ḍaṭ taddhita affix. confer, compare aānandadat ta name of a Buddhist grammarian,the author of the work named Cāndra-vyākaraṇa Paddhati. indradat ta author of the ' Gūḍhaphakkikāprakāśa', a gloss on the difficult passages in the Mahābhāṣya. ujjvaladat ta the famous commentator on the Uṅādi sūtras. His work .is called Uṅādisūtravṛtti, which is a scholarly commentary on the Uṅādisūtrapāṭha, consisting of five Pādas. Ujjvaldatta is belived to have lived in the l5th century A.D. He quotes Vṛttinyāsa, Anunyāsa, Bhāgavṛtti et cetera, and others keśavadat ta writer of the commentary named दुर्धटोद्धाट on the grammar संक्षिप्तसार written by Goyicandra, tadvadat ideśa treatment of something as that which is not that e. g. the treatment of affixes not marked with mute n or n as marked with n even though they are not actually marked that way, confer, compare śabdat attva literally confer, compare hṛradat ta name of a reputed grammarian of Southern India who wrote a very learned and scholarly commentary, named पदमञ्जरी, on the Kasikavrtti which is held by grammarians as the standard vrtti or gloss on the Sutras of Panini,and studied especially in the schools of the southern grammarians. Haradatta was a Dravida Brahmana, residing in a village on the Bank of Kaveri. His scholarship in Grammar was very sound and he is believed to have commented on many grammarworks.The only fault of the scholar was a very keen sense of egotism which is found in his work, although it can certainly be said that the egotism was not ill-placed and could be justified: confer, compare haridat ta a grammarian who wrote a commentary on the Unadi Sutras, called उणादिसूत्रटीका. anabhihita not conveyed or expressed by another id est, that is a reference to some preceding word, not necessarily on the same page. dative case ablative case. locative case anudātta non-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless.id est, that is confer, compare confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). feminine. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) abhayacandra a Jain grammarian ， who wrote प्रक्रियासंग्रह, based on the Śabdānuśāsana Vyākaraṇa of the Jain Śākatāyana.His possible date is the twelfth century A. D. abhyam substitute for dative case ablative case. plural asiddha invalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini's Aṣṭādhyāyī. confer, compare a reference to some preceding word, not necessarily on the same page. aākṛtigaṇa a class or group of words in which some words are actually mentioned and room is left to include others which are found undergoing the same operation; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. confer, compare Kaiyaṭa's Mahābhāṣyapradīpa. exempli gratia, for example aāgantuka literally exempli gratia, for example et cetera, and others confer, compare confer, compare confer, compare Vārttika (on the Sūtra of Pāṇini). confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. āmreḍita (1) iterative: a repeated word, defined as द्विरुक्तं पदम् confer, compare exempli gratia, for example confer, compare confer, compare uṇādisūtrapañcapādī the text of the Uṇādi Sūtras divided into five chapters which is possessed of a scholarly commentary written by Ujjvaladatta. There is a commentary on it by Bhaṭṭoji Dīkṣita also. uṇādisūtravṛtti a gloss on the Uṇādi Sūtras in the different versions. Out of the several glosses on the Uṇādi Sūtras, the important ones are those written by Ujjvaladatta, Govardhana, Puruṣottamadeva's Paribhāṣāvṛtti. Durgasiṁha's Kātantra-Sūtravṛtti. 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. Durgasiṁha's Kātantra-Sūtravṛtti. Durgasiṁha's Kātantra-Sūtravṛtti. edition kātantrapariśiṣṭa ascribed to Śrīpatidatta, whose date is not known; from a number of glosses written on this work, it appears that the work was once very popular among students of the Kātantra School. kārakavibhaktibalīyastva the dictum that a Kāraka case is stronger than an Upapada case,e. g. the accusative case as required by the word नमस्कृत्य,which is stronger than the dative case as required by the word नमः. Hence the word मुनित्रयं has to be used in the sentence : मुनित्रयं नमस्कृत्य and not the word मुनित्रयाय confer, compare 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. kuṇi name of an ancient Vṛttikāra the Sūtras of Pāṇini, mentioned in their works by Kaiyata and Haradatta; confer, compare Kaiyaṭa's Mahābhāṣyapradīpa. Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. gūḍhaphakkikāprakāśa a short gloss on the Siddhāntakaumudi of Bhattoji Diksita, by Indradatta, gūḍhabhāvavṛtti a commentary on Ramacandra's Prakriya Kaumudi by Krsnasesa of the famous Sesa family of grammarians. The date of this Krsnasesa is the middle of the sixteenth century. For details about Krsnasesa and the Sesa family see introduction to Prakriyakaumudi B. S. S. No. 78. ṅīp feminine. confer, compare confer, compare confer, compare confer, compare ṅīṣ feminine. confer, compare confer, compare exempli gratia, for example confer, compare confer, compare ṅe dative case termination changed into य after bases ending in short अ and into स्मै after pronouns; confer, compare vaturthī a term used by ancient grammarians for the dative case; confer, compare Nirukta of Yāska. caturthīsamāsa the tatpurusa compound with the first word in the dative case in its dissolution; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). cātuḥsvārya the view that there are four accents-the udatta, the anudatta, the svarita and the pracaya held by the Khandikya and the Aukhiya