Sanskrit Dictionary

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Grammar Search

"kas" has 1 results

kas: masculine nominative singular stem: ka

Root Search

kas has 8 results

Root Word (Pāṇini Dhātupāṭha:)	Full Root	Marker	Sense	Class	Sutra
√kaś	kaśa	a	gatiśāsanayoḥ	2	17
√kaṣ	kaṣa	a	hiṃsārthaḥ	1	447
√kas	kasa	a	gatiśāsanayoḥ	2	17
√kas	kasa	a	gatau	1	590
√kas	kasi	i	gatiśāsanayoḥ	2	17
√kāś	kāśṛ	ṛ	dīptau	1	418
√kāś	kāśṛ	ṛ	dīptau	4	54
√kās	kāsṛ	ṛ	śabdakutsāyām	1	402

kas has 8 results

Root Word	IAST	Meaning	Monier Williams Page	Class
√कश्	kaś	going / gati	347/3	Cl.2
√कश्	kaś	destroying / śāsana	1068/3	Cl.2
√कष्	kaṣ	injuring, killing / hiṃsā	1297/3	Cl.1
√कस्	kas	moving, going, approaching / gati	347/3	Cl.1
√कस्	kas	going / gati	347/3	Cl.2
√कस्	kas	destroying / śāsana	1068/3	Cl.2
√काश्	kāś	shining / dīpti	481/3	Cl.10, 4
√कास्	kās	counghing or making a sound indicative of any disease / śabda-kutsā	1052/2, 290/3	Cl.1

Amarakosha Search

15 results

Word	Reference	Gender	Number	Synonyms	Definition

asthiraḥ	3.1.42	Masculine	Singular	saṃkasukaḥ

caṇḍālaḥ	2.10.19	Masculine	Singular	antevāsī, janaṅgamaḥ, plavaḥ, pukkasaḥ, śvapacaḥ, divākīrttiḥ, cāṇḍālaḥ, niṣādaḥ, mātaṅgaḥ

ekāgraḥ	3.1.79	Masculine	Singular	ekatālaḥ, ananyavṛttiḥ, ekāyanaḥ, ekasargaḥ, ekāgryaḥ, ekāyanagataḥ

kasamardaḥ	3.5.19	Masculine	Singular

kuberaḥ	1.1.68-69	Masculine	Singular	ekapiṅgaḥ, paulastyaḥ, dhanādhipaḥ, manuṣyadharmā, tryambakasakhaḥ, śrīdaḥ, yakṣaḥ, vaiśravaṇaḥ, rājarājaḥ, guhyakeśvaraḥ, aiḍaviḍaḥ, naravāhanaḥ, kinnareśaḥ, dhanadaḥ, yakṣarāṭ, puṇyajaneśvaraḥ	kuber

mañjiṣṭhā		Feminine	Singular	bhaṇḍīrī, vikasā, bhaṇḍī, jiṅgī, yojanavallī, samaṅgā, kālameśikā, maṇḍūkaparṇī

mṛganābhiḥ	1.2.130	Masculine	Singular	mṛgamadaḥ, kastūrī

praphullaḥ		Masculine	Singular	vikacaḥ, sphuṭaḥ, phullaḥ, utphullaḥ, vikasitaḥ, saṃphullaḥ, vyākośaḥ

rakṣivargaḥ	2.8.6	Masculine	Singular	anīkasthaḥ

raktapā	1.10.22	Feminine	Singular	jalaukasaḥ, jalaukā	a leech

vikāsī	3.1.29	Masculine	Singular	vikasvaraḥ

kīkasam	2.6.69	Neuter	Singular	kulyam, asthi

pākasthānam	2.9.27	Neuter	Singular	mahānasam, rasavatī

divaukasaḥ	3.3.234	Masculine	Singular	hitāśaṃsā, ahidaṃṣṭraḥ

cikkasam	3.5.35	Masculine	Singular

Monier-Williams Search

577 results for kas

kas

cl.1 P. kasati- (

) , to go, move, approach

; (perf. cakāsa- equals śuśubhe- commentator or commentary) to beam, shine

: Intensive canīkasīti-, canīkasyate-

(see kaś-, kaṃs-, niḥ-kas-,and vi-kas-.)

kas

kaste- varia lectio for kaṃs-, kaṃste-

kas

in the bhāṣā- = kṛṣ-

kasa

mfn.

kasa

m. (equals kaṣa-) a touch stone Scholiast or Commentator on

kasā

f. (equals kaśā-) a whip Scholiast or Commentator on

kasāmbu

n. a heap of wood (?)

kasana

m. cough (equals kāsa-)

kasanā

f. a kind of venomous snake (or spider, lūtā-

)

kasanotpāṭana

m. "cough-relieving", the plant Gendarussa vulgaris

kasāra

n. (varia lectio kaṃsāra-,or kaṃsāra-) equals kṛsara-, q.v

kasāras

m. ? a kind of bird

kasarṇīra

m. or kasarṇ/īla- a kind of snake

kasarṇīra

m. (personified)

kasetu

m. (equals kaseru-), Name of a part of bhārata-varṣa-

kasipu

m. food (equals kaśipu-)

kasīya

n. brass (kāṃsya-)

kaskādi

a gaRa (

) .

kasmala

for kaśmala- q.v

kasmāt

ind. (ablative fr. 2. k/a-

etc.) where from? whence? why? wherefore?

(see a-kasmāt-.)

kasphila

m. Name of a Buddhist bhikṣu- (varia lectio for kaṣphila-).

kastambhī

f. (fr. ka-,"head"? + stambha-) the prop of a carriage-pole, piece of wood fastened on at the extreme end of the pole serving as a prop or rest (popularly called"sipoy"in Western India, and in English,"horse")

kastīra

n. (said to be from kāś-,"to shine") , tin

(see kāstīra-;.)

kastūri

m. Name (also title or epithet) of the author of a law-book.

kastūrī

f. musk

etc.

kastūrī

f. the plant Hibiscus Abelmoschus

kastūrī

f. the plant Amaryllis zeylanica

kastūrikā

f. (or kasturikā-?) musk-deer

kastūrikā

f. musk, the animal perfume (supposed to come out of the navel of the musk-deer, and brought from Kashmir, Nepal, Western Assam or Butan, the latter being the best)

(confer, compare Greek .)

kastūrikaiṇī

f. the female musk-deer

kastūrikākuraṅga

m. the musk-deer

kastūrikāmada

m. musk.

kastūrikāmṛga

m. the musk-deer

kastūrikāmṛgī

f. the female musk-deer

kastūrīmallikā

f. a species of jasmine

kastūrīmṛga

m. the musk-deer commentator or commentary on

kastūrismṛti

f. smṛtiśekhara

kasun

the kṛt- suffix as forming in the veda- an indeclinable (avyaya-

) infinitive with ablative sense

(see vi-s/ṛpas-, ā-t/ṛdas-.)

kasvara

mfn.

kasvara

See 1. kas-.

abhrakasattva

n. steel

adhikasaṃvatsara

m. an intercalated month.

adhikasāptatika

mfn. (containing or costing) more than seventy.

agaukas

See 2. a-ga-.

agaukas

m. "mountain-dweller", a lion

agaukas

m. "tree-dweller", a bird

agaukas

m. the śarabha- q.v

agiraukas

mfn. (girā- instrumental case of gir-,and okas-), not to be kept back by hymns, Name of the marut-s

āhnikasāra

m. Name of work

aikasahasrika

mfn. (fr. eka-sahasra-), possessing 1001.

aikasvarya

n. (fr. eka-svara-), the state of having but one accent (as of a compound)

aikasvarya

n. sameness of tone, monotony

akasmāt

ind. without a why or a wherefore, accidentally, suddenly.

ākasmika

mf(ī-)n. (fr. a-kasmāt- gaRa vinayādi-, q.v), causeless, unforeseen, unexpected, sudden

etc.

ākasmika

mf(ī-)n. accidental, casual

akasyavid

mfn. not attending to anything,

alakasaṃhati

f. rows of curls.

alīkasupta

n. pretended sleep

alīkasuptaka

n. pretended sleep

alokasāmānya

mfn. not common among ordinary people

ālokasthāna

n. reach or range of sight,

ālokasuvegadhvaja

m. Name (also title or epithet) of a serpent-demon, ibidem or 'in the same place or book or text' as the preceding

ambaraukas

m. "sky-dweller", a good

anakasmāt

ind. not without a cause or an object

anakasmāt

ind. not accidentally, not suddenly.

ānakasthalaka

mfn. belonging to ānaka-sthalī-.

ānakasthalī

f. Name of a country.

anekasaṃkhya

mfn. very numerous,

anekasaṃsthāna

mfn. wearing various disguises (as spies),

anīkastha

m. a warrior or combatant

anīkastha

m. an armed or royal guard, a sentinel

anīkastha

m. the trainer of an elephant, an elephant-driver

anīkastha

m. a mark, a sign, signal

anīkastha

m. a military drum

aṅkas

n. a curve or bend

confer, compare Greek

aṅkasa

n. the flanks or the trappings of a horse

aṅkasaṃjñā

f. Name (also title or epithet) of a work on the numerical value of woeds expressing numerals (by Ra1ma7nanda-ti1rtha)

anuvākasaṅkhyā

f. the fourth of the eighteen pariśiṣṭa-s of the yajur-veda-.

anuvikas

to blow, expand, as a flower.

anyokas

mfn. not remaining in one's habitation (okas-)

apaulkasa

m. not a paulkasa-

araṇyaukas

m. "whose abode is the forest", a Brahman who has left his family and become an anchorite

arkasamudga

m. the tip of an arka--bud (See -koś/ī-)

arkasāti

(ark/a--) f. invention of hymns, poetical inspiration

arkasodara

m. indra-'s elephant airāvata-.

arkastubh

mfn. singing hymns

arkasūnu

m. (equals -ja- q.v) the planet Saturn

arkasūnu

m. Name of yama-

arkasuta

m. (equals -tanaya- q.v) Name of karṇa-

arkasutā

f. Name of the river yamunā-

asaṃjñikasattva

m. plural Name (also title or epithet) of certain ecstatic beings, ibidem or 'in the same place or book or text' as the preceding

asaṃkasuka

mfn. not undetermined, firm, steady

aśmakasumantu

m. Name of a ṛṣi-

asukas

Nominal verb sg. equals asak/au- q.v

commentator or commentary (see amuka-.)

āvikasautrika

mfn. made of woollen threads

bāhyakasṛñjarī

f. Name of sṛñjarī- and one of the two wives of bhajamāna- (an older sister of upabāhyakā-)

bakasahavāsin

m. "fellow-lodger of the heron", a lotus flower

bakasaktha

m. Name of a man

bakasaktha

m. plural his descendants gaRa yaskādi-.

bālālokasaṃkṣepa

m. Name of work

balkasa

n. dregs or sediment left in the distillation of ardent spirits

baudhāyanacarakasautrāmaṇī

f. Name of work

bhāṣikasūtra

n. Name of a sūtra- (on the manner of marking the accent in the

) attributed to kātyāyana-.

bhāṣikasvara

m. equals brāhmaṇasvara-

bhayaśokasamāviṣṭa

mfn. filled with fear and sorrow

bhikṣukasatī

f. a virtuous female mendicant

bhojanakastūrī

f. Name of work

bhūlokasuranāyaka

m. an indra- of the earth

bhuvanaukas

m. "inhabitant of heaven", a god

bilaukas

mfn. and m. equals bilavāsa-

bodhaikasiddhi

f. Name of work

brahmatarkastava

m. Name of a vedānta- work

brahmatarkastavavivaraṇa

n. Name of a commentator or commentary on it.

brahmāvabodhavivekasindhu

m. brahmāvabodha

bṛhadāraṇyakavārttikasāra

mn. (?) Name of work

bukkasa

m. a caṇḍāla-

(see pukkasa-)

bukkasa

f. equals kālī- (black colour?)

bukkasī

f. the indigo plant

camakasūkta

n. "the hymn containing came- ", Name of

camakasūkta

n. see nam-.

camakasūkta

See cama-.

caturviṃśatidaṇḍakastava

m. Name of work

cikkasa

m. n. barley-meal

cukkasa

m. equals bukk-

dānaukas

m. delighting in a sacrificial meal (indra-)

devanāyakastuti

f. Name of work

devaukas

n. "divine abode", mount meru-

dhenukasūdana

m. equals -dhvaṃsin-

divaukas

m. "sky-dweller", a deity

etc.

m. planet

m. the cātaka-

m. a deer

m. a bee

m. an elephant

m. (equals kas-) a god

divaukasa

m. Name of a yakṣa-

divokas

m. (see vau-,) a god or the cātaka- bird

duḥkhaśokasamanvita

mfn. idem or 'mfn. feeling pain and sorrow '

ekānekasvarūpa

mfn. simple yet manifold

ekasabha

n. the only meeting-place or resort

ekasahasra

n. 1001

ekasahasra

n. ([v]ṛṣabhaikasahasraṃ-[

] or hasrās- scilicet gāvas-,a thousand cows and one bull

)

ekasākṣika

mfn. witnessed by one.

ekasāla

n. Name of a place (varia lectio for -śāla-)

edition Bombay.

ekasampratyaya

m. having the same signification,

ekasaṃśraya

mfn. keeping together, closely allied

ekasaṃvatsara

m. duration of one year

ekasaptata

mfn. the 71st.

ekasaptati

f. 71

ekasaptatignṇa

mfn. multiplied by 71,

ekasaptatika

mfn. consisting of 71.

ekasaptatitama

mfn. the 71st.

ekasarga

mfn. closely attentive, having the mind intent upon one object

ekasārthaprayāta

mfn. going after one and the same object, having the same aim

ekasatī

f. the only satī- or faithful wife

ekasphyā

f. (scilicet lekhā-) a line scratched with one piece of wood

ekasṛka

m. a kind of jackal (having solitary habits)

ekastambha

mfn. resting upon one pillar

ekastha

mfn. standing together, remaining in the same place, conjoined, combined, assembled

etc.

ekastha

mfn. standing in or occupying only one panel

ekasthāna

n. one place, one and the same place

ekasthāna

mfn. having the same place of production, uttered by the same organ of speech commentator or commentary on

ekasthānāśraya

mfn. sthānāśraya

ekasthānāśraya

see sthān-, page 1263.

ekasthāne

ind. locative case together

ekastoma

mfn. accompanied or celebrated by only one stoma-

ekasūnu

m. an only son.

ekasūtra

n. a small double drum (played by a string and ball attached to the body of it)

giraukas

See /a-g-.

gītapustakasaṃgraha

m. idem or 'n. Name of a collection of songs '

hariharabrahmamānasikasnānavidhi

m. Name of work

hariharātmakastotra

n. Name of various stotra-s

hastāmalakasaṃvādastotra

n. Name of work

hastāmalakastotra

n. Name of work

hematilakasūri

m. Name of a man

herambakasena

m. Name of an author

hevākasa

mfn. whimsical, capricious (as love)

jalaukas

mfn. living in or near water

jalaukas

m. inhabitant of water, aquatic animal

jalaukas

m. Name of a Kashmir king

jalaukas

f. (said to be used in plural only) equals kasa-

jalaukas

jalaukasa

mn. "water-homed", a leech

jalaukasā

f. idem or 'mn. "water-homed", a leech '

janakasaptarātra

m. Name of a saptāha-

janakasiṃha

m. Name of a man

janakasutā

f. equals -tanayā-.

jātakasaṃgraha

m. Name (also title or epithet) of work

jñāpakasamuccaya

m. " jñāpaka- rules(of

) ", Name of work by puruṣottama-deva-.

kaikasa

m. patronymic fr. kīkasa- gaRa śārṅgaravādi-

kaikasī

f. Name of a daughter of the rākṣasa- sumālin-

kailāsaukas

m. "having his abode on the kailāsa-"Name of kubera-

kākasampāta

m. the flight of a crow

kākasparśa

m. the touching of a crow

kākasparśa

m. a ceremony performed on the tenth day after a death consisting in the offering of rice to crows.

kākasphūrja

m. the plant Diospyrus tomentosa

kākastrī

f. equals -śīrṣa-

kākasvara

m. a shrill tone.

kālakastūrī

f. Hibiscus Abelmoschus (the seeds smelling of musk when rubbed)

kalaviṅkasvara

m. a kind of samādhi- (q.v)

kalaviṅkasvara

mfn. having a voice (soft) as a sparrow's,

kanakasena

m. Name of a king

kanakastambha

m. a golden column or stem etc.

kanakastambhā

f. "having a golden stem", a species of Musa

kanakastambharucira

mfn. shining with columns of gold

kanakasthalī

f. a gold mine, golden soil

kanakasūtra

n. a golden cord or chain

kānanaukas

m. "forest-dweller", a monkey

(see vanaukas-.)

kaṇṭakasthalī

f. Name of a country

karkasāra

n. flour or meal mixed with curds

karkasvāmin

m. Name of a man.

karmavipākasaṃgraha

m. Name of work

karmavipākasāra

m. idem or 'm. Name of work '

karṇajalaukas

kārttikasiddhānta

m. Name of a scholiast on the mugdha-bodha-.

kārukasiddhāntin

m. plural Name of a śaiva- sect commentator or commentary on

kāśikasūkṣma

n. idem or 'n. fine cotton from kāśi- '

kautukasarvasva

n. Name of a comedy.

kavitārkikasiṃha

m. "lion of poets and philosophers", Name of veṅkaṭa-nātha-.

kīcakasūdana

m. equals -jit-

kīkasa

mfn. hard, firm

kīkasa

m. the breast-bone and the cartilages of the ribs connected with it (cartilagines costarum)

kīkasa

m. a kind of worm (equals kikkiśa-?)

kīkasā

f. Vedic or Veda vertebra or a rib (of which six are enumerated)

etc.

kīkasa

n. idem or 'f. Vedic or Veda vertebra or a rib (of which six are enumerated) etc.'

kīkasa

n. a bone

(see kaikasa-.)

kīkasamukha

m. "having a mouth of bone", a bird

kīkasāsthi

n. vertebra

kīkasāsya

m. equals kīkasa-mukha-

krīḍanīyakasaṃnibha

mfn. like a toy or doll

kroḍakaseruka

m. Cyperus rotundus

kṣudrāmalakasaṃjña

m. Name of a tree (equals karkaṭa-)

kuhakasvana

m. a wild cock (Phasianus gallus)

kuhakasvara

m. idem or 'm. a wild cock (Phasianus gallus) '

kuśikasūtra

n. Name of a sūtra- belonging to the

(generally called kauśika-sūtra- see

) .

kuṭumbaukas

n. apartments etc. appropriated to the accommodation of relations, etc.

latākastūrī

f. musk-creeper, a kind of aromatic medicinal plant

latākastūrī

f. (according to to some "Hibiscus Moschatus")

latākastūrikā

f. musk-creeper, a kind of aromatic medicinal plant

latākastūrikā

f. (according to to some "Hibiscus Moschatus")

lokasādhaka

mfn. creating worlds

lokasādhāraṇa

mfn. common (as a topic.)

lokasāgara

m. Name of work

lokasākṣi

(= sā- kṣin-),

lokasākṣika

mfn. having the world as a witness, attested by the world or by others

lokasākṣikam

ind. before or in the presence of witnesses

lokasākṣin

m. witness of the world, universal witness (said of brahman-, of Fire etc.)

lokasākṣin

mfn. equals -sākṣika- above

lokasāman

n. Name of a sāman-

lokasaṃgraha

m. experience gained from intercourse with men

lokasaṃgraha

m. the propitiation or conciliation of men

(varia lectio)

lokasaṃgraha

m. the whole of the universe, aggregate of worlds

lokasaṃgraha

m. the welfare of the world

lokasaṃgraha

m. Name of work

lokasaṃgrāhin

mfn. propitiating men

lokasaṃkara

m. confusion of mankind or among men

lokasaṃkṣaya

m. the destruction of the world

lokasampanna

mfn. experienced in the world, possessed of worldly wisdom

lokasaṃskṛta

(?) , Name of work

lokasaṃsṛti

f. passage through worlds, course through the world, events of the world or life

lokasaṃvṛtti

f. right conduct (in the world)

lokasaṃvyavahāra

m. commerce or intercourse with the world, worldly business

lokasaṃvyavahāranāmakāṅka

m. Name of work

lokasani

mfn. causing room or space, effecting a free course

lokasāraṅga

m. Name of viṣṇu-

lokasāt

ind. for the general good, for the sake of the public

lokasātkṛta

mfn. made or done for the general good, made common property

lokasiddha

mfn. world-established, current among the people, usual, common

lokasiddha

mfn. universally admitted, generally received

lokasīmānurodhin

mfn. conforming to ordinary limits, moderate,

lokasīmātivartin

mfn. passing beyond ordinary limits, extraordinary, supernatural

lokasmṛt

mfn. varia lectio for prec. (according to to commentator or commentary equals pṛthivī-lokasya-smartā-)

lokaspṛt

mfn. equals -s/ani- above

lokasthala

n. an incident of ordinary life, common or ordinary occurrence

lokasthiti

f. duration or existence of the world

lokasthiti

f. a universal law, generally established rule

lokasundara

mf(ī-)n. thought beautiful by all, generally admired

lokasundara

m. Name of a buddha-

lolatkasāṅguli

mfn. having restless or tremulous fingers

madhūkasāra

m. the pith of the Bassia Latifolia

mādhyāhnikasaṃdhyāprayoga

m. Name of work

madhyaṃdinārkasaṃtapta

mfn. burnt by the midday-sun

mādrukasthalaka

mfn. (fr. madruka-sthalī-) gaRa dhūmādi-.

madrukasthalī

f. gaRa dhūmādi-.

māhakasthalaka

mfn. (fr. prec.)

māhakasthalī

f. Name of a place gaRa dhūmādi-.

mainākasvasṛ

f. "sister of maināka-", Name of pārvatī-

mākṣikasvāmin

m. Name of a place

mallakasampuṭa

m. or n. (prob.) a vessel consisting of two halves (a cup and a cover)

mānasaukas

mfn. dwelling on lake manasa-

mānasaukas

m. a wild goose or swan

maṇḍūkasarasa

n. a frog-meditation-pond

mantrarājātmakastotra

n. Name of work

marandaukas

n. "nectar-abode", a flower

marandaukasa

n. "nectar-abode", a flower

markasa

m. vapid spirituous liquor

mārtaṇḍatilakasvāmin

m. Name of the teacher of the sage vācaspati-. miśra-

mastakasneha

m. "head-marrow", the brain

mauktikasara

m. a string of properly

mokṣaviṃśakastotra

n. "20 verses on emancipation", Name of the verses

mṛgāṅkasena

m. Name of a king of the vidyā-dhara-s

mūṣikasthala

n. (prob.) a mole-hill

muṣkasrotas

(in anatomy) vas deferens or funiculus,

muṣṭikasvastika

m. a particular position of the hands in dancing

mūtraukasāda

m. a particular disease (in which the urine assumes various colours and is voided with pain)

nabhaukas

m. inhabiting the sky or atmosphere

nagaraukas

m. equals ra-vāsin-

nagaukas

m. "mountain- or tree-dweller", (

) lion

nagaukas

m. the fabulous animal śarabha-

nagaukas

m. a crow (see agaukas-)

nagaukas

m. any bird.

naiṣkasahasrika

mfn. containing or worth 100 (1000) niṣkas-

naiṣṭhikasundara

mfn. naiṣṭhika

nākasad

mfn. sitting or dwelling in the sky

nākasad

m. a deity

nākasad

m. Name of 9 ekāha-s

nākasad

f. Name of a kind of iṣṭakā-

( nākasattva sat-tv/a- n.

