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"cad" has 3 results.
    
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√caḍcaḍiikope1181
√cadcadiiāhlādane dīptau ca158
√cadcadee[paribhāṣaṇe] yācane ca1598
  
"cad" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√चद्cadasking, begging, requesting / yācana850/2Cl.1
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Devanagari
BrahmiEXPERIMENTAL
cad cl.1. dati-, date- to ask or beg (see cat-) View this entry on the original dictionary page scan.
cadiram. (equals cand-) the moon View this entry on the original dictionary page scan.
cadiram. camphor View this entry on the original dictionary page scan.
cadiram. an elephant View this entry on the original dictionary page scan.
cadiram. a snake View this entry on the original dictionary page scan.
anīcadarśinm. Name of a buddha-. View this entry on the original dictionary page scan.
apiśācadhītamfn. (probably right reading) not drunk or sucked by piśāca-s, . View this entry on the original dictionary page scan.
arcaddhūmamfn. whose smoke is shining
ardhapañcadaśamfn. plural fourteen and a half. View this entry on the original dictionary page scan.
asacadviṣmfn. hating or persecuting the non-worshippers ([ ]) or not persecuting worshippers ([ ]) (vocative case) View this entry on the original dictionary page scan.
bodhapañcadaśikāf. Name of work View this entry on the original dictionary page scan.
dvipañcadvayasāṅgulamfn. having the height, depth etc. of 10 finger-breadths View this entry on the original dictionary page scan.
kacadugdhikāf. Cucurbita Hispida View this entry on the original dictionary page scan.
kavacadharamfn. equals -hara- below. View this entry on the original dictionary page scan.
krauñcadāraṇam. " krauñca--splitter", kārttikeya- View this entry on the original dictionary page scan.
krauñcadvīpam. Name of a dvīpa- (See krauñca-) View this entry on the original dictionary page scan.
kroñcadāraṇa equals krauñca-d- q.v View this entry on the original dictionary page scan.
nārācadurdinan. a shower (literally bad weather id est storm) of arrows View this entry on the original dictionary page scan.
pañcadaivatamfn. having 5 deities (organs of sense) View this entry on the original dictionary page scan.
pañcadaivatyan. a particular gift to Brahmans (at the offering of which 5 deities are thought to be present) View this entry on the original dictionary page scan.
pañcadaka(?), m. pl. Name of a people View this entry on the original dictionary page scan.
pañcadāmanmf(mnī-)n. having 5 cords View this entry on the original dictionary page scan.
pañcadaṇḍamfn. having 5 sticks View this entry on the original dictionary page scan.
pañcadaṇḍacchattraprabandham. Name of a tale. 1. View this entry on the original dictionary page scan.
pañcadaśamf(ī-)n. the 15th etc. View this entry on the original dictionary page scan.
pañcadaśamf(ī-)n. + 15 View this entry on the original dictionary page scan.
pañcadaśamf(ī-)n. consisting of 15 etc. View this entry on the original dictionary page scan.
pañcadaśamf(ī-)n. containing or representing the pañca-daśa- stoma-, connected with it View this entry on the original dictionary page scan.
pañcadaśafor śan- in compound View this entry on the original dictionary page scan.
pāñcadaśamf(ī-)n. (fr. pañ-daśī-) relating to the 15th day of a month gaRa saṃdhi-velādi-, View this entry on the original dictionary page scan.
pañcadaśacchadimfn. having 15 roofs View this entry on the original dictionary page scan.
pañcadaśadhāind. in or into 15 parts or ways
pañcadaśāham. a period of 15 days View this entry on the original dictionary page scan.
pañcadaśāhikamf(ī-)n. lasting 15 days View this entry on the original dictionary page scan.
pañcadaśakarmann. Name of work View this entry on the original dictionary page scan.
pañcadaśakṛtvasind. 15 times View this entry on the original dictionary page scan.
pañcadaśākṣaramfn. consisting of 15 syllables View this entry on the original dictionary page scan.
pañcadaśamamf(ī-)n. the 15th View this entry on the original dictionary page scan.
pañcadaśamālāmantravidhim. Name of work View this entry on the original dictionary page scan.
pañcadaśan(p/a-) mfn. plural (genitive case śānām- ; instrumental case śabhis- ) 15 View this entry on the original dictionary page scan.
pañcadaśarātram. a period of 15 nights, a fortnight View this entry on the original dictionary page scan.
pañcadaśarcamfn. (for -ṛca-) consisting of 15 verses View this entry on the original dictionary page scan.
pañcadaśavarṇamālikāf. Name of. stotra- View this entry on the original dictionary page scan.
pañcadaśavārṣikamf(ī-)n. 15 years old View this entry on the original dictionary page scan.
pañcadaśavārṣikamf(ī-)n. Name of a kind of cāturmāsya- View this entry on the original dictionary page scan.
pañcadaśavartanimfn. forming the path of a pañca-daśa- stoma- View this entry on the original dictionary page scan.
pañcadaśavatmfn. possessing the pañca-daśa- stoma- View this entry on the original dictionary page scan.
pañcadaśīf. (sc. tithi-) the 15th day of a half month, the day of full or new moon View this entry on the original dictionary page scan.
pañcadaśīf. Name of several works. View this entry on the original dictionary page scan.
