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"ju" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√जुjugoing, moving, quickly / gati347/3 (See जू 1. 424/2Cl.1
     Amarakosha Search  
26 results
     
WordReferenceGenderNumberSynonymsDefinition
alaṅkāraḥ2..9.97MasculineSingularrajatam, rūpyam, kharjūram, śvetam
amā3.3.258MasculineSingularpṛcchā, jugupsā
avarṇaḥMasculineSingularākṣepaḥ, garhaṇam, jugupsā, parīvādaḥ, nindā, upakrośaḥ, nirvādaḥ, kutsā, apavādaḥcensure, blame, or contempt
gauḥ2.9.67-72FeminineSingularupasaryā, rohiṇī, bahusūtiḥ, kapilā, navasūtikā, ekahāyanī, droṇakṣīrā, bandhyā, saurabheyī, garbhopaghātinī, arju, acaṇḍī, dhavalā, vaṣkayiṇī, dvivarṣā, pīnoghnī, tryabdā, samāṃsamīnā, sandhinī, vaśā, praṣṭhauhī, naicikī, pareṣṭukā, pāṭalā, suvratā, caturabdā, droṇadugdhā, avatokā, usrā, kālyā, aghnyā, sukarā, kṛṣṇā, dhenuḥ, ekābdā, pīvarastanī, trihāyaṇī, māheyī, vehad, śṛṅgiṇī, bālagarbhiṇī, śavalī, cirasūtā, dvihāyanī, sukhasaṃdohyā, caturhāyaṇī, dhenuṣyā, sravadgarbhā, mātā(49)cow
grāmaṇīḥ3.3.55MasculineSingularjugupsā, karuṇā
javanaḥ2.4.38NeuterSingularjūtiḥ
juhuḥ2.7.27FeminineSingular
jvaraḥ2.4.38MasculineSingularjūrtiḥ
kaṇḍūḥ2.6.53FeminineSingularkharjūḥ, kaṇḍūyā
nadīsarjaḥ2.2.45MasculineSingularvīrataruḥ, indradruḥ, kakubhaḥ, arjunaḥ
nānā3.3.255MasculineSingularardham, jugupsā
nikṛtaḥ3.1.45MasculineSingularanṛju, śaṭhaḥ
nivātaḥ3.3.91MasculineSingularāgamaḥ, ṛṣijuṣṭajalam, guruḥ, nipānam
piṭakaḥ2.10.30MasculineSingular‍‍‍peṭakaḥ, peṭā, mañjūṣā
ṛkṣagandhāFeminineSingularchagalāntrī, āvegī, vṛddhadārakaḥ, juṅgaḥ
śuklaḥ1.5.12MasculineSingulardhavalaḥ, sitaḥ, śyetaḥ, śuciḥ, valakṣaḥ, avadātaḥ, viśadaḥ, śubhraḥ, arjunaḥ, gauraḥ, pāṇḍaraḥ, śvetaḥwhite
śulvaḥ2.10.27NeuterSingularrajju, baṭī, guṇaḥ, varāṭakam
sundaram3.1.53MasculineSingularmañju, manoramam, sādhu, ruciram, manojñam, kāntam, suṣamam, mañjulam, rucyam, śobhanam, cāru
śvetam3.3.86MasculineSingularbaddhaḥ, arjunaḥ
tiniśaḥ2.4.26MasculineSingularnemiḥ, rathadruḥ, atimuktakaḥ, vañjulaḥ, citrakṛt, syandanaḥ
tṛṇamNeuterSingulararjunam
vetasaḥ2.4.29MasculineSingularvānīraḥ, vañjulaḥ, rathaḥ, abhrapuṣpaḥ, bidulaḥ, śītaḥ
viṣṭiḥFeminineSingularājūḥthrowing in hell
ajju1.7.11FeminineSingulara courteasan
vaṃjulaḥ2.2.64MasculineSingularaśokaḥ
paśurajju2.9.74FeminineSingularvaiśākhaḥ, manthaḥ, manthānaḥ, manthāḥ
     Monier-Williams
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541 results for ju
     
Devanagari
BrahmiEXPERIMENTAL
juSee 1. -. View this entry on the original dictionary page scan.
ju cl.6. ṭati-, to bind (varia lectio juṭ-) ; to go, (varia lectio jun-) ; cl.10. joḍayati-, to send, View this entry on the original dictionary page scan.
juḍīf. Name of a place View this entry on the original dictionary page scan.
jugupiṣumfn. ( gup- Desiderative) intending to protect. View this entry on the original dictionary page scan.
jugupsāf. dislike, abhorrence, disgust Va1rtt. 1 View this entry on the original dictionary page scan.
jugupsanamfn. equals jugupsu- View this entry on the original dictionary page scan.
jugupsanan. dislike View this entry on the original dictionary page scan.
jugupsanan. censure View this entry on the original dictionary page scan.
jugupsanīyamfn. disgusting View this entry on the original dictionary page scan.
jugupsitamfn. abhorring anything (ablative) View this entry on the original dictionary page scan.
jugupsitamfn. disliked, detested, disgusting etc. View this entry on the original dictionary page scan.
jugupsitamfn. censured View this entry on the original dictionary page scan.
jugupsitan. a disgusting or horrible deed View this entry on the original dictionary page scan.
jugupsitan. (also karma-- idem or 'n. a disgusting or horrible deed ', ) View this entry on the original dictionary page scan.
jugupsitan. equals psā- View this entry on the original dictionary page scan.
jugupsitatamamfn. most disgusting View this entry on the original dictionary page scan.
jugupsitatvan. equals psā- View this entry on the original dictionary page scan.
jugupsumfn. having a dislike or abhorrence View this entry on the original dictionary page scan.
jugupsyamfn. more disgusting than (ablative) View this entry on the original dictionary page scan.
jugurvaṇiSee 2. jṝ-. View this entry on the original dictionary page scan.
jugurvaṇimfn. fond of praising, . View this entry on the original dictionary page scan.
juhotim. a technical name for those sacrificial ceremonies to which hu- (not yaj-) is applied
juhotim. View this entry on the original dictionary page scan.
juhoticodanamfn. impelled by the word juhoti-, View this entry on the original dictionary page scan.
juhotiyajatikriyāf. plural the offering of burnt oblations and (other) sacrifices, . View this entry on the original dictionary page scan.
juhotyādithe (3rd) class of roots beginning with hu- View this entry on the original dictionary page scan.
juf. (equals jihv/ā-, huc-) a tongue (especially of agni-; 7 are named ), flame View this entry on the original dictionary page scan.
juf. personified as wife of brahmā- and goddess of speech (author of ) View this entry on the original dictionary page scan.
juf. (fr. hu- Va1rtt. 3 etc.) a curved wooden ladle (for pouring sacrificial butter into fire) etc. View this entry on the original dictionary page scan.
juf. that part of the frame enshrining the universal spirit which faces the east View this entry on the original dictionary page scan.
juhūmagrīyam. Name of View this entry on the original dictionary page scan.
juhurāṇamfn. pf.p. A1. hvar- q.v View this entry on the original dictionary page scan.
juhurāṇam. the moon View this entry on the original dictionary page scan.
juhūrāṇam. for hur- View this entry on the original dictionary page scan.
juhūrāṇam. for huvāna-, fire View this entry on the original dictionary page scan.
juhūrāṇam. a sacrificing priest View this entry on the original dictionary page scan.
juhūṣumfn. ( hu- Desiderative) intending to sacrifice (with accusative) View this entry on the original dictionary page scan.
juhūtvan. the condition of a sacrificial ladle View this entry on the original dictionary page scan.
juhuvāṇam. See vāna- View this entry on the original dictionary page scan.
juhuvāṇam. "invoker", a sacrificing priest View this entry on the original dictionary page scan.
juhuvānam. (perfect tense parasmE-pada A1. hve-) "invoked", fire (also vāṇa-) View this entry on the original dictionary page scan.
juhuvānam. "cryer", a, hard-hearted man View this entry on the original dictionary page scan.
juhuvānam. a tree View this entry on the original dictionary page scan.
juhūvatm. "tongued", agni- View this entry on the original dictionary page scan.
juhvānamfn. pr. p. P. A1. hu- q.v View this entry on the original dictionary page scan.
juhvāsyamfn. tongue-mouthed (agni-) View this entry on the original dictionary page scan.
juhvatmfn. pr. p. P. A1. hu- q.v View this entry on the original dictionary page scan.
jukuṭam. (equals jak-) a dog View this entry on the original dictionary page scan.
jukuṭam. the Malaya mountain View this entry on the original dictionary page scan.
jukuṭan. the egg-plant View this entry on the original dictionary page scan.
jul cl.10. jolayati-, to grind View this entry on the original dictionary page scan.
jumaram. Name of a scholiast on the saṃkṣipta-sāra- View this entry on the original dictionary page scan.
jumaram. see jaum-. View this entry on the original dictionary page scan.
jumaranandinm. idem or 'm. see jaum-.' View this entry on the original dictionary page scan.
jumbakam. Name of a varuṇa- () View this entry on the original dictionary page scan.
jun cl.6. nati- varia lectio for juḍ- q.v View this entry on the original dictionary page scan.
juñc cl.1.10.P. to speak View this entry on the original dictionary page scan.
juṅg cl.1. gati-, to exclude ; see yuṅg-. View this entry on the original dictionary page scan.
juṅgam. Argyreia speciosa View this entry on the original dictionary page scan.
juṅgāf. idem or 'm. Argyreia speciosa ' View this entry on the original dictionary page scan.
juṅgakam. (equals juṅkaka-) idem or 'f. idem or 'm. Argyreia speciosa ' ' View this entry on the original dictionary page scan.
juṅgitamfn. of degraded caste View this entry on the original dictionary page scan.
juṅkakam. equals juṅga- View this entry on the original dictionary page scan.
jur (jṝ-) cl.4.6. P. jūryati- ( jūr- A1. te- ; parasmE-pada j/ūryat-and jur/at-; perfect tense parasmE-pada jujurv/as-) to become old or decrepit, decay, perish ; to cause to grow old or perish, ; see a-jury/a-. View this entry on the original dictionary page scan.
jurm. an old man (), (?See 2. j/ū-) View this entry on the original dictionary page scan.
jurmfn. "growing old" See a--, amā--, ṛta--, dhiyā-- and sanā-j/ur-. View this entry on the original dictionary page scan.
ju cl.6 A1. ṣ/ate- (also P. [ ṣ/at-, /ajuṣat-] etc.; subjunctive ṣāte-; Potential ṣ/eta-;3. plural ṣerata- ; imperative ṣ/atām-; imperfect tense ajuṣata-, ;1. sg. /ajuṣe- ; parasmE-pada ṣ/amāṇa-) cl.3. P. irregular j/ujoṣati- (subjunctive and parasmE-pada j/ujoṣat-; confer, compare Va1rtt. 2; imperative 2. plural juṣṭana- ) , rarely cl.1 P. joṣati- (subjunctive j/oṣat-;- Aorist parasmE-pada juṣāṇ/a-;3. plural ajuṣran-, ;2. sg. j/oṣi-, ;3. sg. j/oṣiṣat-, [ confer, compare on ]; perfect tense juj/oṣa-, juṣ/e-; parasmE-pada juṣv/as-,generally ṣāṇ/a-; ind.p. juṣṭv/ī- ) to be pleased or satisfied or favourable etc. ; to like, be fond of delight in (accusative or genitive case), enjoy (with tanvām-or v/as-,"to be delighted", ) etc. ; to have pleasure in granting anything (accusative) to (locative case) ; to have pleasure in (dative case), resolve to (Ved. infinitive mood), ; to give pleasure to (locative case) ; to choose for (dative case) ; to devote one's self to (accusative), practise, undergo, suffer ; to delight in visiting, frequent, visit, inhabit, enter (a carriage etc.) ; to afflict : Causal A1. (subjunctive 2. sg. joṣ/ayāse-) to like, love, behave kindly towards (accusative), cherish ; to delight in, approve of(accusative), choose ; (P. confer, compare ) ; ([ confer, compare ; Zend zaoSa; Hibernian or Irish gus; Gothic kiusu; Latin gus-tus.]) View this entry on the original dictionary page scan.
jumfn. in fine compositi or 'at the end of a compound' liking, fond of, devoted to (once with accusative ; see nikṛtiṃ--) View this entry on the original dictionary page scan.
jumfn. dwelling in View this entry on the original dictionary page scan.
jumfn. visiting, approaching View this entry on the original dictionary page scan.
jumfn. having, showing View this entry on the original dictionary page scan.
jumfn. similar View this entry on the original dictionary page scan.
jumfn. see sa--. View this entry on the original dictionary page scan.
juṣamfn. See al/aṃ-- View this entry on the original dictionary page scan.
juṣamfn. prīti-juṣā-. View this entry on the original dictionary page scan.
juṣāṇam. Name of a sacrificial formula containing the word juṣāṇ/a- (Aorist p.) View this entry on the original dictionary page scan.
juṣāṇavatmfn. idem or 'm. Name of a sacrificial formula containing the word juṣāṇ/a- (Aorist p.) ' View this entry on the original dictionary page scan.
juṣkam. Name of one of the 3 Kashmirian turuṣka- kings View this entry on the original dictionary page scan.
juṣkakam. equals jūṣa- View this entry on the original dictionary page scan.
juṣkapuran. Name of a town founded by juṣka- View this entry on the original dictionary page scan.
juṣṭamfn. (ṣṭ/a- and in later language ) pleased, propitious View this entry on the original dictionary page scan.
juṣṭamfn. liked, wished, loved, welcome, agreeable, usual (see ;with dative case or genitive case,rarely instrumental case) etc. View this entry on the original dictionary page scan.
juṣṭamfn. frequented, visited, inhabited View this entry on the original dictionary page scan.
juṣṭamfn. swept over (by the wind) View this entry on the original dictionary page scan.
juṣṭamfn. afflicted by (instrumental case or in compound) View this entry on the original dictionary page scan.
juṣṭamfn. served, obliged, worshipped View this entry on the original dictionary page scan.
juṣṭamfn. practised View this entry on the original dictionary page scan.
juṣṭamfn. furnished with, possessed of (instrumental case or in compound) View this entry on the original dictionary page scan.
juṣṭan. the remnants of a meal View this entry on the original dictionary page scan.
juṣṭan. see /a--. View this entry on the original dictionary page scan.
juṣṭāf. also Name (also title or epithet) of a cow, View this entry on the original dictionary page scan.
juṣṭatama(j/uṣ-) mfn. (superl.) most welcome View this entry on the original dictionary page scan.
juṣṭatara(j/uṣ-) mfn. (Comparative degree) idem or '(j/uṣ-) mfn. (superl.) most welcome ' , View this entry on the original dictionary page scan.
juṣṭif. love, service, favour, satisfaction View this entry on the original dictionary page scan.
juṣṭi f. also Name (also title or epithet) of a cow, View this entry on the original dictionary page scan.
juṣyamfn. future past participle View this entry on the original dictionary page scan.
ju cl.6. ṭati- varia lectio for juḍ- q.v View this entry on the original dictionary page scan.
jut (fr. dyut-) cl.1. jotate-, to shine View this entry on the original dictionary page scan.
juṭakan. equals jūṭ- View this entry on the original dictionary page scan.
juṭikāf. idem or 'n. equals jūṭ- ' View this entry on the original dictionary page scan.
juvasSee -. View this entry on the original dictionary page scan.
juvasn. quickness View this entry on the original dictionary page scan.
abhiju(subjunctive -j/ujoṣat-; pr.p. -juṣāṇ/a-) to be pleased with, like View this entry on the original dictionary page scan.
abhijuṣṭamfn. visited, frequented, surrounded by, possessed of View this entry on the original dictionary page scan.
adhirajjumfn. carrying a rope, fastening, fettering View this entry on the original dictionary page scan.
ādhītayajusn. a sacrificial prayer which is meditated upon. View this entry on the original dictionary page scan.
adhvarasamiṣṭayajusn. Name of an aggregate of nine libations connected with the adhvara-. View this entry on the original dictionary page scan.
ahaṃjumfn. thinking only of one's self View this entry on the original dictionary page scan.
ajjuf. (in the drama) a courtezan. View this entry on the original dictionary page scan.
ajugupsitamfn. not disliked. View this entry on the original dictionary page scan.
ajurmfn. ( jur-), not subject to old age or decay View this entry on the original dictionary page scan.
ājurf. (? jṝ-) equals viṣṭi- View this entry on the original dictionary page scan.
ajurya(3;once 4 ) idem or 'mfn. ( jur-), not subject to old age or decay '
ajuṣṭamfn. not enjoyed, unsatisfactory View this entry on the original dictionary page scan.
ajuṣṭif. non-enjoyment, feeling of disappointment View this entry on the original dictionary page scan.
akṣṇayārajjuf. diagonal line View this entry on the original dictionary page scan.
alaṃjuṣaSee /alam-. View this entry on the original dictionary page scan.
alaṃjuṣa(al/aṃ--) mfn. sufficient View this entry on the original dictionary page scan.
amājurf. living at home, growing old at home (as a maiden) View this entry on the original dictionary page scan.
āmañjumfn. charming, pleasant View this entry on the original dictionary page scan.
amlajuṇḍīf. the fourth change in warm milk when mixed with takra- (varia lectio amla-- duṇḍī-), View this entry on the original dictionary page scan.
anarjunamfn. without arjuna- View this entry on the original dictionary page scan.
anāryajuṣṭamfn. practised, observed, or possessed by non- ārya-s. View this entry on the original dictionary page scan.
anṛjumfn. not straight, crooked, perverse, wicked View this entry on the original dictionary page scan.
anujuto seek ; to devote one's self to, indulge in View this entry on the original dictionary page scan.
anurajjuind. along the rope View this entry on the original dictionary page scan.
anuyajusind. according to the yajus--formula View this entry on the original dictionary page scan.
anvṛjumfn. moving straight forwards or in the right way (Name of indra-) View this entry on the original dictionary page scan.
arajjumfn. not having or consisting of cords ["not a cord or rope" ] View this entry on the original dictionary page scan.
arjunamfn. (see ṛjr/a-and raj-) white, clear (the colour of the day ;of the dawn ;of the lightning;of the milk;of silver, etc.) View this entry on the original dictionary page scan.
arjunamfn. made of silver View this entry on the original dictionary page scan.
arjunam. the white colour View this entry on the original dictionary page scan.
arjunam. a peacock View this entry on the original dictionary page scan.
arjunam. cutaneous disease on View this entry on the original dictionary page scan.
arjunam. the tree Terminalia Arjuna and View this entry on the original dictionary page scan.
arjunam. Name of a man View this entry on the original dictionary page scan.
arjunam. of indra- View this entry on the original dictionary page scan.
arjunam. of the third of the pāṇḍava- princes (who was a son of indra- and kuntī-) etc. View this entry on the original dictionary page scan.
arjunam. of a son of kṛtavīrya- (who was slain by paraśurāma-), ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
arjunam. of a śākhya- (known as a mathematician) View this entry on the original dictionary page scan.
arjunam. of different other persons View this entry on the original dictionary page scan.
arjunam. the only son of his mother View this entry on the original dictionary page scan.
arjunan. silver View this entry on the original dictionary page scan.
arjunan. gold View this entry on the original dictionary page scan.
arjunan. slight inflammation of the conjunctiva or white of the eye View this entry on the original dictionary page scan.
arjunan. a particular grass (used as a substitute for the soma- plant) etc. View this entry on the original dictionary page scan.
arjunan. (equals rūpa-) shape View this entry on the original dictionary page scan.
arjunam. plural the descendants of arjuna- View this entry on the original dictionary page scan.
ārjunam. Name of indra- (equals arjuna- q.v) View this entry on the original dictionary page scan.
arjunābhran. Name of a medicament. View this entry on the original dictionary page scan.
arjunacchavimfn. of a white colour, white. View this entry on the original dictionary page scan.
arjunadhvajam. "having a white banner", Name of hanumat- View this entry on the original dictionary page scan.
arjunāhvam. "named arjuna-", Name of a tree View this entry on the original dictionary page scan.
arjunakam. Name of a hunter View this entry on the original dictionary page scan.
arjunakam. a worshipper of arjuna- View this entry on the original dictionary page scan.
arjunakāṇḍa(/arjuna--) mfn. having a white appendage View this entry on the original dictionary page scan.
arjunamiśran. Name of a commentator on View this entry on the original dictionary page scan.
arjunapākīf. Name of a plant and its fruits, (gaRa harītaky-ādi- q.v) View this entry on the original dictionary page scan.
arjunapālam. Name of a prince (the son of śamika-) View this entry on the original dictionary page scan.
arjunapuran. Name of a town,
arjunapuruṣan. the plants Arjuna (id est Terminalia Arjuna) and puruṣa- (id est Rottleria Tinctoria), (gaRa gavāśvādi- q.v) View this entry on the original dictionary page scan.
arjuṇārcanakalpalatāf. Name of two works. View this entry on the original dictionary page scan.
arjunārcāpārijātam. Name of two works. View this entry on the original dictionary page scan.
arjunāriṣṭasaṃchannamfn. covered with arjuna- and Nimb trees. View this entry on the original dictionary page scan.
arjunasamfn. overgrown with arjuna- plants, (gaRa tṛṇādi- q.v) View this entry on the original dictionary page scan.
arjunasakhim. "having arjuna- for his friend", Name of kṛṣṇa- View this entry on the original dictionary page scan.
arjunasiṃham. Name of a prince View this entry on the original dictionary page scan.
arjunaśirīṣan. the plants Terminalia Arjuna and śirīṣa- (q.v), (gaRa gavāśvādi- q.v) View this entry on the original dictionary page scan.
arjunatasind. on the side of arjuna-. View this entry on the original dictionary page scan.
arjunāvam. Name of a man, (gaRa dhūmādi- q.v), (see ārjunāda-.) View this entry on the original dictionary page scan.
ārjunāyanam. (gaRa aśvādi- ) a descendant of arjuna- View this entry on the original dictionary page scan.
ārjunāyanam. plural Name of a people View this entry on the original dictionary page scan.
ārjunāyanakamfn. (gaRa rājanyādi- ) inhabited by the ārjunāyana-s. View this entry on the original dictionary page scan.
arjuneśvaratīrthan. Name of a tīrtha- View this entry on the original dictionary page scan.
ārjuneyam. (fr. ārjuni-), Name of kutsa- View this entry on the original dictionary page scan.
arjuf. a cow View this entry on the original dictionary page scan.
arjuf. a kind of serpent, (vocative case /aijuni-) View this entry on the original dictionary page scan.
arjuf. a procuress, bawd View this entry on the original dictionary page scan.
arjuf. Name of uṣā- (wife of aniruddha-) View this entry on the original dictionary page scan.
arjuf. of the river bāhudā- or karatoyā- View this entry on the original dictionary page scan.
arjuf. dual number or plural (nyau-,or nyas-) Name of the constellation phalgunī- View this entry on the original dictionary page scan.
ārjunim. (fr. arjuna- gaRa bāhv-ādi- ), a descendant of arjuna- View this entry on the original dictionary page scan.
arjunīyādamanan. "the taming of arjunīyā-", Name of the 104th chapter of View this entry on the original dictionary page scan.
arjunopamam. "similar to the arjuna- tree", the teak tree (Tectona Grandis) View this entry on the original dictionary page scan.
āryajuṣṭamfn. liked by or agreeable to noble ones View this entry on the original dictionary page scan.
avarjuṣif. varia lectio for vavarj/uṣī-, perf. p. f. fr. vṛj- q.v View this entry on the original dictionary page scan.
avīrajuṣṭamfn. not liked by men View this entry on the original dictionary page scan.
ayajusn. "not a yajus--formula", (/uṣā-) instrumental case without a yajus--formula View this entry on the original dictionary page scan.
ayajuṣkamfn. without a yajus--formula View this entry on the original dictionary page scan.
ayajuṣkamind. idem or 'mfn. without a yajus--formula ' View this entry on the original dictionary page scan.
ayajuṣkṛtamfn. not consecrated with a yajus--formula View this entry on the original dictionary page scan.
bahīrajjuind. outside a rope View this entry on the original dictionary page scan.
bandhanarajjuf. a rope or string for tying View this entry on the original dictionary page scan.
bharatārjunanāṭakan. Name (also title or epithet) of a drama by hasti-malla-sena-. View this entry on the original dictionary page scan.
brahmajuṣṭa(br/ahma--) mfn. gratified by prayer or devotion View this entry on the original dictionary page scan.
brāhmaṇajuṣṭamfn. pleasing to brāhmaṇa- View this entry on the original dictionary page scan.
brahmasūtraṛjuvyākhyāf. Name of work View this entry on the original dictionary page scan.
darbharajjuf. a rope made of d- View this entry on the original dictionary page scan.
devajuṣṭa(v/a--) mfn. agreeable to the gods View this entry on the original dictionary page scan.
dhamanīrajjusaṃtatamfn. "having the veins strained like cords", emaciated, lank View this entry on the original dictionary page scan.
dhiyājurmfn. worn out or grown old in devotion View this entry on the original dictionary page scan.
dvīpakharjuf. a kind of date View this entry on the original dictionary page scan.
dviyajus(dv/i--) f. a particular brick View this entry on the original dictionary page scan.
havyajuṣṭi(havy/a-.) f. delight in or enjoyment of an oblation View this entry on the original dictionary page scan.
homārjuf. equals homa-dhenu- View this entry on the original dictionary page scan.
hṛdayarajjuf. (in geometry) the semidiameter of a circle in contact with the angles of a trapezium View this entry on the original dictionary page scan.
iṣṭayajus(iṣṭ/a-) mfn. one who has spoken the sacrificial verses View this entry on the original dictionary page scan.
iṣṭiyājukamfn. one who offers an iṣṭi- sacrifice View this entry on the original dictionary page scan.
juvānamfn. (perfect tense parasmE-pada A.) idem or 'mfn. ' , View this entry on the original dictionary page scan.
juvasmfn. (pf.p.P.) speedy View this entry on the original dictionary page scan.
juvasmfn. View this entry on the original dictionary page scan.
kaṇḍūjumfn. feeling a desire to scratch, itching View this entry on the original dictionary page scan.
kāṣṭharajjuf. a cord for binding together a load of wood View this entry on the original dictionary page scan.
kharjuf. scratching, itching, itch, scab View this entry on the original dictionary page scan.
kharjuf. a kind of insect, worm View this entry on the original dictionary page scan.
kharjuf. the wild date tree View this entry on the original dictionary page scan.
kharjughnam. "itch-remover", the thorn-apple View this entry on the original dictionary page scan.
kharjughnam. Cassia Alata or Tora (cakra-marda-) View this entry on the original dictionary page scan.
kharjuram. a kind of date View this entry on the original dictionary page scan.
kharjuran. silver View this entry on the original dictionary page scan.
kharjurakarṇa varia lectio for rjūra-k- q.v View this entry on the original dictionary page scan.
khārjurakarṇafor rjūr-. View this entry on the original dictionary page scan.
kirātārjunīyan. Name of a poem by bhāravi- (describing the combat of arjuna- with the god śiva- in the form of a wild mountaineer or kirāta-;this combat and its result is described in the ). View this entry on the original dictionary page scan.
kṛṣṇayajurvedam. the black yajurveda- View this entry on the original dictionary page scan.
kṛṣṇayajurvedīyamfn. belonging to the black yajur-veda-. View this entry on the original dictionary page scan.
kṛtayajus(kṛt/a--) mfn. one who has uttered the sacrificial formulas View this entry on the original dictionary page scan.
kuśarajjuf. a string made of kuśa- grass View this entry on the original dictionary page scan.
lakṣmīyajusn. Name of a particular sacred text (more correctly lakṣmī-and yajus-as Name of two sacred texts) View this entry on the original dictionary page scan.
madhuracārumañjusvaratāf. the having a sweet and agreeable and pleasant voice (one of the 80 minor marks of a buddha-) View this entry on the original dictionary page scan.
madhyārjunam. or n. Name of a district View this entry on the original dictionary page scan.
madhyārjunakṣetramāhātmyan. Name of work View this entry on the original dictionary page scan.
madhyārjunatīrthan. Name of a tīrtha- on the southern bank of the kāverī- View this entry on the original dictionary page scan.
mahāmañjuṣakan. (!) Name of a particular celestial flower View this entry on the original dictionary page scan.
mallārjunam. Name of a king View this entry on the original dictionary page scan.
mallikārjunaSee under mallika-. View this entry on the original dictionary page scan.
mallikārjunam. a form of śiva- (n. Name of a liṅga- consecrated to śiva- on the śrī-śaila-) View this entry on the original dictionary page scan.
mallikārjunam. of an author View this entry on the original dictionary page scan.
mallikārjunam. of the Guru of veṅkaṭa- View this entry on the original dictionary page scan.
mallikārjunaśriṅgan. Name of a place View this entry on the original dictionary page scan.
mallikārjunīyan. Name of a stotra- by mallikārjuna-. View this entry on the original dictionary page scan.
maṅgalārjunam. Name of a poet View this entry on the original dictionary page scan.
mañjumfn. beautiful, lovely, charming, pleasant, sweet etc. View this entry on the original dictionary page scan.
mañjum. (with bhaṭṭa-) Name of a Scholiast or Commentator on amara-koṣa-. View this entry on the original dictionary page scan.
mañjubhadram. equals -śrī- View this entry on the original dictionary page scan.
mañjubhāṣinmfn. sweetly speaking View this entry on the original dictionary page scan.
mañjubhāṣiṇīf. Name of a metre View this entry on the original dictionary page scan.
mañjubhāṣiṇīf. of various works. View this entry on the original dictionary page scan.
mañjubhaṭṭaSee under mañju-. View this entry on the original dictionary page scan.
mañjudeva m. equals -śrī- View this entry on the original dictionary page scan.
mañjugamanamfn. going beautifully or gracefully View this entry on the original dictionary page scan.
mañjugamanāf. a goose or a flamingo View this entry on the original dictionary page scan.
mañjugartam. or n. Name of Nepal View this entry on the original dictionary page scan.
mañjughoṣamfn. uttering a sweet sound View this entry on the original dictionary page scan.
mañjughoṣam. a dove View this entry on the original dictionary page scan.
mañjughoṣam. equals -śrt- View this entry on the original dictionary page scan.
mañjughoṣāf. Name of an apsaras- View this entry on the original dictionary page scan.
mañjughoṣam. of a surāṅganā- View this entry on the original dictionary page scan.
mañjugirmfn. sweet-voiced View this entry on the original dictionary page scan.
mañjugītif. Name of a metre View this entry on the original dictionary page scan.
mañjuguñjam. a charming murmur or humming View this entry on the original dictionary page scan.
mañjuguñjatsamīramfn. exhaling a sweet-sounding breeze or breath, View this entry on the original dictionary page scan.
mañjukeśinm. "beautiful-haired", Name of kṛṣṇa- View this entry on the original dictionary page scan.
