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Grammar Search "kas" has 1 results. kas : masculine nominative singular stem: ka
Root Search
"kas" has 3 results.
"kas" has 3 results.
Root Word IAST Meaning Monier Williams Page Class √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
Amarakosha Search
15 results
Word Reference Gender Number Synonyms Definition asthiraḥ 3.1.42 Masculine Singular saṃkas ukaḥ caṇḍālaḥ 2.10.19 Masculine Singular antevāsī , janaṅgamaḥ , plavaḥ , pukkas aḥ , śvapacaḥ , divākīrttiḥ , cāṇḍālaḥ , niṣādaḥ , mātaṅgaḥ ekāgraḥ 3.1.79 Masculine Singular ekatālaḥ , ananyavṛttiḥ , ekāyanaḥ , ekas argaḥ , ekāgryaḥ , ekāyanagataḥ kas amardaḥ3.5.19 Masculine Singular kuberaḥ 1.1.68-69 Masculine Singular ekapiṅgaḥ , paulastyaḥ , dhanādhipaḥ , manuṣyadharmā , tryambakas akhaḥ , śrīdaḥ , yakṣaḥ , vaiśravaṇaḥ , rājarājaḥ , guhyakeśvaraḥ , aiḍaviḍaḥ , naravāhanaḥ , kinnareśaḥ , dhanadaḥ , yakṣarāṭ , puṇyajaneśvaraḥ kuber mañjiṣṭhā Feminine Singular bhaṇḍīrī , vikas ā , bhaṇḍī , jiṅgī , yojanavallī , samaṅgā , kālameśikā , maṇḍūkaparṇī mṛganābhiḥ 1.2.130 Masculine Singular mṛgamadaḥ , kas tūrī praphullaḥ Masculine Singular vikacaḥ , sphuṭaḥ , phullaḥ , utphullaḥ , vikas itaḥ , saṃphullaḥ , vyākośaḥ rakṣivargaḥ 2.8.6 Masculine Singular anīkas thaḥ raktapā 1.10.22 Feminine Singular jalaukas aḥ , jalaukā a leech vikāsī 3.1.29 Masculine Singular vikas varaḥ kīkas am 2.6.69 Neuter Singular kulyam , asthi pākas thānam 2.9.27 Neuter Singular mahānasam , rasavatī divaukas aḥ 3.3.234 Masculine Singular hitāśaṃsā , ahidaṃṣṭraḥ cikkas am 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 - kas amfn. kas am. (equals kaṣa - ) a touch stone Scholiast or Commentator on kas āf. (equals kaśā - ) a whip Scholiast or Commentator on kas āmbun. a heap of wood (?) kas anam. cough (equals kāsa - ) kas anāf. a kind of venomous snake (or spider, lūtā - ) kas anotpāṭanam. "cough-relieving", the plant Gendarussa vulgaris kas āran. (varia lectio kaṃsāra - ,or kaṃsāra - ) equals kṛsara - , q.v kas ārasm. ? a kind of bird kas arṇīram. or kasarṇ/īla - a kind of snake kas arṇīram. (personified) kas etum. (equals kaseru - ), Name of a part of bhārata -varṣa - kas ipum. food (equals kaśipu - ) kas īyan. brass (kāṃsya - ) kas kādia gaRa ( ) . kas malafor kaśmala - q.v kas mātind. (ablative fr. 2. k/a - etc.) where from? whence? why? wherefore? (see a -kasmāt - .) kas philam. Name of a Buddhist bhikṣu - (varia lectio for kaṣphila - ). kas tambhīf. (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") kas tīran. (said to be from kāś - ,"to shine") , tin (see kāstīra - ;.) kas tūrim. Name (also title or epithet) of the author of a law-book. kas tūrīf. musk etc. kas tūrīf. the plant Hibiscus Abelmoschus kas tūrīf. the plant Amaryllis zeylanica kas tūrikāf. (or kasturikā - ?) musk-deer kas tūrikāf. 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 .) kas tūrikaiṇīf. the female musk-deer kas tūrikākuraṅgam. the musk-deer kas tūrikāmadam. musk. kas tūrikāmṛgam. the musk-deer kas tūrikāmṛgīf. the female musk-deer kas tūrīmallikāf. a species of jasmine kas tūrīmṛgam. the musk-deer commentator or commentary on kas tūrismṛtif. smṛtiśekhara kas unthe kṛt - suffix as forming in the veda - an indeclinable (avyaya - ) infinitive with ablative sense (see vi -s/ṛpas - , ā -t/ṛdas - .) kas varamfn. kas varaSee 1. kas - . abhrakas attva n. steel adhikas aṃvatsara m. an intercalated month. adhikas āptatika 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 āhnikas āra m. Name of work aikas ahasrika mfn. (fr. eka -sahasra - ), possessing 1001. aikas varya n. (fr. eka -svara - ), the state of having but one accent (as of a compound) on aikas varya n. sameness of tone, monotony akas māt ind. without a why or a wherefore, accidentally, suddenly. ākas mika mf(ī - )n. (fr. a -kasmāt - gaRa vinayā di - , q.v ), causeless, unforeseen, unexpected, sudden etc. ākas mika mf(ī - )n. accidental, casual akas yavid mfn. not attending to anything, alakas aṃhati f. rows of curls. alīkas upta n. pretended sleep alīkas uptaka n. pretended sleep alokas āmānya mfn. not common among ordinary people ālokas thāna n. reach or range of sight, ālokas uvegadhvaja 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 anakas māt ind. not without a cause or an object anakas māt ind. not accidentally, not suddenly. ānakas thalaka mfn. belonging to ānaka -sthalī - . ānakas thalī f. Name of a country. anekas aṃkhya mfn. very numerous, anekas aṃsthāna mfn. wearing various disguises (as spies), anīkas tha m. a warrior or combatant anīkas tha m. an armed or royal guard, a sentinel anīkas tha m. the trainer of an elephant, an elephant-driver anīkas tha m. a mark, a sign, signal anīkas tha m. a military drum aṅkas n. a curve or bend confer, compare Greek aṅkas a n. the flanks or the trappings of a horse aṅkas aṃjñā f. Name (also title or epithet) of a work on the numerical value of woeds expressing numerals (by Ra1ma7nanda-ti1rtha) anuvākas aṅkhyā 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 - ) apaulkas a m. not a paulkasa - araṇyaukas m. "whose abode is the forest", a Brahman who has left his family and become an anchorite arkas amudga m. the tip of an arka - -bud (See -koś/ī - ) arkas āti (ark/a - - ) f. invention of hymns, poetical inspiration arkas odara m. indra - 's elephant airāvata - . arkas tubh mfn. singing hymns arkas ūnu m. (equals -ja - q.v ) the planet Saturn arkas ūnu m. Name of yama - arkas uta m. (equals -tanaya - q.v ) Name of karṇa - arkas utā f. Name of the river yamunā - asaṃjñikas attva m. plural Name (also title or epithet) of certain ecstatic beings, ibidem or 'in the same place or book or text' as the preceding asaṃkas uka mfn. not undetermined, firm, steady aśmakas umantu m. Name of a ṛṣi - asukas Nominal verb sg. equals asak/au - q.v commentator or commentary (see amuka - .) āvikas autrika mfn. made of woollen threads bāhyakas ṛñjarī f. Name of sṛñjarī - and one of the two wives of bhajamāna - (an older sister of upabāhyakā - ) bakas ahavāsin m. "fellow-lodger of the heron", a lotus flower bakas aktha m. Name of a man bakas aktha m. plural his descendants gaRa yaskā di - . bālālokas aṃkṣepa m. Name of work balkas a n. dregs or sediment left in the distillation of ardent spirits baudhāyanacarakas autrāmaṇī f. Name of work bhāṣikas ūtra n. Name of a sūtra - (on the manner of marking the accent in the ) attributed to kātyāyana - . bhāṣikas vara m. equals brāhmaṇasvara - bhayaśokas amāviṣṭa mfn. filled with fear and sorrow bhikṣukas atī f. a virtuous female mendicant bhojanakas tūrī f. Name of work bhūlokas uranāyaka m. an indra - of the earth bhuvanaukas m. "inhabitant of heaven", a god bilaukas mfn. and m. equals bilavāsa - bodhaikas iddhi f. Name of work brahmatarkas tava m. Name of a vedānta - work brahmatarkas tavavivaraṇa n. Name of a commentator or commentary on it. brahmāvabodhavivekas indhu m. brahmāvabodha bṛhadāraṇyakavārttikas āra mn. (?) Name of work bukkas a m. a caṇḍāla - (see pukkasa - ) bukkas a f. equals kālī - (black colour?) bukkas ī f. the indigo plant camakas ūkta n. "the hymn containing came - ", Name of on camakas ūkta n. see nam - . camakas ūkta See cama - . caturviṃśatidaṇḍakas tava m. Name of work cikkas a m. n. barley-meal cukkas a m. equals bukk - dānaukas m. delighting in a sacrificial meal (indra - ) devanāyakas tuti f. Name of work devaukas n. "divine abode", mount meru - dhenukas ūdana m. equals -dhvaṃsin - divaukas m. "sky-dweller", a deity etc. divaukas m. planet divaukas m. the cātaka - divaukas m. a deer divaukas m. a bee divaukas m. an elephant divaukas a m. (equals kas - ) a god divaukas a m. Name of a yakṣa - divokas m. (see vau - ,) a god or the cātaka - bird duḥkhaśokas amanvita mfn. idem or 'mfn. feeling pain and sorrow ' ekānekas varūpa mfn. simple yet manifold ekas abha n. the only meeting-place or resort ekas ahasra n. 1001 ekas ahasra n. ([v]ṛṣabhai kasahasraṃ - [ ] or hasrās - scilicet gāvas - ,a thousand cows and one bull ) ekas ākṣika mfn. witnessed by one. ekas āla n. Name of a place (varia lectio for -śāla - ) edition Bombay. ekas ampratyaya m. having the same signification, ekas aṃśraya mfn. keeping together, closely allied ekas aṃvatsara m. duration of one year ekas aptata mfn. the 71st. ekas aptati f. 71 ekas aptatignṇa mfn. multiplied by 71, ekas aptatika mfn. consisting of 71. ekas aptatitama mfn. the 71st. ekas arga mfn. closely attentive, having the mind intent upon one object ekas ārthaprayāta mfn. going after one and the same object, having the same aim ekas atī f. the only satī - or faithful wife ekas phyā f. (scilicet lekhā - ) a line scratched with one piece of wood ekas ṛka m. a kind of jackal (having solitary habits) ekas tambha mfn. resting upon one pillar ekas tha mfn. standing together, remaining in the same place, conjoined, combined, assembled etc. ekas tha mfn. standing in or occupying only one panel ekas thāna n. one place, one and the same place ekas thāna mfn. having the same place of production, uttered by the same organ of speech commentator or commentary on ekas thānāśraya mfn. sthānāśraya ekas thānāśraya see sthān - , page 1263. ekas thāne ind. locative case together ekas toma mfn. accompanied or celebrated by only one stoma - ekas ūnu m. an only son. ekas ūtra n. a small double drum (played by a string and ball attached to the body of it) giraukas See /a -g - . gītapustakas aṃgraha m. idem or 'n. Name of a collection of songs ' hariharabrahmamānasikas nānavidhi m. Name of work hariharātmakas totra n. Name of various stotra - s hastāmalakas aṃvādastotra n. Name of work hastāmalakas totra n. Name of work hematilakas ūri m. Name of a man herambakas ena m. Name of an author hevākas a 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 f. jalaukas a mn. "water-homed", a leech jalaukas ā f. idem or 'mn. "water-homed", a leech ' janakas aptarātra m. Name of a saptā ha - janakas iṃha m. Name of a man janakas utā f. equals -tanayā - . jātakas aṃgraha m. Name (also title or epithet) of work jñāpakas amuccaya m. " jñāpaka - rules(of ) ", Name of work by puruṣottama -deva - . kaikas a m. patronymic fr. kīkasa - gaRa śārṅgaravā di - kaikas ī f. Name of a daughter of the rākṣasa - sumālin - kailāsaukas m. "having his abode on the kailāsa - "Name of kubera - kākas ampāta m. the flight of a crow kākas parśa m. the touching of a crow on kākas parśa m. a ceremony performed on the tenth day after a death consisting in the offering of rice to crows. kākas phūrja m. the plant Diospyrus tomentosa kākas trī f. equals -śīrṣa - kākas vara m. a shrill tone. kālakas tūrī f. Hibiscus Abelmoschus (the seeds smelling of musk when rubbed) kalaviṅkas vara m. a kind of samādhi - (q.v ) kalaviṅkas vara mfn. having a voice (soft) as a sparrow's, kanakas ena m. Name of a king kanakas tambha m. a golden column or stem etc. kanakas tambhā f. "having a golden stem", a species of Musa kanakas tambharucira mfn. shining with columns of gold kanakas thalī f. a gold mine, golden soil kanakas ūtra n. a golden cord or chain kānanaukas m. "forest-dweller", a monkey (see vanau kas - .) kaṇṭakas thalī f. Name of a country karkas āra n. flour or meal mixed with curds karkas vāmin m. Name of a man. karmavipākas aṃgraha m. Name of work karmavipākas āra m. idem or 'm. Name of work ' karṇajalaukas n. kārttikas iddhānta m. Name of a scholiast on the mugdha -bodha - . kārukas iddhāntin m. plural Name of a śaiva - sect commentator or commentary on kāśikas ūkṣma n. idem or 'n. fine cotton from kāśi - ' kautukas arvasva n. Name of a comedy. kavitārkikas iṃha m. "lion of poets and philosophers", Name of veṅkaṭa -nātha - . kīcakas ūdana m. equals -jit - kīkas a mfn. hard, firm kīkas a m. the breast-bone and the cartilages of the ribs connected with it (cartilagines costarum) kīkas a m. a kind of worm (equals kikkiśa - ?) kīkas ā f. Vedic or Veda vertebra or a rib (of which six are enumerated) etc. kīkas a n. idem or 'f. Vedic or Veda vertebra or a rib (of which six are enumerated) etc.' kīkas a n. a bone (see kaikasa - .) kīkas amukha m. "having a mouth of bone", a bird kīkas āsthi n. vertebra kīkas āsya m. equals kīkasa -mukha - krīḍanīyakas aṃnibha mfn. like a toy or doll kroḍakas eruka m. Cyperus rotundus kṣudrāmalakas aṃjña m. Name of a tree (equals karkaṭa - ) kuhakas vana m. a wild cock (Phasianus gallus) kuhakas vara m. idem or 'm. a wild cock (Phasianus gallus) ' kuśikas ūtra n. Name of a sūtra - belonging to the (generally called kauśika -sūtra - see ) . kuṭumbaukas n. apartments etc. appropriated to the accommodation of relations, etc. latākas tūrī f. musk-creeper, a kind of aromatic medicinal plant latākas tūrī f. (according to to some "Hibiscus Moschatus") latākas tūrikā f. musk-creeper, a kind of aromatic medicinal plant latākas tūrikā f. (according to to some "Hibiscus Moschatus") lokas ādhaka mfn. creating worlds lokas ādhāraṇa mfn. common (as a topic.) lokas āgara m. Name of work lokas ākṣi (= sā - kṣin - ), lokas ākṣika mfn. having the world as a witness, attested by the world or by others lokas ākṣikam ind. before or in the presence of witnesses lokas ākṣin m. witness of the world, universal witness (said of brahman - , of Fire etc.) lokas ākṣin mfn. equals -sākṣika - above lokas āman n. Name of a sāman - lokas aṃgraha m. experience gained from intercourse with men lokas aṃgraha m. the propitiation or conciliation of men (varia lectio ) lokas aṃgraha m. the whole of the universe, aggregate of worlds lokas aṃgraha m. the welfare of the world lokas aṃgraha m. Name of work lokas aṃgrāhin mfn. propitiating men lokas aṃkara m. confusion of mankind or among men lokas aṃkṣaya m. the destruction of the world lokas ampanna mfn. experienced in the world, possessed of worldly wisdom lokas aṃskṛta (?) , Name of work lokas aṃsṛti f. passage through worlds, course through the world, events of the world or life lokas aṃvṛtti f. right conduct (in the world) lokas aṃvyavahāra m. commerce or intercourse with the world, worldly business lokas aṃvyavahāranāmakāṅka m. Name of work lokas ani mfn. causing room or space, effecting a free course lokas āraṅga m. Name of viṣṇu - lokas āt ind. for the general good, for the sake of the public lokas ātkṛta mfn. made or done for the general good, made common property lokas iddha mfn. world-established, current among the people, usual, common lokas iddha mfn. universally admitted, generally received lokas īmānurodhin mfn. conforming to ordinary limits, moderate, lokas īmātivartin mfn. passing beyond ordinary limits, extraordinary, supernatural lokas mṛt mfn. varia lectio for prec. (according to to commentator or commentary equals pṛthivī -lokasya -smartā - ) lokas pṛt mfn. equals -s/ani - above lokas thala n. an incident of ordinary life, common or ordinary occurrence lokas thiti f. duration or existence of the world lokas thiti f. a universal law, generally established rule on lokas undara mf(ī - )n. thought beautiful by all, generally admired lokas undara m. Name of a buddha - lolatkas āṅguli mfn. having restless or tremulous fingers madhūkas āra m. the pith of the Bassia Latifolia mādhyāhnikas aṃdhyāprayoga m. Name of work madhyaṃdinārkas aṃtapta mfn. burnt by the midday-sun mādrukas thalaka mfn. (fr. madruka -sthalī - ) gaRa dhūmā di - . madrukas thalī f. gaRa dhūmā di - . māhakas thalaka mfn. (fr. prec.) māhakas thalī f. Name of a place gaRa dhūmā di - . mainākas vasṛ f. "sister of maināka - ", Name of pārvatī - mākṣikas vāmin m. Name of a place mallakas ampuṭa 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 maṇḍūkas arasa n. a frog-meditation-pond mantrarājātmakas totra n. Name of work marandaukas n. "nectar-abode", a flower marandaukas a n. "nectar-abode", a flower markas a m. vapid spirituous liquor mārtaṇḍatilakas vāmin m. Name of the teacher of the sage vācaspati - . miśra - mastakas neha m. "head-marrow", the brain mauktikas ara m. a string of properly mokṣaviṃśakas totra n. "20 verses on emancipation", Name of the verses mṛgāṅkas ena m. Name of a king of the vidyā -dhara - s mūṣikas thala n. (prob.) a mole-hill muṣkas rotas (in anatomy ) vas deferens or funiculus, , muṣṭikas vastika m. a particular position of the hands in dancing mūtraukas āda 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 agau kas - ) nagaukas m. any bird. naiṣkas ahasrika mfn. containing or worth 100 (1000) niṣkas - naiṣṭhikas undara mfn. naiṣṭhika nākas ad mfn. sitting or dwelling in the sky nākas ad m. a deity nākas ad m. Name of 9 ekā ha - s nākas ad f. Name of a kind of iṣṭakā - ( nākasattva sat -tv/a - n. ) nākas attva n. nākasad nākas trī f. equals -nārī - nākaukas m. equals ka -s/ad - m. narakankas m. equals kā vāsa - narakas tha mfn. living or being in hell narakas thā f. the river of hell vaitaraṇi - narakas vargaprāptiprakāravarṇana n. "description of the mode of obtaining heaven and hell", Name of chapter of the māghamāhātmya - . narmaikas odara mfn. having pleasure or mirth as one's only brother, thinking only of sport niḥśaṅkas upta mfn. sleeping calmly, nikas a sā tmoja - equals ni -kaṣa - , ṣā t - (above) niṣekas varā f. Name of work niṣkas Caus. -kāsayati - (also written -kāś - and niḥ -kās - ), to drive or turn out, expel nyāyamālāvārttikas aṃgraha m. Name of work nyokas mfn. belonging to home, domestic, wont, comfortable okas n. house, dwelling, place of abiding, abode, home, refuge, asylum (see divau kas - , vanau kas - ,etc.) pācakas trī f. a female cook paitṛmedhikas ūtra n. Name of work pākas aṃsthā f. a form of the pāka -yajña - , pākas thāman (p/āka - ) m. Name of a man pākas thāna n. "cooking-place", a kitchen or a potter's kiln pākas utvan mfn. offering soma - with a simple or sincere mind pākṣikas ūtravṛtti f. Name of work pāṃsukas īsa n. sulphate of iron pañcatattvātmakas totra n. Name of work paralokas thāna n. the state of (being in) the other world paribhāṣāṅkas ūtra n. Name of work paryaṅkas tha mfn. sitting on a sofa pātālaukas m. an inhabitant of pātāla - , an asura - paṭaukas n. a tent pathikas aṃhati f. ( ) a company of travellers, a caravan. pathikas aṃtati f. ( ) a company of travellers, a caravan. pathikas ārtha m. ( ) a company of travellers, a caravan. paukkas a varia lectio for paulkasa - paulkas a m. (equals pulkasa - ) the son of a niṣāda - or of a śūdra - father and of a kṣatriyā - mother pauṇḍarīkas āman n. plural Name of work pāvakas uta m. patronymic of su -darśana - phalakas aktha n. a thigh like a board pikas varā f. "cuckoo's note", Name of a surā ṅganā - pinākas ena m. "armed with pināka - ", Name of skanda - piṣṭakas aṃkrānti f. Name of a particular festival prakāmavikas at mfn. expanding or blooming abundantly prakas Caus. -kāsayati - , to drive away (in Prakrit) ; to cause to bloom prātarvikas vara mfn. rising early prātipadikas aṃjñāvāda m. Name of work pratiṣkas a m. equals ṣka - prāveśikas ya n. the being accessible, accessibility (only a -prāv - ) pravikas P. -kasati - , to open, expand (intr.) ; to appear, become manifest, prayogavivekas aṃgraha m. Name of work pṛthūdakas vāmin m. Name of the author of a commentator or commentary on the brahma -gupta - pukkas a m. idem or 'm. wrong reading for pulkasa - q.v ' pukkas a f. equals kalikā - or kālikā - pukkas ī f. the indigo plant pulkas a m. (f(ī - ). ) Name of a despised mixed tribe (also kaka - ; see paulkas/a - and pukkaśa - ). puñjikas thalā ( etc.) f. Name of an apsaras - . puñjikas thalī ( ) f. Name of an apsaras - . puraukas m. an inhabitant of a town or of tripura - rajakas arasvatī f. Name of a poetess rājakas eru m. or f. Cyperus Rotundus (also rukā - ) rājakas eru n. the root of Cyperus Pertenuis rājātmakas tava m. Name of a panegyric of rāma - . rakas ā f. a form of leprosy rasikas aṃjīvinī f. Name of work rasikas arvasva n. Name of work rekhājātakas udhākara m. Name of work (on prognostications from lines on various parts of the body). rogāntakas āra m. Name of work rokas n. light, splendour romakas iddhānta m. Name of romakācārya - 's siddhānta - (one of the 5 chief astronomical siddhā nta - s current in the age of varāha -mihira - ) romakas iddhānta m. of a modern fiction sādhakas arvasva n. Name of work sāhaikas thana n. the standing or being alone with (any one) sahasranāmārthaślokas ahasrāvati f. Name of work sahasraśokas (sah/asra - - ) mfn. emitting a thousand flames śakas thāna n. Name of a country () salilaukas mfn. dwelling or living in water śamantakas totra n. Name of a stotra - (prob. wrong reading for śamā ntaka - - ,or syamantaka -st - ). sāmayācārikas ūtra 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 ) saṃkas uka mfn. (fr. sam - + 1. kas - ;often written saṃkusuka - ,or śaṃkusuka - ) splitting, crumbling up (applied to agni - as the destroyer of the body) saṃkas uka mfn. (saṃk/as - ), crumbling away saṃkas uka mfn. unsteady, irresolute (according to to also equals durbala - , manda - , saṃkīrṇa - , apavāda -śīla - , durjana - and saṃśleṣaka - ) saṃkas uka m. Name of the author of (having the patronymic yāmāyana - ) saṃkṣepaśārīrakas ambandhokti f. saṃkṣepaśārīraka samokas mfn. living or dwelling together, closely united with (instrumental case ) samokas mfn. furnished with, possessed of (instrumental case ) sāmudrikas āra m. Name of work sanakas aṃhitā f. Name of a vedā nta - or tantra - work śāntiśatakas aṃgraha m. Name of work (?) saptapākas aṃsthāvidhi m. Name of work saptāśītiślokas ūtra n. Name of work sarasvatyaṣṭakas totra n. Name of a stotra - . śārīrakas ambandhoktisaṃkṣepa m. Name of work śārīrakas aṃgraha m. Name of work śārīrakas aṃkṣepa m. equals saṃkṣepa -śārīraka - , q.v śārīrakas ūtra n. the aphorisms on the vedā nta - philosophy (equals brahma -sūtra - ) śārīrakas ūtrasārārthacandrikā f. Name of work sarvārthasādhakas totra n. sarvārthasādhaka śaśāṅkas uta m. (equals śaśā ṅka -ja - ) sattarkas iddhāñjana n. Name of work śaunakas mṛti f. Name of work śaunakas ūtra n. Name of work śilaukas m. "dwelling in rocks", Name of garuḍa - siṃhatilakas ūri m. Name of a jaina - author śīrṣakas tha mfn. being in or on the head śīrṣakas tha mfn. abiding by a verdict, submitting to punishment (if an accused person clears himself in an ordeal) śivamānasikas nāna n. Name of work śivaprakāsakas iṃha m. Name of the author of the bhāgavata -tattva -bhāskara - . ślokas aṃgraha m. Name of various works. ślokas thāna n. equals sūtrasth - śokas āgara m. a sea of sorrow, ocean of trouble śokas aṃtapta mfn. consumed by sorrow śokas aṃtaptamānasa mfn. one whose mind is consumed by sorrow śokas aṃvignamānasa mfn. having the heart distracted with sorrow śokas thāna n. any circumstance or occasion of sorrow somatilakas ūri m. Name of a jaina - author sphāṭikas audha m. n. a crystal palace sphaṭikas kambha m. a crystal pillar śrāddhavivekas aṃgraha m. Name of work stabakas aṃnibha mfn. resembling (clusters of) blossoms sthalaukas m. an animal dwelling on dry land sthāṇuvanaukas mfn. inhabiting śiva - 's forest sudṛśīkas aṃdṛś mfn. ( -d/ṛśīka - - ) having a beautiful appearance śukas aṃdeśa m. Name of work śukas aṃdeśavyākhyā f. Name of work śukas aṃhitā f. Name of work śukas aṃvāda m. Name of work śukas aptati f. Name of 70 stories related by a parrot (of which there are 2 recensions extant). śukas ārikāpralāpana n. instruction about parrot and Maina