ju k augment ज् added to the root वा before the causal sign णिच् when the root means shaking;confer, compare ju maranandin a 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. ju s verbal termination उस् substituted for the original झि of the third person. ju sbhāva the 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 ). et cetera, and others ju hotyādigaṇa the 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. śuklayaju ḥprātiśākhya name 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. plural person. singular. et cetera, and others confer, compare et cetera, and others exempli gratia, for example exempli gratia, for example et cetera, and others exempli gratia, for example feminine. confer, compare et cetera, and others Pāṇini's Aṣṭādhyāyī. taddhita affix. et cetera, and others Pāṇini's Aṣṭādhyāyī. inst. instrumental case. aṃ (ं) nasal utterance called अनुस्वार and written as a dot a reference to some preceding word, not necessarily on the same page. confer, compare confer, compare Taittirīya Prātiśākhya. confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) akṛt literally confer, compare akṣarāṅga forming a part of a syllable just as the anusvāra ( nasal utterance ) or svarabhakti (vowelpart) which forms a part of the preceding syllable. confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 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 et cetera, and others exempli gratia, for example et cetera, and others exempli gratia, for example et cetera, and others exempli gratia, for example et cetera, and others athus conjugational affix of perfeminine. person. Parasmaipada. confer, compare adanta ending with the short vowel अ; confer, compare et cetera, and others confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). adādi name 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 confer, compare Hemacandra's Śabdānuśāsana. adviyoni literally et cetera, and others et cetera, and others confer, compare adhikāra governing rule consisting of a word (exempli gratia, for example et cetera, and others exempli gratia, for example et cetera, and others confer, compare edition singular. confer, compare 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). anudātta non-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless.id est, that is confer, compare confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). feminine. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) artha (1) literally confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare confer, compare Vājasaneyi Prātiśākhya. id est, that is confer, compare confer, compare asaṃyoga absence of the conjunction of consonants; confer, compare asaṃhitā absence of juxta-position, absence of connectedness; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). āgarvīya a 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 ādādika belonging to the second conjugation or class of roots which begins with the root अद्; confer, compare ādhṛṣīya a 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 exempli gratia, for example āsvadīya a sub-division of the चुरादि (Xth conjugation id est, that is i (1) the vowel इ, representing all its eighteen forms viz. short, long protracted, acute, grave, circumflex, pure and nasalised; exempli gratia, for example exempli gratia, for example et cetera, and others confer, compare kṛt (affix). confer, compare 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 confer, compare singular. or Ātmanep. Ātmanepada indra name of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare edition ī the 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 et cetera, and others confer, compare exempli gratia, for example et cetera, and others locative case exempli gratia, for example confer, compare taddhita affix. confer, compare feminine. confer, compare 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, compare exempli gratia, for example confer, compare kṛt (affix). exempli gratia, for example confer, compare et cetera, and others confer, compare exempli gratia, for example confer, compare upasarga preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) et cetera, and others confer, compare confer, compare confer, compare Nirukta of Yāska. et cetera, and others et cetera, and others Nirukta of Yāska. Vārttika (on the Sūtra of Pāṇini). Kaiyaṭa's Mahābhāṣyapradīpa. Mahābhāṣya-Pradīpoddyota by Nāgeśa. edition Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Taittirīya Prātiśākhya. Vājasaneyi Prātiśākhya. upahita (1) with, preceded by; e g. दीर्घोपहित, ह्रस्वोपहित; (2) sticking to, connected with, 'उपश्लेषित': confer, compare confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) ubhayapadin a root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; exempli gratia, for example et cetera, and others us (1) substitute for झि ending of the third person. exempli gratia, for example confer, compare et cetera, and others confer, compare ṛkprātiśākhya one 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. ekaśeṣa a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare confer, compare confer, compare feminine. feminine. masculine gender. Pāṇini's Aṣṭādhyāyī. aindra name 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 ). ḥ or विसर्गः literally edition confer, compare Kātantra vyākaraṇa Sūtra. a reference to some preceding word, not necessarily on the same page. ᳶ upadhmānīya literally confer, compare commentary Kātantra vyākaraṇa Sūtra. confer, compare kātantra name of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. Kālāpa-vyākaraṇasūtra. Kālāpa-vyākaraṇasūtra. kātantraprakriyā a 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 kām augment आम् applied to