Sanskrit Dictionary

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Monier-Williams Search

95 results for cid

cid

in compound for cit-.

cid

ind. even, indeed, also (often merely laying stress on a preceding word;requiring a preceding simple verb to be accentuated[

] as well as a verb following, if cid-is preceded by an interrogative pronoun [48];in Class. only used after interrogative pronouns and adverbs to render them indefinite, and after jātu- q.v)

cid

ind. like (added to the stem of a substantive exempli gratia, 'for example' agni--, rāja--)

cid

ind. cid-cid- or cid-ca- or cid-u-, as well as, both, and

cidacicchaktiyukta

mfn. having power (śakti-) over mind and matter

cidacinmaya

mfn. consisting of mind and matter

cidacit

"thought and non-thought, mind and matter", in compound

cidambara

m. Name of the author of a law-book

cidambara

n. Name of a town

cidambarapura

n. idem or 'n. Name of a town '

cidambararahasya

n. Name of work

cidambarasthala

n. equals -pura-

cidānanda

"thought and joy", in compound

cidānandadaśaślokī

f. ten verses in praise of thought and joy

cidānandamaya

mfn. consisting of thought and joy

cidānandāśrama

m. Name of a teacher (equals paramānand-).

cidānandastavarāja

m. equals -daśa-ślokī-

cidasthimālā

f. Name of a commentator or commentary on a grammatical work.

cidātmaka

mfn. consisting of pure thought

cidātman

m. pure thought or intelligence,

cidgaganacandrikā

f. Name of work

Scholiast or Commentator

cidghana

m. equals -ātman-

cidratha

m. Name of a sāman-

cidrathī

f. Name of a commentator or commentary

cidratnacaṣaka

Name of work

cidrūpa

mfn. (

) equals cin-maya-

( cidrūpatva -tva- n.abstr.)

cidrūpa

mfn. wise

cidrūpa

n. the Universal Spirit as identified with pure thought

cidrūpatva

n. cidrūpa

cidullāsa

mfn. shining like thoughts

cidvilāsa

m. Name of a pupil of śaṃkarācārya-

cidvṛtti

f. spiritual action

akiṃcid

mfn. not able to do anything, insignificant

akiṃcid

n. nothing,

akutaścid

ind. not for any reason, unintentionally,

akutaścidbhaya

mfn. having no fear from any quarter, secure.

ānandacidghana

mfn. consisting only of joy and thought,

kaccid

See under 2. kad-.

kañcideka

n. Name of a village

kañcidevā

f. idem or 'n. Name of a village '

kiṃcid

n. (See 2. k/a-) "something", Name of a particular measure (= eight handfuls) commentator or commentary on

kiṃcidcheṣa

mf(ā-)n. (cid-ś-) of which only a small remainder is left

kiṃcidpare

ind. locative case a little after

kiṃcidprāṇa

mfn. having a little life left

kūcid

ind. (k/ū--) anywhere

kūcidarthin

mfn. (kūcid-) striving to get anywhere ["seeking oblations from any quarter"

]

kūcidarthin

See 2. k/ū-.

kuhacid

ind. (k/uha--) wherever

kuhacid

ind. to any place

kuhacidvid

mfn. wherever being

māyācidyoga

m. the union of cit- and māyā-

nakiṃcid

n. nothing

nakiṃcidapisaṃkalpa

m. no desire for anything

nakutaścid

ind. from nowhere, in nakutaścidbhaya -bhaya- mfn. equals a-kutaścid-bh-

nakutaścidbhaya

mfn. nakutaścid

namucidviṣ

(

) m. "hater or killer of namuci-", Name of indra-.

paurarucideva

m. Name of a man

rucidatta

m. Name of various authors

n. Name of work

n. Name of work

m. Name of a man

mfn. having light for an abode

rucidhāman

n. "abode of light", the sun

saccid

in compound for sac-cit- above.

saccidaṃśa

m. a portion of existence and thought

saccidānanda

m. plural existence and thought and joy

saccidānanda

mfn. consisting of existence and thought and joy

saccidānanda

n. (pure)"Existence and Thought and Joy", Name of the One self-existing Spirit (= brahma-)

etc.