)

nākasattva

n. nākasad

nākastrī

f. equals -nārī-

nākaukas

m. equals ka-s/ad- m.

narakankas

m. equals kāvāsa-

narakastha

mfn. living or being in hell

narakasthā

f. the river of hell vaitaraṇi-

narakasvargaprāptiprakāravarṇana

n. "description of the mode of obtaining heaven and hell", Name of chapter of the māghamāhātmya-.

narmaikasodara

mfn. having pleasure or mirth as one's only brother, thinking only of sport

niḥśaṅkasupta

mfn. sleeping calmly,

nikasa

sātmoja- equals ni-kaṣa-, ṣāt- (above)

niṣekasvarā

f. Name of work

niṣkas

Caus. -kāsayati- (also written -kāś-and niḥ-kās-), to drive or turn out, expel

nyāyamālāvārttikasaṃgraha

m. Name of work

nyokas

mfn. belonging to home, domestic, wont, comfortable

okas

n. house, dwelling, place of abiding, abode, home, refuge, asylum

(see divaukas-, vanaukas-,etc.)

pācakastrī

f. a female cook

paitṛmedhikasūtra

n. Name of work

pākasaṃsthā

f. a form of the pāka-yajña-,

pākasthāman

(p/āka-) m. Name of a man

pākasthāna

n. "cooking-place", a kitchen or a potter's kiln

pākasutvan

mfn. offering soma- with a simple or sincere mind

pākṣikasūtravṛtti

f. Name of work

pāṃsukasīsa

n. sulphate of iron

pañcatattvātmakastotra

n. Name of work

paralokasthāna

n. the state of (being in) the other world

paribhāṣāṅkasūtra

n. Name of work

paryaṅkastha

mfn. sitting on a sofa

pātālaukas

m. an inhabitant of pātāla-, an asura-

paṭaukas

n. a tent

pathikasaṃhati

f. (

) a company of travellers, a caravan.

pathikasaṃtati

f. (

) a company of travellers, a caravan.

pathikasārtha

m. (

) a company of travellers, a caravan.

paukkasa

varia lectio for paulkasa-

paulkasa

m. (equals pulkasa-) the son of a niṣāda- or of a śūdra- father and of a kṣatriyā- mother

pauṇḍarīkasāman

n. plural Name of work

pāvakasuta

m. patronymic of su-darśana-

phalakasaktha

n. a thigh like a board

pikasvarā

f. "cuckoo's note", Name of a surāṅganā-

pinākasena

m. "armed with pināka-", Name of skanda-

piṣṭakasaṃkrānti

f. Name of a particular festival

prakāmavikasat

mfn. expanding or blooming abundantly

prakas

Caus. -kāsayati-, to drive away

(in Prakrit) ; to cause to bloom

prātarvikasvara

mfn. rising early

prātipadikasaṃjñāvāda

m. Name of work

pratiṣkasa

m. equals ṣka-

prāveśikasya

n. the being accessible, accessibility (only a-prāv-)

pravikas

P. -kasati-, to open, expand (intr.)

; to appear, become manifest,

prayogavivekasaṃgraha

m. Name of work

pṛthūdakasvāmin

m. Name of the author of a commentator or commentary on the brahma-gupta-

pukkasa

m. idem or 'm. wrong reading for pulkasa- q.v '

pukkasa

f. equals kalikā- or kālikā-

pukkasī

f. the indigo plant

pulkasa

m. (f(ī-).) Name of a despised mixed tribe

(also kaka-

; see paulkas/a-and pukkaśa-).

puñjikasthalā

(

etc.) f. Name of an apsaras-.

puñjikasthalī

(

) f. Name of an apsaras-.

puraukas

m. an inhabitant of a town or of tripura-

rajakasarasvatī

f. Name of a poetess

rājakaseru

m. or f. Cyperus Rotundus

(also rukā-

)

rājakaseru

n. the root of Cyperus Pertenuis

rājātmakastava

m. Name of a panegyric of rāma-.

f. a form of leprosy

f. Name of work

n. Name of work

m. Name of work (on prognostications from lines on various parts of the body).

rogāntakasāra

m. Name of work

rokas

n. light, splendour

romakasiddhānta

m. Name of romakācārya-'s siddhānta- (one of the 5 chief astronomical siddhānta-s current in the age of varāha-mihira-)

romakasiddhānta

m. of a modern fiction

sādhakasarvasva

n. Name of work

sāhaikasthana

n. the standing or being alone with (any one)

sahasranāmārthaślokasahasrāvati

f. Name of work

sahasraśokas

(sah/asra--) mfn. emitting a thousand flames

śakasthāna

n. Name of a country ()

salilaukas

mfn. dwelling or living in water

śamantakastotra

n. Name of a stotra-

(prob. wrong reading for śamāntaka--,or syamantaka-st-).

sāmayācārikasūtra

n. Name of particular sūtra-s (treating of customs and rites sanctioned by virtuous men, and with the gṛhya-- sūtra-s, constituting the smārta-sūtra-s which are based on smṛti- or tradition, and opp. to the śrauta-- sūtra-s derived from śruti- q.v)

saṃkasuka

mfn. (fr. sam-+1. kas-;often written saṃkusuka-,or śaṃkusuka-) splitting, crumbling up (applied to agni- as the destroyer of the body)

saṃkasuka

mfn. (saṃk/as-), crumbling away

saṃkasuka

mfn. unsteady, irresolute

(according to to

also equals durbala-, manda-, saṃkīrṇa-, apavāda-śīla-, durjana-and saṃśleṣaka-)

saṃkasuka

m. Name of the author of

(having the patronymic yāmāyana-)

saṃkṣepaśārīrakasambandhokti

f. saṃkṣepaśārīraka

samokas

mfn. living or dwelling together, closely united with (instrumental case)

samokas

mfn. furnished with, possessed of (instrumental case)

sāmudrikasāra

m. Name of work

sanakasaṃhitā

f. Name of a vedānta- or tantra- work

śāntiśatakasaṃgraha

m. Name of work (?)

saptapākasaṃsthāvidhi

m. Name of work

saptāśītiślokasūtra

n. Name of work

sarasvatyaṣṭakastotra

n. Name of a stotra-.

śārīrakasambandhoktisaṃkṣepa

m. Name of work

śārīrakasaṃgraha

m. Name of work

śārīrakasaṃkṣepa

m. equals saṃkṣepa-śārīraka-, q.v

śārīrakasūtra

n. the aphorisms on the vedānta- philosophy (equals brahma-sūtra-)

śārīrakasūtrasārārthacandrikā

f. Name of work

sarvārthasādhakastotra

n. sarvārthasādhaka

śaśāṅkasuta

m. (equals śaśāṅka-ja-)

n. Name of work

f. Name of work

n. Name of work

m. "dwelling in rocks", Name of garuḍa-

siṃhatilakasūri

m. Name of a jaina- author

śīrṣakastha

mfn. being in or on the head

śīrṣakastha

mfn. abiding by a verdict, submitting to punishment (if an accused person clears himself in an ordeal)

śivamānasikasnāna

n. Name of work

śivaprakāsakasiṃha

m. Name of the author of the bhāgavata-tattva-bhāskara-.

ślokasaṃgraha

m. Name of various works.

ślokasthāna

n. equals sūtrasth-

śokasāgara

m. a sea of sorrow, ocean of trouble

śokasaṃtapta

mfn. consumed by sorrow

śokasaṃtaptamānasa

mfn. one whose mind is consumed by sorrow

śokasaṃvignamānasa

mfn. having the heart distracted with sorrow

śokasthāna

n. any circumstance or occasion of sorrow

somatilakasūri

m. Name of a jaina- author

sphāṭikasaudha

m. n. a crystal palace

sphaṭikaskambha

m. a crystal pillar

śrāddhavivekasaṃgraha

m. Name of work

stabakasaṃnibha

mfn. resembling (clusters of) blossoms

sthalaukas

m. an animal dwelling on dry land

sthāṇuvanaukas

mfn. inhabiting śiva-'s forest

sudṛśīkasaṃdṛś

mfn. (-d/ṛśīka--) having a beautiful appearance

m. Name of work

f. Name of work

f. Name of work

m. Name of work

f. Name of 70 stories related by a parrot (of which there are 2 recensions extant).

śukasārikāpralāpana

n. instruction about parrot and Maina birds (one of the 64 arts)

(see śārika-).

śukasuktisudhākara

m. Name of work

śukasūtra

n. Name of work

śulkasaṃjña

mfn. having (merely) the name of a nuptial gratuity

śulkasthāna

n. a toll-house, tax-office, custom house

śulkasthāna

n. any object of taxation or duty

sumanokasa

n. (fr su-manas-+ okas-) the abode or world of gods (varia lectio naukasa-)

śunakasuta

m. equals śaunaka-

suralokasundarī

f. "celestial woman", an apsaras-

suralokasundarī

f. Name of durgā-

suraukas

n. an abode of the gods, temple

śuṣkasambhava

n. Costus Speciosus or Arabicus

śuṣkasrota

mfn. having the stream dried up (as a river)

śuṣkasrotas

mfn. having the stream dried up (as a river)

sūtakasāra

m. Name of work

sūtakasiddhānta

m. Name of work

svādūdakasamudra

m. equals svādu-vāri-, sāṃkhya-s. Scholiast or Commentator

svahastasvastikastanī

f. covering (her) breasts with crossed hands

svakasvaka

mfn. equals svaka-

svānubhūtyekasāra

mfn. whose only essence consists in self-enjoyment

svargaukas

m. "heaven-dweller", a god, one of the Blest

tadokas

(t/ad--) mfn. rejoicing in that

tāmbūlikasarpa

m. a kind of snake

taptodakasvāmin

m. Name of a tīrtha-

tārakasūdana

m. idem or 'm. equals -jit- '

tarkasādhya

n. Name of a kalā- (see rku-karman-)

tarkasamaya

m. Name of work

tarkasaṃgraha

m. Name of a manual of the vaiśeṣika- branch of the nyāya- philosophy by annam-bhaṭṭa-

tarkasaṃgrahadīpikā

f. Name of a commentator or commentary on that work by its author.

tilakasiṃha

n. Name of a man

tīvraśokasamāviṣṭa

mfn. filled with excessive sorrow,

tokasāti

f. (k/a--) acquisition of offspring

tokasāti

f. (k/asya s-,

)

traidhātukasamatā

f. equilibrium of the three elements,

traiyambakasaras

n. Name of a lake

tridivaukas

m. "heaven-residing", a god

Name of work

n. the loins

m. Name of work

n. equals ṇa-kuṭi-

tryambakasakha

m. " śiva-'s friend", kubera-

udakasādhu

mfn. helping out of the water

udakasaktu

m. equals uda-sa- q.v

udakasecana

n. sprinkling w (according to to others,"a shower of rain"),

udakasparśa

mfn. touching different parts of the body with water

udakasparśa

mfn. touching water in confirmation of a promise

udakasparśana

n. the act of touching water, ablution

ullakasana

n. erection of the hair of the body (through joy)

uṇḍerakasraj

f. a string of rolls, balls of meal or flour upon a string

utkas

(ud-kas-) P. (imperative 3. plural /ut-kasantu-

) to gape asunder, open.

vādyavādakasāmagrī

f. the whole collection of musical instrument and those who play upon them

vaidikasārvabhauma

m. Name of various authors

n. Name of work

m. Name of work

f. Name of work

m. Name of work

m. Name of work

m. Name of work

n. Name of work

m. idem or 'n. the doctrines or system of the Buddhists Bombay edition '

vaināyakasaṃhitā

f. Name of work

vaiśeṣikasūtra

n. the aphorisms of the vaiśeṣika- (branch of the nyāya- philosophy, which have been commented on by a triple set of commentaries, and expounded in various works, of which the best known are the bhāṣā-pariccheda- with its commentary, called siddhānta-muktāvalī-, and the tarkasaṃgraha-)

vaiśeṣikasūtropaskara

n. Name of work

vaiyāsikasūtropanyāsa

m. Name of work

vakasuhāṇa

m. or n. (?) Name of a place

vakkasa

prob. wrong reading for vakvasa-.

valmīkasambhavā

f. a kind of cucumber

vanaukas

mfn. living in a forest

vanaukas

m. a forest-dweller, anchorite

etc.

vanaukas

m. a forest-animal, (especially) a wild boar

vanaukas

m. an ape

vaṅkasena

m. a kind of tree (see vaṅga-s-).

varadanāyakasūri

m. Name of author. (

)

varcaskasthāna

n. equals caḥ-sthāna-

m. Name of work

m. Name of work

f. Name of work

mfn. one who studies the vārttika-s and sūtra-s

vāryokas

(prob.) f. (

) "dwelling in water", a leech.

vāsakasajjā

f. a woman ready to receive her lover (see vāsa-sajjā-)

vāsakasajjikā

f. a woman ready to receive her lover (see vāsa-sajjā-)

vāsaukas

n. idem or 'n. vāsa-gṛha- '

vāsaukas

See .

vasvaukasārā

f. Name of a river

vasvaukasārā

f. of the residence of kubera-

vasvaukasārā

f. of the city of indra-

vasvokasārā

f. Name of a river

vasvokasārā

f. of the residence of kubera-

vasvokasārā

f. of the city of indra-

vicārārkasaṃgraha

m. Name of work

vijñānaikaskandhavāda

m. equals na-vāda- above

vikas

(also incorrectly written vi-kaś-) cl.1 P. -kasati-, to burst, become split or divided or rent asunder

(see v/i-kasta-) ; to open, expand, blossom, bloom

etc. (see vikasita-) ; to shine, be bright, beam (with joy etc.)

; to spread out, extend, increase

: Causal -kāsayati-, to cause to open or blow or expand or shine

vikasa

m. the moon

vikasā

f. Bengal madder (also written vikaṣā-)

vikasa

f. equals māṃsa-rohiṇī-

vikasana

n. (ne-kṛ-) gaRa sākṣādādi-.

vikasat

mfn. opening, blown, expanding, shining, bright

vikasita

mfn. (

) opened, open, expanded, budded, blown

etc.

vikasitakumudendīvarālokin

mfn. looking like the expanded white and blue lotus

vikasitanayanavadanakamala

mfn. opening (her) lotus-like eyes and mouth

vikasitavadana

mfn. with opened mouth

vikasta

(v/i--) mfn. (

) burst, split, rent asunder

vikasti

(v/i--) f. the act of bursting

vikasuka

(v/i--) m. a particular agni-

vikasvara

mfn. opened (as eyes)

vikasvara

mfn. expanded, blown

vikasvara

mfn. clear (as sound)

vikasvara

mfn. candid

vikasvarūpa

(?) m. Name of a man

vilokastha

mfn. viloka

vināyakasahasranāman

n. Name of work or chapter from work

vināyakasaṃhitā

f. Name of work or chapter from work

vināyakasnapanacaturthī

f. the fourth day of the gaṇeśa- festival (when his image is bathed)

vināyakastavarāja

m. Name of work or chapter from work

vipinaukas

m. "wood-dweller", an ape, monkey

viśokasaptamī

f. a particular 7th day

viśvaikasāra

n. "one heart of the universe", Name of a sacred region

viśvāsaikasāra

m. "one whose sole essence is confidence", Name of a man

f. vitaṇḍaka

m. Name of work

m. Name of work

m. Name of work

n. Name of work

m. Name of work

m. a herdsman

vṛkasthala

n. Name of a village

vṛkasthalī

f. Name of the town māhiṣmatī-

vṛkṣaukas

m. "tree-dweller", an ape

vṛṣabhaikasahasrā

f. plural (with gāvaḥ-) a thousand cows and a bull

vyāsaśukasaṃvāda

m. Name of work

vyokas

mfn. dwelling apart

vyutkrāntakasamāpatti

f. a particular stage of concentration

yājñikasarvasva

n. Name of work

yāmikasthita

mfn. equals yāmāvasthita-

yathaukasam

ind. each accusative to (his) abode

Apte Search

38 results


kas	कस् I. 1 P. (कसति, कसित) To move, go, approach. -II. 2. Ā. (कस्ते or कंस्ते) To go. -2 To destroy.

kasā	कसा = कशा q. v.

kasaḥ	कसः A touch-stone; cf. कष.

kasanā	कसना A poisonous spider.

kasanaḥ	कसनः Cough (कास). -Comp. -उत्पाटनः 'cough relieving', the plant Gendarussa vulgaris (Mar. अडूळसा)

kaseruḥ	कसेरुः A kind of grass.

kasipuḥ	कसिपुः Food, boiled rice.

kasmala	कस्मल = कश्मल q. v.

kastambhī	कस्तम्भी Ved. The prop of a carriage-pole; (Mar. शिपायी); Śat. Br.1.1.2.9.

kasthūlikā	कस्थूलिका f. (= निशाहिमजलम् (Dew) स्य जलस्य स्थूलिका बृंहणम्). कस्थूलिकाफेन पाण्डुराणि ...... मोदकानि Pratijñā.3.

kastīram	कस्तीरम् Tin. कस्तु kastu (स्तू stū) रिका rikā कस्तूरी kastūrī कस्तु (स्तू) रिका कस्तूरी Musk; कस्तूरिकातिलकमालि विधाय सायम् Bv.2.4;1.121; Ch. P.7. -Comp. -कुरङ्गः, -मृगः the musk-deer. -मल्लिका (कस्तूरी) 1 a species of jasmine. -2 the navel of the musk-deer; Gīrvāṇa.

kasvara	कस्वर a. 1 Going. -2 Injuring.

akasmāt	अकस्मात् ind. [न कस्मात् किंचित्कारणाधीनत्वं यत्र, अलुक् स.] 1 Accidentally, suddenly, unexpectedly, all of a sudden; अकस्मादागन्तुना सह विश्वासो न युक्तः H.1; coming by chance, an accidental visitor. -2 Without cause or ground, causelessly, in vain; नाकस्माच्छाण्डिलीमाता विक्रीणाति तिलैस्ति- लान् Pt.2.65; न ह्यकस्मात् प्रशंसा स्यात् । MS.5.3,42; अकस्मादेव भर्तृद्वेप्यतां गतासि Dk.135; नाकस्मादप्रियं वदेत् Y.1.132; अथ तु रिंपुरकस्माद् द्वेष्टि न: पुत्रभाण्डे Mv.2.44; कथं त्वां त्यजेदकस्मात्पति- रार्यवृत्त: R.14.55,73.

aṅkasam	अङ्कसम् [अङ्को$स्मिन्नस्ति-अच्] Having marks, trappings (?) (वस्त्रम् आप्रपदिकम्).

aṅkas	अङ्कस् n. [अञ्च्-असुन् कुत्वम्] 1 A mark. -2 The body. -3 a curve or bend; पथामङ्कांस्यन्वापनीफणत् Rv.4.4.4.

anakasmāt	अनकस्मात् ind. [न. त.] Not causelesly, not suddenly or accidentally.

anyokas	अन्योकस् a. Not residing in one's own house (dwelling in another's), Av.

āyakaskambhaḥ	आयकस्कम्भः A kind of pillar (cf. Mānasāra).

aikasahasrika	ऐकसहस्रिक a. (-की f.) Provided with 11.

okas	ओकस् n. 1 A house, residence; as in दिवौकस् or स्वर्गौकस् a god. -2 An asylum, refuge. -3 A resting place. -4 Pleasure, gratification. [cf. Gr. oikos]. -5 Beauty or form. ग्रन्थीन्हृदय्यान्विवृणु स्वमोकः Bhāg.8.24.53. -Comp. -निधनम् N. of a Sāman.

kīkasa	कीकस a. Hard, firm. -सम् A bone (m.\ also); Mv.5.19; cf. 'कीकसं कुल्यमस्थि च' Ak; अचिरनष्टहिमागम- कीकसभ्रमकृतां Rām. ch.4.86. -Comp. -अस्थि n. Vertebra. -आस्यः, -मुखः a bird in general.

kekasaḥ	केकसः [कीकस-अण्] A demon, goblin.

camakasūktam	चमकसूक्तम् 1 The hymn containing च मे. -2 N. of the Vājasaneyī saṁhitā (part 18.1-27). चमत्करणम् camatkaraṇam चमत्कारः camatkārḥ चमत्कृतिः camatkṛtiḥ चमत्करणम् चमत्कारः चमत्कृतिः f. 1 Admiration, surprise; एवं सकलजगत्त्रयहृदयचमत्कारकारिचरितानाम् Ks. 22.257. -2 Show, spectacle. -3 Poetical charm, that which constitutes the essence of poetry; चेतश्चमत्कृतिपदं कवितेव रम्या Bv.3.16; तदपेक्षया वाच्यस्यैव चमत्कारित्वात् K. P.1. -4 Riot, festive or angry riot.

cikkasaḥ	चिक्कसः Barley-meal.

niṣkas	निष्कस् Caus. 1 To take or draw out. -2 To turn or drive out, banish, expel; निरकासयद्रविमपेतवसुं वियदालया- दपरदिग्गाणिका Śi.9.1; येनाहं जीवलोकान्निष्कासयिष्ये Mu.6.

nyokas	न्योकस् a. Ved. Having an eternal abode.

pulkasaḥ	पुल्कसः N. of a despised mixed tribe (the progeny born of a Niṣāda male and Śūdra female, 'जातो निषादा- च्छूद्रायां जात्या भवति पुल्कसः'); Ms.4.79; Bhāg.9.21.1.

balkasam	बल्कसम् Dregs or sediment left in the distillation of ardent spirits; Śat. Br.

bukkasaḥ	बुक्कसः A chāṇḍāla.

bukkasī	बुक्कसी The Indigo plant.

rakasā	रकसा A form of leprosy.

lokasāt	लोकसात् ind. For the sake of the public.

vikas	विकस् 1 P. 1 To open, expand (fig. also); विकसति हि पतङ्गस्योदये पुण्डरीकम् Māl.1.28; Śi.9.47,82; Ku.7. 55; निजहृदि विकसन्तः Bh.2.78. -2 To burst, become divided. -Caus. To open, cause to expand; चन्द्रो विकास- यति कैरवचक्रवालम् Bh.2.73; Śi.15.12; Amaru.84.

vikasaḥ	विकसः The moon.

vikasita	विकसित p. p. Blown, fully opened or expanded; विकसितवदनामनल्पजल्पे$पि Bv.1.1.

vikasva	विकस्व (श्व) र a. 1 Opening, expanding; कुशेशयैरत्र जलाशयोषिता मुदा रमन्ते कलबा विकस्वरैः Śi.4.33. -2 Loud, distinctly audible (as a sound); उदडीयत वैकृतात् करग्रहजा- दस्य विकस्वरस्वरैः N.2.5; Dk.1.1.

saṃkasuka	संकसुक a. 1 Unsteady, fickle, changeable, inconstant. -2 Uncertain, doubtful. -3 Bad, wicked. -4 Weak, feeble.

hevākasa	हेवाकस a. High, intense, ardent; हेवाकसस्तु शृङ्गारो हावोक्षिभ्रूविकारकृत् D. R.2.31; (might the word here not be derived from हेवाक ?).

Macdonell Vedic Search

1 result


okas	Ók-as, n. abode, iv. 50, 8 [wonted place: uc be wont].

Macdonell Search

30 results


kasmāt	ab. of kim; ad. whence? why? on what account?

kastambhī	f. support of a car riage pole.

kastūrī	f. musk: -mriga, m. musk deer.

kastūrikā	f. musk; -kura&ndot;ga, m. musk-deer; -mrigî, f. female of the musk deer.

kasun	inf. suffix as (gr.).

akasmādāgantu	m. chance-comer.

akasmāt	(ab.) ad. without apparent cause; suddenly; accidentally.

aṅkas	n. bend.

anantikastha	a. not remain ing near.

anākasmika	a. not accidental.

anyāṅkasupta	pp. having slept in another's arms.

aratnālokasaṃhārya	fp. not to be dispelled by the brilliance of gems.

araṇyaukas	m. forest-dweller; hermit.

alokasāmānya	a. not shared by ordinary people.

ākasmika	a. (î) unforeseen, sudden, accidental.

ekasaṃśraya	m. harmony; a. united; -sapta-ta, a. 71st; -saptati, f. 71: -tama, a. 71st; -sarga, a. attending to a single object; -sahasra, n. 1001; a. 1001st; -sâra, a. whose sole nature is (--°ree;); -sârtha prayâta, pp. pursuing one and the same ob ject as (saha); -srika, m. jackal; -stambha, a. supported by a single pillar; -sthá, a. standing together, united; standing alone; indepen dent; -sthâna, n. one and the same place.

okas	n. [√ uk] comfort, pleasure; wonted place, dwelling-place, home.

kīkasa	m. spine; n. bone.

tadokas	a. abiding there.

divaukas	m. heaven-dweller, god.

nagaraukas	m. citizen.

puṣkasa	m. incorr. for pulkasa.

ambaraukas	m. god.

vanaukas	a. dwelling in the forest; m. forest-dweller, anchorite; forest animal; boar; -½ogha, m. mass of water; -½oshadhi, f. forest or wild herb.

vasvaukasārā	f. N. of the city of Kubera.

saṃkasuka	a. [√ kas] breaking up, destroying (the dead body), ep. of Agni (sám-, V.); irresolute; m. N. of a Vedic poet.

samokas	a. (V.) dwelling to gether, closely united, with (in.); provided with, possessed of (in.).

sahaikasthāna	n. standing alone with any one.

suraukas	n. abode of the gods, temple.

svargaukas	m. dweller in heaven, god; one of the Blest.

