop or expand one's self. vibu ddha mfn. (for 2.See vi - budh - ) without consciousness vibu ddha mfn. (for 1.See ) awakened, wide awake etc. vibu ddha mfn. expanded, blown vibu ddha mfn. clever, experienced, skilful in (locative case ) vibu ddhacūta m. a mango-tree in blossom vibu ddhakamala mfn. having expanded lotuses vibu ddhi mfn. unreasonable vibu dh A1. -budhyate - , to awake, be awake or a wakened etc. ; to become conscious or aware of, perceive, learn : Causal -bodhayati - , to awaken etc. ; to restore to consciousness vibu dha mfn. (for 2.See vi - budh - ) destitute of learned men vibu dha mfn. (for 1.See ) very wise or learned etc. vibu dha m. a wise or learned man, teacher, Pandit vibu dha m. a god etc. vibu dha m. the moon vibu dha m. Name of a prince (son of deva -mīḍha - ) vibu dha m. of kṛta - vibu dha m. of the author of the janma -pradīpa - vibu dhācārya m. "teacher of the gods", Name of bṛhas -pati - vibu dhādhipa m. ( ) sovereign of the gods vibu dhādhipati m. ( ) sovereign of the gods ( vibudhādhipatya tya - n. sovereignty of the gods ) vibu dhādhipatya n. vibudhādhipati vibu dhaguru m. "teacher of the gods", bṛhas -pati - or the planet Jupiter vibu dhamati mfn. of wise understanding vibu dhāna m. a wise man, teacher, preceptor vibu dhanadī f. equals -taṭinī - vibu dhānucara m. a god's attendant vibu dhapati m. "king of the gods", Name of indra - vibu dhapriyā f. "favourite of the gods", Name of a metre vibu dharāja m. equals -pati - vibu dharañjanī f. Name of work vibu dharipu m. an enemy of the gods vibu dharṣabha m. (for -ṛṣ - ) chief of the gods vibu dhasadman n. "abode of the gods", heaven or the sky vibu dhasakha m. a friend of the gods vibu dhaśatru ( ) m. "foe of the gods", a demon vibu dhastrī f. "divine female", an apsaras - vibu dhataṭinī f. "river of the gods", the gaṅgā - vibu dhatva n. wisdom, learning vibu dhāvāsa m. "god's abode", a temple vibu dhavidviṣ ( ) m. "foe of the gods", a demon vibu dhavijaya m. a victory won by the gods vibu dhendra m. "best of the wise", (with ācārya - or āśrama - ) Name of a teacher vibu dheśvara m. lord of the gods vibu dhetara m. "other than a god", an asura - vibu dhopadeśa m. Name of a vocabulary. vibu ka m. the son of a vaiśya - and a malli - vību kośa (?) m. equals cāmara - , a chowrie vijñabu ddhi f. Indian spikenard vikṛtabu ddhi mfn. changed in mind, estranged, made unfriendly or ill-disposed vilocanāmbu n. "eye-water", tears vimalabu ddhi m. Name of a man viparītabu ddhi mfn. ( ) equals -citta - viprabu ddha mfn. ( budh - ) awakened, awake vipratipannabu ddhi mfn. having a false opinion, being mistaken or in error vipulabu ddhi mfn. ( ) endowed with great understanding vipulināmbu ruha mfn. having no sandbanks nor lotus-flowers (as a river) vīrabu kka m. Name of the founder of vidyā -nagara - (See bukka - ). viśiṣṭabu ddhi f. differenced or distinguishing knowledge (exempli gratia, 'for example' the knowledge of "a man carrying a staff"which distinguishes him from an ordinary man) viśvabu dbu da m. the world compared to a bubble, viśveśvarāmbu muni m. Name of author vītaviruddhabu ddhi mfn. one whose hostile feelings have passed away, peaceable vṛṣṭyambu n. rain-water vyavasāyabu ddhi mfn. having a resolute mind vyāvṛttabu ddhi f. "limited conception", the conception of a class containing few individuals. (or of a class comprised in a higher class) yatākṣāsumanobu ddhi mfn. one who controls his eyes and breath and soul and mind yathābu ddhi ind. according to knowledge, to the best of one's judgement yavabu sa n. the husk of barley yavabu saka mfn. (to be paid) at the time of producing chaff from barley (as a debt)
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bu bhukṣā बुभुक्षा 1 Desire of eating, hunger. -2 The desire of enjoying anything. bu bhukṣita बुभुक्षित a. (also बुभुक्षत्) Hungry, starving, pinched with hunger; बुभुक्षितः किं न करोति पापम् Pt.4.15; or बुभुक्षितः किं द्विकरेण भुङ्क्ते Udb.; Mb.12.234.13. bu bhukṣu बुभुक्षु a. 1 Hungry. -2 Desirous of worldly enjoyments (opp. मुमुक्षु); cf. Kull. on Ms.2.224. bu bhūṣā बुभूषा Wish to be or become. bu bhūṣaka बुभूषक a. Wishing the welfare of. bu bhūṣu बुभूषु a. 1 Wishing to be or become; प्रभुर्बुभूषुर्भुवन- त्रयस्य यः Śi.1.49. -2 Wishing to become powerful or prosperous; अथैतानि न सेवेत बुभूषुः पुरुषः क्वचित् Bhāg.1. 17.41. -3 Wishing the welfare of. bu bhutsā बुभुत्सा Desire to know, curiosity. bu bhutsu बुभुत्सु a. Desirous to know or learn, curious, inquisitive. bu bu dhāna बुबुधान a. (See बुधान q. v.); L. D. B. bu bu ram बुबुरम् Ved. Water. bu ḍ बुड् 6 P. (बुडति) 1 To cover, hide, conceal. -2 To emit, discharge. bu d बुद् 1 U. (बोदति-ते) See बुन्द्. 1 To perceive, see, apprehend, discern. -2 To understand, know. bu dbu daḥ बुद्बुदः 1 A bubble; सततं जातविनष्टाः पयसामिव बुद्बुदाः पयसि Pt.5.7. -2 A type of anything very transitory. -3 Embryo five days old; कललं त्वेकरात्रेण पञ्चरात्रेण बुद्बुदम् Bhāg.3.31.2. bu ddha बुद्ध p. p. [बुध्-क्त] 1 Known, understood, perceived. -2 Awakened, awake. -3 Observed. -4 Enlightened, wise; एवमेव मनुष्येन्द्र धर्मं त्यक्त्वाल्पकं नरः । बृहन्तं धर्ममाप्नोति स बुद्ध इति निश्चितम् ॥ Mb.3.33.67; (see बुध्). -5 Expanded (विकसित); सरःसु बुद्धाम्बुजभूषणेषु विक्षोभ्य विक्षोभ्य जलं पिबन्ति Rām.4.3.41;5.14.24. -द्धः 1 A wise or learned man, a sage. -2 (With Buddhists) A wise or enlightened person who, by perfect knowledge of the truth, is absolved from all existence, and who reveals to the world the method of obtaining the Nirvāṇa or final emancipation before obtaining it himself; -3 'The enlightened', N. of Śākyasimha, the celebrated founder of the Bauddha religion; (he is said to have been born at Kapilavastu and to have died in 543 B. C.; he is sometimes regarded as the ninth incarnation of Viṣṇu; thus Jayadeva says :-- निन्दसि यज्ञविधेरहह श्रुतिजातं सदयहृदय दर्शितपशुघातं केशव धृतबुद्धशरीर जय जगदीश हरे Gīt.1); क्वचिद्बुद्धः कल्किर्विहरसि कुभारापहतये Viṣṇu-mahimna 4; ततः कलौ संप्रवृत्ते संमोहाय सुरद्विषाम् । बुद्धो नाम्नाञ्जनसुतः कीकटेषु भविष्यति Bhāg. -4 The Supreme Soul (परमात्मा); अथ बुद्धमथा- बुद्धमिमं गुणविधिं शृणु Mb.12.38.1. -द्धम् Knowledge. -Comp. -अन्तः waking condition, the being awake; स वा एष एतस्मिन् बुद्धान्ते रत्वा Bṛi. Up.4.3.17. -आगमः the doctrines and tenets of the Bauddha religion. -उपासकः a worshipper of Buddha. -गया N. of a sacred place of pilgrimage. -गुरुः a Buddhist spiritual teacher. -मार्गः the doctrines and tenets of Buddha, Buddhism. bu ddhiḥ बुद्धिः f. [बुध्-क्तिन्] 1 Perception, comprehension. -2 Intellect, understanding, intelligence, talent; तीक्ष्णा नारुंतुदा बुद्धिः Śi.2.19; शास्त्रेष्वकुण्ठिता बुद्धिः R.1.19. -3 Information, knowledge; बुद्धिर्यस्य बलं तस्य H.2.122 'knowledge is power'; P.I.4.52. -4 Discrimination, judgement, discernment; विदेशेष्वपि विज्ञाताः सर्वतो बुद्धिनिश्चयाः Rām.1.7.17. -5 Mind; मूढः परप्रत्ययनेयबुद्धिः M.1.2; so कृपण˚, पाप˚ &c. -6 Presence of mind, readiness of wit. -7 An impression, opinion, belief, idea, feeling; दूरात्तमवलोक्य व्याघ्रबुद्ध्या पलायन्ते H.3; अनया बुद्ध्या Mu.1 'in this belief'; अनुक्रोशबुद्ध्या Me.117. -8 Intention, purpose, design; मन्दीचकार मरणव्यवसायबुद्धिम् Ku.4.45. (बुद्ध्या 'intentionally', 'purposely', deliberately'). -9 Returning to consciousness, recovery from a swoon; Māl.4.1. -1 (In Sāṅ. phil.) Intellect, the second of the 25 elements of the Sāṅkhyas; एषा
ते$भिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु Bg.2.39. -11 Nature (प्रकृति); Bhāg.3.27.18. -12 A means, way (उपाय); किं करिष्याम भद्रं ते बुद्धिरत्र विचार्यताम् Rām.1.4.9. -13 N. of the 5th astrological mansion. -Comp. -अतीत a. beyond the range or reach of the intellect. -अधिक a. superior in intellect. -अवज्ञानम् contempt or low opinion for one's understanding; अप्राप्तकालं वचनं बृहस्पतिरपि ब्रुवन् । प्रोप्नोति बृद्ध्यवज्ञानमपमानं च पुष्कलम् ॥ Pt.1.63. -इन्द्रि- यम् an organ of perception (opp. कर्मेन्द्रिय); (these are five :-the ear, skin, eye, tongue, and nose; श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी; to these sometimes मनस् is added). -कृत् a. supposing, conjecturing. -कृत a. acted wisely. -गम्य, -ग्राह्य a. within the reach of, or attainable to, intellect, intelligible. -चिन्तक a. one who thinks wisely. -च्छाया reflex action of the understanding on the soul. -जन्मन् a perception that arises; सत्सं- प्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत् प्रत्यक्षम् MS.1.1.4. -जीविन् a. 1 employing the reason, rational. -2 Subsisting by intelligence; भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः Ms.1. 96. -तत्त्वम् the second element of the Sāṅkhya philosophy. -द्यूतम् game at chess. -पूर्व a. purposed, intentional, wanton, wilful. -पूर्वम्, -पूर्वकम्, -पुरःसरम् ind. intentionally, purposely, wilfully. -प्रागल्भी soundness of judgment. -बलम् a kind of play. -भेदः, -भ्रमः distraction ar aberration of mind; न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् Bg.3.26. -मोहः confusion of mind. -युक्त a. intelligent. -योगः intellectual communion with the Supreme Spirit. -लक्षणम् a sign of intellect or wisdom; प्रारब्धस्यान्तगमनं द्वितीयं बुद्धिलक्षणम्. -लाघवम् lightness or levity of judgment; Rām. -वर्जित a. foolish, ignorant. -विध्वंसक a. destroying consciousness or reason. -विलासः play of the mind or fancy. -विषयः matter apprehensible by reason. -वृद्धिः development of intellect, understanding or wisdom; बुद्धिवृद्धिकराणि (शास्त्राणि) Ms.4.19. -वैभवम् strength of intellect. -शक्तिः intellectual faculty. -शस्त्र a. armed with understanding. -शालिन्, -संपन्न a. intelligent, wise. -शुद्ध a. honest in purpose, frank-minded. -संकीर्णम् a kind of pavilion. -सखः, -सहायः a counsellor. -हीन a. devoid of intellect, silly, foolish. bu ddhimat बुद्धिमत् a. 1 Endowed with understanding, intelligent, rational; बुद्धिमत्सु नराः श्रेष्ठाः Ms.1.96. -2 Wise, learned; मन्युपङ्कामनाधृष्यां नदीं तरति बुद्धिमान् Mb.12.235.12. -3 Sharp, clever, acute. -4 Humble, docile.