birds (one of the 64 arts) (see śārika - ). śukas uktisudhākara m. Name of work śukas ūtra n. Name of work śulkas aṃjña mfn. having (merely) the name of a nuptial gratuity śulkas thāna n. a toll-house, tax-office, custom house śulkas thāna n. any object of taxation or duty sumanokas a n. (fr su -manas - + okas - ) the abode or world of gods (varia lectio nau kasa - ) śunakas uta m. equals śaunaka - suralokas undarī f. "celestial woman", an apsaras - suralokas undarī f. Name of durgā - suraukas n. an abode of the gods, temple śuṣkas ambhava n. Costus Speciosus or Arabicus śuṣkas rota mfn. having the stream dried up (as a river) śuṣkas rotas mfn. having the stream dried up (as a river) sūtakas āra m. Name of work sūtakas iddhānta m. Name of work svādūdakas amudra m. equals svādu -vāri - , sāṃkhya - s. Scholiast or Commentator svahastasvastikas tanī f. covering (her) breasts with crossed hands svakas vaka mfn. equals svaka - svānubhūtyekas āra 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 tāmbūlikas arpa m. a kind of snake taptodakas vāmin m. Name of a tīrtha - tārakas ūdana m. idem or 'm. equals -jit - ' tarkas ādhya n. Name of a kalā - (see rku -karman - ) tarkas amaya m. Name of work tarkas aṃgraha m. Name of a manual of the vaiśeṣika - branch of the nyāya - philosophy by annam -bhaṭṭa - tarkas aṃgrahadīpikā f. Name of a commentator or commentary on that work by its author. tilakas iṃha n. Name of a man tīvraśokas amāviṣṭa mfn. filled with excessive sorrow, . tokas āti f. (k/a - - ) acquisition of offspring tokas āti f. (k/asya s - , ) traidhātukas amatā f. equilibrium of the three elements, . traiyambakas aras n. Name of a lake tridivaukas m. "heaven-residing", a god trikas āra Name of work trikas thāna n. the loins trilokas āra m. Name of work tṛṇaukas n. equals ṇa -kuṭi - tryambakas akha m. " śiva - 's friend", kubera - udakas ādhu mfn. helping out of the water udakas aktu m. equals uda -sa - q.v udakas ecana n. sprinkling w (according to to others,"a shower of rain"), udakas parśa mfn. touching different parts of the body with water udakas parśa mfn. touching water in confirmation of a promise udakas parśana n. the act of touching water, ablution ullakas ana n. erection of the hair of the body (through joy) uṇḍerakas raj 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. vādyavādakas āmagrī f. the whole collection of musical instrument and those who play upon them vaidikas ārvabhauma m. Name of various authors vaidikas arvasva n. Name of work vaidikas iddhānta m. Name of work vaidikas ubodhinī f. Name of work vaidyakas aṃgraha m. Name of work vaidyakas āra m. Name of work vaidyakas ārasaṃgraha m. Name of work vaidyakas arvasva n. Name of work vaināśikas amaya m. idem or 'n. the doctrines or system of the Buddhists Bombay edition ' vaināyakas aṃhitā f. Name of work vaiśeṣikas ūtra 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 - ) vaiśeṣikas ūtropaskara n. Name of work vaiyāsikas ūtropanyāsa m. Name of work vakas uhāṇa m. or n. (?) Name of a place vakkas a prob. wrong reading for vakvasa - . valmīkas ambhavā 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 vaṅkas ena m. a kind of tree (see vaṅga -s - ). varadanāyakas ūri m. Name of author. ( ) varcaskas thāna n. equals caḥ -sthāna - vārttikas āra m. Name of work vārttikas ārasaṃgraha m. Name of work vārttikas āravyākhyā f. Name of work vārttikas ūtrika mfn. one who studies the vārttika - s and sūtra - s vāryokas (prob.) f. ( ) "dwelling in water", a leech. vāsakas ajjā f. a woman ready to receive her lover (see vāsa -sajjā - ) vāsakas ajjikā f. a woman ready to receive her lover (see vāsa -sajjā - ) vāsaukas n. idem or 'n. vāsa -gṛha - ' vāsaukas See . vasvaukas ārā f. Name of a river vasvaukas ārā f. of the residence of kubera - vasvaukas ārā f. of the city of indra - vasvokas ārā f. Name of a river vasvokas ārā f. of the residence of kubera - vasvokas ārā f. of the city of indra - vicārārkas aṃgraha m. Name of work vijñānaikas kandhavāda 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 vikas a m. the moon vikas ā f. Bengal madder (also written vikaṣā - ) vikas a f. equals māṃsa -rohiṇī - vikas ana n. (ne - kṛ - ) gaRa sākṣādādi - . vikas at mfn. opening, blown, expanding, shining, bright vikas ita mfn. ( ) opened, open, expanded, budded, blown etc. vikas itakumudendīvarālokin mfn. looking like the expanded white and blue lotus vikas itanayanavadanakamala mfn. opening (her) lotus-like eyes and mouth vikas itavadana mfn. with opened mouth vikas ta (v/i - - ) mfn. ( ) burst, split, rent asunder vikas ti (v/i - - ) f. the act of bursting vikas uka (v/i - - ) m. a particular agni - vikas vara mfn. opened (as eyes) vikas vara mfn. expanded, blown vikas vara mfn. clear (as sound) vikas vara mfn. candid vikas varūpa (?) m. Name of a man vilokas tha mfn. viloka vināyakas ahasranāman n. Name of work or chapter from work vināyakas aṃhitā f. Name of work or chapter from work vināyakas napanacaturthī f. the fourth day of the gaṇeśa - festival (when his image is bathed) vināyakas tavarāja m. Name of work or chapter from work vipinaukas m. "wood-dweller", an ape, monkey viśokas aptamī f. a particular 7th day viśvaikas āra n. "one heart of the universe", Name of a sacred region viśvāsaikas āra m. "one whose sole essence is confidence", Name of a man vitaṇḍakas mṛti f. vitaṇḍaka vivekas aṃgraha m. Name of work vivekas āra m. Name of work vivekas ārasindhu m. Name of work vivekas āravarṇana n. Name of work vivekas indhu m. Name of work vrajaukas m. a herdsman vṛkas thala n. Name of a village vṛkas thalī f. Name of the town māhiṣmatī - vṛkṣaukas m. "tree-dweller", an ape vṛṣabhaikas ahasrā f. plural (with gāvaḥ - ) a thousand cows and a bull vyāsaśukas aṃvāda m. Name of work vyokas mfn. dwelling apart vyutkrāntakas amāpatti f. a particular stage of concentration yājñikas arvasva n. Name of work yāmikas thita mfn. equals yāmā vasthita - yathaukas am ind. each accusative to (his) abode
Apte Search
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kas कस् I. 1 P. (कसति, कसित) To move, go, approach. -II. 2. Ā. (कस्ते or कंस्ते) To go. -2 To destroy. kas ā कसा = कशा q. v. kas aḥ कसः A touch-stone; cf. कष. kas anā कसना A poisonous spider. kas anaḥ कसनः Cough (कास). -Comp. -उत्पाटनः 'cough relieving', the plant Gendarussa vulgaris (Mar. अडूळसा) kas eruḥ कसेरुः A kind of grass. kas ipuḥ कसिपुः Food, boiled rice. kas mala कस्मल = कश्मल q. v. kas tambhī कस्तम्भी Ved. The prop of a carriage-pole; (Mar. शिपायी); Śat. Br.1.1.2.9. kas thūlikā कस्थूलिका f. (= निशाहिमजलम् (Dew) स्य जलस्य स्थूलिका बृंहणम्). कस्थूलिकाफेन पाण्डुराणि ...... मोदकानि Pratijñā.3. kas tīram 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. kas vara कस्वर a. 1 Going. -2 Injuring. akas māt 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. aṅkas am 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. anakas māt 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. āyakas kambhaḥ आयकस्कम्भः A kind of pillar (cf. Mānasāra). aikas ahasrika 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. kīkas a 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. kekas aḥ केकसः [कीकस-अण्] A demon, goblin. camakas ūktam 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. cikkas aḥ 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. pulkas aḥ 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. balkas am बल्कसम् Dregs or sediment left in the distillation of ardent spirits; Śat. Br. bukkas aḥ बुक्कसः A chāṇḍāla. bukkas ī बुक्कसी The Indigo plant. rakas ā रकसा A form of leprosy. lokas āt 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. vikas aḥ विकसः The moon. vikas ita विकसित p. p. Blown, fully opened or expanded; विकसितवदनामनल्पजल्पे$पि Bv.1.1. vikas va 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. saṃkas uka संकसुक a. 1 Unsteady, fickle, changeable, inconstant. -2 Uncertain, doubtful. -3 Bad, wicked. -4 Weak, feeble. hevākas a हेवाकस a. High, intense, ardent; हेवाकसस्तु शृङ्गारो हावोक्षिभ्रूविकारकृत् D. R.2.31; (might the word here not be derived from हेवाक ?).
Macdonell Vedic Search
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cakṣ cakṣ, see II. cáṣṭe [reduplicated form of kas = kāś shine: = ca-k(a)s]. [232] abhí- regard, iii. 59, 1; vii. 61, 1. prá-, cs. cakṣáya illumine, viii. 48, 6. ví- reveal, x. 34, 13.
Macdonell Search
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kas māt ab. of kim; ad. whence? why? on what account? kas tambhī f. support of a car riage pole. kas tūrī f. musk: -mriga, m. musk deer. kas tūrikā f. musk; -kura&ndot;ga, m. musk-deer; -mrigî, f. female of the musk deer. kas un inf. suffix as (gr.). akas mādāgantu m. chance-comer. akas māt (ab.) ad. without apparent cause; suddenly; accidentally. aṅkas n. bend. anantikas tha a. not remain ing near. anākas mika a. not accidental. anyāṅkas upta pp. having slept in another's arms. aratnālokas aṃhārya fp. not to be dispelled by the brilliance of gems. araṇyaukas m. forest-dweller; hermit. alokas āmānya a. not shared by ordinary people. ākas mika a. (î) unforeseen, sudden, accidental. ekas aṃśraya 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. kīkas a m. spine; n. bone. tadokas a. abiding there. divaukas m. heaven-dweller, god. nagaraukas m. citizen. puṣkas a 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. vasvaukas ārā f. N. of the city of Kubera. saṃkas uka 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.). sahaikas thāna 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
5 results
kas arṇīla 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. kas tambhī Denotes in the śatapatha Brāhmana a piece of wood used as a prop for the end of a wagon-pole to rest on. pākas thāman 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. paulkas a 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. balkas a 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