mañjukulam. Name of a man View this entry on the original dictionary page scan.
mañjulamfn. beautiful, pleasing, lovely, charming (see gaRa sidhmādi-) View this entry on the original dictionary page scan.
mañjulam. a species of water-hen or gallinule View this entry on the original dictionary page scan.
mañjuf. Name of a river View this entry on the original dictionary page scan.
mañjulan. a bower, arbour (also m.)
mañjulan. a spring, well View this entry on the original dictionary page scan.
mañjulan. the fruit of Ficus Oppositifolia View this entry on the original dictionary page scan.
mañjulan. Blyxa Octandra View this entry on the original dictionary page scan.
mañjulikāf. Name of a woman View this entry on the original dictionary page scan.
mañjumaṇim. "beautiful gem", a topaz View this entry on the original dictionary page scan.
mañjumañjīram. n. a beautiful foot-ornament View this entry on the original dictionary page scan.
mañjumatīf. "the beautiful one", Name of a princess View this entry on the original dictionary page scan.
mañjunandinm. Name (also title or epithet) of a poet, View this entry on the original dictionary page scan.
mañjunāśīf. (wrong reading for -nārī-) a beautiful Woman View this entry on the original dictionary page scan.
mañjunāśīf. Name of indra-'s wife or durga- View this entry on the original dictionary page scan.
mañjunātham. equals -śrī- View this entry on the original dictionary page scan.
mañjunetramfn. fair-eyed. View this entry on the original dictionary page scan.
mañjupāṭhakam. "repeating beautifully", a parrot View this entry on the original dictionary page scan.
mañjupaṭṭana n. Name of a town built by mañju-śrī- View this entry on the original dictionary page scan.
mañjupattanan. Name of a town built by mañju-śrī- View this entry on the original dictionary page scan.
mañjuprāṇam. Name of Brahms View this entry on the original dictionary page scan.
mañjusaurabhan. a kind of metre View this entry on the original dictionary page scan.
mañjuśrīm. Name of one of the most celebrated bodhisattva-s among the northern Buddhists View this entry on the original dictionary page scan.
mañjuśrībuddhakṣetraguṇavyūham. Name of work View this entry on the original dictionary page scan.
mañjuśrīmūlatantran. Name of work View this entry on the original dictionary page scan.
mañjuśrīparipṛcchāf. Name of work View this entry on the original dictionary page scan.
mañjuśrīparvatam. Name of a mountain View this entry on the original dictionary page scan.
mañjuśrīvihāram. Name of work View this entry on the original dictionary page scan.
mañjuśrīvikrīḍitan. Name of work View this entry on the original dictionary page scan.
mañjusvanamfn. sweet-sounding View this entry on the original dictionary page scan.
mañjusvaramfn. idem or 'mfn. sweet-sounding ' View this entry on the original dictionary page scan.
mañjusvaram. equals -śrī- View this entry on the original dictionary page scan.
mañjutaramfn. more or most lovely or charming View this entry on the original dictionary page scan.
mañjuvāc() mfn. equals -bhāṣin-. View this entry on the original dictionary page scan.
mañjuvacana() mfn. equals -bhāṣin-. View this entry on the original dictionary page scan.
mañjuvādinmfn. idem or '() mfn. equals -bhāṣin-.' View this entry on the original dictionary page scan.
mañjuvādinīf. Name of a woman View this entry on the original dictionary page scan.
mañjuvādinīf. of a metre View this entry on the original dictionary page scan.
mañjuvaktramfn. beautiful faced, lovely, handsome View this entry on the original dictionary page scan.
marujum. the inhabitant of a desert
mukharajjuf. "mouth-cord", the bridle or bit of a horse View this entry on the original dictionary page scan.
nāgārjunam. Name of an ancient teacher of the rank of a bodhi-sattva- View this entry on the original dictionary page scan.
nāgārjunacaritan. Name of work View this entry on the original dictionary page scan.
nāgārjunajātakan. Name of work View this entry on the original dictionary page scan.
nāgārjunatantran. Name of work View this entry on the original dictionary page scan.
nāgārjuf. Name of a rock-cavern View this entry on the original dictionary page scan.
nāgārjunīyan. Name of work View this entry on the original dictionary page scan.
nāgārjunīyadharmaśāstran. Name of work View this entry on the original dictionary page scan.
nāsikārajjuf. a nose-string View this entry on the original dictionary page scan.
nijuhnūṣumfn. (Desiderative of nihnu-) wishing to conceal or deny View this entry on the original dictionary page scan.
nijurf. singeing, burning, destroying by fire View this entry on the original dictionary page scan.
nikṛtiṃjumfn. delighting in dishonesty or vice View this entry on the original dictionary page scan.
nirjuṣṭamfn. ( juṣ-) frequented, inhabited View this entry on the original dictionary page scan.
pādarajjuf. a rope or tether for the foot (of an elephant) View this entry on the original dictionary page scan.
pāśarajjuf. a fetter, rope View this entry on the original dictionary page scan.
paśurajjuf. equals -bandhaka- View this entry on the original dictionary page scan.
patijuṣṭā(p/ati--) f. (a woman) liked by her husband View this entry on the original dictionary page scan.
piñjulan. a bunch of stalks or grass (in darbha-piñjulai-) View this entry on the original dictionary page scan.
prajuṣṭamfn. ( juṣ-) strongly attached to or intent on (locative case) View this entry on the original dictionary page scan.
pramattarajjuf. (?) View this entry on the original dictionary page scan.
prārjunam. plural Name of a people View this entry on the original dictionary page scan.
pratijuA1. -juṣate-, to be kind or tender towards (accusative), honour, serve ; to be gratified by, delight in (accusative) View this entry on the original dictionary page scan.
prītijuṣāf. Name of the wife of a-niruddha- View this entry on the original dictionary page scan.
pūtirajjuf. a rotten cord View this entry on the original dictionary page scan.
rāgarajjum. kāma-deva-, the god of love View this entry on the original dictionary page scan.
rajjuf. (in fine compositi or 'at the end of a compound' sometimesm.;in earlier language also f(rajjū-).; Vedic or Veda accusative rajjvam-; genitive case rajjvās- ;probably fr. an unused rasj-,or rajj-; see rasanā- equals raśanā-) a rope, cord, string, line etc. (rajjum ā-sthā-,to have recourse to the rope, to hang one's self ) View this entry on the original dictionary page scan.
rajjuf. Name of particular sinews or tendons proceeding from the vertebral column View this entry on the original dictionary page scan.
rajjuf. a lock of braided hair, braid (equals veṇī-) View this entry on the original dictionary page scan.
rajjuf. Name of a particular constellation View this entry on the original dictionary page scan.
rajjuf. Caryota Urens ; a measure of 8 hasta-s or 192 inches [ confer, compare Lithuanian rezgu4,"I plait."] View this entry on the original dictionary page scan.
rājju vṛddhi- form of rajju-, in compound View this entry on the original dictionary page scan.
rajjubandham. binding with ropes, tying with cords (dhena-bandh-,to bind with ropes) View this entry on the original dictionary page scan.
rajjubhāram. Name of a teacher gaRa śaunakādi-. View this entry on the original dictionary page scan.
rājjubhārinm. plural the school of rajju-bhāra- gaRa śaunakādi-. View this entry on the original dictionary page scan.
rajjudālam. (r/ajju--) Cordia Myxa Latifolia View this entry on the original dictionary page scan.
rajjudālam. equals next View this entry on the original dictionary page scan.
rājjudālamf(ī-)n. (r/ājju--) coming from the rajju-dāla- tree, made of its wood View this entry on the original dictionary page scan.
rajjudālakam. a kind of wild-fowl View this entry on the original dictionary page scan.
rajjudhānan. the part of the neck of a domestic animal around which a rope is fastened View this entry on the original dictionary page scan.
rajjuka(in fine compositi or 'at the end of a compound') equals rajjū- View this entry on the original dictionary page scan.
rajjukaṇṭham. Name of a preceptor gaRa śaunakādi-. View this entry on the original dictionary page scan.
rājjukaṇṭhinm. plural the school of rajju-kaṇṭha-, gaRa śaunakādi-. View this entry on the original dictionary page scan.
rajjukriyāf. rope-work, rope-maker's work View this entry on the original dictionary page scan.
rajjulambam. a hanging rope View this entry on the original dictionary page scan.
rajjumātratvan. the condition of being merely a rope View this entry on the original dictionary page scan.
rajjumayamf(ī-)n. consisting of ropes View this entry on the original dictionary page scan.
rajjupeḍāf. a rope-basket View this entry on the original dictionary page scan.
rajjupīṭhikāf. a stool or bench suspended by ropes View this entry on the original dictionary page scan.
rajjusaṃdānan. rope and foot-fetter
rajjuśāradamfn. newly drawn up by a rope (as water) View this entry on the original dictionary page scan.
rajjusarjam. a rope-maker View this entry on the original dictionary page scan.
rajjuvāla varia lectio for -dāla- View this entry on the original dictionary page scan.
rajjuvartanan. the twisting of rope View this entry on the original dictionary page scan.
rajjuyantran. a contrivance with cords, any mechanism worked with strings (as a doll) View this entry on the original dictionary page scan.
rajojumfn. connected with the quality rajas- (q.v) View this entry on the original dictionary page scan.
rāvaṇārjunīyan. Name of a grammatical poem, by bhaumaka- bhaṭṭa- (quoted in ) View this entry on the original dictionary page scan.
ṛgyajuḥsāmavedam. plural the ṛg--, yajur--, and sāma-veda-s View this entry on the original dictionary page scan.
ṛgyajuḥsāmavedinmfn. conversant with the above three veda-s. View this entry on the original dictionary page scan.
ṛgyajusn. dual number the ṛg- and yajur-- veda-s, . 2. View this entry on the original dictionary page scan.
ṛgyajuṣan. the ṛg-- and yajur-veda-s View this entry on the original dictionary page scan.
jumf(jv/ī-)n. ( arj- ;probably fr.2. ṛñj-, column 3 ), tending in a straight direction, straight (literally and figuratively; opp. to vṛjin/a-), upright, honest, right, sincere etc. etc. View this entry on the original dictionary page scan.
juind. in the right manner, correctly View this entry on the original dictionary page scan.
jumf(jv/ī-)n. in a straight line, straight on etc. View this entry on the original dictionary page scan.
jumf(jv/ī-)n. Comparative degree /ṛjīyas- rajīyas- View this entry on the original dictionary page scan.
jumf(jv/ī-)n. superl. ṛjiṣṭha- r/ajiṣṭha- View this entry on the original dictionary page scan.
jumf(jv/ī-)n. ([observe that the metaphorical meaning of this word is more common in Vedic, and the literal meaning in classical literature]) View this entry on the original dictionary page scan.
jum. (us-) Name of a son of vasu-deva- View this entry on the original dictionary page scan.
jubuddhi mfn. of honest mind, sincere View this entry on the original dictionary page scan.
judārumayamf(ī-)n. made of straight wood View this entry on the original dictionary page scan.
judāsam. Name of a son of vasu-deva-
judhāind. in straight direction, straight on View this entry on the original dictionary page scan.
judhāind. in right manner, correctly View this entry on the original dictionary page scan.
judṛśmfn. seeing right View this entry on the original dictionary page scan.
jugamfn. going straight on View this entry on the original dictionary page scan.
jugam. an arrow View this entry on the original dictionary page scan.
jugāthamfn. (vocative case) celebrated with right praises or songs View this entry on the original dictionary page scan.
jugātrataf. having all the limbs straight (one of the 32 signs of perfection), View this entry on the original dictionary page scan.
juhastamf(ā-)n. "good-handed", bestowing liberally (said of the earth) View this entry on the original dictionary page scan.
jukāyamfn. having a straight body View this entry on the original dictionary page scan.
jukāyamfn. Name of kaśyapa- View this entry on the original dictionary page scan.
jukratumfn. one whose works are right or honest, Name of indra- View this entry on the original dictionary page scan.
julekhamfn. rectilinear View this entry on the original dictionary page scan.
julekhāf. a straight line commentator or commentary on View this entry on the original dictionary page scan.
jumatimfn. of honest mind, sincere View this entry on the original dictionary page scan.
jumitākṣarāf. Name of a commentary on yājñavalkya-'s law-book (composed by vijñāneśvara-, and generally called mitākṣarā-). View this entry on the original dictionary page scan.
jumuṣkamfn. having strong testicles View this entry on the original dictionary page scan.
jumuṣkamfn. strong and muscular ([ ]),(said of agni-'s horses) View this entry on the original dictionary page scan.
junītif. right guidance View this entry on the original dictionary page scan.
jupakṣamfn. having straight wings (said of the fire-receptacle when shaped like a bird). View this entry on the original dictionary page scan.
jupālikāf. Name of a river. View this entry on the original dictionary page scan.
juraśmimfn. having straight traces or reins (as a chariot) View this entry on the original dictionary page scan.
jurohitan. the straight red bow of indra- View this entry on the original dictionary page scan.
jusarpam. a species of snake View this entry on the original dictionary page scan.
juf. View this entry on the original dictionary page scan.
jutvan. straight direction, straightness View this entry on the original dictionary page scan.
jutvan. uprightness, sincerity, honesty View this entry on the original dictionary page scan.
juvanimfn. granting rightly or liberally (said of the earth) View this entry on the original dictionary page scan.
juvyākaraṇan. Name (also title or epithet) of a grammar View this entry on the original dictionary page scan.
juyodhinm. a fair-fighter (opp. to jihma-- y-), (confer, compare ) View this entry on the original dictionary page scan.
ṛtajurmfn. grown old in (observance of the) divine law View this entry on the original dictionary page scan.
ṛtujuf. a woman enjoying intercourse at the time fit for procreation View this entry on the original dictionary page scan.
rūpyarajjuf. a cord or rope made of silver View this entry on the original dictionary page scan.
sahārjunamfn. with arjuna- View this entry on the original dictionary page scan.
sajjuṣṭamfn. liked by the good View this entry on the original dictionary page scan.
sajumfn. () attached to or associated with, an associate, companion View this entry on the original dictionary page scan.
sajumfn. with, along or together with (instrumental case) View this entry on the original dictionary page scan.
samājuhūṣamāṇaSee samā-hve-, . View this entry on the original dictionary page scan.
samājuhūṣamāṇamfn. (fr. Desiderative) challenging (exempli gratia, 'for example' samarāya-,"to battle") View this entry on the original dictionary page scan.
samarajjuf. equal or mean cord, mean or equated depth View this entry on the original dictionary page scan.
sambhārayajusn. Name of particular texts View this entry on the original dictionary page scan.
samiṣṭayajusn. sacrificial formula and sacrifice View this entry on the original dictionary page scan.
saṃjughukṣāf. (fr. Desiderative) the wish to conceal or cover well, desire of hiding View this entry on the original dictionary page scan.
saṃjughukṣumfn. wishing to conceal or hide View this entry on the original dictionary page scan.
saṃjughukṣumfn. (fr. Desiderative of saṃ-guh-) wishing to completely conceal View this entry on the original dictionary page scan.
saṃjuṣṭamfn. ( juṣ-) visited or frequented or inhabited by, filled with (instrumental case or compound) View this entry on the original dictionary page scan.
saṃsthitayajusn. the final sacrificial formula and the oblation connected with it View this entry on the original dictionary page scan.
śaṇarajjuf. a hempen cord or rope View this entry on the original dictionary page scan.
sarjum. a merchant, trader View this entry on the original dictionary page scan.
sarjuf. lightning View this entry on the original dictionary page scan.
sasambhārayajuṣkamfn. with the yajus- called sambhāra- View this entry on the original dictionary page scan.
siddhanagārjunam. Name of an author View this entry on the original dictionary page scan.
siddhanāgārjunan. Name of work on magic View this entry on the original dictionary page scan.
siddhanāgārjunatantran. Name of work View this entry on the original dictionary page scan.
siddhanāgārjunīyan. Name of work View this entry on the original dictionary page scan.
snāyurajjumfn. having sinews for cords (said of the body) View this entry on the original dictionary page scan.
somajuṣṭa(s/oma--) mfn. delighting in soma- View this entry on the original dictionary page scan.
śrīmañjum. Name of a mountain View this entry on the original dictionary page scan.
stambayajusn. Name of a particular formula and religious observance on removing clumps of grass View this entry on the original dictionary page scan.
sujuṣṭa(s/u--) mf(ā-)n. well liked, welcome View this entry on the original dictionary page scan.
śuklayajurvedādhyetṛpraśaṃsāf. Name of work View this entry on the original dictionary page scan.
śukrayajusn. plural Name of particular texts belonging to the pravargya- View this entry on the original dictionary page scan.
suyajusm. Name of a son of bhumanyu- View this entry on the original dictionary page scan.
taittirīyayajurvedam. the YV. according to the taittirīya-s. View this entry on the original dictionary page scan.
upajuP. (perfect tense 3. plural -jujuṣus-) to excite pleasure, gladden View this entry on the original dictionary page scan.
vaiśākharajjuf. the string on a churning-stick View this entry on the original dictionary page scan.
vāmajuṣṭan. equals vāmakeśvara-tantra-, View this entry on the original dictionary page scan.
vañjulam. Name of various trees and other plants (according to to Dalbergia Ougeinensis, Jonesia Asoka, Calamus Rotang or Hibiscus Mutabilis) etc. View this entry on the original dictionary page scan.
vañjulam. a sort of bird View this entry on the original dictionary page scan.
vañjulam. Name of a river (written bañjula-) View this entry on the original dictionary page scan.
vañjuf. a cow that yields abundance of milk View this entry on the original dictionary page scan.
vañjuf. Name of a river View this entry on the original dictionary page scan.
vañjuladrumam. the aloka- tree View this entry on the original dictionary page scan.
vañjulakam. a kind of plant (also -druma- ) View this entry on the original dictionary page scan.
vañjulakam. a sort of bird View this entry on the original dictionary page scan.
vañjulapriyam. the ratan, Calanius Rotang
vañjulikāf. Oldenlandia Herbacea View this entry on the original dictionary page scan.
vātarajjuf. plural the bands or fetters of the winds View this entry on the original dictionary page scan.
vāyarajjuf. gaRa deva-pathādi- ( cāmar-). View this entry on the original dictionary page scan.
vijjulam. the bark of the Cassia tree View this entry on the original dictionary page scan.
vijum. that part of a bird's body on which the wings grow View this entry on the original dictionary page scan.
vijulam. the root of Bombax Heptaphyllum (prob. wrong reading for vijjala-). View this entry on the original dictionary page scan.
viṣajuṣṭamfn. possessed of poison, poisonous View this entry on the original dictionary page scan.
viṣajuṣṭamfn. poisoned View this entry on the original dictionary page scan.
yajum. Name of one of the ten horses of the Moon View this entry on the original dictionary page scan.
yajuin compound for yajus-. View this entry on the original dictionary page scan.
yajuḥśākhinmfn. familiar with a śākhā- of the yajur-veda- View this entry on the original dictionary page scan.
yajuḥsaṃdhyāf. Name of work View this entry on the original dictionary page scan.
yajuḥśrāddhan. a śrāddha- performed by a Brahman versed in the yajur-veda- View this entry on the original dictionary page scan.
yajuḥsvāminm. Name of a purohita- View this entry on the original dictionary page scan.
jukaSee iṣṭi-y/ājuka-. View this entry on the original dictionary page scan.
yajuf. anything fit for a sacrifice, View this entry on the original dictionary page scan.
yajurin compound for yajus-. View this entry on the original dictionary page scan.
yajurāraṇyakan. equals taittirīyāraṇyaka-
yajurbrāhmaṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
yajurgatim. Name of kṛṣṇa- View this entry on the original dictionary page scan.
yajurmañjarīf. Name of work View this entry on the original dictionary page scan.
yajurmayamf(ī-)n. consisting of verses of the Yajur- veda- View this entry on the original dictionary page scan.
yajuruttama(y/ajur--) mfn. ending with verses of the yajur-veda- View this entry on the original dictionary page scan.
jurvaidikamfn. belonging or relating to the yajur-veda- View this entry on the original dictionary page scan.
yajurvallabhāf. Name of work View this entry on the original dictionary page scan.
yajurvāṇīmantram. plural Name of work View this entry on the original dictionary page scan.
yajurvedam. "the sacrificial veda-", the collective body of sacred mantra-s or texts which constitute the yajur-veda- (these mantra-s, though often consisting of the prose yajus-, are frequently identical with the mantra-s of the ṛg-veda-, the yajur-veda- being only a sort of sacrificial prayer-book for the adhvaryu- priests formed out of the ṛg-veda-, which had to be dissected and rearranged with additional texts for sacrificial purposes; the most characteristic feature of the yajur-veda- is its division into two distinct collections of texts, the taittirīya-saṃhitā- and the vājasaneyi-saṃhitā- q.v; the former of which is also called kṛṣṇa- id est"Black", because in it the saṃhitā- and brāhmaṇa- portions are confused; and the latter śukla- id est"White", because in this, which is thought the more recent of the two recensions, the saṃhitā- is cleared from confusion with its brāhmaṇa- and is as it were white or orderly; the order of sacrifices, however, of both recensions is similar, two of the principal being the darśa-pūrṇa-māsa- or sacrifice to be performed at new and full moon, and the aśva-medha- or horse-sacrifice; see ) View this entry on the original dictionary page scan.
yajurvedabhāṣyan. Name of work View this entry on the original dictionary page scan.
yajurvedabrāhmaṇan. Name of work View this entry on the original dictionary page scan.
yajurvedajaṭāvalif. Name of work View this entry on the original dictionary page scan.
yajurvedakriyāsvaralakṣaṇan. Name of work View this entry on the original dictionary page scan.
yajurvedalakṣaṇan. Name of work View this entry on the original dictionary page scan.
yajurvedamañjarīf. Name of work View this entry on the original dictionary page scan.
yajurvedamantrasaṃhitāsukhabodhanan. Name of work View this entry on the original dictionary page scan.
yajurvedapadan. Name of work View this entry on the original dictionary page scan.
yajurvedāraṇyakan. Name of work View this entry on the original dictionary page scan.
yajurvedārṇavam. Name of work View this entry on the original dictionary page scan.
yajurvedaśākhāf. Name of work View this entry on the original dictionary page scan.
yajurvedasaṃhitāf. Name of work View this entry on the original dictionary page scan.
yajurvedasaṃhitānukramaṇikāf. Name of work View this entry on the original dictionary page scan.
yajurvedāśīrvādam. Name of work View this entry on the original dictionary page scan.
yajurvedasmārtan. Name of work View this entry on the original dictionary page scan.
yajurvedaśrāddhan. Name of work View this entry on the original dictionary page scan.
yajurvedaśrautan. Name of work View this entry on the original dictionary page scan.
yajurvedatrikāṇḍabhāṣyan. Name of work View this entry on the original dictionary page scan.
jurvedika mfn. belonging or relating to the yajur-veda- View this entry on the original dictionary page scan.
yajurvedinmfn. familiar with the yajur-veda- on View this entry on the original dictionary page scan.
yajurvediśrāddhatattvan. Name of work View this entry on the original dictionary page scan.
yajurvedivṛṣotsargatattvan. Name of work View this entry on the original dictionary page scan.
yajurvedīyamfn. relating to the yajur-veda- View this entry on the original dictionary page scan.
yajurvedīyadakṣiṇadvāran. Name of work View this entry on the original dictionary page scan.
yajurvedopaniṣadf. Name of work (?) View this entry on the original dictionary page scan.
yajurvidmfn. knowing the yajus- or sacrificial formulas View this entry on the original dictionary page scan.
yajurvidhānan. rules about the application of sacrificial formulas View this entry on the original dictionary page scan.
yajurvidhānan. Name of work View this entry on the original dictionary page scan.
yajurvivāhapaddhatif. Name of work View this entry on the original dictionary page scan.
yajuryukta(yajur--) mfn. harnessed during the recitation of a verse of the Yajur- veda- View this entry on the original dictionary page scan.
yajuin compound for yajus-. View this entry on the original dictionary page scan.
yajusn. religious reverence, veneration, worship, sacrifice View this entry on the original dictionary page scan.
yajusn. a sacrificial prayer or formula (technical term for particular mantra-s muttered in a peculiar manner at a sacrifice;they were properly in prose and distinguished from the ṛc-and sāman- q.v) etc. View this entry on the original dictionary page scan.
yajusn. Name of the yajur-veda- q.v (also plural) View this entry on the original dictionary page scan.
yajusn. of a particular sacrificial text View this entry on the original dictionary page scan.
yajusm. Name of a man View this entry on the original dictionary page scan.
yajuṣaSee ṛg-yajuṣa-. View this entry on the original dictionary page scan.
juṣamf(ī-)n. relating to the yajus- or yajurveda- View this entry on the original dictionary page scan.
juṣam. an observer of religious ceremonies as prescribed in the yajur-veda- View this entry on the original dictionary page scan.
juṣam. a partridge (see taittirīya-saṃhitā-) View this entry on the original dictionary page scan.
yajuṣkamfn. (occurs only in a-yaj/uṣka-). View this entry on the original dictionary page scan.
yajuṣkalpamfn. View this entry on the original dictionary page scan.
yajuṣkāmyaNom. P. yati-, to be fond of sacrificial formulas View this entry on the original dictionary page scan.
yajuṣkriyāf. a ceremony connected with a yajus- View this entry on the original dictionary page scan.
yajuṣkṛta(y/ajuṣ--) mfn. performed or consecrated with sacrificial formulas View this entry on the original dictionary page scan.
yajuṣkṛti(y/ajuṣ--) f. consecration with a sacrificial formulas View this entry on the original dictionary page scan.
yajuṣmat(y/ajuṣ--) mfn. having or accompanied with a yajuṣ- (tya iṣṭakāḥ-Name of particular bricks used in the building of the sacrificial altar ) View this entry on the original dictionary page scan.
juṣmatamf(ī-)n. (fr. yajuṣ-mat-) View this entry on the original dictionary page scan.
juṣmatīonly (ī-) f. (with iṣṭakā-) Name of a kind of brick used for the sacrificial altar on View this entry on the original dictionary page scan.
yajuṣpatim. "lord of the yajuṣ-", Name of viṣṇu- View this entry on the original dictionary page scan.
yajuṣpātran. gaRa kaskādi-. View this entry on the original dictionary page scan.
yajuṣpriyamfn. fond of the yajuṣ- (said of kṛṣṇa-) View this entry on the original dictionary page scan.
yajussātind. to the state of a yajus- View this entry on the original dictionary page scan.
yajuṣṭāf. () the state of a yajus-. View this entry on the original dictionary page scan.
yajuṣṭama mfn. View this entry on the original dictionary page scan.
yajuṣṭaramfn. View this entry on the original dictionary page scan.
yajuṣṭasind. from or in relation to a yajuṣ-, on the authority of the yajur-veda- View this entry on the original dictionary page scan.
yajuṣṭvan. () the state of a yajus-. View this entry on the original dictionary page scan.
yajuṣyamfn. relating to ceremonial View this entry on the original dictionary page scan.
yamalārjuna m. dual number two arjuna- trees (which obstructed the path of kṛṣṇa-, when a child, and were uprooted by him;afterwards personified as the enemies of kṛṣṇa-, and in the later mythology regarded as metamorphoses of nala-kūbara- and maṇigrīva-, two sons of kubera-) View this entry on the original dictionary page scan.
yamalārjunabhañjanam. () "breaker or destroyer of the two arjuna- trees", Name of kṛṣṇa- or viṣṇu-. View this entry on the original dictionary page scan.
yamalārjunahanm. () "breaker or destroyer of the two arjuna- trees", Name of kṛṣṇa- or viṣṇu-. View this entry on the original dictionary page scan.
yamalārjunakam. dual number two arjuna- trees (which obstructed the path of kṛṣṇa-, when a child, and were uprooted by him;afterwards personified as the enemies of kṛṣṇa-, and in the later mythology regarded as metamorphoses of nala-kūbara- and maṇigrīva-, two sons of kubera-) View this entry on the original dictionary page scan.
yamalārjunakabhañjanam. "breaker or destroyer of the two arjuna- trees", Name of kṛṣṇa- or viṣṇu-. () View this entry on the original dictionary page scan.
yamalārjunakahanm. "breaker or destroyer of the two arjuna- trees", Name of kṛṣṇa- or viṣṇu-. () View this entry on the original dictionary page scan.
yathāyajusind. according to the yajus- View this entry on the original dictionary page scan.
yāvadyajusmfn. as far as the yajus- extends View this entry on the original dictionary page scan.
     Apte Search  
65 results
     