pañcadaśikamfn. having the length of 15, View this entry on the original dictionary page scan.
pañcadaśinmfn. consisting of 15 parts View this entry on the original dictionary page scan.
pañcadaśīprakaraṇan. Name of work View this entry on the original dictionary page scan.
pañcadaśīsamāsam. Name of work View this entry on the original dictionary page scan.
pañcadaśītantran. Name of work View this entry on the original dictionary page scan.
pañcadaśīvivekam. Name of work View this entry on the original dictionary page scan.
pañcadaśīvyākhyāf. Name of work View this entry on the original dictionary page scan.
pañcadaśīyantravidhānan. Name of work View this entry on the original dictionary page scan.
pāñcadaśyamfn. idem or 'mf(ī-)n. (fr. pañ-daśī-) relating to the 15th day of a month gaRa saṃdhi-velādi-,' View this entry on the original dictionary page scan.
pāñcadaśyan. the aggregate of 15 View this entry on the original dictionary page scan.
pañcadind. in 5 ways or parts, fivefold View this entry on the original dictionary page scan.
pañcadhābandhyāprakāśam. (?) Name of work View this entry on the original dictionary page scan.
pañcadhanusm. Name of a prince View this entry on the original dictionary page scan.
pañcadhāraṇakamfn. upheld or subsisting by the 5 elements View this entry on the original dictionary page scan.
pañcadhīvamf(ā-)n. = pañcabhir dhīvarībhiḥ krītaḥ- View this entry on the original dictionary page scan.
pañcadīrghan. sg. the 5 long parts of the body (viz. the arms, eyes, belly [knees ],nose, and breast) View this entry on the original dictionary page scan.
pañcadrauṇikamf(ī-)n. containing 5 droṇa-s (a particular measure of capacity) View this entry on the original dictionary page scan.
pañcadrāviḍajātif. Name of work (see pañca-gauḍa-brāhmaṇa-j-). View this entry on the original dictionary page scan.
piñcadevam. Name of a man View this entry on the original dictionary page scan.
piśācadakṣiṇāf. a gift (such as given) among piśāca-s View this entry on the original dictionary page scan.
piśācadīpikāf. "lamp of the piśāca-s", an ignis fatuus View this entry on the original dictionary page scan.
piśācadrum. Trophis Aspera (the favourite haunt of piśāca-s) View this entry on the original dictionary page scan.
rāmacandrapañcadaśīf. Name of work View this entry on the original dictionary page scan.
rāmapañcadaśīkalpalatikāf. Name of work View this entry on the original dictionary page scan.
sacadhyaiSee sac-. View this entry on the original dictionary page scan.
śaucadratham. (fr. śucad-ratha-) patronymic of su-nītha- View this entry on the original dictionary page scan.
śrīdharīpañcadaśīf. Name of work View this entry on the original dictionary page scan.
śucadhyaiSee under 1. śuc-. View this entry on the original dictionary page scan.
śucadrathamfn. (pr. p. of1. śuc-+ r-) having a shining car View this entry on the original dictionary page scan.
uccadevam. Name of viṣṇu- or kṛṣṇa- View this entry on the original dictionary page scan.
uccadevatāf. the time personified View this entry on the original dictionary page scan.
uccadhvajam. Name of śākya-muni- (as teacher of the gods among the tuṣita-s q.v) View this entry on the original dictionary page scan.
cadeśam. Name of a country. View this entry on the original dictionary page scan.
vātacadamfn. fluttering in the wind, View this entry on the original dictionary page scan.
vidyāraṇyapañcadaśīf. Name of work View this entry on the original dictionary page scan.
vṛścadvanaSee under vraśc-. View this entry on the original dictionary page scan.
vṛścadvanamfn. (pr. p. of vraśc-+ vana-) felling or destroying trees (said of agni-) View this entry on the original dictionary page scan.
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cad चद् 1 U. [चदति-ते] To ask, beg.
cadiraḥ चदिरः [चद्-किरच्] 1 The moon. -2 Camphor. -3 An elephant. -4 A snake.
pañcad पञ्चधा ind. 1 In five parts. -2 In five ways.
pāñcadaśa पाञ्चदश a. (-शी f.), पाञ्चदश्य (-श्यी f.) 1 Relating to the fifteenth day of a month. -2 Being kindled by fifteen Sāmidhenī mantras; वह्निं यथा दारुणि पाञ्चदश्यं मनीषया निष्कर्षन्ति गूढम् Bhāg.6.4.27.
pāñcadaśyam पाञ्चदश्यम् A collection of fifteen.
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daśadaśin a. consisting of re peated decades; -dis, f. sg. the ten quarters.
daśati f. decade.
daśat f. decade.
nirjhara m. (rarely n.) cascade, tor rent; -gharinî, f. torrent.
nīpa a. [ni½ap-a, having water flowing down, damp], low-lying; m. a tree (Nauclea Cadamba); n. its flowers or fruit; m. pl. N. of a royal race.
viṃśati f. [two-decade: (d)vi-m (da)sa-tí] twenty (w. a pl. in the same case, governing a g. pl., or °ree;--): (i)-ka, a. twenty years old; consisting of twenty (syllables or panas: fine); n. twenty; -tama,a. twen tieth (w. bhâga, m. twentieth part); -bhâga, m. twentieth part; -ma, a. twentieth; m. twentieth part; -varsha-desîya, a. about twenty years old; -vârshika, a. (î) lasting twenty years; taking place after twenty years; -½îsa, -½îsin, m. chief of twenty villages.
     Vedic Index of
