uddyo ta the word always refers in grammar to the famous commentary by Nāgeśabhaṭṭa written in the first decade of the 18th century A. D. om the Mahābhāṣyapradīpa of Kaiyaṭa. The Mahābhāṣya-Pradīpoddyota by Nāgeśa. uddyo tanaprabhā name of a commentary on the 'Tantrapradipa' of Maitreya Rakṣita,which latter is a commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. upasargadyo tyatā the view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition edition kātantrapariśiṣṭapradyo ta a gloss on the Kātantrapariśiṣṭa by Goyicandra in the twelfth century. dyo taka indicative, suggestive; not directly capable of expressing the sense by denotation; the nipatas and upasargas are said to be 'dyotaka' and not 'vacaka' by standard grammarians headed by the Varttikakara; confer, compare confer, compare a reference to some preceding word, not necessarily on the same page. commentary confer, compare confer, compare confer, compare dyo tana conveyance of sense indirectly or by suggestion, and not directly. See द्योतक a reference to some preceding word, not necessarily on the same page. dyo tya(sense) conveyed by suggestion indirectly and not directly expressed, as in the case of karmapravacaniyas, the krt affixes and the tad, affixes: confer, compare Kāśikā of Jayāditya and Vāmana. nipātadyo takatva the view that the nipatas and the upasargas too, as contrasted with nouns,pronouns and other indeclinables, only indicate the sense and do not denote it; this view, as grammarians say, was implied in the Mahabhasya and was prominently given in the Vakyapadiya by Bhartrhari which was followed by almost all later grammarians. See निपात. nyāsoddyo ta a learned commentary on Jinendrabuddhi's Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. yadyo ga a connection with the word (pronoun) यत् by its use in the same sentence and context, which prevents the anudatta ( grave ) accent for the verb in the sentence; confer, compare vyākaraṇamahābhāṣyapradīpoddyo ta the wellknown scholarly commentary by the stalwart grammarian Nagesabhatta on the Mahabhasyapradipa of Kaiyata. See उद्द्योत and नागेश. śabdadyo tyatva the indicatory power to show the sense; the word is used in connection with the potentiality to convey the sense possessed by the Nipatas. anarthaka (1) without any signification;literally id est, that is exempli gratia, for example confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Nirukta of Yāska. confer, compare confer, compare Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). Mahābhāṣya-Pradīpoddyota by Nāgeśa. 1. varia lectio, another reading, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Vārttika (on the Sūtra of Pāṇini). confer, compare Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). upasarga preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) et cetera, and others confer, compare confer, compare confer, compare Nirukta of Yāska. et cetera, and others et cetera, and others Nirukta of Yāska. Vārttika (on the Sūtra of Pāṇini). Kaiyaṭa's Mahābhāṣyapradīpa. Mahābhāṣya-Pradīpoddyota by Nāgeśa. edition Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Taittirīya Prātiśākhya. Vājasaneyi Prātiśākhya. eṇīkṛta A fault in pronunciation when the voice is indistinct, and the word pronounced is not distinctly heard; confer, compare Kaiyaṭa's Mahābhāṣyapradīpa. kātantrapañjikā a name usually given to a compendium of the type of Vivaraṇa or gloss written on the Kātantra Sūtras. The gloss written by Durgasiṁha's Kātantra-Sūtravṛtti. Durgasiṁha's Kātantra-Sūtravṛtti. Durgasiṁha's Kātantra-Sūtravṛtti. kaiyaṭa name of the renowned commentator on the Mahābhāṣya, who lived in the 11th century. He was a resident of Kashmir and his father's name was Jaiyaṭa. The commentary on the Mahābhāṣya was named महाभाष्यप्रदीप by him, which is believed by later grammarians to have really acted as प्रदीप or light, as without it, the Mahābhāṣya of Patañjali would have remained unlit, that is unintelligible, at several places. Later grammarians attached to प्रदीप almost the