Schools. cūrṇi a gloss on the Sutras of Panini referred to by Itsing and Sripatidatta, Some scholars believe that Patanjali's Mahabhasya is referred to here by the word चूर्णि, as it fully discusses all the knotty points. Others believe that चूर्णि,stands for the Vrtti of चुल्लिभाट्टि. In Jain Religious Literature there are some brief comments on the Sutras which are called चूर्णि and there possibly was a similar चूर्णि on the sutras of Panini. tāthābhāvya name given to the grave (अनुदात्त) vowel which is अवग्रह id est, that is id est, that is exempli gratia, for example confer, compare confer, compare confer, compare durdhaṭoddhāra name.of a commentary by Kesavadatta-Sarman on the grammar work named संक्षिप्तसार. nadī a technical term applied in Panini's grammar to words in the feminine gender ending in ई and ऊ excepting a few like स्त्री,श्री, भ्रू and others; it is optionally applied to words ending in इ and उ, of course in the feminine. singular. feminine. et cetera, and others confer, compare nityasamāsa an invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास. niyama (1) restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare Kāśikā of Jayāditya and Vāmana. confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare et cetera, and others et cetera, and others confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) nyāsa (1) literally confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). et cetera, and others Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. 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. confer, compare edition edition padamañjarī the learned commentary by Haradatta on the काशिकावृत्ति. Haradatta was a very learned grammarian of the Southern School, and the Benares School of Grammarians follow पदमञ्जरी more than the equally learned another commentary काशिकाविवरणपञ्जिका or न्यास. In the Padamanjarī Haradatta is said to have given everything of importance from the Mahābhāșya; confer, compare bhavat ( भवन्त् ) ancient term for the present tense found in the Brhaddevata and other works, The term 'vartamana' for the present tense was also equally common. The word is found in the Mahabhasya, the Unadisutravrtti of Ujjvaladatta and in the Grammar of Jainendra confer, compare bhyas case-affix of the dative and ablative plural: confer, compare bhyām case-affix of the instrumental, dative and ablative dual; confer, compare makarand (1) name of a commentary by Raṅganātha on the Padamañjari of Haradatta; (2) name of a commentary on the Supadma Vyākaraṇa by Viṣṇumiśra. mahānyāsa name of a commentary on the Kāśikāvivaranapanjikā (popularly named Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. y (1) the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others taddhita affix. et cetera, and others et cetera, and others confer, compare et cetera, and others feminine. taddhita affix. et cetera, and others confer, compare et cetera, and others taddhita affix. confer, compare et cetera, and others exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others confer, compare confer, compare confer, compare edition confer, compare yadyoga a connection with the word (pronoun) यत् by its use in the same sentence and context, which prevents the anudatta ( grave ) accent for the verb in the sentence; confer, compare yadvṛtta lit a word formed from यत्; a word which contains the pronoun यत् in it which prevents sarvaanudatta for a verb which follows; confer, compare Vājasaneyi Prātiśākhya. commentary yāṭ augment या prefixed to the caseaffixes marked with the mute letter ङ् (i,e. the dative case singular. ablative case. genitive case singular. singular. raṅganātha a grammarian,son of नारायणयज्वा, who wrote a commentary named मकरन्द on Haradatta's Padamanjari. rāmacandra (1) रामन्वन्द्राचार्य (son of कृष्णाचार्य) the well-known author of the Prakriyakaumudi. He belonged to the Sesa family and the latter half of the fifteenth century is assigned as his date. He is believed to have been a resident of Andhra. His work, the Prakriyakaumudi, was a popular grammar treatise for some time before Bhattoji's SiddhantaKaumudi got its hold, and it had a number of commentaries written upon it especially by his descendants and members of his family which became well-known as the Sesa family of grammarians. The Prakriyakaumudi is named कृष्णर्किकरप्राक्रिया also. (2) There was a grammarian named Ramacandra who wrote a small treatise on grammar named विदग्धबोध. (3) There was another grammarian of the same name who was a pupil of Nagesabhatta of the eighteenth century and who wrote a small commentary called वृतिसंग्रह on Panini's Astadhyayi. (4) There was also another Ramacandra who was a scholar of Vedic grammar and who wrote the commentary named ज्योत्स्ना on the Vjasaneyi-Pratisakhya. rāmānand a grammarian of the seventeenth century who wrote a commentary on Bopadeva's Mugdhabodha. He was possibly the same as Ramarama (see a reference to some preceding word, not necessarily on the same page. viśrāntavidyādhara name of a grammar work of a general type which once occupied a prominent position and was studied as a text book of grammar, representing an independent system. The work is referred to by Hemacandra and Haribhadra. It is attributed to Vāmana who may be the same as one of the joint writers of the Kāśikāvṛtti. In that case the date of the work is the 7th century A. D.;confer, compare śabdarūpāvali a very brief treatise on declension giving the forms of the seven cases of a few choice-words. The work is studied as the first elementary work and is very common without the name of any specific author.There are different works named शब्दरूपावलि giving declensions of different words which are all anonymous, although from the dates of manuscripts mentioned, they appear to be more than five or six hundred years old. śivabhaṭṭa a grammarian, who wrote a commentary named कुङ्कुमविकास on the Padamanjari of Haradatta. He was the grandson of Nilakantha Diksita who was also a grammarian and who wrote an independent work on the Paribhasas, named the Paribhasavrtti. 