बुद्धिमत्ता buddhimattā त्त्वम् ttvam
बुद्धिमत्ता त्त्वम् Wisdom, sagacity. bu dh बुध् 1 U., Ā. (बोधति-ते, बुध्यते, बुद्ध) 1 To know, understand, comprehend; क्रमादमुं नारद इत्यबोधि सः Śi.1. 3;9.24; नाबुद्ध कल्पद्रुमतां विहाय जातं तमात्मन्यसिपत्रवृक्षम् R.14.48; यदि बुध्यते हरिशिशुः स्तनंधयः Bv.1.53. -2 To perceive, notice, recognise, mark; हिरण्मयं हंसमबोधि नैषधः N.1.117; अपि लङ्घितमध्वानं बुबुधे न बुधोपमः R.1.47;12.39. -3 To deem, regard, consider, esteem &c. -4 To heed, attend to. -5 To think, reflect. -6 To wake up, awake, rise from sleep; दददपि गिरमन्तर्बुध्यते नो मनुष्यः Śi.11.4; ते च प्रापुरुदन्वन्तं बुबुधे चादिपूरुषः R.1.6. -7 To regain consciousness, to come to one's senses; शनैरबोधि सुग्रीवः सो$लुञ्चीत्कर्णनासिकम् Bk.15.57. -8 To advise, admonish. -Caus. (बोधयति-ते) 1 To cause to know, make known, inform, acquaint with. -2 To teach, communicate, impart. -3 To advice, admonish; बोधयन्तं हिताहितम् Bk. 8.82; मच्चिता मद्गतप्राणा बोधयन्तः परस्परम् Bg.1.9. -4 To revive, restore to life, bring to senses or consciousness. -5 To remind, put in mind of; स्मरिष्यति त्वां न स बोधितो$पि सन् Ś.4.1. -6 To wake up, rouse, excite (fig.); अकाले बोधितो भ्रात्रा R.12.81;5.75. -7 To revive the scent (of a perfume). -8 To cause to expand, open; मधुरया मधुबोधितमाधवी Śi.6.2; सविता बोधयति पङ्कजान्येव Ś.5.28. -9 To signify, convey, indicate. -Desid. (बुबु-बो-धिषति-ते, बुभुत्सते) To wish to know &c. bu dha बुध a. [बुध्-क] 1 Wise, clever, learned. -2 Intelligent. -3 Waking, awaking. -धः 1 A wise or learned man; निपीय यस्य क्षितिरक्षिणः कथां तथाद्रियन्ते न बुधाः सुधामपि N.1.1. -2 A god; N.1.1. -3 A dog. -4 The planet Mercury; रक्षत्येन तु बुधयोगः Mu.1.6 (where बुध has sense 1 also); R.1.47;13.76. -धा Spikenard. -धे ind. On a Wednesday. -Comp. -अष्टमी N. of a festival. -जनः a wise or learned man. -तातः the moon. -दिनम्, -वारः, -वासरः Wednesday. -रत्नम् an emerald. -सानुः 1 a leaf; L. D. B. -2 the presiding deity in a sacrifice. -सुतः an epithet of Purūravas. bu dhāna बुधान a. [बुध्-आनच् किच्च] 1 One who teaches the Vedas. -2 Speaking kindly. -3 Wise, learned, prudent. -4 Waking (Ved.); ऋतस्य देवीः सदसो बुधाना Rv.4.51.8; 7.68.9. 1 A wise man, sage. -2 A holy teacher, spiritual guide. bu dheyāḥ बुधेयाः m. (pl.) N. of a school of the शुक्लयजुर्वेद. bu dhila बुधिल a. Learned, wise. bu dhita बुधित a. Known, understood. bu dhnaḥ बुध्नः 1 The bottom of a vessel; अर्वाग् बिलश्चमस ऊर्ध्व- बुध्नस्तस्मिन् यशो निहितं बिश्वरूपम् Bṛi. Up.2.2.3. -2 The foot of a tree; बुध्नानधुरवाग्भावभिया शुण्डाग्रमण्डलैः Śiva B. -3 The lowest part. -4 An epithet of Śiva. (Also बुध्न्य in the last sense). -5 The body. -6 Ved. The sky. -7 The stock of a musket (Mar. दस्ता); सुकाष्ठोपाङ्गबुध्नं च Śukra.4.128. bu dhya बुध्य a. 1 Observable, noteworthy. -2 To be awaked or roused. bu k बुक् ind. An imitative word. -Comp. -कारः 1 the roaring of a lion. -2 the cry of an animal. bu kaḥ बुकः 1 Laughter (हास्य). -2 Agati Grandiflora (Mar. हदगा). bu kk बुक्क् 1 P., 1 U. (बुक्कति, बुक्कयति-ते) 1 To bark; H.3.52. -2 To speak, talk. -3 To sound in general. bu kkā बुक्का क्की The heart; Mv.6.33. bu kkaḥ बुक्कः क्कम् 1 The heart. -2 The bosom, chest; बुक्काघातैर्युवतिनिकटे प्रौढवाक्येन राधा Udb. -3 Blood. -क्कः 1 A goat. -2 Time (समय). -क्का Blood. bu kkan बुक्कन् m. The heart. bu kkanam बुक्कनम् 1 Barking, yelping. -2 The noise made by animals in general. bu kkasaḥ बुक्कसः A chāṇḍāla. bu kkasī बुक्कसी The Indigo plant. bu l बुल् 1 U. (बोलयति-ते) 1 To sink, plunge; बोलयति प्लवः पयसि. -2 To cause to sink. bu liḥ बुलिः f. 1 Fear (भय). -2 The female organ of generation; also बुरिः. bu lva बुल्व a. Oblique, awry. bu mbhī बुम्भी Coarse ground meal. bu nd बुन्द् बुन्ध् 1 U. (बुन्दति-ते, बुन्धति-ते) 1 To perceive, see, descry. -2 To reflect, understand. -3 To hear; सस्रंसे शरबन्धेन दिव्येनेति बुबुन्द सः Bk.14.72. bu ndh बुन्ध् 1 P. To bind. bu ruḍaḥ बुरुडः A basket-maker, mat-maker. bu s बुस् 4 P. (बुस्यति) 1 To discharge, emit, pour forth. -2 To divide, distribute.