same importance as they did to the Mahābhāṣya and the expression तदुक्तं भावकैयटयोः has been often used by commentators. Many commentary works were written on the Kaiyaṭa's Mahābhāṣyapradīpa. Mahābhāṣya-Pradīpoddyota by Nāgeśa. goṇikāputra a grammarian whose wiew in connection with the correctness of the expressions नेताश्वस्य स्त्रुघ्नं and नेताश्वस्य स्त्रुघ्नस्य is given by the Mahabhasyakara in the words 'both expressions are justified' ( उभयथा गेणिकापुत्रः ). Nagesa has observed that गेोणिकापुत्र is nobody else but the Mahabhasyakara himself; confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. gopīnātha a Bengali scholar of Katansutra Grammar who is believed to have written Katantraparisistapraddyota. chāyā a learned commentary on Nagesa's Mahabhasyapradipoddyota written by his pupil बाळंभट्ट (possibly the same as, or the son of, वैद्यनाथ पायगुण्डे) who lived in the eighteenth century. nāgeśa the most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundredition Mahābhāṣya-Pradīpoddyota by Nāgeśa. edition nāda (1) voice; resonance; tone; the sound caused by the vibration of the vocal chords in the open glottis when the air passes through them; confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Taittirīya Prātiśākhya. nairdeśika matter of communication; statement made for communication. Mahābhāṣya-Pradīpoddyota by Nāgeśa. confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). paśyantī name of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; confer, compare confer, compare commentary confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). pāyaguṇḍa,pāyaguṇḍe A learned pupil of Nāgeśabhațța who lived in Vārǎņasī in the latter half of the 18th century A.D. He was a renowned teacher of Grammar and is believed to have written commentaries on many works of Nāgeśa, the famous among which are the 'Kāśikā' called also 'Gadā' on the Paribhāșenduśekhara,the'Cidasthimālā' on the Laghuśabdenduśekhara and the 'Chāyā' on the Mahābhāṣya-Pradīpoddyota by Nāgeśa. bālaṃbhaṭṭa ( बाळंभट्ट ) surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी. bhrāja stray or spurious verses or stanzas whose authorship cannot be traced, but which are commonly quoted by scholars; confer, compare mahābhāṣyapradīpa a very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition mahābhāṣyapradīpavivaraṇa (1) original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा. vāṇī speech; utterance; the same as वाच् which is believed to be of four kinds as cited by the grammarians and explained by Bhartrhari; the four kinds are based upon the four places of origin, the three first places belonging to the inarticulate speech and the fourth belonging to the articulate one: cfचत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मण य मनीषिणः | गुहा त्रीणि निहिता नेङ्गयन्तिं तुरीयं वाचेी मनुष्या वदन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya-Pradīpoddyota by Nāgeśa. vārtikapāṭha the text of the Varttikas as traditionally handed over in the oral recital or in manuscripts As observed a reference to some preceding word, not necessarily on the same page. confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. vivāra name given to an external effort in the production of a sound when the vocal chords of the glottis or larynx are extended; confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Taittirīya Prātiśākhya. byāḍi name of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare confer, compare Vākyapadīya of Bhartṛhari. saṃvāra one of the external efforts in the production of a sound when the gullet is a little bit contracted as at the time of the utterance of the third, fourth and the fifth of the class-consonants; confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. samavāya (I) combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. a reference to some preceding word, not necessarily on the same page. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) sārāvalī or सारावली-व्य्याकरण an inindependent treatise on grammar by Naryana Vandyopadhyaya.