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 confer, compare commentary confer, compare confer, compare ṭāyana स्फोan ancient grammarian referred to by Panini in the rule अवङ् स्फोटायनस्य P.VI.1.123, Great grammarians like Haradatta observe that this स्फोटायन was the first advocate of the Sphota theory and hence he was nicknamed स्फोटायन; confer, compare smai case ending स्मै, substituted for the dative singular. confer, compare syād augment स्या affixed to a caseaffix marked with the mute ङ् id est, that is dative case ablative case. genitive case locative case feminine. confer, compare confer, compare svara (l) vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Vājasaneyi Prātiśākhya. Atharvaveda Prātiśākhya. a reference to some preceding word, not necessarily on the same page. svaravivṛtti ( 1 ) the same as स्वरविराम which see a reference to some preceding word, not necessarily on the same page.
dat
īśvaraḥ, parameśvaraḥ, pareśvaraḥ, paramātmā, devaḥ, amaraḥ, vibudhaḥ, animiṣaḥ, ajaraḥ, cirāyuḥ, sucirāyuḥ, bhagavān, sarvasraṣṭā, dhātā, vidhātā, jagatkartā, viśvasṛk, bhūtādiḥ, parabrahma, brahma, jagadātmā, ham, skambhaḥ, sūkṣmaḥ, sarveśaḥ, sarvasākṣī, sarvavid, śvaḥśreyasam, śabdātītaḥ
dharmagranthaiḥ akhilasṛṣṭeḥ nirmātṛrūpeṇa svāmirūpeṇa vā svīkṛtā mahāsattā।
īśvaraḥ sarvavyāpī asti।
dat
ārambhaḥ, prakramaḥ, upakramaḥ, abhyādānam, udāttaḥ
kāryādiṣu prathamakṛtiḥ।
āgaccha asya kāryasya ārambhaṃ karavāma।
dat
ikṣumūlam, rasālamūlam, karkoṭakamūlam, vaṃśamūlam, kāntāramūlam, sukumārakamūlam, adhipatramūlam, madhutṛṇamūlam, vṛṣyamūlam, guḍatṛṇamūlam, mṛtyupuṣpamūlam, mahārasamūlam, osipatramūlam, kośakāramūlam, ikṣavamūlam, payodharamūlam
ikṣoḥ mūlam।
saḥ ikṣumūlam amalam karoti।
dat
phaladātā, phalagrāhī, phalegrāhī, phaladaḥ
saḥ vṛkṣaḥ yasya phalaṃ viśeṣataḥ prasiddham।
āmrādayaḥ prasiddhāḥ phaladātāraḥ।
dat
gaura, avadāta, anavarṇa
yasya varṇaḥ śvetaḥ।
prāyaḥ janāḥ snuṣāṃ gaurīm icchanti।
dat
deya, pradeya, dātavya
yad dātuṃ śakyate।
eṣaḥ mama deyaḥ rāśiḥ।
dat
śukla, dhavala, śveta, sita, śyeta, śubhra, śuci, avadāta, viśada, gaura, dhauta, pāṇḍura, amala, vimala, rajata, karka, kharu, arjuna, śiti, valakṣa, arjunachavi
varṇaviśeṣaḥ।
saḥ śvetaṃ vastraṃ parigṛhṇāti।
dat
suspaṣṭa, sphuṭa, pravyakta, ulvaṇa, prakaṭa, viśada, avadāta, iddha
yad kena api vyavadhānena vinā sampūrṇatayā dṛśyate spaṣṭīkaroti vā।
ācāryaḥ chātrān pācanatantraṃ kṛṣṇaphalake tasya suspaṣṭaṃ citram ālikhya pāṭhitavān।
dat
ṣaṇḍaḥ, ṣaṇḍatāyogyaḥ
parivardhanāya muktaḥ navayauvanaprāptaḥ vṛṣabhaḥ।
hyaḥ ekasmāt kṛṣṇāt ṣaṇḍāt bhītaḥ mohanaḥ tvarayā adhāvat।
dat
ṛṇapradātā
yaḥ ṛṇaṃ prayacchati।
mohanaḥ ṛṇapradātā asti ataḥ grāmīṇaḥ mohanād ṛṇaṃ gṛhṇanti।
dat
pravālaḥ, prabālaḥ, vidrumaḥ, pravālam, ratnavṛkṣaḥ, mandaṭaḥ, mandāraḥ, raktakandaḥ, raktakandalaḥ, hemakandalaḥ, ratnakandalaḥ, latāmaṇiḥ, aṅgārakamaṇiḥ, māheyaḥ, pārijātaḥ, pāribhadraḥ, krimiśatruḥ, bhaumaratnam, bhomīrāḥ, supuṣpaḥ, raktapuṣpakaḥ
ratnaviśeṣaḥ, māṅgalyārthe paridhīyamāṇaḥ raktavarṇavartulākāraghanagolaviśeṣaḥ;
gauraṃ raṅgajalākrāntaṃ vakrasukṣmaṃ sakoṭaraṃ rūkṣakṛṣṇaṃ laghuśvetaṃ pravālam aśubhaṃ tyajet
dat
nirmitā, upātta, dat tākṛtiḥ
yad pṛktvā ākṛtiḥ labhyate।
sītayā āpaṇāt mṛdaḥ nirmitā gaṇeśamūrtiḥ ānītā।
dat
nirmala, vimala, pavitra, śuddha, śuci, amalina, pariṣkṛta, akalka, akalmaṣa, vīghra, svaccha, viśuddha, amlāna, avadāta, iddha
yaḥ malahīnaḥ doṣarahito vā।
nirmalena manasā arcanā kartavyā।
dat
asāvadhānataḥ, asāvadhānena, anavahitam, avadhānaṃ vinā, sapramādam, pramādāt, pramādat aḥ, pramādyataḥ, pramattam, pramattavat, asamīkṣya, avimṛśya, nirapekṣam, anapekṣayā
karmaphalasya asamyak pūrvacintanāt sahasā kṛtam।
asāvadhānataḥ vegena vāhanasaṃñcālanaṃ prāṇaghātī asti।
dat
magna, tanmaya, anurata, nimagna, līna, magna, dat tacitta, rata, nirata
kasyāpi kārye abhyāse vā niḥśeṣeṇa nimajjati।
īśvaracintane magnaḥ asti saḥ।
dat
nityaḥ, nityam, nityā, śāśvatam, śāśvatī, śāśvataḥ, sadātanī, sadātanaḥ, sadātanam, sanātanaḥ, sanātanī, sanātanam
niyamena bhavaḥ,kālatrayavyāpī;
īśvaraḥ śāśvataḥ asti। /mā niṣāda pratiṣṭhāṃ tvamagamaḥ śāśvatīḥ samāḥ yat krauñcamithunād ekamavadhīḥ kāmamohitam।
dat
ātapaḥ, tāpaḥ, abhitāpaḥ, upatāpaḥ, uṣṇatā, auṣṇyam, uṣmaḥ, auṣmyam, nidāghaḥ, caṇḍatā, tigmatā, taigmyam, tigmam
uṣmasya bhāvaḥ।
grīṣme ātapaḥ vardhate।
dat
vinodanapūrṇa, āmoda-pramodapūrṇa, āmoda-pramodātmaka
yaḥ vinodanena paripūrṇaḥ।
etad sthānaṃ vinodanapūrṇam asti।
dat
kṛṣṇaḥ, nārāyaṇaḥ, dāmodaraḥ, hṛṣīkeśaḥ, keśavaḥ, mādhavaḥ, acyutaḥ, govindaḥ, janārdanaḥ, giridharaḥ, daivakīnandanaḥ, mādhavaḥ, śauriḥ, ahijitaḥ, yogīśvaraḥ, vaṃśīdharaḥ, vāsudevaḥ, kaṃsārātiḥ, vanamālī, purāṇapuruṣaḥ, mukundaḥ, kaṃsāriḥ, vāsuḥ, muralīdharaḥ, jagadīśaḥ, gadādharaḥ, nandātmajaḥ, gopālaḥ, nandanandanaḥ, yādavaḥ, pūtanāriḥ, mathureśaḥ, dvārakeśaḥ, pāṇḍavāyanaḥ, devakīsūnuḥ, gopendraḥ, govardhanadharaḥ, yadunāthaḥ, cakrapāṇiḥ, caturbhujaḥ, trivikramaḥ, puṇḍarīkākṣaḥ, garuḍadhvajaḥ, pītāmbaraḥ, viśvambharaḥ, viśvarujaḥ, sanātanaḥ, vibhuḥ, kāntaḥ, puruṣaḥ, prabhuḥ, jitāmitraḥ, sahasravadanaḥ