बुसम् (-षम्) 1 Chaff. -2 Rubbish, refuse. -3 Dry cowdung. -4 Wealth. -5 The thick part of sour curds. -6 Water (Ved.). -सा (In drama) A young sister. bu st बुस्त् 1 U. (बुस्तयति-ते) 1 To honour, respect. -2 To disrespect, treat with disrespect or contempt. bu stam बुस्तम् 1 The burnt crust of roast meat. -2 The shell of fruit. bu ṭ बुट् 1 P, 1 U. (बोटति, बोटयति-ते) To hurt, injure, kill. adhyarbu dam अध्यर्बुदम् [अधिकं or अधिजातं अर्बुदम्] A tumour, goitre; यज्जायते$न्यत्खलु पूर्वजाते ज्ञेयं तदध्यर्बुदमर्बुदज्ञैः Suśr. anubu dh अनुबुध् 4 A. To awake, to recollect; learn, obtain information of, know, be aware of; न सत्यमनुबुध्यते K. 14 does not perceive or recognise. -Caus. 1 To remind, put in mind of; अये सम्यगनुबोधितो$स्मि Ś.1 well reminded. -2 To advise, inform; इति शिष्येण किलान्वबोधयत् R.8.75. abu ddha अबुद्ध a. Foolish, unwise; अपवादमात्रमबुद्धानाम् Sān. S. -द्धः The individual soul (जीवात्मा); अथ बुद्धमथाबुद्धमिमं गुणनिधिं शृणु Mb.12.38. -द्धम् 1 Inanimate, lifeless matter (जड); बुद्धयमानं महाप्राज्ञमबुद्धपरिवर्जनात् Mb. 12.35.31. -2 Ignorance (अज्ञान); एवमप्रतिबुद्धत्वादबुद्धमनु- वर्तते Mb.12.33.1. ind. Inadvertantly; न बुद्धिपूर्वं नाबुद्धं स्मरामीह कदाचन Rām.2.22.8. abu ddhiḥ अबुद्धिः f. 1 Want of understanding (अविद्या); अबुद्धिरज्ञानकृता प्रबुद्धया कृष्यते मनः Mb.12.24.4. -2 Ignorance, stupidity; ˚मत् foolish, ignorant. a. Ignorant, dull-witted, stupid. -Comp. -पूर्व, -पूर्वक a. 1 not preceded by knowledge or consciousness; not wanton or intentional. -2 beginning with non-intelligence. (-र्वम् -र्वकम्) adv. unconsciously, ignorantly. abu dh अबुध् बुध a. Foolish, stupid; (पुत्रस्नेहशुचातुरौ) पितरा- वन्वतप्येतां पुत्रयोरबुधौ बलम् Bhāg.1.44.17. m. A fool. f. (अमुत्) Ignorance, want of intellect. abu dhya अबुध्य a. Ved. Not to be perceived or awakened. abu dhna अबुध्न a. Having no bottom or root, bottomless. अबुध्ने राजा वरुणो वनस्य ऊर्ध्वं स्तूपं ददते पूतदक्षः Rv.1.24.7. -ध्नम् Ved. The air or intermediate region; अभिगन्धर्वम- तृणदबुध्नेषु रजःसु आ Rv.8.77.5. abhibu ddhiḥ अभिबुद्धिः f. An organ of apprehension, a बुद्धीन्द्रिय or ज्ञानेन्द्रिय (opp. कर्मेन्द्रिय); these are the eye, tongue, ear, nose, and skin. ambu अम्बु n. [अम्ब्-शब्दे उण्] 1 Water; गाङ्गमम्बु सितमम्बु यामुनम् K. P.1. -2 The watery element of the blood (cf. imber). -3 N. of a metre. -4 A term in astrology (लग्नावधिकं चतुर्थस्थानम्). -Comp. -कणः a drop of water. -कण्टकः (short-nosed), alligator. -कन्दः An acquatic plant Trapa bispinosa (Mar. शिंगाडा). -किरातः alligator. -कीशः, कूर्मः a tortoise (शिशुमार); particularly Gangetic. -केशरः lemon-tree (छालङ्गवृक्ष). -क्रिया libation of water; Bk.; presentation of water to the Manes of the deceased. -कुक्कुटी An acquatic hen. -ग, -चर, -चारिन् a. moving or living in water, aquatic (as fish &c.); अद्रिं दधाराम्बुचरात्मना Bhāg.8.5. 11; Ms.12.57. -घनः hail. -चत्वरम् a lake. -चामरम् an aquatic plant (शैवाल). -ज a. produced in water, aquatic (opp. स्थलज); सुगन्धीनि च माल्यानि स्थलजान्यम्बु- जानि च Rām. (-जः) 1 the moon. -2 camphor. -3 the Sārasa bird. -4 the conch; दध्मौ तारेण चाम्बुजम् Mb.7.173.9. -5 N. of a tree (हिज्जल). (-जम्) 1 a lotus; इन्दीवरेण नयनं मुखमम्बुजेन Ś. Til.3; A. Rām. 4.1.2. -2 the thunderbolt of Indra. ˚भूः, ˚आसनः 'the lotus-born god' Brahmā; A. Rām. ˚आसना the goddess Lakṣmī. -जन्मन् n. a lotus; -m. 1 the moon. -2 the conch. -3 Sārasa. -तस्करः 'waterthief', the sun (whose heat drinks up water). -तालः = ˚चामर. -द a. giving or yielding water. (-दः) 1 a cloud; नवाम्बुदानीकमुहूर्तलाञ्छने R.3.53; -देवम्, -दैवम् The astronomical mansion पूर्वाषाढा. -धर [धरतीति धरः, अम्बूनां धरः; धृ-अच्] 1 a cloud; वशिनश्चाम्बुधराश्च योनयः Ku.4.43; शरत्प्रमृष्टाम्बुधरोपरोधः R.6.44. -2 the plant मुस्तक. -3 talc. -धिः [अम्बूनि धीयन्ते अत्र; धा-कि] 1 any receptacle of waters; such as a jar; अम्बुधिर्घटः Sk. ˚-स्रवा Aloe perfoliata (Mar. कोरफड). -2 the ocean; क्षार˚ Bh.2.6. -3 the number four (in Math.). ˚प्रसवा N. of a plant (घृतकुमारी). -नाथः The ocean. -नामन् Andropogon muricatum (Mar. वाळा). -निधिः 'treasure of waters', the ocean; देवासुरैरमृतम्बुनिधिर्ममन्थे Ki.5.3. -प a. drinking water. (-पः) 1 the ocean. -2 Varuṇa, the regent of waters; रक्षो$म्बुपानिलशशीशपुराणि चाष्टौ Śid. Śir; शक्राम्बुपयमानां च चतुर्थस्त्वं भविष्यसि Rām.7.4.17. -3 N. of a plant (चक्रमर्दक; Mar.टाकळा). -पतिः Varuṇa; यथाम्बुपतिमित्रौ हि तारकं दैत्यसत्तमम् (अधावताम्) Mb.7.155.36. -पत्रा N. of a plant (उच्चटावृक्ष; Mar. फुरडी). -पद्धतिः f. -पातः current, flow or stream of water, cascade; गङ्गाम्बुपातप्रतिमा गृहेभ्यः Bk.1.8. -प्रसादः -प्रसादनम् [अम्बूनि प्रसादयति] the clearing nut tree (कतक Mar. निवळी). Strychnos Potatorum (the nuts of this tree are used for purifying water; when rubbed on the inner surface of the vessel, they precipitate the impurities which the water contains; (फलं कतकवृक्षस्य यद्यप्यम्बुप्रसादकम् । न नामग्रहणादेव तस्य वारि प्रसीदति) Ms.6.67. -भवम् a lotus. -भृत् m. 1 water-bearer, a cloud.
-2 the ocean. -3 = ˚पत्रा q. v. -4 N. of a plant मुस्तक. -5 talc. -मात्रज a. produced only in water. (-जः) a conchshell. -मुच् m. a cloud; ध्वनितसूचितमम्बुमुचां चयम् Ki.5.12. -राजः 1 the ocean. -2 Varuṇa. -राशिः receptacle or store of water, the ocean; त्वयि ज्वलत्यौर्वं इवाम्बुराशौ Ś.3.3; चन्द्रोदयारम्भ इवाम्बुराशिः Ku.3.67, R.6.57;9.82. -रुह् n. 1 a lotus. -2 Sārasa. -रुहः, हम्, a lotus; विपुलिनाम्बुरुहा न सरिद्वधूः Ki.5.1. (-हा) N. of the land-lotus plant (स्थलपद्मिनी). -रोहिणी a lotus. -वाची [अम्बु तद्वर्षणं वाचयति सूचयति] an epithet applied to the earth during four days from the 1th to the 13th in the dark half of the month of Āṣāḍha when it is supposed to be unclean (रजस्वला इव) and agriculture is prohibited; Brav. P.2.77. ˚प्रदः the 1th day; ˚त्यागः 13th day. -वासिनी, -वासी N. of a plant (पाटला), the trumpet flower. -वाहः [अम्बु वहतीति] 1 a cloud; तडित्वन्त- मिवाम्बुवाहम् Ki.3.1; भर्तुर्मित्रं प्रियमविधवे विद्धि मामम्बुवाहम् Me. 11. -2 a lake. -3 water-bearer. -4 the number 17. -5 a sort of grass. -वाहिन् a. carrying or conveying water. -m. 1 a cloud. -2 = मुस्तक. (-नी) 1 a wooden vessel, a sort of bucket. -2 a woman fetching water. -3 N. of a stream. -विहारः sporting in water. -विस्रवा = घृतकुमारी. -वेग a. flowing quickly; यथानदीनां बहवो$म्बुवेगाः Bg.11.28. -वेतसः a kind of cane or reed growing in water. (Mar. लव्हाळा). -शिरीषिका N. of plant. -सरणम् flow or current of water. -सर्पिणी a leech (अम्बुनि सर्पति). -सेचनी a wooden baling vessel. ambu jinī अम्बुजिनी The lotus-creeper. -कुटुम्बिन् m. The sun, Śāhendra.1.4. ambu mat अम्बुमत् a. Watery, containing water. -ती N. of a river.
अम्बुरः, (-म्बरः) A threshold of a door. arbu kāḥ अर्बुकाः N. of a people; Mb.
अर्बु arbu (र्व rva) दः dḥ दम् dam
अर्बु (र्व) दः दम् 1 A swelling, tumour, (of various kind); मांस˚, नासा˚, शोणित˚ &c. -2 One hundred millions. बहूनीह सहस्राणि प्रयुतान्यर्बुदानि च । अशक्यान्येव संख्यातुं पन्नगानां तपोधन ॥ Mb.1.35.19. -3 N. of a mountain in the West of India (Abu). -4 A serpent-like demon killed by Indra; Rv.1.51.6. -5 A serpent. -6 A cloud. -7 A place of pilgrimage (of the Jainas). -8 A long round mass, lump of flesh; यदि पिण्डः पुमान् स्त्री चेत् पेशी नपुंसकं चेदर्बुदम् Suśr; Y.3.75.89 (मांसपिण्ड). -9 N. of a people. -1 N. of a hell. -आकारः N. of the plant Cordis myxa (Mar. गोंदणी, भोंकर). arbu diḥ अर्बुदिः 1 A serpent-like demon conquered by Indra; Av.11.9. and 1 (in almost every verse). -2 All-pervading lord. arbu din अर्बुदिन् a. Afflicted with swelling or tumour. ābu tta आबुत्त = आवुत्त q. v. ābu dh आबुध् 1 P. To perceive, notice, understand (Ved.); Rv.7.22.3. ābu dhyam आबुध्यम् Want of discernment, foolishness. ālābu ḥ आलाबुः (बूः) f. A pumpkin gourd; see अलाबु. udbu dh उद्बुध् 1 P. 1 To awaken, remind; उद्बुध्यध्वं समनसः सखायः Rv.1.11.1. -2 To arouse, animate, excite. udbu ddha उद्बुद्ध p. p. 1 Awakened, aroused, excited; मनसि उद्बुद्धमात्रो विकारो भावः S. D. -2 Opened, expanded, full-blown; ˚कनकाब्ज Māl.1.4. -3 Reminded, made to think of. -4 Recalled to memory (as an object seen before). -Comp. -संस्कारः association of ideas, calling anything to mind. kabu liḥ कबुलिः f. The hinder part of an animal. kambu कम्बु a. (-म्बु or -म्बू f.) Spotted, variegated. -म्बुः -म्बु (m., n.) A conch-shell; स्मरस्य कम्बुः किमयं चकास्ति दिवि त्रिलोकीजयवादनीयः N.22.22; Śi.18.54. -म्बुः 1 An elephant. -2 The neck. -3 The variegated colour. -4 A vein of the body. -5 A bracelet; कम्बुकेयूरधारिण्यः Mb.3.233.46. -6 A tube-shaped bone. -Comp. -आतायिन् m. a kind of kite. -कण्ठी a lady having the neck like a conch-shell. -ग्रीवा 1 a conch-shaped neck, (i. e. a neck marked with three lines like a shell and considered as a sign of great fortune). -2 a lady having the neck like the conch-shell. kambu kaḥ कम्बुकः 1 A conch-shell. -2 A mean or contemptible person. karbu कर्बु a. Variegated, spotted; कर्बुरूपाः (नीलाः) Y.3.166.
कर्बु (-र्वु) र a. 1 Variegated, or spotted; क्वचिल्लसद्- घननिकुरम्बकबुरः Śi.17.56. -2 Of the colour of pigeons, whitish, grey; पवनैर्भस्म कपोतकर्बुरम् Ku.4.27. -रः 1 The variegated colour. -2 Sin. -3 An evil spirit, demon. -4 The Dhattūra plant. -5 Rice growing amidst inundation. -रा N. of a plant (वर्वरी). -री An epithet of Durgā. -रम् 1 Gold. -2 Water. -3 The Dhattūra plant.