149 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. kas arṇīlaṃ daśonasim AVś.10.4.17d. kas mā adya sujātāya RV.5.53.12a. kas mād aṅgāt pavate mātariśvā AVś.10.7.2b. kas mād aṅgād dīpyate agnir asya AVś.10.7.2a. kas mād aṅgād vi mimīte 'dhi candramāḥ AVś.10.7.2c. kas mād arvāñco diva uttarasyai JB.3.312c. kas mād ukthyāḥ punar abhyākanikrati (read abhyākanikradati ?) JB.1.277d. kas mād ūrdhvā bhūmer yanti sargāḥ JB.3.312a. kas mād yanti pavamānāḥ parāñcaḥ JB.1.277c. kas mād vahati pūruṣaḥ AVś.10.2.9d. kas mai tvā VS.20.4; TS.3.2.3.2; KS.37.13; 38.4; TB.2.6.5.3. kas mai tvā dadāti tasmai tvā dadāti Lś.5.12.25. kas mai tvā yunakti tasmai tvā yunakti VS.1.6; śB.1.1.1.13. kas mai tvā vi muñcati tasmai tvā vi muñcati poṣāya VS.2.23; śB.1.9.2.33. kas mai 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. kas mai devā ā vahān āśu homa RV.1.84.18c; N.14.27c. kas mai 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. kas mai nūnam abhidyave KS.7.17a. See tasmai etc. kas mai vaḥ praṇayati tasmai vaḥ praṇayatu Mś.1.2.1.14. kas mai vo gṛhṇāmi tasmai vo gṛhṇāmi Apś.1.16.3. kas mai vo yunakti tasmai vo yunaktu Mś.1.2.1.15. kas mai sasruḥ sudāse anv āpaye RV.5.53.2c. kas mai sahasraṃ śatāśvaṃ svaṃ jñātibhyo dadyām Vait.37.14. kas mai 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. kas māl lokāt katamasyāḥ pṛthivyāḥ AVś.8.9.1b. kas mān nu gulphāv adharāv akṛṇvan AVś.10.2.2a. kas mān mūlāt pra rohati śB.14.6.9.33d,34b; BṛhU.3.9.33d,34b. kas māt tāni na kṣīyante śB.14.4.3.1a; BṛhU.1.5.1a. kas māt tiryañco 'nv antarikṣam JB.3.312b. kas miṃs te loka āsate AVś.11.8.10d. kas min sāsya hutāhutiḥ JB.1.20c; śB.11.3.1.7c. kas miñ cic chūra muhuke janānām RV.4.16.17b. kas minn ā yatatho jane RV.5.74.2c. kas minn aṅga ṛtam asyādhyāhitam AVś.10.7.1b. kas minn aṅge tapo asyādhi tiṣṭhati AVś.10.7.1a. Designated as skambha, CūlikāU.11. kas minn aṅge tiṣṭhati bhūmir asya AVś.10.7.3a. kas minn aṅge tiṣṭhaty antarikṣam AVś.10.7.3b. kas minn aṅge tiṣṭhaty āhitā dyauḥ AVś.10.7.3c. kas minn aṅge tiṣṭhaty uttaraṃ divaḥ AVś.10.7.3d. kas minn aṅge satyam asya pratiṣṭhitam AVś.10.7.1d. kas tupam asyā āchidya AVP.10.1.9c. kas ya kratvā marutaḥ kasya varpasā RV.1.39.1c. kas ya dhvasrā bhavathaḥ kasya vā narā RV.10.40.3c. kas ya nūnaṃ katamasyāmṛtānām RV.1.24.1a; AB.7.16.3; śś.15.22. Cf. Rvidh.1.17.9; BṛhD.3.98. kas ya nūnaṃ parīṇasaḥ (SV. parīṇasi) RV.8.84.7a; SV.1.34a. kas ya 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. kas ya brahmāṇi jujuṣur yuvānaḥ RV.1.165.2a; MS.4.11.3a: 168.8; KS.9.18a. kas ya brahmāṇi raṇyathaḥ RV.5.74.3c. kas ya mātrā na vidyate VS.23.47d; Aś.10.9.2d; śś.16.5.1d. kas ya yuktasyāsya srakvāt AVP.13.8.4d. kas ya vṛṣā sute sacā RV.8.93.20a; TB.2.4.5.1a; 7.13.1a. P: kasya vṛṣā Apś.22.27.15. kas ya svit putra iha vaktvāni RV.6.9.2c. kas ya svit savanaṃ vṛṣā RV.8.64.8a. kas yā nāśnīyād abrāhmaṇaḥ AVś.12.4.43d. kas yāṃ devatāyāṃ vasatha śB.12.1.3.22. kas yāsi VS.7.29; VSK.9.1.4; śB.4.5.6.4; śG.3.2.2. kas yāśvināv indro agniḥ sutasya RV.4.25.3c. kas ye mṛjānā ati yanti ripram AVś.18.3.17a. P: kasye mṛjānāḥ Kauś.84.10. kas yemāṃ devīm amṛteṣu preṣṭhām RV.4.43.1c. anāsmākas tad devapīyuḥ piyāruḥ (AVP. -ārum) # AVś.19.57.5c; AVP.3.30.6c. arkas tubho 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. arkas ya jyotis sad (comm. tad) id āsa jyeṣṭham # TB.2.5.8.12c. arkas ya devāḥ parame vyoman (JB. viyoman) # JB.2.88b; śB.8.6.2.19a. arkas ya bodhi haviṣo havīmabhiḥ # RV.1.131.6b; AVś.20.72.3b. arkas ya yonim āsadam # RV.9.25.6c; 50.4c; SV.1.472c; 2.426c,558c. See ṛtasya etc. udakas yedam ayanam # AVP.5.20.2a. udakas yodakatamāḥ # AVP.6.3.6a. udakas yodakaṃ bhava # AVP.15.23.9b. ekas aptatyai svāhā # KSA.2.2,4. ekas abham 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. ekas tha ekalāmike # AVP.7.12.2b. ekas thām ekalāmikām # AVP.7.12.1b. ekas phyayānūdehi # śB.3.5.2.2; Kś.5.4.7. ekas minn adhi puṣkare # AVP.3.15.2b. ekas min pātre adhy uddharainam # AVś.12.3.36d. ekas min yoge bhuraṇā samāne # RV.7.67.8a. ekas min viddhe sarve 'rupyam # AVP.8.15.7c. ekas mai 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. ekas ya cit tyajasaṃ martyasya # RV.10.10.3b; AVś.18.1.3b. ekas ya cin me vibhv astv ojaḥ # RV.1.165.10a; MS.4.11.3a: 169.10; KS.9.18a; Aś.9.5.16. ekas ya śruṣṭau yad dha codam āvitha # RV.2.13.9b. ekas yāṃ sīda # KS.39.6; Apś.16.31.1. ekas yā vastor āvataṃ raṇāya # RV.1.116.21a. ekas viṣṭakṛtaḥ kuryāt # AG.1.3.10c; Kauś.6.34c. See ekaṃ svi-. kīkas ābhyaḥ svāhā # TS.7.3.16.1; KSA.3.6. kīkas ābhyo 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. keśenaikas ya devasya # AVP.5.38.8c. kauśikas ya yathā satī # RVKh.10.85.5c. tadokas e puruśākāya vṛṣṇe # RV.3.35.7c. tokas ya sātā tanūnām # RV.9.66.18b. tokas ya sātau tanayasya bhūreḥ # RV.2.30.5c. nākas ad asi # TS.4.4.7.1; MS.2.13.18: 165.5. nākas ya pṛṣṭham abhisaṃvasānaḥ # TA.10.2.1c. nākas ya pṛṣṭham āruhya # TA.10.1.13c; MahānU.5.3c. nākas ya pṛṣṭhād divam ut patiṣyan # AVś.18.4.14b. nākas ya pṛṣṭhāyābhiṣektāram # TB.3.4.1.8. nākas ya pṛṣṭhe adhi tiṣṭhati śritaḥ # RV.1.125.5a. nākas ya pṛṣṭhe adhi dīdhyānāḥ # AVś.18.2.47d. nākas ya pṛṣṭhe adhi rocane divaḥ # TS.3.5.5.3b. nākas ya pṛṣṭhe adhi viṣṭapi śritāḥ # AVś.18.4.4b. nākas ya pṛṣṭhe adhi saptaraśmau # AVś.9.5.15d. Cf. nāke tiṣṭhantam. nākas ya pṛṣṭhe dadivāṃsaṃ dadhāti # AVś.9.5.10b. nākas ya pṛṣṭhe parame vyoman # TB.3.7.6.5d; Apś.4.5.5d. nākas ya pṛṣṭhe mahato mahīyān # TA.10.1.1b; MahānU.1.1b. nākas ya 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. nākas ya pṛṣṭhe sam iṣā madema # AVś.7.80.1d; AVP.1.102.2d. See uttame nāka. nākas ya pṛṣṭhe svarge etc. # see prec. but one. nābhākas ya praśastibhiḥ # RV.8.41.2c; N.10.5c. pākas thāmā kaurayāṇaḥ # RV.8.3.21b; N.5.15. pākas yechanta āsutim # AVP.6.8.6b. puñjikas thalā (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. maśakas yānu saṃvidam # AVP.1.59.4d. maśakas yārasaṃ viṣam # AVś.7.56.3d. Cf. under ahīnām arasaṃ. mahāpātakas aṃyuktam # BDh.3.6.5a.
Dictionary of Sanskrit Grammar KV Abhyankar
"kas" has 127 results. anekas vara having many vowels or syllables in it; the same as अनेकाच् of Pāṇini; confer, compare Hemacandra's Śabdānuśāsana. III. 4.46 ekas vara 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. aikas varya 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. kas una Hemacandra's grammar. He lived in the 16 th century A. D. kas un 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. kas en kṛt affix असे in the sense of the infinitive in Vedic Literature; e. g. प्रेषे, श्रियसे्; confer, compare Kāś. on P. III. 4. 9. kas kādi 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. jñāpakas amuccaya 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. jñāpakas ādhya 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. jñāpakas iddha 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. napuṃsakas vara 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. prātipadikas vara 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. rāmakiṃkas arasvatī a grammarian who wrote a small grammar treatise named अायुबोधव्याकरण which is different from the well-known अाशुबोध of तारानाथतर्कवाचस्पति. vārttikas iddhānta 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. vārttikas ūtra 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 case case 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 expressedition Sometimes 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 literally indirect 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, compare M.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 others et 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, compare पतत् + 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, compare उक्तानुक्तदुरुक्तानां 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 literally available 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, compare अाख्यातं 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, compare अवश्यं 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, compare also 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.
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kas mai at whom SB 11.23.51 SB 11.23.53 SB 11.23.54 SB 11.23.55 kas mai to Brahmā SB 12.13.20 kas mai unto Brahmā SB 12.13.19 kas mai unto Ka (Brahmājī) SB 3.4.18 kas mai whom SB 5.2.8 kas māt at whom SB 11.23.52 kas māt for what purpose SB 5.10.16 kas māt for what reason SB 10.90.24 kas māt for what reason, therefore CC Madhya 23.114 kas māt from what SB 3.14.3 kas māt from where CC Adi 4.125 kas māt how SB 8.23.7 SB 9.18.5 kas māt what for SB 1.18.40 kas māt what for, then SB 2.2.5 kas māt what is the reason SB 6.1.33 kas māt 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 kas miṃścit somewhere SB 10.69.27 kas miṃścit with some particular SB 10.57.23 kas min for what reason SB 7.10.52 kas min in what SB 11.5.19 kas min in which SB 1.4.3 SB 6.16.4 kas min cit sometimes, in some place SB 7.13.38 kas min cit sometimes, in some place SB 7.13.38 kas sa whose CC Madhya 2.42 kas tūrī and musk CC Antya 19.95 kas tūrikā musk CC Antya 19.92 kas ya belonging to whom SB 10.47.1-2 SB 3.20.34 kas ya by whom CC Antya 6.263 kas ya for what SB 1.14.7 SB 1.16.5 SB 1.4.10 SB 4.17.4 SB 5.12.5-6 kas ya for what reason SB 1.7.9 kas ya for whom SB 10.42.2 SB 7.15.40 kas ya for whose SB 10.24.3 kas ya in what respect SB 7.15.14 kas ya of Brahmā SB 3.12.52 kas ya of Dakṣa SB 4.5.24 SB 4.6.3 kas ya of Kaśyapa SB 4.6.40 kas ya of the living (Dakṣa) SB 4.7.8 kas ya of what CC Madhya 24.54 CC Madhya 8.147 CC Madhya 9.114 SB 10.16.36 kas ya of which SB 11.28.11 kas ya of which (family) SB 10.51.13 kas ya of whom SB 10.11.3 SB 11.28.10 SB 6.3.5 kas ya of whom SB 6.3.5 SB 8.16.19 SB 8.9.3 kas ya to whom CC Antya 17.51 kas ya what CC Antya 6.314 kas ya whose SB 10.46.47 SB 10.58.19 SB 10.66.25 SB 10.81.21-23 SB 4.13.2 kas ya whose SB 4.13.2 SB 4.25.26 SB 4.28.52 SB 7.1.34 SB 9.6.28 kas ya whose (son) SB 10.55.31 kas ya whose servants SB 6.1.33 kas ya with Dakṣa, the prajāpati SB 6.4.22 kas ya api of someone CC Adi 4.275 kas ya api of someone CC Adi 4.275 CC Adi 4.52 kas ya api of someone CC Adi 4.52 kas ya asi whose are you (whose disciple or son are you) SB 5.10.16 kas ya asi whose are you (whose disciple or son are you) SB 5.10.16 kas ya asi with whom are you related SB 9.20.11 kas ya asi with whom are you related SB 9.20.11 kas ya ca and (the pleasure) of Brahmā SB 10.13.18 kas ya ca and (the pleasure) of Brahmā SB 10.13.18 kas ya hetoḥ for what reason SB 6.7.1 kas ya hetoḥ for what reason SB 6.7.1 kas ya svit of anyone else Iso 1 kas ya svit of anyone else Iso 1 SB 8.1.10 kas ya svit of anyone else SB 8.1.10 kas ya svit someone else's CC Madhya 25.101 kas ya svit someone else's CC Madhya 25.101 kas yacit after some (time) SB 9.3.11 kas yacit anyone's BG 5.15 kas yacit for someone SB 4.6.45 kas yacit of a certain SB 10.64.16 kas yacit of any CC Antya 1.150 kas yacit of anyone SB 10.1.44 SB 10.49.20 kas yācit of one of the gopīs SB 10.30.15 kas yacit of some SB 5.9.1-2 kas yacit of someone SB 11.23.26 SB 9.11.8 kas yacit of someone (the devotee) CC Adi 4.45 kas yacit one of them CC Madhya 8.84 kas yacit hetoḥ for any reason or other SB 11.22.39 kas yacit hetoḥ for any reason or other SB 11.22.39 kas yāḥ of one certain gopī SB 10.30.27 kas yāḥ of which woman SB 9.14.20 kas yāḥ whose SB 4.25.42 kas yāñcit in some SB 5.8.6 kas yāñcit of one of them SB 10.30.19 kas yāścana certain SB 1.5.23 kas yāścit to a certain gopī SB 10.33.12 adhyātmikas ya spiritual methods leading to devotional service SB 2.8.19 aikāntikas ya ultimate BG 14.27 akas māt by accident SB 5.25.11 ākas mikena vidhinā by the unexpected law of providence SB 5.9.13 alokas ya and of the land not inhabited by living entities SB 5.20.36 brahma-aṃśakas ya of the partial expansion of the Absolute Truth SB 12.4.32 śrīvatsa-ańkas ya of the Lord, who bears the mark Śrīvatsa SB 3.19.34 anuvikas at blossoming SB 3.15.17 mama arbhakas ya of my child SB 10.8.40 sva-arbhakas ya of her own son SB 10.9.15 māyā-arbhakas ya of the boys made by Kṛṣṇa's māyā SB 10.13.15 arkas ya of the sun globe SB 5.22.8 arkas ya of the sun SB 5.22.12 arkas ya of Arka SB 6.6.13 arkas ya of the sunlike CC Madhya 24.1 arūpakas ya of You, who possess no material form SB 7.9.47 āryakas ya of Āryaka SB 8.13.26 tasya bālakas ya of the small baby Kṛṣṇa SB 10.7.10 bālakas ya of the boy SB 10.26.2 bhūḥ-lokas ya of the earthly planets SB 3.7.26 brahma-aṃśakas ya of the partial expansion of the Absolute Truth SB 12.4.32 darbhakas ya of Darbhaka SB 12.1.5 dhenukas ya of Dhenuka SB 10.15.36 dhenukas ya of Dhenuka SB 12.12.30 diva-okas aḥ the demigods (who inhabit the higher planets) SB 3.17.1 diva-okas aḥ all the demigods SB 4.13.33 diva-okas ām of the demigods SB 4.21.13 diva-okas aḥ the demigods SB 7.2.9 diva-okas ām of the inhabitants of the upper planetary system SB 8.17.28 diva-okas ām of the demigods SB 8.21.21 diva-okas ām and inhabitants of heaven SB 10.33.33 diva-okas aḥ the residents of heaven SB 10.52.28 diva-okas ām of the demigods SB 10.85.55-56 diva-okas ām on the part of the inhabitants of heaven SB 12.12.20 diva-okas ām of the demigods CC Adi 1.73-74 diva-okas aḥ the residents of heaven MM 46 sa-divaukas aḥ along with the demigods SB 4.5.18 divaukas aḥ all the demigods SB 7.4.29 divaukas aḥ the demigods SB 10.4.34 divaukas ām of the denizens of