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     Grammar Search "eti" has 1 results.
     
eti: third person singular present present class 2 parasmaipadai
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WordReferenceGenderNumberSynonymsDefinition
jvālaḥUbhaya-lingaSingulararciḥhetiḥśikhākīlaḥflame
śāktīkaḥ2.8.70MasculineSingularśaktihetikaḥ
asiheti2.8.71MasculineSingularnaistriṃśikaḥ
heti3.3.77FeminineSingularpakṣamūlam
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70 results for eti
     
Devanagari
BrahmiEXPERIMENTAL
etif. arrival, approach View this entry on the original dictionary page scan.
etivatmfn. containing a form of 5. i- (eti-), View this entry on the original dictionary page scan.
apracetitamfn. not having been perceived View this entry on the original dictionary page scan.
araṇyetilakam. plural "wild, sesamum growing in a forest and containing no oil", anything which disappoints expectation View this entry on the original dictionary page scan.
asaṃketitamfn. one with whom nothing has been concerted View this entry on the original dictionary page scan.
asaṃketitatvan. the not being settled by agreement View this entry on the original dictionary page scan.
asihetim. a swordsman or soldier armed with a sword View this entry on the original dictionary page scan.
asyaheti View this entry on the original dictionary page scan.
asyaheti(See /asyahaitika-.) View this entry on the original dictionary page scan.
cetiṣṭhamfn. (fr. c/ettṛ-) most attentive (with genitive case) View this entry on the original dictionary page scan.
cetiṣṭhamfn. (fr. citr/a-) most conspicuous View this entry on the original dictionary page scan.
dakṣiṇetif. (equals ṇāyana-) the sun's progress south of the equator View this entry on the original dictionary page scan.
devahetif. divine weapon View this entry on the original dictionary page scan.
dhṛtahetimfn. bearing weapons, armed View this entry on the original dictionary page scan.
dhunetimfn. having a roaring course View this entry on the original dictionary page scan.
dūrehetimfn. (r/e--) whose arrows fly to a distance View this entry on the original dictionary page scan.
dūrehetim. a particular form of agni- commentator or commentary View this entry on the original dictionary page scan.
harihetif. indra-'s weapon id est the rainbow, (or) viṣṇu-'s weapon id est the cakra- View this entry on the original dictionary page scan.
harihetihūtim. "named after the cakra-", Anas Casarca (see cakra-vāka-). View this entry on the original dictionary page scan.
harihetimamfn. adorned with a rainbow View this entry on the original dictionary page scan.
hetietc. See . View this entry on the original dictionary page scan.
hetif. (fr.1. hi-;in later language also m.) a missile weapon, any weapon (also personified) etc. View this entry on the original dictionary page scan.
hetif. stroke, wound View this entry on the original dictionary page scan.
hetif. agni-'s weapon, flame, light etc. View this entry on the original dictionary page scan.
hetif. a ray of the sun View this entry on the original dictionary page scan.
hetif. rapid motion, shot, impact (of a bow-string) View this entry on the original dictionary page scan.
hetif. an implement, instrument View this entry on the original dictionary page scan.
hetif. a young shoot or sprout View this entry on the original dictionary page scan.
hetim. Name of the first rākṣasa- king (represented as occupying the Sun's chariot in the month caitra- or madhu-) View this entry on the original dictionary page scan.
hetim. of an asura- View this entry on the original dictionary page scan.
hetika(in fine compositi or 'at the end of a compound') equals heti- (see śakti--, svadhiti-h-). View this entry on the original dictionary page scan.
hetimantram. Name of a mantra- View this entry on the original dictionary page scan.
hetimatmfn. armed with missiles, possessed of weapons View this entry on the original dictionary page scan.
hetimatmfn. illuminated by the sun View this entry on the original dictionary page scan.
karketilam. idem or 'm. idem or 'm. a species of quartz ' ' View this entry on the original dictionary page scan.
ketitamfn. called, summoned View this entry on the original dictionary page scan.
ketitamfn. dwelt, inhabited View this entry on the original dictionary page scan.
kiyadeti f. effort, vigorous or persevering exertions according to one's strength View this entry on the original dictionary page scan.
kṣetivatmfn. containing a form of 2. kṣi- (which forms the 3. sg. kṣ/eti-) View this entry on the original dictionary page scan.
nirhetimfn. weaponless, unarmed View this entry on the original dictionary page scan.
paretif. departure View this entry on the original dictionary page scan.
pracetitamfn. (See a-prac-) noticed, observed. View this entry on the original dictionary page scan.
prahetim. a missile, weapon View this entry on the original dictionary page scan.
prahetim. Name of. a king of the rākṣasa-s View this entry on the original dictionary page scan.
prahetim. of an asura- View this entry on the original dictionary page scan.
prahetietc. See pra-hi-. View this entry on the original dictionary page scan.
pretif. departure, flight. View this entry on the original dictionary page scan.
pretif. approach, arrival View this entry on the original dictionary page scan.
pretikam. the soul of a dead man, a ghost View this entry on the original dictionary page scan.
pretivat(pr/e-) mfn. containing the word preti- or any form of pre- View this entry on the original dictionary page scan.
retinmfn. abounding in seed, prolific, impregnating View this entry on the original dictionary page scan.
sahetimfn. with the particle iti-, followed by it View this entry on the original dictionary page scan.
sahetikāramfn. (or n. scilicet pada-,a word) followed by the particle iti- View this entry on the original dictionary page scan.
sahetikaraṇamfn. followed by the particle iti- View this entry on the original dictionary page scan.
śaktihetikamfn. armed with a spear or lance View this entry on the original dictionary page scan.
sāṃketikamfn. (fr. saṃ-keta-) consisting of signs, based on agreement, indicatory, conventional View this entry on the original dictionary page scan.
saṃketitamfn. agreed upon, fixed, settled, View this entry on the original dictionary page scan.
saṃketitamfn. invited View this entry on the original dictionary page scan.
svadhitihetikam. "axe-armed", a soldier armed with an axe View this entry on the original dictionary page scan.
śvāsahetif. "remedy for asthma", sound sleep View this entry on the original dictionary page scan.
śvetikam. Name of a man View this entry on the original dictionary page scan.
śvetimanm. whiteness, white colour View this entry on the original dictionary page scan.
śvetitamfn. (prob.) whitened (see ) . View this entry on the original dictionary page scan.
tigmahetimfn. (m/a--) having sharp weapons (agni-), View this entry on the original dictionary page scan.
tigmahetimfn. forming a sharp weapon (agni-'s horn) View this entry on the original dictionary page scan.
tretif. the threefold flame of the 3 fires of the altar View this entry on the original dictionary page scan.
upetif. approach, approximation View this entry on the original dictionary page scan.
vāsanāvāsudevasyetipadyavyākhyāf. Name of work View this entry on the original dictionary page scan.
viṣahetim. "whose weapon is poison", a serpent View this entry on the original dictionary page scan.
yeyajñenetisūktaName of the hymn (beginning with ye yajñena-) View this entry on the original dictionary page scan.
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eti एतिः f. Ved. Arrival, approach.
araṇyetilakaḥ अरण्येतिलकः [P.II.1.44] Wild sesamum yielding no oil; (fig. anything which does not answer to one's expectation.)
upeti उपेतिः f. Arrival, approach.
ketita केतित a. 1 Called, summoned; केतितस्तु यथान्यायं हव्य- कव्ये द्विजोत्तमः Ms.3.19. -2 Dwelt, inhabited.
pareti परेतिः f. Ved. Departure. परेद्यवि parēdyavi परेद्युस् parēdyus परेद्यवि परेद्युस् ind. The other day.
preti प्रेतिः f. 1 death, dying. -2 Departure, flight. -3 Food.
pretikaḥ प्रेतिकः A ghost, spirit.
śvetiman श्वेतिमन् Whiteness; white colour.
saṃketita संकेतित a. 1 Agreed upon, fixed by convention; साक्षात् संकेतितं यो$र्थमभिधत्ते स वाचकः K. P.2. -2 Invited, called.
sāṃketika सांकेतिक a. (-की f.) 1 Symbolical, indicatory. -2 Conventional.
seti सेतिका N. of Ayodhyā.
heti हेतिः m., f. [हन्-करणे क्तिन् नि˚] A weapon, a missile; समरविजयी हेतिदलितः Bh.2.44; R.1.12; Ki.3.56;14.3. -2 A stroke, injury. -3 A ray of the sun. -4 Light, splendour. -5 Flame; वहन्ति सर्वभूतानि त्वत्तो निष्क्रम्य हेतयः Mb.5.16.6; Śi.14.25. -6 An implement, instrument; सध्ऱ्यङ् नियम्य यतयो यमकर्तहेतिं जह्युः स्वराडिव निपानखनित्रमि Bhāg.2.7.48. -7 Shot, impact (of a bow-string). -8 A young sprout.
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acāpalya n. discretion, steadiness.
atitapasvin a. very ascetic.
atyāga m. non-abandonment: e tanoh, during lifetime.
anaya m. indiscretion, imprudence, bad conduct.
anuga a. following; flying after; corresponding to (--°ree;); m. follower: pl. reti nue; -gati, f. following: -ka, a. following; imitating; conforming to; -gantavya, fp. to be followed or accompanied; -gama, m., -na, n. following; -gara, m. invitation ad dressed to the reciter; -gargita, n. echo; -gâmin, a. following, obedient to (ac.); m. servant; -giram, ad. on the mountain.
anukrama m. regular order: in. & ab. in order; table of contents: -na, n. enumeration, -nî, f., -ni-kâ, f. table of con tents; Vedic index; -krosa, m. compassion, sympathy with (prati; g., lc., --°ree;): -vat, a. sympathetic, -½âtmatâ, f. compassionateness; -kshanam, ad. every moment, continually; -kshapam, ad. every night.
anucara a. (î; --°ree; â) following; m. attendant: pl. retinue.
anuyāja m. after-sacrifice: -vat, a. accompanied with an --; -yâtavya, fp. to be followed; -yâtri, m. companion; -yâtra, n., â, f. retinue; escort; -yâtrika, m. pl. re tinue; -yâna, n. following; -yâyi-tâ,f. fol lowing, -tva, n. id.; -yâyin, a. following; m. follower; -yugam, ad. according to the (4) ages; -yoga, m. question, enquiry; -yogya, fp. at the disposal of (--°ree;); to be asked.
anuvāka m. repetition; lesson, section (of a Vedic text); -vâkya, fp. to be re cited; f. â, verse to be recited by the Hotri or Maitrâvaruna priest.
anuvaṃśa m. genealogical table; a. equal by birth: -m, by birth; -vamsya, a. relating to one's genealogy; -vákana, n. repetition; study; lesson; -vanam, ad. in the forest; in every forest; -vana½antam, ad. in the forest; -vandin, a. praising; -vapram, ad. on the bank; -vartana, n. continuation; compliance, tractableness; -vartanîya, fp. to be followed; -varti-tva, n. compliance; -vartin, a. following, yielding, obedient; -vartman, a. following, serving; -vartya, fp. to be followed; -vasa, m. obedience; a. obedient; -vashat-kâra, m. repetition of the concluding sacrificial invocation.
antarita pp. (√ i) retired; excluded, separated; intervening; distant; being in a state (--°ree;); hidden, by (in., -°ree;), obstructed by (--°ree;).
annakāma a. desirous of food; -da, a. giving food; -dâtri, m. giver of food; -dâna, n. gift of food; -dosha, m. offence in diet, eating forbidden food; -pakti, f. prepar ation of food; -pati, m. lord of food (Savitri, Agni, or Siva); -prada, a. bestowing food; -prâsana, n. first feeding of an infant with rice; -bhatta, m. N. of an author; -maya, a. con sisting of food; -mala, n. secretion of rice; -yoni, arrack; -rasa, n. sg. & m. pl. food & drink; taste in preparing food: -maya, a. con sisting of food & drink; -vat, a. hvg. food, rich in food; -vikâra, m. transformation of food: -tva, n. abst. n.; -samskâra, m. preparation of viands.
aparicaya m. unfamiliarity; -kalita, pp. unmoved, immovable; -kita, pp. unknown, unfamiliar; -kyuta, pp. not having deserted; -kkhada, a. destitute of retinue or baggage; -kkhinna, pp.unlimited; -kkheda, m. lack of decision; irresolution; want of judg ment: -kartri, a. not deciding rightly; -gâta, pp. premature, still-born.
apācīna a. retired.
apratibaddha pp. not kept at a distance, belonging to the retinue; -bandha, m. no hindrance; a. unhindered; -buddha, pp. unawakened; unenlightened, stupid; -bodha, ad. without awakening (°ree;--); -bhata, a. irre sistible; -bhâ, f. non-appearance, non-arrival; -bheda, m. non-betrayal.
abhivāda m. greeting; abuse: -ka, a. saluting; about to greet (ac.): -vâd ana, n. greeting, salutation; -vâdayitri, m. greeter; -vâdin, a. explaining; signifying.
abhīka n. meeting: lc. opportunely.
abhyāvṛtti f. repetition.
abhyukṣaṇa n. besprinkling; -ug- gayini, ad. towards Uggayinî; -½utthâna, n. rising from one's seat (as a greeting); rise, ascendency, exaltation; -½utthita, pp. √ sthâ.
abhyāsa m. addition; repetition; reduplication (gr.); practice; application; use, habit; familiarity with (--°ree;); repeated recitation; study.
arasika a. unaesthetic.
arocakin a. lacking appetite; fastidious; pretentious; sensitive.
alpaparīvāra a. of slender retinue; -pâyin, a. sucking badly (leeches); -punya, a. whose good works are few; -pra- bhâva, a. insignificant; -bala, n. small force; -bala-prâna, a. weak and short-winded; -buddha, pp. only just awakened; -buddhi, a. of mean intellect; -bhâgya, a. luckless: -tva, n. abst. n.; -bhuga½antara, a. narrow-chested; -medhas, a. of small wit.
ācāra m. behaviour; good con duct; usage, custom, observance, rule: °ree;--, customary: -maya, a. ceremonious, devoted to etiquette; -lâg&abrevcirc;, m. f. pl. customary parched grain; -vat, a.well-behaved, virtuous; -vya peta, pp. diverging from usage; -½apeta, a. id.; -hîna, pp. neglectful of the rules of conduct.
āx{093c}ḍambara m. drum; din; ver bosity; trumpeting (of an elephant); --°ree;, acme, height, crown: -vat, a. noisy.
āmreḍa m. repetition; -ita, (pp.) n. repetition, repeated word (gr.).
āvṛtti f. turning in; return; repetition; solstice; re-birth; course, direction.
abhitaścara m. pl. retinue.
utsāha m. power, energy; effort, resolution, perseverance; inclination for, de light in (--°ree;): -yoga, m. display of energy; -vat, a. energetic; -sakti, f. strength of will, force of energy; -sâhin, a.resolute; powerful.
udvejaka a.=udvega-kara; -ana, a. disquieting, alarming; n. shuddering; alarm: -kara, a. causing terror; -anîya, fp. object of alarm to (g.); -in, a. causing aversion.
urvī f. earth; du. heaven and earth: pl. w. shash, the six terrestrial spaces (four quarters, above & below; sometimes explained as heaven & earth, day & night, water & plants).
ekāntavidhvaṃsin a. necessarily perishing; -vihârin, m. solitary wanderer; -sîla, a. retiring into solitude; -hita, pp. thoroughly good.
ekāyana n. road passable by only one narrow path; meeting-place; absolute oneness; the one right way: î-bhâva, m. unanimity; î-bhû, become a centre of union for (g.).
ojas n. [√ vag] strength power, might, energy: in. powerfully; resolutely; -vi-tâ, f. forcible expression; -vín, a. powerful, mighty; energetic, brave.
kamaṇḍalu m. ascetic's water-pot: -pâni, a. having a water-pot in the hand.
karmātman a. whose nature is action; -½anta, m. completion of work; busi ness, public affairs, management; -½antika, m. labourer, artisan: -loka, m. labourers; -½abhyâsa, m. practice of a rite.
kavitā f., -tvá, n. poetic art or gift; -putra, m. N. of a dramatist; -râga, m. king of poets; N. of a poet; (í)-sasta (or á), pp. spoken or praised by sages.
kāryavat a. having business to attend to; busy; having an object: -tâ, f. business; -vasa, m. influence of an object: ab. from interested motives; -vinimaya, m. mutual engagement to do something;-vi nirnaya, m. legal decision of a case; -vi patti, f. failure of an object; -vrittânta, m. fact of a matter; -vyasana, n. failure of an object; -sesha, m. what remains to be done, completion of undertakings; -siddhi, f. suc cess of a matter; -hantri, m. thwarter of one's interest; -hetu, m. motive of carrying out one's designs: ab. with a view to one's interests.
kiṭṭa n. secretion.
kāvyādarśa m. Mirror of poetry: T. of a work on poetics by Dandin (6th century a.d.); -½alamkâra, m. Ornament of poetry: T. of a work by Vâmana (9th century): -sûtra, n. pl. Vâmana'sSûtras, -vritti, f. his commentary on them.
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.
kiṃparivāra a. having what retinue? -púrusha (or á), m. kind of elf, dwarf (attendants of Kubera); -prabhâva, a. how mighty? -prabhu, m. bad lord; -phala, a. producing what fruit? -bala, a.how strong? -bhûta, pp. being what? having what attri bute (in commentaries w. reference to nouns)? -bhritya, m. bad servant; -máya, a. consist ing of what? -mâtra, a. of what extent?
kutapasvin m. bad ascetic; -tarka, m. bad dialectics, sophistry.
kutra ad.=lc. of ka, in what? where? whither? what for? --½api, (late) somewhere;--kid,=lc. in some--; somewhere: with neg. nowhere (also of direction); kutra- kid -kutra-kid, in one case -in the other, sometimes -sometimes.
kutāpasa m., î, f. bad ascetic.
kūṭa a. hornless (cattle); deceptive; spurious; concealed; invidious; -ka, a. false (coin); n. prominence; -karman, n. fraud; -kâraka, m. forger, false-witness; -krit, m. forger (of, g.); briber; -kkhadman,m. sharper, cheat; -tâpasa, m. counterfeit ascetic; -tulâ, f. false balance; -pâkala, m. elephant's fever; -pâsa, m. snare, trap; -bandha, m. id.; -yuddha, m. treacherous fight; -rakanâ, f. fraud; trap, snare; -lekha, m., -lekhya, n. forged document; -sâlmali, m. f. fabulous cotton shrub with sharp thorns employed to torture criminals in Yama's realm; -sâsana, n. forged edict: -kartri, m. forger of edicts; -sâkshin, m. false-witness; -stha,a. occupy ing the highest place, chief; being in the midst of (--°ree;); immovable, immutable; -svarna, n. counterfeit gold.
kva ad.=lc. of ka; where? whither? often emphasized with the pcls. áha, íd, iva, nu, nu khalu, and svid: kva svid also= somewhere; with bhû and as=what has be come of --?=it is all over with; kva tadga tam, how about that? without verb=it is out of the question; kva--kva, expressing incon gruity=how great is the difference between --and--, there is nothing in common between -and --; with api and kid=kasmin+api or kid; somewhere, in a certain place; some time, once; sometimes, ever; kvakit kva- kid, here and there, now and then; kvakid kvakid, here--there; now--now; kva½api, kva kit, kvaka, kvakana, withna, nowhere, in no case, never, with preceding yatra, wher ever, whenever, in whatever case.
gaṇa m. host, multitude; class; troop, retinue; inferior deities appearing in troops (esp. Siva's retinue, under the special rule of Ganesa); member of Siva's following; com munity, association, corporation; metrical foot; group of roots or words to which a grammatical rule applies.
gajadanta m. ivory; -nimîlita, n. elephant's wink=connivance; -pati, m. lordly elephant; -pumgava, m. lordly elephant; -pura, n. N. of a city=Hastinâpura; -mada, m. elephant's temple-juice; -muktâ, f. pearl said to be sometimes found in an elephant's forehead; -mauktika, n. id.; -yûtha, m. herd of elephants; -râga-muktâ, f.=gaga-muktâ; -vat, a. provided with elephants; -vadana, m. Elephant-face, ep. ofGanesa.
guṇana n. panegyric, exaltation; -anikâ, f. repetition.
guḍa m. ball; molasses; pill: pl. N. of a people: -ka, m. ball; -gihvikâ-nyâya, m. the manner of sugar and the tongue=first but fleeting impression, opinion recommend ing itself for the moment; -pishta, n.pastry made of flower and sugar; *-dhânâ, f. pl. grains of corn with sugar; -maya, a. (î) consisting of sugar; -sarkarâ, f. sugar; (â)-kesa, m. ep. of Arguna.
goṣṭha m. cow-shed, cow-pen, stable; meeting-place; n. kind of srâddha.
capalaya den. P. make unsteady, beguile into an indiscretion.
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.
carcana n. repetition of a word.
cāpala n. speed; unsteadiness, inconstancy, frivolity, rashness, indiscretion (with regard to, --°ree;); -ya, n. id.
kṣoṇi f. host, retinue; earth, land.
chardana a. emetic; n. vomiting; -i, f. vomiting, nausea; 1. -ís, n. protection; secure habitation; 2. -is, n. vomiting.
jaṭin a. wearing braided hair; m. ascetic, pious mendicant; Siva; -ila, a. wear ing braided locks; tangled (hair); full of (--°ree;); m. ascetic; Siva.
jaṭā f. braid of hair (as worn by as cetics, Siva, and by mourners): -kalâpa, m. cue, pigtail; -gâla, n. braided locks, cue; -gûta, m. top-knot; -dhara, a. wearing braided hair; m. ascetic; Siva; -dhârin, a. id.; -bhâra, m. mass of braided hair: -dhara, a. wearing a --; -mandala, n. circle of braided locks on the crown.
jaḍaya den. P. enfeeble, dull; ren der apathetic regarding (lc.): pp. gadita.
jarā f. 1. wearing out; growing old, old age; 2. roaring; shout; greeting.
jāmi a. consanguineous (brother or sister), related, allied, own: du. pl. bro ther(s) and sister(s): î, f. (C.) female relation, esp. daughter-in-law; sts. sister; n. í, consan guinity; sameness; repetition, tautology (gr.).
jñāpaka a. (ikâ) causing to know, teaching, indicating; m. master of petitions (an official); n. precept; implicit rule (of grammar); -ana, n. notifying, indicating; -anîya, fp. to be made known ornotified as (nm.); -ayitri, m. instructor.
jñāna n. knowledge; true or superior knowledge (sts. pl.); wisdom; intention; assumption; consciousness; organ of sense: -kânda, n. the part of revelation treating of the higher knowledge; -kakshus,n. eye of knowledge; a. seeing with the eye of know ledge; -da, m. imparter of knowledge; -pûrva, a. preceded by knowledge, i. e. well-considered; -maya, a. (î) consisting in or containing knowledge; -mârga, m. path of knowledge; -yoga, m. the theoretical Yoga; -vat, a. knowing; learned; possessed of superior knowledge; -sakti-mat, a. having the faculty of knowing; -siddhi, m. N.
ḍākinī f. kind of female demon (in the retinue of Kâlî) that feeds on human flesh: -tva, n. character of a Dâkinî.
tathā ad. so, thus (corr. to yathâ, as, that; iva, as; yena, that); that is so; so be it, well, yes; so truly (in oaths); in like manner, also, likewise; tathâ ka, similarly, so also; tathâ½api, id.; nevertheless, yet (gnly. with corr. yadi½api, api yadi, kâmam, varam); tathâ hi, for so (it is), so for instance, that is to say, namely; tathâ½eva, just so, like wise, similarly (ka and api sometimes added); tathâ--yathâ, so-that; (so long) -till; yathâ tathâ, in whatever way, in this way or that, by all means; by commentators used to indicate that a word is used adverbially (in such a manner that it is --): with na, by no means, practically not; yathâ yathâ-tathâ tathâ, in whatever way--so, the more --the more; na tathâ, not so, untrue.
tapodhana a. whose wealth is pen ance; devout, pious; m. ascetic, devotee; N.; -nidhi, m. treasury of penance; rigorous devotee; -bhrit, a. devout, pious; m. devotee, ascetic; -maya, a. (î) consisting of penance or austerity; devoted to piety; -mûla, a. having austerity for its root; -yagña, a. sacri ficing with penance; -yukta, pp. ascetic, pious; m. ascetic, devotee; -rata, pp. delighting in penance, devout; -rati, a. id.; -vat, a. ascetic, devout; -vana, n. sacred grove (in which ascetics practise penance); -vriddha, pp. abounding in penance, rigorously ascetic, very pious.
tapiṣṭha spv. very hot, burning; -ishnu, a. warming, burning; -îyas, cpv. most rigorously ascetic; more pious than (g.).
tapasvin a. tormented, afflicted, unfortunate; pious, devout; m. ascetic, reli gious devotee; -î, f. female ascetic.
tapasvat a. glowing, hot; ascetic, full of devotion, pious.
tarasvin a. swift; impetuous, energetic; bold.
tarasvat a. energetic.
tāpasa a. (î) practising penance; re lating to religious penance; m., -î, f. ascetic, hermit; -ya, n. status of ascetics.
tigmakara m. sun (hot-rayed); (á)-tegas, a. keen-edged, sharp-pointed; im petuous, energetic; m. sun; -dîdhiti, m. sun; -dyuti, m. id.; -bhâs, -rasmi, -ruki, m. id.; -vîrya, a. powerful; -sri&ndot;ga,a. sharp horned; (á)-heti, a. bearing sharp missiles.
tīkṣṇa a. [√ tig+sna] sharp, point ed; hot, burning; pungent (taste); violent, energetic; stern, harsh; severe; subtle, acute; n. harsh speech; m. N.
tu pcl. (never commences a sentence): with impv. pray (V.); but: sts.=ka or vâ, or a mere expletive; api tu, but rather; kim tu, but yet, nevertheless; na tu, but not; na tu½eva tu, never at all; param tu,yet, nevertheless, however; tu--tu, indeed--but; ka--na tu, although--yet not; na or na ka api tu, not--but rather; kâmam (ka) -tu or kim tu, although--yet; kâmam, bhûyas, or varám--na tu, rather--than.
tīrthya a. relating to a Tîrtha; m. ascetic, sectary.
tīrthaka a. worthy; holy; m. ascetic, sectary; -kara, a. making a ford through life, delivering (Vishnu or Siva); religious pioneer, reformer, founder of a sect; -yâtrâ, f. visiting sacred bathing-places, pilgrimage; -râgî, f. series of sacred bathing-places, ep. of Benares; -vat, a. abounding in landing-stairs or sacred bathing-places; -silâ, f. stone stair to the water; -sevana, n. frequenting sacred bathing-places; -sevâ, f. id.
tejaskāma a. desirous of manly vigour; aiming at dignity or distinction; -vat, a. brilliant, splendid, glorious: -î, f. N. of a princess; -vi-tâ, f. energy; dignity, majesty; -vi-tva, n. splendour; -vín, a.sharp; bright; strong, energetic; dignified; glorious.
taila n. sesamum oil; oil (sometimes pl.).
tairthika a. heretical; m. worthy person; n. water from a holy bathing-place.
tejodvaya n. sun and moon (the two lights); consisting of light or splendour; -maya, a. (î) brilliant, radiant; powerful; -rûpa, a. formed of pure splendour or radi ance; -vat, a. bright; brilliant; -vritta, n. dignified behaviour, energetic action.
tritaya n. triad; -tâ, f., -tva, n. id.; -danda, n. triple staff of the Brâhman ascetic; triple control (of thought, word, and deed); -dandin, a. bearing the triple staff; controlling thought, word, and deed;m. Brâhman ascetic.
tviṣi f. vehemence, energy; brilliance, splendour; beauty: (îbrev;)-mat, a. vehement; energetic; splendid.
dambhamuni m. hypocritical as cetic.
darśana a. (î) --°ree;, seeing, looking at; knowing; showing, teaching; n. 1. with active meaning: seeing, looking at, beholding; sight of, meeting with, visiting, attendance at (--°ree; or g.); adoration (of, g.); eyesight; review of (g.); inspection, investigation of (--°ree;); foreseeing (--°ree;); perception, understanding, in sight; recognition of (--°ree;); opinion, intention; doctrine, philosophical system; 2. with ps. meaning: becoming or being visible, appear ance, presence, attendance (in court); occur rence, mention (esp. in a standard work); ap parition, vision; 3. with cs. meaning: showing; with concrete meaning: eye; it is often --°ree; a. having a -appearance, looking --; -m dâ, show oneself.
duṣparigraha a. hard to re tain; -parihántu, a. hard to remove; -pari hara, a. hard to avoid; -pâra, a. hard to cross; -perform; -pârshni-graha, a. hav ing a bad enemy in the rear, -grâha, a. id.;-pûra, a. hard to fill; -satisfy; -prakriti, f. low nature; a. base; -prakriyâ, f. trifling dignity; -pragña, a. stupid: -tva, n. stu pidity; -pranîta, pp. led astray; n. indis cretion; -pradharsha, a. hard to assail; -prabhañgana, m.hurricane; -prayukta, pp. badly or wrongly employed; -pravâda, m. slander; -pravritti, f. bad news; -pra vesa, a. hard to enter; -prasaha, a. hard to endure, irresistible; -prasâda, a. hard to ap pease: -na, a. id.; -prasâdhana, a. hard to manage (person); -prasâdhya, fp. id.; -prâ pa, a. hard to attain; -preksha, a., -preksha- nîya, fp. hard to see; unpleasant to look at; -prekshya, fp. id.
dūrecara a. distant; (é)-bhâ, a. shining afar; (é)-heti, a. whose missile reaches far.
dṛksaṃgama n. sg. sight of and meeting with (g.).
dvirukta pp. said twice, repeated; reduplicated; n. reduplication; -ukti, f. repetition, doubling.
na pcl. not; less (with numerals=not quite by, in. or ab.: ékayâ na vimsati, 19; ekân na trimsat, 29); lest (with pot.); V.: as, like (not exactly, almost; or as it does not coalesce metrically, it may have been an affirmative particle originally= Gk. nai/). When repeated it implies a very strong affirmation (exceptionally a strengthened negation). In a second or later clause it is sometimes replaced by ka, vâ, api vâ, or even dropped. It is often strengthened by api, api ka, u, utá, eva, khalu, ka, ka½api, ka½eva, ked, tu, tu½eva, vâ, atha vâ, ha.
nagnaka m. naked mendicant, Buddhist ascetic.
nayavat a. versed in policy, pru dent; -vid, a. id.; -vartman, n. policy; -sâl in, a. possessed of worldly wisdom or of policy; -sâstra, n. doctrines of policy; -sâdh ana, n. politic procedure; -sâhasa½unnati mat, a. requiring a high degree of discretion and resolution; -hîna, pp. destitute of dis cretion.
navata a. ninetieth.
nāṭya n. dance; dramatic represen tation, scenic art; actor's attire: in. (represent) mimetically=on the stage; -vedî, f. stage; -sâlâ, f. dancing-hall; -sâstra, n. principles of dramatic art; -½âkârya, m.teacher of dancing or of the scenic art: -ka, n. office of a dancing-master; -½ukti, f. theatrical term.
nātinirvṛti f. not too great satisfaction; -nîka, a. not too low; -pari- kara, a. having a limited retinue; -pari sphuta, a. somewhat concealed; -paryâpta, pp. not too abundant; -pushta, pp.not too well furnished with (in.); -prakupita, pp. not excessively angry; -pramanas, a. not too good-humoured; -prasiddha, pp. not noto rious; -bhârika, a. not too weighty; -bhin na, pp. not very different from (ab.); -mâ tram, ad. not excessively; -mân-in, a. not esteeming oneself toohighly: (-i)-tâ, f. absence of vanity; -ramanîya, fp. not too charming: -tâ, f. abst. n.; -rûpa, a. not very pretty; -visadam, ad. (kiss) not very audibly; -vis târa-samkata, a. neither too wide nor too narrow; -sîta½ushna, a. neither too hot nor too cold; -slishta, pp. not very firm; -sva stha, a. not very well, poorly.
ni ad. down; in, into; backwards (except once, in the AV., only combined with verbs or compounded with nouns: in the latter case sometimes=nis).
ninṛtti f. repetition.
niratiśaya a. not to be surpassed, greatest, supreme; without distinc tive marks; -atyaya, a. free from danger, safe; successful; infallible; -adhishthâna, a. untenable; independent; -anukrosa, m.pitilessness (-tas, ad. pitilessly); a. pitiless (towards, lc.); -anuga, a. having no retinue; -anugraha, a. showing no favour or pity; -anuyogya, fp. irreproachable, valid (argument); -anurodha, a. regardless of, indif ferent to (lc.); -anusaya, a. having no residuum of the consequences of action left.
nirabhra a. cloudless; -amarsha, a. apathetic; -ambara, a. unclothed, naked.
nirākaraṇa n. expulsion; re pudiation of a wife; removal; disproval; -âkaranîya, fp. to be disproved; -âkari shnu, a. repudiating (ac.); seeking to remove from (ab.); forgetful; -âkartavya, fp. to be disproved; -âkartri, m. contemner of (g.); a. disproving; -âkâ&ndot;ksha, a. expecting nothing; having no desires; requiring no supplement; -âkâra, a. formless, bodiless; having no object, vacant; -âkula, a. not crowded, unfrequented; not confused, orderly; unconcerned, calm; -â kriti, a. formless; neglecting one's religious duties; -âkranda, a. unprotected; affording no protection; m. or n. unsheltered place; -âkri yâ, f.expulsion; disproval; -âgas, a. guiltless; -âgraha, a. not obstinately insisting on any thing; -âkikîrshu, des. a. wishing to refute any one (ac.); -âgîvya, a. affording no livelihood; -âdambara, ad. without much talk (°ree;--); -âta&ndot;ka, a. free from ailment or anxiety; causing no ailment or anxiety; -â- tapa, a. sheltered from the heat of the sun, shady; -âtapatra, a. destitute of an umbrella; -âtithya, n. inhospitable (forest); -âdara, a.showing no respect towards (lc.); -âdhi, a. free from care; -ânanda, a. joyless, sad; -ântra, a. disembowelled; -âpad, a. free from adversity; -âbâdha, a. undisturbed; harm less; frivolous, futile; -âmaya, m. health, welfare; a. healthy, well; salubrious; in fallible; -âmarsha, a. putting up with every thing, apathetic; -âmisha, a. fleshless; hav ing no sensual desires: -½âsin, a. not eating flesh, not carnivorous; -âyata-tva, n. lack of extension, shortness; -âyati, a. having no future; -âyâsa, a. involving no trouble; causing no fatigue; -âyudha, a. unarmed; -ârambha, a. unenterprising, inactive; -â lamba, a. having no support; suspended in the air; self-supported, isolated, affording no support; -âlâpa, a. not talking; -âloka, a. devoid of light, dark; blind, foolish; -âvar ana, a. uncovered, manifest; -âsa, a. having given up all hope or expectation, despairing (of, ac. with prati, d., ab., lc., or --°ree;): -kara, a. taking away all hope of, rendering impos sible, -tva, n. hopelessness; -âsa&ndot;ka, a. fear less; not afraid of (lc.); -âsa&ndot;kya, fp. not to be feared; -âsâ, f. renunciation of all hopes: -½âsanna, pp. verging on despair; -âsitva, n. despair; -âsin, a. having renounced all hope, hopeless; -âsis, a. having no desires or hopes; -âsî-bhû, lose all hope; -âsrama, a. being in none of the four stages of a Brâh man: -pada, a. having no hermitages (forest); -âsramin, a. id.; -âsraya, a. shelterless, un supported; independent; unprotected; -âsa, m. expulsion, exclusion, rejection, repudiation; -âstha, a. taking no interest in, not caring about (--°ree;); -âhâra, m. fasting; a. abstaining from food, having nothing to eat: -tâ, f. abst. n.
nirvāsa m. leaving one's home, dwelling abroad, banishment; -vâsana, n. expulsion, banishment; taking to another place; killing; -vâsanîya, fp. to be expelled or banished, from (ab.); -vâsya, fp. id.;-vâha, m. carrying out, accomplishment, com pletion; maintenance, subsistence: -ka, a. (ikâ) accomplishing, executing (--°ree;); -vâhin, a. id.; -vâhya, fp. to be accomplished, completed.