dyo
udyo gin, prayatnavat, udyukta, karmodyukta, analasa, sayatna, vyavasāyin, karmin, sodyo ga, karmaniṣṭha
yaḥ kārye ramate।
mama mātā udyoginī asti।
dyo
kāryam, karma, vṛttiḥ, kāryodyo gaḥ, vartanam, vṛttitā, jīvikā
upajīvikārthe tathā ca sevārthe kṛtaṃ karma।
svasya kāryaṃ samāpya saḥ gataḥ।
dyo
tārā, tārakā, tārikā, nakṣatram, ṛkṣam, uḍuḥ, dyo tiḥ, udyat, jyotis, jyotiṣī, bhāsantaḥ, rātrijam, rātribham
ākāśe dṛśyamanāḥ khagolīya-piṇḍāḥ ye rātrau sphuranti, tathā ca yeṣāṃ śobhā na kṣarati।
rātrau tārāyāḥ śobhā avarṇanīyā।
dyo
udyo gin, udyamin, udyamaśīla, prayatnaśīla
yaḥ prayatati।
udyoginaḥ puruṣasya kṛte kimapi asambhavaṃ nāsti। / udyoginaṃ puruṣasiṃhamupaiti lakṣmīrdaivena deyamiti kāpuruṣā vadanti।, daivaṃ nihatyakuru pauruṣamātmaśaktyā yatne kṛte yadi na siddhyati ko'tra doṣaḥ।।(nītisāra 13)
dyo
nirudyo gin, nirudyo ga, anudyo ga, alasa, ālasya, ālasyaśīla, manda, manthara, mandara, anudyo gaśīla, udyo gadveṣin, udyo gavimukha, manākkara, kuṇṭha, jaḍa, śīta, tandrālu, mandagati
yaḥ karmaśīlaḥ nāsti।
nirudyoginaḥ vyakteḥ jīvanaṃ kāṭhinyena paripūrṇam।
dyo
prakāśaḥ, dyutiḥ, dīptiḥ, tejaḥ, pradīpaḥ, jyotiḥ, jyotiḥ, prabhā, ābhā, chaviḥ, ālokaḥ, ruciḥ, ruc, kāntiḥ, chaṭā, nibhā, bhā, bhāḥ, chāyā, tviṣā, tviṣ, śociḥ, śobhā, varcaḥ, mahaḥ, dyo taḥ, dūśānam, marīciḥ, jhallikā
sā śaktiḥ tattvaṃ vā yayā anyāni vastūni dṛggocarāṇi bhavanti।
sūryasya āgamanena diśaḥ prakāśeṇa kāsyanti।
dyo
praudyo gika
udyogatantreṇa sambandhī।
śikṣārājyamantriṇā asmad nagare praudyogikyāḥ saṃsthā udghāṭitā।
dyo
apraudyo gika
yaḥ udyogatantreṇa sambandhī nāsti।
prācīne kāle apraudyogikyāḥ śikṣāyāḥ prābalyam āsīt।
dyo
nabhaḥ, gaganam, ākāśaḥ, ambaram, abhram, dyo ḥ, dyauḥ, puṣkaram, antarīkṣam, antarikṣam, anantam, yuravartmam, khaṃ, viyat, viṣṇupadam, vihāyaḥ, nākaḥ, anaṅgaḥ, nabhasam, meghaveśma, mabāvilam, marudvartama, meghavartma, triviṣṭapam, abbhaṃ
pṛthivyāḥ ūrdhvaṃ dṛśyamānaḥ avakāśaḥ।
vidyādharāḥ nabhasi carantiḥ।
dyo
sūryaḥ, savitā, ādityaḥ, mitraḥ, aruṇaḥ, bhānuḥ, pūṣā, arkaḥ, hiraṇyagarbhaḥ, pataṅgaḥ, khagaḥ, sahasrāṃśuḥ, dinamaṇiḥ, marīci, mārtaṇḍa, divākaraḥ, bhāskaraḥ, prabhākaraḥ, vibhākaraḥ, vivasvān, saptāśvaḥ, haridaśvaḥ, citrarathaḥ, saptasaptiḥ, dinamaṇi, dyumaṇiḥ, divāmaṇiḥ, khamaṇiḥ, khadyo taḥ, pradyo