Donate
   
Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.
Apte Search
Results for discussion
apohaḥ अपोहः 1 Removing, driving away, healing &c. -2 Removal of doubt by the excercise of the reasoning faculty. -3 Reasoning, arguing; reasoning faculty. -4 Negative reasoning (opp. ऊह) (अपरतर्कनिरासाय कृतो विपरीतस्तर्कः). one of the dhiguṇas q. v. स्वयमूहापोहासमर्थः; इमे मनुष्या दृश्यन्ते ऊहापोहविशारदाः Mb.13. 145.43. ऊहापोहमिमं सरोजनयना यावद्विधत्तेतराम् Bv.2.74; hence ऊहापोह = complete discussion of a question. -5 Excluding all things not coming under the category in point; तद्वानपोहो वा शब्दार्थः (where Maheśvara paraphrases अपोह by अतद्व्यावृत्ति i. e. तद्भिन्नत्यागः), -6 A superfluous member attached to a structure of some construction.
aprāpta अप्राप्त a. 1 Not obtained or got; अप्राप्तयोस्तु या प्राप्तिः सैव संयोग ईरितः । Bhāshā P. -2 Not arrived or come, unaccomplished; अप्राप्तव्यवहारम् Y.2.243. -3 Not authorised or following, as a rule. -4 Not come to or reached; राघवो रथमप्राप्तां तामाशां च सुरद्विषाम् (चिच्छेद) R.12.96. -5 Not of a marriageable age; Ms.9.88. -Comp. -काल 1 inopportune, ill-timed, unseasonable; ˚लं वचनं बृहस्पतिरपि व्रुवन् । लभते बुद्धयवज्ञानमपमानं च पुष्कलम् Pt.1.63. -2 under age. (-लम्) an irregular discussion (of any subject). -प्रापक a. 1 conveying (the sense of) what is not otherwise specified, such as the use of the Potential mood in स्वर्गकामो यजेत. -2 not yet tamed (as a young calf) -यौवन a. not arrived at puberty or who has not reached his youth; शिशुम- प्राप्तयौवनम् R.15.42. -ब्यवहार, -वयस् a. (in law) under age, not old enough to engage in public business on his own responsibility, a minor (a boy before he reaches his 16th year); अप्राप्तव्यवहारो$सौ यावत् षोडशवार्षिकः Dakṣa.
apūrva अपूर्व a. 1 Not preceded, not having existed before, like of which did not exist before, quite new; ˚र्वं नाटकम् Ś.1; ˚र्वं राजकुलम् M.5; K.191; -2 Strange, extraordinary, wonderful; अपूर्वः को$पि बहुमानहेतुर्गुरुषु U.4; अपूर्वो दृश्यते वह्निः कामिन्याः स्तनमण्डले । दूरतो दहतीवाङ्गं हृदि लग्नस्तु शीतलः ॥ Ś. Til.17; singular, unexampled, unprecedented; अपूर्व एष विरहमार्गः Ś.6; अपूर्वरूपा दारिका M.1; अतो$- पूर्वः खलु वो $ नुग्रहः Ś.7; अपूर्वकर्मचाण्डालमयि मुग्धे विमुञ्च माम् U.1.46 committing an unparalleled atrocity. -3 Unknown, unacquainted, stranger; अपूर्वो$प्यथवा विद्वान् यMb.13.22.8; विदिते$प्यपूर्व इव Ki.6.39. -4 Not first. -5 Preceded by अ or आ. -6 (In phil.) 'That unseen virtue which is a relation superinduced, not before possessed, unseen but efficacious to connect the consequence with its past and remote cause and to bring about at a distant period or in another world the relative effect. -Colebrooke. -र्वम् 1 The remote consequence of an act (as the acquisition of heaven which is the result of good deeds), (Mīmāṁsā). --2 Virtue and vice (पापपुण्यम्) as the eventual cause of future happiness or misery. -र्वः The Supreme Soul (परब्रह्म). -Comp. -कर्मन् n. religious rites the power of which on the future is not seen before. -पतिः f. one who has had no husband before, a virgin; ˚तिः कुमारी Sk. -वादः discussion or talk about the Supreme Soul. -विधिः an authoritative direction or injunction which is quite new; it is of four kinds; कर्मविधि, गूणविधि, विनियोगविधि and प्रयोगविधि.
brahman ब्रह्मन् n. [बृंह्-मनिन् नकारस्याकारे ऋतो रत्वम्; cf. Uṇ.4.145.] 1 The Supreme Being, regarded as impersonal and divested of all quality and action; (according to the Vedāntins, Brahman is both the efficient and the material cause of the visible universe, the all-pervading soul and spirit of the universe, the essence from which all created things are produced and into which they are absorbed; अस्ति तावन्नित्यशुद्धबुद्धमुक्तस्वभावं सर्वज्ञं सर्वशक्तिसमन्वितं ब्रह्म Ś. B.); ... यत्प्रयन्त्यभिसंविशन्ति । तद् विजिज्ञा- सस्व । तद् ब्रह्मेति Tai. Up.3.1; समीभूता दृष्टिस्त्रिभुवनमपि ब्रह्म मनुते Bh.3.84; Ku.3.15; दर्शनं तस्य लाभः स्यात् त्वं हि ब्रह्ममयो निधिः Mb. -2 A hymn of praise. -3 A sacred text; मैवं स्याद् ब्रह्मविक्रिया Bhāg.9.1.17. -4 The Vedas; ब्रह्मणः प्रणवं कुर्यात् Ms.2.74; यद् ब्रह्म सम्यगाम्नातम् Ku.6.16; U.1.15; समस्तवदनोद्गीतब्रह्मणे ब्रह्मणे नमः Bm.1.1; Bg.3.15. -5 The sacred and mystic syllable om; एकाक्षरं परं ब्रह्म Ms.2.83. -6 The priestly of Brahmanical class (collectively); तदेतद् ब्रह्म क्षत्रं विट् शूद्रः Bṛi. Up.1.4.15; ब्रह्मैव संनियन्तृ स्यात् क्षत्रं हि ब्रह्मसंभवम् Ms.9.32. -7 The power or energy of a Brāhmaṇa; पवनाग्निसमागमो ह्ययं सहितं ब्रह्म यदस्त्रतेजसा R.8.4. -8 Religious penance or austerities. -9 Celibacy, chastity; शाश्वते ब्रह्मणि वर्तते Ś.1. -1 Final emancipation or beatitude. -11 Theology, sacred learning, religious knowledge. -12 The Brāhmaṇa portion of the Veda. -13 Wealth. -14 Food. -15 A Brāhmaṇa. -16 Truth. -17 The Brāhmaṇahood (ब्राह्मणत्व); येन विप्लावितं ब्रह्म वृषल्यां जायतात्मना Bhāg.6.2.26. -18 The soul (आत्मा); एतदेषां ब्रह्म Bṛi. Up.1.6.1-3. -19 See ब्रह्मास्त्र. अब्राह्मणे न हि ब्रह्म ध्रुवं तिष्ठेत् कदाचन Mb.12.3.31. -2 The गायत्री mantra; उभे सन्ध्ये च यतवाग्जपन् ब्रह्म समाहितः Bhāg.7. 12.2. -m. 1 The Supreme Being, the Creator, the first deity of the sacred Hindu Trinity, to whom is entrusted the work of creating the world. [The accounts of the creation of the world differ in many respects; but, according to Manu Smṛiti, the universe was enveloped in darkness, and the self-existent Lord manifested himself dispelling the gloom. He first created the waters and deposited in them a seed. This seed became a golden egg, in which he himself was born as Brahmā-the progenitor of all the worlds. Then the Lord divided the egg into two parts, with which he constructed heaven and earth. He then created the ten Prajāpatis or mind-born sons who completed the work of creation. According to another account (Rāmāyaṇa) Brahmā sprang from ether; from him was descended marīchi, and his son was Kaśyapa. From Kaśyapa sprang Vivasvata, and Manu sprang from him. Thus Manu was the procreator of all human beings. According to a third account, the Supreme deity, after dividing the golden egg, separated himself into two parts, male and female, from which sprang Virāj and from him Manu; cf. Ku.2.7. and Ms.1.32 et seq. Mythologically Brahman is represented as being born in a lotus which sprang from the navel of Viṣṇu, and as creating the world by an illicit connection with his own daughter Sarasvatī. Brahman had originally five heads, but one of them was cut down by Śiva with the ring-finger or burnt down by the fire from his third eye. His vehicle is a swan. He has numerous epithets, most of which have reference to his birth, in a lotus.] -2 A Brāhmaṇa; Ś.4.4. -3 A devout man. -4 One of the four Ritvijas or priests employed at a Soma sacrifice. -5 One conversant with sacred knowledge. -6 The sun. -7 Intellect. -8 An epithet of the seven Prajāpatis :-मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य, पुलह, क्रतु and वसिष्ठ. -9 An epithet of Bṛihaspati; ब्रह्मन्नध्ययनस्य नैष समयस्तूष्णीं बहिः स्थीयताम् Hanumannāṭaka. -1 The planet Jupiter; ब्रह्मराशिं समावृत्य लोहिताङ्गो व्यवस्थितः Mb. 3.6.18. -11 The world of Brahmā (ब्रह्मलोक); दमस्त्यागो- $प्रमादश्च ते त्रयो ब्रह्मणो हयाः Mb.11.7.23. -1 Of Śiva. -Comp. -अक्षरम् the sacred syllable om. -अङ्गभूः 1 a horse. -2 one who has touched the several parts of his body by the repetition of Mantras; स च त्वदेकेषुनिपात- साध्यो ब्रह्माङ्गभूर्ब्रह्मणि योजितात्मा Ku.3.15 (see Malli. thereon). -अञ्जलिः 1 respectful salutation with folded hands while repeating the Veda. -2 obeisance to a preceptor (at the beginning and conclusion of the repetition of the Veda); अपश्यद्यावतो वेदविदां ब्रह्माञ्जलीनसौ N.17.183; ब्रह्मारम्भे$वसाने च पादौ ग्राह्यौ गुरोः सदा । संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥ Ms.2.71. -अण्डम् 'the egg of Brahman', the primordial egg from which the universe sprang, the world, universe; ब्रह्माण्डच्छत्रदण्डः Dk.1. ˚कपालः the hemisphere of the world. ˚भाण्डोदरम् the hollow of the universe; ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्ड- भाण्डोदरे Bh.2.95. ˚पुराणम् N. of one of the eighteen Purāṇas. -अदि(द्रि)जाता an epithet of the river Godāvarī. -अधिगमः, अधिगमनम् study of the Vedas. -अम्भस् n. the urine of a cow. -अभ्यासः the study of the Vedas. -अयणः, -नः an epithet of Nārāyaṇa. -अरण्यम् 1 a place of religious study. -2 N. of a forest. -अर्पणम् 1 the offering of sacred knowledge. -2 devoting oneself to the Supreme Spirit. -3 N. of a spell. -4 a mode of performing the Śrāddha in which no Piṇḍas or rice-balls are offered. -अस्त्रम् a missile presided over by Brahman. -आत्मभूः a horse. -आनन्दः bliss or rapture of absorption into Brahma; ब्रह्मानन्दसाक्षात्क्रियां Mv.7.31. -आरम्भः beginning to repeat the Vedas; Ms.2.71. -आवर्तः N. of the tract between the rivers Sarasvatī and Dṛiṣavatī (northwest of Hastināpura); सरस्वतीदृषद्वत्योर्देवनद्योर्यदन्तरम् । तं देवनिर्मितं देशं ब्रह्मावर्तं प्रचक्षते Ms.2.17,19; Me.5. -आश्रमः = ब्रह्मचर्याश्रमः; वेदाध्ययननित्यत्वं क्षमा$थाचार्यपूजनम् । अथोपाध्यायशुश्रूषा ब्रह्माश्रमपदं भवेत् ॥ Mb.12.66.14. -आसनम् a particular position for profound meditation. -आहुतिः f. 1 the offering of prayers; see ब्रह्मयज्ञ. -2 the study of the Vedas. -उज्झता forgetting or neglecting the Vedas; Ms.11.57 (अधीतवेदस्यानभ्यासेन विस्मरणम् Kull.). -उत्तर a. 1 treating principally of Brahman. -2 consisting chiefly of Brāhmaṇas. -उद्यम् explaining the Veda, treatment or discussion of theological problems; ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं कश्चिद् ब्रह्मोद्यं जेतेति Bṛi. Up. -उपदेशः instruction in the Vedas or sacred knowledge. ˚नेतृ m. the Palāśa tree. -ऋषिः (ब्रह्मर्षिः or ब्रह्माऋषिः) a Brahmanical sage. ˚देशः N. of a district; (कुरुक्षेत्रं च मत्स्याश्च पञ्चालाः शूरसेनकाः । एष ब्रह्मर्षिदेशो वै ब्रह्मावर्तादनन्तरः Ms.2.19). -ओदनः, -नम् food given to the priests at a sacrifice. -कन्यका an epithet of Sarasvatī. -करः a tax paid to the priestly class. -कर्मन् n. 1 the religious duties of a Brāhmaṇa, the office of Brahman, one of the four principal priests at a sacrifice. -कला an epithet of Dākṣāyaṇī (who dwells in the heart of man). -कल्पः an age of Brahman. -काण्डम् the portion of the Veda relating to spiritual knowledge. -काष्ठः the mulberry tree. -किल्बिषम् an offence against Brāhmaṇas. -कूटः a thoroughly learned Brāhmaṇa. -कूर्चम् a kind of penance; अहोरात्रोषितो भूत्वा पौर्णमास्यां विशेषतः । पञ्चगव्यं पिबेत् प्रातर्ब्रह्मकूर्चमिति स्मृतम् ॥. -कृत् one who prays. (-m.) an epithet of Viṣṇu. -कोशः the treasure of the Vedas, the entire collection of the Vedas; क्षात्रो धर्मः श्रित इव तनुं ब्रह्मकोशस्य गुप्त्यै U.6.9. -गायत्री N. of a magical mantra composed after the model of गायत्री mantra. -गिरिः N. of a mountain. -गीता f. The preaching of Brahmā as included in the Anuśāsana parva of the Mahābhārata. -गुप्तः N. of an astronomer born in 598. A. D. -गोलः the universe. -गौरवम् respect for the missile presided over by Brahman; विष्कम्भितुं समर्थो$पि ना$चलद् ब्रह्मगौरवात् Bk.9.76 (मा भून्मोघो ब्राह्मः पाश इति). -ग्रन्थिः 1 N. of a particular joint of the body. -2 N. of the knot which ties together the 3 threads of the यज्ञोपवीत. -ग्रहः, -पिशाचः, -पुरुषः, -रक्षस् n., -राक्षसः a kind of ghost, the ghost of a Brāhmaṇa, who during his life time indulges in a disdainful spirit and carries away the wives of others and the property of Brāhmaṇas; (परस्य योषितं हृत्वा ब्रह्मस्वमपहृत्य च । अरण्ये निर्जले देशे भवति ब्रह्मराक्षसः ॥ Y.3.212; cf. Ms.12.6 also). -ग्राहिन् a. worthy to receive that which is holy. -घातकः, -घातिन् m. the murderer of a Brāhmaṇa. -घातिनी a woman on the second day of her courses. -घोषः 1 recital of the Veda. -2 the sacred word, the Vedas collectively; U.6.9 (v. l.). -घ्नः the murderer of a Brāhmaṇa. -चक्रम् 1 The circle of the universe; Śvet. Up. -2 N. of a magical circle. -चर्यम् 1 religious studentship, the life of celibacy passed by a Brāhmaṇa boy in studying the Vedas, the first stage or order of his life; अविप्लुतब्रह्मचर्यो गृहस्थाश्रममाचरेत् Ms.3.2;2. 249; Mv.1.24; यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्येतत् Kaṭh. -2 religious study, self-restraint. -3 celibacy, chastity, abstinence, continence; also ब्रह्म- चर्याश्रम. (-र्यः) a religious student; see ब्रह्मचारिन्. (-र्या) chastity, celibacy. ˚व्रतम् a vow of chastity. ˚स्खलनम् falling off from chastity, incontinence. -चारिकम् the life of a religious student. -चारिन् a. 1 studying the Vedas. -2 practising continence of chastity. (-m.) a religious student, a Brāhmaṇa in the first order of his life, who continues to live with his spiritual guide from the investiture with sacred thread and performs the duties pertaining to his order till he settles in life; ब्रह्मचारी वेदमधीत्य वेदौ वेदान् वा चरेद् ब्रह्मचर्यम् Kaṭhaśrutyopaniṣad 17; Ms.2.41,175;6.87. -2 one who vows to lead the life of a celibate. -3 an epithet of Śiva. -4 of Skanda. -चारिणी 1 an epithet of Durgā. -2 a woman who observes the vow of chastity. -जः an epithet of Kārtikeya. -जन्मन् n. 1 spirtual birth. -2 investiture with the sacred thread; ब्रह्मजन्म हि विप्रस्य प्रेत्य चेह च शाश्वतम् Ms.2.146,17. -जारः the paramour of a Brāhmaṇa's wife; Rāmtā. Up. -जिज्ञासा desire to know Brahman; अयातो ब्रह्मजिज्ञासा Brahmasūtra. -जीविन् a. living by sacred knowledge. (-m.) a mercenary Brāhmaṇa (who converts his sacred knowledge into trade), a Brāhmaṇa who lives by sacred knowledge. -ज्ञानम् knowledge about Brahman; वेदान्तसाङ्ख्यसिद्धान्त- ब्रह्मज्ञानं वदाम्यहम् Garuḍa. P. -ज्ञ, -ज्ञानिन् a. one who knows Brahma. (-ज्ञः) 1 an epithet of Kārtikeya. -2 of Viṣṇu. -ज्ञानम् true or divine knowledge, knowledge of the identity of the universe with Brahma; ब्रह्मज्ञान- प्रभासंध्याकालो गच्छति धीमताम् Paśupata. Up.7. -ज्येष्ठः the elder brother of Brahman; ब्रह्मज्येष्ठमुपासते T. Up.2.5. (-a.) having Brahmā as first or chief. -ज्योतिस् n. 1 the light of Brahma or the Supreme Being. -2 an epithet of Śiva. -तत्त्वम् the true knowledge of the Supreme Spirit. -तन्त्रम् all that is taught in the Veda. -तालः (in music) a kind of measure. -तेजस् n. 1 the glory of Brahman. -2 Brahmanic lustre, the lustre or glory supposed to surround a Brāhmaṇa. -दः a spiritual preceptor; Ms.4.232. -दण्डः 1 the curse of a Brāhmaṇa; एकेन ब्रह्मदण्डेन बहवो नाशिता मम Rām. -2 a tribute paid to a Brāhmaṇa. -3 an epithet of Śiva. -4 N. of a mythical weapon (ब्रह्मास्त्र); स्वरस्य रामो जग्राह ब्रह्मदण्डमिवापरम् Rām.3.3.24. -5 magic, spells, incantation (अभिचार); ब्रह्मदण्डमदृष्टेषु दृष्टेषु चतुरङ्गिणीम् Mb.12. 13.27. -दर्मा Ptychotis Ajowan (Mar. ओवा). -दानम् 1 the imparting of sacred knowledge. -2 sacred knowledge, received as an inheritance or hereditary gift; सर्वेषामेव दानानां ब्रह्मदानं विशिष्यते Ms.4.233. -दायः 1 instruction in the Vedas, the imparting of sacred knowledge. -2 sacred knowledge received as an inheritance; तं प्रतीतं स्वधर्मेण ब्रह्मदायहरं पितुः Ms.3.3. -3 the earthly possession of a Brāhmaṇa. -दायादः 1 one who receives the Vedas as his hereditary gift, a Brāhmaṇa. -2 the son of a Brāhmaṇa. -दारुः the mulberry tree. -दिनम् a day of Brahman. -दूषक a. falsifying the vedic texts; Hch. -देय a. married according to the Brāhma form of marriage; ब्रह्मदेयात्मसंतानो ज्येष्ठसामग एव च Ms.3.185. (-यः) the Brāhma form of marriage. (-यम्) 1 land granted to Brahmaṇas; श्रोत्रियेभ्यो ब्रह्मदेयान्यदण्डकराण्यभिरूपदायकानि प्रयच्छेत् Kau. A.2.1.19. -2 instruction in the sacred knowledge. -दैत्यः a Brāhmaṇa changed into a demon; cf. ब्रह्मग्रह. -द्वारम् entrance into Brahmā; ब्रह्मद्वारमिदमित्येवैतदाह यस्त- पसाहतपाप्मा Maitra. Up.4.4. -द्विष्, -द्वेषिन् a. 1 hating Brāhmaṇas; Ms.3.154 (Kull.). -2 hostile to religious acts or devotion, impious, godless. -द्वेषः hatred of Brāhmaṇas. -धर a. possessing sacred knowledge. -नदी an epithet of the river Sarasvatī. -नाभः an epithet of Viṣṇu. -निर्वाणम् absorption into the Supreme Spirit; स्थित्वास्यामन्तकाले$पि ब्रह्मनिर्वाणमृच्छति Bg.2.72. -2 = ब्रह्मानन्द q. v.; तं ब्रह्मनिर्वाणसमाधिमाश्रितम् Bhāg.4.6.39. -निष्ठ a. absorbed in or intent on the contemplation of the Supreme Spirit; ब्रह्मनिष्ठस्तथा योगी पृथग्भावं न विन्दति Aman. Up.1.31. (-ष्ठः) the mulberry tree. -नीडम् the resting-place of Brahman. -पदम् 1 the rank or position of a Brāhmaṇa. -2 the place of the Supreme Spirit. -पवित्रः the Kuśa grass. -परिषद् f. an assembly of Brāhmṇas. -पादपः, -पत्रः the Palāśa tree. -पारः the final object of all sacred knowledge. -पारायणम् a complete study of the Vedas, the entire Veda; याज्ञवल्क्यो मुनिर्यस्मै ब्रह्मपारायणं जगौ U.4.9; Mv.1.14. -पाशः N. of a missile presided over by Brahman; अबध्नादपरिस्कन्दं ब्रह्मपाशेन विस्फुरन् Bk.9.75. -पितृ m. an epithet of Viṣṇu. -पुत्रः 1 a son of Brahman. -2 N. of a (male) river which rises in the eastern extremity of the Himālaya and falls with the Ganges into the Bay of Bengal. (-त्रा) 1 a kind of vegetable poison. -2 See ब्रह्मपुत्रः (2). (-त्री) an epithet of the river Sarasvatī. -पुरम् the heart; दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः Muṇḍ.2.2.7. -2 the body; Ch. Up. -पुरम्, -पुरी 1 the city of Brahman (in heaven). -2 N. of Benares. -पुराणम् N. of one of the eighteen Purāṇas. -पुरुषः a minister of Brahman (the five vital airs). -प्रलयः the universal destruction at the end of one hundred years of Brahman in which even the Supreme Being is supposed to be swallowed up. -प्राप्तिः f. absorption into the Supreme spirit. -बलम् the Brahmanical power. -बन्धुः 1 a contemptuous term for a Brāhmaṇa, an unworthy Brāhmaṇa (cf. Mar. भटुर्गा); वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनो$ननूज्य ब्रह्मबन्धुरिव भवतीति Ch. Up.6.1.1; ब्रह्मबन्धुरिति स्माहम् Bhāg.1.81.16; M.4; V.2. -2 one who is a Brāhmaṇa only by caste, a nominal Brāhmaṇa. -बिन्दुः a drop of saliva sputtered while reciting the Veda. -बीजम् 1 the mystic syllable om; मनो यच्छेज्जितश्वासो ब्रह्मबीजमविस्मरन् Bhāg.2.1.17. -2 the mulberry tree. -ब्रुवः, -ब्रुवाणः one who pretends to be a Brāhmaṇa. -भवनम् the abode of Brahman. -भागः 1 the mulberry tree. -2 the share of the chief priest; अथास्मै ब्रह्मभागं पर्याहरन्ति Śat. Br. -भावः absorption into the Supreme Spirit -भावनम् imparting religious knowledge; छेत्ता ते हृदयग्रन्थिमौदर्यो ब्रह्मभावनः Bhāg.3.24.4. -भिद् a. dividing the one Brahma into many. -भुवनम् the world of Brahman; आ ब्रह्म- भुवनाल्लोकाः पुनरावर्तिनो$र्जुन Bg.8.16. -भूत a. become one with Brahma, absorbed into the Supreme Spirit; आयुष्मन्तः सर्व एव ब्रह्मभूता हि मे मताः Mb.1.1.14. -भूतिः f. twilight. -भूमिजा a kind of pepper. -भूयम् 1 identity with Brahma, absorption or dissolution into Brahma, final emancipation; स ब्रह्मभूयं गतिमागजाम R.18.28; ब्रह्मभूयाय कल्पते Bg.14.26; Ms.1.98. -2 Brahmanahood, the state or rank of a Brāhmaṇa. धृष्टाद्धार्ष्टमभूत् क्षत्र ब्रह्मभूयं गतं क्षितौ Bhāg.9.2.17. -भूयस n. absorption into Brahma. -मङ्गलदेवता an epithet of Lakshmī. -महः a festival in honour of Brāhmaṇas. -मित्र a. having Brāhmaṇas for friends. -मीमांसा the Vedānta philosophy which inquires into the nature of Brahma or Supreme Spirit. -मुहूर्तः a particular hour of the day. -मूर्ति a. having the form of