तूष्णीम् just as अकच् is applied, exempli gratia, for example Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). kuṭādi a 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 kriyākalāpa a grammatical work on the conjugation of roots written by Vijayānanda. kraiyādika a 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 Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. krayādigaṇa a class of roots headed by the root क्री ( डुक्रीञ् ) to which the conjugational sign ना ( श्ना ) is added; roots of the ninth conjugation. khaś kṛt affix added to the roots यज् (causal), ध्मा, धे,रुज्, वह्, लिह्, पच् , दृश् , तप्, मन् et cetera, and others et cetera, and others confer, compare garbhavat literally confer, compare et cetera, and others confer, compare Sīradeva's Paribhāṣāvṛtti 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 confer, compare et cetera, and others confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare Durgācārya's commentary on the Nirukta. Nirukta of Yāska. et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). et cetera, and others confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare guru (1) possessed of a special effort as opposed to लघु; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare confer, compare confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) goṇikāputra a grammarian whose wiew in connection with the correctness of the expressions नेताश्वस्य स्त्रुघ्नं and नेताश्वस्य स्त्रुघ्नस्य is given by the Mahabhasyakara in the words 'both expressions are justified' ( उभयथा गेणिकापुत्रः ). Nagesa has observed that गेोणिकापुत्र is nobody else but the Mahabhasyakara himself; confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. carkarīta a 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. exempli gratia, for example confer, compare Pāṇini. confer, compare edition curādi a class or group of roots headed by the root चुर्, familiarly known as the tenth conjugation. caurādika a root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare Kāśikā of Jayāditya and Vāmana. jaumāra ( व्याकरण ) a treatise on vya'karana written by Jumaranandin. See जुमरनन्दिन् a reference to some preceding word, not necessarily on the same page. jauhotyādika a 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. ṭ 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. confer, compare confer, compare et cetera, and others 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. Kāśikā of Jayāditya and Vāmana. exempli gratia, for example confer, compare confer, compare taddhita affix. confer, compare taddhita affix. taddhita affix. exempli gratia, for example confer, compare taddhita affix. exempli gratia, for example confer, compare taddhita affix. exempli gratia, for example confer, compare Kāśikā of Jayāditya and Vāmana. ṇic affix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others confer, compare confer, compare et cetera, and others et cetera, and others confer, compare exempli gratia, for example et cetera, and others et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. confer, compare et cetera, and others et cetera, and others confer, compare taddhita a 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 Nirukta of Yāska. confer, compare et cetera, and others et cetera, and others et cetera, and others et cetera, and others a reference to some preceding word, not necessarily on the same page. tanādi a 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 confer, compare tara taddhita affix. confer, compare Kāśikā of Jayāditya and Vāmana. 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare confer, compare a reference to some preceding word, not necessarily on the same page. tānādika a root of the tanadi class of roots (8th conjugation). tās conjugational sign or Vikarana (तासि) added to a root in the first future before the personal endings which become accented grave (अनुदात्त); confer, compare confer, compare tudādi a 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 taittirīyaprātiśākhya called 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. edition taudādika a 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. exempli gratia, for example 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 daśadhuṣkaraṇa the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. daśabalakārikā a 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 daśadhuṣkaraṇa the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. daśabalakārikā a short treatise on the roots belonging to more than one conjugation; the name of the author is not given. divādi a class of roots of the fourth conjugation, headed by the root दिव् ( दीव्यति ), called also दीव्यत्यादि confer, compare durvalācārya a grammarian who wrote a treatise on grammar दुर्वलीयव्याकरण, named after him. Besides this treatise, he has written commentaries on Nagesa's Laghumanjusa and Paribhasendusekhara. daivādika a root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compare Kāśikā of Jayāditya and Vāmana. dhātukalpalatikā a short treatise on the roots of the different conjugations written by a grammarian named Dhananjaya. dhātvarthe literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare a reference to some preceding word, not necessarily on the same page. navagaṇī a 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 niyama (1) restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare Kāśikā of Jayāditya and Vāmana. confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare et cetera, and others et cetera, and others confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) nuṭ augment न् prefixed (l) to the genitive case plural et cetera, and others confer, compare