nirvyākula a. unagitated, calm: -tâ, f. tranquillity: in. quietly; -vyâga, a. sincere, honest (towards, lc.); unambiguous, undisputed: -m, ad. honestly; certainly, -tâ, f. honesty, candour; -vyâgî-kri, purify; -vyâ pâra, a. unoccupied; -vyûdha, pp. √ ûh; n. accomplishment, completion; -vyûdhi, f. conclusion, end; summit, acme; -vrana, a. un wounded; unfractured; -vrîda, a. shameless.
nirvṛti f. in ward tranquillity; satis faction, joy, pleasure; happiness, bliss; ex tinction (of a lamp): -mat, a. tranquil; happy; -vritti, f. accomplishment, perform ance, completion; impropriety, unseemly be haviour.
nirharaṇa n. removal; carrying out a corpse to the funeral pyre; -haranîya, fp. to be removed; -hâra, m. appropriation, personal expenditure from (ab.); -hâraka, a. carrying out a corpse to the funeral pyre; -hârana, n. causing a corpse to be carried out to the funeral pyre; -hriti, f. removal; -heti, a. unarmed; -hetu, a. causeless; -hrâda, m. sound; -hrâdin, a. resounding, echoing, pealing.
niṣpanda panda ] a. motionless: î kri, render motionless; -parikara, a. not having made the necessary preparations; -parikaya, a. not becoming intimate; -pari- kkhada, a. having no retinue; -paryanta,a. unlimited.
niṣṭha a. (--°ree;) being or situated on; based or dependent on; relating to; devoted to, intent on; °ree;--, dependent (people, loka, m. pl.=dependants); with d. leading to, pro ducing; â, f. basis, state; intentness; per fection, completion; summit, limit; end, ca tastrophe, death; perfect knowledge, cer tainty, complete familiarity with (lc.); deci sion, regarding (g.); the terminations -ta and -ta-vat of the past participle, one of these past participles (gr.): -sûnya, a. irresolute (mind).
nīti f. guidance; worldly wisdom, practical morality, political and social ethics; discretion, prudent counsel; policy: -kusala, a. skilled in the conduct of human affairs, politic; -gña, a. prudent, politic; -dosha, m. error of conduct; -patala, n. treatise on policy; -mat, a. (-î) acquainted with the rules of worldly wisdom, politic, prudent; -yukta, pp. versed in policy; -vid, m. poli tician; -vidyâ, f. science of policy; -vedin, a.knowing policy; -sataka, n. T. of Bhartri hari's century of verses on worldly wisdom; -sâstra, n. science of political ethics; trea tise on polity; -samdhi, m. quintessence of polity.
pañcaka a. consisting of five; five days old; with sata, n. five per cent; n. the number five (penta/s); (páñka)-kapâla, a. (î) distributed in five dishes; -kritvas, ad. five times; -gavya, n. sg. & pl. five products of the cow (milk, curds, butter, urine, dung); -guna, a. five times greater than (ab.); -grâmî, f. group of five villages; -katvâr imsat, f. forty-five; -kandra, m. N.; -kûda, a. having five tufts of hair; -ganá, m. pl.the five races or kinds: gods, men, Gandharvas and Apsarases, serpents, and Manes; sg. man: î-ya, a. sacred to the five races; -tantra: -ka, n. T. of a collection of fables in five books; -tapas, a. (ascetic) exposing himself to five fires (one at each cardinal point, with the sun above); -taya, a. (î) fivefold; -tâ, f. fivefold amount; dissolution of the body into the five elements, death; -tîrthî, f. the five sacred bathing-places; N. of a Tîrtha; -trimsat: -î, f. thirty-five; -tva, n. fiveness; the five elements, earth, water, five, air, and ether; dissolution into the five elements, death: -m gam, die; -dasá, a. (î) fifteenth; consisting of fifteen; increased by fifteen; î, f.fifteenth day in a half-month; -dasan, a. pl. fifteen; -dasa-vârshika, a. fifteen years old; -dasa½aha, m. period of fifteen days: i-ka, a. lasting fifteen days; -dh&asharp;, ad. in five parts, fivefold; -dhâtu, n. sg. the five elements.
pañcamaya a. (î) consisting of five (elements); -mâshaka (or ika), a. consisting of or amounting to five mâshas; -mâsya, a. needing five months for its development (seed); -mukha, a. five-faced; having five points (arrow); -mûla, m. N. of an attendant on Durgâ; -yâma, a. having five courses; -yoganî, f. distance of five yoganas; -râtra, n. period of five days; a. (á) lasting five days; n. general designation of the sacred book of Vishnuite sects: -ka, a. lasting five days; -lakshana, a. having five characteristics; -lambaka, m. T. of the 14th Lambaka in the Kathâsaritsâgara; -vata, m. N.; N. of a locality: î, f. id.; -varga, m. group orseries of five; -varna, a. five-coloured; of five kinds; -varsha: -ka, -varshîya, a. five years old; -vârshika, a. recurring every five years; -vimsá, a. (î) twenty-fifth; consisting of or containing twenty-five; -vimsati, f.twenty-five: -tama, a. twenty-fifth; -vidha, a. fivefold; -vrit, ad. five times; -sata, n. pl. five hundred; consisting of five hundred panas (fine); paying a fine of five hundred (panas); five-hundredth: e kâle, in the 500th year; n. 105; 500; î, f. 500; -sara, m. (five-arrowed), Kâma; -sikha, a. wearing five top-knots (ascetic); m. N. of an attendant of Siva; -sîrsha, a. five-headed.
padāvalī f. series of pâdas or words; -½âvritti, f. repetition of a word; repetition of the same word with another meaning (rh.).
paramaśobhana a. exceedingly beautiful; -samhrishta, pp. exceedingly rejoiced; -hamsa, m. ascetic of the highest order; universal soul; -½akshara, n. syllable om or the Absolute; -½a&ndot;ganâ, f. most excellent woman.
paraspara a.: ac. each other; in. by or with each other; g. of each other; °ree;--, -tas, -m, ad. each other, mutually; -gña, a. knowing one another, intimate; -vyâvritti, f. mutual exclusion; -sthita, pp.standing op posite each other; -½âdin, a. devouring one another; -½amisha-tâ, f. condition of being one another's prey; -½âsraya, m. mutual de pendence, petitio principii; a. mutual; -½upa-kâra, m. mutual benefit.
parikampin a. trembling vio lently; -kara, m. sg. & pl. retinue, dependents; assistance, expedient; addition; abundance, multitude; girdle for looping up a garment: -m bandh or kri, gird oneself for, prepare to (lc. or inf.); -karita, pp. accompanied by (in.); -karman, n. adoration; decoration of the person, anointing the body; purification, means of purifying; preparation for (--°ree;); -karma-ya, den. P. adorn; -karmin, m. at tendant, servant; -kalayitri, a. enclosing; -kalpana, n. cheating; -kîrtana, n. proclaim ing aloud, promulgation; naming; -kopa, m. violent anger; -krama, m. succession, order; -kraya, m. hire; redemption, peace pur chased with money; -kriyâ, f. attention to (--°ree;); -kleda, m. wetness; -klesa, m. hard ship; trouble, suffering; -kshaya, m. dis appearance, cessation, failure; decline; ruin; -kshâna, n. pl. coal-dust; -kshâma,a. ema ciated; -kshit, a. dwelling around (Agni), extending around (du., heaven and earth); m. N. of various princes; -kshiti, f. wound ing; -kshîna, pp. emaciated, wasted away; -kshepa, m. moving to and fro; surrounding, encompassing; that which encircles; compass.
parijana m. (surrounding folk), servant (male or female); gnly. coll., retinue, train, followers, attendants, domestics (esp. female); -gâta, pp. completely grown; -gi hîrshâ, f. desire to avoid orremove; -gñapti, f. recognition; -gñâtri, m. accurate knower; -gñâna, n. recognition, discrimination; full ascertainment, thorough information, com plete knowledge or acquaintance; -gñânin, a. possessing much information; -gñeya, fp. to be learned or known thoroughly; (pári)- gman, a. moving or speeding round; every where present: lc. all around.
paricaya m. 1. accumulation; 2. acquaintance, knowledge; intimacy; fami liarity with, practice of (in.±samam, g., lc., --°ree;); repetition or frequency of (--°ree;): -vat, a. well-known; -kara, m.companion; attendant, servant; -kárana, m. attendant; n. service; attendance on (--°ree;); -karanîya, fp. to be tended; applicable; -karitavya, fp. to be tended, served, or honoured; -karya, fp. to be tended or honoured:â, f. attendance, service, devotion, homage; -kâra-ka, m. as sistant, attendant, servant: ikâ, f. female attendant, waiting-maid; -kârana, n. at tendance; -kâr-in, a. attending on, doing homage to (--°ree;): (-i)-tâ, f. abst.n.; -kiti, f. acquaintance, intimacy with (--°ree;); -kintanî ya, fp. to be maturely considered; -kumb ana, n. passionate kissing.
paripaṇa n. playing for (--°ree;); -pat ana, n. flying about, hovering; -pantha-ka, m. (obstructor of one's path), adversary, enemy; -pantha-ya, den. P. oppose, resist (ac.); -panthín, a. besetting one'spath; m. waylayer, opponent, enemy; -panthî-bhû, become the adversary of, oppose (g.); -pava na, n. cleansing (of grain), winnowing; flail; -pasavya, a. relating to the sacrificial animal; -pâka, m. becoming fully cooked; digestion; ripening; maturity; perfection; consequence, effect; fulness, fulfilment (of time): -tas, ab. in consequence of; -pâkana, a. cooking fully; maturing; -pâkayitri, a. id.; -pâtala, a. very pale-red; -pât&ibrevcirc;, f. succession; -pâtha, m. complete enumeration: in. (know) com pletely; -p&asharp;na, n. hiding-place; -pândiman, m. extreme whiteness; -pându, a. very white or pale: -ra, a. very white; -pârsva, a.being at the side, close at hand: -vartin, a. remain ing at one's side, standing beside (g.); -pâ laka, a. protecting; maintaining; -pâlana, n. protection; maintenance; nurture: â, f. protection, nurture, î-ya, fp. to be guarded; -maintained; -pâlya, fp. to be protected; -maintained or observed; -pi&ndot;gî-kri, colour deep red-brown; -piñga, a. full of (in.); -piñg ara, a. brownish-red, orange-coloured; -pi pâlayishâ, f. desire to maintain; -pîdana, n. squeezing out; injuring, prejudicing (--°ree;); -pushta-tâ, f. being nourished by, feeding on (--°ree;); -pûti, f. complete purification; -pûra ka, a. fulfilling; bestowing abundance; -pûr ana, n. filling; completion; -pûrin, a. be stowing abundantly; -pûrna, pp. (√ 1. pri) filled with (--°ree;); -pûrnendu, m. full moon; -pûrti, f. becoming full of (--°ree;); completion; -pelava, a. very delicate, tiny; -pothaka, a.furthering, confirming; -poshanîya, fp. to be cherished; -prasna, m. enquiry, after (--°ree;); -prâpti, fp. obtainment; -prepsu, des. a. wishing to reach or obtain, seeking after, de siring (ac.); -plavá, a. running to and fro;m. fluctuation; -pluta, pp. (√ plu) over whelmed; bathed (in tears: --°ree;).
parivyaya m. condiment; -vrag- yâ, f. strolling, wandering from place to place; sp. religious mendicancy; -vrâg, m. (nm. t) wandering ascetic, religious mendi cant: -aka, m., -ikâ, f. mendicant devotee (man or woman of the fourth or last religious order).
parivāda m. detraction, censure (of, g., lc., --°ree;): -kathâ, f. id.; -vâdin, a. slandering, censuring: -î, f. seven-stringed lute; -vâpá, m. parched grains of rice; -vâra, m. cover; attendants, train, retinue (--°ree;, a. surrounded by); sheath: -tâ, f. condition of a retinue; -vârita, cs. pp. (√ 1. vri) encircled; -vâsa, m. 1. sojourn; 2. perfume; -vâha, m. overflow; drain for carrying off excess of water; -vâhín, a. (n-î) overflowing, with (--°ree;).
parisaṃvatsara m. full year; a. a full year old; waiting a full year; -sakhya, n. true friendship; -samkhyâ, f. complete tale or enumeration; full number, totality, sum, number; exhaustive statement (i. e. excluding everything not specified): -na, n. complete enumeration, full number; exhaustive statement; just examination or estimate; -samghushta, pp. resonant on all sides; -samâpti, f. conclusion, completion, end; extension to (lc. or ad. with prati); -sara, a. adjacent; bordering on (--°ree;); m. neighbourhood, region, proximity; -sarpana, n. creeping about; walking about; running to and fro, continual change from place to place; -sarpin, a. moving about; -sâdhana, n. accomplishment; settlement, exaction (of debts); -sântvana, n. consoling: pl. blandish ments; -sâraka, n. N. of a place on the Sarasvatî.
parīmāṇa n.=parimâna; -ram- bha, m. embrace; -varta, m. exchange, bar ter; change; -vâda, m. detraction; -vâra, m. retinue; -vâha, m. drain or channel for carrying off the overflow of a pond, waste pipe; -sesha, m. remnant.
paryāya m. revolution; expiration of a period; change of seasons; periodic re turn; repetition; regular succession; turn; ritual turn with the Soma cups in the Atirâ tra feast; period, sentence; stanza; alterna tive word, synonym: °ree;-or in. in order; alter nately, -m, abs. going about; -krama, m. order of succession, regular rotation; -tva, n. condition of being a ritual turn; -½anna, n. food meant for another.
pādanamra a. bowing down to the feet of any one; -nikrit, a. having a de ficiency of a syllable in each quarter-verse; -nyâsa, m. setting down of the feet, step; footprint; -pa, m. (drinking by the root), plant, esp. tree: -ka, --°ree;, a. id.; -patana, n. throwing oneself at the feet of any one, pros tration; -patita, pp. having thrown oneself at any one's feet; -paddhati, f. line of foot steps, footprints; -padma, m. lotus-foot; -parikâraka, m. humble servant; -pâda dhâvana, n. washing of one foot with the other; -pîtha, n. footstool: î-kri, turn into a footstool; -pûrana, a., n. filling a verse foot; -prakshâlana, n. washing of the feet; -prasârana, n. stretching out the feet; -pra hâra, m. kick; -bhata, m. foot-soldier; -bhâ ga, m. a fourth; -bhâg, a. possessing=equalling only a fourth part of any one (g.) in (lc.); -mudrâ, f. footprint; trace, sign, indication:-pa&ndot;kti, f. line of footprints, track; -mûla, n. root of the foot, tarsus; sometimes used as a respectful designation of a person; foot of a mountain: e ni-pat, fall at the feet of (g.); -yuddha, n. foot-fight; -ragas, n.dust of the feet; -lagna, pp. sticking in the foot (thorn); lying at any one's feet; attached to the foot; -lepa, m. foot-ointment of a peculiarly magical power; -vandana, n. adoration of the feet, reverential salutation;-sabda, m. sound of footsteps; -sas, ad. foot by foot; by a fourth; sauka, n. cleansing of the feet; -stambha, m. supporting beam, pillar.
pāriṇāmika a. digestible; subject to development: with bhâva, m. natural disposition; -nâyya, n. household utensils; -nâhya, n. id.; -tosh-ika, n. reward, gratuity (token of satisfaction); -panth-ika, m. highwayman, robber; -pâtra, incorrect for -yâtra; -pârsva-ka, a. atten dant: ikâ, f. chambermaid; -pârsvika, a. standing at one's side; m. attendant: pl. retinue; -pâlya, n. governorship; -plava, a. swimming; moving to and fro, unsteady; wavering, irresolute; m. ship: -tâ, f., -tva, n. unsteadiness, caprice; -bhadra, m. coral tree (Erythrina indica); -bhâsh-ika, a. (î) technical; -mândal-ya, n. spherical shape; -mân-ya, n.circumference; -yâtra, m. N. of the western Vindhya range; -vitt-ya, n. bachelorhood while a younger brother is mar ried; -vettr-ya, n. marriage of a younger before an elder brother; -sesh-ya, n. result: ab. therefore; -shada, m. member of an as sembly or council, auditor, spectator: pl. retinue of a god; -shad-ya, m. one who takes part in an assembly, spectator; -hâr-ika, a. privileged; -hâr-ya, m. bracelet; -hâs-ya, n. jest.
pārśvaka m. rib; -ga, a. going at one's side, accompanying; m. attendant: pl. retinue; -gata, pp. going at one's side, at tendant; sheltering (shade); -gamana, n. accompanying (--°ree;); -kara, m.attendant: pl. retinue; -tás, ad. from, by or at the side or flank of, beside, aside (g. or --°ree;); near at hand; -druma, m. tree at one's side; -parivartin, a. being at the side of (--°ree;); -vartin, a. stand ing beside; m.attendant: pl. retinue; -vi vartin, a. being beside, living with (g.); -stha, a. standing beside, staying near; -sthita, pp. id.
pārṣada m. (= pârishada) attend ant (esp. of a god); member of an assembly, spectator: pl. (sts. sg.) retinue; n. manual recognised by a grammatical school.
pāṣaṇḍa a. (î) heretical; m. here tic; m. n. heresy; -in, m. heretic; -ya, n. heresy.
piśaṅga a. (î) [moving brilliantly, glittering], reddish, tawny: -gata, m. N. of an ascetic (having a reddish top-knot); -tâ, f., -tva, n. reddish or tawny colour: i-ta, pp. orange-coloured; î-kri, colour reddish.
punarukta pp. said over again, repeated; superfluous, useless: -m or °ree;--, ad. repeatedly; n. repetition, tautology: -tâ, f., -tva, n. repetition, tautology; -ukta-vad- âbhâsa, m. seeming tautology (rh.); -ukti, f. repetition; useless repetition, tautology; useless or empty word: -mat, a. tautological; -uktî-kri, render superfluous; -upagamana, n. return; -upasadana, n. repeated performance; -upâkarana, n. renewal of study; -upâgama, m. return.
punargamana n. setting out again; -garbha-vat-î, a. f. again pregnant; -grahana, n. repetition; -ganman, n. second birth, regeneration; -gâta, pp. born again; -dars ana, n. seeing again; -dâra-kriyâ, f. marrying again (after the death of the first wife); -bhava, a. born again; m. re-birth; -bhâr yâ, f. second wife, re-marriage; -bh&usharp;, a. being renewed; f. re-married widow.
purobhāga m. front part; for wardness, obtrusiveness; disfavour: -m muk, abandon one's forwardness = retire discom fited; (mama) e, before (me); -bhâgin, a. obtrusive, forward; grudging, censorious; -bhâvin, a. impending, imminent; -mâruta, m. east wind; -mukha, a. having the aper ture turned frontways or eastward.
pūra a. filling; satisfying; m. filling; satisfying; swelling of a river or of the ocean; volume of water, flood, stream (often --°ree; with words denoting water or other fluid); superabundance, high degree of (--°ree;); cake; slow inhalation of breath through the nose (an ascetic practice); -aka, a. filling, -up, completing (g. or --°ree;); fulfilling, satisfying; m. stream, effusion; multiplier; slow inspira tion of breath through the nose (an ascetic practice); citron-tree: -pinda, m. pl. flour balls for completing the sacrifice to the Manes; -ana, a. (î) filling; fulfilling, satis fying; producing; m. filler-up or completer of a number, masculine ordinal number (from dvitîya onwards); n. act of filling or filling up; complete drawing of a bow; fulfilling, satisfying; equipping: -pratyaya, m. suffix forming ordinal nouns (gr.); -anîya, fp. to be filled in or supplied; to be fulfilled or satisfied; -ayitavya, fp. to be filled up or completed; to be satisfied; -ayitri, m. filler, of (g.); fulfiller, satisfier.
pūrti f. filling, completion; fulfilment; reward.
pūrṇāñjali m. two handfuls; -½âtman, m. probably incorrect for prânât man; -½ânanda, m. perfect joy; -½apûrna, pp. sometimes full, sometimes short (measure); -½âyata, (pp.) n. bow fully drawn; -½artha, a. having one's object attained or one's wish fulfilled; -½âhutí, f. full offering, offering of a full ladle.
pūrvābhimukha a. turned or flowing eastward; -½abhisheká, m. prelimin ary anointment; -½abhyâsa, m. repetition of something previous: in. anew; -½ambudhi, m. eastern ocean.
paunaruktya n. repetition; tautology.
paunaḥpunya n. frequent repetition.
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.
prakāśa a. shining (out), clear, bright; manifest, open, visible, public; produced or occasioned by (--°ree;); generally known, renowned, for (in. or --°ree;), in (--°ree;); having the appearance of, resembling, like (--°ree;): -m or °ree;--, ad. openly, publicly; aloud (dr.); m. lustre, splendour, light (often --°ree; in titles of exegetical works); manifestation; renown; open place, open air; publicity: ab. manifestly, certainly; lc. publicly, openly; aloud; -kâsa-ka, a. (ikâ) clear, bright, shining; generally known, renowned; illuminating; making clear, explaining; expressing, designating; m. illuminator, sun; -kâsa-tâ, f. brightness, lustre; renown; publicity: -m gam, become known; -kâsa-tva, n. manifestation, appearance, renown; -kâsa-devî, f. N.; -kâs-ana, a. illuminating; n. illumination; allowing to appear, manifestation; -kâsa-nârî, f. public woman, prostitute; -kâs-anîya, fp. to be illuminated; -kâs-ayi tavya, fp. to be made clear or evident; to be manifested; -kâsa½âtma-ka-tva, n. luminousness; -kâsa½âtman, a. whose nature is light, luminous; -kâs-i-tâ, f.brightness, light; -kâs-i-tva, n. id.; -kâs-in, a. bright, shining; bringing to light (g.); -kâsî-karana, n. illumination; -kâsî-kri, illuminate; pub lish; -kâsî-bhâva, m. becoming light, dawn; -kâsa½itara, a. reverse of manifest, invisible; -kâs-ya, fp. to be brought to light or manifested: -tâ, f. publicity.
pratinagaram ad. in every town; -nadi, ad. at every river; -nándana, n. greeting; grateful acceptance; -namas kâra, a. returning a reverential salutation; -nava, a. new, young, fresh, recent; -nâga, m. hostile elephant; -nâdî, f. branch-vein; -nâda, m. echo; -nâma, ad. by name: -grah anam, n. ad. mentioning each individual name; (práti)-nâman, a. related in name; -nâyaka, m. opposing hero (in a play); -nârî, f. female rival; -nidhâtavya, fp. to be substituted; -nidhâpayitavya, fp. to be caused to be substituted; -nidhi, m. substi tution; substitute; image, likeness; counter part of (--°ree;); -nidhî-kri, substitute anything (ac.) for (--°ree;); -nidheya, fp. to be substi tuted; -nipâta, m. falling down; -niyama, m. rule for each particular case; -nirdesa, m. reference back to, renewed mention of (g.): -ka, a. referring back to; -nirdesya, fp.referred to again; -niryâtana, n. restor ation, restitution; -nivartana, n. return; -nivârana, n. keeping off; -nivritti, f. re turn; -nisam, ad. every night; -niskaya, m. opposing opinion; -nishtha, a. standing on the oppositeside; -nripati, m. rival king; -noda, m. repulse; -nyâyám, ad. in reverse order; -nyâsa, m. counter deposit.
pratitadvid f. recognition of the contrary; -tantra-siddhânta, m. doc trine recognised in various systems (but not in all); -tara, m. sailor; -tar&asharp;m, with bhû, retire more and more; -taru, ad. at every tree; -tryaham, ad. for three days each time.
pratyabhyanujñā f. permission, consent; -½abhyâsam, ad. at every repetition; -½abhyutthâna, n. rising to receive (a guest).
pratyabhighāraṇa n. repeated besprinkling of a sacrificial remnant; -gñâ, f. recognition; regaining of consciousness; -gñâna, n. recognition; counter token of re cognition; reciprocity;-gñâpana, n. causing to recognise; -gñâyamâna-tva, n. recog nition (ps.); -nandin, a. receiving grate fully (--°ree;); -bhâshin, a. speaking to (ac.); -marsa, m.: -na, n. stroking or touching (with the hand); -methana, n.mocking reply; -yoga, m. countersuit or action; -lekh ya, n. counter-document (leg.); -vâda, m. re turn salutation: -ka, a. returning any one's greeting; -vâdana, n. answer to a salutation (g.), counter greeting to (g.); -vâdayitri, m. one who returns a salutation; -skandana, n. counter-accusation.
pratyātāpa m. sunny spot; -½âtma, °ree;-or -m, ad. for or in every soul; singly; -½âtmaka, -½âtmika, a. belonging to oneself, severally one's own; -½âtmya, n. likeness to oneself: in. after his own image; -½âdarsa, m. incorrect for pratyâdesa; -½âdâna, n. re covery, re-acquisition; reiteration, repetition; -½âditya, 1. m. mock sun; 2. ad, towards the sun (°ree;--); -½âditsu, des. a. desirous of gaining or regaining; -½âdeya, fp. to be received; -½âdesa, m. injunction, order; repudiation, rejection; refusal; prevention, determent, (deterrent) example; casting into the shade, eclipsing.
prapitāmaha m. great grandfather; also designation of Brahman and Krishna: pl. great-grandfathers, ances tors: î, f. paternal great-grandmother; -pi trivya, m. paternal grand-uncle; -pitvá, (V.) n. going away; flight, retreat; retired spot; evening; -pitsu, des. a. desirous of plunging into (lc.); wishing to enter upon a path (ac.); -pîdana, n. pressing, squeezing; means of squeezing tumours; -purâna, a.long kept, old; -pushpita, pp. covered with blossoms, flowering; -pûraka, a. (ikâ) fulfilling, satis fying; -pûrana, a. (î) filling up (oil) and increasing (love for anything); insertion in (lc. or --°ree;); drawing of a bow;embellishment of Indra's banner; -pûrya, ps. base of √ 1. pri, be thoroughly filled or satiated; be filled to the brim.
pralaghu a. very small or insignificant (retinue): -tâ, f. excessive smallness; -lap ana, n. prattling, chattering; -lapita, pp. √ lap; n. prattle, chatter; lament; -lab dhavya, fp. to be made sport of, to be de ceived; -lamba, a. hanging down, pendulous; stooping; m. N. of a Daitya slain by Bala deva or Krishna: -tâ, f. pendulousness, -bâhu, a. having pendulous arms, -bhuga, a. id.; -lambin, a. pendulous; -lambha, m.obtainment; deception; -lambhana, n. taking in, deceiving; -laya, m. dissolution, destruction, death; annihilation or end of the world; setting (of stars); cause of dissolu tion; swoon: -ghana, m. cloud producing the dissolution of the world, -m-kara, a. (î) causing destruction, -tâ, f. dissolution: -m gam, be annihilated, -tva, n. id.: â-ya klip, go to ruin, -dahana, m. conflagration causing the destruction of the world, -½anta-ga, a.perishing only at the end of the world (sun).
pravilambin a. prominent; -laya, m. melting; dissolution, complete dis appearance; -lâpana, n. annihilation; -lâpayitavya, fp. to be annihilated; -lâpita-tva, n. complete annihilation; -lâpin, a.lament ing; -lâpya, fp. to be completely destroyed; -vâda, m. quarrel; -vikta, pp. √ vik; n. (?) solitude (only lc. pl.); -vikshu, des. a. being about to enter; -veka, m. complete retirement.
pravrajana n. going abroad, leav ing home; -vragita, (pp.) m. religious men dicant (Brâhman in the fourth order); n. life of a religious mendicant: â, f. nun; -vragya, n. going abroad, migration, wander ing forth from home: â, f. religious mendi cancy; order of ascetics; joining the monastic (or fourth) order; -vraska, m. cut; -vrâg, m. religious mendicant, recluse; -vrâgá, m. river-bed (V.); -vrâgaka, m. religious men dicant: -strî, f. mendicant nun; -vrâgikâ, f. id.; -vrâgana, n. banishment; -vr&asharp;gin, going forth or after (--°ree;); m. religious mendi cant; -vlaya, m. collapse.
prākkarman n. preliminary pro cedure; action performed in a previous ex istence; -kalpa, m. former age; -krita, pp. formerly done, performed in a previous life; n. act done in a previous life;-kiram, ad. before it is too late, betimes; -kkhâya, n. falling of the shadow towards the east.
prātaradhyeya fp. to be recited early in the morning; -anuvâká, m. early recitation (the litany with which the Prâtah savana begins); -anta, a. ending in the morning; -apavarga, a. id.; -abhivâda, m. morning greeting; -avanegá, m. morning ablution; -ahna, m. early part of the day, forenoon; -âsa, m. morning meal, breakfast; -âsita, pp. having taken one's morning meal, having breakfasted; -âhutí, f.morning sacri fice (the second half of the daily Agnihotra sacrifice).
prātikāmin m. (acting ac cording to one's desire: prati-kâmam), ser vant; messenger; -kûlika, a. (î) resisting, hostile, contrary: -tâ, f. opposition, hostility; -kûlya, n. unfriendliness, opposition; repug nant practice; disagreeableness; disagree ment with (--°ree;); -gña, n. subject under dis cussion; -daivas-ika, a. occurring daily (prati-divasam); -nidhi-ka, m. representa tive; -paksha, a. belonging to the enemy oradversary; -pakshya, n. hostility, enmity, towards (g.); -pada, a. forming the com mencement; m. N.; -pad-ika, a. express, ex plicit; n. crude base of a noun (before it re ceives the case terminations or other suffixes); -paurush-ika, a. relating to manliness or valour; -bha, a. intuitive; n. intuition; pre sence of mind; -bhat-ya, n. rivalry; -bhâv ya, n. surety, for (--°ree;); certainty, trustworthy news of (g.); -bhâs-ika, a. existing only in appearance, apparent only; -rûp-ika, a. coun terfeit, spurious; using false measure or coun terfeit coin; -lom-ya, n. inversion, inverse order; opposition, hostility; -ves-ika, m. neighbour; -vesm-ika, m. neighbour: î, f.female neighbour; -ves-ya, a. neighbouring; m. opposite neighbour; neighbour;--°ree;=neigh bouring: -ka, m. neighbour; -sâkhya, n. a grammatical treatise on the phonetic changes of words in the text of the Vedasaccording to the respective recension (prati-sâkham; there are four such treatises, one for the RV., two for the YV., and one for the AV.); -satvanam, ad. in the direction of the Sat van; -sv-ika, a. own, peculiar, not common to others; -hata, m. kind of svarita ac cent; -hartra, n. office of the Pratihartri; -hârika, m. door-keeper; -hâr-ya, n. jug glery, performance of miracles; miracle.
prārthana n. solicitation, entreaty, prayer, request, desire, for (lc. or --°ree;); peti tion, suit; supplication of any one (--°ree;): â, f. (more common), id.: -bha&ndot;ga, m. refusal of a request, -½abhâva, m. absence of a suit, -siddhi, f. fulfilment of a desire or request.
priyacikīrṣā f. desire to do any one (g.) a kindness; -kikîrshu, des. a. wishing to do a service to any one (g.); -gana, m. loved person (male or female); -gâni, m. gallant, lover; -gîvita, a. to whom life is dear: -tâ, f. attachment to life; (á)-ta ma, spv. very dear; m. lover, spouse; -tara, cpv. dearer: -tva, n. being dearer to any one (lc.) than (ab.); (á)-tâ, f., -tva, n. popularity; affection; fondness or love for (--°ree;); -darsa, a. pleasant to look at; -darsana, n. sight of a dear friend; a. having a pleasing aspect, good-looking, handsome, to (g.); m. N. of a prince of the Gandharvas: â, f. N.; -darsin, m. (kindly-looking), ep. ofAsoka; -prasna, m. friendly inquiry (after any one's health etc.); -prâya, a. exceedingly kind (speech); -bhâshana, n. kind words; -bhâshin, a. speaking kind words; -bhogana, a. fond of eating; -mandana, a. fond of ornaments; (á)-medha, m. N. of a Rishi; -vaktri, m. one who says pleasant things (in a good or a bad sense); flatterer: -tva, n. kindly speech; -vakana, n. kind or endearing words; -vak as, n. id.; a. speaking kindly; -vasantaka, m. pleasant spring and dear Vasantaka; -vas tu, n. favourite object or topic; -vâk-sahita, pp. accompanied by kind words; -vâk, f. kind words; a. speaking kindly or affably; -vâda, m. kind words; -vâdikâ, f. kind of musical instrument; -vâd-ín, a. speaking sweetly or kindly, saying pleasant things; flattering; m. flatterer: (-i)-tâ, f. pleasing speech; flat tery; -vinâkrita, pp. abandoned or deserted by one's beloved; (á)-vrata, a.having de sirable ordinances or loving obedience; m. N.; -sravas, a. fame-loving, ep. of Krishna; -samvâsa, m. society of loved ones: -sakha, m. (î, f.) dear friend; a. loving one's friends; -samgamana, n. meeting of beloved ones, N. of a place where Indra and Krishna are said to have met their parents Kasyapa and Aditi; -satya, a. pleasant as well as true; -samprahâra, a. quarrelsome; -sâhasa, a. addicted to indiscretions: -tva, n. abst. n.; -suhrid, m. dear friend; -sevaka, a. kind to one's servants; -hita, pp. pleasant as well as salutary; n. what is agreeable and bene ficial.
preṣya fp. to be sent or despatched; m. servant, menial; n. servitude; behest, command: -kara, a. performing the behests of (g.); -gana, m. domestics, household; ser vant; -tâ, f., -tva, n. servitude, bondage, to (--°ree;); -bhâva, m. condition of a servant, ser vitude, bondage; -vadhû, f. handmaid; -var ga, m. body of servants, retinue.
bahistapas n. external asceticism.
bahvoda m. [for bahu½uda, cp. bahûdaka] kind of ascetic regarding knowledge (as opposed to works) as the chief thing; -½aushadhi-ka, a. [for -½osha-] abounding in herbs.
bahūdaka a. abounding in water; m. mendicant ascetic frequenting sacred bath ing-places; -½upamâ, f. comparison with many things (rh.); -½upâya, a. having many resources, powerful.
bṛṃhaṇa a. fattening, nourishing; n. fattening, invigorating: -tva, n. quality of strengthening; -an-îya, a. fattening, nour ishing; -ayitavya, fp. to be strengthened; -ita, pp. n. trumpeting of an elephant;roar of a lion.
bubhukṣā f. wish to enjoy (--°ree;); desire to eat, appetite, hunger: -½apanayana, m. remedy of hunger, food; -sh-ita, pp. hun gry, famishing; -shu, des. a. hungry; wish ing for worldly enjoyment (opp. desiring final liberation).
brahmaloka m. world or heaven of Brahman (sts. pl.); -laukika, a. inhabit ing the world of Brahman; -vaktri, m. ex pounder of the Vedas; -vat, ad. in accord ance with or like the Veda; -vadya, n.recitation of Vedic texts; -vadha, m. mur der of a Brâhman; -vadhyâ, f. id.: -krita, n. perpetrated murder of a Brâhman; -vark asá, n. pre-eminence in sacred knowledge, sanctity; -varkas-in, a. pre-eminent in di vine knowledge, holy; -varkas-vin, a. id.; -vâdá, m. discourse on sacred matters; -vâd ín, a. discoursing on sacred matters; m. theologian, Vedântin; -vâsa, m. Brahman's abode or heaven; (bráhma)-vâhas, a. to whom prayer is offered; -vit-tva, n. sacred knowledge, theology, philosophy; -víd, a. knowing the Vedas; versed in magic; m. theologian, philosopher; -vidy&asharp;, f. knowledge of Brahman or of sacred things; -vidvas, pt. knowing Brahman; -vivardhana, a. increas ing sacred knowledge, ep. of Vishnu; -vrik sha, m. Brahman as a tree; -vritti, f. sub sistence of a Brâhman; -veda, m. Veda of Spells, Atharva-veda; -vedi, f. N. of a local ity; -vedin, a.knowing the Brahman or the Vedas; -vaivarta: -ka, n. T. of a Purâna; -vrata, n. vow of chastity: -dhara, a. prac tising --; -sâyin, a. resting in Brahman; -sâlâ, f. Brahman's hall; N. of a sacred locality; -siras, -sîrshan, n. kind of mythi cal missile; -samsad, f. Brahman's audience chamber; -samstha, a. devoted to sacred things; -samhitâ, f. collection of prayers; -sattra, n. sacrifice of prayer; -sattrin, a. offering a sacrifice of prayer; -sadana, n. seat of the Brahman priest; abode or heaven of Brahman; -sabhâ, f. hall or audience chamber of Brahman; -sambhava, a. sprung from Brahman; -saras, n. N. of a bathing place; -savá, m. purification of prayer; kind of sacrificial rite; -sât-kri, bring into har mony with Brahman; -sâmá, -sâmán, n. Sâman chanted after a verse recited by the Brahman priest; -sâyugya, n. complete union or identification with the universal soul; -sârshti-tâ, f. equality with Brahman; -sâ varna, m. N. of the tenth Manu; -sâvarni, m. id.; -siddhânta, m. T. of various astrono mical works; -siddhi, m. N. of an ascetic; -suta, m. son of Brahman; -suvarkalâ, f. kind of plant; decoction of this plant (drunk as a penance); -sûtra, n. sacred cord worn by Brâhmans over the shoulder; sacred or theological Sûtra; T. of a Sûtra work on the Vedânta philosophy ascribed to Bâdarâyana or Vyâsa: -pada, n. statement of a theolo gical Sûtra; a. (î) consisting of the state ments of a theological Sûtra; -sûtrin, a. wearing the sacred cord; -srig, m. creator of Brahman, ep. of Siva; -soma, m. N. of a saint; -stamba, m. universe, world; -stena, m. (thief of=) one in unlawful possession of the Veda; -steya, n. (theft of=) unlawful acquisition of the Veda; -sthala, n. N. of a town and of various villages; -sva, n. pro perty of a Brâhman; -haty&asharp;, f. murder of a Brâhman; -hán, m. murderer of a Brâhman; -hridaya, m. n. N. of a star (Capella).