yaduvaṃśīya vasudevasya putraḥ yaḥ viṣṇoḥ avatāraḥ iti manyate।
sūradāsaḥ kṛṣṇasya paramo bhaktaḥ।
dat
mūrkhatā, mūḍhatā, mandat ā, jaḍatā
mūrkhasya bhāvaḥ;
bhoḥ na dṛṣṭā mayā etādṛśī mūrkhatā kasyāpi।
dat
īśvarapradat ta, bhagavaddat ta, prabhupradat ta
yaḥ īśvareṇa dattaḥ।
mānavasya jīvanam īśvarapradattam asti।
dat
adanta, adat , adantaka, dantahīna, nirdasana, nīrada
yasya mukhe dantāḥ na santi।
arbhakaḥ adantaḥ asti।
dat
mandāraḥ, mandāravaḥ, mandāruḥ, mandaṭaḥ, pāribhadraḥ
arkavṛkṣajātīyaḥ bahuvarṣī kṣupaḥ।
mandārasya kṣīraṃ netrārthe hānikārakam asti।
dat
lakṣmīḥ, ramā, kamalā, nārāyaṇī, padmahastā, śrīḥ, viṣṇupriyā, mā, māyā, haripriyā, padmā, padmālayā, bhārgavī, cañcalā, indirā, abjavāhanā, abjā, abdhijā, ambujāsanā, amalā, īśvarī, devaśrī, padmamālinī, padmaguṇā, piṅgalā, maṅgalā, śriyā, śrīpradā, sindhujā, jaganmayī, amalā, varavarṇinī, vṛṣākapāyī, sindhukanyā, sindhusutā, jaladhijā, kṣīrasāgarasutā, dugdhābdhitanayā, kṣīrasāgarakanyakā, kṣīrodat anayā, lokajananī, lokamātā
dhanasya adhiṣṭhātrī devatā yā viṣṇupatnī asti iti manyate।
dhanaprāptyarthe janāḥ lakṣmīṃ pūjayanti।
dat
dātā, pradātā, dāyakaḥ, dākaḥ, dādī, dānakartā
yaḥ dānaṃ dadāti।
dātuḥ karṇasya dānaśūratā viśvavikhyātā।
dat
āmram, cūtam, sahakāram, kāmaśaram, kāmavallabham, kāmāṅgam, kīrevṛḥ, mādhavadrumam, bhṛṅgāmīṣṭam, sīdhurasam, madhūlī, kokilotsavam, vasantadūtam, āmraphalam, modākhyam, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥkokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ
phalaviśeṣaḥ, āmravṛkṣasya phalam asya guṇāḥ varṇarucimāṃsaśukrabalakāritvam।
rāmāya āmraḥ rocate।
dat
āmraḥ, āmravṛkṣaḥ, cūtaḥ, sahakāraḥ, kāmaśaraḥ, kāmavallabhaḥ, kāmāṅgaḥ, kīrevṛḥ, mādhavadrumaḥ, bhṛṅgāmīṣṭaḥ, sīdhurasaḥ, madhūlī, kokilotsavaḥ, vasantadūtaḥ, amraphalaḥ, modākhyaḥ, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥ, kokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ
phalavṛkṣaviśeṣaḥ- dīrghajīvī pādapaḥ yasya pītavarṇīyaṃ phalam atīva madhuram।
āmravṛkṣe śukāḥ nivasanti।
dat
ālasyam, tandrā, kausīdyam, mandat ā, māndyam, kāryapradveṣaḥ
śramagarbhādyaiḥ jāḍyam।
ālasyāt kāryasya pūrtatā na jātā।
dat
padātikaḥ, padātiḥ, pādātiḥ, pādātikaḥ
kāryālaye patrāṇāṃ vāhakaḥ tathā ca yaḥ adhikārijanānām ādeśānāṃ pūrtiṃ karoti।
mama kāryālaye padātikaḥ atīva mahatvapūrṇaṃ kāryaṃ karoti।
dat
anūḍhā, avivāhitā, kanyakā, adat tā
sā strī yasyāḥ vivāhaḥ na sampannaḥ।
pitarau anūḍhāyāḥ kanyāyāḥ vivāhasya cintāṃ kurvataḥ।
dat
uṣṇatā, dāhaḥ, tigmam, taigmyam, auṣṇyam, uṣmā, nidāghaḥ, caṇḍatā
vidyut tathā ca agneḥ utpannā śaktiḥ yasyāḥ prabhāvāt kānicana ghanāni vastūni abhivilīyante athavā dravāḥ bāṣpībhavanti tathā ca mānavādipaśavaḥ dāham anubhavanti।
uṣṇatayā hastam adahat।
dat
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।
dat
anupadam, kramaśaḥ, padaśaḥ, pade pade, padātpadam, pratipadam
padaṃ prayujya।
anupadaṃ saḥ svasya lakṣyam abhi agacchat।
dat
dātram
tṛṇādīnāṃ tvakṣaṇārthe upayuktam upakaraṇam।
saḥ dātreṇa tṛṇaṃ tvakṣati।
dat
dātrakam
laghu dātram।
saḥ dātrakeṇa kṣetrasya kṣurapraṇaṃ karoti।
dat
anupradānam, aṃhitiḥ, apavargaḥ, apasarjanam, ijyaḥ, utsargaḥ, utsarjanam, udāttaḥ, upasattiḥ, upasadaḥ, dat tam, dādaḥ, dānīyam, dāyaḥ, namas, niryātanam, nirvapaṇam, pradānam, vilambhaḥ, viśraṇanam, vihāpitam, sparśanam, apavarjanam
kasyāpi sāmājike dhārmikādeḥ kāryārthe dānarūpeṇa vibhinnajanāt saṅkalitaṃ dhanādiḥ।
tena mandirārthe saṅkalitena anupradānena svasya gṛhaṃ vinirmitam।
dat
haridrā, harit, suvarṇā, kāñcanī, pītā, gaurī, svarṇavarṇā, kāverī, umā, śivā, dīrgharāgā, haladdī, pauñjā, pītavālukā, hemanāśā, rañjanī, bhaṅgavāsā, gharṣiṇī, pītikā, rajanī, mehaghnī, bahulā, varṇinī, rātrināmikā, niśāhvā, niśā, śarvarī, varavarṇinī, varṇadātā, maṅgalapradā, hemarāgiṇī, gharṣaṇī, janeṣṭā, kṛmaghnī, lasā, yāminī, varāṅgī, varā, varṇadātrī, pavitrā, haritā, viṣaghnī, piṅgā, maṅgalyā, maṅgalā, lakṣmīḥ, bhadrā, śiphā, śobhā, śobhanā, subhagāhvayā, śyāmā, jayantikā
oṣadhiviśeṣaḥ asya pītavarṇīyāni mūlāni pākādiṣu vyañjanatvena upayujyante raktaśuddhikaratvāt te bheṣaje tathā ca dehavarṇavidhāyitvāt ca prasādhakeṣu api upayujyante।
samaye akṛtena siṃcanena haridrā śuṣkā jātā। / haridrā kapha-pittāstraśotha-kaṇḍuvraṇāpahā।
dat
pādat rāṇa, upānat, pādukā, pādūḥ, pāpośa
carmādinirmitapādakoṣaḥ।
varṣākāle kimarthaṃ vastrasya pādatrāṇaṃ paridhāsyasi।
dat
pradat ta
yad dattam।
pradattasya upahārasya mūlyaṃ na cintanīyam।
dat
pādat alam, talam
avayavaviśeṣaḥ, pādasya talam।
kṛṣṇasya pādatalam atīva sukumāram āsīt।
dat
ṛṇapradātā, uttamarṇaḥ, kusīdaḥ, kusīdikaḥ, prayoktā, prayojakaḥ, vṛddhyājīvaḥ, vṛddhyupajīvī, dhanikaḥ, sādhu
ṛṇadānajīvakaḥ dhanikaḥ yaḥ anyān ṛṇatvena dhanaṃ dadāti।
vayam uttamarṇāya ṛṇaṃ pratyarpayitum icchāmaḥ।
dat
matadātā, matadātrī
yatkartṛkaḥ nirvācanādhikāraḥ ।
nirvācanakāle matadātuḥ matārthe netāraḥ bhikṣayanti।
dat
dantula, sadat , dantavat
dantayuktaḥ।
etad dātraṃ dantulam asti।
dat
unmatta, pramatta, pramada, matta, unmattaka, unmadita, utkaṭa, udyuta, kuśa, dṛpta, nirdaṭa, nirdaḍa, madakala, momugha, vātahata, vātula, vātūla, sonmāda, ha, sonmāda, hatacitta, hatacetas, haripriya
yasya buddhau ko'pi vikāraḥ asti।
bhasmarāśīkṛtaṃ svaṃ gṛhaṃ dṛṣṭvā asahāyaḥ śyāmaḥ unmattaḥ abhavat।
dat
dat takaḥ
śāstraṃ vidhiṃ vā anusṛtya putrīkṛtaḥ putraḥ।
śyāmaḥ śreṣṭhī manoharasya dattakaḥ putraḥ asti।
dat
padātiḥ, vaṭaḥ
caturaṅgakrīḍāyāḥ aṣṭau śārayaḥ yeṣāṃ ca anyeṣāṃ tulanayā mahattvaṃ nyūnaṃ vartate।
caturaṅge padātiḥ ajihmaṃ calati tiryak ca hanti।
dat
badhiratā, badhiratva, bādhiryam, kallatvam, eḍatā
badhirasya avasthā bhāvaḥ vā।
badhiratāyāḥ kāraṇāt ahaṃ pratidinam asuvidhām anubhavāmi।