Vedic Index of
Names and Subjects

30 results5 results


kasarṇīla	Is the name of a kind of snake in the Atharvaveda. It occurs also in the form Kasarnīra, personified as the seer Kasarnīra Kādraveya in the Taittirīya Sāmhita.

kastambhī	Denotes in the śatapatha Brāhmana a piece of wood used as a prop for the end of a wagon-pole to rest on.

pākasthāman kaurayāṇa	Is celebrated as a generous donor in a hymn of the Rigveda. Ludwig suggests, without much reason, that he may have been a king of the Anus.

paulkasa	Is the name of one of the victims at the Puruṣa- medha (‘human sacrifice’) in the Yajurveda. The name also occurs in the Brhadāranyaka Upanisad as that of a despised race of men, together with the Cāndāla. The Maitrāyaηī Samhitā has the variant Puklaka or Pulkaka, clearly the same as Pulkasa, of which Paulkasa is a derivative form, showing that a caste is meant (cf Kaulāla, Pauñji§tha). In the accepted theory the Pulkasa is the son of a Niṣāda or śūdra by a Kṣatriya woman, but this is merely speculative; the Paulkasa may either have been a functional caste, or, as Fick5 believes, an aboriginal clan living by catching wild beasts, and only occasionally reduced to menial tasks.

balkasa	Denotes impure matter given off in the process of fermentation in the śatapatha Brāhmaṇa. The exact sense may be either * scum,’ sediment,’ or perhaps more probably vegetable matter in the form of husks.’

Bloomfield Vedic
Concordance

30 results5 results149 results


kas	kāvyā marutaḥ ko ha pauṃsyā RV.5.59.4b.

kas	ta indra prati vajraṃ dadharṣa RV.8.96.9b.

kas	ta uṣaḥ kadhapriye RV.1.30.20a. P: kas ta uṣaḥ Aś.4.14.2; śś.6.5.2. Cf. BṛhD.3.102.

kas	ta enā ava sṛjād ayudhvī RV.10.108.5c.

kas	tat sam adadhād ṛṣiḥ AVś.11.8.14d.

kas	tad bibharti nūtano vi vocati RV.1.105.4d.

kas	tad vāṃ mitrāvaruṇā ciketa RV.1.152.3b; AVś.9.10.23b.

kas	tad veda yad adbhutam RV.1.170.1b; N.1.6b.

kas	tam indra tvāvasum (SV.PB. tvāvaso) RV.7.32.14a; SV.1.280a; 2.1032a; AB.6.21.1; GB.2.4.1; 6.3; JB.2.283,286; PB.21.9.16; Aś.5.16.1; 7.4.6. P: kas tam indra śś.7.22.3; 16.21.23; Svidh.2.7.2.

kas	taṃ pra veda ka u taṃ ciketa AVś.9.1.6a.

kas	tāṃ vidvāṃ abhi manyāte andhām RV.10.27.11b; Vait.38.6b.

kas	te gātrāṇi śamyati (TS.KSA. śimyati) VS.23.39b; TS.5.2.12.1b; KSA.10.6b.

kas	te jāmir janānām RV.1.75.3a; SV.2.885a. P: kas te jāmiḥ śś.14.52.5,7.

kas	te devo adhi mārḍīka āsīt RV.4.18.12c.

kas	te pratipaśyati Mś.11.1.5b.

kas	te bhāgaḥ kiṃ vayo dudhra khidvaḥ RV.6.22.4c; AVś.20.36.4c.

kas	te mada indra rantyo bhūt RV.10.29.3a; AVś.20.76.3a.

kas	te mātaraṃ vidhavām acakrat RV.4.18.12a.

kas	te yajño manase śaṃ varāya RV.6.21.4c.

kas	te yunakti MG.1.2.3. Cf. kas tvā yu-, and ko vo etc.

kas	te vi muñcati MG.1.2.4. Cf. kas tvā yu-, and ko vo etc.

kas	tokāya ka ibhāyota rāye RV.1.84.17c; N.14.26c.

kas	tvam asi JB.1.18.

kas	tvā kam upa nayate AG.1.20.8; MG.1.22.5.

kas	tvā kaṃ bhakṣayāmi Lś.3.8.6; 5.12.25.

kas	tvā chyati kas tvā viśāsti VS.23.39a; TS.5.2.12.1a; KSA.10.6a; TB.3.9.6.5; Apś.20.18.9. P: kas tvā chyati Kś.20.7.6.

kas	tvā dadāti sa tvā dadāti Lś.5.12.25.

kas	tvā yunakti sa tvā yunaktu (VS.śB. yunakti) VS.1.6; TS.1.5.10.3; 6.8.4; 7.5.13.1; KSA.5.9; śB.1.1.1.13; TB.3.8.18.4; Apś.4.4.9; 20.9.4. P: kas tvā Kś.2.3.3. Cf. under kas te yu-.

kas	tvā yunakti sa tvā vi muñcatu TS.1.6.6.3; 7.6.6; Apś.4.16.10. Cf. under kas te yu-.

kas	tvā vi muñcati sa tvā vi muñcati (KSA. -tu) VS.2.23; KSA.5.9; śB.1.9.2.33. P: kas tvā Kś.3.8.6.

kas	tvā satyo madānām RV.4.31.2a; AVś.20.124.2a; SV.2.33a; VS.27.40a; 36.5a; MS.2.13.9a: 159.6; 4.9.27: 139.13; KS.39.12a; TA.4.42.3a; KA.1.219Ia; Apś.17.7.8a.

kasarṇīlaṃ	daśonasim AVś.10.4.17d.

kasmā	adya sujātāya RV.5.53.12a.

kasmād	aṅgāt pavate mātariśvā AVś.10.7.2b.

kasmād	aṅgād dīpyate agnir asya AVś.10.7.2a.

kasmād	aṅgād vi mimīte 'dhi candramāḥ AVś.10.7.2c.

kasmād	arvāñco diva uttarasyai JB.3.312c.

kasmād	ukthyāḥ punar abhyākanikrati (read abhyākanikradati ?) JB.1.277d.

kasmād	ūrdhvā bhūmer yanti sargāḥ JB.3.312a.

kasmād	yanti pavamānāḥ parāñcaḥ JB.1.277c.

kasmād	vahati pūruṣaḥ AVś.10.2.9d.

kasmai	tvā VS.20.4; TS.3.2.3.2; KS.37.13; 38.4; TB.2.6.5.3.

kasmai	tvā dadāti tasmai tvā dadāti Lś.5.12.25.

kasmai	tvā yunakti tasmai tvā yunakti VS.1.6; śB.1.1.1.13.

kasmai	tvā vi muñcati tasmai tvā vi muñcati poṣāya VS.2.23; śB.1.9.2.33.

kasmai	deva vaṣaḍ (VSK. vaṣal) astu tubhyam VS.11.39d; VSK.12.4.2d; MS.2.7.4d: 78.8; 3.1.5: 7.2; śB.6.4.3.4. See tasmai ca devi, and tasmai deva.

kasmai	devā ā vahān āśu homa RV.1.84.18c; N.14.27c.

kasmai	devāya haviṣā vidhema RV.10.121.1d--9d; AVś.4.2.1d--7d,8e; VS.12.102d; 13.4d; 23.1d,3d; 25.10d,11d,12d,13d; 27.25d,26d; 32.6d,7d (ter); TS.4.1.8.4d (ter),5d (ter),6d (bis); 2.7.1d; 8.2d; 7.5.16.1d; 17.1d; MS.2.7.14d: 95.3; 2.7.15d: 96.14; 2.13.23d (septies): 168.6,8,10,12,15; 169.1,3; 3.12.16d: 165.2; 3.12.17d: 165.6; KS.4.16d; 16.14d,15d; 40.1d (septies); KSA.5.11d,13d; śB.7.3.1.20; 4.1.19; KA.1.198.39d; NṛpU.2.4d; N.10.23d. See tasmai etc.

kasmai	nūnam abhidyave KS.7.17a. See tasmai etc.

kasmai	vaḥ praṇayati tasmai vaḥ praṇayatu Mś.1.2.1.14.

kasmai	vo gṛhṇāmi tasmai vo gṛhṇāmi Apś.1.16.3.

kasmai	vo yunakti tasmai vo yunaktu Mś.1.2.1.15.

kasmai	sasruḥ sudāse anv āpaye RV.5.53.2c.

kasmai	sahasraṃ śatāśvaṃ svaṃ jñātibhyo dadyām Vait.37.14.

kasmai	svāhā VS.22.20; TS.7.3.15.1; MS.3.12.5: 161.12; KSA.3.5; śB.13.1.8.2; TB.3.8.11.1; Mś.9.2.2.16.

kasmāl	lokāt katamasyāḥ pṛthivyāḥ AVś.8.9.1b.

kasmān	nu gulphāv adharāv akṛṇvan AVś.10.2.2a.

kasmān	mūlāt pra rohati śB.14.6.9.33d,34b; BṛhU.3.9.33d,34b.

kasmāt	tāni na kṣīyante śB.14.4.3.1a; BṛhU.1.5.1a.

kasmāt	tiryañco 'nv antarikṣam JB.3.312b.

kasmiṃs	te loka āsate AVś.11.8.10d.

kasmin	sāsya hutāhutiḥ JB.1.20c; śB.11.3.1.7c.

kasmiñ	cic chūra muhuke janānām RV.4.16.17b.

kasminn	ā yatatho jane RV.5.74.2c.

kasminn	aṅga ṛtam asyādhyāhitam AVś.10.7.1b.

kasminn	aṅge tapo asyādhi tiṣṭhati AVś.10.7.1a. Designated as skambha, CūlikāU.11.

kasminn	aṅge tiṣṭhati bhūmir asya AVś.10.7.3a.

kasminn	aṅge tiṣṭhaty antarikṣam AVś.10.7.3b.

kasminn	aṅge tiṣṭhaty āhitā dyauḥ AVś.10.7.3c.

kasminn	aṅge tiṣṭhaty uttaraṃ divaḥ AVś.10.7.3d.

kasminn	aṅge satyam asya pratiṣṭhitam AVś.10.7.1d.

kastupam	asyā āchidya AVP.10.1.9c.

kasya	kratvā marutaḥ kasya varpasā RV.1.39.1c.

kasya	dhvasrā bhavathaḥ kasya vā narā RV.10.40.3c.

kasya	nūnaṃ katamasyāmṛtānām RV.1.24.1a; AB.7.16.3; śś.15.22. Cf. Rvidh.1.17.9; BṛhD.3.98.

kasya	nūnaṃ parīṇasaḥ (SV. parīṇasi) RV.8.84.7a; SV.1.34a.

kasya	brahmacāry asi (ApMB. asy asau) AG.1.20.8; PG.2.2.19; ApMB.2.3.29 (ApG.4.11.2); MG.1.22.5.

kasya	brahmāṇi jujuṣur yuvānaḥ RV.1.165.2a; MS.4.11.3a: 168.8; KS.9.18a.

kasya	brahmāṇi raṇyathaḥ RV.5.74.3c.

kasya	mātrā na vidyate VS.23.47d; Aś.10.9.2d; śś.16.5.1d.

kasya	yuktasyāsya srakvāt AVP.13.8.4d.

kasya	vṛṣā sute sacā RV.8.93.20a; TB.2.4.5.1a; 7.13.1a. P: kasya vṛṣā Apś.22.27.15.

kasya	svit putra iha vaktvāni RV.6.9.2c.

kasya	svit savanaṃ vṛṣā RV.8.64.8a.

kasyā	nāśnīyād abrāhmaṇaḥ AVś.12.4.43d.

kasyāṃ	devatāyāṃ vasatha śB.12.1.3.22.

kasyāsi	VS.7.29; VSK.9.1.4; śB.4.5.6.4; śG.3.2.2.

kasyāśvināv	indro agniḥ sutasya RV.4.25.3c.

kasye	mṛjānā ati yanti ripram AVś.18.3.17a. P: kasye mṛjānāḥ Kauś.84.10.

kasyemāṃ	devīm amṛteṣu preṣṭhām RV.4.43.1c.

anāsmākas	tad devapīyuḥ piyāruḥ (AVP. -ārum) # AVś.19.57.5c; AVP.3.30.6c.

arkastubho	bṛhadvayasaḥ # śś.8.23.1.

arkas	tridhātū rajaso vimānaḥ # RV.3.26.7c; VS.18.66c; MS.4.12.5c: 192.10; N.14.2c. Cf. under arkaḥ pavitraṃ, and see tridhātur arko.

arkasya	jyotis sad (comm. tad) id āsa jyeṣṭham # TB.2.5.8.12c.

arkasya	devāḥ parame vyoman (JB. viyoman) # JB.2.88b; śB.8.6.2.19a.

arkasya	bodhi haviṣo havīmabhiḥ # RV.1.131.6b; AVś.20.72.3b.

arkasya	yonim āsadam # RV.9.25.6c; 50.4c; SV.1.472c; 2.426c,558c. See ṛtasya etc.

udakasyedam	ayanam # AVP.5.20.2a.

udakasyodakatamāḥ	# AVP.6.3.6a.

udakasyodakaṃ	bhava # AVP.15.23.9b.

ekasaptatyai	svāhā # KSA.2.2,4.

ekasabham	asi # śB.14.9.3.9; BṛhU.6.3.9.

ekas	tredhā vihito jātavedaḥ # AVś.18.4.11c.

ekas	tvaṣṭur aśvasyā viśastā # RV.1.162.19a; VS.25.42a; TS.4.6.9.3a; KSA.6.5a; Mś.9.2.4.20a.

ekastha	ekalāmike # AVP.7.12.2b.

ekasthām	ekalāmikām # AVP.7.12.1b.

ekasphyayānūdehi	# śB.3.5.2.2; Kś.5.4.7.

ekasminn	adhi puṣkare # AVP.3.15.2b.

ekasmin	pātre adhy uddharainam # AVś.12.3.36d.

ekasmin	yoge bhuraṇā samāne # RV.7.67.8a.

ekasmin	viddhe sarve 'rupyam # AVP.8.15.7c.

ekasmai	svāhā # VS.22.34; TS.7.2.11.1; 12.1; MS.3.12.15: 164.13; KSA.2.1,2; TB.3.8.15.3; 16.1 (bis); Apś.20.10.7; 12.10; Mś.9.2.2.31.

ekasya	cit tyajasaṃ martyasya # RV.10.10.3b; AVś.18.1.3b.

ekasya	cin me vibhv astv ojaḥ # RV.1.165.10a; MS.4.11.3a: 169.10; KS.9.18a; Aś.9.5.16.

ekasya	śruṣṭau yad dha codam āvitha # RV.2.13.9b.

ekasyāṃ	sīda # KS.39.6; Apś.16.31.1.

ekasyā	vastor āvataṃ raṇāya # RV.1.116.21a.

ekasviṣṭakṛtaḥ	kuryāt # AG.1.3.10c; Kauś.6.34c. See ekaṃ svi-.

kīkasābhyaḥ	svāhā # TS.7.3.16.1; KSA.3.6.

kīkasābhyo	anūkyāt (ApMB. 'nūkyāt) # RV.10.163.2b; AVś.2.33.2b; 20.96.18b; AVP.4.7.2b; 9.3.10b; ApMB.1.17.2b.

kuṣumbhakas	tad abravīt # RV.1.191.16a; śG.4.5.8. See karṇā śvāvit.

keśenaikasya	devasya # AVP.5.38.8c.

kauśikasya	yathā satī # RVKh.10.85.5c.

tadokase	puruśākāya vṛṣṇe # RV.3.35.7c.

tokasya	sātā tanūnām # RV.9.66.18b.

tokasya	sātau tanayasya bhūreḥ # RV.2.30.5c.

nākasad	asi # TS.4.4.7.1; MS.2.13.18: 165.5.

nākasya	pṛṣṭham abhisaṃvasānaḥ # TA.10.2.1c.

nākasya	pṛṣṭham āruhya # TA.10.1.13c; MahānU.5.3c.

nākasya	pṛṣṭhād divam ut patiṣyan # AVś.18.4.14b.

nākasya	pṛṣṭhāyābhiṣektāram # TB.3.4.1.8.

nākasya	pṛṣṭhe adhi tiṣṭhati śritaḥ # RV.1.125.5a.

nākasya	pṛṣṭhe adhi dīdhyānāḥ # AVś.18.2.47d.

nākasya	pṛṣṭhe adhi rocane divaḥ # TS.3.5.5.3b.

nākasya	pṛṣṭhe adhi viṣṭapi śritāḥ # AVś.18.4.4b.

nākasya	pṛṣṭhe adhi saptaraśmau # AVś.9.5.15d. Cf. nāke tiṣṭhantam.

nākasya	pṛṣṭhe dadivāṃsaṃ dadhāti # AVś.9.5.10b.

nākasya	pṛṣṭhe parame vyoman # TB.3.7.6.5d; Apś.4.5.5d.

nākasya	pṛṣṭhe mahato mahīyān # TA.10.1.1b; MahānU.1.1b.

nākasya	pṛṣṭhe (Vaitṃś. pṛṣṭhe svarge loke) yajamāno astu # Vait.2.1; Kś.2.2.8b; Apś.3.19.1b; Mś.5.2.15.10b; 5.2.16.14b.

nākasya	pṛṣṭhe sam iṣā madema # AVś.7.80.1d; AVP.1.102.2d. See uttame nāka.

nākasya	pṛṣṭhe svarge etc. # see prec. but one.

nābhākasya	praśastibhiḥ # RV.8.41.2c; N.10.5c.

pākasthāmā	kaurayāṇaḥ # RV.8.3.21b; N.5.15.

pākasyechanta	āsutim # AVP.6.8.6b.

puñjikasthalā	(KS. puñjiga-) ca kṛtasthalā (VS.śB. kratu-) cāpsarasau # VS.15.15; TS.4.4.3.1; MS.2.8.10: 114.14; KS.17.9; śB.8.6.1.16.

maśakasyānu	saṃvidam # AVP.1.59.4d.

maśakasyārasaṃ	viṣam # AVś.7.56.3d. Cf. under ahīnām arasaṃ.

mahāpātakasaṃyuktam	# BDh.3.6.5a.

Dictionary of Sanskrit Search

"kas" has 127 results

anekasvara	having many vowels or syllables in it; the same as अनेकाच् of Pāṇini; confer, compare Hemacandra's Śabdānuśāsana. III. 4.46

ekasvara	possessed of one vowel,monosyllabic; a term used by Hemacandra in his grammar for the term एकाच् of Pāṇini: confer, compare आद्योंश एकस्वरे Hemacandra's Śabdānuśāsana.IV.1.2, which means the same as एकाचेा द्वे प्रथमस्य P.VI.1.1.

aikasvarya	having only one principal accent (Udātta or Svarita) for the whole compound word which is made up of two or more individual words confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.29.

kasuna	Hemacandra's grammar. He lived in the 16 th century A. D.

kasun	kṛt affix अस् found in Vedic Literature, in the sense of the infinitive: e. g. ईश्वरो विलिखः (विलि-खितुम्) confer, compare P. III.4.13, 17. The word ending in this कसुन् becomes an indeclinable: cf क्त्वातोसुन्कसुनः P.I.1.40.

kasen	kṛt affix असे in the sense of the infinitive in Vedic Literature; e. g. प्रेषे, श्रियसे्; confer, compare Kāś. on P. III. 4. 9.

kaskādi	a class of compound-words headed by कस्क in which the visarga occurring at the end of the first member is noticed as changed into स् against the usual rules e. g. कस्क:, कौतस्कुतः भ्रातुष्पुत्रः, सद्यस्कालः, धनुष्कपालम् and others; confer, compare P. VIII.3.48. As this कस्कादिगण is said to be अाकृतिगण, similar words can be said to be in the कस्कादिगण although they are not actually mentioned in the गणपाठ.

jñāpakasamuccaya	a work giving a collection of about 400 Jñāpakas or indicatory wordings found in the Sūtras of Pānini and the conclusions drawn from them. It was written by Purușottamadeva, a Buddhist scholar of Pāņini's grammar in the twelfth century A. D., who was probably the same as the famous great Vaiyākaraņa patronized by Lakșmaņasena.See पुरुषेत्तमदेव.

jñāpakasādhya	realizable, or possible to be drawn, from a wording in the Sūtra of Pāņini in the manner shown a reference to some preceding word, not necessarily on the same page.. See ज्ञापक.

jñāpakasiddha	realized from the ज्ञापक wording; the conclusion drawn from an indicatory. word in the form of Paribhāșās and the like. Such conclusions are not said to be universally valid; confer, compare ज्ञापकसिद्धं न सर्वत्र Paribhāṣenduśekhara of Nāgeśa. Pari, 110.7.

napuṃsakasvara	the special accent viz. the acute accent for the first vowel for nouns in the neuter gender excepting those that end in इस्, as prescribed by नबिषयस्यानिसन्तस्य Phitsutra 11; confer, compare नपुंसकस्वरो मा भूत् M.Bh. on P.VII.1.77.

prātipadikasvara	the general accent of the Pratipadika viz. the acute ( उदात्त ) for the last vowel as given by the Phit sutra फिषः ( प्रातिपदिकस्य ) अन्त उदात्तः; confer, compare also प्रातिपदिकस्वरस्यावकाशः । अाम्रः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.91 Vart. 7.

rāmakiṃkasarasvatī	a grammarian who wrote a small grammar treatise named अायुबोधव्याकरण which is different from the well-known अाशुबोध of तारानाथतर्कवाचस्पति.

vārttikasiddhānta	categorical conclusive statements made by the Varttikakara many of which were cited later on as Paribhasas by later writers For details see pp. 212220 Vol. VII, Vyakarana Mahbhasya, D. E. Society's edition.

vārttikasūtra	the same as वार्तिकवचन which see a reference to some preceding word, not necessarily on the same page.. The Varttikas are termed Varttika sutras on account of their close similarity with the original Sutras, which in contrast are termed Vrttisutras.

akāraka	not causing any verbal activity; different from the kārakas or instruments of action such as the agent, the object, the instrument, the recipient (संप्रदान), the separated (अपादान) and the location, (अधिकरण) confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.23, 29 and 5l and on II.3.1.

adhikaraṇa(1)	support: a grammatical relation of the nature of a location : place of verbal activity. confer, compare अाधारोsधिकरणम् P.I.4.45; (2) one of the six or seven Kārakas or functionaries of verbal activity shown by the locative case. cf सप्तम्यधिकरणे च P.II.4.36;(3)substance, 'dravya' confer, compare अनधिकरणवाचि अद्रव्यवाचि इति गम्यते M.Bh. on II.1.1.

anabhihita	not conveyed or expressed by another id est, that is by any one of the four factors viz.verbal affix, kṛt affix,taddhita affix and compound. The rule अनभिहिते (P. II.3.I) and the following rules lay down the different case affixes in the sense of the different Kārakas or auxiliaries of the verbal activity, provided they are not shown or indicated in any one of the a reference to some preceding word, not necessarily on the same page.mentioned four ways; e. g. see the acc. case in कटं करोति, the inst, case in दात्रेण लुनाति, the dative case case in देवदत्ताय गां ददाति, the ablative case. case in ग्रामादा गच्छति, or the locative casecase in स्थाल्यां पचति.

aṣṭādhyāyī	name popularly given to the Sūtrapāṭha of Pāṇini consisting of eight books (adhyāyas) containing in all 3981 Sūtras,as found in the traditional recital, current at the time of the authors of the Kāśika. Out of these 398l Sūtras, seven are found given as Vārtikas in the Mahābhāṣya and two are found in Gaṇapāṭha.The author of the Mahābhāṣya has commented upon only 1228 of these 3981 sūtras. Originally there were a very few differences of readings also, as observed by Patañjali ( see Mbh on I.4.1 ); but the text was fixed by Patañjali which, with a few additions made by the authors of the Kāśika,as observed a reference to some preceding word, not necessarily on the same page., has traditionally come down to the present day. The Pāṇini's Aṣṭādhyāyī. is believed to be one of the six Vedāṅga works which are committed to memory by the reciters of Ṛgveda. The text of the Pāṇini's Aṣṭādhyāyī. is recited without accents. The word अष्टाध्यायी was current in Patañjali's time; confer, compare शिष्टज्ञानार्था अष्टाध्यायी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 3.109.

asiddha	invalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.

aātmanebhāṣa	a technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, confer, compare आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots.