confer, compare exempli gratia, for example confer, compare exempli gratia, for example et cetera, and others confer, compare confer, compare exempli gratia, for example confer, compare num augment न् inserted after the last vowel (1) of a root given in the Dhātupātha as ending with mute इ; exempli gratia, for example et cetera, and others confer, compare confer, compare exempli gratia, for example et cetera, and others confer, compare exempli gratia, for example confer, compare exempli gratia, for example et cetera, and others confer, compare exempli gratia, for example et cetera, and others confer, compare present tense. participle. confer, compare nominative case. vocative case. singular. exempli gratia, for example confer, compare nominative case. vocative case. singular. confer, compare nyāyasiddha established by a maxim; with full justification; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare nyāyya proper; fully justified न्यायादनपेतम् confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare a reference to some preceding word, not necessarily on the same page. patañjali the reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. confer, compare edition edition pada a word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; confer, compare confer, compare Vājasaneyi Prātiśākhya. confer, compare taddhita affix. et cetera, and others taddhita affix. et cetera, and others confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). Kātantra vyākaraṇa Sūtra. Vārttika (on the Sūtra of Pāṇini). confer, compare Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. confer, compare et cetera, and others et cetera, and others id est, that is et cetera, and others pāṇinisūtra called 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 puṣādi a 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 et cetera, and others feminine. pratipadavidhi an injunction or operation stating expressly the word or words for which it is meant; confer, compare pratiṣedhabalīyastva the 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 confer, compare pratyaya affix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare Taittirīya Prātiśākhya. confer, compare et cetera, and others et cetera, and others exempli gratia, for example et cetera, and others confer, compare Nirukta of Yāska. pradīpa popular 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. pradeśaśāstra a rule, laying down a positive original injunction as opposed to the अपवादशास्त्र;confer, compare commentary Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) prayogapallava a 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.) prāṇapaṇā a 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. prātiśākhya a 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. edition prāpaka applying in the usual way; literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). pvādi a 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. exempli gratia, for example et cetera, and others Kāśikā of Jayāditya and Vāmana. phaṇādi a 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 phala (1) fruit or benefit of an action which goes to the agent; confer, compare 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. bhāṣyeṣṭi the 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. bhūvādi lit 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 bhauvādika belonging to the class of roots headed by भू; a root of the first conjugation; confer, compare bhvādigaṇa the class of roots headed by भू ; the first conjugation of roots. maṇḍūkagati literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). madhyapatita literally exempli gratia, for example et cetera, and others Paribhāṣenduśekhara of Nāgeśa. mantra name 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). confer, compare confer, compare Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). edition mahābhāṣyapradīpa a very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition mācākīya an 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 Taittirīya Prātiśākhya. 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 et cetera, and others y (1) the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others taddhita affix. et cetera, and others et cetera, and others confer, compare et cetera, and others feminine. taddhita affix. et cetera, and others confer, compare et cetera, and others taddhita affix. confer, compare et cetera, and others exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others confer, compare confer, compare confer, compare edition confer, compare yajādi roots 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 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 confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 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. a reference to some preceding word, not necessarily on the same page. confer, compare Taittirīya Prātiśākhya. exempli gratia, for example confer, compare Kāśikā of Jayāditya and Vāmana. rughādi a 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. raudhādika a 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. lugvikaraṇa a term used by grammarians especially in the Mahābhāșya; (confer, compare et cetera, and others exempli gratia, for example edition confer, compare luṅ an 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 et cetera, and others confer, compare et cetera, and others luptavikaraṇa a term applied to roots after which the conjugational sign is dropped; e. g. roots of the second and third conjugations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). leṭ a general term for the affixes of the Vedic subjunctive, the usual personal-endings ति, तस् et