कर्बु (-र्वु) रित a. 1 Variegated, अवदग्धकर्बुरितकेतुचामरैः U.6.4; Śi.5.68. kalambu ṭa कलम्बुट (Fresh) Butter. cibu चिबु (वु) कम् The chin. चिबुकं सुदृशः स्पृशामि यावत् Bv. 2.34; Y.3.98; रात्रौ चिबुकसमर्पितजानुः Śaṅkarāchārya's Stotras. cubu kaḥ चुबुकः The chin; प्रगृह्य चुबुके$ध्यात्ममुदनीनमदच्युतः Bhāg. 1.42.7. chubu kam छुबुकम् Ved. The chin; कर्णाभ्यां छुबुकादधि Rv.1. 163.1. See चिबुक. jambu जम्बु म्बू f. 1 The rose apple tree and its fruit; द्राक्षेक्षुरम्भाजम्बूभिः Bhāg.8.2.13. -Comp. -खण्डः, -द्वीपः, -पर्वतः N. of one of the seven continents surrounding the mountain Meru. -नदी one of the seven heavenly rivers. -प्रस्थः N. of a village; तोरणं दक्षिणार्धेन जम्बूप्रस्थं समागमत् Rām.2.71.11. -मालिन् N. of a Rākśasa killed by हनुमत्. jambu जम्बु (म्बू) कः (-की f.) 1 A jackal. -2 A low man. -3 The rose apple tree. -4 An epithet of Varuṇa. jambu laḥ जम्बुलः [जम्बुं तन्नामफलं लाति ला-क] 1 A kind of tree (= जम्ब q. v.). -2 The Ketaka plant. -लम् Jest or jesting compliments addressed to the bride and the bridegroom by the friends and female relatives of the bridegroom (or of the bride). -Comp. -मालिका the same as above. drabu ddhaḥ द्रबुद्धः द्धम् A particular high number; Buddh. nibu dh निबुध् 1 P. 1 To know, understand, learn; निबोध साधो तव चेत् कुतूहलम् Ku.5.52;3.14; Ms.1.68; Y.1.2. -2 To regard or consider as, deem. -3 To listen or attend to. -Caus. To explain, inform, acquaint. nyarbu dam न्यर्बुदम् Ved. One hundred millions (दशगुणं अर्बुदम्); विमानैर्न्यर्बुदैर्युताम् Bhāg.8.15.16. pratibu dh प्रतिबुध् 4 Ā. 1 To wake, wake up, awaken; तस्य सो$हर्निशस्यान्ते प्रसुप्तं प्रतिबुध्यते Ms.1.74; Y.1.33. -2 To perceive, be conscious, know. -Caus. 1 To awaken, rouse from sleep; प्रियया प्रतिबोध्यमानमपि सुप्तम् (हतहृदयम्) Ś.6.7. -2 To inform, make known, acqaint with, communicate; भावितात्मा भुवो भर्तुरथैनं प्रत्यबोधयत् R.1.74; Śi.6.8. -3 To charge or entrust with. pratibu ddha प्रतिबुद्ध p. p. 1 Awakened, roused, wide awake; प्रति- बुद्धापि किं करिष्यामि Ś.4; Māl.4; Ms.1.74. -2 Restored to consciousness. -3 Opened, blown; अप्रतिबुद्धो$पि चूतप्रसवो$त्र बन्धनभङ्गसुरभिर्भवति Ś.6. -4 Illuminated, enlightened. -5 Great, exalted. -6 Recognized, observed. -7 Celebrated, known. pratibu ddhiḥ प्रतिबुद्धिः f. 1 Awakening. -2 Hostile purpose or intention. prabu dh प्रबुध् 4 Ā., 1 P. 1 To awake, wake up, rise from sleep; प्रबुद्ध इव सुप्तम् Ś.5.11; Śi.9.3. -2 To blow, expand, bloom, be blown; साम्रे$ह्नीव स्थलकमलिनीं नप्रबुद्धां नसुप्ताम् Me.94. -3 To perceive, observe, be aware of. -Caus. 1 To awaken, waken, rouse; प्राबोधयन्नुषसि वाग्भिरुदारवाचः R.5.65;6.56. -2 To acquaint with, inform, make known; तमभ्यनन्दत् प्रथमं प्रबोधितः R.3.68. -3 To cause to expand or open; (पद्मानि) प्रबोधवत्यूर्ध्व- मुखैर्मयूखैः Ku.1.16. -4 To instruct, teach; explain. -5 To persuade, induce. -6 To stimulate, excite. prabu ddha प्रबुद्ध p. p. 1 Awakened, roused; तथा लिखितवान् प्रातः प्रबुद्धो बुधकौशिकः Rāma-rakṣā.15. -2 Wise, learned, clever; Pt.1. -3 Knowing, conversant with. -4 Fullblown, expanded; पुष्पैः समं निपतिता रजनीप्रबुद्धैः Ve.2.7. -5 Beginning to work or take effect (as a charm). -6 Enlivened, lively. prabu ddhatā प्रबुद्धता Intelligence, wisdom. prabu dhaḥ प्रबुधः A great sage. babbu बब्बु (ब्बू) लः Acacia Arabica (Mar. बाभूळ). barbu raḥ बर्बुरः N. of a tree (Mar. बाभळ); उपसर्पेम भवन्तं बर्बुर वद कस्य लोभेन Bv.1.24. -रः, -रम् Water. bimbu ḥ बिम्बुः The betel-nut tree. lambu ṣā लम्बुषा A necklace of seven strings. lābu ḥ लाबुः (बूः) A kind of gourd. lābu kāyanaḥ लाबुकायनः N. of an old authority on philosophy quoted by Jaimini; MS.6.7.37. lābu kī लाबुकी A kind of lute. vibu dh विबुध् 1 P., 4 Ā. 1 To wake up, awake; निमील्य नेत्रे सहसा व्यबुध्यत Ku.5.57. -2 To become conscious. -3 To observe, perceive; find out. -Caus. 1 To awaken, rouse. -2 To restore to consciousness; अथ मोहपरायणा सती विवशा कामवधूर्विबोधिता Ku.4.1. vibu ddha विबुद्ध p. p. 1 Aroused, awakened, wide awake; Ś.2. -2 Expanded, blossomed, full-blown; महाबलः कमलविबुद्धलोचनः Mb.7.155.43. -3 Clever, skillful; अन्यथा प्रतिपन्नास्ते विबुद्धाः स्वेषु कर्मसु Mb.14.36.29. -4 Unconscious. vibu dhaḥ विबुधः 1 A wise or learned man, sage; सख्यं साप्तपदीनं भो इत्याहुर्विबुधा जनाः Pt.2.47. -2 A god, deity; अभून्नृपो विबुधसखः परंतपः Bk.1.1; गोप्तारं न निधीनां महयन्ति महेश्वरं विबुधाः Subhāṣ. -3 The moon. -Comp. -अधिपतिः, -इन्द्रः, -ईश्वरः epithets of Indra. -अनुचरः a god's attendant; Ms.11.47. -आवासः a temple. -इतरः a demon. -गुरुः Brihaspati or the planet Jupiter. -तटिनी the Gaṅgā river. -द्विष्, -शत्रुः a demon; बन्दीकृता विबुध- शत्रुभिरर्धमार्गे V.1.3. vibu dhānaḥ विबुधानः 1 A learned man. -2 A teacher. vibu bhūṣā विबुभूषा The wish to manifest one's self; एकैकस्या दशदश प्रकृतेर्विबुभूषया Bhāg.3.3.9. vimbu ḥ विम्बुः The betel-nut tree. vību kośaḥ वीबुकोशः A chowrie (चामर). śāmbu शाम्बु (म्बू) कः A bivalve-shell. saṃbu dh संबुध् 1 U., 4 Ā. 1 To know, understand, learn; become aware of; संभुत्सीष्ठाः सुनयनयनैर्विद्विषामीहितानि Bk. 19.3. -2 To perceive, observe, notice. -3 To wake up, rise from sleep. -Caus. 1 To inform, acquaint with, give information about; तवागतिज्ञं समबोधयन् माम् R.13.25. -2 To address, call out to. -3 To instruct. -4 To admonish, advise. -5 To wake up, rouse. -6 To explain. saṃbu ddha संबुद्ध p. p. 1 Well-understood. -2 Very wise or prudent. -3 Wide awake. -द्धः A Buddha or Jaina deified saint. saṃbu ddhiḥ संबुद्धिः f. 1 Perfect knowledge or perception; ततः पश्यन्त्यसंबुद्ध्या वातपित्तकफोत्तरान् Mb.12.216.11. -2 Full consciousness. -3 Calling to, addressing. -4 (In gram.) The vocative case; एङ् ह्रस्वात् संबुद्धेः P.VI.1.69. -5 An epithet. hibu kam हिबुकम् The fourth astrological house (पाताल). heḍābu हेडाबु (वु) क्कः A horse-dealer.
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bu dhāna budh-āná, ao. pt. Ā. waking, iv. 51, 8. bu dhna budh-ná, m. n. bottom, x. 135, 6 [Lat. fundu-s]. abu dhyamāna á-budhya-māna, pr. pt. unawakening, iv. 51, 3 [budh wake]. pratibu dhyamāna prati-búdhyamāna, pr. pt. awaking towards (acc.), iv. 51, 10.