āpatya	patronymic affix such as अण् and others. The term अापत्य, which is the same as the usual term अपत्य in तस्यापत्यम् P.IV.I, is found sometimes used in the Vārttikas and in the Mahābhāṣya; confer, compare आयत्याज्जीवद्वंश्यात्स्वार्थे द्वितीयो युवसंज्ञ: P.IV.1.163 Vārt 6.

ika(1)	substitute for the affix ठ given as ठक्, ठञ् or ञिठ् by Pāṇini; confer, compare ठस्येकः P.VII.3.50; (2) taddhita affix इकक्, इकन् षिकन् mentioned in . the Vārtikas on P.IV.2.60; (3) kṛt (affix). affix इक applied to खन् exempli gratia, for example आखानिकः confer, compare इको वक्तव्यः P.III.3.125 Vārttika (on the Sūtra of Pāṇini). 3.

ikak	the same affix as ठक् mentioned by the वार्तिककार in the Vārtikas on P.IV.2.60.

iṣṭa	a word frequently used in the Vārttikas and the Mahābhāṣya and other treatises in the senses of (1) a desired object, (2) a desired purpose, (3) a desired statement, (4) a desired form id est, that is the correct form : confer, compare इष्टान्वाख्यानं खल्वपि भवति: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Āhnika of the Pātañjala Mahābhāṣya. 1. योगविभागादिष्टसिद्धिः Pari.Śek. Pari. 114.

ukta	prescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72.

uktārtha	a word or expression whose sense has been already expressedition The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and Kālāpa-vyākaraṇasūtra. (Par. 46) grammars.

karmādi	literally karman and others; a term often used in the Mahābhāṣya for kārakas or words connected with a verbal activity which have the object or karmakāraka mentioned first; सुपां कर्मादयोप्यर्थाः संख्या चैव तथा तिङाम् M.Bh, on I.4.21.

kātantra	name 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.

kātya(1)	another name sometimes given to Katyāyana to whom is ascribed the composition of the Vārttikas on Pāṇini-sūtras; (2) an ancient writer Kātya quoted as a lexicographer by Kṣīrasvāmin, Hemacandra and other writers.

kātyāyana	the well-known author of the Vārttikas on the sūtras of Pāṇini. He is also believed to be the author of the Vājasaneyi Prātiśākhya and many sūtra works named after him. He is believed to be a resident of South India on the strength of the remark प्रियतद्धिता दाक्षिणात्याः made by Patañjali in connection with the statement 'यथा लौकिकवैदिकेषु' which is looked upon as Kātyāyana's Vārttika. Some scholars say that Vararuci was also another name given to him, in which case the Vārttikakāra Vararuci Kātyāyana has to be looked upon as different from the subsequent writer named Vararuci to whom some works on Prakrit and Kātantra grammar are ascribedition For details see The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pages I93-223 published by the D. E.Society, Poona.See also वार्तिकपाठ below.

kāraka	literally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.

kārakakārikā	possibly another name for the treatise on Kārakas known as कारकचक्र written by Puruṣottamadeva's Paribhāṣāvṛtti.adeva the reputed grammarian of Bengal who lived in the latter half of the twelfth century A. D. See कारकचक्र.

kārakakhaṇḍanamaṇḍana	also called षट्कारक-खण्डनमण्डन which is a portion of theauthor's bigger work named त्रिलो-चनचन्द्रिका. The work is a discourse on the six kārakas written by Maṇikaṇṭha, a grammarian of the Kātantra school. He has also written another treatise named Kārakavicāra

kārakacakra(1)	written by Puruṣotta madeva a reputed grammarian of Bengal who wrote many works on grammar of which the Bhasavrtti, the Paribhāṣāvṛtti and Jñāpakasamuccya deserve a special mention. The verse portion of the Kārakacakra of which the prose portion appears like a commentary might be bearing the name Kārakakaumudī.

kārakaṭīkā	a work on Kārakas ascribed to Bhairava.

kārakatattva	a treatise on the topic of Kārakas written by Cakrapāṇiśeṣa, belonging to the famous Śeṣa family of grammarians, who lived in the seventeenth century A. D.

kārakanirṇaya	a work discussing the various Kārakas from the Naiyāyika view-point written by the well-known Naiyāyika, Gadādhara Chakravartin of Bengal, who was a pupil of Jagadīśa and who fourished in the 16th century A. D. He is looked upon as one of the greatest scholars of Nyāyaśāstra. His main literarywork was in the field of Nyāyaśāstra on which he has written several treatises.

kārakapariccheda	a work dealing with Kārakas ascribed to Rudrabhaṭṭa.

kārakapāda	name given by Śivadeva and other grammarians to the fourth pāda of the first adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī. which begins with the Sūtra कारके I. 4. 1 and which deals with the Kārakas or auxiliaries of action.

kārakavāda(1)	a treatise discussing the several Kārakas, written by Kṛṣṇaśāstri Ārade a famous Naiyāyika of Benares who lived in the eighteenth century A. D; (2) a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below. a treatise on syntax written by Jayarāmabhaṭṭācārya which is called कारकविवेक also, which see below.

kārakavicāra	a work on Kārakas ascribed to Maṇikaṇṭha. See Kārakakhaṇḍanamaṇḍana a reference to some preceding word, not necessarily on the same page..

kārakavilāsa	an anonymous elementary work on syntax explaining the nature and function of the six Kārakas.

kīlhārn	Kielhorn F., a sound scholar of Sanskrit Grammar who brought out excellent editions of the Pātañjala Mahābhāṣya and the Paribhāṣenduśekhara and wrote an essay on the Vārttikas of Kātyāyana. For details see Pātañjala Mahābhāṣya Vol VII.p.40, D. E society edition, Poona.

kṛt	literally activity; a term used in the grammars of Pāṇini and others for affixes applied to roots to form verbal derivatives; confer, compare कृदतिङ् । धातोः ( ३ ।१।९१ ) इत्यधिकारे तिङ्कवर्जितः प्रत्ययः कृत् स्यात् । Kāś. on III.1.93, The kṛt affixes are given exhaustively by Pāṇini in Sūtras III.1.91 to III.4. I17. कृत् and तद्धित appear to be the ancient Pre-Pāṇinian terms used in the Nirukta and the Prātiśākhya works in the respective senses of root-born and noun-born words ( कृदन्त and तद्धितान्त according to Pāṇini's terminology), and not in the sense of mere affixes; confer, compare सन्त्यल्पप्रयोगाः कृतोप्यैकपदिकाः Nirukta of Yāska.I.14: अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2; तिङ्कृत्तद्धितसमासा: शब्दमयम् V.Pr. I.27; also confer, compare V.Pr. VI.4. Patañjali and later grammarians have used the word कृत् in the sense of कृदन्त; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari Śek.Pari.75. The kṛt affixes are given by Pāṇini in the senses of the different Kārakas अपादान, संप्रदान, करण, अाधकरण, कर्म and कर्तृ, stating in general terms that if no other sense is assigned to a kṛt affix it should be understood that कर्ता or the agent of the verbal activity is the sense; confer, compare कर्तरि कृत् । येष्वर्थनिर्देशो नास्ति तत्रेदमुपतिष्ठते Kāś. on III.4.67. The activity element possessed by the root lies generally dormant in the verbal derivative nouns; confer, compare कृदभिहितो भावो द्रव्यवद्भवति, क्रियावदपि । M.Bh.on V.4.19 and VI. 2.139

kroṣṭrīya	an ancient school of grammarians who are believed to have written rules or Vārttikas on some rules of Pāṇini to modify them; the क्रोष्ट्रीय school is quoted in the Mahābhāṣya; confer, compare परिभाषान्तरमिति च मत्वा क्रोष्ट्रीयाः पठन्ति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3.

kha	taddhita affix. affix, always changed into ईन, (l) applied to the word कुल in the sense of a descendant, exempli gratia, for example कुलीनः, आढ्यकुलीन:; confer, compare P. IV. 1.139; (2) applied to the words अवार, पार, पारावार and अवारपार in the Śaīṣika senses, e. g. अवारीणः, पारीणः et cetera, and others; confer, compare P.IV.2.93 and Vārttikas 2, 3 on it; (3) applied to words ending in the word वर्ग ( which does not mean 'sound' or 'letter' ) in the sense of 'present there,' e. g. वासुदेववर्गीणः, युधिष्ठिरवर्गीणः; confer, compare P. IV. 3.64; (4) applied to the words सर्वधुर and एकधुर in the sense of 'bearing,' and to ओजसू , वेशोभग, यशोभग and पूर्व, exempli gratia, for example ओजसीनः et cetera, and others, confer, compare P.IV.4.78, 79, 130, 132, 133; (5) applied in the sense of 'favourable to' to the words आत्मन् , विश्वजन, et cetera, and others (P.V.1.9), to विंशतिक, (32) to अाढक, अाचित, पात्र and others (53-55), to समा (85-86), to रात्रि, अहन् , संवत्सर and वर्ष (87-88) and संवत्सर and परिवत्सर (92); e. g. आत्मनीनः, आढकीनः पात्रीणः, समीनः, संवत्सरीणः et cetera, and others; (6) to the words सर्वचर्मन्, यथामुख et cetera, and others e. g. सर्वचर्मीणः confer, compare P.V. 2.5 to 17; (7) to the words अषडक्ष, अशितंगु et cetera, and others confer, compare P.V.4.7,8. e. g. अषडक्षीणः. (8) ख is also a technical term in the sense of elision or लोप in the Jainendra Grammar confer, compare Jain I. 1.61. (9) The word ख is used in the sense of 'glottis' or the hole of the throat ( गलबिल ) in the ancient Prātiṣākhya works.

gaṅgeśaśarmā	writer of Kātantra-kaumudī possibly different from the reputed Gaṅgeśa Upādhyāa who is looked upon as the founder of the Navyanyāya school of modern Naiyāyikas, and who lived in the twelfth century A. D.

gonardīya	literally inhabitant of Gonarda which was the name of a district. in the province of Oudh in the days of the Mahabhasyakara according to some scholars. Others believe that Gonarda was the name of the district named Gonda at present The expression गोनर्दीय अाह occurs four times in the Mahabhasya where it refers to a scholar of grammar in Patafijali's time; cf M.Bh. on I. 1.21 ; I. 1.29; III. I.92; VII. 2.101. As Kaiyata paraphrases the words गेानर्दीयस्त्वाह as भाष्यकारस्त्वाह, scholars say that गेीनर्दीय was the name taken by the Mahabhasyakara himself who was a resident of Gonarda. Hari Diksita, however, holds that गोनर्दीय was the term used for the author of the . Varttikas; confer, compare Brhacchabdaratna.

ghi(1)	a tech. term applied to noun bases or Prātipadikas ending in इ and उ excepting the words सखि and पति and those which are termed नदी; confer, compare P. I. 4.79; (2) a conventional term for लधु ( a short vowel) found used in the Jainendra Vyakarana.

jātipakṣa	the view that जाति, or genus only, is the denotation of every word. The view was first advocated by Vajapyayana which was later on held by many, the Mimamsakas being the chief supporters of the view. See Mahabhasya on P. I. 2.64. See Par. Sek. Pari. 40.

jñāpaka	literallyindirect or implicit revealer; a word very commonly used in the sense of an indicatory statement. The Sutras, especially those of Pinini, are very laconic and it is believed that not a single word in the Sutras is devoid of purpose. If it is claimed that a particular word is without any purpose, the object of it being achieved in some other way, the commentators always try to assign some purpose or the other for the use of the word in the Sutra. Such a word or words or sometimes even the whole Sutra is called ज्ञापक or indicator of a particular thing. The Paribhasas or rules of interpretation are mostly derived by indication(ज्ञापकसिद्ध) from a word or words in a Sutra which apparently appear to be व्यर्थ or without purpose, and which are shown as सार्थक after the particular indication ( ज्ञापन ) is drawn from them. The ज्ञापक is shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpakasamuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indicator. For instances of ज्ञापक, confer, compareM.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 et cetera, and others The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given a reference to some preceding word, not necessarily on the same page., is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systemanuscript. Sometimes a Jñāpaka is not regularly constituted of the four parts given a reference to some preceding word, not necessarily on the same page.;it is a mere indicator and is called बोधक instead of ज्ञापक्र.

trimuni(1)	the famous three ancient grammarians Panini (the author of the Sutras), Katyayana (the author of the Varttikas), and Patanjali (the author of the Mahabhasya;) (2) the grammar of Panini, called so, being the contribution of the reputed triad of Grammarians.

trilokanātha	son of Vaidyanatha who wrote a small treatise on karakas called षट्कारकनिरूपण.

durgasiṃha	the famous commentator of the Katantra sutras, whose Vrtti on the sutras is the most popular one. It is called , कातन्त्रसूत्रवृत्ति or कातन्तवृत्ति or दौर्गसिंहीवृत्ति , also. A work on Paribhasas named परिभाषावृति, in which Paribhasas are explained and established as based on the Katantra Vyakarana sutras, is attributed to Durgasimha. It is doubtful whether this commentator Durgasimha is the same as Durgacarya, the famous commentator of Yaska's Nirukta. There is a legend that Durgasimha was the brother of Vikramaditya, the founder of the Vikrama Era. Besides the gloss on the Katantra sutras, some grammar works such as a gloss on the unadi sutras, a gloss ( वृत्ति ) on Kalapa-Vyakarana Sutras, a commentary on Karakas named षट्कारकरत्न, Namalinganusasana and Paribhasavrtti are ascribed to Durgasimha. Some scholars believe that the term अमरसिंह was only a title given to Durgasimha for his profound scholarship, and it was Durgasimha who was the author of the well-known work Amarakosa.

ghātuprakāśa	a work dealing with roots Written as a supplementary work by Balarama-Pancanana to his own grammar named PrabodhaPrakasa.

dhātvarthe	literally 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.

navāhnikī	name given to the first nine Ahnikas or lessons of the Mahabhasya which are written in explanation of only the first pada of the first Adhyaya of Panini's Astadhyayi and which contain almost all the important theories, statements and problems newly introduced by Patanjali.

nipāta	a particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.

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).

niravakāśa	possessed of no scope of, or occasion for, application; the word अनवकाश is also used in this sense. The niravakasa rules always set aside the general rules which are always present wherever they i. e. the niravakasa rules are possible to be appliedition Niravakasatva is looked upon as one of the two criteria for बाध or sublation, the other one being सामान्यविशेषभाव as illustrated by the usual maxim, known as तक्रकौण्डिन्यन्याय. See तक्रकौण्डिन्यन्याय; confer, compare also अनवकाशा हि विधयो बाधका भवन्ति Par. Sek. on Pari. 64.

nirvartya	one of the many kinds of karman or object governed by a transitive verb or root, which has got the nature of being produced or brought into existence or into a new shape; confer, compare त्रिविधं कर्म निर्वर्त्य विकार्य प्राप्यं चेति । निर्वर्त्य तावत् कुम्भकारः नगरकारः। The word निर्वर्त्य is explained as यदसज्जन्यते यद्वा प्रकाश्यते तन्निर्वर्त्यम् । कर्तव्यः कटः । उच्चार्यः शब्दः Sr. Prakasa; confer, compare also Vakyapadiya III.7.78; confer, compare also इह हि तण्डुलानोदनं पचतीति द्व्यर्थः पचिः । तण्डुलान्पचन्नोदनं निर्वर्तयति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.49. For details see the word कर्मन्; also see M.Bh. on I.4.49.

nirvṛtti	production of the effect; production of the activity by the agents or instruments of activity called Karakas; confer, compare साधनं हि क्रियां निर्वर्तयति तामुपसर्गो विशिनष्टि M.Bh. on II. 2.19 Vart. 2.

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. 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.

parisaṃkhyāna	literally enumeration; enunciation;mention ; the word is found generally used by Katyayana and other Varttikakaras at the end of their Varttikas. The words वक्तव्यम्, वाच्यम् , and the like, are similarly usedition

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 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.

pāṇinisūtravārtika	name given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compareउक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224.

puruṣottamadeva	a famous grammarian believed to have been a Buddhist, who flourished in the reign of Lakșmaņasena in the latter half of the twelfth century in Bengal. Many works on grammar are ascribed to him, the prominent ones among which are the Bhāșāvŗtti and the Paribhāșāvŗtti, the Gaņavŗtti and the Jñapakasamuccaya and a commentary on the Mahābhāșya called Prāņapaņā of which only a fragment is available. Besides these works on grammar, he has written some lexicographical works of which Hārāvalī, Trikāņdaśeșa, Dvirūpakosa, and Ekaaksarakosa are the prominent ones. The Bhasavrtti has got a lucid commentary on it written by Srstidhara.

prakṛti(1)	material cause: confer, compare. तदर्थे विकृते: प्रकृतौ । प्रकृतिरुपादानकारणं तस्यैव उत्तरमवस्थान्तरं विकृतिः Kāśikā of Jayāditya and Vāmana.on P.V.1.12; (2) original, as opposed to modified' ( विकृति ); the original base of a word which is used in language by the addition of affixes. There are mentioned three kinds of such original words in grammar, roots ( धातु ), noun bases ( प्रातिपदिक ) and affixes (प्रत्यय). प्रकृति is defined as शास्त्रप्रक्रियक्रियाव्यवहारे प्रकृतिप्रत्ययविभागकल्पनय शब्दार्थभावनायां प्रत्ययात् प्रथममुपादानकारणामिव या उपादीयते तां प्रकृतिरिति व्यापदिशन्ति' in the Sringaraprakasa; confer, compare अपशब्दो ह्यस्य प्रकृति: । न चापशब्द: प्रकृतिः ， न ह्यपशब्दा उपदिश्यन्ते न चानुपदिष्टा प्रकृतिरस्ति । M.Bh. on Siva Sutra 2; confer, compare also कृत्प्रकृतिर्धातु: M.Bh. on P. VI. 2. 139 Vart. 2; पदप्रकृति: संहिता । पदप्रक्तीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I.17.

prakriyākaumudī	a well-known work on Sanskrit Grammar by रामचन्द्रशेष of the 15th century, in which the subject matter of the eight chapters of Panini's grammar is arranged into several different sections forming the different topics of grammar. It is similar to, and possibly. the predecessor of, the Siddhanta Kaumudi which has a similar arrangement. The work was very popular before the Siddhinta Kaumudi was written. it has got many commentaries numbering about a dozen viz. प्रक्रियाप्रसाद, प्रक्रियाप्रकाश, प्रक्रियाप्रदीप, अमृतस्तुति, प्रक्रियाव्याकृति,निर्मलदर्पण,तत्वचन्द्र, प्रक्रियारञ्जन, प्रक्रियाविवरण and others of which the Prasada of Vitthalesa and the Prakasa of Srikrsna are the wellknown ones.

prātipadika	literallyavailable in every word. The term प्रातिपादिक can be explained as प्रतिपदं गृह्णाति तत् प्रातिपदिकम् cf P.IV. 4. 39. The term प्रातिपदिक, although mentioned in the Brahmana works, is not found in the Pratisakhya works probably because those works were concerned with formed words which had been actually in use. The regular division of a word into the base ( प्रकृति ) and the affix ( प्रत्यय ) is available, first in the grammar of Panini, who has given two kinds of bases, the noun-base and the verb-base. The noun-base is named Pratipadika by him while the verb-base is named Dhatu. The definition of Pratipadika is given by him as a word which is possessed of sense, but which is neither a root nor a suffix; confer, compare अर्थवदधातुरप्रत्ययः प्रातिपदिकम् . P.I. 2.45. Although his definition includes, the krdanta words,the taddhitanta words and the compound words, still, Panini has mentioned them separately in the rule कृत्तद्धितसमासाश्च P. I. 2.45 to distinguish them as secondary noun-bases as compared with the primary noun-bases which are mentioned in the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम्, Thus,Panini implies four kinds of Pratipadikas मूलभूत, कृदन्त, तद्धितान्त and समास, The Varttikakara appears to have given nine kinds-गुणवचन, सर्वनाम, अव्यय, तद्धितान्त, कृदन्त, समास, जाति, संख्या and संज्ञा. See Varttikas 39 to 44 on P. I. 4. 1. Later on, Bhojaraja in his SringaraPrakasa has quoted the definition अर्थवदधातु given by Panini, and has given six subdivisions.: confer, compare नामाव्ययानुकरणकृत्तद्धितसमासाः प्रातिपदिकानि Sr. Prak. I. page 6. For the sense conveyed by a Pratipadika or nounbase, see प्रातिपदिकार्थ.

prādisamāsa	a compound with प्र and others prescribed by the rule कुगतिप्रादयः P. II.2.18 and explained in detail by the Varttikas headed by the Varttika प्रादयो गताद्यर्थे प्रथमया P. II. 2. 18 Vart. 4, which comes under the general head तत्पुरुष ; the compound is also called प्रादितत्पुरुष; confer, compare कथं प्रभावो राज्ञः । प्रकृष्टो भाव इति प्रादिसमासो भविष्यति । Kāśikā of Jayāditya and Vāmana. on P. III. 3.24 cf also प्रान्तः पर्यन्तः । बहुव्रीहिरयं प्रादिसमासो वा Kāśikā of Jayāditya and Vāmana. on P. VI. 2. 180.

prāpya	literally which is arrived at; an object which is to be reached; confer, compare प्राप्यं कर्म; the word प्राप्य is used as a word qualifying the word कर्म, in which case it is called प्राप्यकर्म, as for example ग्रामं in ग्रामं गच्छति देवदत्तः or वेदमधीते माणवकः. The term प्राप्य is defined as क्रियाकृतविशेषानवगतौ कर्तुः क्रियया अनास्थितं अास्थितं वा यदवाप्यते तत् प्राप्यं कर्म । confer, compare कर्तुरीप्सितमं कर्म । ततु त्रिविधं निर्वर्त्ये विकार्यं प्राप्यमिति । यस्य क्रियाकृतानां विशेषाणां सर्वथानुपलब्धिः तत् प्राप्यम्. Srngara Prakasa IV.

balīyastva	relative superiority in strength possessed by rules of grammar or by operations based on rules of grammar. This Superiority is decided generally on any one or more of the four recognised criteria such as परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व. The phrase अन्तरङ्गबलीयस्त्वात् very frequently occurs in the varttikas and in the Mahabhasya; confer, compare M.Bh. on P. III. 1.67, VI.i.17, 85 Vart. 15, VI. 4.62 and VII.1.1.

bhakṣyaniyama	restriction regarding edibles of a particular kindeclinable The word is quoted to illustrate the नियमविधि or restrictive rule in grammar. Although the restriction in the instance पञ्च पञ्चनखा भक्ष्याः is of the kind of परिसंख्या and called परिसंख्या, and not नियम, by the Mimamsakas, the grammarians call it a niyamavidhi. There is no परिसंख्याविधि according to grammarians; they cite only two kinds of vidhi viz. simple vidhi or apurva vidhi and niyamavidhi.

bhāṣyasūtra	the brief pithy statements in the Mahābhāṣya of the type of the Sūtras or the Vārttikas. These assertions or statements are named 'ișṭi' also.

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. and the word भाष्यसूत्र also.

bhoja	the well-known king of Dhārā who was very famous for his charities and love of learning. He flourished in the eleventh century A.D. He is said to have got written or himself written several treatises on various śāstras. The work Sarasvatīkaṇṭhābharaṇa which is based on the Astādhyāyi of Pāṇini, but which has included in it the Vārttikas and Paribhāṣās also, has become in a way a Vyākaraṇa or a general work in grammar and can be styled as Bhoja-Vyākaraṇa.