tanaḥ, ambarīśaḥ, aṃśahastaḥ, lokabāndhavaḥ, jagatcakṣuḥ, lokalocanaḥ, kālakṛtaḥ, karmasākṣī, gopatiḥ, gabhastiḥ, gabhastimān, gabhastihastaḥ, graharājaḥ, caṇḍāṃśu, aṃśumānī, uṣṇaraśmiḥ, tapanaḥ, tāpanaḥ, jyotiṣmān, mihiraḥ, avyayaḥ, arciḥ, padmapāṇiḥ, padminīvallabhaḥ, padmabandhuḥ, padminīkāntaḥ, padmapāṇiḥ, hiraṇyaretaḥ, kāśyapeyaḥ, virocanaḥ, vibhāvasuḥ, tamonudaḥ, tamopahaḥ, citrabhānuḥ, hariḥ, harivāhanaḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, vṛdhnaḥ, bhagaḥ, agaḥ, adriḥ, heliḥ, tarūṇiḥ, śūraḥ, dinapraṇīḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, rasādhāraḥ, pratidivā, jyotipīthaḥ, inaḥ, vedodayaḥ, papīḥ, pītaḥ, akūpāraḥ, usraḥ, kapilaḥ
pṛthivyāḥ nikaṭatamaḥ atitejasvī khagolīyaḥ piṇḍaḥ yaṃ paritaḥ pṛthvyādigrahāḥ bhramanti। tathā ca yaḥ ākāśe suvati lokam karmāṇi prerayati ca।
sūryaḥ sauryāḥ ūrjāyāḥ mahīyaḥ srotaḥ।/ sūrye tapatyāvaraṇāya dṛṣṭaiḥ kalpeta lokasya kathaṃ tamitsrā।
dyo
anudyo gaḥ, akarma, akriyā, akriyatā, naiṣkarmyam, aceṣṭā, avyavasāyaḥ, nirvyāpāraḥ
karmasya abhāvaḥ।
nirudyamaḥ kiṃ karaṇīyaṃ kiṃ karaṇīyam iti cintāyām anudyogaḥ eva vṛṇote।
dyo
uddīpaya, dīpaya, ādīpaya, anubhrāj, jvalaya, ujjvalaya, abhijvalaya, saṃjvalaya, sañjvalaya, udbhāsaya, ābhāsaya, avabhāsaya, dyo taya, nirbhāsaya, prabhāsaya, prarocaya, bhāsaya, bhrājaya, vidīpaya, vikāśaya, virocaya, abhikāś, abhivibhā, ātan
prakāśanapreraṇānukūlaḥ vyāpāraḥ।
paṭhanasamaye saḥ vātapracālitaṃ dīpam ujjvalayati।
dyo
udyo gaḥ, udyamaḥ
kasyāpi vastūnaḥ utpādane ratāḥ janāḥ kāryaśālā vā।
śāsanaṃ mahilānāṃ kṛte sthāpitasya udyogān protsāhanaṃ dadāti।
dyo
yatnaḥ, prayatnaḥ, ceṣṭā, ceṣṭitam, viceṣṭitam, ceṣṭanam, udyamaḥ, udyo gaḥ, vyavasāyaḥ, adhyavasāyaḥ, adhyavasānam, pravṛttiḥ, vyāpāraḥ, āyāsaḥ, ghaṭanam, ghaṭanā, ghaṭā, grahaḥ, guraṇam, gūraṇam, goraṇam, upakramaḥ, karmayogaḥ, prayogaḥ, vyāyāmaḥ, utsāhaḥ
īpsitasiddhyarthaṃ kriyamāṇaṃ kāryam।
udyoginaṃ puruṣasiṃham upaiti lakṣmīr daivena deyam iti kāpuruṣā vadanti। daivaṃ nihatya kuru pauruṣam ātmaśaktyā yatne kṛte yadi na sidhyati ko'tra doṣaḥ॥
dyo
dyumat, dyutikar, dyutimat, dyo tana, dyo ti, dyo tamāna, ujvala, kāntimat, kiraṇamaya, utprabha, ullasa, ullasita, prakāśavat, prakāśaka, prakāśamāna, prakāśat, prakāśin, citra, tejasvat, tejasvin, tejomaya, taijasa, añjimat, atiśukra, abhirucira, abhivirājita, abhiśobhita, abhīṣumat, amanda, avabhāsita, avabhāsin, ābhāsvara, ārocana, ābhāsura, iddha, utprabha, udīrṇadīdhiti, uddyo ta, uddyo tita, kanakatālābha, kanakaprabha, kanala, kāśī, kāśīṣṇu, ketu, taijasa, dīdi, dīdivi, dīpta, dīptimat, dyo