saccidānanda

n. Name of viṣṇu- as identified with brahma-

saccidānandabhāratī

m. Name of scholars and authors

saccidānandabhujaṃga

m. Name of work

saccidānandacāṭu

m. Name of work

saccidānandamaya

mfn. consisting of existence and thought and joy

saccidānandanātha

m. Name of scholars and authors

saccidānandānubhavadīpikā

f. Name of work

saccidānandānubhavapradīpikā

f. Name of work

saccidānandasarasvatī

m. Name of scholars and authors

saccidānandaśāstrin

m. Name of scholars and authors

saccidānandāśrama

m. Name of scholars and authors

saccidānandastotra

n. Name of a hymn.

saccidānandasvāmin

m. Name of scholars and authors

saccidānandatīrtha

m. Name of scholars and authors

saccidānandayogīndra

m. Name of scholars and authors

saccidātman

m. the soul which consists of existence and thought

sadānandacidātmaka

mfn. consisting of existence and joy and thought

satyānandacidātman

m. true bliss and true intellect ( satyānandacidātmatā ma-tā- f.

)

satyānandacidātmatā

f. satyānandacidātman

śucidat

(ś/uci--) mfn. bright-toothed

śucidratha

m. Name of a king

(prob. wrong reading for śucad--or śuci-ratha-).

śucidrava

(?) m. Name of a king

śucidravya

(?) m. Name of a king

śucidruma

m. "holy tree", the sacred fig-tree

vedāntāmṛtacidratnacaṣaka

m. Name of work

yatkiṃcid

See under yad- above

yatkiṃcidduḥkha

n. plural pains of whatever kind

Apte Search

1 result


anīcidarśin	अनीचिदर्शिन् m. A form of Buddha.

Macdonell Vedic Search

1 result


cid	cid, enc. pcl. just, even, i. 85, 4. 10; ii. 12, 8. 13. 15; 33, 12; vii. 86, 1. 3. 8; x. 34, 82; 127, 5 [Lat.quid].

Macdonell Search

5 results


cid	enc. pcl. [n. of interrogative, Lat. -quid] in V. emphasizing preceding word (but often to be rendered by stress merely), even, just, very, at least; generalizing nouns, every, all, and esp. pns. and cjs., -- ever, all: with neg. not even; in C. it is used only with in terrogatives (and gâtu), rendering them in definite.

cidātman	m. the thinking soul, pure intellect; -ânanda-maya, a. consisting of intellect and joy.

akutaścidbhaya	a. afraid of nothing.

nakiṃcid	n. nothing: -api-sam kalpa, m. no desire for anything.

nakutaścidbhaya	a. not endangered from any quarter.

Bloomfield Vedic
Concordance

5 results0 results6 results


cid	asi VS.4.19; 12.53; TS.1.2.4.1; 4.2.4.4; 6.1.7.4 (bis); MS.1.1.8: 4.11; 1.2.4: 13.3; 2.7.11: 90.3; 3.7.5: 81.14; 4.2.5: 26.14; 4.9.4: 124.7; 4.9.15: 134.12; KS.2.5; 16.11; 24.3; śB.3.2.4.16; 7.1.1.30; Kś.7.6.15; 17.1.12; Apś.1.22.3; 4.10.4; 10.22.8; 16.14.7; Mś.1.2.3.4; 1.4.2.10; 2.1.3.35; --4.2.21; 6.1.5.4; 9.5.5.15; N.5.5.

cid	asi samudrayoniḥ TS.4.7.13.1a; MS.4.9.11: 132.6; TB.3.10.4.2; TA.4.11.6a; 5.9.9.

takacid	aśamīd idam # AVP.1.94.4d.

dakacid	asravīt purā # AVP.1.94.4c.

paricid	asi # VS.12.53; TS.4.2.4.4; MS.1.1.8: 4.11; 2.7.11: 90.3; KS.16.11; śB.7.1.1.30; Apś.1.22.3; 16.14.7; Mś.1.2.3.4; 6.1.5.4.

yatrācidhvaṃ	maruto gachathed u tat # RV.5.55.7b.