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 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.

mahābhāṣya	literally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).

mahābhāṣyadīpikā	a very learned old commentary on the Mahabhasya of Patanjali written by the reputed grammarian Bhartrhari or Hari in the seventh century A. D. The commentary has got only one manuscript preserved in Germany available at present, of which photostat copies or ordinary copies are found here and there. The first page of the manuscript is missing and it is incomplete also, the commentary not going beyond the first seven Aahnikas. For details see page 383 Vol. VII Vyaakarana Mahabhasya D. E. Society's edition.

mahābhāṣyavyākhyā	name given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable

mukhyaviśeṣya	the principal word in a sentence which comes last in the technical expression of the import or शाब्दबोध. It is described as primary and not subordinated to any other thing ( अन्याविशेषणीभूत). This मुख्यविशेष्य is, in a way,the crucial point in the various theories of import; exempli gratia, for example according to the grammarians the verbal activity is the principal word while,according to the Mimaamsakas the bhaavanaa is the principal word.and according to the Naiyayikas it is the subject that is the principal word.

yuc	krt affix यु changed into अन, (1) applied in the sense of 'a habituated agent' to intransitive roots in the sense of movement or utterance, to Atmanepadi roots beginning with a consonant, to the roots जु, चेकम् सृ, शुच्, कुघ्, as also to roots in the sense of decoration: exempli gratia, for example चलन:, शब्दन:: cf P.III. 2. 148-15I: (2) applied to causal roots, as also to the roots आस् श्रन्थ् and others in the sense of verbal activity when the word so formed has always the feminine gender; exempli gratia, for example कारणा, हृरणा, आसना, घट्टना,वेदना et cetera, and others; confer, compare P.III.3.107 and the Varttikas thereon; (3) applied to roots ending in अा and preceded by the indeclinables ईषद्, दुस् or सु in the sense of easy or difficult for obtainment and, wherever seen to any root in the Vedic language, as also to some other roots as found in actual use in the classical literature; e. g. ईषद्दानो गौर्मवता, दु्ष्पानः, सुपान: et cetera, and others सूपसदन:, दुर्योधनः, दुर्मर्षण: et cetera, and others, confer, compare P.III.8.128-130.

yogavibhāga	division of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present.

lakṣaṇā	implication; potentiality of implication; this potentiality of words viz. लक्षणा is not recognised by grammarians as a potentiality different from the अभिधाशक्ति or the power of denotation. Later grammarians, however, like the Ālamkārikas, have used the word in the sense of potentiality of implication as different from that of denotation; confer, compare अन्त्यशब्द लक्षणा न च Paribhāşenduśekhara.

vacana(1)	literally statement; an authoritative statement made by the authors of the Sutras and the Varttikas as also of the Mahabhasya; confer, compare अस्ति ह्यन्यदेतस्य वचने प्रयोजनम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 1 Vart. 1 The word is also used predicatively in the sense of वक्तव्यम् by the Varttikakara; confer, compare ऌति ऌ वावचनम् , ऋति ऋ वावचनम् ; (2) number, such as एकवचन, द्विवचन, बहुवचन et cetera, and others; confer, compare वचनमेकत्वद्वित्वबहुत्वानि Kāśikā of Jayāditya and Vāmana.on P.I.2.51 ; cf लुपि युक्तिवद् व्यक्तिवचने \| लुकि अभिधेयवल्लिङ्गवचनानि भवन्ति। लवणः सूपः। लवणा यवागू:। M.Bh.on P.I. 2.57; (3) expressive word; confer, compare गुणवचनब्राह्मणादिभ्यः कर्मणि च P. V.1.124 where the Kasika explains the word गुणवचन as गुणमुक्तवन्तो गुणवचनाः; confer, compare also the terms गुणवचन, जातिवचन, क्रियावचन et cetera, and others as classes of words; confer, compare also अभिज्ञावचने लृट् P.III.2.112; (4) that which is uttered; confer, compare मुखनासिकावचनोनुनासिक:। मुखसहिता नासिका मुखनासिका । तया य उच्चार्यते असौ वर्ण: Kāśikā of Jayāditya and Vāmana. on P. I.1.8.

vararuci(1)	a reputed ancient grammarian who is identified with Katyayana, the prominent author of the Varttikas on the Sutras of Panini. Both the names वररुचि and कात्यायन are mentioned in commentary works in connection with the Varttikas on the Sutras of Panini, and it is very likely that Vararuci was the individual name of the scholar, and Katyayana his family name. The words कात्य and कात्यायन are found used in Slokavarttikas in the Mahabhasya on P.III.2.3 and III.2.118 where references made are actually found in the prose Varttikas (see कविधेो सर्वत्र प्रसारणिभ्यो ड: P.III. 2. 3 Vart and स्मपुरा भूतमात्रे न स्मपुराद्यतने P.III.2.118 Vart. 1)indicating that the Slokavarttikakara believed that the Varttikas were composed by Katyayana. There is no reference at all in the Mahabhasya to Vararuci as a writer of the Varttikas; there is only one reference which shows that there was a scholar by name Vararuci known to Patanjali, but he was a poet; confer, compare वाररुचं काव्यं in the sense of 'composed' ( कृत and not प्रोक्त ) by वररुचि M.Bh. on P. IV. 2.4. ( 2 ) वररुचि is also mentioned as the author of the Prakrta Grammar known by the name प्राकृतप्रकाश or प्राकृतमञ्जरी, This वररुचि, who also was कात्यायन by Gotra name, was a grammarian later than Patanjali, who has been associated with Sarvvarman, (the author of the first three Adhyayas of the Katantra Sutras), as the author of the fourth Adhyaya. Patanjali does not associate वररुचि with Kityayana at alI. His mention of वररुचि as a writer of a Kavya is a sufficient testimony for that. Hence, it appears probable that Katyayana, to whom the authorship of the Vajasaneyi Pratisakhya and many other works allied with Veda has been attributed, was not associated with Vararuci by Patanjali, and it is only the later writers who identified the grammarian Vararuci,who composed the fourth Adhyaya of the Katantra Grammar and wrote a Prakrit Grammar and some other grammar' works, with the ancient revered Katyayana, the author of Varttikas, the Vijasaneyi Pratisakhya and the Puspasutra; (3) There was a comparatively modern grammariannamed वररुचि who wrote a small treatise on genders of words consisting of about 125 stanzas with a commentary named Lingavrtti, possibly written by the author himselfeminine. (4) There was also another modern grammarian by name वररुचि who wrote a work on syntax named प्रयोगमुखमण्डन discuss＾ ing the four topics कारक, समास, तद्धित and कृदन्त.

varṇārthavattva	the theory or view that individual letters are severally possessed of different senses. For instance, the difference in the meanings of the words कूप, यूप, and सृप is due to the difference in their initial letter. The theory is not acceptable to the Vaiyakaranas nor the theory वर्णानर्थवत्व given a reference to some preceding word, not necessarily on the same page.. They follow the theory of संघातार्थवत्त्व i. e. sense given by a group of words together. See M.Bh, on Siva Sutra 5, Varttikas 9 to 15.

vākya	a sentence giving an idea in a single unit of expression consisting of the verb with its karakas or instruments and adverbs; confer, compareअाख्यातं साब्ययं सकारकं सकारकविशेषणं वाक्यसंज्ञं भवतीति वक्तव्यम् \| साव्ययम् \| उच्चैः पठति \| सकारकम् \| ओदनं पचति \| Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 10. Regarding the different theoretical ways of the interpretation of a sentence see the word शाब्दबोध. For details, see वाक्यपदीय II. 2 where the different definitions of वाक्य are given and the अखण्डवाक्यस्फोट is established as the sense of a sentence.

vākyakāra	a term used for a writer who composes a work in pithy, brief assertions in the manner of sutras, such as the Varttikas. The term is found used in Bhartrhari's Mahabhasyadipika where by contrast with the term Bhasyakara it possibly refers to the varttikakara Katyayana; confer, compare एषा भाष्यकारस्य कल्पना न वाक्यकारस्य Bhartrhari Mahabhasyadipika. confer, compare also Nagesa's statement वाक्यकारो वार्तिकरमारभते: confer, compare also चुलुम्पादयो वाक्यकारीया ; Madhaviya Dhatuvrtti.

vākyapradīpa	a term sometimes seen (wrongly) applied to the Vakyapadiya of Bhartrhari. It may have been the name of the commentary on the vakyaprakasa.

vārarucakārikā	an ancient grammarwork in verse believed to have been written by an ancient scholar of grammar, who, if not the same as Katyayana who wrote the Varttikas, was his contemporary and to whom the authorship of the Unadi Sutras is ascribed by some scholars. See वररुचि.

vārttika	a statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते \| तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:\|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.

vārttikakāra	believed to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः et cetera, and others) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition.

vārtikapāṭha	the text of the Varttikas as traditionally handed over in the oral recital or in manuscripts As observed a reference to some preceding word, not necessarily on the same page.(see वार्त्तिक),although a large number of Varttikas quoted in the Mahabhasya are ascribed to Katyayana, the genuine Varttikapatha giving such Varttikas only, as were definitely composed by him, has not been preserved and Nagesa has actually gone to the length of making a statement like " वार्तिकपाठ: भ्रष्टः" ; confer, compare . Mahābhāṣya-Pradīpoddyota by Nāgeśa.on P.I.l.I2 Varttika 6.

vikārya	literally changeable; that which gets changed in its nature; a variety or subdivision of कर्म or the object confer, compare त्रिविधं कर्म । निर्वर्त्य विकार्य प्राप्यं चेति \| Kāśikā of Jayāditya and Vāmana. on P. III. 2.1. The विकार्यकर्म is explained as यस्य प्रकृत्युच्छेदो गुणान्तरं वा उत्पद्यते तद्विकार्यम् ! यथा भुक्त ओदन: \| लूयमान: केद[र: \| Srngaraprakasa II ; cf also, Vakyapadiya III. 7.78.

vibhāga(1)	lit, division, splitting; the splitting of a sentence into its constituent parts viz. the words; , the splitting of a word into its constituent parts viz. the base, the affix, the augments and the like: (2) understanding or taking a thing separately from a group of two or more; confer, compareअवश्यं खल्वपि विभज्योपपदग्रहणं कर्तव्यं यो हि बहूनां विभागस्तदर्थम् ! सांकाश्यकेभ्यश्च पाटलिपुत्रकेभ्यश्च माथुरा अभिरूपतराः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.V.3.57: (3) splitting of a Saṁhitā text of the Vedas into the Pada text: confer, compare अथादावुत्तरे विभागे ह्रस्वं व्यञ्जनपरः Taittirīya Prātiśākhya.III.l, where विभाग is explained as पदविभाग by the commentator confer, compare also R.Pr.XVII.15; (4) the capacity of the Kārakas (to show the sense) confer, compare कारकशक्तिः विभागः Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on Kāś.I.2.44.

vṛttitrayavārtika	a very short work in verse-form explaining in a very general manner the nature of Sūtras and Vārttikas; the work is anonymous.

vaidyanātha	Vaidyanatha Payagunde, a famous grammarian of the eighteenth century, who was one of the chief pupils of Nagesa and who prepared a line of pupils at Varanasi. He has written learned commentaries on standard works on grammar, the principal ones being the Prabha on the Sabdakaustubha, the Bhavaprakasika on the Brhaccabdendusekhara, the Cidasthimala on the LaghuSabdendusekhara, the Kasika or Gada on the Paribhasendusekhara and an independent short treatise named Rapratyaya-khandana

vaiyākaraṇabhūṣaṇa	a well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar.

vaiyākaraṇasiddhāntakārikā	a very scholarly work by Bhattoji Diksita on the interpretation of words and sentences, based upon the learned discussions on that subject introduced in the Mahabhasya, Vakyapadiya, Pradipa, et cetera, and others and discussed fully in his Sabdakaustubha by the author himselfeminine. The work although scholarly and valuable, is compressed in only 72 verses ( karikas ) and has to be understood with the help of the Vaiyakaranabhusana or BhuSansara written by Kondabhatta, the nephew of the author. See वैयाकरणभूषण and वैयाकरणभूषणसार.

byāḍi	name of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named Samgraha which is believed to have consisted of a lac of verses; confer, compare* संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.

vyāpya	literally that which is occupied; the word refers to a kind of an object where the object is occupied by the verbal activity of the transitive root; the word अाप्य is also used in this sense: confer, compare कर्म निर्वर्त्ये विकार्यं प्राप्यं च ग्रस्य प्रकृत्युच्छेदो गुणान्तरं वोत्पद्यते तद्विकार्यम् SrinagaraPrakasa 2, The term is used as a technical term instead of the term कर्म in the Hemacandra, Candra and other systems of grammar: confer, compare Hemacandra's Śabdānuśāsana. II.2.3;Candra I.1.23.

śabda	literally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः \| ध्वनिं कुर्वनेवमुच्यते \| M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् \| वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I.

śabdanityatva	the doctrine of the Vaiyakaranas as also of the Mimamsakas that word is permanent, as contrasted with that of tha Naiyayikas who advocate the impermanence of words,

śabdānuśāsana	literally science of grammar dealing with the formation of words, their accents, and use in a sentence. The word is used in connection with standard works on grammar which are complete and self-sufficient in all the a reference to some preceding word, not necessarily on the same page.mentioned features. Patanjali has begun his Mahabhasya with the words अथ शब्दानुशासनम् referring possibly to the vast number of Varttikas on the Sutras of Panini, and hence the term शब्दानुशासन according to him means a treatise on the science of grammar made up of the rules of Panini with the explanatory and critical varttikas written by Katyayana and other Varttikakaras.The word शब्दानुशासन later on, became synonymons with Vyakarana and it was given as a title to their treatises by later grammarians, or was applied to the authoritative treatise which introduced a system of grammar, similar to that of Panini. Hemacandra's famous treatise, named सिद्धहैमचन्द्र by the author,came to be known as हैमशब्दानुशासन. Similarly the works on grammar written by पाल्यकीर्तिशाकटायन and देवनन्दिन् were called शाकटायनशब्दानुशासन and जैनेन्द्र' शब्दानुशासन respectively.

śabdārthasaṃbandha	the connection between a word and its sense which is a permanently established one. According to grammarians,words, their sense and their connection, all the three, are established for ever: confer, compare सिद्धे शव्दार्थसंबन्ध P. I.1. . Varttika 1,and the Bhasya thereon सिद्ध शब्द: अर्थः संबन्धश्चेति \| Later grammarians have described twelve kinds of शब्दार्थसंबन्ध viz. अभिधा,विवक्षा, तात्पर्य, प्रविभाग, व्यपेक्ष, सामर्थ्य अन्वय, एकार्थीभाव, दोषहान, गुणोपादान, अलंकारयेाग and रसावियोग: confer, compare Sringaraprakasa.I.

śaraṇadeva	a prominent grammarian of the Eastern school of Panini's system of grammar who lived in the thirteenth century and wrote works on Panini's grammar. His work named दुर्घटवृत्ति which ex. plains according to Panini's rules, the Varttikas thereon, and the Jnapakas deduced from them,the various words difficult to be explained, is much appreciated by scholars of grammar. He has quoted from a large number of classical works, and referred to many works of the Eastern grammarians who followed the Kasika school.

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.

śivarāmendra( सरस्वती )	a grammarian who wrote (1) a gloss on the sutras of Panini, (2) a commentary named सिद्धान्तरत्नाकर on the Siddhantakaumudi, and (3) a commentary on the Mahabhasya named Mahabhasyaprakasa.

śiṣyahitā(वृत्ति)	a work on grammar written by उग्रभूति of which a mention is made by Al Beruni in his work. शी (1) case affix (ई) substituted for the nominative case. plural affix जस् (अस् ) in the declension of the pronouns, when the affix जस् is preceded by the vowel अ; exempli gratia, for example सर्वे, विश्वे; confer, compare kas. on P VII.1.17; (2) case affix (ई ) substituted for औ of the nominative case. and the acc. dual after feminine. bases ending in आ, as also after bases in the neuter gender; exempli gratia, for example खट्वे रमे; कुण्डे, वने; confer, compare Kas on P. VII.1.18, 19.

śuklayajuḥprātiśākhya	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.

ślokavārtika	Varttika or supplementary rule to Panini's rules laid down by scholars of grammar immediately after Panini, composed in verse form. These Slokavarttikas are quoted in the Mahabhasya at various places and supposed to have been current in the explanations of Panini's Astadhyayi in the days of Patanjali. The word is often used by later commentators.

ṣaṭkāraka(1)	the six Karakas or instruments of action, which are differently connected with the verbal activity, viz. कर्तृ, कर्म, करण, संप्रदान, अपादान and अधिकरण; for details see कारक a reference to some preceding word, not necessarily on the same page.; confer, compare तत्र शक्तिमतो द्रव्यस्य कारकाख्यायामवान्तरव्यापारनिबन्धना षडुपाख्या भवन्ति \|कर्ता कर्म करणं संप्रदानमपादानमधिकरणं चेति \| Sringara Prakasa IV; (2) a work of the name (षट्कारक) written by a Jain grammarian Mahesanandin.

ṣaṭkāraka(1)	the six Karakas or instruments of action, which are differently connected with the verbal activity, viz. कर्तृ, कर्म, करण, संप्रदान, अपादान and अधिकरण; for details see कारक a reference to some preceding word, not necessarily on the same page.; confer, compare तत्र शक्तिमतो द्रव्यस्य कारकाख्यायामवान्तरव्यापारनिबन्धना षडुपाख्या भवन्ति \|कर्ता कर्म करणं संप्रदानमपादानमधिकरणं चेति \| Sringara Prakasa IV; (2) a work of the name (षट्कारक) written by a Jain grammarian Mahesanandin.

ṣaṭkārakanirūpaṇa	a work dealing with the six kinds of instruments of the verbal activity ( karakas ) written by Trilokanatha.

saṃprasāraṇa	literally extension; the process of changing a semi-vowel into a simple vowel of the same sthana or place of utterance; the substitution of the vowels इ, उ, ऋ and लृ for the semi-vowels य्, व् , र् and ल् respectively; cf इग्यणः संप्रसारणम् P. 1.1.45. The term संप्रसारण is rendered as a 'resultant vowel' or as 'an emergent vowel'. The ancient term was प्रसारण and possibly it referred to the extension of य् and व्， into their constituent parts इ +अ, उ+अ et cetera, and others the vowel अ being of a weak grade but becoming strong after the merging of the subseguent vowel into it exempli gratia, for example confer, compare सर्वत्र प्रसारणिभ्यो ड: P. III. 2.8 Vart.1. For the words taking this samprasarana change, see P. VI. 1 .13 to .19. According to some grammarians the term संप्रसारण is applied to the substituted vowels while according to others the term refers to the operation of the substitution: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.15. The substitution of the samprasarana vowel is to be given preference in the formation of a word; , confer, compare संप्रसारणं तदाश्रयं च कार्यं बलवत् Pari. Sek. Pari. 1 19. संप्रसारणबलीयस्त्व the relative superior strength of the samprasarana change in comparison with other operations occurring simultaneotisly. The phrase न वा संप्रसारणबलीयस्त्वात् is often used in the Mahabhasya which is based upon the dictum of the superior strength of the samprasarana substitution, which is announced by the writer of the Varttikas; P. VI. 1.17 Vart, 2. , See संप्रसारण.

saṃsarge	literally contact, connection; (1) contact of the air passing up through the gullet and striking the several places which produce the sound, which is of three kinds, hard, middling and soft; confer, compare संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति \| अन्तस्थावर्णकरो दांरुपिण्डवत् \| ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् commentary on. T, Pr. XXIII. 1 ; ,(2) syntactical connection between words themselves which exists between pairs of words as between nouns and adjectives as also between verbs and the karakas, which is necessary for understanding the meaning of a sentence. Some Mimamsakas and Logicians hold that samsarga itself is the meaning of a sentence. The syntactical relation between two words is described to be of two kinds अभेद-संसर्ग of the type of आधाराधेयभाव and भेदसंसर्ग of the type of विषयविषयिभाव, समवाय, जन्यजनकभाव and the like.

saṃsṛṣṭavādipakṣa	the theory, that the meaning of a sentence is a novel thing ( अपूर्व ), held by some Mimamsakas who believe that words connected with activity display their phenomenal capacity ( अनुभाविकाशक्ति ) after the recalling of the senses of words by the recalling capacity (स्मारिकाशाक्ति ).

sakāraka	accompanied by the qualifying words such as the different Karakas or causal agents for the Verbal activity; confer, compare अाख्यातं साव्ययं सकारकं सकारकविशेषणं वाक्यम् । सकारकम् । ओदनं पचति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.1.1. Vart. 9.

sakāraka	accompanied by the qualifying words such as the different Karakas or causal agents for the Verbal activity; confer, compare अाख्यातं साव्ययं सकारकं सकारकविशेषणं वाक्यम् । सकारकम् । ओदनं पचति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.1.1. Vart. 9.

samanvayapradīpasaṃketa	a treatise on the philosophy of Vyakarana written as a commentary by the author दंवशर्मन् on his own Karikas on the subject.

siddha(1)	established; the term is used in the sense of नित्य or eternal in the Varttika सिद्धे शब्दार्थसंबन्धे where, as Patanjali has observed, the word सिद्ध meaning नित्य has been purposely put in to mark an auspicious beginning of the शब्दानुशासनशास्त्र which commences with that Varttika; confer, compare माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थे सिद्धशब्दमादितः प्रयुङ्क्ते M.Bh.on Ahnika 1; (2) established, proved, formed; the word is many times used in this sense in the Mahabhasya, as also in the Varttikas especially when a reply is to be given to an objection; confer, compare P.I. 1.3 Vart. 17, I.1. 4. Vart. 6: I. I. 5, Vart.5,I.1.9 Vart. 2 et cetera, and others

saunāga	name of a school of ancient grammarians who composed Varttikas in explanation of the sutras of Panini; confer, compare सौनागाः पठन्ति P. III. 2.56 Vart. 1, IV. 1.74 Vart. 1. confer, compare एतदेव सौनागैर्विस्तरतरकेण पठितम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.18 Vart. 4.

sphoṭavāda	a general name given to treatises discussing the nature of Sphota written by the Vaiyakaranas who defend and establish the theory of Sphota and by the Naiyayikas who criticise the theory. Famous among these works are (l) स्फोटवाद by a stalwart Grammarian Kondabhatta, the author of the Vaiyakaramabhusana and (2) स्फोटवाद by NageSa, the reputed grammarian of the eighteenth century.

hū	the last of the spirant consonants, \| which is a glottal, voiced letter called also ऊष्म or spirant of a partial contact, i. e. possessed of the properties कण्ठय, नादानुप्रदान, ऊष्म and ईषत्स्पृष्टत्व. This letter has been given twice in the Paninian alphabet, viz. the Mahesvara Sutras, and the Bhasyakara has given the purpose of it, viz. the technical utility of being included among soft consonants along with semi-vowels, nasals and the fifth, the fourth, and the third class-consonants (हश् अश् et cetera, and others),as also among the hard consonants along with the fourth and the third class-letters and spirants ( झ्लू, ). The second letter हू in हल् appears, however, to have only a technical utility,as the purpose of its place there among spirants is served by the jihvamuliya and the Upadhmaniya letters which are,in fact, the velar and the labial spirants respectively, besides the other three शू, षू and सू .The Rk Pratisakhya calls ह as a chest sound. For details, see Mahabhasya on the Siva Sutra हयवरट् Varttikas 1, 2 and 3.