tamāna, dhauta, punāna, prakhya, prabhāvat, bṛhajjyotis, bhāskara, bhāsura, bhāsvara, bhāsvat, bhāsayat, rukmābha, rucita, rucira, rucya, ruśat, roca, rocana, rocamāna, rociṣṇu, varcasvin, vidyo tamāna, virukmat, vicakṣaṇa, virājamāna, śuklabhāsvara, śundhyu, śubhāna, śubhra, śubhri, śumbhamāna, śobha, śobhamāna, sutāra, suteja, sudīpta, sudyo tman, supraketa, suprabha, suruk, suvibhāta, sphurat, hiraṇyanirṇij, hiraṇyanirṇig
yasmin dīptiḥ asti athavā yasya varṇaḥ ābhāyuktaḥ asti।
prācyadeśāt āgatena tena dūtena tat dyumat ratnaṃ rājasabhāyāṃ rājñe samarpitam।
dyo
audyo gika
udyogasambandhī।
prathama-viśva-yuddhāt anantaraṃ yūropakhaṇḍe audyogikī krānti abhavat।
dyo
udyamaśīla, arthin, cekriya, mahārambha, mahodyo ga, vyavasāyavasāyin, svapasya, svapāka
yaḥ pariśramān karoti।
udyamaśīlaḥ nityaṃ saphalo bhavati।
dyo
udyo gaḥ, udyamaḥ, vyavasāyaḥ, jīvikā, vṛttiḥ
jīvitārthe kṛtaṃ karma।
tena vastravikrayaṇena saha anyaḥ udyogaḥ api ārabdhaḥ।
dyo
khadyo taḥ, khajyoti, prabhākīṭaḥ, upasūryakaḥ, dhvāntonmeṣaḥ, tamomaṇiḥ, dṛṣṭibandhuḥ, tamojyotiḥ, jyotiriṅgaḥ, nimeṣakaḥ
kīṭaviśeṣaḥ yaḥ andhakāre prakāśamān bhavati।
bālakāḥ khadyotaṃ grahaṇārthe dhāvanti। /khadyoto dyotate tāvat yāvannodayate śaśī।
dyo
kuṭīrodyo gaḥ, gṛhodyo gaḥ, kuṭīrodyamaḥ, gṛhodyamaḥ
te udyogāḥ ye gṛhe kriyante।
śanaiḥ śanaiḥ kuṭīrodyogāḥ naśyanti।
dyo
uttejaya, prakopaya, saṃkṣobhaya, uttāpaya, saṃtāpaya, uddīpaya, udyo jaya, utthāpaya, protsahaya, pracodaya, vardhaya, pravartaya, saṃdhukṣaya, sandhukṣaya
saṃvegānukūlaḥ vyāpāraḥ।
saḥ rāmasya kathanaṃ śrutvā auttejayat।
dyo
ātapaḥ, gharmaḥ, iddhaḥ, ghṛṇaḥ, ghraṃsaḥ, jhallikā, dyo ta, tapanadyutiḥ, paṭoṭajam, sūryakāntiḥ, sūryatejaḥ, sūryālokaḥ
sūryasya kiraṇānāṃ vistāraḥ yena janāḥ auṣmyaṃ tathā ca prakāśam anubhavanti।
śātartau ātapaṃ sukhakārakaṃ bhavati।
dyo
navajāta, sadyo jāta
yaḥ sadyaḥ eva jātaḥ।
mātā navajātaṃ śiśuṃ punaḥpunaḥ vatsalayati।
dyo
sūcanā-praudyo gikī
abhiyāntrikyāḥ sā śākhā yasyāṃ sūcanāsañcayanārthe tathā ca prekṣaṇārthe saṅgaṇakādīnāṃ prayogasambandhi jñānaṃ prāpyate।
adhunā sūcanā-praudyogikī iti kṣetre bahukāryaṃ pracalati।
dyo
udyo gaḥ, vyavasāyaḥ, vṛttiḥ, vyāpāraḥ
tad padam athavā kāryaṃ yasya kṛte vetanaṃ prāpyate।
idānīṃtane kāle udyogasya prāptiḥ atīva kaṭhinā jātā।
dyo
nirudyo gī, nirudyo ginī
yaḥ kimapi kāryaṃ na karoti।