ju जु 1 Ā. (जवते) To go; L. D. B.
ju जुड् I. 6. P. (जुडति) 1 To bind. -2 To go. -II. 1 P. 1 To send, throw or cast, direct. -2 To grind or pound.
jugupsitam जुगुप्सितम् A disgusting or horrible deed; जुगुप्सितं धर्मकृते$नुशासतः Bhāg.1.5.15. कर्मजुगुप्सितेन ibid 1.7.42.
juhotiḥ जुहोतिः A technical name for those sacrificial ceremonies to which the verb जुहोति is applied as distinguished from those to which यजति is applied; क्षरन्ति सर्वा वैदिक्यो जुहोतियजतिक्रियाः Ms.2.84. (See Medhātithi and other commentators; सर्वज्ञनारायण shortly renders जुहोति by उपविष्टहोम and यजति by तिष्ठद्धोम. See Āśvalāyana 1. 2.5 also); cf. also जुहोतिरासेचनाधिकः स्यात् MS.4.2.28. यजतिरेवासेचनाधिको जुहोतिः । ŚB. on MS.4.2.28.
juhūḥ जुहूः f. [हु क्विप् नि˚ द्वित्वं दीर्घश्च Tv.] 1 A crescent-shaped wooden ladle used for pouring the sacrificial ghee into the fire. -2 A tongue, especially of Agni i. e. a flame. -Comp. -आस्यः fire; हव्यवाड् जुह्वास्यः Rv.1.12.6.
juhūrā जुहूरा (वा) णः 1 A sacrificial priest. -2 Fire. -3 The moon.
juhurāṇa जुहुराण a. Making crooked or acting crookedly; युयोध्यस्मज्जुहुराणमेनः Īśop.18. -णः The moon.
juhuvānaḥ जुहुवानः [हु कर्मणि कानच्] 1 Fire. -2 A tree. -3 A hard-hearted man.
juhūvat जुहूवत् m. Fire.
jukuṭaḥ जुकुटः 1 A dog. -2 The Malaya mountain. -टम् The egg-plant. जुगुप्सनम् jugupsanam जुगुप्सा jugupsā जुगुप्सनम् जुगुप्सा 1 Censure, reproach. -2 Dislike, aversion, disgust, abhorrence. -3 (In Rhet.) Disgust considered as the feeling which gives rise to the Bībhatsa sentiment, thus defined:-- दोषेक्षणादिभिर्गर्हा जुगुप्सा विषयोद्भवा S. D.27.
jul जुल् 1 P. (जोलयति) To reduce to powder, grind, pound.
jumbakaḥ जुम्बकः Ved. An epithet of Varuṇa.
jun जुन् 6 P. (जुनति) To go, move.
juṅg जुङ्ग् 1 P. (जुङ्गति) 1 To abandon, quit. -2 To exclude, set aside.
juṅgita जुङ्गित a. Deserted, abandoned. -तः A man of a degraded caste, a Chāṇḍāla.
jur जुर् 6, 4 P. (जुरति, जूर्यति) Ved. 1 To decay, become or grow old, waste away, perish.
jur जुर् जूर् m. An old man; इन्द्रं सोमैरोर्णुत जूर्न वस्त्रैः Rv. 2.14.3.
ju जुष् a. (At the end of comp.) 1 Liking, enjoying, taking delight in; Bh.3.13. -2 Visiting, approaching, going to, taking, amusing, resorting to &c.; परलोक- जुषाम् R.8.85; रजोजुषे जन्मनि K.1.
ju जुष् I. 6 Ā. (जुषते-जुष्ट) 1 To be pleased or satisfied. -2 To be favourable or propitious. -3 To like, be fond of, take pleasure or delight in, enjoy; सत्त्वं जुषाणस्य भवाय देहिनाम् Bhāg. -4 To devote or attach oneself to, practise, undergo, suffer; पौलस्त्यो$जुषत शुचं विपन्नबन्धुः Bk.17.112. -5 To frequent, visit, inhabit; जुषन्ते पर्वतश्रेष्ठमृषयः पर्वसन्धिषु Mb. -6 To enter, seat oneself, resort to; रथं च जुजुषे शुभम् Bk.14.95. -7 To choose. -8 To enjoy, possess, have; Māl.5.18. -9 To happen to. -1 To delight in granting or performing. -11 To show oneself favourable towards. -Caus. 1 To like, be fond of. -2 To fondle, cherish. -3 To delight in, approve of, rejoice at. -II. 1 P., 1 U. (जोषति, जोषयति-ते) 1 To reason, think. -2 To investigate, examine. -3 To hurt. -4 To be satisfied.
juṣkaḥ जुष्कः N. of one of the three Kashmirian Turuṣka kings; हुष्कजुष्ककनिष्काख्यास्त्रयस्तत्रैव पार्थिवाः Rāj. T.1.168.
juṣkakaḥ जुष्ककः Soup of boiled rice; L. D. B.
juṣṭa जुष्ट p. p. [जुष्-कर्मणि क्त] 1 Pleased, gratified. -2 Practised, resorted to, visited, suffered &c.; अनार्यजुष्टम- स्वर्ग्यमकीर्तिकरमर्जुन Bg.2.2. -3 Furnished or endowed with, possessed of; राजप्रभावजुष्टां च दुर्वहामजितेन्द्रियैः Rām. 2.2.9. -4 Liked, loved, agreeable. -5 Served, worshipped; सम्बन्धस्पृहणीयताप्रमुदितैर्जुष्टे वसिष्ठादिभिः U.6.4. -6 Propitious, favourable. -7 Shared, partaken in; U.6.4. -ष्टम् The remnants of meal (उच्छिष्ट).
juṣya जुष्य a. To be served, worshipped &c. -ष्यम् Service.
jut जुत् 1 Ā. (जोतते) To shine.
juṭakam जुटकम् A braid of hair.
juṭikā जुटिका A tuft of hair on the top of the head; cf. चूडा.
juvas जुवस् a. Ved. Speed, quickness; आ नः सोम सहो जुवो रूपं न वर्चसे भर Rv.6.65.18.
ajura अजुर र्य a. [अज्-कुरच् न व्यादेशः] Ved. Not subject to decay or old age; strong, very swift or speedy. अवकक्षिणं वृषभं यृथा$जुरम् Rv.8.1.2.
ajuṣṭi अजुष्टि f. Non-enjoyment; feeling of dissatisfaction or disappointment.
ajju अज्जु (ज्जू) का [अर्जयति या सा, अर्ज्-ऊक, पृषो रकारस्य जत्वम् Tv.] A courtezan (used only in dramas.).
adhirajju अधिरज्जु a. Ved. [अधिगता रज्जुर्येन] Fastening, fettering.
anṛju अनृजु a. Not straight, crooked; (fig.) unfair, wicked, dishonest; न पाणिपादचपलो न नेत्रचपलो$नृजुः Ms. 4.177; P.V.2.75 Sk.
apīju अपीजु a. Ved. Impelling, stirring up. (Mw. अपीजू) उषासानक्ता जगतामपीजुवा Rv.2.31.5.
abhiju अभिजुष् 6 A. (or Ved. P.) 1 To visit, frequent, call upon; श्रियाभिजुष्टः Mb. -2 To be pleased or contented with, like, be fond of (Ved.).
abhijuṣṭa अभिजुष्ट p. p. Visited, frequented.
ayajuṣka अयजुष्क a. Without a sacrificial formula or verse.
arajju अरज्जु a. Not consisting of or furnished with cords; अरज्जौ दस्यून् Rv.2.13.9. n. A prison house.
arjuna अर्जुन a. [अर्ज्-उनन् णिलुक् च Uṇ.3.58] (-ना, -नी f.). 1 White, clear, bright, of the colour of day; अहश्च कृष्णमहरर्जुनं च Rv.6.9.1; पिशङ्गमौञ्जीयुजमर्जुनच्छविम् Śi.1.6. -2 Silvery; यत्र वः प्रेङ्खा हरिता अर्जुना Av.4.37.5. -नः 1 The white colour. -2 A peacock. -3 A sort of cutaneous disease. -4 A tree (Mar. अर्जुनसादडा), with useful rind; Mb.3.64.3. -5 N. of the third Pāṇḍava who was a son of Kuntī by Indra and hence called ऐन्द्रि also. [Arjuna was so called because he was 'white' or 'pure in actions' (पृथिव्यां चतुरन्तायां वर्णो मे दुर्लभः समः । करोमि कर्म शुद्धं च तेन मामर्जनं विदुः). He was taught the use of arms by Droṇa and was his favourite pupil. By his skill in arms he won Draupadī at her Svayaṁvara (see Draupadī). For an involuntary transgression he went into temporary exile and during that time he learnt the science of arms from Paraśurāma. He married Ulūpī, a Nāga Princess, by whom he had a son named Irāvat, and also Chitrāṅgadā, daughter of the king of Maṇipura, who bore him a son named Babhruvāhana. During this exile he visited Dvārakā, and with the help and advice of Kṛiṣṇa succeeded in marrying Subhadrā. By her he had a son named Abhimanyu. Afterwards he obtained the bow (Gāṇḍiva from the god Agni whom he assisted in burning the Khāṇḍva forest. When Dharma, his eldest brother, lost the kingdom by gambling, and the five brothers went into exile, he went to the Himālayas to propitiate the gods and to obtain from them celestial weapons for use in the contemplated war against Kauravas. There he fought with Śiva who appeared in the disguise of a Kirāta; but when he discovered the true character of his adversary he worshipped him and Śiva gave him the Pāśupatāstra. Indra, Varuṇa, Yama and Kubera also presented him with their own weapons. In the 13th year of their exile, the Pāṇḍavas entered the service of the King of Virāṭa and he had to act the part of a eunuch, and music and dancing master. In the great war with the Kauravas Arjuna took a very distinguished part. He secured the assistance of Kṛiṣṇa who acted as his charioteer and related to him the Bhagavadgītā when on the first day of the battle he hesitated to bend his bow against his own kinsmen. In the course of the great struggle he slew or vanquished several redoubtable warriors on the side of the Kauravas, such as Jayadratha, Bhīṣma, Karṇa &c. After Yudhiṣṭhira had been installed sovereign of Hastināpura, he resolved to perform the Aśvamedha sacrifice, and a horse was let loose with Arjuna as its guardian. Arjuna followed it through many cities and Countries and fought with many kings. At the city of Maṇipura he had to fight with his own son Babhruvāhana and was killed; but he was restored to life by a charm supplied by his wife Ulūpī. He traversed the whole of Bharata-khaṇda and returned to Hastināpura, loaded with spoils and tributes, and the great horse-sacrifice was then duly performed. He was afterwards called by Kṛiṣna to Dvārakā amid the internecine struggles of the Yādavas and there he performed the funeral ceremonies of Vasudeva and Kṛiṣṇa. Soon after this the five Pāṅdavas repaired to heaven having installed Parīkṣit -the only surviving son of Abhimanyu- on the throne of Hastināpura. Arjuna was the bravest of the Pāṇdavas, high-minded, generous, upright, handsome and the most prominent figure of all his brothers. He has several appellations, such a Pārtha, Gudākeśa, Savyasāchī, Dhanañjaya, Phālguna, Kirītin, Jīṣṇu, Śvetavāhana, Gāṇḍivin &c.] cf. अर्जनः फाल्गुनो जिष्णुः किरीटी श्वेतवाहनः । बीभत्सुर्विजयः कृष्णः सव्यसाची धनञ्जयः ॥ -6 N. of Kārtavīrya, slain by Parasurāma See कार्तवीर्य. -7 N. of a country Bṛi. S.14. 25. -8 The only son of his mother. -9 N. of Indra. -1 N. of a tree, Jerminalia Arjuna (Mar. अईन). The tree is rarer in south India. The colour of its bark is white. It is a forest-tree bearing fragrant flowers appearing in panicles like those of the Mango-tree. -नी 1 A procuress, bawd. -2 A cow. तथार्जुनीनां कपिला वरिष्ठा Mb.13.73.42. -3 A kind of serpent; अर्जुनि पुनर्वोयन्तु˚ Av.2.24.7. -4 N. of Uṣhā, wife of Aniruddha. -5 N. of a river commonly called करतोया. -6 (न्यौ, -न्यः dual and pl.) N. of the constellation Phalgunī. अघासु हन्यन्ते गावो$र्जुन्योः पर्युह्यते Rv.1.85.13. -नम् 1 Silver. वीरुद्भिष्टे अर्जुनं संविदानम् Av.5.28.5. -2 Gold. -3 Slight inflammation of the white of the eye. -4 Grass. -न (Pl.) The descendants of Arjuna; cf. अर्जुनः ककुभे पार्थे कार्तवीर्यमयूरयोः । मातुरेकसुते वृक्षे धवले नयनामये । तृणभेदे गवि स्त्री स्यात् ...Nm. -Comp. -अभ्रम N. of a medicament. -ईश्वरतीर्थम् N. of a holy place. Siva P. -उपमः the teak tree; also शाकद्रुम and महापत्राख्यवृक्ष. -काण्ड a. having a white stem or appendage. बभ्रोरर्जनकाण्डस्य यवस्य ते Av.2.8.3. -च्छवि a. white, of a white colour. -ध्वजः 'white-bannered', N. of Hanūmat. -पाकी N. of a plant and its fruits. -बदरः The fibre of the Arjuna plant; अर्जुन- बदरा मेखलाः क्रियन्ताभू । ŚB. on MS.9.4.25 -मिश्रः Name of a commentator on the Mb. -सखिः (L.) Kriṣṇa. -सिंहः N. of a prince (Inscriptions).
arjunaka अर्जुनक a. Belonging to Arjuna. -कः A worshipper of Arjuna.
arjunasa अर्जुनस a. [तृणादिगण] Overgrown with Arjuna plants.
āmañju आमञ्जु a. Lovely, charming; आमञ्जुवञ्जुलरुतानि च तान्यमूनि U.2.23.
ārjunāyanāḥ आर्जुनायनाः N. of a people.
ārjuniḥ आर्जुनिः [अर्जुनस्य अपत्यं इञ्] The son of Arjuna, अभिमन्यु; अभिमन्युमिति प्राहुरार्जुनिं पुरुषर्षभम् Mb.1.221.67.
upajuṣṭa उपजुष्ट a. 1 Approached, received with courtesy; इत्याचारादसि यदि मया प्रश्रयेणोपजुष्टः Mv.3.26. -2 Frequented, resorted to; Mv.4.
ju ऋजु ऋजुक a. [अर्जयति गुणान्, अर्ज्-उ Tv.] (जु or ज्वी f.) (compar. ऋजीयस्, superl. ऋजिष्ठ) 1 Straight (fig. also); उमां स पश्यन् ऋजुनैव चक्षुषा Ku.5.32; Śi.1.13, 12.18,2.77; ˚प्रणाम R.6.25. -2 Upright, honest, straight-forward; ऋजूननृजवः Pt.1.415. -3 Simpleminded, plain; Mk.5; Ratn.2,3. -4 Favourable, beneficial, good. -ind. In the right manner, Correctly; Rv.2.3.7. -Comp. -आयत a. sitting or being upright and stretched up or distended; ऋज्वायतं संनमितोभयांसम् Ku.3.45; M.2.7. -कायः The sage कश्यप. -क्रतु a. acting righteously; N. of Indra; यूथा गवामृजुक्रतुः Rv.1.81.7. -गः 1 one who is honest in his dealings; स नो मृडाति तन्व ऋजुगः Av.1.12.1. -2 an arrow. -गाथ a. Ved. singing correctly; धारवाकेष्वृजुगाथ शोभसे Rv.5.44.5. -नीतिः f. Ved. right conduct; guidance; ऋजुनीती नो वरुणो Rv.1.9.1. -मिताक्षरा N. of a commentary on Yājñavalkya's law-book, generally called Mitākṣarā. -रोहितम् the straight red bow of Indra. -लेख a. Rectilinear. -खा Straight line. -वनि, -हस्त a. granting auspicious gifts; स्मत् सूरिभिर्ऋजुहस्त ऋजुवनिः Rv.5.41.15.
ju ऋजुता त्वम् Straight direction, straightness, honesty, sincerity; ऋजुताफलशुद्धियोगभाजाम् Śi.2.9; Ku.4.23.
judhā ऋजुधा ind. Straight, right.
kharju खर्जुः f. 1 Scratching. -2 The date-tree. -3 The Dhattūra plant. -4 A worm, a kind of insect.
kharjuram खर्जुरम् Silver.
nāgārjunaḥ नागार्जुनः N. of an ancient Buddhist teacher of the rank of बोधिसत्त्व.
piñjulam पिञ्जुलम् Ved. 1 A bundle of grass. -2 The wick of a lamp. Also पिञ्जूलम्, पिञ्जूली.
prajuṣṭa प्रजुष्ट a. Attached or devoted to, intent on; विषयेषु प्रजुष्टानि Ms.2.96.
mañju मञ्जु a. [मञ्ज्-उन्] 1 Lovely, beautiful, charming, sweet, pleasing, agreeable, attractive; स्खलदसमञ्जसमञ्जु- जल्पितं ते (स्मरामि) U.4.4; अयि दलदरविन्द स्यन्दमानं मरन्दं तव किमपि लिहन्तो मञ्जु गुञ्जन्तु भृङ्गाः Bv.1.5; तन्मञ्जु मन्दहसितं श्वसितानि तानि 2.5. -Comp. -केशिन् m. an epithet of Kṛiṣṇa. -गति, -गमन a. having a lovely gait. (-ना) 1 a goose. -2 a flamingo. -गर्तः N. of the country called Nepāl. -गिर् a. sweet-voiced; एते मञ्जुगिरः शुकाः Kāv.2.9. -गुञ्जः a charming hum. -घोष a. uttering a sweet sound. (-षः) a dove. -नाशी 1 a handsome woman (?). -2 an epithet of Durgā. -3 of Śachī, wife of Indra. -पाठकः a parrot. -प्राणः an epithet of Brahmā. -भद्रः N. of one of the Jinas. -भाषिन्, -वाच्, वादिन् a. sweet-speaking; (गिरम्) अनुवदति शुकस्ते मञ्जु- वाक् पञ्जरस्थः R.5.74;12.39. -भाषिणी f. N. of a metre; सजसाजगौ भवति मञ्जुभाषिणी V. Ratna. -मणिः m. a topaz (पुष्कराज). -वक्त्र a. having a beautiful face, handsome. -श्रीः N. of a बोधिसत्त्व. -सौरभम् a kind of metre. -स्वन, स्वर a. sweet-sounding.
mañjula मञ्जुल a. [मञ्जु-सिध्मा˚, लच्, मञ्जु-उ लच् वा] Lovely, beautiful, agreeable, charming, sweet, melodious (voice &c.); संप्रति मञ्जुलवञ्जुलसीमनि केलिशयनमनुयातम् Gīt.11; कूजितं राजहंसानां वर्धते मदमञ्जुलम् Kāv.2.334. -लः 1 A kind of gallinule. -लम् 1 An arbour, a bower. -2 A spring, well. -3 The state of being variegated. मञ्जु(ञ्जू)षा, मञ्जु(ञ्जू)षिका [मञ्ज्-ऊषन्] 1 A box, casket, chest, receptacle; मदीयपद्यरत्नानां मञ्जूषैषा मया कृता Bv.4.45; अपारकोषगर्भासु मञ्जूषासु निजैर्नरैः Śiva B.29.56. -2 A large basket, hamper; मञ्जुषा$पि च मञ्जूषा पेटा च पेटिकेत्यपि Śabdaratnāvalī. -3 Madder (= मञ्जिष्ठा). -4 A stone.
yajus यजुस् n. [यज्-उसि] 1 A sacrificial prayer or formula; तां कामयानां भगवानुवाह यजुषां पतिः Bhāg.4.1.6. -2 A text of the Yajurveda, or the body of sacred mantras in prose muttered at sacrifices; वृत्तगीतिवर्जितत्वेन प्रश्लिष्टपठिता मन्त्रा यजूंषि Sāyaṇa; cf. मन्त्र. -3 N. of the Yajurveda. -4 Ved. Worship, oblation. -Comp. -उदरः Ved. an epithet of Brahman. -पतिः N. of Viṣṇu. -विद् a. knowing the sacrificial formulæ. -वेदः the second of the three (or four, including the Atharvaveda) principal Vedas, which is a collection of sacred texts in prose relating to sacrifices; it has two chief branches or recensions :-- the तैत्तिरीय or कृष्ण- यजुर्वेद and बाजसनेयी or शुक्लयजुर्वेद.
jukaḥ याजुकः A sacrificer (as इष्टियाजुक); Bṛi. Up.1.5.2.
juṣa याजुष a. (-षी f.) [यजुस्-अण्] Relating to the Yajurveda. -षः 1 A follower of the Yajurveda. -2 A partridge (तित्तिर).
rajju रज्जुः (Uṇ.1.15) f. A rope, cord, string. -2 N. of a sinew proceeding from the vertebral column. -3 A lock of braided hair. -Comp. -दालक a kind of wild fowl; so रज्जुवालः; Ms.5.12. -पेडा a rope-basket.
rajjukaḥ रज्जुकः See रज्जुः; व्याकुलमुक्तरज्जुके Śi.12.24.
vañjula वञ्जुल a. Crooked. -लः [वञ्च्-उलच् वृषो˚ चस्य जः Uṇ. 1.93] 1 The common cane or reed; आमञ्जुवञ्जुललतानि च तान्यमूनि नीरन्ध्रनीलनिचुलानि सरित्तटानि U.2.23; or मञ्जुल- वञ्जुलकुञ्जगतं विचकर्ष करेण दुकूले Gīt.1. -2 A kind of flower. -3 The Aśoka tree; नीवारान् पनसान् सालान् वञ्जुलां- स्तिनिशांस्तथा Rām.3.11.74. -4 A kind of bird. -ला A cow that yields much milk. -Comp. -द्रुमः the Aśoka tree. -प्रियः the ratan, Calamus Rotang (वेतस).
vañjulikā वञ्जुलिका Ordenlandia Herbacia (Mar. पापडी, जंतुकारी.)
vijulaḥ विजुलः The silk-cotton tree.
vijjulam विज्जुलम् Cinnamon.
saju सजुष् (स्) a. 1 Loving, attached to. -2 Associated together. -m. (Nom. सजूः सजुषौ सजुषः; instr. dual सजूर्भ्याम्) A friend, companion; खेलायन्ननिशं नापि सजूःकृत्य रतिं वसेत् Bk.5.72. ind. With, together with; सजूरिन्द्रेण पञ्चा- शद्देवास्ते मस्तो$भवन् Bhāg.6.18.67.
sarju सर्जुः सर्जूः [सृज्-ऊः Uṇ.1.77] 1 A trader. -2 Necklace. -3 Going, following. -f. Lightning.
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ju juṣ enjoy, VI. juṣá, vii. 71, 6; 86, 2; x. 15, 4. 13; pf. sb. jújuṣan, vii. 61, 6; iṣ ao. sb. jóṣiṣat, ii. 35, 1 [cp. Gk. γεύω, Lat. gus-tus, Go. kiusan, Eng. choose].
juṣāṇa juṣ-āṇá, pr. pt. Ā. enjoying, viii. 48, 2.
juṣṭa júṣ-ṭa, pp. (with shifted accent) acceptable, iii. 59, 5 [juṣ enjoy].
ajurya a-jur-yá, a. unaging, iv. 51, 6 [jur waste away].
yajus yáj-us, n. sacrificial formula, x. 90, 9 [yaj worship].
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jugupsā (des.) f. disgust, aversion.
juhoti m. (3 sg. of √ hu) techni cal designation of the sacrifices denoted by the term guhoti (not by yagati).
ju f. [caller: √ hvâ] tongue (esp. of Agni); flame; sacrificial butter-ladle (for pouring ghee on the fire).
juhurāṇa pr. pt. Â. of √ hvri.
juhūṣu a. wishing to sacrifice (ac.).
ju a. devoted to; dwelling in; pos sessing; like, similar to (--°ree;).
juṣṭa pp. acceptable (to, in., d., g.); frequented or visited by, exposed to, furnished with (--°ree;, in.).
juṣṭi f. favour; satisfaction.
juṭikā f. tuft of hair.
ajju f. courtesan (in a play).
ajuṣṭa pp. unpleasant; gloomy.
ajurya a. (f. -yâ or -î) id.
ajur a. not growing old, imperishable.
ajugupsita pp. blameless.
atimañjula a. extremely lovely.
atyṛju a. too straight, too sincere.
adevajuṣṭa pp. displeasing to the gods.
amājur f. aging at home, old maid.
arjuna a. (î) white, bright; m. N. of a son of Pându.
avairijuṣṭa pp. that not even an enemy consents to.
āmañju a. charming, lovely.
ju a. (rigvî) straight; right, just; honest: -tâ, f. straightness; candour; -tva, n. straightforwardness; -dh&asharp;, ad. straight way; rightly; -mita½aksharâ, f. N. of a commentary on Yâgñavalkya's code.
nijur f. burning, scorching.
mañjuvādin a. speaking sweet ly: -î, f. N.; -srî, f. N. of a celebrated Bodhi sattva of the Northern Buddhists.
mañjula a. charming, lovely, beauti ful: i-kâ, f. N.
mañju a. lovely, beautiful, charming: -tara, cpv.; -garta, N. of a country, Nepal; -gir, a. sweet-voiced; -ghosha, a. uttering a sweet sound; -bhâshin, a. speaking sweetly; -matî, f. N. of a princess.
yajuḥsvāmin m. N. of a Purohita.
yajus n. sacred awe, worship, sacri fice (V.); sacrificial text (as opp. to hymns and chants); the Yagur-veda (sg. & pl.).
yajuṣmat a. attended with a sacrificial text: w. ishtakâ, pl. designation of certain bricks (consecrated with a special text).
yajurmaya a. consisting of the Yagur-veda; -víd, a. knowing the Yagur veda; -vedá, m. Veda of sacrificial texts; -ved-in, a. versed in the Yagur-veda.
juṣa a. (&isharp;) relating to the Yagus formulae.
jurvedika a. relating to the Yagur-veda; -vaidika, a. id.
rajjudāla m. kind of tree; wild fowl: -ka, m. wild fowl; -pîthikâ, f. stool suspended by ropes; -pedâ, f. basket sus pended by ropes; -bandha, m. tying with ropes: e-na bandh, tie any one up with ropes; -maya, a. consisting of ropes; -yantra, n. contrivance of cords (in a mechanical doll).
rajju f. [√ rasg*, bind: cp. √ magg] cord, rope (--°ree;, of, rarely=for): -m â-sthâ, have recourse to the rope, hang oneself.
rajoju a. joined with the quality of passion; -megha, m. cloud of dust.
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ju Is the regular name in the Rigveda and later for the tongue-shaped ladle in which butter was offered to the gods.
amājur is an epithet denoting maidens ‘who grow old at home ’ without finding husbands, or, as they are elsewhere called, 'who sit with their father ’ (pitr-sad). A well-known example of such was Ghosā
arju Is, in the Rigveda, the name of the Naksatra (‘lunar mansion’), elsewhere called Phalgunī. It occurs in the marriage hymn, with Aghā for Maghā, and, like that word, is apparently a deliberate modification.
ārjuneya In the Rigveda this name occurs as the patro­nymic of Kautsa.
pūtirajju Is the name of a certain plant of unknown kind in the Atharvaveda according to Roth. The Kauśika Sūtra treats it as a putrid rope,’ but Ludwig4 suggests that a snake is meant.
yajurveda The ‘Veda of the sacrificial utterance ’ (Yajus), is mentioned frequently in the Brāhmaṇas and Upaniṣads.
yajus Is repeatedly distinguished from the Rc and the Sāman in Vedic literature. The Yajus is the utterance accompanying the sacrifice, and may have the form of verse or prose, the term covering both.
yajurveda The ‘Veda of the sacrificial utterance ’ (Yajus), is mentioned frequently in the Brāhmaṇas and Upaniṣads.
yajus Is repeatedly distinguished from the Ṛc and the Sāman in Vedic literature. The Yajus is the utterance accompanying the sacrifice, and may have the covering both.
rajju In the Rigveda and later denotes ‘rope.’ In the' Atharvaveda the serpent is called the ‘ toothed rope’ (rajju datvatī).
rajjudāla Is the name of a tree (Cordia myxa or latifolia) in the śatapatha Brāhmaṇa.
rajjusarja ‘Rope-maker,’ is one of the victims at the Purusamedha (‘ human sacrifice ’) in the Yajurveda.
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juguśīrṣasāvaye śaṃ namo astu devāḥ AVP.1.45.2d.
juhomi kilāsabheṣajam AVP.9.3.5b.
juhomi te dharuṇaṃ (AVP. dharuṇo) madhvo agram RV.10.83.7c; AVś.4.32.7c; AVP.4.32.7c. Cf. sa praty ud.
juhomi tvā subhaga saubhagāya VSK.2.5.8a; Kś.4.2.43a.
juhomi vidvāṃs te haviḥ AVP.5.17.7c.
juhomi viśvakarmaṇe VS.17.78b; TS.5.5.4.3b; MS.2.10.6b: 139.10; KS.39.3b; śB.9.2.3.42.
juhomi havyaṃ tarase balāya RV.3.18.3b; AVś.3.15.3b.
juhota (AVś. -tā) pra ca tiṣṭhata RV.1.15.9b; 10.14.14b; AVś.18.2.2b; VS.26.22b; TA.6.5.1b.
juhota vṛṣṇe tad id eṣa vaṣṭi RV.2.14.1d.
juhotā pra etc. see juhota pra etc.
juhotā madhumattamam RV.7.102.3b; TB.2.4.5.6b.
juhotana vṛṣabhāya kṣitīnām RV.7.98.1b; AVś.20.87.1b.
juhu dyāṃ gacha yajamānena sākam AVś.18.4.6c.
juhūbhiḥ siñcatīr iva RV.10.21.3b.
juhudhi MS.3.6.6: 67.4; śB.2.5.3.18; Lś.5.1.14; Kś.5.6.39; Apś.8.11.20; Mś.5.2.15.31. See oṃ juhudhi.
juhudhy agne vayunāni vidvān AVP.12.9.4c.
juhūmasi dyavi-dyavi RV.1.4.1c; AVś.20.57.1c; 68.1c; SV.1.160c; 2.437c.
juhūmasi śravasyavaḥ RV.8.52 (Vāl.4).4d.
juhūr asy anādhṛṣṭā sapatnasāhī Mś.1.2.5.4. Cf. Apś.2.4.2.
juhūr upabhṛd, dhruvāsi ghṛtācī nāmnā TS.1.1.11.2d. See under ghṛtācy asi juhūr, upabhṛd asi, and dhruvāsi.
juhūr dādhāra dyām upabhṛd antarikṣam AVś.18.4.5a. P: juhūr dādhāra dyām Kauś.81.7.
juhūr asi ghṛtācī (TSṭB. -ācī nāmnā) TS.1.1.11.2; TB.3.3.6.10; Apś.2.9.15; 4.7.2. See under ghṛtācy asi juhūr.
juhurāṇā cid aśvinā RV.8.26.5a.
juhurāṇaś cin manasā pariyan RV.1.173.11b.
juhūre 'vase mahi (RV.8.8.6b, narā) RV.1.48.14b; 8.8.6b.
juhure vi citayantaḥ RV.5.19.2a; N.4.19.
juhutā viśvakarmaṇe TS.4.6.2.6d; VārG.15.10d.
juhuyād ājyam anvaham RVKh.5.87.22b.
juhuyāt sarvadā haviḥ śG.1.10.8b.
juhv ehi TS.1.1.12.1; KS.1.12; 31.11; MS.4.1.14: 19.3; TB.3.3.7.6; Apś.2.13.2; Mś.1.3.1.12.
juhv ehi ghṛtācī dyaur janmanā KS.1.11. P: juhv ehi ghṛtācī KS.31.10. See under ghṛtācy asi juhūr.
juhvānāso yatasrucaḥ RV.8.74.6c.
juhvānāya pracetase RV.8.27.21d.
juhvantaṃ mā mā pratihauṣīḥ SMB.2.4.6; JG.1.2.
juhve manuṣvad uparāsu vikṣu RV.4.37.3c.
jujoṣad indro dasmavarcāḥ RV.1.173.4c.
jujoṣann in marutaḥ suṣṭutiṃ naḥ RV.7.58.3b.
jujuruṣo nasatyota vavrim RV.1.116.10a.
jujurvāṃ iva viśpatiḥ RV.1.37.8b.
jujurvāṃ yo muhur ā yuvā bhūt RV.2.4.5d.
jujurvān daśame yuge RV.1.158.6b.
jujuṣāṇa upāgahi RV.1.91.10b; 10.150.2b; MS.4.11.6b: 175.14; KS.2.14b.
jujuṣvāṃ ava gachati RV.8.64.8b.
jumbakāya svāhā VS.25.9; MS.3.15.8: 180.3; KSA.5.7; śB.13.3.6.5; TB.3.9.15.3; Kś.20.8.16; Apś.20.22.6; Mś.9.2.5.25.
juṣad dhavyā manuṣasya RV.10.20.5a.
juṣadhvaṃ no havyadātiṃ yajatrāḥ RV.5.55.10c; KS.18.7c; TB.2.8.2.2d.
juṣāṇa indra ājyasya menihā valagahā trātā trāyatāṃ svāhā AVP.2.51.2.
juṣāṇa indra tat piba RV.8.65.8c.
juṣāṇa indra saptibhir na ā gahi RV.8.13.13c. Cf. next.
juṣāṇa indra haribhir na ā gahi RV.3.44.1c. Cf. prec.
juṣāṇā nirṛtir vetu svāhā MS.2.6.1: 64.4; 4.3.1: 39.5; KS.13.5 (bis); 15.1; Mś.9.1.1.12. See eṣa te nirṛte.
juṣāṇā maruta ājyasya trātāras trāyantāṃ svāhā AVP.2.50.3.
juṣāṇā vājinīvasū RV.5.75.3d; SV.2.1095d.
juṣāṇā viśve devā ājyasya menihano valagahanas trātāras trāyantāṃ svāhā AVP.2.51.4.
juṣāṇaḥ sūryo vetu svāhā VS.3.10c; śB.2.3.1.38. P: juṣāṇaḥ sūryaḥ Vait.7.11.
juṣāṇaḥ soma ājyasya menihā valagahā trātā trāyatāṃ svāhā AVP.2.51.3.
juṣāṇaḥ soma ājyasya haviṣo vetu TB.3.5.6.1 (bis); Aś.1.5.29; śś.1.8.3.
juṣāṇāḥ pitara ājyasya trātāras trāyantāṃ svāhā AVP.2.50.4.
juṣāṇāni mahāṃsi savanāny ājyasya vyantu svāhā śś.6.3.8.
juṣāṇau mitrāvaruṇāv ājyasya trātārau trāyetāṃ svāhā AVP.2.50.2.
juṣāṇāv agnīṣomāv ājyasya haviṣo vītām śś.1.8.7.
juṣāṇāv āhutiṃ narā RV.7.66.19b.
juṣāṇo agniḥ pavamāna ājyasya vetu śB.2.2.3.22.
juṣāṇo agnir ājyasya trātā trāyatāṃ svāhā AVP.2.50.1. See next.
juṣāṇo agnir ājyasya menihā valagahā trātā trāyatāṃ svāhā AVP.2.51.1. See prec.
juṣāṇo agnir ājyasya vetu śB.1.5.3.23; 2.2.3.20,21; TB.3.5.6.1 (bis); Aś.1.5.29.
juṣāṇo agnir ājyasya haviṣo vetu śś.1.8.3.
juṣāṇo agnir indumān ājyasya vetu śB.2.2.3.23.
juṣāṇo agnir vetu svāhā VS.3.10c; Vait.7.11c; śB.2.3.1.37.
juṣāṇo agne prati harya me vacaḥ RV.10.122.2a.
juṣāṇo agne prati harya homaiḥ AVś.10.6.35b.
juṣāṇo aṅgirastama RV.8.44.8a.
juṣāṇo aptur ājyasya vetu svāhā (TS.6.3.2.2, omits svāhā) VS.5.35; TS.1.3.4.1; 6.3.2.2; MS.1.2.13: 22.5; KS.3.1; śB.3.6.3.8. Ps: juṣāṇo aptuḥ KS.26.2 (ter); Kś.8.7.2; Mś.2.2.4.24; juṣāṇaḥ Apś.11.16.16.
juṣāṇo asya sakhyam RV.8.72.2c.
juṣāṇo asya samidhaṃ yaviṣṭha RV.10.69.10c.
juṣāṇo asya haviṣo ghṛtasya vīhi svāhā KS.9.5; Apś.8.12.4. See under asya ghṛtasya.
juṣāṇo 'dhvājyasya vetu svāhā VSK.11.1.4; śB.5.3.1.11. P: juṣāṇo 'dhvājyasya vetu Kś.15.3.13.
juṣāṇo barhir harivān na (MS. nā) indraḥ VS.20.39a; MS.3.11.1a: 140.2; KS.38.6a; TB.2.6.8.2a.
juṣāṇo bṛhaspatir ājyasya trātā trāyatāṃ svāhā AVP.2.50.5. See next.
juṣāṇo bṛhaspatir ājyasya menihā valagahā trātā trāyatāṃ svāhā AVP.2.51.5. See prec.
juṣāṇo ma āhutiṃ māmahiṣṭa (text and comm. mā mahiṣṭa) TB.2.4.7.11c.
juṣāṇo yāhy asmayuḥ RV.1.135.2g.
juṣāṇo havyadātaye RV.5.51.5b.
juṣāṇo havyam amṛteṣu dūḍhyaḥ TB.2.5.4.5a.
juṣāṇo hastyam abhi vāvaśe vaḥ RV.2.14.9c.
juṣanta viśvāny asya karma RV.1.148.2c.
juṣanta vṛdhaṃ sakhyāya devāḥ RV.1.167.4d.
juṣantāṃ yajñam adruhaḥ RV.3.22.4c; VS.12.50c; śB.7.1.1.25. See juṣantāṃ havyam.
juṣantāṃ yujyaṃ payaḥ RV.6.52.10c; TS.2.4.14.5c; MS.4.10.3c: 150.11; KS.13.15c.
juṣantāṃ somyaṃ (TB. sau-) madhu VS.20.90d; 21.42k; MS.3.11.4j: 146.1; TB.2.6.11.10k.
juṣantāṃ havyam āhutam TS.4.2.4.3c; MS.2.7.11c: 89.16; KS.16.11c. See juṣantāṃ yajñam, and cf. juṣasva havyam āhutam.
juṣasva tiroahnyam RV.3.28.6c.
juṣasva naḥ sakhyā veśyā ca RV.6.61.14c; MS.4.11.2c: 166.5; KS.17.18c; 30.3c; TB.2.4.3.1c.
juṣasva naḥ samidhaṃ jātavedaḥ RV.5.4.4c.
juṣasva naḥ samidham agne adya RV.7.2.1a. P: juṣasva naḥ samidham Aś.3.2.6. Cf. BṛhD.5.160.
juṣasva pra su mām ava RV.8.6.32b.
juṣasva lokam PB.1.5.5.
juṣasva vājinīvati RV.2.41.18b.
juṣasva saprathastamam RV.1.75.1a; MS.3.10.1a: 130.6; 4.13.5: 204.7; KS.16.21a; AB.2.12.3a; KB.28.2; TB.3.6.7.1a; Aś.3.4.1; śś.5.18.1; 6.4.1; 10.12.15; 14.56.12; 15.1.25; Mś.5.2.8.26.
juṣasva samidho mama VS.3.4c; TB.1.2.1.10c; Apś.5.6.3c.
juṣasva sū no adhvaram RV.3.24.2c.
juṣasva havyam aṅgiraḥ RV.6.2.10d.
juṣasva havyam āhutam RV.2.32.6c; AVś.7.20.2c; 46.1c; 68.1c; VS.34.10c; TS.3.1.11.3c; MS.4.12.6c: 195.5; KS.13.16c; N.11.32c. Cf. juṣantāṃ havyam.
juṣasvāgna iḍayā sajoṣāḥ RV.5.4.4a.
juṣasvāgne aṅgiraḥ RVKh.7.34.4a.
juṣasvendra purutamasya kāroḥ RV.3.39.7d.
juṣasvendrā gurasva ca RV.3.52.2b.
juṣatāṃ vetu pibatu somam Aś.10.9.5. See juṣatāṃ pibatu.
juṣatāṃ haviḥ VS.21.46,47; MS.4.13.5 (ter): 205.7,8,12; 4.13.7 (bis): 208.17; 209.7; KS.16.21 (ter); 18.21 (quinq.); śB.1.7.3.15; TB.3.5.7.6; 6.8.2; 11.4 (bis); 12.2; Aś.1.6.5. Cf. juṣetāṃ haviḥ.
juṣatāṃ tvā saumanasāya devī śG.1.24.10c.
juṣatām Aś.3.4.15. Cf. the ūha juṣantām, in the comm.
juṣatāṃ pibatu somam VS.23.64. See juṣatāṃ vetu.
juṣatāṃ prati medhiraḥ TB.2.5.8.3c; śś.3.18.15c; Apś.8.20.5c.
juṣatāṃ me vāg idaṃ haviḥ TB.2.5.1.2a.
juṣetāṃ yajñam iṣṭaye RV.5.72.3b. Cf. juṣethāṃ etc.
juṣetāṃ haviḥ VS.21.41,43; MS.4.13.5 (bis): 205.10,11; 4.13.7: 208.7; KS.16.21; 18.21; TB.3.6.8.1,2; 11.2; Mś.5.1.3.27. Cf. juṣatāṃ haviḥ.
juṣethāṃ yajñaṃ draviṇaṃ ca dhattam RV.6.69.1c; TS.3.2.11.2c; MS.4.12.5c: 192.2; KS.12.14c.
juṣethāṃ yajñam amṛtam asmāsu dhattam (AVP. dhattaṃ svāhā) AVś.5.6.8b; AVP.6.11.7d.
juṣethāṃ yajñam iṣṭaye RV.5.78.3b; 8.38.4a. P: juṣethāṃ yajñam śś.12.2.21. Cf. juṣetāṃ etc.
juṣethāṃ yajñaṃ bodhataṃ havasya me RV.2.36.6a; 8.35.4a.
juṣethāṃ viśvā havanā matīnām RV.6.69.4c.
juṣethāṃ suṣṭutiṃ mama RV.8.38.6b.
juṣṭa indrāya matsaraḥ RV.9.13.8a; SV.2.544a.
juṣṭā ehi MS.4.2.5: 27.1.
juṣṭā no 'si juṣṭiṃ te gameyam TS.1.6.3.2.
juṣṭā bhavantu juṣṭayaḥ RV.1.10.12d; VS.5.29d; TS.1.3.1.2d; MS.1.2.11d: 21.5; KS.2.12d; śB.3.6.1.24d; ApMB.1.2.6d.
juṣṭā vareṣu samaneṣu valguḥ AVś.2.36.1c; AVP.2.21.1c.
juṣṭaṃ yajñaṃ diviṣṭiṣu RV.8.87.3d.
juṣṭaṃ śucitamaṃ vasu TB.2.4.8.2c.
juṣṭaṃ girvaṇase bṛhat (TS. giraḥ) RV.8.89.7d; SV.2.781d; TS.1.6.12.2d; KS.8.16b; N.6.14.
juṣṭaṃ janāya dāśuṣe RV.1.44.4b.
juṣṭaṃ devānām idam astu havyam TS.3.1.4.1d; 3.9.1d; 4.1.9.2c. See juṣṭaṃ devebhya.
juṣṭaṃ devānām uta mānuṣānām AVś.4.30.3b. See next.
juṣṭaṃ devebhir uta mānuṣebhiḥ RV.10.125.5b. See prec.
juṣṭaṃ devebhya idam astu havyam VS.11.69c; MS.2.7.7c: 82.17; śB.6.6.2.6; Mś.1.8.3.1d; KS.16.7c. See juṣṭaṃ devānām etc.
juṣṭaṃ devebhyo havyaṃ ghṛtāvat (TS. ghṛtavat svāhā) TS.1.3.10.1; MS.1.2.17: 27.2. P: juṣṭaṃ devebhyaḥ Mś.1.8.5.13.
juṣṭam agniṃ kavikratum RV.8.44.7b.
juṣṭaṃ patiṃ kalaśe gāva indum RV.9.97.22d; SV.1.537d.
juṣṭāṃ devebhyaḥ KA.1.210; 3.210.
juṣṭāṃ narāśaṃsāya śB.1.5.1.20.
juṣṭāṃ na śyeno vasatiṃ patāmi RV.1.33.2b.
juṣṭām adya devebhyo vācam udyāsam (śś. vācaṃ vadiṣyāmi) śB.1.5.1.18; śś.1.4.5; Apś.24.11.2.
juṣṭām anu pra diśaṃ (read pradiśaṃ) mandayadhyai RV.4.29.3b.
juṣṭāṃ brahmabhyaḥ śB.1.5.1.19.
juṣṭāni santu manase hṛde ca RV.1.73.10b; MS.4.14.15b: 241.13.
juṣṭāso adya ghṛtanirṇijo guḥ RV.4.37.2b.
juṣṭatamāso nṛtamāso añjibhiḥ RV.1.87.1c.
juṣṭatarasya kuvid aṅga vedat RV.8.96.11d.
juṣṭe juṣṭiṃ te 'śīya (śś. te gameya; KSḷś. te gameyam) TS.1.6.3.1; KS.5.2; 32.2; śś.1.12.5; Lś.3.6.3.
juṣṭī naro brahmaṇā vaḥ pitṝṇām RV.7.33.4a; TB.2.4.3.1a.
juṣṭir asi juṣasva naḥ TS.1.6.3.2.
juṣṭo damūnā atithir duroṇe RV.5.4.5a; AVś.7.73.9a; MS.4.11.1a: 159.3; KS.2.15a; TB.2.4.1.1a; N.4.5a. P: juṣṭo damūnāḥ Aś.2.11.9; 12.5; 18.17; śś.3.1.4; Mś.5.1.5.11.
juṣṭo madāya devatāta indo RV.9.97.19a.
juṣṭo mitrāya varuṇāya vāyave RV.9.70.8c; 108.16c.
juṣṭo vācaspataye (MS. -patiḥ; KB.śś. -pateḥ; JBṭB. -patyuḥ) TS.3.1.10.1; MS.1.3.1: 30.3; KB.10.6; GB.2.2.17; JB.1.82; Aś.3.1.14; śś.6.9.17; Vait.18.5; Kś.9.8.16.
juṣṭo vāco (GB.Aś.Vait.Kś. vāce) bhūyāsam TS.3.1.10.1; MS.1.3.1: 30.3; KB.10.6; GB.2.2.17; JB.1.82; Aś.3.1.14; śś.6.9.17; Vait.18.5; Kś.9.8.16; Apś.11.20.1; Mś.2.3.6.18.
juṣṭo hi dūto asi havyavāhanaḥ RV.1.44.2a; SV.2.1131a.
juṣṭo hotā vareṇyaḥ RV.5.13.4b; SV.2.757b; MS.4.10.2b: 146.1; KS.2.14b; TB.2.4.1.6b; Apś.6.31.4b.
juṣṭvī dakṣasya sominaḥ RV.8.62.6c.
juṣṭvī na indo supathā sugāni RV.9.97.16a.
juṣṭvī narā duhitā sūryasya RV.1.118.5b.
ajuryasya madintamaṃ yam īmahe # RV.8.13.23c.
ajuryāso hariṣāco haridravaḥ # RV.10.94.12c.
ajuryo jarayann arim # RV.2.8.2b.
ajuṣanta maruto yajñam etam # MS.2.13.22c: 167.19; KS.40.12c; Apś.17.13.2c.
ajuṣṭāny āre asmad dadhātu # RV.10.164.3d; AVś.6.45.2d.
amājuraś cid bhavatho yuvaṃ bhagaḥ # RV.10.39.3a. Cf. BṛhD.7.48 (B).
arjunaś ca lohitaś ca # HG.2.7.2c; ApMB.2.16.8c.
arjunāya svāhā # TB.3.10.7.1.
arjuni punar vo yantu etc. # ūha of śerabhaka etc., AVś.2.24.7. See jūrṇa bharūjy.
arjunīḥ santu dhenavaḥ # TA.6.7.1b. See kṛṣṇā dhānā.
arjunyoḥ pary uhyate # RV.10.85.13d. See phalgunībhyāṃ vy, and phalgunīṣu vy.
avājuṣṭān vidhyati karte avratān # RV.9.73.8d.
ājuhvāna (MS. ājuhvānā) īḍyo vandyaś ca # RV.10.110.3a; AVś.5.12.3a; VS.29.28a; MS.4.13.3a: 201.14; KS.16.20a; TB.3.6.3.2a; N.8.8a. P: ājuhvānaḥ Apś.10.20.19.
ājuhvānam amartyam # VS.28.3b; TB.2.6.7.2b.
ājuhvānasya mīḍhuṣaḥ # RV.7.16.3b; TS.4.4.4.5b; KS.39.15b.
ājuhvānasya sarpiṣaḥ # RV.1.127.1g; AVś.20.67.3g; SV.1.465g; 2.1163g; VS.15.47g; TS.4.4.4.8g; MS.2.13.8g: 158.6; KS.26.11g; 39.15g.
ājuhvānaḥ sarasvatīm # VS.21.32b; MS.3.11.2b: 141.10; TB.2.6.11.3b. Cf. ājuhvānā sa-.
ājuhvānaḥ supratīkaḥ purastāt # VS.17.73a; TS.4.6.5.3a; MS.2.10.6a: 138.14; 3.3.9: 42.9; KS.18.4a; 21.9; śB.9.2.3.35; TB.3.7.7.10a. Ps: ājuhvānaḥ supratīkaḥ Mś.6.2.5.12; ājuhvānaḥ HG.1.26.20.
ājuhvānā īḍyo etc. # see ājuhvāna etc.
ājuhvānā ghṛtapṛṣṭhaṃ pṛṣadvat # RV.7.2.4c.
ājuhvānā sarasvatī # VS.20.58a; MS.3.11.3a: 143.15; KS.38.8a; TB.2.6.12.2a. Cf. ājuhvānaḥ sa-.
ājuhvāno ghṛtapṛṣṭhaḥ svañcāḥ # RV.5.37.1b; N.5.7.
ājuhvāno na īḍyaḥ # RV.1.188.3a.
ājuhvāno haviṣā śardhamānaḥ (KS. vardha-) # VS.20.38b; MS.3.11.1b: 139.16; KS.38.6b; TB.2.6.8.1b.
iṣṭayajuṣas te deva soma stutastomasya śastokthasya tiroahnasya yo 'śvasanir gosanir bhakṣas tasyopahūta upahūtasya bhakṣayāmi # PB.1.6.4. P: iṣṭayajuṣaḥ Lś.3.1.27. See next.
iṣṭayajuṣas te deva soma stutastomasya śastokthasya harivata indrapītasya madhumata upahūtasyopahūto bhakṣayāmi # TS.3.2.5.4. P: iṣṭayajuṣas te deva soma Apś.13.17.4. See prec.
ju pavasva vṛjinasya hantā # RV.9.97.43a.
jukeśo yavo babhrūḥ (for babhruḥ) # AVP.7.8.4a.
ju ca gātuṃ vṛjinaṃ ca soma # RV.9.97.18b.
junītī no varuṇaḥ # RV.1.90.1a; SV.1.218a; AB.6.6.2; KB.26.10; GB.2.5.12; Aś.7.2.10; N.6.21. Ps: ṛjunītī naḥ śś.12.2.14; ṛjunītī śś.10.9.16.
ju marteṣu vṛjinā ca paśyan # RV.4.1.17d; 6.51.2c; 7.60.2d.
jumuṣkān vṛṣaṇaḥ śukrāṃś ca # RV.4.2.2d.
ju panthām anupaśyamānāḥ # Apś.17.13.2b. See under ūrdhvaṃ etc.
ju yakṣataḥ sam ṛcā vapuṣṭarā # RV.2.3.7b.
jur ic chaṃso vanavad vanuṣyataḥ # RV.2.26.1a.
gandharvajuṣṭāṃ prati no juṣasva # RVKh.10.151.6b.
devajuṣṭocyate bhāmine gīḥ # RV.1.77.1b.
dhiyājuro mithunāsaḥ sacanta # RV.5.43.15b.
nabhojuvo yan niravasya rādhaḥ # RV.1.122.11c.
pūtirajjur upadhmānī # AVś.8.8.2a. P: pūtirajjuḥ Kauś.16.10.
manojuvaṃ vāje adyā huvema # RV.10.81.7b; VS.8.45b; 17.23b; KS.21.13b; śB.4.6.4.5b. See manoyujaṃ etc.
manoju svatavaḥ parvatena # RV.6.22.6b; AVś.20.36.6b.
manojuvo yan maruto ratheṣv ā # RV.1.85.4c.
manojuvo vṛṣaṇo yaṃ vahanti # RV.1.186.5d.
manojuvo vṛṣaṇo vītapṛṣṭhāḥ # RV.1.181.2c.
yaju (AVP. yajuṣ) kālād ajāyata # AVś.19.54.3d; AVP.11.9.3b.
yajur brahmaṇā saha yena pūtam # AVP.9.26.1b.
yajurbhir āpyante grahāḥ # VS.19.28a.
yajurbhir evobhayatotharvāṅgirobhir guptābhir guptai stuta # GB.2.2.14.
yajurbhyaḥ svāhā # TS.7.5.11.2; KSA.5.2. P: yajurbhyaḥ BDh.3.9.4.
yajur yasmād apākaṣan # AVś.10.7.20b.
yajur yuktaṃ (TA.KA. yajuryuktaṃ) sāmabhir āktakhaṃ tvā (MS. sāmabhir ṛktakhaṃ tā) # MS.4.9.2a: 123.3; TA.4.4.1a. Ps: yajur yuktaṃ sāmabhir āktakham Apś.15.6.2; yajur yuktam Mś.4.2.11. In fragments: yajuryuktam, sāmabhir āktakhaṃ tvā KA.2.49--50.
yajurvedaṃ kṣatriyasyāhur yonim # TB.3.12.9.2b.
yajurvedaṃ tarpayāmi # BDh.2.5.9.14.
yajurvede tiṣṭhati madhye ahnaḥ # TB.3.12.9.1b.
yajurvedo vāyudevataḥ # GB.1.5.25b.
yajur hṛdayam ucyate # AVś.9.6.2b.
yajuṣā mathite agnau # Kauś.68.37a.
yajuṣāṃ prāṇa ucyate # GB.1.5.25b.
yajuṣā sam anihi # śG.1.24.2.
yajuṣopasamāhite # Kauś.68.37b.
yaju ṣkannaṃ prathamaṃ devayānam # RV.10.181.3b.
yaju kālād ajāyata # see yajuḥ etc.
yajus tasmād ajāyata # RV.10.90.9d; AVś.19.6.13d; AVP.9.5.11d; VS.31.7d; TA.3.12.4d.
yasyājuṣan namasvinaḥ # RV.8.75.14a; TS.2.6.11.3a; MS.4.11.6a: 176.4. P: yasyājuṣat Apś.19.25.13.
     Dictionary of Sanskrit
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"ju" has 189 results.
     