dat
dātram, lavitram
kuśalavanārthe upayuktam astram।
yajñadattaḥ dātreṇa somavallīm lāti।
dat
haridrā, harit, suvarṇā, kāñcanī, pītā, gaurī, svarṇavarṇā, kāverī, umā, śivā, dīrgharāgā, haladdī, pauñjā, pītavālukā, hemanāśā, rañjanī, bhaṅgavāsā, gharṣiṇī, pītikā, rajanī, mehaghnī, bahulā, varṇinī, rātrināmikā, niśāhvā, niśā, śarvarī, varavarṇinī, varṇadātā, maṅgalapradā, hemarāgiṇī, gharṣaṇī, janeṣṭā, kṛmaghnī, lasā, yāminī, varāṅgī, varā, varṇadātrī, pavitrā, haritā, viṣaghnī, piṅgā, maṅgalyā, maṅgalā, lakṣmīḥ, bhadrā, śiphā, śobhā, śobhanā, subhagāhvayā, śyāmā, jayantikā
oṣadhimūlaviśeṣaḥ। haridrā nāma oṣadheḥ pītavarṇīyāni mūlāni ye janaiḥ pākādiṣu vyañjanatvena upayujyante। raktaśuddhikaratvāt te bheṣaje tathā ca dehavarṇavidhāyitvāt ca prasādhakeṣu upayujyante।
haridrāyāḥ lepena tvakśuddhiḥ bhavati।
dat
padātiḥ
saḥ sainikaḥ yasya samīpe ārohaṇārthe aśvādayaḥ na santi।
sainikānāṃ kāryavahane śatrupakṣasya naike padātayaḥ hatāḥ।
dat
ikṣuḥ, rasālaḥ, karkoṭakaḥ, vaṃśaḥ, kāntāraḥ, sukumārakaḥ, adhipatraḥ, madhutṛṇaḥ, vṛṣyaḥ, guḍatṛṇaḥ, mṛtyupuṣpaḥ, mahārasaḥ, osipatraḥ, kośakāraḥ, ikṣavaḥ, payodharaḥ
tṛṇaviśeṣaḥ yasya kāṇḍāt guḍaśarkarā nirmīyate।
kṛṣakaḥ kṛṣau ikṣoḥ ropaṇaṃ karoti।
dat
pādat rāṇam, pādapā, pādukā, pādū, vadhryaḥ
caraṇabandhārthe paṭṭakayuktā carmanirmitā pādukā yasyāḥ paridhānena api pārṣṇiḥ anāvṛtā vartate।
adhunā ubhe api mama pādatrāṇe chinne staḥ।
dat
dat taka
yaḥ śāstrānusāreṇa putrīkṛtaḥ।
rośanaḥ bābūlālamahodayasya dattakaḥ putraḥ asti।
dat
nirvivāda, avivādita, vivādahīna, avivādāspada, vivādātīta, nirvivādita
vivādarahitaḥ।
sūryaḥ sthiraḥ asti iti nirvivādaṃ satyam asti।
dat
padyātmaka, chandātmaka, chandobaddha
padyarūpeṇa nirmitaḥ।
rāmacaritamānasa iti ekā padyātmikā kṛtiḥ।
dat
yogadānam, aṃśadānam, dat tāṃśaḥ, uddhāraḥ
kasminnapi kārye sahāyatāpradānam।
sarveṣāṃ grāmasthānāṃ yogadānena asya mandirasya nirmāṇaṃ jātam।
dat
vāgdat tā
sā kanyā yasyāḥ vivāhasya niścitiḥ jātā।
vāgdattā vivāhabandhanāt pitṛbhyāṃ dūrībhavati।
dat
śarat, śaratkāla, śāradā, kālaprabhātaḥ, kālaprabhātam, varṣāvasānaḥ, meghāntaḥ, prāvṛḍatyayaḥ
aśvinakārttikamāsadvayasya ṛtuḥ।
daśaharā tathā ca dīpotsavaḥ śaradi prārcanti।
dat
śikhaṇḍī, drupadātmaja
drupadasya ekaḥ putraḥ य़ḥ mūlatayā strī āsīt parantu anantaraṃ kāmapi sādhanāṃ kṛtvā puruṣo abhavat;
śikhaṇḍī bhīṣmaṃ hatavān
dat
udāttīkaraṇam
udāttasvarūpapradānasya kriyā।
vartamānasya śāsanasya udāttīkaraṇasya nītyā janāḥ ānanditāḥ।
dat
akhaṇḍatā, pūrṇatā, abhinnabhāvaḥ
akhaṇḍasya avasthā bhāvo vā।
asmābhiḥ svadeśasya akhaṇḍatā rakṣitavyā।
dat
bhūnimbaḥ, kirātatiktaḥ, anāryatiktaḥ, bhūtikam, kairātaḥ, rāmasenakaḥ, haimaḥ, kāṇḍatiktaḥ, kirātakaḥ, kaṭutiktaḥ
parvatapradeśeṣu prāpyamāṇaḥ auṣadhīyakṣupaḥ yaḥ ekavarṣīyaḥ vā dvivarṣīyaḥ vā bhavati, yasya unnatiḥ dvyaṅgulādārabhya caturaṅgulaparyantaṃ ca bhavati।
bhūnimbasya mūlarūpaṃ nepāladeśe prāpyate।
dat
adhikārāt avaropaya, adhikārāt bhraṃśaya, padāt bhraṃśaya, padāt avaropaya, adhikārāt cyāvaya, padāt cyāvaya
adhikārāt padāt vā prabhraṃśanapreraṇamānukūlaḥ vyāpāraḥ।
svāmī rahamānam adhikārāt avāruropat।
dat
śabdat antram
saḥ saṃgaṇakīyaḥ kośaḥ yaḥ śabdārthayoḥ yogyaṃ sambandhaṃ darśayati।
hindībhāṣāyāḥ śabdatantrasya nirmāṇaṃ bhāratīyapraudyogikīsaṃsthānabāmbe iti saṃsthāyāṃ prādhyāpaka-puṣpaka-bhaṭṭācārya-mahodayasya mārgadarśane pracalati।
dat
siddhidātrī
navadurgāsu ekā yā siddhiṃ yacchati।
navarātri-utsave navame dine siddhidātryāḥ pūjanaṃ kriyate।
dat
ānandātirekaḥ
ānandasya caramāvasthā।
dhyāne ānandātirekasya anubhūtiḥ prāpyate।
dat
spaṣṭa, avadāta, aviśuddha, abhrama, avispaṣṭa, āvyakta, iddha
yad svacchatayā na avagamyate।
asya padyasya anvarthaḥ spaṣṭaḥ nāsti।
dat
atidānī, atidātā
yaḥ adhikaṃ dānaṃ karoti।
rājā vikramādityaḥ atidāniṣu ekaḥ asti।
dat
adat ta
yat na dattam।
saḥ adattaṃ dhanam api apekṣate।
dat
adat tam
tat dānaṃ yat vidheḥ anusāraṃ vā śāstrānusāraṃ vā na dattam।
purohitaḥ adattaṃ tiraskṛtavān।
dat
adātā
yaḥ dānī nāsti, athavā dānaṃ na dadāti।
adātuḥ gṛhe cauryaṃ saṃjātam।
dat
gupta, pālita, rakṣita, saṃrakṣita, adhigupta, anugupta, abhigupta, abhirakṣita, abhisaṃgupta, abhyupapanna, ālambita, ārakṣita, ūta, gopāyita, gupita, daṃśita, dat ta, dayita, trāṇa, trāta, pratipālita, paritrāta, pāta, sanātha, avita
samyak gopyate yat।
cauraḥ guptānāṃ sampattīnām anveṣaṇaṃ karoti।
dat
kāmodat ilakaḥ
saṅkararāgaviśeṣaḥ।
kāmodatilakasya racanā kāmodasya tilakasya ca yogāt bhavati।
dat
khalvāṭatvam, khalatiḥ, mauṇḍyam, muṇḍatā, akeśatvam, indraluptiḥ, indraluptakam, surendralupti, candrikā
śirasi keśasya abhāvaḥ।
khalvāṭatvāt tasya āyuḥ adhikā bhāti।
dat
karavīraḥ, pratihāsaḥ, śataprāsaḥ, caṇḍātaḥ, hayamārakaḥ, pratīhāsaḥ, aśvaghnaḥ, hayāriḥ, aśvamārakaḥ, śītakumbhaḥ, turaṅgāriḥ, aśvahā, vīraḥ, hayamāraḥ, hayaghnaḥ, śatakundaḥ, aśvarodhakaḥ, vīrakaḥ, kundaḥ, śakundaḥ, śvetapuṣpakaḥ, aśvāntakaḥ, nakharāhvaḥ, aśvanāśanaḥ, sthalakumudaḥ, divyapuṣpaḥ, haripriyaḥ, gaurīpuṣpaḥ, siddhapuṣpaḥ
ekaḥ madhyāmākāraḥ vṛkṣaḥ।
karavīre pītaraktaśuklāni puṣpāṇi bhavanti।
dat
daṇḍatāmrīvādyam
jalataraṅgavādyaprakāraḥ।
daṇḍatāmrīvādye tāmrasya śarāvāḥ upayujyante।
dat
dānaśīlaḥ, udāraḥ, dānavīraḥ, dānarataḥ, udāttaḥ, dānaśauḍaḥ, bahupradaḥ, udāradhīcetāḥ, mahāmanāḥ, udāracaritaḥ, subhojāḥ, mahānubhāvaḥ, mahātyāgī
yaḥ dānāya na vilambate।
karṇaḥ mahān dānaśīlaḥ āsīt।
dat
dhanadāyin, dhanada, dhanadat ta
yaḥ dhanaṃ yacchati।
eṣā saṃsthā dīnānāṃ kṛte dhanadāyinī asti।
dat
dātrī
mahānase śākādīnām avadānārthe upayujyamānaḥ astraviśeṣaḥ।
mātā dātryā karkāru chidyati।
dat
annadātā
yaḥ annaṃ dadāti।
īśvaraḥ sarveṣām annadātā asti।
dat
nirlajjatā, lajjāhīnatā, nirvrīḍatā, nirhīkatā