Vedabase Search

476 results


kasmai	at whom	SB 11.23.51

		SB 11.23.53

		SB 11.23.54

		SB 11.23.55

kasmai	to Brahmā	SB 12.13.20

kasmai	unto Brahmā	SB 12.13.19

kasmai	unto Ka (Brahmājī)	SB 3.4.18

kasmai	whom	SB 5.2.8

kasmāt	at whom	SB 11.23.52

kasmāt	for what purpose	SB 5.10.16

kasmāt	for what reason	SB 10.90.24

kasmāt	for what reason, therefore	CC Madhya 23.114

kasmāt	from what	SB 3.14.3

kasmāt	from where	CC Adi 4.125

kasmāt	how	SB 8.23.7

		SB 9.18.5

kasmāt	what for	SB 1.18.40

kasmāt	what for, then	SB 2.2.5

kasmāt	what is the reason	SB 6.1.33

kasmāt	why	BG 11.37

		CC Antya 1.162

		SB 10.1.9

		SB 10.47.45

		SB 10.51.13

		SB 10.56.2

		SB 10.57.3

		SB 10.57.4

		SB 10.60.11

		SB 10.8.34

		SB 11.23.26

		SB 12.6.18

		SB 4.17.19

		SB 4.17.3

		SB 4.2.1

		SB 4.30.29

		SB 6.11.19

		SB 7.8.12

		SB 8.15.1-2

kasmiṃścit	somewhere	SB 10.69.27

kasmiṃścit	with some particular	SB 10.57.23

kasmin	for what reason	SB 7.10.52

kasmin	in what	SB 11.5.19

kasmin	in which	SB 1.4.3

		SB 6.16.4

kasmin cit	sometimes, in some place	SB 7.13.38

kasmin cit	sometimes, in some place	SB 7.13.38

kassa	whose	CC Madhya 2.42

kastūrī	and musk	CC Antya 19.95

kastūrikā	musk	CC Antya 19.92

kasya	belonging to whom	SB 10.47.1-2

		SB 3.20.34

kasya	by whom	CC Antya 6.263

kasya	for what	SB 1.14.7

		SB 1.16.5

		SB 1.4.10

		SB 4.17.4

		SB 5.12.5-6

kasya	for what reason	SB 1.7.9

kasya	for whom	SB 10.42.2

		SB 7.15.40

kasya	for whose	SB 10.24.3

kasya	in what respect	SB 7.15.14

kasya	of Brahmā	SB 3.12.52

kasya	of Dakṣa	SB 4.5.24

		SB 4.6.3

kasya	of Kaśyapa	SB 4.6.40

kasya	of the living (Dakṣa)	SB 4.7.8

kasya	of what	CC Madhya 24.54

		CC Madhya 8.147

		CC Madhya 9.114

		SB 10.16.36

kasya	of which	SB 11.28.11

kasya	of which (family)	SB 10.51.13

kasya	of whom	SB 10.11.3

		SB 11.28.10

		SB 6.3.5

kasya	of whom	SB 6.3.5

		SB 8.16.19

		SB 8.9.3

kasya	to whom	CC Antya 17.51

kasya	what	CC Antya 6.314

kasya	whose	SB 10.46.47

		SB 10.58.19

		SB 10.66.25

		SB 10.81.21-23

		SB 4.13.2

kasya	whose	SB 4.13.2

		SB 4.25.26

		SB 4.28.52

		SB 7.1.34

		SB 9.6.28

kasya	whose (son)	SB 10.55.31

kasya	whose servants	SB 6.1.33

kasya	with Dakṣa, the prajāpati	SB 6.4.22

kasya api	of someone	CC Adi 4.275

kasya api	of someone	CC Adi 4.275

		CC Adi 4.52

kasya api	of someone	CC Adi 4.52

kasya asi	whose are you (whose disciple or son are you)	SB 5.10.16

kasya asi	whose are you (whose disciple or son are you)	SB 5.10.16

kasya asi	with whom are you related	SB 9.20.11

kasya asi	with whom are you related	SB 9.20.11

kasya ca	and (the pleasure) of Brahmā	SB 10.13.18

kasya ca	and (the pleasure) of Brahmā	SB 10.13.18

kasya hetoḥ	for what reason	SB 6.7.1

kasya hetoḥ	for what reason	SB 6.7.1

kasya svit	of anyone else	Iso 1

kasya svit	of anyone else	Iso 1

		SB 8.1.10

kasya svit	of anyone else	SB 8.1.10

kasya svit	someone else's	CC Madhya 25.101

kasya svit	someone else's	CC Madhya 25.101

kasyacit	after some (time)	SB 9.3.11

kasyacit	anyone's	BG 5.15

kasyacit	for someone	SB 4.6.45

kasyacit	of a certain	SB 10.64.16

kasyacit	of any	CC Antya 1.150

kasyacit	of anyone	SB 10.1.44

		SB 10.49.20

kasyācit	of one of the gopīs	SB 10.30.15

kasyacit	of some	SB 5.9.1-2

kasyacit	of someone	SB 11.23.26

		SB 9.11.8

kasyacit	of someone (the devotee)	CC Adi 4.45

kasyacit	one of them	CC Madhya 8.84

kasyacit hetoḥ	for any reason or other	SB 11.22.39

kasyacit hetoḥ	for any reason or other	SB 11.22.39

kasyāḥ	of one certain gopī	SB 10.30.27

kasyāḥ	of which woman	SB 9.14.20

kasyāḥ	whose	SB 4.25.42

kasyāñcit	in some	SB 5.8.6

kasyāñcit	of one of them	SB 10.30.19

kasyāścana	certain	SB 1.5.23

kasyāścit	to a certain gopī	SB 10.33.12

adhyātmikasya	spiritual methods leading to devotional service	SB 2.8.19

aikāntikasya	ultimate	BG 14.27

akasmāt	by accident	SB 5.25.11

ākasmikena vidhinā	by the unexpected law of providence	SB 5.9.13

alokasya	and of the land not inhabited by living entities	SB 5.20.36

brahma-aṃśakasya	of the partial expansion of the Absolute Truth	SB 12.4.32

śrīvatsa-ańkasya	of the Lord, who bears the mark Śrīvatsa	SB 3.19.34

anuvikasat	blossoming	SB 3.15.17

mama arbhakasya	of my child	SB 10.8.40

sva-arbhakasya	of her own son	SB 10.9.15

māyā-arbhakasya	of the boys made by Kṛṣṇa's māyā	SB 10.13.15

arkasya	of the sun globe	SB 5.22.8

arkasya	of the sun	SB 5.22.12

arkasya	of Arka	SB 6.6.13

arkasya	of the sunlike	CC Madhya 24.1

arūpakasya	of You, who possess no material form	SB 7.9.47

āryakasya	of Āryaka	SB 8.13.26

tasya bālakasya	of the small baby Kṛṣṇa	SB 10.7.10

bālakasya	of the boy	SB 10.26.2

bhūḥ-lokasya	of the earthly planets	SB 3.7.26

brahma-aṃśakasya	of the partial expansion of the Absolute Truth	SB 12.4.32

darbhakasya	of Darbhaka	SB 12.1.5

dhenukasya	of Dhenuka	SB 10.15.36

dhenukasya	of Dhenuka	SB 12.12.30

diva-okasaḥ	the demigods (who inhabit the higher planets)	SB 3.17.1

diva-okasaḥ	all the demigods	SB 4.13.33

diva-okasām	of the demigods	SB 4.21.13

diva-okasaḥ	the demigods	SB 7.2.9

diva-okasām	of the inhabitants of the upper planetary system	SB 8.17.28

diva-okasām	of the demigods	SB 8.21.21

diva-okasām	and inhabitants of heaven	SB 10.33.33

diva-okasaḥ	the residents of heaven	SB 10.52.28

diva-okasām	of the demigods	SB 10.85.55-56

diva-okasām	on the part of the inhabitants of heaven	SB 12.12.20

diva-okasām	of the demigods	CC Adi 1.73-74

diva-okasaḥ	the residents of heaven	MM 46

sa-divaukasaḥ	along with the demigods	SB 4.5.18

divaukasaḥ	all the demigods	SB 7.4.29

divaukasaḥ	the demigods	SB 10.4.34

divaukasām	of the denizens of the upper planetary systems	SB 8.5.34

divaukasām	to all the denizens of heaven	SB 10.11.51

divaukasām	all the demigods	SB 10.12.33

dvārakā-okasām	the inhabitants of Dvārakā	SB 1.11.25

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.55.39

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.56.35

dvārakā-okasām	for the residents of Dvārakā	SB 10.57.30

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.64.44

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.66.35

dvārakā-okasaḥ	inhabitants of Dvārakā	SB 10.85.23

dvārakā-okasaḥ	the inhabitants of Dvārakā	SB 11.1.20

jambū-dvīpa-okasaḥ	the inhabitants of Jambūdvīpa	SB 5.2.1

kuśa-dvīpa-okasaḥ	the inhabitants of the island known as Kuśadvīpa	SB 5.20.16

eka-ekasyām	in each and every one of them	SB 3.3.9

eka-ekasya	of each one	SB 4.27.9

eka-ekasya	of each one	SB 4.28.31

eka-ekasmin	in each island	SB 5.1.33

eka-ekasmin	in one after another	SB 5.22.15

eka-ekasmin	in one after another	SB 5.22.16

eka-ekasmin	upon each one	SB 10.63.18

eka-ekasyām	in each one of them	SB 10.90.31

eka-ekasmai	to each of them	SB 12.6.51

eka-ekasmai	to each of them	SB 12.6.51

ekasmāt	from that one ornament	SB 11.9.8

ekasmāt	from one	SB 11.9.31

ekasmin	in one	BG 18.22

ekasmin	simultaneously	SB 3.3.8

ekasmin	alone	SB 4.27.17

eka-ekasmin	in each island	SB 5.1.33

eka-ekasmin	in one after another	SB 5.22.15

eka-ekasmin	in one after another	SB 5.22.16

ekasmin	on one	SB 5.25.2

ekasmin	one	SB 10.14.43

ekasmin	in one	SB 10.42.38

ekasmin	same	SB 10.59.42

eka-ekasmin	upon each one	SB 10.63.18

ekasmin	in one (element)	SB 11.22.8

ekasya	of one (Yakṣa)	SB 4.11.9

eka-ekasya	of each one	SB 4.27.9

eka-ekasya	of each one	SB 4.28.31

ekasya	of one	SB 5.10.5

ekasya	of the one	SB 10.74.4

ekasya	of the one	SB 11.11.4

ekasya	one	CC Adi 1.75

ekasya	of one person	CC Antya 1.142

eka-ekasyām	in each and every one of them	SB 3.3.9

ekasyām	born from one wife	SB 9.24.5

eka-ekasyām	in each one of them	SB 10.90.31

hṛta-okasaḥ	whose abodes were taken by Hiraṇyakaśipu	SB 7.8.26

indraprastha-okasām	of the residents of Indraprastha	SB 10.58.12

jala-okasaḥ	the crocodile, whose home is the water	SB 8.2.30

jala-okasām	like an aquatic	SB 8.24.27

jala-okasaḥ	aquatic animals	SB 10.40.15

jala-okasaḥ	of a resident of the water	SB 10.49.22

jalaukasām	of the aquatics	SB 1.15.25-26

jambū-dvīpa-okasaḥ	the inhabitants of Jambūdvīpa	SB 5.2.1

jīva-lokasya	of the conditioned living beings	SB 1.7.24

jīva-lokasya	of the planets inhabited by the living entities	SB 3.10.9

jīva-lokasya	for the people in general	SB 3.29.3

jīva-lokasya	of this material world	SB 6.3.4

jīva-lokasya	of this material world	SB 7.3.31

kanakasya	of gold	SB 10.87.26

kāruṇikasya	of you, who are very kind	SB 2.5.9

kāruṇikasya	of persons celebrated as very merciful	SB 8.20.10

kuśa-dvīpa-okasaḥ	the inhabitants of the island known as Kuśadvīpa	SB 5.20.16

lokasya	of the people	BG 5.14

lokasya	of all the world	BG 11.43

lokasya	of all people	SB 1.3.40

lokasya	of all living beings	SB 1.4.12

lokasya	of the general mass of men	SB 1.7.6

jīva-lokasya	of the conditioned living beings	SB 1.7.24

lokasya	of all people	SB 2.4.15

lokasya	of the world	SB 3.5.34

bhūḥ-lokasya	of the earthly planets	SB 3.7.26

jīva-lokasya	of the planets inhabited by the living entities	SB 3.10.9

lokasya	to the world	SB 3.17.3

lokasya	for the people	SB 3.24.35

lokasya	of the universe	SB 3.25.9

jīva-lokasya	for the people in general	SB 3.29.3

lokasya	of the living entities	SB 3.29.5

nara-lokasya	human birth	SB 3.30.34

lokasya	of the common man	SB 4.4.15

lokasya	of the people in general	SB 4.14.8

lokasya	of the people in general	SB 4.14.39-40

lokasya	of men	SB 5.6.19

lokasya	to people in general	SB 5.9.3

lokasya	of the living entities	SB 5.26.1

jīva-lokasya	of this material world	SB 6.3.4

tri-lokasya	of the three worlds	SB 6.19.14

jīva-lokasya	of this material world	SB 7.3.31

lokasya	of the people in general	SB 7.13.19

lokasya	all the demigods and men	SB 8.4.5

lokasya	of all the world	SB 8.7.35

lokasya	of the people in general	SB 8.16.4

sarva-lokasya	of all planets and their inhabitants	SB 8.24.52

lokasya	of the people in general	SB 9.24.36

lokasya	of all living entities	SB 10.2.29

lokasya	especially of this martya-loka, the planet earth	SB 10.3.21

nṛ-lokasya	within this material world of living entities	SB 10.3.31

sādhu-lokasya	of the saintly persons	SB 10.4.44

sarva-lokasya	of everyone	SB 10.10.34-35

nṛ-lokasya	of mankind	SB 10.51.23-26

lokasya	of the world	SB 10.64.23

sarva-lokasya	all those present	SB 11.5.44

lokasya	of the people of the world	CC Antya 3.181

lokasya	of the world	MM 10

mama arbhakasya	of my child	SB 10.8.40

trai-māsikasya	of one who is only three months old	SB 2.7.27

māyā-arbhakasya	of the boys made by Kṛṣṇa's māyā	SB 10.13.15

nabha-okasaḥ	the inhabitants of the sky, or the birds	SB 2.6.13-16

nabha-okasaḥ	birds	SB 2.10.37-40

nara-lokasya	human birth	SB 3.30.34

narakasya	of hell	BG 16.21

narakasya	of Narakāsura	SB 10.37.15-20

narakasya	of Bhauma	SB 10.59.21

narakasya	of the demon Naraka	SB 10.67.2

nikasila	fructified	CC Adi 9.13-15

nirupādhikasya	without any material designation	SB 8.12.8

nṛ-lokasya	within this material world of living entities	SB 10.3.31

nṛ-lokasya	of mankind	SB 10.51.23-26

vana-okasā	who is living in the forest	SB 10.4.36

nabha-okasaḥ	the inhabitants of the sky, or the birds	SB 2.6.13-16

nabha-okasaḥ	birds	SB 2.10.37-40

diva-okasaḥ	the demigods (who inhabit the higher planets)	SB 3.17.1

vana-okasaḥ	living in the forest	SB 4.9.20-21

diva-okasaḥ	all the demigods	SB 4.13.33

jambū-dvīpa-okasaḥ	the inhabitants of Jambūdvīpa	SB 5.2.1

vana-okasaḥ	the inhabitants of the forest	SB 5.19.7

kuśa-dvīpa-okasaḥ	the inhabitants of the island known as Kuśadvīpa	SB 5.20.16

okasaḥ	who have their abodes	SB 6.4.19

vana-okasaḥ	behaving exactly like an animal in the jungle	SB 7.2.7-8

diva-okasaḥ	the demigods	SB 7.2.9

vraja-okasaḥ	village cowherd men	SB 7.7.54

hṛta-okasaḥ	whose abodes were taken by Hiraṇyakaśipu	SB 7.8.26

pura-okasaḥ	being the inhabitants of the above-mentioned three residential airplanes	SB 7.10.59

jala-okasaḥ	the crocodile, whose home is the water	SB 8.2.30

salila-okasaḥ	because I am a big aquatic	SB 8.24.22

vraja-okasaḥ	inhabitants of Vraja	SB 10.6.33

vraja-okasaḥ	the inhabitants of Vrajabhūmi in distant places	SB 10.6.41

vraja-okasaḥ	to the inhabitants of Vraja	SB 10.7.6

vraja-okasaḥ	all the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.15

vana-okasaḥ	the residents of the forest	SB 10.15.7

vraja-okasaḥ	the people of Vṛndāvana	SB 10.17.20

vraja-okasaḥ	the people of Vraja	SB 10.17.22

okasaḥ	the residents	SB 10.20.13

vana-okasaḥ	the aborigine girls of the forest	SB 10.20.27

vraja-okasaḥ	to the boys of Vraja	SB 10.22.30

vana-okasaḥ	dwelling in the forests	SB 10.24.24

vana-okasaḥ	residents of the forest	SB 10.24.37

vraja-okasaḥ	O residents of Vraja	SB 10.25.20

vraja-okasaḥ	the residents of Vraja	SB 10.25.29

vraja-okasaḥ	the residents of Vraja	SB 10.26.24

vraja-okasaḥ	the cowherd men of Vraja	SB 10.33.37

vraja-okasaḥ	the inhabitants of Vraja	SB 10.34.19

vana-okasaḥ	to the residents of the forest	SB 10.38.15

jala-okasaḥ	aquatic animals	SB 10.40.15

vraja-okasaḥ	the inhabitants of Vraja	SB 10.41.8

vraja-okasaḥ	the residents of Vraja	SB 10.46.47

jala-okasaḥ	of a resident of the water	SB 10.49.22

diva-okasaḥ	the residents of heaven	SB 10.52.28

pura-okasaḥ	the residents of the city	SB 10.53.39

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.55.39

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.56.35

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.64.44

dvārakā-okasaḥ	the residents of Dvārakā	SB 10.66.35

dvārakā-okasaḥ	inhabitants of Dvārakā	SB 10.85.23

dvārakā-okasaḥ	the inhabitants of Dvārakā	SB 11.1.20

okasaḥ	of one dwelling, a vānaprastha	SB 11.18.42

diva-okasaḥ	the residents of heaven	MM 46

dvārakā-okasām	the inhabitants of Dvārakā	SB 1.11.25

okasām	of the inhabitants	SB 2.8.15

vraja-okasām	by the inhabitants of the land of Vṛndāvana	SB 3.2.28

rasā-okasām	of the inhabitants of the lower regions	SB 3.18.3

rasā-okasām	of the inhabitants of Rasātala	SB 3.18.11

diva-okasām	of the demigods	SB 4.21.13

diva-okasām	of the inhabitants of the upper planetary system	SB 8.17.28

diva-okasām	of the demigods	SB 8.21.21

jala-okasām	like an aquatic	SB 8.24.27

vraja-okasām	of the inhabitants of Gokula	SB 10.6.4

vraja-okasām	to all the inhabitants of Vraja	SB 10.11.37

vraja-okasām	of the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.12

vraja-okasām	for the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.36

vraja-okasām	of all the inhabitants of Vraja, Vṛndāvana	SB 10.13.26

vraja-okasām	of the inhabitants of Vrajabhūmi	SB 10.14.32

vana-okasām	for the residents of the forest	SB 10.18.5

vana-okasām	for all those present in the forest	SB 10.19.7

vraja-okasām	the residents of Vraja	SB 10.24.12

okasām	who dwell	SB 10.25.3

vraja-okasām	the residents of Vraja	SB 10.26.13

okasām	for those who dwell	SB 10.31.18

okasām	belonging to the inhabitants	SB 10.33.3

diva-okasām	and inhabitants of heaven	SB 10.33.33

vraja-okasām	for the residents of Vraja	SB 10.47.55

vraja-okasām	for the residents of Vraja	SB 10.47.56

vraja-okasām	of the residents of Vraja	SB 10.47.69

pura-okasām	for the inhabitants of the city	SB 10.54.60

dvārakā-okasām	for the residents of Dvārakā	SB 10.57.30

indraprastha-okasām	of the residents of Indraprastha	SB 10.58.12

diva-okasām	of the demigods	SB 10.85.55-56

okasām	of those who possess material bodies	SB 10.87.14

okasām	whose residents	SB 11.4.16

diva-okasām	on the part of the inhabitants of heaven	SB 12.12.20

diva-okasām	of the demigods	CC Adi 1.73-74

vraja-okasām	of the inhabitants of Vrajabhūmi	CC Madhya 6.149

okasām	of the embodied living entities	CC Madhya 15.180

pauṇḍrakasya	of Pauṇḍraka	SB 10.37.15-20

pauṇḍrakasya	of Pauṇḍraka	SB 10.66.7

pauṇḍrakasya	Pauṇḍraka	SB 10.78.1-2

pāvakasya	of fire	CC Madhya 20.113

poṣakasya	of the maintainer	SB 4.14.10

prahetiḥ puñjikasthalī	Praheti and Puñjikasthalī	SB 12.11.34

pukkase	in the outcaste of the Pukkasa tribe	SB 11.29.13-14

pulkasaḥ	a caṇḍāla	SB 9.21.10

pulkasakaḥ	a caṇḍāla, one who is less than a śūdra	SB 6.13.8-9

pulkasāya	unto the low-class caṇḍāla	SB 9.21.14

prahetiḥ puñjikasthalī	Praheti and Puñjikasthalī	SB 12.11.34

puñjikasthalyāḥ	of the Apsarā named Puñjikasthalī	SB 12.8.26-27

puṇya-ślokasya	of the great pious king	SB 1.8.32

puṇya-ślokasya	of one whose glories are sung by Vedic hymns	SB 1.14.1

puṇya-ślokasya	of the Personality of Godhead	SB 1.14.6

puṇya-ślokasya	of sacred renown	SB 4.12.48

pura-okasaḥ	being the inhabitants of the above-mentioned three residential airplanes	SB 7.10.59

pura-okasaḥ	the residents of the city	SB 10.53.39

pura-okasām	for the inhabitants of the city	SB 10.54.60

rajakasya	of the washerman	SB 10.41.37

rasā-okasām	of the inhabitants of the lower regions	SB 3.18.3

rasā-okasām	of the inhabitants of Rasātala	SB 3.18.11

sa-divaukasaḥ	along with the demigods	SB 4.5.18

sādhu-lokasya	of the saintly persons	SB 10.4.44

salila-okasaḥ	because I am a big aquatic	SB 8.24.22

sāmāsikasya	of compounds	BG 10.33

sarva-lokasya	of all planets and their inhabitants	SB 8.24.52

sarva-lokasya	of everyone	SB 10.10.34-35

sarva-lokasya	all those present	SB 11.5.44

puṇya-ślokasya	of the great pious king	SB 1.8.32

puṇya-ślokasya	of one whose glories are sung by Vedic hymns	SB 1.14.1

puṇya-ślokasya	of the Personality of Godhead	SB 1.14.6

puṇya-ślokasya	of sacred renown	SB 4.12.48

uttama-ślokasya	who is praised with excellent verses	SB 5.1.5

śrīvatsa-ańkasya	of the Lord, who bears the mark Śrīvatsa	SB 3.19.34

sūcakasya	of the identifier	SB 1.17.22

śukasya	of Śukadeva	SB 12.12.6

sva-arbhakasya	of her own son	SB 10.9.15

svārasikasya	spontaneous	CC Antya 1.150

syamantakasya	named Syamantaka	SB 10.37.15-20

tasya bālakasya	of the small baby Kṛṣṇa	SB 10.7.10

trai-māsikasya	of one who is only three months old	SB 2.7.27

tri-lokasya	of the three worlds	SB 6.19.14

upāsakasya	of one who is worshiping	SB 11.15.31

utańkasya	of the great sage Utańka	SB 9.6.22

uttama-ślokasya	who is praised with excellent verses	SB 5.1.5

vikasita-vadanāḥ	with bright faces	SB 5.9.14

vikasat-vaktram	his smiling face	SB 7.5.21

vana-okasaḥ	living in the forest	SB 4.9.20-21

vana-okasaḥ	the inhabitants of the forest	SB 5.19.7

vana-okasaḥ	behaving exactly like an animal in the jungle	SB 7.2.7-8

vana-okasā	who is living in the forest	SB 10.4.36

vana-okasaḥ	the residents of the forest	SB 10.15.7

vana-okasām	for the residents of the forest	SB 10.18.5

vana-okasām	for all those present in the forest	SB 10.19.7

vana-okasaḥ	the aborigine girls of the forest	SB 10.20.27

vana-okasaḥ	dwelling in the forests	SB 10.24.24

vana-okasaḥ	residents of the forest	SB 10.24.37

vana-okasaḥ	to the residents of the forest	SB 10.38.15

ākasmikena vidhinā	by the unexpected law of providence	SB 5.9.13

vikasat	blossoming	SB 3.9.21

vikasat-vaktram	his smiling face	SB 7.5.21

vikasat	glittering	SB 8.8.24

vikasat	manifesting	SB 9.10.31

vikasat	blooming	SB 10.32.11-12

vikasat	blossoming	SB 10.75.16

vikasita-vadanāḥ	with bright faces	SB 5.9.14

vikasita	exhibited	CC Antya 16.148

vraja-okasām	by the inhabitants of the land of Vṛndāvana	SB 3.2.28

vraja-okasaḥ	village cowherd men	SB 7.7.54

vraja-okasām	of the inhabitants of Gokula	SB 10.6.4

vraja-okasaḥ	inhabitants of Vraja	SB 10.6.33

vraja-okasaḥ	the inhabitants of Vrajabhūmi in distant places	SB 10.6.41

vraja-okasaḥ	to the inhabitants of Vraja	SB 10.7.6

vraja-okasām	to all the inhabitants of Vraja	SB 10.11.37

vraja-okasām	of the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.12

vraja-okasaḥ	all the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.15

vraja-okasām	for the inhabitants of Vrajabhūmi, Vṛndāvana	SB 10.12.36

vraja-okasām	of all the inhabitants of Vraja, Vṛndāvana	SB 10.13.26

vraja-okasām	of the inhabitants of Vrajabhūmi	SB 10.14.32

vraja-okasaḥ	the people of Vṛndāvana	SB 10.17.20

vraja-okasaḥ	the people of Vraja	SB 10.17.22

vraja-okasaḥ	to the boys of Vraja	SB 10.22.30

vraja-okasām	the residents of Vraja	SB 10.24.12

vraja-okasaḥ	O residents of Vraja	SB 10.25.20

vraja-okasaḥ	the residents of Vraja	SB 10.25.29

vraja-okasām	the residents of Vraja	SB 10.26.13

vraja-okasaḥ	the residents of Vraja	SB 10.26.24

vraja-okasaḥ	the cowherd men of Vraja	SB 10.33.37

vraja-okasaḥ	the inhabitants of Vraja	SB 10.34.19

vraja-okasaḥ	the inhabitants of Vraja	SB 10.41.8

vraja-okasaḥ	the residents of Vraja	SB 10.46.47

vraja-okasām	for the residents of Vraja	SB 10.47.55

vraja-okasām	for the residents of Vraja	SB 10.47.56

vraja-okasām	of the residents of Vraja	SB 10.47.69

vraja-okasām	of the inhabitants of Vrajabhūmi	CC Madhya 6.149

vṛkasālā-vṛka	from wolves and dogs	SB 5.8.12

vṛkasālā-vṛka	from wolves and dogs	SB 5.8.12

DCS with thanks

107 results


kas	noun (masculine) [gramm.] root kas Frequency rank 48938/72933

kasa	noun (masculine) a touch stone (Monier-Williams, Sir M. (1988)) [gramm.] root kas Frequency rank 48939/72933