asmākaṃ grāme dvau caturaḥ vā nirudyoginaḥ prāpsyasi eva।
dyo
svargaḥ, suralokaḥ, nākaḥ, tridivaḥ, tridaśālayaḥ, suralokaḥ, dyo ḥ, dyau, triviṣṭapam, mandaraḥ, avarohaḥ, gauḥ, ramatiḥ, phalīdayaḥ, svaḥ, aparalokaḥ, amaralokaḥ, indralokaḥ, devalokaḥ, devanikāyaḥ, paruḥ, puruḥ, ṣaḥ, sukhādhāraḥ, saurikaḥ, haḥ
hindumatānusāreṇa saptalokeṣu tat sthānaṃ yatra puṇyātmā nivasati।
satkarmaṇā manuṣyaḥ svarge gacchati।
dyo
vivṛ, vyākhyā, vyācakṣ, nirūpaya, dyo taya, vyaṃj, vyañj, vyaṃjaya, vyañjaya, sphuṭīkṛ, viśadīkṛ, vyākṛ, pravac, prakāśaya, spaṣṭīkṛ
kasyacana viṣayasya avabodhanānukūlaḥ vyāpāraḥ।
adhyāpakaḥ bālakaṃ gaṇitam jñāpayati
dyo
sahakāritā, sahodyo gaḥ, sāhāyyam, sahakāryam, pratiyogaḥ
naikaiḥ janaiḥ militvā kaścit kāryasampādanam।
caturṇāṃ deśānāṃ sahakāritayā asyāḥ spardhāyāḥ āyojanaṃ kṛtam asti।
dyo
praudyo gikī
vāṇijyaśāstre udyoge ca vijñānaśāstrasya vyāvahārikaḥ upayogaḥ।
saṅgaṇakaḥ bhramaṇadhvaniḥ ityādayaḥ praudyogikyāḥ dānam asti।
dyo
audyo gikaśikṣā
udyogasambandhinī śikṣā।
vṛttihīnatāṃ dūrīkartuṃ janeṣu audyogikaśikṣāyāḥ prasāraḥ karaṇīyaḥ।
dyo
udyo gapatiḥ
yaḥ udyogaṃ karoti।
dhīrubhāī-ambānīmahodayaḥ ekaḥ prasiddhaḥ udyogapatiḥ āsīt।
dyo
audyo gika-anveṣaṇa
udyogasambandhi anveṣaṇam।
udyogapatayaḥ audyogika-anveṣaṇe sahāyakāḥ santi।
dyo
udyo gīkaraṇam
nūtanānām udyogānāṃ nirmāṇam tathā ca teṣāṃ vardhanam।
neharumahodayasya pradhānamantripadasya kāryakāle udyogīkaraṇaṃ protsāhitam।
dyo
praudyo gikī
udyoge vijñānasya samyak upayogaḥ।
bhāratīya-praudyogikī-saṃsthāyāṃ praudyogikīṃ pāṭhayate।
dyo
praudyo gika
vaijñānikaviṣayasambandhī vyāvahārikaviṣayasambandhī vā yasya ādhāraḥ vaijñānikasiddhāntaḥ asti।
neharu-mahodayena praudyogikāya vikāsāya mahattvaṃ dattam।
dyo
udyo gaḥ, vyavasāyaḥ, udyamaḥ
janānām upayogārtham utpādanasāmagryā siddhavastūnāṃ nirmāṇasya kāryam।
bhāratadeśe neharumahodayaḥ udyogān protsāhayat।
dyo
abhinirdiś, pradiś, nirdiś, upadiś, apadiś, nidarśaya, pradarśaya, vinirdiś, avadyo taya, lakṣaya, ādiś, upādiś, ākṣip
kāryaviśeṣasya vā vastuviśeṣasya vā jñāpanānukūlaḥ vyāpāraḥ।
mātā mahyaṃ ākāśe dhruvasya sthitim abhinirdiśati।
dyo
preraya, protsāhaya, saṃcāraya, sañcāraya, udyo jaya, pravartaya, uttejaya, āśvāsaya
pravartanānukūlaḥ vyāpāraḥ।
idaṃ kāryaṃ kartuṃ śyāmaḥ māṃ prerayati।
dyo
anudyo gitā, vṛttihīnatā
udyamasya pariśramasya vā abhāvaḥ।
yāntrike yuge anudyogitāyāḥ pramāṇam anudivasaṃ vardhate।
dyo
udyo gapatiḥ