Dictionary of Sanskrit Search

"cid" has 20 results

cidasthimālā	name of a commentary on the Laghusabdendusekhara by Vaidyanatha Payagunde,one of the distinguished disciples of Nagesabhatta.

cidrūpāśraya	named also चिद्रूपाश्रम who wrote a learned commentary named विषमी on the Paribhasendusekhara of Nagesabhatta

akṛtrima	non-technical: not formed or not arrived at by grammatical operations such as the application of affixes to crude bases and so on; natural; assigned only by accident. cf the gram. maxim कृत्रिमाकृतिमयोः कृत्रिमे कार्यसंप्रत्ययः which means "in cases of doubt whether an operation refers to that expressed by the technical sense or to that which is expressed by the ordinary sense of a term, the operation refers to what is expressed by the technical sense." Par. śek. Par.9 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.28.

aniṭ(1)	not admitting the augment इट् to be prefixed to it; the term is strictly to be applied to ārdhadhātuka affixes placed after such roots as have their vowel characterized by a grave accent ( अनुदात्तस्वर ); the term अनिट् being explained as अनिडादि qualifying the अार्धधातुक affix; (2) in a secondary way, it has become customary to call such roots अनिट् as do not allow the augment इट् to be prefixed to an ārdhadhātuka affix placed after them. Such roots are termed अनुदात्त verily because they are possessed of an anudātta vowel. e. g. कृ, भृ, जि, गम् , हन् et cetera, and others as against भु, धू, तॄ, श्वि, वृ, वद्, फल्, चल्, et cetera, and others which have their vowel characterized by an acute (उदात्त ) accent. For a complete list of such roots see the well-known stanzas given in the Siddhāntakaumudī incidentally on अात्मनेपदेष्वनतः P. VII.1.5. ऊदॄदन्तैर्यौतिरुक्ष्णुशीङ्स्नु....निहताः स्मृताः ॥ १ ॥ शक्लृपच्मुचिरिचवच्विच् .........धातवो द्व्यधिकं शतम् ॥ as also some lists by ancient grammarians given in the Mahābhāṣya on एकाच उपदेशेनुदात्तात्. P. VII. 2.10 or in the Kāśikā on the same rule P. VII.2.10.

aśvādi(1)	a class of words headed by the word अश्व to which the affix फञ्(अायन) is added in the sense of गोत्र (grandchildren et cetera, and others); exempli gratia, for exampleआश्वायनः जातायनः, औत्सायनः et cetera, and others; confer, compare P.IV.1. 110; (2) a class of words headed by the word अश्व to which the taddhita affix यत् is added in the sense of a cause of the type of a meeting or an accidental circumstance; exempli gratia, for example आश्विकम् अाश्मिकम् confer, compare P. V.1.39.

naipātika	accessory; accidental; निपातात् अागतानि.

patañjali	the reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.

puruṣottamadeva	a famous grammarian believed to have been a Buddhist, who flourished in the reign of Lakșmaņasena in the latter half of the twelfth century in Bengal. Many works on grammar are ascribed to him, the prominent ones among which are the Bhāșāvŗtti and the Paribhāșāvŗtti, the Gaņavŗtti and the Jñapakasamuccaya and a commentary on the Mahābhāșya called Prāņapaņā of which only a fragment is available. Besides these works on grammar, he has written some lexicographical works of which Hārāvalī, Trikāņdaśeșa, Dvirūpakosa, and Ekaaksarakosa are the prominent ones. The Bhasavrtti has got a lucid commentary on it written by Srstidhara.

paurvāparya(1)	a relation between two operations or rules based upon their anterior and ulterior positions, which is many times taken into consideration for deciding their relative strength; (2) the order of words; cf शब्देनार्थान्वाच्यान् दृष्ट्वा बुद्धौ कुर्यात् पौर्वापर्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P 1.4.109 Vart. 10 cf also पौर्वापर्यमकालव्यपेतं सेहिता, P. I. 4.109 Vart. 8.