bhakta pp. (√ bhag) devoted, etc.; m. worshipper; n. food; meal: -kara, m. preparer of food, cook; -kkhanda, n. appetite; -tva, n. being a part of or belonging to (--°ree;); -da, -dâyaka, a.presenting food to (g.); -dâsa, m. one who serves in return for his daily food; -dvesha, m. aversion to food, lack of appetite; -dveshin, a. disliking food, lacking appetite; -pâtra, n. dish of food; -ruki, f. appetite; -rokana,a. stimulating appetite; -sarana, n. kitchen; -sâlâ, f. dining-hall; -½âkâ&ndot;kshâ, f. appetite; -½abhilâsha, m. id.; -½abhisâra, m. dining-room; -½aruki, f. aversion for food.
bhadrākṣa m. N. of a prince; -½âyudha, m. N.; -½asva, m. N.; -½âsana, n. splendid seat, throne; a sitting posture among ascetics; -½îsa, m. ep. of Siva; -½îs vara, m. N. of various statues and emblems of Siva; N. of a locality; N. of a scribe.
bhadra a. [laudable: √ bhand] bless ed, auspicious; fair, beautiful; good; fortu nate, prosperous; skilful in (lc.): vc. m. my good friend, worthy sir, f. my good lady, pl. good people; â dis, f. the auspicious quarter, the south; â vâk, f. kindly speech; -m, a-yâ, in. (V.) joyfully; -m kri or â-kar, do well; -m kri, grant welfare to (d.); m. kind of evil doer (pl.); N.; n. welfare, happiness, bless ing, prosperity: -m te,prosperity to you, God bless you (often used parenthetically in a sentence).
bhāgaśas ad. in parts (divide); part by part, in due proportion, gradually; -hara, a. receiving a share; m. heir; -hâra, m. division (in arithmetic); -hârin, a. in heriting; m. heir; -½apahârin, a.receiving a share of inheritance; -½arthin, a. claiming a share.
bhāva m. becoming, arising, occur ring; turning into (--°ree;), transformation into (lc.); being, existence; endurance, continu ance; state of being (--°ree;, forming abst. nouns like -tâ and -tva); being orbecoming (as the fundamental notion of the verb, sp. of the int. or imps. vb.); behaviour, conduct; condition, state; rank, position; aspect of a planet (in astrology); true state, reality (°ree;--, in reality); manner of being, nature; mental state, dis position, temperament; way of thinking, thought, opinion, sentiment, feeling; emotion (in rhetoric there are eight or nine primary Bhâvas corresponding to that number of Rasas or sentiments); supposition; meaning, import (iti bhâvah is continually used by commen tators like iti½arthah or iti½abhiprâyah, at the end of an explanation); affection, love; seat of the emotions, heart, soul; substance, thing; being, creature; discreet man (dr.: vc.=re spected sir); astrological house: bhâvo bhâ vam nigakkhati, birds of a feather flock to gether; bhâvam dridham kri, make a firm resolution; bhâvam kri or bandh, conceive affection for (lc.): -ka, a. causing to be, pro ducing (--°ree;); promoting the welfare of (g.); imagining, fancying (g. or --°ree;); having a sense of the beautiful, having a poetic taste; -kar tri-ka, a. having as its agent an abstract noun; -gamya, fp. to be recognised by the imagination.
ayati m. no ascetic.
bhāvuka a. becoming anything (nm., or --°ree; with ad. in -am); having an &ae;sthetic sense; n. language full of emotion.
pratvakṣas a. energetic, vigorous.
bhūṣaṇa a. (î) adorning (--°ree;); n. ornament, decoration; --°ree; a. adorned with: -tâ, f. state of an ornament; -petikâ, f. jewel-casket.
maṅgala n. [brightness: √ mañg] luck, fortune, happiness, bliss (sts. pl.); prosperity, welfare; auspiciousness; good omen, whateverconduces to an auspicious issue; benediction, blessing; auspicious or lucky object, amulet; solemn ceremony, auspicious festivity (on important occasions); good old custom; good work; a. auspicious, propitious; m. planet Mars; N.: -karana, n. uttering a prayer for theauspicious issue of an undertaking; -ka lasa-maya, a. consisting of festal jars; -kâr aka, a. productive of prosperity, auspicious; -kâla, m. auspicious time; -kshauma, n. du. two festal garments (upper and lower) of linen; -gâthikâ, f. solemn chant; -gîta, n. id.; -ghata, m. N. of an elephant; -kand ikâ, f. a form of Durgâ; -tûrya, n. musical instrument used on festive occasions: -nisva na, m. sound of auspicious musical instruments; -devatâ, f. tutelary deity (only --°ree;); -pattra, n. leaf used as an amulet; -pâthaka, m. pronouncer of benedictions, professional panegyrist; -pâtra, n. auspicious pot or vessel (containing propitious objects); -pura, n. N. of a town; -pushpa-maya, a. made of auspicious flowers (garland); -pra tisara, m. cord of an amulet; -prada, a. auspicious; -maya, a. (î) consisting of no thing but luck etc.; -vat-î, f. N.; -vâdin, a. pronouncing a blessing; -vrishabha, m. bull with auspicious marks; -sabda, m. benediction, greeting; -sûkaka, a. indicative of good luck, auspicious.
maṭha m., î, f. hut; solitary hut of an ascetic or student, cell; monastic school, col lege: -kintâ, f. care of a monastery: -m sam â-kar, rule a monastery.
manda a. slow, sluggish, in (lc. or --°ree;); apathetic, indifferent to (d.); weak, slight; faint, low (voice), gentle (rain, wind); dull-witted, stupid, foolish; unhappy; dis eased, ill: -m, ad. slowly, gradually (also °ree;--); slightly; faintly, softly, in a low voice: mandam mandam, ad. very slowly, quite gradually; m. the planet Saturn: -ka, a. scanty, little; dull, stupid; -karni, m. N. of a sage; -karman, a. inactive; -kârin, a.acting foolishly; -kirana, a. weak-rayed; -ga, a. moving or going slowly; m. planet Saturn; -gati, a. moving slowly: -tva, n. slow pace; -ketas, a. absent-minded; dull witted, stupid, foolish; -kkhâya, a. having its beauty dimmed, dull-looking, lustreless; -garas, a. aging slowly; -gâta, pp. slowly produced; -tâ, f. indolence; slightness, in significance; dulness, stupidity, foolishness; -tva, n. slightness, insignificance, feebleness; -dhî, a. dull-witted, stupid, foolish; -pâla, m. N. of a Rishi; -punya, a. unfortunate, ill-fated; -pragña, a. dull-witted; -preman, a. having little affection; -phala, a. bearing little fruit; having an insignificant result; -buddhi, a. dull-witted; -bhâgin, a. ill fated, wretched; -bhâgya, n. misfortune; a. ill-fated, unlucky, unfortunate, miserable: -tâ, f. wretchedness; -bhâg, a. ill-fated; -ma ti, a. dull-witted; m. N. of a wheelwright; N. of a lion; -mandam,ad. very slowly or gradually, by degrees; very softly; -mand a½âtapa, a. having very slight heat, cool.
mala n., C. also m., dirt, filth, impurity (also morally); bodily secretion; n. kind of base metal, brass (?): -karshana, a. remov ing dirt; -gñu, a. dirty-kneed; -tva, n. being a stain; -dâyaka, a. attaching a stigma to any one; -digdha½a&ndot;ga, a. (î) having the body soiled with mire; -pa&ndot;ka½anulipta½a&ndot; ga, a. (î) having the body besmeared with dirt and mire; -pa&ndot;kin, a. covered with dirt and mire; -mallaka, n. loin-cloth; -mâsa, m. (impure month, no religious rites being performed in it), intercalary month; -mûtra-parityâga, m. evacuation of excre ment and urine.
mahokṣa m. large or full-grown bull: -tâ, f. state of a great bull; -½ukkhra ya, a. very lofty or great; -½ukkhrâya-vat, a. id.; -½uttama, n. (?) perfume; -½utpala, n. lotus-flower (Nelumbium speciosum); -½ut sava, m. great festival; -½utsavin, a. cele brating a great festival; -½utsâha, a. having great power; strong-willed, energetic, per severing; -½udadhi, m. great sea, ocean (of which there are supposed to be four): -ga, m. shell; -½udaya, m. great exaltation, good fortune, or prosperity; a. conferring great good fortune, or blessings; very prosperous; very happy; m. N.; n. ep. of the city of Kâ nyakubga: â, f. N. of a hall in the lunar world: (a)-svâmin, m. N. of a temple; -½ud ara, n. big belly, dropsy; a. (î) big-bellied; m. N.: -mukha, m. N. of an attendant of Durgâ; -½udyama, a. exerting oneself greatly, hard-working, industrious; busily occupied with (inf. or d. of abst. n.); -½unnata, pp. very lofty; -½unnati, f. great elevation, high rank or position; -½upâdhyâya, m. great teacher; -½uraga, m. great serpent; -½uras-ka, a. broad-chested; -½ûrmin, a. very billowy; -½ulkâ, f. great firebrand; great meteor.
milana n. meeting, encountering, contact.
mukhagata pp. being in the mouth or face; being in front; -grahana, n. kissing the mouth; -kandra, m. moon-like face; -kandramas, m. id.; -kapala, a. talkative, garrulous; -kapetikâ, f. slap in the face; -kâpalya, n. garrulousness; -kkhavi, f. colour of the face, complexion; -ga, m. (born from the mouth of Brahman), Brâhman; -tás, ad. from, at, in, or by the mouth; in the face; in front, forward, from the front; before (g.); -pa&ndot;kaga, m. lotus-face; -pata, m. veil; -pinda, m. mouthful of food; -priya, a. pleasant in the mouth; -bandhana, n. in troduction, preface; -bha&ndot;ga, m. slap in the face, with (--°ree;); distorted face, grimace; -bha&ndot;gî, f. distortion of the face; -bheda, m. id.; -mandala, n. face; -mâtra, a. (î) reaching to the mouth; -mâruta, m. breath (of the mouth); -mudrana, n. closing the mouth of (g.); -mudrâ, f.distortion of the face or sealing of the lips; -motana, n. smacking of the lips.
muni m. inspired or ecstatic man (V.); sage, seer, ascetic, hermit, sp. one who has taken the vow of silence (C., rarely in Br.); seer in the heart=conscience: pl. the seven sages (=the seven Rishis) orstars of the Great Bear; sg. N.; N. of the mango tree, Arte misia indica, Butea frondosa, Buchanania latifolia, and Agati grandiflora.
munyanna n. pl. food of ascetics.
munīśa m. prince of ascetics, great sage or ascetic, ep. of Sâkyamuni and Vâl mîki; -½îsvara, m. id.; ep. of Vishnu and of Buddha.
munīndra m. chief of ascetics, great sage: -tâ, f. dignity of a great sage.
munikeśa a. wearing long hair like a Muni (AV.1); -paramparâ, f. unin terrupted tradition; -putra, m. son of an ascetic; -vana, n. forest inhabited by ascetics, hermit forest; -vara, m. best of theseven Munis, ep. of Vasishtha as one of the stars of the Great Bear; best of ascetics; -vrata, a. observing the vow of (ascetics=) silence.
mela m. [√ mil] meeting, intercourse; company, assembly; -aka, m. meeting, con gress, assemblage (-m kri, assemble); -ana, n. coming together, meeting, union.
mauna n. condition of a Muni or as cetic; silence (-m vi-dhâ or sam-â-kar, ob serve silence, hold one's tongue): -dhârin, a. observing silence; -vritti, a. observing the vow of silence; -vrata, n. vow of silence; a. observing the vow of silence; -vratin, a. id.
yati m. disposer (V.): pl. N. of an ancient race connected with the Bhrigus; sg. (striver), one who has renounced the world, ascetic, anchorite.
yatitāla m. kind of musical measure; -tva, n. condition of an ascetic; -dharma, m. duties of an ascetic.
yathā rel. ad. & cj. as, like (followed by correlative táthâ; sts. tathâ tathâ, tadvat, evam, V. evá; in V. the pcls. kid, ha, ha vai, iva½a&ndot;ga, iva ha are added, in C. sts. iva redundantly; at the end of a pâda yathâ is sometimes unaccented in this sense like iva); as, for instance; elliptically: as it is or was (rare); properly, correctly (=yathâvat); in order that, (so) that (with subj. or opt. in V.; opt., pr., ft., impf., pf., aor. in C.; sts. with ellipse of syât or bhavet); that (with verbs of saying, thinking, knowing, doubting, hear ing, etc. introducing oratio recta ± iti); as soon as (rare); as if (w. pot., rare): yathâ tathâ, as -therefore; as surely as -so truly (also tena satyena, the logical order of the clauses being sts. inverted); yáthâ yathâ táthâ tathâ (V. also eva&halfacute;eva), according or in proportion as -so, the more -the more; yathâ yathâ½eva, that (w. pot.; corr. tad); yathâ tathâ, in whatever way; in some way or other, anyhow (with na, in no way, not in reality); by commentators used to express that a word is employed adverbially (in such manner that it is, sc.bhavati); yathâ katham- kid, in any way, somehow or other; tad yathâ, that is as follows=namely, for instance; tad yathâ½api nâma, just as if (w. pot.).
yatin m. ascetic.
yamaka a. double, twofold; n. double bandage; repetition of syllables iden tical in sound but different in meaning, paro nomasia; -kimkara, m. Yama's servant, messenger of death; -ketu, m. Yama's flag, sign of death; -kshaya, m. Yama's abode; -gâth&asharp;, f. verse treating of Yama; -griha, n. Yama's abode; -ghna, a. destroying death, ep. of Vishnu; -ga, a. twin-born; m. du. twins; -gâta, pp.: -ka, a., m. id.;-gihvâ, f. (Yama's tongue), N. of a procuress; -tâ, f. condition of Yama: -m yâ, become the god of death to, cause the death of (g.); -tvá, n. id.; -damshtra, m. N. of an Asura, of a Râkshasa, and of a warrior; -damshtrâ, f.Yama's tooth: -½antaram gata, having en tered the jaws of death; -danda, m. Yama's rod; -dis, f. Yama's quarter, south; -dûtá, m. Yama's messenger; (á)-devata, a. having Yama as a deity; -dhânî, f. Yama's abode.
yācñā f. soliciting, asking, for (--°ree;); begging, mendicity; request, entreaty, peti tion; asking for (a girl) in marriage: -m kri, fulfil a request; -gîvana, n. subsist ence by begging; -bha&ndot;ga, m. vain request; -vakas, n. pl. words of solicitation.
yācaka m. petitioner, beggar: î, f. female beggar; -ana, n. begging, soliciting, asking for (--°ree;); asking in marriage (--°ree;): -ka, m. beggar; -anâ, f. asking, soliciting; request, petition, entreaty for (--°ree;); solicita tion of any one (--°ree;): -m kri, fulfil a request; -anîya, fp. to be requested; -ita, pp. asked, etc.: -ka, a. borrowed; n. borrowed sum or object; -i-tavya, fp. to be asked; to be asked for a girl (ac.) in marriage by (in.); -in, a. begging for (--°ree;); -ishnu, a. asking, soliciting; m. petitioner: -tâ, f. solicitation of favours.
yauvana n. (fr. yuvan) youth, bloom or prime of youth, adolescence, manhood: pl. youthful deeds: -darpa, m. pride of youth, juvenile indiscretion; -padavî, f. path of youth: -m ârûdha, having entered on adolescence; -prânta, m. n. end of youth; -vat, a. possessed of or being in the bloom of youth, youthful.
rasa m. [√ 2. ras] sap, juice (of plants), fruit-syrup; fluid, liquid; water; essence, pith (of anything); quicksilver; potion, elixir; poisonous draught; taste, flavour (as distinctive quality of fluids: six kinds are distinguished, viz. sweet, salt, bitter, sour, pungent, astringent); object of taste; organ of taste, tongue; relish, inclination, fondness or love for (lc. ± upari, --°ree;); desire; affection; pleasure, delight; charm; (flavour or key note in poetry), sentiment (eight Rasas are generally distinguished: love, heroism, dis gust, wrath, mirth, terror, pity, wonder, a ninth, quietism, and a tenth, tenderness, being sometimes added); prevailing sentiment in human character; sacred syllable om.
rasapācaka m. cook; -praban dha, m. poetical work, drama; -bhâva-vid, a. knowing the sentiments and emotions; -maya, a. (î) consisting of juice, fluid, water, or quicksilver; charming; -râga, m.quick silver; (rása)-vat, a. juicy, succulent; well flavoured, savoury; filled with juice; sup plied with moisture (field); overflowing with (in.); tasteful, charming; n. tasteful style: -î, f. kitchen; meal; -vat-tâ, f. juiciness; savouriness; tastefulness; -vâda, m. alchemy; -vikrayin, a. vendor of liquors or juices; -vikretri, m. id.; -vid, a. knowing the taste; having good taste; -sâstra, n. alchemy; -sodhana, n. purification of quicksilver; -sid dha,pp. (adept in quicksilver=) skilled in alchemy; familiar with poetical sentiments; -siddhi, f. (adeptness in quicksilver), skill in alchemy.
rahogata pp. having retired to a solitary place, being alone; secret.
rasita (pp.) n. roar, yell, cry; re verberation, thunder; rattle, jingle; -i-tri, m. 1. roarer; 2. taster; -ín, a. juicy; pos sessed of taste, aesthetic.
rasika a. possessed of taste, aesthetic; having a taste for or a sense of, fond of, appre ciating, understanding (lc., --°ree;); having a special taste or hobby; devoted to (lc., --°ree;); tasteful: -tâ, f. tasteor fondness for (lc.), -tva, n. devotion, addiction.
ruciṣya a. pleasing, agreeable; -î, f. metr.=ruki, light, lustre (pl.); -ya, a. pleasing, radiant, beautiful; appetising.
rucikara a. causing desire; pro ducing appetite.
ruci f. light, lustre; splendour, beauty; colour; liking, taste, fondness, for (lc., prati, inf., --°ree;); appetite; --°ree;, a. fond of, indulging in, addicted to, eager for: in. ruk yâ, according to desire, at will or pleasure; -m dâ, please any one (g.); -m â-vah, pro duce a liking for (d.); a-ye bhû, please any one (g.).
rocaka a. [√ ruk] stimulating the appetite; -aná, a. (â, î) bright, shining; pleasing, lovely; stimulating the appetite; n. (V.) brightness, brilliance, splendour; bright heavens (also pl., three being assumed): pl. lights, stars: â, f. gall-stone of the cow.
laghu ] a. (v-î, u) swift, active, nimble; light (not heavy); light, easily digested; easy in mind, buoyant; unimpeded, without a retinue; easy; easily articulated (the letter v);prosodically short; small, diminutive, little, insignificant, trifling; feeble, wretched, despicable, low; gentle, soft; younger; agreeable, desirable; handsome, beautiful; clean (dress): laghu man, think little of, despise; -kri, deride.
lābha m. finding, meeting; obtain ment, acquirement (of, g., --°ree;); gain, advan tage, profit; object acquired, acquisition; capture; apprehension, knowledge: -lipsâ, f. desire of gain, covetousness; -vat, a. having gained advantage; having got possession of (--°ree;); -½alâbha, m. du. & n. sg. gain and loss.
lāṭācārya m. N. of an astrono- mer; -½anuprâsa, m. repetition of a word in the same sense but in a different applica tion (rhet.).
liṅgin a. having a mark or sign; having the marks or appearance of (--°ree;); wearing false badges, hypocritical; assum ing the badges of, passing oneself off as (--°ree;); wearing his badgesjustly, sincere; provided with a phallus; having a subtle body; m. hypocrite; member of a religious order, as cetic; a Sivaite sect (pl.); cause.
liṅgavat a. having characteristic marks; having various genders; having a phallus (a certain Sivaite sect); -sarîra, n. the subtle body (phil.); -sâstra, n. treatise on grammatical gender; -stha,m. ascetic; -½anusâsana, n. doctrine of grammatical gender.
vanīyaka m. beggar, petitioner: -gana, m. id.
vanoddeśa m. forest region, place in the wood; -½udbhava, a. produced or ex isting in the forest, growing wild; -½upapla va, m. forest conflagration; -½upeta, pp. having retired to the forest; -½urvî, f. forest region.
vamathu m. vomiting; water squirted from an elephant's trunk; -ana, n. vomit ing; emission; emetic.
varcasa n. (--°ree;) brilliance, lustre; colour; -ka, n. brilliance; ordure; -ya, a. conferring vigour; -vín, a. vigorous; m. energetic man.
varṇarāśi m. alphabet; -lopa, m. dropping of a letter; -varti: -kâ, f. paint brush; -vikriyâ, f. violation of the rules of caste; -vritta, n. metre measured by the number of syllables; -vyatikrântâ, pp. f.having transgressed with a man of lower caste; -vyavasthiti, f. caste system; -sik shâ, f. phonetics; -sreshtha, m. best man by caste, Brâhman; -samsarga, m. mixture of castes by intermarriage; -samhâra, m. assem blyrepresentative of castes; -samkara, m. mixture of colours (rare); mixture of castes by intermarriage; -samghâta, m., -samghâta, m., -samâmnâya, m. (combination of letters), alphabet; -sthâna, n. place (in the mouth) of the production of a letter.
vānaprastha m. (betaking oneself to forest-uplands: vanaprastha), Brâh man of the third order (who has retired from domestic life to the forest), hermit; a. relating to the forest hermit; m. (sc.âsrama) third stage of a Brâhman's life, forest life; -prasth-ya, n. condition of a hermit.
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;).
vijana a. destitute of men, deserted, solitary, lonely; n. retired place; absence of witnesses; lc. in a lonely place, in private, without witnesses: -m kri, remove all wit nesses; -gana-tâ, f. solitude;-ganî-kri, re move every one or all witnesses from a place (ac.); separate from a loved person; -gan man, m. a mixed caste (offspring of outcast Vaisya).
vinaya a. removing (RV.1); m. (C.) removal, withdrawal (of a cloth); guidance, discipline, instruction, training; good beha viour, decorum, discretion, polite manners, good breeding, modest conduct; office (rare); treatise on discipline (B.); instruction; -gyot is, m. N. (conj.), -tâ, f. good behaviour; modesty; -nayana, a. removing, dispelling; n. education, instruction, in (lc.); -nayam dhara, m. N. of a merchant; -naya-pitaka, (basket=) collection of treatises on disci pline (B.); -naya-maya, a. being good breed ing itself; -naya-vat, a. well-behaved (in a-): -î, f. N.; -naya-sûtra, n. Sûtra treat ing of discipline (B.); -naya-svâminî, f. N.; -naya½âditya, m. ep. of Gayâpîda: -pura, n. N. of a town built by Gayâpîda; -naya½âdi-dhara, m. N.; -½avanata, pp. bowing low with modesty; -nayin, a. well bred, well-conducted, modest; -naya½ukti, f. modest speech (pl.).
virāga m. loss of colour; dislike (to persons), indifference (to things), to (ab., lc., --°ree;); indifference to worldly objects; a. of various colours, variegated; free from pas sion, indifferent; -râgi-tâ, f.aversion, dis like; -râgin, a. disliking, having a disincli nation for (lc.); -r&asharp;g, a. (V.) ruling; splen did; m. chief, ruler, lord; f. queen; f. exaltation (V.); f. (V.), m. (C.) N. of a divine being, the result of speculation, iden tified with Purusha, Pragâpati, Brahman, Agni, and later Vishnu, sometimes appear ing as the daughter (or son) of Purusha, Pragâpati, Brahman, or Vishnu; is made the subject of all kinds of fanciful allegories in the Brâhmanas; in the Vedânta virâg is a designation of intellect conditioned by the aggregate, so called because of its manifold brilliance; f. N. of various V. metres, chiefly with pâdas of ten syllables: t-tva, n. name of Virâg; -râga, a. brilliant; m. N.; -râg ita, pp. resplendent; -râta, m. N. of a king of the Matsyas; -râtra, end of night; -râd dhri, m. insulter; -râdha, m. N. of a Râk shasa: -gupta, m. N., -han, m. slayer of Virâdha, ep. ofVishnu (Râma); -râma, m. cessation; termination, end; end of a word or sentence, stop, pause (gr.); end of a pâda, caesura within a pâda; stroke below a con sonant indicating the absence of the inherent a (orig. only at the end of a sentence); ab stention (gr.): --°ree; a. ending in (gr.): -m yâ, rest; come to an end; -râva, m. cry, clamour, roar, noise; -râvin, a. crying, warbling, yell ing, roaring; resounding with (in.).
visadṛśa a. (â, î) unlike, different, unequal: -phala-tâ, f. difference of conse quences; -sandhi, m. secondary joint; ab sence of Sandhi; a. jointless; unallied with any one; lacking Sandhi; -samnâha,a. un armoured; -samâpti, f. non-completion; -sambhoga, m. separation.
vīpsā f. distributiveness (expressed by the repetition of a word); repetition (of a word).
vīrāśaṃsana n. (indicative of heroes), battle-field; -½âsana, n. kind of sit ting posture with ascetics.
vṛkṣa m. [that which is felled: √ vrik =√ vrask] tree; plant (rare); tree bearing visible flowers and fruit (rare, C.); trunk of a tree (rare): (a)-ka, m. little tree; (á)-kesa, a. wooded (RV.1); -ghata, m. N. of an Agra hâra; -kkhâyâ, f. shadow of a tree; -ga, a. made of wood, wooden; -traya, n. three trees; -tva, n. notion of &open;tree&close;; -devatâ, f. tree-divinity, dryad; -niryâsa, m. exudation from trees, gum, resin; -parna, n. leaf of a tree; -maya, a. (î) made of wood, wooden; -mûla, n. root of a tree: -tâ, f. sleeping on the roots of trees (of ascetics); -râg, m. king of trees, Indian fig-tree; -vâtikâ, f. grove of trees; -sâkhâ,f. branch of a tree; -sâyikâ, f. squirrel; -samkata, n. forest-thicket; -sar p&isharp;, f. tree-serpent (AV.1); -½agra, n. top of a tree; -½adana, m. (eating into a tree), car penter's chisel; -½adhirûdhi, f. spreading of a tree(from below upwards); kind of em brace; -½ârohana, n. climbing a tree.
vega m. [√ vig] shock, jerk (V., C., rare); C.: rush, impact; flood (of water, tears), cur rent; impetus (esp. of missiles), force, velo city, speed; impetuosity, vehemence, haste, sudden impulse; outbreak, outburst (of pas sion etc.), excitement; attack (of disease); circulation, working (of a poison; sts. pl.); impulse: -tara, m. greater swiftness: vegâd vegataram gam, run faster and faster; -tas, ad. with a sudden jerk; speedily, hastily, impetuously; -danda, m. elephant (=ve tanda); -vat, a. impetuous, hasty, swift, energetic, violent (wind); m. N. of a fairy: -î, f. N. of a fairy; -vâhin, a. flowing (river) or flying (arrow) swiftly; -sarî,f. female mule; -½anila, m. violent wind.
vedāṅga n. member of the Veda, subsidiary Vedic treatise (six are enumer ated: Sikshâ, Kalpa, Vyâkarana, Nirukta, Khandas, Gyotisha); -½âdi, m. beginning of the Veda; m. n. sacred syllable om; -½adhi gama, m. Vedic study; -½adhyayana, n. id.; -½adhyâya, a. studying or having studied the Veda; -½adhyâyin, a. id.; -½anadhyay ana, n. neglect of Vedic study; -½anuvak aná, n. repetition orrecitation of the Veda; Vedic doctrine.
vedasaṃhitā f. an entire Veda in any recension; -samnyâsika, a. having renounced Vedic study and pious works and devoting oneself to contemplation; -sam nyâsin, a. id.; -samâpti, f.completion of Vedic study.
vai post positive pcl. emphasizing the preceding word: rare in the Samhitâs, very common in Br. (often indicating the beginning of a clause) and E.; in S. gnly. only in the combination yadi½u vai; in E. and Manu vai is very common at the end of a pâda as a mere expletive; with other pcls.: vâ u (RV.); ha vaí, ha sma vai, eva vai (Br.); api vai, tu vai (C.).
vyathaka a. disquieting, distressing, painful (speech); -ana, a. distressing; n. tottering; feeling of pain; -ayitri, a. harassing (ac.); -&asharp;, f. failure (C.); injury, loss (Br., C.); disquietude, distress, anguish, pain (ord. mg.; C.): -m kri, cause pain to (g.); give way to grief; (vyáth)-is, ad. reeling (ship; RV.); unobserved by (g.), secretly (V.); or n. course, path.
vyavaccheda m. severance from (in., --°ree;); separation, dispersion (in a-); ex clusion; distinction, discrimination; letting fly (an arrow): -ka, a. distinguishing; ex cluding; -kkhedya, fp. to be excluded; -dhâna, n. interposition, intervention (ord. my.); cover; distinction, discrimination; interruption; conclusion: -vat, a. covered with (--°ree;); -dhâyaka, a. (ikâ) intervening; interrupting, disturbing; -dhârana, n.speci fication; -dhi, m. covering; -sâya, m. strenu ous labour; resolution, resolve, determina tion, purpose, to (lc., prati, --°ree;): -vat, a. reso lute, determined, enterprising; -sâyin, a. id., energetic; -sita, pp. √ sâ; n.resolve, pur pose, enterprise; -siti, f. resolution, deter mination; -sthâ, f. respective difference, distinction; continuance in one place (rare); fixity, permanence; fixed limit (rare); deci sion, establishment, settled rule regarding (--°ree;); fixed relation of time or place (gr.); state, condition; case (rare); occasion, oppor tunity (rare): in. according to a fixed rule: lc. in every single case; -sthâna, n. per sistence, continuance, in (lc., --°ree;); steadfast ness; condition, sg. pl. circumstances; -sthâ paka, a. determining, settling, deciding; -sthâpana, n. encouraging; fixing, deter mining; -sthâpanîya, fp. to be determined; -sthita-tva, n. permanence, fixity;-sthiti, f. distinction; perseverance in (lc.); con stancy, steadfastness; fixity, permanence; fixed rule; -hartavya, fp. to be employed or used; n. imps. one should act or proceed; -hartri, m. one engaged on or occupied with (in.); transactor; judge.
vyāmiśra a. mixed, blended; mingled with, accompanied by, provided with (in., --°ree;); manifold; equivocal (speech); dis traught: lc. when both cases occur at the same time (gr.); -moha, m.loss of conscious ness; mental confusion, infatuation; uncer tainty regarding (--°ree;); -yata-tâ, f. openness (of the mouth); -yata-tva, n. robustness, muscular development; -yata-pâtam, abs. flying from afar (arrow); -yâmá, m. com bat, strife (rare); athletic exercise; exer tion or practice in (--°ree;): -bhûmi, f. exercis ing ground, -sâlâ, f. gymnasium.
vrata n. [willed: √ vri: perh. old pp.] 1. V.: will, command, law, ordinance; do minion; service, obedience; realm; regular sphere or function; 2. V., C.: operation, ac tion, doings, conduct, manner, mode of life (with suki=clear conscience); religious rite or service; duty, towards (--°ree;); religious or ascetic observance taken upon oneself, aus terity, vow, rule, holy work (such as fasting and continence); 3. C.: vow (in general), resolve, to (d., lc. of vbl. n., --°ree;): ab. in conse quence of a vow; (á)-m kar, observe a vow, esp. practise chastity.
vratadāna n. imposition of a vow; -dhara, a. practising a vow (only --°ree;); -dhâr ana, n. fulfilment of religious observances or of duties, towards (g., --°ree;); (á)-pati, m. lord of religious rites (Agni; V.); -p&asharp;, a. guarding the sacred law (V.); -pârana, n. conclusion of a fast, eating after a fast; -pra dâna, n. imposition of a fast; -bha&ndot;ga, m. breach of a vow; -bhrít, a. bearing the sacred law or rite (Agni); -ruki, a. delighting in vows etc., religious; -lopa, m. breach of a vow; -lopana, n. id.; (á)-vat, a. fulfilling or practising a vow; -sayyâ-griha, n. sleeping apartment for the performance of a vow; -sampâdana, n.fulfilment of a vow or religious duty; -stha, a. practising a vow etc.; -sthita, pp. id.; -snâta, pp. having completed one's vows (but not Vedic study): -ka, a. id.; -snâna, n. completion of one's vows; -hâni, f. neglect of vows; -½âdesa, m. imposition of a vow, esp. of the first vow of the Brahmakârin; -½âdesana, n. initiation into a vow: -visarga, m. pl. initiation into and completion of a vow.
śama m. (mental) tranquillity or calmness, equanimity, quietism; peace, with (sârdham); apathy (rare); tranquillization, calm, pacification, alleviation, cessation, ex tinction: -m kri, show calmness, calm oneself, be tranquil: -gir, f. tranquillizing word; -pradhâna, a. devoted to calmness.
śākya m. [pat. fr. saka] N. of a warrior tribe in Kapilavastu, which derived its origin from the sun, and in which Bud- dha was born: -pâla, m. N. of a king; -pu trîya, m. Buddhistic monk; -bhikshu,m. Buddhistic mendicant: -kî, f. Buddhistic mendicant nun; -muni, m. Ascetic of the Sâkyas, ep. of Buddha; -sâsana, n. religion of Buddha; -simha, m. Lion of the Sâkyas, ep. of Buddha.
śānta pp. v. √ 2. sam; m. N.: -ketas, a. composed, calm; -gvara, a. having one's grief assuaged; -tâ, f. quietism, freedom from passion; -tva, n. id.; -manas, a. composed.
śārṅga a. made of horn (sri&ndot;ga); derived from the tree Sri&ndot;ga (poison); n. bow (sp. Vishnu's or Krishna's): -dhanvan, m. (having the bow Sâr&ndot;ga) ep. of Vishnu or Krishna; -dhara, m. (bearing the bow Sâr&ndot;ga) id.; N.: -paddhati, f. Sâr&ndot;gadhara's poetical anthology, T. of a work; -pâni, m. (holding the bow Sâr&ndot;ga in his hand) ep. of Vishnu or Krishna; -bhrit, m. ep. ofVishnu or Krishna; -rava, m. N.: pl. his descend ants: -misra, pl. Sâr&ndot;garava and the rest.
śālibhavana n. rice-field; -bhû, f. id.; -vâhana, m. (rice-bearer), N. of a king, adversary of Vikramâditya, the date of his birth, 78 a. d., being the beginning of the Saka era; -samrakshikâ, f.female guardian of a rice-field; -hotra, m. poetical N. of the horse (receiving offerings of=fed on, rice); N. of a Rishi, regarded as the first authority on the horse; n. Sâlihotra's work on the horse: -gña, a. familiar with --.
śāstrin a. learned; m. scholar; -îya, a. taught in the Sâstras, belonging to theory (opp. practice), theoretical: -tva, n. fact of being prescribed in the Sâstras.
śramaṇa m. (mortifying the flesh), ascetic, mendicant, sp. Buddhistic or Jain (a term sts. applied to Buddha himself); n. effort, exertion: -ka, m. mendicant; i-kâ, f. mendicant nun; -½âkârya, m.Buddha.
saṃsādhana n. preparation; per formance, accomplishment; -sâdhya, fp. to be accomplished; -obtained; conquerable; -sâra, m. transmigration, perpetual succes sion of births, cycle of existence, mundane existence (with all its sorrows): â samsârât, from the beginning of the world: -mandala, m. n. cycle of mundane existence, -mârga, m. path of life, -sâgara, m. ocean of worldly existence; -sârin, a. far-extending, compre hensive (intellect); transmigratory; m. living or human being; -siddhi, f. completion, ac complishment, fulfilment, success; perfection, in (--°ree;); -sûkana, n. manifestation, utterance (of a speech); -sríg, f. concussion (of battle; RV.1); -sriti, f.=-sâra, transmigration, etc.; -srishta, pp. √ srig; n. intimacy: -m kar, enter on intimate relations with (lc.); (sám) srishti, f. union (V.); combination of two figures of speech in one passage (C.); -srish- tin, a. again living in common after the partition of property.