jukaugment ज् added to the root वा before the causal sign णिच् when the root means shaking;confer, compareवो विधूनने जुक् P. VII. 3.38.
jumaranandina grammarian of the fourteenth century A. D. who ' revised and rewrote the.grammar संक्षिप्तसार and the commentary named रसवती on it, which were composed by क्रमदीश्वर in the thirteenth century. The work of जुमरनन्दिन् is known as जौमारव्याकरण.
jusverbal termination उस् substituted for the original झि of the third person. pl, in certain cases mentioned inP.III.4.108,109,110,111, and 112.
jusbhāvathe transformation of झि into जुस् ; the substitution of जुस् for झि. The term is often used in the Mahabhasya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.57, I.1.63, III.1.43 et cetera, and others See जुस्.
juhotyādigaṇathe class of roots headed by हु after which the vikarana Sap is elided and the root is reduplicated in the four conjugational tenses; third conjugation of roots.
śuklayajuḥprātiśākhyaname of the Pratisakhya treatise pertaining to the White Yajurveda which is also called the Vajasaneyi-Pratisakhya. This work appears to be a later one as compared with the other PratiSakhya works and bears much similarity with some of the Sutras of Panini. It is divided into eight chapters by the author and it deals with letters, their origin and their classification, the euphonic and other changes when the Samhita text is rendered into the Pada text, and accents. The work appears to be a common work for all the different branches of the White Yajurveda, being probably based on the individually different Pratisakhya works of the different branches of the Shukla Yajurveda composed in ancient times. Katyayana is traditionally believed to be the author of the work and very likely he was the same Katyayana who wrote the Varttikas on the Sutras of Panini.
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.
aṃ(ं)nasal utterance called अनुस्वार and written as a dot a reference to some preceding word, not necessarily on the same page. the vowel preceding it. confer, compare स्वरमनु संलीनं शब्द्यते इति; it is pronounced after a vowel as immersed in it. The anusvāra is considered (l) as only a nasalization of the preceding vowel being in a way completely amalgamated with it. confer, compare Taittirīya Prātiśākhya.V. 11,31; XV. 1; XXII. 14 ; (2) as a nasal addition to the preceding vowel, many times prescribed in grammar as nuṭ (नुट् ) or num (नुम् ) which is changed into anusvāra in which case it is looked upon as a sort of a vowel, while, it is looked upon as a consonant when it is changed into a cognate of the following consonant (परसवर्ण) or retained as n (न्). confer, compare P. VIII.4.58; (3) as a kind cf consonant of the type of nasalized half g(ग्) as described in some treatises of the Yajurveda Prātiśākhya: cf also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)1.22 V.Pr.14.148-9. The vowel element of the anusvāra became more prevalent later on in Pali, Prkrit, Apabhraṁśa and in the spoken modern languages while the consonantal element became more predominant in classical Sanskrit.
akṛtliterally non-krt: an affix applied to a root, but different from the conjugational affixes. confer, compare अकृत्सार्वधातुक्रयोर्दीर्ध: P. VII. 4.25.
akṣarāṅgaforming a part of a syllable just as the anusvāra ( nasal utterance ) or svarabhakti (vowelpart) which forms a part of the preceding syllable. confer, compare अनुस्वारो व्यञ्जनं चाक्षराङ्गम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.22, also स्वरभक्तिः पूर्वभागक्षराङ्गम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.32.
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.
athusconjugational affix of perfeminine. 2nd person. dual Parasmaipada. substituted for the personal ending थस्, confer, compare P. III. 4.82.
adantaending with the short vowel अ; confer, compare P. VIII.4.7: a term applied to nouns of that kind, and roots of the tenth conjugation which are given with the letter अ at their end which is not looked upon as mute (इत्) c.g. कथ,गण. et cetera, and others Mark also the root पिच described by पतञ्जलि as अदन्त confer, compare पिबिरदन्तः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56., Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4.43.
adādiname given to the class of roots belonging to the second conjugation, as the roots therein begin with the root अद्. The word अदिप्रभृति is also used in the same sense; confer, compare अदिप्रभृतिभ्यः शपः p.II. 4.72: confer, comparealso अदाद्यनदाद्योरनदादेरेव given by Hemacandra as a Paribhāṣā corresponding to the maxim लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Hemacandra's Śabdānuśāsana. Pari.61.
adviyoniliterally not made up of two elements, and hence, produced with a single effort, an expression used for simple vowels ( समानाक्षर ) such as अ, इ, उ, ऋ, लृ and simple consonants क्, ख्, ग् et cetera, and others as distinguished from diphthongs ( सन्ध्यक्षर ) such as ए, ऐ, ओ, औ and conjunct consonants क्व, ध्र , et cetera, and others which appear to have been termed द्वियोनि confer, compare अपृक्तमेकाक्षरमद्वियोनि यत् R.Pr.XI.3.
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 ॥
anitya(1)not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.
anudāttanon-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless.id est, that is अनुदात्त. Possibly with this idea.in view, the standard rule 'अनुदात्तं पदमेकवर्जम्'* was laid down by Panini. P.VI.1.158. As, however, the syllable, just preceding the accented ( उदात्त ) syllable, was uttered with a very low tone, it was called अनुदात्ततर, while if the syllables succeeding the accented syllable showed a gradual fall in case they happened to be consecutive and more than two, the syllable succeeding the उदात्त was given a mid-way tone, called स्वरितः confer, compare उदात्तादनुदात्तस्य स्वरितः. Thus, in the utterance of Vedic hymns the practice of three tones उदात्त, अनुदात्त and स्वरित came in vogue and accordingly they are found defined in all the Prātiśākhya and grammar works;confer, compare उच्चैरुदात्तः,नीचैरनुदात्तः समाहारः स्वरितः P.I.2.29-31, T.Pr.I.38-40, V.Pr.I.108-110, Anudātta is defined by the author of the Kāśikāvṛtti as यस्मिन्नुच्चार्यमाणे गात्राणामन्ववसर्गो नाम शिथिलीभवनं भवति, स्वरस्य मृदुता, कण्ठविवरस्य उरुता च स: अनुदात्तः confer, compare अन्ववसर्गो मार्दवमुरुता स्वस्येति नीचैःकराणि शब्दस्य Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.29,30. Cfeminine. also उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । अायामविश्रम्भोक्षपैस्त उच्यन्तेSक्षराश्रयाः ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.1. The term anudātta is translated by the word 'grave' as opposed to acute' (udātta,) and 'circumflex' (svarita); (2) a term applied to such roots as have their vowel अनुदात्त or grave, the chief characteristic of such roots being the non-admission of the augment इ before an ārdhadhātuka affix placed after them. ( See अनिट्, ).
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.
asaṃyogaabsence of the conjunction of consonants; confer, compare असंयोगाल्लिट् कित् P.I.2.5.
asaṃhitāabsence of juxta-position, absence of connectedness; confer, compare यदि तावत्संहितया निर्देशः क्रियते भ्वादय इति भवितव्यम् । अथासंहितया भू अादय इति भविंतव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.1.
āgarvīyaa class of roots forming a subdivision of the Curādigaṇa or the tenth conjugation beginning with पद् and ending with गर्व् which are only ātmanepadin; exempli gratia, for example पदयते, मृगयते, अर्थयते, गर्वयते.
ādādikabelonging to the second conjugation or class of roots which begins with the root अद्; confer, compare दैवादिकस्यैव ग्रहणं भविष्यति नादादिकस्य Pur.Pari. 67.
ādhṛṣīyaa sub-division of roots belonging to the चुरादिगण or tenth conjugation beginning with युज् and ending with धृष् which take the Vikaraṇa णिच् optionally id est, that is which are also conjugated like roots of the first conjugation; exempli gratia, for example यीजयति,योजयते, योजति;साहयति-ते, सहति.
āsvadīyaa sub-division of the चुरादि (Xth conjugation) roots, beginning with the root ग्रस् and ending with the root स्वद्, which take the Vikaraṇa णिच् id est, that is which are conjugated like roots of the tenth conjugation, only if they are transitive in sense.
i(1)the vowel इ, representing all its eighteen forms viz. short, long protracted, acute, grave, circumflex, pure and nasalised; exempli gratia, for example इ in यस्येति च P.VI.4.128;(2) Uṅādi affix ई(3)tad-affix इच्(इ)applied to Bahuvrihi compounds in the sense of exchange of action or as seen in words like द्विदण्डि exempli gratia, for example केशाकेशि, दण्डादण्डि, द्विमुसलि et cetera, and others confer, compare इच् कर्मव्यतिहारे P.V.4. 127,also V.4.128; (4) kṛt (affix). affix कि (इ) confer, compare उपसर्गे घोः किः P.III.3.92; (5) augment इट् (इ); see इट् (6) conjugational affix इट् of the 1st person. singular. or Ātmanep. Ātmanepada
id(1)augment इ prefixed,in general in the case of all roots barring a few roots ending in vowels except ऊ and ऋ and roots शक्, पच्, et cetera, and others, to such affixes of non-conjugational tenses and moods as begin with any consonant except ह् and य्; confer, compare आर्धधातुकस्येड् वलादेः P.VII.2.35 to 78 and its exceptions P.VII.2.8 to 34; (2) personal ending of the third person singular. or Ātmanep. Ātmanepada
indraname of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.
īthe long vowel ई which is technically included in the vowel इ in Pāṇini's alphabet being the long tone of that vowel; (2) substitute ई for the vowel अा of the roots घ्रा and ध्मा before the frequentative sign यङ् as for example in जेघ्रीयते, देध्मीयते, confer, compare P.VII. 4.31; (3) substitute ई for the vowel अ before the affixes च्वि and क्यच् as, for instance, in शुक्लीभवति, पुत्रीयति et cetera, and others; confer, compareP.VII.4.32, 33; (4) substitute ई for the vowel अा at the end of reduplicated bases as also for the vowel आ of bases ending in the conjugational sign ना, exempli gratia, for example मिमीध्वे, लुनीतः et cetera, and others; cf P.VI. 4.113; (5) substitute ई for the locative case case affix इ ( ङि ) in Vedic Literature, exempli gratia, for example सरसी for सरसि in दृतिं न शुश्कं सरसी शयानम्,: confer, compare Kāś. on P. VII.1.39: (6) taddhita affix. affix ई in the sense of possession in Vedic Literature as for instance in रथीः,सुमङ्गलीः, confer, compare Kāś on. P.V.2.109: (7) the feminine. affix ई ( ङीप् , ङीञ् or ङीन् ); confer, compare P.IV.1.58, 15-39, IV.1.40-65, IV.1.13.
u(1)labial vowel standing for the long ऊ and protracted ऊ3 in Pāṇini's grammar unless the consonant त् is affixed to it, उत् standing for the short उ only: (2) Vikaraṇa affix उ of the 8th conjugation ( तनादिगण ) and the roots धिन्व् and कृण्व्;confer, compareP.III. 1.79-80; (3) substitute (उ) for the vowel अ of कृ,exempli gratia, for example कुरुतः, कृर्वन्ति before weak Sārvadhātuka affixes, confer, compareP.VI 4.110; (4) kṛt (affix). affix उ added to bases ending in सन् and the roots आशंस्, भिक्ष्, विद्, इष् as also to bases ending in क्यच् in the Vedic Literature,exempli gratia, for example चिकीर्षुः भिक्षुः, बिन्दुः,इच्छुः,सुम्नयु; confer, compare P. III. 2.168-170; (5) Uṅādi affix उ ( उण् ) e.g, कारुः, वायुः, साधुः, et cetera, and others; confer, compare Uṅādi I.1; (6) mute vowel उ added to the first letters of a class of consonants in Pāṇini's grammar to show the whole class of the five letters; exempli gratia, for example कु, चु, टु, तु, पु which stand for the Guttural, the palatal the lingual, the dental and the labial classes respectively; confer, compare also ष्टुना ष्टुः P.VIII.4.41(7) उ added to न् showing the consonant न् as nasalized n; cf, नुः V.Pr. III.133.
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.
upahita(1)with, preceded by; e g. दीर्घोपहित, ह्रस्वोपहित; (2) sticking to, connected with, 'उपश्लेषित': confer, compareDurga on Nir.V.12;(3) coming to be placed near or in juxtaposition with the preceding word: confer, compare आवोन्तोपहितात् सतः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.15.
ubhayapadina root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; exempli gratia, for example roots वृ, भी, मुच् et cetera, and others
us(1)substitute for झि ending of the third person.plu., in the perfect tense and in the present tense in the case of the roots विद् and ब्रू, exempli gratia, for example विदुः and आहुः confer, compare P. III.4.82-84 ; (2) substitute जुस् (उस्) for झि in the potential and the benedictive moods, as also after the aorist sign स् and after roots of the third conjugation, roots ending in आ and the root विद्, e. g. पचेयुः भूयासुः अकार्षुः, अबिभयुः अदुः, अविदुः, et cetera, and others; confer, compare Kāś. on III.4.108-112.
ṛkprātiśākhyaone of the Prātiśākhya works belonging to the Aśvalāyana Śākha of the Ṛg Veda. The work available at present, appears to be not a very old one,possibly written a century or so after Pāṇini's time. It is possible that the work, which is available, is based upon a few ancient Prātiśākhya works which are lost. Its authorship is attributed to Śaunaka.The work is a metrical one and consists of three books or Adhyāyas, each Adhyāya being made up of six Paṭalas or chapters. It is written, just as the other Prātiśākhya works, with a view to give directions for the proper recitation of the Veda. It has got a scholarly commentary written by Uvaṭa and another one by Kumāra who is also called Viṣṇumitra. See अाश्वलायनप्रातिशाख्य.
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
aindraname of an ancient school of grammar and of the treatise also, belonging to that school, believed to have been written under instructions of Indra. The work is not available. Patañjali mentions that Bṛhaspati instructed Indra for one thousand celestial years and still did not finish his instructions in words': (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.1 ). The Taittirīya Saṁhitā mentions the same. Pāṇini has referred to some ancient grammarians of the East by the word प्राचाम् without mentioning their names, and scholars like Burnell think that the grammar assigned to Indra is to be referred to by the word प्राचाम्. The Bṛhatkathāmañjarī remarks that Pāṇini's grammar threw into the background the Aindra Grammar. Some scholars believe that Kalāpa grammar which is available today is based upon Aindra,just as Cāndra is based upon Pāṇini's grammar. References to Aindra Grammar are found in the commentary on the Sārasvata Vyākaraṇa, in the Kavikalpadruma of Bopadeva as also in the commentary upon the Mahābhārata by Devabodha.Quotations, although very few, are given by some writers from the work. All these facts prove that there was an ancient pre-Pāṇinian treatise on Grammar assigned to इन्द्र which was called Aindra-Vyākaraṇa.For details see Dr.Burnell's 'Aindra School of Sanskrit Grammarians' as also Vol. VII pages 124-126 of Vyākaraṇa Mahābhāṣya, edited by the D.E.Society, Poona.
or विसर्गः literally letting out breath from the mouth; sound or utterance caused by breath escaping from the mouth; breathing. The Visarjanīya, just like the anusvāra, is incapable of being independently utteredition Hence, it is written for convenience as अः although its form for writing purposes is only two dots after the vowel preceding it; confer, compare अः इति विसर्जनीयः । अकार इह उच्चारणार्थः इति कुमारीस्तनयुगाकृतिर्वर्णो विसर्जनीयसंज्ञो भवति । Kātantra vyākaraṇa Sūtra.Vyāk. I.1.16. See अः 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.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātantraprakriyāa name given to the Kātantra Sūtras which were written in the original form as a Prakriyāgrantha or a work discussing the various topics such as alphabet, euphonic rules, declension, derivatives from nouns, syntax, conjugation derivatives from roots et cetera, and others et cetera, and others
kāmaugment आम् applied to तूष्णीम् just as अकच् is applied, exempli gratia, for example; आसितव्यं किल तूष्णीकाम Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.3.72.
kuṭādia group of roots headed by the root कुट् of the VIth conjugation after which an affix which is neither ञित् nor णित् becomes ङित्,and as a result prevents the substitution of गुण or वृद्धि for the preceding vowel e. g. कुटिता, कुटितुम् । confer, compare गाङ्कुटादिभ्योञ्णिन्डित् I.2.1.
kriyākalāpaa grammatical work on the conjugation of roots written by Vijayānanda.
kraiyādikaa root belonging to the class of roots which are headed by क्री and which are popularly known as roots of the ninth conjugation; confer, compare यथा तु वार्तिकं तथा कैयादिकस्याप्यत्र ग्रहणमिष्यते Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.48.
krayādigaṇaa class of roots headed by the root क्री ( डुक्रीञ् ) to which the conjugational sign ना ( श्ना ) is added; roots of the ninth conjugation.
khaśkṛt affix added to the roots यज् (causal), ध्मा, धे,रुज्, वह्, लिह्, पच् , दृश् , तप्, मन् et cetera, and others preceded by certain specified upapada words. The root undergoes all the operations such as the addition of the conjugational sign et cetera, and others before this खश् on account of the mute letter श् which makes खश् a Sārvadhātuka affix, and the augment म् is added to the preceding उपपद if it is not an indeclinable on account of the mute letter ख्; e. g. जनमेजयः, स्तनंधयः, नाडिंधमः, असूयै. पश्यः पण्डितंमन्यः etc,; confer, compare Pāṇ. III2.28-37, 83.
garbhavatliterally just like a foetus. The word is used in connection with affixes that are placed like a foetus in the midst of a word in spite of the rule that affixes are to be placed after; confer, compare परश्च P. III. 1. 2. The affixes अकच् , टाप् et cetera, and others are of this kind; confer, compare गर्भवट्टाबादयो भवन्ति । यथा मध्ये गर्भस्तथा टाबादयः स्त्रीप्रत्ययाः प्रातिपदिकस्वाद्योर्मध्ये भवन्ति Sīradeva's ParibhāṣāvṛttiPar. Vṛ. Pari. 91.
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 ।
guru(1)possessed of a special effort as opposed to लघु; confer, compare तद् गुरु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1। (2) heavy, a technical term including दीर्घ (long) vowel as also a ह्रस्व (short) vowel when it is followed by a conjunct consonant, (confer, compare संयोगे गुरु । दीर्घ च। P. I. 4.11, 12) or a consonant after which the word terminates or when it (the vowel) is nasalized; confer, compare Tai. Pr. XXII. 14, confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 5.
goṇikāputraa grammarian whose wiew in connection with the correctness of the expressions नेताश्वस्य स्त्रुघ्नं and नेताश्वस्य स्त्रुघ्नस्य is given by the Mahabhasyakara in the words 'both expressions are justified' ( उभयथा गेणिकापुत्रः ). Nagesa has observed that गेोणिकापुत्र is nobody else but the Mahabhasyakara himself; confer, compare गोणिकापुत्रः भाष्यकार इत्याहुः । NageSa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahabhasyapradipa on P. I. 4.5I.
carkarītaa term used by the ancient grammarians in connection with a secondary root in the sense of frequency; the term यङ्लुगन्त is used by comparatively modern grammarians in the same sense. The चर्करीत roots are treated as roots of the adadi class or second conjugation and hence the general Vikarana अ ( शप् ) is omitted after them.The word is based on the 3rd person. sing form चर्करीति from .the root कृ in the sense of frequency; exempli gratia, for example चर्करीति, चर्कर्ति, बोभवीति बोभोति; confer, compare चर्करीतं च a gana-sutra in the gana named ’adadi’ given by Panini in connection with अदिप्रभृतिभ्य; शपः Pāṇini. II.4.72; confer, compare also चर्करीतमिति यङ्लुकः प्राचां संज्ञा Bhasa Vr. on P. II. 4.72, The word चेक्रीयित is similarly used for the frequentative when the sign of the frequentative viz. य ( यङ् ) is not elidedition See चेक्रीयित.
curādia class or group of roots headed by the root चुर्, familiarly known as the tenth conjugation.
caurādikaa root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare अामः इति चौरादिकस्य णिचि वृद्धौ सत्यां भवति । Kāśikā of Jayāditya and Vāmana. on P. VII. 3. 34.
jaumāra( व्याकरण )a treatise on vya'karana written by Jumaranandin. See जुमरनन्दिन् a reference to some preceding word, not necessarily on the same page. The Jaumara Vyakarana has no Vedic section dealing with Vedic forms or accents,but it has added a section on Prakrita just as the Haima Vyakaraha.
jauhotyādikaa root belonging to the जुहोत्यादिगण or the third conjugation. ज्ञानदीपिका name of a commentary on Amarasimha’s Amarakosa written by Sripati (Chakravartin) in the 14th century.
the first consonant of the lingual class ( टवर्ग ) possessed of the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and अल्पप्राणत्व. When prefixed or affixed to an affix as an indicatory letter, it signifies the addition of the feminine. affix ङीप् ( ई ); confer, compare P. IV. 1.15, When added to the conjugational affixes ( लकार ) it shows that in the Atmanepada the vowel of the last syllable is changed to ए. confer, compare P. III. 4.79. When added to an augment ( अागम ), it shows that the augment marked with it is to be prefixed and not to be affixed; e. g. नुट्, तुट् et cetera, and others; cf P. I. 1.46.
ṇa(1)krt affix अ, added optionally to the roots headed by ज्वल् and ending with कस् in the first conjugation (see ज्वलिति a reference to some preceding word, not necessarily on the same page.) in the sense of agent, and necessarily to the root श्यै, roots ending with अा and the roots व्यध्, आस्रु, संस्रु, इ with अति, सो with अव, हृ with अव, लिह्, श्लिष् and श्वस्, to the roots दु and नी without any prefix and optionally to ग्रह्: e. g. ज्वालः or ज्वलः, अवश्यायः, दायः, धायः, व्याधः, अास्त्रावः, संस्त्रवः, अत्यायः, अवसायः, अवहार:, लेहः, श्लेष:, श्वास:, दावः, नाय:, ग्रहः or ग्राहः: ; in the case of the root ग्रह् the affix ण is applied by ब्यवस्थितविभाषा, the word ग्रहः meaning a planet and the word ग्राहः meaning a crocodile; cf Kāśikā of Jayāditya and Vāmana. on P. III. 1.140-143; (2) krt affix अ in the sense of verbal activity ( भाव ) applied along with the affix अप् to the root अद् with नि; exempli gratia, for exampleन्यादः निघसः; confer, compare P. III.3.60; (3) krt affix ण prescribed by the Varttikakara after the roots तन्, शील्. काम, भक्ष् and चर् with आ; confer, compare P.III.1.140 Vart 1, and III. 2.l Vart. 7; (4) taddhita affix. affix अ in the sense of अपत्य added along with टक् also, to a word referring to a female descendant (गेीत्रस्त्री) if the resultant word indicates censure ; e. g. गार्भ्यः गार्गिकः confer, compare P. IV.1.147, 150; (5) taddhita affix. affix अ in the sense of अपत्य added also with the affix फिञ्, to the word फाण्टाहृति: (6) taddhita affix. affix अ in the sense of 'a game' added to a word meaning 'an instrument in the game'; exempli gratia, for example दाण्डा, मौष्टा: confer, compare P. IV.2.57: {7) taddhita affix. affix अ added to the word छत्त्र and others in the sense of 'habituated to' exempli gratia, for example छात्र:, शैक्षः, पौरोहः चौर:: confer, compare P.IV. 4.62: (8) taddhita affix. affix अ added to the words अन्न, भक्त, सर्व, पथिन् , यथाकथाच, प्रज्ञा, श्रद्धा, अर्चा, वृत्तिं and अरण्य in the senses specified with respect to each ; exempli gratia, for example आन्नः (मनुष्यः) भाक्तः ( शालिः ), सार्वे ( सर्वस्मै हितम् ), पान्थः, याथाकथाचं (कार्यम्), प्राज्ञः or प्रज्ञावान् , श्राद्धः or श्रद्धावान् , अार्चः or अर्चावान् , घार्त्तः or वृत्तिमान् and अारण्याः ( सुमनसः ); confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV. 4.85, 100, V.1.10, 76, 98, V.2.101 and IV.2.104 Varttika.
ṇicaffix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others e. g. चोरयति, चोरयते; confer, compare P. III. 1.25: (2) applied to any root to form a causal base from it, e. g. भावयति from भू, गमयति from गम्: confer, compare हेतुमति च P. III. 1.26: (3) applied to the words मुण्ड, मिश्र etc, in the sense of making, doing, practising et cetera, and others ( करण ); e. g. मुण्डं करोति मुण्डयति, व्रतयति (eats something or avoids it as an observance), हलं गृह्नाति हलयति et cetera, and others; cf P. III. 1.21; (4) applied to the words सत्य, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोमन, त्वच्, वर्मन्, वर्ण and चूर्ण in the various senses given by the Varttikakara to form denominative roots ending in इ: e. g. सत्यापयति, पाशयति etc; confer, compare P. III.1.25: (5) applied to suitable words in the sense of composing, exempli gratia, for example सूत्रं करोति सूत्रयति, et cetera, and others: (6)applied to a verbal noun ( कृदन्त ) in the sense of 'narrating' with the omission of the krt affix and the karaka of the verbal activity put in a suitable case; e. g. कंसं घातयति for the sentence कंसवधमाचष्टे or बलिं बन्धयति for बलिबन्धमाचष्टे,or रात्रिं विवासयति, सूर्यमुद्गमयति, पुष्येण योजयति et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 1.26. Roots ending in णिच् (णिजन्त) take the conjugational endings of both the Parasmaipada and the, Atmanepada: confer, compare णिचश्च P. I. 3.74. They have perfect forms by the addition of अाम् with a suitable form of the perfect tense of the root कृ, भू or अस् placed after अाम्, the word ending with अाम् and the verbal form after it being looked upon as separate words e. g. कारयां चकार कारयां चक्रे et cetera, and others; cf P. III.1.35, 40. They have the aorist form, with the substitution of the Vikarana चङ् ( अ ) for च्लि before which the root is reduplicated; e. g. अचीकरत्, अबीभवत् et cetera, and others: confer, compare P.III.1.48, VI.1.11 as also VII.4.93-97.
taddhitaa term of the ancient prePaninian grammarians used by Panini just like सर्वनामन् or अव्यय without giving any specific definition of it. The term occurs in the Nirukta of Yaska and the Vajasaneyi-Pratisakhya ; confer, compare अथ तद्वितसमासेषु एकपर्वसु चानेकपर्वसु पूर्वे पूर्वमपरमपरं प्रविभज्य निर्ब्रूयात् । द्ण्डय्ः पुरुषः । दण्डमर्हतीति वा, दण्डेन संपद्यते इति वा Nirukta of Yāska.II.2; also confer, compare तिङ्कृत्तद्धितचतुथ्यसमासाः इाब्दमयम् Vaj Prati.I. 27. It is to be noted that the word तद्वित is used by the ancient grammarians in the sense of a word derived from a substantive ( प्रातिपादक ) by the application of suffixes like अ, यत् et cetera, and others, and not in the sense of words derived from roots by affixes like अन, ति et cetera, and others which were termed नामकरण, as possibly contrasted with the word ताद्धित used by Yaska in II. 5. Panini has used the word तद्धित not for words, but for the suffixes which are added to form such words at all places (e. g. in I. 1.38, IV.1.17, 76, VI.1.61 et cetera, and others). in fact, he has begun the enumeration of taddhita affixes with the rule तद्धिता: (P.IV.1. 76) by putting the term तद्धित for affixes such as ति, ष्यङ्, अण् et cetera, and others which are mentioned thereafter. In his rule कृत्तद्धितसमासाश्च and in the Varttika समासकृत्तद्धिताव्यय(I.4.1Vart. 41) which are similar to V.Pr.1. 27 quoted a reference to some preceding word, not necessarily on the same page. the word तद्धित appears to be actually used for words derived from nouns by secondary affixes, along with the word कृत् which also means words derived from roots, although commentators have explained there the terms कृत् and तद्धित for कृदन्त and तद्धितान्त. The term तद्वित is evidently echoed in the Sutra तस्मै हितम् which, although it is not the first Sutra there were possibly long lists of secondary nouns with the senses of secondary suffixes, and तद्धित was perhaps,the first sense given there. The number of taddhita suffixes mentioned by Panini is quite a large one; there are in fact 1110 rules given in the taddhita section covering almost two Adhyayas viz. from P. IV. 1.76 to the end of the fifth Adhyaya. The main sub-divisions of taddhita affixes mentioned by commentators are, Apatyadyarthaka (IV. 1.92 to 178), Raktadyarthaka (IV.2.1 to 91), Saisika {IV.2. 92 to IV.3.133), Pragdivyatiya (IV. 3 134 to 168), Pragvahatiya (IV.4.1 to IV.4.74), Pragghitiya (IV.4.75 to IV.4.109), Arhiya (V.1.1 to 71),Thanadhikarastha (V. 1.72 to V. 1.1.114), Bhavakarmarthaka (V. 1.115 to V.1.136), Pancamika (V. 2.1 to V. 2.93), Matvarthiya (V. 2.94 to V. 2. 140), Vibhaktisamjaaka (V. 3.1 to V. 3.26) and Svarthika (V. 3.27 to V. 4.160). The samasanta affixes (V.4.68 to V.4.160) can be included in the Svarthika affixes.
tanādia class of roots headed by the root तन्, which is popularly caIIed as the eighth conjugation to which the conjugational sign उ is added: exempli gratia, for example तनोतेि, करोति, कुरुते confer, compare P. II. 4.79: III. 1.79.
tarataddhita affix. affix तरप् added to bases showing excellence (अतिशायन ) when the excellence shown is between two persons; e. g. अनयोः सुकुमारतरः सुकुमारतरा, पचतितराम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.3.57. The affix तरप् is called घ just like तमप्; cf P.I. 1.22.
tācchabdya(1)use of a word for that word (of which the sense has been conveyed); the expression तादर्थ्या त्ताच्छब्द्यम् is often used by grammarians just like a Paribhasa; confer, compare अस्ति तादर्थ्यात्ताच्छब्द्यम् । बहुव्रीह्यर्थानि पदानि बहुव्रीहिरिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.29; similarly तृतीयासमास;for तृतीयार्थानि पदानि M.Bh. on P.I.1.30 or समासार्थे शास्त्रं समासः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.43; (2) use of a word for that word of which there is the vicinity; confer, compare अथवा साहचर्यात् ताच्छब्द्यं भविष्यति। कालसहचरितो वर्णः। वर्णॊपि काल एव; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.27 where the letter उ is taken in the sense of time required for its utterance, the reason being that sound and time go together; confer, compare also M.Bh. on P.I.2.70, IV.3.48, V.2.79; (3) use of a word for that which resides there; confer, compare तात्स्थ्यात्ताच्छब्द्यं भविष्यति M.Bh. on V.4.50 Vart. 3. At all the a reference to some preceding word, not necessarily on the same page. places, the use of one word for another is by Laksana.
tānādikaa root of the tanadi class of roots (8th conjugation).
tāsconjugational sign or Vikarana (तासि) added to a root in the first future before the personal endings which become accented grave (अनुदात्त); confer, compare P.VI.1.186; it has the augment इ prefixed, if the root, to which it is added, is सेट्, confer, compare P. VI. 4. 62.
tudādia class of roots headed by the root तुद् which take the conjugational sign अ ( श ) and which are popularly called roots of the sixth conjugation, confer, compare P. III.1.77.
taittirīyaprātiśākhyacalled also कृष्णयजुःप्रातिशाख्य and hence representing possibly all the different branches or Sakhas of the कृष्णयजुर्वेद, which is not attributed definitely to a particular author but is supposed to have been revised from time to time and taught by various acaryas who were the followers of the Taittiriya Sakha.The work is divided into two main parts, each of which is further divided into twelve sections called adhyayas, and discusses the various topics such as letters and their properties, accents, euphonic changes and the like, just as the other Pratisakhya works. It is believed that Vararuci, Mahiseya and Atreya wrote Bhasyas on the Taittiriya Pratisakhya, but at present, only two important commentary works on it are available(a) the 'Tribhasyaratna', based upon the three Bhasyas mentioned a reference to some preceding word, not necessarily on the same page. as the title shows, written by Somayarya and (b) the 'Vaidikabharana' written by Gopalayajvan. For details see Introduction to 'Taittiriya Pratisakhya' edition Govt Oriental Library Series, Mysore.
taudādikaa root belonging to the तुदादि class of roots ( sixth conjugation ) which take the vikarana अ ( श ) causing no guna or vrddhi substitute for the vowel of the root.
thuk(1)augment थ् added to the words षष्, कति, कतिपय and चतुर्: see थ् a reference to some preceding word, not necessarily on the same page.; (2) augment थ् added to the root अस् of the fourth conjugation Paras. before the affixes of the aorist. exempli gratia, for example अास्थत्: cf P.VII.4.17.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
daśadhuṣkaraṇathe ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works.