prācīnamata	the view or doctrine of the former or rather older grammarians. The word is used in many commentary books and the meaning of the word is to be decided according to the context. For example in the works of Ramacandra, the author of the Prakriyakaumudi and his followers, the word refers to the view given by the writers of the Kasikavrtti and the commentaries thereon in the works of Bhattoji and his pupils, it refers to the writer of the Prakriyakaumudi in addition to the writers of the Kasika, while in the works of Nagesa it refers to the writings of Bhattoji and his pupils. For details see Vyakarana Mahabhasya Vol. V1I pp. 23-24 D. E. Society's Edition.

prāpti	application of a rule, arrival at a particular form; incidence, occurrence of a particular rule;confer, compare अनन्तरा या प्राप्तिः सा प्रतिषिध्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.43.

balīyastva	relative superiority in strength possessed by rules of grammar or by operations based on rules of grammar. This Superiority is decided generally on any one or more of the four recognised criteria such as परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व. The phrase अन्तरङ्गबलीयस्त्वात् very frequently occurs in the varttikas and in the Mahabhasya; confer, compare M.Bh. on P. III. 1.67, VI.i.17, 85 Vart. 15, VI. 4.62 and VII.1.1.

yadṛcchāśabd	literally a chance-word: Samjna-sabda or proper noun which is given accidentally without any found used attention to derivation or authority confer, compare अयं , तर्हि यदृच्छाशब्दोsपरिहार्यः। लृफिङ्: लृफिङ्ङ् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on Siva Stra2.

yaugapadya	simultaneity of occurrence; simultaneous possibility of the application of two rules which evidently cannot apply simultaneously, but scope has to be given to one of the two, the priority being decided on the criteria of परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व;confer, compare न चास्ति यौगपदद्येन संभव: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.57; cf also M.Bh. on I. 4.1 , I. 4.2, II. 1.3 et cetera, and others

vājasaneyeiprātiśākhya	the Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata.

śabdparavipratiṣedha	cl,. comparatively superior strength possessed by a word, which in the text of a particular sutra is later than another word, which is put in earlier in the Sutra. This शब्दपरविप्रतिषेधे is contrasted with the standard शास्त्रपरविप्रतिषेध which is laid down by Panini in his rule विप्रतिषेधे परं कार्यम् and which lays down the superior strength of that rule which is put by Panini later on in his Astadhyayi: e. g. in the rule विभाषा गमहनविदविशाम्,it is not the word हन् although occuring earlier, but the word विश् occuring later in the rule, which helps us to decide which विद् should be taken confer, compareज्ञानार्तस्य सत्यपि विदरूपत्वे अर्थस्य भेदकत्वेन रूपवदाश्रयणात्प्रतिषेधाभावः \| यद्यपि हन्तिना साहचर्ये विदेरस्ति तथापि शब्दपरविप्रतिषेधाद् विशिर्व्यवस्थाहेतुर्न हान्तिः ! Kaiyata on P. VII.2.18:confer, compare also, P.VI.1.158 V.12.

saralā	name of a comparatively modern lucid commentary written by Taranatha Tarkavacaspati on the Siddhantakaumudi.

siddhāntakaumudī	a 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.

sphoṭa	name given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा \| व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः\| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:\|\|

svaritapratijñā	the conventional dictum that a particular rule or part of a rule, is marked with the accent स्वरित which enables the grammarians to decide that that rule or that part of a rule is to occur in each of the subsequent Sutras, the limit of continuation being ascertained from convention. It is possible that Panini in his original recital of the Astadhyayi recited the words in the rules with the necessary accents; probably he recited every word, which was not to proceed further, with one acute or with one circumflex vowel, while, the words which were to proceed to the next rule or rules, were marked with an actual circumflex accent ( स्वरित ), or with a neutralization of the acute and the grave accents (स्वरितत्व), that is, probably without accents or by एकश्रुति or by प्रचय; cf स्वरितेनाधिकार: P. I.3.II and the Mahabhasya thereon.