Brahman. -मूर्धभृत् m. an epithet of Śiva. -मेखलः the Munja plant. -यज्ञः one of the five daily Yajñas or sacrifices (to be performed by a householder), teaching and reciting the Vedas; अध्यापनं ब्रह्मयज्ञः Ms.3.7 (अध्यापनशब्देन अध्य- यनमपि गृह्यते Kull.) -योगः cultivation or acquisition of spiritual knowledge. -योनि a. 1 sprung from Brahman; गुरुणा ब्रह्मयोनिना R.1.64. (-निः) f. 1 original source in Brahman. -2 the author of the Vedas or of Brahman; किं पुनर्ब्रह्मयोनेर्यस्तव चेतसि वर्तते Ku.6.18. ˚स्थ a. intent on the means of attaining sacred knowledge; ब्राह्मणा ब्रह्मयोनिस्था ये स्वकर्मण्यवस्थिताः Ms.1.74. -रत्नम् a valuable present made to a Brāhmaṇa. -रन्ध्रम् an aperture in the crown of the head through which the soul is said to escape on its leaving the body; आरोप्य ब्रह्मरन्ध्रेण ब्रह्म नीत्वोत्सृजेत्तनुम् Bhāg.11.15.24. -राक्षसः See ब्रह्मग्रह; छिद्रं हि मृगयन्ते स्म विद्वांसो ब्रह्मराक्षसाः Rām. 1.8.17. -रवः muttering of prayers. -रसः Brahma's savour. ˚आसवः Brahma's nectar. -रातः an epithet of Śuka; Bhāg.1.9.8. -रात्रः early dawn. -रात्रिः an epithet of Yājñavalkya, (wrong for ब्रह्मरातिः) -राशिः 1 the whole mass or circle of sacred knowledge. -2 an epithet of Paraśurāma. -3 a particular constellation. -रीतिः f. a kind of brass. -रे(ले)खा -लिखितम्, -लेखः lines written by the creator on the forehead of a man which indicate his destiny, the predestined lot of any man. -लोकः the world of Brahman. -लौकिक a. inhabiting the ब्रह्मलोक. -वक्तृ m. an expounder of the Vedas. -वद्यम् knowledge of Brahma. -वधः, -वध्या, -हत्या the murder of a Brāhmaṇa. -वर्चस् n., -वर्चसम् 1 divine glory or splendour, spiritual pre-eminence or holiness resulting from sacred knowledge; स य एवमेतद्रथन्तरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति Ch. Up.2.12.2; (तस्य) हेतुस्त्वद्ब्रह्मवर्चसम् R.1.63; Ms.2.37;4.94. -2 the inherent sanctity or power of a Brāhmaṇa; Ś.6. -वर्चसिन्, -वर्चस्विन् a. holy or sanctified by spiritual pre-eminence, holy; अपृथग्धीरुपा- सीत ब्रह्मवर्चस्व्यकल्मषः Bhāg.11.17.32. (-m.) an eminent or holy Brāhmaṇa; ब्रह्मवर्चस्विनः पुत्रा जायन्ते शिष्टसंमताः Ms. 3.39. -वर्तः see ब्रह्मावर्त. -वर्धनम् copper. -वाच् f. the sacred text. -वादः a discourse on the sacred texts; ब्रह्मवादः सुसंवृत्तः श्रुतयो यत्र शेरते Bhāg.1.87.1. -वादिन् m. 1 one who teaches or expounds the Vedas; U.1; Māl.1. -2 a follower of the Vedānta philosophy; तस्याभिषेक आरब्धो ब्राह्मणैर्ब्रह्मवादिभिः Bhāg.4.15.11. (-नी) an epithet of Gāyatrī; आयाहि वरदे देवि त्र्यक्षरे ब्रह्मवादिनि Gāyatryāvāhanamantra. -वासः the abode of Brāhmaṇas. -विद्, -विद a. 1 knowing the Supreme Spirit; ब्रह्मविद् ब्रह्मैव भवति. (-m.) a sage, theologian, philosopher. -विद्या, -वित्त्वम् knowledge of the Supreme Spirit. ब्रह्मविद्यापरिज्ञानं ब्रह्मप्राप्तिकरं स्थितम् Śuka. Up.3.1. -विन्दुः see ब्रह्मबिन्दु. -विवर्धनः an epithet of Indra. -विहारः a pious conduct, perfect state; Buddh. -वीणा a particular Vīṇā. -वृक्षः 1 the Palāśa tree. -2 the Udumbara tree. -वृत्तिः f. livelihood of a Brāhmaṇa; ब्रह्मवृत्त्या हि पूर्णत्वं तया पूर्णत्वमभ्यसेत् Tejobindu Up.1.42. -वृन्दम् an assemblage of Brāhmaṇas. -वेदः 1 knowledge of the Vedas. -2 monotheism, knowledge of Brahma. -3 the Veda of the Brāhmaṇas (opp. क्षत्रवेद). -4 N. of the Atharvaveda; ब्रह्मवेदस्याथर्वर्णं शुक्रमत एव मन्त्राः प्रादु- र्बभूवुः Praṇava Up.4. -वेदिन् a. knowing the Vedas; cf. ब्रह्मविद्. -वैवर्तम् N. of one of the eighteen Purāṇas -व्रतम् a vow of chastity. -शल्यः Acacia Arabica (Mar. बाभळ). -शाला 1 the hall of Brahman. -2 a place for reciting the Vedas. -शासनम् 1 a decree addressed to Brāhmaṇas. -2 a command of Brahman. -3 the command of a Brāhmaṇa. -4 instruction about sacred duty. -शिरस्, -शीर्षन् n. N. of a particular missile; अस्त्रं ब्रह्मशिरस्तस्मै ततस्तोषाद्ददौ गुरुः Bm.1.649. -श्री N. of a Sāman. -संसद् f. an assembly of Brāhmaṇas. -संस्थ a. wholly devoted to the sacred knowledge (ब्रह्म); ब्रह्मसंस्थो$मृतत्वमेति Ch. Up.2.23.1. -सती an epithet of the river Sarasvatī. -सत्रम् 1 repeating and teaching the Vedas (= ब्रह्मयज्ञ q. v.); ब्रह्मसत्रेण जीवति Ms.4.9; ब्रह्मसत्रे व्यवस्थितः Mb.12.243.4. -2 meditation of Brahma (ब्रह्मविचार); स्वायंभुव ब्रह्मसत्रं जनलोके$भवत् पुरा Bhāg.1.87.9. -3 absorption into the Supreme Spirit. -सत्रिन् a. offering the sacrifice of prayer. -सदस् n. the residence of Brahman. -सभा the hall or court of Brahman. -संभव a. sprung or coming from Brahman. (-वः) N. of Nārada. -सर्पः a kind of snake. -सवः distillation of Soma. -सायुज्यम् complete identification with the Supreme Spirit; cf. ब्रह्मभूय. -सार्ष्टिता identification or union or equality with Brahma; Ms.4.232. -सावर्णिः N. of the tenth Manu; दशमो ब्रह्मसावर्णिरुपश्लोकसुतो महान् Bhāg.8.13.21. -सुतः 1 N. of Nārada, Marīchi &c. -2 a kind of Ketu. -सुवर्चला f. 1 N. of a medicinal plant (ब्राह्मी ?). -2 an infusion (क्वथितमुदक); पिबेद् ब्रह्मसुवर्चलाम् Ms.11.159. -सूः 1 N. of Aniruddha. -2 N. of the god of love. -सूत्रम् 1 the sacred thread worn by the Brāhmaṇas or the twice-born (द्विज) over the shoulder; Bhāg. 1.39.51. -2 the aphorisms of the Vedānta philosophy by Bādarāyaṇa; ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः Bg.13.4. -सूत्रिन् a. invested with the sacred thread. -सृज् m. an epithet of Śiva. -स्तम्बः the world, universe; ब्रह्मस्तम्बनिकुञ्जपुञ्जितघनज्याघोषघोरं धनुः Mv.3.48. -स्तेयम् acquiring holy knowledge by unlawful means; स ब्रह्मस्तेयसंयुक्तो नरकं प्रतिपद्यते Ms.2.116. -स्थली a place for learning the Veda (पाठशाला); ...... ब्रह्मस्थलीषु च । सरी- सृपाणि दृश्यन्ते ... Rām.6.1.16. -स्थानः the mulberry tree. -स्वम् the property or possessions of a Brāhmaṇa; परस्य योषितं हृत्वा ब्रह्मस्वमपहृत्य च । अरण्ये निर्जले देशे भवति ब्रह्मराक्षसः ॥ Y.3.212. ˚हारिन् a. stealing a Brāhmaṇa's property. -स्वरूप a. of the nature of the Supreme Spirit. -हत्या, -वधः Brahmanicide, killing a Brāhmaṇa; ब्रह्महत्यां वा एते घ्नन्ति Trisuparṇa. हन् a. murderer of a Brāhmaṇa; ब्रह्महा द्वादश समाः कुटीं कृत्वा वने वसेत् Ms.11.72. -हुतम् one of the five daily Yajñas or sacrifices, which consists in offering the rites of hospitality to guests; cf. Ms.3.74. -हृदयः, -यम् N. of a star (Capella).
dharmaḥ धर्मः [ध्रियते लोको$नेन, धरति लोकं वा धृ-मन्; cf. Uṇ 1. 137] 1 Religion; the customary observances of a caste, sect, &c. -2 Law, usage, practice, custom, ordinance, statue. -3 Religious or moral merit, virtue, righteousness, good works (regarded as one of the four ends of human existence); अनेन धर्मः सविशेषमद्य मे त्रिवर्ग- सारः प्रतिभाति भाविनि Ku.5.38, and see त्रिवर्ग also; एक एव सुहृद्धर्मो निधने$प्यनुयाति यः H.1.63. -4 Duty, prescribed course of conduct; षष्ठांशवृत्तेरपि धर्म एषः Ś.5.4; Ms.1.114. -5 Right, justice, equity, impartiality. -6 Piety, propriety, decorum. -7 Morality, ethics -8 Nature. disposition, character; उत्पत्स्यते$स्ति मम को$पि समानधर्मा Māl.1.6; प्राणि˚, जीव˚. -9 An essential quality, peculiarity, characteristic property, (peculiar) attribute; वदन्ति वर्ण्यावर्ण्यानां धर्मैक्यं दीपकं बुधाः Chandr.5.45; Pt.1.34. -1 Manner, resemblance, likeness. -11 A sacrifice. -12 Good company, associating with the virtuous -13> Devotion, religious abstraction. -14 Manner, mode. -15 An Upaniṣad q. v. -16 N. of Yudhiṣṭhira, the eldest Pāṇḍava. -17 N. of Yama, the god of death. -18 A bow. -19 A drinker of Soma juice. -2 (In astrol.) N. of the ninth lunar mansion. -21 An Arhat of the Jainas. -22 The soul. -23 Mastery, great skill; दिव्यास्त्रगुणसंपन्नः परं धर्मं गतो युधि Rām.3.31.15. -र्मम् A virtuous deed. -Comp. -अक्षरम् (pl.) holy mantras; a formula of faith; धर्माक्षराण्युदाहरामि Mk.8.45-46. -अङ्गः (-ङ्गा f.) the Indian crane. -अधर्मौ m. (du.) right and wrong, religion and irreligion; धर्माधर्मौ सपदि गलितौ पुण्यपापे विशीर्णे. ˚विद् m. a Mīmāṁsaka who knows the right and wrong course of action. -अधिकरणम् 1 administration of the laws. 1 a court of justice. (-णः) a judge. -अधिकरणिकः, -अधिकारिन् m. a judge, magistrate, any judicial functionary. -अधिकरणिन् m. a judge, magistrate. -अधिकारः 1 superintendence of religious affairs; Ś1. -2 administration of justice. -3 the office of a judge. -अधि- ष्ठानम् a court of justice. -अध्यक्षः 1 a judge. -2 an epithet of Viṣṇu. -अनुष्ठानम् acting according to religion, virtuous or moral conduct. -अनुसारः conformity to virtue or justice. -अपेत a. deviating from virtue, wicked, immoral, irreligious. (-तम्) vice, immorality, injustice. -अयनम् course of law, law-suit. -अरण्यम् a sacred or penance grove, a wood inhabited by ascetics; धर्मारण्यं प्रविशति गजः Śi.1.32. -अर्थौः religious merit and wealth; धर्मार्थौ यत्र न स्याताम् Ms.2.112. -अर्थम् ind. 1 for religious purposes. -2 justly, according to justice or right. -अलीक a. having a false character. -अस्तिकायः (with Jainas) the category or predicament of virtue; cf. अस्तिकाय. -अहन् Yesterday. -आगमः a religious statute, lawbook. -आचार्यः 1 a religious teacher. -2 a teacher of law or customs. -आत्मजः an epithet of Yudhiṣṭhira q. v. -आत्मता religiousmindedness; justice, virtue. -आत्मन् a. just righteous, pious, virtuous. (-m.) a saint, a pious man. -आश्रय, -आश्रित a. righteous, virtuous; धर्माश्रयं पापिनः (निन्दन्ति) Pt.1.415. -आसनम् the throne of justice, judgmentseat, tribunal; न संभावितमद्य धर्मासनमध्यासितुम् Ś.6; धर्मासनाद्विशति वासगृहं नरेन्द्रः U.1.7. -इन्द्रः, -ईशः an epithet of Yama; पितॄणामिव धर्मेन्द्रः Mb.7.6.6. -ईप्सु a. wishing to gain religious merit; Ms.1.127. -उत्तर a. 'rich in virtue,' chiefly characterized by justice, eminently just and impartial; धर्मोत्तरं मध्यममाश्रयन्ते R.13.7. -उपचायिन् a. religious; यच्च वः प्रेक्षमाणानां सर्व- धर्मोपचायिनाम् Mb.5.137.16. -उपदेशः 1 instruction in law or duty, religious or moral instruction. आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्केणानुसंधत्ते स धर्मं वेद नेतरः ॥ Ms.12.16. -2 the collective body of laws. -उपदेशकः 1 a teacher of the law. -2 a spiritual teacher, a Guru. -कथकः an expounder of law. -कर्मन् n., -कार्यम्, -क्रिया 1 any act of duty or religion, any moral or religious observance, a religious act or rite. -2 virtuous conduct. -कथादरिद्रः the Kali age. -काम a. 1 devoted to virtue. -2 observing duty or right. -कायः 1 an epithet of Buddha. -2 a Jaina saint. -कारणम् Cause of virtue. -कीलः 1 a grant, royal edict or decree. -2 husband. -कृत् a. observing duty, acting justly. (-m.) 1 N. of Viṣṇu. -2 a pious man. धर्मा- धर्मविहीनो$पि धर्ममर्यादास्थापनार्थं धर्ममेव करोतीति धर्मकृत् Bhāg. -केतुः an epithet of Buddha. -कोशः, -षः the collective body of laws or duties; धर्मकोषस्य गुप्तये Ms.1.99. -क्रिया, -कृत्यम् any act of religion, any moral or religious rite. -क्षेत्रम् 1 Bhāratavarṣa (the land of religion). -2 N. of a plain near Delhi, the scene of the great battle between the Kauravas and Pāṇḍavas; धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः Bg.1.1. (-त्रः) a virtuous or pious man. -गुप्त a. observing and protecting religion. (-प्तः) N. of Viṣṇu. -ग्रन्थः a sacred work or scripture. -घटः a jar of fragrant water offered daily (to a Brāhmaṇa) in the month of Vaiśākha; एष धर्मघटो दत्तो ब्रह्माविष्णुशिवात्मकः । अस्य प्रदानात् सफला मम सन्तु मनोरथाः ॥ -घ्न a. immoral, unlawful. -चक्रः 1 The wheel or range of the law; Bhddh. Jain. -2 a Buddha. ˚मृत् m. a Buddha or Jaina. -चरणम्, -चर्या observance of the law, performance of religious duties; शिवेन भर्त्रा सह धर्मचर्या कार्या त्वया मुक्तविचारयेति Ku.7.83; वयसि प्रथमे, मतौ चलायां बहुदोषां हि वदन्ति धर्मचर्याम् Bu. Ch.5.3. चारिन् a. practising virtue, observing the law, virtuous, righteous; स चेत्स्वयं कर्मसु धर्मचारिणां त्वमन्त- रायो भवसि R.3.45. (-m.) an ascetic. चारिणी 1 a wife. -2 a chaste or virtuous wife. cf. सह˚; इयं चोर्वशी यावदायुस्तव सहधर्मचारिणी भवत्विति V.5.19/2. -चिन्तक a. 1 studying or familiar with duty. -2 reflecting on the law. -चिन्तनम्, चिन्ता study of virtue, consideration of moral duties, moral reflection. -च्छलः fraudulent transgression of law or duty. -जः 1 'duly or lawfully born', a legitimate son; cf. Ms.9.17. -2 N. of युधिष्ठिर; Mb.15.1.44. -जन्मन् m. N. of युधिष्ठिर. -जिज्ञासा inquiry into religion or the proper course of conduct; अथातो धर्मजिज्ञासा Jaimini's Sūtra. -जीवन a. one who acts according to the rules of his caste or fulfils prescribed duties. (-नः) a Brāhmaṇa who maintains himself by assisting other men in the performance of their religious rites; यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः Ms.9.273. -ज्ञ a. 1 knowing what is right, conversant with civil or religious law; Ms.7.141;8.179;1.127. -2 just, righteous, pious. -त्यागः abandoning one's religion, apostacy. -दक्षिणा a fee for instruction in the law. -दानम् a charitable gift (made without any self-interest.) पात्रेभ्यो दीयते नित्यमनपेक्ष्य प्रयोजनम् । केवलं धर्मबुद्ध्या यद् धर्मदानं प्रचक्षते ॥ Ms.3.262. -दुघा a cow milked for religious purposes only. -द्रवी N. of the Ganges. -दारा m. (pl.) a lawful wife; स्त्रीणां भर्ता धर्मदाराश्च पुंसाम् Māl. 6.18. -द्रुह् a. voilating the law or right; निसर्गेण स धर्मस्य गोप्ता धर्मद्रुहो वयम् Mv.2.7. -द्रोहिन् m. a demon. -धातुः an epithet of Buddha. -ध्वजः -ध्वजिन् m. a religious hypocrite, an impostor; Bhāg.3.32.39. -नन्दनः an epithet of युधिष्ठिर. -नाथः a legal protector, rightful master. -नाभः an epithet of Viṣṇu. -निबन्धिन् a. pious, holy. -निवेशः religious devotion. -निष्ठ a. devoted to religion or virtue; श्रीमन्तः पान्तु पृथ्वीं प्रशमित- रिपवो धर्मनिष्ठाश्च भूपाः Mk.1.61. -निष्पत्तिः f. 1 discharge or fulfilment of duty. -2 moral or religious observance; -पत्नी a lawful wife; R.2.2,2,72;8.7; Y.2.128. -पथः the way of virtue, a virtuous course of conduct. -पर a. religious-minded, pious, righteous. -परिणामः rise of righteous conduct in the heart (Jainism); cf. also एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः Yoga-darśana. -पाठकः a teacher of civil or religious law; Ms.12.111. -पालः 'protector of the law', said metaphorically of (दण्ड) 'punishment or chastisement', or 'sword'. -पाडा transgressing the law, an offence against law. -पुत्रः 1 a lawful son, a son begotten from a sense of duty and not from mere lust or sensual pleasure. -2 an epithet of युधिष्ठिर. -3 any one regarded as a son for religious purposes, a spiritual son. -प्रचारः (fig.) sword. -प्रतिरूपकः a counterfeit of virtue; Ms.11.9. -प्रधान a. eminent in piety; धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् Ms.4.243. -प्रवक्तृ m. 1 an expounder of the law, a legal adviser. -2 a religious teacher, preacher. -प्रवचनम् 1 the science of duty; U.5.23. -2 expounding the law. (-नः) an epithet of Buddha. -प्रेक्ष्य a. religious or virtuous (धर्मदृष्टि); Rām.2.85.16. -बाणिजिकः, -वाणिजिकः 1 one who tries to make profit out of his virtue like a merchant. -2 one who performs religious rites with a view to reward, like a merchant dealing in transactions for profit. -बाह्यः a. contrary to religion or what is right. -भगिनी 1 a lawful sister. -2 a daughter of the spiritual preceptor. -3 a spiritual sister, any one regarded as a sister or discharging the same religious duties एतस्मिन्विहारे मम धर्मभगिनी तिष्ठति Mk.8.46/47. -भागिनी a virtuous wife. -भाणकः a lecturer or public reader who reads and explains to audiences sacred books like the Bhārata, Bhāgavata, &c. -भिक्षुकः a mendicant from virtuous motives; Ms. 11.2. -भृत् m. 1 'a preserver or defender of justice,' a king. -2 a virtuous person. -भ्रातृ m. 1 a fellow religious student, a spiritual brother. -2 any one regarded as a brother from discharging the same religious duties. वानप्रस्थयतिब्रह्मचारिणां रिक्थभागिनः । क्रमेणाचार्यसच्छिष्य- धर्मभ्रात्रेकतीर्थिनः ॥ Y.2.137. -महामात्रः a minister of religion, a minister in charge of religious affairs. -मूलम् the foundation of civil or religious law, the Vedas. -मेघः a particular Samādhi. -युगम् the Kṛita age; अथ धर्मयुगे तस्मिन्योगधर्ममनुष्ठिता । महीमनुचचारैका सुलभा नाम भिक्षुकी Mb.12.32.7. -यूपः, -योनिः an epithet of Viṣṇu. -रति a. 'delighting in virtue or justice', righteous, pious, just; तस्य धर्मरतेरासीद् वृद्धत्वं जरसा विना R.1.23. -रत्नम् N. of a Jaina स्मृतिग्रन्थ prepared by Jīmūtavāhana. -राज् -m. an epithet of Yama. -राज a. धर्मशील q. v.; धर्मराजेन जनकेन महात्मना (विदेहान् रक्षितान्) Mb.12.325 19. -राजः an epithet of 1 Yama. -2 Jina. -3 युधिष्ठिर. -4 a king. -राजन् m. N. of युधिष्ठिर. -राजिका a monument, a stūpa (Sārnāth Inscrip. of Mahīpāla; Ind. Ant. Vol.14, p.14.) -रोधिन् a. 1 opposed to law, illegal, unlawful. -2 immoral. -लक्षणम् 1 the essential mark of law. -2 the Vedas. (-णा) the Mīmāṁsā philosophy. -लोपः 1 irreligion, immorality. -2 violation of duty; धर्मलोपभयाद्राज्ञीमृतुस्नातामिमां स्मरन् R. 1.76. -वत्सल a. loving piety or duty. -वर्तिन् a. just, virtuous. -वर्धनः an epithet of Śiva. -वादः discussion about law or duty, religious controversy; अनुकल्पः परो धर्मो धर्मवादैस्तु केवलम् Mb.12.165.15. -वासरः 1 the day of full moon. -2 yesterday. -वाहनः 1 an epithet of Śiva. -2 a buffalo (being the vehicle of Yama). -विद् a. familiar with the law (civil or religious). ˚उत्तमः N. of Viṣṇu. -विद्या knowledge of the law or right. -विधिः a legal precept or injunction; एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः Ms.1.131. -विप्लवः violation of duty, immorality. -विवेचनम् 1 judicial investigation; यस्य शूद्रस्तु कुरुते राज्ञो धर्मविवेचनम् । तस्य सीदति तद्राष्ट्रं पङ्के गौरिव पश्यतः ॥ Ms.8.21. -2 dissertation on duty. -वीरः (in Rhet.) the sentiment of heroism arising out of virtue or piety, the sentiment of chivalrous piety; the following instance is given in R. G.:-- सपदि विलयमेतु राज्यलक्ष्मीरुपरि पतन्त्वथवा कृपाणधाराः । अपहरतुतरां शिरः कृतान्तो मम तु मतिर्न मनागपैतु धर्मात् ॥ स च दानधर्मयुद्धैर्दयया च समन्वितश्चतुर्धा स्यात् S. D. -वृद्ध a. advanced in virtue or piety; न धर्मवृद्धेषु वयः समीक्ष्यते Ku.5.16. -वैतंसिकः one who gives away money unlawfully acquired in the hope of appearing generous. -व्यवस्था m. judicial decision, decisive sentence. -शाला 1 a court of justice, tribunal. -2 any charitabla institution. -शासनम्, शास्त्रम् a code of laws, jurisprudence; न धर्मशास्त्रं पठतीति कारणम् H.1.17; Y.1.5. [मनुर्यमो वसिष्ठो$त्रिः दक्षो विष्णुस्तथाङ्गिराः । उशना वाक्पतिर्व्यास आपस्तम्बो$ थ गौतमः ॥ कात्यायनो नारदश्च याज्ञवल्क्यः पराशरः । संवर्तश्चैव शङ्खश्च हारीतो लिखितस्तथा ॥ एतैर्यानि प्रणीतानि धर्मशास्त्राणि वै पुरा । तान्येवातिप्रमाणानि न हन्तव्यानि हेतुभिः ॥] -शील a. just, pious, virtuous. -शुद्धिः a correct knowledge of the law; प्रत्यक्षं चानुमानं च शास्त्रं च विविधागमम् । त्रयं सुविदितं कार्यं धर्मशुद्धिमभीप्सता ॥ Ms.12.15. -संहिता a code of laws (especially compiled by sages like Manu, Yājñavalkya, &c.). -संगः 1 attachmet to justice or virtue. -2 hypocrisy. -संगीतिः 1 discussion about law. -2 (with Buddhists) a council. -सभा a court of justice. -समयः a legal obligation; यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः Ms.9.273. -सहायः a partner or companion in the discharge of religious duties. -सूः m. the fork-tailed shrike. -सूत्रम् a book on पूर्वमीमांसा written by Jaimini. -सेतुः an epithet of Śiva. -सेवनम् fulfilment of duties. -स्थः a judge; धर्मस्थः कारणैरेतैर्हीनं तमिति निर्दिशेत् Ms.8.57. -स्थीय a. Concerning law; धर्मस्थीयं तृतीयं प्रकरणम् Kau. A.3. -स्वामिन् m. an epithet of Buddha.