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ibha Is a word of somewhat doubtful sense and inter­pretation. It is found only in the Samhitās, and especially in the Rigveda. According to Roth and Ludwig the sense is ‘retainer,’ and Zimmer thinks that it includes not only dependants and servants, but also the royal family and the youthful cadets of the chief families. In the opinion of Pischel and Geldner® it denotes ‘elephant.’ This view is supported by the authority of the commentators Sāyana and Mahīdhara; the Nirukta, too, gives ‘elephant’ as one of the senses of the word. Megasthenes and Nearchos tell us that elephants were a royal prerogative, and the derivative word Ibhya may thus be naturally explained as denoting merely ‘ rich ’ (lit., ‘ possessor of elephants ’).
dīrghatamas (‘ Long darkness ’) Māmateya (* son of Mamatā ’) Aucathya (‘son of Ucatha’) is mentioned as a singer in one hymn of the Rigveda, and is referred to in several passages by his metronymic, Māmateya, alone. He is said, both in the Rigveda and in the Sāñkhāyana Áranyaka, to have attained the tenth decade of life. In the Aitareya Brāhmana he appears as the priest of Bharata. The Brhaddevatā contains a preposterous legend made up of fragments of the Rigveda,® according to which Dīrghatamas was born blind, but recovered his sight; in old age he was thrown into a river by his servants, one of whom, Traitana, attacked him, but killed himself instead. Carried down by the stream, he was cast up in the Añga country, where he married Uśij, a slave girl, and begot Kaksīvant. The two legends here combined are not even con­sistent, for the second ignores Dīrghatamas’ recovery of sight. To attach any historical importance to them, as does Pargiter, would seem to be unwise.
pṛṣātaka Is the name of a mixture like Ppçadājya, and consisting, according to the late Gṛhyasaṃgraha, of curds (Dadhi), honey (Madhu), and Ajya. It is mentioned in a late passage of the Atharvaveda and in the Sutras.
bharata Is the name of a people of great importance in the Rigveda and the later literature. In the Rigveda they appear prominently in the third and seventh Maṇdalas in connexion with Sudās and the Tftsus, while in the sixth Maṇdala they are associated with Divodāsa. In one passage the Bharatas are, like the Tṛtsus, enemies of the Pūrus: there can be little doubt that Ludwig’s view of the identity of the Bharatas and and Tṛtsus is practically correct. More precisely Oldenberg considers that the Tṛtsus are the Vasiṣhas, the family singers of the Bharatas; while Geldner recognizes, with perhaps more probability, in the Tṛtsus the royal family of the Bharatas. That the Tṛtsus and Bharatas were enemies, as Zimmer holds, is most improbable even on geographical grounds, for the Tṛtsus in Zimmer’s view occupied the country to the east of the Paruçṇī (Ravi), and the Bharatas must therefore be regarded as coming against the Tṛtsus from the west, whereas the Rigveda recognizes two Bharata chiefs on the Sarasvatī, Ápayā, and Dpçadvatī that is, in the holy land of India, the Madhyadeśa. Hillebrandt sees in the connexion of the Tṛtsus and the Bharatas a fusion of two tribes; but this is not supported by any evidence beyond the fact that in his opinion some such theory is needed to explain Divodāsa's appearing in connexion with the Bharadvāja family, while Sudās, his son, or perhaps grandson {cf. Pijavana), is connected with the Vasiṣthas and the Viśvāmitras. In the later literature the Bharatas appear as especially famous. The śatapatha Brāhmaṇa mentions Bharata Dauh- ṣanti as a king, sacrificer of the Aśvamedha (‘ horse sacrifice ’) and śatānīka Sātrājita, as another Bharata who offered that sacrifice. The Aitareya Brāhmaṇa mentions Bharata Dauh- ṣanti as receiving the kingly coronation from Dlrghatamas Māmateya, and śatānīka as being consecrated by Somaśuçman Vājaratnāyana, a priest whose name is of quite late origin. The geographical position of the Bharata people is clearly shown by the fact that the Bharata kings win victories over the Kāśis, and make offerings on the Yamunā (Jumna) and Gañgfā (Ganges). Moreover, in the formula of the king’s proclamation for the people, the variants recorded include Kuravah, Pañcālāh, Kuru-Pañcālāh,, and Bharatāh ; and the Mahābhārata consistently recognizes the royal family of the Kurus as a Bharata family. It is therefore extremely probable that Oldenberg is right in holding that the Bharatas in the times of the Brāhmaṇas were merging in the Kuru-Pañcāla people. The ritual practices of the Bharatas are repeatedly mentioned in the Pañcavimśa Brāhmaṇa, the Aitareya Brāhmaṇa, the śatapatha Brāhmaṇa, and the Taittirīya Aranyaka. Already in the Rigveda there is mention made of Agni Bhārata (‘of the Bharatas’). In the Apr! hymns occurs a goddess Bhāratī, the personified divine protective power of the Bharatas : her association in the hymns with Sarasvatī reflects the connexion 'of the Bharatas with the Sarasvatī in the Rigveda. Again, in the śatapatha Brāhmaṇa Agni is referred to as brāhmana Bhārata, ‘priest of the Bharatas,’ and is invited to dispose of the offering Manusvat Bharatavat, ‘like Manu,’ ‘like Bharata.’ In one or two passages Sudās or Divodāsa and, on the other hand, Purukutsa or Trasadasyu appear in a friendly relation. Possibly this points, as Oldenberg suggests, to the union of Bharatas and Pūrus with the Kurus. A Bharata is referred to in the fifth Mandala of the Rigveda who he was is uncertain.