DCS with thanks

22 results


cidghana	noun (masculine) Frequency rank 23975/72933

cidi	noun (masculine) name of a son of Kaiśika Frequency rank 52350/72933

cidvant	adjective possessing cit Frequency rank 34983/72933

cidāhlādā	noun (feminine) Frequency rank 34982/72933

cidānanda	noun (masculine) (Trika:) Name einer der Ānandabhūmis Frequency rank 23974/72933

cidānandāy	verb (denominative ātmanepada) Frequency rank 52351/72933

cidātman	noun (masculine) pure thought or intelligence (Monier-Williams, Sir M. (1988)) Frequency rank 23973/72933

akutaścidbhaya	adjective having no fear from any quarter (Monier-Williams, Sir M. (1988)) secure (Monier-Williams, Sir M. (1988)) Frequency rank 41547/72933

uccidiṅga	noun (masculine) a kind of animal (?) Frequency rank 47051/72933

uccidiṅgaka	noun (neuter) a kind of animal (?) Frequency rank 47052/72933

katicid	indeclinable Frequency rank 9343/72933

kathaṃcid	indeclinable Frequency rank 2622/72933

kadācid	indeclinable irgendwann Frequency rank 905/72933

kaścid	pronoun someone Frequency rank 56/72933

kutaścid	indeclinable Frequency rank 9811/72933

kutracid	indeclinable anywhere somewhere Frequency rank 6135/72933

kvacid	indeclinable anywhere at any time sometimes somewhere Frequency rank 593/72933

śucidratha	noun (masculine) name of a king (Monier-Williams, Sir M. (1988)) Frequency rank 67864/72933

śucidrava	noun (masculine) name of a king (Monier-Williams, Sir M. (1988)) Frequency rank 40090/72933

śucidruma	noun (masculine) the sacred fig-tree (Monier-Williams, Sir M. (1988)) Frequency rank 67865/72933

saccidānanda	noun (neuter) (pure) "Existence and Thought and Joy" (Monier-Williams, Sir M. (1988)) name of the One self-existing spirit (Brahma) (Monier-Williams, Sir M. (1988)) name of Viṣṇu as identified with Brahma (Monier-Williams, Sir M. (1988)) Frequency rank 15272/72933

saccidānandaka	adjective Frequency rank 68613/72933

Ayurvedic MedicalDictionary Dr. Potturu with thanks

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abhighāta	trauma; accident; infliction of injury; damage.
acchapitta	pellucid choler; a byproduct of second stage of digestion or amlāvasthāpāka.
āgantu,āgantuka	stray; accidental; incidental; invasive; āgantu,āgantukajvara exogenous fever.
amla	sour taste; amlameha acid urine.
amlapitta	hyperacidity, ulcer.
amlavarga,amlapañcaka	sour fruits of orange (nāraṅga), rhubarb (amlavetasa), acid lime (nimbu), sweet lime (mātuluṅga), lemon (jambīra).
avakṛta	a wide laceration due to accident.
avasthāpāka	(avastha.pāka) process of digestion; ingested substances pass through three stages in which they become successively sweet, acid and pungent.
cidrodara	perforation of intestines; peritonitis.
drāvaka	solvent, distilled mineral acids.
ghaṭana	happening; an accident.
ghṛṣṭa	small laceration due to accident.
kaphajābhiṣyanda	vernal keratoconjunctivitis or spring catarrh: a recurrent, bilateral, and selflimiting inflammation of conjunctiva, having a periodic seasonal incidence.
karīra	Plant caper plant, Capparis aphylla, C. decidua.
kasamarda	Plant Cassia occidentalis; negro coffee, stinking weed.
lavalīphala	country gooseberry, Phyllathus acidus.
naimittika	casual, accidental.
niṣṭhāpāka	(during the process of digestion) the tastes are subject to a process governed by the rule that sweet, acid and pungent substances do not change their taste, whereas the salt taste is transformed into sweet one, and the bitter and astringent taste into a pungent one.
pradeha	unctuous paste, thick and viscid ointment, hot ointment; juices made semisolid by cooking; pradehasveda poultice or cataplasm, soft moist mass, heated and medicated, applied on the skin to treat pain.
prasrastha	flaccidity, laxity, relaxation; prolapse of uterus.
pravilambita	body parts hanging loose due to accident.
śāliparṇi	Plant salpan, Desmodium gangeticum, D. laxiflorum. (in north India); Pseudarthria viscida is used in south India.
sithilānga	flaccidity, flaccid limbs.
śveta	1. white; 2. third layer of skin, stratum luciderm.
upadeśa	one of tantrayuktis, instruction, elucidation, injunction.
vātarakta	gout and arthritis; a kind of arthritis that occurs when uric acid builds up in blood and causes joint inflammation.
venāmra	Plant cashewnut tree, Anacardium occidentale.