dṛṣṭiḥ दृष्टिः f. [दृश्-भावे-क्तिन्] 1 Seeing, viewing. -2 Seeing with the mental eye. -3 Knowing, knowledge; सम्यग्- दृष्टिस्तस्य परं पश्यति यस्त्वाम् Ki.18.28. -4 The eye, the faculty of seeing, sight; केनेदानीं दृष्टिं विलोभयामि V.2; चलापाङ्गं दृष्टिं स्पृशसि &Sacute.1.23.; दृष्टिस्तृणीकृतजगत्त्रयसत्त्वसारा U.6.19; R.2.28; Ś.4.2; देव दृष्टिप्रसादं कुरु H.1. -5 A look, glance. -6 View, notion; क्षुद्रदृष्टिरेषा K.173; एतां दृष्टिमवष्टभ्य Bg. 16.9. -7 Consideration, regard. -8 Intellect, wisdom; तुभ्यं नमस्ते$स्त्वविषक्तदृष्टये Bhāg.1.4.12. -9 (In Astrol.) Aspect of the stars. -1 Light (प्रकाश). -11 A theory, doctrine, notion; याश्च काश्च कृदृष्टयः (सर्वास्ता निष्फलाः) Ms. 12.95. -Comp. -कृत् n., -कृतम् a kind of lily (स्थलपद्म). -क्षम worth-seeing; V.4.21. -क्षेपः a glance, look. -गतम् a theory, doctrine. -गुणः a mark for archers, butt, target. -गोचर a. within the range of sight, in sight, visible. (-रः) the range of sight. -दानम् appearance. -दोषः the evil influence of the human eye. -पातः 1 a look, glance; मार्गे मृगप्रेक्षिणि दृष्टिपातं कुरुष्व R.13.18; Bh.1.11,94;3.66. -2 act of seeing, function of the eye; रजःकणैर्विघ्नितदृष्टिपाताः Ku.3.31 (Malli. interprets-unnecessarily in our opinion-- पात by प्रभा). -पथः the range of sight. -पूत a. 'kept pure by the sight', watched that no impurity is contracted; दृष्टिपूतं न्यसेत्पादम् Ms.6.46. -प्रसादः the favour of a look. -बन्धुः a firefly. -मण्डलम् 1 the pupil of the eye. -2 the circle of sight. -रागः the expression of the eyes; भवन्तमन्तरेण कीदृशो$स्या दृष्टिरागः Ś.2.11-12. -वादः 1 a Buddhist canon dealing with discussion on other religious views; दृष्टिवादो द्वादशाङ्गी स्याद्गणिपिटकाह्वया । प्रतिकर्मसूत्रपूर्वानुयोगो पूर्व- गतचूलिकाः । पञ्च स्युर्द्दष्टिवादभेदाः पूर्वाणि चतुर्दशापि पूर्वगते । Hem. -2 N. of the 12th Aṅga of the Jainas. -विक्षेपः a side-glance, leer, oblique look. -विद्या optics. -विभ्रमः an amorous glance, a coquettish look; Ś.1.23. -विषः a serpent. -संभेदः mutual glance; त्वयापि न निरूपिता अनयोर्द्दष्टिसंभेदाः Māl.7.
kārya कार्य pot. p. [कृ-कर्मणि ण्यत्] What ought to be done, made, performed, effected &c. कार्या सैकतलीनहंसमिथुना स्रोतोवहा मालिनी Ś.6.17; साक्षिणः कार्याः Ms.8.61; so दण्डः, विचारः &c. -र्यम् 1 (a) Work, action, act, affair, business; कार्यं त्वया नः प्रतिपन्नकल्पम् Ku.3.14; Ms.5.15. (b) A matter, thing. -2 Duty; अभिचैद्यं प्रतिष्ठासुरासी- त्कार्यद्वयाकुलः Śi.2.1. -3 Occupation, enterprize, emergent business. -4 A religious rite or performance. -5 A motive, object, purpose; कार्यमत्र भविष्यति Pt.2.7 (v. l.); 116; Śi.2.36; H.4.61. -6 Want, need, occasion, business (with instr.); किं कार्यं भवतो हृतेन दयिता- स्नेहस्वहस्तेन मे V.2.2; तृणेन कार्यं भवतीश्वराणाम् Pt.1.71, 4.27; Amaru.73. -7 Conduct, deportment. -8 A law-suit, legal business, dispute &c.; बहिर्निष्क्रम्य ज्ञायतां कः कः कार्यार्थीति Mk.9; Ms.8.43. -9 An effect, the necessary result of a cause (opp. कारण). -1 (In Gram.) Operation; विभक्तिकार्यम् declension. -11 The denouement of a drama; कार्योपक्षेपमादौ तनुमपि रचयन् Mu.4.3. -12 Healthiness (in medicine). -13 Origin. -14 A body; कार्याश्रयिणश्च कललाद्याः (कार्यं शरीरम्) Sāṅ. K.43. [cf. Germ. kāra; Pers. kār; Prāk. kajja; Mar. kāja] -Comp. -अक्षम a. unable to do one's duty, incompetent. -अकार्यम् to be done and not to be done, right and wrong (action); कार्याकार्यमजानतः गुरोः (परित्यागो विधीयते) Pt.1.36. -अकार्यविचारः discussion as to the propriety or otherwise of anything, deliberation on the arguments for and against any proceeding. -अधिपः 1 the superintendent of a work or affair. -2 the planet that decides any question in astrology. -अपेक्षिन् pursuing a particular object; कुर्वन्त्यकाले$भिव्यक्तिं न कार्या- पेक्षिणो बुधाः Ks.56.133. -अर्थः 1 the object of any undertaking, a purpose; बलस्य स्वामिनश्चैव स्थितिः कार्यार्थ- सिद्धये Ms.7.167. -2 an application for employment. -3 any object or purpose. -अर्थिन् a. 1 making a request. -2 seeking to gain one's object or purpose; मनस्वी कार्यार्थी गणयति न दुःखं न च सुखम् Bh.2.81. -3 seeking an employment. -4 pleading a cause in court, going to law; Mk.9. -आश्रयिन् a. Resorting to the body; कार्याश्रयिणश्च कललाद्याः Sāṅ. K.43. -आसनम् seat of transacting business. -ईक्षणम् superintendence of public affairs; स्थापयेदासने तस्मिन् खिन्नः कार्येक्षणे नृणाम् Ms.7.141. -उद्धारः discharge of a duty. -उद्योगः active engagement in any business. -कर a. efficacious. -कर्तृ m. 1 an agent, a workman. -2 a friend, benefactor; नृपतिजनपदानां दुर्लभः कार्यकर्ता Pt.1.131. -कारणे (dual) 1 cause and effect; object and motive; ˚वर्जितः Pt.1.413. -2 some special cause of an act; न भक्त्या कस्यचित्को$पि प्रियं प्रकुरुते नरः । मुक्त्वा भयं प्रलोभं वा कार्यकारणमेव वा ॥ Pt.1.412 ˚भावः the relation of cause and effect. ˚संबन्धः The relation of cause and effect. In मीमांसा this is established by the rule of अन्वयव्यतिरेक (i. e. तद्भावे भावः तदभावे अभावः) The earliest exposition of this expression is found in the शाबरभाष्य on MS.4.3.2; cf. कार्यकारणसम्बन्धो नाम स भवति, यस्मिन् सति यद् भवति यस्मिंश्चासति यन्न भवति, तत्रैव कार्य- कारणसंबन्धः । This should be contrasted with the नैयायिक view of अन्वय-व्यतिरेक which they use for establishing व्याप्ति. -कालः time for action, season, fit time or opportunity; Rām.1. (-n.) कार्यकालं संज्ञापरिभाषम् परिभाषेन्दुशेखर pari. 2 and 3. -गौरवम् importance of the act, deed, or occasion; respect for the performance; U.7. कार्य- गौरवादात्ययिकवशेन वा Kau. A.1.19. -चिन्तक a. 1 prudent, cautious, considerate. (-कः) manager of a business, executive officer; धर्मज्ञाः शुचयो$लुब्धा भवेयुः कार्य- चिन्तकाः Y.2.191. -च्युत a. out of work, out of employ, dismissed from an office. -जातम्, -दर्शनम् 1 inspection of a work; Ms.8.9,23. -2 inquiry into public affairs. -निर्णयः settlement of an affair; उभयः प्रतिभूर्ग्राह्यः समर्थः कार्यनिर्णये Y.2.1. -पदवी line of conduct, course of action; पुरावृत्तोद्गारैरपि च कथिता कार्यपदवी Māl.2.13. -पुटः 1 a man who does any useless thing. -2 a mad, eccentric or crazy man. -3 an idler. -प्रद्वेषः dislike to work, idleness, laziness. -प्रेष्यः an agent, a messenger. -भाजनम्, -पात्रम् any one engaged in active life. -वस्तु n. an aim or object. -विपत्तिः f. a failure, reverse, misfortune. -व्यसनम् failure of an affair. -शेषः 1 the remainder of a business; Ms.7.153. -2 completion of an affair. -3 part of a business. -सिद्धिः f. success, fulfilment of an object. -स्थानम् a place of business, office. -हन्तृ 1 obstructing or marring another's work; H.1.77. -2 opposed to another's interests.
paryudāsaḥ पर्युदासः 1 An exception, a prohibitive rule or precept; प्राधान्यं हि विधेर्यत्र प्रतिषेधे$प्रधानता । पर्युदासः स विज्ञेयो यत्रोत्तरपदेन नञ् ॥ -2 A negation purporting to state some matter of the exclusion of something that is actually mentioned. Technically नञ् (the negative particle) has the sense of पर्युदास when it is connected with any word that is not a verb. But it conveys प्रतिषेध when it is connected with a verb. Thus अब्राह्मणम् आनय means ब्राह्मणं वर्जयित्वा यं कमपि आनय; while कलञ्जं न भक्षयेत् conveys prohibition of कलञ्जभक्षण. For a discussion on पर्युदास read MS.1.8.1-4 and ŚB. thereon.
prakṛtiḥ प्रकृतिः f. 1 The natural condition or state of anything, nature, natural form (opp. विकृति which is a change or effect); तं तं नियममास्थाय प्रकृत्या नियताः स्वया Bg. 7.2. प्रकृत्या यद्वक्रम् Ś1.9; उष्णत्वमग्न्यातपसंप्रयोगात् शैत्यं हि यत् सा प्रकृतिर्जलस्य R.5.54; मरणं प्रकृतिः शरीरिणां विकृति- र्जीवितमुच्यते बुधैः R.8.87; U.7.19; अपेहि रे अत्रभवान् प्रकृतिमापन्नः Ś.2. 'has resumed his wonted nature'; प्रकृतिम् आपद् or प्रतिपद् or प्रकृतौ स्था 'to come to one's senses', 'regain one's consciousness.' -2 Natural disposition, temper, temperament, nature, constitution; प्रकृतिः खलु सा महीयसः सहते नान्यसमुन्नतिं यया Ki.2.21; कथं गत एव आत्मनः प्रकृतिम् Ś.7. 'natural character'; अपश्यत् पाण्डवश्रेष्ठो हर्षेण प्रकृतिं गतः Mb.39.66 (com. प्रकृतिं स्वास्थ्यम्); so प्रकृतिकृपण, प्रकृतिसिद्ध; see below. -3 Make, form, figure; महानुभावप्रकृतिः Māl.1. -4 Extraction, descent; गोपालप्रकृतिरार्यको$स्मि Mk.7. -5 Origin, source, original or material cause, the material of which anything is made; नार्थानां प्रकृतिं वेत्सि Mb.4.49.1; प्रकृतिश्चोपादानकारणं च ब्रह्माभ्युपगन्तव्यम् Ś. B. (see the full discussion on Br. Sūt.1.4.23); यामाहुः सर्वभूतप्रकृतिरिति Ś.1.1; Bhāg.4.28.24. -6 (In Sāṅ. phil.) Nature (as distinguished from पुरुष,) the original source of the material world, consisting of the three essential qualities सत्त्व, रजस् and तमस्. It is also mentioned as one of the four contentments; प्रकृत्युपादानकालभागाख्याः Sāṅ. K.5. -7 (In gram.) The radical or crude form of a word to which case-terminations and other affixes are applied; प्रकृतिप्रत्यययोरिवानुबन्धः Ki.13.19. -8 A model, pattern, standard, (especially in ritualistic works); Bhāg.5.7.5. -9 A woman. -1 The personified will of the Supreme Spirit in the creation (identified with माया or illusion); मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् Bg.9.1. -11 The male or female organ of generation. -12 A mother. -13 (In arith.) A coefficient, or multiplier. -14 (In anatomy) Temperament of the humours; प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति Bg.3.33. -15 An animal. -16 An artisan. -17 The Supreme Being; न ह्यस्ति सर्वभूतेषु दुःख- मस्मिन् कुतः सुखम् । एवं प्रकृतिभूतानां सर्वसंसर्गयायिनाम् ॥ Mb.12. 152.16. -18 Eight forms of the Supreme Being; भूमि- रापो$नलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृति- रष्टधा ॥ Bg.7.4. -19 The way of life (जीवन); सतां वै ददतो$न्नं च लोके$स्मिन् प्रकृतिर्ध्रुवा Mb.12.18.27. (pl.) 1 A king's ministers, the body of ministers or counsellors, ministry; अथानाथाः प्रकृतयो मातृबन्धुनिवासिनम् R.12.12; Pt.1.48; अशुद्धप्रकृतौ राज्ञि जनता नानुरज्यते 31. -2 The subjects (of a king); प्रवर्ततां प्रकृतिहिताय पार्थिवः Ś.7.35; नृपतिः प्रकृतीरवेक्षितुम् R.8.18,1. -3 The constituent elements of the state (सप्ताङ्गानि), i. e. 1 the king; -2 the minister; -3 the allies; -4 treasure; -5 army; -6 territory; -7 fortresses &c.; and the corporations of citizens (which is sometimes added to the 7); स्वाम्यमात्य- सुहृत्कोशराष्ट्रदुर्गबलानि च Ak. -4 The various sovereigns to be considered in case of war; (for full explanation see Kull. on Ms.7.155 and 157). -5 The eight primary elements out of which everything else is evolved according to the Sāṅkhyas; see Sāṅ. K.3. -6 The five primary elements of creations (पञ्चमहाभूतानि) i. e. पृथ्वी, अप्, तेजस्, वायु and आकाश; प्रकृतिं ते भजिष्यन्ति नष्टप्रकृतयो मयि Mb.5.73.17. -Comp. -अमित्रः an ordinary foe; प्रकृत्यमित्रानुत्थाप्य Dk.2.4. -ईशः a king or magistrate. -कल्याण a. beautiful by nature. -कृपण a. naturally slow or unable to discern; Me.5. -गुणः one of the three constituent qualities of nature; see गुण. -ज a. innate, inborn, natural. -तरल a. fickle by nature, naturally inconsistent; प्रकृतितरले का नः पीडा गते हतजीविते Amaru.3. -पाठः a list of verbal roots (धातुपाठ). -पुरुषः a minister, a functionary (of the state); जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः Me.6. -2 a standard or model of a man. -षौ nature and spirit. -भाव a. natural, usual. (-वः) natural or original state. -भोजनम् usual food. -मण्डलम् the whole territory of kingdom; अधिगतं विधिवद्यदपालयत् प्रकृतिमण्डलमात्म- कुलोचितम् R.9.2. -लयः absorption into the Prakṛiti, dissolution of the universe. -विकृतिः mutation of the original form. -श्रैष्ठ्यम् superiority of origin; Ms. 1.3. -सिद्ध a. inborn, innate, natural; सुजनबन्धुजने- ष्वसहिष्णुता प्रकृतिसिद्धमिदं हि दुरात्मनाम् Bh.2.52. -सुभग a. naturally lovely or agreeable. -स्थ a. 1 being in the natural state or condition, natural, genuine; दृष्ट्वा चाप्रकृतिस्थां ताम् Rām.7.58.17. -2 inherent, innate, incidental to nature; रघुरप्यजयद् गुणत्रयं प्रकृतिस्थं समलोष्ट- काञ्चनः R.8.21. -3 healthy, in good health. -4 recovered. -5 come to oneself. -6 stripped of everything, bare.
prastuta प्रस्तुत p. p. 1 Praised, eulogized. -2 Begun, commenced. -3 Accomplished, done, effected. -4 Happened. -5 Approached. -6 Proposed, declared, under discussion, taken in hand. -7 Expected, desired. -8 Ready, prepared. -9 Executed with effort of energy. -1 Made or consisting of. -तम् 1 The matter in hand, the subject under discussion or consideration; अपि स्मरति नः साधो गोविन्दः प्रस्तुते क्वचित् Bhāg.1.47.42; अधुना प्रस्तुतमनुस्रियताम्. -2 (In Rhet.) Forming the subject of discussion, the उपमेय; see प्रकृत; अप्रस्तुतप्रशंसा सा या सैव प्रस्तुताश्रया K. P.1. -Comp. -अङ्कुरः a figure of speech in which a reference is made to a passing circumstance to bring out something latent in the hearer's mind; see Chandr.5.64. and Kuval. under प्रस्तुताङ्कुर.
śāstram शास्त्रम् [शिष्यते$नेन शास्-ष्ट्रन्] 1 An order, a command, rule, precept; अतिक्रामति यः शास्त्रं पितुर्धर्मार्थदर्शिनः Mb.5.148. 21. -2 A sacred precept or rule, scriptural injunction; तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ Bg.16.24. -3 A religious or sacred treatise, sacred book, scripture; see comps. below. -4 Any department of knowledege, science; इति गुह्यतमं शास्त्रम् Bg.15.2; शास्त्रेष्वकुण्ठिता बुद्धिः R.1.19; often at the end of comp. after the word denoting the subject, or applied collectively to the whole body of teaching on that subject; वेदान्तशास्त्र, न्यायशास्त्र, तर्कशास्त्र, अलंकार- शास्त्र &c. -5 What is learnt, knowledge; Śi.5.47. -6 A work, treatise; तन्त्रैः पञ्चभिरेतच्चकार सुमनोहरं शास्त्रकम् Pt.1. -7 Theory (opp. प्रयोग or practice); इमं मां च शास्त्रे प्रयोगे च विमृशतु M.1. -8 The material and spiritual science together; तत्त्वाभेदेन यच्छास्त्रं तत्कार्यं नान्यथाविधम् Mb. 12.267.9. -Comp. -अतिक्रमः -अननुष्ठानम् violation of sacred precepts, disregard of religious authority. -अनुष्ठानम्, -अनुसारः conformity to or observance of sacred precepts. -अन्वित a. conformable to doctrine or rule. -अभिज्ञ a. versed in the Śāstras. -अर्थः 1 the meaning of the sacred precept. -2 a scriptural precept or statement. -आचरणम् 1 observance of sacred precepts. -2 the study of Śāstras. (-णः) 1 one versed in scriptures. -2 a student of Vedas. -आवर्तलिपिः a particular mode of writing. -उक्त a. prescribed by sacred laws, enjoined by the Śāstras, lawful, legal. -कारः, -कृत् m. 1 the author of a Śāstra or sacred book. -2 an author in general. -3 a sage, saint. -कोविद a. versed in the Śāstras. -गण्डः a superficial reader of books, superficial scholar. -चक्षुस् n. grammar (as being the 'eye', as it were, with which to understand any Śāstra). -चारणः one who deserves sacred precepts. -ज्ञ, -दर्शिन्, -विद् a. 1 well-versed in the Śāstras. -2 a mere theorist. -ज्ञानम् knowledge of sacred books, conversancy with scriptures. -तत्त्वम् truth as taught in the Śāstras, scriptural truth. ˚ज्ञः an astronomer. -दृष्ट a. stated or enjoined in sacred books; तदहं प्रष्टुमिच्छामि शास्त्रदृष्टेन कर्मणा Rām. -दृष्टिः f. scriptural point of view. -m. an astrologer. -प्रसंगः 1 the subject of the Śāstras. -2 any discussion on scriptural points. -योनिः the source of the Śāstras. -वक्तृ an expounder of sacred books or knowledge. -वर्जित a. free from all rule or law. -वादः a precept or statement of the Śāstras. -विधानम्, -विधिः a sacred precept, scriptural injunction. -विप्रतिषेधः, -विरोधः 1 mutual contradiction of sacred precepts, inconsistency of precepts. -2 any act contrary to sacred precepts. -विमुख a. averse from study; Pt.1. -विरुद्ध a. contrary to the Śāstras, illegal, unlawful. -व्युत्पत्तिः f. intimate knowledge of the sacred writings, proficiency in the Śāstras. -शिल्पिन् m. the country of Kāśmīra. -सिद्ध a. established by sacred authority.
Macdonell Search
Results for discussion
anadhikṛta pp. not made a subject of discussion; -tva, n. abst. n.
uttara cpv. upper; higher, better; later (than, ab.); left; northern; north of (ab.); posterior; following; latter, subsequent, future; superior; mightier; victorious; win ning (a suit); m. N. of a mtn.; n.surface, cover (--°ree;, a.); north; latter part of a compound; an swer, discussion; legal defence; contradiction (-m dâ, contradict); superiority; surplus (--°ree;, a.=increased by, plus); main part (--°ree;, a. hav ing asits chief object, consisting chiefly of; ad. overwhelmed by); consequence (--°ree;, a. followed by); later period (--°ree;=later); kind of song.
kāvya m. pl. kind of Manes; n. poem; -kartri, m. poet; -goshthî, f. discussion on poetry; -gîva-gña, m. Venus, Jupiter, and Mercury, or a. understanding the purport of a poem; -tâ, f., -tva, n.condition of a poem; -devî, f. N. of a queen; -prakâsa, m. Light of poetry: T. of a work on poetics by Mammata and Alata (11th or 12th century); -mîmâmsa ka, m. rhetorician; -rasa, m. flavour of poetry; -sâstra, n.poetry and learning (°ree;--); treatise on poetry; Poetics: T. of a work.
carcā f. repetition of a word (esp. with iti); coating (of ointment); care, trouble about, attention to, meddling with (--°ree; or g.); speaking about (--°ree;); discussion: -pada, n. pl. words repeated with the insertion of iti.
dharmanātha m. lawful pro tector; -nitya, a. persistent in duty; -pati, m. lord of order; -patnî, f. lawful wife; -patha, m. path of duty or virtue; -para, -parâyana, a. devoted to duty, righteous; -pâthaka, m. teacher of law, jurist; -pîdâ, f. violation of duty; -pûta, pp. of unsullied virtue; -pratibhû, a. for which justice is surety; -pravaktri, m. teacher of law, jurist; -pravritti, f. practice of virtue, virtuous con duct; -buddhi, a. righteous-minded; N.; -bhaginî, f. woman admitted to the rights of a sister; sister in faith (Pr.); -bhâgin, a. possessed of virtue, virtuous; -bhikshu-ka, m. beggar for virtuous reasons; -bhrit, a. maintaining the law, just (king); -bhrâtri, m. brother in the sacred law, co-religionist; -máya, a. consisting of virtue; -mâtra, n. the manner only; a. relating to attributes only; only attributive; -mârga, m. path of virtue; -mûla, n.source of the sacred law or of justice; -yukta, pp. endowed with virtue, virtuous, just; harmonizing with the law; -yuddha, n. fair contest; -rakshitâ, f. N.; -rata, pp. delighting in virtue; -rati, a. id.; -râg, m. king of justice, ep. of Yama; -râga, m. just king, ep. of Yama; -râgan, m. ep. of Yudhishthira; -ruki, a. delighting in virtue; N. of a Dânava; -lopa, m. neglect of duty; absence of an attribute (rh.); -vat, a. virtuous, just: -î, f. N.; -vardhana, a. increasing virtue (Siva); m. N.; -vâda, m. discourse on virtue or duty; -vâdin, a. discoursing on duty; -vahikâ, f. vehicle of religious merit = account-book of charitable gifts; -vigaya, m. triumph of virtue orjustice; -vid, a. knowing the sacred law or one's duty; versed in customary law; -viplava, m. violation of the law; -vi vekana, n. discussion of the law or of duty; -vriddha, pp. rich in virtue; -vyatikrama, m. transgression of the law; -vyavasthâ, f. judicial decision; -vyâdha, m. N. of a virtuous hunter.