saṃstha a. standing, staying, resting, existing, or contained in (lc., gnly. --°ree;); being in or with=belonging to (lc. or --°ree;); based or dependent on (--°ree;); being in possession of (--°ree;); lasting (--°ree;; rare); á, m. (RV.): only lc. in the midst or presence of (g.); -sth&asharp;, f. remaining or abiding with (--°ree;; E., rare); form, appearance (C.); established order, standard, rule (C.); condition, state, nature (C.); completion, conclusion (V.); end, death (P.); complete liturgical course (being the basis of a sacrifice; the Gyotishtoma, the Haviryagña, and Pâkayagña consist of seven such forms); spy in one's own country (rare): --°ree; a. a, having the form of, appearing as; -sthâna, n. position, situation in a place (--°ree;); standing firm (in battle); existence; life; strict adherence to (--°ree;); abode; public place in a town; form, shape, appearance (ord. mg.; often with rûpa); condition, state, nature (rare); aggregate (rare): -vat, a. ex isting; having various forms; -sthâpaka, a. establishing; -sthâpana, n. fixing, setting up, erecting; establishment, of (g., --°ree;); re gulation of (--°ree;): â, f. cheering up, encourage ment; -sthâpayitavya, fp. to be cheered or consoled; -sth&asharp;pya, fp. C.: to be placed in (subjection) to (g.); -impressed on the mind (lc.) of (g.); V.: to be concluded (sacrifice); (sám)-sthiti, f. C.: union with (in., lc.); standing or resting on (lc., --°ree;); position; abid ing, residence in (lc.); duration, continuance; perseverance (rare); attaching importance to (lc.); existence, possibility, of (g., --°ree;); form; established order; condition, nature; V.: conclusion (rare); P.: end, death (rare).
sagaṇa a. attended by a troop, sur rounded by (in.; V.); attended by his retinue (C.); -gadgada, a. falteringly uttered: -m, ad. falteringly; -gadgada-gir, a. with a faltering voice; -gandha, a. smelling; having the same smell as (in., --°ree;); related (Pr.); proud (v. r. -garva); (sá)-gara, m. [pro vided with moisture], atmosphere, air (V., rare); N. of a mythical king of Ayodhyâ, whose 60,000 sons while digging up the earth to recover a sacrificial horse, were burnt by the sage Kapila; the Ganges, brought down from heaven by Bhagîratha, a descendant of Sagara, to purify their remains, flowed with their ashes into the sea, which was called Sâgara in their honour (C.): pl. the sons of Sagara; -garbha, a. pregnant, by (in., ab.); (sá)-garbh-ya, a. born from the same womb; -garva, a. exulting, arrogant; proud of (lc., --°ree;): -m, ad. proudly; -guna, a.furnished with a string; together with the string; possessed of qualities or virtues; -gun-in, a. virtuous (rare); -gulika, a. along with a pill; -gotra, a. being of the same kin, related to (g., --°ree;); -gauravam, ad. with dignity.
saṃketa m. [joint purpose: √ kit] appointment, assignation, with (g.); precon certed sign, signal; agreement; consent: °ree;--, according to agreement: -m kri, kalpa ya or dâ, make an agreementor appoint ment, with (samam, saha, mithas), make an assignation with (in. + saha, g.), assign as a place of meeting; -m kri, give a sig nal; -keta-ka, m. assignation; -ketana, n. place of assignation (of lovers); -keta-niketa, m.: -na, n. id.; -keta-bhûmi, f. id.
saṃgati f. meeting with (g., --°ree;); resorting to a place, frequenting (lc.); asso ciation, intercourse (also sexual), with (in. ±saha, samam, g., lc., --°ree;); alliance (rare); accidental occurrence (rare); fitness, appro priateness; connexion, relation, to (in., --°ree;): in. by chance, haply.
saṃgata pp. (√ gam) apposite etc.; m. alliance based on mutual friendship; n. meeting, with (in., g., lc., --°ree;); association, intercourse, intimacy, with (in., g., --°ree;); agree ment: -½artha, a.having a suitable sense.
saṃgatha m. [√ gam] coming to gether, convergence, centre (V.); -gamá, m. meeting (of friends or foes), union, associa tion, intercourse (also sexual), with (in. ± saha, g., --°ree;); confluence; connexion, con tact, with (in., --°ree;); acquirement of (g.): anarthena --, harm, injury: -datta, m. N.; -gámana, V. a. (î) gathering together; m. assembler of (g.; V.); n. meeting, union, with (--°ree;; V., C.); coming into contact with, acquirement of (in.; C.); -gama-svâmin, m. N.
satkathā f. good conversation or tale; -kartri, m. benefactor; -karman, n. good work, virtuous act; a. performing good actions; -kalâ, f. fine art; -kavi, m. good or true poet: -tva, n. true poetic gift;-kâra, m. sg., pl. kind treatment, hospitable recep tion, hospitality; praise, favour (of a king, --°ree;): -½arha, a. worthy of hospitable treat ment; -kârya, fp. effected; deserving of honour or hospitality; n. necessary exist ence of the effect (as inherent in the cause: in Sâ&ndot;khya phil.): -vâda, m. theory of the actual existence of the effect, -vâdin, m. ad herent of this theory; -kâvya, n. good poem; -kîrti, f. good reputation; a. having a --; -kula, n. good or noble family; a. belonging to a --; -krita, pp. honoured, treated hos pitably; n. honourable reception; -kriti, f. kind treatment, hospitable reception, hos pitality; -kritya, gd. having entertained hospitably; -kriyâ, f. putting in order, pre paration (rare); sg., pl. kind treatment, hos pitable reception, hospitality (ord. mg.); cele bration (of a wedding, --°ree;); -kshetra, n. good field.
saṃtāna m. C.: continuity, continu- ance; uninterrupted series, continuous flow; continuous train of thought (rare); lasting alliance (in which a daughter is given to one's ally; also -samdhi, m.); continuation of a family, offspring, progeny (also n.); V.: con nexion, transition (in recitation etc.); reti culated ligature, sinew: -ka, m. one of the five trees of paradise: -maya, a. (î) consist ing of the flowers of the Samtânaka tree; -tânam, abs. extending across; -tâpa, m. heat; pain, suffering, anguish, distress, at (lc.); remorse, repentance; penance (rare): -m kri, be distressed about (prati): -kârin, a. causing suffering; -tâpana, a. paining, afflicting;-tâpa-vat, a. afflicted with pain, sorrowful; -tâpa-hara, a. removing heat; -târa, m. crossing (water, g., --°ree;): -mûlaka, probably incorr.; -târya, fp. to be crossed (sea); to be got over (fig.).
saṃnahana n. tying together; pre paration; cord; equipment; -nâda, m. sound, din, cry, roar; -nâdana, a. causing to sound, filling with noise; -nâma, m. subjection; modification; -nâha, m. tying up, girding; preparation, equipment; undertaking; cord; armour, mail; trappings of a horse; -nikar sha, m. drawing together, approximation, close contact, with (--°ree;); connexion with, re lation to (--°ree;); nearness, proximity: -m, ac. (go etc.) near; ab. from one's presence (de- part etc.); lc. in the neighbourhood of (g., --°ree;); -nikâsa, --°ree; a. having the appearance of; -nikrishta, pp. near etc.; n. nearness, prox imity: -m, ad.near (--°ree;); lc. in the neigh bourhood of (g., --°ree;); -nikaya, m. accumula tion; abundance, plenty, store; -nidhâtri, m. one who is near; receiver (of stolen goods); official on duty; -nidhâna, n. (putting toge ther into), receptacle; nearness, proximity, presence; existence: ab. from (g.); lc. in the neighbourhood or presence of (g., --°ree;); -nidhi, m. juxtaposition; proximity, vicinity, pre sence, existence: lc. in the presence of, near (g., --°ree;); -m, into the presence of, near (g., --°ree;); -m kri, bandh, or vi-dhâ, take up one's position or abode in (lc.); -nipâta, m. con tact, collision, encounter, with (in.); con junction, combination, aggregation, mixture; (morbid combination=) disorder of the three bodily humours; fall, descent (in lakshana-); collapse, death (very rare): -nidrâ, f. trance; -nipâtita, cs. pp. brought together, assembled; -nipâtya, fp. to be shot (arrow) at (lc.); -nibarhana, n. repression, mastery (of the heart); -nibha, a. resembling, like, -ish (--°ree;; sometimes with names of colours).
saṃdeha m. conglomeration, mortal coil (contemptuous term, Br.); C.: doubt, un certainty, as to (g., lc., --°ree;); doubtful matter (rare); danger, risk; a rhetorical figure: w. na or na½asti, without doubt (used paren thetically): -dâyin, a. causing uncertainty regarding, reminding of (--°ree;); -dolâ-stha, a. swayed by the swing of doubt; -pada, a. sub ject to doubt, doubtful; -bhrit, a. cherishing doubt regarding (lc.).
sapadi ad. on the spot, instantly, in a moment; -padma, a. provided with lotuses: -ka, a. provided with a lotus and splendid (padmâ = srî); -parâkrama, a. mighty; -parikrama, a. accompanied byone's retinue; -parikkhada, a. together with one's belongings, -goods and chattels; -pa ritosham, ad. with satisfaction; -parivâra, a. together with one's retinue; -parihâsa, a. jocose.
samakṣa a. meeting the eye, visible (C.): (á)-m (V., C.), e (C.), before the eyes, manifestly; in the presence of (g., --°ree;; C.): -darsana, n. seeing as an eye-witness.
samaya m. V.: coming together, place of meeting; V., C.: agreement, com- pact, contract, engagement (regarding, --°ree;); C.: treaty; condition; intercourse with (in.); appointed or proper time, for (g.); juncture, time, season; opportunity, occasion; (con currence of) circumstances, case; convention, general practice, usage, rule; ordinance, pre cept, doctrine; conventional meaning or scope of a word: -m kri, make an agreementor compact, with (in. ± saha); -m dâ, offer terms, propose an agreement; -m grah or prati-pad, enter into an agreement, accept a condition; -m raksh, observe an agree ment, keep one's word; -m vi-la&ndot;ghaya,break an agreement, break one's word; -m brû, vak, abhi-dhâ, state one's conditions; -m sam-vad, make an agreement; -m sthâ paya, fix, settle; in. samayena, according to agreement; conditionally: tena --, in con sequence of this agreement; ab. samayât (also -tas), in accordance with an agreement; con ditionally: -bhrams, lapse from=break, an agreement; lc. samaye (also °ree;--), at the ap pointed or right time, when the timehas come; at the time of, at the time when -is there (--°ree;): iha --, in this case, under such circumstances; -sthâ, keep one's engage ment or word; -sthâpaya, determine with regard to any one (ac.); make an arrange ment; -ni-vesaya, impose conditions on (ac.).
samabhidhā f. name, appellation (only --°ree; a.); -abhibhâshana, n. colloquy with (in., --°ree;); -abhivyâhâra, m. simultaneous mention; intercourse with (g.); -abhihâra, m. repetition; -abhyarthayitri, m. suppliant; -abhyâsa, m. vicinity, presence.
samavāptakāma a. having gained one's desire; -ava½aya, m. coming together, encounter, with (g., --°ree;); meeting, assembly, crowd; collection, aggregate; contact, combination; conjunction (of heavenly bodies); collision; close connexion, intimate union, concomitance, inherence; course, duration (rare, E.): in., ab. in combination; -m (or â-n) kri, combine, flock together; -avây-in, a. consisting of a combination (of humours); concomitant, inherent in (--°ree;); w. purusha, m. soul combined with a body, incarnate or individual soul.
samākula a. filled or crowded with, full of, abounding in (in., --°ree;); thrown into confusion, embarrassed, bewildered, by (--°ree;); -krandana, n. crying, shouting: -gir, f. pl. cries for help; -kramana, n. entering, frequenting; -khyâ, f. appellation, name; explanation, interpretation; -khyâna, n. naming, mentioning; narrative; appellation, name; -gantavya, fp. n. one should come together or approach; -gama, m. coming together, union; confluence; assembly; en counter or meeting with (in. ± saha, g., rarely lc., --°ree;); -gamana, n. coming toge ther, encountering, meeting (--°ree;); sexual union; -ghâta, m. collision; -ghrâna, n. smelling at anything.
samāpana a. completing; n. com pletion; dissolution (of the body); section, chapter; -½âp-in, a. concluding; (sám)-âp ti, f. acquirement (rare); completion, con clusion, end; dissolution (of the body; rare): -ka, a. having completed his studies; con cluding anything; -âpyã, fp. to be attained (V.); -performed or finished (C.); n. imps. one should conclude.
samāpatti f. encountering, meeting; accident, chance (°ree;--); attainment of, becoming (--°ree;): -drishta, pp. seen by chance.
samāpaka a. finishing, com pleting.
samāja m. [concourse: √ ag] as sembly, company (ord. mg.); encountering, meeting with (g., --°ree;); multitude, abundance.
samāvartana n. return home (of a pupil after the completion of his reli gious studies); -vaha, a. bringing, producing (--°ree;); -(â)vâya, m. metr. for -(a)vâya; -vâ sa, m. abode, habitation; -vritti,f.=-âvar tana; -vesa, m. entering; absorption in (--°ree;); simultaneous occurrence, co-existence (ord. mg.); agreement with (--°ree;); -sraya, m. con nexion with (--°ree;); shelter, refuge, asylum (ord. mg.); dwelling-place, habitation; re lation, reference (rare); resorting to (--°ree;): ab. in consequence of, owing to; a. (--°ree;) dwelling or situated in; relating to; -sraya- na, n. resorting or attaching oneself to (--°ree;); -srayanîya, fp.to be sought refuge with; taken service with; m. master (opp. samâ srita, servant); -srayin, a. occupying, ob taining possession of (--°ree;); -srita, pp. √ sri; m. servant: -tva, n. having betaken oneself to (the protection of, --°ree;); -slesha, m. em brace; -svâsa, m. recovery of breath, relief, encouragement; consolation; -svâsana, n. encouraging, comforting; consolation; -svâs ya, fp. to be consoled.
saṃpakva a. boiled soft; ripe; fully matured; -patti, f. concord (S., rare); turn ing out well, success, accomplishment; at tainment, acquisition; turning into, becom ing (rare); existence (rare); good condition, excellence; abundance, affluence; lucky event; prosperity, fortune (sg., pl.): in. at random: -ka, a. --°ree;, excellence; -pád, f. V.: agreement, bargain (rare); full number, total; C.: success, accomplishment, fulfilment; at tainment, acquisition; turning into, becom ing (rare); existence (rare; --°ree; a.=possess ing); right condition; excellence, perfection, beauty; abundance, plenty, high degree or excess of; (what befals), fate (rare); good fortune, prosperity, wealth, property (sg., pl.); -panna-kshîrâ, a. f. giving good milk: (a)-tamâ, spv. f. giving very good milk; -panna-tara, cpv. very palatable; -panna tâ, f. possession of (--°ree;); -panna-danta, a. possessing teeth; -parâyá, m. death (rare); conflict, battle; -parigraha, m. gracious re ception of (g.); property; -parka, m. mix ture, union, contact, association (of, --°ree;; with, in. ± saha, g., --°ree;); sexual intercourse with (--°ree;); -pâta, m. C.: flight, swift descent, fall, into (lc.); a particular mode of flight; col lision, concussion, encounter, with (saha); confluence; point of contact (rare); en trance, appearance, occurrence; V.: remnant of fluid (in a vessel), residue of an offering; hymns contiguous in the Samhitâ and ritual (also -sûkta, n.); -pâti, m. N. of a fabulous bird, son of Aruna or Garuda and elder brother of Gatâyu; -pâtín, a. flying to gether; flying with=equally swift; falling down (flowers); -pâda-ka, a. procuring, bestowing; producing, causing; -pâdana, a. (î) procuring, bestowing; carrying out, executing; n. procurement, acquirement; accomplishment, fulfilment, execution, per formance, production; clearing, putting in order (a house or site); -pâdanîya, fp. to be procured; -carried out, brought about, or accomplished; -appeased; -pâdayitri, m., trî, f. procurer; producer, accomplisher; -pâdita-tva, n. accomplishment or fulfilment by (--°ree;); -pâdin, a. coinciding with, suitable for (in., --°ree;); procuring; accomplishing; -p&asharp;d ya, fp. to be brought about, effected, or accomplished: -tva, n. accomplishment; -pârin, a. putting across (of a vessel, Br.); -pipâdayishâ, f. desire to accomplish; wish to prove right; -pîda, m. pressure: â, f. pain, torment; -puñga, m.multitude; -puta, m. hemispherical bowl (and anything shaped like it); round casket (for jewellery etc.); hemisphere (rare); credit, balance: e likh, write down (ac.) to the credit of (g.); -put ikâ, f. jewel-casket (=treasuryof aphorisms and tales); -pushti, f. perfect prosperity; -pûgana, n., -pûgâ, f. honouring, reverence; -pûgya, fp. to be honoured; -pûrna, pp. (√ 1. pri) filled etc.: -kâlîna, a. occurring in the fulness of (=at the right) time (birth), -kumbha, m. full pot; -pûrna-tâ, f. com pleteness, completion; full measure: -yuk ta, pp. having abundance; -pûrna½a&ndot;ga, a. (î) having its parts complete, entire; -pûrti, f. fulfilment, completion; -pûrva, a. pre ceded by=compounded with pûrva; -prik ta-tva, n. union.
samṛta pp. √ ri; (sám)-riti, f. (RV.) meeting; conflict; (-sám)-riddha, pp. (√  ridh) rich, affluent, flourishing, etc.; (sám)- riddhi, f. increase, thriving, prosperity, suc cess; excellence; abundance, plenty, pro fusion; affluence, wealth (also pl.): --°ree; a. increased by: -karana, n. means of procur ing prosperity, -mat, a. perfectly successful, -samaya, m. season of prosperity; -riddhî kri, make rich; -rídha,a. complete, per fect (RV.1).
saṃmukha a. (î, sts. â) confronting, facing (g., --°ree;); favourable, to any one (g.), propitious (fortune); intent on (lc., --°ree;): -m, ad. (come etc.) towards; (draw) to (oneself, âtmanah); (look) intoone's face; face to face; opposite, in the presence of (g.); lc. oppo site, before, in front or the presence of (g.): w. bhû, oppose any one (g.); w. sthâ, look any one (g.) in the face; °ree;--, towards; into one's face; -mukhî-kri, place opposite, make one's aim; -mukhîna, a. confronting, facing, opposite; favourable to (g.): -tva, n. condi tion of facing; presence; -mukhî-bhû, post oneself opposite; -mugdham, (pp.) ad. clandestinely; -mûdha,pp. √ muh: -tâ, f., -tva, n. dazed condition; -mûrkhana, n. congealment, densification, accumulation; -melana, n. meeting together, mixture, union; -mohá, m. stupefaction, swoon; infatuation, delusion; -mohana, a.(î) deluding, infatu ating; m. N. of one of the arrows of the god of love; n. leading astray, deluding, infatu ating; a certain mythical missile.
sarastīra n. bank of a pool; (sár as)-vat, a. (C., rare) abounding in or having come into contact with pools; having a taste for, delighting in (lc.); m. N. of a divinity of the upper region, guardian of the waters, bestower of fertility (V.); N. of a male deity corresponding to Sarasvatî (YV.); ocean (C., rare): -î, f. region abounding in pools (E., rare); N. of a large river flowing into the sea and of its tutelary deity (V.); N. of a small sacred river which with the Dri shadvatî forms the boundary of Brahmâvar ta and loses itself in a sandy desert, but is supposed to flow underground and join the Ganges and Yamunâ (V., C.); N. of various other rivers; N. of one of the three goddesses in the Âprî hymns (V.); goddess of speech (V., C.); in C. she is at enmity with Srî (or Lakshmî), wealth and eloquence or learning being rarely combined, wife of Vishnu, also a N. of Durgâ; C.: speech; eloquence; ce lestial or oracular voice; N. of one of the ten mendicant orders traced to Sa&ndot;karâkârya, its members adding the word Sarasvatî to their names: -kantha½âbharana, n.necklace of Sarasvatî; T. of a work on poetics as cribed to Bhogadeva, -vat, V. a. accom panied by Sarasvatî.
savāsas a. clothed, with one's clothes; -vikalpa, a. possessing or admitting of variety or distinctions, differentiated: -ka, a. id.; -vikâra, a. together with its develop ments or derivatives; together with its pro ducts (milk); enamoured; subject to modi fication or decomposition (food); -vikâsa, a. shining; -vikrama, a. vigorous, energetic; -viklavam, ad. dejectedly; -vigraha, a. embodied; -vikikitsitam, ad.doubtfully; -vitarkam, ad. thoughtfully; -vitâna, a. having a canopy.
samiti f. V., C.: coming together, meeting; council, assembly; V.: plot, league; C.: conflict, battle; combination (rare): -m- gaya, a. victorious in battle.
sādhya fp. to be subdued, won, or managed, conquerable, amenable; to be set to rights; -treated (medically), -cured, curable (disease); to be perfected (capacity); -accomplished, effected, brought about, or attained (ord. mg.); being effected, taking place; to be inferred or concluded; -proved or demonstrated; m. pl. a class of deities (to be propitiated): -tva, n. curableness; per fectibility; practicableness; -vat, a.com prehending what is to be proved; -sama, m. (identical with what is to be proved), petitio principii; -sâdhana, n. accomplishment of what is to be done; -siddhi, f. success of an undertaking.
sānukampa a. compassionate, to wards (lc.): -m, ad. compassionately; -½anu kûla, a. propitious, favourable; -½ânukûl ya, n. assistance; -½anukrosa, a. tender, compassionate, merciful: -m,ad. compas sionately, -tâ, f. compassion; -½anuga, a. together with his retinue; -½anutarsham, ad. by means of thirst; -½anutâpa, a. re penting; -½anunaya, a. courteous, friendly: -m, ad. kindly; -½anunâsika, a.nasalised; -½anubandha, a. continuous, uninterrupted; entailing consequences; with one's belong ings: -ka, a. provided with an indicatory letter or syllable.
siddha pp. (√ sidh) hit (mark); ac complished, achieved, effected, fulfilled, real ized, successful; ready (money); prepared, made ready; cooked (food); gained, acquired; peculiar; unchangeable; cured (person); established, settled, substantiated, proved; well known, in (--°ree;); possessed of magical power (things); subject, ready to serve one (spirits, charms); perfected, adept in (d., --°ree;); become perfect, possessing super natural power, emancipated from the laws of nature; m. seer, sorcerer, magician; saint, Siddha (a class of demi-gods, such as Kapila, Vyâsa etc., possessing supernatural powers, esp. that of flying through the air); = Gina (with the Jains); N.; n. magical or super natural power: -kârya, a. having accomplished one's purpose; -kshetra, n. region inhabited by Siddhas, land of the Blest; N. of certain sacred regions: -parvata, m. mountain in the land of the Blest; -tâp asa, m., î, f. ascetic endowed with super natural knowledge and power; -tva, n. correct ness; establishment, demonstration; perfec tion; -dhâman, n. abode of the Blest;-bhûmi, f. fairyland; -mantra, m. magical spell; -yoga, m. magical agency; -yogin-î, f. sorceress, witch, fairy; -ratna, a. possess ing a magical jewel; -rasa, m. quicksilver; -rasâyana, a. possessed of an elixir of life; -râga, m. N. of a king; -laksha, a. hitting the mark (arrow); -vat, ad. as established or proved: -kri, regard as settled or proved; -varti, f. magical wick; -vâsa, m. abode of the Blest, N. of a locality; -sambandha, a. whose kin is known; -sarit, f. (famous river) Ganges.
sīmā f. parting of the hair (in su sîma); boundary; village boundary: -krish âna, pr. pt. ploughing on the boundary line; -½adhipa, m. guardian of the march; -½anta, m. boundary line, frontier; bounds (fig.); village march: -lekhâ, f. extreme boundary line; utmost limit, acme; -½apahârin, a. re moving landmarks; -pâla, m. guardian of the marches; -li&ndot;ga, n. landmark; -vâda, m. dispute about boundaries; -vivâda, m. id.; -vriksha, m. tree as a landmark; -sam dhi, m. meeting of boundaries; -setu, m. boundary dam, landmark.
sumanomattaka m. N.; -mano-latâ, f. flowering creeper; -mano hara, a. very charming or attractive; -mán tu, a. easily known, well-known (RV.); m. N. of a teacher; -mantra, a. following good counsels; m. N. of various men; -mantrita, pp. well-deliberated: n. imps. good counsel has been taken; n. good counsel: -m kri, take good counsel; -mantrin, a. having a good minister; -mánman, a. uttering good wishes, very devout (RV.); -marma-ga, a. deeply penetrating the joints, causing great agony (arrow); -marshana, a. easy to bear; (sú)-mahat, a. very great, huge, vast (of time, space, quantity, number, degree); very important; -mahas, a. glorious (RV., always vc.); -mahâ, °ree;--: a. extremely great; ad. very greatly; -mahâ-kaksha, a. very high-walled; -mahâ-tapas, a. extremely ascetic or pious; -mahâ-tegas, a. very glorious; -mahât man, a. very noble-minded or high-souled; -mahâ-bala, a. extremely powerful or effica cious; -mahâ-manas, a. very high-minded; -mahârha, a. very splendid; -mahausha dha, n. herb of marvellous efficacy; -mâyá, a. having noble counsels (Maruts; RV.); m. N. of a prince of the Asuras; N. of a fairy: â, f. N. of a daughter of Maya: (a)-ka, m. N. of a fairy; -mitrá, m. kind friend; N., esp. of kings: â, f. N. of a Yakshinî; N. of a wife of Dasaratha, mother of Satrughna and Lakshmana; -mukha, n. beautiful mouth; bright face: in. cheerfully; a. (î) fair-faced; bright-faced, glad; inclined or disposed to (--°ree;); m. N. of a king; -mundîka, m. N. of an Asura; -mridîká, -mrilîká, V. a. com passionate, gracious; -mrishta, pp. well polished; very dainty: -pushpa½âdhya, a. abounding in very bright flowers; -méka, V. a. well-established, firm; unvarying; -medhás, a.having a good understanding, intelligent, wise (ac. also -medh&asharp;m, RV.); -meru, m. N. of a mtn. (=Meru); N. of a fairy; -mná, a. [√ mnâ=√ man] well-dis posed, gracious (V.); n. (V.) benevolence, favour, grace; devotion, prayer; satisfac tion, gladness, peace: -yú, V. a. devout, be lieving; favourable; -mnâ-várî, a. f. gracious, bringing gladness (Dawn, RV.1).
susakhi m. (nm. â) good friend; -samkruddha, pp. greatly enraged; -sam gatâ, f. N.; -samgama, m. pleasant (place of) meeting; -samgrihîta, pp. well-controlled or governed (kingdom); -sakiva, m.good minister; a. having a good minister; -saggî kri, make perfectly ready; -samkita, pp. well-gathered, carefully accumulated: -m sam-ki, collect carefully; -sattra, n. good hospital; -sattva, a. very resolute; -sadrisa, a.(î) very like (g.); -samtushta, pp. per fectly satisfied; -samtosha, a. easy to satisfy; -samdîpta, pp. flaming brightly; -samdrís, a. fair to see; -samdha, a. true to one's word; -sanna, pp. [√ sad] completely at an end, foiled; -sama, a. perfectly level or smooth; (sú)-samâhita, pp. [√ dhâ] well laden (waggon, Br.); C.: well-adorned; very attentive or intent, thoroughly concentrated; (sú)-samiddha, pp. [√ idh] well-kindled;(sú)-samriddha, pp. [√ ridh] V.: quite per fect; C.: very abundant; very wealthy; -samriddhi, f. great wealth; -sampad, f. affluence, great prosperity; (sú)-sampish- ta, pp. completely shattered (car; RV.1); -sampratapta, pp. thoroughly harassed; -sambaddha, pp. intimately connected; -sambhriti, f. due collection of requisites; -sambhrama, m. great agitation or confu sion, excessive haste; -sambhrânta, pp. completely bewildered; (sú)-sarva, a. quite complete (Br.); -sahâya, a. having a good companion or assistant: -vat, a. id.; -sâdh ana, a. easy to prove; -sâdhita, pp. well trained; -sâdhya, fp. easy to control, amen able; -sâman, n.very conciliatory words; -sârathi, a. having a good charioteer; -sita, a. pure white; -siddha, pp. well-cooked; very efficacious, of great magical power; completely supplied with (in.): -½artha, a. having completely attained one's object; -sî ma, a. having a good parting (woman).
sotka a. full of longing, °ree;--, ad.; -½ukantha, a. eager or yearning for (prati); regretting, grieving at (--°ree;): -m, ad. long ingly; regretfully; -½utkampa, a. trembling, tremulous; -½utkarsha, a.excellent; -½ut prâsa, a. ironical, mocking: -m, ad. -ly; -½utpreksham, ad. with indifference; -½ut sava, a. festal (day); festive, overjoyed; -½utsâha, a. resolute, energetic, courageous; threatening (clouds); overjoyed: -m, ad. energetically, emphatically; with great joy: -tâ, f. alacrity, vigour; -½utsuka, a. longing, yearning, anxious, for (lc., prati, --°ree;); -½utse ka, a. arrogant, haughty; -½utsedha, a. high, lofty: -m, ad. with a jerk.
sauparṇa a. relating or belonging to, derived from, resembling, the hawk etc.; n. the Suparna hymn (V.): -vrata, n. kind of ascetic observance (S.).
spardhā f. [√ spridh] rivalry, emu lution, competition, for (in.), with (in.±saha, g., --°ree;); desire for (--°ree;; rare): in. in rivalry or emulation, vying with one another: -kara, a. (î) emulating, vying with (--°ree;); -vat, a. id.
svāgata pp. welcome; legitimately come by or acquired (property); n. greeting of &open;welcome,&close; welcome; welfare, health (rare): -m te (astu), I wish you welcome: -prasna, m. enquiry as to health.
svādhyāya m. repeating to oneself, study of the Veda; repetition of the Veda aloud: -m srâvaya, cause the Veda to be repeated aloud: -dhrik, a. studying the Veda; -vat, a. id.
svaira a. moving slowly or cautiously (rare): -m, ad. according to one's own inclination or will, of one's own accord, with out let or hindrance, without more ado, at random; freely, unreservedly (speak); slow ly, softly, cautiously; fearlessly; lc. pl. svai reshu, in cases when one is unreserved, in indifferent matters: -kathâ, f. unreserved conversation; -ka-m, ad. straight out; -gati, a. going about free, being at liberty; -kârin, a. acting at will, free; -vihârin, a. walking about at pleasure; meeting with no resistance (command); -vritta, pp. acting according to one's will; -vritti, a. living subject to no control, acting without restraint; -stha, a. standing unconcerned; -½âlâpa, m. unreserved conversation.
haṃsa m. gander, goose (a bird of passage, vehicle of Brakman), perh. also swan or flamingo (possessing the power of separating Soma from water in V., and milk from water in C.); (white and migratory like the goose), soul, sts. universal soul (U., C.): identified with Nârâyana, Vishnu, Krishna, and Virâg; kind of ascetic; N.: -ka, m. (little or poor) goose; m. or n. (?) anklet; -gâminî, a. f. having the gait of a hamsa, walking grace fully; -kihna-dukûla-vat, a. clad in a garment interwoven with figures of geese; -tâ, f. condition of a goose; -tûla, n. swansdown; -tva, n. condition of a goose; -dvâra, n. Swan's gate, N. of a pass on the way to lake Mânasa; -dvîpa, m. N. of an island; -nâda, m. N. of a fairy; -pada, n. goose-foot (as a mark); -padikâ, f. N. of the first wife of Dushyanta; -mâlâ, f. flight of geese or swans; -yâna, n. goose as a vehicle, car drawn by geese; a. (î) riding on a goose; -ratha, m. N.; -râga, m. king of geese, large gander; m. N.; -vat, a. containing the word hamsa (Br.): -î, f. N., esp. of the first wife of Dushyanta; -vâhana, m. (riding on a goose), ep. of Brahman; -vega, m. N.
ha encl. pcl. (=gha) slightly emphasizing the preceding word; in S., of course, to be sure (to express the author's agreement with a view); in C. very commonly used as a mere expletive, esp. at the end of a verse.
harasvin a. (V.) energetic, fiery.
hariścandra a. having a yellow or golden lustre (Soma, RV.1); m. N. of a king of the race of Ikshvâku; in E. a son of Trisa&ndot;ku, who having been elevated with his subjects to heaven and expelled thence owing to his pride, remained suspended in mid-air with his city (Saubha); (hári)-smasâru, a. having a tawny beard (RV.1); -smasru, a. id. (E.); -simha, m. N. of a king; -soma, m. N.; -svâmin, m. N.; -hadaukasa, m. N.; -haya, a. having tawny steeds, ep. of Indra; -hara, m. sg. Vishnu and Siva in one person; du. or °ree;--, Vishnu and Siva; N. of various men: -kathâ, f. discourse about Vishnu and Siva; -heti, f. Indra's weapon, rainbow; Vishnu's weapon, discus: -mat, a. adorned with a rainbow, -hûti, m. (called after the discus or kakra), the Kakravâka or ruddy goose (Anas casarca).
hiṅgu m. the plant Asa foetida; n. resin obtained from its roots and used as a medi cine and a seasoning: -râta, m. N.
huṃkāra m. the sound hum (ex pressive of a threat or disgust); trumpeting (of an elephant), lowing (of a cow), twanging (of a bow); -krita, pp., v. hum; n. exclama tion hum (expressive of anger); lowing (of a cow); roar (of thunder); -kriti, f. sound hum (= -kâra).
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eti pra hotā vratam asya māyayā RV.1.144.1a; KB.20.2. P: eti pra hotā śś.6.4.11; 11.4.13; 14.56.5.
eti prācī viśvavārā namobhiḥ RV.5.28.1c.
eti priyaṃ varuṇayor adabdham RV.6.51.1b.
eti preti vīti sam ity ud iti TB.3.10.4.3; TA.4.19.1.
eti saumanaso bahuḥ HG.1.29.1b. See yeṣu saumanaso.
aceti ketur uṣasaḥ purastāt # RV.7.67.2c.
aceti citrā vi duro na āvaḥ # RV.1.113.4b.
aceti dasrā vy u nākam ṛṇvathaḥ # RV.1.139.4a.
aceti divo duhitā maghonī # RV.7.78.4a.
aceti prāsahas patis tuviṣmān # RV.10.74.6c; AB.3.22.2c.
abhyeti na # see abhyaiti.
āśrāvayeti stotriyāḥ # VS.19.24a.
upakṣeti hitamitro na rājā # RV.1.73.3b; 3.55.21b.
kṣeti kṣitīḥ subhago nāma puṣyan # RV.5.37.4d.
kṣeti kṣemebhiḥ sādhubhiḥ # RV.8.84.9a.
tatheti vāyur āha tat # TB.2.4.6.7b. See vāyur āha.
tetikte tigmā tujase anīkā # RV.4.23.7b.
dūreheti patatrī vājinīvān # Mś.7.1.2.30c; MG.1.13.4c; VārG.15.1c. See next but one.
dūrehetir amṛḍayo mṛtyur gandharvaḥ # TS.3.4.7.2. See amṛḍayo.
dūrehetir indriyāvān (PB. -yavān) patatrī (PG. patatriḥ) # TS.1.7.7.2c; PB.1.7.5c; TB.2.7.16.1c; PG.3.14.6c; ApMB.2.11.17c. See prec. but one.
paryeti parivīto vibhāvā # RV.10.6.1d; MS.4.14.15d: 241.3.
preti dharmaṇā dharmaṃ jinva # VS.15.6; śB.8.5.3.3. See next, and pretyā dha-.
pretir asi # TS.3.5.2.2; 4.4.1.1; KS.17.7; 37.17; GB.2.2.13; PB.1.9.2; Vait.20.13. P: pretiḥ TS.5.3.6.1. See under prec.
bhīṣodeti sūryaḥ # TA.8.8.1b; TU.2.8.1b; NṛpU.2.4b.
yajeti dhayyārūpam # VS.19.24c.
yajeti vacanāc chrutiḥ # AB.7.9.15d.
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"eti" has 222 results.
     