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bu bhukṣā f. wish to enjoy (--°ree;); desire to eat, appetite, hunger: -½apanayana, m. remedy of hunger, food; -sh-ita, pp. hun gry, famishing; -shu, des. a. hungry; wish ing for worldly enjoyment (opp. desiring final liberation). bu bhūrṣā des. f. desire to sup port any one (g.); -shu, des. a. wishing to support any one (--°ree;). bu bhūṣaka a. desiring the wel fare of (g. or --°ree;); -shâ, des. f. wish to be or live; -shu, des. a. desiring power; wishing any one's welfare. bu bhutsā f. desire to know (ac. or --°ree;); -s-ita, (pp.) n. desire of knowing or knowledge; -su, des. a. wishing to know (--°ree;); inquisitive; desiring to know every thing (ep. of the gods). bu bodhayiṣu des. cs. a. wish ing to inform or bring to one's senses (ac.). bu dbu da (onomatopoeic) m. bubble (emblem of perishableness). bu ddha pp. (√ budh) awakened, fully awake; expanded (flower); enlightened, wise; known, observed; m. enlightened person who is qualified by good works and knowledge of the truth for Nirvâna and reveals the true doctrine of salvation to the world before his decease (B.); the historical Buddha, named Sâkya-muni Gautama, the founder of the Buddhist religion, who was born in Magadha and died about 477 b. c.; -gayâ, f. Buddha's Gayâ, the Buddhistic name of the town of Gayâ (so called because Buddha obtained true knowledge there); -ghosha, m. N. of a celebrated Buddhist scholar who lived at the beginning of the fifth century a. d. (the N. is not quotable in Sanskrit); -tva, n. Buddha hood; -datta, m. N. of a minister; -dharma, m. Buddha's law; -pâlita, m. N. of a pupil of Nâgârguna; -mârga, m. way or doctrine of Buddha; -rakshita, m. N.: â, f. N.; -½âgama, m. Buddha's doctrine; -½anta, m. waking condition. bu ddhi f. intelligence, understand ing, reason, intellect, mind; discernment, judgment; presence of mind, ready wit; perception; comprehension; opinion, view; belief, conviction; supposition; thought, about (lc.); feelings of (--°ree;, e.g. pity); correct or reasonable view; reflection or meditation on (lc.); intention, purpose (in. with a view to, from, through: --°ree;); --°ree;, impression, belief, notion (of, e.g. a wall=that something is a wall): in. under the impression, in the belief of (e.g. a tiger=that it was a tiger; obtain ment=that something has been obtained); -m kri, make up one's mind, form a resolu tion, to (inf., lc., or prati with ac. of vbl. n.); -m pra-kri, set a purpose before one, make up one's mind, decide. bu ddhikṛt a. producing the im pression of (--°ree;); -krita, pp. wisely acted; -kintaka, a. thinking wisely; -gîvin, a. sub sisting by intelligence; -tattva, n. the tattva of intellect (produced from Prakriti and Purusha); -pûrva, a. premeditated, inten tional: -m, ad. intentionally; -pûrvaka, a. id.: -m, ad. purposely; -prabha, m. N. of a prince; -prâgalbhî, f. soundness of judg ment; -mat, a. intelligent; shrewd, wise:-tva, n. wisdom; -matikâ, f. N.; -maya, a. consisting of intellect; -moha, m. confusion of mind; -vara, m. N. of a minister of Vikra mâditya; -vargita, pp. destitute of under standing, foolish; -vriddhi, f. increase of understanding or wisdom: -kara, a. produc ing --; -sarîra, m. N.; -sastra, a. armed with wisdom; -sâlin, a. possessed of under standing, intelligent, wise; -suddha, pp. pure of purpose; -suddhi, f. purification of the intellect; -sreshtha, spv. best through intel lect: â-ni karmâni=the works of the intel lect are best; -sampanna, pp. endowed with understanding, intelligent, wise; -sammita, pp. commensurate with reason; -sâgara, m. N.; -stha, a. present to the mind, conscious; -hîna, pp. destitute of intellect, dull-witted: -tva, n. deficiency of intellect, stupidity. bu ddhīndriya n. organ of per ception: pl. the five organs of hearing, sight, touch, taste, and smell. bu ddhopāsaka m., ikâ, f. wor shipper of Buddha. bu dha a. intelligent, clever, wise; m. man of sense, wise man, sage; god; N. of a son of Soma=the planet Mercury; N.: -ka, m. N.; -dina, n. Day of Mercury, Wed nesday; -vâra, m. id. bu dha the root budh (gr.). bu dhāna aor. pt. (RV.) awaking, rousing; being heeded. bu dhna m. n. bottom, depth, lowest part; bottom of a vessel; foot of a tree; root. bu dhnya a. coming from or belong ing to the depths: nearly always in RV. with áhi, m. dragon of the deep (dwelling in the depths of the atmosphere or on the firma ment); in E. Ahirbudhnya is an epithet of Siva or the N. of a Rudra. bu kkā f. heart. bu nda m. arrow (RV.). bu ruḍa m. maker of baskets or mats. bu sa n. vapour, mist (RV.); refuse; chaff. akṛtabu ddhi a. of unripe understanding: -tva, n. abst. n. atyambu pāna n. drinking too much water. adhibu bhūṣu des. a. wishing to get the upper hand. anavabu ddha pp. not perceived. aprabu ddha pp. unawakened; un blossomed; -bhava, m. no source or occasion of (lc.); -bhâta, pp. not yet dawned; -bhâva, a. unable, powerless: -tva, n. abst. n.; -bhu, a. unable to (lc.); m. not master of (g.): -tva, n. abst. n.; -bhûta, pp. insufficient. abu dhyamāna pr. pt. Â. not awaking. abu dhya fp. not to be awakened. abu dhna a. bottomless. abu dha a. stupid, foolish; m. fool. abu ddhi f. foolishness, act of folly; lack of purpose: in. unintentionally; a. foolish: -tâ, f.-ness; -mat, a. foolish, stupid; -stha, a. not present to the mind. abu ddha pp. foolish, stupid. ambu ja a. aquatic; m. n. (day) lotus: -bândhava, m. sun; -½aksha, a. (î) lotus eyed; -½âsanâ, f. Lakshmî (lotus-seated). ambu n. water; -kârin, a. living in the water; m. aquatic animal. ambu da m. cloud: -nâsa, m. dis persion of clouds; -dhara, m. cloud; -dhi, m. sea; -nidhi, m. id.; -pakshin, m. water-bird; -pati, m. Varuna; sea; -paddhati, f. current; -muk, m. cloud; -raya, m.current; -râsi, m. sea; -ruha, n. day-flowering lotus; -ruhinî, f. lotus; -lîlâ-geha, n. pleasure-house in the water; -vâha, m. cloud; -vega, m. current. arbu da m. (á) serpent; N. of a snake-demon (ár-); snake-like mass; shape of the foetus in the second month; N. of a mtn. (Abû): pl. N. of a people; n. the hymn RV. X, 94; 10,000,000; -sikhara, m. N. of a mtn. alābu alaNbu , ˚bū f. gourd; m. n. its fruit; gourd-bottle; -maya, a. made of a gourd. ābu tta m. sister's husband (drama). udbu dbu da a. bubbling forth. uṣarbu dh a. waking early. kambu m. shell; bracelet of shells; -ka, n. N. of a town; -kantha, a. (î) having a shell-like neck, i. e. with three folds; -grî va, m. N. of a tortoise. karbu a. spotted, variegated; -ra, a. id.: â, f. species of poisonous leech; û-ra, a. id. cibu ka n. chin. cubu ka n. chin; apex of an altar; -daghná, a. reaching to the chin. chubu ka n. chin. jambu dvīpa m. Isle of the Jambu-tree, N. of the central terrestrial island (v. dvîpa) comprising India, so called because overlooked by a gigantic Jambu-tree growing on the summit of mount Meru. jambu ka m. jackal; vile person. jambu n. rose-apple; f. (also û) rose apple-tree. tadbu ddhi a. whose mind is centred on that. jāmbu ka a. coming from the jackal. nyarbu da n. a hundred millions. pratibu ddhi f. awaking (fig.); -bodha, m. awaking; knowledge: -ka, a. awaking (ac.); m. instructor; -bodhana, a. awakening, quickening; n. awaking; spread ing, diffusion; wakening; enlightening, in structing: â, f. awaking, recovery of con sciousness; -bodhanîya, fp. to be wakened; -bodha-vat, a. possessed of understanding; -bodhin, a. awaking. prabu ddha pp. awake, wide awake; awakened: -tâ, f. enlightenment, wisdom; -búdh, a. watchful; f. awaking; -budha, m. great sage. bhasmālābu ka n. gourd used for keeping ashes; -½avasesha, a. of whom nothing remains but ashes, reduced to ashes. libu jā f. creeping plant, creeper (V.). vibu dha a. very wise; m. god: -tatinî, f. river of the gods, Ganges; -priya, a. dear to the wise or the gods; -râga, m. king of the gods, Indra; -sadman, n. abode of the gods, heaven; -strî, f. celestial female; -½âkârya, m. instructor of the gods, Brihas pati; -½âdhipatya, n. sovereignty of the gods; -½anukara, m. attendant of a god; -½âvâsa, m. dwelling of the gods, temple; -½îsvara, m. lord of the gods. vaibu dha a. (î) peculiar to the gods (vibudha), divine. śaradambu dhara m. autumnal cloud. sāmbu vāsara a. (of uncertain meaning) Kathâsaritsâgara 70, 59.
Vedic Index of Names and Subjects
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bu dha saumāyana ‘Descendant of Soma,’ is the name of a teacher mentioned in a verse in the Pañcavimśa Brāhmaṇa. bu ḍila aśvatarāávi Is mentioned several times in the Brāhmaṇa literature as a teacher. According to the Chāndogya and the Brhadāraṇyaka Upaniṣads, he was a contemporary of Janaka of Videha, and, according to the śatapatha Brāhmaṇa, of Aśvapati, the Kekaya king. He is also mentioned in the Aitareya Brāhmaṇa. bu nda Means ‘arrow in a few passages of the Rigveda. arbu da Is mentioned as Grāvastut priest at the snake festival described in the Paficavimśa Brāhmana. He is obviously the same mythical figure as Arbuda Kādraveya, a seer spoken of in the Aitareya and Kausītaki Brāhmanas as a maker of Mantras. alābu The bottle-gourd (Lagenaria vulgaris). Vessels made of it are referred to in the Atharvaveda. āstrabu dhna Is the name of a man whom Indra is said in the Rigveda to have assisted. It is not clear whether Venya, who is mentioned in the same line, was his friend or his enemy, whom Indra saved or defeated for him. kiyāmbu Is the name of one of the water-plants which are to grow, according to a funeral hymn in the Rigveda, on the place where the body of the dead was burned. The word seems to mean having some water,’ possibly by popular etymology. tābu va Is the name in the Atharvaveda of a remedy against snake poison. The Paippalāda recension has Tāvuca instead. Weber thinks that the original form was Tāthuva, from the root sthā, ‘stand,’ and that it meant ‘stopping’; but this is hardly probable. prabu dh Occurring in one passage of the Rigveda, is used in the locative parallel with nimruci, ‘at the setting (of the sun),’ and clearly means ‘at the rising (of the sun).’ bṛbu Is mentioned in a hymn of the Rigveda, where he is described as a most generous giver (sahasra-dātama), and as at the head of the Paijis. According to the śānkhāyana śrauta Sūtra, Bharadvāja received gifts from Bṛbu Takṣan and Prastoka Sārfijaya, a fact alluded to in the Mānava Dharma śāstra, where taksan is treated as a descriptive attribute,‘ a carpenter.’ Apparently Bṛbu was a Paṇi, though the words of the Rigveda might be taken to mean that he was one who had overthrown them entirely. If so, Paṇi must here certainly mean a merchant in a good sense, Brbu being then a merchant prince. According to Weber, the name suggests connexion with Babylon, but this conjecture must be regarded as quite improbable. Hillebrandt sensibly expresses no opinion as to Bṛbu, while Brunnhofer’s attempt to recognize a people named Táσtcot, and to connect them with the Vedic word taksan, is valueless, especially considering the fact that Taksan is not found as an epithet of Brbu in the Rigveda.
libu jā In the Rigveda and later denotes a creeping plant that climbs trees. śāmbu Occurs in the plural with the Añgirases in a passage of the Atharvaveda, no doubt as the name of a family of ancient teachers. There is extant in manuscript a Gṛhya Sūtra of the śāmbavyas.