pakṣa m. (n.1) wing, pinion; feathers of an arrow; flank, side; half; half-month, fortnight (15 days); side, party, following, ally, partisans, family, race (sg. & pl.); host, troop, class; quantity (of hair); place; alternative; case; opinion, proposition; prosecution (leg.); subject of an inference (logic); topic, subject under discussion: pakshe, in the other case; with regard to (--°ree;); atra --, in this case; tâbhyâm mukte --,in a case other than these two.
pūrvamadhyānha m. forenoon; -mârin, a. dying before, predeceasing; -mî mâmsâ, f. earlier Mîmâmsâ (the philosophi cal system founded by Gaimini and dealing with the discussion of the sacred text); -mu kha, a. facing eastwards.
prakara m. (scattered) heap, quantity, plenty: î, f. kind of song; short interlude (in a drama); -karana, n. production, creation; treatment, discussion, exposition; subject of discussion, topic; section, chapter; special treatise, monograph; kind of drama (in which the plot is invented by the poet): asminn eva prakarane, in regard to this very point, in this connection; na ka prakaranam vetsi, nor do you know what the point in question is: -tas, ad. on a suitable occasion, -tva, n. condition of discussing (--°ree;); -kartavya, fp. to be prepared; to be displayed or cherished; to be appointed to (lc.); -kartri, m. one who causes or occasions; -karsha, m. (preference, advantage), excellence, superiority, pre-eminence; intensity, excess; predominance; --°ree; a. consisting for the most part in: in., ab., °ree;--, highly, strongly, thoroughly; -karshana, m. troubler;n. drawing off; protrusion; extension, long duration; -karsha-vat, a. excellent; --°ree;, distinguished or pre-eminent in; -kalpanâ, f. allotment; -kalp-ita, pp. fitted, arranged, placed; -kalp-ya, to be allotted or settled; -kâ&ndot;kshâ, f. appetite; -kânda, m. n. trunk of a tree (between the root and branches); minor section in a book; --°ree;=pre-eminent, excellent; -kâmá, m. delight, voluptuousness: pl. objects of desire: -m, -tas, or°ree;--, ad. with delight, willingly; according to desire, sufficiently; in very deed; -kâra, m. kind, sort, species; way, manner; --°ree; a. of the nature of, -like: kena prakârena, in what way? how? prakâraih, in one way or another; râmâyanasya bhâratasya vâ pra kârah, a kind of Râmâyana or Mahâbhârata; -kâra-ka, a. (--°ree;) of the nature of, -like; -kâra-tâ, f. speciality; -kâra-vat, a. belonging to a species; -kârya, fp. to be exhibited; -kâlana, a. driving on; m. N. of a Nâga.
pratipāṇa a. bartering; m. counter stake; revenge at play; -pâtram, ad. in or on every part (in a play); -pâdaka, a. (ikâ) giving, bestowing (--°ree;); discussing, treating of, teaching; explanatory, illustrative; -pâd ana, n. causing to attain (--°ree;); giving, be stowal, on (lc. or --°ree;); giving back, return ing; bringing back; inauguration in (--°ree;); producing, causing; setting forth, treating of, propounding, illustrating, teaching; com mencement; -pâdanîya, fp. to be given, in marriage (Pr.); to be propounded, dis cussed or treated of; -pâdapam, ad. in every tree; -pâdam, ad. in every verse (pâda); -pâdayitavya, fp. to be bestowed or pre sented; -pâdayitri, m. bestower, on (lc.); propounder, teacher; -pâdukâ, f. pedestal; -pâdya, fp. to be propounded, explained, or discussed; under discussion; -pâna, n. drink ing; drinking water; -pâpa, a.bad in return, requiting any one (lc.) with evil; -pâlana, n. watching, guarding, protection; rearing, nurture (of animals); keeping, observance, maintenance, of (g. or --°ree;); expectation (Pr.); -pâlanîya or -pâlayitavya,fp. to be ex pected or waited for; -pâlin, a. guarding, protecting; -pâlya, fp. to be protected or guarded; to be waited for.
prastuta pp. begun; propounded, under discussion, in question: -tva, n. state of being under discussion, -½a&ndot;kura, m. figure in which allusion is made to a passing cir cumstance, hinting at something analogous present in the mind; (á)stuti, f. praise.
brahmojjha a. having abandoned Vedic study: -tâ, f. forgetting the Veda; -½uttara, m. pl. N. of a people (consisting chiefly of Brâhmans); n. T. of a section of the Skanda-purâna (treating chiefly of Brah man); -½udumbara, n. (?) N. of a place of pil grimage; a&halfacute;udya, n. discussion of theological problems, giving of riddles from the Veda; -½odaná, m. rice pap boiled for Brâhmans, esp. officiating priests.
mīmāṃsā f. [des. fr. √ man] deep reflexion, inquiry, examination, discus sion; opinion; discussion of a sacred text; designation of a philosophical system, which is divided into two distinct branches: the former, called Pûrvaor Karma-mîmâmsâ, and founded by Gaimini, is chiefly concerned with the correct interpretation of Vedic ritual; the latter, called Uttara-, Brahma-, or Sârî raka-mîmâmsâ,but best known under the name of Vedânta, and founded by Bâdarâ yana, is a pantheistic system discussing chiefly the nature of Brahman or the uni versal soul.
vāgyata pp. restraining one's voice, silent; -yamana, n. silence; -yoga, m. cor rect employment of words; -vat, a. possessed of speech; -vid, a. eloquent; -vidagdha, pp. id.: -tâ, f. eloquence; -virodha,m. dis pute; -vîra, m. hero or adept in speaking; -vyavahâra, m. employment of many words, lengthy discussion; -vyâpâra, m. manner of speech, talk, conversation.
vicāra m. [√ kar] procedure (S., E.); consideration, reflexion, deliberation; discrimination, investigation, examination; hesitation: -gña, m. one skilled in discrimina tion, competent judge;-kârana, n. considera tion, reflection; investigation, discussion; hesi tation: â, f. distinction; kind; -kâranîya, fp. needing careful consideration; -kâra-dris, a. employing no spies as eyes and regarding the matter with deliberation; -kâra-mû- dha, pp. deficient in discretion; -kârayitavya, fp. needing careful consideration; -kâra-vat, a. acting with deliberation, circumspect; -kâr ita, cs. pp. √ kar; -kârin, a. (n-î) having wide ways (earth; RV.1); wandering about; acting; dissolute; reflecting, considering, examining; -kârya, fp. needing (long) re flexion; n. imps. one should reflect or hesi tate; -kâlana, a. (î) destroying (--°ree;).
vimati f. divergence of opinion, regarding (lc.); aversion; a. dull, stupid: -tâ, f. stupidity; -matsara, a. free from jealousy; -mada, a. free from intoxication, grown sober; free from rut; free from pride; á, m. N. of a protégé of the gods; N. of a composer of Vedic hymns; (ví)-madhya, n. (?) middle; -manas, a. out of one's senses, beside oneself, discomposed, downcast, dis consolate; -manâ-ya, den. Â. be disconsolate or downcast; -manî-kri, make angry; -man yu, a. free from anger; -marda, m. crush ing, bruising, rubbing, friction; trampling; conflict, encounter, scuffle, fight; destruction, devastation; interruption, disturbance of (--°ree;); contact (rare); refusal, rejection (rare); total eclipse (rare); -marda-ka, a. crushing, destroying; m. N.; -mardana, a. pressing, crushing; destroying; m. N. of a fairy; n. crushing; encounter, conflict; destruction, devastation; -mardin, a. (--°ree;) shattering, destroying, devastating; dispelling; -marsa, m. examination, consideration, reflection; discussion; intelligence (rare); crisis in the plot (of a play); -marsana, n. examination, reflection.
vivekitā f. discrimination, dis cernment, judgment, -tva, n. id.; -vekin, a. discriminating, distinguishing (--°ree;); separated (rare); examining, criticising (rare); dis criminating, discerning, judicious; -vektav ya, fp. n. one should judge correctly; -vek tri, m. one who discriminates (--°ree;); man of judgment or discernment: -tva, n. discrimin ation of (--°ree;); -vekaka, a. distinguishing; judging correctly, discerning: -tâ, f., -tva, n. correct judgment, discernment; -vekana, a. (î) distinguishing (--°ree;); investigating, dis cussing, treating critically; n. examination, discussion, criticism; n., â, f. distinguishing.
viveka m. [√ vik] discrimination, distinction; investigation, discussion, criti cism; discernment, judgment: -khyâti, f. correct judgment; -gña, a. having correct knowledge, of (--°ree;); -gñâna, n.correct know ledge; -bhâg, a. discerning; -manthara-tâ, f. feebleness of judgment; -rahita, pp. lacking an interstice (breasts) and lacking discern ment; -vat, a. judicious, discerning.
viśvaka m. N. of a protégé of the Asvins; -kartri, m. creator of the universe; -karman, n. every action (only °ree;--); (á) karman, a. accomplishing or creating every thing (V., E.); N. of the architect of the universe, resembling Pragâpati and often not distinguished from him; in C. he is the architect and artificer of the gods, also called Pragâpati, and with the pat. Bhauvana, father of Barhishmatî and Samgñâ; ep. of the sun (rare); -krít, a. creating everything; m. creator of the universe; the architect and artificer of the gods, Visvakarman; (á)-krish- ti, a. dwelling among all men, universally known (RV.); -kshaya, m. destruction of the world; -gata, pp. omnipresent; -guru, m. father of the universe; (á)-kakshas, a. all-seeing (RV.); (á)-karshani, a. = -krishti (RV.); -ganá, m. mankind; -gan&isharp;na, a. containing all kinds of people (V.); ruling all people (V.); benefiting the whole world (V., C.); (á)-ganya, a. containing all men (heaven and earth: V.); universal, dear to all men (V.); universally beneficial (discussion); -gít, a. all-subduing (V., P.); m. N. of an Ekâha in the Gavâmayana rite, the fourth day after the Vishuvat (Br., S., C.); -gîva, m. universal soul; -g&usharp;, a. all-impelling (RV.1); (á)-tas, ad. from or on all sides, everywhere; (á)-to-mukha, a. having a face on every side, facing in all directions; (á) tra, ad. everywhere; always; (á)-thâ, ad. in every way, always (V.); -datta, m. N. of a Brâhman; (á)-darsata, a. visible to all (RV.); -d&asharp;nîm, ad. always (V.); (á)-deva, a. all-divine;m. pl. the All-gods, the Visve devâs; (á)-devya, a. relating, dear etc. to all gods (RV.); (á)-devyâ-vat, a. id.; accompanied by the Visve devâs (Indra); (á)-dh&abrevcirc;, ad. in every way, always (RV.); -dhar ana, n.preservation of the universe; (á) dhâyas, a. all-supporting (RV.); -dhâ-vîrya, a. effective in every way (AV.); (á)-dhena, a. all-feeding (RV.); -nâtha, m. lord of the universe, ep. of Siva; N.; -m-tara, a. all-subduing(Buddha); m. N. of a king with the pat. Saushadmana; -pâvana, a. all-purifying; -pís, a. all-adorned (RV.); -prakâsa, m. All-enlightener, T. of a dictionary; (á) psnya, a. all-nourishing (V.); -bhug, a. all-consuming; (á)-bheshaga, a. (î) all-healing (V.); n. dry ginger (C.); (á)-bhogas, a. all-supporting; -maya, a. containing the uni verse; -maha, m. a kind of personification; -mahesvara, m. great lord of all (Siva); -minvá, a. (RV.) all-moving; all-containing; -mûrti, a. whose body is the universe or having all forms; -m-bhará, a. all-supporting; m. ep. of Vishnu: â, f. earth: -bhug, m. king; -yoni, m. f. source or creator of the universe; -ruki, m. N. of a Dânava; -rûpa, n. sg. all kinds of shapes; (á)-rûpa, a. (â, &isharp;) many-coloured, variegated (V.); wearing all forms, manifold, various; N. of a son of Tvashtri, whose three heads were struck off by Indra; â, f.dappled cow (V.); N. of certain verses (Br.); (á-)vâra, a. containing, bestowing etc. all treasures (V.); -vikhyâta, pp. known in the whole world; -víd, a. all-knowing; -visruta, pp. known in the whole world; (á)-vedas, a.all-knowing; (á)-sam bhû, a. beneficial to all; -súk, a. all-enlightening (RV.1); (á)-skandra, a. all-glittering (RV.); -samvanana, n. means of enchanting all; -samhâra, m. general destruction; -sakha, m. universal friend.
vedarahasya n. secret doctrine of the Veda, the Upanishads; -râsi, m. the entire Veda; -vâkya, n. statement of the Veda; -vâda, m. id.; talk about the Veda, theological discussion; -vâdin, a. able to talk about or conversant with the Vedas; -vikrayin, a. selling=teaching the Veda for money; -vit-tama, spv. most learned in the Veda; -vit-tva, n. knowledge of the Veda; -víd, a. knowing the Veda; -vidyâ, f. know ledge of the Veda: -vid, a. versed in Vedic learning, -vrata-snâta, pp. having completed one's Vedic and scientific studies and one's vows; -vidvas, pt. knowing the Veda; -viplâvaka, a. propagating the Veda; -ve da½a&ndot;ga-tattva-gña, a. knowing the Vedas and the Vedâ&ndot;gas thoroughly; -vedâ&ndot;ga pâraga, a. thoroughly conversant with the Vedas and Vedâ&ndot;gas; -vyâsa, m. arranger of the Veda; -vrata, n.observance pre scribed during Vedic study; a. having taken the Vedic vow; -sabda, m. the word Veda; statement of the Veda; -sâkhâ, f. Vedic branch or school; -sâstra, n. sg. doctrine of the Veda: pl. the Veda and othercanonical works: -purâna, n. pl. id. and the Purânas; -sruti, f. Vedic scriptures.
Vedic Index of
Names and Subjects
Results for discussionResults for discussion
abhipratārin kākṣaseni is mentioned in the Jaiminīya Upanisad Brāhmana,the Chāndogya Upanisad, and the Pañcavimśa Brāhmana, as engaged in discussions on philo­sophy. The Jaiminīya Brāhmana further reports that his sons divided the property amongst themselves while he was yet alive. He was a Kuru and a prince.
kathā The later use of this word in the sense of a ‘ philo­sophical discussion ’appears in the Chāndogya Upanisad.
tumiñja aupoditi Is mentioned in the Taittirīya Samhitā as a Hotr priest at a Sattra, or ‘ sacrificial session,’ and as having been engaged in a discussion with Suśravas.
pañcāla Is the later name of the people called Krivi in the Rigveda. The Pañcālas are rarely referred to except in con­nexion with the Kurus, and the kings of the Kuru-Pañcālas are mentioned in the Aitareya Brāhmana. In the Kāthaka Samhitā the Pañcālas appear as the people of Keśin Dālbhya. In the Upanisads and later the Brahmins of the Pañcālas figure as taking part in philosophical and philological discussions. The Samhitopanisad Brāhmana makes mention of the Prācya-Pāñcālas. The Pañcālas, no doubt, included other tribes besides the Krivis. The name seems to refer to five tribes, and it has been suggested that the Pañcālas represent the five tribes of the Rigveda, but the suggestion is not very probable. There is no trace in Vedic literature of the Epic division of the Pañcālas into northern (uttara) and southern (daksina). The Satapatha Brāhmana mentions their town Paricakrā; other towns to which allusion seems to be made were Kāmpīla and Kauśāmbī. Of their kings and chiefs, as distinguished from kings of the Kuru-Pañcālas, we hear of Kraivya, Durmukha, Pravāhana Jaivali, and Sona.
pati Under these words denoting primarily, as the evidence collected in the St. Petersburg Dictionary shows, ‘ lord ’ and ‘ lady,’ and so * husband ’ and * wife,’ it is convenient to consider the marital relations of the Vedic community. Child Marriage.—Marriage in the early Vedic texts appears essentially as a union of two persons of full development. This is shown by the numerous references to unmarried girls who grow old in the house of their fathers (amā-jur), and who adorn themselves in desire of marriage, as well as to the paraphernalia of spells and potions used in the Atharvavedic tradition to compel the love of man or woman respectively, while even the Rigveda itself seems to present us with a spell by which a lover seeks to send all the household to sleep when he visits his beloved. Child wives first occur regularly in the Sūtra period, though it is still uncertain to what extent the rule of marriage before puberty there obtained. The marriage ritual also quite clearly presumes that the marriage is a real and not a nominal one: an essential feature is the taking of the bride to her husband’s home, and the ensuing cohabitation. Limitations on Marriage.—It is difficult to say with certainty within what limits marriage was allowed. The dialogue of Yama and Yam! in the Rigveda seems clearly to point to a prohibition of the marriage of brother and sister. It can hardly be said, as Weber thinks, to point to a practice that was once in use and later became antiquated. In the Gobhila Grhya Sūtra and the Dharma Sūtras are found prohibitions against marriage in the Gotra (‘ family ’) or within six degrees on the mother’s or father’s side, but in the śatapatha Brāh-mana marriage is allowed in the third or fourth generation, the former being allowed, according to Harisvamin, by the Kanvas, and the second by the Saurāstras, while the Dāksi- nātyas allowed marriage with the daughter of the mother’s brother or the son of the father’s sister, but presumably not with the daughter of the mother’s sister or the son of the father’s brother. The prohibition of marriage within the Gotra cannot then have existed, though naturally marriages outside the Gotra were frequent. Similarity of caste was also not an essential to marriage, as hypergamy was permitted even by the Dharma Sūtras, so that a Brāhmana could marry wives of any lower caste, a Ksatriya wives of the two lowest castes as well as of his own caste, a Vaiśya a Sūdrā as well as a Vaiśyā, although the Sūdrā marriages were later disapproved in toto. Instances of such intermarriage are common in the Epic, and are viewed as normal in the Brhaddevatā. It was considered proper that the younger brothers and sisters should not anticipate their elders by marrying before them. The later Samhitās and Brāhmanas present a series of names expressive of such anticipation, censuring as sinful those who bear them. These terms are the pari-vividāna, or perhaps agre-dadhus, the man who, though a younger brother, marries before his elder brother, the latter being then called the parivitta; the agre-didhisu, the man who weds a younger daughter while her elder sister is still unmarried; and the Didhisū-pati, who is the husband of the latter. The passages do not explicitly say that the exact order of birth must always be followed, but the mention of the terms shows that the order was often broken. Widow Remarriage. The remarriage of a widow was apparently permitted. This seems originally to have taken the form of the marriage of the widow to the brother or other nearest kinsman of the dead man in order to produce children. At any rate, the ceremony is apparently alluded to in a funeral hymn of the Rigveda ; for the alternative explanation, which sees in the verse a reference to the ritual of the Purusamedha (‘human sacrifice’), although accepted by Hillebrandt and Delbruck, is not at all probable, while the ordinary view is supported by the Sūtra evidence. Moreover, another passage of the Rigveda clearly refers to the marriage of the widow and the husband’s brother {devr), which constitutes what the Indians later knew as Niyoga. This custom was probably not followed except in cases where no son was already born. This custom was hardly remarriage in the strict sense, since the brother might—so far as appears—be already married himself. In the Atharvaveda, a verse refers to a charm which would secure the reunion, in the next world, of a wife and her second husband. Though, as Delbruck thinks, this very possibly refers to a case in which the first husband was still alive, but was impotent or had lost caste (patita), still it is certain that the later Dharma Sūtras began to recognize ordinary remarriage in case of the death of the first husband Pischel finds some evidence in the Rigveda to the effect that a woman could remarry if her husband disappeared and could not be found or heard of. Polygamy. A Vedic Indian could have more than one wife. This is proved clearly by many passages in the Rigveda; Manu, according to the Maitrāyanī Samhitā, had ten wives ; and the Satapatha Brāhmana explains polygamy by a characteristic legend. Moreover, the king regularly has four wives attributed to him, the Mahisī, the Parivrktī, the Vāvātā, and the Pālāgalī. The Mahisī appears to be the chief wife, being the first, one married according to the śata¬patha Brāhmana. The Parivrktī, ‘ the neglected,’ is explained by Weber and Pischel as one that has had no son. The Vāvātā is ‘the favourite,’ while the Pālāgalī is, according to Weber, the daughter of the last of the court officials. The names are curious, and not very intelligible, but the evidence points to the wife first wedded alone being a wife in the fullest sense. This view is supported by the fact emphasized by Delbruck, that in the sacrifice the Patnī is usually mentioned in the singular, apparent exceptions being due to some mythological reason. Zimmer is of opinion that polygamy is dying out in the Rigvedic period, monogamy being developed from pologamy; Weber, however, thinks that polygamy is secondary, a view that is supported by more recent anthropology. Polyandry.