the upper planetary systems SB 8.5.34 divaukas ām to all the denizens of heaven SB 10.11.51 divaukas ām all the demigods SB 10.12.33 dvārakā-okas ām the inhabitants of Dvārakā SB 1.11.25 dvārakā-okas aḥ the residents of Dvārakā SB 10.55.39 dvārakā-okas aḥ the residents of Dvārakā SB 10.56.35 dvārakā-okas ām for the residents of Dvārakā SB 10.57.30 dvārakā-okas aḥ the residents of Dvārakā SB 10.64.44 dvārakā-okas aḥ the residents of Dvārakā SB 10.66.35 dvārakā-okas aḥ inhabitants of Dvārakā SB 10.85.23 dvārakā-okas aḥ the inhabitants of Dvārakā SB 11.1.20 jambū-dvīpa-okas aḥ the inhabitants of Jambūdvīpa SB 5.2.1 kuśa-dvīpa-okas aḥ the inhabitants of the island known as Kuśadvīpa SB 5.20.16 eka-ekas yām in each and every one of them SB 3.3.9 eka-ekas ya of each one SB 4.27.9 eka-ekas ya of each one SB 4.28.31 eka-ekas min in each island SB 5.1.33 eka-ekas min in one after another SB 5.22.15 eka-ekas min in one after another SB 5.22.16 eka-ekas min upon each one SB 10.63.18 eka-ekas yām in each one of them SB 10.90.31 eka-ekas mai to each of them SB 12.6.51 eka-ekas mai to each of them SB 12.6.51 ekas māt from that one ornament SB 11.9.8 ekas māt from one SB 11.9.31 ekas min in one BG 18.22 ekas min simultaneously SB 3.3.8 ekas min alone SB 4.27.17 eka-ekas min in each island SB 5.1.33 eka-ekas min in one after another SB 5.22.15 eka-ekas min in one after another SB 5.22.16 ekas min on one SB 5.25.2 ekas min one SB 10.14.43 ekas min in one SB 10.42.38 ekas min same SB 10.59.42 eka-ekas min upon each one SB 10.63.18 ekas min in one (element) SB 11.22.8 ekas ya of one (Yakṣa) SB 4.11.9 eka-ekas ya of each one SB 4.27.9 eka-ekas ya of each one SB 4.28.31 ekas ya of one SB 5.10.5 ekas ya of the one SB 10.74.4 ekas ya of the one SB 11.11.4 ekas ya one CC Adi 1.75 ekas ya of one person CC Antya 1.142 eka-ekas yām in each and every one of them SB 3.3.9 ekas yām born from one wife SB 9.24.5 eka-ekas yām in each one of them SB 10.90.31 hṛta-okas aḥ whose abodes were taken by Hiraṇyakaśipu SB 7.8.26 indraprastha-okas ām of the residents of Indraprastha SB 10.58.12 jala-okas aḥ the crocodile, whose home is the water SB 8.2.30 jala-okas ām like an aquatic SB 8.24.27 jala-okas aḥ aquatic animals SB 10.40.15 jala-okas aḥ of a resident of the water SB 10.49.22 jalaukas ām of the aquatics SB 1.15.25-26 jambū-dvīpa-okas aḥ the inhabitants of Jambūdvīpa SB 5.2.1 jīva-lokas ya of the conditioned living beings SB 1.7.24 jīva-lokas ya of the planets inhabited by the living entities SB 3.10.9 jīva-lokas ya for the people in general SB 3.29.3 jīva-lokas ya of this material world SB 6.3.4 jīva-lokas ya of this material world SB 7.3.31 kanakas ya of gold SB 10.87.26 kāruṇikas ya of you, who are very kind SB 2.5.9 kāruṇikas ya of persons celebrated as very merciful SB 8.20.10 kuśa-dvīpa-okas aḥ the inhabitants of the island known as Kuśadvīpa SB 5.20.16 lokas ya of the people BG 5.14 lokas ya of all the world BG 11.43 lokas ya of all people SB 1.3.40 lokas ya of all living beings SB 1.4.12 lokas ya of the general mass of men SB 1.7.6 jīva-lokas ya of the conditioned living beings SB 1.7.24 lokas ya of all people SB 2.4.15 lokas ya of the world SB 3.5.34 bhūḥ-lokas ya of the earthly planets SB 3.7.26 jīva-lokas ya of the planets inhabited by the living entities SB 3.10.9 lokas ya to the world SB 3.17.3 lokas ya for the people SB 3.24.35 lokas ya of the universe SB 3.25.9 jīva-lokas ya for the people in general SB 3.29.3 lokas ya of the living entities SB 3.29.5 nara-lokas ya human birth SB 3.30.34 lokas ya of the common man SB 4.4.15 lokas ya of the people in general SB 4.14.8 lokas ya of the people in general SB 4.14.39-40 lokas ya of men SB 5.6.19 lokas ya to people in general SB 5.9.3 lokas ya of the living entities SB 5.26.1 jīva-lokas ya of this material world SB 6.3.4 tri-lokas ya of the three worlds SB 6.19.14 jīva-lokas ya of this material world SB 7.3.31 lokas ya of the people in general SB 7.13.19 lokas ya all the demigods and men SB 8.4.5 lokas ya of all the world SB 8.7.35 lokas ya of the people in general SB 8.16.4 sarva-lokas ya of all planets and their inhabitants SB 8.24.52 lokas ya of the people in general SB 9.24.36 lokas ya of all living entities SB 10.2.29 lokas ya especially of this martya-loka, the planet earth SB 10.3.21 nṛ-lokas ya within this material world of living entities SB 10.3.31 sādhu-lokas ya of the saintly persons SB 10.4.44 sarva-lokas ya of everyone SB 10.10.34-35 nṛ-lokas ya of mankind SB 10.51.23-26 lokas ya of the world SB 10.64.23 sarva-lokas ya all those present SB 11.5.44 lokas ya of the people of the world CC Antya 3.181 lokas ya of the world MM 10 mama arbhakas ya of my child SB 10.8.40 trai-māsikas ya of one who is only three months old SB 2.7.27 māyā-arbhakas ya of the boys made by Kṛṣṇa's māyā SB 10.13.15 nabha-okas aḥ the inhabitants of the sky, or the birds SB 2.6.13-16 nabha-okas aḥ birds SB 2.10.37-40 nara-lokas ya human birth SB 3.30.34 narakas ya of hell BG 16.21 narakas ya of Narakāsura SB 10.37.15-20 narakas ya of Bhauma SB 10.59.21 narakas ya of the demon Naraka SB 10.67.2 nikas ila fructified CC Adi 9.13-15 nirupādhikas ya without any material designation SB 8.12.8 nṛ-lokas ya within this material world of living entities SB 10.3.31 nṛ-lokas ya of mankind SB 10.51.23-26 vana-okas ā who is living in the forest SB 10.4.36 nabha-okas aḥ the inhabitants of the sky, or the birds SB 2.6.13-16 nabha-okas aḥ birds SB 2.10.37-40 diva-okas aḥ the demigods (who inhabit the higher planets) SB 3.17.1 vana-okas aḥ living in the forest SB 4.9.20-21 diva-okas aḥ all the demigods SB 4.13.33 jambū-dvīpa-okas aḥ the inhabitants of Jambūdvīpa SB 5.2.1 vana-okas aḥ the inhabitants of the forest SB 5.19.7 kuśa-dvīpa-okas aḥ the inhabitants of the island known as Kuśadvīpa SB 5.20.16 okas aḥ who have their abodes SB 6.4.19 vana-okas aḥ behaving exactly like an animal in the jungle SB 7.2.7-8 diva-okas aḥ the demigods SB 7.2.9 vraja-okas aḥ village cowherd men SB 7.7.54 hṛta-okas aḥ whose abodes were taken by Hiraṇyakaśipu SB 7.8.26 pura-okas aḥ being the inhabitants of the above-mentioned three residential airplanes SB 7.10.59 jala-okas aḥ the crocodile, whose home is the water SB 8.2.30 salila-okas aḥ because I am a big aquatic SB 8.24.22 vraja-okas aḥ inhabitants of Vraja SB 10.6.33 vraja-okas aḥ the inhabitants of Vrajabhūmi in distant places SB 10.6.41 vraja-okas aḥ to the inhabitants of Vraja SB 10.7.6 vraja-okas aḥ all the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.15 vana-okas aḥ the residents of the forest SB 10.15.7 vraja-okas aḥ the people of Vṛndāvana SB 10.17.20 vraja-okas aḥ the people of Vraja SB 10.17.22 okas aḥ the residents SB 10.20.13 vana-okas aḥ the aborigine girls of the forest SB 10.20.27 vraja-okas aḥ to the boys of Vraja SB 10.22.30 vana-okas aḥ dwelling in the forests SB 10.24.24 vana-okas aḥ residents of the forest SB 10.24.37 vraja-okas aḥ O residents of Vraja SB 10.25.20 vraja-okas aḥ the residents of Vraja SB 10.25.29 vraja-okas aḥ the residents of Vraja SB 10.26.24 vraja-okas aḥ the cowherd men of Vraja SB 10.33.37 vraja-okas aḥ the inhabitants of Vraja SB 10.34.19 vana-okas aḥ to the residents of the forest SB 10.38.15 jala-okas aḥ aquatic animals SB 10.40.15 vraja-okas aḥ the inhabitants of Vraja SB 10.41.8 vraja-okas aḥ the residents of Vraja SB 10.46.47 jala-okas aḥ of a resident of the water SB 10.49.22 diva-okas aḥ the residents of heaven SB 10.52.28 pura-okas aḥ the residents of the city SB 10.53.39 dvārakā-okas aḥ the residents of Dvārakā SB 10.55.39 dvārakā-okas aḥ the residents of Dvārakā SB 10.56.35 dvārakā-okas aḥ the residents of Dvārakā SB 10.64.44 dvārakā-okas aḥ the residents of Dvārakā SB 10.66.35 dvārakā-okas aḥ inhabitants of Dvārakā SB 10.85.23 dvārakā-okas aḥ the inhabitants of Dvārakā SB 11.1.20 okas aḥ of one dwelling, a vānaprastha SB 11.18.42 diva-okas aḥ the residents of heaven MM 46 dvārakā-okas ām the inhabitants of Dvārakā SB 1.11.25 okas ām of the inhabitants SB 2.8.15 vraja-okas ām by the inhabitants of the land of Vṛndāvana SB 3.2.28 rasā-okas ām of the inhabitants of the lower regions SB 3.18.3 rasā-okas ām of the inhabitants of Rasātala SB 3.18.11 diva-okas ām of the demigods SB 4.21.13 diva-okas ām of the inhabitants of the upper planetary system SB 8.17.28 diva-okas ām of the demigods SB 8.21.21 jala-okas ām like an aquatic SB 8.24.27 vraja-okas ām of the inhabitants of Gokula SB 10.6.4 vraja-okas ām to all the inhabitants of Vraja SB 10.11.37 vraja-okas ām of the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.12 vraja-okas ām for the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.36 vraja-okas ām of all the inhabitants of Vraja, Vṛndāvana SB 10.13.26 vraja-okas ām of the inhabitants of Vrajabhūmi SB 10.14.32 vana-okas ām for the residents of the forest SB 10.18.5 vana-okas ām for all those present in the forest SB 10.19.7 vraja-okas ām the residents of Vraja SB 10.24.12 okas ām who dwell SB 10.25.3 vraja-okas ām the residents of Vraja SB 10.26.13 okas ām for those who dwell SB 10.31.18 okas ām belonging to the inhabitants SB 10.33.3 diva-okas ām and inhabitants of heaven SB 10.33.33 vraja-okas ām for the residents of Vraja SB 10.47.55 vraja-okas ām for the residents of Vraja SB 10.47.56 vraja-okas ām of the residents of Vraja SB 10.47.69 pura-okas ām for the inhabitants of the city SB 10.54.60 dvārakā-okas ām for the residents of Dvārakā SB 10.57.30 indraprastha-okas ām of the residents of Indraprastha SB 10.58.12 diva-okas ām of the demigods SB 10.85.55-56 okas ām of those who possess material bodies SB 10.87.14 okas ām whose residents SB 11.4.16 diva-okas ām on the part of the inhabitants of heaven SB 12.12.20 diva-okas ām of the demigods CC Adi 1.73-74 vraja-okas ām of the inhabitants of Vrajabhūmi CC Madhya 6.149 okas ām of the embodied living entities CC Madhya 15.180 pauṇḍrakas ya of Pauṇḍraka SB 10.37.15-20 pauṇḍrakas ya of Pauṇḍraka SB 10.66.7 pauṇḍrakas ya Pauṇḍraka SB 10.78.1-2 pāvakas ya of fire CC Madhya 20.113 poṣakas ya of the maintainer SB 4.14.10 prahetiḥ puñjikas thalī Praheti and Puñjikasthalī SB 12.11.34 pukkas e in the outcaste of the Pukkasa tribe SB 11.29.13-14 pulkas aḥ a caṇḍāla SB 9.21.10 pulkas akaḥ a caṇḍāla, one who is less than a śūdra SB 6.13.8-9 pulkas āya unto the low-class caṇḍāla SB 9.21.14 prahetiḥ puñjikas thalī Praheti and Puñjikasthalī SB 12.11.34 puñjikas thalyāḥ of the Apsarā named Puñjikasthalī SB 12.8.26-27 puṇya-ślokas ya of the great pious king SB 1.8.32 puṇya-ślokas ya of one whose glories are sung by Vedic hymns SB 1.14.1 puṇya-ślokas ya of the Personality of Godhead SB 1.14.6 puṇya-ślokas ya of sacred renown SB 4.12.48 pura-okas aḥ being the inhabitants of the above-mentioned three residential airplanes SB 7.10.59 pura-okas aḥ the residents of the city SB 10.53.39 pura-okas ām for the inhabitants of the city SB 10.54.60 rajakas ya of the washerman SB 10.41.37 rasā-okas ām of the inhabitants of the lower regions SB 3.18.3 rasā-okas ām of the inhabitants of Rasātala SB 3.18.11 sa-divaukas aḥ along with the demigods SB 4.5.18 sādhu-lokas ya of the saintly persons SB 10.4.44 salila-okas aḥ because I am a big aquatic SB 8.24.22 sāmāsikas ya of compounds BG 10.33 sarva-lokas ya of all planets and their inhabitants SB 8.24.52 sarva-lokas ya of everyone SB 10.10.34-35 sarva-lokas ya all those present SB 11.5.44 puṇya-ślokas ya of the great pious king SB 1.8.32 puṇya-ślokas ya of one whose glories are sung by Vedic hymns SB 1.14.1 puṇya-ślokas ya of the Personality of Godhead SB 1.14.6 puṇya-ślokas ya of sacred renown SB 4.12.48 uttama-ślokas ya who is praised with excellent