mātariávan Is mentioned in a Vālakhilya hymn of the Rigveda as a sacrificer along with Medhya and Ppçadhra. He seems to be mentioned also in one other passage, possibly in two. In the śāñkhāyana śrauta Sūtra a patron, Pfçadhra Medhya Mātariávan or Mātariśva is created by a misunder­standing of the Rigvedic text.
mṛgayu Hunter,’ occurs in the later Samhitās and the Brāhmaṇas, but not very often. The Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa, however, in the list of victims at the Puruṣamedha (‘ human sacrifice ’) include a number of names which seem to be those of persons who make a liveli­hood by fishing or by hunting, such as the Mārgāra, ‘ hunter,’ the Kaivarta or Kevarta, Pauñji§tha, Dāśa, Maināla, * fisher-man,’ and perhaps the Bainda and the Ánda, who seem to have been some sort of fishermen. It is not probable that even in the earliest Vedic period hunting formed the main source of livelihood for any of the Vedic tribes: pastoral pursuits and agriculture (Κṛṣί) were, no doubt, the mainstay of their existence. But it would be unreasonable to suppose that not much hunting was done, both for recreation and for purposes of food, as well as for protection of flocks from wild beasts. The Rigveda is naturally our chief source of information in regard to hunting. The arrow was sometimes employed, but, as is usual with primitive man, the normal instruments of capture were nets and pitfalls. Birds were regularly caught in nets (Pāśa, Nidhā, Jāla ), the bird-catcher being called nidhā-pati, ‘master of snares.’ The net was fastened on pegs (as is done with modern nets for catching birds). Another name of net is apparently Mukṣījā. Pits were used for catching antelopes (Rśya), and so were called rśya-da, ‘antelope-catching.’ Elephants were captured as in Greek times, perhaps through the instrumentality of tame females (see Mpga Hastin). Apparently the boar was captured in the chase, dogs being used, but the passage from which this view is deduced is of uncertain mythological content. There is also an obscure reference to the capture of the buffalo (Gaura), but it is not clear whether the reference is to shooting with an arrow or capturing by means of ropes, perhaps a lasso, or a net. The lion was captured in pitfalls, or was surrounded by the hunters and slain ; one very obscure passage refers to the lion being caught by ambuscade, which perhaps merely alludes to the use of the hidden pit. The modes of catching fish are little known, for the only evidence available are the explanations of the various names mentioned in the Yajurveda. Sāyana18 says that Dhaivara is one who takes fish by netting a tank on either side; Dāśa and śauçkala do so by means of a fish-hook (badiśa); Bainda, Kaivarta, and Maināla by means of a net (jāla); Mārgāra catches fish in the water with his hands; Anda by putting in pegs at a ford (apparently by building a sort of dam); Parṇaka by putting a poisoned leaf on the water. But none of these explanations can claim much authority.
medhya Is the name of a man, an ancient sacrificer, in a hymn of the Rigveda. In the śāñkhāyana śrauta Sūtra he is erroneously transmuted into Ppçadhra Medhya Mātariávan, the patron of Praskaṇva Kāṇva.
yuga In the Rigveda frequently denotes a ‘generation’; but the expression daśame yuge applied to Dirg’hatamas in one passage must mean ‘tenth decade’ of life. There is no reference in the older Vedic texts to the five-year cycle (see Samvatsara). The quotation from the Pañcavimśa Brāhmaṇa given in the St. Petersburg Dictionary, and by Zimmer and others, is merely a citation from a modern text in the commentary on that work. Nor do the older Vedic texts know of any series of Yugas or ages such as are usual later. In the Atharvaveda6 there are mentioned in order a hundred years, an ayuta (10,000?), and then two, three, or four Yugas: the inference from this seems to be that a Yuga means more than an ayuta, but is not very certain. Zimmer adduces a passage from the Rigveda, but the reference there, whatever it may be, is certainly not to the four ages {cf. also Triyug’a). The Taittirīya Brāhmaṇa recognizes long periods of time—e.g., one of 100,000 years. To the four ages, Kali, Dvāpara, Tretā, and Kṛta, there is no certain reference in Vedic literature, though the names occur as the designations of throws at dice (see Akça). In the Aitareya Brāhmana the names occur, but it is not clear that the ages are really meant. Haug thought that the dice were meant: this view is at least as probable as the alternative explanation, which is accepted by Weber, Roth,Wilson, Max Mūller, and Muir. Roth, indeed, believes that the verse is an inter¬polation ; but in any case it must be remembered that the passage is from a late book of the Aitareya Brāhmaṇa. Four ages—Puṣya, Dvāpara, Khārvā, and Kṛta—are mentioned in the late Sadvimśa Brāhmaṇa, and the Dvāpara in the Gopatha Brāhmana.
vipaścit śakunimitra pārāśarya (‘Descendant of Parā- śara ’) is the name of a teacher, pupil of Açādha Uttara Pārā- śapya, in a Vamśa (lisl of teachers) of the Jaiminlya Upaniṣad Brāhmaṇa.
śaucadratha ('Descendant of śucad-ratha') is the patro­nymic of Sunītha in the Rigveda.
satyaśravas (‘Of true renown’) Vāyya (‘descendant of Vayya’) is the name of a Rṣi in the Rigveda. Ludwig thinks that he was the son of Sunītha śaucad ratha.