—On the other hand, polyandry is not Vedic. There is no passage containing any clear reference to such a custom. The most that can be said is that in the Rigveda and the Atharvaveda verses are occasionally found in which husbands are mentioned in relation to a single wife. It is difficult to be certain of the correct explanation of each separate instance of this mode of expression; but even if Weber’s view, that the plural is here used majestatis causa, is not accepted, Delbruck’s explanation by mythology is probably right. In other passages the plural is simply generic. Marital Relations.—Despite polygamy, however, there is ample evidence that the marriage tie was not, as Weber has suggested, lightly regarded as far as the fidelity of the wife was concerned. There is, however, little trace of the husband’s being expected to be faithful as a matter of morality. Several passages, indeed, forbid, with reference to ritual abstinence, intercourse with the strī of another. This may imply that adultery on the husband’s part was otherwise regarded as venial. But as the word strī includes all the ‘womenfolk,’ daughters and slaves, as well as wife, the conclusion can hardly be drawn that intercourse with another man’s ‘wife’ was normally regarded with indifference. The curious ritual of the Varunapraghāsās, in which the wife of the sacrificer is questioned as to her lovers, is shown by Delbruck to be a part of a rite meant to expiate unchastity on the part of a wife, not as a normal question for a sacrificer to put to his own wife. Again, Yājñavalkya’s doctrine in the Satapatha Brāhmana, which seems to assert that no one cares if a wife is unchaste (parah-pumsā) or not, really means that no one cares if the wife is away from the men who are sacrificing, as the wives of the gods are apart from them during the particular rite in question. Monogamy is also evidently approved, so that some higher idea of morality was in course of formation. On the other hand, no Vedic text gives us the rule well known to other Indo-Germanic peoples that the adulterer taken in the act can be killed with impunity, though the later legal literature has traces of this rule. There is also abundant evidence that the standard of ordinary sexual morality was not high. Hetairai. In the Rigveda there are many references to illegitimate love and to the abandonment of the offspring of such unions,ββ especially in the case of a protege of Indra, often mentioned as the parāvrkta or parāvrj. The ‘son of a maiden ’ (kumārī-putra) is already spoken of in the Vājasaneyi Samhitā. Such a person appears with a metronymic in the Upanisad period: this custom may be the origin of metro- nymics such as those which make up a great part of the lists of teachers (Vamśas) of the Brhadāranyaka Upanisad. The Vājasaneyi Samhitā refers to illicit unions of śūdra and Arya, both male and female, besides giving in its list of victims at the Purusamedha, or ‘human sacrifice,’ several whose designations apparently mean ‘ courtesan (atītvarī) and ‘ procuress of abortion ’ (
pārikṣita ‘Descendant of Pariksit,’ is the patronymic of Janamejaya in the Aitareya Brāhmana and the śatapatha Brāhmana. The Pāriksitīyas appear in the śatapatha Brāh­mana and the śāñkhāyana śrauta Sūtra as performers of the horse sacrifice. In a Gāthā there cited they are called Pāri- ksitas. Apparently they were the brothers of Janamejaya, named Ugrasena, Bhīmasena, and Srutasena. In the Brhadāranyaka Upanisad the question whither they have gone is made the subject of a philosophical discussion. It is clear that the family had passed away before the time of the Upanisad, and it is also clear that there had been some serious scandal mingled with their greatness which they had, in the opinion of the Brahmins, atoned for by their horse sacrifice with its boundless gifts to the priests. Weber sees in this the germ of the Epic stories which are recorded in the Mahābhārata. The verses relating to Pariksit in the Atharvaveda are called Pāriksityah in the Brāhmanas.
pravāhaṇa jaivali (‘Descendant of Jīvala ’) is the name of a prince, contemporary with Uddālaka, who appears in the Upaniṣads as engaged in philosophical discussions. He is probably identical with the Jaivali of the Jaiminiya Upanisad Brāhmana.
brahmopaniṣad A secret doctrine regarding the Absolute/ is the name of a discussion in the Chāndogya Upaniṣad·
brāmaṇa Descendant of a Brahman' (i.e., of a priest), is found only a few times in the Rigveda, and mostly in its latest parts. In the Atharvaveda and later it is a very common word denoting ‘priest,’ and it appears in the quadruple division of the castes in the Purusa-sūkta (‘hymn of man’) of the Rigveda. It seems certain that in the Rigveda this Brāhmaṇa, or Brahmin, is already a separate caste, differing from the warrior and agricultural castes. The texts regularly claim for them a superiority to the Kṣatriya caste, and the Brahmin is able by his spells or manipulation of the rite to embroil the people and the warriors or the different sections of the warriors. If it is necessary to. recognize, as is sometimes done, that the Brahmin does pay homage to the king at the Rājasūya, nevertheless the unusual fact is carefully explained away so as to leave the priority of the Brahmin unaffected. But it is expressly recognized that the union of the Ksatriya and the Brāhmaṇa is essential for complete prosperity. It is admitted that the king or the nobles might at times oppress the Brahmins, but it is indicated that ruin is then certain swiftly to follow. The Brahmins are gods on earth, like the gods in heaven, but this claim is hardly found in the Rigveda. In the Aitareya Brāhmana the Brahmin is said to be the ‘ recipient of gifts * (ādāyt) and the * drinker of the offering ’ (āpāyT). The other two epithets applied, āvasāyī and yathā- kāma-prayāpya, are more obscure; the former denotes either ‘ dwelling everywhere ’ or ‘ seeking food ’; the latter is usually taken as * moving at pleasure,’ but it must rather allude to the power of the king to assign a place of residence to the Brahmin. In the śatapatha Brāhmana the prerogatives of the Brah¬min are summed up as Arcā, ‘honour’; Dāna, ‘gifts’; Aj'yeyatā,‘ freedom from oppression ’; and Avadhyatā, ‘ freedom from being killed.’ On the other hand, his duties are summed up as Brāhmanya, ‘ purity of descent’; Pratirūpa-caryā, ‘devotion of the duties of his caste’; and Loka-pakti, ‘the perfecting of people ’ (by teaching). ī. Respect paid to Brahmins. The texts are full of references to the civilities to be paid to the Brahmin. He is styled bhagavant, and is provided with good food and entertain¬ment wherever he goes. Indeed, his sanctity exempts him from any close inquiry into his real claim to Brahminhood according to the Pañcavimśa Brāhmana. Gifts to Brahmins. The Dānastuti (‘Praise of gifts’) is a recognized feature of the Rigveda, and the greed of the poets for Dakṣiṇās, or sacrificial fees, is notorious. Vedic texts themselves recognize that the literature thence resulting (Nārā- śamsī) was often false to please the donors. It was, however, a rule that Brahmins should not accept what had been refused by others; this indicates a keen sense of the danger of cheapening their wares. So exclusively theirs was the right to receive gifts that the Pañcavimśa Brāhmaṇa has to explain how Taranta and Purumīlha became able to accept gifts by composing a Rigvedic hymn. The exaggerations in the celebration of the gifts bestowed on the priests has the curious result of giving us a series of numerals of some interest (Daśan). In some passages certain gifts those of a horse or sheep are forbidden, but this rule was not, it is clear, generally observed. Immunities of Brahmins. The Brahmin claimed to be exempt from the ordinary exercise of the royal power. When a king gives all his land and what is on it to the priests, the gift does not cover the property of the Brahmin according to the śatapatha Brāhmaṇa. The king censures all, but not the Brahmin, nor can he safely oppress any Brahmin other than an ignorant priest. An arbitrator (or a witness) must decide (or speak) for a Brahmin against a non-Brahmin in a legal dispute. The Brahmin’s proper food is the Soma, not Surā or Parisrut, and he is forbidden to eat certain forms of flesh. On the other hand, he alone is allowed to eat the remains of the sacrifice, for no one else is sufficiently holy to consume food which the gods have eaten. Moreover, though he cannot be a physician, he helps the physician by being beside him while he exercises his art. His wife and his cow are both sacred. 4.Legal Position of. Brahmins.—The Taittirīya Samhitā lays down a penalty of a hundred (the unit meant is unknown) for an insult to a Brahmin, and of a thousand for a blow ; but if his blood is drawn, the penalty is a spiritual one. The only real murder is the slaying of a Brahmin according to the śatapatha Brāhmana. The crime of slaying a Brahmin ranks above the sin of killing any other man, but below that of killing an embryo (bhrūna) in the Yajurveda ; the crime of slaying an embryo whose sex is uncertain is on a level with that of slaying a Brahmin. The murder of a Brahmin can be expiated only by the horse sacrifice, or by a lesser rite in the late Taittirīya Araṇyaka.The ritual slaying of a Brahmin is allowed in the later ceremonial, and hinted at in the curious legend of śunahśepa ; and a Purohita might be punished with death for treachery to his master. 5.Purity of Birth. The importance of pure descent is seeη in the stress laid on being a descendant of a Rṣi (ārseya). But, on the other hand, there are clear traces of another doctrine, which requires learning, and not physical descent, as the true criterion of Rsihood. In agreement with this is the fact that Satyakāma Jābāla was received as a pupil, though his parentage was unknown, his mother being a slave girl who had been connected with several men, and that in the śatapatha Brāhmaṇa the ceremony on acceptance as a pupil required merely the name of the pupil. So Kavasa is taunted in the Rigveda Brāhmaṇas as being the son of a female slave (Dāsī), and Vatsa cleared himself of a similar imputation by a fire ordeal. Moreover, a very simple rite was adequate to remove doubts as to origin. In these circumstances it is doubtful whether much value attaches to the Pravara lists in which the ancestors of the priest were invoked at the beginning of the sacrifice by the Hotṛ and the Adhvaryu priests.66 Still, in many parts of the ritual the knowledge of two or more genera¬tions was needed, and in one ceremony ten ancestors who have drunk the Soma are required, but a literal performance of the rite is excused. Moreover, there are clear traces of ritual variations in schools, like those of the Vasisthas and the Viśvāmitras. 6. The Conduct of the Brahmin. The Brahmin was required to maintain a fair standard of excellence. He was to be kind to all and gentle, offering sacrifice and receiving gifts. Especial stress was laid on purity of speech ; thus Viśvan- tara’s excuse for excluding the Syaparnas from his retinue was their impure (apūtā) speech. Theirs was the craving for knowledge and the life of begging. False Brahmins are those who do not fulfil their duties (cf, Brahmabandhu). But the penances for breach of duty are, in the Sūtras, of a very light and unimportant character. 7. Brahminical Studies. The aim of the priest is to obtain pre-eminence in sacred knowledge (brahma-varcasam), as is stated in numerous passages of Vedic literature. Such distinction is not indeed confined to the Brahmin: the king has it also, but it is not really in a special manner appropriate to the Kṣatriya. Many ritual acts are specified as leading to Brahmavarcasa, but more stress is laid on the study of the sacred texts : the importance of such study is repeatedly insisted upon. The technical name for study is Svādhyāya : the śatapatha Brāhmana is eloquent upon its advantages, and it is asserted that the joy of the learned śrotriya, or ‘student,’ is equal to the highest joy possible. Nāka Maudgfalya held that study and the teaching of others were the true penance (tapas).7δ The object was the ‘ threefold knowledge’ (trayī vidyā), that of the Rc, Yajus, and Sāman, a student of all three Vedas being called tri-śukriya or tn-sukra, ‘thrice pure.’ Other objects of study are enumerated in the śatapatha Brāhmaṇa, in the Taittirīya Aranyaka, the Chāndogya Upanisad, etc. (See Itihāsa, Purāna; Gāthā, Nārāśamsī; Brahmodya; Anuśās- ana, Anuvyākhyāna, Anvākhyāna, Kalpa, Brāhmaria; Vidyā, Ksatravidyā, Devajanavidyā, Nakçatravidyā, Bhūta- vidyā, Sarpavidyā; Atharvāñgirasah, Daiva, Nidhi, Pitrya, Rāśi; Sūtra, etc.) Directions as to the exact place and time of study are given in the Taittirīya Araṇyaka and in the Sūtras. If study is carried on in the village, it is to be done silently (manasā); if outside, aloud (vācā). Learning is expected even from persons not normally competent as teachers, such as the Carakas, who are recognized in the śatapatha Brāhmaṇa as possible sources of information. Here, too, may be mentioned the cases of Brahmins learning from princes, though their absolute value is doubtful, for the priests would naturally represent their patrons as interested in their sacred science: it is thus not necessary to see in these notices any real and independent study on the part of the Kṣatriyas. Yājñavalkya learnt from Janaka, Uddālaka Aruni and two other Brahmins from Pravāhaṇa Jaivali, Drptabālāki Gārgya from Ajātaśatru, and five Brahmins under the lead of Aruṇa from Aśvapati Kaikeya. A few notices show the real educators of thought: wandering scholars went through the country and engaged in disputes and discussions in which a prize was staked by the disputants. Moreover, kings like Janaka offered rewards to the most learned of the Brahmins; Ajātaśatru was jealous of his renown, and imitated his generosity. Again, learned women are several times mentioned in the Brāhmaṇas. A special form of disputation was the Brahmodya, for which there was a regular place at the Aśvamedha (‘ horse sacrifice ’) and at the Daśarātra (‘ ten-day festival,). The reward of learning was the gaining of the title of Kavi or Vipra, ‘ sage.’ 8. The Functions of the Brahmin. The Brahmin was required not merely to practise individual culture, but also to give others the advantage of his skill, either as a teacher or as a sacrificial priest, or as a Purohita. As a teacher the Brahmin has, of course, the special duty of instructing his own son in both study and sacrificial ritual. The texts give examples of this, such as Áruṇi and Svetaketu, or mythically Varuṇa and Bhṛgu. This fact also appears from some of the names in the Vamśa Brāhmana" of the Sāmaveda and the Vamśa (list of teachers) of the śāñkhāyana Áraṇyaka. On the other hand, these Vamśas and the Vamśas of the Satapatha Brāhmaṇa show that a father often preferred to let his son study under a famous teacher. The relation of pupil and teacher is described under Brahmacarya. A teacher might take several pupils, and he was bound to teach them with all his heart and soul. He was bound to reveal everything to his pupil, at any rate to one who was staying with him for a year (saηivatsara-vāsin), an expression which shows, as was natural, that a pupil might easily change teachers. But, nevertheless, certain cases of learning kept secret and only revealed to special persons are enumerated. The exact times and modes of teaching are elaborately laid down in the Sūtras, but not in the earlier texts. As priest the Brahmin operated in all the greater sacrifices; the simple domestic {grhya) rites could normally be performed without his help, but not the more important rites {śrauta). The number varied : the ritual literature requires sixteen priests to be employed at the greatest sacrifices (see Rtvij), but other rites could be accomplished with four, five, six, seven, or ten priests. Again, the Kauçītakins had a seventeenth priest beside the usual sixteen, the Sadasya, so called because he watched the performance from the Sadas, seat.’ In one rite, the Sattra (‘sacrificial session') of the serpents, the Pañcavimśa Brāhmaṇa, adds three more to the sixteen, a second Unnetṛ, an Abhigara, and an Apagara. The later ritual places the Brahman at the head of all the priests, but this is probably not the early view (see Brahman). The sacrifice ensured, if properly performed, primarily the advantages of the sacrificer (yajamāna), but the priest shared in the profit, besides securing the Daksiṇās. Disputes between sacrificers and the priests were not rare, as in the case of Viśvantara and the śyāparṇas, or Janamejaya and the Asitamrgras and the Aiçāvīras are referred to as undesirable priests. Moreover, Viśvāmitra once held the post of Purohita to Sudās, but gave place to Vasiṣtha. The position of Purohita differed considerably from that of the ordinary priest, for the Purohita not merely might officiate at the sacrifice, but was the officiator in all the private sacrifices of his king. Hence he could, and undoubtedly sometimes did, obtain great influence over his master in matters of secular importance; and the power of the priesthood in political as opposed to domestic and religious matters, no doubt rested on the Purohita. There is no recognition in Vedic literature of the rule later prevailing by which, after spending part of his life as a Brahma- cārin, and part as a householder, the Brahmin became an ascetic (later divided into the two stages of Vānaprastha, ‘forest-dweller,’ and Samnyāsin, ‘mystic ’). Yājñavalkya's case shows that study of the Absolute might empty life of all its content for the sage, and drive him to abandon wife and family. In Buddhist times the same phenomenon is seen applying to other than Brahmins. The Buddhist texts are here confirmed in some degree by the Greek authorities. The practice bears a certain resemblance to the habit of kings, in the Epic tradition,of retiring to the forest when active life is over. From the Greek authorities it also appears what is certainly the case in the Buddhist literature that Brahmins practised the most diverse occupations. It is difficult to say how far this was true for the Vedic period. The analogy of the Druids in some respects very close suggests that the Brahmins may have been mainly confined to their professional tasks, including all the learned professions such as astronomy and so forth. This is not contradicted by any Vedic evidence ; for instance, the poet of a hymn of the Rigveda says he is a poet, his father a physician (Bhiṣaj), and his mother a grinder of corn (Upala-prakṣiṇī). This would seem to show that a Brahmin could be a doctor, while his wife would perform the ordinary household duties. So a Purohita could perhaps take the field to assist the king by prayer, as Viśvāmitra, and later on Vasiṣtha do, but this does not show that priests normally fought. Nor do they seem normally to have been agriculturists or merchants. On the other hand, they kept cattle: a Brahmacarin’s duty was to watch his master’s cattle.129 It is therefore needless to suppose that they could not, and did not, on occasion turn to agricultural or mercan¬tile pursuits, as they certainly did later. But it must be remembered that in all probability there was more purity of blood, and less pressure of life, among the Brahmins of the Vedic age than later in Buddhist times, when the Vedic sacrificial apparatus was falling into grave disrepute. It is clear that the Brahmins, whatever their defects, represented the intellectual side of Vedic life, and that the Kṣatriyas, if they played a part in that life, did so only in a secondary degree, and to a minor extent. It is natural to suppose that the Brahmins also composed ballads, the precursors of the epic; for though none such have survived, a few stanzas of this character, celebrating the generosity of patrons, have been preserved by being embedded in priestly compositions. A legend in the śatapatha Brāhmaṇa shows clearly that the Brahmins regarded civilization as being spread by them only: Kosala and Videha, no doubt settled by Aryan tribes, are only rendered civilized and habitable by the influence of pious Brahmins. We need not doubt that the non-Brahminical tribes (see Vrātya) had attained intellectual as well as material civilization, but it is reasonable to assume that their civilization was inferior to that of the Brahmins, for the history of Hinduism is the conquest by the Brahmins not by arms, but by mind of the tribes Aryan and non-Aryan originally beyond the pale.
Dictionary of Sanskrit Search
"discussion" has 17 results
asiddhaparibhāṣāthe same as Antaraṅga Paribhāṣā or the doctrine of the invalidity of the bahiraṅga operation. See the word असिद्ध a reference to some preceding word, not necessarily on the same page.. For details see the Paribhāṣā 'asiddham , bahiraṅgam antaraṅge' Paribhāṣenduśekhara of Nāgeśa. Pari. 50 and the discussion thereon. Some grammarians have given the name असिद्धपरिभाषा to the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे as contrasted with अन्तरङ्गं बहुिरङ्कगाद् वलीयः which they have named as बहिरङ्गपरिभाषा.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
ekaśrutithat which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33.
carcā(1)splitting up of a word into its component parts, which is generalty shown in the Padaptha by अवग्रहं (S). The word, hence means पदपाठ or recital by showing separately the constitutent words of the Samhita or the running text of the Veda. The word is used almost in the same sense in the Mahabhasya in respect of showing the words of a sutra separately; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐजिति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत्समुदितं व्याख्यानं भवति M.Bh. on Mahesvara Sutra 1 Wart. 6l ; (2) a repeated word; confer, compare इतिकरणात् पुरतो यत् पुनः पदवचनं तत् चर्चाशब्देनोच्यते. Uvvata on Vājasaneyi Prātiśākhya.III.20; (3) a discussion or a debate where consideration is given to each single word; confer, compare प्रर्यायशब्दानां लाघवगौरवचर्चा नाद्रियते Par. Sek. Pari. 115.
jātigenus; class;universal;the notion of generality which is present in the several individual objects of the same kindeclinable The biggest or widest notion of the universal or genus is सत्ता which, according to the grammarians, exists in every object or substance, and hence, it is the denotation or denoted sense of every substantive or Pratipadika, although on many an occasion vyakti or an individual object is required for daily affairs and is actually referred to in ordinary talks. In the Mahabhasya a learned discussion is held regarding whether जाति is the denotation or व्यक्ति is the denotation. The word जाति is defined in the Mahabhasya as follows:आकृतिग्रहणा जातिर्लिङ्गानां च न सर्वभाक् । सकृदाख्यातनिर्गाह्या गोत्रं च चरणैः सह ॥ अपर आह । ग्रादुभीवविनाशाभ्यां सत्त्वस्य युगपद्गुणैः । असर्वलिङ्गां बह्वर्थो तां जातिं कवयो विदुः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 1.63. For details see Bhartphari's Vakyapadiya.
pāriṣadaliterally belonging to the assembly; the term पारिषद refers to the results of the discussions held at the assemblies of specially prominent scholars or learned persons ; confer, compare सर्ववेदपारिषदं हीदं शास्त्रं (ब्याकरणम्) तत्र नैकः पन्था: शक्य आस्थातुम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1. 58; VI. 3.14.
prātiśākhyaa work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.
prādeśikabelonging to the root; the word प्रदेश has here the peculiar sense of a root which has the meaning of the noun (under discussion). confer, compare तद्यत्र स्वरसंस्कारौ समर्थौ प्रादेशिकेन गुणेन अन्वितौ स्यातां संविज्ञातानि तानि Nir I. 12.
bhāṣāvṛttia short gloss on the Pāṇini's Aṣṭādhyāyī. of Pāṇini in the l2th century by Puruṣottamadeva's Paribhāṣāvṛtti.adeva, a reputed scholar belonging to the Eastern school of grammarians which flourished in Bengal and Behar in the 10th, 11th and 12th centuries, The gloss is very useful for beginners and it has given a clear explanation of the different sūtras without going into difficult niceties and discussions. The treatise does not comment upon Vedic portions or rules referring to Vedic Language because, as the legend goes, king Lakṣmaṇa Sena, for whom the gloss was written, was not qualified to understand Vedic Language; confer, compare वैदिकभाषानर्हत्वात् Com. on Bhāṣāvṛtti by Sṛṣṭidhara. There is a popular evaluation of the Bhāṣāvṛtti given by the author himself in the stanza "काशिकाभागवृत्त्योश्चेत्सिद्धान्तं बोद्धुमस्ति धीः ! तदा विचिन्त्यतां भ्रातर्भाषावृत्तिरियं मम " at the end of his treatise; for details see पुरुषोत्तमदेव.
yathānyāsaṃas it is actually put in the rule or a treatise by the author. The phrase is often used in the Mahaabhaasya when after a long discussion, involving further and further difficulties, the author reverts to the original stand and defends the writing of the sUtra as it stands. सिध्यत्येवमपाणिनीयं तु भवति or सूत्रं भिद्यते । तर्हि यथान्यासमेवास्तु is the usual expression found in the Mahaabhaasya; cf, M.Bh. I.1. Aahnika 1, I.1.1, 9, 20, 62, 65 et cetera, and others
varṇavikārachange of one letter into another ( in the formation of a word ) the discussion of which is looked upon as one of the features of grammar; confer, compare लोपागमवर्णविकारज्ञो हृि सम्यग्वेदान्परिपालायिष्यति.M.Bh. Ahnika 1.
viṣayatābeing a subject of discussion of; coming under the domain of, applicability the meaning of विषयसप्तमी which is similar to विवक्षा.
vaiyākaraṇabhūṣaṇaa well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar.
vaiyākaraṇasiddhāntakārikāa very scholarly work by Bhattoji Diksita on the interpretation of words and sentences, based upon the learned discussions on that subject introduced in the Mahabhasya, Vakyapadiya, Pradipa, et cetera, and others and discussed fully in his Sabdakaustubha by the author himselfeminine. The work although scholarly and valuable, is compressed in only 72 verses ( karikas ) and has to be understood with the help of the Vaiyakaranabhusana or BhuSansara written by Kondabhatta, the nephew of the author. See वैयाकरणभूषण and वैयाकरणभूषणसार.
samuddeśaspecific individual mention or discussion; the term is used .in connection with the several second. tions of the third Kanda or book of Bhartrharis Vakyapadiya.
sphoṭaname 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:||
Vedabase Search
Results for discussion
ālāpana discussionCC Adi 10.105
anukathanam discussionSB 11.3.30
anuvāde discussionSB 4.15.23
artha-niṣṭhaḥ having as its focus of discussionSB 11.22.34
artha-niṣṭhaḥ having as its focus of discussionSB 11.22.34
asambhāṣya not fit for discussionCC Madhya 9.48
asat-kathāḥ useless discussions of that which is not eternalSB 12.12.49
asat-kathāḥ useless discussions of that which is not eternalSB 12.12.49
bhāgavata vicāra discussion of Śrīmad-BhāgavatamCC Madhya 19.17
bhāgavata vicāra discussion of Śrīmad-BhāgavatamCC Madhya 19.17
bhāgavata vicāra discussion on Śrīmad-BhāgavatamCC Madhya 25.166
bhāgavata vicāra discussion on Śrīmad-BhāgavatamCC Madhya 25.166
bhavadīya-vārtām discussions about You, the Supreme Personality of GodheadCC Madhya 8.67
bhavadīya-vārtām discussions about You, the Supreme Personality of GodheadCC Madhya 8.67
brahma-satreṇa by continuous discussion of the SupremeSB 5.1.6
brahma-satreṇa by continuous discussion of the SupremeSB 5.1.6
caryayā by discussionSB 4.22.22
goṣṭhī a discussionCC Madhya 8.243
goṣṭhī discussionCC Antya 4.136
CC Madhya 9.253
CC Madhya 9.77
goṣṭhī kari' making a discussionCC Antya 3.49
goṣṭhī kari' making a discussionCC Antya 3.49
goṣṭhībhiḥ and discussions among devoteesSB 11.11.34-41
han-kathāḥ from discussion of the Supreme Personality of Godhead, HariSB 11.5.4
han-kathāḥ from discussion of the Supreme Personality of Godhead, HariSB 11.5.4
iṣṭa-goṣṭhī discussionCC Antya 16.17
iṣṭa-goṣṭhī discussionCC Antya 16.17
CC Antya 4.52
iṣṭa-goṣṭhī discussionCC Antya 4.52
iṣṭa-goṣṭhī discussion among friendsCC Madhya 6.93
iṣṭa-goṣṭhī discussion among friendsCC Madhya 6.93
iṣṭa-goṣṭhī discussion of spiritual mattersCC Antya 10.54
iṣṭa-goṣṭhī discussion of spiritual mattersCC Antya 10.54
iṣṭa-goṣṭhī discussionsCC Madhya 9.322
iṣṭa-goṣṭhī discussionsCC Madhya 9.322
iṣṭa-goṣṭhī spiritual discussionCC Madhya 8.262
iṣṭa-goṣṭhī spiritual discussionCC Madhya 8.262
iṣṭha-goṣṭhī discussion on KṛṣṇaCC Antya 8.10
iṣṭha-goṣṭhī discussion on KṛṣṇaCC Antya 8.10
kathā discussionCC Antya 4.206
CC Madhya 8.244
kathā discussionsCC Antya 20.141
SB 10.60.44
kathā of discussionsSB 10.87.16
kathā-vrāta of the many discussionsSB 12.13.11-12
kathā-vrāta of the many discussionsSB 12.13.11-12
kathām discussionSB 10.66.8
kathana by discussions, discoursesSB 3.15.25
kathana discussionCC Antya 3.171
kathana-anurāga attracted to discussionsCC Madhya 24.88
kathana-anurāga attracted to discussionsCC Madhya 24.88
kathayā by discussionSB 4.22.22
kathayā with discussionSB 10.65.14
kṛṣṇa-kathā discussion of Kṛṣṇa's pastimesCC Madhya 19.129
kṛṣṇa-kathā discussion of Kṛṣṇa's pastimesCC Madhya 19.129
CC Madhya 3.190
kṛṣṇa-kathā discussion of Kṛṣṇa's pastimesCC Madhya 3.190
kṛṣṇa-kathā discussion of topics of Lord KṛṣṇaCC Madhya 16.151
kṛṣṇa-kathā discussion of topics of Lord KṛṣṇaCC Madhya 16.151
kṛṣṇa-kathā discussions on the subject of Lord KṛṣṇaCC Antya 5.6
kṛṣṇa-kathā discussions on the subject of Lord KṛṣṇaCC Antya 5.6
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
kṛṣṇa-kathā-rasa discussion on KṛṣṇaCC Madhya 3.201
kṛṣṇa-kathā-rasa discussion on KṛṣṇaCC Madhya 3.201
kṛṣṇa-kathā-rasa discussion on KṛṣṇaCC Madhya 3.201
kṛṣṇa-kathāya in the discussion on KṛṣṇaCC Madhya 19.63
kṛṣṇa-kathāya in the discussion on KṛṣṇaCC Madhya 19.63
mahimā kathana discussion of the gloriesCC Antya 4.101
mahimā kathana discussion of the gloriesCC Antya 4.101
mantra intimate discussionsSB 10.39.29
mat-kathāḥ discussions about MeSB 11.26.28
mat-kathāḥ discussions about MeSB 11.26.28
nārāyaṇa-kathā discussion of the Supreme Lord, NārāyaṇaSB 12.8.6
nārāyaṇa-kathā discussion of the Supreme Lord, NārāyaṇaSB 12.8.6
padam the subject of discussionSB 11.22.6
parama-artha-vicāra discussion on spiritual mattersCC Madhya 25.43
parama-artha-vicāra discussion on spiritual mattersCC Madhya 25.43
parama-artha-vicāra discussion on spiritual mattersCC Madhya 25.43
prasańga discussionCC Madhya 12.43
prasańge in discussionCC Adi 16.28
prasańge in the course of discussionCC Adi 17.310
prastute brought up in discussionsSB 10.47.42
pravādaḥ subject matter for discussionSB 5.10.9
prema-ālāpaiḥ by discussions of transcendental love of the SupremeCC Madhya 19.120
prema-ālāpaiḥ by discussions of transcendental love of the SupremeCC Madhya 19.120
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
sādhanera kathā the discussion of the processCC Madhya 8.200
sādhanera kathā the discussion of the processCC Madhya 8.200
sambhāṣaṇa discussionSB 4.22.19
saṃvādaḥ discussionSB 1.4.7
SB 3.1.3
saṃvādaḥ the discussionSB 12.12.42-43
SB 12.12.8
SB 6.1.20
saṃvādam discussionBG 18.74
SB 7.2.27
SB 9.6.10
saṃvidaḥ by discussion ofSB 3.25.25
saṃvidam confidential discussionsSB 10.31.17
sāńkhyena of philosophical discussionBG 13.25
śāstra-abhyāsa long practice in the discussion of the śāstrasCC Adi 16.92
śāstra-abhyāsa long practice in the discussion of the śāstrasCC Adi 16.92
śāstre in discussions of the revealed scripturesCC Madhya 10.116
śāstrera vicāra discussion of śāstraCC Adi 16.94
śāstrera vicāra discussion of śāstraCC Adi 16.94
śāstrera vicāre discussion of the revealed scripturesCC Madhya 19.16
śāstrera vicāre discussion of the revealed scripturesCC Madhya 19.16
sat-kathāḥ discussions about transcendental subject mattersSB 4.14.36
sat-kathāḥ discussions about transcendental subject mattersSB 4.14.36
uttama-śloka-guṇa-anuvādaḥ discussion of the pastimes and glories of the Supreme Personality of GodheadSB 5.12.13
uttama-śloka-guṇa-anuvādaḥ discussion of the pastimes and glories of the Supreme Personality of GodheadSB 5.12.13
uttama-śloka-guṇa-anuvādaḥ discussion of the pastimes and glories of the Supreme Personality of GodheadSB 5.12.13
uttama-śloka-guṇa-anuvādaḥ discussion of the pastimes and glories of the Supreme Personality of GodheadSB 5.12.13
vacasaḥ by discussionsSB 3.6.37
vāda by discussionSB 3.21.17
vādaḥ discussionSB 10.87.8
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vārtayā because of the discussionsSB 10.47.55
vārtayā by discussion of the topicsSB 11.6.48-49
vicāra discussionCC Adi 1.43
CC Adi 16.104
CC Madhya 1.114
yukti discussionCC Madhya 1.262
śāstra-abhyāsa long practice in the discussion of the śāstrasCC Adi 16.92
prema-ālāpaiḥ by discussions of transcendental love of the SupremeCC Madhya 19.120
kathana-anurāga attracted to discussionsCC Madhya 24.88
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
artha-niṣṭhaḥ having as its focus of discussionSB 11.22.34
asambhāṣya not fit for discussionCC Madhya 9.48
asat-kathāḥ useless discussions of that which is not eternalSB 12.12.49
brahma-satreṇa by continuous discussion of the SupremeSB 5.1.6
caryayā by discussionSB 4.22.22
goṣṭhī a discussionCC Madhya 8.243
iṣṭa-goṣṭhī spiritual discussionCC Madhya 8.262
goṣṭhī kari' making a discussionCC Antya 3.49
goṣṭhībhiḥ and discussions among devoteesSB 11.11.34-41
han-kathāḥ from discussion of the Supreme Personality of Godhead, HariSB 11.5.4
iṣṭa-goṣṭhī spiritual discussionCC Madhya 8.262
goṣṭhī kari' making a discussionCC Antya 3.49
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
kathā of discussionsSB 10.87.16
kathā-vrāta of the many discussionsSB 12.13.11-12
sādhanera kathā the discussion of the processCC Madhya 8.200
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
han-kathāḥ from discussion of the Supreme Personality of Godhead, HariSB 11.5.4
asat-kathāḥ useless discussions of that which is not eternalSB 12.12.49
kathana by discussions, discoursesSB 3.15.25
kathana-anurāga attracted to discussionsCC Madhya 24.88
kathayā by discussionSB 4.22.22
kathayā with discussionSB 10.65.14
kṛṣṇa-kathāya in the discussion on KṛṣṇaCC Madhya 19.63
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
kṛṣṇa-kathāya in the discussion on KṛṣṇaCC Madhya 19.63
mantra intimate discussionsSB 10.39.29
artha-niṣṭhaḥ having as its focus of discussionSB 11.22.34
padam the subject of discussionSB 11.22.6
prasańge in discussionCC Adi 16.28
prasańge in the course of discussionCC Adi 17.310
prastute brought up in discussionsSB 10.47.42
pravādaḥ subject matter for discussionSB 5.10.9
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
prema-ālāpaiḥ by discussions of transcendental love of the SupremeCC Madhya 19.120
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
kṛṣṇa-kathā-rańge engaged in discussions of topics concerning KṛṣṇaCC Madhya 10.130
sādhanera kathā the discussion of the processCC Madhya 8.200
prema-prayojana-saṃvāda the discussion of the ultimate goal of life, love of GodheadCC Madhya 23.125
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
saṃvādaḥ the discussionSB 6.1.20
saṃvādaḥ the discussionSB 12.12.8
saṃvādaḥ the discussionSB 12.12.42-43
saṃvidaḥ by discussion ofSB 3.25.25
saṃvidam confidential discussionsSB 10.31.17
sāńkhyena of philosophical discussionBG 13.25
śāstra-abhyāsa long practice in the discussion of the śāstrasCC Adi 16.92
śāstre in discussions of the revealed scripturesCC Madhya 10.116
brahma-satreṇa by continuous discussion of the SupremeSB 5.1.6
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vacasaḥ by discussionsSB 3.6.37
vāda by discussionSB 3.21.17
vaikuṇṭha-kathā-sudhā-āpagāḥ the nectarean rivers of discussions about the Supreme Personality of Godhead, who is called Vaikuṇṭha, or one who drives away all anxietySB 5.19.24
vārtayā because of the discussionsSB 10.47.55
vārtayā by discussion of the topicsSB 11.6.48-49
rāmānanda-saṃvāda vistāra an elaborate discussion with Śrī Rāmānanda RāyaCC Madhya 25.249
kathā-vrāta of the many discussionsSB 12.13.11-12
Results for discussion
aprakṛta adjective not chief (Monier-Williams, Sir M. (1988))
not natural (Monier-Williams, Sir M. (1988))
not principal (Monier-Williams, Sir M. (1988))
not relevant to the main topic under discussion (Monier-Williams, Sir M. (1988))
occasional or incidental (Monier-Williams, Sir M. (1988))