daśabalakārikāa short treatise on the roots belonging to more than one conjugation; the name of the author is not given.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
daśadhuṣkaraṇathe ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works.
daśabalakārikāa short treatise on the roots belonging to more than one conjugation; the name of the author is not given.
divādia class of roots of the fourth conjugation, headed by the root दिव् ( दीव्यति ), called also दीव्यत्यादि confer, compare P. I. 2.27.
durvalācāryaa grammarian who wrote a treatise on grammar दुर्वलीयव्याकरण, named after him. Besides this treatise, he has written commentaries on Nagesa's Laghumanjusa and Paribhasendusekhara.
daivādikaa root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compareजसु ताडेन इति चुरादौ पठ्यते तस्येदं ग्रहणं, न देवादिकस्य, Kāśikā of Jayāditya and Vāmana. on P. II 3.56.
dhātukalpalatikāa short treatise on the roots of the different conjugations written by a grammarian named Dhananjaya.
dhātvartheliterally meaning of a root, the verbal activity, named क्रिया or भावः . confer, compare धात्वर्थः क्रिया; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2. 84, III.2.115. The verbal activity is described generally to be made up of a series of continuous subordinate activities carried on by the different karakas or agents and instruments of verbal activity helping the process of the main activity. When the process of the verbal activity is complete, the completed activity is looked upon as a substantive or dravya and a word denoting it, such as पाक,or याग does not get conjugational affixes, but it is regularly declined like a noun.Just as स्वार्थ, द्रब्य, लिङ्ग, संख्या, and कारक are given as प्रातिपदिकार्थ, in the same manner क्रिया, काल, पुरुष, वचन or संख्या, and कारक are given as धात्वर्थ, as they are shown by a verbal form, although strictly speaking verbal activity (क्रियorभाव) alone is the sense of a root, as stated in the Mahbhasya. For details see Vaiyak.Bh.Sara, where it is said that fruit ( फल) and effort ( ब्यापार ) are expressed by a root, confer, compare फलव्यापारयोर्धातुः. The five senses given a reference to some preceding word, not necessarily on the same page. are in fact conveyed not by a root, but by a verb or अाख्यात or तिडन्त.
navagaṇīa term used in connection with the first nine ganaas or conjugations given by Panini in his Dhatupatha, the tenth conjugation being looked upon as a secondary conjugation.
nādi(a root)beginning with न् in the Dhatupatha as contrasted with one beginning with ण् ( णादि ) whose ण् is, of course, changed into न् when conjugational and other forms are arrived at; confer, compare सर्वे नादयो णोपदेशा नृतिनन्दिनदिनक्किनाटिनाथृनाधृनॄवर्जम् M.Bh. on VI. 1.65.
niyama(1)restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare M.Bh. on I. 1. 3, Kāśikā of Jayāditya and Vāmana. on I. 3.63, VI. 4.11; confer, compare also the frequently quoted dictum अनियमे नियमकारिणी परिभाषा; (2) limitation as contrasted with विकल्प or कामचार; confer, compare अनेकप्राप्तावेकस्य नियमो भवति शेषेष्वनियम; पटुमृदुशुक्लाः पटुशुक्लमृदव इति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2. 34 Vart. 2; (3) a regulating rule; a restrictive rule, corresponding to the Parisamkhya statement of the Mimamsakas, e. g. the rule अनुदात्तङित आत्मनेपदम् P. I.3.12; the grammarians generally take a rule as a positive injunction avoiding a restrictive sense as far as possible; confer, compare the dictum विधिनियमसंभवे विधिरेव ज्यायान्. Par. Sek. Pari. 100; the commentators have given various kinds of restrictions,. such as प्रयोगनियम,अभिधेयनियम,अर्थनियम, प्रत्ययनियम, प्रकृतिनियम, संज्ञानियम et cetera, and otherset cetera, and others; (4) grave accent or anudatta; confer, compare उदात्तपूर्वं नियतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 9; see नियत (2).
nuṭaugment न् prefixed (l) to the genitive case plural ending in अाम् after a crude base ending in a short vowel, or in ई or ऊ of feminine bases termed nadi, or in अा of the feminine affix ( टाप् डाप् or चाप्); e g. वृक्षाणाम्, अग्नीनाम् , कर्तॄणाम् , कुमारीणाम् , मालानाम् et cetera, and others; confer, compare P. VII.1.54; (2) to the affix अाम् after numerals termed षट् and the numeral चतुर् as also after the words श्री, ग्रामणी and गो in Vedic Literature, e. g. षण्णाम् , पञ्चानाम् , चतुर्णाम्, श्रीणाम्, ग्रामणीनाम्, गोनाम्; confer, compare P. VII.1.55,56, 57; (3) to the part of a root possessed of two consonants, as also of the root अश् of the fifth conjugation after the reduplicative syllable ending in अा, which is substituted for अ; exempli gratia, for example अानञ्ज, व्यानशे; confer, compare P.VII.4. 71,72; (4) to the affix मतुप् after a base ending in अन् as also to the affixes तरप् and तमप् after a base ending in न् in Vedic Literature, exempli gratia, for example मूर्धन्वती, अक्षण्वन्तः, सुपथिन्तरः et cetera, and others;confer, compare P. VIII. 2.16, 17: (5) to the initial vowel of the second member of a compound having अ of नञ् as the first member; e. g. अनघः, confer, compare P.VI. 3.74; (6) to any vowel after न् which is preceded by a short vowel and which is at the end of a word exempli gratia, for example कुर्वन्नास्ते, confer, compare P. VIII. 3.32.
numaugment न् inserted after the last vowel (1) of a root given in the Dhātupātha as ending with mute इ; exempli gratia, for example निन्दति, क्रन्दति, चिन्तयति, जिन्वति et cetera, and others; confer, compare P VII.1.58; (2) of roots मुच् and others before the conjugational sign अ ( श ); e. g. मुञ्चति, लुम्पति; confer, compare P. VII.1.59; (3) of the roots मस्ज्, नश्, रध्, जभ् and लभ् under certain specified conditions, exempli gratia, for exampleमङ्क्त्वा, नंष्टा, रन्धयति, जम्भयति, लम्भयति, आलम्भ्यः et cetera, and others confer, compare P.VII. 1.60-69; (4) of declinable bases marked with the mute indicatory letter उ, ऋ or ऌ as also of the declinable wording अञ्च् from the root अञ्च् and युज्, exempli gratia, for exampleभवान्, श्रेयान् , प्राङ्, युङ्, confer, compare Kās. on P. VII.1. 70, 71; (5) of the declinable base in the neuter gender, ending with a vowel or with any consonant excepting a semivowel or a nasal, before a case-ending termed Sarvanāmasthāna; exempli gratia, for example यशांसि, वनानि, जतूनि et cetera, and others, confer, compare Kās. on VII.1.72; (6) of the declinable base in the neuter gender, ending with इ, उ,ऋ or ऌ before a case-ending beginning with a vowel; exempli gratia, for example मधुने, शुचिने et cetera, and others, confer, compare Kās, on P. VII.1.73; (7) of the affix शतृ ( अत् of the present tense. participle.) under certain conditions याती यान्ती; पचन्ती, सीव्यन्ती, confer, compare I .VII.78-8 : (8) of the word अनडुह् before the nominative case. and vocative case. singular. affix सु;exempli gratia, for example अनड्वान् , हे अनड्वन्, confer, compare P. VII.1. 82; (9) of the words दृक्, स्ववस् and स्वतवस् before the nominative case. and vocative case.singular.affix सु in Vedic Literature, e. g. यादृङ्, स्ववान् , स्वतवान् , confer, compare P.VII.1.83.
nyāyasiddhaestablished by a maxim; with full justification; confer, compare न्यायसिद्धमेवैतत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on V.1.19.The word is used as opposed to ज्ञापकसिद्ध by Nāgesa; confer, compare Par. Sek. Pari. 1.
nyāyyaproper; fully justified न्यायादनपेतम् confer, compare P.IV.4.92; correct; regular; confer, compare यञञ्भ्यामुक्तत्वादर्थस्य न्याय्योत्पत्तिर्न भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.3.1 where Kaiyata however, explains the word differently. Kaiyata states that न्याय्य means a general rule; confer, compareउत्सर्गः पूर्वाचार्यप्रसिद्ध्या न्याय्य उच्यते Kaiyata on P. II. 3.1. By Pūrvācārya he possibly refers to the writers of the Prātiśākhyas and other similar works by ancient grammarians, where the word nyāya is used in the sense of 'a general rule '. See the word न्याय a reference to some preceding word, not necessarily on the same page..
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
padaa word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; confer, compare अक्षरसमुदायः पदम् । अक्षरं वा । V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; confer, compare पदप्रकृतिः संहिता Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् ' (Vājasaneyi Prātiśākhya.III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता ' (V.Pr.I.158). The definition ' अर्थः पदम् ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद as ' सुप्तिङन्तं पदम् ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a case-affix is placed and elided according to him; confer, compare अव्ययादाप्सुपः P. II. 4. 82. The noun-bases before case affixes and taddhita affix. affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् are also termed पद by Pāņini to include parts of words before the case affixes भ्याम् , भिस्, सु et cetera, and others as also before the taddhita affix. affixes मत्, वत् et cetera, and others which are given as separate padas many times in the pada-pātha of the Vedas; confer, compare स्वादिष्वसर्वनामस्थाने P. I. 4. 17. See for details the word पदपाठ. There are given four kinds of padas or words viz. नाम, अाख्यात, उपसर्ग and निपात in the Nirukta and Prātiśākhya works; confer, compare also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64 Vārttika (on the Sūtra of Pāṇini). 19, वर्णसमुदायः पदम् M.Bh. on I.1.21 Vārttika (on the Sūtra of Pāṇini). 5, पूर्वपरयोरर्थोपलब्धौ पदम् Kātantra vyākaraṇa Sūtra.I.1.20, पदशब्देनार्थ उच्यते Kaiyata on P.I.2.42 Vārttika (on the Sūtra of Pāṇini). 2; confer, compare also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.III. 1.92. The verb endings or affixs ति, तस् and others are also called पद. The word पद in this sense is never used alone, but with the word परस्मै or अात्मने preceding it. The term परस्मैपद stands for the nine affixes तिप्, तस्, ...मस्,while the term आत्मनेपद stands for the nine affixes त, आताम् ... महिङ्. confer, compare ल: परमैपदम्, तङानावात्मनेपदम्. It is possible to say that in the terms परस्मैपद and अात्मनेपद also, the term पद could be taken to mean a word, and it is very likely that the words परस्मैपद and अात्मनेपद were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद as 'active voice' and आत्मनेपद as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद and आत्मनेपद and taken them to mean mere affixes just as he has done in the case of the terms कृत् and तद्धित. Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (words derived from roots)such as कर्ता, कारकः, भवनम् et cetera, and others, (b) तद्धित (words derived from nouns ) such as गार्ग्यः , काषायम् , et cetera, and others, (c) Parasmaipada words viz. verbs such as भवति, पचति, and (d) Ātmanepada words id est, that is verbs like एधते, वर्धते, et cetera, and othersVerbs करोति and कुरुते or हरति and हरते were looked upon as both परस्मैपद words and आत्मनेपद words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद् , गो, अश्व, and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words.
pāṇinisūtracalled also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.
puṣādia class of roots headed by the root पुष् of the fourth conjugation whose peculiarity is the substitution of the aorist sign अ ( अङ्) for च्लि ; exempli gratia, for example अपुषत्, अशुषत्, अनुषत् et cetera, and others ofeminine. पुषादिद्युताद्यलृदितः परस्मैपदेषु P. III. 1.55.
pratipadavidhian injunction or operation stating expressly the word or words for which it is meant; confer, compare यं विधिं प्रति उपदेशोनर्थकः स विधिर्बाध्यते । दत्वं प्रति नुमः प्रतिपदविधिरनर्थकः, रोः पुनर्निमित्तमेव. M.Bh. on P. VIII. 2.72.
pratiṣedhabalīyastvathe priority of consideration given to rules laying down a prohibition, for instance, the prohibition of guna or vrddhi by the rule ङ्किति च P. I. 1.5 after giving due consideration to which, the injunctions i. e the guna and vidhi rules are to be applied; confer, compare निषेधाश्च बलीयांसः Par. Sek. Pari. 112; confer, compare also. एवमप्युभयोः सावकाशयोः प्रतिषेधबलीयस्त्वात्प्रतिषेधः प्राप्नोति, M.Bh. P. on III. 1.30.
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.
pradīpapopular name of the famous commentary on the Mahabhasya of Patanjali written by the reputed grammarian Kaiyata in the eleventh century A. D. The cornmentary is a very scholarly and critical one and really does justice to the well-known compliment given to it, viz. that the Pradipa has kept the Mahabhasya alive which otherwise would have remained unintelligible and consequently become lost. The commentary प्रदीप is based on the commentary महाभाष्यदीपिका,or प्रदीपिका written by Bhartrhari, which is available at present only in a fragmentary form. The Pradipa is to this day looked upon as the single commentary on the Mahabhasya in spite of the presence of a few other commentaries on it which are all thrown into the back-ground by it.
pradeśaśāstraa rule, laying down a positive original injunction as opposed to the अपवादशास्त्र;confer, compare यैः अर्थाः प्रदिश्यन्ते तानि प्रदेशशास्त्राणि commentary on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.35.
prayogapallavaa small treatise in verses on the conjugation of roots, written by Bhavanatha Misra, son of Ramapati.
praśleṣa(l)coalescence of two vowels into one, as given in Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.6, and 7, corresponding to the गुण, वृद्वि and दीर्घ substitutes prescribed by the rules आद्गुणः P.IV 1.87; अकः सवर्णे दीर्घः VI.1.101; and वृद्धिरेचि VI. 1.88 which are stated under the jurisdiction of the rule एकः पूर्वपरयोः VI.1.84; (2) finding out the presence of a letter in addition to the letters already present as coalesced, after splitting the combination into its different constituent 1etters. This Practice of finding out an additional letter is resorted to by the commentators only to remove certain difficulties in arriving at some correct forms which otherwise could not be obtained; e. g. see क्ङिति च where क्ङ् is believed to be a combination of ग्, क् and ङ् See प्रश्लिष्ट and प्रश्लिष्टनिर्देश.
prāṇapaṇāa gloss on the Mahabhasya of Patanjali, written by the famous easterm grammarian Purusottamadeva of the 12th century A. D., of which only a fragment of a few pages is available. As the legend goes, the name प्राणपणा was given to the gloss as it was accompanied by an oath on the part of the author that his life was at stake if he did even the slightest injustice to the author of the Mahabhasya.
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.
prāpakaapplying in the usual way; literally Ieading to the injunction or विधिशास्त्र; confer, compare किं पुनरिदं नियमार्थे आहोस्वित् प्रापकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.70; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 4. 110.
pvādia class of roots headed by the root पू which get their vowel shortened in the four conjugational tenses as also before the present tense.participle. affix; exempli gratia, for example पुनाति पुनानः, लुनाति, लुनन् et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.VII.3.80.
phaṇādia class of seven roots headed by the root फण्, which belong to the first conjugation and which have optionally their vowel अ changed into ए and the reduplicative syllable ( अभ्यास) dropped, in the forms of the perfect tense before the affix इथ and weak affixes; e. g. फेणतु:, फेणु:, फेणिथ फफणतुः, पफणुः, पफणिथ et cetera, and others confer, compare P.VI.4.:125.
phala(1)fruit or benefit of an action which goes to the agent; confer, compare फलव्यापारयोर्धातुः Vaiyakarana-bhusana. A root which is given as Ubhayapadin in Panini's Grammar takes the Atmanepada affixes when the fruit of the activity is meant for the agent, while otherwise it takes the Parasmaipada affixes; (2) The word फल also means the result of a grammatical operation or grammatical injunction.
bha(1)the letter or sound भ् with the vowel अ added for facility of utterance; (2) a technical term in the Grammar of Panini given to a noun base before such case and taddhita affixes as begin with any vowel or with the consonant य्. The utility of this designation of भ to the base is (l) to prevent the substitutes which are enjoined for the final vowel or consonant of a pada (a word ending with a case-affix or a base before case and taddhita affix. affixes beginning with any consonant excepting य् ) just as the substitution of Visarga, anusvara, the first or third consonant, and others given in P. VIII. 4.37 and the following. For the various changes and operations for a base termed भ see P. VI. 4.129 to 175.
bhāṣyeṣṭithe brief pithy assertions or injunctions of the type of Sūtras given by Patañjali in a way to supplement the Sūtras of Pāṇini and the Vārttikas thereon. See the word इष्टि a reference to some preceding word, not necessarily on the same page. and the word भाष्यसूत्र also.
bhūvādilit headed by भू , or headed by भू and वा as some scholars like to explain; the term means roots; in general, which have भू as the first root in Pāṇini's list of roots; confer, compare भूवादयो धातव: P. I. 3.1; The word भूवादि denoting roots stands in contrast with the word भ्वादि which stands for the roots of the first conjugation. भूवादीनां वकारोयं मङ्गलार्थः प्रयुज्यते | भुवो वार्थं वदन्तीति भ्वर्था वा वादयः स्मृता: Kāś. on P. I. 3.1.
bhauvādikabelonging to the class of roots headed by भू; a root of the first conjugation; confer, compare अक्षू व्याप्तौ भौवादिक: Kāś. on P. III. 1.75.
bhvādigaṇathe class of roots headed by भू ; the first conjugation of roots.
maṇḍūkagatiliterallythe gait of a frog; jump; the continuation of a word from a preceding Sūtra to the following Sūtra or Sūtras in the manner of a frog by omitting one or more Sūtras in the middle; the word मण्डूकप्लुति is also used in the same sense especially by later grammarians; confer, compare अथवा मण्डूकगतयोधिकाराः | यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति तद्वदधिकाराः || Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.3 Vārttika (on the Sūtra of Pāṇini).2, II. 3.32, II. 4.34, VI.1.16, VI.3.49,VII. 2.117.
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.
mantraname given to the Samhitā portion of the Veda works especially of the Ṛgveda and the Yajurveda as different from the Brāhmaṇa, Āraṇyaka and other portions of the two Vedas as also from the other Vedas; confer, compare मन्त्रशब्द ऋक्शब्दे च यजु:शब्दे च; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.68 Vārttika (on the Sūtra of Pāṇini). 4. The word मन्त्र occurs several times in the rules of Pāṇini ( confer, compare P. II. 4. 80, III.2.71, III.3.96, VI. 1. 151, VI.1.210, VI.3.131, VI.4.53, VI. 4.141) and a few times in the Vārttikas. (confer, compare I. 1. 68 Vārttika (on the Sūtra of Pāṇini). 4, IV.3.66 Vārttika (on the Sūtra of Pāṇini). 5 and VI. 4. 141 Vārttika (on the Sūtra of Pāṇini). 1). It is, however, doubtful whether the word was used in the limited sense by Pāṇini and Kātyāyana. Later on, the word came to mean any sacred text or even any mystic formula, which was looked upon as sacredition Still later on, the word came to mean a secret counsel. For details see Goldstūcker's Pāṇini p. 69, Thieme's 'Pāṇini and the Veda ' p. 38.
mahābhāṣyapradīpaa very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition.
mācākīyaan ancient writer of a Pratisakhya work, who is quoted in the Taittiriya Pratisakhya as one, holding the view that य and व् preceded by अ and followed by उ and ओ respectively, are dropped provided they stand at the beginning of a Pada ( word ). माचाकीय, who belonged to the Yajurveda school, is said to have held this view which is generally held by the followers of the Rgveda: confer, compare उकारौकारपरौ लुप्यते माचाकी यस्य(Taittirīya Prātiśākhya.X.29) on which the commentator adds वह्वृचानामयं पक्षः.
mit(1)characterized by the mute letter म्; augments So characterized such as नुम् , अम् and the like, are inserted after the last vowel of a word to which they are to be added; confer, compare मिदचोन्त्यात् परः P. I. 1.47; (2) a technical term applied to the fifty-five roots which are headed by the root घट् and which belong to the first corjugation, to the roots ज्वळ et cetera, and others, as also to the roots जन्, जू, क्नूस्, रञ्ज् and roots ending in अम्. These roots are not really characterized by the mute letter म्, but they are given the designation मित्. The use of the designation मित् is (a) the shortening of the penultimate vowel which : has been lengthened by Vrddhi , before the causal sign णि and (b) ; the optional lengthening of the ; penultimate vowel before the affix ) चिण् and णमुल्, For a complete list ] of 'mit' roots see Dhaatupaatha.
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.
yajādiroots headed by the root यज् which take the samhprasaarana substitute for their semivowel before terminations marked with the mute letter क्: c.g. इज्यते, इष्टिः confer, compare वचिस्वपियज्ञादीनां क्रिति P.VI.1.15. These roots are nine in number, यज् , वप् , वंद् , वस् and others which are of the first conjugation given by Paaini in his Dhaatupatha at the end of the roots of the first conjugation.
yukta(1)proper, appropriate, justified; the word is very frequently used in the Mahabhasya and other grammar works; (2) the sense of the original base which is connected with the sense of the affix; confer, compare अथवा युक्तः प्रकृत्यर्थः प्रत्ययार्थेन संबद्धः, Ks. on P. I. 2.51 ; (3) connected with; confer, compare उकारश्चेतिकरणेन युक्त: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 29; तथायुक्तं चानीप्सितम् P. I. 4.50.
r(1)second letter of the यण् class ( semi-vowels ) which has got the properties नादभागित्व, घोषवत्त्व,' संवृतत्व and अल्पप्राणता i. e. it is a sonant, inaspirate consonant. Regarding its स्थान or place of production, there is a difference of opinion : generally the consonant र् is looked upon as a cerebral or lingual letter (मूर्धन्य); cf ऋटुरषाणां मूर्धा, S.K.also Pāṇini. Siksa; but it is called by some as दन्त्य or दन्तमूलीय: cf रेफस्तु दस्त्ये दन्तमूले वा RT. 8, by others as दन्तमूलीय and and by still others as वर्स्त्य gingival. In the Vajasaneyi-Pratisakhya it is described as दन्तमूलीय: cf रो दन्तमूल I. 68, while in the Taittiriya Pratisakhya it is said to be produced by the touch of the middle part of the tip of the tongue just a reference to some preceding word, not necessarily on the same page. the root of the teeth;confer, compare रेफे जिह्वाग्रमध्येन प्रत्यग्दन्तमूलेभ्यः Taittirīya Prātiśākhya.II. 41; (2) substitute र् (रेफ ) for the final letter of the word अहन्, as also for the final of अम्रस्, ऊधस्, अवस् and भुवस् optionally with रु, which ( रु) is dropped before vowels, and changed to ओ before अ and soft consonants, while it is changed into visarga before hard consonants and surds.exempli gratia, for example अम्नरेव, अम्र एवः ऊधरेव, ऊधएव: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VIII, 2-70: (3) the consonants र् (technically) called र् in Panini's grammar ) which is substituted for the consonant स् and for the consonant न् of the word अहन् when the consonant स् or न् stands at the end of a word. This substitute रु, unlike the substitute र् is liable to be changed into visarga, or the consonant य्, or the vowel उ by P. VIII.3.15, 17, VI.1.113, 114.
rughādia class of roots headed by the root रुध् which take श्नम् ( न् ) as the conjugational sign inserted after the final vowel, e. g. रुणद्धि ( where रुध् becomes रुणध् ). These roots are popularly called roots of the 8th conjugation.
raudhādikaa root belonging to the class of roots headed by रुध् which take the conjugational sign न् (श्नम्). See रुधादि a reference to some preceding word, not necessarily on the same page..
lugvikaraṇaa term used by grammarians especially in the Mahābhāșya; (confer, compare M.Bh. on P.I. 2.4, I.2.12, II.4. 77 et cetera, and others) for such roots as have their Vikaraņa (conjugational sign) dropped by a rule with the mention of the word लुक्;exempli gratia, for example the roots of the second conjugation as contrastedition with other roots; confer, compare लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Par.Śek. Pari.90.
luṅan affix applied to a root, showing action of immediate past time as contrasted with affixes called लिट् or लङ्. The affix लुङ् is found used, however, in the sense of the past time in general, and irrespective of time in Vedic Literature; confer, compare छन्दसि लुङ्लङ्लिटः P. III. 4.6. The conjugational affixes ति, त:, et cetera, and others are substituted for लुङ् as for the lakāras of other tenses and moods and the distinguishing sign or विकरण is added to a root before the affix called लुङ्; confer, compare च्लि लुङि and the following P. III. 1.43 et cetera, and others
luptavikaraṇaa term applied to roots after which the conjugational sign is dropped; e. g. roots of the second and third conjugations; confer, compare न लुप्तविकरणेभ्योनुदात्तत्वं भवति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. VI.1. 186.
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
varṇavidhian injunction or operation conditioned by a single letter: लादेशो वर्णविधेर्भवत्यन्तरङ्गतः M.Bh. on P.1.4.2.
vākyārthathe meaning of a sentence, which comes as a whole composite idea when all the constituent words of it are heard: confer, compare पदानां सामान्ये वर्तमानानां यद्विशेषेSवस्थानं स वाक्यार्थ:, M.Bh. on P.I.2.45 Vart. 4. According to later grammarians the import or meaning of a sentence ( वाक्यार्थ ) flashes out suddenly in the mind of the hearer immediately after the sentence is completely uttered, The import is named प्रतिभा by Bhartrhari, confer, compare Vakyapadiya II.45; confer, compare also वाक्यार्थश्च प्रतिभामात्रविषय: Laghumanjusa. For details and the six kinds of vakyartha, see Vakyapadiya II.154.
vājasaneyeiprātiśākhyathe Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata.
vikaraṇaan affix placed between a root and the personal ending, for showing the specific tense or mood or voice to convey which, the personal ending is applied; e. g. the conjugational signs शप् , श्यन् , श्रु, श, श्नम्, उ, श्ना and यक्, आम् , as also स्य, तास् , सिप् , अाम् and च्लि with its substitutes. Although the term विकरण is used by ancient grammarians and freely used by the Mahabhsyakara in connection with the affixes, mentioned in the sutras of Panini, such as शप् , श्यन् and others, the term is not found in the Sutras of Panini. The vikaranas are different from the major kinds of the regular affixes तिङ्, कृत्य and other similar ones. The vikaranas can be called कृत्; so also, as they are mentioned in the topic (अधिकार) of affixes or Pratyayas,they hold the designation ' pratyaya '. For the use of the word विकरण see M.Bh. on P. I.3. 12, III, 1.31 and VI. 1.5. The term विकरण is found . in the Yājñavalkya Siksa in the sense of change, ( confer, compare उपधारञ्जनं कुर्यान्मनोर्विकरणे सति ) and possibly the ancient grammarians used it in that very sense as they found the root कृ modified as करु or कुरु, or चि as चिनु, or भू as भव before the regular personal endings तिप् , तस् et cetera, and others
vighnakṛtimpediment to an operation caused by something preceding on account of its coming in the way: a vyavaya or vyavadhana or intervention which is not admissible just as the interruption of palatals, linguals, dentals and sibilants excepting हू for the change of न् into ण् : confer, compare अव्यवेतं विग्रहे विघ्नकृद्भिः R.Pr. V.25.
vidhi(1)a prescriptive rule ; confer, compare तत्र अपूर्वो विधिरस्तु नियमोस्तु इत्यपूर्वं एव विधिर्भधेिप्यति न नियम: M.Bh.on P.I.4.3; ct also समर्थः पदविधिः । विपूर्वाद्वाञ: कर्मसाधन इकार: विधीयते विधेरिति M.Bh.on P.II. 1.1: (2) prescription, statement; injunction; confer, compare अस्ति भावसाधन: । विधानं वेिधि: | M.Bh. on P. I. 1. 57.
vidhibalīyastvathe superior strength of an injunctive rule; the term is very frequently used by grammarians in speaking about the relative strength of rules; cf the term लेापाविधिबलीयस्त्व. M.Bh. on P.VII.2.3.
vidhivākyaan injunctive statement or sentence.
vihitaprescribed by a rule; that for which a vidhi or injunction has been laid down. The word is very frequently used by grammarians with respect to an affix prescribed after a base.
vṛta word signifying the end of a particular group of words; the word frequently occurs in the Dhātupāṭha of Pāṇini but not necessarily at the end of each class or group therein; exempli gratia, for example टुओश्चि गतिवृद्धयोः । वृत् | अयं वदतिश्च उदात्तौ परस्मैभाषौ | Dhātupāṭha at the end of the First Conjugation. Similarly वृत् is used at the end of the fourth, fifth, and sixth conjugations.
vaiyākaraṇasiddhāntamañjūṣāa well-known work on the syntax and denotation of words written by Nagesabhatta which is popular by the name Laghumanjusha. The Paramalaghumanjusha is an abridgment of this work by the author himselfeminine.
vyañjanasaṃdhia junction or coalescence of two consonants as distinguished from स्वरसंधि. In Panini's system of grammar the name हृल्संधि is given to व्यञ्जनसंधि and the Siddhantakaumudi has given a separate section for it.
vyañjanasaṃnipātaor संयेाग, conjunction or falling together of two consonants; confer, compare हलोनन्तराः संयेग: P.I.I. 7.
vyatiṣaṅgareciprocal junction or connection; confer, compare हृल्वानुस्वारव्यतिषङ्गवत् परे; R.Pr. XIII.16.
vyapavṛktadistinctly separated as two or more consonants joined together in a conjunct consonant, as contrasted with the two vowels in a diphthong which cannot be called व्यपवृक्त; confer, compare नाव्यपवृक्तस्यावयवे तद्विधिर्यथा द्रव्येषु. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3.4 Vart. 9. confer, compare also वर्णैकदेशा: के वर्णग्रहणेन गृह्यन्ते | ये व्यपवृक्ता अपि वर्णा भवन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3,4 Vart. ll .
śā(1)conjugational sign(विकरण) applied to the roots of the sixth conjugation ( तुदादिगण ) in all conjugational tenses and moods ( i, e. the present, the imperfect,the imperative and the potential ) before the personal-endings; confer, compare तुदादिभ्यः शः, P. III.1.77; this sign श ( अ ) has got the initial consonant श्, as an indicatory one, and hence this अ is a Sarvadhatuka affix, but, it is weak and does not cause गुण for the preceding vowel; ( 2 ) taddhita affix. affix श in the sense of possession applied to the words लोमन् and others; e. g. लोमश:, रोमशःconfer, compare P.V.2. 100; (3) krt affix (अ ) applied to the roots पा, घ्रा, ध्मा, धे and दृश् when preceded by a prefix,to the roots लिम्प्, विन्द् et cetera, and othersnot preceded by a prefix, and optionaily to दा and धा of the third conjugation in the sense of an agent'; exempli gratia, for example उत्पिबः, उत्पश्यः, लिम्प:, विन्दः दद:, दायः: confer, compare P.III.1.137-139.
śapa vikarana affix ( conjugational sign ) applied to roots of the first conjugation and in general to all secondary roots i. e. roots formed from nouns and from other roots before personal-endings which are Sarvadhatuka and which possess the sense of agent, provided there is no other vikarana affix prescribed: e. g. भवति, एधते, कारयति, हारयति, बुभूपति, पुत्रीयति, पुत्रकाम्यति, कामयते, गेीपांयति, कण्ङ्कयति, पटयति, दिनन्ति (यामिन्य:) et cetera, and others confer, compare कर्तरि शप् , P. III.1 .68. This affix शप् is dropped after roots of the second conjugation (अदादि } and those of the third conjugation ( जुहोत्यादि) and in Vedic Literature wherever observed; confer, compare P.II.4.72, 73, 75, 76.
śabdopadeśascientific and authoritative citation or statement of a word as contrasted with अपशब्दोपदेशः; confer, compare किं शब्दोपदेश: कर्तव्यः आहोस्विदपशब्दोपदेशः आहोस्विदुभयोपदेश इति ।Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika l. शमादि a class of eight roots headed by शम् which get their vowel lengthened before the conjugational sign य (श्यन्) as also before the krt. affix इन् ( घिनुण् ) in the sense of 'habituated to': exempli gratia, for example शाम्यति, शमी, भ्राम्यति, भ्रमी et cetera, and others: confer, compare P.VII.3.74 and P. III.2.141.
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.
śābdabodhavādatheory of verbal import or congnition; the theories to be noted in this respect are those of the Grammarians, the Naiyayikas and the Mimamsakas, according to whom verb-activity, agent, and injunction stand respectively as the principal factors in a sentence.