sunītha śaucadratha (‘Descendant of śucadratha’) is the name of a man in the Rigveda. Cf Satya- śravas.
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adhipatiś cādābhyaś ca MS.3.4.1: 45.17. See prec.
ādhītaṃ cādhītiś ca MS.1.4.14: 64.2; ApMB.1.10.9 (ApG.3.8.5).
atharvā cādhi tiṣṭhataḥ AVś.19.54.5b; AVP.11.9.4d.
jahnūnāṃ cādhipatye (śś. cādhitasthire) AB.7.18.9c; śś.15.27c.
yaś cādhipatir yaś ca goptā tābhyāṃ namaḥ TS.5.5.10.1,2; ApMB.2.17.14--19. See yaś ca te 'dhipatir.
adhy avocad adhivaktā # VS.16.5a; TS.4.5.1.2a; MS.2.9.2a: 121.5; KS.17.11a. P: adhy avocat Mś.11.7.1.4. Cf. apāvocad.
anandho 'śloṇo 'piśācadhīraḥ # HG.1.25.1d. See aśrāmoranvo, and aśloṇo.
antaryāmāt pañcadaśaḥ # VS.13.55; TS.4.3.2.1; MS.2.7.19: 104.4; KS.16.19; śB.8.1.1.8.
annaṃ vai dīdiviḥ prāṇo jāgṛvis tau prapadye tābhyāṃ namo 'stu tau mā paścād gopāyetām # PG.3.4.16.
apa naḥ śośucad agham # RV.1.97.1a,1c--8c; AVś.4.33.1a,1c--8c; AVP.4.29.1a--7a; VS.35.6c,21a; TA.6.10.1a,1c; 11.1a,1c (quinq.),2c (sexies),2e; śś.4.2.9; Apś.14.22.1,2; AG.4.6.18; śG.4.17.5; Kauś.9.2; PG.3.10.19; YDh.3.3. Ps: apa naḥ śośucat Rvidh.1.22.2; apa MDh.11.250; LAtDh.2.4. Designated as apāgham (sc. sūktam) Kauś.36.22; 42.22; 82.4.
apaścādaghvānnasya (MSṃś.Apś. apaścāddaghvānnaṃ) bhūyāsam # AVś.19.55.5; MS.3.9.4: 120.17; Apś.7.28.2; Mś.1.8.6.22.
apaścāddaghvane (SV. apaścādaghvane) nare (SV. naraḥ) # RV.6.42.1d; SV.1.352d; 2.790d; TB.3.7.10.6d; Apś.14.29.2d.
apāvocad apavaktā # AVP.2.2.4a. Cf. adhy avocad.
abhayaṃ satataṃ paścāt # RVKh.2.43.4c. Cf. abhayaṃ paścād.
abhayaṃ paścād abhayaṃ purastāt # AVś.19.15.5c; AVP.3.35.5c. Cf. abhayaṃ satataṃ.
amartyā martyāṃ abhi naḥ sacadhvam # AVś.6.41.3c.
ayaṃ paścād (MS. paścā) vidadvasuḥ # MS.2.8.10: 114.19; KS.17.9.
ayaṃ paścād (MS. paścā) viśvavyacāḥ # VS.13.56; 15.17; TS.4.3.2.2; 4.3.1; 5.2.10.4; MS.2.7.19: 104.6; KS.16.19; 20.9; śB.8.1.2.1; 4.2; 6.1.18. P: ayaṃ paścāt Kś.17.6.4.
ardhamāsyaṃ prasutāt pitryāvataḥ # JB.1.18b,50b. See pañcadaśāt pra-.
ava sraktīr veśyāvṛścad indraḥ # RV.7.18.17c.
aśrāmoranvo apiśācadhītaḥ # AVP.11.1.8d. See under anandho.
aśloṇo 'piśācadhītaḥ # ApMB.1.13.1d. See under anandho.
asmin ma antarikṣe vāyuś ca vṛṣṭiś cādhipatī vāyuś ca vṛṣṭiś ca maitasyai diśaḥ pātāṃ vāyuṃ ca vṛṣṭiṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.6. Cf. ye 'ntarikṣāj juhvati, and vāyur māntari-.
asyāṃ ma udīcyāṃ diśi somaś ca rudraś cādhipatī somaś ca rudraś ca maitasyai diśaḥ pātāṃ somaṃ ca rudraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.4. Cf. ya uttarato juhvati.
asyāṃ ma ūrdhvāyāṃ diśi bṛhaspatiś cendraś cādhipatī bṛhaspatiś cendraś ca maitasyai diśaḥ pātāṃ bṛhaspatiṃ cendraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.5. Cf. ya upariṣṭād juhvati.
asyāṃ me dakṣiṇasyāṃ diśi yamaś ca mṛtyuś cādhipatī yamaś ca mṛtyuś ca maitasyai diśaḥ pātāṃ yamaṃ ca mṛtyuṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.2. Cf. ye dakṣiṇato juhvati.
asyāṃ me pṛthivyām agniś cānnaṃ cādhipatī agniś cānnaṃ ca maitasyai diśaḥ pātām agniṃ cānnaṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.7. Cf. ye 'dhastāj juhvati.
asyāṃ me pratīcyāṃ diśi mitraś ca varuṇaś cādhipatī mitraś ca varuṇaś ca maitasyai diśaḥ pātāṃ mitraṃ ca varuṇaṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.3. Cf. ye paścād juhvati.
asyāṃ me prācyaṃ diśi sūryaś ca candraś cādhipatī sūryaś ca candraś ca maitasyai diśaḥ pātāṃ sūryaṃ ca candraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.1. Cf. ye purastāj juhvati.
ahaṃ paktā pañcadaśas te asmi # AVś.11.1.19d.
ahir amṛta # AVś.10.4.26f. Prose in cadence.
ādityāḥ pañcadaśam # KS.14.4 (ter).
ādityāḥ pañcadaśākṣarayā pañcadaśaṃ māsam udajayan # MS.1.11.10 (bis): 172.7,21. Cf. ādityebhyaḥ pa-.
ādityāḥ pañcadaśākṣarām # MS.1.11.10: 171.18.
ādityāḥ pañcadaśākṣareṇa pañcadaśaṃ stomam udajayan (VS. udajayaṃs tam uj jeṣam) # VS.9.34; TS.1.7.11.2.
ādityāḥ paścād gopsyanti # AVś.10.9.8c.
ādityās tvā paścād abhiṣiñcantu jāgatena chandasā # TB.2.7.15.5.
ādityebhyaḥ pañcadaśākṣarāya chandase svāhā # MS.1.11.10: 173.9. Cf. ādityāḥ pa-.
ānuṣṭubhena chandasaikaviṃśena stomena vairājena sāmnā vaṣaṭkāreṇa vajreṇa sarvajān bhrātṛvyān adharān pādayāmi # Apś.13.18.9. Cf. gāyatreṇa (traiṣṭubhena, jāgatena) chandasā trivṛtā (pañcadaśena, saptadaśena) etc.
ā paścād ā purastāt # AVP.8.11.8a.
idam ahaṃ traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnendreṇa devatayaujas te kṣatram ādade 'sau # KS.36.15.
idam ahaṃ pañcadaśena vajreṇa dviṣantaṃ bhrātṛvyam avakrāmāmi yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TB.3.5.1.1.
idam ahaṃ pañcadaśena vajreṇa pāpmānaṃ bhrātṛvyam avabādhe # śś.1.5.9.
indraḥ paścād indraḥ purastāt # AVP.2.31.1c; VSK.3.2.7a.
indra stomena pañcadaśena madhyam (KS. pañcadaśenaujaḥ) # TS.4.4.12.2c; KS.22.14c; Aś.4.12.2c. See next but one, and indraḥ etc.
indra stomaiḥ pañcadaśena varcaḥ # AVP.15.1.4c. See under prec. but one.
indraḥ stomena pañcadaśena madhyam # MS.3.16.4c: 188.5. See under indra etc.
indrāya traiṣṭubhāya pañcadaśāya bārhatāyaikādaśakapālaḥ (TS.KSA. bārhatāya graiṣmāyaikādaśakapālaḥ; MS. bārhatāya graiṣmāya puroḍāśam ekādaśakapālam) # VS.29.60; TS.7.5.14.1; MS.3.15.10: 180.8; KSA.5.10.
indreṇa devena pṛtanā jayāmi traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnā vaṣatkāreṇa vajreṇa sahajān # TS.3.5.3.1. Cf. under agninā devena pṛtanā.