jāgrahitetivādaa short disguisition on the correctness of the word जाग्रहीता, written by a grammarian named Cakrin; confer, compare भट्टोजिदीक्षितग्राहग्रस्तं माधवदिग्गजम्। अमूमुचत् सत्यवर्यश्चक्री चक्रिप्रसादभाक्, colophon.
a(1)the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73.
akṣarasamāmnāyaalphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya.VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end.
ajādigaṇaclass of words headed by अज to which the feminine.affix अा is added, sometimes inspite of the affix ई being applicable by other rules such as जातेरस्त्रीविषयात्o P. IV. 1.63 and other rules in the section. e. अजा, एडका, त्रिफला, उष्णिहा, जेष्ठा, दंष्ट्रा. cf P. IV.1.4.
aṭ(1)token term standing for vowels and semi-vowels excepting l ( ल्) specially mentioned as not interfering with the substitution of ṇ ( ण् ) for n ( न् ) exempli gratia, for example गिरिणा, आर्येण, खर्वेण et cetera, and others Sec P.VIII.4.2; (2) augment a (अट्) with an acute accent, which is prefixed to verbal forms in the imperfect and the aorist tenses and the conditional mood. exempli gratia, for example अभवत्, अभूत्, अभविष्यत् Sec P.IV.4.71; (3) augment a ( अट् ) prescribed in the case of the roots रुद्, स्वप् et cetera, and others before a Sārvadhātuka affix beginning with any consonant except y ( य्), exempli gratia, for example अरोदत्, अस्वपत्, अजक्षत्, आदत् et cetera, and others; see P.VII.3, 99, 100;(4) augment a ( अट् ) prefixed sometimes in Vedic Literature to affixes of the Vedic subjunctive (लेट्) exempli gratia, for example तारिवत्, मन्दिवत् et cetera, and others see P.III.4.94.
atikramapassing over a word in the क्रमपाठ without repeating it; passing beyond, confer, compare अतिक्रम्य परिग्रहः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X.7, which means catching a word for repetition by coming back after passing over it, e. g. इन्द्राग्नी अपात् । इन्द्राग्नी इति इन्द्राग्नी । or अनु दक्षि । दक्षि दावने | दक्षीति दक्षि ।
atijagatīone of the varieties of-in fact, the first variety of-the Aticchandas metre, which see a reference to some preceding word, not necessarily on the same page.: this Atijagatī consists of 52 syllables.e. g. तमिन्द्रे जोहवीमि मघवानमुग्रम् Ṛk. Saṁh.8.97.13 cf, प्रथमातिजगत्यासां सा द्विपञ्चाशदक्षरा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI.80.
atideśaextended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for exampleगाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini).4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini).2 et cetera, and others, Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6.
aātidhṛtione of the varieties of Aticchandas consisting of 76 syllables. e. g. स हि शर्धो न मारुते तुविष्वाणिः Ṛk. Saṁh. I.127.6.
atyalparather too little, an expression used by Patanjali idiometically confer, compare अत्यल्पमिदमुच्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.69 et cetera, and others
adarśanaa term in ancient grammars and Prātiśākhyas meaning nonappearance of a phonetic member वर्णस्यादर्शनं लोपः (V. Pr 1. 141),explained as अनुपलब्धिः by उव्वट. Later on, the idea of non-appearance came to be associated with the idea of expectation and the definition of लोप given by Pāṇini in the words अदर्शनं लोपः (as based evidently on the Prātiśākhya definition) was explained as non-appearance of a letter or a group of letters where it was expected to have been present. See Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.60 Vārttika (on the Sūtra of Pāṇini). 4 and Kaiyaṭa thereon.
adhika(1)additional or surplus activity which a rule in grammar sometimes shows; अधिकः कारः or अधिकं कार्यम्; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.11, Kāś. on III.2.124, Bh. Vṛ. on III.4.72; ( 2 ) surplus subject matter e. g. अथाख्याः समाम्नायाधिकाः प्राग्रिफितात् (V.Pr. I.33.)
adhikāragoverning rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥
anākāṅkṣanot depending on another for the completion of its sense: confer, compare न यद्यनाकाङ्क्षे P. III.4.23, and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. thereon which explains अनाकाङक्षे as न विद्यते आकाङ्क्षा अपेक्षा यस्य तस्मिन्.
anukaraṇa(1)imitation; a word uttered in imitation of another; an imitative name: confer, compare अनुकरणे चानितिपरम् P.I.4.62; अनुकरणं हि शिष्टशिष्टाप्रतिषिद्धेषु यथा लौकिकवैदिकेषु, Śiva sūtra 2 Vārt 1; confer, compare also प्रकृतिवद् अनुकरणं भवति an imitative name is like its original Paribhāṣenduśekhara of Nāgeśa. Pari. 36; also M.Bh. on VIII. 2.46; (2) imitative word, onomatopoetic word; confer, compare एवं ह्याहुः कुक्कुटाः कुक्कुड् इति । नैवं त आहुः । अनुकरणमेतत्तेषाम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.48. confer, compare also दुन्दुभि: इति शब्दानुकरणम् Nirukta of Yāska.IX. 12.
anupradānaan effort outside the mouth in the production of sound at the different vocal organs such as कण्ठ, तालु et cetera, and others which is looked upon as an external effort or bāhyaprayatna. अनुप्रदान is one of the three main factors in the production of sound which are ( 1 ) स्थान, ( 2 ) करण or आभ्यन्तरप्रयत्न and ( 3 ) अनुप्रदान or बाह्यप्रयत्न; confer, compare स्थाकरणप्रयत्नेभ्यो वर्णा जायन्ते Cān. The commentator on Taittirīya Prātiśākhya.describes अनुप्रदान as the मूलकारण or उपादानकारण, the main cause in the production of articulate sound confer, compare अनुप्रदीयते अनेन वर्णः इति अनुप्रदानम्: cf also अनुप्रदीयते इत्यनुप्रदानं प्रयत्न इत्यर्थः; Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. I. Generally two main varieties of बाह्यप्रयत्न are termed अनुप्रदान which are mentioned as (i) श्वासानुप्रदान (emission of breath) and नादानुप्रदान (resonance), the other varieties of it such as विवार, संवार, घोष, अघोष, अल्पप्राण, मह्मप्राण, उदात्त, अनुदात्त and स्वरित being called merely as बाह्यप्रयत्न.
anubandhaa letter or letters added to a word before or after it, only to signify some specific purpose such as (a) the addition of an afix (e. g. क्त्रि, अथुच् अङ् et cetera, and others) or (b) the substitution of गुण, वृद्धि or संप्रसारण vowel or (c) sometimes their prevention. These anubandha letters are termed इत् (literally going or disappearing) by Pāṇini (confer, compare उपदेशेजनुनासिक इत् et cetera, and others I.3.2 to 9), and they do not form an essential part of the word to which they are attached, the word in usage being always found without the इत् letter. For technical purposes in grammar, however, such as आदित्व or अन्तत्व of affixes which are characterized by इत् letters, they are looked upon as essential factors, confer, compare अनेकान्ता अनुबन्धाः, एकान्ता:, etc, Paribhāṣenduśekhara of Nāgeśa. Pari. 4 to 8. Although पाणिनि has invariably used the term इत् for अनुबन्ध letters in his Sūtras, Patañjali and other reputed writers on Pāṇini's grammar right on upto Nāgeśa of the 18th century have used the term अनुबन्ध of ancient grammarians in their writings in the place of इत्. The term अनुबन्ध was chosen for mute significatory letters by ancient grammarians probably on account of the analogy of the अनुबन्ध्य पशु, tied down at sacrifices to the post and subsequently slaughteredition
anulomasaṃdhicombination according to the alphabetical order; a kind of euphonic alteration ( संधि ) where the vowel comes first. e.gहव्यवाट् + अग्निः where ट् is changed to द्; एषः देवः= एष देवः confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 8. (Sce अनुलोम ).
anuvādarepetition of a rule already laid down or of a statement already made confer, compare प्रमाणान्तरावगतस्य अर्थस्य शब्देन संकीर्तनमात्रमनुवाद: Kāś. on II.4.3.
anuvṛttirepetition or recurrence of a word from the previous to the subsequent rule or rules, which is necessary for the sake of the intended interpretation. The word is of common use in books on Pāṇini's grammar. This recurrence is generally continuous like the stream of a river ( गङ्गास्रोतोवत् ); sometimes however, when it is not required in an intermediate rule, although it proceeds further, it is named मण्डूकप्लुत्यानुवृत्ति. In rare cases it is taken backwards in a sūtra work from a subsequent rule to a previous rule when it is called अपकर्ष.
antafinal, phonetically last element remaining, of course, after the mute significatory letters have been droppedition confer, compare अनुत्तरलक्षणोन्तः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.21 Vārt, 6.
antaḥpātainsertion of a letter or phonetic element such as the letter क् between ङ् and a sibilant, or the letter ट् between ण् and a sibilant; confer, compare प्रत्यङ्क् स विश्वा, वज्रिञ् च् , छ्र्थिहि; confer, compare Pān. VIII.3.28, 29, 30, 31: confer, compare तेऽन्तःपाताः अकृतसंहितानाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)IV.20
antarainterval between two phonetic elements when they are uttered one after another; hiatus, pause; वर्णान्तरं परमाणु, R.T. 34; also विरामो वर्णयोर्मध्येप्यणुकालोप्यसंयुते Vyāsaśikṣā; (2) space between two phonetic elements, e. g. स्वरान्तरे explained as स्वरयोरन्तरे (between two vowels) by Uvvaṭa's Bhāṣya on the Prātiśākhya works.confer, compare अन्तस्थान्तरोपलिङ्गी विभाषितगुणः Nir X.17.
apavarṇaa letter which is phonetically badly or wrongly pronouncedition confer, compare कुतीथादागतं दग्धमपवर्णं च भक्षितम् । न तस्य पाठे मोक्षोस्ति पापाहेरिव किल्बिषात् Pāṇ.Śik.50.
apialso in addition to; अपि is used sometimes to mean absolute of or ungualified by any condition; confer, compare अन्येभ्येपि दृश्यते । अपिशब्दः सर्वोपाधिव्यभिचारार्थः । निरुपपदादपि भवति । धीवा पीवा । KS. on P. III. 2.75, III. 2.101, VII. 1.38; confer, compare अपिग्रहणे व्यभिचारार्थम् ) Durgasiṁha's Kātantra-Sūtravṛtti. on Kātantra vyākaraṇa Sūtra.II.3.64.
apṛktaliterally unmixed with any (letter); a technical term for an affix consisting of one phonetic element, id est, that is of a single letter. confer, compare अपृक्त एकाल्प्रत्ययः P. I.2.41.
abhyāsalit, doubling or reduplication technically the word refers to the first portion of the reduplication, which is called the reduplicative syllable as opposed to the second part which is called the reduplicated syllable; confer, compare पूर्वोभ्यासः P. VI.1.4. (2) Repetition, the sccond part which is repeated; confer, compare दोऽभ्यासे(RT.165) explained as दकारः अभ्यासे लुप्यते । पटत्पटेति । द्रसद्रसेति ; (3) repeated action; confer, compare अभ्यासः पुनः पुनः करणमावृत्तिः Kāś. on P.1-3, 1.
ayogavāhathe letters or phonetic elements अनुस्वार,विसर्ग,जिह्वामूलीय, उपध्मानीय and यम called so,as they are always uttered only in combination with another phonetic element or letter such as अ or the like, and never independently; confer, compare अकारादिना वर्णसमाम्नायेन संहिताः सन्तः ये वहन्ति आत्मलाभं ते अयेागवाहाः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Vāj.Pr.VIII.18. These अयोगवाह letters possess the characteristics of both, the vowels as well as consonants;confer, compareअयोगवाहानामट्सु उपदेशः कर्तव्यः णत्वं प्रयोजनम् । शर्षु जष्भावत्वे प्रयोजनम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on शिवसूत्र हयवरट्.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
allopaelision or omission of a single phonetic element or letter; confer, compare अल्लोपोsनः P. VI.4.134.
avarṇathe letter अ; the first letter of the Sanskrit alphabet, comprising all its varieties caused by grades, ( ह्रस्व, दीर्घ, प्लुत) or accents of nasalization. The word वर्ण is used in the neuter gender in the Mahābhāṣya; confer, compare सर्वमुखस्थानमवर्णम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.9, मा कदाचिदवर्णं भूत् M.Bh. I.1.48 Vārttika (on the Sūtra of Pāṇini). 1; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.50 Vārttika (on the Sūtra of Pāṇini). 18 and I.1.51 Vārttika (on the Sūtra of Pāṇini). 2: confer, compare also ह्रस्वमवर्णं प्रयोगे संवृतम् Sīradeva's ParibhāṣāvṛttiPari. 17. 6
avibhaktikawithout the application of a case termination.The term is used frequently in connection with such words as are found used by Pāṇini without any case-affix in his Sūtras; sometimes, such usage is explained by commentators as an archaic usage; confer, compare अविभक्तिको निर्देशः । कृप उः रः लः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I 1. Āhnika of the Pātañjala Mahābhāṣya. 2; also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.3 ; III.1.36, VII.1.3 et cetera, and others
aviravikanyāyaa maxim mentioned by Patañjali in connection with the word आविक where the taddhita affix ठक् (इक), although prescribed after the word अवि in the sense of 'flesh of sheep' (अवेः मांसम्), is actually put always after the base अविक and never after अवि. The maxim shows the actual application of an affix to something allied to, or similar to the base, and not to the actual base as is sometimes found in popular use confer, compare द्वयोः शब्दयोः समानार्थयोरेकेन विग्रहोऽपरस्मादुत्पत्तिर्भविष्यति अविरविकन्यायेन । तद्यथा अवेर्मांसमिति विगृह्य अविकशब्दादुत्पत्तिर्भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.88; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.89; IV.2.60; IV.3.131,V.1.7,28; VI.2.11.
avivakṣita(1)not taken technically into consideration, not meant: confer, compare अविवक्षिते कर्मणि षष्ठी भवति M.Bh on II.3. 52; (2) unnecessary; superfluous; the word is especially used in connection with a word in a Sūtra which could as well be read without that word. The word अतन्त्रं is sometimes used similarly.
aśvādi(1)a class of words headed by the word अश्व to which the affix फञ्(अायन) is added in the sense of गोत्र (grandchildren et cetera, and others); exempli gratia, for exampleआश्वायनः जातायनः, औत्सायनः et cetera, and others; confer, compare P.IV.1. 110; (2) a class of words headed by the word अश्व to which the taddhita affix यत् is added in the sense of a cause of the type of a meeting or an accidental circumstance; exempli gratia, for example आश्विकम् अाश्मिकम् confer, compare P. V.1.39.
ākāṅkṣāexpectancy with regard to sense-completion, generally in compounds such as साकाङ्क्ष, निराकाङ्क्ष et cetera, and others confer, compare अस्त्यस्मिन्नाकाङ्क्षा इत्यतः साकाङ्क्षम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.114.
ākāṅkṣyaa word for which there is expectancy of another word for the completion of sense.
ātiśāyikaa tad-affix in the sense of excellence; a term applied to the affixes तम and इष्ठ as also तर and ईयस् prescribed by Pāṇini by the rules अतिशायने तमबिष्ठनौ and द्विवचनविभज्योपपदे तरबीयसुनौ confer, compare P.V.3.55, 57. This superlative affix is seen doubly applied sometimes in Vedic Lit. eg.श्रेष्ठतमाय कर्मणे Yaj. Saṁ. I.1; confer, compare also तदन्ताच्च स्वार्थे छन्दसि दर्शनं श्रेष्ठतमायेति P.V.3.55 Vārttika (on the Sūtra of Pāṇini).3.
ādeśa(1)substitute as opposed to sthānin, the original. In Pāṇini's grammar there is a very general maxim, possessed of a number of exceptions, no doubt, that 'the substitute behaves like the original' (स्थानिवदादेशः अनल्विधौ P.I.1.56.); the application of this maxim is called स्थानिवद्भाव; for purposes of this स्थानिवद्भाव the elision (लोप) of a phonetic element is looked upon as a sort of substitute;confer, compare उपधालेपस्य स्थानिवत्त्वात् Kāś. on P.I.1.58. Grammarians many times look upon a complete word or a word-base as a substitute for another one, although only a letter or a syllable in the word is changed into another, as also when a letter or syllable is added to or dropped in a word; confer, compare पचतु, पचन्तु ... इमेप्यादेशाः । कथम् । अादिश्यते यः स आदेशः । इमे चाप्यादिश्यन्ते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56; cf also सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः M.Bh. on P. I.1.20; confer, compare also अनागमकानां सागमका आदेशाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20: (2) indication, assignment; confer, compare योयं स्वरादेशः अन्तोदात्तं, वधेराद्युदात्तत्वं, स्वः स्वरितमिति अादेशः R.Pr.I.30-32; confer, compare also अादेशः उपदेशः commentary on Tai.-Prāt. II.20: confer, compare also अनादेशे अविकारः V.Pr.IV.131, where Uvvaṭa's Bhāṣya on the Prātiśākhya works.remarks यत्र उदात्तादीनां स्वराणां सन्धौ आदेशो न क्रियते तत्र अविकारः प्रत्येतव्यः । confer, compare also एकारो विभक्त्यादेशः छन्दसि A.Pr. II.1.2, where ए is prescribed as a substitute for a caseaffix and त्ये and अस्मे are cited as examples where the acute acent is also prescribed for the substitute ए.
ānantarya(1)close proximity; absence of any intermediary element generally of the same nature: अनन्तरस्य भावः आनन्तर्यम्; confer, compare नाजानन्तर्ये वहिष्ट्वप्रक्लृप्तिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.4.2. Vārttika (on the Sūtra of Pāṇini). 21: Paribhāṣenduśekhara of Nāgeśa. Pari. 51. This close proximity of one letter or syllable or so, with another, is actually id est, that isphonetically required and generally so found out also, but sometimes such proximity is theoretically not existing as the letter required for proximity is technically not present there by the rule पूर्वत्रासिद्धम्. In such cases, a technical absence is not looked upon as a fault. confer, compare कचिच्च संनिपातकृतमानन्तर्ये शास्त्रकृतमनानन्तर्ये यथा ष्टुत्वे, क्वचिच्च नैव संनिपातकृतं नापि शास्त्रकृतं यथा जश्त्वे । यत्र कुतश्चिदेवानन्तर्यं तदाश्रयिष्यामः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VIII.3.13. (2) close connection by mention together at a common place et cetera, and others;confer, compare सर्वाद्यानन्तर्यं कार्यार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.27.
āpatyapatronymic affix such as अण् and others. The term अापत्य, which is the same as the usual term अपत्य in तस्यापत्यम् P.IV.I, is found sometimes used in the Vārttikas and in the Mahābhāṣya; confer, compare आयत्याज्जीवद्वंश्यात्स्वार्थे द्वितीयो युवसंज्ञ: P.IV.1.163 Vārt 6.
abādha(1)similarity of one phonetic element, for instance, in the case of ऐ with आ resulting from Saṁdhi: e. g. प्रजाया अरातिं निर्ऋत्या अकः where प्रजाया and निर्ऋत्या stand for प्रजायै and निर्ऋत्यै confer, compare एकारान्तानि अाकारबाधे Āth. Pr. II.1.4; (2) Similarity of accent of words in the Saṁhitāpāṭha and Padapāṭha; (3) followed by confer, compare Atharvaveda Prātiśākhya. II.1.14; (4) distress; confer, compare आबाधे च, P. VIII.1.10.
ābhīkṣṇyarepetition of an action; confer, compare पौनःपुन्यं आभीक्ष्ण्यम् Kāś. on III.4.22; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). III.4.24: VIII.1.4; VIII.1.12.
aāvṛttirepetition, exempli gratia, for example पदावृत्तिः; see commentary on Vāj. Prāt. IV.21; confer, compare also आवृत्तितः सप्तदशत्वं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika of the Pātañjala Mahābhāṣya. 2.
āśvalāyanaprātiśākhyaan authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa.
ikārathe letter इ with all its 18 varieties (इ +कार).
it(1)a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34.
uktaprescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72.
uktārthaa word or expression whose sense has been already expressedition The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and Kālāpa-vyākaraṇasūtra. (Par. 46) grammars.
ukhyaa writer on Vedic phonetics and euphony quoted in the Taittirīya Prātiśākhya; confer, compare उख्यस्य सपूर्वः Tai. Pra. VIII. 22.
utpatti(1)production: confer, compare वर्णोत्पत्तिः production of a phonetic element Taittirīya Prātiśākhya.23.1 ; (2) production of a grammatical element such as the application of an affix or addition of an augment or substitution of a letter or letters during the process of word-formation: confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari. Śek. Par. 75; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). II.2.19. Vārt, 4.
upagītaa fault in the pronunciation of letters, noticed sometimes in the utterance of a letter adjoining such a letter as is coloured with a musical tone on account of the proximity of the adjacent letter which is uttered in a musical note and which therefore is called 'प्रगीत'; confer, compare प्रगीतः सामवदुच्चारितः । उपगीतः समीपवर्णान्तरगीत्यानुरक्तः Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on M.Bh. I. Āhnika 1.
upajanaliterallyorigin; one that originates, augment, उपजायते असौ उपजन: । The word is used in the sense of 'additional phonetic element'; confer, compare उपजन आगमः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5; confer, compare also वर्णव्यत्ययापायोपजनविकारेष्वर्थदर्शनात् । Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15. The Ṛk Prātiśākhya gives स् in पुरुश्चन्द्र as an instance ofeminine. उपजन confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 37. In the Nirukta उपजन is given as the sense of the prefix 'उप'; confer, compare उपेत्युपजनम्: The commentary on the Nirukta explains the word उपजन as अाधिक्य.
upadhmānīyaa letter or a phonetic element substituted for a visarga followed by the first or the second letter of the labial class. Visarga is simply letting the breath out of the mouth. Where the visarga is followed by the first or the second letter of the labial class, its pronunciation is coloured by labial utterance. This coloured utterance cannot be made independently; hence this utterance called 'उपध्मानीय' ( similar to a sound blown from the mouth ) is not put in, as an independent letter, in the वर्णसमाम्नाय attributed to महेश्वर. Patañjali, however, has referred to such dependent utterances by the term अयोगवाहवर्ण. See अयेागवाह; confer, compare xक इति जिह्वामूलीयः । जिह्वामूलेन जन्यत्वात् । xप इत्युपध्मानीयः । उपध्मानेन जन्यत्वात्. अयेगवाह is also called अर्धविसर्ग. See अर्धविसर्ग.
upasargapreposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.
uṣṇih(उष्णिक्)name of the second of the main seven Vedic metres which are known by the name प्रजापतिच्छन्दस्. The Uṣṇik metre consists of 28 syllables divided into three padas of 8, 8 and 12 sylla bles. It has got many varieties such as पुरउष्णिह्, ककुभ् and others; for details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI 20-26.
ūṣmasaṃdhiname of a combination or संधि where a visarga is changed into a breathing ( ऊष्मन् ). It has got two varieties named व्यापन्न where the visarga is charged into a breathing as for instance in यस्ककुभः, while it is called विक्रान्त (passed over) where it remains unchanged as for instance in यः ककुभः, य: पञ्च; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 1 1.
fourth vowel in Pāṇini's alphabet; possessed of long and protracted varieties and looked upon as cognate ( सवर्ण ) with लृ which has no long type in the grammar of Pāṇini; confer, compare R.Pr.I,9: V.Pr.VIII.3. (2) uṇādi suffix च् applied to the root स्था to form the word स्थृ; e. g. सव्येष्ठा सारथिः; confer, compare सव्ये स्थश्छन्दसि Uṇ Sū, II. 101.
ṛkārathe letter ऋ with its 18 varieties made up of the ह्रस्व, दीर्घ, प्लुत, and सानुनासिक varieties and characterized by the three accents. ऋ and लृ are looked upon as cognate in Pāṇini's grammar and hence, ऋ could be looked upon as possessed of 30 varieties including 12 varieties of लृ.
ekavākyaan expression giving one idea, either a single or a composite one. A positive statement and its negation, so also, a general rule and its exception are looked upon as making a single sentence on account of their mutual expectancy even though they be sometimes detached from each other confer, compare विदेशस्थमपि सदेकवाक्यं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.4.67; confer, compare also निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैव अन्वयः । तत्रैकवाक्यता पर्युदासन्यायेन । संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः । Par. Śek on Pari. 3. Such sentences are, in fact, two sentences, but, to avoid the fault of गौरव, caused by वाक्यभेद, grammarians hold them to be composite single sentences.
ekādeśaa single substitute in the place of two original units; exempli gratia, for example ए in the place of अ and इ,or ओ in the place of अ and उ. The ādeśas or substitutes named पूर्वरूप and पररूप are looked upon as ekadeśas in Pāṇini's grammar although instead of them, the omission of the latter and former vowels respectively, is prescribed in some Prātiśākhya works. गुण and वृद्धि are sometimes single substitutes for single originals, while they are sometimes ekadeśas for two original vowels exempli gratia, for example तवेदम्, ब्रह्मौदनः, उपैति, प्रार्च्छति, गाम्, सीमन्तः et cetera, and others; see P.VI.1.87 to ll l, confer, compare also A.Pr.II 3.6.
ekālpossessed of one single phonetic element or letter confer, compare अपृक्त एकाल् प्रत्ययः P. I.2.41.
o(1)diphthong vowel made up of the vowels अ and उ, termed as guṇa in Pāṇini's grammar and prescribed sometimes in the place of the vowel उ; ( 2 ) affix ओ applied to the root गम् or गा to form a noun; confer, compare ओकारो नामकरणः Nir.II.5.
aurasaproduced from the chest ; the Visajanīya and h (हकार) are looked upon as औरस and not कण्ठ्य by Some ancient phoneticians;confer, compare केचिदाचार्याः एतौ हकारविसर्जनीयौ उर:स्थानाविच्छन्ति commentary on R.Pr.I.18: confer, compare also हकारं पञ्चमैर्युक्तमन्तस्थाभिश्च संयुतम् । उरस्यं तं विजानीयात्कण्ठ्यमाहुरसंयुतम् । Pān. Śikṣā. 16.
{{c|-( anusvāra ) ṃanusvāraor nasal (l) looked upon as a phonetic element, independent, no doubt, but incapable of being pronounced without a vowel Preceding it. Hence, it is shown in writing with अ although its form in writing is only a dot a reference to some preceding word, not necessarily on the same page. the line cf अं इत्यनुस्वारः । अकार इह उच्चारणर्थ इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति Kātantra vyākaraṇa Sūtra.Vyāk I.1.19; (2) anusvāra,showing or signifying Vikāra id est, that is अागम and used as a technical term for the second विभक्ति or the accusative case. See the word अं a reference to some preceding word, not necessarily on the same page. on page 1.
ᳵjihvāmūlīyaa phonetical element or unit called Jihvāmūlīya, produced at the root of the tongue, which is optionally substituted in the place of the Visarga (left 0ut breath) directly preceding the utterance of the letter क् or ख् and hence shown as ᳵ क्. See अ ᳵ क् a reference to some preceding word, not necessarily on the same page. on page 2.
ᳶ upadhmānīyaliterally blowing; a term applied to the visarga when followed by the consonant प् or फ्. The upadhmānīya is looked upon as a letter or phonetic element, which is always connected with the preceding vowel. As the upadhmānīya is an optional substitute for the visarga before the letter प् or फ्, when, in writing, it is to be shown instead of the visarga, it is shown as ᳶ, or as w , or even as x just as the Jihvāmūlīya; confer, compare उपध्मायते शब्दायते इति, उप समीपे ध्मायते शब्द्यते इति वा commentary on Kātantra vyākaraṇa Sūtra.I:; : confer, compare also कपाभ्यां प्रागर्धविसर्गसदृशो जिह्वामूलीयोपध्मानीयौः:S.K.on P.VIII.2.1.
m̐ nāsikyaa nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
kātya(1)another name sometimes given to Katyāyana to whom is ascribed the composition of the Vārttikas on Pāṇini-sūtras; (2) an ancient writer Kātya quoted as a lexicographer by Kṣīrasvāmin, Hemacandra and other writers.
kāraan affix, given in the Prātiśākhya works and,by Kātyāyana also in his Vārttika, which is added to a letter or a phonetic element for convenience of mention; exempli gratia, for example इकारः, उकारः ; confer, compare वर्णः कारोत्तरो वर्णाख्या; वर्णकारौ निर्देशकौ Tai. Pra.I. 16: XXII.4.;confer, compare also Vājasaneyi Prātiśākhya.1.37. It is also applied to syllables or words in a similar way to indicate the phonetic element of the word as apart from the sense of the word: e. g.' यत एवकारस्ततीन्यत्रावधारणम् Vyak. Paribhāṣā , confer, compare also the words वकार:, हिंकारः: (2) additional purpose served by a word such as an adhikāra word; confer, compare अधिकः कारः , पूर्वविप्रतिषेघा न पठितव्या भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.11.
kāśikā(1)name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe.
kṛtvasuctaddhita affix. affix कृत्वम् applied to numerals to convey the sense of repetition, e. g. पंञ्चकृत्वः दशकृत्वः confer, compare संख्यायाः क्रियाभ्यावृत्तिगणने कृत्वसुच् P. V. 4.17.
ktavatukṛt affix तवत् which also is called निष्ठा. It is prescribed in the active sense of somebody who has done a thing sometime in the past. A word ending in it is equivalent to the past active participle; exempli gratia, for example भुक्तवान् ब्राह्मणः cf P.I.1.26. The feminine. affix डीप् ( ई ) is added to nouns ending in क्तवतु to form feminine bases; confer, compare P.IV.1.6.
ktvākṛt (affix). affix त्वा added to roots (1) in the sense of prohibition conveyed by the word अलं or खलु preceding the root, exempli gratia, for example अलं कृत्वा, खलु कृत्वा; confer, compare P. III.4.18; (2) in the sense of exchange in the case of the root मा, e. g. अपमित्य याचते; confer, compare P. III.4.19; (3) to show an activity of the past time along with a verb or noun of action showing comparatively a later time, provided the agent of the former and the latter activities is the same; exempli gratia, for example भुक्त्वा व्रजति, स्नात्वा पीत्वा भुक्त्वा व्रजति; confer, compare P. III.4. 21. This kṛt affix is always added to roots when they are without any prefix; when there is a prefix the indeclinable, ending in त्वा, is always compounded with the prefix and त्वा is changed into य (ल्यप्), exempli gratia, for example प्रकृत्य, प्रहृत्य; confer, compare समासेऽनञ्पूर्वे क्त्वो ल्यप् P. VII. 1.37. The substitution of य is at will in Vedic Literature; exempli gratia, for example कृष्णं वासो यजमानं परिधापयित्वा ( instead of परिधाप्य ), confer, compare P. VII.1.38, while sometimes, य is added after त्वा as an augment e. g. दत्वाय सविता धियः confer, compare P. VII.l.47, as also sometimes त्वी or त्वीनम् is substituted for त्वा e. g. इष्ट्वीनं देवान्, स्नात्वी मलादिव, confer, compare P. VII.1.48, 49.
īśeḥ(VII.2.77)अनुकर्षणार्थो विज्ञायते Kāś. on P.IV.2.78; (3) succession of the same consonant brought about; doubling; reduplication; क्रम is used in this way in the Ṛk Prātiśākhya as a synonym of dvitva prescribed by Pāṇini; e. g. अा त्वा रथं becomes अा त्त्वा रथम् ; सोमानं स्वरणम् becomes सोमानं स्स्वरणम् ; confer, compare स्वरानुस्वारोपहितो द्विरुच्यते संयोगादि: स क्रमोSविक्रमे सन् । etc, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. l to 4; confer, compare also स एष द्विर्भावरूपो विधिः क्रमसंज्ञो वेदितव्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1. The root क्रम् IA. is several times used in the Prātiśākhya works for द्विर्भवन, confer, compare also T. Pr.XXI.5; XXIV.5; (4) repetition of a word in the recital of Vedic passages, the recital by such a repetition being called क्रमपाठ, which is learnt and taught with a view to understanding the original forms of words combined in the Saṁhitā by euphonic rules, substitution of letters such as that of ण् for न् , or of ष् for स् , as also the separate words of a compound word ( सामासिकशब्द ); e. g. पर्जन्याय प्र । प्र गायत । गायत दिवः । दिवस्पुत्राय । पुत्राय मीळ्हुषे । मीळ्हुषे इति मीळ्हुषे । confer, compare क्रमो द्वाभ्यामतिक्रम्य् प्रत्यादायोत्तरं तयोः उत्तेरेणोपसंदध्यात् तथार्द्धर्चं समापयेत् ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 1. For details and special features, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) ch. X and XI: confer, compare also Vājasaneyi Prātiśākhya.IV. 182190: T. Pr, XXIII. 20, XXIV. 6.
kriyāsamabhihārarepetition or intensity of a verbal activity; confer, compare समभिहारः पौनः पुन्यं भृशार्थो वा, Kāś. on P.I.4.2.
kanipkṛt affix वन् in the sense of agent added to (l) a root preceded by an Upasarga or a Subanta Upapada or sometimes even without any preceding word; exempli gratia, for exampleप्रतरित्वा, धीवा, पीवा; (2) to the root दृश्, preceded by an Upapada which is the object of the root दृश्, exempli gratia, for example पारदृश्वा; (3) to roots युध् and कृञ् having राजन् as their object, exempli gratia, for example राजयुध्वा, राजकृत्वा ; confer, compare Pāṇini III.2.94-96.
kvip(1)kṛt affix zero, added to the roots सद्, सू, द्विष् and others with a preceding word as upapada or with a prefix or sometimes even without any word, as also to the root हन् preceded by the words ब्रह्मन्, भ्रूण and वृत्र, and to the root कृ preceded by सु, कर्मन् et cetera, and others, and to the roots सु, and चि under certain conditions exempli gratia, for example उपसत्, सूः, प्रसूः, पर्णध्वत्, ब्रह्महा, वृत्रहा, सोमसुत्, अग्निचित्; confer, compareP.III. 2.61, 76, 77, 87-92: 177-179; (2) the denominative affix zero applied to any substantive in the sense of behaviour अश्वति, गर्दभति et cetera, and others; confer, compare M.Bh. and Kāś, on P.III.1.11.
garīyasinvolving a special effort.The word is frequently used by the Vārttikakāra and old grammarians in connection with something, which involves greater effort and longer expression and, hence, not commendable in rules of the Shastra works where brevity is the soul of 'wit'; confer, compare पदगौरवाद्योगवेिभागो गरीयान् Paribhāṣenduśekhara of Nāgeśa. Pari. 121. The word गुरु is also sometimes used in a similar sense; confer, compare तद् गुरु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1 Āhnika of the Pātañjala Mahābhāṣya. l Vārttika (on the Sūtra of Pāṇini). 2.
galatpadathe word occurs in the Prātiśākhya works in connection with the definition of संक्रम, in the kramapātha. The word संक्रम means bringing together two words when they are combined according to rules of Samdhi. (See the word संक्रम). In the Kramapātha, where each word occurs twice by repetition, a word occurring twice in a hymn or a sentence is not to be repeated for Kramapātha, but it is to be passed over. The word which is passed over in the Kramapātha is called गलत्पद; e. g. दिशां च पतये नमो नमो वृक्षेभ्यो हरिकेशेभ्यः पशूनां पतये नमो नमः सस्पिञ्जराय त्विषीमतॆ पथीनां पतये नमः । In the Kramapātha पतये नमः and नमः are passed over and पशूनां is to be connected with सस्पिञ्जराय. The words पतये नमः and नमः are called galatpada; confer, compare गलत्पदमतिक्रम्य अगलता सह संधानं संक्रम; Vājasaneyi Prātiśākhya.IV. 197. There is no गलत्पद in पदपाठ.
guṇa(1)degree of a vowel; vocalic degree, the second out of the three degrees of a vowel viz. primary degree, guna degree and vrddhi degree exempli gratia, for example इ, ए and ऐ or उ, ओ and औ. अ is given as a guna of अ; but regarding अ also,three degrees can be stated अ, अ and आ. In the Pratisakhya and Nirukta ए is called गुण or even गुणागम but no definiti6n is given ; confer, compare गुणागमादेतनभावि चेतन R.Pr.XI.6;शेवम् इति विभीषितगुणः। शेवमित्यपि भवति Nir.X.17: (2) the properties of phonetic elements or letters such as श्वास,नाद et cetera, and others: confer, compareṚgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ch.XIII : (3) secondary, subordinate;confer, compare शेषः,अङ्गं, गुणः इति समानार्थाः Durgācārya's commentary on the Nirukta.on Nirukta of Yāska.I.12: (4) properties residing in a substance just as whiteness, et cetera, and others in a garment which are different from the substance ( द्रव्य ). The word गुण is explained by quotations from ancient grammarians in the Maha bhasya as सत्वे निविशतेsपैति पृथग्जातिषु दृश्यते । अाघेयश्चाक्रियाजश्च सोSसत्त्वप्रकृतिर्गुणः ॥ अपर आह । उपैत्यन्यज्जहात्यन्यद् दृष्टो द्रव्यान्तरेष्वपि। वाचकः सर्वलिङ्गानां द्रव्यादन्यो गुणः स्मृतः ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44;cf also शब्दस्पर्शरूपरसगन्धा गुणास्ततोन्यद् द्रव्यम् ,M.Bh.on V.1.119 (5) properties of letters like उदात्तत्व, अनुदात्तत्व, स्वरितत्व, ह्र्स्वत्व, दीर्घत्व, प्लुतत्व, अानुनासिक्य et cetera, and others; confer, compare भेदकत्वाद् गुणस्य । आनुनासिक्यं नाम गुणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.. Vart, 13: (6) determinant cf भवति बहुव्रीहौ तद्गुणसंविज्ञानमपि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.27; (7) technical term in Panini's grarnmar standing for the vowels अ, ए and ओ, confer, compare अदेङ्गुणः P.I.1.2. For the various shades of the meaning of the word गुण, see Mahabhasya on V.1.119. " गुणशब्दोयं बह्वर्थः । अस्त्येव समेष्ववयवेषु वर्तते ।...... चर्चागुणांश्च ।
ca(l)the letter च्, the vowel अ being added for facility of utterance, cf Taittirīya Prātiśākhya.I. 21; (2) a Bratyahara or short term standing for the palatal class of consonants च्, छ्, ज्,झ् and ञ्; cf इचशेयास्तालौ Vājasaneyi Prātiśākhya.I. 66; (3) indeclinable च called Nipata by Panini; confer, compare चादयोSसत्त्वे P. I. 4.57, च possesses four senses समुच्चय, अन्वाचय, इतरेतरयोग and समाहार confer, compare Kāśikā of Jayāditya and Vāmana. on II. 2.29. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.29 Vart. 15 for a detailed explanation of the four senses. The indeclinable च is sometimes used in the sense of 'a determined mention' or avadharana; confer, compare Kāśikā of Jayāditya and Vāmana. on II. 1.48 and 72. It is also used for the purpose of अनुवृत्ति or अनुकर्षण i. e. drawing a word from the previous rule to the next rule; (confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.90) with a convention that a word drawn thus, does not proceed to the next rule; confer, compare चानुकृष्टं नोत्तरत्र Par. Sek Pari. 78; (4) a conventional term for अभ्यास (reduplicative syllable) used in the Jainendra Vyakarana; confer, compare चविकारेषु अपवादा उत्सर्गान्न बाधन्ते Kat. Pari. 75.
caya short term (Pratyahara) for the first letters ( क् , च् , ट् त्, and प्र) of the five classes. Sometimes as opined by पौष्करसादि, second letters are substituted for these if a sibilant follows them, e. g,अफ्सराः, वध्सरः । confer, compare चयो द्वितीयाः शरि पौप्करसांदरिति वाच्यम् confer, compare S.K. on ङूणोः कुक्टुक् शरि P. VIII.3.28.
carcāguṇarepetition of a word in the पद्पाठ, क्रमपाठ, जटापाठ et cetera, and others where the several Pathas appear to be called चर्चा.In the पदपाठ a word in a compound is repeated twice, in the क्रमपाठ every word is repeated twice, in the जटापाठ, six times.
codaka(1)an objector; the word is common in the Commentary Literature where likely objections to a particular statement are raised, without specific reference to any individual objector, and replies are given, simply with a view to making matters clear; (2) repetition of a word with इति interposed: confer, compare चेदकः परिग्रहः इत्यनर्थान्तरम्. See अदृष्टवर्ण and परिग्रह.
jagannātha(1)the well-known poet and scholar of Vyakarana and Alam kara who wrote many excellent poetical works. He lived in the sixteenth century. He was a pupil of कृष्णशेष and he severely criticised the views of Appaya Diksita and Bhattoji Diksita. He wrote a sort of refutation of Bhattoji's commentary Praudha-Manorama on the Siddhānta Kaumudi, which he named प्रौढमनेारमाखण्डन but which is popularly termed मनोरमाकुचमर्दन. His famous work is the Rasagangadhara on Alankrasastra; (2) writer of a commentary on the Rk-Pratisakhya by name Varnakramalaksana; (3) writer of Sarapradipika, a commentary on the Sarasvata Vyakarana.
jihvāmūlasthāna(l)having the root of the tongue as the place of its production;the phonetic element or letter called जिह्वामूलीय; (2) name given to that phonetic element into which a visarga is changed when followed by क् or ख्; cf X क इति जिह्वामूलीयः V.Pr.VIII.19. The जिह्वामूलीय letter is called जिह्व्य also; see Nyasa on I. 1.9. The Rk. Pratisakhya looks upon ऋ, लृ, जिह्वामूलीय, and the guttural letters as जिह्वामूलस्थान.
jñāpakaliterallyindirect or implicit revealer; a word very commonly used in the sense of an indicatory statement. The Sutras, especially those of Pinini, are very laconic and it is believed that not a single word in the Sutras is devoid of purpose. If it is claimed that a particular word is without any purpose, the object of it being achieved in some other way, the commentators always try to assign some purpose or the other for the use of the word in the Sutra. Such a word or words or sometimes even the whole Sutra is called ज्ञापक or indicator of a particular thing. The Paribhasas or rules of interpretation are mostly derived by indication(ज्ञापकसिद्ध) from a word or words in a Sutra which apparently appear to be व्यर्थ or without purpose, and which are shown as सार्थक after the particular indication ( ज्ञापन ) is drawn from them. The ज्ञापक is shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpakasamuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indicator. For instances of ज्ञापक, confer, compareM.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 et cetera, and others The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given a reference to some preceding word, not necessarily on the same page., is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systemanuscript. Sometimes a Jñāpaka is not regularly constituted of the four parts given a reference to some preceding word, not necessarily on the same page.;it is a mere indicator and is called बोधक instead of ज्ञापक्र.
jñāpanaa conclusion or inference, drawn from a word or words in a Sūtra, with a view to assign a purpose to that or to those words which otherwise would have been without a purpose. The word is sometimes used in the sense of ज्ञापक, and refers to the word or words supposed to be without any purpose and therefore looked upon as a reason or हेतु for the desired conclusion to be drawn. The words किमेतस्य ज्ञापने प्रयोजनम् occur very frequently in the Mahābhāșya: cf, M.Bh. on P. Ι. I. 11, 14,19, 55, 68, Ι. 2.41 et cetera, and others et cetera, and others
ṭilopadeletion or elision of the final syllable beginning with a vowel, as prescribed by Panini in certain rules; confer, compare भस्य टेर्लोपः VII. 1.88, टे: P. VI, 4.143, 155 नस्तद्धिते P. VI. 4.144 and अह्नष्टखोरेव P. VI. 4.145.
ṭhacataddhita affix. affix इक or क (by P.VII.3.51) with the vowel अ accented acute applied to (1) कुमुद and others as a Caturarthika affix; confer, compare P. IV.2.80; (2) to multisyllabic words and words beginning with उप which are proper nouns for persons; confer, compare P. V.3.78, 80; and (3) to the word एकशाला in the sense of इव; confer, compare P. V.3.109. The base, to which टच् is added, retains generally two syllables or sometimes three, the rest being elided before the affix ठच् e. g. देविकः, वायुकः, पितृकः शेबलिकः et cetera, and others from the words देवदत्त, वायुदत्त, पितृदत्त, शेवलदत्त et cetera, and others; confer, compare P. V,3.83, 84.
ṭhantaddhita affix. affix इक or क (according to P. VII.3.51), causing the addition of आ, and not ई,..for forming the feminine base, applied (1) to the word नौ and words with two syllables in the sense of 'crossing' or 'swimming' over; confer, compare P.IV.4. 7; exempli gratia, for example नाविकः नाविका, बाहुकः बाहुक्रा; (2) to the words वस्र, क्रय, and विक्रय and optionally with छ to अायुघ in the sense of maintaining (तेन जीवति) ; confer, compare P. IV. 4.13, 14; (3) to the word प्रतिपथ, words ending with अगार, to the word शत, to words showing completion ( पूरणवाचिन् ), to the words अर्ध, भाग, वस्त्र, द्रव्य, षण्मास and. श्राद्ध in specified senses; confer, compare P. IV 4.42, 70, V. 1.21, 48, 49, 51, 84, V. 2, 85, and 109; (4) to words ending in अ as also to the words headed by व्रीहि, and optionally with the affix इल्च् to तुन्द and with the affix व to केशin the sense of मतुप्(possession); cf P.V. 2. 115, 116, 117 and 109.
ḍāctaddhita affix. affix आ applied to dissyllabic words, used as imitation of sounds, or used as onomatopoetic, when connected with the root कृ or भू or अम्. The word to which डाच् is applied becomes generally doubled; c. g पटपटाकरोति, पटपटाभवति पटपटास्यात्; confer, compare P.V.4.57. The affix डाच् is also applied to द्वितीय, तृतीय, to compound words formed of a numeral and the word गुण, as also to the words सपत्र, निष्पत्र, सुख, प्रिच etc when these words are connected with the root कृ;exempli gratia, for example द्वितीयाकरोति,तृतीया करोति, द्विगुणाकरोति, सपत्राकरोति, सुखाकरोति et cetera, and others; confer, compareP.V.4. 58 to 67.
tthe first consonant of the dental class of consonants which has got the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and अल्पप्राणत्व. When used as a mute letter by Panini, त् signifies the Svarita accent of the vowel of that affix or so, which is marked with it: e. g. कार्यम्, हार्यम्, पयस्यम् confer, compare P. VI.1.185. When appied to a vowel at its end, त् signifies the vowel of that grade only, possessed by such of its varieties which require the same time for their utterance as the vowel marked with त् , e. g. अात् stands for अा with any of the three accents as also pure or nasalised; अात् does not include अं or अ 3 confer, compare तपरस्तत्कालस्य P. I. 1. 70. The use of the indicatory mute त् for the a reference to some preceding word, not necessarily on the same page. purpose is seen also in the Pratis akhya works; confer, compare Vājasaneyi Prātiśākhya.I. 114 Ṛktantra Prātiśākhya. 234.
t(1)personal ending of the third pers singular. Atm: confer, compare P. III. 4.78, which is changed to ते in the perfect tense and omitted after the substitute चिण् for च्लि in the aorist; confer, compare P.VI.4.04: (2) personal ending substituted for the affix थ of the Paras. 2nd person. plural in the imperative, imperfect, potential, benedictive, aorist and conditional for which, तात्, तन and थन are substituted in Vedic Literature, and also for हि in case a repetition of an action is meant; confer, compare P. III. 4. 85, 10l as also VII. 1. 44, 45 and III. 4. 2-5. cf P. III. 4. 85 and III. 4. 10I ; (3) taddhita affix. affix त applied to the words कम् and शम् e. g. कन्तः, शन्त:, confer, compare P. V. 2. 138: (4) taddhita affix. affix त applied to दशत् when दशत् is changed to श; confer, compare दशानां दशतां शभावः तश्च प्रत्ययः । दश दाशतः परिमाणमस्य संधस्य शतम्, Kāśikā of Jayāditya and Vāmana. on P. V. l. 59; (5) .general term for the affix क्त of the past passive voice. part, in popular use: (6) a technical term for the past participle affixes (त) क्त and तवत् ( क्तवतु ) called निष्ठा by Panini; confer, compare P. I.1.26; the term त is used for निष्ठI in the Jainendra Vyakararna.
taṅ(1)a short term used for the nine personal endings of the Atmanepada viz. त,अाताम्...महिङ् which are themselves termed Atmanepada; confer, compare तङानौ अात्मनेपदम् P. 1.4. 100 (2) the personal-ending त of the 2nd person. plural (substituted for थ by III.4 101) looked upon as तङ् sometimes, when it is lengthened in the Vedic Literature: confer, compare तङिति थादेशस्य ङित्त्वपक्षे ग्रहणम् । भरता जातवेदसम् Kāśikā of Jayāditya and Vāmana. on P. VI. 3. 133.
tatpuruṣaname of an important kind of compound words similar to the compound word तत्पुरुष id est, that is ( तस्य पुरुषः ), and hence chosen as the name of such compounds by ancient grammarians before Panini. Panini has not defined the term with a view to including such compounds as would be covered by the definition. He has mentioned the term तत्पुरुष in II.1.22 as Adhikara and on its strength directed that all compounds mentioned or prescribed thereafter upto Sutra II.2.22 be called तत्पुरुष. No definite number of the sub-divisions of तत्पुरुष is given;but from the nature of compounds included in the तत्पुरुष-अधिकार, the sub-divisions विभक्तितत्पुरुष confer, compare P.II.1.24 to 48, समानाधिकरणतत्पुरुष confer, compare P. II.1.49 to 72 (called by the name कर्मधारय; acc.to P.I. 2. 42), संख्यातत्पुरुष (called द्विगु by P.II.1.52), अवयत्रतत्पुरुष or एकदेशितत्पुरुषं confer, compare P.II.2.1-3, ब्यधिकरणतत्पुरुष confer, compare P. II 2.5, नञ्तत्पुरुष confer, compare P.II.2.6, उपपदतत्पुरुष confer, compare P. II.2.19, प्रादितत्पुरुष confer, compare P.II.2 18 and णमुल्तत्पुरुष confer, compareP.II.2.20 are found mentioned in the commentary literature on standard classical works. Besides these, a peculiar tatpurusa compound mentioned by'Panini in II.1.72, is popularly called मयूरव्यंसकादिसमास. Panini has defined only two out of these varieties viz. द्विगु as संख्यापूर्वो द्विगुः P.II. 1.23, and कर्मधारय as तत्पुरुषः समानाधिकरणः कर्मधारयः P. I.2.42. The Mahabhasyakara has described तत्पुरुष as उत्तरपदार्थप्रधानस्तत्पुरुषः: confer, compare M.Bh. on II.1.6, II.1.20, II.1.49, et cetera, and others, and as a consequence it follows that the gender of the tatpurusa compound word is that of the last member of the compound; confer, compare परवल्लिङ द्वन्द्वतत्पुरुषयोः P. II.4. 26; cf also तत्पुरुषश्चापि कः परवल्लिङं प्रयोजयति । यः पूर्वपदार्थप्रधानः एकदेशिसमासः अर्धपिप्पलीति । यो ह्युत्तरपदार्थप्रधानो दैवकृतं तस्य परवल्लिङ्गम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.26. Sometimes, the compound gets a gender different from that of the last word; confer, compare P.II.4.19-31, The tatpurusa compound is optional as generally all compounds are, depending as they do upon the desire of the speaker. Some tatpurusa compounds such as the प्रादितत्पुरुष or उपपदतत्पुरुष are called नित्य and hence their constitutent words, with the case affixes applied to them, are not noticed separately; confer, compare P.II.2.18,19, In some cases अ as a compound-ending ( समासान्त ) is added: exempli gratia, for example राजघुरा, नान्दीपुरम् ; confer, compare P. V.4.74; in some cases अच् ( अ ) is added: confer, compare P.V-4 75 o 87: while in some other cases टच् ( अ ) is added, the mute letter ट् signifying the addition of ङीप् ( ई) in the feminine gender; confer, compareP.V.4. 91-1 12. For details See p.p. 270-273 Mahabhasya Vol.VII published by the D. E. Society, Poona.
taparakaraṇaaddition of the mute letter त् after a vowel to signify the inclusion of only such varieties of the vowel as take the same time for their utterance as the vowel marked with त्; confer, compare P. I. 1.70. See त्.
tamaṭtaddhita affix. affix तम added optionally with the affix डट् ( अ ) to विंशति, त्रिंशत् et cetera, and others, as also to words ending with them, in the sense of पूरण (completion), and necessarily (नित्यं) to the words शत, सहस्र, षष्टि, सप्तति et cetera, and others e. g. एकविंशतितमः एकविंशः, त्रिंशत्तमः, त्रिंशः, शततमः, षष्टितम:, विंशी, त्रिंशी et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on V. 2.56-58.
tasi(1)taddhita affix.affix तस् showing direction by means of a thing exempli gratia, for example वृक्षमूलतः, हिमवत्तः; confer, compare Kas on P.IV.3.114,115; (2) taddhita affix.affix तस् applied in the sense of the ablative case. case and substituted for the ablative case. case affix: exempli gratia, for example ग्रामतः अागच्छति, चोरतो विभेति; sometimes the affix is applied instead of the instrumental or the genitive case also. e. g. वृत्ततः न व्यथते for वृत्तेन न व्यथते; देवा अर्जुनतः अभवन्, for अर्जुनस्य पक्षे अभवन् confer, compare Kas, on P.V.4.44-49.
tātparya(1)repetition of action; confer, compare तात्पर्यमाभीक्ष्ण्यं पौनःपुन्यमासेवा Kāśikā of Jayāditya and Vāmana. on III. 2.81 also तात्पर्यमासेवा । द्रव्ये व्याप्तिः, क्रियायामासेवा । (2) foremost consideration; confer, compare चतुर्ग्रहणे सति तात्पर्येण स्यन्दिः संनिधापितो भवति Kāśikā of Jayāditya and Vāmana. on P.VII.2.59; (3) purport (of a sentence), significance, intention; confer, compare सर्वशास्त्रोपकारकमिति तत्तात्पर्यम् Par. Sek. Pari. 2, 3.
duḥspṛṣṭaproduced by an incomplete contact of the करण; the term is applied to the phonetic element ळ् which is due to the incomplete contact of the organ at the production of the letter ल्; cf दु:स्पृष्टश्चेति विज्ञेयः; Pan, Siksa 5.
dvitvadoubling, reduplication prescribed for (I) a root in the perfect tense excepting the cases where the affix अाम् is added to the root before the personal ending: exempli gratia, for example बभूव, चकार, ऊर्णुनाव et cetera, and others cf P. VI. 1.1,2; (2) a root before the vikarana affixes सन्, यङ्, श्लु and चङ् e. g. बुभूषति, चेक्रीयते, चर्करीति, जुहोति, अचीकरत् et cetera, and others confer, compare P. VI. 1.9l l ; (3) a word ending in अम् . ( णमुल् ) in the sense of repetition, e. g. स्मारं स्मारं वक्ष्ये, भोजं भोजं व्रजति confer, compare आभीक्ष्ण्ये द्वे भवतः P. VIII. 1.12 Vart. 7; (4) any word (a) in the sense of constant or frequent action, (b) in the sense of repetition, (c) showing reproach, or scorn, or quality in the sense of its incomplete possess-, ion, or (d) in the vocative case at the beginning of a sentence in some specified senses; reduplication is also prescribed for the prepositions परि, प्र, सम्, उप, उद्, उपरि, अधि, अघस् in some specified senses confer, compare P. VIII. 1.1 to 15. A letter excepting हृ and र्, is also repeated, if so desired, when (a) it occurs after the letter ह् or र् , which is preceded by a vowel e g. अर्क्कः अर्द्धम् et cetera, and others cf VIII. 4.46; or when (b) it is preceded by a vowel and followed by a consonant e. g. दद्ध्यत्र, म्द्धवत्र confer, compare P. VIII. 4.47. For details see Kāśikā of Jayāditya and Vāmana. on VIII. 4.46-52. The word द्वित्व is sometimes used in the sense of the dual number; confer, compare Kāśikā of Jayāditya and Vāmana. on P. I.2.51. The words द्वित्व, द्विर्वचन and द्विरुक्त are generally used as synonymanuscript. Panini generally uses the word द्वे. For द्वित्व in Vedic Literature confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1.4; Taittirīya Prātiśākhya.XIV. 1-8 V, Pr. IV. 101-118.