śāstrahāniharm or injustice to a science; id est, that is non-application of a rule although it could apply,there being no prohibition for it; confer, compare शास्त्रहानिश्च । समुदायैकाचः शास्त्रं हीयते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.I Vart. 12.
śicase-affix इ substituted for the case-affixes जस् and शस् of the nominative case. plural and the acc. plural in the neuter gender; confer, compare जश्शसोः शिः P. VII. 1.20. This affix शि is called सर्वनामस्थान just like the first five caseaffixes in the masculine and feminine. gender. This case affix is seen dropped in Vedic passages; confer, compare शेच्छन्दसि बहुलं ( लोप: ) P. VI. 1.70.
śtip'the syllable ति applied to the Vikarana-ending form of a root to denote a root for a grammatical operation. The specific mention of a root with श्तिप् added, shows that the root of the particular class or conjugation shown, is to be taken and not the same root belonging to any other conjuga-tion; confer, compare इक्श्तिपौ धातुनिर्देशे; exempli gratia, for example अस्यतिवक्तिख्यातिभ्योऽङ् P.III. 1. 52. Although operations prescribed for a primary root are applicable to a frequentative root when the frequentative sign य has been omitted, operations prescribed for a root which is stated in a rule with ति ( श्तिप् ) added to it, do not take place in the frequentative roots;confer, compare श्तिपा शपानुबन्धेन ... पञ्चैतानि न यङ्लुकि.
śnama vikarana or conjugational sign of the agama type to be inserted after the last vowel of the roots of the seventh conjugation ( रुधादि ): exempli gratia, for example रुणद्धि, भिनत्ति et cetera, and others; confer, compare रुधादिभ्यः श्नम् P.III.1.78.
śnāa vikarana or conjugational sign of the ninth conjugation, to be added to roots headed by क्री before the Sarvadhatuka affixes; exempli gratia, for example क्रीणाति; confer, compare क्र्यादिभ्य: श्ना. P.III.1.81. श्ना is added optionally with श्नुः ( नु ) to the roots स्तम्भ्, स्तुम्भ्, स्कम्भ् , स्कुम्भ् and स्कु. exempli gratia, for exampleस्तभ्नाति, स्तभ्नोति, स्कुभ्नाति, स्कुभ्नोति etc : confer, compare P.III.1.82.
śnua vikarana or a conjugational sign to be placed after the roots headed by सु (id est, that is roots of the fifth conjugation) as also after the root श्रु when श्रु is to be changed into शृ, and the roots अक्ष् and तक्ष्; exempli gratia, for example सुनोति, सुनुते; confer, compare स्वादिभ्यः श्नुः P.III. l.73. It is also added optionally with श्ना to the roots स्तम्भ्, स्तुम्भ् et cetera, and others See श्ना.
śyana vikarana or conjugational sign of the fourth conjugation added to roots headed by दिव्, before the Sarvadhatuka affixes; exempli gratia, for example. दीव्यति, पुष्यति, et cetera, and others श्यन् is added optionally with शप् (अ) to the roots भ्राश्, भ्रम् , क्लम् and others, as also to यस्.
ślua term used in the sense of elision or lopa in the case of the affix शप् when it is elided after the roots headed by हु, i. e. roots of the third conjugation as also after any root wherever it is so seen in the Vedic Literature: confer, compare बहुलं छन्दसि P. III. 4. 76. This श्लु is looked upon as a substitute zero, or nil for the general vikarana शप् in the case of these roots; confer, compare जुहोत्यादिभ्यः श्लुः P. II. 4. 75. The specific feature of this elision of the vikarana शप् by means of the term श्लु, is that it causes reduplication of the roots to which it is added; confer, compare लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम् Kas, on. P. II. 4. 75 and P. III. 1. 10.
śluvikaraṇaroots characterized by the addition or application of the conjugational sign which is elided by the use of the term श्लु for elision; roots of the third conjugation; confer, compare य एते लुग्विकरणा: श्लुविकरणाश्च M.Bh.on P.III. 1.67 Vart. 2, as also on P. III 1. 91.
saṃnikarṣacontact, juxtaposition; this contact between two letters is called संहिता when it is very close; confer, compare परः संनिकर्षः संहिता P. I. 4,109.
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..
saṃyukta(!)closely connected; confer, compare गृहपतिना संयुक्ते ञ्यः P. IV. 4.90; (2) joint, conjoint; the term is used frequently in connection with two or more consonants in juxtaposition; confer, compare अननुस्वारसंयुक्तम् Taittirīya Prātiśākhya.XXII. 15.
saṃyogādilopathe elision of the first of the conjunct consonants if it is स् or क्, provided the conjunct consonants are at the end of a word or followed by a consonant which is not a semi-vowel nor a nasal; e. g. तक्, तष्टवान् from the root तक्ष्; confer, compare स्कोः संयोगाद्योरन्ते च P. VIII. 2.99.
saṃyogāntalopathe elision of the final of the conjunct consonants when they are at the end of a word provided they are not formed of र् as the first member and any consonant except स् as the second member: e.gगोमान्, ऊर्क् et cetera, and others; confer, compare संयोगान्तस्य लोपः,रात्सस्य P.VIII.2.23,24.
saṃśliṣṭavery closely held together just as the sound of the consonant र् in the vowel क; confer, compare ऋलृवर्णे रेफलकारौ संश्लिष्टौ अश्रुतिधरौ एकवर्णौ where Uvvata has explained the word संश्लिष्ट as एकीभूत; cf Uvvata on Vājasaneyi Prātiśākhya.IV. 148.
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.
sakṛdākhyātanirgrāhyācapable of being understood on being mentioned only once just as the notion of genus or generality which is so understood; the phrase सकृदाख्यातनिर्ग्राह्या is cited as a definition of जाति; confer, compare सकृदाख्यातनिर्ग्राह्या गोत्रं च चरणैः सह, M.Bh. on P.IV.1.63.
sakṛdākhyātanirgrāhyācapable of being understood on being mentioned only once just as the notion of genus or generality which is so understood; the phrase सकृदाख्यातनिर्ग्राह्या is cited as a definition of जाति; confer, compare सकृदाख्यातनिर्ग्राह्या गोत्रं च चरणैः सह, M.Bh. on P.IV.1.63.
san(l)desiderative affix स applied to any root in the sense of desire; e. g. चिकीर्षति, जिहीर्षति, बुभूषति; cf धातोः कर्मणः समानकर्तृकादिदिच्छायां वा P.III. 1.7; (2) applied in specific senses possessed by the root to the roots गुप् , तिज्, कित्, मान्, बध्, दान् and शान्; exempli gratia, for example जुगुप्सते, तितिक्षते, चिकित्सति, मीमांसते, बीभत्सते, दीदांसते, शीशांसते; confer, compare P. III. 1. 5 and 6. The roots to which सन् is applied are reduplicated and the reduplicated form ending with सन् ( स ) is looked upon as a different root from the original one for purposes of conjugation, which takes, however, conjugational affixes of the same Pada as the original root; confer, compare सनाद्यन्ता धातवः III. 1.32.
samarthanīyathat which can be justified; justifiable; एकेन वा द्रव्यवत्त्वमिति समर्थनीयम्, Kāśikā of Jayāditya and Vāmana. on P. V. 2. 118.
samarthādhikārathe province or the jurisdiction of the rule समर्थानां प्रथमाद्वा (P. IV. 1. 82), all the three words in which continue further on, and become valid in every rule upto the end of the second pada of the fifth adhyaya; confer, compare समर्थानां प्रथमाद्वा । त्रयमप्यधिक्रियते समर्थानामिति च प्रथमादिति च वेति च । स्वार्थिकप्रत्ययावधिश्चायमधिकारः । प्राग्दिशो विभक्तिरिति यावत् । स्वार्थिकेषु ह्यस्य उपयोगो नास्ति । विकल्पोपि तत्रानवस्थितः । Kāśikā of Jayāditya and Vāmana. on P.IV.1.82.
samavāya(I)combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare वृतिसमवायार्थ उपदेशः । का पुनर्वृत्तिः l शास्त्रप्रवृत्तिः । अथ कः समवायः । वर्णानामानुपूर्व्येण संनिवेशः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika l Vart. 15. confer, compare also समवायो वर्णगत: क्रमविशेषः । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on the Bhasya mentioned a reference to some preceding word, not necessarily on the same page.; (3) contact; cf रक्तै रागः समवाये स्वराणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.24.
sāpavādakaan injunction accompanied by a rule or rules of exception. It is a convention that an injunctive rule gets its sense completed when prohibitions or exceptions to it have been fully considered; hence the convention runs, प्रकल्प्य वापवादविषयं तत उत्सर्गोभिनिविशते। Par. Sek. Pari 63; cf also सापवादकः स विधिरये पुनर्निरपवादक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 3. 155, VI, 2. 177; VIII. 1. 68.
siddhāntasārasvataan independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44.
subdhātua root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. | 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes.
somadevaa Jain Grammarian, the writer of a gloss on the commentary Jainendra Vyakarana named शब्दार्णवचन्द्रिका by the author, who was a resident of thc Deccan and lived in a village named Arjurika ( called आजर्रे to-day ) near Kolhapur in the twelfth century.
sauvādikaa root of the स्वादिगण or the Fifth Conjugation.
sphoṭana(1)manifestation of the sense of a word by the external sound or dhvani; the same as sphota; (2) separate or distinct pronunciation of a consonant in a way by breaking it from the cor.junct consonants; confer, compare स्फोटनं नाम पिण्डीभूतस्य संयोगस्य पृथगुश्चरणम् स दोषो वा न वा | V. Pr.IV.165.
hṛradattaname of a reputed grammarian of Southern India who wrote a very learned and scholarly commentary, named पदमञ्जरी, on the Kasikavrtti which is held by grammarians as the standard vrtti or gloss on the Sutras of Panini,and studied especially in the schools of the southern grammarians. Haradatta was a Dravida Brahmana, residing in a village on the Bank of Kaveri. His scholarship in Grammar was very sound and he is believed to have commented on many grammarworks.The only fault of the scholar was a very keen sense of egotism which is found in his work, although it can certainly be said that the egotism was not ill-placed and could be justified: confer, compare एवं प्रकटितोस्माभिर्भाष्ये परिचय: पर:। तस्य निःशेषतो मन्ये प्रतिपत्तापि दुर्लभः॥ also प्रक्रियातर्कगहने प्रविष्टो हृष्टमानसः हरदत्तहरिः स्वैरं विहरन् ! केन वार्यते | Padamajari, on P. I-13, 4. The credit of popularising Panini's system of grammar in Southern India goes to Haradatta to a considerable extent.
hāritāname given to a kind of Svarabhakti when the consonant ल् is followed by श् and the conjunct consonant ल्श् is read as लूलृश् or ल् इ श् ; confer, compare बनस्पते शतवल्शा विरोह Tait. Samh. 1.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
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juḍāila became satisfiedCC Antya 17.62
CC Antya 18.99
juḍāila pacifiedCC Madhya 2.53
juḍāya are satisfiedCC Adi 4.250
juḍāya became fulfilledCC Antya 11.90
juḍāya become fully satisfiedCC Madhya 14.36
juḍāya become pleasedCC Madhya 15.91
juḍāya become satisfiedCC Antya 17.66
juḍāya becomes pacifiedCC Antya 19.111
juḍāya coolsCC Madhya 4.106
juḍāya pleasesCC Madhya 24.6
juḍāya satisfiesCC Adi 4.242-243
CC Adi 7.104
CC Antya 3.271
CC Madhya 23.69
CC Madhya 25.25
juḍāya very much satisfiedCC Adi 7.104
juḍāya was satisfiedCC Antya 3.231
juḍāya karṇa-mana satisfies the ears and mindCC Antya 10.161
juḍāya karṇa-mana satisfies the ears and mindCC Antya 10.161
juḍāya karṇa-mana satisfies the ears and mindCC Antya 10.161
jugopa gave protectionSB 1.15.11
SB 10.1.4
jugopa ruledSB 9.18.4
jugopa the Lord protected themSB 9.10.50
jugupatuḥ ruledSB 3.21.2
jugupsā disgustSB 11.19.40-45
jugupsanti do not likeSB 4.15.25
jugupsayā because of thinking such an action as abominableSB 8.9.22
jugupsita-karmāṇam who was ready to commit such an offensive actSB 10.1.36
jugupsita-karmāṇam who was ready to commit such an offensive actSB 10.1.36
jugupsitam abominableSB 1.14.43
SB 8.19.43
jugupsitam contemptibleSB 10.26.2
SB 10.29.26
SB 10.53.24
jugupsitam most heinousSB 1.7.13-14
jugupsitam shamefulSB 11.9.7
jugupsitam terribleSB 10.54.37
jugupsitam that which is contemptibleSB 10.33.28
jugupsitam to an abominable personSB 4.15.23
jugupsitam verily condemnedSB 1.5.15
jugupsitām very abominableSB 7.11.18-20
jugupsitām which is actually contemptibleSB 12.3.35
jugupsitasya of you, the most abominableSB 9.10.22
jugupsitasya poisonousSB 4.4.18
jugupsitena being heinousSB 1.7.42
juhāva offered oblationsSB 4.4.32
juhāva performed a sacrificeSB 6.9.11
juhāva poured oblations of gheeSB 10.53.12
juhāva relinquishedSB 1.15.41
juhāva sacrificed as an oblationSB 4.5.26
juhavāma we shall sacrifice in the fireSB 4.19.28
juhoṣi you offerBG 9.27
juhoṣi you offer in sacrificeCC Madhya 8.60
juhoti offers as oblationsSB 7.13.43
juhoti offers oblationsSB 3.29.22
juhurāṇam all hindrances on the pathIso 18
juhuvuḥ executed fire sacrificesSB 3.33.7
juhuvuḥ have performed sacrificesCC Antya 16.27
CC Madhya 11.192
CC Madhya 19.72
juhuyāt one should offerSB 6.19.22
SB 6.19.8
juhuyāt one should offer as oblationsSB 7.13.43
juhuyāt one should offer into the fireSB 11.27.38-41
juhuyāt one should offer oblationsSB 8.16.46
juhuyāt should offer as an oblationSB 7.13.44
juhuyāt should offer oblations in the fireSB 8.16.40
juhvānaḥ offering oblationsSB 10.88.17
juhvantam offering oblationsSB 10.69.24
juhvataḥ offering sacrificial oblationsSB 4.5.19
juhvataḥ performing the fire sacrificeSB 4.19.29
juhvati execute sacrificeSB 7.15.9
juhvati offerBG 4.26
BG 4.27
BG 4.29
juhvati offersSB 7.15.52
juhvati sacrificeBG 4.29
juhvati they sacrificeBG 4.26
jujuṣe enjoyedSB 9.18.46
jujuṣe satisfiedSB 9.18.45
juṣaḥ feelingSB 10.59.11
juṣaḥ who indulges inSB 10.60.54
juṣaḥ who manifestSB 11.21.32
juṣām devoted toCC Antya 7.47
SB 10.47.61
juṣām for those who are servingSB 11.29.5
juṣām of those engagedCC Madhya 1.81
CC Madhya 13.136
SB 10.82.48
juṣām relishingSB 7.6.25
juṣām who relishSB 10.60.36
juṣamāṇaḥ always hearing or contemplatingSB 7.10.12
juṣamāṇaḥ engaging inSB 11.20.27-28
juṣan assumingSB 10.87.38
juṣan cultivatingSB 11.8.18
juṣan engagingSB 11.3.2
juṣan engaging withSB 11.23.44
SB 11.6.17
juṣan partaking ofSB 10.16.3
juṣāṇā relishingSB 10.32.7
juṣāṇaḥ cultivatingSB 11.17.43
juṣāṇam being overtaken bySB 2.2.7
juṣāṇam being served by themSB 8.7.20
juṣāṇasya accepting (now, without waiting)SB 8.5.23
juṣantaḥ cultivatingSB 11.21.1
juṣanti experienceSB 11.14.17
juṣataḥ of one who is enjoyingSB 10.10.8
juṣatām of those who are engaged inSB 1.18.4
juṣatām who are partaking in themSB 11.26.28
juṣate He engages (He causes the individual soul to engage)SB 11.3.4
juṣate servesSB 1.18.20
juṣe which delights inCC Antya 1.114
CC Antya 1.79
CC Madhya 1.76
juṣoḥ which is understood byCC Adi 5.36
juṣṭa adornedSB 10.75.24
juṣṭa are worshipedSB 9.11.21
juṣṭa enjoyedSB 8.2.5
juṣṭa joinedSB 10.33.24
juṣṭa placedSB 10.38.25
juṣṭā taken or chantedNoI 7
juṣṭaḥ endowedSB 6.19.5
juṣṭāḥ inhabitedSB 4.9.64
juṣṭaḥ joinedSB 10.75.34-35
juṣṭāḥ receivedSB 3.22.7
juṣṭaḥ satisfiedSB 10.69.44
juṣṭaḥ thus being servedSB 8.23.25
juṣṭām adornedSB 10.69.1-6
juṣṭam adornedSB 10.71.31-32
SB 10.81.21-23
SB 3.17.21
SB 3.28.30
juṣṭam bedecked withSB 3.16.32
juṣṭam blessedSB 8.6.29
juṣṭam containingSB 10.53.8-9
juṣṭam decoratedSB 1.19.20
SB 10.3.30
juṣṭam dressed withSB 2.3.21
juṣṭam endowedBs 5.5
juṣṭam enjoyedSB 4.6.9
juṣṭam enrichedSB 7.4.8
juṣṭam executedSB 6.4.11
juṣṭam followedSB 3.33.11
juṣṭam full ofSB 9.11.30
juṣṭam furnishedSB 3.23.17
SB 3.23.19
juṣṭām honoredSB 10.90.16
juṣṭam is attainedSB 3.21.13
juṣṭam likedSB 10.34.22
juṣṭām linkedSB 8.15.15
juṣṭam occupiedSB 9.11.30
juṣṭām occupied, enjoyedSB 4.6.27
juṣṭam practiced byBG 2.2
juṣṭam servedSB 10.15.3
SB 10.29.37
SB 10.29.45-46
juṣṭāni the resultsSB 4.29.58
juṣṭāt which is enjoyedSB 6.3.28
juṣṭāyām fully decoratedSB 8.9.16-17
juṣṭāyām populatedSB 10.90.1-7
juṣṭe usedSB 10.81.17
juṣṭena fittedSB 10.69.14
juṣṭeṣu bedeckedSB 10.41.20-23
abhijuṣṭaḥ being blessedSB 5.24.18
bhīṣma-droṇa-arjuna-ādibhiḥ Bhīṣma, Droṇa, Arjuna and othersSB 10.68.28
arjuna-ādibhiḥ by Arjuna and othersSB 10.89.65
ājugāma came thereSB 10.52.6
ajugupsitām beyond reproachSB 11.17.39
ājuhāva exclaimedSB 1.2.2
ājuhāva calledSB 6.1.28-29
ājuhāva called forSB 9.24.32
ājuhāva called forSB 10.65.24-25
ājuhāva offered as oblationsSB 12.6.16
ajuhavīt fixedSB 1.15.42
ajuhot amalgamatedSB 1.15.42
ajuhot completed the fire sacrificeSB 8.18.19
ajuhot performed a ritualistic ceremony and sacrificeSB 9.11.18
ājuhuvuḥ they performed the ritual of offering oblationSB 12.6.21
ājuka todayCC Madhya 3.114
ajuṣṭa-grāmya-viṣayau for sex life and to beget a child like MeSB 10.3.39
rajju-ākarṣa by pulling on the rope of the churning rodSB 10.9.3
ṛg-yajuḥ-sāma-atharva-ākhyāḥ the names of the four VedasSB 1.4.20
akṣara-juṣām attached to impersonal Brahman realizationSB 3.15.43
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 17.142
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 24.45
akṣara-juṣām attached to impersonal Brahman realizationCC Madhya 24.115
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 25.158
ju-ańgaḥ the body perpendicularly straightSB 7.15.31
anu-veṇu-juṣṭam possessed of flutesSB 10.21.7
anujuṣan gratifyingSB 11.26.6
anuveṇu-juṣṭam possessed of flutesCC Adi 4.155
bhīma-arjuna to Bhīma and ArjunaBG 1.4
arjuna O ArjunaBG 2.2
arjuna O ArjunaBG 2.45
arjuna O ArjunaBG 3.7
arjuna O ArjunaBG 4.5
arjuna O ArjunaBG 4.9
arjuna O ArjunaBG 4.37
arjuna O ArjunaBG 6.16
arjuna O ArjunaBG 6.32
arjuna O ArjunaBG 6.46
arjuna O ArjunaBG 7.16
arjuna O ArjunaBG 7.26
arjuna O ArjunaBG 8.16
arjuna O ArjunaBG 8.27
arjuna O ArjunaBG 9.19
arjuna O ArjunaBG 10.32
arjuna O ArjunaBG 10.39
arjuna O ArjunaBG 10.42
arjuna O ArjunaBG 11.47
arjuna O ArjunaBG 11.54
arjuna O ArjunaBG 18.9
arjuna O ArjunaBG 18.34
arjuna O ArjunaBG 18.61
arjuna ArjunaSB 1.15.18
arjuna ArjunaSB 3.3.14
arjuna ArjunaSB 8.5.2
śrīdāman subala arjuna O Śrīdāmā, Subala and ArjunaSB 10.22.31-32
arjuna sāratheḥ by the chariot driver of ArjunaSB 10.37.21
bhīṣma-droṇa-arjuna-ādibhiḥ Bhīṣma, Droṇa, Arjuna and othersSB 10.68.28
kṛṣṇa-arjuna-vṛkodarān to Kṛṣṇa, Arjuna and BhīmaSB 10.72.27
bhīma-arjuna-janārdanāḥ Bhīma, Arjuna and KṛṣṇaSB 10.73.34
arjuna-ādibhiḥ by Arjuna and othersSB 10.89.65
arjuna O ArjunaCC Adi 2.20
yamala-arjuna-bhańga the place where the twin arjuna trees were brokenCC Madhya 18.68
bhīma-arjuna Bhīma and ArjunaCC Madhya 19.190
arjuna O ArjunaCC Madhya 20.163
arjuna O ArjunaCC Madhya 20.376
arjuna O ArjunaCC Madhya 24.94
arjuna O ArjunaCC Antya 8.67-68
arjunaḥ uvāca Arjuna saidBG 1.21-22
arjunaḥ uvāca Arjuna saidBG 1.28
arjunaḥ ArjunaBG 1.46
arjunaḥ uvāca Arjuna saidBG 2.4
arjunaḥ uvāca Arjuna saidBG 2.54
arjunaḥ uvāca Arjuna saidBG 3.1
arjunaḥ uvāca Arjuna saidBG 3.36
arjunaḥ uvāca Arjuna saidBG 4.4
arjunaḥ uvāca Arjuna saidBG 5.1
arjunaḥ uvāca Arjuna saidBG 6.33
arjunaḥ uvāca Arjuna saidBG 6.37
arjunaḥ uvāca Arjuna saidBG 8.1
arjunaḥ uvāca Arjuna saidBG 10.12-13
arjunaḥ uvāca Arjuna saidBG 11.1
arjunaḥ uvāca Arjuna saidBG 11.15
arjunaḥ uvāca Arjuna saidBG 11.36
arjunaḥ uvāca Arjuna saidBG 11.51
arjunaḥ uvāca Arjuna saidBG 12.1
arjunaḥ uvāca Arjuna saidBG 13.1-2
arjunaḥ uvāca Arjuna saidBG 14.21
arjunaḥ uvāca Arjuna saidBG 17.1
arjunaḥ uvāca Arjuna saidBG 18.1
arjunaḥ uvāca Arjuna saidBG 18.73
arjunaḥ uvāca Arjuna saidSB 1.7.22
arjunaḥ ArjunaSB 1.7.32
arjunaḥ ArjunaSB 1.7.55
sa-arjunaḥ along with ArjunaSB 1.12.36
arjunaḥ ArjunaSB 1.14.2
arjunaḥ uvāca Arjuna saidSB 1.15.5
arjunaḥ ArjunaSB 1.15.29
arjunaḥ by the name KārtavīryārjunaSB 9.15.16
arjunaḥ KārtavīryārjunaSB 9.15.33
arjunaḥ ArjunaSB 9.22.32
arjunaḥ ArjunaSB 9.23.24
arjunaḥ ArjunaSB 10.58.54
bhīmasenaḥ arjunaḥ kṛṣṇaḥ Bhīmasena, Arjuna and KṛṣṇaSB 10.72.16
arjunaḥ ArjunaSB 10.72.29
arjunaḥ ArjunaSB 10.72.32
arjunaḥ ArjunaSB 10.86.2-3
arjunaḥ ArjunaSB 10.86.8
arjunaḥ ArjunaSB 10.89.26-27
śrī-arjunaḥ uvāca Śrī Arjuna saidSB 10.89.32
arjunaḥ nāma the one known as ArjunaSB 10.89.32
arjunaḥ ArjunaSB 11.16.35
arjunaḥ ArjunaSB 11.31.21
arjunaḥ ArjunaSB 11.31.22
nahuṣaḥ bharataḥ arjunaḥ Nahuṣa, Bharata and Kārtavīrya ArjunaSB 12.3.9-13
arjunaḥ ArjunaCC Madhya 22.136
kovidāra-āsana-arjunaiḥ kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas)SB 4.6.14-15
arjunaiḥ arjuna treesSB 8.2.9-13
arjunam unto ArjunaBG 11.50
arjunam unto ArjunaSB 1.7.34
bhagna-arjunam after the pastime of breaking the yamala-arjuna treesSB 10.11.12
arjunam to ArjunaSB 10.89.35
arjunam on ArjunaSB 10.89.41
arjunapāla ArjunapālaSB 9.24.44
arjunasya of KārtavīryārjunaSB 9.16.9
arjunasya of ArjunaSB 10.58.25
arjunāt from ArjunaSB 9.22.29
arjunāt from ArjunaSB 11.31.26
arjunau the twin arjuna treesSB 10.9.22
yamala-arjunau twin arjuna treesSB 10.10.23
yamala-arjunau the twin arjuna treesSB 10.10.24
yamala-arjunau the twin arjuna treesSB 10.11.2
arjunau the twin Arjuna treesSB 10.43.25
kṛṣṇa-arjunau Lord Kṛṣṇa and ArjunaSB 10.79.24
arjunāya to ArjunaSB 10.58.26
arjunayoḥ and ArjunaBG 18.76
arjunayoḥ of the ArjunasSB 1.12.21
arjunayoḥ of the two arjuna treesSB 2.7.27
arjunayoḥ the two arjuna treesSB 10.10.26
arjunayoḥ the twin arjuna treesSB 10.26.7
arjunena by ArjunaSB 10.71.28
arjunena saha with ArjunaSB 10.89.46
arjunena by ArjunaSB 11.16.6
arjunena by ArjunaSB 11.30.48
arjunera of ArjunaCC Madhya 9.99
arjunera of ArjunaCC Madhya 19.198
arjunere unto ArjunaCC Madhya 9.100
arjunere ArjunaCC Madhya 22.56
arka-kirīṭa-juṣṭaḥ with a helmet as dazzling as the sunSB 4.7.20
kovidāra-āsana-arjunaiḥ kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas)SB 4.6.14-15
caturtha-āśrama-juṣām of those who are in the fourth order of life (sannyāsa)CC Adi 3.58
ṛg-yajuḥ-sāma-atharva-ākhyāḥ the names of the four VedasSB 1.4.20
ṛk-yajuḥ-sāma-atharva the four VedasSB 3.12.37
ṛk-atharva-yajuḥ-sāmnām of the ṛg, Atharva, Yajur and Sāma VedasSB 12.6.50
babhañju pulled downSB 4.5.14
bhagna-arjunam after the pastime of breaking the yamala-arjuna treesSB 10.11.12
yamala-arjuna-bhańga the place where the twin arjuna trees were brokenCC Madhya 18.68
nahuṣaḥ bharataḥ arjunaḥ Nahuṣa, Bharata and Kārtavīrya ArjunaSB 12.3.9-13
bheju fledSB 4.4.34
bheju worshipedSB 10.47.61
bheju partook ofSB 10.59.44
bheju partook ofSB 10.61.5
bheju worshipedCC Antya 7.47
bhīma-arjuna to Bhīma and ArjunaBG 1.4
bhīma-arjuna-janārdanāḥ Bhīma, Arjuna and KṛṣṇaSB 10.73.34
bhīma-arjuna Bhīma and ArjunaCC Madhya 19.190
bhīmasenaḥ arjunaḥ kṛṣṇaḥ Bhīmasena, Arjuna and KṛṣṇaSB 10.72.16
bhīṣma-droṇa-arjuna-ādibhiḥ Bhīṣma, Droṇa, Arjuna and othersSB 10.68.28
brahma-ṛṣi-gaṇa-sañjuṣṭām filled with great brāhmaṇa sagesSB 8.18.18
bubhuju ruledSB 5.2.21
bubhuju went and enjoyedSB 10.13.7
bubhuju enjoyedSB 10.13.9
caturtha-āśrama-juṣām of those who are in the fourth order of life (sannyāsa)CC Adi 3.58
rajju-dhara holding the reinsCC Madhya 9.99
rajju-dhīḥ one who thinks a snake to be a ropeSB 10.6.8
bhīṣma-droṇa-arjuna-ādibhiḥ Bhīṣma, Droṇa, Arjuna and othersSB 10.68.28
brahma-ṛṣi-gaṇa-sañjuṣṭām filled with great brāhmaṇa sagesSB 8.18.18
yajuḥ-gaṇam the collection of Yajur mantrasSB 12.6.52-53
yajuḥ-gaṇān yajur-mantrasSB 12.6.64-65
majumadārera ghare at the residence of Hiraṇya and Govardhana MajumadāraCC Antya 3.190
ajuṣṭa-grāmya-viṣayau for sex life and to beget a child like MeSB 10.3.39
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Adi 17.281
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Madhya 9.150
jagarju vibratedSB 10.3.6
bhīma-arjuna-janārdanāḥ Bhīma, Arjuna and KṛṣṇaSB 10.73.34
loka-jugupsitam which is certainly not very favorable in this worldSB 8.24.2-3
rahaḥ-juṣā who is living in a solitary place within the core of the heartSB 10.4.36
kakup-juṣaḥ all directions thus being servedSB 2.7.25
rajaḥ-juṣaḥ persons who are eager to taste the dustSB 4.9.36
sattva-rajaḥ-tamaḥ-juṣaḥ infected with sattva-guṇa, rajo-guṇa or tamo-guṇaSB 8.16.14
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Adi 17.281
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Madhya 9.150
akṣara-juṣām attached to impersonal Brahman realizationSB 3.15.43
tamaḥ-juṣām of the persons suffering in ignoranceSB 4.24.52
caturtha-āśrama-juṣām of those who are in the fourth order of life (sannyāsa)CC Adi 3.58
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 17.142
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 24.45
akṣara-juṣām attached to impersonal Brahman realizationCC Madhya 24.115
akṣara-juṣām of the impersonally self-realized (Kumāras)CC Madhya 25.158
tamaḥ-juṣāṇaḥ overwhelmed by illusionSB 3.1.8
rajaḥ-juṣe to him who is in contact with the mode of passionSB 12.10.17
tamaḥ-juṣe who associates with the mode of ignoranceSB 12.10.17
arka-kirīṭa-juṣṭaḥ with a helmet as dazzling as the sunSB 4.7.20
viprarṣi-juṣṭam attended by the great sagesSB 4.4.6
anu-veṇu-juṣṭam possessed of flutesSB 10.21.7
anuveṇu-juṣṭam possessed of flutesCC Adi 4.155
kakup-juṣaḥ all directions thus being servedSB 2.7.25
yajuḥ-kāmaḥ desiring to have the yajur-mantrasSB 12.6.72
ju-kāyaḥ keeping the body erectSB 3.28.8
khājuyāite by itchingCC Antya 4.5
rajju-khaṇḍaḥ a piece of ropeSB 6.9.37
vijulī-khāńna Vijulī KhānCC Madhya 18.207
vijulī-khāńna Vijulī KhānCC Madhya 18.212
kharjura datesSB 10.20.25
piṇḍa-kharjura datesCC Madhya 14.27
kharjura datesCC Antya 18.104
arka-kirīṭa-juṣṭaḥ with a helmet as dazzling as the sunSB 4.7.20
kovidāra-āsana-arjunaiḥ kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas)SB 4.6.14-15
kṛṣṇa-arjuna-vṛkodarān to Kṛṣṇa, Arjuna and BhīmaSB 10.72.27
kṛṣṇa-arjunau Lord Kṛṣṇa and ArjunaSB 10.79.24
bhīmasenaḥ arjunaḥ kṛṣṇaḥ Bhīmasena, Arjuna and KṛṣṇaSB 10.72.16
loka-jugupsitam which is certainly not very favorable in this worldSB 8.24.2-3
majumadāra treasurers of the governmentCC Antya 3.166
majumadāra Hiraṇya and Govardhana MajumadāraCC Antya 3.200
majumadāra Hiraṇya and Govardhana MajumadāraCC Antya 3.203
majumadārera of the Majumadāras, Hiraṇya and GovardhanaCC Antya 3.172
majumadārera ghare at the residence of Hiraṇya and Govardhana MajumadāraCC Antya 3.190
mallikārjuna-tīrthe to the holy place known as MallikārjunaCC Madhya 9.15
mañju sweetSB 3.23.14-15
mañju very pleasingSB 10.13.15
mañju charmingSB 10.15.3
mañju sweetSB 10.39.24
na tatyaju they did not abandonSB 10.76.25
nahuṣaḥ bharataḥ arjunaḥ Nahuṣa, Bharata and Kārtavīrya ArjunaSB 12.3.9-13
arjunaḥ nāma the one known as ArjunaSB 10.89.32
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Adi 17.281
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Madhya 9.150
nirjuṣṭam fully enjoyedSB 4.6.21
pariṣasvaju embracedSB 4.4.7
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Adi 17.281
paśupa-indra-nandana-juṣaḥ of the service of the son of Vraja's King, Mahārāja NandaCC Madhya 9.150
yajuḥ-patim for satisfaction of the Lord of yajña, ViṣṇuSB 4.19.11
piṇḍa-kharjura datesCC Madhya 14.27
rahaḥ-juṣā who is living in a solitary place within the core of the heartSB 10.4.36
rajaḥ-juṣaḥ persons who are eager to taste the dustSB 4.9.36
sattva-rajaḥ-tamaḥ-juṣaḥ infected with sattva-guṇa, rajo-guṇa or tamo-guṇaSB 8.16.14
rajaḥ-juṣe to him who is in contact with the mode of passionSB 12.10.17
rajju-khaṇḍaḥ a piece of ropeSB 6.9.37
rajju-dhīḥ one who thinks a snake to be a ropeSB 10.6.8
rajju-ākarṣa by pulling on the rope of the churning rodSB 10.9.3
rajju-dhara holding the reinsCC Madhya 9.99
reju began to glimmerSB 4.10.18-19
ṛg-yajuḥ-sāma-atharva-ākhyāḥ the names of the four VedasSB 1.4.20
sāma-ṛg-yaju of the Sāma, ṛg and Yajur VedasSB 10.53.12
ju-kāyaḥ keeping the body erectSB 3.28.8
ju-ańgaḥ the body perpendicularly straightSB 7.15.31
ju straightSB 10.42.8
jubhiḥ by the unpretentiousSB 3.19.36
jubhiḥ easySB 3.25.26
jum ṛjuSB 9.24.52
jum straightSB 12.8.33-34
ṛk-yajuḥ-sāma-atharva the four VedasSB 3.12.37
ṛk-atharva-yajuḥ-sāmnām of the ṛg, Atharva, Yajur and Sāma VedasSB 12.6.50
sāma-ṛk-yajurbhiḥ with the hymns of the Sāma, ṛg and Yajur VedasSB 12.11.47-48
brahma-ṛṣi-gaṇa-sañjuṣṭām filled with great brāhmaṇa sagesSB 8.18.18
ruruju brokeSB 4.5.15
sa-arjunaḥ along with ArjunaSB 1.12.36
arjunena saha with ArjunaSB 10.89.46
yajuḥ-śākhāḥ branches of the Yajur VedaSB 12.6.64-65
ṛg-yajuḥ-sāma-atharva-ākhyāḥ the names of the four VedasSB 1.4.20
ṛk-yajuḥ-sāma-atharva the four VedasSB 3.12.37
sāma-ṛg-yaju of the Sāma, ṛg and Yajur VedasSB 10.53.12
sāma-ṛk-yajurbhiḥ with the hymns of the Sāma, ṛg and Yajur VedasSB 12.11.47-48
ṛk-atharva-yajuḥ-sāmnām of the ṛg, Atharva, Yajur and Sāma VedasSB 12.6.50
vijurī-sañcāra like the appearance of lightning in the skyCC Madhya 21.109
brahma-ṛṣi-gaṇa-sañjuṣṭām filled with great brāhmaṇa sagesSB 8.18.18
arjuna sāratheḥ by the chariot driver of ArjunaSB 10.37.21
sasṛju came into existenceSB 2.5.33
sasṛju they createdSB 4.10.28
sasṛju they createdSB 6.4.5
sasṛju emittedSB 10.20.9
sattva-rajaḥ-tamaḥ-juṣaḥ infected with sattva-guṇa, rajo-guṇa or tamo-guṇaSB 8.16.14
śrī-arjunaḥ uvāca Śrī Arjuna saidSB 10.89.32
śrīdāman subala arjuna O Śrīdāmā, Subala and ArjunaSB 10.22.31-32
śrīdāman subala arjuna O Śrīdāmā, Subala and ArjunaSB 10.22.31-32
tamaḥ-juṣāṇaḥ overwhelmed by illusionSB 3.1.8
tamaḥ-juṣām of the persons suffering in ignoranceSB 4.24.52
sattva-rajaḥ-tamaḥ-juṣaḥ infected with sattva-guṇa, rajo-guṇa or tamo-guṇaSB 8.16.14
tamaḥ-juṣe who associates with the mode of ignoranceSB 12.10.17
tatyaju gave upSB 6.16.13
na tatyaju they did not abandonSB 10.76.25
mallikārjuna-tīrthe to the holy place known as MallikārjunaCC Madhya 9.15
upajuhāva called forSB 3.1.15
upajuhvati offerBG 4.25
upajuṣāṇānām of persons who are fully utilizingSB 5.16.25
arjunaḥ uvāca Arjuna saidBG 1.21-22
arjunaḥ uvāca Arjuna saidBG 1.28
arjunaḥ uvāca Arjuna saidBG 2.4
arjunaḥ uvāca Arjuna saidBG 2.54
arjunaḥ uvāca Arjuna saidBG 3.1
arjunaḥ uvāca Arjuna saidBG 3.36
arjunaḥ uvāca Arjuna saidBG 4.4
arjunaḥ uvāca Arjuna saidBG 5.1
arjunaḥ uvāca Arjuna saidBG 6.33
arjunaḥ uvāca Arjuna saidBG 6.37
arjunaḥ uvāca Arjuna saidBG 8.1
arjunaḥ uvāca Arjuna saidBG 10.12-13
arjunaḥ uvāca Arjuna saidBG 11.1
arjunaḥ uvāca Arjuna saidBG 11.15
arjunaḥ uvāca Arjuna saidBG 11.36
arjunaḥ uvāca Arjuna saidBG 11.51
arjunaḥ uvāca Arjuna saidBG 12.1
arjunaḥ uvāca Arjuna saidBG 13.1-2
arjunaḥ uvāca Arjuna saidBG 14.21
arjunaḥ uvāca Arjuna saidBG 17.1
arjunaḥ uvāca Arjuna saidBG 18.1
arjunaḥ uvāca Arjuna saidBG 18.73
arjunaḥ uvāca Arjuna saidSB 1.7.22
arjunaḥ uvāca Arjuna saidSB 1.15.5
śrī-arjunaḥ uvāca Śrī Arjuna saidSB 10.89.32
vañjulakaiḥ vañjulakasSB 8.2.14-19
anu-veṇu-juṣṭam possessed of flutesSB 10.21.7
vijugupsate hates anyoneIso 6
vijulī-khāńna Vijulī KhānCC Madhya 18.207
vijulī-khāńna Vijulī KhānCC Madhya 18.212
vijurī-sañcāra like the appearance of lightning in the skyCC Madhya 21.109
viprarṣi-juṣṭam attended by the great sagesSB 4.4.6
vireju they looked very, very beautifulSB 10.5.11
vireju so nicely and beautifully madeSB 10.13.8
vireju shone forthSB 10.20.35
vireju shoneSB 10.33.7
vireju shoneSB 10.46.45
vireju appeared splendidSB 10.73.27
vireju they appeared splendidSB 10.75.16
vireju shone brilliantlySB 10.75.24
vireju appeared effulgentSB 10.84.49
vireju they appeared resplendentSB 10.90.10
ajuṣṭa-grāmya-viṣayau for sex life and to beget a child like MeSB 10.3.39
kṛṣṇa-arjuna-vṛkodarān to Kṛṣṇa, Arjuna and BhīmaSB 10.72.27
yaju the Yajur VedaBG 9.17
ṛg-yajuḥ-sāma-atharva-ākhyāḥ the names of the four VedasSB 1.4.20
ṛk-yajuḥ-sāma-atharva the four VedasSB 3.12.37
yajuḥ-patim for satisfaction of the Lord of yajña, ViṣṇuSB 4.19.11
yaju and according to the Yajur VedaSB 10.7.13-15
sāma-ṛg-yaju of the Sāma, ṛg and Yajur VedasSB 10.53.12
ṛk-atharva-yajuḥ-sāmnām of the ṛg, Atharva, Yajur and Sāma VedasSB 12.6.50
yajuḥ-gaṇam the collection of Yajur mantrasSB 12.6.52-53
yajuḥ-gaṇān yajur-mantrasSB 12.6.64-65
yajuḥ-śākhāḥ branches of the Yajur VedaSB 12.6.64-65
yajuḥ-kāmaḥ desiring to have the yajur-mantrasSB 12.6.72
yajurbhiḥ Vedic hymnsSB 4.7.41
yajurbhiḥ with the yajur-mantrasSB 12.6.74
sāma-ṛk-yajurbhiḥ with the hymns of the Sāma, ṛg and Yajur VedasSB 12.11.47-48
yajuṣā with hymns of the Yajur VedaSB 4.4.32
yajuṣām of the Yajur VedaSB 1.4.21
yajuṣām of all sacrificesSB 3.14.9
yajuṣām of all sacrificesSB 4.1.6
yajuṣām of the Yajur VedaSB 12.6.64-65
yamala-arjunau twin arjuna treesSB 10.10.23
yamala-arjunau the twin arjuna treesSB 10.10.24
yamala-arjunau the twin arjuna treesSB 10.11.2
yamala-arjuna-bhańga the place where the twin arjuna trees were brokenCC Madhya 18.68
yuyuju offeredSB 4.19.41
yuyuju came downSB 9.11.29
yuyuju they presentedSB 10.25.29
yuyuju they all offeredSB 10.25.30
yuyuju they bestowedSB 10.53.49
     DCS with thanks   
95 results
     