imaṃ paścād anu (AVP. upa) jīvātha sarve # AVP.1.53.4d; TS.5.7.4.4d.
imām ūrjaṃ pañcadaśīṃ ye praviṣṭāḥ # TB.3.7.4.3a; Apś.4.1.8a.
ukṣṇo hi me pañcadaśa # RV.10.86.14a; AVś.20.126.14a.
ud amuñcad bṛhaspatiḥ # AVś.3.11.8f; AVP.1.61.1d.
ud vā siñcadhvam upa vā pṛṇadhvam # RV.7.16.11c; SV.1.55c; 2.863c; MS.2.13.8c: 157.8.
upa dvayuṃ cādvayuṃ ca vasavaḥ # RV.8.18.15c.
eṣa vā aparimito yajño yad ajaḥ pañcaudanaḥ # AVś.9.5.21cd. Prose in cadence.
eṣa vai vaiśvānaraḥ pañcamūrdhā yad dyauś ca pṛthivī ca mātariśvā cāgniś cādasāvātapan # AVP.9.21.5.
kathaṃ triṣṭup pañcadaśena kalpate # AVś.8.9.20b.
kumbaṃ (AVP. kumbhaṃ) cādhinidadhmasi # AVś.6.138.3e; AVP.1.68.4f.
gopāyamānaṃ (KS. -naś) ca mā rakṣamāṇaṃ (KS. -ṇaś) ca dakṣiṇato (KSṃG. paścād) gopāyetām (KSṃG. gopāyatām) # KS.37.10; PG.3.4.15; MG.2.15.1.
gharmaḥ paścād uta gharmaḥ purastāt # Vait.14.1a.
gharmaṃ siñcād atharvaṇi # RV.8.9.7d; AVś.20.140.2d.
caturdaśāḥ pañcadaśeṣu śrayadhvam # TB.3.11.2.2.
joṣad yad īm asuryā sacadhyai # RV.1.167.5a.
tat satyam arcad upa yajñaṃ na āgāt # TB.3.12.3.3c.
tīvraṃ sutaṃ pañcadaśaṃ ni ṣiñcam # RV.10.27.2d.
te tvā dakṣiṇato (also paścād, and purastād) gopāyantu # PG.2.17.13c,14b,15c.
teno sacadhvaṃ svayaśaso hi bhūtam # AVś.18.3.19b.
tau mā paścād (and purastād) gopāyetām # PG.3.4.14,16.
trayodaśa ca me pañcadaśa ca me # VS.18.24; TS.4.7.11.1.
trivṛt stomaḥ (KS.39.7, stomaḥ pañcadaśavartaniḥ) # VS.10.10; 14.24; TS.1.8.13.1; 4.3.3.1; 9.1; MS.2.6.10: 69.13; 2.7.20: 104.17; 2.8.5: 109.9; 3.2.10: 31.5; KS.15.7; 17.14; 39.7; śB.5.4.1.3; 8.4.2.3.
traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnā vaṣaṭkāreṇa vajreṇa sahajān # TS.3.5.3.1. Cf. under ānuṣṭubhena chandasai-.
tvaṃ naḥ paścād adharād uttarāt puraḥ # RV.8.61.16a.
tvaṃ paścād uta rakṣā purastāt # RV.8.87.20b; AVś.8.3.19b.
darvyod dhara pañcadhaitam odanam # AVś.4.14.7b.
dīdiviś ca mā jāgṛviś ca paścād gopāyetām # PG.3.4.16. Cf. under gopāyaṃś ca.
na tvām avavyacad iha # AVP.6.8.4c.
na naḥ paścād aghaṃ naśat # RV.2.41.11b; AVś.20.20.6b; 57.9b.
na pañcadaśāt stomāt # AB.7.23.3.
namas te yajñāyajñīyāya yat te paścād yat te pucham # Lś.3.11.3. See namas te bhadrāya, and next.
na vayaṃ cādharmaś ca # ApDh.1.10.28.11.
ni jambhyāṃ amrucad (Orissa mss. amṛtad) ghuṇān # AVP.4.16.2d.
niviśante suvate cādhi viśve # RV.1.164.22b; AVś.9.9.21b.
ni heḍo dhatta vi mucadhvam aśvān # RV.1.171.1d.
nīcair uccaiḥ svadhā abhi pra tasthau # AVś.4.1.3d. See nīcād uccā sva-.
ny amrucad asau sūryaḥ # AVP.5.3.2a.
pañca diśaḥ pañcadaśena kḷptāḥ # AVś.8.9.15c; TS.4.3.11.4c; MS.2.13.10c: 161.6; KS.39.10c; PG.3.3.5c.
pañca pañcāśataḥ pañcadaśāḥ # TB.3.12.9.8b.
pañcaudanaḥ pañcadhā vi kramatām # AVś.9.5.8c.
paścādoṣāya (TB. paścāddo-) glāvinam (TB. glāvam) # VS.30.17; TB.3.4.1.14.
pīvoaśvāḥ śucadrathā hi bhūta # RV.4.37.4a.
pūrṇā paścād uta pūrṇā purastāt # AVś.7.80.1a; AVP.1.102.2a; TS.3.5.1.1a; TB.3.1.1.12a; Mś.6.2.3.8a. P: pūrṇā paścāt TS.4.4.10.3; TB.1.5.1.5; Vait.1.16; Apś.5.23.4; 17.6.5; Kauś.5.5; 59.19.
pracetā vo rudraiḥ paścād upa dadhatām # TA.1.20.1. See next, and rudrās tvā pracetasaḥ.
prasūtā devena savitrā daivyā āpa undantu te tanūṃ dīrghāyutvāya varcase # Apś.8.4.1. Cadenced prose.
bṛhaspatir namasāvocad acha # AVP.5.2.7b. See bṛhaspatiṃ namasāva.
bhāntaḥ pañcadaśaḥ # VS.14.23; TS.4.3.8.1; 5.3.3.2; MS.2.8.4: 109.3; KS.17.4; śB.8.4.1.10; Kś.17.10.8; Mś.6.2.1.23.
manaḥ paścād anu yachanti raśmayaḥ # RV.6.75.6d; AVP.15.10.6d; VS.29.43d; TS.4.6.6.3d; MS.3.16.3d: 186.4; KSA.6.1d; N.9.16d.
manaś cin me hṛda ā praty avocad # RV.8.100.5c.
mayā gāvo gopatinā (AVP. gopatyā) sacadhvam # AVś.3.14.6a; AVP.2.13.3a. Cf. mayi gāvaḥ, and mayi tiṣṭhantu.
martyaṃ mā sacadhvam # AVP.12.8.2d. See martyān mā.
martyān mā sacadhvam # AVś.4.37.12d. See martyaṃ mā.
mahaḥ pitur dama āsiñcad agre # RV.3.48.2d.
mātur upasthe yad aśocad ūdhani # RV.3.29.14b.
no ruroḥ śucadvidaḥ # Kauś.71.6a.
pañcadaśaḥ stoma āyuḥ # AB.7.23.3.
paścād daghma rathyo vibhāge # RV.7.56.21b.
ya ārṣeyebhyo yācadbhyaḥ # AVś.12.4.2c,12a.
yajūṃṣi pañcadaśena saha jajñire # GB.1.5.25b.
yajñam aktuṃ cād ṛcam # RV.7.66.11b.
yat te rudra paścād dhanuḥ # TS.5.5.7.3a.
yathā pañcadaśarṣayaḥ # KS.40.11b; TA.6.5.2b; Apś.17.21.8b.
yam indrāṇī smaram asiñcad apsv antaḥ # AVś.6.132.3a.
yavāś cāyavāś cādhipataya āsan # VS.14.31; MS.2.8.6: 111.1; KS.17.5; śB.8.4.3.18. See yāvānāṃ cāyāvānāṃ.
yaś ca te 'dhipatir yaś ca rakṣitā tābhyāṃ namo astu # MS.2.13.21 (sexies): 166.14; 167.1,3,6,9,12. See yaś cādhipatir.
yāḥ paścād ācaranti # AVP.1.36.3a; 15.19.4a.
te agne pāvakā tanūr antarikṣam anvāviveśa yā vāte yā vāmadevye yā traiṣṭubhe chandasi yā pañcadaśe stome yā paśuṣu tāṃ ta etad avarundhe # KS.7.14. Cf. next but one.
te gharmāntarikṣe śug yā traiṣṭubhe chandasi yā pañcadaśe stome yāgnīdhre tāṃ ta etad avayaje tasyai svāhā # KA.3.175. See under gharma yā te 'ntarikṣe śug yā traiṣṭubhe.
yāni pañcadhā trīṇi tebhyo na jyāyaḥ param anyad asti # ChU.2.22.2ab. After trīṇi Btlingk, to make up the first pāda, supplies another trīṇi, or santi (?).
yāvānāṃ cāyāvānāṃ cādhipatyam āsīt # TS.4.3.10.3. See yavāś cāyavāś.
viśvāvasuṃ gandharvaṃ sacadhve (KA.1.101Eb, sasadhre) # AVś.2.2.4b; AVP.1.7.4b; KA.1.101Eb; 2.101E.
sunīthe śaucadrathe # RV.5.79.2a; SV.2.1091a.
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"cad" has 7 results.
     