Bloomfield Vedic Concordance
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bu dhaṃ tarpayāmi BDh.2.5.9.9. bu dhnād agram aṅgirobhir gṛṇānaḥ TS.2.3.14.5a. See bhinad valam aṅgirobhir. bu dhnād agreṇa vi mimāya mānaiḥ TS.2.3.14.5a. See sadmeva prāco. bu dhnād yo agram abhyarty ojasā TS.2.3.14.6a. See mūrdhnā etc. bu dhnas tvāgre viśvavyacā apaśyat AVś.19.56.2a. Cf. bambas tvāgre. bu dhne nadīnāṃ rajassu ṣīdan RV.7.34.16b; N.10.44. bu dhyema śaradaḥ śatam AVś.19.67.3. abu dhne rājā varuṇo vanasya # RV.1.24.7a. abu dhneṣu rajassv ā # RV.8.77.5b. abu dhyamānaṃ suṣupāṇam indra # RV.4.19.3b. abu dhyamānāḥ paṇayaḥ sasantu # RV.1.124.10b. abu dhyamānān sarvā jaghāna # AVP.12.14.10b. See amanyamānāñ charvā. abu dhyamānās tamaso vimadhye # RV.4.51.3d. abu dhran saṃ kanīnā madantaḥ # śś.8.20.1. abu dhram u tya indravanto agnayaḥ # RV.10.35.1a; KB.21.4. Ps: abudhram u tye śś.11.9.7; abudhram Rvidh.3.10.4. Cf. BṛhD.7.38. abu bhojīr mahinā viśvataḥ sīm # RV.1.33.9b. arbu daḥ kādraveyo rājā (Aś.śś. kādraveyaḥ), tasya sarpā viśas ta ima āsate, sarpavidyā (Aś. viṣavidyā) vedaḥ so 'yam # śB.13.4.3.9; Aś.10.7.5; śś.16.2.13--15. arbu daṃ ca nyarbudaṃ ca # VS.17.2; TS.4.4.11.3; MS.2.8.14: 118.15; KS.17.10. arbu dāya svāhā # TS.7.2.20.1; KSA.2.10; TB.3.8.16.3. arbu dir nāma yo devaḥ # AVś.11.9.4a. arbu diś ca triṣandhiś ca # AVś.11.9.23a. arbu de sīda # KS.39.6; Apś.16.31.1. arbu de senayā saha # AVś.11.9.5b; 10.5b. alābu kaṃ nikhātakam # AVś.20.132.2; Aś.8.3.17; śś.12.18.1.10. alābu vīṇā piśīlī ca # Lś.4.2.4a. ahirbu dhnya mantraṃ me 'jugupas taṃ (mss. tan) me punar dehi # Mś.1.6.3.14. Cf. MS.1.5.14: 84.1 ff. ahirbu dhnya mantraṃ me pāhi # Mś.1.6.3.7. Cf. MS.1.5.14: 82.15 ff. See ahe budhniya. āstrabu dhnāya venyam # RV.10.171.3b. uccābu dhnaṃ cakrathur jihmabāram # RV.1.116.9b. uparibu dhnān vaninaś cakartha # RV.10.73.8d. uṣarbu dha ā vaha somapītaye # RV.1.44.9c. uṣarbu dham atharyo na dantam # RV.4.6.8c. uṣarbu dhaḥ subhage tuṣṭuvāṃsaḥ # RV.7.76.6b. uṣarbu dhaḥ svasminn añjasi # RV.1.32.2b. uṣarbu dhe paśuṣe nāgnaye # RV.1.127.10b. uṣarbu dho vahantu somapītaye # RV.1.92.18c; SV.2.1085c. candrabu dhno madavṛddho manīṣibhiḥ # RV.1.52.3b. tayārbu de praṇuttānām # AVś.11.9.20a. tābu vaṃ na tābuvam # AVś.5.13.10a; AVP.8.2.9a. Cf. Kauś.29.13. tābu venārasaṃ viṣam # AVś.5.13.10c; AVP.8.2.9c. nyarbu dāya svāhā # TS.7.2.20.1; TB.3.8.16.3; KSA.2.10. nyarbu de sīda # KS.39.6; Apś.16.31.1. pratibu ddhā (AVP.4.16.4b, -budvā, read -buddhā) abhūtana # RV.1.191.5d; AVś.4.37.3f,4f; AVP.4.16.4b; 12.7.4d--8d. prabu ddhāya svāhā # VS.22.7; TS.7.1.19.2; MS.3.12.3: 160.16; KSA.1.10. prabu dhe naḥ punas (KS. puras) kṛdhi (TS. punar dadaḥ) # VS.4.14d; TS.1.2.3.1d; MS.1.2.3d: 12.4; KS.2.4d; śB.3.2.2.22d. prabu dhyamānāya svāhā # TS.7.1.19.2; KSA.1.10. bṛbu ṃ sahasradātamam # RV.6.45.33c. bhūmibu dhno na jīryati # ChU.3.15.1b. mahābu dhna iva parvataḥ # AVś.1.14.1c. See mahāmūla etc.
Dictionary of Sanskrit Grammar KV Abhyankar
"bu" has 232 results. jinendrabu ddhi a reputed Buddhist Grammarian of the eighth century who wrote a scholarly commentary on the Kasikavrtti ofJayaditya and Vamana. The commentary is called न्यास or काशिकाविवरणपञ्जिका and the writer is referred to as न्यासकार in many later grammar works Some scholars identify him with पूज्यपाददेवनन्दिन् the writer of the जैनेन्द्रव्याकरण, but this is not possible as पूज्यपाददेवनन्दिन् was a Jain Grammarian who flourished much earlier. bu iskūla[ BUISKOOL H. E. ) A European grammarian who has written an essay on the last three Padas of Panini's Astadhyayi (त्रिपादी) under the title 'The Tripadi'. bu ddhi notion, mental understanding; mental inclination; confer, compare बुद्धि: संप्रत्यय इत्यनर्थान्तरम् | Or अस्तेर्भूर्भवतीत्यस्तिबुद्ध्यां भवतिबुद्धिं प्रतिपद्यते M. Bh on P. I.1.56 Vart. 14; (2) mental inclusion; confer, compare यां यां विभक्तिं आश्रयितुं बुद्धिरुपजायते सा साश्रयितव्या M.Bh. on P. I. 1. 57: confer, compare अथ बुद्धिः अविशेषात्स्मपुरा हेतू, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.118 Vart. 4. bu ddhikarman activity of the mind of the type of understanding as contrasted with the activity of the sense organs; confer, compare इन्द्रियकर्म समासादनं बुद्धिकर्म व्यवसायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III. 3. 133 Vart. 8. bu ddhisāgara writer of a grammar work who lived in the 11th century. saṃbu ddhi (1) a term used in Panini's grammar for the case-affix of the vocative singular; confer, compare एकवचनं संबुद्धिः P. II. 3, 49; the vocative is, however, not looked upon as a separate case, but the designation संबोधन is given to the nominative case, having the sense of संबोधनः (2) the word is also used in the general sense of संबोधन i. e. addressing or calling: confer, compare एकश्रुति दूरात्संबुद्धौः किमिदं पारिभाषिक्याः संबुद्धेर्ग्रहणमेकवचनं संबुद्वि: (II. 3.49) आहोस्विदन्वर्थग्रहणं संबोधनं संबुद्वि: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.33. a,k (ೱ),(ೱ) जिह्वामूलीय, represented by a sign like the वज्र in writing, as stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks वज्राकृतिर्वर्णो जिह्वामूलीयसंज्ञो भवति. the Jihvāmūlīya is only a voiceless breath following the utterance of a vowel and preceding the utterance of the guttural letter क् or ख् . It is looked upon as a letter (वर्ण), but dependent upon the following consonant and hence looked upon as a consonant. e. g. विष्णु ೱ करोति. a,p ೱ,(ೱ) Upadhmānīya represented by a sign like the temple of an elephants stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks "गजकुम्भाकृतिर्वर्ण उपध्मानीयसंज्ञो भवति." Kāt.I. It is a voiceless breath following the utterance of a vowel and preceding the utterance of the labial letter p ( प् ) or ph ( फ ). It is looked upon as a letter ( वर्ण ), but dependent upon the following consonant and hence looked upon as a consonant. अ:कार name given to the nominative case. case in the Taittiriya Prātiśākhya. cf अ:कार इति प्रथमाविभक्तेरुपलक्षणम् Taittirīya Prātiśākhya. I. 23. akṛt literally non-krt: an affix applied to a root, but different from the conjugational affixes. confer, compare अकृत्सार्वधातुक्रयोर्दीर्ध: P. VII. 4.25. akṣarasamāmnāya alphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya. VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end. atatkāla not taking that much time only which is shown by the letter (vowel) uttered, but twice or thrice, as required by its long or protracted utterance ; the expression is used in connection with vowels in Pāṇini's alphabet, which, when used in Pāṇini's rules, except when prescribed or followed by the letter त्, includes their long, protracted and nasalized utterances: confer, compare अणुदित्सवर्णस्य चाप्रत्ययः I.1.69. atadanubandhaka not having the same mute significatory letter, but having one or two additional ones, confer, compare तदनुबन्धकग्रहणे नातदनुबन्धकस्य ग्रहणम् (Paribhāṣenduśekhara of Nāgeśa. Pari. 84.) atideśa extended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for example गाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini). 4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini). 2 et cetera, and others , Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6. adhikāra governing rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others ) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others ) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥ aghikārasūtra a superintending aphorism, which gives no meaning of itself where it is mentioned, but gives its meaning in the number of aphorisms that follow: e. gthe rules प्रत्यय:, परश्च and अाद्युदात्तश्च P. III.1.1, 2, 3 or सह सुपा. P.II.1.4. anabhidhāna inability to express the meaning desiredition The expression न वा अनभिधानात् frequently occurs in the Mahābhāṣya referring to such words or phrases as could be formed by rules of grammar or could be used according to rules but,are not found in current use recognized by learned persons or scholars; confer, compare तच्चानभिधानं यत्राप्तैरुक्तं तत्रैव, अन्यत्र तु यथालक्षणं भवत्येव Padamañj. on III. 2.1;also confer, compare अनभिधानाद् व्यधिकरणानां बहुव्रीहिर्न भविष्यति । यत्र त्वभिधानमस्ति तत्र वैयधिकरण्येपि भवत्येव समासः, कण्ठेकाल इति; Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on II. 2.24: for examples of अनभिधान, sec also M.Bh.अभिधानलक्षणाः कृत्तद्धितसमासाः अनभिधानान्न भविष्यन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.19. also on III. 2.1. V.5, IV.2.1. See Kāś. on III,1.22, III.3.158. antaraṅga a 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). antādivadbhāva condition, attributed to a single substitute for the final of the preceding and initial of the succeeding word, of being looked upon either as the final of the preceding word or as the initial of the succeeding word but never as both (the final as well as the initial) at one and the same time; confer, compare उभयत आश्रये नान्तादिवत् Sīr. Pari 39 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.48. artha (1) literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya. III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206. avaśaṃgama name of a Samdhi when a class consonant, followed by any consonant is not changed, but retained as it is; confer, compare स्पर्शाः पूर्वे व्यञ्जनान्युत्तराणि अास्थापितानां अवशंगमं तत् R.Pr.IV. l; eg. अारैक् पन्थाम् Ṛgveda, Ṛk. Saṁh=Ṛgveda-saṁhita. I.113.16, वषट् ते (Ṛgveda, Ṛk. Saṁh=Ṛgveda-saṁhita. VII.99.7) अजानन् पुत्रः (R. V. X.85.14). aviśeṣita not specified, mentioned without any specific attribute; confer, compare एवमपि प्रयत्नः अविशेषितः भवति M.Bh. on I.1.9; confer, compare also Kātan. VI.1.63. avyayasaṃgraha name of a treatise ondeclinable words attributed to Sākaṭāyana. aśvaghāsādi compounds like अश्वघास which cannot be strictly correct as चतुथींसमास, but can be षष्ठीसमास if the word तदर्थ in the rule चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः be understood in the sense of 'meant for' a particular thing which is to be formed out of it: confer, compare विकृतिः प्रकृत्येति चेदश्वघासादीनामुपसंख्यानम् M.Bh. on II.1.36. aṣṭādhyāyī name popularly given to the Sūtrapāṭha of Pāṇini consisting of eight books (adhyāyas) containing in all 3981 Sūtras,as found in the traditional recital, current at the time of the authors of the Kāśika. Out of these 398l Sūtras, seven are found given as Vārtikas in the Mahābhāṣya and two are found in Gaṇapāṭha.The author of the Mahābhāṣya has commented upon only 1228 of these 3981 sūtras. Originally there were a very few differences of readings also, as observed by Patañjali ( see Mbh on I.4.1 ); but the text was fixed by Patañjali which, with a few additions made by the authors of the Kāśika,as observed a reference to some preceding word, not necessarily on the same page. , has traditionally come down to the present day. The Pāṇini's Aṣṭādhyāyī. is believed to be one of the six Vedāṅga works which are committed to memory by the reciters of Ṛgveda. The text of the Pāṇini's Aṣṭādhyāyī. is recited without accents. The word अष्टाध्यायी was current in Patañjali's time; confer, compare शिष्टज्ञानार्था अष्टाध्यायी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 3.109. asattva (1) absence of सत्त्व or entity; (2) other than a substance i. e. property, attribute, et cetera, and others confer, compare प्रादयः असत्त्ववचना निपातसंज्ञा भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 4.59; confer, compare also सोऽसत्त्वप्रकृतिर्गणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44. confer, compare also चादयोऽ सत्त्वे P.I.4.57. asamarthasamāsa a compound of two words, which ordinarily is inadmissible, one of the two words being more closely connected with a third word, but which takes place on the authority of usage, there being no obstacle in the way of understanding the sense to be conveyed; e. g. देवदत्तस्य गुरुकुलम् । देवदत्तस्य दासभार्या । असूर्यंपश्यानि मुखानि, अश्राद्धभोजी ब्राह्मणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.1. astāti taddhita affix. affix अस्तात् in the sense of the base itself, but called विभक्ति, prescribed after words in the sense of 'direction', e. g. पुरस्तात्, अधस्तात् et cetera, and others confer, compare दिक्शब्देभ्यः सप्तमीपञ्चमीप्रथमाभ्येा दिग्देशकालेषु अस्तातिः P. V.3.27. asvaraka untoned; a word without an accent, as different from a word which has an accent,but which is not uttered with that accent: cf अक्रियमाणे ह्युपदेशिवद्भावे...