Wordnet Search

"cid" has 27 results.


cid	brahma, brahmatatvam, cidānandam, aśabda sā paramā tathā ca nityasattā yā jagataḥ mūlakāraṇam asti tathā ca yā sadcidānandasvarūpā asti iti manyante। brahma ekam eva।
cid	durgā, umā, kātyāyanī, gaurī, brahmāṇī, kālī, haimavatī, īśvarā, śivā, bhavānī, rudrāṇī, sarvāṇī, sarvamaṅgalā, aparṇā, pārvatī, mṛḍānī, līlāvatī, caṇaḍikā, ambikā, śāradā, caṇḍī, caṇḍā, caṇḍanāyikā, girijā, maṅgalā, nārāyaṇī, mahāmāyā, vaiṣṇavī, maheśvarī, koṭṭavī, ṣaṣṭhī, mādhavī, naganandinī, jayantī, bhārgavī, rambhā, siṃharathā, satī, bhrāmarī, dakṣakanyā, mahiṣamardinī, herambajananī, sāvitrī, kṛṣṇapiṅgalā, vṛṣākapāyī, lambā, himaśailajā, kārttikeyaprasūḥ, ādyā, nityā, vidyā, śubhahkarī, sāttvikī, rājasī, tāmasī, bhīmā, nandanandinī, mahāmāyī, śūladharā, sunandā, śumyabhaghātinī, hrī, parvatarājatanayā, himālayasutā, maheśvaravanitā, satyā, bhagavatī, īśānā, sanātanī, mahākālī, śivānī, haravallabhā, ugracaṇḍā, cāmuṇḍā, vidhātrī, ānandā, mahāmātrā, mahāmudrā, mākarī, bhaumī, kalyāṇī, kṛṣṇā, mānadātrī, madālasā, māninī, cārvaṅgī, vāṇī, īśā, valeśī, bhramarī, bhūṣyā, phālgunī, yatī, brahmamayī, bhāvinī, devī, acintā, trinetrā, triśūlā, carcikā, tīvrā, nandinī, nandā, dharitriṇī, mātṛkā, cidānandasvarūpiṇī, manasvinī, mahādevī, nidrārūpā, bhavānikā, tārā, nīlasarasvatī, kālikā, ugratārā, kāmeśvarī, sundarī, bhairavī, rājarājeśvarī, bhuvaneśī, tvaritā, mahālakṣmī, rājīvalocanī, dhanadā, vāgīśvarī, tripurā, jvālmukhī, vagalāmukhī, siddhavidyā, annapūrṇā, viśālākṣī, subhagā, saguṇā, nirguṇā, dhavalā, gītiḥ, gītavādyapriyā, aṭṭālavāsinī, aṭṭahāsinī, ghorā, premā, vaṭeśvarī, kīrtidā, buddhidā, avīrā, paṇḍitālayavāsinī, maṇḍitā, saṃvatsarā, kṛṣṇarūpā, balipriyā, tumulā, kāminī, kāmarūpā, puṇyadā, viṣṇucakradharā, pañcamā, vṛndāvanasvarūpiṇī, ayodhyārupiṇī, māyāvatī, jīmūtavasanā, jagannāthasvarūpiṇī, kṛttivasanā, triyāmā, jamalārjunī, yāminī, yaśodā, yādavī, jagatī, kṛṣṇajāyā, satyabhāmā, subhadrikā, lakṣmaṇā, digambarī, pṛthukā, tīkṣṇā, ācārā, akrūrā, jāhnavī, gaṇḍakī, dhyeyā, jṛmbhaṇī, mohinī, vikārā, akṣaravāsinī, aṃśakā, patrikā, pavitrikā, tulasī, atulā, jānakī, vandyā, kāmanā, nārasiṃhī, girīśā, sādhvī, kalyāṇī, kamalā, kāntā, śāntā, kulā, vedamātā, karmadā, sandhyā, tripurasundarī, rāseśī, dakṣayajñavināśinī, anantā, dharmeśvarī, cakreśvarī, khañjanā, vidagdhā, kuñjikā, citrā, sulekhā, caturbhujā, rākā, prajñā, ṛdbhidā, tāpinī, tapā, sumantrā, dūtī, aśanī, karālā, kālakī, kuṣmāṇḍī, kaiṭabhā, kaiṭabhī, kṣatriyā, kṣamā, kṣemā, caṇḍālikā, jayantī, bheruṇḍā sā devī yayā naike daityāḥ hatāḥ tathā ca yā ādiśaktiḥ asti iti manyate। navarātrotsave sthāne sthāne durgāyāḥ pratiṣṭhāpanā kriyate।