nirlajjasya avasthā bhāvaḥ vā।
nirlajjatāyāḥ parikāṣṭhā eṣā।
dat
niṃdātmaka
nindayā yuktaḥ।
rājanaitikāḥ pakṣāḥ parasparaṃ nindātmakaṃ vyavahāraṃ kurvanti।
dat
mandat vam, mandat ā, mantharatvam, mantharatā, parimantharatā, vilambanam, vilambitā, mandībhāvaḥ, mandimā, śanairbhāvaḥ, māndyam, śithilatvam
mandasya avasthā bhāvo vā।
rujāyāḥ kāraṇāt gatiḥ mandatvena yuktā।
dat
rudat
yaḥ rodanaṃ karoti।
mātā rudantaṃ bālakam āśvāsayati।
dat
sundat ā
ekā apsarāḥ।
sundatāyāḥ varṇanaṃ purāṇeṣu vartate।
dat
jīvantī, jīvanī, jīvā, jīvanīyā, madhusravā, madhuḥ, sravā, payasvinī, jīvyā, jīvadā, jīvadātrī, śākaśreṣṭhā, jīvabhadrā, bhadrā, maṅgalyā, kṣudrajīvā, yaśasyā, śṛṅgāṭī, jīvadṛṣṭā, kāñjikā, śaśaśimbikā, supiṅgalā, madhuśvāsā, jīvavṛṣā, sukhaṅkarī, mṛgarāṭikā, jīvapatrī, jīvapuṣpā, jīvanī
latāviśeṣaḥ।
jīvantī auṣadharūpeṇa upayujyate।
dat
svacchandat ā, svairatā, apratibandhaḥ
apratibandhasya avasthā।
atyadhikayā svacchandatayā janānāṃ durgatiḥ bhavati।
dat
dat tātreya-upaniṣad, dat tātreyaḥ
ekā upaniṣad।
dattātreya-upaniṣad atharvavedena sambandhitā।
dat
atyūhaḥ, kākamadguḥ, kālakaṇṭhakaḥ, kālakaṇṭakaḥ, ḍāhukaḥ, mādakaḥ, ḍundukaḥ, dātyūhaḥ, dātyauhaḥ, śakaṭavilaḥ, śitikaṇṭhaḥ, sitakaṇṭhaḥ
ekaḥ jalīyaḥ pakṣīviśeṣaḥ।
atyūhasya śiraḥ kṛṣṇaṃ bhavati।
dat
dūrabhāṣādātṛ
dūrabhāṣaṇayantrasya saḥ bhāgaḥ yataḥ vārtālāpasya samaye dhvaniḥ śrūyate।
dūrabhāṣaṇayantrasya ghaṇṭāṃ śrutvā sā dūrabhāṣādātāraṃ samuddhartum adhāvat।
dat
gṛhīta, abhigṛhīta, parigṛhīta, saṃgṛhīta, grasta, grathita, pralabdha, ātta, ādat ta, ākṣipta, svāṃkṛta, samādat ta, nigṛhīta
yat dhṛtam।
gṛhītaḥ manuṣyaḥ bandhanāt palāyitaḥ।
dat
khaṇḍatālaḥ
saṅgīte tālaviśeṣaḥ।
khaṇḍatāle kevalam ekaḥ drutaḥ bhavati।
dat
ṣoḍat
vṛṣabhaviśeṣaḥ yasya ṣaḍ dantāḥ santi।
ṣoḍat taruṇaḥ mataḥ।
dat
dat iyānagaram
madhyapradeśarājye vartamānam ekaṃ nagaram।
vayaṃ datiyānagarāt uttarapradeśaṃ prāviśat।
dat
dat iyāmaṇḍalam
madhyapradeśarājye vartamānam ekaṃ maṇḍalam।
datiyāmaṇḍalasya mukhyālayaḥ datiyānagare asti।
dat
nardaṭakam
varṇavṛttaviśeṣaḥ।
nardaṭakasya pratyekasmin caraṇe saptadaśa varṇāḥ santi।
dat
sudat ī
apsaroviśeṣaḥ।
sudatyāḥ varṇanaṃ purāṇeṣu asti।
dat
dat tātreyaḥ
paurāṇikaḥ mahātmā yaḥ bhagavataḥ caturviśaṃtau avatāreṣu ekaḥ iti manyate।
saḥ dattātreyasya bhaktaḥ asti।
dat
padātiḥ
padena gacchan yātrī।
kecit padātayaḥ mandirasya parikramāṃ kurvanti।
dat
matadātṛvargaḥ
matadātṝṇāṃ samūhaḥ yaḥ nirvācanakṣetrāt kasyacit pratinidheḥ nirvācanaṃ karoti।
matadātṛvargaṃ vimohayituṃ pratyāśinaḥ naikān upāyān prayuñjanti।
dat
dātā, pradātā
yaḥ dadāti।
asya śubhakāryasya kṛte dhanasya dātṛbhyaḥ asmākaṃ dhanyavādaḥ।
dat
bhāṭakadātā, bhāṭakī
yaḥ kṣetrakaraṃ dadāti।
durbhikṣasya kāraṇāt bhāṭakadātā asmin varṣe kṣetrakaraṃ dātuṃ na śaknoti।
dat
subhagadat taḥ
asuraviśeṣaḥ।
subhagadattaḥ bhaumāsurasya putraḥ āsīt।
dat
ullāsaḥ, ullasitatā, prahṛṣṭatā, praharṣaḥ, praphullatā, sānandat ā
prahṛṣṭasya bhāvaḥ।
tava ullasitatā sarveṣāṃ praśaṃsāyāḥ viṣayaḥ asti।
dat
dat tottara, pratipanna, pratiprokta, pratibhaṇita, prativacanīkṛta, pratyukta, pratyabhihita, pratyudāhṛta, pratyudgīta
yasya uttaram uktam।
dattottarān praśnān śyāmaḥ punaḥ paṭhati।
dat
āḍatālaḥ
aṣṭāsu tāleṣu ekaḥ tālaḥ।
saṃgītakāraḥ āḍatālaṃ spaṣṭīkaroti।
dat
dat tāṃśasañcikā, sañcikā
likhitasya viṣayasya vidyutpatrasya vā ekatritaḥ samūhaḥ।
anavadhānena saṅgaṇakasya dattāṃśasañcikā niṣkāsitā।
dat
āntarjāla-sevā-pradātā
saḥ puruṣaḥ saṃsthā vā yaḥ āntarjālasya sevāṃ yacchati।
adhunā haṭe āntarjāla-sevā-pradātṝṇāṃ saṅkhyā vardhitā।
dat
āntarjāla-sevā-pradātā
yaḥ āntarjālasya sevāṃ yacchati।
mohanaḥ āntarjāla-sevā-pradātuḥ udyoge kāryarataḥ asti।
dat
pādat rāṇam, upānah
pādayoḥ surakṣārthaṃ pādayoḥ dhāryamāṇaḥ carmādīnāṃ vastuviśeṣaḥ।
kṛpayā pādatrāṇaṃ bahiḥ sthāpayatu।
dat
mandat ā
mandasya avasthā bhāvo vā।
mandatayā sarve pīḍitāḥ।
dat
pṛthudat taḥ
ekaḥ maṇḍūkaḥ ।
pañcatantre kathāsu pṛthudattaḥ varṇitaḥ vartate
dat
vinayadat taḥ
ekaḥ puruṣaḥ ।
mṛcchakaṭikam iti rūpake vinayadattasya varṇanam asti
dat
vinītadat taḥ
kaviviśeṣaḥ ।
vinītadattasya varṇanaṃ vivaraṇapustikāyām asti
dat
vijayadat taḥ
puruṣasya nāmaviśeṣaḥ ।
vivaraṇapustikāyāṃ dvayoḥ puruṣayoḥ vijayadattaḥ iti nāmnaḥ ullekhaḥ asti
dat
vāmanadat taḥ
dvayoḥ lekhakayoḥ nāmaviśeṣaḥ ।
vāmanadattasya ullekhaḥ vivaraṇapustikāyāṃ prāpyate
dat
vidat hī
ekaḥ puruṣaḥ ।
pāṇininā vidathī varṇitaḥ
dat
kairātam, bhūnimbaḥ, kirātaḥ, anāryatiktaḥ, kāṇḍatiktakaḥ, kirātakaḥ, ciratiktaḥ, cirātitiktaḥ, tiktakaḥ, sutktakaḥ kaṭutiktakaḥ, rāmasenakaḥ
ekaḥ kṣupaḥ yasya guṇāḥ vāyuvṛddhikāritvaṃ rūkṣatvaṃ kaphapittajvaranāśitvaṃ ca ।
kairātasya ullekhaḥ kośe vartate
dat
viśāladat taḥ
puruṣasya nāmaviśeṣaḥ ।
pāṇininā viśāladattaḥ varṇitaḥ
dat
dat taḥ
rājādhideyasūrasya putraḥ ।
dattasya ullekhaḥ harivaṃśe vartate
dat
dat taḥ
ekaḥ sādhuḥ ।
dattaḥ dvitīye manvantare abhavat
dat
dat taḥ
ekaḥ vāsudevaḥ ।
dattaḥ saptamaḥ vāsudevaḥ āsīt
dat
dat takaḥ
ekaḥ lekhakaḥ ।
dattakena vātsyāyanasya aṃśaḥ likhitaḥ
dat
dat takaḥ
māghasya pitā ।
dattakasya ullekhaḥ śiśupālavadhe vartate
dat
dat tātrayaḥ
ekaḥ lekhakaḥ ।
dattātrayasya ullekhaḥ viṣṇupurāṇe vartate
dat
dat tātrayaḥ
ekaḥ vaṃśaḥ ।
dattātrayasya ullekhaḥ pravaragranthe vartate
dat
vāyudat taḥ
ekaḥ puruṣaḥ ।
vāyudattasya ullekhaḥ gaṇapāṭhe asti
dat
vimaladat taḥ
ekaḥ rājakumāraḥ ।
vimaladattasya ullekhaḥ kośe asti
dat
vimaladat tā
ekā rājakanyā ।
vimaladattāyāḥ ullekhaḥ kośe asti
dat
veṇudat taḥ
ekaḥ puruṣaḥ ।
veṇudattasya ullekhaḥ vivaraṇapustikāyām asti
dat
vaiṇyadat taḥ
ekaḥ puruṣaḥ ।
vaiṇyadattasya ullekhaḥ vivaraṇapustikāyām asti
dat
vainyadat taḥ
ekaḥ puruṣaḥ ।