jugups verb to abhor from to detest
Frequency rank 6999/72933
jugupsita noun (neuter) a disgusting or horrible deed (Monier-Williams, Sir M. (1988))

Frequency rank 53021/72933
jugupsita adjective abhorring anything (abl.) (Monier-Williams, Sir M. (1988))
censured (Monier-Williams, Sir M. (1988))
detested (Monier-Williams, Sir M. (1988))
disgusting (Monier-Williams, Sir M. (1988))
disliked (Monier-Williams, Sir M. (1988))

Frequency rank 15718/72933
jugupsā noun (feminine) abhorrence (Monier-Williams, Sir M. (1988))
disgust (Monier-Williams, Sir M. (1988))
dislike (Monier-Williams, Sir M. (1988))

Frequency rank 14171/72933
juhoti noun (masculine) a technical name for those sacrificial ceremonies to which hu (not yaj) is applied (Monier-Williams, Sir M. (1988))

Frequency rank 28117/72933
ju noun (feminine) a curved wooden ladle (Monier-Williams, Sir M. (1988))
a tongue (esp. of Agni) (Monier-Williams, Sir M. (1988))
flame (Monier-Williams, Sir M. (1988))
that part of the frame enshrining the universal spirit which faces the east (Monier-Williams, Sir M. (1988))
the tongue of fire personified as wife of Brahmā and goddess of speech (Monier-Williams, Sir M. (1988))

Frequency rank 53028/72933
juk noun (masculine) [gramm.] augment juk
Frequency rank 53020/72933
jus noun (masculine) [gramm.] root (j)us
Frequency rank 53027/72933
ju indeclinable [rel.] a kind of bīja
Frequency rank 53029/72933
juṃkāra noun (masculine) the bīja juṃ
Frequency rank 53030/72933
juṅga noun (masculine feminine) Argyreia speciosa (Monier-Williams, Sir M. (1988))

Frequency rank 53022/72933
juṅgaka noun (masculine) Argyreia speciosa (Monier-Williams, Sir M. (1988))

Frequency rank 53023/72933
ju noun (masculine) [gramm.] root juṣ
Frequency rank 53024/72933
ju adjective approaching (Monier-Williams, Sir M. (1988))
devoted to (Monier-Williams, Sir M. (1988))
dwelling in (Monier-Williams, Sir M. (1988))
fond of (Monier-Williams, Sir M. (1988))
having (Monier-Williams, Sir M. (1988))
ifc. liking (Monier-Williams, Sir M. (1988))
showing (Monier-Williams, Sir M. (1988))
similar (Monier-Williams, Sir M. (1988))
visiting (Monier-Williams, Sir M. (1988))

Frequency rank 17934/72933
ju verb (class 6 ātmanepada) to approve of (Monier-Williams, Sir M. (1988))
to be fond of delight in (acc. or gen.) (Monier-Williams, Sir M. (1988))
to be pleased or satisfied or favourable (Monier-Williams, Sir M. (1988))
to behave kindly towards (acc.) (Monier-Williams, Sir M. (1988))
to cherish (Monier-Williams, Sir M. (1988))
to choose (Monier-Williams, Sir M. (1988))
to delight in (Monier-Williams, Sir M. (1988))
to enjoy to like (Monier-Williams, Sir M. (1988))
to like (Monier-Williams, Sir M. (1988))
to love (Monier-Williams, Sir M. (1988))

Frequency rank 2260/72933
juṣāṇa noun (masculine) name of a sacrificial formula containing the word juṣāṇa (Monier-Williams, Sir M. (1988))

Frequency rank 53025/72933
juṣṭatama adjective (superl.) most welcome (Monier-Williams, Sir M. (1988))

Frequency rank 53026/72933
ajugupsant adjective without disgust
Frequency rank 41914/72933
ajugupsu adjective
Frequency rank 41915/72933
ajugupsita adjective not disliked (Monier-Williams, Sir M. (1988))

Frequency rank 22844/72933
ajju noun (feminine) (in the drama) a courtesan (Monier-Williams, Sir M. (1988))

Frequency rank 20453/72933
anatyarjuna adjective not very white
Frequency rank 42609/72933
anarjuna adjective without Arjuna (Monier-Williams, Sir M. (1988))

Frequency rank 22930/72933
anṛju noun (neuter) tagara
Frequency rank 43397/72933
anṛju adjective crooked (Monier-Williams, Sir M. (1988))
not straight (Monier-Williams, Sir M. (1988))
perverse (Monier-Williams, Sir M. (1988))
wicked (Monier-Williams, Sir M. (1988))

Frequency rank 9306/72933
abhiju verb (class 6 parasmaipada) to be pleased with (Monier-Williams, Sir M. (1988))
to like (Monier-Williams, Sir M. (1988))

Frequency rank 23109/72933
arjuna noun (neuter) a particular grass (used as a substitute for the Soma plant) (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
name of a Tīrtha shape (Monier-Williams, Sir M. (1988))
silver (Monier-Williams, Sir M. (1988))
slight inflammation of the conjunctiva or white of the eye (Monier-Williams, Sir M. (1988))

Frequency rank 13336/72933
arju noun (feminine) a cow (Monier-Williams, Sir M. (1988))
a kind of serpent (Monier-Williams, Sir M. (1988))
a procuress (Monier-Williams, Sir M. (1988))
bawd (Monier-Williams, Sir M. (1988))
name of the constellation Phalgunī (Monier-Williams, Sir M. (1988))
name of the river Bāhudā or Karatoys (Monier-Williams, Sir M. (1988))
name of Ushā (wife of Aniruddha) (Monier-Williams, Sir M. (1988))
Plumbago rosea Linn.
Frequency rank 18898/72933
arjuna noun (masculine) a peacock (Monier-Williams, Sir M. (1988))
cutaneous disease (Monier-Williams, Sir M. (1988))
name of a man (Monier-Williams, Sir M. (1988))
name of a Śāskya (known as a mathematician) (Monier-Williams, Sir M. (1988))
name of different other persons (Monier-Williams, Sir M. (1988))
name of Indra (who was a son of Kṛtavīrya who was slain by Paraśurāma) (Monier-Williams, Sir M. (1988))
Pentaptera arjuna Roxb. Terminalia arjuna Bedd. (Monier-Williams, Sir M. (1988))
the descendants of Arjuna (Monier-Williams, Sir M. (1988))
the only son of his mother (Monier-Williams, Sir M. (1988))

Frequency rank 335/72933
arjuna adjective clear (Monier-Williams, Sir M. (1988))
made of silver (Monier-Williams, Sir M. (1988))
white (Monier-Williams, Sir M. (1988))

Frequency rank 26644/72933
arjunaka noun (masculine) a worshipper of Arjuna (Monier-Williams, Sir M. (1988))
name of a hunter (Monier-Williams, Sir M. (1988))

Frequency rank 44914/72933
aloju noun (neuter) a kind of ??
Frequency rank 45045/72933
ārjuni noun (masculine) a descendant of Arjuna (Monier-Williams, Sir M. (1988))

Frequency rank 5739/72933
ṛgyajuṣa noun (neuter) the g- and Yajurvedas (Monier-Williams, Sir M. (1988))

Frequency rank 47882/72933
ju adjective honest (Monier-Williams, Sir M. (1988))
sincere (Monier-Williams, Sir M. (1988))
upright (Monier-Williams, Sir M. (1988))

Frequency rank 3086/72933
ju noun (masculine) Caryota Urens name of a son of Vasudeva (Monier-Williams, Sir M. (1988))

Frequency rank 47889/72933
jugranthi noun (masculine) [medic.] a kind of bandage [medic.] a kind of suture
Frequency rank 47891/72933
ju noun (feminine) honesty (Monier-Williams, Sir M. (1988))
sincerity (Monier-Williams, Sir M. (1988))
straight direction (Monier-Williams, Sir M. (1988))
straightness (Monier-Williams, Sir M. (1988))
uprightness (Monier-Williams, Sir M. (1988))

Frequency rank 27249/72933
judāsa noun (masculine) name of a son of Vasudeva (Monier-Williams, Sir M. (1988))

Frequency rank 33621/72933
jurohita noun (neuter) the straight red bow of Indra (Monier-Williams, Sir M. (1988))

Frequency rank 47892/72933
jusarpa noun (masculine) a species of snake (Monier-Williams, Sir M. (1988))

Frequency rank 47893/72933
kārtavīryārjuna noun (masculine) name of a king killed by Paraśurāma
Frequency rank 49223/72933
kharju noun (feminine) a kind of insect (Monier-Williams, Sir M. (1988))
itch (Monier-Williams, Sir M. (1988))
itching (Monier-Williams, Sir M. (1988))
scab (Monier-Williams, Sir M. (1988))
scratching (Monier-Williams, Sir M. (1988))
the wild date tree (Monier-Williams, Sir M. (1988))
worm (Monier-Williams, Sir M. (1988))

Frequency rank 50853/72933
nāgārju noun (feminine) a kind of plant (?)
Frequency rank 36171/72933
nāgārjuna noun (masculine) name of an alchemical Siddha name of an ancient Buddhist teacher (Monier-Williams, Sir M. (1988))

Frequency rank 7009/72933
nirarjuna adjective without Arjuna
Frequency rank 56096/72933
praju verb (class 6 parasmaipada)
Frequency rank 58680/72933
pratijugups verb (desiderative ātmanepada) to detest
Frequency rank 58760/72933
mañju noun (masculine) name of a Sch. on Amarakośa (Monier-Williams, Sir M. (1988))

Frequency rank 61148/72933
mañju adjective beautiful (Monier-Williams, Sir M. (1988))
charming (Monier-Williams, Sir M. (1988))
lovely (Monier-Williams, Sir M. (1988))
pleasant (Monier-Williams, Sir M. (1988))
sweet (Monier-Williams, Sir M. (1988))

Frequency rank 18286/72933
mañju noun (feminine) Madanamañjukā; name of a woman Name einer Pflanze
Frequency rank 29526/72933
mañjukeśī noun (feminine) name of an Apsaras
Frequency rank 61160/72933
mañjugamanā noun (feminine) a goose or a flamingo (Monier-Williams, Sir M. (1988))

Frequency rank 61161/72933
mañjughoṣa noun (masculine) a dove (Monier-Williams, Sir M. (1988))

Frequency rank 19796/72933
mañjutara adjective more or most lovely or charming (Monier-Williams, Sir M. (1988))

Frequency rank 61162/72933
mañjupāṭhaka noun (masculine) a parrot (Monier-Williams, Sir M. (1988))

Frequency rank 61163/72933
mañjumaṇi noun (masculine) a topaz (Monier-Williams, Sir M. (1988))
puṣparāga
Frequency rank 61164/72933
mañjumūṣā noun (feminine) a kind of crucible
Frequency rank 61165/72933
mañjula noun (neuter) a bower (Monier-Williams, Sir M. (1988))
a spring (Monier-Williams, Sir M. (1988))
arbour (Monier-Williams, Sir M. (1988))
Blyxa Octandra (Monier-Williams, Sir M. (1988))
the fruit of Ficus Oppositifolia (Monier-Williams, Sir M. (1988))
well (Monier-Williams, Sir M. (1988))

Frequency rank 61166/72933
mañjula adjective beautiful (Monier-Williams, Sir M. (1988))
charming (Monier-Williams, Sir M. (1988))
lovely (Monier-Williams, Sir M. (1988))
pleasing (Monier-Williams, Sir M. (1988))

Frequency rank 21959/72933
mañju noun (feminine) name of a river (Monier-Williams, Sir M. (1988))

Frequency rank 37953/72933
mañjulamādhurīka noun (neuter) abgestandene Bohnensuppe (????)
Frequency rank 61167/72933
mañjulītaka noun (masculine) a kind of bird
Frequency rank 61168/72933
mañjuśrī noun (feminine)
Frequency rank 61169/72933
madanamañju noun (feminine) name of a woman
Frequency rank 12160/72933
mallikārjuna noun (masculine) a form of Śiva (Monier-Williams, Sir M. (1988))
name of a god at Śrīśaila name of an author (Monier-Williams, Sir M. (1988))
name of the Guru of Veṅkata (Monier-Williams, Sir M. (1988))

Frequency rank 21994/72933
mallikārjuna noun (neuter) name of a Liṅga consecrated to Śiva on the Śrīśaila (Monier-Williams, Sir M. (1988))

Frequency rank 61612/72933
mallikārjunaka noun (neuter) name of a Tīrtha at Śrīśaila
Frequency rank 61613/72933
mālārjuna noun (masculine) a kind of plant
Frequency rank 62139/72933
yajus noun (neuter) a sacrificial prayer or formula (technical term for particular Mantras muttered in a peculiar manner at a sacrifice) (Monier-Williams, Sir M. (1988))
name of a particular sacrificial text (Monier-Williams, Sir M. (1988))
name of the Yajurveda (Monier-Williams, Sir M. (1988))
religious reverence (Monier-Williams, Sir M. (1988))
sacrifice (Monier-Williams, Sir M. (1988))
veneration (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 2603/72933
yaju noun (masculine) name of one of the ten horses of the Moon (Monier-Williams, Sir M. (1988))

Frequency rank 62784/72933
yajurvid adjective knowing the Yajus or sacrificial formulas (Monier-Williams, Sir M. (1988))

Frequency rank 22067/72933
yajurveda noun (masculine) the collective body of sacred Mantras or texts which constitute the Yajurveda (Monier-Williams, Sir M. (1988))

Frequency rank 6347/72933
yajurvedin adjective familiar with the Yajurveda (Monier-Williams, Sir M. (1988))

Frequency rank 29766/72933
yajuṣkṛta adjective performed or consecrated with sacrificial formulas (Monier-Williams, Sir M. (1988))

Frequency rank 62788/72933
yajuṣṭas indeclinable from or in relation to a Yajuṣ (Monier-Williams, Sir M. (1988))
on the authority of the Yajurveda (Monier-Williams, Sir M. (1988))

Frequency rank 62789/72933
juṣa adjective relating to the Yajus or Yajurveda (Monier-Williams, Sir M. (1988))

Frequency rank 62988/72933
juṣa noun (masculine) a partridge (Monier-Williams, Sir M. (1988))
an observer of religious ceremonies as prescribed in the Yajurveda (Monier-Williams, Sir M. (1988))

Frequency rank 38532/72933
rajju noun (feminine) a lock of braided hair (Monier-Williams, Sir M. (1988))
a measure of 8 Hastas or 192 inches (Monier-Williams, Sir M. (1988))
a rope (Monier-Williams, Sir M. (1988))
braid (Monier-Williams, Sir M. (1988))
cord (Monier-Williams, Sir M. (1988))
line (Monier-Williams, Sir M. (1988))
name of a particular constellation (Monier-Williams, Sir M. (1988))
name of particular sinews or tendons proceeding from the vertebral column (Monier-Williams, Sir M. (1988))
string (Monier-Williams, Sir M. (1988))

Frequency rank 4481/72933
rajju noun (feminine)
Frequency rank 38638/72933
rajjudāla noun (masculine) Cordia Myxa Latifolia (Monier-Williams, Sir M. (1988))
[zool.] a kind of bird
Frequency rank 63299/72933
rajjudālaka noun (masculine) a kind of wild-fowl (Monier-Williams, Sir M. (1988))

Frequency rank 63300/72933
rajjuvāla noun (masculine) a kind of animal
Frequency rank 38639/72933
vañjula noun (masculine) a sort of bird (Monier-Williams, Sir M. (1988))
Calamus Rotang (Monier-Williams, Sir M. (1988))
Dalbergia Ougeinensis (Monier-Williams, Sir M. (1988))
Hibiscus Mutabilis (Monier-Williams, Sir M. (1988))
Jonesia Asoka (Monier-Williams, Sir M. (1988))
name of a river (written bañjula) (Monier-Williams, Sir M. (1988))

Frequency rank 8677/72933
vañju noun (feminine) a cow that yields abundance of milk (Monier-Williams, Sir M. (1988))
name of a river (Monier-Williams, Sir M. (1988))

Frequency rank 64497/72933
vañjuladruma noun (masculine) the Aloka tree (Monier-Williams, Sir M. (1988))

Frequency rank 64498/72933
vijugups verb (desiderative ātmanepada) to detest
Frequency rank 25378/72933
vijula noun (masculine) the root of Bombax Heptaphyllum (Monier-Williams, Sir M. (1988))

Frequency rank 65515/72933
vijjula noun (masculine neuter) the bark of the Cassia tree (Monier-Williams, Sir M. (1988))

Frequency rank 65519/72933
vijjullikā noun (feminine) a kind of plant
Frequency rank 65520/72933
saju adjective an associate (Monier-Williams, Sir M. (1988))
attached to or associated with (Monier-Williams, Sir M. (1988))
companion (Monier-Williams, Sir M. (1988))

Frequency rank 68625/72933
saṃju verb (class 6 ātmanepada)
Frequency rank 69826/72933
saṃjuṣṭa adjective filled with (instr.or comp.) (Monier-Williams, Sir M. (1988))
visited or frequented or inhabited by (Monier-Williams, Sir M. (1988))

Frequency rank 69827/72933
suyajus noun (masculine) name of a son of Bhumanyu (Monier-Williams, Sir M. (1988))

Frequency rank 71075/72933
hijjula noun (neuter) a kind of plant
Frequency rank 72556/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

abhighāta

trauma; accident; infliction of injury; damage.

abhinyāya

adjudication

abhiṣyanda

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

abhyaṅga,abhyañjana

the process of applying and rubbing the body with unctuous preparations; oil massage; unguent; injunction .

ajyāni

state of being uninjured.

akṣoṭa

Plant 1. Indian walnut, candlenut, Aleutites moluccana. 2. Juglans regia is English walnut.

anala

1. digestive power; 2. gastric juice; 3. bile; 4. fire; 5. wind.

āni

a lethal point just above the knee.

anupāna

adjunct; a substance administered either along with or just after the principal medicine to enhance its therapeutic action.

arjuna

1. Plant stem bark of Terminalia arjuna; T. tomentosa; 2. an eye disease on the sclera, subconjuctival heamorrhage.

arśovartma

a form of trachoma; an infectious disease caused by the Chlamydia trachomatis, a micro-organism which produces a characteristic roughening of the inner surface of the eyelids. Al called granular conjunctivitis.

arthāpatti

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

āruka

1. hurting, injuring; 2. yak; 3. peach fruit, Prunus persica.

āṣāḍha

a lunar month of Hindu calendar (june-july)

avaleha

a semisolid preparation of drugs, prepared with addition of jaggery, sugar or sugar-candy and boiled with prescribed drug juice or decoction; ex: vāsāvaleha

ayoga

underuse (of sensory organs); separation; disjunction.

badari

Plant plums; jujube; Zizyphus mauritiana.

bāla

child; juvenile.

cirabilva

Plant Indian elm, jungle cork tree, dried fruit of Holoptelea integrifolia.