dviruktirepetition of a word, or of a letter or of a root. See द्वित्व.
dvirbhāvarepetition, reduplication. See द्वित्व.
dvivarṇa(1)a repeated consonant; confer, compare द्विवर्णमेकवर्णवत्, Vājasaneyi Prātiśākhya.IV. 144: (2) doubling, repetition: cf ह्रस्वपूर्वो ङकारो द्विवर्णम् Taittirīya Prātiśākhya.IX. 18; confer, compare also Taittirīya Prātiśākhya.XIV. 1, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX. 18.
dvisvarapossessed of two vowels,dissyllabic; confer, compare न पदे द्विस्वरे नित्यम् Taittirīya Prātiśākhya.XVI. 17. द्विस्स्पृष्ट a term used for an upadhmaniya letter or a phonetic element resulting from a visarga followed by the letter प्, or फ़्. See उपध्मांनीय.The word is also used sometimes for the pronunciation ळ् of ड्, and ळ्ह् of ढ्. See दुःस्पृष्ट.
dhāraṇa(1)suppression of a consonant, out of two successive consonants which is looked upon as a fault of recital; exempli gratia, for example ह्वयामि when recited as वयामि; efeminine. धारणमनुपलब्धिः Uvvata on R.Pr.XIV. 6; (2) repetition of a consonant which is also a fault; exempli gratia, for example ज्ज्योतिष्कृत् for ज्योतिष्कृत्: confer, compare Uvvata on XIV.6;confer, compare also धारयन्त; परक्रमं et cetera, and others explained by Uvvata as सान्तस्थस्य संयोगस्य आदौ रक्तं धारयन्तो विलम्बमानाः परक्रमं कुर्वन्ति where धारयन्तः means 'lengthening’ or 'prolonging' confer, compare R.Pr. on XIV.23; (3) the peculiar position of the mouth (मुखसंधारणम् ) by which a double consonant is recited as a single one, confer, compare द्विवर्णमेकवर्णवत् ( एकप्रयत्ननिर्वर्त्य ) धारणात् exempli gratia, for example व्यात्तम् , कुक्कुटः, confer, compare V.Pr. IV.144.
dhṛta or dhṛtapracayaa kind of original grave vowel turned into a circumflex one which is called प्रचय unless followed by another acute or circumflex vowel. The Taittiriya Pratisakhya has mentioned seven varieties of this 'pracaya' out of which धृतप्रचय or धृत is one. For details see Bhasya on धृतः प्रचयः कौण्डिन्यस्य, T.Pr.XVIII.3.
naraperson; personal ending; the term is used in connection with (the affixes of) the three persons प्रथम, मध्यम, and उत्तम which are promiscuously seen sometimes in the Vedic Literature confer, compare सुतिङुपग्रहलिङ्गनराणां ... व्यत्ययमिच्छति ... Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.85.
nalopaelision of न्, which in Panini's grammar is sometimes taken as valid for certain grammatical operations,and otherwise for other operations; confer, compare नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति P.VIII.2.2.
navyamataa term used for the differentiation in views and explanations held by the comparatively new school of Bhattoji Diksita, as contrasted with those held by Kasikakara and Kaiyata; the term is sometimes applied to the differences of opinion expressed by Nagesabhatta in contrast with Bhagttoji Diksita. For details see p.p. 23-24 Vol.VII of the Patanjala Mahabhasya edition D.E. Society, Poona.
nāsikyaletters or phonetic elements produced in the nose; confer, compare नासिकायां यमानुस्वारनासिक्याः Ṛktantra Prātiśākhya. 12. See ( नासिक्य ).
nigāraa kind of sound which apparently is made up of a combination of three phonetic elements ह्, म् and नासिक्य. It is a peculiar sound through both the mouth and the nose, although no specific place of production is assigned to it; cf अविशेषस्थानौ संस्वांदनिगारौ। हकारमकारनासिक्या वा निगारे R.T.11.
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nipātanaa word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.
niruktaname of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.
nirdeśamention, actual statement; the word is often used in the Mahabhasya in sentences like स तथा निर्देशः कर्तव्यः, निर्देशं कुरुते et cetera, and others; confer, compare also V.Pr. I. 36;confer, compare also the maxim तस्मिन्निति निर्दिष्टे पूर्वस्य P. I.1.66 and Vājasaneyi Prātiśākhya.I. 134; confer, compare also अवश्यं कयाचिद्विभक्त्या केनचिद्वचनेन निर्देशः कर्तव्यः M.Bh. on P. I. 2. 39 Vart. 1. Sometimes the mention or exhibition made by a word shows the particular type of word; confer, compare Durghata Vrtti on P. I. 2. 6 and VII. 4. 73 as also Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 11 and V. 2. 20.
nivātasometimes used for निघात or the grave accent.
para(l)subsequent,as opposed to पूर्व or prior the word is frequently used in grammar in connection with a rule or an operation prescribed later on in a grammar treatise; confer, compare विप्रतिषेधे परं कार्यम् P. I. 4. 2; ( 2 ) occurring after ( something ); confer, compare प्रत्ययः परश्च P. III. 1.1 and 2; confer, compare also तत् परस्वरम् T.Pr. XXI.2.(3)The word पर is sometimes explained in the sense of इष्ट or desired, possibly on the analogy of the meaning श्रेष्ठ possessed by the word. This sense is given to the word पर in the rule विप्रातिषेधे परं कार्यं with a view to apply it to earlier rules in cases of emergency; confer, compare विप्रतिषेधे परं यदिष्टं तद्भवति M.Bh. on I.1.3.Vārt, 6; परशब्दः इष्टवाची M.Bh. on I. 2.5, I. 4.2. Vārttika (on the Sūtra of Pāṇini). 7; II. 1.69 et cetera, and others
parigrahaalso परिग्रहण. (1) acceptance, inclusion; confer, compare किं प्रयोजनम् | प्रत्ययार्थे परिग्रहार्थम् M.Bh. on P.III.26.1 ; (2) repetition of a Samhita word in the Pada recital, technically named वेष्टक also; repetition of a word with इति interposed; e. g. सुप्राव्या इति सुप्रऽ अव्या: Rg Veda II.13.9, अलला भवन्तीरित्यललाSभवन्तीः Rg. IV.18.6; confer, compare परिग्रहेत्वनार्षान्तात् तेन वैकाक्षरीक्तात् | परेषां न्यास-माचारं व्यालिस्तौ चेत्स्वरौ परौ; Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 14. confer, compare also, R.Pr.XI.32,36,42.
paribhāṣāan authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह.
parilopaelision ofa phonetic member: the same as lopa in the Grammar of Panini. The term परिलोप and the verbal forms of the root परिलुप् are found in the Pratisakhya works; confer, compare उष्मा परिलुप्यते त्रयाणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4.
parisamāptiapplication of the complete sense; the word is found used in the three alternative views about the application of the full sense of a sentence,collectively, individually or in both the ways, to the individuals concerned ; confer, compareप्रत्येकं वाक्यपरिसमाप्ति:, समुदाये वाक्यपरिसमाप्तिः, उभयथा वाक्यपरिसमाप्तिः ; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.1 Vart12; ( 2 ) completion ; confer, compare वृत्करणं ल्वादीनां प्वादीनां च परिसमाप्त्यर्थमिति Kāśikā of Jayāditya and Vāmana. on VII. 3.80.
parihāra(1)removal of a difficulty, confer, compare अन्यथा कृत्वा चोदितमन्यथा कृत्वा परिहारं: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.7. Vart. 3: (2) repetition in the Padapatha, Kramapatha et cetera, and others e. g अकरित्यक:. In this sense the word is found in the neuter gender ; confer, compare रेफपरिहाराणि Atharvaveda Prātiśākhya. III. 1.1.
paśyantīname 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 वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । commentary on Vaakyapadiya I. 144. confer, compare also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1.
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāṇinisūtravārtikaname given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compareउक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224.
pāṇinīyaśikṣāa short work on phonetics which is taken as a Vedāņga work and believed to have been written by Pāņini. Some say that the work was written by Pińgala.
pādapūraṇacompletion of the fourth part or Pāda of a stanza or verse; confer, compare सोचि लोपे चेत् पादपूरणम् P. VI.1.134, also प्रसमुपोदः पादपूरणे VIII. 1.6. As many times some particles, not with any specific or required sense, were used for the completion of a Pāda, such particles were called पाद्पूरण ; confer, compare सत्त्वाभिधायकं नाम निपातः पादपूरण: R.Pr.XII.7; also निपातस्त्वर्थासंभवे पादपूरणो भवति Vājasaneyi Prātiśākhya.VIII.50 Uvvața.
piṅgalācāryaan ancient scholar who is believed to be the first writer on Prosody, his work being known as छन्दःशास्त्र of पिङ्गल. Some scholars believe that he wrote a work on Phonetics which is now popularly called पाणिनीयशिक्षा.
punaruktaa passage which is repeated in the क्रमपाठ and the other Pāțhas or recitals; the word is also used in the sense of the conventional repetition of a word at the end of a chapter. The word पुनर्वचन is used also in the same sense; confer, compare यथोक्तं पुनरुक्तं त्रिपदप्रभृति त्रिपदप्रभृति । T.Pr.I.6l: confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X.8 and 10.
pūraṇaan ordinal numeral; literally the word means completion of a particular number ( संख्या ); confer, compare येन संख्या संख्यानं पूर्यते संपद्यते स तस्याः पूरणः । एकादंशानां पूरणः एकादशः । Kas, on P.V. 2.48. The word is used also in the sense of an affix by the application of which the particular number ( संख्या ) referring to an object, is shown as complete; confer, compare यस्मिन्नुपसंजाते अन्या संख्या संपद्यते स प्रत्ययार्थः Kāśikā of Jayāditya and Vāmana. on P. V.2.48. These Purana pratyayas are given in P. V. 2. 48-58, confer, compare पूरणं नामार्थः । तमाह Xतीयशव्दः । अतः पूरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.3. The word also means 'an ordinal number'; confer, compare पूरणगुणसुहितार्थसदव्ययतव्यसमानाधिकरणेन P.II.2.11.
pūraṇapratyayaa taddhita affix. affix showing the completion of the particular number ( संख्या ) shown by the word to which the affix is applied; confer, compare . अर्धपूर्वपदश्च पूरणप्रत्ययान्तः संख्याशब्दो भवतीति वक्तव्यम् । अर्धपञ्चमः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P.I.1.23 Vart. 7. These affixes are mentioned by Panini in V.2. 48 to 58.
pūrvavipratiṣedhaconflict of two rules where the preceding rule supersedes the latter rule, as the arrival at the correct form requires it. Generally the dictum is that a subsequent rule should supersede the preceding one; cf विप्रतिषेधे परं कार्यम् P. I. 4. 2; but sometimes the previous rule has to supersede the subsequent one in spite of the dictum विप्रतिषेधे परम्. The author of the Mahabhasya has brought these cases of the पूर्वविप्रतिषेध, which are, in fact, numerous, under the rule विप्रतिषेधे परं कार्यम् by taking the word पर in the sense of इष्ट 'what is desired '?; confer, compare इष्टवाची परशब्दः । विप्रतिषेधे परं यदिष्टं तद्भवतीति l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.3; I.2, 5: I. 4.2: II.1.69, IV.1.85et cetera, and others confer, comparealso पूर्वविप्रतिषेधो नाम अयं र्विप्रतिषेधे परमित्यत्र परशब्दस्य इष्टवाचित्वाल्लब्धः सूत्रार्थः परिभाषारुपेण पाठ्यते Puru. Pari 108; for details see page 217 Vol. VII Mahabhasya D. E. Society's edition.
paunaḥpunyafrequency; repetition a sense in which the frequentative affix यङ् and in some cases the imperative mood are prescribed; confer, compareपौनःपुन्यं भृशार्थश्च क्रियासमभिहारः:S.K. on P.1II. 1.22: confer, compare also S. K on P.III.4.2.
prakṛtibhāvaphonetical maintenance of a wording without allowing any euphonic modifications as found in the case of a dual form ending in ई,ऊ or ए,as also in other specified cases; confer, compareईदूदेद्विवचनं प्रगृह्यम् and the following rules P.I. 1.11 to 19, as also प्लुतप्रगृह्या अचि नित्यम् VI.1.125
pratisaṃskaraṇaediting with improvement, with an attempt to restore the correct version or the original text in the place of the corrupt one sometimes suitable additions and improvements are also made; e. g. चरकप्रतिसंस्करण attributed to Patanjali.
pratyayaaffix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15.
pratyāmnāyaliterally, repetition in a contrary way; in the Pratisakhya literature, the word refers to the repetition of a Vedic passage; repetition by pupils after hearing from the preceptor ; confer, compare प्रत्याम्नायः पुनर्वचनं Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 9.
pratyuccārarepetition especially of what has been recited by the preceptor; confer, compare प्रत्युच्चार्यैतद्वचनं परस्य शिष्यस्य स्याद् भो इति चोदना वा, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 8.
praśliṣṭanirdeśamention of a thing in a coalescence, which when split up, shows a phonetic element or a letter which could not be known before the components were separated; अनुपसर्जनात् । प्रश्लिष्टनिर्देशोयम् । अनुपसर्जन अ अ अत् इति । M.Bh. on I. 1.27 Vart. 6; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.3.69.
prātipadikārthadenoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya.
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.
baor बकार the letter ब्, the vowel अ as also the word कार being added for facility of utterance; confer, compare Taittirīya Prātiśākhya.I.17.21, The letter ब् is sometimes used for व् especially when it stands at the beginning of a word, for which scholars use the expression वबयेारभेद:
binduanusvara, letter pronounced only through the nose; a dot to indicate the nasal phonetic element shown in writing a reference to some preceding word, not necessarily on the same page. or sometimes after that letter or vowel, after which it is uttered; confer, compare अं इत्यनुस्वारः । अकार इह उच्चारणार्थः इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति ।। Kat. I.1.19.
bṛhacchabdaratnaa learned commentary on the commentary मनोरमा of भट्टोजीदीक्षित; the commentary was written by हरिदीक्षित the grandson of Bhattoji. The work is called बृहच्छब्दरत्न in contrast with the लघुशब्दरत्न of the same author (हरिदीक्षित) which is generally studied at the Pathasalas all over the country. The work बृहच्छब्दरत्न is only in a Manuscript form at present. Some scholars believe that it was written by Nagesabhatta, who ascribed it to his preceptor Hari Diksita, but the belief is not correct as proved by a reference in the Laghusabdaratna, where the author himself remarks that he himself has written the बृहच्छब्दरत्न, and internal evidences show that लबुशब्दरत्न is sometimes a word-forword summary of the बृहच्छब्दरत्न. confer, compareविस्तरस्तु अस्मत्कृते बृहच्छब्दरत्ने मदन्तेवासिवृतलधुशब्देन्दुशेखरे च द्रष्टव्यः Laghusabdaratna. For details see Bhandarkar Ins. Journal Vol. 32 pp.258-60.
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.
bhāṣyaa learned commentary on an original work, of recognised merit and scholarship, for which people have got a sense of sanctity in their mind; generally every Sūtra work of a branch of technical learning (or Śāstra) in Sanskrit has got a Bhāṣya written on it by a scholar of recognised merit. Out of the various Bhāṣya works of the kind given a reference to some preceding word, not necessarily on the same page., the Bhāṣya on the Vyākaraṇa sūtras of Pāṇini is called the Mahābhāṣya, on the nature of which possibly the following definition is based "सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः| स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ।" In books on Sanskrit Grammar the word भाष्य is used always for the Mahābhāṣya. The word भाष्य is sometimes used in the Mahābhāṣya of Patanjali (confer, compare उक्तो भावभेदो भाष्ये III.3.19, IV.4.67) where the word may refer to a work like लघुभाष्य which Patañjali may have written, or may have got available to him as written by somebody else, before he wrote the Mahābhāṣya.
bhisaffix of the instrumental plural before which the base is looked upon as a Pada and sometimes split up in the Padapāṭha, especially when the preceding word has got no change for its last letter or syllable.
maṭtaddhita affix. affix म applied to a numeral, not preceded by another numeral in the sense of completion; e. g. पञ्चम:, सप्तम:; confer, compare नान्तादसंख्यादेर्मट् Pān. V.2.49.
mañjūṣāa popular name given to the work परमलघुमञ्जूषा of Nāgeśa on अर्थप्रक्रिया (science or method of interpretation) in Vyākaraṇa, which is generally read by advanced students. Nāgeśa has also written a bigger work on the same subject लघुमञ्जूषा which sometimes is also referred to by the word मञ्जूषा.
madhyapatitaliterally fallen in the middle; the word is used generally in the sense of an augment which is inserted in the middle of a word. Sometimes an affix too, like अकच् or a conjugational sign like श्रम्, is placed in the middle of a word. Such a middling augment is technically ignored and a word together with it is taken as the original word for grammatical operations; exempli gratia, for example उच्चकै:, नीचकै: et cetera, and others cf तन्मध्यपतितस्तद्ग्रहणेन गृह्यते Paribhāṣenduśekhara of Nāgeśa. Pari. 89.
mallināthaa reputed commentator on many classical poetic and dramatic works, who flourished in the fourteenth century. He was a scholar of Grammar and is believed to have written a commentary on the Śabdenduśekhara and another named न्यासोद्योत on the न्यास of जिनेन्द्रबुद्धि.
mṛdu(1)soft in utterance ; the term is used in the Vajasaneyi Pratisakhya for the क्षैप्र, प्रश्लिष्ट, तैरोव्यञ्जन, and पादवृत्त varieties of the circumflex accent (स्वरित) out of which the पादवृत्त is the softest ( मृदुतम ) and consequently always called मृदु, while the others are called मृदु only with respect to the preceding one in the order given a reference to some preceding word, not necessarily on the same page.; viz.अभिनिहत, क्षैप्र et cetera, and othersconfer, compareसर्वतीक्ष्णोभिनिहत:प्राश्लिष्टस्तदनन्तरम् । ततो मृदुतरौ स्वरौ जात्यक्षेप्रावुभौ स्मृतौ | ततो मृदुतर: स्वारस्तैरोव्यञ्जन उच्यते | पादवृत्तो मृदुतमस्त्वेतत्स्वारबलाबलम् Uvvata on V.Pr. I. !25; (2) soft, as opposed to hard; the term is used in connection with the first,third and fifth consonants of the five classes.
y(1)the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare T.Pr.I: 17,21;(2) krt affix (यत्) prescribed as कृत्य or potential passive participle; exempli gratia, for exampleचेयम्, गेयम्, शाप्यम् , शक्यम् , गद्यम् , अजर्यम् पण्यम् et cetera, and others: confer, compare अचो यत्...अजर्यं संगतम् P.III. 1.97-105; (3) krt. affix क्यप् which is also an affix called krtya; e. gब्रह्मोद्यम् , भाव्यम्, घात्यम् , स्तुत्यम् , कल्प्यम् , खेयम् , भृत्यः:, भिद्यः, पुष्य:, कृत्यम्,also कार्यम् ; confer, compare P. III. 1.106-128:(4) krt affix ण्यत् ( which is also कृत्य ), e. g कार्यम् , हार्यम् , वाक्यम् , लाव्यम्, कुण्डपाय्यम्. et cetera, and others: cf P. III. 1.124-132: (5) taddhita affix. affix य affixed (a) in the sense of collection to पाश, वात et cetera, and others, as also to खल, गो and रथ, e. g. पाद्या, रथ्या et cetera, and others confer, compare P. IV. 2. 49, 50ः (b) in the चातुरर्थिक senses to बल, कुल, तुल et cetera, and others e. g. वल्यः,.कुल्यम् efeminine. P V.2. 80, (c) as a Saisika taddhita affix. affix to ग्राम्यहः' along with the affix खञ्ज e. g. ग्राम्यः, ग्रामीणः: cf P: IV. 2.94 (d) in the sense of 'good therein' ( तत्र साधुः ) and other stated senses affixed to सभा, सोदर पूर्व, and सोम: e. g. सभ्य:, पूर्व्यः; .et cetera, and others. confer, compare P. IV. 4.105, 109, 133, 137, 138: (e) in the sense of 'deserving it' to दण्ड and other words, e. g. दण्ड्य, अर्ध्र्य, मध्य, मेध्य, et cetera, and others: cf P. V. 1.66: ( f ) in the sense of quality or action to सखि e. g. सख्यम् ; cf P. V. 1.126: (6) taddhita affix. affix यत् applied to (a) राजन् श्वशुर, कुल, मनु in the sense of offspring, (b) शूल्, उखा, वायु, ऋतु and others, under certain conditions; confer, compare P. IV. 2.17, 31, 32, 101, (c) to अर्ध, परार्ध, words in the class headed by दि्श, छन्दस and others in specific senses; cf P. IV. 3-46, 54 et cetera, and others and (d) in specific senses to specific words mentioned here and there in a number of sUtras from IV.4, 75 to V.4.25; (e) to शाखा, मुख, जघन and others in the sense of इव (similar to) exempli gratia, for example शाख्यः, मुख्य:, et cetera, and others: confer, compare P. V. 3. 103; (7) case-ending य substituted for ङे of the dative sing; e. g. रामाय confer, compare P. VII. 3.102: (8) verb-affix यक् applied to the nouns कण्डू and others to make them ( denominative ) roots; e. g. कण्डूय,सन्तूय et cetera, and others confer, compare कण्ड्वादिभ्यो यक् P. III. 1.27 (9) | Vikarana य ( यक् ) applied to any root before the Saarvadhaatuka personal endings to form the base for the passive voice as also the base for the 'Karmakartari' voice e g क्रियते, भूयते, confer, compare सार्वधातुके यक् P. III. 1.67 (10) Unaadi affix य ( यक् ) applied to the root हृन् to form the Vedic word अघ्न्य: cf अघ्न्यादयश्च: ( 11 ) augment य ( यक् ) added to the affix क्त्वा in Vedic Literature: e. g. दत्त्वायः confer, compare क्त्वो यक् P. VII.1.47; (12) verb affix यङ् added to a root to form its Intensive base ( which sometimes is dropped ) and the root is doubledition e. g. चेक्रीयते,चर्करीति;. confer, compare P. III. 1.22,24; (13) short term ( प्रत्याहृार ) supposed to be beginning with य in the affix यइ in the sUtra धातेरेकाचो ... यङ् III. 1.22, and ending with ङ् in the sUtra लिड्याशिष्यङ्क III. 1.86, with a view to include the various verb affixes and conjugational signs.
yaḍantaa secondary root formed by adding the affix यङ् in the sense of repetition and intensity, to roots having one syllable and beginning with a consonant: confer, compare धातोरेकाचो हृलादे: क्रियासमभिहारे यङ् P. III. 1.22, 23,24. See य (12) a reference to some preceding word, not necessarily on the same page..
yaḍlugantaa secondary root formed by adding the affix यङ् to roots specified in P. III. 1.22,23,24, which affix is sometimes dropped: confer, compare यङोचि च ; P. II. 4. 74. The yanluganta roots take the parasmaipada personal endings and not the atmanepada ones which are applied to yananta roots.
yogavāhaa technical term used for phonetic elements or letters which are mentioned in the alphabet of Panini, viz., the Mahesvara sutras in contrast with the term अयोगवाह which is used by grammarians for the phonetic elements अनुस्वार, विसर्ग and others which are not mentionedition ,See अयोगवाह; confer, compare also M. Bh on Siva sutra 5.
yogavibhāgadivision of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present.
lekhāone of the varieties or developments of the क्रमपाठ or the artificial recitation of the separate words of the Samhitā.
leṭa general term for the affixes of the Vedic subjunctive, the usual personal-endings ति, तस् et cetera, and others being substituted for लेट् as in the case of other tenses and moods. The augments अट् and आट् are sometimes prefixed to the लेट् affix and the sign ( विकरण ) स् ( सिप् ) is sometimes added to the roots. The forms of लेट् are to be arrived at as they are found actually used in Vedic language, even by placing personal-endings of a person or number different from what is actually requiredition
v(1)fourth letter of the class of consonants headed by य्, which are looked upon as semi-vowels; व् is a dental, soft, non-aspirate consonant pronounced as ब् in some provinces and written also sometimes like ब्, especially when it stands at the beginning of a word; (2) substitute for उ which is followed by a vowel excepting उ; e. g, मधु+अरि: = मध्वरि:; confer, compare इको यणचि P. VI. I. 77; (3) the consonant व्, which is sometimes uttered with very little effort when it is at the end of a word and followed by a vowel or a semivowel, or a fifth, fourth or third consonant or the consonant ह्. In such cases it is called लघूच्चारण; confer, compare यस्योच्चारणे जिह्वाग्रोपाग्रमध्यमूलानां शैथिल्यं जायते स लघूच्चारण: S. K. on P.VIII.3. 18;(4) solitary remnant of the affixes क्विप्,क्विन्, ण्वि and the like, when the other letters which are mute are dropped and the affix क्वप् or the like becomes a zero affix. This व् also is finally dropped; confer, compare वेरपृक्तस्य P. VI.1.67.
vaktavyathat which ought to be stated or prescribed; the word is frequently found used by the Varttikakāra when he suggests any addition to, or modification in Panini's rules. Sometimes,the word is added by the author of the Mahabhasya in the explanation of a Varttika after stating what is lacking in the Varttika.
varṇasamāmnāyaa collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work.
vākyaa sentence giving an idea in a single unit of expression consisting of the verb with its karakas or instruments and adverbs; confer, compareअाख्यातं साब्ययं सकारकं सकारकविशेषणं वाक्यसंज्ञं भवतीति वक्तव्यम् | साव्ययम् | उच्चैः पठति | सकारकम् | ओदनं पचति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 10. Regarding the different theoretical ways of the interpretation of a sentence see the word शाब्दबोध. For details, see वाक्यपदीय II. 2 where the different definitions of वाक्य are given and the अखण्डवाक्यस्फोट is established as the sense of a sentence.
vākyaparisamāpticompletion of the idea to be expressed in a sentence or in a group of sentences by the wording actually given, leaving nothing to be understood as contrasted with वाक्यापरिसमाप्ति used in the Mahabhasya: confer, compare वाक्यापरिसमाप्तेर्वा P.I.1.10 vart. 4 and the Mahabhasya thereon. There are two ways in which such a completion takes place,singly and collectively; cf प्रत्येकं वाक्यपरिसमाप्तिः: illustrated by the usual example देवदत्तयज्ञदत्तविष्णुमित्रा भोज्यन्ताम् where Patanjali remarks प्रत्येकं ( प्रत्यवयवं) भुजिः परिसमाप्यते; cf also समुदाये वाक्यपरिसमाप्तिः where Patajali remarks गर्गा: शतं दण्ड्यन्ताम् | अर्थिनश्च राजानो हिरण्येन भवन्ति न च प्रत्येकं दण्डयन्ति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P.I.1.1Vart.12: cf also M.Bh. on P.I.1.7, I.2.39, II.2.l et cetera, and others वाक्यप्रकाश a work on the interpretation of sentences written with a commentary upon it by उदयधर्ममुनि of North Gujarat who lived in the seventeenth century A.D.
vākyapradīpaa term sometimes seen (wrongly) applied to the Vakyapadiya of Bhartrhari. It may have been the name of the commentary on the vakyaprakasa.
vākyaikadeśapart of a sentence which sometimes, on the strength of the context, conveys the whole meaning confer, compare दृश्यन्ते हिं वाक्येषु वाक्येकदेशान् प्रयुञ्जाना: पदेषु च पदैकदेशान् | प्रविश पिण्डीम् | प्रविश तर्पणम् पदेषु पदकैदेशान् देवदत्तो दत्तः | सत्यभामा भामेति M.Bh. on P.I.1.45 Vart. 3.
vārttikaa statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.
vikrama(1)name given to a grave vowel placed between two circumflex vowels, or between a circumflex and an acute, or between an acute and a circumflex; confer, compare स्वरितयोर्मध्ये यत्र नीचं स्यात्, उदात्तयोर्वा अन्यतरतो वा उदात्तस्वरितयोः स विक्रम: T.Pr. XIX.I ; (2) name given to a grave vowel between a pracaya vowel and an acute or a circumflex vowel: confer, compare प्रचयपूर्वश्च कौण्डिन्यस्य T.Pr.XIX.2: (8) repetition of a word or पद as in the Krama recital of the Veda words; (4) name given to a visarjaniya which has remained intact, as for instance in यः प्रणतो निमिषतः ; confer, compare R.Pr. I.5; VI.1 ; the word विक्रम is sometimes used in the sense of visarjaniya in general: cf also अनिङ्गयन् विक्रममेषु कुर्यात् R.Pr. XIII.11.
vigrahalit, separation of the two parts of a thing; the term is generally applied to the separation of the constituent words of a compound word: it is described to be of two kinds : ( a ) शास्त्रीयविग्रहृ or technical separation; e. g. राजपुरुष्: into राजन् ङस् पुरुष सु and ( 2 ) लौकिकविग्रहं or common or popular separation ; e. g. राजपुरूष: into राज्ञ: पुरुष:. It is also divided into two kinds according to the nature of the constituent words (a) स्वपदाविग्रह separation by means of the constituent words, exempli gratia, for example राजहितम् into राज्ञे हृितम्;(b) अस्वपदविग्रह, e. g. राजार्थम् into राज्ञे इदम् ;or exempli gratia, for example सुमुखीं into शोभनं मुखं अस्याः confer, compare M.Bh. on P.V.4.7. The compounds whose separation into constituent words cannot be shown by those words (viz. the constituent words) are popularly termed nityasamsa. The term नित्यसमास is explained as नित्यः समासो नित्यसमासः | यस्य विग्रहो नास्ति । M.Bh. on P.II.2.19 Vart. 4. The upapadasamsa is described as नित्यसमास. Sometimes especially in some Dvandva compounds each of the two separated words is capable of giving individually the senses of both the words exempli gratia, for example the words द्यावा and क्षामा of the compound द्यावाक्षामा. The word विग्रह is found used in the Pratisakhya works in the sense of the separate use of a word as contrasted with the use in a compound; cf अच्छेति विग्रहे प्लुतं भवति R.Pr.VII.1. विग्रहृ is defined as वृत्यर्थावबोधकं वाक्यं विग्रहः in the Siddhantakaumudi.
vickrt affix वि (which also becomes nil or zero) applied to a root in the sense of an agent, as observed in Vedic and classical use, as also to the root यज् with उप and roots ending in अा generally in Vedic Literature but sometimes in popu1ar language; confer, compare विजुपे छन्दसि । आतो मनिन्कनिबवनिपश्च। अन्येभ्योपि दृश्यन्ते | कीलालपाः, शुभ्ंयाः et cetera, and others Kas on P. III. 2.73, 74, 75.
vidharmakapossessed of different phonetic properties.
vidhāraṇamention of a consonant as intact id est, that is without any phonetic coalescence or संधि; the same as अभिनिधान. The term is used in this sense in the Pratisakhya works.
viparīta(1)in the opposite or reverse way: confer, compare विपरीताच्चेति वक्तव्यम् । पारावारीणः M.Bh. on P.IV.2.93 Vart. 2; (2) change of ऋ into इ, seen sometimes in Vedic Literature when that ऋ is preceded or followed by a palatal letter; exempli gratia, for example श्रृङगे into शिङ्गे (Ṛk. Saṁh. V-2.9) बिभृयात् into बिभियात् (Ṛk.Saṁh. x.x.9) विचृत into विचित्त Ṛg. Veda II.27.16; confer, compare अनन्तरे तद्विपरीतमाहुस्तालव्ये श्रृङगे बिभृयाद्विचृत्ताः R.Pr.XIV.17.
vibhajyānvākhyānaa method of forming a word, or of arriving at the complete form of a word by putting all the constituent elements of the word such as the base, the affix, the augment, the modification, the . accent, et cetera, and others one after another and then arriving at the form instead of completing the formation stage by stage; e. g. in arriving at the form स्नौघ्नि the wording स्नौघ्न + अ +ई is to be considered as it stands and not स्नौघ्न + अ = स्नौघ्न and then स्नौघ्न +ई. The विभज्यान्वाख्यानपक्ष in connection with the formation of a word corresponds to the पदसंस्कारपक्ष in connection with the formation of a sentence.
vimokṣaliberation of the last letter (especially a class consonant) of a word from phonetic modifications by coalescence with the initial letter of the following word, or liberation of modification of a consonant or vowel standing at the end of a verse or sometimes even in the middle of a verse: exempli gratia, for example तत् नो मित्रः,सम् यौमि, संमधुमतीर्मधुमतीभिः पृच्यन्ताम् शुक्रं दुदुह्रे अह्नय; confer, compare V. Pr.I.90,91.
virāgaomission of a consonant, sometimes when it is preceded and also followed by another consonant, as if it were squeezed between the two; this is no doubt looked upon as a fault; exempli gratia, for example the omission of the consonant द् in उपमा षट् द्रा द्वा uttered as उपमा षट् वा द्वा; confer, compareअन्योन्येन व्यञ्जनानां विरागः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV where Uvvaṭa's Bhāṣya on the Prātiśākhya works.explains विराग as लोप्.
virāmaan ancient term used in the Prātiśākhya works for a stop or : pause in general at the end of a word, or at the end of the first member of a compound, which is shown split up in the Padapāṭha, or inside a word, or at the end of a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma is different in different circumstances; but sometimes under the same circumstances, it is described differently in the different Prātiśākhyas. Generally,there is no pause between two consonants as also between a vowel and a consonant preceding or following it.The Taittirīya Prātiśākhya has given four kinds of विराम (a) ऋग्विराम,pause at the end of a foot or a verse of duration equal to three mātrās or moras, (b) पदविराम pause between two words of duration equal to two matras; e. g. इषे त्वा ऊर्जे त्वा, (c) pause between two words the preceding one of which ends in a vowel and the following begins with a vowel, the vowels being not euphonically combined; this pause has a duration of one matra e,g. स इधान:, त एनम् , (d) pause between two vowels inside a word which is a rare occurrence; this has a duration of half a mātrā;e.gप्रउगम्, तितउः; confer, compare ऋग्विरामः पदविरामो विवृत्तिविरामः समानपदविवृत्तिविरामस्त्रिमात्रो द्विमात्र एकमात्रोर्धमात्र इत्यानुपूर्व्येण Taittirīya Prātiśākhya.XXII. 13. The word विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into वत्सानुसति which has the preceding vowel short and the succeeding long, वत्सानुसारिणी which has the preceding vowel a long one and the succeeding vowel a short one, पाकवती which has both the vowels short, and पिपीलिका which has got both , the vowels long. This fourfold division is given in the Śikṣā where their duration is given as one mātrā, one mātrā, three-fourths of a mātrā and one-fourth of a mātrā respectively. The duration between the two words of a compound word when split up in the पदपाठ is also equal to one mātrā; confer, compare R.Pr.I.16. The word विराम occurs in Pāṇini's rule विरामोs वसानम् P.I. 4.110 where commentators have explained it as absence; confer, compare वर्णानामभावोवसानसंज्ञः स्यात् S.K.on P. I.4.110: confer, compare also विरतिर्विरामः । विरम्यते अनेन इति वा विरामः Kāś. on P.I.4.110. According to Kāśikā even in the Saṁhitā text, there is a duration of half a mātrā between the various phonetic elements, even between two consonants or between a vowel and a consonant, which, however, is quite imperceptible; confer, compare परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति Kāś. on P. I.4.109 confer, compare also विरामे मात्रा R.T.35; confer, compare also R.Pr.I.16 and 17. For details see Mahābhāṣya on P.I.4.109 and I.4.110.
visargaaspiration, leaving of the breath generally at the completion of the utterance of a word when there is a pause; the term विसर्जनीय was in use in ancient times. Although not mentioned in his alphabet by Pāṇini, this Phonetic element, visarga, is looked upon as a letter; it is mentioned as one of the letters in the Śikṣā and the Prātiśākhya works and Patañjali has advised its inclusion in the alphabet. As visarga cannot be found in use independently of another letter (which is any vowel after which it occurs) it is called अयोगवाह.
vṛtti(1)treatment, practice of pronunciation; (2) conversion of one phonetic element into another; confer, compare R.Pr.I.95;(3) position of the padas or words as they stand in the Saṁhhitā text, the word is often seen used in this way in the compound word पदवृत्ति; आन्पदा: पदवृत्तयः R.Pr. IV.17: (4) modes of recital of the Vedic text which are described to be three द्रुत, मध्य and विलम्बित based upon the time of the interval and the pronunciation which differs in each one; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.4. 109, Vārttika (on the Sūtra of Pāṇini). 4; also I.l.69 Vārttika (on the Sūtra of Pāṇini).ll ; ( 5 ) nature confer, compare गुर्वक्षराणां गुरुवृत्ति सर्वम् R.Pr.XVIII.33; (6) interpretation of a word; (7) verbal or nominal form of a root; confer, compare अर्थनित्यः परीक्षेत केनचिद् वृत्तिसामान्येन Nirukta of Yāska.II.1; (8)mode or treatment followed by a scientific treatise; cf का पुनर्वृत्तिः । वृत्तिः शास्त्रप्रवृत्तिः | M.Bh. in Āhnika l on वृत्तिसमवायार्थ उपदेश: Vārttika 10; (9) manner of interpretation with the literal sense of the constituents present or absent, described usually as two-fold जहत्स्वार्था and अजहत्स्वार्था, | but with a third kind added by some grammarians viz. the जहदजहत्स्वार्था; (10) a compound word giving an aggregate sense different from the exact literal sense of the constituent words; there are mentioned five vṛittis of this kind; confer, compare परार्थाभिधानं वृत्तिः । कृत्तद्धितसमासैकदेशधातुरूपाः पञ्च वृत्तयः | वृत्त्यर्थावबोधकं वाक्यं विग्रहः S. K. at the end of the Ekaśeṣaprakaraṇa; ( 11 ) interpretation of a collection of statements; the word was originally applied to glosses or comments on the ancient works like the Sūtra works, in which the interpretation of the text was given with examples and counterexamples where necessary: confer, compare वृत्तौ भाष्ये तथा नामधातुपारायणादिषु; introductory stanza in the Kāśikā.Later on, when many commentary works were written,the word वृत्ति was diferentiated from भाष्य, वार्तिक, टीका,चूर्णि, निर्युक्ति, टिप्पणी, पञ्जिका and others, and made applicable to commentary works concerned with the explanation of the rules with examples and counter-examples and such statements or arguments as were necessary for the explanation of the rules or the examples and counter examples. In the Vyākaraṇa-Śāstra the word occurs almost exclusively used for the learned Vṛtti on Pāṇini-sūtras by Vāmana and Jayāditya which was given the name Kāśikā Vṛtti; confer, compare तथा च वृत्तिकृत् often occurring in works on Pāṇini's grammar.
veṣṭakalifeminine. enclosure or envelope; the term is used in the sense of परिग्रहं with reference to the repetition of one and the same word more than once in the Krama and other artificial recitals; confer, compare परिग्रहे त्वनाषीन्तात् तेन वैकाक्षरीकृतात् | परॆषां न्यासमाचारं, व्यालिस्तौ चेत् स्वरौ परौ|| on which Uvvata remarks परिग्रहे वेष्टके.
vaiyākaraṇasiddhāntakaimudīan extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering a reference to some preceding word, not necessarily on the same page. twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita.
vyathanaalteration of a phonetic element; change of sound; mispronunciation; confer, compare तदापायव्यथनानि दोषा: R.Pr,XIV, 1.
vyavadhāna(I)intervention; the word is used in connection with the intervention or occurrence of letters or phonetic units between the cause ( निमित्त ) of an operation and the operatee (विधिभाक् ); cf लोपे कृते नास्ति व्यवधानम् | स्थानिवद्भावाद् व्यवधानमेव | The word is used also in the sense of intervention in , general, which separates the two connected things; व्यवधानं च भवति वाक्ये राज्ञ ऋद्धस्य पुरुषः; the word व्यवाय is used in the same sense; confer, compare अट्कुप्वाङ्नुम्व्यवायेपि; (2) an inserted letter or phonetic element; confer, compare व्यवधानः अन्त्यविकारे T, Pr. 185, 186.
vyavāyaintervention, separation by insertion; separation by means of the insertion of a phonetic element. See व्य्वधान a reference to some preceding word, not necessarily on the same page.. confer, compare अट्कुप्वाङ्नुम्व्यवायेपि P. VIII. 4.2: अडभ्यासव्यवायेपि P. VI. 1.26: confer, compare अङ्गव्यवाये चाङ्गपर: Ṛktantra Prātiśākhya. 190; संयेागानां स्वरभक्त्या व्यवायः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 25.
byāḍiname 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 संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.
vyūha(l)resolution or determination: confer, compare अकृतव्यूहाः पाणिनीयाः । न कृतो विाशीष्ट ऊहो निश्चयः ,शास्त्रप्रवृत्तिविषये यैः इत्यर्थः Par. Sek. Pari. 56; (2) separation of the phonetic elements in a word, done especially for the recital of the Vedic texts according to metre:confer, compare व्यूहैः संपत्समीक्ष्योने क्षेप्रवणैकंभाविनाम् । व्यूहैः पृथक्करणेन Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VIII.22.
śabdaliterally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः | ध्वनिं कुर्वनेवमुच्यते | M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् | वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I.
śākalaa word frequently used in the Mahabhasya for a grammatical operation or injunction ( विधि ) which forms a specific feature of the grammar of शाकल्य, viz. that the vowels इ, उ,ऋ, and लृ remain without phonetical combination and a shortening of them, if they are long;confer, compareइकोsसवर्णे शाकल्यस्य ह्रस्वश्च P.VI. 1. 127; शाकल्यस्य इदं शाकल्यम् ।; confer, compare also M.Bh. on P.VI.1.77 VI.1.125,VI. 1.27;VI.2.52, VII.3.3 and VIII. 2.108; (2) pupils of शाकल्य; confer, compare शाकल्यस्य छात्राः शाकलाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.I.18;(3) a village in the Vahika district; confer, compare शाकलं नाम वाहीकग्राम: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.104 Vart. 3.
śākalaprakṛtibhāvaabsence of a phonetic coalescence ( प्रकृतिभाव ) as specifically mentioned by शाकल्य. See शाकल.
śāstrascientific treatment of a subject; a system of thoughts giving a scientific treatment of any subject. The word is applied to the rules of Panini and sometimes to an individual rule; confer, compare शास्त्रबाध or अशास्त्रबाध or विप्रतिषेधशास्त्र,frequently used by the commentators; confer, compare न हि संदेहादलक्षणं शास्त्रामित्यर्थः Nagesa's Par. Sek. on Pari. 1; confer, compare पदान्तादिष्वेव विकारशास्त्रम् R.Pr.II.2
śikṣāgeneral name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works.
śivādia big class of about ninety words headed by the word शिव which have the taddhita affix. affix अ ( अण् ) added to them in the sense of a descendant ( अपत्य ) in spite of other affixes such as इञ् , ण्यत् and others prescribed by other rules, which sometimes do not take place, or do so optionally; exempli gratia, for example शैवः: ताक्ष्ण:, ताक्षण्यः; गाङ्ग: गाङ्गेय:, गङ्गायनि:; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.1.112. This class is looked upon as आकृतिगण and a word is supposed to be . included in this class, when the ; affix अ is noticed in spite of some other affix being applicable by some other rule.
śubhrādia class of words headed by the word शुभ्र to which the taddhita affix एय ( ढक् ) is added in the sense of a descendant in spite of other affixes being prescribed by some other rules which sometimes are added optionally with this एय; exempli gratia, for example शौभ्रेय:, वैधवेय: रौहिणेयः. This class is looked upon as अाकृतिगण and hence if this affix एय is seen applied although not prescribed actually as in the word गाङ्गेय, the word is supposed to have been included in this class; confer, compare P. IV. I.123.
śravaṇahearing of a phonetic element or a word in the actual speech; audition; confer, compare तस्य चोदात्तस्वरितपरत्वे श्रवणं स्पष्टम् S. K. on P.I.2.32. In many technical grammatical terms, affixes and substitutes, there is sometimes a portion of them which is not a vital part of the word, but it is for the sake of causing certain prescribed grammatical operations. The letters or syllables which form such a portion are called इत् and they are only for the sake of grammatical operations (कार्यार्थ ), as contrasted with the other ones which are actually heard (श्रुत्यर्थ or श्रवणार्थ ).
śruti(1)literally hearing sound.confer, compare श्रुतौ च रूपग्रहणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64; perception, as a proof contrasted with inference; confer, compare ननु च श्रुतिकृतोपि भेदोस्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 1.72 Vart. 1; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII. 2.25; cf also तस्मादुच्चश्रुतीनि Ṛktantra Prātiśākhya. 61; (2) authoritative word; the word is sometimes used in connection with the utterances of the Sutrakaras viz. the Sutra.
ṣatvachange of the consonant स् into ष् in certain conditions in the formation of a word, or after prepositions in the case of verbs beginning with स्. This cerebralization of स् was a peculiar phonetic change which naturally occurred when स् in utterance came after a vowel excepting अ. Some of the Pratisakhya works have exhaustively treated this change and Panini has also mentioned many rules in connection with it.
ṣitan affix or sometimes a word marked by the mute letter ष्, The mute letter ष् attached to roots signifies the addition of the krt affix अङ् ( अ ) in the sense of the verbal activity: e. g. क्षमा from the root क्षमूष् ( क्षम् ), जरा from ज्ट्टष्ठ ( ज्दृ ); confer, compare षिद्भिदादिम्भोSङ् P. III. 3.104: attached to affixes, ष् signifies the addition of the feminine. affix ई ( ङीष् ), e. g. वराकी, शतपथिकी et cetera, and others confer, compare षिद्गौरादिभ्यश्च P. IV. 1.41. A few roots headed by घट् (roots from घट् to त्वर्) are to be looked upon as षित् for the purpose of the addition of the krt. affix अ; e. g. घटा, व्यथा et cetera, and others confer, compare घटादयः षितः । Gana sutra in Dhatupatha
saṃghātārthacollective sense given by a combination of letters called पदार्थ. When the collective sense is given by a combination of words it is called पदार्थ, and when the idea is complete it is called वाक्यार्थ. Sometimes the meaning of a compound word is taken individually and not. collectively; such a meaning is called संघातविगृहीतार्थ confer, compare नामाख्यातग्रहणं संघातविगृहीतार्थं द्रष्टव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 3.72 Vart. 1.
saṃdhāraṇaputting very close in utterance; slurring of a phonetic element when it appears as almost suppressed; confer, compare संधारणं वर्णश्रुतेः संवरणम् Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 5.
saṃdhieuphonic combination; phonetic combination of two vowels or two consonants or one vowel and one consonant resulting from their close utterance; many kinds of such combinations and varieties are given in the Pratisakhya works. In the Siddhantakaumudi, Bhattoji Diksita has given five kinds of such Sandhis at the beginning of his work; confer, compare पदान्तपदाद्योः संधिः । यः कश्चिद्वैदिकशास्त्रसंधिरुच्यते स पदान्तपदाद्योर्वेदितव्यः।ते संधयश्चत्वारो भवन्ति । स्वरयोः व्यञ्जनयो: स्वरव्यञ्जनयोश्च Vājasaneyi Prātiśākhya.III. 3.
saṃnidhāpanaputting together too close, so that the two phonetic elements which are so placed, coalesce together and result into a third, or one of the two merges into another.
saṃnidhijuxtaposition; coming together phonetically very close: confer, compare पदानामविलम्बितेनोच्चारणम् Tarka Samgraha; अव्यवधानेन अन्वयप्रतियोग्युपस्थितिः Tattvacintamani 4; the same as संनिकर्ष which see a reference to some preceding word, not necessarily on the same page..
saṃnipātalakṣaṇaan operation which is characterized by the relationship between two words or two phonetic elements. See संनिपातपरिभाषा a reference to some preceding word, not necessarily on the same page..
saṃsvādaa peculiar phonetic element described along with another one named निगार both of which have got no definite place of utterance in the mouth; confer, compare अविशेषस्थानौ संस्वादानगारौ । पकारनकारयकारा: वा संस्वादे । हकारमकारना. सिक्या वा निगारे I commentary on R.T.11.
saṃhitāposition of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1.
sakriyāviśeṣaṇaaccompanied by a word qualifying the verbal activity; sometimes a verb with such a word makes a sentence; confer, compare सक्रियाविशेषणं चेति वक्तव्यम् । सुष्टु पचति । M.Bh. on P. II.1.1 Vart, 9
sakriyāviśeṣaṇaaccompanied by a word qualifying the verbal activity; sometimes a verb with such a word makes a sentence; confer, compare सक्रियाविशेषणं चेति वक्तव्यम् । सुष्टु पचति । M.Bh. on P. II.1.1 Vart, 9
samābhahārarepetition of an action; intensity of an action. पौनःपुन्यं भृशार्थो वा समभिहारः Kāśikā of Jayāditya and Vāmana. on P. III. 1. 22.
samayathe omission of words which have already occurred before in the recital of the Pada and other Pathas or recitals, with a view to avoiding an unnecessary repetition; confer, compareदृष्टक्रमत्वात्समयान् संदध्यात् सर्वशः क्रमे। पदेन व पदाभ्यां च प्रागवस्येदतीत्य च R.Pr.X.12.
savarṇacognate, homophonic: a letter belonging to the same technical category of letters possessing an identical place of utterance and internal effort confer, compare तुल्यास्यप्रयत्नं सवर्णम् P. 1, 1. 9. For example, the eighteen varieties of अ, due to its short, long and protracted nature as also due to its accents and nasalization, are savarna to each other. The vowels ऋ and लृ are prescribed to be considered as Savarna although their place of utterance differs. The consonants in each class of consonants are savarna to one another, but by the utterance of one, another cannot be taken except when the vowel उ has been applied to the first. Thus कु stands for क्, ख्, ग्, घ् and ङ्. confer, compare तुल्यास्यप्रयत्नं सवर्णम् P. 1, I. 9 and अणुदित्सवर्णस्य चाप्रत्यय: P. I. 1. 69.
sāmānādhikaraṇyastanding in apposition; the word is used many times in its literal sense ' having the same substratum.' For instance, in घटं करोति देवदत्तः, the personal ending ति and देवदत्त are said to be समानाधिकरण. The Samanadhikarana words are put in the same case although, the gender and number sometimes differ. See the word समानाधिकरण.
sāmānyagrahaṇamention of a term in such a general way as would include some varieties or specific forms of it to which the expression put is common: exempli gratia, for example the word आप् ( feminine. affix ) for the afixes टाप्, डाप् and चाप्; confer, compare सामान्य ग्रहणार्थो णकारः M.Bh. on P.III. 1.30 cf also च्ल्युत्सर्गः सामान्यग्रहणार्थः P. III 1.43 Vart. 1.
suc(l)taddhita affix. affix स् applied to fद्व, त्रि, चतुर् and to एक optionally, in the sense of 'repetition of the activity' e. g. द्विः करोति et cetera, and others cf Kas, on P. V. 4. 18, 19; (2) Unadi affix स्, see सु a reference to some preceding word, not necessarily on the same page.. सुजनपण्डित a grammarian who wrote a small treatise on genders named लिङार्थचन्द्रिका सुट् (1) short term ( प्रत्याहार ) for the first five case-affixes which are called सर्वनामस्थान also, when they pertain to the masculine or the feminine gender: confer, compare सुडनपुंसकस्य I.1.43; (2)augment स् prefixed to the root कृ and to the root कॄ when preceded by certain prepositions and as seen in the words कुस्तुम्बुरु and others as also in the words अपरस्पर गोष्पद, आस्पद, अाश्चर्य, अपस्कर, विप्किर, हरिश्चन्द्र, प्रस्कण्व्, मल्कर, कास्तीर, अजास्तुन्द, कारस्कर and words in the class of words headed by पारस्कर, under certain conditions; confer, compare P. VI. 1.135-57: (3) augment स् prefixed to the case-affix अाम् after a pronoun; e. g. सर्वेषाम् confer, compare P. VII. I.52;(4) augment स् prefixed to the consonant त् or थ् pertaining to लिङ् affixes, e. g. कृषीष्ट confer, compare P. III. 4.107.
sup(l)locative case affix सु: (2) short term for case-affixes, as formed by the syllable सु (the nominative case. singular. affix) at the beginning and the final consonant प् of सुप्, the locative plural case-affix in the rule स्वौजसमौट्...ङ्योस्सुप् P. IV. 1.2. These case afixes are called 'vibhakti' also. These सुप् affixes are elided after an indeclinable word; confer, compare अव्ययादाप्सुप: P. II. 4.82; in Veda स्, शे ( ए ), या, डा, ड्या, याच् and अाल् as seen, are substituted for these case affixes, which sometimes are even dropped or assimilated with the previous vowel of the base: e. g. सन्तु पन्थाः, आर्द्रे चर्मन् et cetera, and others cf, P. VII. 1.39. These caseaffixes are as a rule, grave-accented (अनुदात्त) excepting in such cases as are mentioned in P. VI.1. 166 to 184 and 19l.
sūtraa short pithy assertion laying down something in a scientific treatise; aphorism; the word is sometimes used in a collective sense in the singular, referring to the whole collection of Sutras or rules; confer, compare व्याकरणस्य सूत्रम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Ahnika I. The term is defined as अाल्पाक्षरमसंदिग्धं सारवद्विश्वतोमुखम् | अस्तोभमनवद्यं च सूत्रं सूत्रविदो विदुः. There are given generally six kinds of Sutras viz. संज्ञासूत्र, परिभाषासूत्र,विधिसूत्र, नियमसूत्र, प्रतिषेधसूत्र and अधिकारसूत्र; confer, compare also संज्ञा च परिभाषा च विधिर्नियम एव च प्रतिषेधोधिकारश्च षड्विधम् सूत्रलक्षणम् | Com. on Kat. I. 1.2.
svara(l)vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..
svarabhinnadiffering in the matter of accent; words so differing are Practically looked upon as one and the same; confer, compare स्वरभिन्नानां यस्योत्तरस्वरविधिस्तस्येंकशेषो वक्यव्य: | अक्षश्च अक्षश्च अक्षौ । M. Bh on I. 2. 64 Vart. 24, For technical purposes, they are sometimes looked upon as different; confer, compare स्वरभिन्नस्य च प्राप्नुवन् विधिरनित्यः । Par. Sek. Pari. 49.
svābhāvyainherence; natural capacity; the word is used many times in connection with the power of denotation: confer, compare शब्दशक्तिस्वाभाव्यात् | Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. III.1. 112 or अभिधानशक्तिस्वाभाव्यात् Nyasa on P. IV. 4.60. स्वार a term used in the PratiSakhya works for स्वरित or the circumflex accent: स्वारः स्वरितः ( Com. on T.Pr. XVII.6: confer, compare also T.Pr.XX.20; XXIII.24. There are seven varieties of स्वार given in thc Pratisakhya works, viz. क्षैप्र, नित्य, प्रातिहत, अभिनिहत, प्रश्लिष्ट, पादवृत्त and तैरोव्यञ्जन, cf Taittirīya Prātiśākhya.XX.1-7.
     Vedabase Search  
74 results
     