kasana	noun (masculine) cough (Monier-Williams, Sir M. (1988)) Frequency rank 27447/72933

kasanā	noun (feminine) a kind of venomous snake (or spider) (Monier-Williams, Sir M. (1988)) Frequency rank 33914/72933

kaseru	noun (feminine) Frequency rank 11582/72933

kaserukā	noun (masculine feminine) Frequency rank 12441/72933

kaska	noun (masculine) [gramm.] the word kaska Frequency rank 48942/72933

kasmāt	indeclinable where from? whence? why? wherefore? (Monier-Williams, Sir M. (1988)) Frequency rank 1932/72933

kastambhī	noun (feminine) piece of wood fastened on at the extreme end of the pole serving as a prop or rest (popularly called "sipoy" in Western India) (Monier-Williams, Sir M. (1988)) the prop of a carriage-pole (Monier-Williams, Sir M. (1988)) Frequency rank 33915/72933

kastapas	adjective ? Frequency rank 48943/72933

kastāra	noun (neuter) tin Frequency rank 48944/72933

kastūrikā	noun (feminine) musk (Monier-Williams, Sir M. (1988)) musk-deer (Monier-Williams, Sir M. (1988)) the animal perfume (supposed to come out of the navel of the musk-deer) (Monier-Williams, Sir M. (1988)) Frequency rank 12888/72933

kastūrī	noun (feminine) musk (Monier-Williams, Sir M. (1988)) the plant Amaryllis zeylanica (Monier-Williams, Sir M. (1988)) the plant Hibiscus Abelmoschus (Monier-Williams, Sir M. (1988)) Frequency rank 5668/72933

kastūrīmallikā	noun (feminine) a species of jasmine (Monier-Williams, Sir M. (1988)) Frequency rank 48945/72933

kasun	noun (masculine) [gramm.] as (as an infinitive) Frequency rank 21047/72933

kasā	noun (feminine) a whip (Monier-Williams, Sir M. (1988)) Frequency rank 48940/72933

kasārikā	noun (feminine) a kind of insect Frequency rank 48941/72933

akasmāt	indeclinable accidentally (Monier-Williams, Sir M. (1988)) suddenly (Monier-Williams, Sir M. (1988)) without a why or a wherefore (Monier-Williams, Sir M. (1988)) Frequency rank 3323/72933

anīkastha	noun (masculine) a mark (Monier-Williams, Sir M. (1988)) a military drum (Monier-Williams, Sir M. (1988)) a sentinel (Monier-Williams, Sir M. (1988)) a sign (Monier-Williams, Sir M. (1988)) a warrior or combatant (Monier-Williams, Sir M. (1988)) an armed or royal guard (Monier-Williams, Sir M. (1988)) an elephant-driver (Monier-Williams, Sir M. (1988)) signal (Monier-Williams, Sir M. (1988)) the trainer of an elephant (Monier-Williams, Sir M. (1988)) Frequency rank 31875/72933

anuvikas	verb (class 1 parasmaipada) to blow (Monier-Williams, Sir M. (1988)) to expand (Monier-Williams, Sir M. (1988)) Frequency rank 43311/72933

anokasārin	adjective Frequency rank 43417/72933

ambaraukas	noun (masculine) a god (Monier-Williams, Sir M. (1988)) Frequency rank 44686/72933

arkasuta	noun (masculine) name of Karṇa (Monier-Williams, Sir M. (1988)) Frequency rank 44899/72933

arkasūnu	noun (masculine) name of Yama (Monier-Williams, Sir M. (1988)) the planet Saturn (Monier-Williams, Sir M. (1988)) Frequency rank 44900/72933

aśmakasumantu	noun (masculine) name of a ṣi (Monier-Williams, Sir M. (1988)) Frequency rank 45630/72933

ākasmika	adjective accidental (Monier-Williams, Sir M. (1988)) casual (Monier-Williams, Sir M. (1988)) causeless (Monier-Williams, Sir M. (1988)) sudden (Monier-Williams, Sir M. (1988)) unexpected (Monier-Williams, Sir M. (1988)) unforeseen (Monier-Williams, Sir M. (1988)) Frequency rank 14722/72933

udakasparśana	noun (neuter) ablution (Monier-Williams, Sir M. (1988)) the act of touching water (Monier-Williams, Sir M. (1988)) Frequency rank 47248/72933

ekasaptati	noun (feminine) 71 (Monier-Williams, Sir M. (1988)) Frequency rank 12872/72933

ekasaptatitama	adjective the 71st Frequency rank 27273/72933

ekasara	noun (masculine) name of a pharmacological varga Frequency rank 48007/72933

ekasāla	noun (neuter) name of a place (Monier-Williams, Sir M. (1988)) Frequency rank 48008/72933

ekasāhasa	noun (masculine) name of a serpent which was burnt in Janamejayas sarpasattra Frequency rank 48009/72933

ekastha	adjective assembled (Monier-Williams, Sir M. (1988)) combined (Monier-Williams, Sir M. (1988)) conjoined (Monier-Williams, Sir M. (1988)) remaining in the same place (Monier-Williams, Sir M. (1988)) standing in or occupying only one panel (Monier-Williams, Sir M. (1988)) standing together (Monier-Williams, Sir M. (1988)) Frequency rank 8246/72933

ekasthatā	noun (feminine) Frequency rank 48010/72933

kanakasundara	noun (masculine) a kind of alchemical preparation Frequency rank 16645/72933

kanakastambhā	noun (feminine) "having a golden stem" (Monier-Williams, Sir M. (1988)) species of Musa (Monier-Williams, Sir M. (1988)) Frequency rank 48475/72933

kākasiṃhī	noun (feminine) name of a plant Frequency rank 48995/72933

kākasauvarcala	noun (neuter) kācalavaṇa Frequency rank 48996/72933

kākasphūrja	noun (masculine) the plant Diospyrus tomentosa (Monier-Williams, Sir M. (1988)) Frequency rank 48997/72933

kānanaukas	noun (masculine) a monkey (Monier-Williams, Sir M. (1988)) Frequency rank 19142/72933

kīkasa	noun (neuter) a bone (Monier-Williams, Sir M. (1988)) vertebra or a rib (of which six are enumerated) (Monier-Williams, Sir M. (1988)) Frequency rank 49502/72933

kīkasaka	noun (neuter) a bone Frequency rank 49503/72933

kaikasī	noun (feminine) name of a daughter of the Rākṣasa Sumālin (Monier-Williams, Sir M. (1988)) Frequency rank 14838/72933

kroḍakaseruka	noun (masculine) Cyperus rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 50388/72933

cikkasa	noun (masculine neuter) barley powder barley-meal (Monier-Williams, Sir M. (1988)) Frequency rank 52268/72933

janakasutā	noun (feminine) Frequency rank 17920/72933

jalaukas	noun (feminine) Frequency rank 52836/72933

jalaukas	noun (masculine) a leech aquatic animal (Monier-Williams, Sir M. (1988)) inhabitant of water (Monier-Williams, Sir M. (1988)) name of a Kaśmīr king (Monier-Williams, Sir M. (1988)) Frequency rank 6139/72933

jalaukasā	noun (masculine feminine neuter) a leech (Monier-Williams, Sir M. (1988)) Frequency rank 35154/72933

tarkasaṃgraha	noun (masculine) name of a manual of the Vaiśeshika branch of the Nyāya phil. by Annambhaṭṭa (Monier-Williams, Sir M. (1988)) Frequency rank 35328/72933

tilvakasarpis	noun (neuter) a kind of medicine Frequency rank 53603/72933

tridivaukas	noun (masculine) a god Frequency rank 9384/72933

divaukas	noun (masculine) a bee (Monier-Williams, Sir M. (1988)) a deer (Monier-Williams, Sir M. (1988)) a deity (Monier-Williams, Sir M. (1988)) an elephant (Monier-Williams, Sir M. (1988)) planet (Monier-Williams, Sir M. (1988)) the Cātaka (Monier-Williams, Sir M. (1988)) Frequency rank 2564/72933

divaukasa	noun (masculine) a god (Monier-Williams, Sir M. (1988)) name of a Yakṣa (Monier-Williams, Sir M. (1988)) Frequency rank 21453/72933

devaukas	noun (neuter) mount Meru (Monier-Williams, Sir M. (1988)) Frequency rank 54985/72933

nagaukas	noun (masculine) a crow (Monier-Williams, Sir M. (1988)) any bird (Monier-Williams, Sir M. (1988)) lion (Monier-Williams, Sir M. (1988)) the fabulous animal Śarabha (Monier-Williams, Sir M. (1988)) Frequency rank 55621/72933

narakasā	noun (feminine) the indigo plant (Ray, Rasārṇava) Frequency rank 36110/72933

narakastha	adjective living or being in hell (Monier-Williams, Sir M. (1988)) Frequency rank 55704/72933

nākasad	noun (masculine) a deity (Monier-Williams, Sir M. (1988)) name of 9 Ekāhas (Monier-Williams, Sir M. (1988)) Frequency rank 28592/72933

pukkasī	noun (feminine) kalikā or kālikā (Monier-Williams, Sir M. (1988)) the indigo plant (Monier-Williams, Sir M. (1988)) Frequency rank 36959/72933

pukkasa	noun (masculine) Frequency rank 21743/72933

puñjikasthalā	noun (feminine) name of an Apsaras Frequency rank 15892/72933

puraukas	noun (masculine) an inhabitant of a town or of Tripura (Monier-Williams, Sir M. (1988)) Frequency rank 58243/72933

pulkasī	noun (feminine) a Pulkasa woman Frequency rank 58257/72933

pulkasa	noun (masculine) name of a despised mixed tribe (Monier-Williams, Sir M. (1988)) Frequency rank 16988/72933

pravikas	verb (class 1 parasmaipada) to appear (Monier-Williams, Sir M. (1988)) to become manifest (Monier-Williams, Sir M. (1988)) to expand (intr.) (Monier-Williams, Sir M. (1988)) to open (Monier-Williams, Sir M. (1988)) Frequency rank 59388/72933

bilaukas	adjective Frequency rank 60264/72933

bhuvanaukas	noun (masculine) a god (Monier-Williams, Sir M. (1988)) Frequency rank 60823/72933

markasphoṭī	noun (feminine) a kind of rasaudhī Frequency rank 61564/72933

mauktikasū	noun (feminine) Frequency rank 62660/72933

mūtraukasāda	noun (masculine) a particular disease (in which the urine assumes various colours and is voided with pain) (Monier-Williams, Sir M. (1988)) Frequency rank 29753/72933

rakasā	noun (feminine) a form of leprosy (Monier-Williams, Sir M. (1988)) Frequency rank 22102/72933

rasacandraukasa	noun (masculine) Frequency rank 63447/72933

rasaukas	noun (neuter) Frequency rank 38696/72933

rājakaseru	noun (masculine feminine) Cyperus Rotundus (Monier-Williams, Sir M. (1988)) Frequency rank 38709/72933

latākastūrikā	noun (feminine) a kind of aromatic medicinal plant (Monier-Williams, Sir M. (1988)) musk-creeper (Monier-Williams, Sir M. (1988)) Frequency rank 38869/72933

lokasākṣin	noun (masculine) universal witness (said of Brahman) (Monier-Williams, Sir M. (1988)) [rel.] name of Viṣṇu Frequency rank 29995/72933

lokasāraṅga	noun (masculine) name of Viṣṇu (Monier-Williams, Sir M. (1988)) [rel.] name of Śiva Frequency rank 64274/72933

lokasīmātivartin	adjective extraordinary (Monier-Williams, Sir M. (1988)) passing beyond ordinary limits (Monier-Williams, Sir M. (1988)) supernatural (Monier-Williams, Sir M. (1988)) Frequency rank 64275/72933

lokasthiti	noun (feminine) a universal law (Monier-Williams, Sir M. (1988)) duration or existence of the world (Monier-Williams, Sir M. (1988)) generally established rule (Monier-Williams, Sir M. (1988)) Frequency rank 38937/72933

vanaukas	noun (masculine) a forest-animal (Monier-Williams, Sir M. (1988)) a forest-dweller (Monier-Williams, Sir M. (1988)) a wild boar (Monier-Williams, Sir M. (1988)) an ape (Monier-Williams, Sir M. (1988)) anchorite (Monier-Williams, Sir M. (1988)) Frequency rank 4046/72933

valmīkasambhavā	noun (feminine) a kind of cucumber (Monier-Williams, Sir M. (1988)) Frequency rank 64823/72933

vasvokasārā	noun (feminine) name of a river (Monier-Williams, Sir M. (1988)) Frequency rank 39138/72933

vasvaukasārā	noun (feminine) name of a river (Monier-Williams, Sir M. (1988)) name of the city of Indra (Monier-Williams, Sir M. (1988)) name of the residence of Kubera (Monier-Williams, Sir M. (1988)) Frequency rank 64923/72933

vākasatṛṇa	noun (masculine) mukunda Frequency rank 64996/72933

vāryokas	noun (feminine) a leech (Monier-Williams, Sir M. (1988)) Frequency rank 39239/72933

vāsakasajjā	noun (feminine) a woman ready to receive her lover (Monier-Williams, Sir M. (1988)) Frequency rank 65279/72933

vikas	verb (class 1 parasmaipada) to become split (Monier-Williams, Sir M. (1988)) to blossom (Monier-Williams, Sir M. (1988)) to burst (Monier-Williams, Sir M. (1988)) to expand (Monier-Williams, Sir M. (1988)) to extend (Monier-Williams, Sir M. (1988)) to increase (Monier-Williams, Sir M. (1988)) to spread out (Monier-Williams, Sir M. (1988)) Frequency rank 6354/72933

vikasā	noun (feminine) māṃsarohiṇī (Monier-Williams, Sir M. (1988)) Bengal madder (Monier-Williams, Sir M. (1988)) Frequency rank 16109/72933

vikasa	noun (masculine) Boerhavia Procumbens the moon (Monier-Williams, Sir M. (1988)) Frequency rank 65352/72933

vikasana	noun (neuter) Frequency rank 65353/72933

vikasvarā	noun (feminine) a Punar-navā with red flowers Frequency rank 65354/72933

vikasvara	adjective blown (Monier-Williams, Sir M. (1988)) candid (Monier-Williams, Sir M. (1988)) clear (as sound) (Monier-Williams, Sir M. (1988)) expanded (Monier-Williams, Sir M. (1988)) opened (as eyes) (Monier-Williams, Sir M. (1988)) Frequency rank 20036/72933

viśokasaptamī	noun (feminine) a kind of Vrata on a Saptamī Frequency rank 30278/72933

vṛkasthala	noun (neuter) name of a village (Monier-Williams, Sir M. (1988)) Frequency rank 18482/72933

vṛṣabhaikasahasrā	noun (feminine) a thousand cows and a bull (Monier-Williams, Sir M. (1988)) Frequency rank 66503/72933

vrajaukas	noun (masculine) a herdsman (Monier-Williams, Sir M. (1988)) Frequency rank 67013/72933

śakasṛṣṭā	noun (feminine) a kind of plant Frequency rank 67054/72933

śīrṣakastha	adjective abiding by a verdict (Monier-Williams, Sir M. (1988)) being in or on the head (Monier-Williams, Sir M. (1988)) submitting to punishment (if an accused person clears himself in an ordeal) (Monier-Williams, Sir M. (1988)) Frequency rank 67788/72933

śukasārikāpralāpana	noun (neuter) instruction about parrot and Maina birds (one of the 64 arts) (Monier-Williams, Sir M. (1988)) Frequency rank 40084/72933

śulkasthāna	noun (neuter) a toll-house (Monier-Williams, Sir M. (1988)) any object of taxation or duty (Monier-Williams, Sir M. (1988)) custom house (Monier-Williams, Sir M. (1988)) tax-office (Monier-Williams, Sir M. (1988)) Frequency rank 20170/72933

ślokasthāna	noun (neuter) Frequency rank 40240/72933

salilaukas	adjective dwelling or living in water (Monier-Williams, Sir M. (1988)) Frequency rank 69546/72933

saṃkasuka	adjective crumbling up (applied to Agni as the destroyer of the body) (Monier-Williams, Sir M. (1988)) irresolute (Monier-Williams, Sir M. (1988)) splitting (Monier-Williams, Sir M. (1988)) unsteady (Monier-Williams, Sir M. (1988)) Frequency rank 69733/72933

sāgaraukas	adjective living in the ocean Frequency rank 70233/72933

sāṃyātrikasabha	noun (masculine) name of a man Frequency rank 70475/72933

svargaukas	noun (masculine) a god (Monier-Williams, Sir M. (1988)) heaven-dweller" (Monier-Williams, Sir M. (1988)) one of the Blest (Monier-Williams, Sir M. (1988)) Frequency rank 72149/72933

Ayurvedic MedicalDictionary Dr. Potturu with thanks

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aṣṭāngsangraha	an eloborate medical compendium authord by Vagbhata, 5th Century synthesizing both Carakasamhita and Suśrutasamhita.
avalambakasleshma	clinging phlegm; one of the five variants of sleṣma or kapha.
bhaṭṭārahariscandra	author of Carakanyāsa, a commentary on Carakasamhita, Century 6 or 7 th Century
bodhakasleṣma	one of the five variants of sleṣma located on the tongue (taste-teaching)
brahmadeva	commentator of Carakasamhita and Suśrutasamhita (10-11th Century ).
bukkasa	Plant indigo plant, Indigofera tinctoria.
cakrapāṇi	āyurveda physician of Bengal in 11th Century , author of Āyurveda dīpika, a commentary on Carakasamhita.
carakasamhita	a classical text of ayurveda authored by Agniveśa and redacted by Caraka (2nd Century )
holākasveda	a sweating process with dry dung of cow; horse; or elephant.
iṣṭikasveda	brick fomentation; rice-water or daśamūla kaṣāya is poured over two heated bricks, which is used as fomentation.
jalpakalpataru	a commentary on Carakasamhita by Gangadhara Ray (1789-1885) of Bengal.
jejjaṭa	author of Nirantarapadavyākhya, a commentary on Carakasamhita (9th Century )
jentākasveda	a round hut for sudation therapy; chamber-heating.
kalpasthāna	section on pharmaceutics in Carakasamhita
karkaru	Plant winter melon, Beninkasa cerifera.
kasamarda	Plant Cassia occidentalis; negro coffee, stinking weed.
kaseru	Plant water chestnut, rhizome of Scirpus kysoor.
kastūri,kastūrilatika	Plant musk mallow; Hybiscus abelmoschus.
kastūribhairavarasa	herbo-mineral preparation used in influenza.
kastūrīlatikā	Plant seeds of Hibuscus abelmoschus.
kīkasa	vertebra or a rib, spinal column, bone.
latakasturi	Plant musk creeper, Hibiscus abelmoschus, ambrette seed plant.
māgadhamāna	system of weights and measures in magadha region and adopted by Carakasamhita.
mahāsugandha	(maha.sugandha) strong or great fragrants; crocus (kunkuma), eagle wood (agaru), camphor (karpura), musk (kastūri), sandal (candana).
māsikasrāva	menstrual discharge.
mūtrakasāda	nephritis.
rakasa	a kind of skin disease, dermatitis.
rasavaiśeṣikasūtra	a text authored by Nagarjuna.
siddhisthāna	place of felicity; part of Carakasamhita contributed by Driḍhabala.
śleṣakasleṣma	connecting phlegm; one of the five variants of sleshma.
svāmikumāra	authored Carakapanjika, a commentary on Carakasamhita; he was a buddhist.
vimāna	science of measures and proportion; vimānasthāna part of Carakasamhita.

Wordnet Search

"kas" has 125 results.