Frequency rank 32190/72933
apramāṇa noun (neuter) (in discussion) a statement of no importance or authority (Monier-Williams, Sir M. (1988))
a rule which is no standard of action (Monier-Williams, Sir M. (1988))

Frequency rank 8923/72933
carcā noun (feminine) carca (with gen. or ifc.) (Monier-Williams, Sir M. (1988))
alternate recitation of a poem by two persons (Monier-Williams, Sir M. (1988))
Durgā (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
inquiry (Monier-Williams, Sir M. (1988))
repetition of a word (in reciting the Veda) (Monier-Williams, Sir M. (1988))
talking about (in comp.) (Monier-Williams, Sir M. (1988))
unguent laid on (Monier-Williams, Sir M. (1988))

Frequency rank 11248/72933
kathā noun (feminine) conversation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
disputation (Monier-Williams, Sir M. (1988))
fable (Monier-Williams, Sir M. (1988))
feigned story (Monier-Williams, Sir M. (1988))
mention (Monier-Williams, Sir M. (1988))
Story (personified) (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
story (Monier-Williams, Sir M. (1988))
tale (Monier-Williams, Sir M. (1988))
tale (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))
talking together (Monier-Williams, Sir M. (1988))

Frequency rank 762/72933
mīmāṃsā noun (feminine) discussion (Monier-Williams, Sir M. (1988))
examination (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
name of one of the 3 great divisions of orthodox Hindū philosophy (Monier-Williams, Sir M. (1988))
profound thought or reflection or Consideration (Monier-Williams, Sir M. (1988))
theory (Monier-Williams, Sir M. (1988))

Frequency rank 12178/72933
nirṇaya noun (masculine) (in law) sentence (Monier-Williams, Sir M. (1988))
(in logic) deduction (Monier-Williams, Sir M. (1988))
(in rhet.) narration of events (Monier-Williams, Sir M. (1988))
application of a conclusive argument (Monier-Williams, Sir M. (1988))
complete ascertainment (Monier-Williams, Sir M. (1988))
conclusion (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
decision (Monier-Williams, Sir M. (1988))
demonstration (Monier-Williams, Sir M. (1988))
determination (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
inference (Monier-Williams, Sir M. (1988))
removing (Monier-Williams, Sir M. (1988))
settlement (Monier-Williams, Sir M. (1988))
taking off (Monier-Williams, Sir M. (1988))
verdict (Monier-Williams, Sir M. (1988))

Frequency rank 4469/72933
pakṣa noun (masculine) (in alg.) a primary division or the side of an equation in a primary division (Monier-Williams, Sir M. (1988))
(in logic) the proposition to be proved in a syllogism (Monier-Williams, Sir M. (1988))
a bracelet (Monier-Williams, Sir M. (1988))
a feather (Monier-Williams, Sir M. (1988))
a limb or member of the body (Monier-Williams, Sir M. (1988))
a particular theory (Monier-Williams, Sir M. (1988))
a point or matter under discussion (Monier-Williams, Sir M. (1988))
a position advanced or an argument to be maintained (Monier-Williams, Sir M. (1988))
a royal elephant (Monier-Williams, Sir M. (1988))
a side (Monier-Williams, Sir M. (1988))
a symbol (Monier-Williams, Sir M. (1988))
a tail (Monier-Williams, Sir M. (1988))
a thesis (Monier-Williams, Sir M. (1988))
a wing (Monier-Williams, Sir M. (1988))
adherent (Monier-Williams, Sir M. (1988))
an action or lawsuit (Monier-Williams, Sir M. (1988))
an alternative (Monier-Williams, Sir M. (1988))
an army (Monier-Williams, Sir M. (1988))
any supposition or view (Monier-Williams, Sir M. (1988))
class of beings (Monier-Williams, Sir M. (1988))
contradiction (Monier-Williams, Sir M. (1988))
faction (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
follower (Monier-Williams, Sir M. (1988))
friend (Monier-Williams, Sir M. (1988))
idea (Monier-Williams, Sir M. (1988))
motion (Monier-Williams, Sir M. (1988))
multitude (Monier-Williams, Sir M. (1988))
name of several men (Monier-Williams, Sir M. (1988))
name of the number two (Monier-Williams, Sir M. (1988))
neighbourhood (Monier-Williams, Sir M. (1988))
number (Monier-Williams, Sir M. (1988))
one of two cases or one side of an argument (Monier-Williams, Sir M. (1988))
opinion (Monier-Williams, Sir M. (1988))
partisan (Monier-Williams, Sir M. (1988))
party (Monier-Williams, Sir M. (1988))
perfection (Monier-Williams, Sir M. (1988))
pinion (Monier-Williams, Sir M. (1988))
place (Monier-Williams, Sir M. (1988))
position (Monier-Williams, Sir M. (1988))
proximity (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
quantity (Monier-Williams, Sir M. (1988))
rejoinder (Monier-Williams, Sir M. (1988))
set (Monier-Williams, Sir M. (1988))
side (Monier-Williams, Sir M. (1988))
stead (Monier-Williams, Sir M. (1988))
the ash-pit of a fire-place (Monier-Williams, Sir M. (1988))
the feathers of the tail of a peacock (Monier-Williams, Sir M. (1988))
the feathers on both sides of an arrow (Monier-Williams, Sir M. (1988))
the fin of a fish (Monier-Williams, Sir M. (1988))
the flank or side or the half of anything (Monier-Williams, Sir M. (1988))
the half of a lunar month (Monier-Williams, Sir M. (1988))
the shoulder (Monier-Williams, Sir M. (1988))
the side or wing of a building (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))
the wall of a house or any wall (Monier-Williams, Sir M. (1988))
the wing or flank of an army (Monier-Williams, Sir M. (1988))
troop (Monier-Williams, Sir M. (1988))
(cmp. pakṣachinna, ~hīna)
Frequency rank 478/72933
parivedana noun (neuter) acquisition (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
gain (Monier-Williams, Sir M. (1988))
the marrying of a younger brother before the elder (Monier-Williams, Sir M. (1988))

Frequency rank 24535/72933
prakaraṇa noun (neuter) a kind of drama with a fictitious plot (Monier-Williams, Sir M. (1988))
a subject (Monier-Williams, Sir M. (1988))
book (Monier-Williams, Sir M. (1988))
chapter (esp. introduction or prologue) (Monier-Williams, Sir M. (1988))
creation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
doing much or well (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
matter (Monier-Williams, Sir M. (1988))
monograph (Monier-Williams, Sir M. (1988))
name of a work (Monier-Williams, Sir M. (1988))
occasion (Monier-Williams, Sir M. (1988))
opportunity (Monier-Williams, Sir M. (1988))
production (Monier-Williams, Sir M. (1988))
question (Monier-Williams, Sir M. (1988))
topic (Monier-Williams, Sir M. (1988))
treating with respect (Monier-Williams, Sir M. (1988))
treatise (Monier-Williams, Sir M. (1988))
treatment (Monier-Williams, Sir M. (1988))

Frequency rank 3688/72933
prakṛ verb (class 8 ātmanepada) to accomplish (Monier-Williams, Sir M. (1988))
to achieve (Monier-Williams, Sir M. (1988))
to appoint (Monier-Williams, Sir M. (1988))
to charge with (Monier-Williams, Sir M. (1988))
to conquer (Monier-Williams, Sir M. (1988))
to destroy (Monier-Williams, Sir M. (1988))
to determine (Monier-Williams, Sir M. (1988))
to effect (Monier-Williams, Sir M. (1988))
to enable to (Monier-Williams, Sir M. (1988))
to expend (Monier-Williams, Sir M. (1988))
to gain (Monier-Williams, Sir M. (1988))
to honour (Monier-Williams, Sir M. (1988))
to incline (Monier-Williams, Sir M. (1988))
to induce (Monier-Williams, Sir M. (1988))
to kill (Monier-Williams, Sir M. (1988))
to lay out (Monier-Williams, Sir M. (1988))
to make a person perform anything (Monier-Williams, Sir M. (1988))
to make fit for (inf.) (Monier-Williams, Sir M. (1988))
to make into (Monier-Williams, Sir M. (1988))
to make the subject of discussion (Monier-Williams, Sir M. (1988))
to make up the mind to (dat. or loc.) (Monier-Williams, Sir M. (1988))
to marry (Monier-Williams, Sir M. (1988))
to mention first (Monier-Williams, Sir M. (1988))
to move (Monier-Williams, Sir M. (1988))
to perform (Monier-Williams, Sir M. (1988))
to pollute (a girl) (Monier-Williams, Sir M. (1988))
to produce (Monier-Williams, Sir M. (1988))
to put forward (Monier-Williams, Sir M. (1988))
to remove (Monier-Williams, Sir M. (1988))
to render (Monier-Williams, Sir M. (1988))
to resolve (Monier-Williams, Sir M. (1988))
to serve (Monier-Williams, Sir M. (1988))
to set the heart upon (Monier-Williams, Sir M. (1988))
to violate (Monier-Williams, Sir M. (1988))
to win (Monier-Williams, Sir M. (1988))
to worship (Monier-Williams, Sir M. (1988))

Frequency rank 1131/72933
prauḍhi noun (feminine) assurance (Monier-Williams, Sir M. (1988))
boldness (Monier-Williams, Sir M. (1988))
controversy (Monier-Williams, Sir M. (1988))
dignity (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
exertion (Monier-Williams, Sir M. (1988))
full development (Monier-Williams, Sir M. (1988))
full growth (Monier-Williams, Sir M. (1988))
greatness (Monier-Williams, Sir M. (1988))
high degree (Monier-Williams, Sir M. (1988))
increase (Monier-Williams, Sir M. (1988))
maturity (Monier-Williams, Sir M. (1988))
perfection (Monier-Williams, Sir M. (1988))
self-confidence (Monier-Williams, Sir M. (1988))
zeal (Monier-Williams, Sir M. (1988))