cetera, and others edition varṇavidhi an injunction or operation conditioned by a single letter: लादेशो वर्णविधेर्भवत्यन्तरङ्गतः M.Bh. on P.1.4.2. vākyārtha the meaning of a sentence, which comes as a whole composite idea when all the constituent words of it are heard: confer, compare confer, compare confer, compare vājasaneyeiprātiśākhya the 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. vikaraṇa an 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 et cetera, and others vighnakṛt impediment 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 vidhi (1) a prescriptive rule ; confer, compare confer, compare vidhibalīyastva the 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. vidhivākya an injunctive statement or sentence. vihita prescribed 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. vṛt a 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 vaiyākaraṇasiddhāntamañjūṣā a 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. vyañjanasaṃdhi a 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. vyañjanasaṃnipāta or संयेाग, conjunction or falling together of two consonants; confer, compare vyatiṣaṅga reciprocal junction or connection; confer, compare vyapavṛkta distinctly 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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 taddhita affix. confer, compare et cetera, and others exempli gratia, for example confer, compare śap a 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 confer, compare śabdopadeśa scientific and authoritative citation or statement of a word as contrasted with अपशब्दोपदेशः; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). exempli gratia, for example et cetera, and others confer, compare śākala a 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, compare confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). śābdabodhavāda theory 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. śāstrahāni harm or injustice to a science; id est, that is confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). śi case-affix इ substituted for the case-affixes जस् and शस् of the nominative case. plural plural confer, compare feminine. confer, compare 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 exempli gratia, for example confer, compare śnam a 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 et cetera, and others confer, compare śnā a vikarana or conjugational sign of the ninth conjugation, to be added to roots headed by क्री before the Sarvadhatuka affixes; exempli gratia, for example confer, compare exempli gratia, for example confer, compare śnu a vikarana or a conjugational sign to be placed after the roots headed by सु (id est, that is exempli gratia, for example confer, compare et cetera, and others śyan a vikarana or conjugational sign of the fourth conjugation added to roots headed by दिव्, before the Sarvadhatuka affixes; exempli gratia, for example et cetera, and others ślu a 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 confer, compare confer, compare śluvikaraṇa roots 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 saṃnikarṣa contact, juxtaposition; this contact between two letters is called संहिता when it is very close; confer, compare saṃnidhi juxtaposition; coming together phonetically very close: confer, compare a reference to some preceding word, not necessarily on the same page. saṃyukta (!) closely connected; confer, compare confer, compare Taittirīya Prātiśākhya. saṃyogādilopa the 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 saṃyogāntalopa the 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 saṃśliṣṭa very closely held together just as the sound of the consonant र् in the vowel क; confer, compare Vājasaneyi Prātiśākhya. saṃhitā position 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 sakṛdākhyātanirgrāhyā capable 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 sakṛdākhyātanirgrāhyā capable 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 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 confer, compare confer, compare samarthanīya that which can be justified; justifiable; एकेन वा द्रव्यवत्त्वमिति समर्थनीयम्, Kāśikā of Jayāditya and Vāmana. samarthādhikāra the 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 Kāśikā of Jayāditya and Vāmana. samavāya (I) combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya-Pradīpoddyota by Nāgeśa. a reference to some preceding word, not necessarily on the same page. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) sāpavādaka an 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 ). siddhāntasārasvata an 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 confer, compare subdhātu a 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. somadeva a 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. sauvādika a 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 hṛradatta name of a reputed grammarian of Southern India who wrote a very learned and scholarly commentary, named पदमञ्जरी, on the Kasikavrtti which is held by grammarians as the standard vrtti or gloss on the Sutras of Panini,and studied especially in the schools of the southern grammarians. Haradatta was a Dravida Brahmana, residing in a village on the Bank of Kaveri. His scholarship in Grammar was very sound and he is believed to have commented on many grammarworks.The only fault of the scholar was a very keen sense of egotism which is found in his work, although it can certainly be said that the egotism was not ill-placed and could be justified: confer, compare hāritā name 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 hemacandra a 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.