kasyāpi udyogasya svāmī।
adhikādhikaṃ lābhajananaṃ sarveṣām udyogapatīnām uddeśaḥ bhavati।
dyo
pariśramī, udyamī, śramī, udyo gaśālī
yaḥ pariśramaṃ karoti।
pariśramī avaśyaṃ saphalatāṃ prāpnoti।
dyo
vidyo t
ekā apsarāḥ।
vidyotaḥ varṇanaṃ purāṇeṣu vartate।
dyo
sūryaḥ, sūraḥ, aryamā, ādityaḥ, dvādaśātmā, divākaraḥ, bhāskaraḥ, ahaskaraḥ, vradhraḥ, prabhākaraḥ, vibhākaraḥ, bhāsvān, vivasvān, saptāśvaḥ, haridaśvaḥ, uṣṇaraśmiḥ, vivarttanaḥ, arkaḥ, mārttaṇḍaḥ, mihiraḥ, aruṇaḥ, vṛṣā, dyumaṇiḥ, taraṇiḥ, mitraḥ, citrabhānuḥ, virocan, vibhāvasuḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, bhānuḥ, haṃsaḥ, sahastrāṃśuḥ, tapanaḥ, savitā, raviḥ, śūraḥ, bhagaḥ, vṛdhnaḥ, padminīvallabhaḥ, hariḥ, dinamaṇiḥ, caṇḍāṃśuḥ, saptasaptiḥ, aṃśumālī, kāśyapeyaḥ, khagaḥ, bhānumān, lokalocanaḥ, padmabandhuḥ, jyotiṣmān, avyathaḥ, tāpanaḥ, citrarathaḥ, khamaṇiḥ, divāmaṇiḥ, gabhastihastaḥ, heliḥ, pataṃgaḥ, arcciḥ, dinapraṇīḥ, vedodayaḥ, kālakṛtaḥ, graharājaḥ, tamonudaḥ, rasādhāraḥ, pratidivā, jyotiḥpīthaḥ, inaḥ, karmmasākṣī, jagaccakṣuḥ, trayītapaḥ, pradyo tanaḥ, khadyo taḥ, lokabāndhavaḥ, padminīkāntaḥ, aṃśuhastaḥ, padmapāṇiḥ, hiraṇyaretāḥ, pītaḥ, adriḥ, agaḥ, harivāhanaḥ, ambarīṣaḥ, dhāmanidhiḥ, himārātiḥ, gopatiḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, tamopahaḥ, gabhastiḥ, savitraḥ, pūṣā, viśvapā, divasakaraḥ, dinakṛt, dinapatiḥ, dyupatiḥ, divāmaṇiḥ, nabhomaṇiḥ, khamaṇiḥ, viyanmaṇiḥ, timiraripuḥ, dhvāntārātiḥ, tamonudaḥ, tamopahaḥ, bhākoṣaḥ, tejaḥpuñjaḥ, bhānemiḥ, khakholkaḥ, khadyo tanaḥ, virocanaḥ, nabhaścakṣūḥ, lokacakṣūḥ, jagatsākṣī, graharājaḥ, tapatāmpatiḥ, sahastrakiraṇaḥ, kiraṇamālī, marīcimālī, aṃśudharaḥ, kiraṇaḥ, aṃśubharttā, aṃśuvāṇaḥ, caṇḍakiraṇaḥ, dharmāṃśuḥ, tīkṣṇāṃśuḥ, kharāṃśuḥ, caṇḍaraśmiḥ, caṇḍamarīciḥ, caṇḍadīdhitiḥ, aśītamarīciḥ, aśītakaraḥ, śubharaśmiḥ, pratibhāvān, vibhāvān, vibhāvasuḥ, pacataḥ, pacelimaḥ, śuṣṇaḥ, gaganādhvagaḥ, gaṇadhvajaḥ, khacaraḥ, gaganavihārī, padmagarbhaḥ, padmāsanaḥ, sadāgatiḥ, haridaśvaḥ, maṇimān, jīviteśaḥ, murottamaḥ, kāśyapī, mṛtāṇḍaḥ, dvādaśātmakaḥ, kāmaḥ, kālacakraḥ, kauśikaḥ, citrarathaḥ, śīghragaḥ, saptasaptiḥ
hindūnāṃ dharmagrantheṣu varṇitā ekā devatā।
vedeṣu sūryasya pūjāyāḥ vāraṃvāraṃ vidhānam asti।
dyo
bhrājasvat, bhrājasvin, ujjvalita, utprabha, uddyo t
ābhāyuktaḥ।
sā ākāśe bhrājasvat nakṣatram paśyati।
dyo
udyo gasthānam, kāryānuṣṭhānagṛham, kāryasthānam, karmasthānam