अान्तर्यत अांदेशा अस्वरकाणामस्वरकाः स्युः M.Bh. on VII. 1.2, VII. 1. 89. aākhyāta verbal form, verb; confer, compare भावप्रधानमाख्यातं सत्त्वप्रधानानि नामानि Nirukta of Yāska. I.1; चत्वारि पदजातानि नामाख्यातोपसर्गनिपाताश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika 1 ; also A.Prāt. XII. 5, अाकार अाख्याते पदादिश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.2.37 Vārttika (on the Sūtra of Pāṇini). 2, आख्यातमाख्यातेन क्रियासातत्ये Sid. Kau. on II.1.72, क्रियावाचकमाख्यातं Vājasaneyi Prātiśākhya. V.1; confer, compare भारद्वाजकमाख्यातं भार्गवं नाम भाष्यते । भारद्वाजेन दृष्टत्वादाख्यातं भारद्वाजगोत्रम् V. Prāt. VIII. 52; confer, compare also Athar. Prāt.I.I.12, 18; 1.3.3,6; II.2.5 where ākhyāta means verbal form. The word also meant in ancient days the root also,as differentiated from a verb or a verbal form as is shown by the lines तन्नाम येनाभिदधाति सत्त्वं, तदाख्यातं येन भावं स धातुः R.Pr.XII.5 where 'आख्यात' and 'धातु' are used as synonyms As the root form such as कृ, भृ et cetera, and others as distinct from the verbal form, is never found in actual use, it is immaterial whether the word means root or verb.In the passages quoted a reference to some preceding word, not necessarily on the same page. from the Nirukta and the Mahābhāṣya referring to the four kinds of words, the word ākhyāta could be taken to mean root (धातु) or verb (क्रियापद). The ākhyāta or verb is chiefly concerned with the process of being and bccoming while nouns (नामानि) have sattva or essence, or static element as their meaning. Verbs and nouns are concerned not merely with the activities and things in this world but with every process and entity; confer, compare पूर्वापूरीभूतं भावमाख्यातेनाचष्टे Nir.I.;अस्तिभवतिविद्यतीनामर्थः सत्ता । अनेककालस्थायिनीति कालगतपौर्वापर्येण क्रमवतीति तस्याः क्रियात्वम् । Laghumañjūṣā. When a kṛt (affix). affix is added to a root, the static element predominates and hence a word ending with a kṛt (affix). affix in the sense of bhāva or verbal activity is treated as a noun and regularly declined;confer, compare कृदभिहितो भावे द्रव्यवद् भवति M.Bh. on II.2.19 and III. 1.67, where the words गति, व्रज्या, पाक and others are given as instances. Regarding indeclinable words ending with kṛt (affix). affixes such as कर्तुं, कृत्वा, and others, the modern grammarians hold that in their case the verbal activity is not shadowed by the static element and hence they can be,in a way, looked upon as ākhyātas; confer, compare अव्ययकृतो भावे Vaiyākaraṇabhūṣaṇa. aāgantuka literally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others ; confer, compare इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word. aātmanebhāṣa a technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, confer, compare आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots. 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 is phonetically 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. ābhīyaprakaraṇa a section of Pāṇini's grammar from VI.4.-2 to VI. 4.129, called अाभीय, as it extends to the rule भस्य VI.4.129, including it but as the governing rule भस्य is valid in every rule upto the end of the Pāda, the आभीयप्रकरण also extends upto the end of the Pāda.See अाभाच्छास्त्र a reference to some preceding word, not necessarily on the same page. . aāropa attribution or imputation of properties which leada to the secondary sense of a word; confer, compare अप्रसिद्धश्च संज्ञादिरपि तद्गुणारोपादेव बुध्यते Par. Sek. on Pari. 15. āśvalāyanaprātiśākhya an authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa. āhi tad-affix added to the word दक्षिण in the general sense of direction but when distance is specially meant; exempli gratia, for example दक्षिणाहि वसति, दक्षिणाहि रमणीयम्. See Kāś. on आहि च दूरे P. V.3.37. it (1) a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana. 1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compare P.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compare P.VII.1.58; ई signifies the prevention of the augment इ before the past participle. affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compare P.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compare P.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compare VII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compare P, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compare P.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compare P.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compare P.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compare P I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compare P.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compare P.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compare P.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compare P.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compare P.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34. indumitra author of अनुन्यास, a commentary on Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. , the well-known commentary on the Kāśikavṛtti by Jinendrabuddhi. Many quotations from the Anunyāsa are found in the Paribhāṣāvṛtti of Sīradeva. The word इन्दु is often used for इन्दुमित्र; confer, compare एतस्मिन् वाक्ये इन्दुमैत्रेययोः शाश्वतिको विरोध: Sīra. Pari. 36. iman or इमनिच् taddhita affix. affix इमन् applied to the words पृथु, मृदु, महत्, लघु, गुरु, words showing colour and words such as दृढ, परिवृढ, भृश, शीत, उष्ण et cetera, and others in the sense of 'quality' or 'attribute': cf Pāṇ. V. 1.122, 123. For changes in the base before the affix इमन् see P. VI.4.154-163. ukta prescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expressedition Sometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72. uccāraṇa pronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः. uṇādi affixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely derivedition The derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work. uddyotanaprabhā name of a commentary on the 'Tantrapradipa' of Maitreya Rakṣita,which latter is a commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. which itself is a commentary on Jayāditya's Kāśikā. upadhmānīya a letter or a phonetic element substituted for a visarga followed by the first or the second letter of the labial class. Visarga is simply letting the breath out of the mouth. Where the visarga is followed by the first or the second letter of the labial class, its pronunciation is coloured by labial utterance. This coloured utterance cannot be made independently; hence this utterance called 'उपध्मानीय' ( similar to a sound blown from the mouth ) is not put in, as an independent letter, in the वर्णसमाम्नाय attributed to महेश्वर. Patañjali, however, has referred to such dependent utterances by the term अयोगवाहवर्ण. See अयेागवाह; confer, compare xक इति जिह्वामूलीयः । जिह्वामूलेन जन्यत्वात् । xप इत्युपध्मानीयः । उपध्मानेन जन्यत्वात्. अयेगवाह is also called अर्धविसर्ग. See अर्धविसर्ग. upamanyu (1) the famous commentator on the grammatical verses attributed to Nandikeśvarakārikā. which are known by the name नन्दिकेश्वरकारिका and which form a kind of a commentary on the sūtras of Maheśvara; (2) a comparatively modern grammarian possibly belonging to the nineteenth century who is also named Nandikeśvarakārikā. kārikābhāṣya by Upamanyu. and who has written a commentory on the famous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa-manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव. upalakṣaṇa implication, indication: a thing indicatory of another thing. The term is very frequently found in commentary works in connection with a word which signifies something beyond it which is similar to it; the indication is generally inclusive; confer, compare Kāśikā on भीस्म्योर्हेतुभये P.I.3.68 भयग्रहणमुपलक्षणार्थं विस्मयोपि तत एव । as also मन्त्रग्रहणं तु च्छन्दस उपलक्षणार्थम् Kāś. on II.4.80. The verbal forms of लक्ष् and उपलक्ष् as also the words लक्षयितुम्, लक्षणीय, लक्षित et cetera, and others possess the sense of 'expressing the meaning not primarily, but secondarily by indication or implication'. upasarga preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska. I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others ), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska. I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa. and Mahābhāṣya-Pradīpoddyota by Nāgeśa. thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya. I. 15, Vājasaneyi Prātiśākhya. VI.24, and S. K. on P. I.4.60. upasargadyotyatā the view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona. upasthita a word used father technically in the sense of the word इति which is used in the Krama and other recitals when Vedic reciters show separately the two words compounded together by uttering the compound word first, then the word इति and then the two compound words, exempli gratia, for example सुश्लोक ३ इति सु-श्लोक। विभावसो इति विभा-वसो. The Kāśikā defines the word उपस्थित as समुदायादवच्छिद्य पदं येन स्वरूपे अवस्थाप्यते तद् उपस्थितम् । इतिशब्दः । Kāś.on VI.1.129. The Ṛk-Prātiśākhya explains the word rather differently, but in the same context.The word after which इति is placed is called upasthita exempli gratia, for example the word बाहू in बाहू इति or विभावसौ in विभावसो इति as contrasted with स्थित id est, that is the word without इति exempli gratia, for example बाहू or विभावसो, as also contrasted with स्थितोपस्थित id est, that is the whole word विभावसो इति विभाsवसो which is also called संहित or मिलित; (2) occurring, present; cf कार्यकालं संज्ञापरिभाषम् . यत्र कार्यं तत्रोपस्थितं द्रष्टव्यम् । Par.