ju
arju narogaḥ
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, viṣaju ṣṭaḥ
viṣagranthiyuktaḥ sarpaḥ।
nāgaḥ iti ekaḥ viṣadharaḥ sarpaḥ।
ju
arju naḥ
yaḥ pitroḥ ekākī putraḥ asti।
śyāmaḥ mama arjunaḥ asti।
ju
rajju ḥ, 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, mañju ḥ, mañju lā, 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, arju nopamaḥ, 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, arju na, śiti, valakṣa, arju nachavi
varṇaviśeṣaḥ।
saḥ śvetaṃ vastraṃ parigṛhṇāti।
ju
saralatā, sāralyam, amāyā, niṣkāpaṭyam, avyājaḥ, avakratā, ṛju tā
saralasya bhāvaḥ avasthā vā।
svabhāvasya saralatā iti guṇaḥ naikānāṃ vidvajjanānām sthāyībhāvaḥ asti।
ju
ju gupsu
yaḥ ghṛṇāṃ karoti।
bhagavate jugupsuḥ vyaktiḥ priyaḥ nāsti।
ju
abhimanyuḥ, saubhadraḥ, saubhadreyaḥ, ārju neyaḥ
subhadrā-arjunayoḥ putraḥ।
cakravyūhasya bhedanakāle abhimanyuḥ vīragatiṃ prāptavān।
ju
śikhā, cūḍā, keśapāśaḥ, jūṭikā, ju ṭikā, śikhaṇḍikā
śiro madhyasya keśāḥ।
śikhāṃ nibaddha āsīno dvija ācamanam caret।
ju
suśīla, saumya, sujana, abhivinīta, ṛju ḥ
yaḥ svabhāvataḥ suṣṭhuḥ।
suśīlaḥ puruṣaḥ svasvabhāvena sarveṣāṃ cittaṃ harati।
ju
kāpaṭyam, kauṭilyam, asādhutvam, aśucitvam, khalatā, duṣṭatā, adharmaḥ, asaralatā, asāralyam, jihmatā, anṛju tā, vakratā, kauṭam, aśuddhatā, adākṣiṇyam, māyā
anṛjuprakṛteḥ bhāvaḥ।
kāpaṭyena prāptaṃ dhanaṃ na sthiram।
ju
tṛṇam, arju nam, triṇam, khaṭam, kheṭṭam, haritam, tāṇḍavam
yad gavādibhiḥ bhakṣyate।
gauḥ tṛṇaṃ khādati।
ju
gururatnam, pītamaṇiḥ, pītasphaṭikam, pītāśmaḥ, puṣparāgaḥ, mañju maṇiḥ, 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, ju huvān, 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, ṛju tā, ārjavam, sāralyam, amāyā, akapaṭaḥ, avyājaḥ, nyāyitā
cittasya sadvṛttiḥ।
avināśaḥ śucitayā kāryaṃ karoti।
ju
kāmakākuravaḥ, mañju ghoṣaḥ, madotkaṭaḥ
kapotasadṛśaḥ khagaḥ yasya varṇaḥ malinaraktamiśritaḥ asti।
vyādhena ekena eva bāṇena kāmakākuravaḥ bhūmau pātitaḥ।
ju
ghṛṇita, avadya, ju gupsya, kutsita, vībhatsa, jaghanya, ghṛṇāspada, apakṛṣṭa
ghṛṇārthe yogyaḥ।
bhrūṇahatyā ekaḥ ghṛṇitaḥ aparādhaḥ।
ju
ruc, abhiruc, svad, ju ṣ, 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 , mañju la, vṛndāra, manohārin, lāvaṇyavat, rūpavat, bhadraka, ramaṇīya, rāmaṇīyaka, bandhūra, bandhura, valgu, hāri, svarūpa, abhirūpa, divya
rūpalāvaṇyasampannaḥ।
bālakaḥ sundaraḥ asti।
ju
aśokaḥ, śokanāśaḥ, viśokaḥ, vañju ladrumaḥ, 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, ṛju tā, 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 ḥ
dīrghā rajjuḥ yā unnateṣu bhavanādīṣu ārohaṇārthe upayujyate।
coraḥ dīrgharajjvā tṛtīye aṭṭālike gataḥ।
ju
nāsikārajju ḥ
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, jamalārju nī, 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, arju nī, 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
arju naḥ, 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