vainyadattasya ullekhaḥ vivaraṇapustikāyām asti
dat
vyāghradat taḥ
ekaḥ puruṣaḥ ।
vyāghradattasya varṇanaṃ mahābhārate asti
dat
śaṅkarānandat īrthaḥ
ekaḥ lekhakaḥ ।
śaṅkarānandatīrthasya ullekhaḥ koṣe asti
dat
śaktidat taḥ
ekaḥ puruṣaḥ ।
śaktidattasya ullekhaḥ vivaraṇapustikāyām asti
dat
śaṅkhadat taḥ
ekaḥ kaviḥ ।
śaṅkhadattasya ullekhaḥ rājataraṅgiṇyām asti
dat
śāradātanayaḥ
ekaḥ lekhakaḥ ।
śāradātanayasya ullekhaḥ pratāparudrīye asti
dat
kuberadat ta:
paurāṇika-vyakti-viśeṣaḥ ।
kathāsaritsāgare kuberadattaḥ varṇitaḥ asti
dat
kumāridat ta:
eka: puruṣaḥ ।
kathā-granthe kumāridattasya varṇanaṃ dṛśyate
dat
śivadat tapuram
pūrvasyāṃ diśi vartamānaḥ ekaḥ grāmaḥ ।
śivadattapurasya ullekhaḥ pāṇininā kṛtaḥ
dat
śivanārāyaṇānandat īrthaḥ
ekaḥ lekhakaḥ ।
śivanārāyaṇānandatīrthasya ullekhaḥ koṣe asti
dat
śivarāmānandat īrthaḥ
ekaḥ ācāryaḥ ।
śivarāmāndatīrthasya ullekhaḥ vivaraṇapustikāyām asti
dat
śubhadat taḥ
ekaḥ puruṣaḥ ।
śubhadattasya ullekhaḥ kathāsaritsāgare asti
dat
pṛthudat taḥ
ekaḥ maṇḍūkaḥ ।
pañcatantre kathāsu pṛthudattaḥ varṇitaḥ vartate
dat
prakāśadat taḥ
ekaḥ lekhakaḥ ।
kośe prakāśadattaḥ varṇitaḥ asti
dat
prajāpatidat taḥ
ekaḥ manuṣyaḥ ।
patañjalinā prajāpatidattaḥ samullikhitaḥ
dat
priyadat tā
pṛthivyāḥ ekaṃ guhyanāma ।
mahābhārate priyadattā varṇitā dṛśyate
dat
priyadat tā
ekā strī ।
kathāsaritsāgare priyadattā samullikhitā āsīt
dat
bandhudat taḥ
eka: puruṣaḥ ।
bandhudattaḥ jalam ānayati
dat
bandhudat tā
ekā strī ।
kathāsaritsāgare bandhudattā samullikhitā āsīt
dat
śevaladat taḥ
ekaḥ puruṣaḥ ।
śevaladattaḥ pāṇininā varṇitaḥ
dat
śevalendradat taḥ
ekaḥ puruṣaḥ ।
śevalendradattaḥ pāṇininā varṇitaḥ kāśikā-vṛttau ca asya ullekhaḥ asti
dat
bṛhaspatidat taḥ
ekaḥ puruṣaḥ ।
pāṇinīya-sūtreṣu ṭīkāyāṃ bṛhaspatidattaḥ ullikhitaḥ
dat
brahmadat taḥ
puruṣanāmaviśeṣaḥ ।
brahmadattaḥ naḍādigaṇeṣu parigaṇitaḥ
dat
brahmadat taḥ
ekaḥ rājā ।
mahābhārate brahmadattaḥ varṇitaḥ
dat
brahmadat taḥ
sālvānāṃ ekaḥ rājā ।
harivaṃśe brahmadattaḥ varṇitaḥ
dat
brahmadat taḥ
vārāṇasī-sthitaḥ ekaḥ rājaputraḥ ।
kathāsaritsāgare brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kusuma-pura-sthitaḥ ekaḥ rājaputraḥ ।
brahmadattaḥ prācīna-kālasya uttamaḥ praśāsakaḥ vidyate
dat
brahmadat taḥ
śrāvastī -sthitaḥ ekaḥ rājaputraḥ ।
bauddha-vāṅmaye brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kāmpilya-sthitaḥ pañcālānām ekaḥ rājaputraḥ ।
rāmāyaṇe brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
bhārate dvādaśaḥ cakravartī ।
kośakāraiḥ brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
caikitāneya-vaṃśīyaḥ ekaḥ puruṣaḥ ।
śatapatha-brāhmaṇe brahmadattaḥ nirdiṣṭaḥ
dat
brahmadat taḥ
campānagaryāṃ ekaḥ rājaputraḥ ।
brahmadattaḥ prācīna-kālasya uttamaḥ praśāsakaḥ vidyate
dat
brahmadat taḥ
ekaḥ brāhmaṇaḥ ।
harivaṃśe tathā ca pañcatantre brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
ekaḥ vaṇikpuruṣaḥ ।
kathāsaritsāgare brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kṛṣṇadattasya pitā ।
kośakāraiḥ brahmadattaḥ samullikhitaḥ
dat
kuberadat ta:
paurāṇika-vyakti-viśeṣaḥ ।
kathāsaritsāgare kuberadattaḥ varṇitaḥ asti
dat
kumāridat ta:
eka: puruṣaḥ ।
kathā-granthe kumāridattasya varṇanaṃ dṛśyate
dat
bṛhaspatidat taḥ
ekaḥ puruṣaḥ ।
pāṇinīya-sūtreṣu ṭīkāyāṃ bṛhaspatidattaḥ ullikhitaḥ
dat
brahmadat taḥ
puruṣanāmaviśeṣaḥ ।
brahmadattaḥ naḍādigaṇeṣu parigaṇitaḥ
dat
brahmadat taḥ
ekaḥ rājā ।
mahābhārate brahmadattaḥ varṇitaḥ
dat
brahmadat taḥ
sālvānāṃ ekaḥ rājā ।
harivaṃśe brahmadattaḥ varṇitaḥ
dat
brahmadat taḥ
vārāṇasī-sthitaḥ ekaḥ rājaputraḥ ।
kathāsaritsāgare brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kusuma-pura-sthitaḥ ekaḥ rājaputraḥ ।
brahmadattaḥ prācīna-kālasya uttamaḥ praśāsakaḥ vidyate
dat
brahmadat taḥ
śrāvastī -sthitaḥ ekaḥ rājaputraḥ ।
bauddha-vāṅmaye brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kāmpilya-sthitaḥ pañcālānām ekaḥ rājaputraḥ ।
rāmāyaṇe brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
bhārate dvādaśaḥ cakravartī ।
kośakāraiḥ brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
caikitāneya-vaṃśīyaḥ ekaḥ puruṣaḥ ।
śatapatha-brāhmaṇe brahmadattaḥ nirdiṣṭaḥ
dat
brahmadat taḥ
campānagaryāṃ ekaḥ rājaputraḥ ।
brahmadattaḥ prācīna-kālasya uttamaḥ praśāsakaḥ vidyate
dat
brahmadat taḥ
ekaḥ brāhmaṇaḥ ।
harivaṃśe tathā ca pañcatantre brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
ekaḥ vaṇikpuruṣaḥ ।
kathāsaritsāgare brahmadattaḥ samullikhitaḥ
dat
brahmadat taḥ
kṛṣṇadattasya pitā ।
kośakāraiḥ brahmadattaḥ samullikhitaḥ
dat
śauridat taḥ
lekhakanāmaviśeṣaḥ ।
śauridattaḥ iti dvayoḥ lekhakayoḥ nāma āsīt
dat
śramaṇadat taḥ
ekaḥ puruṣaḥ ।
śramaṇadattasya ullekhaḥ hemacandrasya pariśiṣṭaparvan ityasmin granthe asti
dat
śravaṇadat taḥ
ekaḥ śikṣakaḥ ।
śravaṇadattasya ullekhaḥ brāhmaṇeṣu asti
dat
śrīkaṇṭhadat taḥ
ekaḥ vaidyakīyaviṣayasya lekhakaḥ ।
śrīkaṇṭhadattasya pustikāyām asti
dat
saccidānandat īrthaḥ
viduṣāṃ nāmaviśeṣaḥ ।
saccidānandatīrthaḥ iti nāmakāḥ naike vidvāṃsaḥ āsan
dat
saccidānandat īrthaḥ
lekhakanāmaviśeṣaḥ ।
saccidānandatīrthaḥ iti nāmakāḥ naike lekhakāḥ āsan
dat
satyānandat īrthaḥ
ekaḥ vidvān ।
satyānandatīrthasya ullekhaḥ vivaraṇapustikāyām asti
dat
samudradat taḥ
puruṣanāmaviśeṣaḥ ।
samudradattaḥ iti nāmakānāṃ naikeṣāṃ puruṣāṇām ullekhaḥ kathāsaritsāgare hitopadeśe ca asti
dat
bhagīrathadat taḥ
ekaḥ kaviḥ ।
kośakāraiḥ bhagīrathadattaḥ nirdiṣṭaḥ
dat
bhadat taḥ, badantaḥ
ekaḥ jyotiṣikaḥ ।
varāhamihirasya bṛhat-saṃhitāyāṃ bhadattasya nirdeśaḥ prāpyate
dat
bhavadat taḥ
ekaḥ manuṣyaḥ ।
hemacandrasya pariśiṣṭaparvaṇi bhavadattaḥ samullikhitaḥ
dat
bhavadat taḥ
ekaḥ ṭīkākāraḥ ।
bhavadattena naiṣadha-carite tathā ca śiśupāla-vadhe ṭīkā likhitā