eti achievesSB 6.16.24
eti attainSB 9.18.40
eti attainedSB 9.22.11
eti attainsSB 10.14.60
SB 3.32.43
eti becomesCC Antya 1.170
eti comesBG 11.55
eti comes backSB 6.5.13
eti does attainBG 4.9
eti does attainBG 4.9
eti getsBG 8.6
SB 4.24.29
eti goesSB 10.90.50
eti goes toCC Madhya 2.36
eti He is comingSB 10.35.22-23
eti reachesSB 7.10.47
abhyeti he undergoesSB 3.27.3
abhyeti approachesSB 3.29.19
abhyeti approachesSB 10.40.26
abhyeti is attractedSB 10.60.48
abhyudeti awakensCC Madhya 21.45
anuparyeti passes throughSB 5.22.16
anveti extends throughSB 6.16.56
apyeti dissolvesSB 6.16.22
apyeti disappears (that difference of opinion)SB 11.22.6
apyeti becomes mergedSB 11.24.22-27
apyeti are removedSB 11.26.31
atyeti surpassesBG 8.28
atyeti one can cross overSB 3.14.18
atyeti conquersSB 5.1.18
atyeti can overcomeSB 8.21.22
atyeti surpassesIso 4
bibheti fearsSB 1.1.14
bibheti is afraidSB 1.8.31
bibheti is afraid ofSB 2.7.7
bibheti fearsSB 6.9.21
na bibheti does not fearSB 11.23.56
bibheti is afraidSB 12.8.43
dhātā kṛtasthalī heti Dhātā, Kṛtasthalī and HetiSB 12.11.33
vidveṣam eti creates enmitySB 5.14.26
heti the wheel of eternal timeSB 3.8.20
heti weaponSB 3.25.38
heti HetiSB 6.10.19-22
heti HetiSB 8.10.19-24
dhātā kṛtasthalī heti Dhātā, Kṛtasthalī and HetiSB 12.11.33
heti weaponCC Madhya 22.162
yama-karta-hetim the process of spiritual cultureSB 2.7.48
heti with a weaponSB 4.5.22
heti with HetiSB 8.10.28
heti by the swordSB 11.29.39
heti swordSB 12.4.34
yama-karta-hetim the process of spiritual cultureSB 2.7.48
dhātā kṛtasthalī heti Dhātā, Kṛtasthalī and HetiSB 12.11.33
na pratyeti does not believeSB 10.57.38-39
na bibheti does not fearSB 11.23.56
paryeti completes its orbitSB 3.11.13
praheti PrahetiSB 6.10.19-22
praheti PrahetiSB 8.10.19-24
prahetiḥ puñjikasthalī Praheti and PuñjikasthalīSB 12.11.34
praheti with PrahetiSB 8.10.28
na pratyeti does not believeSB 10.57.38-39
prahetiḥ puñjikasthalī Praheti and PuñjikasthalīSB 12.11.34
samanveti existsSB 3.26.18
sameti achievesSB 7.7.36
sameti comesSB 11.23.47
sameti comes nearCC Antya 6.285
udeti it risesSB 5.21.8-9
udeti arisesSB 7.5.27
udeti has risen on the horizonSB 9.6.37
udeti is awakenedBs 5.58
vidveṣam eti creates enmitySB 5.14.26
viparyeti is changed or brokenSB 10.4.19
vyeti declinedSB 3.11.21
yama-karta-hetim the process of spiritual cultureSB 2.7.48
     DCS with thanks   
22 results
     