kharju raḥ, 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
rajju yāyī
saḥ yaḥ rajjvau calitvā janānāṃ manorañjanaṃ karoti।
rajjuyāyī janānāṃ manorañjanaṃ karoti।
ju
rajatam, rūpyam, raupyam, śvetam, śvetakam, sitam, dhautam, śuklam, śubhram, mahāśubhram, kharjūram, kharju ram, 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, ju ṭakam, śaṭam, kauṭīram, jūṭakam, hastam
parasparalagnāḥ kacāḥ viśeṣataḥ vratināṃ śikhā।
gaṅgā śivasya jaṭāsu saṃlagnā jātā।
ju
manthanarajju ḥ
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 ḥ
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
vañju lakaḥ
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
arju nī, 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
yaju rvedaḥ, yaju ḥ
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, arju nī, 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, ju gubhā, kutsā, garhaṇam, ju gubhanam, kutsanam, apakrośaḥ, bhartsanam, avavādaḥ, dhikkriyā, garhaṇā
kasyāpi vāstavikaṃ kalpitaṃ vā doṣakathanam।
asmābhiḥ kasyāpi nindā na kartavyā।
ju
piṇḍakharju raḥ
piṇḍakharjurasya phalaṃ miṣṭānneṣu upayujyate।
pitṛvyaḥ rudate bālakāya piṇḍakharjuram dadāti।
ju
ṛju , 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
ju ḍa़vāँ, joḍa़vāँ, ju ḍa़vā, sahajāta, yamaja, joḍa़lā, yugmaja, yamala, yāmala
ekāyāḥ mātuḥ ekasamaye ekagarbhāt ca jātau putrau।
yamau lavakuśau jānakī prati adhāvat।
ju
ju lāīmāsaḥ
khristābdasya saptamaḥ māsaḥ।
tasya vidyālayasya prārambhaḥ julāīmāse bhavati।
ju
piṭakaḥ, peṭakaḥ, peḍā, mañjūṣā, peṭaḥ, peṭikā, tariḥ, tarī, mañju ṣā, peḍikā
vaṃśaśalākayā vinirmitaṃ pidhānayuktaṃ pātram।
piṭake sarpaḥ asti।
ju
kaṇḍūtiḥ, kacchū, kaṇḍū, kharju ḥ, rākā, vicarcikā, sṛkaṇḍuḥ, kaṇḍūlabhāvaḥ, khasaḥ
gātragharṣaṇasya icchā।
mama pāde kaṇḍūtiḥ vartate।
ju
ju mbalīmeṣaḥ
parvatīyaḥ meṣaḥ।
etad āstaraṇaṃ jumbalīmeṣasya keśaiḥ nirmitam।
ju
arju nadevaḥ
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, kharju ghnaḥ, prapunnaḍaḥ, prapunāḍaḥ, uraṇākṣaḥ
auṣadhīyakṣupaḥ।
eḍagajasya upayogaḥ dantacikitsāyai bhavati।
ju
jaṭājūṭaḥ, kapardaḥ, śivajaṭā
śivasya jaṭābandhaḥ।
gaṅgā jaṭājūṭe nibaddhā।
ju
uṣā, ūṣā, bāṇasutā, arju nī
bāṇāsurasya ekā kanyā yasyāḥ vivāhaḥ kṛṣṇasya pautreṇa aniruddhena saha abhavat।
uṣā aniruddhasya patnī āsīt।
ju
mañju ghoṣā
ekā apsarāḥ।
mañjughoṣāyāḥ varṇanaṃ purāṇeṣu prāpyate।
ju
arju naḥ
ekaḥ unnataḥ vṛkṣaḥ yasya uccatā prāyaḥ ṣaṣṭhītaḥ aśītiḥ padaṃ yāvat vā bhavati।
arjunasya kāṣṭham atīva upayuktam tasya valkasya ca prayogaḥ oṣadhīrūpeṇa bhavati।
ju
ju balīāmraḥ
ekaḥ āmra prakāraḥ;
jubalīāmraḥ atīva miṣṭaḥ
ju
ju balīāmraḥ
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, kharju ghnaḥ, kharjūghnaḥ, gajaskandhaḥ, cakragajaḥ, padmāṭaḥ, prapunāṭaḥ, prapunāḍaḥ, vimardakaḥ
ekaṃ jhāṭam।
ambupam auṣadhyāṃ prayujyate।
ju
ju hūḥ
palāśakāṣṭheṇa nirmitaṃ yajñapātram।
juhūḥ iti