dat
savitṛdat taḥ
ekaḥ puruṣaḥ ।
savitṛdattasya ullekhaḥ kāśikāvṛttau asti
dat
sindhudat taḥ
ekaḥ puruṣaḥ ।
sindhudattasya ullekhaḥ daśakumāracarite asti
dat
śaṅkhadat taḥ
ekaḥ puruṣaḥ ।
śaṅkhadattasya ullekhaḥ kathāsaritsāgare asti
dat
vijayadat taḥ
candramasi vartamānaḥ śaśaḥ ।
vijayadattasya ullekhaḥ pañcatantre asti
dat
gaṅgadat taḥ
ekaḥ maṇḍūkānāṃ rājā ।
gaṅgadattasya varṇanaṃ pañcatantre vartate
dat
cakradat taḥ
ekaḥ lekhakaḥ ।
cakradattasya varṇanaṃ kośe vartate
dat
harṣadat taḥ
lekhakanāmaviśeṣaḥ ।
harṣadattaḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ vivaraṇapustikāyām asti
dat
harṣadat tasūnuḥ
lekhakanāmaviśeṣaḥ ।
harṣadattasūnuḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ vivaraṇapustikāyām asti
dat
haridat tadaivajñaḥ
ekaḥ lekhakaḥ ।
haridattadaivajñasya ullekhaḥ vivaraṇapustikāyām asti
dat
haridat tabhaṭṭaḥ
ekaḥ lekhakaḥ ।
haridattabhaṭṭasya ullekhaḥ vivaraṇapustikāyām asti
dat
haridat tamiśraḥ
ekaḥ lekhakaḥ ।
haridattamiśrasya ullekhaḥ vivaraṇapustikāyām asti
dat
haridat tā
ekā strī ।
haridattāyāḥ ullekhaḥ śukasaptatyām asti
dat
svāmidat taḥ
ekaḥ kaviḥ ।
svāmidattasya ullekhaḥ vivaraṇapustikāyām asti
dat
haradat tasiṃhaḥ
ekaḥ lekhakaḥ ।
haradattasiṃhasya ullekhaḥ vivaṇaraṇapustikāyām asti
dat
haradat tācāryaḥ
ekaḥ ācāryaḥ ।
haradattācāryasya ullekhaḥ sarvadarśanasaṅgrahe asti
dat
sthūladat taḥ
ekaḥ puruṣaḥ ।
sthūladattasya ullekhaḥ kathāsaritsāgare asti
dat
hṛdayadat taḥ
ekaḥ adhivaktā ।
hṛdayadattasya ullekhaḥ vivaraṇapustikāyām asti
dat
puruṣadat taḥ
ekaḥ puruṣaḥ ।
puruṣadattasya ullekhaḥ mudrārākṣase asti
dat
manodat taḥ
ekaḥ lekhakaḥ ।
manodattaḥ kośeṣu varṇitaḥ
dat
kanakadat taḥ
ekaḥ puruṣaḥ ।
kanakadattasya ullekhaḥ vetāla-pañcaviṃśatikāyām asti
dat
turuṣkadat taḥ
ekaḥ puruṣaḥ ।
turuṣkadattasya ullekhaḥ śilālekheṣu vartate
dat
umāpatidat taḥ
ekaḥ puruṣaḥ ।
umāpatidattasya ullekhaḥ koṣe asti
dat
upendradat taḥ
puruṣanāmaviśeṣaḥ ।
upendradattaḥ iti nāmakānāṃ naikeṣāṃ puruṣāṇām ullekhaḥ koṣe asti
dat
udāttarāghavam
ekaṃ nāṭakam ।
udāttarāghavasya ullekhaḥ koṣe asti
dat
īśvaradat taḥ
ekaḥ rājaputraḥ ।
īśvaradattasya ullekhaḥ koṣe asti
dat
ānandātmā
ekaḥ śikṣakaḥ ।
ānandātmanaḥ ullekhaḥ koṣe asti
dat
ānandat āṇḍavapuram
ekaṃ nagaram ।
ānandatāṇḍavapurasya ullekhaḥ koṣe asti
dat
pitṛdat taḥ
ekaḥ puruṣaḥ ।
pitṛdattasya ullekhaḥ patañjalinā kṛtaḥ
dat
parṇadat taḥ
ekaḥ puruṣaḥ ।
parṇadattasya ullekhaḥ koṣe asti
dat
pañcahṛdat īrthaḥ
ekaṃ tīrthakṣetram ।
pañcahṛdatīrthasya ullekhaḥ skandapurāṇe asti
dat
ānandātmā
ekaḥ śikṣakaḥ ।
ānandātmanaḥ ullekhaḥ koṣe asti
dat
niścayadat taḥ
ekaḥ vaṇik ।
niścayadattasya ullekhaḥ kathāsaritsāgare asti
dat
vṛddhidat taḥ
ekaḥ vaṇik ।
vṛddhidattasya ullekhaḥ campaka-śreṣṭhi-kathānake asti
dat
jambhaladat taḥ
vetālapañjaviṃśatikāyāḥ lekhakaḥ ।
jambhaladattasya ullekhaḥ koṣe asti
dat
jayadat taḥ
ekaḥ rājā ।
jayadattasya ullekhaḥ kathāsaritsāgare asti
dat
jayadat taḥ
rājñaḥ jayāpīḍasya ekaḥ mantrī ।
jayadattasya ullekhaḥ rājataraṅgiṇyām asti
dat
jayadat taḥ
aśva-vaidyakaḥ ityasya granthasya lekhakaḥ ।
jayadattasya ullekhaḥ śārṅgadhara-paddhatyām asti
dat
jayadat taḥ
indrasya putraḥ ।
jayadattasya ullekhaḥ koṣe asti
dat
jinadat taḥ
ekaḥ puruṣaḥ ।
jinadattasya ullekhaḥ pariśiṣṭaparvan ityasmin granthe asti
dat
jinadat taḥ
ekaḥ jainaḥ sūriḥ ।
jinadattasya ullekhaḥ sarvadarśana-saṅgrahe asti
dat
jīvadat taḥ
ekaḥ puruṣaḥ ।
jīvadattasya ullekhaḥ kathāsaritsāgare asti
dat
jīvadat takaḥ
ekaḥ puruṣaḥ ।
jīvadattakasya ullekhaḥ kathāsaritsāgare asti
dat
turuṣkadat taḥ
ekaḥ puruṣaḥ ।
turuṣkadattasya ullekhaḥ śilālekheṣu vartate
dat
dat tatreyāpaniṣad
ekā upaniṣad ।
dattatreyāpaniṣadaḥ ullekhaḥ kośe vartate
dat
dat tā
ekā strī ।
dattā patañjalinā parigaṇitā
dat
dat tāmitrā
ekaṃ sthānam ।
dattāmitrāyāḥ ullekhaḥ rāmāyaṇe vartate
dat
dat tairaṇḍapallakaḥ
ekaṃ maṇḍalam ।
dattairaṇḍapallakasya ullekhaḥ kośe vartate
dat
dat topaniṣad
ekā upaniṣad ।
dattopaniṣadaḥ ullekhaḥ kośe vartate
dat
dātaḥ
atharvavedasya ekā śākhā ।
dātasya ullekhaḥ kośe vartate
dat
dātṛpuram
ekaṃ nagaram ।
dātṛpurasya ullekhaḥ śaṃkara-cetovilāse vartate
dat
dāmodaradat taḥ
ekaḥ puruṣaḥ ।
dāmodaradattasya ullekhaḥ kośe vartate
dat
devadat taḥ
ekā alīkā ।
devadattaḥ kathāsaritsāgare parigaṇitā
dat
devadat taśathaḥ
ekaḥ adhyāpakaḥ ।
devadattaśathasya ullekhaḥ kośe vartate
dat
dvidat ta
ekaḥ puruṣaḥ ।
dvidattasya ullekhaḥ kośe vartate
dat
nañarthavādaṭīkā
ekaḥ ṭīkāgranthaḥ ।
nañarthavādaṭīkāyāḥ ullekhaḥ koṣe asti
dat
nañvādaṭīppaṇī
ekaḥ ṭīkāgranthaḥ ।
nañvādaṭippaṇyāḥ ullekhaḥ koṣe asti
dat
narmadātaṭadeśaḥ
ekaṃ maṇḍalam ।
narmadātaṭadeśasya ullekhaḥ koṣe asti
dat
nāḍikādat taḥ
ekaḥ lekhakaḥ ।
nāḍikādattasya ullekhaḥ vivaraṇapustikāyām asti
dat
nāḍīdat taḥ
ekaḥ lekhakaḥ ।
nāḍīdattasya ullekhaḥ vivaraṇapustikāyām asti
dat
devadat taḥ
govindadattasya putraḥ ।
devadattasya ullekhaḥ kathāsaritsāgare asti
dat
devadat taḥ
rājñaḥ jayadattasya putraḥ ।
devadattasya ullekhaḥ koṣe asti
dat
devadat taḥ
haridattasya putraḥ ।
devadattasya ullekhaḥ koṣe asti
dat
devadat taḥ
lekhakanāmaviśeṣaḥ ।
devadattaḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ vivaraṇapustikāyām asti
dat
devadat taḥ
ekaḥ nāgaḥ ।
devadattasya ullekhaḥ bhāgavatapurāṇe asti
dat
nāndidat taḥ
ekaḥ lekhakaḥ ।
nāndidattasya ullekhaḥ vivaraṇapustikāyām asti
dat
nārāyaṇadat taḥ
ekaḥ kaviḥ ।
nārāyaṇadattasya ullekhaḥ vivaraṇapustikāyām asti
dat
dharmadat taḥ
ekaḥ kaviḥ ।
dharmadattasya ullekhaḥ vivaraṇapustikāyām asti
dat
dharmadat taḥ
alaṅkāraśāstrasambandhī ekaḥ lekhakaḥ ।
dharmadattasya ullekhaḥ vivaraṇapustikāyām asti
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