Frequency rank 19721/72933
pūrvapakṣa noun (masculine) an action at law (Monier-Williams, Sir M. (1988))
first step in a law-suit (Monier-Williams, Sir M. (1988))
the first half of a lunar month (Monier-Williams, Sir M. (1988))
the first half of a year (Monier-Williams, Sir M. (1988))
the first objection to an assertion in any discussion (Monier-Williams, Sir M. (1988))
the first statement of the plaintiff (Monier-Williams, Sir M. (1988))
the fore part or side (Monier-Williams, Sir M. (1988))
the fortnight of the waxing moon (Monier-Williams, Sir M. (1988))
the prima facie view or argument in any question (Monier-Williams, Sir M. (1988))

Frequency rank 8832/72933
samuddiś verb (class 6 parasmaipada) to enter into discussion with to mention (K.R. von Kooji (1972), 53) to name to point out to relate to to state
Frequency rank 4136/72933
vicāra noun (masculine) a probable conjecture (Monier-Williams, Sir M. (1988))
change of place (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
deliberation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
dispute (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
examination (Monier-Williams, Sir M. (1988))
hesitation (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
mode of acting or proceeding (Monier-Williams, Sir M. (1988))
pondering (Monier-Williams, Sir M. (1988))
procedure (Monier-Williams, Sir M. (1988))
prudence (Monier-Williams, Sir M. (1988))
reflection (Monier-Williams, Sir M. (1988))

Frequency rank 3237/72933
vicāraṇa noun (neuter) consideration (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
hesitation (Monier-Williams, Sir M. (1988))
reflexion (Monier-Williams, Sir M. (1988))

Frequency rank 9935/72933
vipralāpa noun (masculine) breaking of a promise or engagement (Monier-Williams, Sir M. (1988))
deception (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
mutual contradiction (Monier-Williams, Sir M. (1988))
prattle (Monier-Williams, Sir M. (1988))
talking idly (Monier-Williams, Sir M. (1988))

Frequency rank 20061/72933
vivecana noun (neuter) critical treatment (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
examination (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
right judgment (Monier-Williams, Sir M. (1988))
the act of discriminating or distinguishing (as truth from falsehood) (Monier-Williams, Sir M. (1988))
the making a distinction (Monier-Williams, Sir M. (1988))

Frequency rank 12669/72933
viveka noun (masculine) (in Vedānta) the power of separating the invisible spirit from the visible world (Monier-Williams, Sir M. (1988))
a water trough (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
discretion (Monier-Williams, Sir M. (1988))
discrimination (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
distinction (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
right judgment (Monier-Williams, Sir M. (1988))
the faculty of distinguishing and classifying things according to their real properties (Monier-Williams, Sir M. (1988))
true knowledge (Monier-Williams, Sir M. (1988))

Frequency rank 4015/72933
vāda noun (masculine) a plaint (Monier-Williams, Sir M. (1988))
a reply (Monier-Williams, Sir M. (1988))
a thesis (Monier-Williams, Sir M. (1988))
accusation (Monier-Williams, Sir M. (1988))
advice (Monier-Williams, Sir M. (1988))
agreement (Monier-Williams, Sir M. (1988))
argument (Monier-Williams, Sir M. (1988))
contest (Monier-Williams, Sir M. (1988))
controversy (Monier-Williams, Sir M. (1988))
counsel (Monier-Williams, Sir M. (1988))
cry (Monier-Williams, Sir M. (1988))
demonstrated conclusion (Monier-Williams, Sir M. (1988))
discourse (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
dispute (Monier-Williams, Sir M. (1988))
doctrine (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
exposition (of holy texts etc.) (Monier-Williams, Sir M. (1988))
mentioning (Monier-Williams, Sir M. (1988))
note (of a bird) (Monier-Williams, Sir M. (1988))
proposition (Monier-Williams, Sir M. (1988))
quarrel (Monier-Williams, Sir M. (1988))
report (Monier-Williams, Sir M. (1988))
result (Monier-Williams, Sir M. (1988))
rumour (Monier-Williams, Sir M. (1988))
song (Monier-Williams, Sir M. (1988))
sound (Monier-Williams, Sir M. (1988))
sounding (of a musical instrument) (Monier-Williams, Sir M. (1988))
speaking about (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
statement (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))
utterance (Monier-Williams, Sir M. (1988))

Frequency rank 1706/72933
āśaṅk verb (class 1 parasmaipada) (in grammatical and philosophical discussions) to object (Monier-Williams, Sir M. (1988))
to conjecture (Monier-Williams, Sir M. (1988))
to doubt (Monier-Williams, Sir M. (1988))
to expect (Monier-Williams, Sir M. (1988))
to fear (Monier-Williams, Sir M. (1988))
to hesitate (Monier-Williams, Sir M. (1988))
to imagine (Monier-Williams, Sir M. (1988))
to mistrust (Monier-Williams, Sir M. (1988))
to state a possible objection (Monier-Williams, Sir M. (1988))
to suppose (Monier-Williams, Sir M. (1988))
to suspect (Monier-Williams, Sir M. (1988))
to think (Monier-Williams, Sir M. (1988))

Frequency rank 6208/72933
śuṣkavādavivāda noun (masculine) idle or useless discussion (Monier-Williams, Sir M. (1988))

Frequency rank 67923/72933
aprakṛta adjective not chief (Monier-Williams, Sir M. (1988))
not natural (Monier-Williams, Sir M. (1988))
not principal (Monier-Williams, Sir M. (1988))
not relevant to the main topic under discussion (Monier-Williams, Sir M. (1988))
occasional or incidental (Monier-Williams, Sir M. (1988))

Frequency rank 32190/72933
apramāṇa noun (neuter) (in discussion) a statement of no importance or authority (Monier-Williams, Sir M. (1988))
a rule which is no standard of action (Monier-Williams, Sir M. (1988))

Frequency rank 8923/72933
āśaṅk verb (class 1 parasmaipada) (in grammatical and philosophical discussions) to object (Monier-Williams, Sir M. (1988))
to conjecture (Monier-Williams, Sir M. (1988))
to doubt (Monier-Williams, Sir M. (1988))
to expect (Monier-Williams, Sir M. (1988))
to fear (Monier-Williams, Sir M. (1988))
to hesitate (Monier-Williams, Sir M. (1988))
to imagine (Monier-Williams, Sir M. (1988))
to mistrust (Monier-Williams, Sir M. (1988))
to state a possible objection (Monier-Williams, Sir M. (1988))
to suppose (Monier-Williams, Sir M. (1988))
to suspect (Monier-Williams, Sir M. (1988))
to think (Monier-Williams, Sir M. (1988))

Frequency rank 6208/72933
kathā noun (feminine) conversation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
disputation (Monier-Williams, Sir M. (1988))
fable (Monier-Williams, Sir M. (1988))
feigned story (Monier-Williams, Sir M. (1988))
mention (Monier-Williams, Sir M. (1988))
Story (personified) (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
story (Monier-Williams, Sir M. (1988))
tale (Monier-Williams, Sir M. (1988))
tale (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))
talking together (Monier-Williams, Sir M. (1988))

Frequency rank 762/72933
carcā noun (feminine) carca (with gen. or ifc.) (Monier-Williams, Sir M. (1988))
alternate recitation of a poem by two persons (Monier-Williams, Sir M. (1988))
Durgā (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
inquiry (Monier-Williams, Sir M. (1988))
repetition of a word (in reciting the Veda) (Monier-Williams, Sir M. (1988))
talking about (in comp.) (Monier-Williams, Sir M. (1988))
unguent laid on (Monier-Williams, Sir M. (1988))

Frequency rank 11248/72933
nirṇaya noun (masculine) (in law) sentence (Monier-Williams, Sir M. (1988))
(in logic) deduction (Monier-Williams, Sir M. (1988))
(in rhet.) narration of events (Monier-Williams, Sir M. (1988))
application of a conclusive argument (Monier-Williams, Sir M. (1988))
complete ascertainment (Monier-Williams, Sir M. (1988))
conclusion (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
decision (Monier-Williams, Sir M. (1988))
demonstration (Monier-Williams, Sir M. (1988))
determination (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
inference (Monier-Williams, Sir M. (1988))
removing (Monier-Williams, Sir M. (1988))
settlement (Monier-Williams, Sir M. (1988))
taking off (Monier-Williams, Sir M. (1988))
verdict (Monier-Williams, Sir M. (1988))

Frequency rank 4469/72933
pakṣa noun (masculine) (in alg.) a primary division or the side of an equation in a primary division (Monier-Williams, Sir M. (1988))
(in logic) the proposition to be proved in a syllogism (Monier-Williams, Sir M. (1988))
a bracelet (Monier-Williams, Sir M. (1988))
a feather (Monier-Williams, Sir M. (1988))
a limb or member of the body (Monier-Williams, Sir M. (1988))
a particular theory (Monier-Williams, Sir M. (1988))
a point or matter under discussion (Monier-Williams, Sir M. (1988))
a position advanced or an argument to be maintained (Monier-Williams, Sir M. (1988))
a royal elephant (Monier-Williams, Sir M. (1988))
a side (Monier-Williams, Sir M. (1988))
a symbol (Monier-Williams, Sir M. (1988))
a tail (Monier-Williams, Sir M. (1988))
a thesis (Monier-Williams, Sir M. (1988))
a wing (Monier-Williams, Sir M. (1988))
adherent (Monier-Williams, Sir M. (1988))
an action or lawsuit (Monier-Williams, Sir M. (1988))
an alternative (Monier-Williams, Sir M. (1988))
an army (Monier-Williams, Sir M. (1988))
any supposition or view (Monier-Williams, Sir M. (1988))
class of beings (Monier-Williams, Sir M. (1988))
contradiction (Monier-Williams, Sir M. (1988))
faction (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
follower (Monier-Williams, Sir M. (1988))
friend (Monier-Williams, Sir M. (1988))
idea (Monier-Williams, Sir M. (1988))
motion (Monier-Williams, Sir M. (1988))
multitude (Monier-Williams, Sir M. (1988))
name of several men (Monier-Williams, Sir M. (1988))
name of the number two (Monier-Williams, Sir M. (1988))
neighbourhood (Monier-Williams, Sir M. (1988))
number (Monier-Williams, Sir M. (1988))
one of two cases or one side of an argument (Monier-Williams, Sir M. (1988))
opinion (Monier-Williams, Sir M. (1988))
partisan (Monier-Williams, Sir M. (1988))
party (Monier-Williams, Sir M. (1988))
perfection (Monier-Williams, Sir M. (1988))
pinion (Monier-Williams, Sir M. (1988))
place (Monier-Williams, Sir M. (1988))
position (Monier-Williams, Sir M. (1988))
proximity (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
quantity (Monier-Williams, Sir M. (1988))
rejoinder (Monier-Williams, Sir M. (1988))
set (Monier-Williams, Sir M. (1988))
side (Monier-Williams, Sir M. (1988))
stead (Monier-Williams, Sir M. (1988))
the ash-pit of a fire-place (Monier-Williams, Sir M. (1988))
the feathers of the tail of a peacock (Monier-Williams, Sir M. (1988))
the feathers on both sides of an arrow (Monier-Williams, Sir M. (1988))
the fin of a fish (Monier-Williams, Sir M. (1988))
the flank or side or the half of anything (Monier-Williams, Sir M. (1988))
the half of a lunar month (Monier-Williams, Sir M. (1988))
the shoulder (Monier-Williams, Sir M. (1988))
the side or wing of a building (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))
the wall of a house or any wall (Monier-Williams, Sir M. (1988))
the wing or flank of an army (Monier-Williams, Sir M. (1988))
troop (Monier-Williams, Sir M. (1988))
(cmp. pakṣachinna, ~hīna)
Frequency rank 478/72933
parivedana noun (neuter) acquisition (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
gain (Monier-Williams, Sir M. (1988))
the marrying of a younger brother before the elder (Monier-Williams, Sir M. (1988))

Frequency rank 24535/72933
prakaraṇa noun (neuter) a kind of drama with a fictitious plot (Monier-Williams, Sir M. (1988))
a subject (Monier-Williams, Sir M. (1988))
book (Monier-Williams, Sir M. (1988))
chapter (esp. introduction or prologue) (Monier-Williams, Sir M. (1988))
creation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
doing much or well (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
matter (Monier-Williams, Sir M. (1988))
monograph (Monier-Williams, Sir M. (1988))
name of a work (Monier-Williams, Sir M. (1988))
occasion (Monier-Williams, Sir M. (1988))
opportunity (Monier-Williams, Sir M. (1988))
production (Monier-Williams, Sir M. (1988))
question (Monier-Williams, Sir M. (1988))
topic (Monier-Williams, Sir M. (1988))
treating with respect (Monier-Williams, Sir M. (1988))
treatise (Monier-Williams, Sir M. (1988))
treatment (Monier-Williams, Sir M. (1988))

Frequency rank 3688/72933
prakṛ verb (class 8 ātmanepada) to accomplish (Monier-Williams, Sir M. (1988))
to achieve (Monier-Williams, Sir M. (1988))
to appoint (Monier-Williams, Sir M. (1988))
to charge with (Monier-Williams, Sir M. (1988))
to conquer (Monier-Williams, Sir M. (1988))
to destroy (Monier-Williams, Sir M. (1988))
to determine (Monier-Williams, Sir M. (1988))
to effect (Monier-Williams, Sir M. (1988))
to enable to (Monier-Williams, Sir M. (1988))
to expend (Monier-Williams, Sir M. (1988))
to gain (Monier-Williams, Sir M. (1988))
to honour (Monier-Williams, Sir M. (1988))
to incline (Monier-Williams, Sir M. (1988))
to induce (Monier-Williams, Sir M. (1988))
to kill (Monier-Williams, Sir M. (1988))
to lay out (Monier-Williams, Sir M. (1988))
to make a person perform anything (Monier-Williams, Sir M. (1988))
to make fit for (inf.) (Monier-Williams, Sir M. (1988))
to make into (Monier-Williams, Sir M. (1988))
to make the subject of discussion (Monier-Williams, Sir M. (1988))
to make up the mind to (dat. or loc.) (Monier-Williams, Sir M. (1988))
to marry (Monier-Williams, Sir M. (1988))
to mention first (Monier-Williams, Sir M. (1988))
to move (Monier-Williams, Sir M. (1988))
to perform (Monier-Williams, Sir M. (1988))
to pollute (a girl) (Monier-Williams, Sir M. (1988))
to produce (Monier-Williams, Sir M. (1988))
to put forward (Monier-Williams, Sir M. (1988))
to remove (Monier-Williams, Sir M. (1988))
to render (Monier-Williams, Sir M. (1988))
to resolve (Monier-Williams, Sir M. (1988))
to serve (Monier-Williams, Sir M. (1988))
to set the heart upon (Monier-Williams, Sir M. (1988))
to violate (Monier-Williams, Sir M. (1988))
to win (Monier-Williams, Sir M. (1988))
to worship (Monier-Williams, Sir M. (1988))

Frequency rank 1131/72933
prauḍhi noun (feminine) assurance (Monier-Williams, Sir M. (1988))
boldness (Monier-Williams, Sir M. (1988))
controversy (Monier-Williams, Sir M. (1988))
dignity (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
exertion (Monier-Williams, Sir M. (1988))
full development (Monier-Williams, Sir M. (1988))
full growth (Monier-Williams, Sir M. (1988))
greatness (Monier-Williams, Sir M. (1988))
high degree (Monier-Williams, Sir M. (1988))
increase (Monier-Williams, Sir M. (1988))
maturity (Monier-Williams, Sir M. (1988))
perfection (Monier-Williams, Sir M. (1988))
self-confidence (Monier-Williams, Sir M. (1988))
zeal (Monier-Williams, Sir M. (1988))

Frequency rank 19721/72933
pūrvapakṣa noun (masculine) an action at law (Monier-Williams, Sir M. (1988))
first step in a law-suit (Monier-Williams, Sir M. (1988))
the first half of a lunar month (Monier-Williams, Sir M. (1988))
the first half of a year (Monier-Williams, Sir M. (1988))
the first objection to an assertion in any discussion (Monier-Williams, Sir M. (1988))
the first statement of the plaintiff (Monier-Williams, Sir M. (1988))
the fore part or side (Monier-Williams, Sir M. (1988))
the fortnight of the waxing moon (Monier-Williams, Sir M. (1988))
the prima facie view or argument in any question (Monier-Williams, Sir M. (1988))

Frequency rank 8832/72933
vāda noun (masculine) a plaint (Monier-Williams, Sir M. (1988))
a reply (Monier-Williams, Sir M. (1988))
a thesis (Monier-Williams, Sir M. (1988))
accusation (Monier-Williams, Sir M. (1988))
advice (Monier-Williams, Sir M. (1988))
agreement (Monier-Williams, Sir M. (1988))
argument (Monier-Williams, Sir M. (1988))
contest (Monier-Williams, Sir M. (1988))
controversy (Monier-Williams, Sir M. (1988))
counsel (Monier-Williams, Sir M. (1988))
cry (Monier-Williams, Sir M. (1988))
demonstrated conclusion (Monier-Williams, Sir M. (1988))
discourse (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
dispute (Monier-Williams, Sir M. (1988))
doctrine (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
exposition (of holy texts etc.) (Monier-Williams, Sir M. (1988))
mentioning (Monier-Williams, Sir M. (1988))
note (of a bird) (Monier-Williams, Sir M. (1988))
proposition (Monier-Williams, Sir M. (1988))
quarrel (Monier-Williams, Sir M. (1988))
report (Monier-Williams, Sir M. (1988))
result (Monier-Williams, Sir M. (1988))
rumour (Monier-Williams, Sir M. (1988))
song (Monier-Williams, Sir M. (1988))
sound (Monier-Williams, Sir M. (1988))
sounding (of a musical instrument) (Monier-Williams, Sir M. (1988))
speaking about (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
statement (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))
utterance (Monier-Williams, Sir M. (1988))

Frequency rank 1706/72933
vicāra noun (masculine) a probable conjecture (Monier-Williams, Sir M. (1988))
change of place (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
deliberation (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
dispute (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
examination (Monier-Williams, Sir M. (1988))
hesitation (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
mode of acting or proceeding (Monier-Williams, Sir M. (1988))
pondering (Monier-Williams, Sir M. (1988))
procedure (Monier-Williams, Sir M. (1988))
prudence (Monier-Williams, Sir M. (1988))
reflection (Monier-Williams, Sir M. (1988))

Frequency rank 3237/72933
vicāraṇa noun (neuter) consideration (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
hesitation (Monier-Williams, Sir M. (1988))
reflexion (Monier-Williams, Sir M. (1988))

Frequency rank 9935/72933
vipralāpa noun (masculine) breaking of a promise or engagement (Monier-Williams, Sir M. (1988))
deception (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
mutual contradiction (Monier-Williams, Sir M. (1988))
prattle (Monier-Williams, Sir M. (1988))
talking idly (Monier-Williams, Sir M. (1988))

Frequency rank 20061/72933
viveka noun (masculine) (in Vedānta) the power of separating the invisible spirit from the visible world (Monier-Williams, Sir M. (1988))
a water trough (Monier-Williams, Sir M. (1988))
consideration (Monier-Williams, Sir M. (1988))
discretion (Monier-Williams, Sir M. (1988))
discrimination (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
distinction (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
right judgment (Monier-Williams, Sir M. (1988))
the faculty of distinguishing and classifying things according to their real properties (Monier-Williams, Sir M. (1988))
true knowledge (Monier-Williams, Sir M. (1988))

Frequency rank 4015/72933
vivecana noun (neuter) critical treatment (Monier-Williams, Sir M. (1988))
discussion (Monier-Williams, Sir M. (1988))
examination (Monier-Williams, Sir M. (1988))
investigation (Monier-Williams, Sir M. (1988))
right judgment (Monier-Williams, Sir M. (1988))
the act of discriminating or distinguishing (as truth from falsehood) (Monier-Williams, Sir M. (1988))
the making a distinction (Monier-Williams, Sir M. (1988))

Frequency rank 12669/72933
śuṣkavādavivāda noun (masculine) idle or useless discussion (Monier-Williams, Sir M. (1988))

Frequency rank 67923/72933
samuddiś verb (class 6 parasmaipada) to enter into discussion with to mention (K.R. von Kooji (1972), 53) to name to point out to relate to to state
Frequency rank 4136/72933
 

pūrvapakṣa

one of tantrayuktis, objection to an assertion in discussion; question; prima facie view.

Parse Time: 2.103s Search Word: discussion Input Encoding: IAST: discussion