verses SB 5.1.5 śrīvatsa-ańkas ya of the Lord, who bears the mark Śrīvatsa SB 3.19.34 sūcakas ya of the identifier SB 1.17.22 śukas ya of Śukadeva SB 12.12.6 sva-arbhakas ya of her own son SB 10.9.15 svārasikas ya spontaneous CC Antya 1.150 syamantakas ya named Syamantaka SB 10.37.15-20 tasya bālakas ya of the small baby Kṛṣṇa SB 10.7.10 trai-māsikas ya of one who is only three months old SB 2.7.27 tri-lokas ya of the three worlds SB 6.19.14 upāsakas ya of one who is worshiping SB 11.15.31 utańkas ya of the great sage Utańka SB 9.6.22 uttama-ślokas ya who is praised with excellent verses SB 5.1.5 vikas ita-vadanāḥ with bright faces SB 5.9.14 vikas at-vaktram his smiling face SB 7.5.21 vana-okas aḥ living in the forest SB 4.9.20-21 vana-okas aḥ the inhabitants of the forest SB 5.19.7 vana-okas aḥ behaving exactly like an animal in the jungle SB 7.2.7-8 vana-okas ā who is living in the forest SB 10.4.36 vana-okas aḥ the residents of the forest SB 10.15.7 vana-okas ām for the residents of the forest SB 10.18.5 vana-okas ām for all those present in the forest SB 10.19.7 vana-okas aḥ the aborigine girls of the forest SB 10.20.27 vana-okas aḥ dwelling in the forests SB 10.24.24 vana-okas aḥ residents of the forest SB 10.24.37 vana-okas aḥ to the residents of the forest SB 10.38.15 ākas mikena vidhinā by the unexpected law of providence SB 5.9.13 vikas at blossoming SB 3.9.21 vikas at-vaktram his smiling face SB 7.5.21 vikas at glittering SB 8.8.24 vikas at manifesting SB 9.10.31 vikas at blooming SB 10.32.11-12 vikas at blossoming SB 10.75.16 vikas ita-vadanāḥ with bright faces SB 5.9.14 vikas ita exhibited CC Antya 16.148 vraja-okas ām by the inhabitants of the land of Vṛndāvana SB 3.2.28 vraja-okas aḥ village cowherd men SB 7.7.54 vraja-okas ām of the inhabitants of Gokula SB 10.6.4 vraja-okas aḥ inhabitants of Vraja SB 10.6.33 vraja-okas aḥ the inhabitants of Vrajabhūmi in distant places SB 10.6.41 vraja-okas aḥ to the inhabitants of Vraja SB 10.7.6 vraja-okas ām to all the inhabitants of Vraja SB 10.11.37 vraja-okas ām of the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.12 vraja-okas aḥ all the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.15 vraja-okas ām for the inhabitants of Vrajabhūmi, Vṛndāvana SB 10.12.36 vraja-okas ām of all the inhabitants of Vraja, Vṛndāvana SB 10.13.26 vraja-okas ām of the inhabitants of Vrajabhūmi SB 10.14.32 vraja-okas aḥ the people of Vṛndāvana SB 10.17.20 vraja-okas aḥ the people of Vraja SB 10.17.22 vraja-okas aḥ to the boys of Vraja SB 10.22.30 vraja-okas ām the residents of Vraja SB 10.24.12 vraja-okas aḥ O residents of Vraja SB 10.25.20 vraja-okas aḥ the residents of Vraja SB 10.25.29 vraja-okas ām the residents of Vraja SB 10.26.13 vraja-okas aḥ the residents of Vraja SB 10.26.24 vraja-okas aḥ the cowherd men of Vraja SB 10.33.37 vraja-okas aḥ the inhabitants of Vraja SB 10.34.19 vraja-okas aḥ the inhabitants of Vraja SB 10.41.8 vraja-okas aḥ the residents of Vraja SB 10.46.47 vraja-okas ām for the residents of Vraja SB 10.47.55 vraja-okas ām for the residents of Vraja SB 10.47.56 vraja-okas ām of the residents of Vraja SB 10.47.69 vraja-okas ām of the inhabitants of Vrajabhūmi CC Madhya 6.149 vṛkas ālā-vṛka from wolves and dogs SB 5.8.12 vṛkas ālā-vṛka from wolves and dogs SB 5.8.12
DCS with thanks
107 results
kas noun (masculine) [gramm.] root kasFrequency rank 48938/72933 kas a noun (masculine) a touch stone (Monier-Williams, Sir M. (1988))
[gramm.] root kasFrequency rank 48939/72933 kas ana noun (masculine) cough (Monier-Williams, Sir M. (1988))Frequency rank 27447/72933 kas anā noun (feminine) a kind of venomous snake (or spider) (Monier-Williams, Sir M. (1988))Frequency rank 33914/72933 kas eru noun (feminine) Frequency rank 11582/72933 kas erukā noun (masculine feminine) Frequency rank 12441/72933 kas ka noun (masculine) [gramm.] the word kaskaFrequency rank 48942/72933 kas māt indeclinable where from? whence? why? wherefore? (Monier-Williams, Sir M. (1988))Frequency rank 1932/72933 kas tambhī 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 kas tapas adjective ?Frequency rank 48943/72933 kas tāra noun (neuter) tinFrequency rank 48944/72933 kas tūrikā 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 kas tūrī 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 kas tūrīmallikā noun (feminine) a species of jasmine (Monier-Williams, Sir M. (1988))Frequency rank 48945/72933 kas un noun (masculine) [gramm.] as (as an infinitive)Frequency rank 21047/72933 kas ā noun (feminine) a whip (Monier-Williams, Sir M. (1988))Frequency rank 48940/72933 kas ārikā noun (feminine) a kind of insectFrequency rank 48941/72933 akas māt 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 anīkas tha 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 anokas ārin adjective Frequency rank 43417/72933 ambaraukas noun (masculine) a god (Monier-Williams, Sir M. (1988))Frequency rank 44686/72933 arkas uta noun (masculine) name of Karṇa (Monier-Williams, Sir M. (1988))Frequency rank 44899/72933 arkas ūnu noun (masculine) name of Yama (Monier-Williams, Sir M. (1988))
the planet Saturn (Monier-Williams, Sir M. (1988))Frequency rank 44900/72933 aśmakas umantu noun (masculine) name of a ṣi (Monier-Williams, Sir M. (1988))Frequency rank 45630/72933 ākas mika 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 udakas parśana noun (neuter) ablution (Monier-Williams, Sir M. (1988))
the act of touching water (Monier-Williams, Sir M. (1988))Frequency rank 47248/72933 ekas aptati noun (feminine) 71 (Monier-Williams, Sir M. (1988))Frequency rank 12872/72933 ekas aptatitama adjective the 71stFrequency rank 27273/72933 ekas ara noun (masculine) name of a pharmacological vargaFrequency rank 48007/72933 ekas āla noun (neuter) name of a place (Monier-Williams, Sir M. (1988))Frequency rank 48008/72933 ekas āhasa noun (masculine) name of a serpent which was burnt in Janamejayas sarpasattraFrequency rank 48009/72933 ekas tha 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 ekas thatā noun (feminine) Frequency rank 48010/72933 kanakas undara noun (masculine) a kind of alchemical preparationFrequency rank 16645/72933 kanakas tambhā noun (feminine) "having a golden stem" (Monier-Williams, Sir M. (1988))
species of Musa (Monier-Williams, Sir M. (1988))Frequency rank 48475/72933 kākas iṃhī noun (feminine) name of a plantFrequency rank 48995/72933 kākas auvarcala noun (neuter) kācalavaṇaFrequency rank 48996/72933 kākas phūrja 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 kīkas a 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 kīkas aka noun (neuter) a boneFrequency rank 49503/72933 kaikas ī noun (feminine) name of a daughter of the Rākṣasa Sumālin (Monier-Williams, Sir M. (1988))Frequency rank 14838/72933 kroḍakas eruka noun (masculine) Cyperus rotundus (Monier-Williams, Sir M. (1988))Frequency rank 50388/72933 cikkas a noun (masculine neuter) barley powder
barley-meal (Monier-Williams, Sir M. (1988))Frequency rank 52268/72933 janakas utā 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 jalaukas ā noun (masculine feminine neuter) a leech (Monier-Williams, Sir M. (1988))Frequency rank 35154/72933 tarkas aṃgraha 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 tilvakas arpis noun (neuter) a kind of medicineFrequency rank 53603/72933 tridivaukas noun (masculine) a godFrequency 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 divaukas a 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 narakas ā noun (feminine) the indigo plant (Ray, Rasārṇava)Frequency rank 36110/72933 narakas tha adjective living or being in hell (Monier-Williams, Sir M. (1988))Frequency rank 55704/72933 nākas ad noun (masculine) a deity (Monier-Williams, Sir M. (1988))
name of 9 Ekāhas (Monier-Williams, Sir M. (1988))Frequency rank 28592/72933 pukkas ī noun (feminine) kalikā or kālikā (Monier-Williams, Sir M. (1988))
the indigo plant (Monier-Williams, Sir M. (1988))Frequency rank 36959/72933 pukkas a noun (masculine) Frequency rank 21743/72933 puñjikas thalā noun (feminine) name of an ApsarasFrequency rank 15892/72933 puraukas noun (masculine) an inhabitant of a town or of Tripura (Monier-Williams, Sir M. (1988))Frequency rank 58243/72933 pulkas ī noun (feminine) a Pulkasa womanFrequency rank 58257/72933 pulkas a 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 markas phoṭī noun (feminine) a kind of rasaudhīFrequency rank 61564/72933 mauktikas ū noun (feminine) Frequency rank 62660/72933 mūtraukas āda 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 rakas ā noun (feminine) a form of leprosy (Monier-Williams, Sir M. (1988))Frequency rank 22102/72933 rasacandraukas a noun (masculine) Frequency rank 63447/72933 rasaukas noun (neuter) Frequency rank 38696/72933 rājakas eru noun (masculine feminine) Cyperus Rotundus (Monier-Williams, Sir M. (1988))Frequency rank 38709/72933 latākas tūrikā noun (feminine) a kind of aromatic medicinal plant (Monier-Williams, Sir M. (1988))
musk-creeper (Monier-Williams, Sir M. (1988))Frequency rank 38869/72933 lokas ākṣin noun (masculine) universal witness (said of Brahman) (Monier-Williams, Sir M. (1988))
[rel.] name of ViṣṇuFrequency rank 29995/72933 lokas āraṅga noun (masculine) name of Viṣṇu (Monier-Williams, Sir M. (1988))
[rel.] name of ŚivaFrequency rank 64274/72933 lokas īmātivartin 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 lokas thiti 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 valmīkas ambhavā noun (feminine) a kind of cucumber (Monier-Williams, Sir M. (1988))Frequency rank 64823/72933 vasvokas ārā noun (feminine) name of a river (Monier-Williams, Sir M. (1988))Frequency rank 39138/72933 vasvaukas ārā 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 vākas atṛṇa noun (masculine) mukundaFrequency rank 64996/72933 vāryokas noun (feminine) a leech (Monier-Williams, Sir M. (1988))Frequency rank 39239/72933 vāsakas ajjā 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 vikas ā noun (feminine) māṃsarohiṇī (Monier-Williams, Sir M. (1988))
Bengal madder (Monier-Williams, Sir M. (1988))Frequency rank 16109/72933 vikas a noun (masculine) Boerhavia Procumbens
the moon (Monier-Williams, Sir M. (1988))Frequency rank 65352/72933 vikas ana noun (neuter) Frequency rank 65353/72933 vikas varā noun (feminine) a Punar-navā with red flowersFrequency rank 65354/72933 vikas vara 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 viśokas aptamī noun (feminine) a kind of Vrata on a SaptamīFrequency rank 30278/72933 vṛkas thala noun (neuter) name of a village (Monier-Williams, Sir M. (1988))Frequency rank 18482/72933 vṛṣabhaikas ahasrā 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 śakas ṛṣṭā noun (feminine) a kind of plantFrequency rank 67054/72933 śīrṣakas tha 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 śukas ārikāpralāpana noun (neuter) instruction about parrot and Maina birds (one of the 64 arts) (Monier-Williams, Sir M. (1988))Frequency rank 40084/72933 śulkas thāna 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 ślokas thāna noun (neuter) Frequency rank 40240/72933 salilaukas adjective dwelling or living in water (Monier-Williams, Sir M. (1988))Frequency rank 69546/72933 saṃkas uka 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 oceanFrequency rank 70233/72933 sāṃyātrikas abha noun (masculine) name of a manFrequency 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 Medical Dictionary Dr. Potturu with thanks
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aṣṭāngsangraha
an eloborate medical compendium authord by Vagbhata, 5th Century synthesizing both Carakasamhita and Suśrutasamhita.