uddyotathe word always refers in grammar to the famous commentary by Nāgeśabhaṭṭa written in the first decade of the 18th century A. D. om the Mahābhāṣyapradīpa of Kaiyaṭa. The Mahābhāṣya-Pradīpoddyota by Nāgeśa.appears to be one of the earlier works of Nāgeśa. It is also called Vivaraṇa. The commentary is a scholarly one and is looked upon as a final word re : the exposition of the Mahābhāṣya. It is believed that Nāgeśa wrote 12 Uddyotas and 12 Śekharas which form some authoritative commentaries on prominent works in the different Śāstras.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
siddhāntakaumudīa critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita.
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Results for cad12 results
     
pañcadaśa by fifteenSB 5.21.10
pañcadaśa fifteenSB 8.5.28
pañcadaśa fifteenSB 11.23.18-19
pañcadaśa-paricchede in the Fifteenth ChapterCC Antya 20.126
pañcadaśam the fifteenth in the lineSB 1.3.19
pañcadaśe in the Fifteenth ChapterCC Adi 17.326
pañcadaśe in the Fifteenth ChapterCC Madhya 25.254
pāñcadaśyam produced by chanting the fifteen hymns known as Sāmidhenī mantrasSB 6.4.27-28
pañcad for these five different objectivesSB 8.19.37
pañcad in five partsSB 12.6.57
pañcadaśa-paricchede in the Fifteenth ChapterCC Antya 20.126
pariśocadbhiḥ lamentingSB 3.30.17
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janavarhya