Śek. Pari.3. ṛktantra a work consisting of five chapters containing in all 287 sūtras. It covers the same topics as the Prātiśākhya works and is looked upon as one of the Prātiśākhya works of the Sāma Veda. Its authorship is attributed to Śākaṭāyana according to Nageśa, while औदिव्राज is held as its author by some, and कात्यायन by others. It bears a remarkable similarity to Pāṇini's Pāṇini's Aṣṭādhyāyī. especially in topics concerning coalescence and changes of स् and न् to ष् and ण् respectively. It cannot be definitely said whether it preceded or followed Pāṇini's work. ṛkprātiśākhya one of the Prātiśākhya works belonging to the Aśvalāyana Śākha of the Ṛg Veda. The work available at present, appears to be not a very old one,possibly written a century or so after Pāṇini's time. It is possible that the work, which is available, is based upon a few ancient Prātiśākhya works which are lost. Its authorship is attributed to Śaunaka.The work is a metrical one and consists of three books or Adhyāyas, each Adhyāya being made up of six Paṭalas or chapters. It is written, just as the other Prātiśākhya works, with a view to give directions for the proper recitation of the Veda. It has got a scholarly commentary written by Uvaṭa and another one by Kumāra who is also called Viṣṇumitra. See अाश्वलायनप्रातिशाख्य. ekavākya an expression giving one idea, either a single or a composite one. A positive statement and its negation, so also, a general rule and its exception are looked upon as making a single sentence on account of their mutual expectancy even though they be sometimes detached from each other confer, compare विदेशस्थमपि सदेकवाक्यं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.4.67; confer, compare also निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैव अन्वयः । तत्रैकवाक्यता पर्युदासन्यायेन । संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः । Par. Śek on Pari. 3. Such sentences are, in fact, two sentences, but, to avoid the fault of गौरव, caused by वाक्यभेद, grammarians hold them to be composite single sentences. ekaśeṣa a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona. {{c|-( anusvāra ) ṃanusvāra or nasal (l) looked upon as a phonetic element, independent, no doubt, but incapable of being pronounced without a vowel Preceding it. Hence, it is shown in writing with अ although its form in writing is only a dot a reference to some preceding word, not necessarily on the same page. the line cf अं इत्यनुस्वारः । अकार इह उच्चारणर्थ इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति Kātantra vyākaraṇa Sūtra. Vyāk I.1.19; (2) anusvāra,showing or signifying Vikāra id est, that is अागम and used as a technical term for the second विभक्ति or the accusative case. See the word अं a reference to some preceding word, not necessarily on the same page. on page 1. karmadhāraya name technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand. kamenāman literally noun showing action, participle. कर्मप्रवचनीय a technical term used in connection with a preposition which showed a verbal activity formerly, although for the present time it does not show it; the word is used as a technical term in grammar in connection with prefixes or उपसर्गs which are not used along.with a root, but without it confer, compare कर्म प्रोक्तवन्तः कर्मप्रवचनीयाः इति M.Bh. on P.I.4.83; exempli gratia, for example शाकल्यस्य संहितामनु प्रावर्षत्, अन्वर्जुनं योद्धारः, अा कुमारं यशः पाणिनेः; confer, compare Kāś. on P.I.4.83 to 98. karmavadbhāva the activity of the agent or kartā of an action represented as object or karman of that very action, for the sake of grammatical operations: e. g. भिद्यते काष्ठं स्वयमेव;. करिष्यते कटः स्वयमेव. To show facility of a verbal activity on the object, when the agent or kartā is dispensed with, and the object is looked upon as the agent, and used also as an agent, the verbal terminations ति, त; et cetera, and others are not applied in the sense of an agent, but they are applied in the sense of an object; consequently the sign of the voice is not अ (शप्), but य (यक्) and the verbal terminations are त, आताम् et cetera, and others (तङ्) instead of ति, तस् et cetera, and others In popular language the use of an expression of this type is called Karmakartari-Prayoga. For details see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on कर्मवत्कर्मणा तुल्यक्रियः P.III.1.87. Only such roots as are कर्मस्थक्रियक or कर्मस्थभावक id est, that is roots whose verbal activity is noticed in the object and not in the subject can have this Karmakartari-Prayoga. kalman the same as karman or object of an action especially when it is not fully entitled to be called karman, but looked upon as karman only for the sake of being used in the accusative case; subordinate karman, as for instance the cow in गां पयो दोग्धि. The term was used by ancient grammarians; confer, compare विपरीतं तु यत्कर्म तत् कल्म कवयो विदुः M.Bh. on P.I.4.51. See कर्मन्. kātantra name of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra. . A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375. kātantraparibhāṣāvṛtti (1) name of a gloss on the Paribhāṣāpaṭha written by Bhāvamiśra, probably a Maithila Pandit whose date is not known. He has explained 62 Paribhāṣās deriving many of them from the Kātantra Sūtras. The work seems to be based on the Paribhāṣā works by Vyāḍiparibhāṣāsūcana. and others on the system of Pāṇini, suitable changes having been made by the writer with a view to present the work as belonging to the Kātantra school; (2) name of a gloss on the Paribhāṣāpaṭha of the Kātantra school explaining 65 Paribhāṣās. No name of the author is found in the Poona manuscript. The India Office Library copy has given Durgasiṁha's Kātantra-Sūtravṛtti. as the author's name; but it is doubted whether Durgasiṁha's Kātantra-Sūtravṛtti. was the author of it. See परिभाषासंग्रह edition by B. O. R. I. Poona. kāśikā (1) name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe. kāśikāvivaraṇapañjikā also called Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. , the well-known commentary written by Jinendrabuddhi on the Kāśikā of Jayāditya and Vāmana. See Kāśikā a reference to some preceding word, not necessarily on the same page. . kuṅkumavikāśa a commentary by SivaBhaṭṭa on Jinendrabuddhi's Kāśikāvivaraṇapañjikā which is known popularly as Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. . kṛtya literally that which should be done; the word कृत्य is used as a tech nical term in grammar in the sense of kṛt affixes which possess the sense 'should be done'. Pāṇini has not defined the term कृत्य but he has introduced a topic ( अधिकार ) by the name कृत्य (P. III.1.95), and mentioned kṛt afixes therein which are to be called कृत्य right on upto the mention of the affix ण्वुल्. in P.III. 1.133; confer, compare कृत्याः प्राङ् ण्वुलः P. III. 1.95 The kṛtya affixes, commonly found in use, are तव्य, अनीय and य ( यत्, क्यप् and ण्यत् ). kramapāṭha recital of the Vedic Saṁhitā by means of separate groups of two words, repeating each word except the first of the Vedic verseline; see क्रम a reference to some preceding word, not necessarily on the same page. . The various rules and exceptions are given in detail in Paṭalas ten and eleven of the Ṛk Prātiśākhya. The Vedic Saṁhitā or Saṁhitāpāṭha is supposed to be the original one and the Padapāṭha prepared later on, with a view to preserving the Vedic text without any change or modification of a letter, or accent; confer, compare न लक्षणेन पदकारा अनुवर्त्याः । पदकारैर्नाम लक्षणमनुवर्त्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.109, VI. 1.207 and VIII. 2.16, where Patañjali clearly says that grammar-rules are not to follow the Padapāṭha, but, the writer of the Padapāṭha is to follow the rules already laid down. The Jaṭāpāṭha, the Ghanapāṭha and the other recitals are later developments of the Padapāṭha as they are not mentioned in the Prātiśākhya works. khamuñ kṛt affix अम् applied to the root कृ when preceded by a word standing as the object of the root, provided an abuse is meant, e. g. चोरंकारं आक्रोशति; confer, compare P. III. 4.25. gaṅgādhara [GANGADHARA SHASTRI TELANG] (l) a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्. galatpada the word occurs in the Prātiśākhya works in connection with the definition of संक्रम, in the kramapātha. The word संक्रम means bringing together two words when they are combined according to rules of Samdhi. (See the word संक्रम). In the Kramapātha, where each word occurs twice by repetition, a word occurring twice in a hymn or a sentence is not to be repeated for Kramapātha, but it is to be passed over. The word which is passed over in the Kramapātha is called गलत्पद; e. g. दिशां च पतये नमो नमो वृक्षेभ्यो हरिकेशेभ्यः पशूनां पतये नमो नमः सस्पिञ्जराय त्विषीमतॆ पथीनां पतये नमः । In the Kramapātha पतये नमः and नमः are passed over and पशूनां is to be connected with सस्पिञ्जराय. The words पतये नमः and नमः are called galatpada; confer, compare गलत्पदमतिक्रम्य अगलता सह संधानं संक्रम; Vājasaneyi Prātiśākhya. IV. 197. There is no गलत्पद in पदपाठ. gārgya an ancient reputed grammarian and possibly a writer of a Nirukta work, whose views, especially in.connection with accents are given in the Pratisakhya works, the Nirukta and Panini's Astadhyayi. Although belonging to the Nirukta school, he upheld the view of the Vaiyakaranas that all words cannot be derived, but only some of them: cf Nirukta of Yāska. I. 12.3. cf, also Vājasaneyi Prātiśākhya. IV. 167, Nirukta of Yāska. I. 3.5, III. 14.22: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 13; XIII. 12: P. VII. 3.99, VIII. 3.20, VIII. 4.69. guṇa (1) degree of a vowel; vocalic degree, the second out of the three degrees of a vowel viz. primary degree, guna degree and vrddhi degree exempli gratia, for example इ, ए and ऐ or उ, ओ and औ. अ is given as a guna of अ; but regarding अ also,three degrees can be stated अ, अ and आ. In the Pratisakhya and Nirukta ए is called गुण or even गुणागम but no definiti6n is given ; confer, compare गुणागमादेतनभावि चेतन R.Pr.XI.6;शेवम् इति विभीषितगुणः। शेवमित्यपि भवति Nir.X.17: (2) the properties of phonetic elements or letters such as श्वास,नाद et cetera, and others : confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ch.XIII : (3) secondary, subordinate;confer, compare शेषः,अङ्गं, गुणः इति समानार्थाः Durgācārya's commentary on the Nirukta. on Nirukta of Yāska. I.12: (4) properties residing in a substance just as whiteness, et cetera, and others in a garment which are different from the substance ( द्रव्य ). The word गुण is explained by quotations from ancient grammarians in the Maha bhasya as सत्वे निविशतेsपैति पृथग्जातिषु दृश्यते । अाघेयश्चाक्रियाजश्च सोSसत्त्वप्रकृतिर्गुणः ॥ अपर आह । उपैत्यन्यज्जहात्यन्यद् दृष्टो द्रव्यान्तरेष्वपि। वाचकः सर्वलिङ्गानां द्रव्यादन्यो गुणः स्मृतः ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44;cf also शब्दस्पर्शरूपरसगन्धा गुणास्ततोन्यद् द्रव्यम् ,M.Bh.on V.1.119 (5