bhaṭṭārahariscandra
author of Carakanyāsa, a commentary on Carakasamhita, Century 6 or 7 th Century
brahmadeva
commentator of Carakasamhita and Suśrutasamhita (10-11th Century ).
cakrapāṇi
āyurveda physician of Bengal in 11th Century , author of Āyurveda dīpika, a commentary on Carakasamhita.
jalpakalpataru
a commentary on Carakasamhita by Gangadhara Ray (1789-1885) of Bengal.
jejjaṭa
author of Nirantarapadavyākhya, a commentary on Carakasamhita (9th Century )
kalpasthāna
section on pharmaceutics in Carakasamhita
karkaru
Plant winter melon, Beninkasa cerifera.
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).
siddhisthāna
place of felicity; part of Carakasamhita contributed by Driḍhabala.
svāmikumāra
authored Carakapanjika, a commentary on Carakasamhita; he was a buddhist.
vimāna
science of measures and proportion; vimāna sthāna part of Carakasamhita.
Wordnet Search
"kas" has 125 results.
kas
sahasā, akas māt, āpātataḥ, añjasā, muhuḥ, sakṛt
vinā kamapi saṅketam।
gṛhāt nirgateṣu asmāsu sahasā eva varṣā prārabhata।
kas
kāñcanakandaraḥ, kanakas thalī
suvarṇasya kandaraḥ।
karnāṭakaprānte naike kāñcanakandarāḥ santi।
kas
lokopakāraḥ, janakalyāṇam, janasevā, lokahitam, lokas evā
janānāṃ hitārthā kṛtā kriyā।
lokopakāraṃ kṛtvā ahaṃ sukham anubhavāmi।
kas
nāsikaveṇuḥ, nāsikavaṃśaḥ, nāsikavaṃśī, nāsikamuralī, nāsikas āneyī, nāsikas āneyikā, nāsikavivaranālikā, nāsikadarduraḥ, nāsikanandaḥ
vādyaviśeṣaḥ- vaṃśanālikayā nirmitaṃ tad suṣiravādyam yad aśiyākhaṇḍe keṣucana rāṣṭreṣu nāsikayā vādayati।
saḥ nāsikaveṇoḥ vādane nipuṇaḥ asti।
kas
pākas ādhanam, pākopakaraṇam
pākanirmāṇārthe upayuktaṃ sādhanam।
cullī iti ekaṃ pākasādhanam।
kas
kusumita, kusumavāna, puṣpita, praphulla, phullavat, puṣpin, vikas in, puṣpada
puṣpaiḥ yuktam।
sītāyāḥ udyāne naikāḥ puṣpitāḥ kṣupāḥ santi।
kas
asthi, asthikam, kulyam, haḍḍam, kīkas am
śarīrasthasaptadhātvantargatadhātuviśeṣaḥ yaḥ śvetaḥ kaṭhinataraśca।
śyāmasya vāmapādasya asthi bhagnam।
kas
sammilita, sañcita, upacita, samupacita, samūḍha, saṅgūḍha, sambhṛta, sambhūta, ekīkṛta, ekas tha, sannipatita, saṃhata, samaveta, saṅkalita
itastata ākṛṣya ekatra kṛtam nibandhanam ।
aiṣamaḥ kumbhamahāsammelane sammilitānāṃ janānāṃ dhāvaṃ dhāvaṃ jātam।
kas
vāstavikas thānam
yad sthānaṃ vastutaḥ asti।
himālayaparvataḥ iti ekaṃ vāstavikasthānam asti।
kas
kauśikas aṃhatam
paṭasūtre ācchāditasya suvarṇena rajatena vā kṛtam saṃhatam।
tasyāḥ śāṭīkāyāṃ śobhanīyaṃ kauśikasaṃhatam asti।
kas
śaṅkāśīla, śaṅkābuddhi, saṃśayaśīla, saṃśayabuddhi, sandigdhacitta, sandigdhamati, saṃśayālu, śaṅkin, aviśvāsī, kutarkaśīla, kutarkas vabhāva, apratyayī, kuhakacakita
yaḥ na viśvasīti।
saḥ śaṅkāśīlaḥ ataḥ tasya udbodhanena kim।
kas
prākṛtikas thānam
prakṛtyā vinirmitaṃ sthānam।
marusthalam iti ekaṃ prākṛtikasthānam।
kas
aprākṛtikas thānam
tat sthānaṃ yad prākṛtikaṃ nāsti।
vimānapattanam iti aprākṛtikasthānam।
kas
tarkagamya, tarkādhīna, tarkas aṃgata
yad tarkadṛṣṭyā ucitam।
eṣaḥ tarkagamyaḥ viṣayaḥ।
kas
śaṅkhaḥ, kambuḥ, kambojaḥ, abjaḥ, arṇobhavaḥ, pāvanadhvanāḥ, antakuṭilaḥ, mahānādaḥ, śvetaḥ, pūtaḥ, mukharaḥ, dīrghanādaḥ, bahunādaḥ, haripriyaḥ, kas ruḥ, daram, jalajaḥ, revaṭaḥ
jantuviśeṣaḥ, samudrodbhavajantuḥ।
śaṅkhaḥ jalajantuḥ asti। / bhaktatūryaṃ gandhatūryaṃ raṇatūryaṃ mahāsvanaḥ saṃgrāmapaṭahaḥ śaṅkhastathā cābhayaḍiṇḍima।
kas
kāyikas aṃracanā
śarīrasya jaṭilā saṃracanā।
tasya kāyikasaṃracanā atīva dṛḍhā asti।
kas
puṣpita, kusumita, praphullita, praphulita, smita, vikas ita
gātrāṇāṃ dalānāṃ vā anyonyaviśleṣaḥ।
sūryodaye padmaṃ phullaṃ bhavati।
kas
paurāṇikas trī
sā strī yasyāḥ varṇanaṃ purāṇeṣu dhārmikagrantheṣu prāpyate।
gāndhārī kuntī paurāṇikastriyau staḥ।
kas
saṅgrahālayaḥ, kautukāgāraḥ, kautukālayaḥ, kautukas aṅgrahālayaḥ, durlabhadravyāgāram
durlabhavastusaṅgrahasthānam।
asmin saṅgrahālaye mugalakālīnavastūnāṃ saṅgrahaḥ asti।
kas
kas tūrī, 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, vikas aḥ, 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
kas tūrīmṛgaḥ, gandhamṛgaḥ, puṣkalakaḥ
śītapradeśe vartamānaḥ mṛgaḥ yasmāt kastūrī prāpyate।
kastūrīmṛgaḥ kastūrīgandhena muhyati।
kas
ākas mika, anapekṣita, acintita, apratyāśita
akasmād udbhavam।
sohanasya ākasmikena mṛtyunā āghātitam tasya gṛham।
kas
kṣubh, vikṣubh, saṃkṣubh, akas māt kṣubh, ākas mikatrāsaṃ kṛ, bībhatsaṃ jan
bhayopajanitaḥ kampanānukūlaḥ ākasmikaḥ vyāpāraḥ।
kvacit rātrau duḥsvapnaṃ dṛṣṭvā bālāḥ kṣubhyanti।
kas
vikas ita, unnata
yasya vardhanaṃ jātaṃ vā unnatiḥ jātā।
amerikā vikasitaṃ rāṣṭram।
kas
apuṣpita, avikas ita, mukulita, aphulla, asphuṭa
yaḥ puṣpitaḥ nāsti।
apuṣpitaṃ puṣpaṃ mā utpāṭaya।
kas
paurāṇikas thānam
tat sthānaṃ yasya varṇanaṃ dharmagrantheṣu prāpyate।
svargaḥ ekaṃ paurāṇikasthānam asti।
kas
sāmājikas ambandhaḥ
jīveṣu mukhyatvena janasya janaiḥ saha sambandhaḥ।
sāmājikajīvarūpeṇa asmākaṃ sāmājikasambandhāḥ samyak bhavituṃ arhanti।
kas
pākaśālā, rasavatī, pākas thānam, mahānasam
randhanagṛham।
sītā pākaśālāyām bhojanasāmagrīṃ svasthāne sthāpayati।
kas
vaitaraṇī, baitaranī, narakas thā
hindūdharmagrantheṣu varṇitā yamadvārasya samīpasthā ekā nadī।
janāḥ manyante yad maraṇād anantaraṃ dharmāvalambinaṃ puruṣaṃ vaitaraṇīṃ pāraṃ kartuṃ kāpi bādhā na bhavati।
kas
nikaṣaḥ, śāṇaḥ, śānaḥ, kas aḥ, ākaṣaḥ, kaṣaḥ, nikas aḥ, hemalaḥ
prastarabhedaḥ yena svarṇādīnāṃ guṇāḥ jñāyate;
svarṇakāraḥ nikaṣena suvarṇaparīkṣā karoti
kas
jalaukā, raktapā, jalaukas aḥ, jalūkā, jalākā, jaloragī, jalāyukā, jalikā, jalāsukā, jalajantukā, veṇī, jalālokā, jalaukas ī, jalaukas am, jalaukas ā, 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
kas anaḥ
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, arkas utā, 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, mastakas nehaḥ, mastuluṅgakaḥ
avayavaviśeṣaḥ, mastakasthaghṛtākārasnehaḥ।
mastiṣkasya racanā jaṭilā asti। / yakṣmaṃ śīrṣaṇyaṃ mastiṣkāt jihvāyā vivṛhāmi te।
kas
lokas abhā
prajābhiḥ nirvācitānāṃ pratinidhīnāṃ sabhā yā vidhānādīn racayati।
lokasabhāyāḥ pratinidhīnāṃ nirvācanaṃ janatā karoti।
kas
ārthikas ahāyatā, vittīyasahāyatā
arthasambandhī sahāyatā।
śreṣṭhinaḥ asya vidyālayasya kṛte ārthikasahāyatāyāḥ ghoṣaṇā kṛtā।
kas
vikas ita
yasya vikāsaḥ jātaḥ।
vikasitaṃ kamalaṃ taḍāgasya śobhāṃ vardhayati।
kas
paitṛkas ampatti
dāyādaiḥ prāptā sampattiḥ। etad bhavanaṃ rohitaḥ paitṛkasampattyāṃ prāptavān।
kas
saṃsad, lokas abhā
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, tryambakas akhā, guhyakeśvaraḥ, manuṣyadharmā, dhanadaḥ, dhanādhipaḥ, kinnareśaḥ, vaiśravaṇaḥ, paulastyaḥ, naravāhanaḥ, ekapiṅgaḥ, aiḍaviḍaḥ, śrīdaḥ, puṇyajaneśvaraḥ
yakṣānāṃ rājā yaḥ indrasya kośādhyakṣaḥ asti।
kuberaḥ rāvaṇasya bhrātā āsīt।
kas
mañjiṣṭhā, vikas ā, 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
vāsantikas asyam
vasante lūyamānaṃ dhānyam।
godhūmādīni vāsantikasasyāni santi।
kas
lokas evā, janasevā
janānāṃ hitāya sevārūpeṇa kriyamāṇaṃ kāryam।
madaraṭeresāmahodayayā ājīvanaṃ lokasevā kṛtā।
kas
lokas evā, janasevā
sā vṛttiḥ saḥ udyogaḥ vā yaḥ janānāṃ hitāya bhavati।
ārakṣakāḥ nyāyādhīśāḥ ca lokasevāyai niyujyante।
kas
lokas evā-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
śulkas thānam
tat sthānaṃ yatra bahiḥ āgateṣu vastuṣu śulkaṃ grahītuṃ kecana janāḥ vasanti।
mayā śulkasthāne dviśatakāni rupyakāṇi śulkaṃ dattam।
kas
ṛṇātmakas aṅkhyā
gaṇite śūnyāt nyūnā saṅkhyā।
ṛṇapañca iti ekā ṛṇātmakasaṅkhyā asti।
kas
dhanātmakas aṅkhyā
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 vṛścikas ya 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, kas māt kāraṇāt, kena kāraṇena, kiṃ prayojanena