a text on erotics written by Kallarasa in the 16th Century AD, published few decades ago.

kadamba

Plant common bur-flower, Neolamarckia kadamba, syn. Anthocephalus cadamba, A. indicus.

kalamba

Plant the stalk of pot herb or leafy vegetable; Convolvulus repens; Nuclcea cadamba.

kukkuṭa,kaukkuṭa

fowl, cock, kukkuṭa,kaukkuṭapuṭa a pit with 6 feet in depth, width and length filled with cowdung cades. The container is kept on and cakes are ignited.

makarāsana

crocadile pose; one of the yogic postures; supine version of śavāsana for relaxation.

priyaka

deer with soft skin; a chameleon; trees Nauclea cadamba, Terminalia tomentosa.

     Wordnet Search "cad" has 16 results.
     

cad

kavacadhārin   

yaḥ kavacaṃ dhārayati।

kavacadhārī yoddhā raṇe svaprāṇān atyajat।

cad

pṛṣṭhabhāgaḥ, paścāddeśaḥ, paścādbhāgaḥ   

kasyāpi vastunaḥ pṛṣṭhataḥ bhāgaḥ।

ātaṅkavādī gṛhasya pṛṣṭhabhāge nilīnaḥ āsīt।

cad

uccādhikārī, variṣṭhaadhikārī   

uccapade āsīnaḥ adhikārī।

āyogena uccādhikāriṇāṃ niyuktiḥ kriyate।

cad

uccādhikārī, variṣṭhādhikārī   

uccapadasthaḥ adhikārī।

tasya jyeṣṭhabhrātā rājasvavibhāge uccādhikārī asti।

cad

pañcadaśa   

pañcādhikaṃ daśa।

mama pārśve pañcadaśa rūpyakāṇi santi।

cad

kavacadhārin, kavacayukta   

kavacena yuktaḥ।

kūrmaḥ ekaḥ kaṭhinaḥ kavacadhārī jīvaḥ asti।

cad

pañcadaśa   

daśādhikaṃ pañca।

aṣṭādhikaṃ pañca pañcadaśa bhavanti।

cad

pañcadaśa, pañcadaśatama   

yaḥ gaṇanāyāṃ caturdaśād anantaram ṣoḍaśāt pūrvam āgacchati।

pañcadaśyāṃ paṅkatyāṃ ko'pi bālaḥ apatat।

cad

krauncadvīpaḥ   

purāṇānusāreṇa pṛthivyāḥ saptadvīpeṣu ekaḥ dvīpaḥ।

krauncadvīpaḥ ghṛtasāgareṇa pariveṣṭitaḥ।

cad

pañcadevatā   

durgāśivaviṣṇugaṇeśasūryadevāḥ ete pañcadevāḥ yeṣāṃ viśiṣṭānuṣṭhānena pūjanaṃ kriyate।

smārtāḥ janāḥ pañcadevatāyāḥ ārādhanāṃ kurvanti।

cad

ecaḍīephasī-baiṅka   

ekaḥ vittakoṣaḥ।

priyaṅkā ecaḍīephasī-baiṅka iti vittakoṣe lekhāṃ prārabdhavatī।

cad

sañcādharaḥ   

ekaḥ kaviḥ ।

sañcādharasya ullekhaḥ vivaraṇapustikāyām asti

cad

cadeśaḥ   

ekaḥ deśaḥ ।

uñcadeśasya ullekhaḥ koṣe asti

cad

piñcadevaḥ   

ekaḥ puruṣaḥ ।

piñcadevasya ullekhaḥ rājataraṅgiṇyām asti

cad

pañcadhanuḥ   

ekaḥ rājaputraḥ ।

pañcadhanoḥ ullekhaḥ viṣṇupurāṇe asti

cad

pañcadaṇḍacchattraprabandhaḥ   

ekā kathā ।

pañcadaṇḍacchattraprabandhasya ullekhaḥ koṣe asti

Parse Time: 1.110s Search Word: cad Input Encoding: IAST: cad