cid	kutrāpi, kutracit, kutracid, kutra api, kūcid, kva kasmin api sthāne। atra tatra kutrāpi saḥ na dṛśyate।
cid	yatkiñcid, yatkiñcit, kiñcid, kiñcit, manāk, manāg svalpamātrāyām। asya duṣṭapuruṣasya mṛtyoḥ yatkiñcid api na śocāmi aham ।
cid	rāmānujam, cidāmbaram, padmanābham rāmānujam, sī.pī.rāmānujam bhārate jātaḥ khyātaḥ gaṇitajñaḥ। rāmānujam mahodayasya pitā madrāsa-ucca-nyāyālaye vidhijñaḥ āsīt।
cid	cidambaram bhāratadeśasya cennaīnagare vartamānaṃ nagaram। saḥ cidambare nivasati।
cid	śucidrathaḥ ekaḥ rājā । śucidrathasya ullekhaḥ purāṇe asti
cid	śucidravaḥ ekaḥ rājā । śucidravasya ullekhaḥ viṣṇupurāṇe asti
cid	paurarucidevaḥ ekaḥ puruṣaḥ । kathāsaritsāgare paurarucidevasya varṇanaṃ vidyate
cid	saccidānandatīrthaḥ viduṣāṃ nāmaviśeṣaḥ । saccidānandatīrthaḥ iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandatīrthaḥ lekhakanāmaviśeṣaḥ । saccidānandatīrthaḥ iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandanāthaḥ viduṣāṃ nāmaviśeṣaḥ । saccidānandanāthaḥ iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandanāthaḥ lekhakanāmaviśeṣaḥ । saccidānandanāthaḥ iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandabhāratī viduṣāṃ nāmaviśeṣaḥ । saccidānandabhāratī iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandabhāratī lekhakanāmaviśeṣaḥ । saccidānandabhāratī iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandayogīndraḥ viduṣāṃ nāmaviśeṣaḥ । saccidānandayogīndraḥ iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandayogīndraḥ lekhakanāmaviśeṣaḥ । saccidānandayogīndraḥ iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandaśāstrī viduṣāṃ nāmaviśeṣaḥ । saccidānandaśāstrī iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandaśāstrī lekhakanāmaviśeṣaḥ । saccidānandaśāstrī iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandasarasvatī viduṣāṃ nāmaviśeṣaḥ । saccidānandasasvatī iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandasarasvatī lekhakanāmaviśeṣaḥ । saccidānandasarasvatī iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandastotram ekaḥ ślokaḥ । saccidānandastrotrasya ullekhaḥ koṣe asti
cid	saccidānandasvāmī viduṣāṃ nāmaviśeṣaḥ । saccidānandasvāmī iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandasvāmī lekhakanāmaviśeṣaḥ । saccidānandasvāmī iti nāmakāḥ naike lekhakāḥ āsan
cid	saccidānandāśramaḥ viduṣāṃ nāmaviśeṣaḥ । saccidānandāśramaḥ iti nāmakāḥ naike vidvāṃsaḥ āsan
cid	saccidānandāśramaḥ lekhakanāmaviśeṣaḥ । saccidānandāśramaḥ iti nāmakāḥ naike lekhakāḥ āsan
cid	kañcidekam ekaḥ grāmaḥ । kañcidekasya ullekhaḥ mahābhārate asti

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