kena hetunā।
kimarthaṃ mayā bhavadbhyaḥ kathanīyam kutra gacchāmi aham iti।
kas
turkas thānaḥ
madhyāśiyākhaṇḍe vartamānaḥ deśaḥ।
turkasthānaḥ pūrvapaścimayoḥ paṇyakendram āsīt।
kas
pākistānīya, pākas tānīyā
pākistānasya nivāsī।
bhāratapākistānayoḥ sīmolaṅghanaṃ kurvantaḥ naike pākistānīyāḥ gṛhītāḥ।
kas
ekas aptati
ekādhikaṃ saptatiḥ abhidheyā।
mama kanyā pratiśate ekasaptatiḥ aṅkān prāptavatī।
kas
ekas aptatitama
gaṇanāyāṃ ekasaptateḥ sthāne āgataḥ।
paśyatu mayā ekasaptatitamā kapardikā prāptā।
kas
ekas aptatiḥ
saptateḥ ekasya ca yogena prāptā saṃkhyā।
pañcāśataḥ ekaviṃśateḥ ca yogaḥ bhavati ekasaptatiḥ।
kas
viplavaḥ, saṃtrāsaḥ, santrāsaḥ, trāsaḥ, samudvegaḥ, mahāsādhvasam, ākas mikabhayam
yat janeṣu bhayaṃ janayati yena tāvān mahān tumulaḥ। viplavaḥ, saṃtrāsaḥ, santrāsaḥ, trāsaḥ, samudvegaḥ, mahāsādhvasam, ākasmikabhayam;
yadā lohasuṣyāḥ sīsakagolikā nisṛtā tadā paṇyavīthikāyāṃ viplavaḥ jātaḥ।
kas
karṇakas annipātaḥ
sannipātarogaviśeṣaḥ।
karṇakasannipāte karṇau badhirau bhavataḥ।
kas
vikas , phulla, sphuṭ
puṣpitānukūlaḥ vyāpāraḥ।
sarṣapaḥ kṣetre vikasati।
kas
aṅkas ūciḥ, aṅkānukramaṇikā
sā sūciḥ yasyāṃ khelāyāṃ pratispardhibhiḥ prāptāḥ aṅkāḥ likhyante।
triṣu spardhāsu nava aṅkān prāpya bhārataḥ aṅkasūcyāṃ sarvottamaḥ jātaḥ।
kas
padakas āriṇī
krīḍāspardhādiṣu sammilitaiḥ pratispardhibhiḥ prāptānāṃ padakānāṃ saṅkhyā yasyāṃ likhyate।
padakasāriṇyāḥ anusāreṇa amerikādeśasya triṃśat svarṇapadakāni, pañcapañcāśat rajatapadakāni tathā navādhikaikaśatāni kāsyapadakāni santi।
kas
damaskas anagaram
sīriyādeśasya rājadhānī।
damaskasanagaraṃ viśvasya prācīnaṃ nagaram।
kas
karākas anagaram
venejvelādeśasya rājadhānī।
karākasanagarasya prāṇisaṅgrahālayāt catvāriṃśat paśavaḥ coritāḥ।
kas
kas ārāgoḍanagaram
keralarājye vartamānam ekaṃ nagaram।
kasārāgoḍanagare naukāsthānam asti।
kas
kas ārāgoḍamaṇḍalam
keralarājye vartamānam ekaṃ maṇḍalam।
kasārāgoḍamaṇḍalasya mukhyālayaḥ kasārāgoḍanagare asti।
kas
saṃsadsadasyaḥ, pratinidhisabhāsadasyaḥ, lokas abhāsadasyaḥ
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, vikas aḥ, 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
carakas aṃhitā
ācāryacarakeṇa racitaḥ āyurvediyaḥ granthaviśeṣaḥ।
carakasaṃhitā prācīneṣu cikitsāgrantheṣu ekā।
kas
kīkas āsthi, pṛṣṭhavaṃśagranthiḥ, pṛṣṭhavaṃśasandhiḥ, pṛṣṭhavaṃśosthiḥ
pṛṣṭhavaṃśasya pratyekam asthi।
manuṣyasya pṛṣṭhavaṃśe trayastriṃśat kīkasāsthīni santi।
kas
saṅgaṇakas mṛtitantram
saṅgaṇakāvayavaviśeṣaḥ, saṃgaṇakasthā śalakā sasyāṃ sarve nideśāḥ sañcitāḥ santi।
saṅgaṇakasmṛtitantraṃ saṅgaṇakasya atimahattvapūrṇam aṅgam asti।
kas
lokas aṅgītam
grāmādiṣu paramparayā pracalitaṃ saṅgītam।
adya grāme lokasaṅgītasya āyojanaṃ kṛtam asti।
kas
sāmājikas aṃracanā, sāmājikavyavasthā
samāje śreṇyādhāritena pārasparikasambandhena niyatā janavyavasthā।
mahadantaram amerikā-bhāratayoḥ sāmājikasaṃracanāyām।/ pāścātyadeśānāṃ sāmājikasaṃracanā paurvātyadeśānām apekṣayā bhinnā eva।
kas
paurasenā, nāgarasenā, nāgarikas enā
atiriktā senā yasyāṃ yuddhatantram adhītavantaḥ paurāḥ sainikatvena kāryaṃ kurvanti।
yadi āvaśyakaṃ cet śāsanaṃ paurasenām āhvayiṣyati।
kas
āndolanasamītiḥ, lokas aṅghaḥ, janasaṅghaḥ
lokahitam uddiśya viśiṣṭadhyeyasya pūrtyarthaṃ nirdhāritayojanānusāraṃ kāryaṃ kriyamāṇānāṃ janānāṃ samūhaḥ।
eṣā āndolanasamītiḥ tasyāḥ abhyarthanāyāḥ na vicalati।
kas
sudṛḍha, dṛḍha, aṭala, askhalita, kīkas a, dhruva, niṣṭhita, śūrṇa, sambāळ्ha
yad na vicalati।
asya gṛhasya iṣṭikānyāsaḥ sudṛḍhaḥ asti।
kas
jātivācakas aṃjñā
vyākaraṇaśāstre kasyāpi jāteḥ pratyekasya sadasyasya samānarūpeṇa sūcakaḥ śabdaḥ।
gauśvādayaḥ jātivācakasaṃjñāḥ santi।
kas
aśokas tambhaḥ
mauryavaṃśīyena cakravartisamrājāśokena khristābdapūrve tṛtīye saṃvatsare sthāpitaḥ stambhaḥ।
ekaḥ aśoka-stambhaḥ dillīnagare maharaulīkṣetre kutubaminārasya samīpe sthitaḥ asti।
kas
lokas āhityam
sādhāraṇeṣu janeṣu athavā loke pracalitaṃ sāhityam।
lokasāhitye sāmānyaiḥ janaiḥ sambaddhāḥ viṣayāḥ bhavanti।
kas
eḍriyāṭikas āgaraḥ
bhūmadhyasāgarasya ekaḥ bhāgaḥ।
kroeśiyādeśasya dakṣiṇaḥ tathā ca paścimaḥ taṭaḥ eḍriyāṭikasāgareṇa yunakti।
kas
bhāratīyapraśāsanikas evā
bhāratasarvakārasya kāryapālikāyāḥ śākhāyāḥ praśāsanīyā sevā।
bhāratīyapraśāsanikasevāyāḥ parīkṣāyām alpīyāḥ janāḥ uttīrṇāḥ bhavanti।
kas
avikas ita
yad na vikasitam।
avikasiteṣu kṣetreṣu vyavasāyaṃ kartuṃ atiriktāḥ sevāḥ dīyate।
kas
pṛthūdakas vāmī
brahmaguptasya sāhitye ṭīkāyāḥ ekaḥ racanākāraḥ ।
mahākāvyeṣu brahmaguptaḥ ullikhitaḥ
kas
vikas varūpaḥ
ekaḥ puruṣaḥ ।
vikasvarūpasya varṇanaṃ saṃskāra-kaustubhe asti
kas
vaidikas ārvabhaumaḥ
lekhakanāmaviśeṣaḥ ।
vaidikasārvabhaumaḥ iti naikeṣāṃ lekhakānāṃ nāma asti
kas
pṛthūdakas vāmī
brahmaguptasya sāhitye ṭīkāyāḥ ekaḥ racanākāraḥ ।
mahākāvyeṣu brahmaguptaḥ ullikhitaḥ
kas
bakas akthaḥ
ekaḥ puruṣaḥ ।
bakasakthaḥ jñānadānam akarot
kas
brahmatarkas tavavivaraṇam
ekā ṭīkā ।
brahmatarkastavaḥ iti vedāntī-racanāyāḥ brahmatarkastavavivaraṇam iti ṭīkā suvikhyātā
kas
brahmatarkas tavavivaraṇam
ekā ṭīkā ।
brahmatarkastavaḥ iti vedāntī-racanāyāḥ brahmatarkastavavivaraṇam iti ṭīkā suvikhyātā
kas
kautukas arvasvam
ekaṃ hāsyanāṭyam ।
kautukasarvasvasya varṇanaṃ koḥse vartate
kas
kṣudradhātrī, karkaṭaḥ, kṣudrāmalakas aṃjñaḥ
ekaḥ vṛkṣakaḥ ।
kṣudradhātrī kośe varṇitā asti
kas
ślokas aṅgrahaḥ
kṛtiviśeṣaḥ ।
ślokasaṅgrahaḥ iti nāmakāḥ naikāḥ kṛtayaḥ santi
kas
saṅkas ukaḥ
ekaḥ lekhakaḥ ।
saṅkasukasya ullekhaḥ koṣe asti
kas
saṅkas ukaḥ
ekaḥ lekhakaḥ ।
saṅkasukasya ullekhaḥ koṣe asti
kas
hematilakas ūriḥ
ekaḥ puruṣaḥ ।
hematilakasūryaḥ ullekhaḥ vivaraṇapustikāyām asti
kas
herambakas enaḥ
ekaḥ lekhakaḥ ।
herambakasenasya ullekhaḥ vivaraṇapustikāyām asti
kas
kautukas arvasvam
ekaṃ hāsyanāṭyam ।
kautukasarvasvasya varṇanaṃ koḥse vartate
kas
kṣudradhātrī, karkaṭaḥ , kṣudrāmalakas aṃjñaḥ
ekaḥ kṣupaḥ ।
kṣudradhātrī kośe varṇitā asti
kas
pākas thāman
ekaḥ puruṣaḥ ।
pākasthāmnaḥ ullekhaḥ ṛgvede asti
kas
karkas vāmī
ekaḥ puruṣaḥ ।
karkasvāminaḥ ullekhaḥ koṣe asti
kas
kanakas enaḥ
ekaḥ rājā ।
kanakasenasya ullekhaḥ pañcadaṇḍacchatra-prabandhe asti
kas
kaṇṭakas thalī
ekaḥ deśaḥ ।
kaṇṭakasthalyāḥ ullekhaḥ varāhamihirasya bṛhatsaṃhitāyām asti
kas
tilakas iṃhaḥ
ekaḥ puruṣaḥ ।
tilakasiṃhasya ullekhaḥ rājataraṅgiṇyāṃ vartate
kas
traiyambakas araḥ
ekaṃ saraḥ ।
traiyambakasarasaḥ ullekhaḥ kośe vartate
kas
ekas ālam
ekaṃ sthānam ।
ekasālasya ullekhaḥ rāmāyaṇe asti
kas
ānakas thalī
ekaḥ deśaḥ ।
ānakasthalyāḥ ullekhaḥ koṣe asti
kas
pātukas ya ullekhaḥ vivaraṇapustikāyām asti
pātuka ।
ekaḥ kaviḥ
kas
pāṇḍukas ya ullekhaḥ śatruñjayamahātmye asti
pāṇḍuka ।
ekaṃ vanam
kas
pāṇḍukas ya ullekhaḥ koṣe asti
pāṇḍuka ।
janamejayasya putraḥ
kas
pāṇḍakas ya ullekhaḥ vāyupurāṇe asti
pāṇḍaka ।
ekaḥ śikṣakaḥ
kas
pākas thāmanaḥ ullekhaḥ ṛgvede asti
pākasthāman ।
ekaḥ puruṣaḥ
kas
palāśakas ya ullekhaḥ mahābhārate asti
palāśaka ।
ekaṃ sthānam
kas
parvaśarkarakas ya ullekhaḥ rājataraṅgiṇyām asti
parvaśarkaraka ।
ekaḥ puruṣaḥ
kas
vṛkas thalam
ekaḥ grāmaḥ ।
vṛkasthalasya ullekhaḥ mahābhārate asti
kas
janakas iṃhaḥ
ekaḥ puruṣaḥ ।
janakasiṃhasya ullekhaḥ rājataraṅgiṇyām asti
kas
tarkas aṅgrahadīpikā
ekaḥ ṭīkāgranthaḥ ।
tarkasaṅgrahadīpikāyāḥ ullekhaḥ koṣe asti
kas
tilakas iṃhaḥ
ekaḥ puruṣaḥ ।
tilakasiṃhasya ullekhaḥ rājataraṅgiṇyāṃ vartate
kas
traiyambakas araḥ
ekaṃ saraḥ ।
traiyambakasarasaḥ ullekhaḥ kośe vartate
kas
tikas ya ullekhaḥ naḍādigaṇe asti
tika ।
ekaḥ puruṣaḥ
kas
tirijihvikas ya ullekhaḥ koṣe asti
tirijihvika ।
ekaḥ kṣupaḥ
kas
tilakakas ya ullekhaḥ rājataraṅagiṇyām asti
tilakaka ।
ekaḥ puruṣaḥ