eti noun (feminine) approach (Monier-Williams, Sir M. (1988))
arrival (Monier-Williams, Sir M. (1988))
[gramm.] the root i (eti)
Frequency rank 27289/72933
acetita adjective not thought about
Frequency rank 31440/72933
asaṃketin adjective
Frequency rank 45812/72933
asaṃketita adjective one with whom nothing has been concerted (Monier-Williams, Sir M. (1988))

Frequency rank 45813/72933
asāṃketika adjective
Frequency rank 32882/72933
indreti noun (masculine) name of a man
Frequency rank 33279/72933
ketita adjective called (Monier-Williams, Sir M. (1988))
dwelt (Monier-Williams, Sir M. (1988))
inhabitated (Monier-Williams, Sir M. (1988))
summoned (Monier-Williams, Sir M. (1988))

Frequency rank 34248/72933
ceti noun (masculine) [gramm.] verb cetay
Frequency rank 52429/72933
nirheti adjective unarmed (Monier-Williams, Sir M. (1988))
weaponless (Monier-Williams, Sir M. (1988))

Frequency rank 56357/72933
netikarman noun (neuter) eine yogische Reinigungsübung
Frequency rank 56731/72933
netikarmaka noun (neuter) eine yogische Reinigungsübung
Frequency rank 56732/72933
praheti noun (masculine) a missile (Monier-Williams, Sir M. (1988))
name of a king of the Rākṣasas (Monier-Williams, Sir M. (1988))
name of an Asura (Monier-Williams, Sir M. (1988))
weapon (Monier-Williams, Sir M. (1988))

Frequency rank 15942/72933
preti noun (feminine) name of a Śakti
Frequency rank 29317/72933
bibheti noun (masculine) [gramm.] the root bhī
Frequency rank 60251/72933
rakṣoheti noun (masculine) name of a Rākṣasa
Frequency rank 29855/72933
śveti noun (feminine) name of a plant
Frequency rank 40268/72933
saṃketita adjective agreed upon (Monier-Williams, Sir M. (1988))
fixed (Monier-Williams, Sir M. (1988))
invited (Monier-Williams, Sir M. (1988))
settled (Monier-Williams, Sir M. (1988))

Frequency rank 40606/72933
sāketika adjective (sprachlich) konventionell
Frequency rank 70221/72933
sāṃketika adjective based on agreement (Monier-Williams, Sir M. (1988))
consisting of signs (Monier-Williams, Sir M. (1988))
conventional (Monier-Williams, Sir M. (1988))
indicatory (Monier-Williams, Sir M. (1988))

Frequency rank 70459/72933
seti noun (feminine) ?
Frequency rank 41082/72933
heti noun (masculine) name of an Asura (Monier-Williams, Sir M. (1988))
name of the first Rākṣasa king (represented as occupying the sun's chariot in the month Caitra or Madhu) (Monier-Williams, Sir M. (1988))

Frequency rank 16329/72933
heti noun (feminine) Agni's weapon (Monier-Williams, Sir M. (1988))
a ray of the sun (Monier-Williams, Sir M. (1988))
a young shoot or sprout (Monier-Williams, Sir M. (1988))
an implement (Monier-Williams, Sir M. (1988))
flame (Monier-Williams, Sir M. (1988))
impact (of a bow-string) (Monier-Williams, Sir M. (1988))
instrument (Monier-Williams, Sir M. (1988))
light (Monier-Williams, Sir M. (1988))
rapid motion (Monier-Williams, Sir M. (1988))
shot (Monier-Williams, Sir M. (1988))
stroke (Monier-Williams, Sir M. (1988))
wound (Monier-Williams, Sir M. (1988))

Frequency rank 11872/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
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abhaya

vetiver grass, Andropogon muricatum.

abhiṣyanda

conjunctivitis, oozing and enlargement of eyes; 2. any item that increases kapha, that promotes thick secretions blocking the passages. Go to kaphaja abhiṣyanda.

abhyāsa

repetitive expression, practice.

airāvata

1. Plant orange tree, Citrus reticulata; 2. a species of fern; 3. Artocarpus lacucha, monkey jack tree; 4. Mythological white elephant carrying the god Indra.

alaji

1. diabetic boil; 2. lacrimal abscess; stye or hordeolum; 3. inflammatory swelling.

alakta

lac, lacca; the scarlet resinous secretion of a number of species of insects used as haemostat.

arocaka

loss of appetite; tastelessness; anorexia.

arthāpatti

one of tantrayuktis; presumption; inference from circumstances; disjunctive hypothetical syllogism; logical implication.

aruci

loss of appetite; tastelessness.

aśvini

1. a binary star Beta Arietis in Aries constellation; first of the 27 stars in celestial sphere; 2. name of a month.

atulya

incomparable, unequal; atulyagotrīya incomparable; genetically different.

avadhūta

he who has shed everything, an asceti Century

bāhlīkam

Plant 1. saffron; 2. asafoetida.

bharaṇi

second star in the path of moon corresponding to 35, 39, and 41 Arietis in Aries constellation.

bhasmaka

polyphagia (excessive hunger or increased appetite) with muscular wasting; excessive hunger

bhoja

author of Cārucarya, a work on dietetics and lifestyle (11th Century ).

buddhi

cognition; discretion; knowledge; awareness; intellect; buddhimāndya low intelligence.

cakramarda

Plant Cassia tora, syn. Senna tora; sicklepod, foetic cassia.

caṇaka

Plant Bengal gram, chickpea, Cicer arietinum.

caṇakāmla

the drops collected from the plant Cicer arietinum in the winter mornings using a cloth.

cārucarya

text on dietetics and lifestyle authored by Bhoja (11th Century )

cyavanaprāśa

rejuvenating and anti-aeging preparation with the main ingredient of myrobalan, invented by sage Cyavana. It contains 48 ingredients and indicated in debility, gout, respir diseases, loss of appetite et Century

dhanvayāsa

Plant 1. camel thorn, Persian manna plant, Alhagi pseudalhagi; A. camelorum; Hedysaum alhagi; 2. Fagonia cretica or Khorasan thorn.

garutmantam

emerald, a gemstone of the mineral beryl coloured green by trace amounts of chromium and sometimes vanadium.

ghrāṇasrāva

profuse watery secretion from nose.

hetu

cause; aetiology.

hindupatri

Plant wild asafoetida, Ferula jaeschkeana.

hiṅgu

Plant asafetida; resin of Ferula foetida; hiṅgupatri leaf of Ferula jaeschkeana.

hṛvera,hṛbera

Plant andropogon grass; black vetiver; roots of Colius vettiveroides.

jīvanti

Plant jeevanti, Leptadenia reticulata.

kānta

load stone or magnetic ore of iron.

kāraṇa

reason, aetiology.

karkaṭa

crab; karkaṭaśṛṇgi crab’s claw, insect secretions on Pistacia chinensia, syn, Pistacia integerrima, syn. Rhus integerrima.

koṭha

impetigo, skin disease, urticaria.

kṣaya

depletion, wasting condition.

kṣud

appetite.

lākṣa

lac, the scarlet resinous secretion of a number of species of insects, ex: laccifer.

lāmajjaka

Plant vetiver, root of Andropogon muricatus, syn. Chrysopogon zizanioides.

langhana

depletion therapy (by fasting), fasting.

madana

1. Plant emetic nut, dried fruit of Xeromphis spinosa syn. Randia dumetorum; 2. Gardenia floribunda. 3. inebriating, intoxicating; 4. bees-wax.

madhyamapancamūla

(madhyama.panca.mūla) country mallow balā, hogweed punrṇava, castor eranḍa, Uraria picta and Desmodium gangeticum śūrṇaparṇidvayam.

marakata

emerald; a gemstone, and a variety of the mineral beryl colored green by trace amounts of chromium and sometimes vanadium.

mukha

mouth, oral, mukhapāka stomatitis, mukhasrāva excess salivary secretion, mukhavairasya distaste or loss of taste.

mūtrala

diuretic

nāraṅga

Plant Citrus aurantium, C. reticulate; orange.

nidāna

inquiry into the causes of a disease, aetiology, diagnosis.

nidānapañcaka

aetiological pentad or five clinical barometers. Mādhavanidāna describes them as prodromal symptoms (pūrvarūpa), manifested symptoms (rūpa), pathogenesis (samprāpti), allaying by suitable remedies or predilection (upaśaya) and eight kinds of physical examination (aṣṭavidhaparīkṣa).

ojaḥkṣaya

depletion of immunity.

peya

beverage, rice is fried in oil and later boiled in water, one of the eight varieties of rice preparations, thin gruel.

pītika

1. Plant salacia, Salacia reticulata; 2. yellow jasmine; 3. turmeric; 4. saffron.

prameha

urinary disease, increased frequency and turbidity of urine, pramehapiḍaka diabetic carbuncle.

prāṇa

life force prāṇavāta fore-breath; one of the five varieties of vāta.

prasanga

one of tantrayuktis, connected argument, context; conclusion by repetition.

prasārini

Plant 1. marsh mallow, khatmi, Althaea officinalis; 2. touch-me-not plant, Mimosa pudica 3. stinkvine, Paederia foetida is used in south India and arrow-leaf morning glory, Merremia tridentata is used in north India.

prasupti

area which has no sensation, anesthetic patches on the skin.

pratināha

obstruction by secretions.

pūtidāru

Plant pinari, Sterculia foetida.

raktavahasrotas

haemopoietic system.

rāmāphala

netted custard apple, Annona reticulata; native to Americas and not dealt with in classical ayurvedic texts.

rāmaśītalika

Plant Amaranthus tricolor, A. gangeticus. amaranth or elephant head amaranth.

śākuni

one of the nine seizing planets (graha), impetigo, a skin disease.

śāliparṇi

Plant salpan, Desmodium gangeticum, D. laxiflorum. (in north India); Pseudarthria viscida is used in south India.

sannikṛṣṭa

an aetiological factor that is closer and immeadiate. ex: vitiation of humors.

śarṣapi

a type of diabetic boil.

sarvāngaroga

paraplegia; impairment of motor and sensory functions of lower extremeties.

śataṣloki

poetic treatise on āyurveda by a Telugu scholar in Tanjavur.

sidhma

one of eighteen varieties of kuṣṭa, pityriasis versicolor, black patches.

śikṣa

1. training; 2. phonetics (one of the vedāngas).

sira

duct, blood vessel, vein, nerve; sirapidika episcleritis, sirapratāna prominent and reticulated veins.

svastikayantra

cruciform forceps used in surgery. Its of 24 varieties.

svedana

1. causing to perspire, diphoretic, sudation or fomenting; 2. steaming, sudation therapy; 3. one of eighteen purification processes of mercury.

śyanda

drug, promoting thin secretions.

tārkṣya

emerald; a gemstone with a variety of the mineral beryl colored green by trace amounts of chromium and sometimes vanadium.

tarpakaśleṣma

saturating humor, one of the five varieties of kapha/sleṣma.

ugragandha

strong-smelling; ex: garlic, asafoetida, orris root.

uśīra

Plant vetiver, fibrous roots of Vetiveria zizanioides. syn. Andropogon muricatus.

vamśalocana

earthy concretion of a milk-white colour formed in the hallow of a bamboo; bamboo rice. Bambusa arundinacea.

vedāṅga

vedic auxiliary disciplines; phonetics (śikṣa), ritual (kalpa), grammar (vyākaraṇa), etymology (nirukti), meter (chandas) and astrology (jyotiṣa).

vedini

fifth layer of skin, one fifth of vrīhi in thickness, reticular layer; visarpa, kuṣṭa are manifested from here.

vicāra,vicārana

discretion, consideration, deep thinking.

viprakṛṣṭa

an aetiological factor that is at distance; a cause that acts after some time.

visarjana

excretion.

viṣyanda

trickling, a substance promoting thick secretions which may not block the passages, overflow, see. Abhiṣyanda

vrudhi

1. growth (testicle), (gut), 2. Plant Habenaria intermedia, syn. H. arietina.

vyabhicāri

an aetiological factor that cannot immediately cause a disease.

yāśa

Plant ground prickle; khorassan thorn; Fagonia cretica.

yoṣāpasmāra

(yoṣa.apasmāra) hysteria; A mental disorder characterized by emotional excitability and sometimes by amnesia or a physical deficit, such as paralysis, or a sensory deficit, without an organic cause.

     Wordnet Search "eti" has 11 results.
     

eti

pretaḥ, pretanaraḥ, pretikaḥ, paretaḥ, nārakaḥ, narakavāsī, narakāmayaḥ, paretaḥ, niśāṭaḥ, brahmarākṣasaḥ, bhūtaḥ, malinamukhaḥ, rahāṭaḥ, śmaśānanivāsī, śmaśānaveśmā, sattva   

mṛtyoḥ anantaraṃ yaḥ jīvātmā tasya sā avasthā yasyāṃ saḥ mokṣābhāvat anyajanān pīḍayati।

ādhunike yuge viralāḥ janāḥ pretānām astittvaṃ na svīkurvanti।

eti

vajram, kuliśam, bhaduram, paviḥ, śatakoṭiḥ, svaruḥ, śambaḥ, dambholiḥ, aśaniḥ, kulīśam, bhidiram, bhiduḥ, svarus, sambaḥ, saṃvaḥ, aśanī, vajrāṃśaniḥ, jambhāriḥ, tridaśāyudham, śatadhāram, śatāram, āpotram, akṣajam, girikaṇṭakaḥ, gauḥ, abhrottham, meghabhūtiḥ, girijvaraḥ, jāmbaviḥ, dambhaḥ, bhidraḥ, ambujam, hlādinī, didyut, nemiḥ, hetiḥ, namaḥ. sṛkaḥ, vṛkaḥ, vadhaḥ, arkaḥ, kutasaḥ , kuliśaḥ, tujaḥ, tigmam, meniḥ, svadhitiḥ sāyakaḥ, paraśuḥ   

indrasya pradhānaṃ śastram।

ekadā indreṇa hanumān vajreṇa prahṛtaḥ।

eti

asihetiḥ, khaḍgikaḥ   

yaḥ aseḥ pracalanaṃ samyak jānāti।

śivājīrājaḥ ekaḥ kuśalaḥ asihetiḥ āsīt।

eti

sāṅketika   

saṅketarūpeṇa।

tau dvau sāṅketikāyāṃ bhāṣāyāṃ vadataḥ।

eti

neti   

haṭhayogasya bhedaḥ yasmin ekasmin nāsikāpuṭe jalaṃ yojayitvā anyasmāt bahiḥ niṣkāsyate।

yaḥ prātaḥ netiṃ karoti tasya kadāpi pīnasaḥ na bhavati।

eti

praheti   

ekaḥ rākṣasaḥ yaḥ hetyāḥ bhrātā āsīt।

praheteḥ varṇanaṃ rāmāyaṇe vartate।

eti

heti   

ekā rākṣasī।

hetyāḥ varṇanaṃ rāmāyaṇe vartate।

eti

sāṅketika   

saṅketasya saṅketena sambaddhaḥ vā।

citre sāṅketikānāṃ varṇānāṃ mahattvaṃ vartate।

eti

sūryakiraṇaḥ, sūryaraśmiḥ, sūryamayūkhaḥ, sūryakaraḥ, sūryāṃśuḥ, arkakaraḥ, gabhastiḥ, tapanakaraḥ, ravikiraṇaḥ, sūryapādaḥ, heti   

sūryasya raśmiḥ।

uṣaḥkāle sūryakiraṇāḥ dharām āvṛṇvanti।

eti

rūḍha, nirūḍha, pracalita, vyāvahārika, ucita, niyata, pracala, sāmayika, niyama, dharmya, vaiyavahārika, sāṃketika, sāmayācārika, pratna, lokya, laukika   

loke lokeṣu vā pracalitaḥ.;

asya śabdasya rūḍhaḥ arthaḥ kaḥ।

eti

śvetikaḥ   

ekaḥ puruṣaḥ ।

śvetikasya ullekhaḥ rājataraṅgiṇyām asti









Parse Time: 0.901s Search Word: eti Input Encoding: IAST: eti