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

danta

teeth, dantabhanjana loss of teeth, dantacala loose tooth, danta grāhi chilling of teeth due to cold beverages; dantakapālika tartar forming flakes; krimidanta dental caries, dantaharṣa morbid sensitiveness of teeth, intolerance to cold; dantamāmsas gums; dantanāḍi dental sinus; dantapuppuṭa gum boil, gingivitis; dantaśalāka toothpick, dantaśarkara tartar, dantaśaṭha bad for teeth ex: citrus; dantaśūla toothache, dantavaidarbha loose teeth due to injury; dantavardhana extra tooth; dantaveṣṭa pyorrhoea alveolaris, formation of pus in teeth.

goṭika

Plant jujab, Ziziphus xylopyrus.

gṛdhra

vulture; gṛdhranakhī vulture-clawed; jujube.

hapuṣa

Plant juniper berry; Juniperus communis.

hemagarbhapoṭaliras

(hema.garbha.poṭali.ras) a herbo-mineral medicine to treat chronic diseases and used as rejuvenator.

jūrṇā,jūrṇāhava

Plant sorghum, Andropogon bicolor, Sorghum bicolor.

jyeṣṭha

a lunar month of Hindu year (may-june); elder sister.

kakubha

Go to arjuna

kakundara

1. cavities of the loins, in human anatomy the term ‘loin’ or ‘loins’ refers to the side of the human body below the rib cage to just above the pelvis; 2. a lethal point.

kanyāsāra

Plant Indian aloe, dried juice of Aloe barbadensis.

kaphajābhiṣyanda

vernal keratoconjunctivitis or spring catarrh: a recurrent, bilateral, and selflimiting inflammation of conjunctiva, having a periodic seasonal incidence.

karkandhu

Plant small variety of badari; jackal jujube fruit, Ziziphus oenoplia.

khārjūra

alcoholic preparation made from dates.

kharjūra

Plant wild date, Phoenix dactyliphera.

klinnavartma

conjunctivitis, blepharitis.

kliṣṭavartma

allergic conjunctivitis.

kṛṣnanirgunḍi

(kṛṣna.nirgunḍi) Plant willow-leaved justicia, Justicia gendarussa.

kuṭipraveśa

entering an isolated treatment enclosure for rasāyana (rejuvenating) therapy.

lolambaraju

authored Lolambarājīyam (Vaidyajīvanam), native of Junnar, Maharashtra, 16th Century AD

mācika

1. insect or fly; 2. Plant bastard jute, Deccan hemp, Hibiscus cannabis.

makara

crocodile; makaradhvaja cupid mercurial, mercurial preparation using mercury, gold and sulfur in different ratios for rejuvenation.

nadīsarja

Go to arjuna.

nāgārjuna

alchemist, surgeon, logician and philosopher. Apparently there were more than one Nāgārjuna in the history of ayurveda and Buddhism. Andhra Nāgārjuna was born in Vedali village near Śrīparvatam and famed as ayurveda Nāgārjuna.

netra

eye; netraadhimāṃsa pterygium, a benign growth of the conjunctiva.

netrabhiṣyanda

infective conjuctivitis

nigrāha

chastisement; subjugation.

nīra

sweet juice collected overnight from toddy palms.

niryūha

extract, juice, decoction.

niyoga

one of tantrayuktis, injunction, mandate.

parādiguṇa

distant (para), ulterior (apara), planning (yukti), categories (sankhya), combination (samyoya), disjunction (vibhāga), isolation (pṛthakkarana), measurement (parimāṇa), refining (samskāra), usage (abhyāsa).

pāranti

Plant jungle-flame ixora, Ixora coccinea.

phāṇita

molasses, insipissated or thickened juice of sugar cane and other plants, syrup.

pīlupāka

junction of atoms caused by heat.

pothaki

trachoma; an infectious disease caused by the bacteria Chlamydia trachoma, which produces a characteristic roughening of the inner surface of the eyelids. Also called granular conjunctivitis.

pradeha

unctuous paste, thick and viscid ointment, hot ointment; juices made semisolid by cooking; pradehasveda poultice or cataplasm, soft moist mass, heated and medicated, applied on the skin to treat pain.

prajnā

intelligence, judgment.

pūrṇacandrodayarasa

a herbomineral preparation used as convalescent, aphrodisiac and rejuvinator.

rājakṣavaka

Plant kind of mustard, Brassica juncea.

rajju

rope, chord, ropelike structures in the body binding the muscles and bones; ligaments.

raktavartmaka

red jungle fowl.

rasa

1. taste, flavour; 2. mercury; 3. essence of digested food that produces blood; 4. nutritive juice; 5. chyme or chyle; 6. gold.

rasavaiśeṣikasūtra

a text authored by Nagarjuna.

rasāyana

nourishment of the seven dhatus; promotive therapy; a medicine supposed to prevent the ageing process and prolong life, rejuvenating therapy, alchemy, ayurvedic venation therapy, alchemical elixir.

śakra

Plant arjun tree, Terminalia arjuna.

samyoga

1. conjuction; 2. combination, ratios of ingredients of prepared food, one of the āhāravidhiviśeṣayatana; 3. two humors increased.

śana

Plant sunnhemp, dried seeds of Crotolaria juneca, C. retusa.

santarpana

nourishing therapy, restorative; drākṣa, dāḍima, kharjūra, lāja, water with sugar along with ghee and honey are well mixed.

śarabharājīya

an āyurveda compendium of 18th Century authored by Tulluru Sarabharaju in Telugu language.

sauvīra

1. antimony; 2. rice gruel; 3. bigger variety of jujube fruit.

sīdhu

rum, spirituous liquor distilled from sugarcane juice.

śikatāvartma

granular conjunctivitis.

śirotpāta

allergic conjunctivitis.

sita

1. crystalline sugar, 2. bamboo juice.

sodhana

1. purification, removal of harmful metabolic substances from the body; cleansing measures; 2. purification of metalic substances, ores by boiling, triturating in various herbal juices, and grinding.

śrāvaṇa

a lunar month of Hindu calendar (july-august).

śukla

1. white of the eye, sclera and conjunctiva; 2. light, pure; 3. Plant common spurge, Euphorbia antiquorum.

śuklagataroga

diseases of sclera and conjunctiva.

suśrutasamhita

foremost surgical treatise of ancient India, authored by Śuśruta and redacted by Nāgārjuna.

sūtika

1. women, who just delivered a baby; 2. cow that has recently calved.

svādutriphala

drākṣa (Vitis vinifera), kharjūra (Phoenix dactylfera), kāṣmarya (Gmelina arborea).

svarasa

fresh juice of medicinal herb, succus

ulumba

green grain (just harvested wheat or barley) roasted on fire and taken as food.

upadeśa

one of tantrayuktis, instruction, elucidation, injunction.

vallipañcamūla

Plant vidārikanda (Indian katju), anantamūla (Indian sarsaparilla), haridra (turmeric), guḍūci (moon creeper), ajāśringi (Odina wodier).

vanjula

Go to vetasa.

varaloha

copper mixed with steel is melt and poured in the juice of lakuca mixed with sulphur for a number of times.

vardhamāna

growing, increasing; vardhamānapippali rejuvenating therapy with long peppers.

vātātipika

occurring in wind and sunshine; a rejuvenating therapy.

veda

a large body of texts in pre-Panini Sanskrit belonging to ancient Indian literature. The vedic verses were divided into 4 sections Ṛgveda, Yajurveḍa, Sāmaveda and Atharvaveḍa. Some verses are recited in religious functions.

vibhāga

disjunction.

vidarbha

a disease of the gums; oedema due to injury.

vidāri,vidārikanda

Plant Indian kudju, tuber of Pueraria tuberose, syn. Hedysarum tuberosum; milky yam; Ipomea mauritiana.

vyavahārāyurveda

medical jurisprudence.

yajurveda

the sacrificial Veda; the collective body of sacred mantras or texts.

     Wordnet Search "ju" has 140 results.
     

ju

arjunarogaḥ   

netracchade jātaḥ laghugaṇḍaḥ।

arjunarogeṇa saḥ pīḍitaḥ asti।

ju

mitram, suhṛt, sakhā, bandhuḥ, vayasyaḥ, snigdhaḥ, snehī, bāndhavaḥ, sahāyaḥ, anurāgī, praṇayī, hitaḥ, hitakārī, priyakṛt, sajūḥ, anukūlaḥ, vibhāvaḥ, kelikaraḥ, saṅgī   

yaḥ sarvadā sahāyakaḥ tathā ca śubhacintakaḥ।

mitrasya parīkṣā āpattikāle bhavati।

ju

viṣadharaḥ, viṣamayaḥ, viṣadaḥ, garalī, viṣāluḥ, viṣabhṛt, viṣavat, viṣajuṣṭaḥ   

viṣagranthiyuktaḥ sarpaḥ।

nāgaḥ iti ekaḥ viṣadharaḥ sarpaḥ।

ju

arjunaḥ   

yaḥ pitroḥ ekākī putraḥ asti।

śyāmaḥ mama arjunaḥ asti।

ju

rajjuḥ, pāśaḥ, dāma, dāmanī, dāmā, guṇaḥ, sūtram, śaṇatantuḥ, śaṇasūtram, sandānam, rasanā, śullam, śulvaḥ, vaṭaḥ, varāṭaḥ, varāṭakaḥ, dorakaḥ   

kārpāsādibhiḥ vinirmitaṃ dīrghaṃ tathā ca sūtraṃ yat prāyaḥ bandhanārthe upayujyate।

grāmīṇāḥ coraṃ rajjvā badhnanti।

ju

kāntā, sundarī, rucirā, sudṛśyā, śobhanā, vāmā, rūpavatī, rūpiṇī, surūpī, manoramā, manojñā, lāvaṇyavatī, sādhvī, saumyā, śrīyuktā, sumukhī, abhirāmā, suṣamā, cārvī, peśalā, rucyā, mañjuḥ, mañjulā, vṛndārā   

sā strī yā rūpeṇa cāru asti।

te kānte vārtālāpaṃ kurutaḥ।

ju

karṇaḥ, śrotram, śrutiḥ, śravaḥ, śravaṇam, śrotaḥ, śabedagrahaḥ, dhvanigrahaḥ, śabdādhiṣṭhānam, paiñjūṣaḥ, kuharam, śravaṇendriyam   

avayavaviśeṣaḥ, śrutimaṇḍalam।

śrutyā śobhate karṇaḥ na kuṇḍalaiḥ।

ju

arṇaḥ, śākaḥ, śākākhyaḥ, karacchadaḥ, kharapatraḥ, arjunopamaḥ, alīnaḥ, mahāpatraḥ   

vṛkṣaviśeṣaḥ yasya dāruḥ atīva dṛḍhaḥ vartate।

etad arṇasya āsandam asti।

ju

śukla, dhavala, śveta, sita, śyeta, śubhra, śuci, avadāta, viśada, gaura, dhauta, pāṇḍura, amala, vimala, rajata, karka, kharu, arjuna, śiti, valakṣa, arjunachavi   

varṇaviśeṣaḥ।

saḥ śvetaṃ vastraṃ parigṛhṇāti।

ju

saralatā, sāralyam, amāyā, niṣkāpaṭyam, avyājaḥ, avakratā, ṛju   

saralasya bhāvaḥ avasthā vā।

svabhāvasya saralatā iti guṇaḥ naikānāṃ vidvajjanānām sthāyībhāvaḥ asti।

ju

jugupsu   

yaḥ ghṛṇāṃ karoti।

bhagavate jugupsuḥ vyaktiḥ priyaḥ nāsti।

ju

abhimanyuḥ, saubhadraḥ, saubhadreyaḥ, ārjuneyaḥ   

subhadrā-arjunayoḥ putraḥ।

cakravyūhasya bhedanakāle abhimanyuḥ vīragatiṃ prāptavān।

ju

śikhā, cūḍā, keśapāśaḥ, jūṭikā, juṭikā, śikhaṇḍikā   

śiro madhyasya keśāḥ।

śikhāṃ nibaddha āsīno dvija ācamanam caret।

ju

suśīla, saumya, sujana, abhivinīta, ṛju   

yaḥ svabhāvataḥ suṣṭhuḥ।

suśīlaḥ puruṣaḥ svasvabhāvena sarveṣāṃ cittaṃ harati।

ju

kāpaṭyam, kauṭilyam, asādhutvam, aśucitvam, khalatā, duṣṭatā, adharmaḥ, asaralatā, asāralyam, jihmatā, anṛjutā, vakratā, kauṭam, aśuddhatā, adākṣiṇyam, māyā   

anṛjuprakṛteḥ bhāvaḥ।

kāpaṭyena prāptaṃ dhanaṃ na sthiram।

ju

tṛṇam, arjunam, triṇam, khaṭam, kheṭṭam, haritam, tāṇḍavam   

yad gavādibhiḥ bhakṣyate।

gauḥ tṛṇaṃ khādati।

ju

gururatnam, pītamaṇiḥ, pītasphaṭikam, pītāśmaḥ, puṣparāgaḥ, mañjumaṇiḥ, vācaspativallabhaḥ, somālakaḥ   

mūlyavat pītaratnam।

tasya aṅguliḥ gururatnena śobhate।

ju

sat, sādhu, puṇyavat, sāttvika, satyapara, satyarata, satyavṛtta, sadharma, śuddhakarman, śucicarit, viśuddha, śīlin, sthitimat, prāñjala, praguṇa, sarala, ajihma, aśaṭha, āli, udāra, ṛjūyu, nirvyāja, niścakrika, niṣkaitava, niṣprapañca, niśaṭha, rajiṣṭha, vaktṛ, ślakṣṇa, supratīka   

akapaṭī satśīlaḥ।

santaḥ sadā pūjārhāḥ santi।

ju

agniḥ, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, samidhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, kaviḥ   

tejaḥpadārthaviśeṣaḥ।

parvate dṛśyamānaḥ dhūmaḥ agneḥ sūcakaḥ।

ju

hanumān, pavanaputraḥ, pavanasutaḥ, pavanakumāraḥ, añjanīnandanaḥ, āñjaneya, kapīśaḥ, kesarīnandanaḥ, vātātmajaḥ, mārutiḥ, manumān, yogacaraḥ, anilī, hiḍimbāramaṇaḥ, rāmadūtaḥ, arjūnadhvajaḥ, marutātmajaḥ, vātātmajaḥ, anilātmajaḥ, kapīndraḥ   

pavanasya putraḥ yaḥ balaśālī tathāca amaraḥ asti।

hanumān rāmasya bhaktaḥ asti।

ju

snāyuḥ, snasā, peśī, śirā, māṃsapeśī, māṃsaśirā, māṃsarajju, vasnasā, vahīruḥ, sandhibandhanam, granthibandhanam   

śarīrasthā māṃsasya granthiḥ yena avayavānāṃ sañcalanaṃ bhavati।

ūtibhyaḥ peśī jāyate।

ju

śucitā, dākṣiṇyam, ṛjutā, ārjavam, sāralyam, amāyā, akapaṭaḥ, avyājaḥ, nyāyitā   

cittasya sadvṛttiḥ।

avināśaḥ śucitayā kāryaṃ karoti।

ju

kāmakākuravaḥ, mañjughoṣaḥ, madotkaṭaḥ   

kapotasadṛśaḥ khagaḥ yasya varṇaḥ malinaraktamiśritaḥ asti।

vyādhena ekena eva bāṇena kāmakākuravaḥ bhūmau pātitaḥ।

ju

ghṛṇita, avadya, jugupsya, kutsita, vībhatsa, jaghanya, ghṛṇāspada, apakṛṣṭa   

ghṛṇārthe yogyaḥ।

bhrūṇahatyā ekaḥ ghṛṇitaḥ aparādhaḥ।

ju

ruc, abhiruc, svad, juṣ, prī   

āsvādanānukūlaḥ vyāpāraḥ।

mahyam idaṃ kāryaṃ naiva rocate।

ju

sundara, cāru, rucira, sudṛśya, śobhana, kānta, vāma, surupa, manorama, manojña, sādhu, saumya, śrīyukta, sumukha, abhirāma, suṣama, peśala, rucya, mañju, mañjula, vṛndāra, manohārin, lāvaṇyavat, rūpavat, bhadraka, ramaṇīya, rāmaṇīyaka, bandhūra, bandhura, valgu, hāri, svarūpa, abhirūpa, divya   

rūpalāvaṇyasampannaḥ।

bālakaḥ sundaraḥ asti।

ju

aśokaḥ, śokanāśaḥ, viśokaḥ, vañjuladrumaḥ, vañjalaḥ, madhupuṣpaḥ, apaśokaḥ, kaṅkelliḥ, kelikaḥ, raktapallavaḥ, citraḥ, vicitraḥ, karṇapūraḥ, subhagaḥ, dohalī, tāmrapallavaḥ, rogitaruḥ, hemapuṣpaḥ, rāmā, vāmāṅgighātanaḥ, piṇḍīpuṣpaḥ, naṭaḥ, pallavadruḥ   

svanāmakhyātavṛkṣaviśeṣaḥ yaḥ sadā haritaḥ asti।

aśokaḥ bhārate sarvatra dṛśyate।

ju

krodhaḥ, kopaḥ, roṣaḥ, āmarṣaḥ, pratighaḥ, bhīmaḥ, krudhā, ruṣā, helaḥ, haraḥ, hṛṇiḥ, tyajaḥ, bhāmaḥ, ehaḥ, hvaraḥ, tapuṣo, jūrṇiḥ, manyuḥ, vyathiḥ, ruṭ, krut, kruṭ   

pratikūle sati taikṣṇyasya prabodhaḥ।

saḥ atīva krodhāt tam ahan। / viṣamasthaṃ jagat sarvaṃ vyākulaṃ samudāhṛtam। janānāṃ jāyate bhadre! krodhe krodhaḥ parasparam।

ju

jūnamāsaḥ   

āṅgalasaṃvatsarasya ṣaṣṭhaḥ māsaḥ।

jūnamāse mumbaīnagaryāṃ varṣā prārabhate।

ju

sahajatā, sugamatā, saralatā, ṛjutā, ārjava   

sahajasya avasthā bhāvo vā।

yad kāryaṃ mama kṛte kaṭhīnam āsīt tad kāryaṃ aruṇā sahajatayā karoti।

ju

kitavaḥ, unmattaḥ, dhūrtaḥ, kanakāhvayaḥ, mātulaḥ, mahanaḥ, dhattūraḥ, śaṭhaḥ, mātulakaḥ, śyāmaḥ, śivaśekharaḥ, kharjjūghnaḥ, khalaḥ, kaṇṭaphalaḥ, mohanaḥ, mattaḥ, śaivaḥ, dhusturaḥ, dhutturaḥ, dhustūraḥ, purīmohaḥ, kaṣāyaḥ   

kṣupaviśeṣaḥ tat kṣupaṃ yasya bījāni viṣayuktāni santi।

śivāya kitavaḥ rocate।

ju

dīrgharajju   

dīrghā rajjuḥ yā unnateṣu bhavanādīṣu ārohaṇārthe upayujyate।

coraḥ dīrgharajjvā tṛtīye aṭṭālike gataḥ।

ju

nāsikārajju   

uṣṭravṛṣabhādeḥ nāsikāyāṃ vartamānā rajjuḥ।

vṛṣabhaṃ niyantrayituṃ saḥ nāsikārajjuṃ dhārayati।

ju

durgā, umā, kātyāyanī, gaurī, brahmāṇī, kālī, haimavatī, īśvarā, śivā, bhavānī, rudrāṇī, sarvāṇī, sarvamaṅgalā, aparṇā, pārvatī, mṛḍānī, līlāvatī, caṇaḍikā, ambikā, śāradā, caṇḍī, caṇḍā, caṇḍanāyikā, girijā, maṅgalā, nārāyaṇī, mahāmāyā, vaiṣṇavī, maheśvarī, koṭṭavī, ṣaṣṭhī, mādhavī, naganandinī, jayantī, bhārgavī, rambhā, siṃharathā, satī, bhrāmarī, dakṣakanyā, mahiṣamardinī, herambajananī, sāvitrī, kṛṣṇapiṅgalā, vṛṣākapāyī, lambā, himaśailajā, kārttikeyaprasūḥ, ādyā, nityā, vidyā, śubhahkarī, sāttvikī, rājasī, tāmasī, bhīmā, nandanandinī, mahāmāyī, śūladharā, sunandā, śumyabhaghātinī, hrī, parvatarājatanayā, himālayasutā, maheśvaravanitā, satyā, bhagavatī, īśānā, sanātanī, mahākālī, śivānī, haravallabhā, ugracaṇḍā, cāmuṇḍā, vidhātrī, ānandā, mahāmātrā, mahāmudrā, mākarī, bhaumī, kalyāṇī, kṛṣṇā, mānadātrī, madālasā, māninī, cārvaṅgī, vāṇī, īśā, valeśī, bhramarī, bhūṣyā, phālgunī, yatī, brahmamayī, bhāvinī, devī, acintā, trinetrā, triśūlā, carcikā, tīvrā, nandinī, nandā, dharitriṇī, mātṛkā, cidānandasvarūpiṇī, manasvinī, mahādevī, nidrārūpā, bhavānikā, tārā, nīlasarasvatī, kālikā, ugratārā, kāmeśvarī, sundarī, bhairavī, rājarājeśvarī, bhuvaneśī, tvaritā, mahālakṣmī, rājīvalocanī, dhanadā, vāgīśvarī, tripurā, jvālmukhī, vagalāmukhī, siddhavidyā, annapūrṇā, viśālākṣī, subhagā, saguṇā, nirguṇā, dhavalā, gītiḥ, gītavādyapriyā, aṭṭālavāsinī, aṭṭahāsinī, ghorā, premā, vaṭeśvarī, kīrtidā, buddhidā, avīrā, paṇḍitālayavāsinī, maṇḍitā, saṃvatsarā, kṛṣṇarūpā, balipriyā, tumulā, kāminī, kāmarūpā, puṇyadā, viṣṇucakradharā, pañcamā, vṛndāvanasvarūpiṇī, ayodhyārupiṇī, māyāvatī, jīmūtavasanā, jagannāthasvarūpiṇī, kṛttivasanā, triyāmā, jamalārjunī, yāminī, yaśodā, yādavī, jagatī, kṛṣṇajāyā, satyabhāmā, subhadrikā, lakṣmaṇā, digambarī, pṛthukā, tīkṣṇā, ācārā, akrūrā, jāhnavī, gaṇḍakī, dhyeyā, jṛmbhaṇī, mohinī, vikārā, akṣaravāsinī, aṃśakā, patrikā, pavitrikā, tulasī, atulā, jānakī, vandyā, kāmanā, nārasiṃhī, girīśā, sādhvī, kalyāṇī, kamalā, kāntā, śāntā, kulā, vedamātā, karmadā, sandhyā, tripurasundarī, rāseśī, dakṣayajñavināśinī, anantā, dharmeśvarī, cakreśvarī, khañjanā, vidagdhā, kuñjikā, citrā, sulekhā, caturbhujā, rākā, prajñā, ṛdbhidā, tāpinī, tapā, sumantrā, dūtī, aśanī, karālā, kālakī, kuṣmāṇḍī, kaiṭabhā, kaiṭabhī, kṣatriyā, kṣamā, kṣemā, caṇḍālikā, jayantī, bheruṇḍā   

sā devī yayā naike daityāḥ hatāḥ tathā ca yā ādiśaktiḥ asti iti manyate।

navarātrotsave sthāne sthāne durgāyāḥ pratiṣṭhāpanā kriyate।

ju

gauḥ, māheṣī, saurabheyī, usrā, mātā, śṛṅgiṇī, arjunī, aghnyā, rohiṇī, māhendrī, ijyā, dhenuḥ, aghnā, dogdhrī, bhadrā, bhūgimahī, anaḍuhī, kalyāṇī, pānavī, gaurī, surabhiḥ, mabā, nilināciḥ, surabhī, anaḍvāhī, adhamā, bahulā, mahī, sarasvatī, usriyā, ahī, aditiḥ, ilā, jagatī, śarkarī   

grāmyapaśuviśeṣaḥ,yaḥ sāsnālāṅgulakakudakhuraviṣāṇī tathā ca tasyāḥ dugdhaṃ manuṣyāya puṣṭīkārakam iti manyante।

hindudharmīyāṇāṃ kṛte gauḥ avadhyā asti।

ju

arjunaḥ, dhanañjayaḥ, pārthaḥ, śakranandanaḥ, gāṇḍivī, madhyamapāṇḍavaḥ, śvetavājī, kapidhvajaḥ, rādhābhedī, subhadreśaḥ, guḍākeśaḥ, bṛhannalaḥ, aindriḥ, phālgunaḥ, jiṣṇuḥ, kirīṭī, śvetavāhanaḥ, bībhatsuḥ, vijayaḥ, kṛṣṇaḥ, savyasācī, kṛṣṇaḥ, jiṣṇuḥ   

kunteḥ tṛtīyaḥ putraḥ।

arjunaḥ mahān dhanurdharaḥ āsīt।

ju

piṭakaḥ, peṭakaḥ, peṭā, ḍalakam, ḍallakaḥ, karaṇḍaḥ, mañjūṣā, kaṇḍolaḥ   

vaṃśavetrādimayasamudgakaḥ।

saḥ śirasi piṭakam ādhṛtya śākān vikrīṇāti।

ju

kharjuraḥ, ghanāmayaḥ, jarā   

marusthale vartamānaḥ vṛkṣaḥ yasya phalāni badrikāphalasadṛśāni miṣṭāni ca santi।

saḥ kharjuram atti।

ju

kharjūravṛkṣaḥ, kharjūraḥ   

vṛkṣaviśeṣaḥ, tāḍajātyāntargatavṛkṣaḥ।

kharjūravṛkṣaḥ śākhāvihīnaḥ asti।

ju

kaṇḍuḥ, kaṇḍūḥ, kharjjūḥ, kacchūḥ, kacchuḥ, sukāṇḍuḥ, sṛkaṇḍuḥ, khasaḥ, pāma   

rogaviśeṣaḥ yasmin śarīraḥ kaṇḍūyate।

saḥ kaṇḍunā trastaḥ asti।

ju

rajjuyāyī   

saḥ yaḥ rajjvau calitvā janānāṃ manorañjanaṃ karoti।

rajjuyāyī janānāṃ manorañjanaṃ karoti।

ju

rajatam, rūpyam, raupyam, śvetam, śvetakam, sitam, dhautam, śuklam, śubhram, mahāśubhram, kharjūram, kharjuram, durvarṇam, candralauham, candrahāsam, rājaraṅgam, indulohakam, tāram, brāhmapiṅgā, akūpyam   

śvetavarṇīyaḥ dīptimān dhātuḥ tathā ca yasmāt alaṅkārādayaḥ nirmīyante।

sā rajatasya alaṅkārān dhārayati।

ju

jaṭā, jaṭiḥ, jaṭī, jūṭaḥ, juṭakam, śaṭam, kauṭīram, jūṭakam, hastam   

parasparalagnāḥ kacāḥ viśeṣataḥ vratināṃ śikhā।

gaṅgā śivasya jaṭāsu saṃlagnā jātā।

ju

manthanarajju   

manthanārthe vartamānā rajjuḥ।

dadhimanthanakāle mātā vāraṃ vāraṃ manthanarajjum ākarṣati।

ju

mañjūṣā   

vaṃśasya śalākaiḥ vinirmitaṃ pātram।

mañjūṣāyām āmrāḥ santi।

ju

ratnamañjūṣā   

ratnasya mañjūṣā।

saḥ svasya ābhūṣaṇāni ratnamañjūṣāyāṃ sthāpayati।

ju

tantrī, rajju   

kārpāsādibhiḥ nirmitaṃ sthūlaṃ sūtram।

tena kauśikasya tantryā upahāraḥ nibaddhaḥ।

ju

āsyāsavaḥ, jāmbīlam, jūrī, mukhasrāvaḥ, mukhāsrāvaḥ, lālā, lasikā, lāsaḥ, ṣṭhyūtaḥ, sṛṇīkā, syandanī   

mukhajātaḥ rasaḥ।

tasya mukhāt āsyāsavena saha rudhiram api āgacchati।

ju

kājūtakaḥ   

kājūtakavṛkṣasya phalaṃ yad prāyaḥ miṣṭānneṣu upayujyate।

saḥ pratidinaṃ kājūtakaṃ khādati।

ju

vañjulakaḥ   

jalakhagaviśeṣaḥ yaḥ jale nimajjya matsyān gṛhṇāti।

sarasi vañjulakaḥ tarati।

ju

vidyut, taḍit, vajrasphuliṅgaḥ, śampā, śatahradā, hrādinī, airāvatī, kṣaṇaprabhā, taḍit, saudāminī, cañcalā, capalā, vījā, saudāmnī, cilamīlikā, sarjjūḥ, aciraprabhā, saudāmanī, asthirā, meghaprabhā, aśaniḥ, vajrā   

pṛthivyāḥ vāyumaṇḍalasthāyāḥ vaidyutāyāḥ ūrjāyāḥ utsargaḥ yad meghānāṃ gharṣaṇāt prādurbhavati tathā ca ākāśe prakāśaṃ tathā ca ghoṣadhvaniṃ janayati।

ākāśe vidyut dedīpyate।

ju

arjunī, arvatī, ijyā, bhojyā, masūrikā, dūtī, māsopavāsinī, ratatālī, vibhāvarī, vṛddhayuvatiḥ, mādhavī, śamphalī, śambalī, śambhalī, saṅghāṭikā, sañcārikā, sanālī, sambhalī, akkā, karālā   

kalahaṃ kārayitrī।

arjunyāḥ vacanāni viśvasya sītā ca gītā ca kalahaṃ kṛtavatyau।

ju

yajurvedaḥ, yaju   

caturṣu vedeṣu ekaḥ yasmin yajñasambandhināṃ karmaṇāṃ vidhānaṃ vivaraṇañca asti।

saḥ nityaṃ yajurvedaṃ paṭhati।

ju

sūpaḥ, jūvam, yūṣam, niṣkvāthaḥ   

pakvasāge vartamānaḥ rasaḥ।

asmin sāge sūpaḥ adhikaḥ asti।

ju

kuṭṭanī, raṅgamātā, lākṣā, raṅgamātṛkā, arjunī, arvatī, dūtī, bhojyā, ratatālī   

yā strīṇāṃ parapuruṣaiḥ saha melanaṃ kārayati tāḥ vimārgaṃ nayati ca।

kuṭṭanyāḥ kāryaṃ kriyamāṇā mohanī baddhā jātā।

ju

nindā, nindāvākyam, ākṣepaḥ, adhikṣepaḥ, nirbhartsanā, duruktiḥ, apavādaḥ, parivādaḥ, garhā, duṣkṛtiḥ, nindanam, avarṇaḥ, nirvvādaḥ, parīvādaḥ, upakrośaḥ, jugubhā, kutsā, garhaṇam, jugubhanam, kutsanam, apakrośaḥ, bhartsanam, avavādaḥ, dhikkriyā, garhaṇā   

kasyāpi vāstavikaṃ kalpitaṃ vā doṣakathanam।

asmābhiḥ kasyāpi nindā na kartavyā।

ju

piṇḍakharjuraḥ   

piṇḍakharjurasya phalaṃ miṣṭānneṣu upayujyate।

pitṛvyaḥ rudate bālakāya piṇḍakharjuram dadāti।

ju

ju, ārjavam, akuṭilatā, ajihmatā, saralatā   

avakram। ṛjuḥ iti saccaritasya lakṣaṇam। / umāṃ sa paśyan ṛjunaiva cakṣuṣā

[ku 5.32]

ju

mañjiṣṭhā, vikasā, jiṅgī, samaṅgā, kālameṣikā, maṇḍūkaparṇī, bhaṇḍīrī, bhaṇḍī, yojanavallī, kālameṣī, kālī, jiṅgiḥ, bhaṇḍirī, bhaṇḍiḥ, hariṇī, raktā, gaurī, yojanāvallikā, vaprā, rohiṇī, citralatā, citrā, citrāṅgī, jananī, vijayā, mañjūṣā, raktayaṣṭikā, kṣatriṇī, rāgāḍhyā, kālabhāṇḍikā, aruṇā, jvarahantrī, chatrā, nāgakumārikā, bhaṇḍīralatikā, rāgāṅgī, vastrabhūṣaṇā   

latāprakāraḥ yasyāḥ puṣpāṇi pītāni tathā ca laghūni santi।

mañjiṣṭhāyāḥ daṇḍāt tathā ca sūlāt raktaḥ varṇaḥ prāpyate।

ju

juḍa़vāँ, joḍa़vāँ, juḍa़vā, sahajāta, yamaja, joḍa़lā, yugmaja, yamala, yāmala   

ekāyāḥ mātuḥ ekasamaye ekagarbhāt ca jātau putrau।

yamau lavakuśau jānakī prati adhāvat।

ju

julāīmāsaḥ   

khristābdasya saptamaḥ māsaḥ।

tasya vidyālayasya prārambhaḥ julāīmāse bhavati।

ju

piṭakaḥ, peṭakaḥ, peḍā, mañjūṣā, peṭaḥ, peṭikā, tariḥ, tarī, mañjuṣā, peḍikā   

vaṃśaśalākayā vinirmitaṃ pidhānayuktaṃ pātram।

piṭake sarpaḥ asti।

ju

kaṇḍūtiḥ, kacchū, kaṇḍū, kharjuḥ, rākā, vicarcikā, sṛkaṇḍuḥ, kaṇḍūlabhāvaḥ, khasaḥ   

gātragharṣaṇasya icchā।

mama pāde kaṇḍūtiḥ vartate।

ju

jumbalīmeṣaḥ   

parvatīyaḥ meṣaḥ।

etad āstaraṇaṃ jumbalīmeṣasya keśaiḥ nirmitam।

ju

arjunadevaḥ   

śīkhadharmiyāṇāṃ pañcamaḥ guruḥ।

rāmadāsāt anantaraṃ arjunadevaḥ śīkhadharmiyāṇāṃ guruḥ abhavat।

ju

eḍagajaḥ, prapunnāṭaḥ, dadrughnaḥ, cakramardakaḥ, cakramardaḥ, padmāṭaḥ, uraṇākhyaḥ, aḍagajaḥ, gajākhyaḥ, meṣāhvayaḥ, eḍahastī, vyāvartakaḥ, cakragajaḥ, cakrī, punnāṭaḥ, punnāḍaḥ, vimarddakaḥ, dadrughnaḥ, tarvaṭaḥ, cakrāhvaḥ, śukanāśanaḥ, dṛḍhabījaḥ, prapunnāḍaḥ, kharjughnaḥ, prapunnaḍaḥ, prapunāḍaḥ, uraṇākṣaḥ   

auṣadhīyakṣupaḥ।

eḍagajasya upayogaḥ dantacikitsāyai bhavati।

ju

jaṭājūṭaḥ, kapardaḥ, śivajaṭā   

śivasya jaṭābandhaḥ।

gaṅgā jaṭājūṭe nibaddhā।

ju

uṣā, ūṣā, bāṇasutā, arju   

bāṇāsurasya ekā kanyā yasyāḥ vivāhaḥ kṛṣṇasya pautreṇa aniruddhena saha abhavat।

uṣā aniruddhasya patnī āsīt।

ju

mañjughoṣā   

ekā apsarāḥ।

mañjughoṣāyāḥ varṇanaṃ purāṇeṣu prāpyate।

ju

arjunaḥ   

ekaḥ unnataḥ vṛkṣaḥ yasya uccatā prāyaḥ ṣaṣṭhītaḥ aśītiḥ padaṃ yāvat vā bhavati।

arjunasya kāṣṭham atīva upayuktam tasya valkasya ca prayogaḥ oṣadhīrūpeṇa bhavati।

ju

jubalīāmraḥ   

ekaḥ āmra prakāraḥ;

jubalīāmraḥ atīva miṣṭaḥ

ju

jubalīāmraḥ   

jubalīāmrasya vṛkṣaḥ;

udyāne jubalīāmrāḥ santi

ju

jūlī-āmram   

āmrāṇām ekaḥ prakāraḥ।

jūlī-āmraṃ vesṭa iṃḍījadeśāt yūropakhaṇḍam ānīyate।

ju

jūlī-āmraḥ   

jūlī iti nāmakānām āmrāṇāṃ vṛkṣaḥ;

ghānādeśe jūlī-āmraḥ navadaśatamasya śatakasya viśaṃtivarṣāt vardhyate।

ju

ambupaḥ, uruṇākṣaḥ, uruṇākṣakaḥ, uruṇākhyam, uruṇākhyakam, eḍagajaḥ, kharjughnaḥ, kharjūghnaḥ, gajaskandhaḥ, cakragajaḥ, padmāṭaḥ, prapunāṭaḥ, prapunāḍaḥ, vimardakaḥ   

ekaṃ jhāṭam।

ambupam auṣadhyāṃ prayujyate।

ju

juhūḥ   

palāśakāṣṭheṇa nirmitaṃ yajñapātram।

juhūḥ iti