yatra udyogakāryam anuṣṭhīyate।
aparāhṇe āyātaḥ saḥ udyogasthānam adya।
dyo
anadhyavasāyin, aprayatnaśīla, alpaceṣṭita, anudyamin, anudyo gin, alasa, gehemehin, jihma, nirūdyama, niryatna, niṣkriyātman
yaḥ prayatitum anutsukaḥ asti।
anadhyavasāyī manuṣyaḥ kadāpi yaśaḥ na prāpnoti।
dyo
anudyo gin
udyogahīnaḥ।
anudyoginā manuṣyeṇa vivāhaṃ kartuṃ sā avamanyate।
dyo
bhāratīya-vāṇijya-tathā-udyo ga-mahāsaṅghaḥ
bhāratadeśesya vāṇijyasaṅghānāṃ saṃsthā।
bhāratīya-vāṇijya-tathā-udyoga-mahāsaṅghasya mukhyālayaḥ dehalyām asti।
dyo
lukāsaphilma-limiṭeḍa-udyo gasaṃsthā
ekā prasiddhā udyogasaṃsthā।
lukāsaphilma-limiṭeḍa-udyogasaṃsthā viśvasya sarvāsu saphalāsu udyogasaṃsthāsu ekā asti।
dyo
udyo gamantrī
saḥ mantrī yasyaḥ adhikāre udyogavyavasthā vartate।
adya udyogamantriṇā udyogapatīnāṃ sabhā sambodhitā।
dyo
epala-udyo gasaṃsthā
saṅgaṇākānāṃ nirmāṇe kāryaratā ekā udyogasaṃsthā।
epala-udyogasaṃsthayā ekaṃ nūtanam upakaraṇaṃ nirmitam।
dyo
vidyo taḥ
rūpitrādibhyaḥ yantrebhyaḥ nirgataḥ prakāśaḥ।
prakhareṇa vidyotena netre nimīlataḥ।
dyo
vidyuddyo tā
ekā rājakumārī ।
kathāsaritsāgare vidyuddotāyāḥ varṇanam asti
dyo
vādyo kaḥ
ekaḥ kaviḥ ।
vivaraṇapustikāsu vādyokasya ullekhaḥ prāpyate
dyo
prāyaścittavivekoddyo taḥ
ekā kṛtiḥ ।
saṃskṛta-vāṅmaye prāyaścittavivekoddyotaḥ iti vikhyātā racanā
dyo
bṛhadyo giyājñavalkyasmṛtiḥ
ekā kṛtiḥ ।
saṃskṛtavāṅmaye bṛhadyogiyājñavalkyasmṛtiḥ iti kṛtiḥ prasiddhā
dyo
bṛhadyo giyājñavalkyasmṛtiḥ
ekā kṛtiḥ ।
saṃskṛtavāṅmaye bṛhadyogiyājñavalkyasmṛtiḥ iti kṛtiḥ prasiddhā
dyo
khadyo takaḥ
ekaḥ viṣamayavṛkṣakaḥ ।
khadyotakasya varṇanaṃ suśrutena kṛtam
dyo
khadyo tā
ekā devatā ।
khadyotāyāḥ varṇanaṃ bauddhasāhitye vartate
dyo
bhavagrāmīṇavādyo ktaḥ
ekaḥ kaviḥ ।
kośeṣu bhavagrāmīṇavādyoktaḥ samullikhitaḥ
dyo
khadyo takaḥ
ekaḥ viṣamayakṣupaḥ ।
khadyotakasya varṇanaṃ suśrutena kṛtam
dyo
khadyo tā
ekā devatā ।
khadyotāyāḥ varṇanaṃ bauddhasāhitye vartate
dyo
caṇḍapradyo taḥ
ekaḥ rājaputraḥ ।
caṇḍapradyotasya ullekhaḥ jainasāhityāt prāpyate
dyo
uddyo tanaḥ
ekaḥ śikṣakaḥ ।
uddyotanasūreḥ ullekhaḥ jainasāhitye asti
dyo
uddyo takarācāryaḥ
ekaḥ śikṣakaḥ ।
uddyotakarācāryasya ullekhaḥ koṣe asti
dyo
padadyo tinī
gītagovindasya ekaḥ ṭīkāgranthaḥ ।
padadyotinyāḥ ullekhaḥ koṣe asti
dyo
dyo tana
ekaḥ puruṣaḥ ।
dyotanasya ullekhaḥ kośe vartate
dyo
dyo tanaḥ
ekaḥ puruṣaḥ ।
dyotanasya ullekhaḥ ṛgvede asti
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