kas	sahasā, akasmāt, āpātataḥ, añjasā, muhuḥ, sakṛt vinā kamapi saṅketam। gṛhāt nirgateṣu asmāsu sahasā eva varṣā prārabhata।
kas	kāñcanakandaraḥ, kanakasthalī suvarṇasya kandaraḥ। karnāṭakaprānte naike kāñcanakandarāḥ santi।
kas	lokopakāraḥ, janakalyāṇam, janasevā, lokahitam, lokasevā janānāṃ hitārthā kṛtā kriyā। lokopakāraṃ kṛtvā ahaṃ sukham anubhavāmi।
kas	nāsikaveṇuḥ, nāsikavaṃśaḥ, nāsikavaṃśī, nāsikamuralī, nāsikasāneyī, nāsikasāneyikā, nāsikavivaranālikā, nāsikadarduraḥ, nāsikanandaḥ vādyaviśeṣaḥ- vaṃśanālikayā nirmitaṃ tad suṣiravādyam yad aśiyākhaṇḍe keṣucana rāṣṭreṣu nāsikayā vādayati। saḥ nāsikaveṇoḥ vādane nipuṇaḥ asti।
kas	pākasādhanam, pākopakaraṇam pākanirmāṇārthe upayuktaṃ sādhanam। cullī iti ekaṃ pākasādhanam।
kas	kusumita, kusumavāna, puṣpita, praphulla, phullavat, puṣpin, vikasin, puṣpada puṣpaiḥ yuktam। sītāyāḥ udyāne naikāḥ puṣpitāḥ kṣupāḥ santi।
kas	asthi, asthikam, kulyam, haḍḍam, kīkasam śarīrasthasaptadhātvantargatadhātuviśeṣaḥ yaḥ śvetaḥ kaṭhinataraśca। śyāmasya vāmapādasya asthi bhagnam।
kas	sammilita, sañcita, upacita, samupacita, samūḍha, saṅgūḍha, sambhṛta, sambhūta, ekīkṛta, ekastha, sannipatita, saṃhata, samaveta, saṅkalita itastata ākṛṣya ekatra kṛtam nibandhanam । aiṣamaḥ kumbhamahāsammelane sammilitānāṃ janānāṃ dhāvaṃ dhāvaṃ jātam।
kas	vāstavikasthānam yad sthānaṃ vastutaḥ asti। himālayaparvataḥ iti ekaṃ vāstavikasthānam asti।
kas	kauśikasaṃhatam paṭasūtre ācchāditasya suvarṇena rajatena vā kṛtam saṃhatam। tasyāḥ śāṭīkāyāṃ śobhanīyaṃ kauśikasaṃhatam asti।
kas	śaṅkāśīla, śaṅkābuddhi, saṃśayaśīla, saṃśayabuddhi, sandigdhacitta, sandigdhamati, saṃśayālu, śaṅkin, aviśvāsī, kutarkaśīla, kutarkasvabhāva, apratyayī, kuhakacakita yaḥ na viśvasīti। saḥ śaṅkāśīlaḥ ataḥ tasya udbodhanena kim।
kas	prākṛtikasthānam prakṛtyā vinirmitaṃ sthānam। marusthalam iti ekaṃ prākṛtikasthānam।
kas	aprākṛtikasthānam tat sthānaṃ yad prākṛtikaṃ nāsti। vimānapattanam iti aprākṛtikasthānam।
kas	tarkagamya, tarkādhīna, tarkasaṃgata yad tarkadṛṣṭyā ucitam। eṣaḥ tarkagamyaḥ viṣayaḥ।
kas	śaṅkhaḥ, kambuḥ, kambojaḥ, abjaḥ, arṇobhavaḥ, pāvanadhvanāḥ, antakuṭilaḥ, mahānādaḥ, śvetaḥ, pūtaḥ, mukharaḥ, dīrghanādaḥ, bahunādaḥ, haripriyaḥ, kasruḥ, daram, jalajaḥ, revaṭaḥ jantuviśeṣaḥ, samudrodbhavajantuḥ। śaṅkhaḥ jalajantuḥ asti। / bhaktatūryaṃ gandhatūryaṃ raṇatūryaṃ mahāsvanaḥ saṃgrāmapaṭahaḥ śaṅkhastathā cābhayaḍiṇḍima।
kas	kāyikasaṃracanā śarīrasya jaṭilā saṃracanā। tasya kāyikasaṃracanā atīva dṛḍhā asti।
kas	puṣpita, kusumita, praphullita, praphulita, smita, vikasita gātrāṇāṃ dalānāṃ vā anyonyaviśleṣaḥ। sūryodaye padmaṃ phullaṃ bhavati।
kas	paurāṇikastrī sā strī yasyāḥ varṇanaṃ purāṇeṣu dhārmikagrantheṣu prāpyate। gāndhārī kuntī paurāṇikastriyau staḥ।
kas	saṅgrahālayaḥ, kautukāgāraḥ, kautukālayaḥ, kautukasaṅgrahālayaḥ, durlabhadravyāgāram durlabhavastusaṅgrahasthānam। asmin saṅgrahālaye mugalakālīnavastūnāṃ saṅgrahaḥ asti।
kas	kastūrī, kuraṅganābhi naramṛgasya nābhyāṃ sthitaḥ ekaṃ sugandhidravyam। kasturyāḥ sugandhaḥ tasmai rocate।
kas	candraḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ, hariḥ khagolīyapiṇḍaḥ yaḥ pṛthvīṃ paribhramati। adhunā mānavaḥ candrasya pṛṣṭhabhāgaṃ gatvā saṃśodhanaṃ karoti।
kas	kastūrīmṛgaḥ, gandhamṛgaḥ, puṣkalakaḥ śītapradeśe vartamānaḥ mṛgaḥ yasmāt kastūrī prāpyate। kastūrīmṛgaḥ kastūrīgandhena muhyati।
kas	ākasmika, anapekṣita, acintita, apratyāśita akasmād udbhavam। sohanasya ākasmikena mṛtyunā āghātitam tasya gṛham।
kas	kṣubh, vikṣubh, saṃkṣubh, akasmāt kṣubh, ākasmikatrāsaṃ kṛ, bībhatsaṃ jan bhayopajanitaḥ kampanānukūlaḥ ākasmikaḥ vyāpāraḥ। kvacit rātrau duḥsvapnaṃ dṛṣṭvā bālāḥ kṣubhyanti।
kas	vikasita, unnata yasya vardhanaṃ jātaṃ vā unnatiḥ jātā। amerikā vikasitaṃ rāṣṭram।
kas	apuṣpita, avikasita, mukulita, aphulla, asphuṭa yaḥ puṣpitaḥ nāsti। apuṣpitaṃ puṣpaṃ mā utpāṭaya।
kas	paurāṇikasthānam tat sthānaṃ yasya varṇanaṃ dharmagrantheṣu prāpyate। svargaḥ ekaṃ paurāṇikasthānam asti।
kas	sāmājikasambandhaḥ jīveṣu mukhyatvena janasya janaiḥ saha sambandhaḥ। sāmājikajīvarūpeṇa asmākaṃ sāmājikasambandhāḥ samyak bhavituṃ arhanti।
kas	pākaśālā, rasavatī, pākasthānam, mahānasam randhanagṛham। sītā pākaśālāyām bhojanasāmagrīṃ svasthāne sthāpayati।
kas	vaitaraṇī, baitaranī, narakasthā hindūdharmagrantheṣu varṇitā yamadvārasya samīpasthā ekā nadī। janāḥ manyante yad maraṇād anantaraṃ dharmāvalambinaṃ puruṣaṃ vaitaraṇīṃ pāraṃ kartuṃ kāpi bādhā na bhavati।
kas	nikaṣaḥ, śāṇaḥ, śānaḥ, kasaḥ, ākaṣaḥ, kaṣaḥ, nikasaḥ, hemalaḥ prastarabhedaḥ yena svarṇādīnāṃ guṇāḥ jñāyate; svarṇakāraḥ nikaṣena suvarṇaparīkṣā karoti
kas	jalaukā, raktapā, jalaukasaḥ, jalūkā, jalākā, jaloragī, jalāyukā, jalikā, jalāsukā, jalajantukā, veṇī, jalālokā, jalaukasī, jalaukasam, jalaukasā, raktapāyinī, raktasandaśikā, tīkṣṇā, vamanī, jalajīvanī, raktapātā, vedhinī, jalasarpiṇī, jalasūciḥ, jalāṭanī, jalākā, jalapaṭātmikā, jalikā, jalālukā, jalavāsinī jalajantuviśeṣaḥ, yaḥ prāṇināṃ śarīrasthaṃ duṣṭaśoṇitaṃ nirharet। priyadarśanaḥ jalaukā babhūva।
kas	kasanaḥ vamathoḥ vyādhiḥ। saḥ kasanena grastaḥ asti।
kas	vikas, prabudh puṣparupeṇa vikasanānukūlavyāpāraḥ। sūryasya kiraṇaiḥ naikāni puṣpāṇi vikasanti sma।
kas	yamunā, yamunānadī, kālindī, sūryatanayā, śamanasvasā, tapanatanūjā, kalindakanyā, yamasvasā, śyāmā, tāpī, kalindalandinī, yamanī, yamī, kalindaśailajā, sūryasutā, tapanatanayā, aruṇātmajā, dineśātmajā, bhānujā, ravijā, bhānusutā, sūryasutā, sūryajā, yamānujā, arkatanayā, arkasutā, arkajā bhāratīyanadīviśeṣaḥ sā tu himālayadakṣiṇadeśād nirgatya prayāge gaṅgāyāṃ miśritā। sarnāṇi hṛdayāsthāni maṅgalāni śubhāni ca। dadāti cepsitān loke tena sā sarvamaṅgalā॥ saṅgamād gamanād gaṅgā loke devī vibhāvyate। yamasya bhaginī jātā yamunā tena sā matā॥
kas	mastiṣkam, gorddam, godam, mastakasnehaḥ, mastuluṅgakaḥ avayavaviśeṣaḥ, mastakasthaghṛtākārasnehaḥ। mastiṣkasya racanā jaṭilā asti। / yakṣmaṃ śīrṣaṇyaṃ mastiṣkāt jihvāyā vivṛhāmi te।
kas	lokasabhā prajābhiḥ nirvācitānāṃ pratinidhīnāṃ sabhā yā vidhānādīn racayati। lokasabhāyāḥ pratinidhīnāṃ nirvācanaṃ janatā karoti।
kas	ārthikasahāyatā, vittīyasahāyatā arthasambandhī sahāyatā। śreṣṭhinaḥ asya vidyālayasya kṛte ārthikasahāyatāyāḥ ghoṣaṇā kṛtā।
kas	vikasita yasya vikāsaḥ jātaḥ। vikasitaṃ kamalaṃ taḍāgasya śobhāṃ vardhayati।
kas	paitṛkasampatti dāyādaiḥ prāptā sampattiḥ। etad bhavanaṃ rohitaḥ paitṛkasampattyāṃ prāptavān।
kas	saṃsad, lokasabhā rājakīyeṣu athavā śāsakīyeṣu kāryeṣu sahāyatāṃ kartuṃ tathā ca deśahitāya nūtanānāṃ vidhānānāṃ nirmāṇaṃ kartuṃ prajādvārā niyuktānāṃ pratinidhīnāṃ sabhā। saṃsadi śītakālīnaṃ satram ārabdham।
kas	kuberaḥ, yakṣarāṭ, yakṣendraḥ, yakṣeśvaraḥ, tryambakasakhā, guhyakeśvaraḥ, manuṣyadharmā, dhanadaḥ, dhanādhipaḥ, kinnareśaḥ, vaiśravaṇaḥ, paulastyaḥ, naravāhanaḥ, ekapiṅgaḥ, aiḍaviḍaḥ, śrīdaḥ, puṇyajaneśvaraḥ yakṣānāṃ rājā yaḥ indrasya kośādhyakṣaḥ asti। kuberaḥ rāvaṇasya bhrātā āsīt।
kas	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।
kas	vāsantikasasyam vasante lūyamānaṃ dhānyam। godhūmādīni vāsantikasasyāni santi।
kas	lokasevā, janasevā janānāṃ hitāya sevārūpeṇa kriyamāṇaṃ kāryam। madaraṭeresāmahodayayā ājīvanaṃ lokasevā kṛtā।
kas	lokasevā, janasevā sā vṛttiḥ saḥ udyogaḥ vā yaḥ janānāṃ hitāya bhavati। ārakṣakāḥ nyāyādhīśāḥ ca lokasevāyai niyujyante।
kas	lokasevā-āyogaḥ rājyena niyuktānāṃ janānāṃ nirmitā ekā samitiḥ yā lokasevayā sambaddheṣu padeṣu samarthān janān niyojayati। lokasevā-āyogaḥ janānāṃ lokasevāyāḥ padeṣu niyojanāt pūrvaṃ teṣāṃ likhitā maukhikī ca parīkṣā svīkaroti।
kas	śulkasthānam tat sthānaṃ yatra bahiḥ āgateṣu vastuṣu śulkaṃ grahītuṃ kecana janāḥ vasanti। mayā śulkasthāne dviśatakāni rupyakāṇi śulkaṃ dattam।
kas	ṛṇātmakasaṅkhyā gaṇite śūnyāt nyūnā saṅkhyā। ṛṇapañca iti ekā ṛṇātmakasaṅkhyā asti।
kas	dhanātmakasaṅkhyā gaṇite śūnyāt adhikā saṅkhyā। 450 iti ekā dhanātmakasaṅkhyā vartate।
kas	vikas, phull, sphuṭ nūtanapallavavikasanānukūlaḥ vyāpāraḥ। vasantasamaye prāpte sarve vṛkṣāḥ vikasanti।
kas	nis+kas pṛṣṭhabhāge lagnasya āvaraṇasya vilagīkaraṇānukūlavyāpāraḥ। mātā pātratalalagnam odanāṃśaṃ niṣkāsyati।
kas	daṃś, khard vṛścikasya madhumakṣiṇāṃ vā dantaiḥ kṣetre mamatāṃ vṛścikaḥ adaśat. vṛścikasya madhumakṣikāyāḥ viṣayuktaiḥ daṃṣṭraiḥ tuditvā viṣasya praveśanānukūlaḥ vyāpāraḥ। kṣetre mamatāṃ vṛścikaḥ adaśat।
kas	vṛdh, saṃvṛdh, edh, sphuṭ, vikas, phull, udbhidya, ruh, ṛdh, puṣ, upacīya, sphāy, pyai avayavopacayanānukūlaḥ vyāpāraḥ। samyak rakṣaṇena kṣupāḥ śīghraṃ vardhante।
kas	vikas, sphuṭ, phull, udbhidya bhūmim udbhidya vardhanānukūlaḥ vyāpāraḥ। kṛṣisthalīṣu nūtanāḥ kṣupāḥ vikasanti।
kas	kimartham, kasmāt kāraṇāt, kena kāraṇena, kiṃ prayojanena kena hetunā। kimarthaṃ mayā bhavadbhyaḥ kathanīyam kutra gacchāmi aham iti।
kas	turkasthānaḥ madhyāśiyākhaṇḍe vartamānaḥ deśaḥ। turkasthānaḥ pūrvapaścimayoḥ paṇyakendram āsīt।
kas	pākistānīya, pākastānīyā pākistānasya nivāsī। bhāratapākistānayoḥ sīmolaṅghanaṃ kurvantaḥ naike pākistānīyāḥ gṛhītāḥ।
kas	ekasaptati ekādhikaṃ saptatiḥ abhidheyā। mama kanyā pratiśate ekasaptatiḥ aṅkān prāptavatī।
kas	ekasaptatitama gaṇanāyāṃ ekasaptateḥ sthāne āgataḥ। paśyatu mayā ekasaptatitamā kapardikā prāptā।
kas	ekasaptatiḥ saptateḥ ekasya ca yogena prāptā saṃkhyā। pañcāśataḥ ekaviṃśateḥ ca yogaḥ bhavati ekasaptatiḥ।
kas	viplavaḥ, saṃtrāsaḥ, santrāsaḥ, trāsaḥ, samudvegaḥ, mahāsādhvasam, ākasmikabhayam yat janeṣu bhayaṃ janayati yena tāvān mahān tumulaḥ। viplavaḥ, saṃtrāsaḥ, santrāsaḥ, trāsaḥ, samudvegaḥ, mahāsādhvasam, ākasmikabhayam; yadā lohasuṣyāḥ sīsakagolikā nisṛtā tadā paṇyavīthikāyāṃ viplavaḥ jātaḥ।
kas	karṇakasannipātaḥ sannipātarogaviśeṣaḥ। karṇakasannipāte karṇau badhirau bhavataḥ।
kas	vikas, phulla, sphuṭ puṣpitānukūlaḥ vyāpāraḥ। sarṣapaḥ kṣetre vikasati।
kas	aṅkasūciḥ, aṅkānukramaṇikā sā sūciḥ yasyāṃ khelāyāṃ pratispardhibhiḥ prāptāḥ aṅkāḥ likhyante। triṣu spardhāsu nava aṅkān prāpya bhārataḥ aṅkasūcyāṃ sarvottamaḥ jātaḥ।
kas	padakasāriṇī krīḍāspardhādiṣu sammilitaiḥ pratispardhibhiḥ prāptānāṃ padakānāṃ saṅkhyā yasyāṃ likhyate। padakasāriṇyāḥ anusāreṇa amerikādeśasya triṃśat svarṇapadakāni, pañcapañcāśat rajatapadakāni tathā navādhikaikaśatāni kāsyapadakāni santi।
kas	damaskasanagaram sīriyādeśasya rājadhānī। damaskasanagaraṃ viśvasya prācīnaṃ nagaram।
kas	karākasanagaram venejvelādeśasya rājadhānī। karākasanagarasya prāṇisaṅgrahālayāt catvāriṃśat paśavaḥ coritāḥ।
kas	kasārāgoḍanagaram keralarājye vartamānam ekaṃ nagaram। kasārāgoḍanagare naukāsthānam asti।
kas	kasārāgoḍamaṇḍalam keralarājye vartamānam ekaṃ maṇḍalam। kasārāgoḍamaṇḍalasya mukhyālayaḥ kasārāgoḍanagare asti।
kas	saṃsadsadasyaḥ, pratinidhisabhāsadasyaḥ, lokasabhāsadasyaḥ yaḥ saṃsadaḥ sadasyaḥ asti। saṃsadasadasyaiḥ na tathā ācaritavyaṃ yena saṃsadaḥ garimāyāḥ apakāraḥ bhaviṣyati।
kas	somaḥ, candraḥ, śaśāṅkaḥ, induḥ, mayaṅkaḥ, kalānidhiḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, somaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ devatāviśeṣaḥ; patitaṃ somamālokya brahmā lokapitāmahaḥ[śa.ka]
kas	carakasaṃhitā ācāryacarakeṇa racitaḥ āyurvediyaḥ granthaviśeṣaḥ। carakasaṃhitā prācīneṣu cikitsāgrantheṣu ekā।
kas	kīkasāsthi, pṛṣṭhavaṃśagranthiḥ, pṛṣṭhavaṃśasandhiḥ, pṛṣṭhavaṃśosthiḥ pṛṣṭhavaṃśasya pratyekam asthi। manuṣyasya pṛṣṭhavaṃśe trayastriṃśat kīkasāsthīni santi।
kas	saṅgaṇakasmṛtitantram saṅgaṇakāvayavaviśeṣaḥ, saṃgaṇakasthā śalakā sasyāṃ sarve nideśāḥ sañcitāḥ santi। saṅgaṇakasmṛtitantraṃ saṅgaṇakasya atimahattvapūrṇam aṅgam asti।
kas	lokasaṅgītam grāmādiṣu paramparayā pracalitaṃ saṅgītam। adya grāme lokasaṅgītasya āyojanaṃ kṛtam asti।
kas	sāmājikasaṃracanā, sāmājikavyavasthā samāje śreṇyādhāritena pārasparikasambandhena niyatā janavyavasthā। mahadantaram amerikā-bhāratayoḥ sāmājikasaṃracanāyām।/ pāścātyadeśānāṃ sāmājikasaṃracanā paurvātyadeśānām apekṣayā bhinnā eva।
kas	paurasenā, nāgarasenā, nāgarikasenā atiriktā senā yasyāṃ yuddhatantram adhītavantaḥ paurāḥ sainikatvena kāryaṃ kurvanti। yadi āvaśyakaṃ cet śāsanaṃ paurasenām āhvayiṣyati।
kas	āndolanasamītiḥ, lokasaṅghaḥ, janasaṅghaḥ lokahitam uddiśya viśiṣṭadhyeyasya pūrtyarthaṃ nirdhāritayojanānusāraṃ kāryaṃ kriyamāṇānāṃ janānāṃ samūhaḥ। eṣā āndolanasamītiḥ tasyāḥ abhyarthanāyāḥ na vicalati।
kas	sudṛḍha, dṛḍha, aṭala, askhalita, kīkasa, dhruva, niṣṭhita, śūrṇa, sambāळ्ha yad na vicalati। asya gṛhasya iṣṭikānyāsaḥ sudṛḍhaḥ asti।
kas	jātivācakasaṃjñā vyākaraṇaśāstre kasyāpi jāteḥ pratyekasya sadasyasya samānarūpeṇa sūcakaḥ śabdaḥ। gauśvādayaḥ jātivācakasaṃjñāḥ santi।
kas	aśokastambhaḥ mauryavaṃśīyena cakravartisamrājāśokena khristābdapūrve tṛtīye saṃvatsare sthāpitaḥ stambhaḥ। ekaḥ aśoka-stambhaḥ dillīnagare maharaulīkṣetre kutubaminārasya samīpe sthitaḥ asti।
kas	lokasāhityam sādhāraṇeṣu janeṣu athavā loke pracalitaṃ sāhityam। lokasāhitye sāmānyaiḥ janaiḥ sambaddhāḥ viṣayāḥ bhavanti।
kas	eḍriyāṭikasāgaraḥ bhūmadhyasāgarasya ekaḥ bhāgaḥ। kroeśiyādeśasya dakṣiṇaḥ tathā ca paścimaḥ taṭaḥ eḍriyāṭikasāgareṇa yunakti।
kas	bhāratīyapraśāsanikasevā bhāratasarvakārasya kāryapālikāyāḥ śākhāyāḥ praśāsanīyā sevā। bhāratīyapraśāsanikasevāyāḥ parīkṣāyām alpīyāḥ janāḥ uttīrṇāḥ bhavanti।
kas	avikasita yad na vikasitam। avikasiteṣu kṣetreṣu vyavasāyaṃ kartuṃ atiriktāḥ sevāḥ dīyate।
kas	pṛthūdakasvāmī brahmaguptasya sāhitye ṭīkāyāḥ ekaḥ racanākāraḥ । mahākāvyeṣu brahmaguptaḥ ullikhitaḥ
kas	vikasvarūpaḥ ekaḥ puruṣaḥ । vikasvarūpasya varṇanaṃ saṃskāra-kaustubhe asti
kas	vaidikasārvabhaumaḥ lekhakanāmaviśeṣaḥ । vaidikasārvabhaumaḥ iti naikeṣāṃ lekhakānāṃ nāma asti
kas	pṛthūdakasvāmī brahmaguptasya sāhitye ṭīkāyāḥ ekaḥ racanākāraḥ । mahākāvyeṣu brahmaguptaḥ ullikhitaḥ
kas	bakasakthaḥ ekaḥ puruṣaḥ । bakasakthaḥ jñānadānam akarot
kas	brahmatarkastavavivaraṇam ekā ṭīkā । brahmatarkastavaḥ iti vedāntī-racanāyāḥ brahmatarkastavavivaraṇam iti ṭīkā suvikhyātā
kas	brahmatarkastavavivaraṇam ekā ṭīkā । brahmatarkastavaḥ iti vedāntī-racanāyāḥ brahmatarkastavavivaraṇam iti ṭīkā suvikhyātā
kas	kautukasarvasvam ekaṃ hāsyanāṭyam । kautukasarvasvasya varṇanaṃ koḥse vartate
kas	kṣudradhātrī, karkaṭaḥ, kṣudrāmalakasaṃjñaḥ ekaḥ vṛkṣakaḥ । kṣudradhātrī kośe varṇitā asti
kas	ślokasaṅgrahaḥ kṛtiviśeṣaḥ । ślokasaṅgrahaḥ iti nāmakāḥ naikāḥ kṛtayaḥ santi
kas	saṅkasukaḥ ekaḥ lekhakaḥ । saṅkasukasya ullekhaḥ koṣe asti
kas	saṅkasukaḥ ekaḥ lekhakaḥ । saṅkasukasya ullekhaḥ koṣe asti
kas	hematilakasūriḥ ekaḥ puruṣaḥ । hematilakasūryaḥ ullekhaḥ vivaraṇapustikāyām asti
kas	herambakasenaḥ ekaḥ lekhakaḥ । herambakasenasya ullekhaḥ vivaraṇapustikāyām asti
kas	kautukasarvasvam ekaṃ hāsyanāṭyam । kautukasarvasvasya varṇanaṃ koḥse vartate
kas	kṣudradhātrī, karkaṭaḥ , kṣudrāmalakasaṃjñaḥ ekaḥ kṣupaḥ । kṣudradhātrī kośe varṇitā asti
kas	pākasthāman ekaḥ puruṣaḥ । pākasthāmnaḥ ullekhaḥ ṛgvede asti
kas	karkasvāmī ekaḥ puruṣaḥ । karkasvāminaḥ ullekhaḥ koṣe asti
kas	kanakasenaḥ ekaḥ rājā । kanakasenasya ullekhaḥ pañcadaṇḍacchatra-prabandhe asti
kas	kaṇṭakasthalī ekaḥ deśaḥ । kaṇṭakasthalyāḥ ullekhaḥ varāhamihirasya bṛhatsaṃhitāyām asti
kas	tilakasiṃhaḥ ekaḥ puruṣaḥ । tilakasiṃhasya ullekhaḥ rājataraṅgiṇyāṃ vartate
kas	traiyambakasaraḥ ekaṃ saraḥ । traiyambakasarasaḥ ullekhaḥ kośe vartate
kas	ekasālam ekaṃ sthānam । ekasālasya ullekhaḥ rāmāyaṇe asti
kas	ānakasthalī ekaḥ deśaḥ । ānakasthalyāḥ ullekhaḥ koṣe asti
kas	pātukasya ullekhaḥ vivaraṇapustikāyām asti pātuka । ekaḥ kaviḥ
kas	pāṇḍukasya ullekhaḥ śatruñjayamahātmye asti pāṇḍuka । ekaṃ vanam
kas	pāṇḍukasya ullekhaḥ koṣe asti pāṇḍuka । janamejayasya putraḥ
kas	pāṇḍakasya ullekhaḥ vāyupurāṇe asti pāṇḍaka । ekaḥ śikṣakaḥ
kas	pākasthāmanaḥ ullekhaḥ ṛgvede asti pākasthāman । ekaḥ puruṣaḥ
kas	palāśakasya ullekhaḥ mahābhārate asti palāśaka । ekaṃ sthānam
kas	parvaśarkarakasya ullekhaḥ rājataraṅgiṇyām asti parvaśarkaraka । ekaḥ puruṣaḥ
kas	vṛkasthalam ekaḥ grāmaḥ । vṛkasthalasya ullekhaḥ mahābhārate asti
kas	janakasiṃhaḥ ekaḥ puruṣaḥ । janakasiṃhasya ullekhaḥ rājataraṅgiṇyām asti
kas	tarkasaṅgrahadīpikā ekaḥ ṭīkāgranthaḥ । tarkasaṅgrahadīpikāyāḥ ullekhaḥ koṣe asti
kas	tilakasiṃhaḥ ekaḥ puruṣaḥ । tilakasiṃhasya ullekhaḥ rājataraṅgiṇyāṃ vartate
kas	traiyambakasaraḥ ekaṃ saraḥ । traiyambakasarasaḥ ullekhaḥ kośe vartate
kas	tikasya ullekhaḥ naḍādigaṇe asti tika । ekaḥ puruṣaḥ
kas	tirijihvikasya ullekhaḥ koṣe asti tirijihvika । ekaḥ kṣupaḥ
kas	tilakakasya ullekhaḥ rājataraṅagiṇyām asti tilakaka । ekaḥ puruṣaḥ

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